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# The Book of Daniel - Number One-Hundred and Fifty-One

Knjiga proroka Daniela - sto pedeset i prva

The Symbolism of the Temple: Unveiling the Mysteries of the Divine and Human Connection

Simbolika Hrama: Otkrivanje otajstava božanske i ljudske povezanosti

Author

Jeff Pippenger

Published

March 22, 2024

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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.

Dva se štapa spajaju da postanu jedan hram. Broj četrdeset i šest simbol je hrama, a upravo četrdeset i šest godina razdvaja sužanjstvo sjevernoga kraljevstva od sužanjstva južnoga kraljevstva. Kada se u vrijeme svršetka 1798. dovrši gaženje Svetišta i vojske, upravo četrdeset i šest godina spaja ta dva štapa u hram. Od 723. pr. Kr. do 677. pr. Kr. hram je bio razoren i pogažen. Godine 1798. gaženje je završilo, a do 1844. hram je bio podignut. Ondje su trebali postati jedan narod, s jednim kraljem, i prestati griješiti za svu vječnost. To je bio plan, ali pobuna 1863. odgodila je plan do 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.

Pavao poistovjećuje crkvu s tijelom, a Krista s glavom, i Pavao koristi tijelo kao simbol tijela putenosti. Tijelo i put su za Pavla uzajamno zamjenjivi pojmovi.

> 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.

> Jer ako živite po tijelu, umrijet ćete; ali ako po Duhu usmrćujete tjelesna djela, živjet ćete. Rimljanima 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.

Ustroj ljudskoga hrama temelji se na ustroju Božjega hrama. Tijelo, koje je Crkva, odgovara tijelu u hramu pojedinca. U hramu pojedinca um je glava, a tijelo je tijelo.

> 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.

> Jer mi smo udovi njegova tijela, od njegova mesa i od njegovih kostiju. Zato će čovjek ostaviti oca i majku te prionuti uza svoju ženu, i njih dvoje bit će jedno tijelo. Ovo je velika tajna, ali ja govorim o Kristu i o Crkvi. Efežanima 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.

Hram koji je Ivan trebao izmjeriti, kada je oglašavanje sedmoga anđela označilo početak djela dovršenja Božjega otajstva, bio je Božji hram, ali čovjekov je hram stvoren na sliku Božjega hrama. Oni su zamjenjivi simboli. Mojsije je bio na gori četrdeset i šest dana kada mu je bio pokazan uzorak kojim se trebao služiti pri podizanju zemaljskoga Svetišta. Uzorak je bio preuzet iz nebeskoga Hrama.

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.

Krist je bio nebeski hram, očitovan u tijelu, i On predstavlja uzorak ljudskoga hrama, jer su ljudi stvoreni na Njegovu sliku. Zbog toga je uzorak ljudskoga hrama prikazan s četrdeset i šest kromosoma.

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.

Hramovi su proročki zamjenjivi. Stoga se hram koji je Ivanu bilo rečeno da izmjeri sastojao samo od dvaju odjeljaka, bez predvorja. Prvi odjeljak predstavlja ljudski hram, Crkvu (zaručnicu), narod, tijelo, koje je tijelo od mesa. Drugi odjeljak predstavlja božanski hram, zaručnika, kralja, glavu, što je um. Obećanje vječnoga saveza, koje se u posljednjim danima izvršava za sto četrdeset i četiri tisuće, prikazano je dvama štapovima iz trideset i sedmoga poglavlja Ezekiela. Prikazano je Ivanovim hramom, koji se sastoji od dvaju odjeljaka. Prikazano je Pavlovim određenim definicijama tajne Krista u vjerniku, nade slave.

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.

Djelo pečaćenja sto četrdeset i četiri tisuće jest djelo trajnog sjedinjenja božanstva s čovještvom. To se djelo ostvaruje tijekom oglašavanja Sedme trube. To je sjedinjenje, redak po redak, u Svetome pismu prikazano na različite načine. Djelo opravdanja i posvećenja teološki su izrazi za to djelo. Opravdanje je djelo Krista kao naše Zamjene, a djelo posvećenja jest djelo Krista kao našega Uzora. Opravdanje predstavlja naše pravo na nebo, a posvećenje predstavlja našu prikladnost za nebo. Oba ta djela vjerniku se donose prisutnošću Duha Svetoga. To je djelo prikazano kao upisivanje Božjega zakona u srca i umove onih koji su prihvaćeni u vječni savez.

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.

„Um“ predstavlja odjeljak u hramu u kojem prebiva glava. Um je ono što se naziva višom naravi, nasuprot tijelu, koje je niža narav. Um je predstavljen našim mislima, a tijelo je predstavljeno našim osjećajima.

