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.
ዚህ ሁለት በትሮች አንድ ሆነው አንድ ቤተ መቅደስ ይሆናሉ። አርባ ስድስት የቤተ መቅደሱ ምልክት ሲሆን፣ የሰሜኑን መንግሥት ምርኮኝነት ከደቡቡ መንግሥት ምርኮኝነት የሚለየውም አርባ ስድስት ዓመት ነው። በፍጻሜው ዘመን በ1798 የመቅደሱና የሠራዊቱ መረገጥ በተፈጸመ ጊዜ፣ ሁለቱን በትሮች ወደ አንድ ቤተ መቅደስ የሚያገናኘው አርባ ስድስት ዓመት ነው። ከ723 ዓ.ዓ. እስከ 677 ዓ.ዓ. ድረስ ቤተ መቅደሱ ፈርሶ ነበር እና ተረግጦ ነበር። በ1798 መረገጡ ተወደቀ፣ እና በ1844 ድረስ አንድ ቤተ መቅደስ ተቋቁሞ ነበር። በዚያ ስፍራ አንድ ሕዝብ ሊሆኑ፣ አንድ ንጉሥም ሊኖራቸው፣ እና ከዚያ በኋላ ለዘላለም ኃጢአትን ሊያቆሙ ነበር። ይህ ዕቅድ ነበር፣ ነገር ግን የ1863 ዓመፅ ዕቅዱን እስከ 2001 ድረስ ወደ ኋላ 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.
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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.
Car si vous vivez selon la chair, vous mourrez; mais si, par l’Esprit, vous faites mourir les actions du corps, vous vivrez. Romains 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.
Le modèle du temple humain est fondé sur le modèle du temple de Dieu. Le corps, qui est l’Église, correspond à la chair dans le temple de l’individu. Dans le temple de l’individu, l’esprit est la tête, et le corps est la chair.
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.
Car nous sommes membres de son corps, de sa chair et de ses os. C’est pourquoi l’homme quittera son père et sa mère, et s’attachera à sa femme, et les deux deviendront une seule chair. Ce mystère est grand ; mais je parle relativement à Christ et à l’Église. Éphésiens 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.
וְהַהֵיכָל אֲשֶׁר יוֹחָנָן נִצְטַוָּה לָמֹד, כַּאֲשֶׁר תְּקִיעַת הַמַּלְאָךְ הַשְּׁבִיעִי צִיְּנָה אֶת תְּחִלַּת מְלֶאכֶת הַשְׁלָמַת סוֹד הָאֱלֹהִים, הָיָה הֵיכַל הָאֱלֹהִים; אַךְ הֵיכַל הָאָדָם נִבְרָא בְּצֶלֶם הֵיכַל הָאֱלֹהִים. סְמָלִים בְּנֵי־חִלּוּף הֵם. מֹשֶׁה הָיָה בָּהָר אַרְבָּעִים וְשִׁשָּׁה יָמִים בְּשָׁעָה שֶׁהָרְאָה לוֹ הַתַּבְנִית אֲשֶׁר לְפִיהָ הָיָה עָלָיו לְהָקִים אֶת הַמִּשְׁכָּן הָאָרְצִי. הַתַּבְנִית נִלְקְחָה מִן הַהֵיכָל הַשָּׁמַיִם.
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.
Kristo e bile tempele ya legodimong, e bonagaditswe mo nameng, mme O emela sekao sa tempele ya motho, gonne batho ba ne ba bopiwa mo setshwanong sa Gagwe. Ka lebaka leo, sekao sa tempele ya motho se emelwa ka di-chromosome di le masome a mane le borataro.
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.
