We are considering the line of Ezekiel chapter thirty-seven, which first identifies the sounding of the seventh trumpet and the message to Laodicea, that brings about the army of the one hundred and forty-four thousand. Then Ezekiel repeats and enlarges upon that line by introducing the joining of the two sticks of the northern and southern kingdoms of Israel, as an illustration of the process by-which Divinity and humanity are joined during the time of the sounding of the Seventh Trumpet. Once the two nations are joined together as one nation, Ezekiel identifies that they have a king over them, and then he addresses the everlasting covenant that is the covenant accomplished with the one hundred and forty-four thousand, while emphasizing those last day covenant people would have God’s sanctuary in their midst for eternity.

ミ は エ ゼ キ エ ル 第 三 十 七 章 の 流 れ を 考 察 し て い る 。 そ こ で は ま ず 、 第 七 の ラ ッ パ の 響 き と ラ オ デ キ ヤ へ の メ ッ セ ー ジ が 示 さ れ 、 そ れ が 十 四 万 四 千 の 軍 勢 を 生 じ さ せ る こ と が 明 ら か に さ れ て い る 。 次 い で エ ゼ キ エ ル は 、 イ ス ラ エ ル の 北 王 国 と 南 王 国 の 二 本 の 杖 が 一 つ に 合 わ さ れ る こ と を 導 入 し て 、 そ の 流 れ を 繰 り 返 し 、 か つ 拡 充 し て い る が 、 こ れ は 第 七 の ラ ッ パ が 鳴 り 響 く 時 代 に 、 神 性 と 人 性 と が 結 合 さ れ る 過 程 を 示 す 例 証 で あ る 。 そ し て 、 そ の 二 つ の 国 が 一 つ の 国 と し て 結 び 合 わ さ れ る と 、 エ ゼ キ エ ル は 彼 ら の 上 に 一 人 の 王 が 立 つ こ と を 示 し 、 さ ら に 十 四 万 四 千 と の 間 に 成 就 さ れ る 契 約 、 す な わ ち 永 遠 の 契 約 に つ い て 語 り な が ら 、 終 末 の そ の 契 約 の 民 の た だ 中 に 、 神 の 聖 所 が と こ し え に あ る こ と を 強 調 し て い る 。

We have added to that line, the work of John measuring the temple in 1844, thus typifying the final measuring that began on September 11, 2001. That measuring is also addressed by Zechariah, who includes that the measuring takes place when God once again chooses Jerusalem as the city to place His name. We are drawing a simile between the components that make up the temple, and the two sticks of the northern and southern kingdoms of Israel. The work of Christ in bringing together His Divinity with the humanity of the one hundred and forty-four thousand is represented in the two prophecies of the twenty-five hundred and twenty years of scattering brought upon the northern and southern kingdoms, in conjunction with the prophecy of twenty-three hundred years.

Naongezea kwenye mstari huo kazi ya Yohana ya kuipima hekalu mwaka 1844, hivyo ikiashiria kipimo cha mwisho kilichoanza tarehe 11 Septemba, 2001. Kipimo hicho pia kinatajwa na Zekaria, ambaye anajumuisha kwamba kipimo hicho hufanyika wakati Mungu anapouchagua tena Yerusalemu kuwa mji wa kuliweka Jina Lake. Tunavuta tashbihi kati ya vipengele vinavyounda hekalu, na zile fimbo mbili za falme za kaskazini na kusini za Israeli. Kazi ya Kristo ya kuunganisha pamoja Uungu Wake na ubinadamu wa wale mia moja arobaini na nne elfu inawakilishwa katika unabii ule miwili ya miaka elfu mbili mia tano na ishirini ya kutawanywa kulikowapata falme za kaskazini na kusini, kwa kuhusianishwa na unabii wa miaka elfu mbili mia tatu.

To identify what the sticks of Ezekiel represent in the work of the gospel requires a basic understanding of the gospel. Christ accepted our fallen flesh after four thousand years of inherited weakness, which were passed unto Him through Mary. As our Example, He demonstrated that by the exercising of His will, to be surrendered unto His Father’s will, we can overcome as He overcame, by exercising our will in subjection to His will. Our will is employed, either for good or evil in our brain, which is the citadel of the soul.

Kwa kutambua kile vijiti vya Ezekieli vinachowakilisha katika kazi ya injili kunahitaji ufahamu wa msingi wa injili. Kristo alikubali mwili wetu ulioanguka baada ya miaka elfu nne ya udhaifu wa kurithi, uliopitishwa Kwake kupitia kwa Mariamu. Akiwa Mfano wetu, alidhihirisha kwamba kwa kuitumia nia yetu, na kuisalimisha kwa mapenzi ya Baba Yake, twaweza kushinda kama Yeye alivyoshinda, kwa kutumia nia yetu katika utiisho kwa mapenzi Yake. Nia yetu hutumika, ama kwa mema au kwa maovu, katika ubongo wetu, ambao ndio ngome ya nafsi.

