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

Daniels Bog - Nummer ethundredeenoghalvtreds

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

Tempelens symbolik: Afsløringen af mysterierne i den guddommelige og menneskelige forbindelse

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.

De to stave føjes sammen for at blive ét tempel. Seksogfyrre er symbolet på templet, og det er seksogfyrre år, der adskiller det nordlige riges fangenskab fra det sydlige riges fangenskab. Når nedtrampningen af helligdommen og hæren fuldbyrdes ved endens tid i 1798, er det seksogfyrre år, der føjer de to stave sammen til et tempel. Fra 723 f.Kr. til 677 f.Kr. blev templet revet ned og nedtrampet. I 1798 ophørte nedtrampningen, og i 1844 var et tempel blevet opført. Der skulle de blive ét folk, med én konge, og ophøre med at synde i al evighed. Det var planen, men oprøret i 1863 skubbede planen tilbage til 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 identificerer menigheden som legemet og Kristus som hovedet, og Paulus bruger legemet som et symbol på kødet. Kødet og legemet er udskiftelige betegnelser hos 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.

> For hvis I lever efter kødet, skal I dø; men hvis I ved Ånden døder legemets gerninger, skal I leve. Romerne 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.

Udformningen af det menneskelige tempel er baseret på udformningen af Guds tempel. Legemet, som er Kirken, svarer til kødet i et individs tempel. I et individs tempel er sindet hovedet, og legemet er kødet.

> 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.

> For vi er lemmer på hans legeme, af hans kød og af hans ben. Derfor skal en mand forlade sin far og mor og holde sig til sin hustru, og de to skal være ét kød. Dette er en stor hemmelighed; men jeg taler om Kristus og menigheden. Efeserne 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.

Det tempel, som Johannes skulle måle, da den syvende engels basunlød markerede begyndelsen på arbejdet med at fuldende Guds hemmelighed, var Guds tempel; men menneskets tempel blev skabt i billedet af Guds tempel. De er indbyrdes ombyttelige symboler. Moses var på bjerget i seksogfyrre dage, da han fik vist det forbillede, som han skulle bruge, når han oprejste det jordiske tabernakel. Forbilledet var taget fra det himmelske tempel.

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 var det himmelske tempel, åbenbaret i kødet, og Han repræsenterer mønsteret for det menneskelige tempel, for menneskene blev skabt i Hans billede. Af denne grund repræsenteres mønsteret for det menneskelige tempel ved seksogfyrre kromosomer.

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.

Templerne er profetisk udskiftelige. Derfor bestod det tempel, Johannes fik befaling om at opmåle, kun af to rum, uden forgård. Det første rum repræsenterer det menneskelige tempel, menigheden (bruden), nationen, legemet, som er kødet. Det andet rum repræsenterer det guddommelige tempel, brudgommen, kongen, hovedet, som er sindet. Forjættelsen i den evige pagt, som fuldbyrdes for de hundrede og fireogfyrre tusind i de sidste dage, er blevet anskueliggjort ved de to stykker træ i Ezekiels bog kapitel syvogtredive. Den er blevet anskueliggjort ved Johannes’ tempel, som består af to rum. Den er blevet anskueliggjort ved Paulus’ præcise definitioner af hemmeligheden om Kristus i den troende, herlighedens håb.

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.

Beseglingen af de hundrede fireogfyrre tusind er værket med varigt at forene guddommelighed med menneskelighed. Dette værk fuldbyrdes under den syvende basuns lyd. Denne forening fremstilles, linje på linje, på forskellige måder i Skrifterne. Retfærdiggørelsens og helliggørelsens værk er de teologiske betegnelser for dette værk. Retfærdiggørelsen er Kristi værk som vor Stedfortræder, og helliggørelsens værk er Kristi værk som vort Forbillede. Retfærdiggørelsen repræsenterer vor ret til himlen, og helliggørelsen repræsenterer vor skikkethed til himlen. Begge disse værker bringes den troende ved Helligåndens nærvær. Dette værk fremstilles som Guds lovs indskrivning i hjerter og sind hos dem, der optages i den evige pagt.

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.

„Sindet“ repræsenterer rummet i templet, hvor hovedet befinder sig. Sindet er det, der kaldes den højere natur, i modsætning til kødet, som er den lavere natur. Sindet repræsenteres ved vore tanker; kødet repræsenteres ved vore følelser.

> “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.

> „Mange oplever unødig ulykkelighed. De vender deres sind bort fra Jesus og fæster det alt for meget ved selvet. De forstørrer små vanskeligheder og taler modløshed. De gør sig skyldige i den store synd, som består i unødig klage over Guds forsyn. For alt, hvad vi har og er, står vi i gæld til Gud. Han har givet os evner, som i en vis udstrækning ligner dem, han selv besidder; og vi bør arbejde alvorligt på at udvikle disse evner, ikke for at behage og ophøje selvet, men for at herliggøre ham.

