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.

Loro teken iku digandheng dadi siji Padaleman Suci. Patang puluh nem minangka pralambang Padaleman Suci, lan patang puluh nem taun iku sing misahake panangkarane karajan lor saka panangkarane karajan kidul. Nalika ngidak-idak papan suci lan wadya wis kaleksanan ing wekasaning jaman ing taun 1798, patang puluh nem taun iku kang nggabungake loro teken mau dadi sawijining Padaleman Suci. Saka 723 SM nganti 677 SM, Padaleman Suci dirubuhake lan diidak-idak. Ing taun 1798 pangidak-idakan iku rampung lan ing taun 1844, sawijining Padaleman Suci wis diadegake. Ana ing kono wong-wong mau kudu dadi siji bangsa, kanthi siji ratu, lan mandheg nindakaké dosa kanggo ing salawas-lawase. Iku rancangane, nanging pambrontakan taun 1863 njurung rencana iku mundur nganti taun 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.

Paulus ngenali pasamuwan minangka badan, lan Kristus minangka sirah, lan Paulus migunakaké badan minangka pralambang daging. Daging lan badan iku istilah-istilah sing silih gentosi tumrap Paulus.

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.

Amarga manawa kowé urip manut daging, kowé bakal mati; nanging manawa lumantar Sang Roh kowé matèni panggawéné badan, kowé bakal urip. Rum 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.

Rancanganing pasamuwaning manungsa adhedhasar rancanganing Padalemané Allah. Badan, yaiku Pasamuwan, padha karo daging ana ing padalemané wong siji-sijiné. Ana ing padalemané wong siji-sijiné, pikiran iku sirahé, lan badan iku dagingé.

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.

Amarga kita iki padha dadi peranganing badané, saka dagingé lan saka balung-balungé. Awit saka iku, wong lanang bakal ninggal bapak lan biyungé, sarta bakal dadi siji karo bojoné, lan wong loro mau bakal dadi satunggal daging. Iki sawijining rahasia gedhé; nanging kang dakwedharaké iku bab Kristus lan pasamuwan. Éfesus 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.

Padaleman suci kang kudu diukur déning Yohanes, nalika swaraning malaékat kapitu nandhani wiwitaning pakaryan ngrampungaké rahasiné Allah, iku yaiku padalemaning Allah; nanging padalemaning manungsa kacipta miturut gambar padalemaning Allah. Kalorone iku pralambang-pralambang kang bisa dipadakaké. Musa ana ing gunung suwene patang puluh nem dina nalika kaparingi pratélan pola kang kudu dienggo nalika ngedegaké kémah suci kadonyan. Pola iku dijupuk saka padaleman suci kaswargan.

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.

Kristus iku Padaleman Suci kaswargan, kang kawujud ana ing daging, lan Panjenengané makili pola padaleman suci manungsa, awit manungsa katitahaké miturut gambar Panjenengané. Mulané, pola padaleman suci manungsa kaandharaké kanthi patang puluh enem kromosom.

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.

Padaleman-padhaleman maujud kanthi sipat bisa dipertukaraké sacara profètis. Mulané, padaleman kang dipréntahaké marang Yohanes supaya diukur iku mung dumadi saka rong papan suci, tanpa plataran. Papan suci kapisan nggambaraké padaleman manungsa, pasamuwan (sang manten putri), bangsa, badan, yaiku daging. Papan suci kapindho nggambaraké padaleman ilahi, sang manten kakung, raja, sirah, yaiku pikiran. Janji prajanjian langgeng kang kasampurnakaké tumrap satus patang puluh papat ewu ing dina-dina wekasan, wis kagambaraké déning loro teken ing Yehezkiel bab telung puluh pitu. Iku wis kagambaraké déning padalemane Yohanes, kang dumadi saka rong papan suci. Iku uga wis kagambaraké déning tetépan-tetépan mligi saka Paulus ngenani rahasia Kristus ana ing wong pracaya, pangajab kamulyan.

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.