Le templi sono profeticamente intercambiabili. Così, il tempio che a Giovanni fu detto di misurare consisteva soltanto di due appartamenti, senza alcun cortile. Il primo appartamento rappresenta il tempio umano, la chiesa (la sposa), la nazione, il corpo, che è la carne. Il secondo appartamento rappresenta il tempio divino, lo sposo, il re, il capo, che è la mente. La promessa del patto eterno, che si compie per i centoquarantaquattromila negli ultimi giorni, è stata illustrata dai due bastoni di Ezechiele capitolo trentasette. È stata illustrata dal tempio di Giovanni, che consiste di due appartamenti. È stata illustrata dalle definizioni specifiche di Paolo del mistero di Cristo nel credente, speranza di gloria.
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.
Le ministère du scellement des cent quarante-quatre mille est l’œuvre qui consiste à unir de manière permanente la Divinité à l’humanité. Cette œuvre s’accomplit pendant que retentit la Septième Trompette. Cette union est représentée, ligne sur ligne, de diverses manières dans les Écritures. L’œuvre de la justification et celle de la sanctification sont les termes théologiques désignant cette œuvre. La justification est l’œuvre du Christ en tant que notre Substitut, et l’œuvre de la sanctification est l’œuvre du Christ en tant que notre Exemple. La justification représente notre titre pour le ciel, et la sanctification représente notre aptitude pour le ciel. Ces deux œuvres sont apportées au croyant par la présence du Saint-Esprit. Cette œuvre est représentée comme l’inscription de la loi de Dieu dans les cœurs et les esprits de ceux qui sont admis dans l’alliance éternelle.
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.
Le « mental » représente l’appartement du temple où réside la tête. Le mental est ce que l’on appelle la nature supérieure, par opposition à la chair, qui est la nature inférieure. Le mental est représenté par nos pensées ; la chair est représentée par nos sentiments.
“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.
«Banyak orang mengalami kesengsaraan yang tidak perlu. Mereka mengalihkan pikiran mereka dari Yesus, dan terlalu memusatkannya pada diri sendiri. Mereka membesar-besarkan kesulitan-kesulitan kecil, dan membicarakan hal-hal yang mematahkan semangat. Mereka bersalah atas dosa besar berupa keluh-kesah yang tidak perlu terhadap penyelenggaraan Allah. Sebab untuk segala sesuatu yang kita miliki dan yang kita ada, kita berutang kepada Allah. Ia telah mengaruniakan kepada kita kuasa-kuasa yang, sampai pada batas tertentu, serupa dengan yang dimiliki-Nya sendiri; dan kita harus bekerja dengan sungguh-sungguh untuk mengembangkan kuasa-kuasa ini, bukan untuk menyenangkan dan meninggikan diri, melainkan untuk memuliakan Dia. »
“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.
“Dolemus, ne mente nostra a fidelitate erga Deum avertatur. Per Christum beati esse possumus ac debemus, atque consuetudines continentiae comparare. Etiam cogitationes ipsae in subiectionem voluntati Dei redigendae sunt, et affectus sub moderatione rationis ac religionis continendi. Imaginatio nobis non data est ut effrenate vagari sinatur ac viam suam propriam teneat, nullo conatu coercitionis atque disciplinae adhibito. Si cogitationes pravae sunt, pravi erunt affectus; cogitationes autem et affectus coniuncti moralem indolem constituunt. Cum statuimus nos, ut Christiani, cogitationes et affectus nostros coercere non teneri, sub influxum angelorum malorum adducimur, atque eorum praesentiam et dominationem invitamus. Si impressionibus nostris cedimus et sinimus cogitationes nostras in alveum suspicionis, dubitationis, atque querelae decurrere, infelices erimus, et vita nostra defectum praestabit.” Review and Herald, April 21, 1885.
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.”
Bitekerezo n’ibyiyumvo bihurije hamwe bigize imico mboneragihugu. Imico yacu igizwe n’akaremangingo ko hasi n’akaremangingo ko hejuru; ubwenge ni bwo kamere ko hejuru, kandi niba ibitekerezo by’ubwenge byejejwe, ibyiyumvo byacu na byo bizahinduka byejejwe. Ibi ni ko bimeze kuko ubwenge ari bwo kamere ko hejuru gagenzura iyo miterere yombi igize ubumuntu bwacu. “Ubushobozi” bwagenewe kuba igice cy’imibereho yacu, “ku rugero runaka,” “busa n’ubwo” Kristo “afite,” kuko twaremanywe ishusho ye, kandi “dukwiye gukora tubigiranye umwete” kugira ngo duteze imbere ubwo “bushobozi.”
