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.
Ny tsorakazo roa dia atambatra ho iray, ka tonga tempoly iray. Ny isa enina amby efapolo dia tandindon’ny tempoly, ary enina amby efapolo taona no manasaraka ny fahababoan’ny fanjakana avaratra amin’ny fahababoan’ny fanjakana atsimo. Rehefa tanteraka amin’ny andro farany tamin’ny 1798 ny fanitsakitsahana ny fitoerana masina sy ny tafika, dia enina amby efapolo taona no mampiray ireo tsorakazo roa ho tempoly iray. Hatramin’ny 723 tal. J.K. ka hatramin’ny 677 tal. J.K., dia noravana sy nohitsakitsahina ny tempoly. Tamin’ny 1798 dia nifarana ny fanitsakitsahana, ary tamin’ny 1844 dia efa natsangana ny tempoly. Tany izy ireo no tokony ho tonga firenena iray, manana mpanjaka iray, ary hitsahatra tsy hanota mandrakizay. Izany no drafitra, nefa ny fikomiana tamin’ny 1863 dia nanosika ny drafitra hiverina hatramin’ny 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.
I Paoly dia manondro ny fiangonana ho vatana, ary Kristy ho loha, ary ampiasain’i Paoly ny vatana ho tandindon’ny nofo. Ny nofo sy ny vatana dia voambolana azo ampifanoloina amin’i Paoly.
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.
Fa raha velona araka ny nofo hianareo, dia ho faty; fa raha amin’ny Fanahy kosa no amonoanareo ny asan’ny tena, dia ho velona hianareo. Romana 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.
Ny famolavolana ny tempolin’olombelona dia miorina amin’ny famolavolana ny tempolin’Andriamanitra. Ny vatana, izay ny Fiangonana, dia mitovy amin’ny nofo ao amin’ny tempolin’ny olona iray. Ao amin’ny tempolin’ny olona iray, ny saina no loha, ary ny vatana no nofo.
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.
Fa isika dia momba ny tenany, dia avy amin’ny nofony sy avy amin’ny taolany. Noho izany antony izany no handaozan’ny lehilahy ny rainy sy ny reniny ka hikambana amin’ny vadiny, ary izy roroa dia ho nofo iray ihany. Zava-miafina lehibe izany; nefa Kristy sy ny fiangonana no lazaiko. Efesiana 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.
Ny tempoly izay nasaina norefesin’i Jaona, tamin’ny nanamarihan’ny fanenoan’ny anjely fahafito ny fiandohan’ny asa famitana ny zava-miafina momba an’Andriamanitra, dia tempolin’Andriamanitra; nefa ny tempolin’ny olona dia noforonina araka ny endriky ny tempolin’Andriamanitra. Tandroka ifandimbiasan’ny heviny ireo. Nijanona teo an-tendrombohitra efatra amby efapolo sy roa andro i Mosesy, fony naseho azy ny modely izay tokony harahiny tamin’ny fananganana ny tabernakely etỳ an-tany. Nalaina avy tamin’ny tempoly any an-danitra io modely io.
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.
Kristy no tempoly any an-danitra, naseho tamin’ny nofo, ary Izy no maneho ny fanevan’ny tempolin’olombelona, fa ny olona dia noforonina araka ny endriny. Noho izany antony izany, ny fanevan’ny tempolin’olombelona dia aseho amin’ny krômôzôma enina amby efapolo.
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.
Azo ampifamadihina ara-paminaniana ny tempoly. Koa ny tempoly nasaina norefesan’i Jaona dia nisy efitra roa ihany, tsy nisy kianja ivelany. Ny efitra voalohany dia maneho ny tempolin’olombelona, ny fiangonana (ny ampakarina), ny firenena, ny tena, dia ny nofo. Ny efitra faharoa dia maneho ny tempoly masina, ny mpampakatra, ny mpanjaka, ny loha, dia ny saina. Ny teny fikasan’ny fanekena mandrakizay, izay tanterahina ho an’ny iray hetsy sy efatra alina sy efatra arivo amin’ny andro farany, dia nasehon’ny tsorakazo roa ao amin’ny Ezekiela toko fahafito amby telopolo. Nasehon’ny tempolin’i Jaona izany, izay misy efitra roa. Nasehon’ny famaritan’i Paoly mazava tsara momba ny zava-miafin’i Kristy ao amin’ny mino, dia ny fanantenan’ny voninahitra, izany.