“The student who desires to put the work of two terms into one, should not be permitted to have his own way in this matter. To undertake to do double work means with many, overtaxation of the mind, and a neglect of proper physical exercise. It is not reasonable to suppose that the mind can grasp and digest an oversupply of mental food, and it is as great a sin to overfeed the mind as it is to load the digestive organs, giving the stomach no periods of rest. The brain is the citadel of the whole man, and wrong habits of eating, dressing, or sleeping, affect the brain, and prevent the attaining of that which the student desires,—a good mental discipline. Any part of the body that is not treated with consideration will telegraph its injury to the brain. There should be exercised much patience and perseverance in instructing the youth how to preserve their health. They should become well informed on this matter, that every muscle and organ may be so strengthened and disciplined that in voluntary or involuntary action, the best of health may result, and the brain be invigorated to sustain the taxation of study.” Christian Education, 124.

“ഒരൊറ്റ ടേമിൽ രണ്ടുടേം പ്രവൃത്തിയും ഉൾക്കൊള്ളിക്കാൻ ആഗ്രഹിക്കുന്ന വിദ്യാർത്ഥിക്കു ഈ കാര്യത്തിൽ തന്റെ ഇഷ്ടം നടപ്പാക്കാൻ അനുവദിക്കരുത്. ഇരട്ടപ്രവൃത്തി ഏറ്റെടുക്കുക എന്നത് പലർക്കും മനസ്സിന് അതിയായ ഭാരമാകുകയും യുക്തമായ ദേഹവ്യായാമത്തെ അവഗണിക്കപ്പെടുകയും ചെയ്യുന്നതാണ്. മനസ്സിന് അതിരുകവിഞ്ഞ മാനസിക ആഹാരം ഗ്രഹിക്കാനും ദഹിപ്പിക്കാനും കഴിയും എന്നു ധരിക്കുന്നത് യുക്തിയുക്തമല്ല; ജഠരത്തിന് വിശ്രമകാലമൊന്നും നൽകാതെ ദഹനാവയവങ്ങളെ നിറച്ചുകെട്ടുന്നതുപോലെ, മനസ്സിനെ അതിയായി ആഹരിപ്പിക്കുന്നതും അത്രത്തോളം വലിയ പാപമാണ്. മസ്തിഷ്കം സമ്പൂർണ്ണ മനുഷ്യന്റെ കോട്ടയാണ്; ഭക്ഷണം, വസ്ത്രധാരണം, അല്ലെങ്കിൽ നിദ്ര എന്നിവയിൽ ഉള്ള തെറ്റായ ശീലങ്ങൾ മസ്തിഷ്കത്തെ ബാധിക്കുകയും വിദ്യാർത്ഥി ആഗ്രഹിക്കുന്നതായ നല്ല മാനസിക ശിക്ഷണം കൈവരിക്കുന്നതു തടയുകയും ചെയ്യുന്നു. പരിഗണനയോടെ കൈകാര്യം ചെയ്യപ്പെടാത്ത ശരീരഭാഗമെന്തുമാകട്ടെ, അതിന്റെ ക്ഷതം മസ്തിഷ്കത്തിലേക്കു അറിയിച്ചുകൊണ്ടിരിക്കും. യുവാക്കളെ അവരുടെ ആരോഗ്യത്തെ എങ്ങനെ സംരക്ഷിക്കാമെന്നതിൽ ഉപദേശിക്കുമ്പോൾ വളരെ സഹനവും സ്ഥിരോത്സാഹവും പ്രയോഗിക്കേണ്ടതുണ്ട്. ഓരോ പേശിയും അവയവും സ്വമേധയാ ഉണ്ടാകുന്ന പ്രവൃത്തികളിലോ അസ്വമേധയാ ഉണ്ടാകുന്ന പ്രവൃത്തികളിലോ ഏറ്റവും നല്ല ആരോഗ്യഫലം ലഭിക്കത്തക്കവണ്ണം ശക്തിപ്പെട്ടും ശിക്ഷണപ്പെട്ടും ഇരിക്കേണ്ടതിന്നു, അവർ ഈ കാര്യത്തിൽ നന്നായി അവബോധം പ്രാപിക്കണം; അങ്ങനെ പഠനത്തിന്റെ ഭാരസഹനത്തിനായി മസ്തിഷ്കം ശക്തിപ്പെടുകയും ചെയ്യും.” Christian Education, 124.

The work of the everlasting covenant is to write God’s law upon our hearts and our minds, and both our heart and our mind is located in the “citadel of our souls,” which is our brain.

Šio amžinosios sandoros darbo tikslas yra įrašyti Dievo įstatymą į mūsų širdis ir mūsų protus, o ir mūsų širdis, ir mūsų protas yra „mūsų sielų tvirtovėje“, kuri yra mūsų smegenys.

“The mind of a man or woman does not come down in a moment from purity and holiness to depravity, corruption, and crime. It takes time to transform the human to the divine, or to degrade those formed in the image of God to the brutal or the satanic. By beholding we become changed. Though formed in the image of his Maker, man can so educate his mind that sin which he once loathed will become pleasant to him. As he ceases to watch and pray, he ceases to guard the citadel, the heart, and engages in sin and crime. The mind is debased, and it is impossible to elevate it from corruption while it is being educated to enslave the moral and intellectual powers and bring them in subjection to grosser passions. Constant war against the carnal mind must be maintained; and we must be aided by the refining influence of the grace of God, which will attract the mind upward and habituate it to meditate upon pure and holy things.” Adventist Home, 330.

