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.
Nou ap konsidere liy Ezekyèl chapit trant-sèt la, ki an premye idantifye sonèt setyèm twonpèt la ak mesaj pou Lawodise a, ki pote sou pye lame san karannkat mil yo. Apre sa, Ezekyèl repete liy sa a epi li elaji sou li lè li prezante ini de baton wayòm nò a ak wayòm sid Izrayèl la, kòm yon ilistrasyon pwosesis kote Divinite ak limanite ini pandan tan sonèt Setyèm Twonpèt la ap kònen an. Yon fwa de nasyon yo ini ansanm kòm yon sèl nasyon, Ezekyèl idantifye ke yo gen yon wa sou yo; epi answit li pale sou alyans etènèl la, ki se alyans ki akonpli avèk san karannkat mil yo, pandan li mete anfaz sou lefèt ke pèp alyans dènye jou sa yo t ap gen sanktyè Bondye a nan mitan yo pou letènite.
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.
Nou te ajoute sou liy sa a travay Jan te fè lè li t ap mezire tanp lan an 1844, konsa sa te sèvi kòm tip pou dènye mezi a ki te kòmanse 11 septanm 2001. Mezi sa a tou se yon sijè Zakari trete, epi li fè konnen mezi a fèt lè Bondye, yon fwa ankò, chwazi Jerizalèm kòm vil kote Li mete non Li. Nou ap trase yon konparezon ant eleman ki fòme tanp lan ak de baton wayòm nò ak wayòm sid Izrayèl yo. Travay Kris la nan ini Divinite Li ak limanite san karantkatmil la reprezante nan de pwofesi de mil senksan ven ane dispèsyon ki te tonbe sou wayòm nò ak wayòm sid yo, ansanm ak pwofesi de mil twasan ane a.
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.
Pou idantifye sa baton Ezekyèl yo reprezante nan travay levanjil la, li nesesè genyen yon konpreyansyon debaz sou levanjil la. Kris te aksepte chè nou ki te tonbe a apre kat mil ane feblès eritye, ki te pase sou Li atravè Mari. Antanke Egzanp nou, Li te demontre ke, pa egzèsis volonte pa Li, lè l remèt li anba volonte Papa Li, nou menm tou nou kapab genyen batay la menm jan Li te genyen l, lè nou egzèse volonte pa nou nan soumèt li anba volonte pa Li. Volonte nou sèvi, swa pou byen swa pou mal, nan sèvo nou, ki se sitadèl nanm nan.
“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.
“Etidyan ki vle mete travay de semès nan yon sèl, pa dwe gen pèmisyon pou fè jan li vle nan zafè sa a. Antreprann fè doub travay vle di, pou anpil moun, twòp chaje lespri a, ansanm ak neglije egzèsis fizik ki apwopriye. Li pa rezonab pou sipoze lespri a ka sezi epi dijere yon kantite manje mantal ki depase mezi, e se yon peche menm jan grav pou twòp nouri lespri a menm jan ak chaje ògàn dijestif yo, san bay lestomak la okenn tan repo. Sèvo a se sitadèl tout moun nan, e move abitid nan manje, nan abiye, oswa nan dòmi, afekte sèvo a, epi anpeche rive jwenn sa etidyan an anvi a,—yon bon disiplin mantal. Nenpòt pati nan kò a ki pa trete avèk konsiderasyon ap voye siyal blesi li bay sèvo a. Fòk yo egzèse anpil pasyans ak pèseverans nan enstwi jèn yo kijan pou prezève sante yo. Yo ta dwe vin byen enfòme sou sijè sa a, pou chak misk ak chak ògàn ka tèlman ranfòse epi disipline, kit nan aksyon volontè kit nan aksyon envolontè, pou pi bon sante a ka lakòz, e pou sèvo a ka vin gen fòs pou soutni chay etid la.” 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.