The powers which are part of the higher nature, or the mind of a human being are judgment, memory, conscience and especially the will.
Les facultés qui appartiennent à la nature supérieure, ou à l’esprit de l’être humain, sont le jugement, la mémoire, la conscience et surtout la volonté.
“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.
“Many are inquiring, ‘How am I to make the surrender of myself to God?’ “Koɔleŋle gaabu hĩi ko, ‘Mii bo yaa mi n yɛlaŋ m boi n-tɛɛ ŋma maŋ kõŋ Nɔɔn?’ A beeŋ n yɛlaŋ a maŋ kõŋ ŋma maŋ nɛ, ama a dɔɔr nɛ n-saŋaŋ wɔɔr la, a boi nɛ kɛkɛleŋ ni saale ni, la a nyɔɔr nɛ n-yɛlɛma nɛɛr n-saɣa nɛ. A nɔɔri la a yɛlɛma nɛ laa boi nɛ tɛrɛtiɛrɛ bɛŋ nɔ, nɛ yɛlɛ mɔɔr. A ka boi a yɛlɛŋ a suŋma, a nɔɔri nɛ, la a nɔɔri n-yɛlaŋ. A baŋaŋ a nɔɔri bɛɛr nɛ la a nɔɔri n-kpɛri bɔɔr nɛ yɛlɛ a nɔɔri nɛ wɔɔr a boi nɛ yɛlɛ a ŋma maŋ nɛ nɔɔri n-sɔŋaŋ, la a yɛlɛ a nɛ yɛlaŋ ko Nɔɔn ka boi a siakɛ; ama a ka bɔɔr nɛ a yɛlaŋ. A nɔɔri nɛ yɛlaŋ a baŋaŋ nɛ boi nɛ n-yɛlaŋ wɔɔr n-will nɛ saŋaŋ nɔɔr. Nɔɔr nɛ yɛlaŋ n-mii nɛ n-baŋaŋ wɔɔr nɛ boi nɛ a nɛɛr nɛ, n-yɛlaŋ n-decision, bee n-choice. Bɛɛr nɛ laa yɛlaŋ boi nɛ n-will nɛ yɛlɛma n-sɔŋaŋ. Nɔɔn nɛ yɛlaŋ n-choice nɛ maŋ nɛ nɔɔr nɛ; boi nɛ ba yɛlaŋ bɛɛr nɛ a sɛla. A ka boi a kpɛri a suŋma; a ka boi a maŋ a suŋma n-yɛlaŋ nɔɔri ko Nɔɔn nɛ a ŋma maŋ saŋaŋ nɔɔr; ama a boi a yɛlaŋ a sɛla ko a ga n-sɔŋ Nɔɔn. A boi a maŋ Nɔɔn a will nɛ; nɛɛr nɛ, ŋɔɔr yɛlaŋ nɛ ŋɔ wɔɔr a nɔɔr nɛ n-yɛlaŋ a ga n-sɔŋ la a ga n-yɛlaŋ bɛɛr nɛ ŋma ŋɔɔr nɛ nɔɔri n-sɔŋaŋ. Nɛɛr nɛ, a ŋma maŋ nɛ bɛɛr la yɛlaŋ nɛ boi nɛ n-kɛrɛ Kristo n-Spirit nɛ dɔɔr; a nɔɔri n-yɛlaŋ nɛ la yɛlaŋ nɛ boi nɛ n-tiɛrɛ ŋɔ, a suŋma la yɛlaŋ nɛ boi nɛ n-baŋaŋ ni ŋɔ.”
“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.