“Un esprit d’homme ou de femme ne descend pas en un instant de la pureté et de la sainteté à la dépravation, à la corruption et au crime. Il faut du temps pour transformer l’humain en divin, ou pour avilir jusqu’au niveau du brutal ou du satanique ceux qui ont été formés à l’image de Dieu. C’est en regardant que nous sommes transformés. Bien que formé à l’image de son Créateur, l’homme peut éduquer son esprit de telle sorte que le péché, qu’il abhorrait autrefois, lui devienne agréable. Lorsqu’il cesse de veiller et de prier, il cesse de garder la citadelle, le cœur, et il se livre au péché et au crime. L’esprit est dégradé, et il est impossible de l’élever hors de la corruption tandis qu’il est formé à asservir les facultés morales et intellectuelles et à les soumettre aux passions les plus grossières. Une guerre constante contre l’esprit charnel doit être maintenue; et nous devons être aidés par l’influence affinante de la grâce de Dieu, qui élèvera l’esprit vers le haut et l’habituera à méditer sur des choses pures et saintes.” Adventist Home, 330.

The “mind,” the “heart,” the “brain” is the “citadel of the soul.” A citadel is a fortress that is to be guarded from the entrance of sin.

Le « mental », le « cœur », le « cerveau » est la « citadelle de l’âme ». Une citadelle est une forteresse qui doit être gardée contre l’entrée du péché.

“In His prayer to the Father, Christ gave to the world a lesson which should be graven on mind and soul. ‘This is life eternal,’ He said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. This is true education. It imparts power. The experimental knowledge of God and of Jesus Christ whom He has sent, transforms man into the image of God. It gives to man the mastery of himself, bringing every impulse and passion of the lower nature under the control of the higher powers of the mind. It makes its possessor a son of God and an heir of heaven. It brings him into communion with the mind of the Infinite, and opens to him the rich treasures of the universe.” Christ’s Object Lessons, 114.

“Dans Sa prière au Père, Christ donna au monde une leçon qui devrait être gravée dans l’esprit et dans l’âme. ‘Or, la vie éternelle, dit-Il, c’est qu’ils Te connaissent, Toi, le seul vrai Dieu, et Jésus-Christ, que Tu as envoyé.’ Jean 17:3. Telle est la véritable éducation. Elle communique la puissance. La connaissance expérimentale de Dieu et de Jésus-Christ qu’Il a envoyé transforme l’homme à l’image de Dieu. Elle donne à l’homme la maîtrise de lui-même, amenant toute impulsion et toute passion de la nature inférieure sous le contrôle des facultés supérieures de l’esprit. Elle fait de celui qui la possède un fils de Dieu et un héritier du ciel. Elle le met en communion avec l’intelligence de l’Infini et lui ouvre les riches trésors de l’univers.” Les Paraboles de Jésus, 114.

The “higher powers” are to be employed to control and bring into subjection the “impulses and passions of the lower nature.” The higher powers are located in the mind, and it is “communion with the mind of the Infinite,” that “transforms man into the image of God.” In the sealing time of the one hundred and forty-four thousand the image of the beast is formed in one class and the image of Christ in the other class. What accomplishes the transformation is the connection of minds. Those who have a carnal or fleshly mind as Paul identifies it, form the image of the flesh—the beast. Those who have attained the mind of Christ, form the image of Christ. The promise of the covenant is that we can attain to the mind of Christ at conversion, though we were all born with a carnal mind.

“Amagunya akakulu” ayenera kugwiritsidwa ntchito kulamulira ndi kugonjetsa “zilakolako ndi chilakolako cha chikhalidwe chotsika.” Amagunya akakulu ali m’maganizo, ndipo ndi “kulumikizana ndi maganizo a Wopanda Malire,” kumene “kusandutsa munthu kukhala m’chifanizo cha Mulungu.” M’nthawi yosindikiza ya anthu zana limodzi ndi makumi anayi mphambu zinayi, chifanizo cha chilombo chimapangidwa m’gulu limodzi, ndipo chifanizo cha Khristu m’gulu linalo. Chimene chimakwaniritsa kusandulika ndi kulumikizana kwa maganizo. Iwo amene ali ndi maganizo achithupi kapena a mnofu, monga Paulo akuwatchulira, amapanga chifanizo cha mnofu—chilombo. Iwo amene afika pa kukhala ndi maganizo a Khristu, amapanga chifanizo cha Khristu. Lonjezo la pangano ndi lakuti tingathe kufika pa kukhala ndi maganizo a Khristu pa kutembenuka mtima, ngakhale tonse tinabadwa ndi maganizo achithupi.

Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–8.

मसीह यीशु की वह मनोवृत्ति तुम में भी हो, जो उसमें थी: वह, जो परमेश्वर के स्वरूप में होकर भी, परमेश्वर के तुल्य होना अपने लिये हरण की हुई वस्तु न समझा; परन्तु अपने आप को शून्य कर दिया, और दास का स्वरूप धारण किया, और मनुष्यों की समानता में हो गया; और मनुष्य के रूप में प्रकट होकर अपने आप को दीन किया, और यहाँ तक आज्ञाकारी रहा कि मृत्यु, अर्थात् क्रूस की मृत्यु, भी सह ली। फिलिप्पियों 2:5–8.