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.
Ny asan’ny famehezana ny iray hetsy sy efatra alina amby efatra arivo dia ny asa fampiraisana maharitra ny maha-Andriamanitra amin’ny maha-olombelona. Izany asa izany dia tanterahina mandritra ny fanenoan’ny Trompetra fahafito. Izany fampiraisana izany dia aseho, andalana eo ambonin’ny andalana, amin’ny fomba samihafa ao amin’ny Soratra Masina. Ny asan’ny fanamarinana sy ny fanamasinana no voambolana ara-teôlôjia ilazana izany asa izany. Ny fanamarinana dia asan’i Kristy amin’ny maha-Solontenantsika Azy, ary ny asan’ny fanamasinana kosa dia asan’i Kristy amin’ny maha-Ohatrantsika Azy. Ny fanamarinana dia maneho ny zo ananantsika ho amin’ny lanitra, ary ny fanamasinana dia maneho ny fahafahantsika mifanaraka amin’ny lanitra. Ireo asa roa ireo dia entin’ny fanatrehan’ny Fanahy Masina ho amin’ny mpino. Izany asa izany dia aseho ho toy ny fanoratana ny lalàn’Andriamanitra eo amin’ny fo sy ny sainan’ireo izay ekena ao amin’ny fanekena mandrakizay.
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.
Ny “saina” dia maneho ny efitra ao amin’ny tempoly, izay itoeran’ny loha. Ny saina no antsoina hoe toetra ambony, mifanohitra amin’ny nofo, izay toetra ambany. Ny saina dia asehon’ny eritreritsika, ary ny nofo dia asehon’ny fihetseham-pontsika.
“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.
“Maro no miaina amin’ny tsy fahasambarana tsy ilaina. Esoriny amin’i Jesosy ny sainy, ary ampifantohany loatra amin’ny tena. Omeny lanja be ny fahasahiranana madinika, ary teneniny ny zavatra mahakivy. Meloka amin’ilay fahotana lehibe izy, dia ny fimonomononana tsy ilaina noho ny fitondran’Andriamanitra. Fa noho izay rehetra ananantsika sy maha-izy antsika, dia manana trosa amin’Andriamanitra isika. Nomeny hery isika, izay, amin’ny lafiny iray, dia mitovy amin’ireo izay ananany koa; ary tokony hiasa amim-pahazotoana isika hampivelatra izany hery izany, tsy mba hampifaliana sy hanandratana ny tena, fa mba hanomezam-boninahitra Azy.”
“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.
“Tsy tokony havelantsika hivily hiala amin’ny fahatokiana an’Andriamanitra ny saintsika. Amin’ny alalan’i Kristy dia mety ary tokony ho sambatra isika, ary tokony hahazo fahazarana mifehy tena. Na dia ny eritreritra aza dia tsy maintsy ampanaovina ny sitrapon’Andriamanitra, ary ny fihetseham-po fehezina eo ambany fanapahan’ny saina sy ny fivavahana. Ny fisainantsika an-tsary dia tsy nomena antsika mba havelantsika hikorontana tsy voafehy sy handeha amin’izay tiany, tsy misy ezaka hampiharana famerana sy famaizana. Raha diso ny eritreritra, dia ho diso koa ny fihetseham-po; ary ny eritreritra sy ny fihetseham-po mitambatra no mandrafitra ny toetra ara-pitondrantena. Rehefa manapa-kevitra isika fa amin’ny maha-Kristiana antsika dia tsy takiana amintsika ny hifehy ny eritreritsika sy ny fihetseham-pontsika, dia tonga eo ambanin’ny herin’ny anjely ratsy isika, ka manasa ny fanatrehany sy ny fifehezany. Raha manaiky hotarihin’ny fahatsapana mandalo isika ka mamela ny eritreritsika hizotra amin’ny lalan’ny ahiahy, ny fisalasalana ary ny fimonomononana, dia ho tsy sambatra isika, ary ny fiainantsika dia hiseho ho tsy fahombiazana.” Review and Herald, 21 Aprily 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.”
