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.
Labada ul waxaa la isu geeyaa si ay macbud keliya u noqdaan. Afartan iyo lix oo ah astaanta macbudka, waana afartan iyo lix sannadood oo kala sooca maxaabiisnimadii boqortooyada woqooyi iyo maxaabiisnimadii boqortooyada koonfureed. Markii ku tumashadii meesha quduuska ah iyo ciidankuba dhammaato wakhtiga ugu dambaysta ee sannadka 1798, waa afartan iyo lix sannadood oo labada ul ku midaynaya macbud. Laga bilaabo 723 BC ilaa 677 BC, macbudka waa la dumiyey oo lagu tuntay. Sannadka 1798 ku tumashadu way dhammaatay, oo marka la gaadhay 1844, macbud baa la taagay. Halkaas waxay ahayd inay quruun keliya ku noqdaan, iyagoo leh boqor keliya, oo ay dembiga u joojiyaan weligood. Taasu waxay ahayd qorshaha, laakiin fallaagadii 1863 ayaa qorshaha dib ugu riixday 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.
Bawlos wuxuu kaniisadda u aqoonsanayaa inay tahay jidhka, Masiixana inuu yahay madaxa; Bawlosna jidhka wuxuu u adeegsadaa calaamad u ah flesh-ka. Flesh-ka iyo jidhku waa ereyo is-beddelan kara marka loo eego Bawlos.
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.
Waayo, haddii aad sida jidhka u noolaataan, waad dhiman doontaan; laakiin haddii aad xagga Ruuxa ku dishaan falimaha jidhka, waad noolaan doontaan. Rooma 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.
Naqshadda macbudka aadanaha waxa lagu saleeyey naqshadda macbudka Ilaah. Jirka, oo ah Kaniisadda, wuxuu u dhigmaa jidhka macbudka qofka keliya. Macbudka qofka gudaheeda, maskaxdu waa madaxa, jirkuna waa jidhka.
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.
Waayo, innagu waxaynu nahay xubno jidhkiisa ka mid ah, hilibkiisa iyo lafihiisaba. Sidaas daraaddeed nin wuxuu ka tegi doonaa aabbihiis iyo hooyadiis, oo wuxuu ku dhegi doonaa naagtiisa, labadooduna waxay noqon doonaan isku hilib. Tanu waa qarsoodi weyn; laakiinse waxaan ka hadlayaa Masiixa iyo kiniisadda. Efesos 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.
Macbudkii Yooxanaa lagu amray inuu qiyaaso, markii dhawaaqa malaa’igta toddobaad uu calaamadeeyey bilowga hawsha dhammaystirka qarsoodiga Ilaah, wuxuu ahaa macbudka Ilaah; hase yeeshee macbudka dadka waxaa lagu abuuray ekaanta macbudka Ilaah. Waa astaamo la isu adeegsan karo. Muuse wuxuu buurta saarnaa lix iyo afartan maalmood markii la tusay hannaankii uu adeegsan lahaa marka uu taagayo taambuuggii dhulka. Hannaankaas waxaa laga soo qaatay macbudka jannada.
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.
Masiixu wuxuu ahaa macbudkii jannada, oo jidhka lagu muujiyey, isagaana metela qaabka macbudka aadanaha, waayo dadka waxaa lagu abuuray suuraddiisa. Sababtaas aawadeed, qaabka macbudka aadanaha waxaa lagu metelaa afartan iyo lix koromosoom.
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.
