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.
De baton yo ini ansanm pou yo vin yon sèl tanp. Karant-sis, antanke senbòl tanp lan, epi se karant-sis ane ki separe kaptivite wayòm nò a ak kaptivite wayòm sid la. Lè pilonnen Tanp lan ak lame a akonpli nan tan lafen an, an 1798, se karant-sis ane ki ini de baton yo pou fòme yon tanp. Soti 723 anvan Jezikri rive 677 anvan Jezikri, tanp lan te kraze epi yo te pilonnen li. An 1798, pilonnen an te fini, epi rive an 1844, yon tanp te deja bati. Se la yo te dwe vin yon sèl nasyon, avèk yon sèl wa, epi sispann peche pou letènite. Se te plan an, men rebelyon 1863 la te ranvwaye plan an jouk 2001.
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.
Pòl idantifye legliz la kòm kò a, e Kris la kòm tèt la, epi Pòl sèvi ak kò a kòm yon senbòl pou lachè a. Lachè a ak kò a se tèm ki ka ranplase youn lòt lakay Pòl.
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.
Paske si n ap viv dapre lachè a, n ap mouri; men si, pa mwayen Lespri a, n ap fè zèv kò a mouri, n ap viv. Women 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.
Konsepsyon tanp imen an baze sou konsepsyon tanp Bondye a. Kò a, ki se Legliz la, koresponn ak lachè a nan tanp yon moun. Nan tanp yon moun, lespri a se tèt la, epi kò a se lachè a.
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.
Paske nou se manm kò li, nan chè li, ak nan zo li. Se poutèt sa, yon nonm va kite papa l ak manman l, epi l ap ini ak madanm li, e yo toude va vin yon sèl chè. Sa a se yon gran mistè; men, mwen pale konsènan Kris la ak legliz la. Efezyen 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.
Tanp Bondye Jan te dwe mezire a, lè sonèt setyèm zanj lan te make kòmansman travay pou fini mistè Bondye a, se te tanp Bondye a; men tanp lèzòm nan te kreye dapre imaj tanp Bondye a. Yo se senbòl ki ka ranplase youn lòt. Moyiz te sou mòn lan pandan karantsis jou lè yo te montre l modèl li te dwe sèvi avè l lè l t ap leve tabènak tè a. Modèl la te pran nan tanp ki nan syèl la.
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.
Kris se te tanp selès la, ki te manifeste nan lachè, e Li reprezante modèl tanp imen an, paske lèzòm te kreye dapre imaj Li. Se poutèt sa, modèl tanp imen an reprezante avèk karant-sis kwomozòm.
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.
Tanp yo ka ranplase youn lòt pwofetikman. Konsa, tanp Jan te resevwa lòd pou mezire a te gen sèlman de chanm, san okenn lakou. Premye chanm nan reprezante tanp imen an, legliz la (lamarye a), nasyon an, kò a, ki se chè a. Dezyèm chanm nan reprezante tanp diven an, marye a, wa a, tèt la, ki se lespri a. Pwomès alyans etènèl la ki akonpli pou san karannkat mil yo nan dènye jou yo, te ilistre pa de baton yo nan Ezekyèl chapit trannsèt. Li te ilistre pa tanp Jan an, ki gen de chanm. Li te ilistre pa definisyon espesifik Pòl yo sou mistè Kris la nan kwayan an, espwa laglwa.
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.
Travay sele san karant-kat mil yo se travay pou ini Divinite ak limanite yon fason pèmanan. Travay sa a akonpli pandan sonnen Setyèm Twonpèt la. Konbinezon sa a reprezante, liy sou liy, nan plizyè fason nan Ekriti yo. Travay jistifikasyon ak sanktifikasyon an se tèm teyolojik yo pou travay sa a. Jistifikasyon se travay Kris la kòm Ranplasan nou, epi travay sanktifikasyon an se travay Kris la kòm Egzanp nou. Jistifikasyon reprezante tit nou pou syèl la, epi sanktifikasyon reprezante kalifikasyon nou pou syèl la. Toude travay sa yo pote bay kwayan an pa prezans Sentespri a. Travay sa a reprezante kòm ekriti lalwa Bondye a sou kè ak lespri moun sa yo ki resevwa nan alyans etènèl la.
