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.

Okang aryo kiketo kacel me bedo Hekalu acel. 46 obedo cal pa Hekalu; ci gin ceng 46 i i kore pa otongo pa piny pa rwot me i Cen ki otongo pa piny pa rwot me i Turo. Ka goyo piny pa Hekalu ki lwak otyeko i kare me agiki i 1798, en aye ceng 46 ma omedo keto okang aryo kacel me bedo Hekalu. Cak ki 723 BC dok i 677 BC, Hekalu kityeko balo woko ki kityeko goyo piny. I 1798 goyo piny otyeko; ki i 1844, Hekalu kityeko yiko. Kany gin obedo piny acel, ki rwot acel, ki gicul woko timo richo pi kare ma pe giko. Man obedo tam, ento wii-cik me 1863 omiyo tam ne odwoko i 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.

Paulo nyuto kanisa ni ring, ki Kirisito ni wi; Paulo bene tiyo kwede ring calo alama pa nyama. I kit pa Paulo, nyama ki ring gin lok ma romo loko-loke.

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.

Pien ka wunu obedo i kit pa ring, wubitho; ento ka ki kom Roho wuyiko tic pa ring, wubed gi ngima. Roma 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.

Kit me tito pa hekalu pa dano kitye atera ki kit me tito pa hekalu pa Lubanga. Rwom, ma obedo Kanisa, taling atir ki nyama i hekalu pa dano acel. I hekalu pa dano acel, paro obedo wi, ki rwom obedo nyama.

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.

Pien wan tye luny me kom pa en, me ring pa en, ki me chogo pa en. Pien pi man lacoo obin weko wone ki mine, obin rwate ki dakone, ki gi aryo binen bedo ring acel. Man obedo gin me mung madit; ento an atye ka waco ikom Kirisito ki Kanisa. Efeso 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.

Hekalu ma Joni onongo myero opime, i kare ma dwon me malaika me abicel ocone cako tic me tyeko misteri pa Lubanga, en hekalu pa Lubanga; ento hekalu pa dano kicweyo ki cal me hekalu pa Lubanga. Gin alama ma twero loko keken. Mose onongo i got pi ceng 46, kun kinyute ne cal me yiko ma obedo ni obi tic kwede i cako yiko Tabaneko pa piny. Cal man kigolo ki i hekalu pa polo.

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.

Kirisito obedo tempu ma i polo, ogolo pire i ringo, kadong en rwako kit me tempu me dhano, pien dano kicweyo i cal pa en. Pien kamano, kit me tempu me dhano kinyutu ki kromosom 46.

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.

Ii lok me lami, hekalu twero loko kany-kany. Erwate, hekalu ma kiwaco ni Yohanna omet, obedo ki kakube aryo keken, pe tye ki kot me oko. Kakube me acel nyutu hekalu pa dano, kanisa (dako ma kicako), ogwanga, ring, ma obedo kom. Kakube me aryo nyutu hekalu pa Lubanga, lawot, rwot, wi, ma obedo wic. Kica ma pe giko, ma kityeko otime pi 144,000 i nino magiki, kiketo calo ki lakkwac aryo me Ezekiel, chapta 37. Kiketo calo ki hekalu pa Yohanna, ma tye ki kakube aryo. Kiketo calo ki lok me yubu ma piny piny pa Paulo ikom siri pa Kiristo i ngat ma tye ki geno, geno me rwom.

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.

Tic me keto alama i 144,000 en aye tic me keto kacel kit pa Lubanga ki kit pa dano, matwal. Tic en tyeko i kare me pito lur me namba 7. Kacel man giyaro ne, rek i rek, i kit mapol-pol i gin acoya me Lok pa Lubanga. Tic me poko kare kede tic me poko i lamal gin nying me lapwon me Lok pa Lubanga pi tic en. Poko kare en aye tic pa Kristo macalo ngat ma okwanyo wa; ento tic me poko i lamal en aye tic pa Kristo macalo cal ma wa lubo. Poko kare nyuto twero wa me donyo i Polo, kede poko i lamal nyuto rwatek wa pi Polo. Tic magi aryo gikelo bot dano ma tye ki yie ki bedo pa Laro Maleng. Gityeko yaro tic en macalo conyo Cik pa Lubanga i cwiny kede i wic pa jo ma kityeko yee gi i Kica ma matwal.