Pakaryan panyegelan tumrap satus patang puluh papat ewu iku pakaryan nggabungake Ketuhanan karo kamanungsan kanthi langgeng. Pakaryan iku kaleksanan sajrone swaraning Kalasangka Kapitu. Panggabungan iku dipratélakaké, larik ing dhuwuré larik, kanthi manéka warna cara ana ing Kitab Suci. Pakaryan pambenaran lan panyucekan iku minangka istilah teologis tumrap pakaryan mau. Pambenaran iku pakaryané Kristus minangka Gantos kita, lan pakaryan panyucekan iku pakaryané Kristus minangka Tuladha kita. Pambenaran makili hak kita tumrap swarga lan panyucekan makili kasiyapan kita tumrap swarga. Kaloro pakaryan mau kababar marang wong pracaya lumantar ngarsané Roh Suci. Pakaryan iku dipratélakaké minangka panulisan angger-anggering Allah ana ing ati lan pikirané wong-wong kang katampa mlebu ing prejanjian langgeng.

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.

“Pikiran” nggambarake kamar ing Padaleman Suci, panggonane sirah dumunung. Pikiran iku kang sinebut kodrat kang luwih luhur, kosok baline karo daging, yaiku kodrat kang luwih asor. Pikiran diwujudake lumantar pamikiran kita, dene daging diwujudake lumantar rasa kita.

“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.

Akeh wong ngalami kasangsaran kang satemene ora perlu. Wong-wong mau ngalingake pikirane saka Gusti Yesus, lan ngemu pikirane kakehan marang awake dhewe. Wong-wong mau nggedhekake reribet-reribet cilik, lan ngucapake perkara-perkara kang nglokroake ati. Wong-wong mau luput amarga dosa gedhe, yaiku sambat lan ngresula tanpa perlu marang peparinging pangriptanipun Allah. Amarga sakehing apa kang kita duweni lan sakehing apa anane kita, kita padha kagungan utang marang Allah. Panjenengane wis maringi kita kakuwatan-kakuwatan, kang, nganti sawatara wates, padha karo kakuwatan-kakuwatan kang diduweni dening Panjenengane piyambak; lan kita kudu nyambut gawe kanthi temen kanggo ngembangake kakuwatan-kakuwatan mau, dudu supaya nyenengake lan ngluhurake awake dhewe, nanging supaya ngluhurake Panjenengane.

“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.

“Kita aja nganti nglilani pikiran kita digoyang saka kasetyan marang Gusti Allah. Lumantar Kristus kita bisa lan mesthine dadi bungah, lan kudu ngupaya pakulinan ngendhaleni dhiri. Malah pikiran-pikiran kita kudu digawa manut marang karsané Gusti Allah, lan raos kudu ana ing sangisoré pangwasané nalar lan agama. Pangangen-angen kita ora diparingaké marang kita supaya diidak-idak tanpa kendhat lan lumaku sakarepé dhéwé, tanpa ana usaha kanggo ngendhalèni lan ndhisiplinaké. Menawa pikiran iku luput, raos uga bakal luput; lan pikiran sarta raos kang kagandhèng dadi siji iku mbentuk watak moral. Nalika kita netepaké yèn minangka wong Kristen kita ora kapeksa ngendhalèni pikiran lan raos kita, kita banjur kasurung ing sangisoré pangaribawané para malaekat ala, lan ngundang rawuhé sarta pangwasané. Menawa kita nuruti kesan-kesan kita lan nglilani pikiran kita mili ing saluran curiga, mangu-mangu, lan nggresula, kita bakal dadi ora bungah, lan urip kita bakal kabuktèn dadi gagal.” Review and Herald, 21 April 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.”

Pikiran lan raos kang kaiket dadi siji mbentuk watak moral. Watak kita katata saka kodrat kang luwih asor lan kodrat kang luwih luhur; budi iku kodrat kang luwih luhur, lan manawa pikiran-pikiraning budi kasucèkaké, raos kita uga bakal kasucèkaké. Iki amarga budi iku kodrat kang luwih luhur lan ngendhalèni saka loro kodrat kang mbentuk kamanungsan kita. “Kakuwatan-kakuwatan” kang dirancang minangka pérangan saka kawujudan kita iku “ing sawatara bab,” “padha karo kang” didarbèni déning Kristus, amarga kita katitahaké manut gambaré Panjenengané, lan kita “kuduné sregep ngudi kanggo ngrembakakaké” “kakuwatan-kakuwatan” mau.