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.
“Lespri” a reprezante apatman ki nan tanp lan, kote tèt la rete. Lespri a se sa yo rele nati siperyè a, an opozisyon ak lachè a, ki se nati enferyè a. Lespri a reprezante pa panse nou yo; lachè a reprezante pa santiman nou yo.
“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.
“Anpil moun ap fè eksperyans malè ki pa t nesesè. Yo wete lespri yo sou Jezi, epi yo mete l twòp sou pwòp tèt yo. Yo egzajere ti difikilte, epi yo pale pawòl dekourajman. Yo koupab gwo peche plenyen san nesesite kont pwovidans Bondye yo. Paske pou tout sa nou genyen ak tout sa nou ye, se Bondye nou dwe sa. Li ban nou kapasite ki, nan yon sèten mezi, sanble ak sa li menm li posede; epi nou dwe travay avèk anpil dilijans pou devlope kapasite sa yo, pa pou fè pwòp tèt nou plezi ni pou leve pwòp tèt nou anlè, men pou glorifye li.
“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.
“Nou pa ta dwe pèmèt lespri nou detounen nan fidelite nou anvè Bondye. Pa mwayen Kris la nou kapab e nou dwe gen kè kontan, e nou dwe devlope abitid metriz de tèt. Menm panse yo dwe soumèt anba volonte Bondye, e santiman yo anba kontwòl rezon ak relijyon. Bondye pa t ban nou imajinasyon nou an pou nou kite l kouri san kontwòl epi fè pwòp volonte pa l, san okenn efò pou kenbe l ni pou disipline l. Si panse yo mal, santiman yo ap mal; epi panse ak santiman ansanm fòme karaktè moral la. Lè nou deside ke, kòm kretyen, yo pa egzije nou kenbe panse ak santiman nou anba kontwòl, nou tonbe anba enfliyans zanj mechan yo, epi nou envite prezans yo ak pouvwa yo sou nou. Si nou sede devan enpresyon nou yo epi nou kite panse nou pran chemen sispisyon, dout, ak plenyen, n ap pa kontan, epi lavi nou pral montre li se yon echèk.” Review and Herald, 21 avril 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.”
Panse ak santiman yo ansanm fòme karaktè moral la. Karaktè nou konpoze de yon nati ki pi ba ak yon nati ki pi wo; lespri a se nati ki pi wo a, e si panse lespri a sanktifye, santiman nou yo ap sanktifye. Sa fèt paske lespri a se nati siperyè ki kontwole de nati sa yo ki fòme limanite nou. “Pouvwa” yo, ki te fèt kòm yon pati nan egzistans nou, se “nan yon sèten mezi,” “sanble ak sa yo” Kris “posede,” paske nou te kreye nan imaj Li, e nou “ta dwe travay avèk anpil dilijans pou devlope” “pouvwa” sa yo.
The powers which are part of the higher nature, or the mind of a human being are judgment, memory, conscience and especially the will.
Pwisans ki fè pati nati siperyè a, oswa lespri yon moun, se jijman, memwa, konsyans, epi sitou volonte a.
“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.
“Anpil moun ap poze kesyon an, ‘Kijan pou m fè remèt tèt mwen bay Bondye?’ Ou vle bay tèt ou ba Li, men ou fèb nan fòs moral, ou anba esklavaj dout, epi ou sou kontwòl abitid lavi peche ou. Pwomès ou ak rezolisyon ou yo tankou kòd sab. Ou pa kapab kontwole panse ou, tandans ou, afeksyon ou. Konesans pwomès ou te kraze ak angajman ou te pèdi yo fè konfyans ou nan pwòp senserite ou febli, epi sa fè ou santi Bondye pa ka aksepte ou; men ou pa bezwen dezespere. Sa ou bezwen konprann se vrè fòs volonte a. Se sa ki pouvwa k ap dirije nan nati lòm, pouvwa desizyon, oswa chwa. Tout bagay depann de bon aksyon volonte a. Bondye bay lèzòm pouvwa pou chwazi; se pa yo pou yo egzèse li. Ou pa kapab chanje kè ou, ou pa kapab pa ou menm bay Bondye afeksyon kè sa a; men ou kapab chwazi sèvi Li. Ou kapab bay Li volonte ou; lè sa a, Li pral aji nan ou pou fè ou vle epi pou fè selon bon plezi pa Li. Konsa, tout nati ou pral vin anba kontwòl Lespri Kris la; afeksyon ou pral santre sou Li, panse ou yo pral ann amoni avèk Li.
