The two sticks are joined together to become one temple. Forty-six being the symbol of the temple, and it is forty-six years that separates the northern kingdom’s captivity, from the southern kingdom’s captivity. When the trampling down of the sanctuary and host is accomplished at the time of the end in 1798, it is forty-six years that joins the two sticks into a temple. From 723 BC to 677 BC, the temple was torn down and trampled upon. In 1798 the trampling down ended and by 1844, a temple had been erected. There they were to become one nation, with one king, and cease to sin for eternity. That was the plan, but the rebellion of 1863 pushed the plan back to 2001.

ሁለቱ በትሮች አንድ ቤተ መቅደስ እንዲሆኑ ተቀላቀሉ። አርባ ስድስት የቤተ መቅደሱ ምልክት ሲሆን፣ የሰሜናዊውን መንግሥት ምርኮኝነት ከደቡባዊው መንግሥት ምርኮኝነት የሚለየውም አርባ ስድስት ዓመት ነው። በዘመኑ ፍጻሜ በ1798 የመቅደሱና የሠራዊቱ መረገጥ በተፈጸመ ጊዜ፣ ሁለቱን በትሮች ወደ አንድ ቤተ መቅደስ የሚያቀላቅለው አርባ ስድስት ዓመት ነው። ከ723 ዓ.ዓ. እስከ 677 ዓ.ዓ. ድረስ ቤተ መቅደሱ ፈርሶ ነበር እና ተረግጦ ነበር። በ1798 መረገጡ አበቃ፣ እና በ1844 ድረስ ቤተ መቅደስ ተገንብቶ ነበር። በዚያም አንድ ሕዝብ ሆነው፣ በአንድ ንጉሥ ሥር እንዲኖሩ፣ እና ለዘላለም ከኃጢአት እንዲቆሙ ተወስኖላቸው ነበር። ያ እቅድ ነበር፤ ነገር ግን የ1863 ዓመቱ ዓመፅ እቅዱን ወደ 2001 ገፋው።

Paul identifies the church as the body, and Christ as the head, and Paul uses the body as a symbol of the flesh. The flesh and the body are interchangeable terms for Paul.

Pols draudzi identificē kā miesu, bet Kristu kā galvu, un Pols lieto miesu kā simbolu flesh. Flesh un body Polam ir savstarpēji aizstājami jēdzieni.

For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. Romans 8:13.

Tak, haddii aad sida jidhka u nooshihiin, waad dhiman doontaan; laakiin haddii aad Ruuxa ku dishaan falimaha jidhka, waad noolaan doontaan. Rooma 8:13.

The design of the human temple is based upon the design of God’s temple. The body, which is the Church, equates to the flesh in an individual’s temple. In the temple of an individual, the mind is the head, and the body is the flesh.

Mbeti wa ɔsɔredan a ɔyɛ onipa no gyina Onyankopɔn asɔredan no mbeti so. Nipadua no, a ɛyɛ Asɔre no, ne honam no hyia wɔ ankorankoro biara asɔredan mu. Wɔ ankorankoro biara asɔredan mu no, adwene no ne ti, na nipadua no ne honam.

For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.

Hlaycu ycqas katol ho dangih, rih miq lop na body, rih miq lop na flesh, adang rih miq lop na bones. Raqdang cu a pa nih a nu kha a ceih takin, a nupi he a pehtlai lai, cun an pahnih cu flesh pakhat an si lai. Hi hi thuhla nganpi a si: asinain, kei cun Khrih le biakinn kongah ka chim a si. Ephesians 5:30–32.

The temple which John was to measure, when the sounding of the seventh angel marked the beginning of the work of finishing the mystery of God, was God’s temple, but man’s temple was created in the image of God’s temple. They are interchangeable symbols. Moses was on the mount for forty-six days when he was shown the pattern that he was to use when raising up the earthly tabernacle. The pattern was taken from the heavenly temple.

Ang templo na ipinag-uutos kay Juan na sukatin, nang ang pagtunog ng ikapitong anghel ay nagmarka ng pasimula ng gawain ng pagwawakas sa hiwaga ng Diyos, ay ang templo ng Diyos; ngunit ang templo ng tao ay nilikha ayon sa larawan ng templo ng Diyos. Ang mga ito ay mga sagisag na maaaring pagpalitin. Si Moises ay nasa bundok sa loob ng apatnapu’t anim na araw nang ipakita sa kaniya ang hulwaran na dapat niyang gamitin sa pagtatayo ng tabernakulo sa lupa. Ang hulwaran ay kinuha mula sa templong makalangit.

Christ was the heavenly temple, manifested in the flesh, and He represents the pattern of the human temple, for men were created in His image. For this reason, the pattern of the human temple is represented with forty-six chromosomes.

Քրիստոսը երկնային տաճարն էր՝ մարմնով հայտնված, և Նա ներկայացնում է մարդկային տաճարի օրինակը, որովհետև մարդիկ ստեղծվեցին Նրա պատկերով։ Այդ պատճառով մարդկային տաճարի օրինակը ներկայացվում է քառասունվեց քրոմոսոմներով։

The temples are prophetically interchangeable. Thus, the temple John was told to measure consisted of only two apartments, with no courtyard. The first apartment represents the human temple, the church (the bride), the nation, the body, which is the flesh. The second apartment represents the divine temple, the bridegroom, the king, the head, which is the mind. The promise of the everlasting covenant that is accomplished for the one hundred and forty-four thousand in the last days, has been illustrated by the two sticks of Ezekiel chapter thirty-seven. It has been illustrated by John’s temple, which consists of two apartments. It has been illustrated by Paul’s specific definitions of the mystery of Christ in the believer, the hope of glory.

டெம்பிள்கள் தீர்க்கதரிசன ரீதியாக ஒன்றுக்கொன்று மாற்றிக்கொள்ளத்தக்கவையாக உள்ளன. ஆகையால், யோவான் அளக்கும்படி சொல்லப்பட்ட ஆலயம், வெளித்தளமின்றி இரண்டு அறைகளை மட்டுமே கொண்டதாக இருந்தது. முதல் அறை மனித ஆலயத்தை, அதாவது சபையை (மணவாட்டி), ஜாதியை, சரீரத்தை, அதாவது மாம்சத்தை, குறிக்கிறது. இரண்டாம் அறை தெய்வீக ஆலயத்தை, அதாவது மணமகனை, ராஜாவை, தலையை, அதாவது மனதை, குறிக்கிறது. கடைசி நாட்களில் ஒரு இலட்சத்து நாற்பத்துநான்கு ஆயிரத்தாருக்காக நிறைவேற்றப்படுகிற நித்திய உடன்படிக்கையின் வாக்குறுதி, எசேக்கியேல் முப்பத்தேழாம் அதிகாரத்தின் இரண்டு கோல்களால் விளக்கப்பட்டுள்ளது. அது யோவானின் ஆலயத்தினாலும், அதாவது இரண்டு அறைகள் கொண்டதினாலும், விளக்கப்பட்டுள்ளது. விசுவாசிக்குள் உள்ள கிறிஸ்துவின் இரகசியம், மகிமையின் நம்பிக்கை எனப் பவுல் குறிப்பாக அளித்த வரையறைகளினாலும் அது விளக்கப்பட்டுள்ளது.

