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.

Dua iteuk téh dihijikeun babarengan jadi hiji Bait Allah. Opat puluh genep minangka lambang Bait Allah, jeung opat puluh genep taun lah nu misahkeun panawanan karajaan kalér ti panawanan karajaan kidul. Nalika panginjak-injakan ka tempat suci jeung ka balad geus réngsé dina mangsa ahir dina taun 1798, nya éta opat puluh genep taun nu ngahijikeun dua iteuk éta jadi hiji Bait Allah. Ti 723 SM nepi ka 677 SM, Bait Allah diruntuhkeun jeung diinjak-injak. Dina 1798 panginjak-injakan éta réngsé, sarta nepi ka 1844, hiji Bait Allah geus diadegkeun. Di dinya maranéhna kudu jadi hiji bangsa, kalawan hiji raja, sarta eureun tina dosa salalanggengna. Éta téh rencana­na, tapi pambrontakan taun 1863 ngadorong rencana éta mundur ka 2001.

Paul identifies the church as the body, and Christ as the head, and Paul uses the body as a symbol of the flesh. The flesh and the body are interchangeable terms for Paul.

Paulus netelakeun gareja minangka awak, sarta Kristus minangka sirah, sarta Paulus ngagunakeun awak minangka lambang daging. Daging jeung awak téh istilah anu silih gentos pikeun Paulus.

For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. Romans 8:13.

Sabab lamun maraneh hirup nurutkeun daging, maraneh bakal paéh; tapi lamun ku Roh maraneh maéhan kalakuan-kalakuan awak, maraneh bakal hirup. Rum 8:13.

The design of the human temple is based upon the design of God’s temple. The body, which is the Church, equates to the flesh in an individual’s temple. In the temple of an individual, the mind is the head, and the body is the flesh.

Rarancang bait manusa dumasar kana rarancang Bait Allah. Awak, nyaéta Garéja, sarua jeung daging dina bait hiji jalma. Dina bait hiji jalma, pikiran téh sirahna, sedengkeun awak téh dagingna.

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.

Sabab urang teh anggota-anggota tina awak-Na, tina daging-Na, jeung tina tulang-Na. Ku sabab eta saurang lalaki bakal ninggalkeun bapana jeung indungna, sarta bakal ngahiji jeung pamajikanana, jeung duanana bakal jadi saawak. Ieu teh hiji rusiah anu agung: tapi anu ku Kami diucapkeun teh ngeunaan Kristus jeung jamaah. Epesus 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.

Bait Allah nu ku Yahya diparentahkeun pikeun diukur, nalika sora malaikat katujuh nandaan awalna pagawean pikeun ngarengsekeun rusiah Allah, nyaéta Bait Allah. Ari bait manusa dijieun nurutkeun gambar Bait Allah. Duanana mangrupakeun lambang anu silih-gentos. Musa aya di gunung salila opat puluh genep poé nalika anjeunna dipintonkeun pola anu kudu digunakeun ku anjeunna waktu ngadegkeun Kemah Suci di bumi. Pola éta dicokot tina Bait Allah sawarga.

Christ was the heavenly temple, manifested in the flesh, and He represents the pattern of the human temple, for men were created in His image. For this reason, the pattern of the human temple is represented with forty-six chromosomes.

Kristus nyaéta Bait Suci sawarga, anu dinyatakeun dina daging, sarta Anjeunna ngawakilan pola bait suci manusa, sabab manusa diciptakeun dina gambar-Na. Ku sabab éta, pola bait suci manusa dilambangkeun ku opat puluh genep kromosom.

The temples are prophetically interchangeable. Thus, the temple John was told to measure consisted of only two apartments, with no courtyard. The first apartment represents the human temple, the church (the bride), the nation, the body, which is the flesh. The second apartment represents the divine temple, the bridegroom, the king, the head, which is the mind. The promise of the everlasting covenant that is accomplished for the one hundred and forty-four thousand in the last days, has been illustrated by the two sticks of Ezekiel chapter thirty-seven. It has been illustrated by John’s temple, which consists of two apartments. It has been illustrated by Paul’s specific definitions of the mystery of Christ in the believer, the hope of glory.