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.

“Wii” nyutu bur me i temple ma wi obedo iye. Wii en aye gin ma ki lwongo ni kit ma malo; ento ringo en aye kit ma piny. Wii en aye ma ki nyutu ki paro wa; ringo en aye ma ki nyutu ki cwiny wa.

“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.

Jo mapol gubedo i cwiny ma pe kuc ma pe myero. Giweyo paro gi woko bot Yesu, giketo paro gi i gin keken maloyo. Gimedo pire tek matidi, ka giwaco lok me dwogo cwiny piny. Gitye ki richo madit me pore ma pe myero ikom tim pa Lubanga. Pien gin weng ma watye kwede ki ma wabedo, wa owe bot Lubanga. En omiyo wa twero, ma i rwom malac, tye calo gin ma en keken tye kwede; ka wamyero tic tek ki cwiny matwal me yubo twero magi, pe me ket cwinywa yot ka me dongo wa keken, ento me miyo en dwong.

“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.

Pe wa myero weko wic wa obalo woko ki bedo wa ma tye gi cing bot Lubanga. Ki Kristo, wan romo, ka myero, wabed gi dichwa; ka myero wacano lapok tic me loyo pire keni. Pien keken, paro wic bende myero gikel piny i dwaro pa Lubanga, kome cwiny bende piny i loyo pa adwogi ki dini. Paro ma tam i wic wa onongo pe gimi wa pi weko ocako lweny ka woto i yore pa kene, labongo keken me temo me omer ki juko. Ka paro obedo marac, to kome cwiny bende obedo marac; kacel, paro ki kome cwiny giketo kit pa kwo me cik pa Lubanga. Ka wa moko ci ni, calo Krisitieni, pe kicwako wa me omero paro wa ki kome cwiny wa, dong wabed piny i twero pa lacar marac, ka wakwayo bedo gi ki loyo gi bot wa. Ka wa yeko i lok ma omiyo wa i cwiny, ka wa weko paro wa wot i yore me cano, kok, ki yubu, to wabino pe gi dichwa, kede kwo wa bi nyutu ni pe olare. Review and Herald, April 21, 1885.

Thoughts and feelings combined make up moral character. Our character is made up of a lower and a higher nature, the mind is the higher nature, and if the thoughts of the mind are sanctified, our feelings will be sanctified. This is because the mind is the higher controlling nature of the two nature’s which make up our humanity. The “powers,” that were designed as part of our being, are “to a certain extent,” “similar to those which” Christ “possesses,” for we were created in His image, and we “should labor earnestly to develop” those “powers.”

Paro ki winyo pa cwinya, ka gicako kacel, gitye kelo kit pa ngat me timo maber. Kit pa wa tye ki kik aryo: kik ma piny ki kik ma malo; wii en kik ma malo, ka paro pa wii obed maleng, to winyo pa cwinya bene obed maleng. Pien wii en kik ma malo ma loyo ikom kik aryo ma kelo bedo pa dano wa. "Twero," ma ki yubo i but kit wa, tye, "i yat mo," "macalo gi jene ma" Kristo "tye kwede," pien ki cweyo wa i cal pa En; kede ni "wan myero tic tek madwong me medo" "twero" meno.

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

Twero ma tye but i kit maloyo, onyo i wii pa dano, gin aye poko tam, memori, konsiyens, kede pire kede dwaro.

“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.