Ny eritreritra sy ny fihetseham-po mitambatra no mandrafitra ny toetra ara-pitondrantena. Ny toetrantsika dia voaforon’ny toetra ambany sy toetra ambony; ny saina no toetra ambony, ary raha hamasinina ny eritreritry ny saina, dia hohamasinina koa ny fihetseham-pontsika. Izany dia satria ny saina no toetra ambony mifehy amin’ireo toetra roa izay mandrafitra ny maha-olombelona antsika. Ireo “hery” izay natao ho anisan’ny maha-izy antsika dia, “amin’ny lafiny iray,” “mitovy amin’ireo izay” ananan’i Kristy, satria noforonina araka ny endriny isika, ary “tokony hiasa amim-pahazotoana isika hampivelatra” ireo “hery” ireo.
The powers which are part of the higher nature, or the mind of a human being are judgment, memory, conscience and especially the will.
Ny hery izay anisan’ny toetra ambony, na ny sain’olombelona, dia ny fitsarana, ny fitadidiana, ny feon’ny fieritreretana, ary indrindra ny sitrapo.
“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.
“Maro no manontany hoe: ‘Ahoana no hanolorako ny tenako ho an’Andriamanitra?’ Maniry ny hanolo-tena ho Azy ianao, nefa malemy eo amin’ny hery ara-pitondrantena, andevon’ny fisalasalana, ary fehezin’ny fahazarana nentin’ny fiainanao tao amin’ny ota. Ny fampanantenanao sy ny fanapahan-kevitra raisinao dia tahaka ny tady fasika. Tsy hainao fehezina ny eritreritrao, ny firehetan’ny fonao, ny firaiketam-ponao. Ny fahalalana ny amin’ireo fampanantenanao voavadika sy ireo voady very hasina dia mampahalemy ny fahatokisanao ny fahatsoram-ponao manokana, ary mahatonga anao hahatsapa fa tsy azon’Andriamanitra ekena ianao; nefa tsy tokony ho kivy ianao. Ny tokony ho takatrao dia ny tena herin’ny sitrapo. Izao no hery mifehy ao amin’ny toetran’olombelona, dia ny herin’ny fanapahan-kevitra, na ny safidy. Miankina amin’ny fampiasana marina ny sitrapo ny zavatra rehetra. Ny herin’ny safidy dia nomen’Andriamanitra ny olombelona; azy ny mampiasa izany. Tsy hainao ovana ny fonao, tsy hainao omena an’Andriamanitra amin’ny tenanao ihany ny firaiketam-pony; nefa afaka misafidy ny hanompo Azy ianao. Afaka manolotra Azy ny sitraponao ianao; ary amin’izay Izy no hiasa ao anatinao, mba hanirianao sy hanaovanao izay ankasitrahany. Dia ho voafehin’ny Fanahin’i Kristy ny toetranao manontolo; hifantoka Aminy ny firaiketam-ponao, ary hifanaraka Aminy ny eritreritrao.”
“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.
“Ang mga pagnanasa para sa kabutihan at kabanalan ay tama hanggang sa inaabot ng mga ito; ngunit kung kayo’y hihinto rito, wala itong anumang maipakikinabang. Marami ang mapapahamak samantalang umaasa at nagnanais na maging mga Cristiano. Hindi sila dumarating sa punto ng pagpapasakop ng kalooban sa Diyos. Hindi nila ngayon pinipiling maging mga Cristiano.
“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.