Bait Allah téh sacara profétis silih-gentos. Ku kituna, Bait Allah anu dipiwarang ku Yohanes pikeun diukur téh ngan ukur diwangun ku dua rohangan, tanpa palataran. Rohangan kahiji ngalambangkeun bait manusa, garéja (pangantén awéwé), bangsa, awak, nyaéta daging. Rohangan kadua ngalambangkeun bait ilahi, pangantén lalaki, raja, sirah, nyaéta pikiran. Jangji tina perjangjian anu langgeng anu dirampungkeun pikeun saratus opat puluh opat rébu dina poé-poé panungtungan, geus digambarkeun ku dua iteuk dina Yehezkiel pasal tilu puluh tujuh. Eta geus digambarkeun ku bait Yohanes, anu diwangun ku dua rohangan. Eta geus digambarkeun ku wangenan-wangenan husus Paulus ngeunaan rusiah Kristus di jero anu percaya, harepan kamulyaan.

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.

Pagawéan pikeun ngégél saratus opat puluh opat rébu téh nyaéta pagawéan ngahijikeun Kaallahan jeung kamanusaan sacara langgeng. Pagawéan éta diréngsékeun dina mangsa sora Tarompét Katujuh ditiup. Panyatuan éta digambarkeun, padalisan demi padalisan, ku rupa-rupa cara dina Kitab Suci. Pagawéan pangbeneran jeung pangsucian téh mangrupa istilah-istilah téologis pikeun pagawéan éta. Pangbeneran nyaéta pagawéan Kristus salaku Gaganti urang, jeung pagawéan pangsucian nyaéta pagawéan Kristus salaku Tuladan urang. Pangbeneran ngagambarkeun hak urang pikeun sawarga, jeung pangsucian ngagambarkeun kasaluyuan urang pikeun sawarga. Duanana pagawéan éta ditepikeun ka anu percaya ku ayana Roh Suci. Pagawéan éta digambarkeun minangka panulisan hukum Allah dina hate jeung pikiran jalma-jalma anu ditarima kana perjangjian langgeng.

The “mind” represents the apartment in the temple, where the head resides. The mind is what is called the higher nature, as opposed to the flesh, which is the lower nature. The mind is represented by our thoughts, the flesh is represented by our feelings.

“Pikiran” ngagambarkeun rohangan dina Bait Allah, tempat ayana sirah. Pikiran nyaéta anu disebut kodrat anu leuwih luhur, sabalikna tina daging, anu mangrupa kodrat anu leuwih handap. Pikiran digambarkeun ku pikiran-pikiran urang, sedengkeun daging digambarkeun ku parasaan urang.

“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.

Loba ngalaman katugenah anu teu perlu. Maranéhna ngalihkeun pikiranana ti Yesus, tuluy museurkeun teuing kana diri sorangan. Maranéhna ngagedé-gedékeun kasusah-kasusah leutik, sarta nyarita perkara hal-hal anu ngaleuleuskeun hate. Maranéhna salah ku dosa gedé, nya éta ngangluh tanpa perlu kana pituduh-pituduh pangawasa Allah. Sabab sagala anu urang gaduh jeung sagala kaayaan urang, urang ngahutang ka Allah. Anjeunna parantos maparin ka urang daya-daya anu, nepi ka sabagéan, sarupa jeung anu dipiboga ku Anjeunna sorangan; sarta urang kudu digawé kalayan satia pisan pikeun ngamekarkeun daya-daya ieu, lain pikeun nyugemakeun jeung ngagungkeun diri sorangan, tapi pikeun ngamulyakeun Anjeunna.

“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.

“Urang teu meunang ngantep pikiran urang dipalingkeun tina kasatiaan ka Allah. Ku jalan Kristus urang bisa, malah kedah, hirup bagja, sarta kedah ngawangun kabiasaan ngadalikeun diri. Malah pikiran-pikiran ogé kedah ditundukkeun kana pangersa Allah, jeung rarasaan-rarasaan kudu aya dina kadali akal budi jeung agama. Imajinasi urang henteu dipaparinkeun ka urang pikeun diantep liar sarta nurut kana kahayangna sorangan, tanpa aya usaha pikeun nahan jeung ngadisiplinana. Lamun pikiran salah, rarasaan ogé bakal salah; jeung pikiran katut rarasaan, lamun dihijikeun, ngabentuk watak moral. Lamun urang mutuskeun yén minangka urang Kristen urang henteu diperyogikeun pikeun nahan pikiran jeung rarasaan urang, urang bakal kakeunaan pangaruh malaikat-malaikat jahat, sarta ngondang ayana maranéhna jeung kakawasaanana kana diri urang. Lamun urang nurut kana kesan-kesan urang sarta ngantep pikiran urang ngalir dina jalur curiga, mamang, jeung ngagerendeng, urang bakal teu bagja, sarta hirup urang bakal kabuktian gagal.” 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.”