Dano mapol tye kwayo, “Nining an obed atimo mino an kene bot Lubanga?” Imito mino in kene bot En, ento itye ki diro manok i kit ma ber, i lupur pa pe yie, ki yore me kwo mamegi me richo gi loro in. Lagam mamegi ki ter mamegi tye macalo lak pa yar. Pe itwero loro paro mamegi, cwiny mamegi ma ocoko, ki her mamegi. Ngec pa lagam mamegi ma ibalo ki lagam ma iweko omako geno mamegi i cwiny maleng pa in kene, ki omiyo i par ni Lubanga pe obi cwako in; ento pe myero ibalo geno. Gin ma myero inge obedo twero ma tye adwong pa twero me yero. En twero ma loro i kit pa dano; twero me keto ter, onyo me yero. Gin weng lube ki tic ma tye kakare pa twero me yero. Twero me yero Lubanga omino dano; en me gi me tic kwede. Pe itwero loko cwinya ni, pe itwero keken mino Lubanga her pa cwinya; ento itwero yero me timo tic pi En. Itwero mino En twero me yero mamegi; dong En obedo timo i yin, me yero ki me timo kakare ki mit pa En maber. Ka mano, kit pa in weng obedo keto i cing pa Tipu pa Kirisito; her mamegi obedo ocakke i En, paro mamegi obedo macek ki En.

“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.

Kweg pi maber ki maleng tye kakare tutwal ma giceto iye; ento ka iweko kany, pe gibimiyo kony mo. Dano mapol bibegolo ikare ma gigeno ki kweg me bedo Kristiani. Pe gubedo i tung me weko wii gi bot Lubanga. Pe giyero dong bedo Kristiani.

“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.

Ki tiyo maber ki dwaro, loko tutwal romo time i ngima ni. Ka i cwalo dwaro pa in bot Kirisito, ibedo rwate ki teko ma loyo twero weng ki teko weng. I bino nongo teko ma aa malo me gwoko in i kikom, ci pi weyo bot Lubanga matwal, i bino romo bedo i ngima manyen, pien en ngima pa yie.

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.

I kit pa dano, 'twero ma loyo' en twero me yiko; kede rwot ne tye ka bedo i kabedo me i hekalu pa dano ma kicako kwede 'ki Twero ma loyo rwodi weng ki twero weng.' Kabedo ma lonyo me kit pa Lubanga ki kit pa dano time iye i hekalu pa dano, en boma pa cwinya. Dano acel acel tye ki boma; boma ne obedo keken kikome Kiristo onyo lacama madit pa Kiristo.

“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.

Ka Kirisito ocako kom i ot me lweny pa cwinye, dano ma tye katic obedo acel kwede en. En ma obedo acel kwede Kirisito, ka ogwoko bedo acel, ka oketone rwot i cwinye, ka ogolo cik pa en, obedo twer ki cod pa laco marac. Ka obedo acel kwede Kirisito, ocobo botene ngwono pa Kirisito, ki opoko maleng bot Rwot teko, tic maber, ki rwom pi tic me kelo cwinyo bot en. Ki timo tic kacel kwede Lakony, obedo cal ma iyie Lubanga timo tic. Cen, ka Seyitani bino, ka otemo me cako kom i cwinye, Seyitani oneno ni Kirisito odoko ne tek maloyo dano ma tek ma keng ki gir lweny. 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.

Ot me lweny pa cwiny en cwiny ki paro pa dano. Agano Manyen nyutu lagam adek me adwogi pi ngat ma yie. Kimiyo lagam ni obedo ki piny me bedo iye, macalo lobo Eden obedo pi Adam ki Eve, ma keken oyubu calo lobo ma kigamo i Agano pa En ki Isirael ma con, ma keken oyubu calo lobo ma lamal ma maleng pi Isirael ma lamal, ki ma gine adek weng gicwalo lami, rek ki rek, bot lagam pa piny ma doko manyen, pi gin ma gilo loyo calo En ma oloyo.

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.

Ka Aadam ki Eva oteko richo, kigolo gi woko ki yer Eden, kityeko 'yubu' gi pi 'kare abicel aryo'; ci lacen pa mwaka alufu abicel aryo, lobo dok kit manyen, ki yer Eden kidwogo. Yubu pa Isirayel macon pi 'kare abicel aryo' onongo kicwalo calo yubu pa Aadam ki Eva. Laloc olagam piny me bedo iye, ki lagam eno obedo me dwogo yer Eden. Goyo-piny pa paco maleng ki lwak nyuto medo malo-malo pa richo i dul pa dano ma ocako ki richo pa Aadam.