> “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.

> „Vi bør ikke tillade, at vort sind bringes bort fra troskab mod Gud. Gennem Kristus kan og bør vi være lykkelige, og vi bør tilegne os vaner af selvbeherskelse. Selv tankerne må bringes i underordning under Guds vilje, og følelserne under fornuftens og religionens herredømme. Vor fantasi blev ikke givet os, for at den skulle få lov at løbe løbsk og følge sin egen vej, uden nogen bestræbelse på tilbageholdenhed og disciplin. Hvis tankerne er forkerte, vil følelserne være forkerte; og tanker og følelser tilsammen udgør den moralske karakter. Når vi beslutter, at vi som kristne ikke er forpligtede til at beherske vore tanker og følelser, bringes vi ind under onde engles indflydelse og indbyder til deres nærvær og deres herredømme. Hvis vi giver efter for vore indskydelser og lader vore tanker løbe i en bane af mistænksomhed, tvivl og knurren, vil vi være ulykkelige, og vort liv vil vise sig at være en fiasko.“ Review and Herald, 21. april 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.”

Tanker og følelser tilsammen udgør den moralske karakter. Vores karakter består af en lavere og en højere natur; sindet er den højere natur, og hvis sindets tanker helliggøres, vil vore følelser blive helliggjort. Dette er, fordi sindet er den højere, styrende natur af de to naturer, som udgør vor menneskelighed. De „evner“, som var bestemt til at være en del af vort væsen, er „i nogen grad“ „lignende dem, som“ Kristus „besidder“, for vi blev skabt i Hans billede, og vi „bør arbejde alvorligt på at udvikle“ disse „evner“.

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

De kræfter, som hører til menneskets højere natur, eller dets sind, er dømmekraft, hukommelse, samvittighed og frem for alt viljen.

> “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.

> „Mange spørger: ‘Hvordan skal jeg overgive mig selv til Gud?’ Du ønsker at give dig selv til Ham, men du er svag i moralsk kraft, i tvivlens trældom og behersket af vanerne fra dit syndige liv. Dine løfter og beslutninger er som reb af sand. Du kan ikke beherske dine tanker, dine tilskyndelser, dine hengivenheder. Kundskaben om dine brudte løfter og svigtede forpligtelser svækker din tillid til din egen oprigtighed og får dig til at føle, at Gud ikke kan tage imod dig; men du behøver ikke fortvivle. Hvad du behøver at forstå, er viljens sande kraft. Dette er den styrende magt i menneskets natur, beslutningens eller valgets kraft. Alt afhænger af viljens rette virksomhed. Valgets kraft har Gud givet menneskene; det er deres at udøve den. Du kan ikke forandre dit hjerte, du kan ikke af dig selv give Gud dets hengivenhed; men du kan vælge at tjene Ham. Du kan give Ham din vilje; så vil Han virke i dig både at ville og at virke efter sit gode behag. Således vil hele din natur blive bragt ind under Kristi Ånds herredømme; dine hengivenheder vil være rettet mod Ham, dine tanker vil være i overensstemmelse med Ham.‟

> “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.

> “Ønsker om godhed og hellighed er rigtige, så langt de rækker; men hvis du standser her, vil de intet gavne. Mange vil gå fortabt, mens de håber og ønsker at være kristne. De kommer ikke dertil, at de overgiver viljen til Gud. De vælger ikke nu at være kristne.

> “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.

> „Ved den rette udøvelse af viljen kan en fuldstændig forandring ske i dit liv. Ved at overgive din vilje til Kristus forener du dig med den magt, som er over alle magter og myndigheder. Du vil få styrke fra det høje til at holde dig fast, og således vil du ved stadig overgivelse til Gud blive sat i stand til at leve det nye liv, ja, troens liv.“ 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.

Viljens kraft er den „styrende magt“ i menneskets natur, og denne styrende myndighed er anbragt i det rum i det menneskelige tempel, som er forbundet „med den magt, der er over alle magter og myndigheder“. Det sted i det menneskelige tempel, hvor guddommelighedens forening med menneskeligheden finder sted, er sjælens citadel. Ethvert menneske har et citadel, og det er enten besat af Kristus eller af Kristi ærkefjende.

> “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.

> "Når Kristus tager sjælens fæstning i besiddelse, bliver det menneskelige redskab ét med ham. Og den, som er ét med Kristus, bevarer sin enhed med ham, ophøjer ham på hjertets trone og adlyder hans befalinger, er tryg for den ondes snarer. Forenet med Kristus tilegner han sig Kristi nådegaver og helliger styrke og dygtighed og kraft til Herren i arbejdet med at vinde sjæle for ham. Ved samarbejde med Frelseren bliver han det redskab, gennem hvilket Gud virker. Når Satan da kommer og stræber efter at tage sjælen i besiddelse, finder han, at Kristus har gjort ham stærkere end den stærke, fuldt bevæbnede mand." Review and Herald, 12. december 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.