We are to have the mind of Christ in us, as it was also in Christ, for we were created in His image. But we do not have that mind, we have a carnal mind, sold under sin.

Nous devons avoir en nous la pensée de Christ, comme elle était aussi en Christ, car nous avons été créés à son image. Mais nous n’avons pas cette pensée; nous avons une pensée charnelle, vendue au péché.

There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. Romans 8:1–10.

Darum gibt es jetzt keine Verdammnis für die, welche in Christus Jesus sind, die nicht nach dem Fleisch wandeln, sondern nach dem Geist. Denn das Gesetz des Geistes des Lebens in Christus Jesus hat mich frei gemacht von dem Gesetz der Sünde und des Todes. Denn was dem Gesetz unmöglich war, weil es durch das Fleisch kraftlos war, das tat Gott, indem er seinen eigenen Sohn in der Gestalt des sündigen Fleisches und um der Sünde willen sandte und die Sünde im Fleisch verurteilte, damit die Rechtsforderung des Gesetzes in uns erfüllt würde, die wir nicht nach dem Fleisch wandeln, sondern nach dem Geist. Denn die, welche nach dem Fleisch sind, sinnen auf das, was des Fleisches ist; die aber, welche nach dem Geist sind, auf das, was des Geistes ist. Denn das Trachten des Fleisches ist Tod; das Trachten des Geistes aber Leben und Frieden. Weil nämlich das Trachten des Fleisches Feindschaft gegen Gott ist; denn es unterwirft sich dem Gesetz Gottes nicht, denn es vermag es auch nicht. Darum können die, welche im Fleisch sind, Gott nicht gefallen. Ihr aber seid nicht im Fleisch, sondern im Geist, wenn wirklich Gottes Geist in euch wohnt. Wenn aber jemand den Geist Christi nicht hat, der ist nicht sein. Wenn aber Christus in euch ist, so ist der Leib zwar tot um der Sünde willen, der Geist aber ist Leben um der Gerechtigkeit willen. Römer 8,1–10.

To be of the Spirit is life, and to be of the flesh is death. The flesh is the lower nature, it is the source of our feelings. The fleshly lower nature is to be governed by the higher nature, which is accomplished by the exercise of our wills in subjection to the Holy Spirit. Our higher carnal minds can be transformed here and now, but our lower nature must wait for the Second Coming to be changed.

D’être de l’Esprit, c’est la vie, et d’être de la chair, c’est la mort. La chair est la nature inférieure; elle est la source de nos sentiments. Cette nature inférieure charnelle doit être gouvernée par la nature supérieure, ce qui s’accomplit par l’exercice de notre volonté dans la soumission au Saint-Esprit. Nos esprits charnels supérieurs peuvent être transformés ici et maintenant, mais notre nature inférieure doit attendre la Seconde Venue pour être changée.

Ezekiel’s two sticks identify a stick that is represented as the courtyard, and that stick reached its conclusion in 1798. It had been perfectly divided by twelve hundred and sixty years of paganism trampling down the host, and twelve hundred and sixty years of papalism trampling down the host. That stick did not represent the trampling down of God’s sanctuary, for God’s sanctuary was located in the southern kingdom. The host that was trampled down by paganism and papalism, was a human temple, but in relation to the southern kingdom it was the body, and the southern kingdom was where God chose to place the head. The northern kingdom was the body, the southern kingdom was the head.

Keñetseg bâton yo nan Ezékiel la idantifye yon bâton ki reprezante kòm lakou a, e bâton sa a rive nan konklizyon li an 1798. Li te divize avèk yon pèfeksyon pa mil desan swasant ane payanis ki t ap foule lame a anba pye, ak mil desan swasant ane papis ki t ap foule lame a anba pye. Bâton sa a pa t reprezante zak pou foule tanp Bondye a anba pye, paske tanp Bondye a te chita nan wayòm sid la. Lame ki te foule anba pye pa payanis ak pa papis la, se te yon tanp imen; men an rapò ak wayòm sid la, li te kò a, e wayòm sid la se te kote Bondye te chwazi mete tèt la. Wayòm nò a te kò a; wayòm sid la te tèt la.

The northern kingdom’s two divisions of twelve hundred and sixty years, represented the two various tendencies to sin in the body temple, as represented by inherited and cultivated tendencies. Paganism was a symbol of the inherited tendencies of sin in the body temple, and papalism’s adoption of the religion of paganism, represents the cultivated tendencies to sin. In either case, the body temple could not be transformed until the Second Coming, so the stick of the northern kingdom extended only to 1798, and when John was told to measure the temple, that stick was to be left off.

The northern kingdom’s two divisions of twelve hundred and sixty years represented the two distinct tendencies to sin in the body temple, namely, inherited and cultivated tendencies. Paganism was a symbol of the inherited tendencies to sin in the body temple, and papalism’s adoption of the religion of paganism represents the cultivated tendencies to sin. In either case, the body temple could not be transformed until the Second Coming; therefore, the stick of the northern kingdom extended only to 1798, and when John was told to measure the temple, that stick was to be left off.