“Amin’ny alalan’ny fampiasana araka ny tokony ho izy ny sitrapo dia mety hisy fiovana tanteraka hatao eo amin’ny fiainanao. Amin’ny fanoloranao ny sitraponao ho an’i Kristy, dia mampiray ny tenanao amin’ilay hery izay ambonin’ny fanapahana sy ny fahefana rehetra ianao. Hahazo hery avy any ambony ianao mba hihazona anao ho tsy miovaova, ary amin’izany, amin’ny alalan’ny fanoloran-tena tsy tapaka amin’Andriamanitra, dia ho afaka hiaina ny fiainam-baovao ianao, dia ny fiainam-pinoana mihitsy aza.” 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.
Ny herin’ny sitrapo no “hery mpanapaka” ao amin’ny toetran’ny olombelona, ary io mpanapaka io dia miorina ao amin’ny efitrano ao amin’ny tempolin’ny olombelona izay mifandray “amin’ilay hery izay ambonin’ny fanapahana sy ny fahefana rehetra.” Ny toerana isehoan’ny firaisan’ny Maha-Andriamanitra amin’ny maha-olombelona ao amin’ny tempolin’ny olombelona no fiarovana mafy ao amin’ny fanahy. Ny olombelona rehetra dia manana izany fiarovana mafy izany, ary i Kristy no monina ao, na ilay fahavalo lehibe indrindra manohitra an’i Kristy.
“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.
“Rehefa Kristy maka ny fiarovana mafy ao amin’ny fanahin’ny olona, dia tonga iray aminy ilay olombelona. Ary izay iray amin’i Kristy, ka mitahiry izany firaisany izany, mampipetraka Azy ho eo ambonin’ny seza fiandrianana ao am-po, ary mankatò ny didiny, dia voaaro amin’ny fandriky ny ratsy. Raha miray amin’i Kristy izy, dia manangona ho an’ny tenany ny fahasoavan’i Kristy, ary manamasina ny heriny sy ny fahaizany ary ny fahefany ho an’ny Tompo amin’ny fitarihana fanahy ho eo Aminy. Amin’ny fiaraha-miasa amin’ny Mpamonjy no hahatongavany ho fitaovana iasan’Andriamanitra. Ary rehefa tonga Satana ka miezaka haka ny fanahy ho azy, dia hitany fa nataon’i Kristy mahery noho ilay lehilahy mahery mitam-piadiana izy.” Review and Herald, 12 Desambra 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.
Ny fiarovan-toeran’ny fanahy dia ny fo sy ny sain’ny olombelona. Ny teny fikasan’ny fanekena vaovao dia manondro teny fikasana fototra telo ho an’ny mino. Ampanantenaina izy fa hanana tany honenana, tahaka ny Saha Edena ho an’i Adama sy Eva, izay indray naneho ny tany nampanantenaina tamin’ny fanekeny tamin’ny Isiraely fahiny, izay indray naneho ny tany ara-panahy be voninahitra ho an’ny Isiraely ara-panahy, ary ireo telo ireo samy manome vavolombelona, andalana manampy andalana, momba ny teny fikasana ny amin’ny tany havaozina indray, ho an’izay mandresy tahaka ny nandreseny.
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.
Rehefa nanota i Adama sy Eva, dia “naely” hiala tao amin’ny Sahan’i Edena izy ireo nandritra ny “impito”, ary rehefa afaka fito arivo taona vao atao vaovao indray ny tany ka averina amin’ny laoniny ny Sahan’i Edena. Ny fanaparitahana ny Isiraely fahiny nandritra ny “impito” dia naneho mialoha ny fanaparitahana an’i Adama sy Eva. Ny fanekena dia mampanantena tany honenana, ary izany no teny fikasan’i Edena izay haverina amin’ny laoniny. Ny fanitsakitsahana ny fitoerana masina sy ny tafika dia maneho ny fitomboan’ny ota miandalana ao anatin’ny fianakavian’olombelona, izay nanomboka tamin’ny fahotan’i Adama.
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.