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.

Laloc aryo mapat pa covenant en ni jo ma geno atir gubino nongo ring manyen ki wic manyen—en aye wic pa Kristo. Ring obedo rwom, kit ma piny; ci i cing ki Kristo en obedo Kanisa. Wic obedo kit ma malo; en aye gin ma Sista White nyutu ni en “ot pa lweny pa cwiny.” Paulo tero ngec maber ni wanongo wic pa Kristo i kare ma wa yero mit pa Injili, ka kityeko kete wa ki atir. En bende tero ni pe wa nongo ring manyen ma kigoyo malo nyaka ikare me Dwogo pa Kristo ma aryo.

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.

Nen, an anyutu botwu gin ma pe ngeyo; pe wa bi nino weng, ento wa bi loko weng, i tutunu, i piyo me wang, ka gigwogo lur me agiki; pien gigwogo lur, ci jo ma otho bi yaro i kit ma pe bi ruc, ci wa bi loko. Pien gin man ma ruc myero oyubo pe ruc, ci gin man ma tho myero oyubo bedo ma pe tho. Ka gin man ma ruc obedo oyubo pe ruc, ci gin man ma tho obedo oyubo bedo ma pe tho, dong lok ma ki rugo bi tim, ni, Tho omino piny i lamal. I tho, tong mamegi tye kwene? I kumu, lamal mamegi tye kwene? Tong me tho en aye richo; ci te me richo en aye cik. 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.

Pwonya acel, ma Yohana waco ni jo ma geno pwonya me bur macalo eni gin Antikristo, tamo ni Kirisito pe con okawo rwom ma tye i cing me peko me richo ma ocako kelo peko bot jo dano weng kacako ki richo pa Aadamu.

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.

Roho acel acel ma pe yaro ni Yesu Kristo obino i ringo, pe aa ki Lubanga; kede eni aye roho me Antikristo, ma owinyo ni obi bino; kede kombedi bene dong tye i piny. 1 Yohana 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.

Waini pa Babulon (Antikristo) ma pwonyo “Immaculate Conception” tero lok ni Mariya ocweyo maleng weng, calo Adam ki Eva i kare ma pud pe gubedo i bal, pi nywol me Yesu obed piny i yub pa Lubanga (Laro Maleng) kacel ki dano ma maleng weng (Mariya). Pwony marac pa “Immaculate Conception” pe tero kare ma Mariya oyubo Yesu i iye me yubo pa kene, ento tero kit ma giyubo Mariya ki maleng weng ma Adam ki Eva gubedo kwede. Me tero lok ni ring ma Kristo ocako pire kene ka obino me konyo woko dano en ring ma pe ki bal, ma pe otio iye kit me rweny, en pwony pa Antikristo.

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.

Pien jobwolo mapol gudonyo i piny, ma pe gi yaro ni Yesu Kiristo obino i kom ringre. Man aye ngat ma obwolo ki Antikristo. 2 Yohana 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.

Ka Kirisito odwogo ki tho, Kigamo ma kicweyo ki Ro Lamo cwalo cing maber ni con obedo ki rwom ma kimiyo ducu. Dwogo-ki-tho pa En onongo obedo nyutu pa dwogo-ki-tho pa jo ma tye ber bedo i wang Jwok kun En dok-donyo pa aaryo, kede i kany ni wa nongo coyo me kica pi rwom manyen.

“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.

Cawa otyeko obino me Krisito woto malo i kom Ladit pa en. Macalo Jaloyo ma en Lubanga, obino dwogo kacel ki alama me loyo i paco me polo. Pud pe otho, owaco bot Ladit pa en ni, ‘Atyeko tic ma i omiya me atim.’ Yohana 17:4. Pa en ocingo ki tho, obedo piny pi kare mo, pi jopuonj pa en obed rwate ki en i ring pa en ma ocingo ki tho ma oyudo dwong. Kombedi en olare me weyo. Otyeko nyutu ni en obedo Jagwoko matye ngima. Jopuonj pa en pe dong myero giyaro en ki kwer. Gin romo yaro en macalo ngat ma oyudo dwong i anyim jo polo weng. 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.