Pikiran jeung rarasaan anu ngahiji ngabentuk tabiat moral. Tabiat urang diwangun ku dua kodrat, nyaéta kodrat handap jeung kodrat luhur; pikiran téh mangrupa kodrat anu luhur, jeung lamun pikiran dina akal disucikeun, rarasaan urang ogé bakal disucikeun. Ieu téh lantaran pikiran mangrupa kodrat pangluhurna anu ngawasaan dua kodrat nu ngabentuk kamanusaan urang. “Kakuatan-kakuatan” anu dirarancang minangka bagian tina ayana urang téh, “dina sawatara ukuran,” “sarupa jeung anu” dipiboga ku Kristus, sabab urang diciptakeun dina gambar-Na, jeung urang “kudu bersusah payah kalayan daria pikeun ngamekarkeun” “kakuatan-kakuatan” éta.

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

Kakuatan-kakuatan anu kaasup kana kodrat anu leuwih luhur, nyaéta kana akal budi manusa, nya éta pangadilan, pangéling-éling, haté nurani, jeung utamana kahayang.

“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.

“Loba nu marariksa, ‘Kumaha carana abdi nyerahkeun diri ka Allah?’ Anjeun hoyong nyerahkeun diri ka Mantenna, tapi anjeun lemah dina kakuatan moral, keur katindes ku karaguan, sarta dikawasa ku kabiasaan hirup dosa anjeun. Janji-janji jeung tekad-tekad anjeun ibarat tali tina keusik. Anjeun teu sanggup ngadalikeun pikiran anjeun, dorongan-dorongan anjeun, rasa kanyaah anjeun. Pangaweruh ngeunaan janji-janji anjeun anu geus dilanggar jeung ikrar-ikrar anu geus dipungkir ngaleuleuskeun kayakinan anjeun kana kaikhlasan anjeun sorangan, sarta ngajadikeun anjeun ngarasa yén Allah moal tiasa nampi anjeun; tapi anjeun teu kudu putus asa. Nu kudu kaharti ku anjeun nyaéta kakuatan sajatina tina kahayang. Ieu téh kakuatan nu maréntah dina kodrat manusa, nyaéta kakuatan pikeun mutuskeun, atawa pikeun milih. Sagalana gumantung kana laku lampah kahayang anu bener. Kakuatan pikeun milih parantos dipaparinkeun ku Allah ka manusa; éta jadi bagian maranéhna pikeun ngagunakeunana. Anjeun teu tiasa ngarobah haté anjeun, anjeun teu tiasa ku diri sorangan maparin rasa kanyaahna ka Allah; tapi anjeun tiasa milih pikeun ngawula ka Mantenna. Anjeun tiasa masrahkeun kahayang anjeun ka Mantenna; lajeng Mantenna bakal damel di jero anjeun, boh pikeun mikahayang boh pikeun ngalakonan nurutkeun pangersa-Na anu saéna. Ku kituna sakabéh kodrat anjeun bakal dibawa dina pamaréntahan Roh Kristus; rasa kanyaah anjeun bakal dipuseurkeun ka Mantenna, pikiran-pikiran anjeun bakal saluyu jeung Mantenna.

“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.

“Pangéling kana kahadéan jeung kasucian téh bener sajauh éta; tapi upama eureun ngan nepi ka dinya, éta moal aya gunana. Loba jalma bakal leungit bari ngarep-ngarep jeung mikahayang jadi urang Kristen. Maranéhna teu nepi ka titik nyerahkeun kahayangna ka Allah. Maranéhna ayeuna can milih jadi urang Kristen.

“Through the right exercise of the will, an entire change may be made in your life. By yielding up your will to Christ, you ally yourself with the power that is above all principalities and powers. You will have strength from above to hold you steadfast, and thus through constant surrender to God you will be enabled to live the new life, even the life of faith.” Steps to Christ, 47, 48.

“Ku ngaliwatan ngagunakeun kahayang kalawan bener, sakabéh robahna bisa kajadian dina kahirupan anjeun. Ku nyerahkeun kahayang anjeun ka Kristus, anjeun ngahijikeun diri jeung kakawasaan anu aya di luhur sagala kapamingpinan jeung kakawasaan. Anjeun bakal meunang kakuatan ti luhur pikeun ngajaga anjeun tetep teguh, sarta ku kituna, ngaliwatan pasrah anu tuluy-tumuluy ka Allah, anjeun bakal dipaparin kamampuhan pikeun hirup dina kahirupan anu anyar, nya éta kahirupan iman.” Steps to Christ, 47, 48.