Travay alyans etènèl la se ekri lalwa Bondye a sou kè nou ak sou lespri nou; e ni kè nou ni lespri nou lokalize nan “sitadèl nanm nou an,” ki se sèvo nou.
“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.
“Panse yon gason oswa yon fanm pa desann nan yon sèl moman soti nan pite ak sentete pou rive nan depravaasyon, koripsyon, ak krim. Sa pran tan pou transfòme sa ki imen an an sa ki diven, oswa pou degrade sila yo ki te fòme selon imaj Bondye a pou rive nan britalite oswa nan sa ki satanik. Lè nou ap gade, nou vin chanje. Malgre l te fòme selon imaj Kreyatè li a, moun ka edike lespri li yon jan pou peche li te konn rayi yon lè vin tounen yon bagay ki fè l plezi. Lè li sispann veye epi priye, li sispann veye sou sitadèl la, kè a, epi li angaje li nan peche ak krim. Lespri a vin debaze, epi li enposib pou leve l soti nan koripsyon pandan y ap fòme l pou mete pouvwa moral ak entelektyèl yo nan esklavaj epi soumèt yo anba pasyon ki pi brit yo. Fòk yo soutni yon lagè san rete kont lespri charnèl la; epi nou dwe resevwa èd enfliyans rafinan gras Bondye a, ki va rale lespri a anlè epi fè l pran abitid medite sou bagay ki pi ak sen yo.” 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.
“Lespri a”, “kè a”, “sèvo a” se “sitadèl nanm nan.” Yon sitadèl se yon fòtrès ki dwe pwoteje kont antre peche.
“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.
“Nan lapriyè li te fè bay Papa a, Kris te bay mond lan yon leson ki ta dwe grave nan lespri ak nanm. Li te di: ‘Epi lavi etènèl la, se pou yo konnen ou menm sèl vrè Bondye a, ak Jezikri, moun ou voye a.’ Jan 17:3. Sa a se vrè edikasyon an. Li bay fòs. Konesans eksperimantal Bondye ak Jezikri, moun li voye a, transfòme moun nan dapre imaj Bondye. Li bay moun nan metriz sou tèt li, li mete tout enpilsyon ak tout pasyon nan nati ki pi ba a anba kontwòl pouvwa ki pi wo yo nan lespri a. Li fè sila ki posede li tounen yon pitit Bondye ak yon eritye syèl la. Li mennen li antre nan kominyon ak lespri Sila ki Enfini an, epi li louvri devan li rich trezò linivè a.” Christ’s Object Lessons, 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.
“Pouvwa ki pi wo yo” dwe sèvi pou kontwole epi mete anba soumèt “enpilsyon ak pasyon nati ki pi ba a.” Pouvwa ki pi wo yo sitiye nan lespri a, e se “kominyon avèk lespri Enfini an” ki “transfòme moun nan an imaj Bondye.” Nan tan sele san karant-kat mil yo, imaj bèt la fòme nan yon klas, epi imaj Kris la fòme nan lòt klas la. Sa ki reyalize transfòmasyon an se koneksyon lespri yo. Moun ki gen yon lespri chanèl oswa lachè, jan Pòl idantifye li a, fòme imaj lachè a—bèt la. Moun ki rive jwenn lespri Kris la, fòme imaj Kris la. Pwomès alyans lan se ke nou ka rive jwenn lespri Kris la nan moman konvèsyon an, menm si nou tout te fèt ak yon lespri chanèl.
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.
Se pou menm mantalite sa a ki te nan Jezikri a pou nou genyen nan nou tou: Li menm, ki te nan fòm Bondye, pa t konsidere kòm yon bagay li t ap pran san dwa pou l egal ak Bondye; men li te rann tèt li san repitasyon, li te pran sou li fòm yon sèvitè, e li te fèt nan resanblans lèzòm; epi, lè yo te jwenn li nan aparans kòm yon moun, li te imilye tèt li, e li te vin obeyisan jouk nan lanmò, menm lanmò sou kwa a. Filipyen 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.