Macbudyadu si nebinnimo ahaan waa isweydaarsan karaan. Sidaas darteed, macbudkii Yooxanaa lagu amray inuu qiyaaso wuxuu ka koobnaa laba qol oo keliya, isagoo aan lahayn barxad. Qolka kowaad wuxuu u taagan yahay macbudka aadanaha, kiniisadda (aroosadda), quruunta, jidhka, kaas oo ah jidhka hilibka. Qolka labaad wuxuu u taagan yahay macbudka rabbaaniga ah, arooska, boqorka, madaxa, kaas oo ah maskaxda. Ballanqaadka axdiga weligiis ah ee loo rumoobayo boqol iyo afar iyo afartan kun maalmaha ugu dambeeya, waxaa lagu muujiyey labada ul ee Yexesqeel cutubka soddon iyo toddobaad. Waxaa lagu muujiyey macbudkii Yooxanaa, kaas oo ka kooban laba qol. Waxaa lagu muujiyey qeexitaannadii gaarka ahaa ee Bawlos ee ku saabsan qarsoodiga Masiixa ee ku jira rumaystaha, oo ah rajada ammaanta.
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.
Shaqada xidhidda boqol iyo afartan iyo afar kun waa shaqada si joogto ah loogu midaynayo Ilaahnimada iyo bini’aadannimada. Shaqadaas waxaa la dhammaystiraa inta lagu jiro dhawaaqa Buunka Toddobaad. Isku-darkaasi waxa uu ku matalan yahay, sadar ka sarreeya sadar, siyaalo kala duwan oo Qorniinka ku jira. Shaqada xaqsiinta iyo quduus-ka-dhigidda waa erayada fiqiga ee shaqadaas lagu tilmaamo. Xaqsiintu waa shaqada Masiixa sidii Beddelkeenna, shaqada quduus-ka-dhigidduna waa shaqada Masiixa sidii Tusaalaheenna. Xaqsiintu waxay ka dhigan tahay xuquuqdayada jannada, quduus-ka-dhigidduna waxay ka dhigan tahay u-qalmitaankeenna jannada. Labadaas shaqoba waxa loo soo gaadhsiiyaa rumaystaha joogitaanka Ruuxa Quduuska ah. Shaqadaas waxa lagu matalaa sidii qorista sharciga Ilaah lagu qoro qalbiyada iyo maanka kuwa lagu aqbalay axdiga weligiis ah.
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.
“Maskaxdu” waxay meteshaa qolkii macbudka ku jiray ee madaxu deggan yahay. Maskaxdu waa waxa loo yaqaan dabeecadda sare, taas oo ka soo horjeedda jidhka, oo ah dabeecadda hoose. Maskaxda waxaa metela fikradahayaga; jidhkana waxaa metela dareennadeenna.
“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.
“Kuwo badan ayaa la kulma murugo aan loo baahnayn. Maskaxdooda ayay ka jeediyaan Ciise, oo si xad-dhaaf ah ugu jeediyaan naftooda. Dhibaatooyinka yaryar way buunbuuniyaan, oo niyad-jebin bay ka hadlaan. Waxay galeen dembiga weyn ee ah gunuunaca aan loo baahnayn ee ka dhan ah maamulidda Eebbe. Wax kasta oo aynu haysanno iyo waxa aynu nahayba, Eebbe ayaa lagu leenahay. Isagu wuxuu ina siiyey awoodo, kuwaas oo, ilaa xad, la mid ah kuwa isaga qudhiisu leeyahay; waana inaynu si dadaal leh ugu hawlannaa horumarintooda, ee ma aha in aynu nafta ka farxinno oo kor u qaadno, balse si aynu isaga u ammaanno.”
“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.
“Waa inaynaan oggolaan in maskaxdeennu laga weeciyo daacadnimada Ilaah. Masiixa dhexdiisa waynu ku farxi karnaa waana inaynu ku faraxnaa, waana inaynu kasbannaa caadooyin is-xakamayn ah. Xataa fikirradaba waa in lagu hoos keenaa doonista Ilaah, dareennaduna ay ku jiraan xukunka caqliga iyo diinta. Male-awaalkeenna nalooma siin in loo daayo inuu xad-dhaaf ku ordo oo jidkiisa u maro, iyada oo aan wax dadaal ah loo gelin xannibid iyo edbin. Haddii fikirradu qaldan yihiin, dareennaduna way qaldami doonaan; fikirrada iyo dareennaduna marka la isu geeyo waxay sameeyaan dabeecadda akhlaaqda. Marka aynu go’aansanno in innaga oo Masiixiyiin ah aan nalaga doonayn inaan xakamayno fikirradeenna iyo dareennadeenna, waxa aynu gelaynaa saamaynta malaa’igaha sharka leh, oo aynu ku casuunnaa joogitaankooda iyo xukunkooda. Haddii aynu u hoggaansanno dareenkeenna degdegga ah oo aynu u oggolaanno fikirradeenna inay ku socdaan jidka tuhunta, shakiga, iyo gunuunaca, waynu murugoon doonnaa, nolosheenuna waxay caddayn doontaa guul-darro.” 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.”