The power of the will is the “governing power” in the nature of man, and the governor is located in the apartment of the human temple that is allied “with the power that is above all principalities and powers.” The place where the union of Divinity with humanity occurs in the human temple is the citadel of the soul. Every human has a citadel, and it is either occupied by Christ, or the arch enemy of Christ.

Kakuatan pangersa téh mangrupa “kakuatan pamaréntah” dina tabiat manusa, sarta anu maréntah aya dina rohangan Bait Allah manusa anu ngahiji “jeung kakuatan anu ngaleuwihan sagala kapamimpinan jeung kakawasaan.” Tempat lumangsungna ngahijina Katuhanan jeung kamanusaan dina Bait Allah manusa téh mangrupa benteng jiwa. Unggal manusa miboga benteng, sarta éta benteng boh dicicingan ku Kristus, boh ku musuh agung Kristus.

“When Christ takes possession of the citadel of the soul, the human agent becomes one with him. And he who is one with Christ, maintaining his unity, enthroning him in the heart, and obeying his commands, is safe from the snares of the wicked one. United to Christ, he gathers to himself the graces of Christ, and consecrates strength and efficiency and power to the Lord in winning souls to him. By co-operation with the Saviour he becomes the instrument through which God works. Then when Satan comes, and strives to take possession of the soul, he finds that Christ has made him stronger than the strong man armed.” Review and Herald, December 12, 1899.

“Lamun Kristus nyekel jeung ngawasaan benteng jiwa, manusa téh jadi ngahiji jeung Mantenna. Jeung sing saha anu ngahiji jeung Kristus, ngajaga kasatunggalanana jeung Mantenna, ngangkat Anjeunna jadi Raja dina hate, sarta nurut kana parentah-parentah-Na, bakal salamet tina jebakan-jebakan si jahat. Ngahiji jeung Kristus, manéhna ngumpulkeun ka dirina rahmat-rahmat Kristus, sarta ngahaturkeun kakuatan, kamampuhan, jeung daya pikeun Gusti dina ngarebut jiwa-jiwa ka Anjeunna. Ku gawé babarengan jeung Jurusalamet, manéhna jadi pakakas anu ku Allah dipaké pikeun damel. Tuluy nalika Iblis datang, sarta narékahan pikeun ngawasaan jiwa éta, manéhna manggihan yén Kristus geus ngajadikeun anjeunna leuwih kuat batan jalma kuat anu pakarang.” 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.

Bénténg jiwa téh nyaéta haté jeung pikiran manusa. Jangji perjangjian anyar netelakeun tilu jangji utama pikeun nu percaya. Manéhna dijangjikeun bakal miboga hiji tanah pikeun dicicingan, sakumaha Taman Éden téh pikeun Adam jeung Hawa, anu saterusna ngalambangkeun tanah jangji pikeun perjangjian-Na jeung Israil baheula, anu saterusna deui ngalambangkeun tanah rohani anu mulya pikeun Israil rohani, jeung anu katilu-tigana méré kasaksian, garis demi garis, kana jangji ngeunaan bumi anu dijadikeun anyar, pikeun jalma-jalma anu ngéléhkeun sakumaha Anjeunna ngéléhkeun.

When Adam and Eve sinned, they were “scattered” out of the Garden of Eden for “seven times”, and it is after seven millennia that the earth is made new, and the garden of Eden is restored. The scattering of ancient Israel for “seven times,” was typified by the scattering of Adam and Eve. The covenant promises a land to dwell in, and it was the promise of Eden restored. The trampling down of the sanctuary and the host represents the progressive escalation of sin within the human family that began with the sin of Adam.

Nalika Adam jeung Hawa dosa, maranéhna “dipencarkeun” kaluar ti Taman Éden salila “tujuh kali”, sarta sanggeus tujuh miléniumlah bumi dijadikeun anyar, jeung Taman Éden dipulihkeun deui. Dipencarkeunana Israél baheula salila “tujuh kali” téh ditipologikeun ku dipencarkeunana Adam jeung Hawa. Pajangjian ngajangjikeun hiji tanah pikeun dicicingan, jeung éta téh jangji ngeunaan Éden anu dipulihkeun deui. Dipaparkeunana tempat suci jeung balaréa ngagambarkeun ngagedéanana dosa sacara progresif di jero kulawarga manusa anu dimimitian ku dosa Adam.

The other two promises of the covenant are that the faithful will receive a new body and a new mind, even the mind of Christ. The body is the flesh, the lower nature, and in relation to Christ it is the church. The mind is the higher nature, it is what Sister White identifies as the “citadel of the soul.” Paul clearly teaches that we receive the mind of Christ at the moment we accept the requirements of the gospel, when we are justified. He also teaches that we do not receive a new and glorified body until the Second Coming.