Ny fampanantenana roa hafa ao amin’ny fanekena dia izao: ny mahatoky dia handray tena vaovao sy saina vaovao, dia ny sain’i Kristy mihitsy. Ny tena dia ny nofo, ny toetra ambany; ary eo amin’ny fifandraisany amin’i Kristy dia ny fiangonana izany. Ny saina no toetra ambony, ary izany no faritan-dRahavavy White ho “fiarovana mimandan’ny fanahy.” Ampianarin’i Paoly mazava tsara fa mandray ny sain’i Kristy isika amin’ny fotoana anekentsika ny fepetra takin’ny filazantsara, rehefa hamarinina isika. Ampianariny koa fa tsy mandray tena vaovao sy omem-boninahitra isika raha tsy amin’ny Fiaviana Fanindroany.
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.
Indro, asehoko aminareo ny zava-miafina iray: tsy isika rehetra no hatory, fa isika rehetra kosa dia hovana, ao anatin’ny indray mipi-maso monja, amin’ny fitsofan’ny trompetra farany; fa hotsofina ny trompetra, ary ny maty hatsangana ho tsy mety lo, ary isika hovana. Fa ity mety lo ity tsy maintsy hitafy ny tsy fahalovana, ary ity mety maty ity tsy maintsy hitafy ny tsy fahafatesana. Ary raha ity mety lo ity no hitafy ny tsy fahalovana, ary ity mety maty ity no hitafy ny tsy fahafatesana, dia ho tanteraka ny teny voasoratra hoe: Ny fahafatesana dia voatelina tamin’ny fandresena. Ry fahafatesana ô, aiza ny fanindronanao? Ry fasana ô, aiza ny fandresenao? Ny ota no fanindronan’ny fahafatesana; ary ny lalàna no herin’ny ota. 1 Korintiana 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.
Eo anatrehan’i Jaona ho famantarana ireo izay mino fampianarana mamitaka tahaka izany ho antikristy, dia milaza fa Kristy dia tsy mba nandray vatana izay nanaiky ho eo ambanin’ny vokatry ny ota izay nanomboka namely ny taranak’olombelona hatramin’ny fahotan’i Adama.
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.
Ary ny fanahy rehetra izay tsy manaiky fa Jesosy Kristy dia tonga tamin’ny nofo dia tsy avy amin’Andriamanitra; ary izany no fanahin’ny antikristy, izay efa renareo fa ho avy; ary ankehitriny aza dia efa eo amin’izao tontolo izao izy. 1 Jaona 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.
Ny divain’i Babylona (antikristy) izay mampianatra ny “Fahaterahana tsy misy loto am-boalohany”, dia milaza fa natao tonga lafatra Maria, tahaka an’i Adama sy Eva talohan’ny fahotana, mba hahatonga ny fahaterahan’i Jesosy hiorina amin’ny fananahana avy amin’ny maha-Andriamanitra (ny Fanahy Masina), miaraka amin’ny maha-olona tonga lafatra (Maria.) Ny fampianarana diso momba ny Fahaterahana tsy misy loto am-boalohany dia tsy miresaka ny amin’ny fotoana nananahana an’i Jesosy tao an-kibon’i Maria, fa ny amin’ny fomba nananahana an’i Maria tamin’ny fahatanterahan’i Adama sy Eva. Ny filazana fa ny nofo noraisin’i Kristy tamin’ny Tenany rehefa tonga hanavotra ny olombelona dia nofo tsy nisy ota, izay tsy nitondra ny vokatry ny lova ara-pirazanana, dia fampianaran’ny antikristy.
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.
Fa maro ny mpamitaka no efa niditra tamin’izao tontolo izao, dia ireo izay tsy manaiky fa Jesosy Kristy dia tonga tamin’ny nofo. Izy no mpamitaka sy antikristy. 2 Jaona 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.
Rehefa natsangana tamin’ny maty i Kristy, dia asongadin’ny tsindrimandry amim-pitandremana fa tamin’izany Izy dia nanana tena voahositra voninahitra. Ny fitsanganany tamin’ny maty dia naneho ny fitsanganan’ny marina amin’ny Fiaviana Fanindroany, ary eo no andraisantsika ny teny fikasan’ny fanekena momba ny tena vaovao.