“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.
“Dezi pou bonte ak sentete yo bon jis nan limit yo rive; men si ou rete la, yo pap sèvi anyen. Anpil moun pral pèdi pandan y ap espere epi anvi vin kretyen. Yo pa rive nan pwen pou yo soumèt volonte yo bay Bondye. Yo pa chwazi kounye a pou yo vin kretyen.
“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.
“Se grasa bon itilizasyon volonte a, yon chanjman nètale ka fèt nan lavi ou. Lè ou remèt volonte ou bay Kris la, ou mete tèt ou ann inyon ak pouvwa ki pi wo pase tout prensipaute ak tout pouvwa. Ou pral resevwa fòs ki soti anwo pou kenbe ou fèm, e konsa, grasa yon soumèt san rete bay Bondye, w ap vin rann kapab pou viv nouvo lavi a, menm lavi lafwa a.” 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.
Pouvwa volonte a se “pouvwa k ap gouvène” nan nati lòm, e gouvènè a chita nan pati tanp imen an ki ini “ak pouvwa ki anlè tout prensipaute ak tout pouvwa.” Kote inyon Divinite ak limanite fèt nan tanp imen an se sitadèl nanm nan. Chak moun gen yon sitadèl, epi swa Kris okipe li, swa gran lènmi Kris la.
“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.
“Lè Kris pran posesyon sitadèl nanm nan, moun nan vin fè youn avèk li. Epi sila a ki fè youn avèk Kris, ki kenbe inyon li avè l, ki mete l sou twòn nan kè a, epi ki obeyi kòmandman li yo, an sekirite kont pyèj mechan an. Ini avèk Kris, li rasanble nan li menm gras Kris yo, epi li konsakre fòs, efikasite ak puisans bay Senyè a nan mennen nanm bay li. Pa mwayen kowoperasyon avèk Sovè a, li vin tounen enstriman kote Bondye ap travay. Lè sa a, lè Satan vini epi li fè efò pou pran posesyon nanm nan, li jwenn ke Kris fè li vin pi fò pase nonm vanyan an ki ame.” Review and Herald, 12 Desanm 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.
Sitadèl nan nanm nan se kè ak lespri moun nan. Pwomès nouvo alyans lan idantifye twa pwomès prensipal pou kwayan an. Yo pwomèt li yon peyi pou l viv ladan l, menm jan Jaden Èdèn te ye pou Adan ak Èv, ki, annapre, te reprezante peyi pwomiz la nan alyans Li ak ansyen Izrayèl, ki, annapre, te reprezante peyi espirityèl ki plen glwa a pou Izrayèl espirityèl, epi tout twa sa yo rann temwayaj, liy sou liy, sou pwomès tè a fè nèf la, pou sila yo ki genyen batay la menm jan Li te genyen batay la.
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.
Lè Adan ak Èv te peche, yo te “gaye” soti nan Jaden Edenn lan pandan “sèt tan”, epi se apre sèt milenè tè a vin fèt tou nèf, epi jaden Edenn lan retabli. Gaye ansyen Izrayèl la pandan “sèt tan” te yon tip ki te prefigire pa gaye Adan ak Èv. Alyans lan pwomèt yon peyi pou rete ladan l, e se te pwomès Edenn retabli a. Pilonnen Tanp lan ak lame a reprezante ogmantasyon pwogresif peche a anndan fanmi imen an, ki te kòmanse ak peche Adan an.