Fikradaha iyo dareennadu marka ay isu yimaadaan waxay ka kooban yihiin dabeecadda akhlaaqiga ah. Dabeecaddeennu waxay ka kooban tahay dabeecad hoose iyo mid sare; maanku waa dabeecadda sare, oo haddii fikirrada maanka la quduus yeelo, dareennadeennuna way quduusmi doonaan. Tani waa sababta oo ah maanku waa dabeecadda sare ee xukunta labadaas dabeecadood ee ka kooban aadaminnimadeenna. “Awoodaha” loo qorsheeyey inay qayb ka noqdaan jiritaankeenna, “ilaa xad,” waxay “la mid yihiin kuwii” Masiixu “leeyahay,” waayo waxa nala abuuray ekaantiisa, oo innaguna waa inaynu “si aad ah ugu hawl-karnaa horumarinta” “awoodahaas.”
The powers which are part of the higher nature, or the mind of a human being are judgment, memory, conscience and especially the will.
Awoodaha ka mid ah dabeecadda sare, ama maskaxda banii’aadamka, waa garasho, xusuus, damiir, iyo gaar ahaan doonista.
“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.
“Qaar badan ayaa is weydiinaya, ‘Sidee baan isu dhiibiddayda Ilaah ugu samayn karaa?’ Waxaad doonaysaa inaad naftaada isaga siiso, laakiin waxaad ku liidataa xoogga akhlaaqda, waxaad addoon u tahay shaki, oo waxaa ku talinaya caadooyinkii noloshaadii dembiga. Ballanqaadyadaada iyo go’aannadaadu waxay la mid yihiin xadhko ciid ka samaysan. Ma xakamayn kartid fikirradaada, damacyadaada, iyo kalgacaylladaada. Ogaanshaha ballanqaadyadaadii jabay iyo yaboohyadii aad ka baxday waxay daciifiyaan kalsoonida aad ku qabto daacadnimadaada, waxayna kugu keenaan inaad dareento in Ilaah aanu ku aqbali karin; laakiin uma baahnid inaad quusato. Waxa aad u baahan tahay inaad fahamto waa xoogga runta ah ee doonista. Tanu waa awoodda wax xukunta ee ku jirta dabeecadda aadanaha, awoodda go’aanka ama doorashada. Wax walba waxay ku xidhan yihiin hawlgalka saxda ah ee doonista. Awoodda doorashada Ilaah wuxuu siiyey dadka; iyagaa leh inay isticmaalaan. Ma beddeli kartid qalbigaaga, mana awooddid naftaada inaad jacaylkiisa Ilaah siiso; laakiin waad dooran kartaa inaad isaga u adeegto. Waxaad isaga siin kartaa doonistaada; markaas isagu wuxuu kugu dhex shaqayn doonaa inaad doonato oo aad samayso sida raallinimadiisa wanaagsan waafaqsan. Sidaas daraaddeed dabeecaddaada oo dhan waxaa la hoos keeni doonaa xukunka Ruuxa Masiixa; kalgacaylladaadu isaga ayay ku soo ururi doonaan, fikirradaaduna isaga ayay la jaanqaadi doonaan.”
“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.
“Rabitaanka wanaagga iyo quduusnimadu waa sax ilaa inta ay gaadhaan; laakiin haddii aad halkan ku joogsato, waxba kuma tari doonaan. Dad badan ayaa lumi doona iyagoo rajaynaya oo doonaya inay Masiixiyiin noqdaan. Ma ay gaadhaan heerka ay doonistooda Ilaah ugu dhiibaan. Haatan ma doortaan inay Masiixiyiin noqdaan.