Dua jangji séjén tina perjangjian téh nya éta yén jalma-jalma anu satia bakal narima awak anu anyar jeung pikiran anu anyar, nya éta pikiran Kristus. Awak téh nya éta daging, sipat handap, sarta dina patalina jeung Kristus, éta téh garéja. Pikiran téh sipat anu leuwih luhur; éta anu ku Sister White diidéntifikasi minangka “benteng jiwa.” Paulus kalayan écés ngajarkeun yén urang narima pikiran Kristus dina mangsa urang narima sarat-sarat injil, nya éta nalika urang dibenerkeun. Anjeunna ogé ngajarkeun yén urang moal narima awak anu anyar jeung dimulyakeun nepi ka Mangsa Kadatangan Kadua.

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.

Titenan, Kami némbongkeun hiji rasiah ka maranéh; urang moal saré kabéh, tapi urang kabéh bakal dirobah, dina sakeudeung, dina sakiceup panon, dina waktu tarompét panungtungan; sabab tarompét bakal disada, jeung jalma-jalma paéh bakal dihudangkeun dina kaayaan teu bisa binasa, sarta urang bakal dirobah. Sabab anu bisa binasa ieu kudu ngagem anu teu bisa binasa, jeung anu fana ieu kudu ngagem anu langgeng hirup. Jadi, lamun anu bisa binasa ieu geus ngagem anu teu bisa binasa, jeung anu fana ieu geus ngagem anu langgeng hirup, mangka bakal kajadian kecap anu geus tinulis, Paéh ditelek ku kameunangan. Hé paéh, di mana peurihna maneh? Hé kubur, di mana kameunangan maneh? Peurihna paéh téh dosa; jeung kakuatan dosa téh hukum. 1 Korinta 15:51–56.

A doctrine, which John says identifies those who believe such fallacious teachings are antichrist, argues that Christ never accepted a body that was subject to the effects of sin that had began to impact the human family from Adam’s sin onward.

Hiji doktrin, anu ceuk Yohanes nganyatakeun yén jalma-jalma anu percaya kana ajaran sesat saperti kitu téh antikristus, ngedalkeun yén Kristus henteu kungsi narima hiji badan anu tunduk kana balukar dosa anu geus mimiti mangaruhan kulawarga manusa ti saprak dosa Adam.

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.

Sareng unggal roh anu henteu ngaku yen Yesus Kristus parantos sumping dina daging, éta lain asalna ti Allah; sarta ieu téh roh antikristus anu ku maraneh parantos kadéngé bakal datang; malah ayeuna kénéh ogé geus aya di dunya. 1 Yohanes 4:3.

The wine of Babylon (antichrist) that teaches the “Immaculate Conception”, claims that Mary was made perfect, as were Adam and Eve before sin, in order that the birth of Jesus would be based upon a conception of divinity (the Holy Spirit), with perfect humanity (Mary.) The false doctrine of the Immaculate Conception is not addressing when Jesus was conceived in Mary’s womb, but how Mary was conceived with the perfection of Adam and Eve. To suggest that the flesh Christ took upon Himself when He came to redeem man was sinless flesh, which did not contain the effects of heredity is a teaching of antichrist.

Anggur Babilon (antikristus) anu ngajarkeun “Immaculate Conception”, ngaku yén Maryam dijadikeun sampurna, sakumaha Adam jeung Hawa saméméh dosa, supaya kalahiran Yesus dumasar kana hiji konsepsi kaallahan (Roh Suci), jeung kamanusaan anu sampurna (Maryam). Doktrin palsu ngeunaan Immaculate Conception téh lain nujul kana iraha Yesus dikandung dina rahim Maryam, tapi kana kumaha Maryam dikandung kalayan kasampurnaan Adam jeung Hawa. Ngusulkeun yén daging anu ku Kristus dicangking ka diri-Na nalika Anjeunna sumping pikeun nebus manusa téh daging anu tanpa dosa, anu henteu ngandung pangaruh turunan, nyaéta hiji ajaran antikristus.

For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.

Sabab loba tukang nipu geus asup ka dunya, nya éta anu teu ngaku yén Yesus Kristus geus sumping dina daging. Ieu téh tukang nipu jeung antikristus. 2 Yohanes 1:7.

When Christ was resurrected inspiration carefully points out that He then had a glorified body. His resurrection represented the resurrection of the righteous at the Second Coming, and it is there that we receive the covenant promise of a new body.