Nou dwe gen panse Kris la nan nou, menm jan li te ye tou nan Kris la, paske nou te kreye dapre imaj li. Men nou pa gen panse sa a; nou gen yon panse lachè, vann anba peche.
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.
Konsa, kounye a, pa gen okenn kondanasyon pou moun ki nan Kris Jezi yo, ki pa mache dapre lachè, men dapre Lespri a. Paske lalwa Lespri lavi a nan Kris Jezi te fè m lib anba lalwa peche ak lanmò. Paske sa lalwa a pa t kapab fè, poutèt li te fèb akoz lachè a, Bondye, lè li voye pwòp Pitit li a nan resanblans chè peche a, e kòm ofrann pou peche, kondane peche nan lachè a; pou jistis lalwa a te kapab akonpli nan nou, nou menm ki pa mache dapre lachè, men dapre Lespri a. Paske moun ki dapre lachè yo gen lespri yo fikse sou bagay lachè yo; men moun ki dapre Lespri a, sou bagay Lespri a. Paske panse lachè a se lanmò; men panse Lespri a se lavi ak lapè. Paske panse lachè a se lènmi kont Bondye; paske li pa soumèt devan lalwa Bondye a, e an verite li pa menm kapab fè sa. Konsa, moun ki nan lachè yo pa kapab fè Bondye plezi. Men nou menm, nou pa nan lachè, men nan Lespri a, si toutbon Lespri Bondye a rete nan nou. Kounye a, si yon moun pa gen Lespri Kris la, li pa pou li. E si Kris la nan nou, kò a mouri poutèt peche; men Lespri a se lavi poutèt jistis. Women 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.
Pou rete nan Lespri a se lavi, epi pou rete nan lachè a se lanmò. Lachè a se nati ki pi ba a; li se sous santiman nou yo. Nati ki pi ba a, sa ki lachè, dwe soumèt anba gouvènman nati ki pi wo a; e sa reyalize lè nou egzèse volonte nou yo nan soumisyon anvè Sentespri a. Lespri charnèl ki pi wo nou an ka transfòme isit la menm e kounye a, men nati ki pi ba nou an dwe tann Dezyèm Vini an pou l chanje.
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.
De baton Ézéchiel yo idantifye yon baton ki reprezante kòm lakou a, e baton sa a te rive nan konklizyon li an 1798. Li te divize avèk yon presizyon pafè pa mil desan swasant ane payenis ki t ap foule lame a anba pye, ak mil desan swasant ane papis ki t ap foule lame a anba pye. Baton sa a pa t reprezante foulman anba pye Tanp Bondye a, paske Tanp Bondye a te chita nan wayòm sid la. Lame payenis ak papis te foule anba pye a se te yon tanp imen; men, an relasyon ak wayòm sid la, li te kò a, epi se nan wayòm sid la 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.
De divizyon wayòm nò a, ki dire mil desan swasant ane yo chak, te reprezante de divès tandans pou peche nan tanp kò a, jan sa parèt nan tandans eritye yo ak tandans kiltive yo. Pèganis te yon senbòl tandans eritye peche yo nan tanp kò a, epi adopsyon relijyon pèganis la pa papalis la reprezante tandans kiltive pou peche yo. Nan youn kou nan lòt ka a, tanp kò a pa t kapab transfòme jouk Dezyèm Vini an; se poutèt sa, branch wayòm nò a te pwolonje sèlman rive 1798, epi lè yo te di Jan pou mezire tanp lan, branch sa a te dwe rete sou kote.
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.
Mo “konvèsyon” an vle di yon transfòmasyon oswa yon chanjman soti nan yon eta oswa yon kondisyon pou rive nan yon lòt. Lè Adan ak Èv te peche, yo te “konvèti” soti nan eta orijinal yo, paske yo te kreye pafè, selon imaj Bondye, avèk kapasite siperyè yo k ap dirije kapasite enferyè yo. Lè yo te peche, yo te “konvèti” an yon èt kote kapasite enferyè yo te pran dominasyon sou kapasite siperyè yo. Yo te transmèt kondisyon sa a bay tout desandan yo.