“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.
“Iyada oo si sax ah loo adeegsado doonista, isbeddel dhamaystiran ayaa laga samayn karaa noloshaada. Markaad doonistaada u dhiibto Masiixa, waxaad isu xidhaysaa xoogga ka sarreeya madaxnimooyinka iyo awoodaha oo dhan. Waxaad xagga sare ka heli doontaa xoog kugu haya adkaysi, sidaas darteedna, adigoo si joogto ah isu dhiibaya Ilaah, waxaa laguu suurtagelin doonaa inaad ku noolaato nolosha cusub, taasoo ah nolosha iimaanka.” Tallaabooyinka loo Qaado Masiixa, 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.
Awoodda doonistu waa “awoodda xukunta” ee ku jirta dabeecadda aadanaha, taliyuhuna wuxuu ku yaal qaybta macbudka aadanaha ee la xidhiidha “awoodda ka sarraysa madaxnimooyinka iyo amar kasta.” Meesha uu ku dhaco midowga Ilaahnimada iyo bini-aadannimada ee macbudka aadanaha waa qalcadda nafta. Qof kasta oo bini-aadan ahi wuxuu leeyahay qalcad, waxaana deggan ama Masiixa, ama cadowga weyn ee Masiixa.
“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.
“Markuu Masiix la wareego qalcadda nafta, wakiilka aadamigu wuxuu la noqdaa mid isaga la mid ah. Oo kii Masiixa la mid ah, isagoo sii haynaya midnimadiisa, isaga carshiga ugu fadhiisinaya qalbiga, oo amarradiisana addeecaya, wuxuu ka nabadgalaa dabinnada kan sharka leh. Isagoo Masiixa la midoobay, wuxuu isu uruursadaa nimcooyinka Masiixa, oo wuxuu Rabbiga u quduus ka dhigaa xoogga, kartida, iyo awoodda si nafaha loogu soo jiido isaga. Isaga oo lala shaqaynaya Badbaadiyaha wuxuu noqdaa aaladda uu Ilaah ku shaqeeyo. Markaas marka Shaydaanku yimaado oo uu ku dadaalo inuu nafta la wareego, wuxuu ogaanayaa in Masiixu ka dhigay isaga mid ka xoog badan ninka xoogga badan ee hubaysan.” 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.
Qalcadda nafta waa qalbiga iyo maskaxda aadanaha. Ballanqaadka axdiga cusub wuxuu aqoonsanayaa saddex ballan oo waaweyn oo loo sameeyey mu’minka. Waxaa loo ballanqaaday inuu yeelan doono dhul uu ku noolaado, sida Beertii Ceeden u ahayd Aadan iyo Xaawo, taas oo iyaduna ka dhiganayd dhulkii la ballanqaaday ee axdigiisa la lahaa Israa’iiltii hore, taas oo iyaduna ka dhiganayd dhulka ruuxiga ah ee ammaanta badan ee Israa’iilta ruuxiga ah, kuwaas oo saddexduba markhaati u yihiin, sadar ka sarreeya sadar, ballanqaadka ah dhulka dib loo cusboonaysiin doono, kuwa ka adkaada sida Isagu uga adkaaday.
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.
Markii Aadan iyo Xaawo ay dembaabeen, waxaa “lagu kala eryay” Beertii Ceeden muddo “toddoba goor”, waxaana dhulka laga dhigaa mid cusub toddoba kun oo sannadood dabadeed, Beertii Ceedenna waa la soo celiyaa. Kala firdhinta Israa’iiltii hore muddo “toddoba goor” ah, waxaa tusaale u ahayd kala firdhintii Aadan iyo Xaawo. Axdigu wuxuu ballanqaadaa dhul lagu noolaado, waxaana taasu ahayd ballanqaadkii Ceeden dib loo soo celiyey. Ku tumashada meesha quduuska ah iyo ciidankuba waxay ka dhigan tahay korodhka sii kala daraya ee dembiga ee ku dhex faafay qoyska aadanaha, kaas oo ka billowday dembigii Aadan.