> “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.

> Mnogi doživljavaju nepotrebnu nesreću. Odvraćaju svoj um od Isusa i previše ga usredotočuju na sebe. Uveličavaju male poteškoće i govore obeshrabrujuće. Krivi su za veliki grijeh nepotrebnog jadikovanja nad Božjim providnostima. Jer za sve što imamo i što jesmo, dužni smo Bogu. On nam je dao sposobnosti koje su, u određenoj mjeri, slične onima koje posjeduje on sam; i trebamo ozbiljno nastojati razvijati te sposobnosti, ne da ugodimo sebi i uzvisimo sebe, nego da proslavimo njega.

> “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.

> „Ne bismo smjeli dopustiti da se naš um odvrati od odanosti Bogu. Po Kristu možemo i trebamo biti sretni te trebamo stjecati navike samosvladavanja. Čak i misli moraju biti podvrgnute Božjoj volji, a osjećaji pod nadzor razuma i religije. Naša nam mašta nije dana da joj se dopusti da neobuzdano luta i ide svojim putem, bez ikakva nastojanja oko obuzdavanja i stege. Ako su misli pogrešne, bit će pogrešni i osjećaji; a misli i osjećaji zajedno tvore moralni karakter. Kada odlučimo da se od nas kao kršćana ne traži da obuzdavamo svoje misli i osjećaje, dolazimo pod utjecaj zlih anđela i prizivamo njihovu prisutnost i njihovu vlast. Ako se prepustimo svojim dojmovima i dopustimo svojim mislima da teku putem sumnjičenja, sumnje i mrmljanja, bit ćemo nesretni, a naš će se život pokazati promašajem.” Review and Herald, 21. travnja 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.”

Misli i osjećaji zajedno tvore moralni karakter. Naš je karakter sastavljen od niže i više naravi; um je viša narav, i ako su misli uma posvećene, naši će osjećaji biti posvećeni. To je stoga što je um viša upravljačka narav od dviju naravi koje sačinjavaju naše čovještvo. „Sile“ koje su bile određene kao dio našega bića „u određenoj su mjeri“ „slične onima koje“ Krist „posjeduje“, jer smo stvoreni na Njegovu sliku, i „trebali bismo se usrdno truditi razviti“ te „sile“.

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

Sile koje su dio više naravi, odnosno uma ljudskoga bića, jesu prosudba, pamćenje, savjest, a osobito volja.

> “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.

> „Mnogi se pitaju: ‘Kako da izvršim predanje samoga sebe Bogu?’ Želite se predati Njemu, ali ste slabi u moralnoj snazi, u ropstvu sumnje i pod vlašću navika svojega grešnoga života. Vaša obećanja i odluke nalik su užadima od pijeska. Ne možete vladati svojim mislima, svojim porivima, svojim osjećajima. Svijest o svojim prekršenim obećanjima i pogazenim zavjetima slabi vaše pouzdanje u vlastitu iskrenost i navodi vas da osjećate kako vas Bog ne može prihvatiti; ali ne trebate očajavati. Ono što trebate razumjeti jest prava snaga volje. To je vladajuća sila u čovjekovoj naravi, moć odlučivanja ili izbora. Sve ovisi o ispravnom djelovanju volje. Moć izbora Bog je dao ljudima; na njima je da je primjenjuju. Ne možete promijeniti svoje srce, ne možete sami od sebe dati Bogu njegove osjećaje; ali možete izabrati da Mu služite. Možete Mu predati svoju volju; tada će On djelovati u vama da hoćete i činite prema svojoj dobroj volji. Tako će cijela vaša narav biti dovedena pod upravu Kristova Duha; vaši će osjećaji biti usredotočeni na Njega, vaše će misli biti u skladu s Njim.“

> “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.

> „Želje za dobrotom i svetošću ispravne su dokle god dosežu; ali ako se ovdje zaustavite, neće ništa koristiti. Mnogi će biti izgubljeni dok se nadaju i žele biti kršćani. Oni ne dolaze do točke predavanja svoje volje Bogu. Oni sada ne odlučuju biti kršćani.“

> “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.

> „Ispravnim korištenjem volje može se izvršiti potpuna promjena u vašem životu. Predajući svoju volju Kristu, povezujete se sa silom koja je iznad svakoga poglavarstva i vlasti. Imat ćete snagu odozgo koja će vas održati postojanima, i tako ćete, kroz neprestano predavanje Bogu, biti osposobljeni živjeti novim životom, upravo životom vjere.” Put Kristu, 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.