Nalika Kristus dihudangkeun tina maot, ilham kalawan taliti nétélakeun yén Anjeunna dina waktu éta parantos ngagaduhan awak anu dimulyakeun. Hudangna-Na ngalambangkeun hudangna jalma-jalma saleh dina Kadatangan anu Kadua, sarta di dinya urang narima jangji perjangjian ngeunaan awak anu anyar.

“The time had come for Christ to ascend to His Father’s throne. As a divine conqueror He was about to return with the trophies of victory to the heavenly courts. Before His death He had declared to His Father, ‘I have finished the work which Thou gavest Me to do.’ John 17:4. After His resurrection He tarried on earth for a season, that His disciples might become familiar with Him in His risen and glorified body. Now He was ready for the leave-taking. He had authenticated the fact that He was a living Saviour. His disciples need no longer associate Him with the tomb. They could think of Him as glorified before the heavenly universe.” The Desire of Ages, 829.

Waktuna geus nepi pikeun Kristus munggah ka tahta Rama-Na. Salaku Nu meunang kameunangan ilahi, Anjeunna rék mulang bari mawa tanda-tanda kameunangan ka palataran sawarga. Saméméh pupus-Na Anjeunna geus ngadawuh ka Rama-Na, “Kami parantos ngarampungkeun padamelan anu dipasrahkeun ku Anjeun ka Kami pikeun dilakonan.” Yohanes 17:4. Sanggeus kabangkitan-Na, Anjeunna tetep heula di bumi salila sawatara waktu, supaya murid-murid-Na jadi wawuh ka Anjeunna dina awak-Na anu geus hudang tina pupus sarta dimulyakeun. Ayeuna Anjeunna parantos siap pikeun pamitan. Anjeunna parantos netepkeun kanyataan yén Anjeunna téh Jurusalamet anu hirup. Murid-murid-Na henteu perlu deui ngahubungkeun Anjeunna jeung kuburan. Maranéhna tiasa ngémutan Anjeunna salaku anu dimulyakeun di payuneun jagat sawarga.” The Desire of Ages, 829.

The covenant promise, of a land to dwell in, is fulfilled at the earth made new, when Eden is restored and the “seven times” (seven thousand years), scattering of the humanity of the first Adam is concluded. The covenant promise of a new and glorified body is provided at the Second Coming, in the twinkling of an eye.

Janji perjangjian, nyaéta ngeunaan hiji tanah pikeun dicicingan, bakal kacumponan dina bumi anu dijadikeun anyar, nalika Éden dipulihkeun jeung “tujuh kali” (tujuh rébu taun), panyebaran umat manusa ti Adam anu kahiji, geus réngsé. Janji perjangjian ngeunaan awak anu anyar jeung dimulyakeun dipasihkeun dina Kadatangan Kadua, dina sakiceup panon.

“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.

“Carita Bétléhém téh hiji jejer anu moal aya béakna. Dina éta carita kasumput ‘jero kabeungharan, boh hikmat boh pangaweruh Allah.’ Rum 11:33. Urang kagum kana kurban Jurusalamet anu ngagentos tahta sawarga ku kandang, sarta pasamoan jeung para malaikat anu nyembah ku sasatoan di kandang. Kareueus jeung rasa cukup ku diri manusa kajoragkeun ku ayana Anjeunna. Tapi ieu kakara awal tina pangdeudeul-Na anu ajaib. Pikeun Putra Allah nyandak kodrat manusa ogé bakal jadi panghandap-handap anu ampir taya watesna, sanajan dina mangsa Adam masih nangtung dina kasucianana di Éden. Tapi Yesus narima kamanusaan nalika bangsa manusa geus dileuleuskeun ku opat rébu taun dosa. Saperti unggal anak Adam, Anjeunna narima balukar tina jalan gawéna hukum agung katurunan. Naon éta balukar katingali dina sajarah karuhun-karuhun-Na salila hirupna di bumi. Anjeunna sumping jeung katurunan anu kitu pikeun milu ngarasakeun kasedihan jeung panggoda urang, sarta méré ka urang conto hirup anu tanpa dosa.” The Desire of Ages, 48.

When a man meets the requirements of the gospel, he then and there receives a new mind, even the mind of Christ, but the body, or as Paul also calls it the flesh, is changed at the Second Coming. The lower nature, which consists of the feelings, is not eliminated at conversion. Those feelings, which are one part of the moral character, remain until the Second Coming. Those feelings represent the emotional system, that are associated with the hormonal system. They represent the senses that are associated with the nervous system. All the elements of man’s lower nature that are considered as feelings, are divided into two basic categories. One type of feeling is the tendencies that we inherited from our ancestors, and the other types of feelings are cultivated tendencies which we developed by our own choices.