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.
De lòt pwomès alyans lan se ke fidèl yo pral resevwa yon nouvo kò ak yon nouvo lespri, menm lespri Kris la. Kò a se chè a, nati ki pi ba a, e an rapò ak Kris la li se legliz la. Lespri a se nati ki pi wo a; se sa Sè White idantifye kòm “sitadèl nanm nan.” Pòl anseye klèman ke nou resevwa lespri Kris la nan moman nou aksepte egzijans levanjil la, lè nou jistifye. Li anseye tou ke nou pa resevwa yon kò nouvo ak glorifye anvan Dezyèm Vini an.
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.
Men yon mistè m ap fè nou konnen: nou p ap tout dòmi, men nou tout pral chanje, nan yon moman, nan yon bat je, lè twonpèt final la sonnen; paske twonpèt la va sonnen, e moun mouri yo va leve san yo pa ka pouri ankò, epi nou menm tou, nou pral chanje. Paske sa ki pourisab la dwe abiye ak sa ki enpèrisab, e sa ki mòtèl la dwe abiye ak imòtalite. Konsa, lè sa ki pourisab la va abiye ak sa ki enpèrisab, e sa ki mòtèl la va abiye ak imòtalite, lè sa a pawòl ki ekri a va akonpli: Lanmò vale nèt nan viktwa. O lanmò, kote pikan ou? O tonm, kote viktwa ou? Pikan lanmò se peche; e fòs peche se lalwa. 1 Corinthians 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.
Yon doktrin, Jan di ki idantifye moun ki kwè ansèyman twonpe sa yo kòm antikris, fè konnen Kris pa t janm pran yon kò ki te soumèt a efè peche ki te kòmanse frape fanmi lèzòm depi peche Adan an.
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.
Epi tout lespri ki pa konfese Jezi Kris la vini nan lachè pa soti nan Bondye; e sa se lespri antikris la, lespri nou te tande ki t apral vini an; e depi kounye a menm li deja nan lemonn. 1 Jan 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.
Diven Babilòn nan (antikris la) ki anseye “Konsepsyon Imakile” a, pretann Mari te fèt pafè, menm jan Adan ak Èv te ye anvan peche a, pou nesans Jezi ta chita sou yon konsepsyon divinite (Sentespri a), ansanm ak yon limanite pafè (Mari). Fo doktrin Konsepsyon Imakile a pa trete kestyon kilè Jezi te vin konsevwa nan vant Mari, men kijan Mari menm te vin konsevwa avèk pèfeksyon Adan ak Èv la. Sijere ke chè Kris la te pran sou Li lè Li te vini pou rachte lòm te yon chè san peche, ki pa t genyen efè eredite yo, se yon ansèyman antikris.
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.
Paske anpil sediktè antre nan mond lan, ki pa konfese Jezi Kris la vini nan kò a. Moun sa a se yon sediktè ak yon antikris. 2 Jan 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.
Lè Kris te resisite, enspirasyon an fè remake avèk anpil atansyon ke, lè sa a, Li te gen yon kò glorifye. Rezirèksyon Li a te reprezante rezirèksyon moun ki jis yo nan Dezyèm Vini an, e se lè sa a nou resevwa pwomès alyans lan konsènan yon nouvo kò.
“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.
“Te rive tan an pou Kris monte sou twòn Papa Li. Kòm yon Konkeran diven, Li te prèt pou retounen avèk twofe viktwa yo nan lakou syèl la. Anvan lanmò Li, Li te deklare bay Papa Li: ‘Mwen fini travay ou te ban Mwen pou M fè a.’ Jan 17:4. Apre rezirèksyon Li, Li te rete sou tè a pandan yon tan, pou disip Li yo te ka vin familye avèk Li nan kò Li ki te resisite e ki te glorifye a. Kounye a, Li te pare pou separasyon an. Li te bay prèv otantik sou lefèt ke Li se yon Sovè vivan. Disip Li yo pa t bezwen asosye Li ankò ak tonm nan. Yo te kapab panse a Li kòm yon Moun ki glorifye devan linivè selès la.” 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.