“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.
“Tonga ny fotoana hiakaran’i Kristy ho eo amin’ny seza fiandrianan’ny Rainy. Amin’ny maha-Mpandresy masina Azy dia efa hody Izy, mitondra ny amboaran’ny fandresena ho any amin’ny kianjan’ny lanitra. Talohan’ny nahafatesany dia efa nambarany tamin’ny Rainy hoe: ‘Vita ny asa nomenao Ahy hatao.’ Jaona 17:4. Taorian’ny nitsanganany tamin’ny maty dia nitoetra teto an-tany nandritra ny fotoana kelikely Izy, mba hahazatra ny mpianany Azy ao amin’ny tenany efa natsangana tamin’ny maty sy nomena voninahitra. Ankehitriny dia efa vonona ny hiala Izy. Efa nohamafisiny tamin’ny porofo fa Mpamonjy velona Izy. Tsy tokony hampifandray Azy amin’ny fasana intsony ny mpianany. Azon’izy ireo saintsainina Izy ho efa omem-boninahitra eo anatrehan’izao rehetra izao any an-danitra.” Ilay Fitiavan’ny Vanim-potoana Rehetra, 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.
Ny teny fikasan’ny fanekena, dia ny amin’ny tany honenana, no tanteraka amin’ny tany atao vaovao, rehefa averina amin’ny laoniny i Edena ary tapitra ny “impito” (fito arivo taona), dia ny fanaparitahana ny taranak’olombelon’i Adama voalohany. Ny teny fikasan’ny fanekena momba ny tena vaovao sy be voninahitra dia omena amin’ny Fiavian’i Kristy fanindroany, ao anatin’ny indray mipi-maso.
“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.
“Ny tantaran’i Betlehema dia lohahevitra tsy mety lany hasaintsainina. Ao anatin’izany no miafina ‘ny halalin’ny haren’ny fahendrena sy ny fahalalan’Andriamanitra roa tonta.’ Romana 11:33. Gaga isika amin’ny fanatitra nataon’ny Mpamonjy, raha nanolo ny seza fiandrianan’ny lanitra tamin’ny fihinanam-bilona Izy, ary ny fiarahana amin’ireo anjely mpivavaka tamin’ireo biby tao am-pahitra. Ny fireharehan’olombelona sy ny fiankinan-doha amin’ny tena dia voatsikera eo anatrehany. Kanefa fiandohan’ny fietren-tenany mahagaga ihany izany. Saika ho fanetren-tena tsy manam-petra ho an’ny Zanak’Andriamanitra ny handray ny toetran’olombelona, na dia tamin’ny fotoana mbola nijoroan’i Adama tao amin’ny tsy fananany tsiny tao Edena aza. Nefa Jesosy dia nanaiky ny maha-olombelona tamin’ny fotoana efa nampahalemy ny taranaka noho ny fahotana nandritra ny efatra arivo taona. Tahaka ny zanak’i Adama rehetra dia nekeny ny vokatry ny fiasan’ilay lalàna lehibe momba ny lova. Izay nisehoan’ireo vokatra ireo dia aseho ao amin’ny tantaran’ireo razambeny teto an-tany. Tonga nitondra lova tahaka izany Izy mba hiara-mizaka ny fahoriantsika sy ny fakam-panahy mahazo antsika, ary hanome antsika ny ohatry ny fiainana tsy manam-pahotana.” 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.