Moć volje jest „vladajuća sila” u naravi čovjeka, a upravitelj je smješten u odjeljku ljudskoga hrama koji je povezan „sa silom koja je iznad svih poglavarstava i vlasti”. Mjesto gdje se u ljudskom hramu zbiva sjedinjenje božanstva s čovještvom jest utvrda duše. Svaki čovjek ima utvrdu, i ona je ili zaposjednuta Kristom, ili Kristovim vrhovnim neprijateljem.

> “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.

> „Kad Krist preuzme posjed tvrđave duše, ljudsko biće postaje jedno s njime. A onaj koji je jedno s Kristom, čuvajući svoje jedinstvo, ustoličujući ga u srcu i pokoravajući se njegovim zapovijedima, siguran je od zamki Zloga. Sjedinjen s Kristom, on prikuplja za sebe Kristove milosti te posvećuje snagu, djelotvornost i moć Gospodinu u pridobivanju duša za njega. Suradnjom sa Spasiteljem postaje oruđe preko kojega Bog djeluje. Tada, kada Sotona dođe i nastoji zaposjesti dušu, nalazi da ga je Krist učinio jačim od jakoga naoružanog čovjeka.” Review and Herald, 12. prosinca 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.

Tvrđava duše jest srce i um ljudskog bića. Obećanje novoga saveza iznosi tri temeljna obećanja za vjernika. Obećano mu je da će imati zemlju u kojoj će prebivati, kao što je Edenski vrt bio za Adama i Evu, koji je pak predstavljao obećanu zemlju u Njegovu savezu s drevnim Izraelom, a koja je pak predstavljala duhovnu slavnu zemlju za duhovni Izrael, i sva ta tri, redak po redak, svjedoče o obećanju nove zemlje, za one koji pobjeđuju kao što je On pobijedio.

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.

Kada su Adam i Eva sagriješili, bili su „raspršeni” iz Edenskoga vrta na „sedam vremena”, a tek nakon sedam tisućljeća zemlja biva obnovljena i Edenski vrt vraćen. Raspršenje drevnoga Izraela na „sedam vremena” bilo je predoznačeno raspršenjem Adama i Eve. Savez obećava zemlju za prebivanje, a to je bilo obećanje obnovljenoga Edena. Pogaženje Svetišta i vojske predstavlja postupno pojačavanje grijeha unutar ljudske obitelji koje je započelo Adamovim grijehom.

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.

Druga dva obećanja saveza jesu da će vjerni primiti novo tijelo i nov um, upravo Kristov um. Tijelo je tijelo, niža narav, a u odnosu na Krista ono je crkva. Um je viša narav; to je ono što sestra White naziva „tvrđavom duše“. Pavao jasno uči da primamo Kristov um u trenutku kada prihvatimo zahtjeve evanđelja, kada smo opravdani. On također uči da novo i proslavljeno tijelo ne primamo sve do Drugoga dolaska.

> 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.

> Evo, kazujem vam tajnu: nećemo svi usnuti, ali ćemo se svi preobraziti, u tren oka, u posljednju trubu; jer će zatrubiti i mrtvi će uskrsnuti neraspadljivi, a mi ćemo se preobraziti. Jer ovo raspadljivo treba se obući u neraspadljivost, i ovo smrtno treba se obući u besmrtnost. A kada se ovo raspadljivo obuče u neraspadljivost i ovo smrtno obuče u besmrtnost, tada će se obistiniti riječ koja je napisana: Smrt je progutana u pobjedi. Gdje ti je, smrti, žalac? Gdje ti je, grobe, pobjeda? Žalac smrti jest grijeh, a snaga grijeha jest Zakon. 1 Corinthians 15:51–56.

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

Nauk tvrdi da Krist nikada nije prihvatio tijelo podložno posljedicama grijeha koje su od Adamova grijeha nadalje počele pogađati ljudsku obitelj; Ivan kaže da takva zabludjela učenja i one koji u njih vjeruju označavaju kao antikrista.

> 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.

> I svaki duh koji ne priznaje da je Isus Krist došao u tijelu nije od Boga; i to je duh antikrista, za kojega ste čuli da dolazi; i već je sada u svijetu. 1 Ivanova 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.

Vino Babilona (antikrista), koje naučava „Bezgrješno začeće”, tvrdi da je Marija bila učinjena savršenom, kao što su Adam i Eva bili prije grijeha, kako bi se Isusovo rođenje temeljilo na začeću božanstva (Duh Sveti) s savršenim čovještvom (Marija.) Lažni nauk o Bezgrješnom začeću ne bavi se time kada je Isus bio začet u Marijinoj utrobi, nego kako je Marija bila začeta sa savršenstvom Adama i Eve. Tvrditi da je tijelo koje je Krist uzeo na sebe kada je došao otkupiti čovjeka bilo bezgrešno tijelo, koje nije sadržavalo učinke nasljeđa, nauk je antikrista.