“Les désirs de bonté et de sainteté sont justes dans la mesure où ils vont; mais si vous vous arrêtez là, ils ne serviront de rien. Beaucoup seront perdus tout en espérant et en désirant être chrétiens. Ils n’en viennent pas au point de soumettre leur volonté à Dieu. Ils ne choisissent pas maintenant d’être chrétiens.
“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.
« Par l’exercice juste de la volonté, un changement complet peut s’opérer dans votre vie. En abandonnant votre volonté au Christ, vous vous unissez à la puissance qui est au-dessus de toute domination et de toute autorité. Vous recevrez d’en haut la force de vous maintenir fermes, et ainsi, par une soumission constante à Dieu, vous serez rendus capables de vivre la vie nouvelle, c’est-à-dire la vie de la foi. » Steps to Christ, 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.
La puissance de la volonté est la « puissance dirigeante » dans la nature de l’homme, et ce pouvoir directeur est situé dans l’appartement du temple humain qui est allié « à la puissance qui est au-dessus de toutes principautés et de toutes puissances ». Le lieu où s’opère l’union de la Divinité avec l’humanité dans le temple humain est la citadelle de l’âme. Tout être humain possède une citadelle, et celle-ci est occupée soit par le Christ, soit par l’archi-ennemi du Christ.
“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.
“Kristus își ia în stăpânire citadela sufletului, ființa omenească devine una cu El. Iar acela care este una cu Hristos, păstrându-și această unitate, întronându-L în inimă și ascultând de poruncile Sale, este în siguranță de cursele celui rău. Unit cu Hristos, el își însușește harurile lui Hristos și consacră Domnului tărie, eficiență și putere în câștigarea sufletelor pentru El. Prin cooperare cu Mântuitorul, el devine instrumentul prin care lucrează Dumnezeu. Atunci, când vine Satana și se străduiește să ia în stăpânire sufletul, găsește că Hristos l-a făcut mai puternic decât omul tare înarmat.” Review and Herald, 12 decembrie 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.
ब्याहुत आत्मा किल्ला मनुष्य के हृदय आ बुद्धि ह। नई वाचा के प्रतिज्ञा विश्वास करेवाला खातिर तीन मुख्य प्रतिज्ञा के पहचान करावेला। ओकरा ई प्रतिज्ञा दिहल गइल बा कि ओकरा लगे रहे खातिर एक देश होई, जइसे अदन के बारी आदम आ हव्वा खातिर रहल, जवन फेर ओकर प्राचीन इस्राएल संगे उहाँ के वाचा खातिर प्रतिज्ञात देश के प्रतिनिधित्व करत रहल, आ जवन फेर आत्मिक इस्राएल खातिर आत्मिक महिमामय देश के प्रतिनिधित्व करत रहल, आ ई तीनों, पंक्ति पर पंक्ति, नया बनावल गइल पृथ्वी के प्रतिज्ञा के साक्षी देला, ओह लोग खातिर जे विजयी होखेला जइसे ऊ विजयी भइलें।
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.
আদম ও হাওয়া যখন পাপ করলেন, তখন তাদের “সাত কাল” জন্য এদেন উদ্যান থেকে “ছিন্নভিন্ন” করে বের করে দেওয়া হয়েছিল; এবং সাত সহস্রাব্দ পর পৃথিবী নতুন করা হয়, ও এদেন উদ্যান পুনঃস্থাপিত হয়। প্রাচীন ইস্রায়েলের “সাত কাল” ব্যাপী ছিন্নভিন্ন হওয়া, আদম ও হাওয়ার ছিন্নভিন্ন হওয়ার দ্বারা প্রতিরূপিত হয়েছিল। চুক্তি বাস করার জন্য এক দেশ প্রতিশ্রুতি দেয়, এবং তা ছিল পুনঃস্থাপিত এদেনের প্রতিশ্রুতি। ধর্মধামের ও বাহিনীর পদদলিত হওয়া মানবপরিবারের মধ্যে পাপের সেই ক্রমবর্ধমান তীব্রতার প্রতিনিধিত্ব করে, যার সূচনা আদমের পাপের মাধ্যমে হয়েছিল।
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.