Pwomès alyans lan, konsènan yon peyi pou rete ladan l, akonpli sou tè a ki vin fèt nèf la, lè Eden retabli epi “sèt fwa” yo (sèt mil ane), gaye limanite premye Adan an, rive nan bout li. Pwomès alyans lan konsènan yon kò nèf ak glorifye, bay nan Dezyèm Vini an, nan yon klin d’œil.
“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.
“Istwa Bètleyèm nan se yon tèm ki pa janm fini. Nan li kache ‘pwofondè richès yo, ni sajès ni konesans Bondye.’ Women 11:33. Nou sezi devan sakrifis Sovè a lè Li te kite twòn syèl la pou manjwa a, epi konpayi zanj k ap adore yo pou bèt ki nan etab la. Ògèy ak lesifizans lèzòm jwenn kondanasyon yo devan prezans Li. Men sa a pa t ankò kòmansman bèl desandan Li fè a nan imilite. Sa t ap prèske yon imilyasyon enfini pou Pitit Bondye a pran nati lèzòm, menm lè Adan te kanpe nan inosans li nan Edenn. Men Jezi te aksepte limanite lè ras la te vin febli pa kat mil ane peche. Menm jan ak tout pitit Adan, Li te aksepte konsekans fonksyònman gran lwa eredite a. Ki sa konsekans sa yo te ye, sa parèt nan istwa zansèt Li yo sou tè a. Li te vini ak yon eritaj konsa pou L pataje lapenn ak tantasyon nou yo, epi pou L ban nou egzanp yon lavi san peche.” 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.
Lè yon moun satisfè kondisyon levanjil la, li resevwa menm lè sa a yon nouvo lespri, sètadi lespri Kris la; men kò a, oswa sa Pòl rele tou lachè a, pa chanje jouk nan Dezyèm Avènman an. Nati ki pi ba a, ki fòme ak santiman yo, pa elimine nan konvèsyon an. Santiman sa yo, ki se youn nan pati karaktè moral la, rete jouk nan Dezyèm Avènman an. Santiman sa yo reprezante sistèm emosyonèl la, ki asosye ak sistèm òmonal la. Yo reprezante sans yo, ki asosye ak sistèm nève a. Tout eleman nati ki pi ba lòm nan yo, lè yo konsidere yo kòm santiman, divize an de kategori fondamantal. Youn nan kalite santiman yo se tandans nou eritye nan men zansèt nou yo, epi lòt kalite santiman yo se tandans nou kiltive, ke nou devlope pa pwòp chwa pa nou.
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.”
Kèk tandans eritye se senpleman yon pati nan konsepsyon imen an, e kèk kalite tandans eritye se pou fè sa ki mal. Kalite santiman yo kiltive yo se sa nou etabli pa pwòp chwa pa nou, epi tandans eritye yo transmèt pa “gwo lwa eredite a.”
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.
Jezikri “te aksepte limanite lè ras la te vin fèb anba kat mil ane peche. Menm jan ak tout pitit Adan, Li te aksepte rezilta fonksyònman gwo lwa ereditè a. Ki sa rezilta sa yo te ye, sa parèt nan istwa zansèt Li yo sou tè a. Li te vini ak yon eritaj konsa pou pataje lapenn nou yo ak tantasyon nou yo, epi pou ban nou egzanp yon lavi san peche.” Avèk rezilta kat mil ane fonksyònman gwo lwa ereditè a, Jezi te toujou kenbe tandans sa yo anba kontwòl pa egzèsis volonte pa Li, epi Li pa t janm, pa menm yon sèl fwa, patisipe nan kiltivasyon okenn santiman peche.
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.
Si Jésus avait accepté un corps humain, tel que représenté par Adam et Ève avant qu’ils eussent péché, sans accepter les conséquences de l’affaiblissement de l’humanité survenu au cours de plus de quatre mille ans de dégénérescence, alors Il n’aurait pas donné un Exemple de la manière dont chaque enfant de Dieu peut vaincre.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
“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.