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.
Nan rapò pwofetik de bwa baton Ezekyèl yo, Seyè a te chwazi Jerizalèm pou l te tèt la, kapital la kote wa a te rete. Li te dwe pouvwa ki pi wo a. Nan konparezon de bwa baton yo, wayòm sid la te pouvwa ki pi ba a an rapò ak wayòm ki pi wo a nan nò a. Konvèsyon ki reprezante lè de bwa baton yo te dwe mete ansanm, te mande pou wayòm sid la te retounen nan pozisyon li kòm tèt la. Li te dwe konvèti anvè wayòm nò a, paske se lè sa a li te ini ak vrè wa nò a, epi l te konekte ak sal twòn vrè wayòm nò a.
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.
Pou rezon sa a, wayòm nò a te rive sèlman jis nan 1798, epi Jan te resevwa lòd pou l kite lakou a, ki te rive sèlman jis nan 1798. Wayòm sid la t ap ini ak baton de mil twa san aswè ak maten yo lè twazyèm zanj lan t ap rive, men wayòm nò a t ap fini lè inyon divinite ak limanite a te akonpli anndan de apatman tanp lan ke Jan te mezire apre sa. Wayòm nò a te mare ak wayòm sid la pa lyen karant-sis la, lè twazyèm zanj lan te rive, men li pa t konekte dirèkteman ak 1844, jan wayòm sid la te fè.
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.
Peyi wayòm sid la te lye ansanm ak tanp la ki dire karannsis ane, ansanm ak inyon divinite ak limanite de-san-ven ane yo reprezante a. Peyi wayòm nò a, an 1798, make fondasyon tanp karannsis ane a; men se la li te fini, paske antanke fondasyon, li te reprezante lachè Kris la te pran sou tèt Li, e yo te touye lachè Li depi nan fondasyon mond lan. Tout tanp yo se senbòl ki ka ranplase youn lòt, e fondasyon karannsis ane yo an 1798 idantifye lachè imen Li, tandiske konklizyon karannsis ane sa yo an 1844 idantifye Divinite Li.
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.
Lame yo te foule anba jouk an 1798 la pa t tanp Bondye a, menm si tanp Bondye a te prezante kòm yon bagay yo t ap foule anba pandan peryòd tan sa a; men, foulman sa a t ap fèt nan wayòm sid la, kote Bondye te chwazi Jerizalèm pou mete tanp Li ak non Li. Lame ki te fin foule anba a te reprezante moun lòt nasyon yo; li te reprezante kò a.
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.
Lè Adan ak Èv te peche, “sèt tan” sèt mil ane limanite ap pilonnen anba peche a te kòmanse. Nan moman sa a, Ti Mouton an ki te touye depi fondasyon monn lan te bay po ti mouton pou kouvri toutouni peche limanite a. Lè pilonnaj limanite a te rive nan fen li an 1798, Ti Mouton an, ki se fondasyon ak bòs mason tout reprezantasyon tanp ki sanktifye, te touye ankò. Se la wayòm nò a, ak tanp imen ki te reprezante ladan l lan, te fini.
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 te make lè antikris kontrefè a te touye, apre li te fin bay temwayaj satanik li pandan twazan edmi pwofetik, ki te kòmanse lè li te resevwa pouvwa li nan ane 538, e sa te vin apre trant ane preparasyon ki te kòmanse nan ane 508. Sa te yon kontrefason satanik trant ane preparasyon Kris la, ki te kòmanse depi nan nesans Li, ki te fini lè Li te resevwa pouvwa Li, lè Li te batize; epi apre sa Li te bay temwayaj Li pandan twazan edmi reyèl, jouk Li te rive nan pwen kote Ti Mouton yo te touye depi nan fondasyon lemonn nan te kloure sou kwa a. Lè sa a, pwomès Li a te akonpli: yon fwa tanp lan te detwi, Li t ap leve l ankò nan twa jou.