The word “conversion,” means a transformation or change from one state or condition to another. When Adam and Eve sinned, they were “converted” from their original state, for they had been created perfect, in the image of God, with the higher powers controlling the lower powers. When they sinned, they were “converted” into a being where the lower powers took ascendancy over the higher powers. They transmitted that condition to all their descendants.

শব্দ “conversion” অর্থ এক অবস্থা বা পরিস্থিতি থেকে অন্য অবস্থায় বা পরিস্থিতিতে রূপান্তর বা পরিবর্তন। আদম ও হবা যখন পাপ করলেন, তখন তারা তাদের আদিম অবস্থা থেকে “রূপান্তরিত” হলেন; কারণ তারা ঈশ্বরের প্রতিমূর্তিতে সিদ্ধরূপে সৃষ্ট হয়েছিলেন, যেখানে উচ্চতর শক্তিগুলো নিম্নতর শক্তিগুলোকে নিয়ন্ত্রণ করত। যখন তারা পাপ করলেন, তখন তারা এমন এক সত্তায় “রূপান্তরিত” হলেন, যেখানে নিম্নতর শক্তিগুলো উচ্চতর শক্তিগুলোর ওপর প্রাধান্য লাভ করল। তারা সেই অবস্থা তাদের সকল বংশধরের কাছে সঞ্চারিত করলেন।

In the prophetic relation of Ezekiel’s two sticks, the Lord chose Jerusalem to be the head, the capital where the king resided. It was to be the higher power. In the simile of the two sticks the southern kingdom was the lower power in relation to the higher kingdom in the north. The conversion that is represented when the two sticks were to be joined, required that the southern kingdom was returned to its position as the head. It was to be converted unto the northern kingdom, for it was then joined with the true king of the north, and connected with the throne room of the true northern kingdom.

Ci prophétique relaon des deux bâtons d’Ézéchiel, le Seigneur choisit Jérusalem pour être la tête, la capitale où résidait le roi. Elle devait être la puissance supérieure. Dans la similitude des deux bâtons, le royaume du midi était la puissance inférieure par rapport au royaume supérieur du nord. La conversion représentée lorsque les deux bâtons devaient être réunis exigeait que le royaume du midi fût ramené à sa position de tête. Il devait être converti vers le royaume du nord, car il était alors uni au véritable roi du nord et rattaché à la salle du trône du véritable royaume du nord.

For this reason, the northern kingdom only reached to 1798, and John was told to leave off the courtyard, which only reached to 1798. The southern kingdom would be joined to the stick of the twenty-three hundred years with the arrival of the third angel, but the northern kingdom would end as the combination of divinity and humanity was accomplished within the two apartments of the temple which John then measured. The northern kingdom was connected by the link of forty-six with the southern kingdom, at the arrival of the third angel, but it did not directly connect with 1844, as did the southern kingdom.

Por esta razón, el reino del norte sólo se extendió hasta 1798, y a Juan se le dijo que dejara fuera el atrio, el cual sólo llegaba hasta 1798. El reino del sur sería unido a la vara de los dos mil trescientos años con la llegada del tercer ángel, pero el reino del norte terminaría cuando la combinación de divinidad y humanidad se llevase a cabo dentro de los dos aposentos del templo que entonces Juan midió. El reino del norte estaba conectado por el vínculo de cuarenta y seis con el reino del sur, a la llegada del tercer ángel, pero no se conectaba directamente con 1844, como sí lo hacía el reino del sur.

The southern kingdom was linked with both the temple of forty-six years, and the combination of divinity with humanity represented by the two hundred and twenty years. The northern kingdom in 1798, marked the foundation of the temple of forty-six years, but it there ended, for as the foundation, it represented the flesh which Christ had taken upon Himself, and His flesh was slain from the foundation of the world. All the temples are interchangeable symbols, and the foundation of the forty-six years in 1798, identifies His human flesh, and the conclusion of those forty-six years in 1844, identifies His Divinity.

Le royaume du sud était associé à la fois au temple des quarante-six ans et à la combinaison de la divinité avec l’humanité représentée par les deux cent vingt ans. Le royaume du nord, en 1798, marquait le fondement du temple des quarante-six ans, mais il s’y arrêtait, car, en tant que fondement, il représentait la chair que Christ avait prise sur Lui, et Sa chair fut immolée dès la fondation du monde. Tous les temples sont des symboles interchangeables, et le fondement des quarante-six ans en 1798 identifie Sa chair humaine, tandis que la conclusion de ces quarante-six ans en 1844 identifie Sa divinité.

The host that was trampled down until 1798 was not God’s sanctuary, though God’s sanctuary was represented as being trampled down in that period of time, but that trampling down was being carried out in the southern kingdom, where God had chosen Jerusalem, to place His sanctuary and name. The host that had been trampled down, represented the Gentiles, it represented the body.