The work of sealing the one hundred and forty-four thousand is the work of permanently combining Divinity with humanity. That work is accomplished during the sounding of the Seventh Trumpet. That combination is represented, line upon line, in a variety of ways in the Scriptures. The work of justification and sanctification are the theological terms for the work. Justification is the work of Christ as our Substitute, and the work of sanctification is the work of Christ as our Example. Justification represents our title for heaven and sanctification represents our fitness for heaven. Both those works are brought to the believer by the presence of the Holy Spirit. That work is represented as the writing of God’s law upon the hearts and minds of those who are accepted into the everlasting covenant.

Apees-piin nanaanākwacihoowin nēwo-mitātaht mīna nēwo kihci-isaakik ka-isi-kihtwām kī-nitawi-pimātisiyit, anima osihtāwina êkwa ôma ê-kīhtwām miyo-wîcihitowin Kisemanitow mīna ayisiyiniw-otina. Anima itwêwina ê-kī-miyo-osihtāhk êkwa ê-kī-isi-pimipahtāhk ekwa ka-pê-sâkihk acimowina êkwa piko tânisi ê-itwêmakak êkwa ka-isi-kiskinohamâkoyahk kîkwaya mîna miyo-pimâtisiwin, êkwa anima ka-kîsikâk opwahtêwina nîso-tâpwêwina. Anima osihtāwina êkwa kîkwaya ka-isi-atikamikahk ka-ispayik mîna ka-ati-kiskêyihtahk, nîso mâmawi-itêyihtamowina kâ-itwêmakak justification mîna sanctification. Justification anima ôhi ê-kî-osihtāhk Christ êkwa kiyokêwinaw ka-isi-kiskinohamâkēw as our Substitute, êkwa sanctification anima ôhi ê-kî-osihtāhk Christ êkwa kiyokêwinaw ka-isi-kiskinohamâkēw as our Example. Justification kîspin itwêwina ka-isi-miyo-ati-tipenimikawiyahk kisikowin, êkwa sanctification itwêwina ka-isi-atoskēyimihkawiyahk êkwa ka-isi-kîsikâwiyahk kisikowin. Nisto êkwa nîso osihtāwina pê-itohtēwak ôma pêyak miyo-ayâwin êkwa kâ-otinamowin mīna kâ-itohtamihkawiyahk Holy Spirit. Anima osihtāwina itwêwina êkwa Mânitow owina masinahikêwina ka-masinahikātēk ohtēh mīna mitoni nistam êkwa nitawi-kiskêyihtamowina awa kâ-otinikewak êwako everlasting covenant.

The “mind” represents the apartment in the temple, where the head resides. The mind is what is called the higher nature, as opposed to the flesh, which is the lower nature. The mind is represented by our thoughts, the flesh is represented by our feelings.

"Mind" sïmï yï temple tɔ̈p yic kä dhël, ku kä nhom cï kɔc ke bɛ̈n tɔ̈p. Mind acë ye ye luɔi kä luel baai de piath tën, baai kä rot de tën, ku acï kɔc rot de piny yök cï luel baai de piny tën. Mind acï gät ku nyuɔth ku pinynhial ke luɔi kek pensiïn de piny; ku flesh acï gät ku nyuɔth ku pinynhial ke luɔi kek nhïïm de piny.

“Many experience needless unhappiness. They take their minds from Jesus, and center them too much upon self. They magnify small difficulties, and talk discouragements. They are guilty of the great sin of needless repining over God’s providences. For all that we have and are, we are indebted to God. He has given us powers, that, to a certain extent, are similar to those which he himself possesses; and we should labor earnestly to develop these powers, not to please and exalt self, but to glorify him.

«ជាច្រើននាក់ជួបប្រទះនឹងសេចក្តីទុក្ខព្រួយដោយឥតចាំបាច់។ ពួកគេបង្វែរគំនិតរបស់ខ្លួនចេញពីព្រះយេស៊ូវ ហើយផ្ដោតខ្លាំងពេកលើខ្លួនឯង។ ពួកគេធ្វើឲ្យការលំបាកតូចតាចមើលទៅធំឡើង ហើយនិយាយតែអំពីសេចក្តីបាក់ទឹកចិត្ត។ ពួកគេមានទោសពីបទអំពើបាបដ៏ធំ គឺការត្អូញត្អែរដោយឥតចាំបាច់ចំពោះការរៀបចំដោយព្រះហស្តនៃព្រះ។ ព្រោះអ្វីៗទាំងអស់ដែលយើងមាន និងដែលយើងជា យើងជំពាក់ព្រះ។ ទ្រង់បានប្រទានសមត្ថភាពដល់យើង ដែល ក្នុងកម្រិតមួយ មានលក្ខណៈស្រដៀងនឹងអ្វីដែលទ្រង់ផ្ទាល់មាន; ហើយយើងគួរតែខិតខំប្រឹងប្រែងដោយអស់ពីចិត្ត ដើម្បីអភិវឌ្ឍសមត្ថភាពទាំងនេះ មិនមែនដើម្បីផ្គាប់ចិត្ត និងលើកតម្កើងខ្លួនឯងទេ ប៉ុន្តែដើម្បីលើកតម្កើងទ្រង់។»

“We should not allow our minds to be swayed from allegiance to God. Through Christ we may and should be happy, and should acquire habits of self-control. Even the thoughts must be brought into subjection to the will of God, and the feelings under the control of reason and religion. Our imagination was not given us to be allowed to run riot and have its own way, without any effort at restraint and discipline. If the thoughts are wrong, the feelings will be wrong; and the thoughts and feelings combined make up the moral character. When we decide that as Christians we are not required to restrain our thoughts and feelings, we are brought under the influence of evil angels, and invite their presence and their control. If we yield to our impressions and allow our thoughts to run in a channel of suspicion, doubt, and repining, we shall be unhappy, and our lives will prove a failure.” Review and Herald, April 21, 1885.