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.
Labada ballanqaad ee kale ee axdiga waa in kuwa aaminka ah ay heli doonaan jidh cusub iyo maskax cusub, taas oo ah xataa maskaxda Masiixa. Jidhku waa hilibka, dabeecadda hoose, oo marka loo eego Masiixa waa kaniisadda. Maskaxdu waa dabeecadda sare; waa waxa Sister White ay ku tilmaantay “qalcadda nafta.” Bawlos si cad buu u barayaa in aynu helno maskaxda Masiixa isla daqiiqadda aynu aqbalno shuruudaha injiilka, marka aynu xaq ka dhigno. Waxa kale oo uu barayaa in aynaan helin jidh cusub oo la ammaanay ilaa Imaatinka Labaad.
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.
Bal eega, waxaan idin tusayaa qarsoodi; kulligeen seexan mayno, laakiinse kulligeen waa layna beddeli doonaa, daqiiqad gudaheed, ilbidhiqsi yar gudaheed, buunka ugu dambeeya; waayo, buunku waa dhawaaqi doonaa, kuwii dhintayna waxaa loo sara kicin doonaa iyagoo aan qudhun lahayn, innagana waa nala beddeli doonaa. Waayo, kan qudhma waa inuu huftaa aan-qudhun, kan dhintana waa inuu huftaa dhimasho-la’aan. Haddaba marka kan qudhmahu hufto aan-qudhun, oo kan dhintahu hufto dhimasho-la’aan, markaas waxaa rumoobi doona erayga qoran, Geeridu waxaa lagu liqay guul. Geeriyow, meeday mudistaadii? Qabriyoow, meeday guushaadii? Mudista geeridu waa dembi; xoogga dembiguna waa sharciga. 1 Korintos 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.
Caqiido uu Yooxanaa sheegay in uu ku tilmaamayo kuwa rumaysta waxbarashooyinka khiyaanada leh inay yihiin kuwa ka gees ah Masiixa, ayaa ku doodaya in Masiixu aanu marnaba qaadan jidh u nugul saamaynta dembiga ee ku bilaabatay inay taabato qoyska aadanaha tan iyo dembigii Aadan.
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.
Oo ruux kasta oo aan qiran in Ciise Masiix jidh ku yimid, Ilaah kama aha; tanu waa ruuxii kan Masiixa ka geesta ah, kaas oo aad maqasheen inuu iman doono; haddana imminka durba dunida ayuu ku jiraa. 1 Yooxanaa 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.
Khamriga Baabuloon (kan Masiix-diidka) ee bara “Uuraysigii Aan Wasakhda Lahayn”, ayaa ku andacoota in Maryan laga dhigay kaamil, sida Aadan iyo Xaawo ahaayeen dembiga ka hor, si dhalashada Ciise ay ugu dhisnaato uuraysi ka yimid Ilaahnimada (Ruuxa Quduuska ah), oo ay la midoobto dadnimo kaamil ah (Maryan). Caqiidada beenta ah ee Uuraysiga Aan Wasakhda Lahayn kama hadlayso goortii Ciise lagu uuraystay uurkii Maryan, balse waxay ka hadlaysaa sida Maryan loogu uuraystay kaamilnimadii Aadan iyo Xaawo. In la soo jeediyo in jidhkii Masiixu isu qaatay markii uu u yimid inuu binu-aadmiga furto uu ahaa jidh aan dembi lahayn, oo aan sidin raadadka dhaxalka, waa waxbarid ka timid Masiix-diidka.
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.
Waayo, kuwa badan oo wax khiyaaneeya ayaa dunida soo galay, kuwaas oo aan qiranayn in Ciise Masiix jidh ahaan u yimid. Kanu waa khiyaaneeye iyo kan Masiixa ka gees ah. 2 Yooxanaa 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.