Dhèt ge twòt promèss nan allians-la sé ki sé moun fidèl-la kay jwenn an nouvo kò épi an nouvo lèspwi, menm lèspwi Kris-la. Kò-a sé lachay, nati pli ba-a, é an relasyon épi Kris sé légliz-la i yé. Lèspwi-a sé nati pli ho-a; sé sa Sè White idantifyé kon “sitadèl nanm-lan.” Pòl ansennyé sa klèman: nou ka resevwa lèspwi Kris-la menm lè nou aksepté sa lévanjil-la mandé, lè nou jisitifyé. I ansennyé osi ki nou pa ka resevwa an nouvo kò ki gloriifyé jis lè Dézyenm Vini-a.
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.
Voici, je vous révèle un mystère : nous ne nous endormirons pas tous, mais nous serons tous changés, en un instant, en un clin d’œil, à la dernière trompette ; car la trompette sonnera, et les morts ressusciteront incorruptibles, et nous, nous serons changés. Car il faut que ce corps corruptible revête l’incorruptibilité, et que ce corps mortel revête l’immortalité. Et lorsque ce corps corruptible aura revêtu l’incorruptibilité, et que ce corps mortel aura revêtu l’immortalité, alors s’accomplira la parole qui est écrite : La mort a été engloutie dans la victoire. Ô mort, où est ton aiguillon ? Ô sépulcre, où est ta victoire ? L’aiguillon de la mort, c’est le péché ; et la puissance du péché, c’est la loi. 1 Corinthiens 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.
Une doctrine, dont Jean dit qu’elle identifie comme antichrist ceux qui croient à de tels enseignements fallacieux, soutient que le Christ n’a jamais assumé un corps soumis aux effets du péché qui, depuis le péché d’Adam, avaient commencé à affecter la famille humaine.
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.
Et tout esprit qui ne confesse pas que Jésus-Christ est venu en chair n’est pas de Dieu ; et c’est là l’esprit de l’antichrist, dont vous avez appris qu’il vient, et qui maintenant déjà est dans le monde. 1 Jean 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.
Le vin de Babylone (antichrist) qui enseigne l’« Immaculée Conception » prétend que Marie fut rendue parfaite, comme Adam et Ève avant le péché, afin que la naissance de Jésus repose sur une conception de la divinité (le Saint-Esprit) avec une humanité parfaite (Marie). La fausse doctrine de l’Immaculée Conception ne traite pas du moment où Jésus fut conçu dans le sein de Marie, mais de la manière dont Marie fut conçue avec la perfection d’Adam et d’Ève. Suggérer que la chair que Christ a prise sur Lui lorsqu’Il est venu pour racheter l’homme était une chair sans péché, qui ne contenait pas les effets de l’hérédité, est un enseignement de l’antichrist.
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.
Car beaucoup de séducteurs sont entrés dans le monde, qui ne confessent point que Jésus-Christ est venu en chair. Celui-là est le séducteur et l’antichrist. 2 Jean 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.
Lorsque le Christ ressuscita, l’inspiration souligne avec soin qu’il avait alors un corps glorifié. Sa résurrection représentait la résurrection des justes lors de la Seconde Venue, et c’est alors que nous recevons la promesse de l’alliance d’un corps nouveau.
“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.
“No nga tiempo alang kang Cristo sa pagsaka ngadto sa trono sa Iyang Amahan. Ingon nga usa ka balaang Mananaug, hapit na Siya mobalik uban sa mga inagaw sa kadaugan ngadto sa langitnong mga sawang. Sa wala pa ang Iyang kamatayon Siya nagpahayag sa Iyang Amahan, ‘Natuman Ko na ang buhat nga Imong gihatag Kanako aron pagabuhaton.’ Juan 17:4. Human sa Iyang pagkabanhaw Siya mipabilin sa yuta sulod sa usa ka panahon, aron ang Iyang mga tinun-an masinati Kaniya diha sa Iyang nabanhaw ug nahimayaong lawas. Karon andam na Siya alang sa panamilit. Iyang napamatud-an ang kamatuoran nga Siya usa ka buhing Manluluwas. Ang Iyang mga tinun-an dili na kinahanglan magdugtong sa hunahuna mahitungod Kaniya uban sa lubnganan. Mahimo na silang maghunahuna mahitungod Kaniya ingon nga nahimaya na sa atubangan sa langitnong uniberso.” 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.