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

Kakuwasan-kakuwasan kang dadi pérangan saka kodrat kang luwih luhur, utawa budi manungsa, yaiku pangadilan, pangéling-éling, kalbu, lan mliginipun karsa.

“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.

“Akeh wong padha takon, ‘Kepriyé aku kudu masrahaké awakku marang Gusti Allah?’ Kowé kepéngin nyerahaké awakmu marang Panjenengané, nanging kowé ringkih ing kakuwatan moral, katindhes déning pangawulaning mamang, lan dikwasani déning pakulinan uripmu ing dosa. Janjimu lan tékadmu kaya tali saka wedhi. Kowé ora bisa ngendhalèni pikiranmu, dorongan-doronganmu, lan rasa tresnamu. Kawruh ngenani janji-janjimu sing wis koklanggar lan prasetyamu sing wis kokilangi iku ndadèkaké kendelmu marang kasetyanmu dhéwé dadi saya ringkih, lan njalari kowé ngrasa yèn Gusti Allah ora bisa nampani kowé; nanging kowé ora prelu kentekan pangarep-arep. Sing kokprelukaké kanggo kokmangertèni yaiku kakuwatan sejati saka karsa. Iki minangka kakuwatan kang mréntah ing kodrat manungsa, yaiku kakuwatan kanggo mutusaké, utawa kanggo milih. Kabèh gumantung marang tumindaké karsa sing bener. Kakuwatan milih wis diparingaké Gusti Allah marang manungsa; iku dadi bagéané wong-wong mau kanggo nindakaké. Kowé ora bisa ngowahi atimu, kowé ora bisa saka awakmu dhéwé masrahaké rasa tresnané marang Gusti Allah; nanging kowé bisa milih kanggo ngabdi marang Panjenengané. Kowé bisa masrahaké karsamu marang Panjenengané; banjur Panjenengané bakal makarya ana ing kowé supaya gelem lan nindakaké manut karsa becik Panjenengané. Mangkono kabèh kodratmu bakal katuntun ana ing sangisoré panguwasaning Roh Kristus; rasa tresnamu bakal kapusataké marang Panjenengané, pikiranmu bakal selaras karo Panjenengané.

“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.

“Karep marang kabecikan lan kasucèn iku bener sajroning watesé; nanging manawa kowé mandheg mung tekan kéné, iku ora bakal ana paédahé. Akeh wong bakal kasasar nalika padha ngarep-arep lan kepéngin dadi wong Kristen. Wong-wong mau ora tekan ing titik masrahaké karsané marang Gusti Allah. Saiki padha ora milih dadi wong Kristen.

“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.

“Liwat panganggone karsa kanthi bener, owah-owahan kang jangkep bisa kelakon ana ing uripmu. Kanthi masrahake karsamu marang Kristus, kowé nggabungaké awakmu karo panguwasa kang ngluwihi sakehing pamaréntahan lan kakuwatan. Kowé bakal nduwèni kasekten saka ing dhuwur kanggo njaga kowé tetep mantep, lan mangkono, lumantar pasrah kang tanpa kendhat marang Gusti Allah, kowé bakal kaparingan kabisan kanggo nglakoni urip kang anyar, iya iku urip iman.” 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.

Kakuwataning karsa iku “kakuwatan pamréntah” ana ing sipating manungsa, lan sang panguwaos dumunung ana ing ruanganing pasamuwan manungsa kang kagandhèng “karo kakuwatan kang ngungkuli sakehé pamaréntahan lan kakuwatan.” Panggonan ing ngendi manunggaling Kaallahan karo kamanungsan kadadéan ana ing pasamuwan manungsa iku béntènging nyawa. Saben manungsa nduwèni sawiji béntèng, lan béntèng iku salah siji dipanggoni déning Kristus, utawa déning satru agungé Kristus.

“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.