L’armée qui fut foulée aux pieds jusqu’en 1798 n’était pas le sanctuaire de Dieu, bien que le sanctuaire de Dieu fût représenté comme étant foulé aux pieds durant cette période; mais ce piétinement s’accomplissait dans le royaume du sud, où Dieu avait choisi Jérusalem pour y placer Son sanctuaire et Son nom. L’armée qui avait été foulée aux pieds représentait les Gentils; elle représentait le corps.

When Adam and Eve sinned, the “seven times” of seven thousand years of humanity being trampled down by sin began. At that point, the Lamb who was slain from the foundation of the world provided skins of lamb to cover the sinful nakedness of humanity. When the trampling down of humanity concluded in 1798, the Lamb, who is the foundation and builder of every sanctified representation of a temple, was again slain. There the northern kingdom, and the human temple represented therein, ended.

Àwọn ìgbà tí Ádámù àti Éfà ṣẹ̀ṣẹ̀, “àwọn ìgbà méje” ti ẹgbẹ̀rún ọdún méje tí ẹ̀ṣẹ̀ ti ń tẹ ẹ̀dá ènìyàn mọ́lẹ̀ bẹ̀rẹ̀. Ní àkókò náà, Ọdọ́-àgùntàn tí a ti pa láti ìpìlẹ̀ ayé pèsè awọ ọdọ-agùntàn láti bo ìhòhò ẹ̀ṣẹ̀ ti ẹ̀dá ènìyàn. Nígbà tí ìtẹmọ́lẹ̀ ẹ̀dá ènìyàn parí ní ọdún 1798, Ọdọ́-àgùntàn náà, ẹni tí í ṣe ìpìlẹ̀ àti akólé gbogbo àfihàn tẹ́ńpìlì tí a ti sọ di mímọ́, tún jẹ́ ẹni tí a pa. Ní bẹ̀ ni ìjọba àríwá, àti tẹ́ńpìlì ènìyàn tí a ṣàpẹẹrẹ nínú rẹ̀, ti dé òpin.

1798 was when the counterfeit antichrist was slain after he had given his satanic witness of three and a half prophetic years, which began with his empowerment in the year 538, which was preceded by thirty years of preparation beginning in the year 508. That was a satanic counterfeit of Christ’s thirty years of preparation that began at His birth, which ended at His empowerment, when He was baptized, and thereafter He gave His testimony for three and a half literal years until He reached the point where the Lamb slain from the foundation of the world was crucified. Then was fulfilled His promise that once the temple was destroyed, He would raise it up in three days.

1798 var, da den forfalskede antikrist blev dræbt, efter at han havde afgivet sit sataniske vidnesbyrd i tre og et halvt profetiske år, som begyndte med hans bemyndigelse i året 538, og som var blevet forudgået af tredive års forberedelse, begyndende i året 508. Dette var en satanisk forfalskning af Kristi tredive års forberedelse, som begyndte ved Hans fødsel og endte ved Hans bemyndigelse, da Han blev døbt; derefter aflagde Han sit vidnesbyrd i tre og et halvt bogstavelige år, indtil Han nåede det punkt, hvor Lammet, slagtet fra verdens grundlæggelse, blev korsfæstet. Da blev Hans løfte opfyldt, at når først templet var blevet ødelagt, ville Han rejse det igen på tre dage.

He would be the one that raised up His body temple, for it was the power of His divinity that accomplished the resurrection, for His divinity did not die at the crucifixion, it was His humanity that died on the cross, for it is impossible for God to die.

Ŋutɔ la kɛ eya tɔe la, ame si awɔ eƒe ŋutilã-gbadɔ la ake, elabena eƒe mawunyenye ƒe ŋusẽe wɔ tsitretsitsi la; elabena eƒe mawunyenye meku le atitsoga ŋu la o, ke eƒe amenyenyee ku le atitsoga ŋu, elabena mewɔa ŋu be Mawu naku o.

“‘I am the resurrection, and the life’ (John 11:25). He who had said, ‘I lay down my life, that I might take it again’ (John 10:17), came forth from the grave to life that was in Himself. Humanity died; divinity did not die. In His divinity, Christ possessed the power to break the bonds of death. He declares that He has life in Himself to quicken whom He will.” Selected Messages, book 1, 301.

“‘Ez na veşîn û jiyan im’ (Yûhenna 11:25). Ew ku gotibû, ‘Ez canê xwe didim da ku dîsa wê bistînim’ (Yûhenna 10:17), ji gorê derket bo jiyanê ku di xwe de hebû. Mirovati mir; ilahiyet nemir. Di ilahiyeta xwe de, Mesîh hêza hebû ku girêdanên mirinê bişkîne. Ew diyar dike ku jiyan di xwe de heye da ku kîjanî bixwaze zindî bike.” Selected Messages, pirtûka 1, 301.

In 1798, the human temple, the host of the “northern kingdom”, came to a conclusion, for as the symbol of the lower nature, it could not be changed until the resurrection at the Second Coming. It did however identify the foundation of the forty-six years when Christ raised up the temple which could be transformed, represented by the southern kingdom, which was a symbol of the higher powers of the mind, which is transformed the moment a sinner is justified.