Balaybet paa na karbengan, iti maysa a daga a pagnaedan, ket matungpal iti baro a daga, inton maisubli ti Eden ken malpasen ti “pito a panawen” (pito a ribo a tawen), a pannakaisina ti kinatao ti umuna nga Adan. Ti karbengan a tulag maipapan iti maysa a baro ken napadayag a bagi ket maited iti Maikadua a Yaay, iti apagpannurayaw ti 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.
“Het verhaal van Bethlehem is een onuitputtelijk thema. Daarin ligt ‘de diepte des rijkdoms, beide der wijsheid en der kennis Gods’ verborgen. Romeinen 11:33. Wij verwonderen ons over het offer van de Heiland, dat Hij de troon des hemels verwisselde voor de kribbe, en de gemeenschap van aanbiddende engelen voor de dieren van de stal. Menselijke trots en zelfgenoegzaamheid staan in Zijn tegenwoordigheid bestraft. Toch was dit slechts het begin van Zijn wonderbare vernedering. Het zou voor de Zoon van God een bijna oneindige vernedering zijn geweest de menselijke natuur aan te nemen, zelfs toen Adam nog in zijn onschuld in Eden stond. Maar Jezus aanvaardde de mensheid toen het geslacht verzwakt was door vierduizend jaren van zonde. Zoals elk kind van Adam aanvaardde Hij de gevolgen van de werking van de grote wet der erfelijkheid. Wat deze gevolgen waren, wordt getoond in de geschiedenis van Zijn aardse voorouders. Met zulk een erfelijkheid kwam Hij om onze smarten en verzoekingen te delen, en ons het voorbeeld te geven van een zondeloos leven.” The Desire of Ages, 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.
Nanga mwâna-mobali akokisi masɛngami ya Nsango Malamu, na ntango wana mpe wana azwaka makanisi ya sika, kutu makanisi ya Klisto; kasi nzoto, to lokola Paulo mpe abengaka yango mosuni, ebongwanaka na Boyei bwa Mibale. Bozalisi ya nse, oyo esalemi na mayoki, elongolamaka te na ntango ya kobongwana. Mayoki wana, oyo ezali eteni moko ya ezaleli ya bizaleli, etikalaka kino na Boyei bwa Mibale. Mayoki wana ezali komonisa ebongiseli ya mayoki ya motema, oyo ezali na boyokani na ebongiseli ya ba-ormone. Ezali komonisa mpe ba-sens oyo ezali na boyokani na ebongiseli ya misisa ya nzoto. Biloko nyonso ya bozalisi ya nse ya moto oyo etalelamaka lokola mayoki ekabolami na biteni mibale ya moboko. Lolenge moko ya mayoki ezali bamposa to makambo oyo tozwaki lokola libula epai ya bankoko na biso, mpe lolenge mosusu ya mayoki ezali bamposa oyo tokolisi na nzela ya maponi na biso moko.
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.”
عدهاى از گرایشهاى موروثى صرفاً بخشى از ساختار انسانىاند، و برخى از انواع گرایشهاى موروثى به سوى شرّ هستند. انواع پرورشیافتهٔ احساسات، همانهایى هستند که ما بهواسطهٔ انتخابهاى خود برقرار مىسازیم، و گرایشهاى موروثى از طریق «قانون عظیم وراثت» انتقال مىیابند.
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.