Nalika hiji jalma nyumponan sarat-sarat Injil, dina waktu éta kénéh manéhna narima pikiran anu anyar, nya éta pikiran Kristus; ari awak, atawa sakumaha ku Paulus ogé disebut daging, robahna dina Kadatangan Kadua. Kodrat handap, anu diwangun ku parasaan, henteu dipiceun dina waktu tobat. Éta parasaan, anu mangrupa salah sahiji bagian tina tabiat moral, tetep aya nepi ka Kadatangan Kadua. Éta parasaan ngagambarkeun sistem émosi, anu pakait jeung sistem hormonal. Éta ogé ngagambarkeun indra-indra anu pakait jeung sistem saraf. Sakabéh unsur dina kodrat handap manusa anu kaasup kana parasaan, kabagi kana dua golongan dasar. Hiji rupa parasaan nyaéta kacenderungan-kacenderungan anu diwariskeun ti karuhun urang, sedengkeun rupa-rupa parasaan séjénna nyaéta kacenderungan-kacenderungan anu dipiara ku urang sorangan ngaliwatan pilihan-pilihan urang.

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.”

Sababaraha kacenderungan warisan téh ngan saukur bagian tina rarancang kamanusaan, jeung sababaraha rupa kacenderungan warisan téh pikeun ngalakonan kajahatan. Rupa-rupa rasa anu dipiara téh nya éta anu urang wangun ku pilihan urang sorangan, sedengkeun kacenderungan warisan téh diturunkeun ku “hukum gedé katurunan.”

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.

Yesus “nampa kamanusaan nalika ras manusa geus dileuleuskeun ku opat rébu taun dosa. Saperti unggal anak Adam, Anjeunna nampa hasil-hasil tina jalanana hukum agung turunan. Naon ieu hasil-hasil téh dipintonkeun dina sajarah karuhun-karuhun-Na salila hirup di bumi. Anjeunna sumping kalayan turunan anu kitu pikeun babarengan ngarasakeun kasedihan jeung panggoda urang, sarta pikeun maparin ka urang conto kahirupan anu tanpa dosa.” Kalayan hasil-hasil tina opat rébu taun jalanana hukum agung turunan, Yesus salawasna nahan kacenderungan-kacenderungan éta dina pangawasa ku ngalaksanakeun pangersa-Na, sarta Anjeunna teu kungsi sakali ogé milu miara rasa-rasa anu dosa.

Had Jesus accepted a human body, as represented by Adam and Eve before they sinned, without the accepting the results of the weakening of humanity that had occurred over four thousand years of degradation, then He would not have provided an Example, of how every child of God can overcome.

Upami Isa narima hiji raga manusa, sakumaha dilambangkeun ku Adam jeung Hawa saméméh maranéhna dosa, tanpa narima balukar tina kalemahan kamanusaan anu geus kajadian salila leuwih ti opat rébu taun karuksakan, mangka Anjeunna moal nyadiakeun hiji Tuladan ngeunaan kumaha unggal anak Allah bisa nungkulan.

We will continue this study in the next article.

Urang baris neraskeun ieu panalungtikan dina artikel salajengna.

“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.

Loba jalma nganggap yen papaséaan antara Kristus jeung Sétan ieu henteu miboga patalina anu husus jeung kahirupan maranéhna sorangan; ku sabab éta, pikeun maranéhna ieu ngan saeutik waé matak dipikaresep. Tapi di jero wewengkon unggal haté manusa, pasulayan ieu terus diulang. Teu kungsi aya saurang ogé ninggalkeun barisan kajahatan pikeun ngabakti ka Allah tanpa nyanghareupan serangan-serangan Sétan. Pangbibita anu dilawan ku Kristus téh nya éta pangbibita anu ku urang kacida héséna pikeun ditahan. Eta dipaksakeun ka Anjeunna dina darajat anu leuwih jauh gedéna, sakumaha sipat-Na leuwih unggul ti sipat urang. Kalawan beurat anu pikasieuneun tina dosa-dosa dunya nanggung ka Anjeunna, Kristus tahan dina pangbuktian ngeunaan napsu, ngeunaan kanyaah ka dunya, jeung ngeunaan kanyaah kana pintonan diri anu ngabalukarkeun kana kalalaworaan. Ieu téh godaan-godaan anu kungsi ngéléhkeun Adam jeung Hawa, sarta anu kitu gampilna ngéléhkeun urang.