“Biz aqılımızdıñ Qudayğa degen adaldıqtan aynıtuına jol bermeuimiz kerek. Mäsih arqılı biz bäxitli bola alamız jäne solay boluımız da kerek, sonday-aq öz-özin meñgeru ädetterin qalıptastıruımız kerek. Tipti oylar da Qudaydıñ erkinе bağındırılwı, al sezimder aqıl men dinnıñ baqılawında boluwı tiis. Bizge qiyal eşbir tejeusiz jäne tärtipke salusız öz betinşe şapqılap jürui üşin berilmegen. Eger oylar qate bolsa, sezimder de qate boladı; al oylar men sezimder qosılğanda adamnıñ adamgerşilik minеzi qalıptasadı. Eger biz Mäsihşi retinde oylarımız ben sezimderimizdi tejeu bizden talap etilmeıdi dep şeşsek, onda zūlım periştelerdiñ ıqpalına tüsip, olardıñ qatıswın da, baqılawın da şaqıramız. Eger biz öz äserlerimizge berilip, oylarımızdı küdik, senimsizdik jäne nalıw arnasına jibersek, biz bäxtsiz bolamız, al ömirimiz sätsizdikpen ayaqtaladı.” Review and Herald, 1885 jılğı 21 säwir.

Thoughts and feelings combined make up moral character. Our character is made up of a lower and a higher nature, the mind is the higher nature, and if the thoughts of the mind are sanctified, our feelings will be sanctified. This is because the mind is the higher controlling nature of the two nature’s which make up our humanity. The “powers,” that were designed as part of our being, are “to a certain extent,” “similar to those which” Christ “possesses,” for we were created in His image, and we “should labor earnestly to develop” those “powers.”

ئەخلاقی خصلەت پێکهاتووە لە هاوبەشبوونی بیر و هەستەکان. خصلەتی ئێمە پێکهاتووە لە سروشتێکی نزمتر و سروشتێکی بەرزتر؛ مێشک ئەو سروشتە بەرزترەیە، و ئەگەر بیرەکانی مێشک پیرۆز بکرێن، هەستەکانیشمان پیرۆز دەبن. ئەمەش لەبەر ئەوەیە کە مێشک ئەو سروشتە بەرزە کۆنترۆڵکەرەیە لەو دوو سروشتەی پێکەوە مرۆڤایەتیی ئێمە پێکدێنن. ئەو “هێزانەی” کە وەک بەشێک لە بوونماندا دیزاین کراون، “تا ڕادەیەک” “هاوشێوەن لەگەڵ ئەوانەی” مەسیح “هەیەتی”، چونکە ئێمە لەسەر وێنەی ئەو درووست کراوین، و پێویستە “بە دڵسۆزییەوە ماندوو بین بۆ گەشەپێدانی” ئەو “هێزانە.”

The powers which are part of the higher nature, or the mind of a human being are judgment, memory, conscience and especially the will.

ꞌSir ti lgaꞌ ga mhan ti lii ti ngamnuꞌ ga’thaꞌ ti raꞌ alhak, o ti uꞌñiꞌ ga mnaꞌñiꞌ gi hmanu, la judgement, memory, conscience, ne ga raꞌ mdaꞌ ga xkwe, ti will.

“Many are inquiring, ‘How am I to make the surrender of myself to God?’ You desire to give yourself to Him, but you are weak in moral power, in slavery to doubt, and controlled by the habits of your life of sin. Your promises and resolutions are like ropes of sand. You cannot control your thoughts, your impulses, your affections. The knowledge of your broken promises and forfeited pledges weakens your confidence in your own sincerity, and causes you to feel that God cannot accept you; but you need not despair. What you need to understand is the true force of the will. This is the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.

“Miang te lo ngui leng leng, ‘God hnenah kei mahmah ka pehkhiang dawng in engtin nge ka tih ang?’ Nangmah hi Amah hnenah pek duh i; nimahsela, moral thiltihtheihna lamah na chak lo a, doubt salah awm in, na nun sual thil tihdan ngaihsan tawh uk in na awm. Na tiamte leh na relna te chu puihriat sawi ang mai an ni. Na ngaihtuahna te, na thinlung chhukna te, na duhna te chu na uk thei lo. Na tiam bawhchhiat tawh, na thuthlung hloh tawhte hriatna chuan nangmah dikna chungah rinawmna a tihchak lo va, God chuan nangmah a lawm thei dawn lo tih ngaihtuahna a pe che; nimahsela, beidawn tur a ni lo. Nangman hriat tur chu duhthlan thiltihtheihna tak chu a ni. Hei hi mihring nihna chhunga thuneitu thiltihtheihna, relna siam theihna emaw, duhthlan theihna emaw chu a ni. Engkim hi duhthlan dik taka hmanah a innghat a ni. Duhthlan theihna chu Godin mihringte a pe a; anmahni’n an hman tur a ni. Na thinlung chu na thlak danglam thei lo, nangmahmah in a hmangaihna te chu God hnenah na pe thei lo; nimahsela, Amah rawngbawl turin i thlang thei. Na duhthlan chu Amah hnenah na pe thei; chutichuan Amah chuan A lawmna leh A duh zawng angin duh tur leh tih turin nangmahah a thawh dawn a ni. Chutiang chuan na nihna zawng zawng chu Krista Thlarauvin a uk dawn a; na hmangaihna te chu Amahah an laichin dawn a, na ngaihtuahna te chu Amah nena inrem takin an awm dawn a ni.

“Desires for goodness and holiness are right as far as they go; but if you stop here, they will avail nothing. Many will be lost while hoping and desiring to be Christians. They do not come to the point of yielding the will to God. They do not now choose to be Christians.

«Yaxshilik va muqaddaslikka bo‘lgan istaklar, o‘z o‘rnida, to‘g‘ridir; ammo agar siz shu yerda to‘xtab qolsangiz, ular hech qanday foyda bermaydi. Ko‘plar masihiy bo‘lishga umid qilib va shuni istab yurgan holda halok bo‘ladilar. Ular o‘z irodalarini Xudoga bo‘ysundirish nuqtasigacha kelmaydilar. Ular hozir masihiy bo‘lishni tanlamaydilar.»

“Through the right exercise of the will, an entire change may be made in your life. By yielding up your will to Christ, you ally yourself with the power that is above all principalities and powers. You will have strength from above to hold you steadfast, and thus through constant surrender to God you will be enabled to live the new life, even the life of faith.” Steps to Christ, 47, 48.

«Չէ՞ որ կամքի ճիշտ գործադրմամբ ձեր կյանքում կարող է կատարվել լիակատար փոփոխություն։ Ձեր կամքը Քրիստոսին հանձնելով՝ դուք միավորվում եք այն զորության հետ, որ վեր է ամեն իշխանություններից ու զորություններից։ Վերևից ուժ պիտի ունենաք՝ ձեզ անսասան պահելու համար, և այսպես՝ Աստծուն մշտական հանձնվելու միջոցով, դուք կարող պիտի լինեք ապրելու նոր կյանքը, այսինքն՝ հավատքի կյանքը»։ Քրիստոսին տանող քայլեր, 47, 48։

The power of the will is the “governing power” in the nature of man, and the governor is located in the apartment of the human temple that is allied “with the power that is above all principalities and powers.” The place where the union of Divinity with humanity occurs in the human temple is the citadel of the soul. Every human has a citadel, and it is either occupied by Christ, or the arch enemy of Christ.