Rehefa mahafeno ny fepetrin’ny filazantsara ny olona iray, dia eo no ho eo izy no mandray saina vaovao, dia ny sain’i Kristy aza; kanefa ny tena, na izay antsoin’i Paoly koa hoe ny nofo, dia ovaina amin’ny Fiaviana Fanindroany. Ny toetra ambany kokoa, izay ahitana ny fihetseham-po, dia tsy foanana amin’ny fiovam-po. Ireo fihetseham-po ireo, izay ampahany iray amin’ny toetra ara-pitondran-tena, dia mitoetra mandra-pahatongan’ny Fiaviana Fanindroany. Ireo fihetseham-po ireo dia maneho ny rafitra ara-pihetseham-po izay mifandray amin’ny rafitra hormonina. Izy ireo koa dia maneho ny fahatsapana izay mifandray amin’ny rafitra fanjarian-tsaina. Ny singa rehetra amin’ny toetra ambany ananan’ny olona izay heverina ho fihetseham-po dia mizara ho sokajy fototra roa. Ny karazana fihetseham-po iray dia ireo fironana nolovaintsika tamin’ny razantsika, ary ny karazana fihetseham-po hafa kosa dia ireo fironana novolena izay novolavolaintsika tamin’ny safidintsika manokana.
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.”
Ny fironana nolovaina sasany dia anisan’ny rafitra maha-olona fotsiny, ary ny karazana fironana nolovaina sasany kosa dia fironana hanao ratsy. Ny karazana fihetseham-po voakolokolo no aorintsika amin’ny safidintsika manokana, ary ny fironana nolovaina dia ampitain’“ilay lalàna lehibe mifehy ny lova.”
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.
I Jesosy dia “nanaiky ny maha-olombelona rehefa efa nalemy ny taranak’olombelona noho ny fahotana nandritra ny efa-arivo taona. Tahaka ny zaza rehetra naterak’i Adama dia nekeny ny vokatry ny asan’ilay lalàna lehibe momba ny lova ara-nofo. Izay toetry ny vokatra ireo dia aseho ao amin’ny tantaran’ireo razambeny tety an-tany. Tonga niaraka tamin’izany lova izany Izy mba hiombona amin’ny alahelontsika sy ny fakam-panahy mahazo antsika, ary mba hanome antsika ny ohatry ny fiainana tsy manan-keloka.” Miaraka amin’ny vokatry ny efa-arivo taona nisian’ny asan’ilay lalàna lehibe momba ny lova ara-nofo, Jesosy dia nitana mandrakariva ireo fironana ireo ho voafehy tamin’ny fampiasany ny sitrapony, ary tsy mba nandray anjara na dia indray mandeha aza tamin’ny fampivelarana fihetseham-po feno fahotana.
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.
Raha nandray tena maha-olona tahaka ilay nasehon’i Adama sy Eva talohan’ny nanotany Jesosy, nefa tsy nandray ny vokatry ny fahalemen’ny maha-olombelona izay nitranga nandritra ny fahasimban-javatra efatra arivo taona, dia tsy ho nanome Ohatra Izy ny amin’ny fomba ahafahan’ny zanak’Andriamanitra rehetra mandresy.
We will continue this study in the next article.
Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.
“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.
“Maro no mihevitra ity fifanandrinana eo amin’i Kristy sy Satana ity ho tsy misy ifandraisany manokana amin’ny fiainany manokana; ka noho izany dia tsy dia mahaliana azy loatra izany. Kanefa ao anatin’ny faritry ny fon’ny olombelona tsirairay no averina io ady hevitra io. Tsy misy olona miala amin’ny laharan’ny ratsy mba hanompo an’Andriamanitra ka tsy hiatrika ny fanafihan’i Satana. Ireo fitaomana izay notoherin’i Kristy no ireo izay hitantsika ho sarotra indrindra toherina. Nampiharina taminy tamin’ny ambaratonga lehibe lavitra noho izany izy ireny, araka ny maha-ambony ny toetrany noho ny antsika. Teo ambanin’ny vesatra mahatsiravin’ny fahotan’izao tontolo izao izay napetraka taminy, Kristy dia nahatohitra ny fizahan-toetra momba ny filan-kanina, momba ny fitiavana izao tontolo izao, ary momba ilay fitiavan-tena te hisehoseho izay mitarika ho amin’ny fireharehana feno fihantsiana. Ireo no fakam-panahy izay nandresy an’i Adama sy Eva, ary izay mandresy antsika mora foana koa.”
“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.