“Nalika Kristus njupuk panguwasa marang bètènging jiwa, manungsa dadi siji karo Panjenengané. Lan wong kang siji karo Kristus, njaga kasatunggalané karo Panjenengané, nglenggahaké Panjenengané ana ing sajroning ati, lan manut marang dhawuh-dhawuhé, iku slamet saka jerat-jeraté si durjana. Manunggal karo Kristus, dhèwèké nglumpukaké marang awaké dhéwé sih-rahmaté Kristus, lan nyaosaké kakuwatan, kasaenan ing pakaryan, lan daya marang Gusti kanggo menangaké jiwa-jiwa marang Panjenengané. Lumantar kerja bareng karo Sang Juru Slamet, dhèwèké dadi piranti kang lumantar iku Gusti Allah makarya. Banjur nalika Sétan teka lan ngupaya njupuk panguwasa marang jiwa, dhèwèké nemu yèn Kristus wis ndadèkaké wong iku luwih kuwat tinimbang wong rosa kang pepak gegaman.” Review and Herald, December 12, 1899.

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

Bèntènging jiwa iku ya iku ati lan pikirané manungsa. Janji prajanjian anyar netepaké telung janji utama tumrap wong pracaya. Dhèwèké dijanjèkaké bakal nduwèni sawijining tanah kanggo dienggoni, kaya Taman Éden tumrap Adam lan Hawa, kang sabanjuré nggambaraké tanah prasetyan tumrap prajanjiané karo Israèl kuna, kang sabanjuré nggambaraké tanah kamulyan kasukman tumrap Israèl kasukman, lan katelu mau padha marakaké paseksi, larik ing sadhuwuring larik, tumrap janji bab bumi kang dianyari, tumrap wong-wong kang ngalahaké kaya Panjenengané ngalahaké.

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.

Nalika Adam lan Hawa nindakaké dosa, wong loro mau “dipencarake” metu saka Taman Eden sajrone “pitung wektu”, lan sawisé pitung milenium bumi dianyari dadi anyar, lan taman Eden dibalèkaké. Panyebaran Israel kuna sajrone “pitung wektu” dipratandhani déning panyebaran Adam lan Hawa. Prajanjian iku njanjèkaké sawijining tanah kanggo dienggoni, lan iku minangka janji bab Eden sing dipulihaké. Injak-injaking papan suci lan bala iku nggambaraké paningkatan dosa sing saya maju ing sajroning kulawarga manungsa, kang diwiwiti saka dosa Adam.

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.

Rong janji liyane saka prejanjian iku yaiku manawa wong-wong sing setya bakal nampa badan anyar lan pikiran anyar, yaiku pikirané Kristus. Badan iku daging, sipat kang luwih asor, lan sajroning gegayutan karo Kristus iku pasamuwan. Pikiran iku sipat kang luwih luhur, yaiku apa kang déning Sister White dipratelakaké minangka “bètènging nyawa.” Paulus kanthi cetha mulang yèn kita nampa pikirané Kristus ing wayahe kita nampani syarat-syarat Injil, yaiku nalika kita kabeneraké. Panjenengané uga mulang yèn kita ora nampa badan anyar kang dimulyakaké nganti tekane kang kaping pindho.

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.

Lah, aku nduduhaké marang kowé sawijining wewadi; kita ora kabèh bakal turu, nanging kita kabèh bakal diowahi, sajroning sakedheping mata, ing kedhiping mripat, nalika kalasangka pungkasan muni; awit kalasangka iku bakal muni, lan wong-wong mati bakal ditangèkaké ora kena rusak, lan kita bakal diowahi. Awit kang bisa rusak iki kudu ngagem kang ora bisa rusak, lan kang kena pati iki kudu ngagem kang langgeng urip. Mulané, manawa kang bisa rusak iki wis ngagem kang ora bisa rusak, lan kang kena pati iki wis ngagem kang langgeng urip, banjur bakal kelakon pangandika kang katulisan mangkéné: Pati katelèn sajroning kamenangan. Hé pati, ana ing ngendi sesengkeramu? Hé kubur, ana ing ngendi kamenanganmu? Sesengkerané pati iku dosa; lan kakuwatané dosa iku angger-anggering Toret. 1 Korinta 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.

Sawijining doktrin, kang miturut pangandikané Yohanes nandhani manawa wong-wong sing pracaya marang piwulang-piwulang kliru kang mengkono kuwi minangka antikristus, ndhawuhaké yèn Kristus ora nate nampi badan kang kataman déning akibat-akibat dosa, kang wiwit nimpah kulawarga manungsa wiwit dosaé Adam tumeka sabanjuré.