> 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.

> Jer su mnogi zavodnici izišli u svijet, koji ne ispovijedaju da je Isus Krist došao u tijelu. To je zavodnik i antikrist. 2 Ivanova 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.

Kad je Krist uskrsnuo, nadahnuće pažljivo ističe da je tada imao proslavljeno tijelo. Njegovo je uskrsnuće predstavljalo uskrsnuće pravednika o Drugom dolasku, i upravo tada primamo savezno obećanje novoga tijela.

> “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.

> „Došlo je vrijeme da Krist uzađe na prijestolje svojega Oca. Kao božanski pobjednik, upravo se spremao vratiti s trofejima pobjede u nebeske dvorove. Prije svoje smrti izjavio je svojemu Ocu: ‘Ja sam tebe proslavio na zemlji; dovršio sam djelo koje si mi dao da izvršim.’ Ivan 17,4. Nakon svojega uskrsnuća zadržao se neko vrijeme na zemlji kako bi se njegovi učenici upoznali s njime u njegovu uskrslom i proslavljenom tijelu. Sada je bio spreman za rastanak. Potvrdio je činjenicu da je živi Spasitelj. Njegovi učenici više ga nisu trebali povezivati s grobom. Mogli su misliti na njega kao proslavljenoga pred nebeskim svemirom.” Želja vjekova, 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.

Savezno obećanje o zemlji za prebivanje ispunja se na obnovljenoj zemlji, kada Eden bude obnovljen i kada bude dovršeno „sedam vremena” (sedam tisuća godina) raspršenja čovječanstva prvoga Adama. Savezno obećanje o novom i proslavljenom tijelu ostvaruje se o Drugom dolasku, u tren oka.

> “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.

> „Priča o Betlehemu neiscrpna je tema. U njoj je skrivena ‘dubina bogatstva i mudrosti i znanja Božjega’. Rimljanima 11,33. Divimo se Spasiteljevoj žrtvi što je zamijenio prijestolje neba jaslama, a zajedništvo anđela koji Mu se klanjaju za životinje u staji. Ljudska oholost i samodostatnost stoje ukorene u Njegovoj prisutnosti. Ipak, to je bio tek početak Njegova čudesnog poniženja. Bila bi to gotovo beskonačna poniznost da je Sin Božji uzeo ljudsku narav čak i onda kada je Adam stajao u svojoj nevinosti u Edenu. Ali Isus je prihvatio čovještvo kada je ljudski rod bio oslabljen četirima tisućama godina grijeha. Kao i svako Adamovo dijete, prihvatio je posljedice djelovanja velikoga zakona nasljeđa. Kakve su bile te posljedice, pokazuje povijest Njegovih zemaljskih predaka. Došao je s takvim nasljeđem da podijeli naše žalosti i kušnje te da nam pruži primjer bezgrešnoga života.” Želja vjekova, 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.

Kada čovjek ispuni zahtjeve evanđelja, tada i ondje prima nov um, upravo Kristov um, ali tijelo, ili kako ga Pavao također naziva, tijelo puti, biva promijenjeno prilikom Drugoga dolaska. Niža narav, koja se sastoji od osjećaja, ne uklanja se pri obraćenju. Ti osjećaji, koji su jedan dio moralnog karaktera, ostaju sve do Drugoga dolaska. Ti osjećaji predstavljaju emocionalni sustav, koji je povezan s hormonskim sustavom. Oni predstavljaju osjetila koja su povezana sa živčanim sustavom. Svi elementi čovjekove niže naravi koji se smatraju osjećajima dijele se u dvije osnovne kategorije. Jedna vrsta osjećaja jesu sklonosti koje smo naslijedili od svojih predaka, a druge vrste osjećaja jesu stečene sklonosti koje smo razvili vlastitim izborima.

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.”

Neke naslijeđene sklonosti jednostavno su dio ljudskog ustrojstva, a neke vrste naslijeđenih sklonosti usmjerene su na činjenje zla. Stečene vrste osjećaja ono su što uspostavljamo vlastitim izborima, a naslijeđene sklonosti prenose se „velikim zakonom nasljeđa“.

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.