Markii Masiixu sara kacay, waxyigu si taxaddar leh ayuu u tilmaamayaa in markaas uu lahaa jidh ammaansan. Sara-kiciddiisu waxay astaan u ahayd sara-kicidda kuwa xaqa ah ee Imaatinka Labaad, waana halkaas meesha aynu ku helayno ballanqaadkii axdiga ee jidh cusub.
“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.
“Waqtigii ayaa yimid Masiixu ugu kori lahaa carshiga Aabbihiis. Isagoo ah guuleyste rabbaani ah, wuxuu ku sigtay inuu ku laabto maxkamadaha samada isaga oo sida bililiqadii guusha. Ka hor dhimashadiisii wuxuu Aabbihiis ku dhawaaqay, ‘Waxaan dhammeeyey shuqulkii aad i siisay inaan sameeyo.’ Yooxanaa 17:4. Sarakiciddiisa dabadeedna, in muddo ah ayuu dhulka ku hadhay, si xertiisu ula qabsato isaga jidhkiisii sara kacay oo la ammaanay. Haddaba wuxuu diyaar u ahaa kala tegidda. Wuxuu xaqiijiyey xaqiiqada ah inuu yahay Badbaadiye nool. Xertiisu mar dambe uma baahnayn inay isaga la xidhiidhiyaan qabriga. Waxay ka fikiri kareen isaga isagoo la ammaanay hortiisa koonka samada.” 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.
Ballankii axdiga ee dhul lagu dego waxa uu rumoobayaa marka dhulka la cusboonaysiiyo, marka Ceeden la soo celiyo oo “toddobada wakhti” (toddoba kun oo sannadood), kala firdhintii banii-aadmiga Aadamkii kowaadna la soo gabagabeeyo. Ballankii axdiga ee jidh cusub oo la ammaaneeyeyna waxa la bixiyaa Imaatinka Labaad, ilbidhiqsi gudaheed.
“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.
“Sheekada Beytlaxam waa mawduuc aan dhammaad lahayn. Dhexdeeda waxaa ku qarsoon ‘moolka hodantinimada xigmadda iyo aqoonta Ilaah.’ Rooma 11:33. Waxaannu la yaabnaa allabarigii Badbaadiyaha ee uu ku beddeshay carshigii jannada iyo qabaalka xoolaha, iyo wehelnimadii malaa’igta caabudda iyo dugaagga xerada. Kibirka iyo isku-filnaanta aadanuhu waxay hortiisa ka taagan yihiin iyadoo la canaananayo. Hase ahaatee, tani waxay ahayd oo keliya bilowgii is-hoosaysiintiisii yaabka lahayd. Waxay ahaan lahayd dullinimo ku dhow aan xad lahayn in Wiilka Ilaah uu qaato dabeecadda aadanaha, xataa markii Aadan ku taagnaa daahirnimadiisii Ceeden. Laakiin Ciise wuxuu aqbalay dadnimada markii jinsigu uu daciifiyey afar kun oo sannadood oo dembi ah. Sida ilmo kasta oo Aadan ahba, wuxuu aqbalay natiijooyinka ka dhashay shaqaynta sharciga weyn ee dhaxalka. Waxa ay natiijooyinkaas ahaayeen waxaa lagu muujiyey taariikhda awoowayaashiisii dunida. Wuxuu la yimid dhaxal noocaas ah si uu ula qaybsado murugadeenna iyo jirrabaadahayaga, oo uu noo siiyo tusaalaha nolol aan dembi lahayn.” 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.