“Notondroin’i Satana ho porofo ny fahotan’i Adama fa tsy marina ny lalàn’Andriamanitra, ary tsy azo ankatoavina. Tao amin’ny maha-olombelona antsika, Kristy no tsy maintsy nanavotra ny tsy fahombiazan’i Adama. Kanefa, raha notafihin’ilay mpaka fanahy i Adama, dia tsy mbola nisy taminy na iray aza tamin’ny vokatry ny ota. Nijoro tamin’ny herin’ny maha-lehilahy lavorary izy, nanana ny tanjaka feno teo amin’ny saina sy ny vatana. Voahodidin’ny voninahitr’i Edena izy, ary niombona isan’andro tamin’ireo mponin’ny lanitra. Tsy toy izany anefa no nanjo an’i Jesosy raha niditra tao an-efitra Izy hiady amin’i Satana. Nandritra ny efatra arivo taona dia nihena ny tanjaka ara-batana sy ny hery ara-tsaina ary ny hasina ara-pitondrantena teo amin’ny taranak’olombelona; ary Kristy nitondra teo Aminy ny fahalemen’ny maha-olombelona efa simba. Tamin’izany ihany no nahafahany namonjy ny olombelona hiala avy any amin’ny halalina indrindra amin’ny faharatsiany.”
“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.
“Maro no milaza fa tsy ho vita mihitsy ny nandresen’ny fakam-panahy an’i Kristy. Raha izany, dia tsy ho azo napetraka teo amin’ny toeran’i Adama Izy; tsy ho afaka nahazo ny fandresena izay tsy azon’i Adama Izy. Raha misy heviny izay mahatonga ny adintsika ho mafy lavitra noho izay nanjo an’i Kristy, dia tsy ho mahavonjy antsika Izy. Kanefa ny Mpamonjy antsika dia naka ny maha-olombelona, mbamin’ny faharefoany rehetra. Noraisiny ny toetran’ny olombelona, miaraka amin’ny fahafahana mety hilefitra amin’ny fakam-panahy. Tsy misy na inona na inona entintsika zakaina izay tsy efa niaretany.”
“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.’
“Tahaka an’i Kristy, tahaka ilay mpivady masina tao Edena, ny fahazotoan-komana no fototry ny fakam-panahy lehibe voalohany. Teo indrindra no niantombohan’ny faharavana, ary eo indrindra no tsy maintsy hanombohan’ny asan’ny fanavotana antsika. Tahaka ny nianjeran’i Adama tamin’ny fanomezana vahana ny fahazotoan-komana, dia tahaka izany koa no tsy maintsy handresen’i Kristy amin’ny fandavana ny fahazotoan-komana. ‘Ary rehefa nifady hanina efa-polo andro sy efa-polo alina Izy, dia noana nony afaka izany. Ary rehefa nanatona Azy ilay mpaka fanahy, dia nanao hoe: Raha Zanak’Andriamanitra Hianao, dia asaovy tonga mofo ireto vato ireto. Fa Izy namaly ka nanao hoe: Voasoratra hoe: Tsy mofo ihany no hiveloman’ny olona, fa ny teny rehetra izay aloaky ny vavan’Andriamanitra.’”
“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.
“Hatramin’ny andron’i Adama ka hatramin’ny andron’i Kristy, ny fanaranam-po dia nampitombo ny herin’ny filàna sy ny firehetan’ny nofo, mandra-pahatongany saiky nanana fifehezana tsy manam-petra. Koa dia tonga ambany sy marary ny olona, ary avy amin’ny tenany ihany dia tsy ho vitany ny handresy. Ho solon’ny olombelona, Kristy no nandresy tamin’ny fiaretana ny fitsapana mafy indrindra. Noho ny amintsika dia nampihatra fifehezan-tena Izy, izay mahery noho ny hanoanana na ny fahafatesana. Ary tao anatin’io fandresena voalohany io dia tafiditra ireo raharaha hafa izay miditra ao amin’ny adintsika rehetra amin’ny herin’ny haizina.” The Desire of Ages, 117.