Yesu “alipokea ubinadamu wakati ambapo jamii ya wanadamu ilikuwa imedhoofishwa na miaka elfu nne ya dhambi. Kama kila mtoto wa Adamu, alikubali matokeo ya utendaji wa sheria kuu ya urithi. Matokeo hayo yalikuwa yapi huonyeshwa katika historia ya mababu zake wa duniani. Alikuja akiwa na urithi wa namna hiyo ili ashiriki huzuni zetu na majaribu yetu, na atupatie mfano wa maisha yasiyo na dhambi.” Akiwa na matokeo ya miaka elfu nne ya utendaji wa sheria kuu ya urithi, Yesu daima aliweka mielekeo hiyo chini ya utiifu kwa kutumia mapenzi yake, wala hakuwahi hata mara moja kushiriki katika kukuza hisia zozote za dhambi.
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.
நான்காயிரம் ஆண்டுகாலச் சீரழிவினால் மனிதகுலத்தில் உண்டான பலவீனத்தின் விளைவுகளை ஏற்றுக்கொள்ளாமல், ஆதாமும் ஏவாளும் பாவம் செய்யுமுன் இருந்த நிலையைப் பிரதிநிதித்துவப்படுத்தும் மனித உடலை இயேசு ஏற்றிருந்தாரானால், தேவனுடைய ஒவ்வொரு பிள்ளையும் எவ்வாறு ஜெயங்கொள்ள முடியும் என்பதற்கான ஒரு முன்மாதிரியை அவர் அளித்திருக்கமாட்டார்.
We will continue this study in the next article.
Nous poursuivrons cette étude dans le prochain article.
“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.
«Բազմերը այս հակամարտությանը՝ Քրիստոսի և Սատանայի միջև, նայում են այնպես, կարծես այն իրենց անձնական կյանքի վրա որևէ առանձնահատուկ առնչություն չունենա, և նրանց համար այն քիչ հետաքրքրություն է ներկայացնում։ Բայց յուրաքանչյուր մարդկային սրտի ոլորտում այս վեճը կրկնվում է։ Ոչ ոք երբեք չարի շարքերը չի լքում՝ Աստծուն ծառայելու համար, առանց Սատանայի հարձակումներին հանդիպելու։ Այն գայթակղությունները, որոնց Քրիստոս դիմադրեց, նույնն էին, որոնց մենք այդքան դժվարությամբ ենք դիմակայում։ Դրանք Նրա վրա բերվեցին այնքան առավել մեծ աստիճանով, որքան Նրա բնավորությունը գերազանցում է մերը։ Աշխարհի մեղքերի ահավոր ծանրությունը Իր վրա կրելով՝ Քրիստոս հաղթահարեց փորձությունը ախորժակի, աշխարհի սիրո և այն ցուցամոլության հանդեպ սիրո մեջ, որը մարդուն տանում է հանդգնության։ Սրանք էին այն գայթակղությունները, որոնք հաղթահարեցին Ադամին ու Եվային, և որոնք այնքան դյուրությամբ հաղթահարում են նաև մեզ»։
“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.