Marka nin uu buuxiyo shuruudaha injiilka, isla markiiba waxa uu helaa maanka cusub, kaas oo ah xataa maanka Masiixa; hase yeeshee jidhka, ama sida Bawlos ugu yeedho hilibka, waxaa la beddelaa Imaatinka Labaad. Dabeecadda hoose, oo ka kooban dareennada, lagama tirtiro marka qofku soo noqdo. Dareennadaas, oo ah qayb ka mid ah dabeecadda anshaxa, way sii jiraan ilaa Imaatinka Labaad. Dareennadaasi waxay metelaan nidaamka shucuureed ee la xidhiidha nidaamka hormoonnada. Waxay metelaan dareemayaasha la xidhiidha habdhiska neerfaha. Dhammaan qaybaha dabeecadda hoose ee aadanaha ee loo tixgeliyo dareenno waxaa loo qaybiyaa laba qaybood oo aasaasi ah. Nooc ka mid ah dareennadu waa janjeeraadyada aynu ka dhaxalnay awoowayaasheen, noocyada kale ee dareennaduna waa janjeeraadyo la kobciyey oo aynu ku samaysannay doorashooyinkeenna.
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.”
Qaar ka mid ah u janjeeridda la iska dhaxlo waa qayb ka mid ah qaab-dhismeedka aadanaha, qaarna noocyada u janjeeridda la iska dhaxlo waa kuwo xagga shar u jeeda. Noocyada dareennada la kobciyey waa kuwa aynu ku aasaasno doorashooyinkeenna gaarka ah, halka u janjeeridda la iska dhaxlona lagu gudbiyo “sharciga weyn ee dhaxalka.”
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.
Ciise wuxuu “qaatay dabeecadda aadanaha markii jinsigu uu daciifiyey afar kun oo sannadood oo dembi ah. Sida ilmo kasta oo Aadan ka dhashay, wuxuu qaatay natiijooyinka ka dhasha hawlgalka sharciga weyn ee dhaxalka. Waxa ay natiijooyinkaas ahaayeen waxaa lagu muujiyey taariikhda awoowayaashiisii dunida joogay. Wuxuu la yimid dhaxal noocaas ah si uu ula qaybsado murugadeenna iyo jirrabaadahayaga, uguna siiyo tusaalaha nolol aan dembi lahayn.” Iyadoo ay saarnaayeen natiijooyinkii afar kun oo sannadood ee hawlgalka sharciga weyn ee dhaxalka, Ciise had iyo goorba wuxuu u hayey janjeeraadahaas kuwo ka amar hooseeya isaga oo adeegsanaya doonistiisa, mar qudhana kama uu qayb qaadan kobcinta wax dareenno dembi leh ah.
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.
Haddii Ciise aqbali lahaa jidh bini’aadan ah, sida uu u matalayay Aadan iyo Xaawo ka hor intaanay dembaabin, isaga oo aan aqbalin natiijooyinka daciifnimadii bini’aadannimada ee ka dhalatay afar kun oo sannadood oo hoos-u-dhac ah, markaas ma uu noqon lahayn Tusaale muujinaya sida ilmo kasta oo Ilaah ah uga adkaan karo.
We will continue this study in the next article.
Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.
“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.
“Qaar badan ayaa u arka khilaafkan u dhexeeya Masiixa iyo Shayddaanka inuusan wax xidhiidh gaar ah la lahayn noloshooda gaarka ah; sidaas darteedna dano badan uguma jiro. Habase yeeshee, gudaha xuduudda qalbi kasta oo bini’aadan ah murankan ayaa dib loogu celiyaa. Marna qofku kama baxo safafka sharka si uu ugu adeego Ilaah isagoon la kulmin weerarrada Shayddaanka. Duufsiyadii Masiixu ka hor yimid waxay ahaayeen kuwii aynu u aragno inay aad noogu adag tahay in aynu iska caabbinno. Waxaa isaga loogu soo jeediyey qiyaas aad uga sii weyn, sida dabeecaddiisu uga sarrayso tayada teena. Iyadoo culayska cabsi leh ee dembiyada dunidu dusha ka saarnaayeen, Masiixu wuxuu ka gudbay imtixaankii damaca, jacaylka dunida, iyo jacaylka ismuujinta ee keena ismoodsiiska. Kuwanu waxay ahaayeen jirrabaadihii ka adkaaday Aadan iyo Xaawo, oo si fudud inooga adkaada innaguna.
“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.