Lagam me muma, pi piny me bedo iye, otyeko i piny ma ki timo manyen, ka Eden ki dwogo i kit macon, kede ka “abicel kare” (tyen alufu abicel), yaro pa dano weng pa Adamu me acel ogiko. Lagam me muma pi kom manyen ma ki miyo dit kimiyo i Dwogo ma aryo, i cuk me wang.

“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.

"Lok me Bethlehem obedo gin ma pe giko. I iye ocano 'kumu pa rwom pa rieko kede ngec pa Lubanga.' Roma 11:33. Wan wangeo tutwal i kit ma Jawar ocoyo kom rwot pa polo ki te me nyene, kede bedo kwede pa malaika ma gupako Rwot ki gwan me ot me nyene. Dwong cwiny pa dano ki bedo me gin keken gicobo i wang iye. Ento man con aye cako me weko wiye piny ma lamal. Obedo piny madit keken ka Wod Lubanga onwako kit pa dano, kadi ka Adam otyeko bedo maleng i Eden. Ento Yesu onwako dano ka dul pa dano otyeko ojuki ki higa alufu angwen pa lapor. Calo nyithindo weng pa Adam, onwako adwogi ma aa ki tic pa cik madit me cwalo kit. Gin ma adwogi magi obedo, nen woko i lok me kare pa kwaro pa piny mamegi. Obino ki kit me cwalo kit macalo en me poko kwede i bal me cwinya wa ki tem wa, kede me miyi wa lero pa kwo ma pe tye ki lapor." 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.

Ka dano orwate ki cike pa Loka ma Ber, coni kany oywako wic manyen, en aye wic pa Kristo; ento kom pa dano — ma Paulo bende tito ni ring'o — bi loke i Dwogo me aryo. Kine mapiny, ma oketo kacel winyo me cwiny, pe gikwanyo woko i kare me lok cwinya. Winyo me cwiny magi, ma obedo but acel i kikome me tim maber, gibedo tye nyo Dwogo me aryo. Winyo magi nyuto ter me poyo cwinya, ma rwate ki ter me hormone. Gin bende nyuto yore me winyo-neno ma rwate ki ter me nerf. Jami weng me kine mapiny pa dano ma kiconye calo winyo me cwiny, gigabore i dul aryo ma makwongo. Dul acel me winyo en kweko ma wamako bot ladit wa, ento dul mukene me winyo gin kweko ma kikeyo, ma wa otyeko yubo ki yero wa keken.

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.”

Yore mogo me kiteko ma ogamo gibedo keken kom kit me cweyo pa dano; ento yore mogo me kiteko ma ogamo tye pi timo rach. Yore me cwiny ma kipwonyo gin ma waketo ki yero wa keken, ento kiteko ma ogamo gicwalo ki “cik madit me ogamo.”

Jesus “accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” With the results of four thousand years of the working of the great law of heredity, Jesus always kept those tendencies in subjection by the exercise of His will, and He never once participated in cultivating any sinful feelings.

Yesu "ocwako kit pa dano ka yik pa dano dong ocwire pi mwak alufu angwen me richo. Macalo nyithindo weng pa Adam, oyie adwogi me tic pa cik madit me cwalo kit pa jwu macon bot jwu manyen. Ngo ma adwogi meno obedo nenre i rek pa jwu maconene me piny. Obino ki luk pa jwu macon kamano me bedo kacel ki wa i peko wa ki i temo wa, kede me wamiwa yub pa kwo mape ki richo." Ki adwogi pa mwak alufu angwen me tic pa cik madit me cwalo kit pa jwu macon bot jwu manyen, Yesu kare ducu ogoyo piny lurok meno ka otimo kwede mitone, kede pe odonyo iye i yubo cwiny me richo mo keken.

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.