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.
Se li menm ki t ap leve tanp kò Li a, paske se te pouvwa divinite Li ki te akonpli rezirèksyon an; paske divinite Li pa t mouri lè yo te kloure Li sou kwa a, se te limanite Li ki te mouri sou kwa a, paske li enposib pou Bondye mouri.
“‘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.
“‘Mwen se rezirèksyon an, ak lavi a’ (Jan 11:25). Sila a ki te di: ‘Mwen bay lavi mwen, pou m ka reprann li ankò’ (Jan 10:17), sòti nan tonbo a pou lavi ki te nan li menm. Limanite te mouri; divinite pa t mouri. Nan divinite li, Kris te posede pouvwa pou kase lyen lanmò yo. Li deklare li gen lavi nan li menm pou l bay lavi a sila li vle.” Selected Messages, liv 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.
An 1798, tanp imen an, lame « wayòm nò a », rive nan yon konklizyon, paske antanke senbòl nati ki pi ba a, li pa t kapab chanje jouk nan rezirèksyon an nan Dezyèm Vini an. Men, li te idantifye fondasyon karannsis ane yo lè Kris te leve tanp la, tanp ki te kapab transfòme a, reprezante pa wayòm sid la, ki te yon senbòl pouvwa ki pi wo yo nan lespri a, ki transfòme nan menm moman pechè a jistifye.
“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.
“Sou fondasyon Kris li menm te poze a, apot yo te bati legliz Bondye a. Nan Ekriti yo, yo souvan sèvi ak imaj konstriksyon yon tanp pou ilistre kijan legliz la ap bati. Zakari fè referans ak Kris kòm Branch lan ki t ap bati tanp Seyè a. Li pale de moun lòt nasyon yo kòm moun k ap ede nan travay la: ‘Moun ki byen lwen yo va vini, epi yo va bati nan tanp Seyè a;’ epi Ezayi deklare: ‘Pitit etranje yo va rebati miray ou yo.’ Zakari 6:12, 15; Ezayi 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.
“Lè Pyè t ap ekri konsènan konstriksyon tanp sa a, li di: ‘Lè n ap pwoche bò kote li, tankou bò kote yon wòch vivan, vre se moun ki te rejte l, men Bondye chwazi l, e li gen anpil valè; nou menm tou, tankou wòch vivan, y ap bati nou pou nou tounen yon kay espirityèl, yon prètriz ki sen, pou nou ofri sakrifis espirityèl ki akseptab devan Bondye pa mwayen Jezi Kris la.’ 1 Pyè 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.
“Nan karyè mond jwif la ak mond moun lòt nasyon yo, apot yo te travay, yo t ap rale wòch pou poze yo sou fondasyon an. Nan lèt li te ekri bay kwayan ki te nan Efèz yo, Pòl te di: ‘Koulye a, se poutèt sa nou pa etranje ankò ni moun deyò, men nou se sitwayen ansanm ak sen yo, epi nou fè pati kay Bondye a; nou bati sou fondasyon apot yo ak pwofèt yo, Jezi Kris li menm se Wòch kwen prensipal la; se nan li tout batiman an, byen ajiste ansanm, ap grandi pou l tounen yon tanp sen nan Senyè a; se nan li nou menm tou nou ap bati ansanm pou n vin tounen yon kote Bondye rete pa mwayen Lespri a.’ Efezyen 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.
Epi pou Korentyen yo li te ekri: “Dapre gras Bondye ki ban mwen an, tankou yon bòs mason saj, mwen mete fondasyon an, epi yon lòt ap bati sou li. Men, se pou chak moun veye kijan li bati sou li. Paske pèsonn pa ka mete yon lòt fondasyon pase sa ki deja mete a, ki se Jezi Kris. Kounye a, si yon moun bati sou fondasyon sa a ak lò, ajan, pyè presye, bwa, zèb, pay; travay chak moun va parèt aklè; paske jou a va fè sa konnen, paske l ap revele pa dife; epi dife a va éprouve travay chak moun pou montre ki kalite li ye.” 1 Korentyen 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.