“Satan had pointed to Adam’s sin as proof that God’s law was unjust, and could not be obeyed. In our humanity, Christ was to redeem Adam’s failure. But when Adam was assailed by the tempter, none of the effects of sin were upon him. He stood in the strength of perfect manhood, possessing the full vigor of mind and body. He was surrounded with the glories of Eden, and was in daily communion with heavenly beings. It was not thus with Jesus when He entered the wilderness to cope with Satan. For four thousand years the race had been decreasing in physical strength, in mental power, and in moral worth; and Christ took upon Him the infirmities of degenerate humanity. Only thus could He rescue man from the lowest depths of his degradation.

“Sétan geus nunjuk kana dosa Adam minangka bukti yén hukum Allah téh teu adil, sarta teu mungkin diturut. Dina kamanusaan urang, Kristus kudu nebus kagagalan Adam. Tapi waktu Adam diserang ku nu ngagoda, can aya hiji-hijina pangaruh dosa anu tumiba ka dirina. Anjeunna nangtung dina kakuatan kamanusaan anu sampurna, miboga kasampurnaan tanaga pikiran jeung awak. Anjeunna dikurilingan ku kamulyaan Éden, sarta sapopoé hirup dina paguyuban jeung mahluk-mahluk sawarga. Henteu kitu kaayaan Yesus waktu Anjeunna asup ka tanah gurun pikeun nyanghareupan Sétan. Salila opat rébu taun, umat manusa geus terus ngalaman kamerosotan dina kakuatan jasmani, dina daya pikiran, jeung dina ajén moral; jeung Kristus nyandak kana diri-Na kalemahan-kalemahan kamanusaan anu geus ruksak. Ngan ku jalan kitu Anjeunna tiasa nyalametkeun manusa ti jero panghandapna tina kaayaan hina maranéhna.”

“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.

“Loba ngaku yén mustahil Kristus éléh ku panggoda. Lamun kitu, Anjeunna moal bisa ditempatkeun dina kalungguhan Adam; Anjeunna moal bisa meunangkeun kameunangan anu gagal kahontal ku Adam. Lamun dina harti naon waé urang miboga peperangan anu leuwih beurat tibatan anu kaalaman ku Kristus, mangka Anjeunna moal sanggup nulungan urang. Tapi Jurusalamet urang nyandak kamanusaan, jeung sagala kalemahanana. Anjeunna nyandak kodrat manusa, kalayan kamungkinan pikeun nyerah kana panggoda. Teu aya naon-naon anu kudu urang tanggung anu ku Anjeunna tacan kaalaman.”

“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.’

“Ka Kristus, sakumaha ka pasangan suci di Éden, napsu kana pangan téh jadi dasar tina godaan gedé anu kahiji. Pas pisan di tempat karuksakan dimimitian, di dinya kénéh pagawéan panebusan urang kudu dimimitian. Sakumaha ku nurutan napsu Adam ragrag, kitu deui ku mungkir kana napsu Kristus kudu meunangkeun kameunangan. ‘Sanggeus Anjeunna puasa opat puluh poé opat puluh peuting, ahirna Anjeunna lapar. Tuluy nu ngagoda sumping ka Anjeunna, sarta ngandika, Lamun Anjeun téh Putra Allah, parentahkeun supaya batu-batu ieu jadi roti. Tapi Anjeunna ngawaler, saur-Na, Geus aya tulisan: Manusa moal hirup ku roti wungkul, tapi ku unggal pangandika anu kaluar tina sungut Allah.’”

“From the time of Adam to that of Christ, self-indulgence had increased the power of the appetites and passions, until they had almost unlimited control. Thus men had become debased and diseased, and of themselves it was impossible for them to overcome. In man’s behalf, Christ conquered by enduring the severest test. For our sake He exercised a self-control stronger than hunger or death. And in this first victory were involved other issues that enter into all our conflicts with the powers of darkness.” The Desire of Ages, 117.

“Ti mangsa Adam nepi ka mangsa Kristus, nyugemakeun diri sorangan geus nambahan kakawasaan napsu jeung kahayang, nepi ka éta ampir miboga kakawasaan nu taya watesna. Ku kituna manusa geus jadi hina jeung kaserang panyakit, sarta tina dirina sorangan maranéhna mustahil meunangkeun kameunangan. Pikeun kapentingan manusa, Kristus meunang ku cara nahan ujian anu pangbeuratna. Demi urang, Anjeunna ngalaksanakeun pangawasaan diri anu leuwih kuat tibatan lapar atawa pati. Jeung dina kameunangan anu kahiji ieu kaasup perkara-perkara séjén anu asup kana sagala papacangan urang ngalawan kakawasaan poék.” The Desire of Ages, 117.