Ирра адзындзинæд у адæмы уæлдæр æрхъуыддзинад — «æмбисонд хъаруы»; æмбисонд та фæцæуы уæд адæймаджы храмы уыцы хайы, кæцы æрвылбон кæны «уæлдæр стырдзинад æмæ хъаруæттæй дæр». Уыцы бынат, кæцы адæймаджы храмы Дæууонæдзинад æмæ адæймагдзинады æхсæн цæуы æрвылбонæй, уыцы у сывæллæты ныхасы цитадель. Иумæйаг адæймагæн ис йæхи цитадель, æмæ уый кæнæ у Христос ахуыр кæны, кæнæ Христосы æрдæм фыдæбон дұшман.

“When Christ takes possession of the citadel of the soul, the human agent becomes one with him. And he who is one with Christ, maintaining his unity, enthroning him in the heart, and obeying his commands, is safe from the snares of the wicked one. United to Christ, he gathers to himself the graces of Christ, and consecrates strength and efficiency and power to the Lord in winning souls to him. By co-operation with the Saviour he becomes the instrument through which God works. Then when Satan comes, and strives to take possession of the soul, he finds that Christ has made him stronger than the strong man armed.” Review and Herald, December 12, 1899.

«Шә Мәсих җан-рухниң қәлъәсини игилигәндә, инсан униң билән бир болуп қалиду. Вә Мәсих билән бир болған, бирлиғини сақлиған, уни қәлбтә тәхткә олтарғузған вә униң әмирлиригә бойсунған киши рәзилниң тузақлиридин амандур. Мәсих билән бирләшкән һалда, у өзигә Мәсихниң меһир-шәпқәтлирини жиғиду вә җанларни Униңға қайтуруш ишида күч-қуввәтни, үнүмдарлиқни вә қудрәтни Рәбкә беғишлайду. Қутқузғучи билән һәмкарлиқ қилиш арқилиқ у Худаниң ишләйдиған васитисигә айлиниду. Андин Шәйтан келип, җан-рухни игиләшкә тиришқанда, у Мәсихниң уни қоралланған күчлүк адәмдинму күчлүк қилғанлиқини байқайды.» Review and Herald, December 12, 1899.

The citadel of the soul is the heart and mind of the human being. The promise of the new covenant identifies three primary promises for the believer. He is promised to have a land to live in, as the Garden of Eden was for Adam and Eve, which in turn represented the promised land for His covenant with ancient Israel, which in turn represented the spiritual glorious land for spiritual Israel, and which all three provide witness, line upon line, to the promise of the earth made new, for those who overcome as He overcame.

ئەو قەڵایەی ڕۆح، دڵ و هزری مرۆڤە. بەڵێنی پەیمانی نوێ سێ بەڵێنی سەرەکی بۆ باوەڕدار دەناسێنێت. بەڵێن پێدەدرێت کە خاکێکی بۆ ژیانکردن هەبێت، وەک باخی عەدن بۆ ئادەم و حەوا بوو، کە لە پاشاندا نوێنەرایەتیی خاکی بەڵێندراو بۆ پەیمانەکەی لەگەڵ ئیسرائیلی کۆن دەکرد، و ئەویش لە پاشاندا نوێنەرایەتیی ئەو خاکە ڕۆحانییە شکۆدارە بۆ ئیسرائیلی ڕۆحانی دەکرد، و ئەم سێیانەش هەموویان، هێڵ بەسەر هێڵ، شایەتی بۆ ئەو بەڵێنە دەدەن کە سەبارەت بە زەوی نوێکراوە بۆ ئەوانەی سەرکەوتن بەدەست دەهێنن، وەک ئەوەی ئەو سەرکەوت.

When Adam and Eve sinned, they were “scattered” out of the Garden of Eden for “seven times”, and it is after seven millennia that the earth is made new, and the garden of Eden is restored. The scattering of ancient Israel for “seven times,” was typified by the scattering of Adam and Eve. The covenant promises a land to dwell in, and it was the promise of Eden restored. The trampling down of the sanctuary and the host represents the progressive escalation of sin within the human family that began with the sin of Adam.

ကာဒင်နှင့် ဧဝတို့သည် အပြစ်ပြုခဲ့ကြသောအခါ၊ သူတို့သည် “ခုနစ်ကာလ” အတွက် ဧဒင်ဥယျာဉ်မှ “ပြန့်ကျဲခွာစေခြင်း” ခံခဲ့ရကြပြီး၊ ထို့နောက် နှစ်ထောင်စု ခုနစ်ခု ပြည့်သည့်အခါ မြေကြီးသည် အသစ်ပြုခြင်းခံရကာ ဧဒင်ဥယျာဉ်သည်လည်း ပြန်လည်တည်ထောင်ခြင်းခံရသည်။ ရှေးဣသရေလအမျိုး၏ “ခုနစ်ကာလ” ကြာ ပြန့်ကျဲခွာစေခြင်းကို ကာဒင်နှင့် ဧဝတို့၏ ပြန့်ကျဲခွာစေခြင်းအားဖြင့် ပုံဆောင်ကြိုတင်ပြသထားခဲ့သည်။ ပဋိညာဉ်သည် နေထိုင်ရန် မြေတစ်ခုပေးမည်ဟု ကတိပြုထားပြီး၊ ထိုကတိသည် ပြန်လည်ပြုပြင်ထားသော ဧဒင်၏ ကတိပင် ဖြစ်သည်။ သန့်ရှင်းရာဌာနနှင့် စစ်တပ်ကို ခြေဖျက်နင်းချေခြင်းသည် ကာဒင်၏ အပြစ်မှအစပြုခဲ့သော လူသားမိသားစုအတွင်း အပြစ်၏ တဖြည်းဖြည်း တိုးမြင့်လာမှုကို ကိုယ်စားပြုသည်။

The other two promises of the covenant are that the faithful will receive a new body and a new mind, even the mind of Christ. The body is the flesh, the lower nature, and in relation to Christ it is the church. The mind is the higher nature, it is what Sister White identifies as the “citadel of the soul.” Paul clearly teaches that we receive the mind of Christ at the moment we accept the requirements of the gospel, when we are justified. He also teaches that we do not receive a new and glorified body until the Second Coming.