“Apòt yo te bati sou yon fondasyon ki sèten, sa vle di Wòch ki la pou tout tan. Sou fondasyon sa a yo te pote wòch yo te rache nan monn nan. Se pa san antrav konstriktè yo te travay. Travay yo te vin ekstrèmeman difisil akoz opozisyon lènmi Kris yo. Yo te oblije lite kont gwo lespri fanatism, prejije, ak rayisman moun sa yo ki t ap bati sou yon fo fondasyon. Anpil nan moun ki te travay kòm konstriktè legliz la te ka konpare ak moun ki t ap bati miray la nan epòk Neemi an, sou moun sa yo li ekri konsa: ‘Moun ki t ap bati miray la, ak moun ki t ap pote chay yo, ansanm ak moun ki t ap chaje yo, chak moun t ap travay nan zèv la ak yon men, epi ak lòt men an li te kenbe yon zam.’ Neemi 4:17.” Travay Apot yo, 595, 596.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
“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.
“Chit lèzòm nan te ranpli tout syèl la ak tristès. Monn Bondye te fè a te gate anba madichon peche a, e li te vin rete pa èt ki te kondane pou mizè ak lanmò. Pa t parèt okenn chemen delivrans pou moun ki te vyole lalwa a. Zanj yo te sispann chante louwanj yo. Nan tout lakou syèl yo, te gen dèy pou destriksyon peche te lakòz.”
“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.
“Pitit Bondye a, Kòmandan gloriye syèl la, te gen kè sansib ak pitye pou ras ki te tonbe a. Kè li te souke ak yon konpasyon enfini lè malè mond pèdi a te parèt devan li. Men, lanmou diven an te deja fè yon plan kote lòm te kapab rachte. Lalwa Bondye ki te vyole a te mande lavi pechè a. Nan tout linivè a, te gen yon sèl ki te kapab, an favè lòm, satisfè egzijans li yo. Piske lalwa diven an sakre menm jan ak Bondye li menm, se sèl yon moun ki egal ak Bondye ki te kapab fè ekspyasyon pou vyolasyon li a. Pa t gen okenn lòt pase Kris la ki te kapab delivre lòm ki te tonbe a anba madichon lalwa a epi mennen l ankò nan amoni ak Syèl la. Kris la t ap pran sou tèt li koupabilite ak wont peche a—peche ki tèlman ofansan pou yon Bondye ki sen ke li te dwe separe Papa a ak Pitit li a. Kris la t ap desann jouk nan pwofondè mizè a pou l delivre ras ki te fin kraze a.”
“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.
“Devant le Père, il plaida en faveur du pécheur, tandis que l’armée du ciel attendait le résultat avec une intensité d’intérêt que les paroles ne sauraient exprimer. Longtemps se prolongea cette mystérieuse communion — « le conseil de paix » (Zacharie 6:13) — en faveur des 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 »? Durant 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.
“Bondye te dwe manifeste nan Kris la, ‘ap rekonsilye mond lan avèk tèt Li.’ 2 Corinthians 5:19. Lèzòm te vin tèlman degrade pa peche a, li te enposib pou li, nan li menm, vin an amoni avèk Sila a ki gen nati li se pite ak bonte. Men, Kris la, apre li te fin rachte lèzòm anba kondanasyon lalwa a, te kapab kominike pouvwa diven pou l ini avèk efò imen. Konsa, pa repantans anvè Bondye ak lafwa nan Kris la, pitit Adan ki te tonbe yo te kapab yon lòt fwa ankò vin ‘pitit Bondye.’ 1 John 3:2.” Patriarchs and Prophets, 63, 64.