Mnamo 1798, hekalu la kibinadamu, jeshi la “ufalme wa kaskazini,” lilifikia hitimisho, kwa maana kama ishara ya tabia ya chini halingeweza kubadilishwa mpaka ufufuo katika Kuja kwa Pili. Hata hivyo, lilitambua msingi wa ile miaka arobaini na sita ambapo Kristo aliliinua hekalu lile lililoweza kubadilishwa, lililowakilishwa na ufalme wa kusini, ambao ulikuwa ishara ya nguvu za juu za akili, ambayo hubadilishwa papo hapo mwenye dhambi anapohesabiwa haki.

“Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.

“बुनियाद पर, जिसे स्वयं मसीह ने रखी थी, प्रेरितों ने परमेश्वर की कलीसिया का निर्माण किया। पवित्रशास्त्र में मंदिर के निर्माण की उपमा का प्रयोग बार-बार कलीसिया के निर्माण को स्पष्ट करने के लिए किया गया है। जकर्याह मसीह का उल्लेख उस शाखा के रूप में करता है जो यहोवा के मंदिर का निर्माण करेगी। वह अन्यजातियों के विषय में कहता है कि वे इस कार्य में सहायक होंगे: ‘जो दूर हैं वे आकर यहोवा के मन्दिर को बनाएंगे;’ और यशायाह घोषित करता है, ‘परदेशियों के पुत्र तेरी शहरपनाह को चुनेंगे।’ जकर्याह 6:12, 15; यशायाह 60:10।”

“Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.

Ճանաչելով այս տաճարի շինության մասին՝ Պետրոսն ասում է. «Ում մոտ գալով՝ որպես կենդանի քարի, որ թեև մարդկանց կողմից մերժված է, սակայն Աստծուց ընտրված և պատվական, դուք ևս, որպես կենդանի քարեր, շինվում եք որպես հոգևոր տուն, սուրբ քահանայություն, որպեսզի մատուցեք հոգևոր զոհեր, որոնք ընդունելի են Աստծուն Հիսուս Քրիստոսի միջոցով»։ 1 Պետրոս 2:4, 5.

“In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.

« Dans la carrière du monde juif et du monde païen, les apôtres travaillèrent, extrayant des pierres pour les poser sur le fondement. Dans sa lettre aux croyants d’Éphèse, Paul dit : “Ainsi donc, vous n’êtes plus des étrangers ni des gens du dehors, mais vous êtes concitoyens des saints, et membres de la maison de Dieu ; vous avez été édifiés sur le fondement des apôtres et des prophètes, Jésus-Christ Lui-même étant la pierre angulaire ; en Lui, tout l’édifice, bien coordonné, s’élève pour être un temple saint dans le Seigneur ; en Lui, vous aussi, vous êtes édifiés ensemble pour être une habitation de Dieu par l’Esprit.” Éphésiens 2:19–22. »

“And to the Corinthians he wrote: ‘According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.’ 1 Corinthians 3:10–13.

“Ja korintlastele kirjutas ta: „Mulle antud Jumala armu järgi olen ma kui tark peaarhitekt pannud aluse ja teine ehitab sellele peale. Aga igaüks vaadaku, kuidas ta sellele peale ehitab. Sest muud alust ei või keegi rajada selle asemel, mis on juba rajatud, ja see on Jeesus Kristus. Kui keegi nüüd ehitab sellele alusele kulda, hõbedat, kalliskive, puitu, heinu, põhku, siis saab igaühe töö avalikuks; sest päev teeb selle teatavaks, kuna see ilmutatakse tules, ja tuli katsub läbi igaühe töö, missugune see on.” 1. Korintlastele 3:10–13.

“The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595, 596.

« Les apôtres bâtirent sur un fondement sûr, à savoir le Rocher des siècles. À ce fondement ils apportèrent les pierres qu’ils extrayaient du monde. Ce ne fut pas sans obstacles que les bâtisseurs travaillèrent. Leur œuvre fut rendue extrêmement difficile par l’opposition des ennemis du Christ. Ils eurent à lutter contre l’étroitesse d’esprit, les préjugés et la haine de ceux qui bâtissaient sur un faux fondement. Beaucoup de ceux qui œuvraient comme bâtisseurs de l’Église pouvaient être comparés aux constructeurs de la muraille au temps de Néhémie, au sujet desquels il est écrit : “Ceux qui bâtissaient la muraille, et ceux qui portaient ou chargeaient les fardeaux, travaillaient chacun d’une main à l’ouvrage, et tenaient de l’autre une arme.” Néhémie 4:17. » Acts of the Apostles, 595, 596.

We will continue this study in the next article.

Nous poursuivrons cette étude dans le prochain article.

“The fall of man filled all heaven with sorrow. The world that God had made was blighted with the curse of sin and inhabited by beings doomed to misery and death. There appeared no escape for those who had transgressed the law. Angels ceased their songs of praise. Throughout the heavenly courts there was mourning for the ruin that sin had wrought.