ئەو دوو بەڵێنەی دیکەی پەیمانەکە ئەوەیە کە دڵسۆزان جەستەیەکی نوێ و هەروەها مێشکێکی نوێ وەردەگرن، واتە هەمان مێشکی مەسیح. جەستە بریتییە لە گۆشت، سروشتی نزم، و لە پەیوەندی بە مەسیحەوە کلیسایە. مێشک سروشتی بەرزە، و ئەوەیە کە خوشک وایت ناساندوویەتی وەک «قەڵای گیان». پاوڵس بە ڕوونی فێر دەکات کە ئێمە لەو کاتەدا مێشکی مەسیح وەردەگرین کە داواکارییەکانی ئینجیل قبووڵ دەکەین، کاتێک ڕاستگۆیی‌پێدانمان دەبێت. هەروەها فێر دەکات کە تا هاتنی دووەمی مەسیح جەستەیەکی نوێ و شکۆدار وەرناگرین.

Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. 1 Corinthians 15:51–56.

Уа, мен сендерге бір құпияны айтамын: бәріміз ұйықтамаймыз, бірақ бәріміз өзгертілеміз; бір сәтте, көзді ашып-жұмғанша, соңғы керней тартылғанда. Өйткені керней үні естіледі, сонда өлгендер шірімейтін күйде қайта тіріледі, әрі біз де өзгертілеміз. Себебі осы шіритін тән шірімеуді киюге тиіс, және осы өлетін тән өлместікті киюге тиіс. Ал осы шіритін тән шірімеуді киіп, осы өлетін тән өлместікті киген кезде, сонда: «Өлім жеңіспен жұтылды», — деп жазылған сөз орындалады. Уа, өлім, сенің шағуың қайда? Уа, көр, сенің жеңісің қайда? Өлімнің шағуы — күнә; ал күнәнің күші — заң. 1 Қорынттықтарға 15:51–56.

A doctrine, which John says identifies those who believe such fallacious teachings are antichrist, argues that Christ never accepted a body that was subject to the effects of sin that had began to impact the human family from Adam’s sin onward.

Մի վարդապետություն, որի մասին Հովհաննեսն ասում է, թե այնպիսի մոլորեցուցիչ ուսմունքների հավատացողներին նույնացնում է որպես նեռ, պնդում է, որ Քրիստոսը երբեք չընդունեց մի մարմին, որը ենթակա էր մեղքի հետևանքներին, որոնք Ադամի մեղքից ի վեր սկսել էին ազդել մարդկային ընտանիքի վրա։

And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3.

Na hər ruh ê ku qebûl nake ku Îsa Mesîh di laş de hatîye, ji Xwedê nîne; û ev ew ruhê dij-Mesîh e ku we bihîstibû ku divê were; û niha jî jixwe ew li dinyayê heye. 1 Yûhenna 4:3.

The wine of Babylon (antichrist) that teaches the “Immaculate Conception”, claims that Mary was made perfect, as were Adam and Eve before sin, in order that the birth of Jesus would be based upon a conception of divinity (the Holy Spirit), with perfect humanity (Mary.) The false doctrine of the Immaculate Conception is not addressing when Jesus was conceived in Mary’s womb, but how Mary was conceived with the perfection of Adam and Eve. To suggest that the flesh Christ took upon Himself when He came to redeem man was sinless flesh, which did not contain the effects of heredity is a teaching of antichrist.

ᏆᏆ ᏆᏓᏂᎸᎢ ᏓᎪᎸᎾ ᏧᏕᏲᎲᏍᎩ “Immaculate Conception,” ᎠᏗᏍᎪᎯᏍᏗᏍᎬ ᎹᎵ ᏚᏙᎳᏛ ᎤᏓᏅᏘ ᎠᏥᏁᎸᎢ, ᎠᏎᏃ ᎠᏓᎻ ᎠᎴ ᎢᏫ ᏂᎨᏒᎾ ᏚᏂᏍᎦᏅᎩ ᎠᏂᎦᏚᎲᎢ, ᎾᏍᎩ ᎤᏓᏅᏛ ᏥᏌ ᎠᏥᏁᎵᏒᎢ ᎾᏍᎩ ᎬᏩᎵᏍᏓᏁᎸ ᎦᏙᎲ ᎦᎸᎳᏗ ᏧᏓᏅᏙ (the Holy Spirit), ᎠᎴ ᎤᏃᎯᏳ ᎠᏰᎸ ᏧᏓᏅᏘ (Mary.) ᎯᎠ ᎦᏰᎪᎢ ᏧᏕᏲᎲᏍᎩ “Immaculate Conception” ᎥᏝ ᏱᏓᏁᎦ ᎢᏳᏍᏗ ᏥᏌ ᎠᏥᏁᎵᏒ ᎹᎵ ᎤᏁᏥ ᎭᏫᏂᎭᏛ, ᎠᏎᏃ ᎾᎿᎭᏉ ᎹᎵ ᎠᏥᏁᎵᏒ ᎠᏓᎻ ᎠᎴ ᎢᏫ ᎤᏂᏍᎦᎸᎾ ᏚᏂᏍᏛᎢ ᎤᏃᎯᏳ ᎨᏒᎢ. ᎢᏳᏃ ᎩᎶ ᎯᎠ ᏱᎦᏪᎭ ᎾᏍᎩ ᎤᏇᏓᎵ ᎦᎩ ᎦᎶᏁᏍᎩ ᎠᏍᎦᏯ ᎤᎩᏒᏗ ᎠᏰᎸ ᎤᏩᏒ ᎤᏒᎯᏱᎸ ᏂᏚᏁᏒᎾ ᎠᏰᎸ, ᎾᏍᎩ ᎥᏝ ᏳᏓᏑᏰᏛᎾ ᎨᏒ ᏱᎦᎵᏍᏔᏁ ᎤᏂᏰᎸᎯ ᏧᎾᏓᏤᎵᎪᎯ ᎤᏓᏠᏯᏍᏙᏗ, ᎾᏍᎩ ᎠᏆᏚᎶᏍᎬ ᎤᏂᏅᏏᏛ ᏧᏕᏲᎲᏍᎩ ᎨᏒᎢ.

For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.

Mbayté ñandepy’apyha heta oike ko yvy ári, nohemombe’úiva Jesucristo ou hague yvypóra retepe. Kóva ha’e peteĩ mbotavypáva ha peteĩ anticristo. 2 Juan 1:7.

When Christ was resurrected inspiration carefully points out that He then had a glorified body. His resurrection represented the resurrection of the righteous at the Second Coming, and it is there that we receive the covenant promise of a new body.

Cuando Cristo resucitó, la Inspiración señala cuidadosamente que entonces tenía un cuerpo glorificado. Su resurrección representó la resurrección de los justos en la Segunda Venida, y es allí donde recibimos la promesa del pacto de un cuerpo nuevo.