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.

Lan saben roh kang ora ngakoni manawa Yesus Kristus wus rawuh ing sajroning daging, iku dudu saka Gusti Allah; lan iku roh antikristus kang wus kokrungu bakal teka; lan malah sapunika wis ana ing donya. 1 Yohanes 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.

Anggur Babil (antikristus) sing mulang babagan “Konsepsi Tanpa Noda”, ngaku manawa Maria wus digawe sampurna, kaya Adam lan Hawa sadurunge dosa, supaya miyosé Gusti Yesus adhedhasar marang sawijining konsepsi kaallahan (Roh Suci), kanthi kamanungsan kang sampurna (Maria.) Doktrin palsu babagan Konsepsi Tanpa Noda iku dudu ngrembug kapan Gusti Yesus dikandhut ing guwa-garbané Maria, nanging kepriyé Maria dikandhut kanthi kasampurnané Adam lan Hawa. Nyaranke manawa daging kang dipanganggé Kristus marang Sarirané piyambak nalika Panjenengané rawuh kanggo nebus manungsa iku daging tanpa dosa, kang ora ngemot akibat turun-temurun, iku sawijining piwulang antikristus.

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.

Amarga akèh wong panipung wis mlebu ing jagad, yaiku wong-wong kang ora ngakoni yèn Gusti Yésus Kristus wis rawuh ing sajroning daging. Wong mangkono iku panipung lan antikristus. 2 Yohanes 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.

Nalika Kristus kawungokaké saka pati, ilham kanthi tliti nedahaké yèn nalika iku Panjenengané wis kagungan badan kamulyan. Wunguné Panjenengané makili wunguné para wong mursid nalika Rawuh Kapindho, lan ana ing kono kita nampani janji prejanjian bab badan kang anyar.

“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.

“Wektuné wis tekan tumrap Kristus kanggo munggah menyang dhamparé Sang Rama. Minangka Pamenang ilahi, Panjenengané arep bali nggawa tandha-tandha kamenangan menyang pelataran swarga. Sadurungé seda, Panjenengané wis mratélakaké marang Sang Rama, ‘Ingsun sampun ngrampungaken pakaryan ingkang Paduka paringaken dhateng Ingsun kanggé katindakaken.’ John 17:4. Sawisé wunguné, Panjenengané tetep ana ing bumi sawatara mangsa, supaya para sakabaté bisa dadi kulina marang Panjenengané ana ing badané kang wus kawungokaké lan kaluhuraké. Saiki Panjenengané wus siyap kanggo pamit. Panjenengané wus netepaké kayektèn yèn Panjenengané iku Juru Slamet kang gesang. Para sakabaté ora perlu manèh nggandhèngaké Panjenengané karo kubur. Wong-wong mau bisa mikir bab Panjenengané minangka Panjenengané kang kaluhuraké ana ing ngarsané jagad swarga.” 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.

Janji prajanjian bab tanah kanggo dipanggoni iku kaleksanan ana ing bumi kang dianyari, nalika Eden dipulihaké lan “pitung kaping” (pitung ewu taun), panyebaraning manungsa turunané Adam kapisan wis rampung. Janji prajanjian bab badan anyar lan kaswargakaké kaparingaké nalika Rawuhipun Kapindho, sajroning kedhapaning mripat.

“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.

“Cariyos bab Bètléhèm punika dados téma ingkang boten wonten entèk-entèkipun. Ing ngriku kasimpen ‘kasugihaning kawicaksanan saha kawruh Allah ingkang saèstu tanpa kaétang jeroipun.’ Rum 11:33. Kita gumun dhateng pangurbananing Sang Juru Slamet nalika Panjenenganipun nggentosi dhampar swarga kaliyan palungan, lan pasrawungan kaliyan para malaékat ingkang manembah kaliyan kéwan-kéwan ing kandhang. Gumunggung lan rasa nyukupi dhiri manungsa katudhuh klentu wonten ing ngarsanipun. Nanging punika namung wiwitan saking andhap-asoring dhiri Panjenenganipun ingkang ngédab-édabi. Sampun dados asor ingkang kados tanpa wates menawi Putraning Allah mundhut kodrat manungsa, sanadyan Adam taksih jumeneng wonten ing kasucènipun ing Eden. Nanging Gusti Yésus nampi kamanungsan nalika umat manungsa sampun kalemahaken déning patang èwu tauning dosa. Kados saben anakipun Adam, Panjenenganipun ugi nampi wohing pakaryaning angger-angger ageng tumraping warisan turun-temurun. Menapa wohipun punika katuduhaken wonten ing sajarah para leluhuripun miturut daging nalika wonten ing bumi. Panjenenganipun rawuh kaliyan warisan kados mekaten supados mèlu ngrasakaken kasangsaran lan panggoda kita, sarta maringi kita tuladha gesang tanpa dosa.” 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.