“Anpil moun konsidere konfli sa a ant Kris ak Satan kòm yon bagay ki pa gen okenn rapò espesyal ak pwòp lavi pa yo; e, pou yo menm, li pa prezante anpil enterè. Men, anndan domèn chak kè imen, kontwovès sa a ap repete. Pa janm yon moun pa kite ran mechanste pou antre nan sèvis Bondye san li pa rankontre atak Satan yo. Tantasyon Kris te reziste yo se menm sa yo nou twouve li tèlman difisil pou n kenbe tèt anba yo. Yo te prezante devan Li ak yon fòs ki te anpil fwa pi gwo, menm jan karaktè Li siperyè pa rapò ak pa nou an. Avèk chay terib peche lemonn yo sou Li, Kris te kenbe tèt anba eprèv la konsènan apeti, konsènan lanmou pou lemonn, ak konsènan renmen parèt ki mennen nan prezonpsyon. Se te tantasyon sa yo ki te fè Adan ak Èv tonbe, e se yo menm tou ki tèlman fasil fè nou tonbe.”
“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.
“Satan te lonje dwèt sou peche Adan kòm prèv ke lalwa Bondye te enjis, e ke li pa t kapab obeyi. Nan limanite nou an, Kris te gen pou rachte echèk Adan an. Men lè tantatè a te atake Adan, okenn nan efè peche yo pa t sou li. Li te kanpe nan fòs yon limanite pafè, li te genyen tout vigueur lespri ak kò. Li te antoure ak glwa Edenn yo, e li te nan kominyon chak jou ak èt selès yo. Sa pa t konsa pou Jezi lè Li te antre nan dezè a pou konfwonte Satan. Pandan kat mil ane, ras la te ap diminye nan fòs fizik, nan puisans mantal, ak nan valè moral; e Kris te pran sou Li enfimite limanite dejenere a. Se sèlman konsa Li te kapab delivre moun anba pi ba fon degradasyon li a.
“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.
“Anpil moun pretann li te enposib pou Kris te ka sibi anba tantasyon. Lè sa a, li pa t ap ka mete nan pozisyon Adan an; li pa t ap ka genyen viktwa Adan pa t rive genyen an. Si nan nenpòt sans nou ta gen yon konba ki pi sevè pase sa Kris te genyen an, lè sa a li pa t ap kapab pote nou sekou. Men Sovè nou an te pran limanite, avèk tout feblès ki ladan l. Li te pran nati lèzòm, avèk posiblite pou l te sede anba tantasyon. Nou pa gen anyen pou nou pote li menm li pa t andire.”
“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.’
“Avèk Kris la, menm jan sa te ye ak pè sen an nan Edenn nan, apeti te baz premye gwo tantasyon an. Egzakteman kote debakman an te kòmanse a, se la travay redanmsyon nou an dwe kòmanse. Menm jan Adan te tonbe pa mwayen satisfaksyon apeti a, konsa Kris la dwe genyen batay la pa mwayen renonsman apeti a. ‘Apre Li te fin jene karant jou ak karant nwit, apre sa Li te grangou. Lè tantatè a vin jwenn Li, li di: Si Ou se Pitit Bondye a, kòmande pou wòch sa yo tounen pen. Men Li reponn li, Li di: Sa ekri: Lòm p ap viv ak pen sèlman, men ak tout pawòl ki soti nan bouch Bondye.’
“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.
“Depi tan Adan rive jouk nan tan Kris la, plezi pwòp tèt li te ogmante fòs apeti ak pasyon yo, jouk yo te prèske pran yon kontwòl san limit. Konsa, lèzòm te vin degrade ak malad, e pa mwayen pa yo menm li te enposib pou yo genyen batay la. Nan plas lèzòm, Kris te genyen batay la lè Li te sipòte eprèv ki pi sevè a. Pou nou, Li te egzèse yon kontwòl sou tèt Li ki te pi fò pase grangou oswa lanmò. E nan premye viktwa sa a te gen ladan l lòt kestyon ki antre nan tout konfli nou yo ak pouvwa fènwa yo.” The Desire of Ages, 117.