“The time had come for Christ to ascend to His Father’s throne. As a divine conqueror He was about to return with the trophies of victory to the heavenly courts. Before His death He had declared to His Father, ‘I have finished the work which Thou gavest Me to do.’ John 17:4. After His resurrection He tarried on earth for a season, that His disciples might become familiar with Him in His risen and glorified body. Now He was ready for the leave-taking. He had authenticated the fact that He was a living Saviour. His disciples need no longer associate Him with the tomb. They could think of Him as glorified before the heavenly universe.” The Desire of Ages, 829.

«کرستس بن آتان توت ندأت تو فوتامجن بابآن مسو. تو تموتونّی ماجاغا نزی مانا باقارس قەرتاوا جایا دەن مَلاپارا دڠن ڤیالا-ڤیالا کمناڠن ک محکمهمحکمه سماوی. سبلم کماتیان-نیا، إیا تلاح منیاتهکن کڤد بابا-نیا، “أكو تلاح منیلسایکن ڤکرجأن یڠ انگكاو بریکان کڤدا-كو اونتوق أكو لکوکن.” يوحنا 17:4. سسوده کبیانكيتن-نیا، إیا تیڠگل سبنتر دي بومي، سوڤايا مريد-مريد-نیا منجادي آكراب دڠن إیا دالم تووبوه-نیا یڠ تلاح بڠكيت دان دمولياكن. سکراڠ إیا سوده سیاڤ اونتوق ڤرفيسهن إيتو. إیا تلاح منغسهکن حقیقت بهاوا إیا أداله یوروسلمت یڠ هيدوڤ. مريد-مريد-نیا تيدق ڤرلو لاجي مڠايتكن إیا دڠن قبور. مريك بوليه ممكيركن إیا سببڬاي یڠ دمولياكن دي هدڤن علم سماوی.» The Desire of Ages, 829.

The covenant promise, of a land to dwell in, is fulfilled at the earth made new, when Eden is restored and the “seven times” (seven thousand years), scattering of the humanity of the first Adam is concluded. The covenant promise of a new and glorified body is provided at the Second Coming, in the twinkling of an eye.

Ang kasaugan nga saad, mahitungod sa usa ka yuta nga pagapuy-an, matuman sa bag-ong nahimong kalibutan, sa dihang ang Eden mapasig-uli ug ang “pito ka mga panahon” (pito ka libo ka tuig), ang pagkatibulaag sa katawhan sa unang Adan, matapos na. Ang kasaugan nga saad sa usa ka bag-o ug mahimayaong lawas igahatag sa Ikaduhang Pag-anhi, sa kalit sa pagkapidlat sa mata.

“The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.

« داستانِ بیت‌لحم، موضوعی است پایان‌ناپذیر. در آن، «عمقِ دولت و حکمت و علمِ خدا» نهفته است. رومیان 11:33. ما از فداکاریِ نجات‌دهنده در اینکه تختِ آسمان را با آخور عوض کرد، و همنشینیِ فرشتگانِ پرستنده را با حیواناتِ طویله، در شگفت می‌مانیم. غرور و خودکفاییِ انسانی در حضور او محکوم می‌ایستد. با این همه، این فقط آغازِ فروتنیِ شگفت‌انگیزِ او بود. برای پسرِ خدا، حتی اگر آدم در بی‌گناهیِ خود در عدن ایستاده بود، پذیرفتنِ طبیعتِ انسان نیز تحقیر و فروتنی‌ای تقریباً نامتناهی می‌بود. اما عیسی انسانیت را پذیرفت، آنگاه که نسلِ بشر به‌وسیلهٔ چهار هزار سال گناه ناتوان شده بود. او همچون هر فرزندِ آدم، نتایجِ کارکردِ قانونِ بزرگِ وراثت را پذیرفت. اینکه این نتایج چه بودند، در تاریخِ نیاکانِ زمینیِ او نشان داده شده است. او با چنین وراثتی آمد تا در غم‌ها و وسوسه‌های ما شریک شود، و نمونهٔ زندگیِ بی‌گناه را به ما عطا کند.» آرزوی اعصار، 48.

When a man meets the requirements of the gospel, he then and there receives a new mind, even the mind of Christ, but the body, or as Paul also calls it the flesh, is changed at the Second Coming. The lower nature, which consists of the feelings, is not eliminated at conversion. Those feelings, which are one part of the moral character, remain until the Second Coming. Those feelings represent the emotional system, that are associated with the hormonal system. They represent the senses that are associated with the nervous system. All the elements of man’s lower nature that are considered as feelings, are divided into two basic categories. One type of feeling is the tendencies that we inherited from our ancestors, and the other types of feelings are cultivated tendencies which we developed by our own choices.

Kyɛn ɔbarima bi di asɛmpa no ahwehwɛde ahorow ho dwuma wie a, saa bere no ara ogye adwene foforo, a ɛne Kristo adwene no; nanso honam no, anaa sɛnea Paulo nso frɛ no honam mu suban no, wɔsakra no wɔ Mmae a Ɛto so Abien no mu. Abɔde a ɛwɔ fam, a ɛyɛ nkate ahorow no, wɔmma no nnhwere wɔ adwensakra mu. Saa nkate no, a ɛyɛ abrabɔ suban pa anaa bɔne no fã bi no, tena hɔ kosi Mmae a Ɛto so Abien no. Saa nkate no gyina hɔ ma adwene ne nkate nhyehyɛe a ɛne homɔn nhyehyɛe no wɔ abusuabɔ mu. Ɛsan nso gyina hɔ ma adwuma a adwenem nnyinaso ne atenka akwan no di, a ɛne ntini nhyehyɛe no wɔ abusuabɔ mu. Nnipa suban a ɛwɔ fam no mu nneɛma nyinaa a wobu no sɛ nkate no, wɔkyekyɛ mu ayɛ akuw mmienu atitiriw. Nkate no mu biako ne su a yɛnam yɛn agyanom ne yɛn nananom so de baa awosu mu, na nkate ahorow a aka no nso yɛ su a yɛde yɛn ankasa paw so atetew ho.

Some inherited tendencies are simply part of the human design, and some types of inherited tendencies are to do evil. The cultivated types of feelings are what we establish by our own choices, and the inherited tendencies are transmitted by “the great law of heredity.”

مەيىللىكنىڭ بەزى مىراس قالغان تۈرلىرى پەقەت ئىنسان يارىتىلىشىنىڭ بىر قىسمىدۇر، ۋە مىراس قالغان مەيىللىكنىڭ بەزى تۈرلىرى يامانلىق قىلىشقا بولغان مەيىللىكلەردۇر. يېتىشتۈرۈلگەن ھېس-تۇيغۇ تۈرلىرى بولسا بىز ئۆز تاللاشلىرىمىز ئارقىلىق تۇرغۇزۇپ چىقىدىغان نەرسىلەردۇر، ئەمما مىراس قالغان مەيىللىكلەر «مىراس قالدۇرۇشنىڭ ئۇلۇغ قانۇنى» ئارقىلىق يەتكۈزۈلىدۇ.