Nalika sawijining wong nyukupi sarat-sarat Injil, ing wektu iku uga dheweke nampa budi kang anyar, yaiku budi Sang Kristus, nanging badan, utawa kaya kang uga sinebut Paulus minangka daging, bakal diowahi nalika Rawuhipun kaping Kalih. Sipat ingkang asor, kang kapérang saka raos-raos, ora dilêbur nalika pitobat. Raos-raos mau, kang minangka salah siji péranganing watak moral, tetep ana nganti Rawuhipun kaping Kalih. Raos-raos mau makili tatanan emosional, kang kagayut karo tatanan hormonal. Raos-raos mau makili indra-indra kang kagayut karo tatanan saraf. Kabeh unsur sipat asor manungsa kang kaanggep minangka raos, kabagi dadi rong golongan dhasar. Salah siji jinising raos yaiku karep-karep turunan kang kita warisi saka para leluhur kita, lan jinising raos liyane yaiku karep-karep kang kabina kang kita tuwuhake lumantar pilihan kita dhewe.

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.”

Sawetara kacenderungan warisan iku mung minangka bagéan saka rancangan manungsa, lan sawetara jinis kacenderungan warisan iku tumuju marang piala. Jinis-jinis raos sing kabudidayakake iku minangka apa sing kita tetepake lumantar pilihan kita dhewe, lan kacenderungan warisan ditularake lumantar “angger-angger agung babagan hereditas.”

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.

Gusti Yesus “nampi kamanungsan nalika umat manungsa wus kasirnakake dening patang ewu taun dosa. Kaya saben anak Adam, Panjenengane nampi akibat saka tumindake angger-angger warisan kang agung. Apa bae akibat iku katuduhake ing sajarah para leluhur Panjenengane ing bumi. Panjenengane rawuh kanthi warisan kang mangkono iku supaya melu nanggung kasusahan lan panggodha kita, sarta maringi tuladha urip tanpa dosa marang kita.” Kanthi akibat saka patang ewu taun tumindake angger-angger warisan kang agung iku, Gusti Yesus tansah njaga kabèh cenderung-cenderung mau tetep katundhuk lumantar panganggone karsa Panjenengane, lan Panjenengane ora pisan-pisan melu ngrembakakake rasa-rasa kang dosa.

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.

Manawa Gusti Yesus nampi badan manungsa, kaya dene kawakilané Adam lan Hawa sadurungé padha tumiba ing dosa, tanpa nampani akibat saka ringkihé kamanungsan sing wis dumadi sajroning luwih saka patang èwu taun kamlaratan, mula Panjenengané mesthi ora maringi sawijining Tuladha bab kepriyé saben anaké Gusti Allah bisa ngalahaké.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika ing artikel salajengipun.

“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.

“Akeh wong ndeleng pasulayan antarané Kristus lan Iblis iki kaya-kaya ora nduwèni gegayutan mligi karo uripé dhéwé; lan tumrap wong-wong mau prakara iki mung sathithik narik kawigatèn. Nanging ana ing sajroning wewengkoning saben manah manungsa, pasulayan iki kaulangi manèh. Ora tau ana wong ninggal larikaning piala kanggo mlebu ing pangibadah marang Allah tanpa nemoni serangan-serangané Iblis. Panggodha-panggodha kang diadhepi déning Kristus iku padha karo kang asring kita temoni lan angel banget kita tahan. Kabeh iku ditibakaké marang Panjenengané kanthi kadadéan kang luwih abot tanpa upama, miturut kaluhuraning watak Panjenengané kang ngungkuli watak kita. Kanthi bobot dosa-dosaning jagad kang nggegirisi ana ing dhiri-Nya, Kristus ngungkuli pacoban tumrap napsu mangan, tumrap katresnan marang jagad, lan tumrap katresnan marang pamér kang nuntun marang tumindak sembrana. Iku mau panggodha-panggodha kang ngalahaké Adam lan Hawa, lan kang kanthi mangkono gampang banget ngalahaké kita.”