Isus je „prihvatio ljudsku narav kada je ljudski rod bio oslabljen četirima tisućama godina grijeha. Kao i svako Adamovo dijete, prihvatio je posljedice djelovanja velikog zakona nasljeđa. Kakve su te posljedice bile, pokazuje povijest Njegovih zemaljskih predaka. Došao je s takvim nasljeđem da podijeli naše žalosti i kušnje te da nam pruži primjer bezgrešnoga života.” S posljedicama četiriju tisuća godina djelovanja velikog zakona nasljeđa, Isus je uvijek držao te sklonosti u podložnosti uporabom svoje volje i ni u kojem slučaju nije sudjelovao u njegovanju bilo kakvih grešnih osjećaja.

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.

Da je Isus uzeo ljudsko tijelo kakvo su predstavljali Adam i Eva prije nego što su sagriješili, a da pritom nije prihvatio posljedice slabljenja čovječanstva do kojih je došlo tijekom više od četiri tisuće godina izopačenja, tada nam ne bi pružio Primjer kako svako Božje dijete može pobijediti.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

> “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.

> „Mnogi gledaju na ovaj sukob između Krista i Sotone kao na nešto što nema nikakve osobite veze s njihovim vlastitim životom; te ih stoga malo zanima. Ali unutar područja svakoga ljudskog srca ova se borba ponavlja. Nitko nikada ne napušta redove zla da bi stupio u službu Bogu, a da se ne susretne sa Sotoninim napadima. Mamci kojima se Krist odupro bili su upravo oni kojima je nama tako teško odoljeti. Njima je bio izložen utoliko snažnije koliko je Njegov karakter uzvišeniji od našega. Pod strašnim teretom grijeha svijeta koji je bio na Njemu, Krist je izdržao kušnju glede apetita, glede ljubavi prema svijetu i glede one ljubavi prema pokazivanju koja vodi u drsku samouvjerenost. To su bile kušnje koje su nadvladale Adama i Evu, i koje tako lako nadvladavaju nas.“

> “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.

> „Sotona je ukazivao na Adamov grijeh kao na dokaz da je Božji zakon nepravedan i da ga nije moguće poslušati. U našoj ljudskoj naravi Krist je trebao iskupiti Adamov neuspjeh. No kada je Adam bio napadnut od kušača, na njemu nije bilo nijedne od posljedica grijeha. Stajao je u snazi savršenoga čovještva, posjedujući punu snagu uma i tijela. Bio je okružen slavama Edena i svakodnevno je zajedovao s nebeskim bićima. S Isusom nije bilo tako kada je stupio u pustinju da se suoči sa Sotonom. Tijekom četiri tisuće godina ljudski je rod slabio u tjelesnoj snazi, umnoj moći i moralnoj vrijednosti; a Krist je na sebe uzeo slabosti izopačenoga čovještva. Jedino je tako mogao izbaviti čovjeka iz najdubljih dubina njegove poniženosti.

> “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.

> „Mnogi tvrde da je bilo nemoguće da Krist bude nadvladan kušnjom. Tada On ne bi mogao biti stavljen u Adamov položaj; ne bi mogao izvojevati pobjedu koju Adam nije uspio izvojevati. Ako mi u bilo kojem smislu imamo težu borbu od one koju je imao Krist, tada nam On ne bi mogao priteći u pomoć. Ali naš Spasitelj uzeo je ljudsku narav, sa svim njezinim slabostima. Uzeo je čovjekovu narav, s mogućnošću da podlegne kušnji. Nemamo nositi ništa što On nije podnio.״

> “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.’

> „S Kristom je, kao i sa svetim parom u Edenu, prohtjev bio tlo prve velike kušnje. Upravo ondje gdje je propast započela, mora započeti djelo našega otkupljenja. Kao što je Adam pao popuštanjem prohtjevu, tako Krist mora pobijediti odricanjem prohtjeva. ‘A pošto je postio četrdeset dana i četrdeset noći, naposljetku ogladnje. Tada mu pristupi napasnik i reče: Ako si Sin Božji, reci da ovo kamenje postane kruhom. A on odgovori i reče: Pisano je: Ne živi čovjek samo o kruhu, nego o svakoj riječi koja izlazi iz usta Božjih.’”

> “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.

> „Od Adamova vremena pa do Kristova, samougađanje je povećavalo snagu apetita i strasti, sve dok gotovo nisu zadobili neograničenu vlast. Tako su ljudi postali poniženi i bolesni, te je bilo nemoguće da sami od sebe nadvladaju. U čovjekovu korist Krist je pobijedio podnijevši najtežu kušnju. Radi nas On je pokazao samosvladavanje snažnije od gladi ili smrti. A u toj prvoj pobjedi bila su obuhvaćena i druga pitanja koja ulaze u sve naše sukobe sa silama tame.” The Desire of Ages, 117.

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