Ka Yesu onongo oketo iye ring pa dano macalo ring pa Adamu ki Eva mapud pe ginywoko richo, labongo pe ogamo adwogi pa kwanyo twero pa dano ma otime i kare me cobo pi mwaka alufu angwen, to dong onongo pe onyutu kit ma nyithin pa Lubanga weng twero loyo.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

“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.

Ngat mapol neno lweny man ma tye i mede pa Kristo ki Setani calo pe rwate maloyo ki kwo gi; pi gi, gi tye ki cwiny manok kwede. Ento i iye cwinya pa dano weng, lweny man dok orore. Pe ngat mo keken weko dul pa tim marac me cako tic pa Lubanga labongo pe opongo kwede i kec pa Setani. Lamal ma Kristo ogamo gin gin ma wa nongo tek tutwal me gengo. Gicwalo iye tutwal, pien kit pa en oloyo pa wa tutwal. Kun dwong ma tek tutwal me richo pa piny weng obedo iye, Kristo ogenge tem i kom lapir me cham, i laco me jami pa piny, ki i laco me yaro pire ma kelo i temo Lubanga. Magi gin tem ma olayo Adam ki Iva, kacel gin ma yot olowa.

“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.

Setan onwongo nyuto richo pa Adam calo rwedo me nyutu ni cik pa Lubanga pe obedo atir, ki pe romo ki lubo. I kit dano wa, Krisito myero oyubu woko bal pa Adam. Ento ka Adam otemo ki jalatem, gin ma aa ki richo pe tye iye mo keken. Obedo i twero pa dano ma opong woko, ki tye ki twero weng pa wii ki pa kom. Obedo ogungi ki lamal pa Eden, ki obedo i rwom cwiny pa kare ki kare ki joma iye polo. Pe obedo kamano ki Yesu ka odonyo i buti me lweny kwede Setan. Pi higa alufu angwen, kit dano obedo tye ka wot piny i twero pa kom, i twero pa wii, ki i wel pa kit maber; ki Krisito okwano iye lewic pa dano ma opoto. Kakana kamano keken, en romo ogolo dano woko ki piny matek loyo me poto pa dano.

“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.

Jo mapol giyaro ni tem pe nyalo loyo Kristo. Dong onongo pe giketo en i kabedo pa Aadam; onongo pe oyudo loyo ma Aadam pe oyudo. Ka i kit mo keken wa tye ki lweny me tem ma peko maloyo lweny ma Kristo obedo kwede, dong en onongo pe nyalo konyowa. Ento Lakony wa ocako kwo pa dano, ki peko weng ma tye kwedone. Ocako kit pa dano, ki twero me weko tem. Pe tye gin mo ma myero wacwalo ma en pe onongo ocwalo.

“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.’

I kom Kristo, calo ki jo aryo maleng i Eden, kwayo me chiemo obedo piny pa tem madwong ma acaki. Kany keken ma obale ocake, kany bene myero tic me diyo rikwaro wa ocake. Calo ni, pi weko lewic me chiemo, Adam obale; ento, pi gengo kwayo me chiemo, Kristo myero loy. ‘Ka oseweko chiemo pi ceng piero ariyo ki otyen piero ariyo, bang’e ne apur. Ka jatem obino bot En, owaco ni, Ka in Wod Lubanga, cike ni kidi magi obedo kwon. Ento En odwoko ki waci ni, Ki coyo ni, Dano pe myero obedo ki kwon keken, ento ki lok weng ma oa ki dho pa Lubanga.’

“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.

Cok ki kare pa Adam nyaka kare pa Kristo, timo pire keni omedo teko pa mito me ring ki mito me cwinya, nyaka gi nongo loyo ma pe tye ki ribbe. Omiyo dano ocwec piny, kede otye ki tuo; kede piregi kene pe ginyalo loyo. Pi kom dano, Kristo oloyo kun oyiko tem ma tek loyo weng. Pi wa, otime ki gwoko pire keni ma tek maloyo apet onyo tho. I loyo mokwongo man bene tye kit mukene ma donyo i lwenywa weng ki teko pa mudho. The Desire of Ages, 117.