“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.

“Sétan wis nuding marang dosané Adam minangka bukti yèn angger-anggeré Allah iku ora adil lan ora bisa ditindakake. Ana ing kamanungsan kita, Kristus kudu nebus kegagalané Adam. Nanging nalika Adam diserang déning si panggoda, durung ana siji waé akibat saka dosa tumrap dhèwèké. Dhèwèké ngadeg ana ing kakuwataning kamanungsan kang sampurna, nguwasani kasampurnaning daya pikir lan badan. Dhèwèké diubengi déning kamulyaning Éden, lan saben dina sesrawungan karo makluk-makluk swarga. Ora mangkono karo Gusti Yésus nalika Panjenengané mlebu ing ara-ara samun kanggo ngadhepi Sétan. Sajroning patang èwu taun, umat manungsa wis saya susut ing kakuwatan jasmani, daya pikir, lan ajining budi; lan Kristus ngasta kelemahan-kelemahaning kamanungsan kang wis rusak. Mung kanthi mangkono Panjenengané bisa ngluwari manungsa saka telenging asoré kang paling ngisor.

“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.

Akeh wong ngaku manawa Kristus iku ora mungkin kasoran déning panggodha. Mulané Panjenengané mesthi ora bisa diselehaké ana ing kahanané Adam; Panjenengané mesthi ora bisa olèh kamenangan kang gagal digayuh déning Adam. Manawa kita ana ing pangertèn apa waé ngalami pergulatan kang luwih abot tinimbang kang dialami déning Kristus, mula Panjenengané mesthi ora bakal bisa nulungi kita. Nanging, Juru Slamet kita ngagem kamanungsan, kanthi sakèhé kakurangan lan bebenduné. Panjenengané ngagem kodrat manungsa, kanthi kamungkinan kanggo nyerah marang panggodha. Ora ana apa-apa kang kudu kita tanggung sing Panjenengané ora wus nandhang.

“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.’

“Karo Kristus, kaya dene marang pasangan suci ing Eden, pepénginan mangan dadi dhasaring panggodha gedhé kang kapisan. Ing panggonan karusakan iku wiwit, ing kono uga pakaryan panebusan kita kudu diwiwiti. Kaya dene lumantar netepi pepénginan mangan Adam ambruk, mangkono uga lumantar nyélaki pepénginan mangan Kristus kudu ngalahaké. ‘Lan sawisé Panjenengané pasa patang puluh dina lan patang puluh wengi, banjur Panjenengané krasa lapar. Lan nalika si panggoda marani Panjenengané, dhèwèké kandha, Manawa Paduka iku Putraning Allah, dhawuhana supaya watu-watu iki dadi roti. Nanging Panjenengané mangsuli lan ngandika, Ana tulisan, Manungsa ora bakal urip mung saka roti waé, nanging saka saben pangandika kang miyos saka tutuking Allah.’”

“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.

“Saka jamané Adam nganti tekan jamané Kristus, panurutan marang pepénginan dhéwé wis nambah kuwasa napsu lan hawa nepsu, nganti meh nduwèni pangwasaning tanpa wates. Mangkono manungsa wis dadi asor lan kebak lelara, lan saka dhiriné dhéwé ora mokal tumrap wong-wong mau ngalahaké. Kanggo kabékané manungsa, Kristus menang lumantar nandhang panggawé coba kang paling abot. Marga saka kita, Panjenengané ngleksanakaké pangendhalèn dhiri kang luwih rosa tinimbang luwe utawa pati. Lan ing kamenangan kang kapisan iki kalebet prekara-prekara liyané kang mlebu ing sakehing paprangan kita nglawan pangwasa pepeteng.” The Desire of Ages, 117.