« La chute de l’homme remplit tout le ciel de tristesse. Le monde que Dieu avait créé fut frappé de la malédiction du péché et habité par des êtres voués à la misère et à la mort. Il ne semblait y avoir aucune issue pour ceux qui avaient transgressé la loi. Les anges cessèrent leurs chants de louange. Dans toutes les cours célestes, il y avait des pleurs à cause de la ruine qu’avait causée le péché. »

“The Son of God, heaven’s glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before Him. But divine love had conceived a plan whereby man might be redeemed. The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven. Christ would take upon Himself the guilt and shame of sin—sin so offensive to a holy God that it must separate the Father and His Son. Christ would reach to the depths of misery to rescue the ruined race.

«Le Fils de Dieu, le glorieux Commandant du ciel, fut ému de pitié pour la race déchue. Son cœur fut saisi d’une compassion infinie lorsque les malheurs du monde perdu s’élevèrent devant Lui. Mais l’amour divin avait conçu un plan par lequel l’homme pouvait être racheté. La loi de Dieu, violée, réclamait la vie du pécheur. Dans tout l’univers, il n’y en avait qu’un seul qui pût, au nom de l’homme, satisfaire à ses exigences. Puisque la loi divine est aussi sacrée que Dieu Lui-même, seul un être égal à Dieu pouvait faire l’expiation de sa transgression. Nul autre que le Christ ne pouvait racheter l’homme déchu de la malédiction de la loi et le ramener en harmonie avec le Ciel. Le Christ prendrait sur Lui la culpabilité et la honte du péché — péché si offensant pour un Dieu saint qu’il devait séparer le Père et Son Fils. Le Christ descendrait jusque dans les profondeurs de la misère pour sauver la race ruinée. »

“Before the Father He pleaded in the sinner’s behalf, while the host of heaven awaited the result with an intensity of interest that words cannot express. Long continued was that mysterious communing—’the counsel of peace’ (Zechariah 6:13) for the fallen sons of men. The plan of salvation had been laid before the creation of the earth; for Christ is ‘the Lamb slain from the foundation of the world’ (Revelation 13:8); yet it was a struggle, even with the King of the universe, to yield up His Son to die for the guilty race. But ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ John 3:16. Oh, the mystery of redemption! the love of God for a world that did not love Him! Who can know the depths of that love which ‘passeth knowledge’? Through endless ages immortal minds, seeking to comprehend the mystery of that incomprehensible love, will wonder and adore.

“Avant le Père, il plaidait en faveur du pécheur, tandis que l’armée du ciel attendait l’issue avec une intensité d’intérêt que les paroles ne peuvent exprimer. Longtemps se prolongea cette mystérieuse communion — « le conseil de paix » (Zacharie 6:13) pour les fils déchus des hommes. Le plan du salut avait été arrêté avant la création de la terre; car Christ est « l’Agneau immolé dès la fondation du monde » (Apocalypse 13:8); pourtant, ce fut une lutte, même pour le Roi de l’univers, de livrer son Fils à la mort pour la race coupable. Mais « Dieu a tant aimé le monde qu’il a donné son Fils unique, afin que quiconque croit en lui ne périsse point, mais qu’il ait la vie éternelle. » Jean 3:16. Ô mystère de la rédemption! ô amour de Dieu pour un monde qui ne l’aimait pas! Qui peut connaître les profondeurs de cet amour qui « surpasse toute connaissance »? À travers les siècles sans fin, des intelligences immortelles, cherchant à comprendre le mystère de cet amour incompréhensible, s’émerveilleront et adoreront.

“God was to be manifest in Christ, ‘reconciling the world unto Himself.’ 2 Corinthians 5:19. Man had become so degraded by sin that it was impossible for him, in himself, to come into harmony with Him whose nature is purity and goodness. But Christ, after having redeemed man from the condemnation of the law, could impart divine power to unite with human effort. Thus by repentance toward God and faith in Christ the fallen children of Adam might once more become ‘sons of God.’ 1 John 3:2.” Patriarchs and Prophets, 63, 64.

«مۇقدەس خۇدا مەسىھتە ئاشكارا بولماقچى ئىدى، “دۇنيانى ئۆزى بىلەن ياراشتۇرۇپ.” 2 كورىنتلىقلار 5:19. ئىنسان گۇناھ سەۋەبىدىن شۇنچىلىك پەسلىشىپ كەتكەن ئىدىكى، ئۆز-ئۆزىدىن، تەبىئىتى پاكلىق ۋە ياخشىلىق بولغان زات بىلەن ئىناقلىققا كېلىشى ئۇنىڭغا مۇمكىن ئەمەس ئىدى. ئەمما مەسىھ، ئىنساننى قانۇننىڭ ھۆكۈم-مەھكۇملىقىدىن قۇتقۇزغاندىن كېيىن، ئىلاھىي كۈچنى ئىنسانىي تىرىشچانلىق بىلەن بىرلەشتۈرۈش ئۈچۈن بەھرىمان قىلالايتتى. شۇنداق قىلىپ، خۇداغا قارىتىلغان تەۋبە ۋە مەسىھكە بولغان ئىمان ئارقىلىق، ئادەمنىڭ يىقىلغان پەرزەنتلىرى يەنە بىر قېتىم «خۇدانىڭ ئوغۇللىرى» بولالايتتى. 1 يۇھاننا 3:2.» Patriarchs and Prophets, 63, 64.