Shayddaan wuxuu dembigii Aadan u soo qaatay caddayn ah in sharciga Ilaah aanu caddaalad ahayn, oo aan la addeeci karin. Masiixu, isagoo qaadanaya dadnimadeenna, wuxuu ahaa inuu soo furto guuldarradii Aadan. Laakiin markii Aadan uu weeraray jirrabaaduhu, wax saamayn ah oo dembi leeyahay kuma ay oollin isaga. Wuxuu taagnaa xoogga ragannimo kaamil ah, isagoo haysta awoodda buuxda ee maskaxda iyo jidhka. Waxaa ku hareeraysnaa ammaanta Ceeden, wuxuuna maalin kasta la lahaa wadaagis makhluuqaadka samada. Sidaas ma ahayn Ciise markii uu galay cidlada si uu Shayddaan ula halgamo. Afar kun oo sannadood ayay aadamuhu ku sii yaraanayeen xoogga jidheed, awoodda maskaxeed, iyo qiimaha anshaxa; Masiixuna wuxuu dusha saaray itaaldarradii dadnimadii xumaatay. Sidaas oo keliya ayuu uga samatabbixin karay aadanaha gunta ugu hoosaysa ee bahdilaaddiisa.
“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.
“Qaar badan waxay ku andacoodaan in aanay suurtagal ahayn in Masiixa uu jirrabaad kaga adkaado. Markaas isagu laguma meelayn kari lahayn booskii Aadan; mana uu heli kari lahayn guushii uu Aadan ku guul darreystay inuu helo. Haddii aynu si uun u leenahay halgan ka sii daran kii Masiixu lahaa, markaas isagu ma uu awoodi lahayn inuu inagu gargaaro. Laakiin Badbaadiyaheenna wuxuu qaatay dadnimada, isaga oo leh dhammaan tabardarriyaheeda. Wuxuu qaatay dabeecadda aadanaha, iyadoo ay la jirto suurto-galnimada in loo gacan galo jirrabaadda. Ma hayno wax aynu qaadanno oo aanu isagu u adkaysan.”
“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.’
“Masiixna, sida lammaanihii quduuska ahaa ee Ceeden ku sugnaa, rabitaankii cuntadu wuxuu ahaa saldhigga jirrabaaddii ugu horraysay ee weyn. Halkii burburku ka bilaabmayba, shaqada furashadeennu waa inay ka bilaabataa. Sida Aadan ugu dhacay ku raaxaysiga rabitaanka cuntada, sidaas oo kale Masiixu waa inuu ku guulaystaa diidmada rabitaanka cuntada. ‘Markuu afartan maalmood iyo afartan habeen soomanaa dabadeed wuu gaajooday. Oo markii jirrabehu u yimid, wuxuu ku yidhi, Haddaad tahay Wiilka Ilaah, amar in dhagaxyadani kibis noqdaan. Laakiin isagu wuu u jawaabay oo ku yidhi, Waa qoran tahay, Dadku kuma noolaado kibis oo keliya, laakiinse wuxuu ku noolaadaa eray kasta oo afka Ilaah ka soo baxa.’
“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.
“Laga soo bilaabo wakhtigii Aadan ilaa kii Masiixa, is-raacinta nafta ayaa kordhisay xoogga damacyada iyo xamaasadaha, ilaa ay ku dhowaadeen inay yeeshaan xukun aan xad lahayn. Sidaas daraaddeed dadku waxay noqdeen kuwo liita oo cudurroobay, oo naftooda gudahoodna wax aan suurtagal ahayn bay u ahayd inay ka adkaadaan. Wakiilka aadanaha awgiis, Masiixu wuu guulaystay isagoo u adkaystay imtixaankii ugu darnaa. Aawadeenna aawadeed, Isagu wuxuu muujiyey is-xakamayn ka xoog weyn gaajo ama dhimasho. Guushan ugu horraysayna waxaa ku jiray arrimo kale oo gala dhammaan halgannadeenna aan kula jirno quwadaha gudcurka.” The Desire of Ages, 117.