“سىتان ئادامنىڭ گۇناھىنى خۇدانىڭ قانۇنى ئادالەتسىز ئىكەنلىكىنىڭ ۋە ئۇنىڭغا ئىتائەت قىلىش مۇمكىن ئەمەسلىكىنىڭ دەلىلى سۈپитидә كۆرسەتكەن ئىدى. ئىنسانلىقىمىزدا مەسىھ ئادامنىڭ مەغلۇبىيىتىنى قۇتقۇزۇشى كېرەك ئىدى. بىراق ئادام سىناقتىكى ئازدۇرغۇچىنىڭ ھۇجۇمىغا ئۇچرىغاندا، گۇناھنىڭ ھېچقانداق ئاقىۋىتى ئۇنىڭ ئۈستىدە يوق ئىدى. ئۇ كامىل ئىنسانلىقنىڭ كۈچىدە تۇرۇپ، ئەقلى ۋە بەدىنىنىڭ تولۇق قۇۋۋىتىگە ئىگە ئىدى. ئۇ ئەدەننىڭ شان-شەرىپى بىلەن ئورالغان بولۇپ، ھەر كۈنى ئاسمانىي مەۋجۇداتلار بىلەن مۇناسىۋەتتە ئىدى. ئەمما ئەيسا سىتان بىلەن ئېلىشىش ئۈچۈن چۆلگە كىرگەندە، ئەھۋال بۇنداق ئەمەس ئىدى. تۆت مىڭ يىل داۋامىدا ئىنسان نەسلى جىسمانىي كۈچتە، زېھنىي قۇدرەتتە ۋە ئەخلاقىي قىممەتتە تۆۋەنلەپ كېلىۋاتقان ئىدى؛ ۋە مەسىھ ئۆز ئۈستىگە بۇزۇلغان ئىنسانىيەتنىڭ ئاجىزلىقلىرىنى ئالدى. پەقەت شۇنداق قىلغاندىلا ئۇ ئىنساننى ئۇنىڭ خارابىلىشىنىڭ ئەڭ تۆۋەن چوڭقۇرلۇقىدىن قۇتقۇزالايتتى.
“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.
“Wengamannya wengi vakati zvainge zvisingagoneki kuti Kristu akundwe nomuedzo. Ipapo angadai asina kuiswa pachinzvimbo chaAdamu; angadai asina kuwana kukunda uko Adamu akatadza kuwana. Kana isu, nenzira ipi zvayo, tine kurwisana kunorema kupfuura kwaiva naKristu, ipapo Iye haangagoni kutibatsira. Asi Muponesi wedu akatora hunhu hwomunhu, pamwe chete nezvose zvinouya nahwo. Akatora chimiro chomunhu, pamwe chete nokukwanisa kukundwa nomuedzo. Hatina chinhu chokutsungirira chaasina kutsungirira.”
“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.’
«Тавре ки бо он ҷуфти муқаддас дар Адан буд, барои Масеҳ низ иштиҳо заминаи он аввалин васвасаи бузург гардид. Ҳамон ҷо ки харобӣ оғоз ёфт, кори наҷоти мо низ бояд аз ҳамон ҷо оғоз гардад. Чунон ки Одам бо қонеъ сохтани иштиҳо суқут кард, ҳамон тавр Масеҳ бояд бо рад кардани иштиҳо ғолиб ояд. “Ва чун Ӯ чиҳил рӯз ва чиҳил шаб рӯза дошт, баъд аз он гурусна шуд. Ва ҳангоме ки васвасакунанда назди Ӯ омад, гуфт: Агар Ту Писари Худо бошӣ, амр фармо, то ин сангҳо нон гарданд. Аммо Ӯ ҷавоб дода гуфт: Навишта шудааст: Инсон на фақат бо нон зиндагӣ мекунад, балки бо ҳар каломе ки аз даҳони Худо содир мешавад.”»
“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.
“ከአዳም ዘመን እስከ ክርስቶስ ዘመን ድረስ፣ ራስን ማስደሰት የምኞቶችንና የፍትወቶችን ኀይል እጅግ አበረታ፥ እስኪሆንም ድረስ በሰው ላይ ማለት ይቻላል ያልተገደበ ቁጥጥር አገኙ። ስለዚህ ሰዎች ተዋረዱ እና በበሽታ ተመቱ፤ ከራሳቸውም ብቻ ለማሸነፍ አይቻላቸውም ነበር። በሰው ስፍራ፣ ክርስቶስ እጅግ ከባዱን ፈተና በመቋቋም ድል አደረገ። ስለ እኛ ሲል ከረሃብ ወይም ከሞት የሚበልጥ ራስን መግዛትን አሳየ። እናም በዚህ የመጀመሪያ ድል ውስጥ፣ ከጨለማ ኀይሎች ጋር ባሉን ግጭቶች ሁሉ ውስጥ የሚገቡ ሌሎች ጉዳዮች ተካተው ነበር።” The Desire of Ages, 117.