Jesus “accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” With the results of four thousand years of the working of the great law of heredity, Jesus always kept those tendencies in subjection by the exercise of His will, and He never once participated in cultivating any sinful feelings.

Jesús “aceptó la humanidad cuando la raza había sido debilitada por cuatro mil años de pecado. Como todo hijo de Adán, aceptó los resultados de la operación de la gran ley de la herencia. Cuáles fueron esos resultados se muestra en la historia de Sus antepasados terrenales. Vino con tal herencia para compartir nuestros dolores y tentaciones, y para darnos el ejemplo de una vida sin pecado.” Con los resultados de cuatro mil años de la operación de la gran ley de la herencia, Jesús siempre mantuvo esas tendencias en sujeción mediante el ejercicio de Su voluntad, y ni una sola vez participó en el cultivo de ningún sentimiento pecaminoso.

Had Jesus accepted a human body, as represented by Adam and Eve before they sinned, without the accepting the results of the weakening of humanity that had occurred over four thousand years of degradation, then He would not have provided an Example, of how every child of God can overcome.

Se Yesu tukwalile mubili wa buntu, nga bwe gwali gumanyisibwa mu Adamu ne Kaawa nga tebannayonoona, nga takkiriza ebyava mu bunafu bw’obuntu obwali buzzeewo olw’emyaka enkumi nnya egy’okwonooneka, olwo teyandibadde wa kuwa Kyokulabirako eky’engeri buli mwana wa Katonda gy’asobola okuwangula.

We will continue this study in the next article.

Lan nitutuluy mi ing kayabe nang artikulu ing paniliksik a ini.

“Many look on this conflict between Christ and Satan as having no special bearing on their own life; and for them it has little interest. But within the domain of every human heart this controversy is repeated. Never does one leave the ranks of evil for the service of God without encountering the assaults of Satan. The enticements which Christ resisted were those that we find it so difficult to withstand. They were urged upon Him in as much greater degree as His character is superior to ours. With the terrible weight of the sins of the world upon Him, Christ withstood the test upon appetite, upon the love of the world, and upon that love of display which leads to presumption. These were the temptations that overcame Adam and Eve, and that so readily overcome us.

“ꯑꯌꯤ ꯃꯤꯑꯣꯏ ꯃꯇꯝꯗ ꯈ꯭ꯔꯥꯏꯁꯇ ꯑꯃꯁꯨꯡ ꯁꯦꯇꯟ ꯒꯤ ꯃꯔꯝꯗ ꯂꯩꯕ ꯃꯥꯌꯊꯣꯡ ꯑꯁꯤ ꯃꯈꯣꯏꯒꯤ ꯑꯩꯈꯣꯏ ꯖꯤꯕꯒꯤ ꯃꯇꯝꯗ ꯑꯗꯨꯒꯨꯝ ꯑꯃꯨꯛ ꯑꯃꯨꯛ ꯃꯔꯨꯝ ꯂꯩꯇꯕ ꯑꯃ ꯑꯣꯏꯔꯦ ꯍꯥꯌꯅ ꯌꯦꯡꯉꯤ। ꯑꯗꯨꯕꯨ ꯃꯤ ꯈꯨꯗꯤꯡꯃꯛꯀꯤ ꯊꯃꯣꯏꯒꯤ ꯄꯥꯟꯗꯝ ꯃꯄꯨꯡ ꯐꯥꯕꯗ ꯑꯁꯤꯒꯤ ꯃꯥꯌꯊꯣꯡ ꯑꯁꯤ ꯑꯃꯨꯛ ꯍꯟꯅ ꯆꯠꯂꯤ। ꯃꯤ ꯑꯃꯅ ꯑꯐꯕ ꯂꯥꯟꯃꯤꯒꯤ ꯄꯥꯟꯗꯝꯗꯒꯤ ꯊꯥꯗꯣꯛꯑꯒ ꯑꯇꯣꯞꯄ ꯈꯨꯠꯂꯥꯡ ꯊꯧꯗꯣꯛꯄꯗꯥ ꯏꯁ꯭ꯋꯔꯒꯤ ꯊꯕꯛꯇ ꯁꯦꯕꯥ ꯇꯧꯕ ꯐꯥꯎꯕꯗ ꯁꯦꯇꯟꯒꯤ ꯑꯥꯛꯔꯃꯟ ꯊꯣꯛꯄ ꯐꯑꯕ ꯍꯧꯖꯤꯛ ꯂꯩꯇꯦ। ꯈ꯭ꯔꯥꯏꯁꯇꯅ ꯈꯪꯍꯜꯂꯕ ꯅꯨꯡꯉꯥꯏꯌꯦꯠꯄ ꯑꯁꯤꯁꯤ ꯑꯩꯈꯣꯏꯅ ꯌꯥꯝꯅ ꯈꯪꯍꯟꯕ ꯉꯝꯗꯕ ꯍꯥꯏꯕ ꯑꯁꯤꯅꯤ। ꯃꯍꯥꯛꯇ ꯑꯁꯤꯒꯨꯝ ꯃꯇꯤꯛ ꯍꯦꯟꯅ ꯂꯧꯊꯣꯛꯄ ꯑꯣꯏꯅ ꯆꯥꯎꯕꯥ ꯉꯃꯍꯧꯕ ꯍꯦꯟꯅ ꯃꯍꯥꯛꯀꯤ ꯃꯤꯑꯣꯏꯒꯤ ꯑꯁꯦꯝꯕꯥ ꯑꯩꯈꯣꯏꯒꯤꯗꯒꯤ ꯍꯦꯟꯅ ꯋꯥꯡꯕꯥ ꯑꯣꯏꯔꯕ ꯃꯔꯝꯅ ꯃꯍꯥꯛꯇ ꯑꯁꯤꯁꯤ ꯃꯇꯤꯛ ꯍꯦꯟꯅ ꯍꯪꯗꯣꯛꯂꯕꯅꯤ। ꯃꯥꯂꯦꯝꯒꯤ ꯄꯥꯄ ꯄꯨꯝꯅꯃꯛꯀꯤ ꯑꯁꯤꯒꯤ ꯑꯇꯤꯌꯥ ꯑꯃꯥ ꯃꯍꯥꯛꯀꯤ ꯃꯊꯛꯇ ꯂꯩꯔꯝꯃꯤꯡꯗ, ꯈ꯭ꯔꯥꯏꯁꯇꯅ ꯆꯥꯛꯒꯤ ꯑꯄꯥꯝꯕꯒꯤ ꯃꯇꯝꯗ, ꯃꯥꯂꯦꯝꯕꯨ ꯅꯨꯡꯉꯥꯏꯕꯒꯤ ꯃꯇꯝꯗ, ꯑꯃꯁꯨꯡ ꯃꯐꯝ ꯎꯠꯄꯒꯤ ꯅꯨꯡꯉꯥꯏꯕ ꯑꯁꯤꯅ ꯃꯤꯡꯁꯦꯟꯅꯕꯗ ꯂꯤꯡꯍꯧꯗꯕ ꯑꯁꯤꯒꯤ ꯃꯇꯝꯗ ꯆꯥꯡ ꯍꯪꯗꯣꯛꯄ ꯑꯁꯤ ꯃꯍꯥꯛꯅ ꯈꯪꯍꯟꯈꯤ। ꯑꯁꯤꯁꯤ ꯑꯗꯝ ꯑꯃꯁꯨꯡ ꯏꯕ꯭ ꯑꯗꯨꯒꯥ ꯈꯪꯍꯟꯈꯤꯕ ꯑꯇꯣꯟꯕ ꯑꯩꯈꯣꯏꯕꯨ ꯌꯥꯝꯅ ꯃꯥꯜꯂꯕꯥ ꯈꯪꯍꯟꯗꯣꯛꯄ ꯑꯁꯤꯅꯤ।”

“Satan had pointed to Adam’s sin as proof that God’s law was unjust, and could not be obeyed. In our humanity, Christ was to redeem Adam’s failure. But when Adam was assailed by the tempter, none of the effects of sin were upon him. He stood in the strength of perfect manhood, possessing the full vigor of mind and body. He was surrounded with the glories of Eden, and was in daily communion with heavenly beings. It was not thus with Jesus when He entered the wilderness to cope with Satan. For four thousand years the race had been decreasing in physical strength, in mental power, and in moral worth; and Christ took upon Him the infirmities of degenerate humanity. Only thus could He rescue man from the lowest depths of his degradation.

«Шайтан адамниң гунайини Худа қануниниң адаләтсиз екәнлигиниң, шундақла униңға әмәл қилиш мүмкин әмәслигиниң дәлили сүпитидә көрсәткән еди. Бизниң инсаний тәбиитимиздә Мәсиһ адәмниң мәғлубийитини қутқузуши керәк еди. Амма адәм аздурғучиниң һуҗумиға учриғанда, гунайниң һеч қандақ ақивити униң үстидә йоқ еди. У мукәммәл әрликниң қуввитидә тик турди, әқил вә бәдәнниң толуқ қуввитигә егә еди. У Әдәнниң шәрәп-җелаллири билән қоршалған еди вә һәр күни асманий затлар билән муамилидә болатти. Әйса Шайтан билән елишиш үчүн чөлгә киргәндә, әһвал бундақ әмәс еди. Төрт миң йил давамида инсан нәсли җисманий күчтә, әқлий иқтидарда вә әхлақий қиммәттә пасайип кәлгән еди; вә Мәсиһ бузулған инсанийәтниң аҗизлиқлирини Өз үстигә алди. Пәқәт шу йол биләнла У инсанни униң хорлуқиниң әң төвәнқур қәвәтлиридин қутқузалайтти. »

“Many claim that it was impossible for Christ to be overcome by temptation. Then He could not have been placed in Adam’s position; He could not have gained the victory that Adam failed to gain. If we have in any sense a more trying conflict than had Christ, then He would not be able to succor us. But our Saviour took humanity, with all its liabilities. He took the nature of man, with the possibility of yielding to temptation. We have nothing to bear which He has not endured.

“Ẏat a ɗaɓɓi ko alaa no Almasiihu waawi jaɓtineede e jariborde. Nden o waawaa noon waɗdeede e ɗuum nokku Aadama; o waawaa noon heɓaade jaalorgal ngal Aadama faala heɓde. So en ngoodi e kala feere haala kaŋ ko ɓuri ɗaɓɓude e ngonndu Almasiihu waɗi, nden o waawaa wallude en. Kono Kisndam meeɗen hoccii ɗanndu neɗɗaaku, e foti mum ɗuuɗi ɗi ngalaa. O hoccii tagoore neɗɗo, e yiyɗude wonde e mum waawde jooɗaade e jariborde. Alaa ko en ndiyataa nde o munyaltaaki.”

“With Christ, as with the holy pair in Eden, appetite was the ground of the first great temptation. Just where the ruin began, the work of our redemption must begin. As by the indulgence of appetite Adam fell, so by the denial of appetite Christ must overcome. ‘And when He had fasted forty days and forty nights, He was afterward an hungered. And when the tempter came to Him, he said, If Thou be the Son of God, command that these stones be made bread. But He answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.’

«یئسوع ائبی، عدن‌دگ مقدس جُفت‌گ هچو، اشتها نخستین بزرگ وسوسه‌ی بنیاد بوت. همون جایی‌ئی ویرانی آغاز بوت، کارِ رستگاریِ ما هم باید همان‌جا آغاز بکنیت. همان‌چو که آدم به سببِ برآوردنِ اشتها سقوط کَرت، هم‌اَنت یئسوع باید به‌وسیله‌ی انکارِ اشتها غالب بیّیت. “و چون او چهل روز و چهل شب روزه داشت، پس از آن گرسنه بوت. و وقتی وسوسه‌گر نزدِ او آمد، گُفت: اگر تو پسرِ خدا هستی، فرمان بِدِه که این سنگ‌ها نان بَیّنت. اما او پاسخ دات و گُفت: مکتوب اَنت، انسان تنها به نان زنده نَبیت، بلکه به هر کلمه‌ای که از دهانِ خدا صادر بیت.”»

“From the time of Adam to that of Christ, self-indulgence had increased the power of the appetites and passions, until they had almost unlimited control. Thus men had become debased and diseased, and of themselves it was impossible for them to overcome. In man’s behalf, Christ conquered by enduring the severest test. For our sake He exercised a self-control stronger than hunger or death. And in this first victory were involved other issues that enter into all our conflicts with the powers of darkness.” The Desire of Ages, 117.

“Desde el tiempo de Adán hasta el de Cristo, la complacencia propia había aumentado el poder de los apetitos y las pasiones, hasta que éstos llegaron a ejercer un dominio casi ilimitado. Así, los hombres se habían degradado y enfermado, y por sí mismos les era imposible vencer. En favor del hombre, Cristo venció soportando la prueba más severa. Por nuestra causa ejerció un dominio propio más fuerte que el hambre o la muerte. Y en esta primera victoria estaban implicadas otras cuestiones que entran en todos nuestros conflictos con los poderes de las tinieblas.” El Deseado de todas las gentes, 117.