Sjælens fæstning er menneskets hjerte og sind. Løftet om den nye pagt angiver tre hovedløfter for den troende. Det er lovet ham at have et land at bo i, således som Edens have var for Adam og Eva, hvilket igen repræsenterede det forjættede land i Hans pagt med det gamle Israel, hvilket igen repræsenterede det åndelige, herlige land for det åndelige Israel, og som alle tre vidner om, linje på linje, løftet om den jord, der gøres ny, for dem, som sejrer, ligesom Han sejrede.

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.

Da Adam og Eva syndede, blev de »spredt« ud af Edens Have i »syv tider«, og det er efter syv årtusinder, at jorden gøres ny, og Edens Have genoprettes. Det gamle Israels spredning i »syv tider« blev forbilledliggjort ved Adam og Evas spredning. Pagten lover et land at bo i, og det var løftet om Eden genoprettet. Nedtrædelsen af helligdommen og hæren repræsenterer den gradvise eskalering af synden inden for menneskeslægten, som begyndte med Adams synd.

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.

Pagtens to andre løfter er, at de trofaste vil modtage et nyt legeme og et nyt sind, ja, Kristi sind. Legemet er kødet, den lavere natur, og i forhold til Kristus er det menigheden. Sindet er den højere natur; det er det, som Søster White betegner som „sjælens citadel“. Paulus lærer klart, at vi modtager Kristi sind i det øjeblik, vi antager evangeliets krav, når vi bliver retfærdiggjort. Han lærer også, at vi ikke modtager et nyt og herliggjort legeme før genkomsten.

> 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.

> Se, jeg siger jer en hemmelighed: Vi skal ikke alle hensove, men vi skal alle forvandles, i et nu, i et øjeblik, ved den sidste basun; thi basunen skal lyde, og de døde skal opstå uforkrænkelige, og vi skal forvandles. For dette forgængelige må iføre sig uforgængelighed, og dette dødelige må iføre sig udødelighed. Men når dette forgængelige har iført sig uforgængelighed, og dette dødelige har iført sig udødelighed, da skal det ord opfyldes, som er skrevet: Døden er opslugt til sejr. Død, hvor er din brod? Dødsrige, hvor er din sejr? Dødens brod er synden, og syndens kraft er loven. 1 Korintherbrev 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.

En lære, som Johannes siger identificerer dem, der tror på sådanne vildledende læresætninger, som antikrist, hævder, at Kristus aldrig antog et legeme, der var underlagt syndens følger, som fra Adams synd og frem var begyndt at påvirke menneskeslægten.

> 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.

> Og enhver ånd, som ikke bekender, at Jesus Kristus er kommet i kødet, er ikke af Gud; og dette er antikrists ånd, som I har hørt skal komme; og den er allerede nu i verden. 1 Joh. 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.

Babylons (antikristens) vin, som lærer den „ubesmittede undfangelse“, hævder, at Maria blev gjort fuldkommen, sådan som Adam og Eva var før synden, for at Jesu fødsel skulle bero på en undfangelse af guddommelighed (Helligånden) med fuldkommen menneskelighed (Maria). Den falske lære om den ubesmittede undfangelse omhandler ikke, hvornår Jesus blev undfanget i Marias moderliv, men hvordan Maria blev undfanget med Adams og Evas fuldkommenhed. At hævde, at det kød, Kristus tog på sig, da Han kom for at genløse mennesket, var syndfrit kød, som ikke indeholdt arvelighedens virkninger, er en antikristelig lære.

> 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.

> For mange bedragere er draget ud i verden, som ikke bekender, at Jesus Kristus er kommet i kødet. Dette er bedrageren og antikrist. 2 Johannes 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.

Da Kristus blev oprejst, påpeger Inspirationen omhyggeligt, at Han da havde et herliggjort legeme. Hans opstandelse repræsenterede de retfærdiges opstandelse ved det andet komme, og det er dér, vi modtager pagtens løfte om et nyt legeme.

> “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.

> “Tiden var kommet, da Kristus skulle stige op til sin Faders trone. Som en guddommelig sejrherre stod Han i begreb med at vende tilbage med sejrens trofæer til de himmelske sale. Før sin død havde Han erklæret over for sin Fader: ‘Jeg har fuldendt den gerning, som du har givet mig at gøre.’ Joh. 17,4. Efter sin opstandelse blev Han på jorden en tid, for at Hans disciple kunne blive fortrolige med Ham i Hans opstandne og herliggjorte legeme. Nu var Han rede til afskeden. Han havde stadfæstet det forhold, at Han var en levende Frelser. Hans disciple behøvede ikke længere at forbinde Ham med graven. De kunne tænke på Ham som herliggjort for det himmelske univers.” 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.

Pagtens løfte om et land at bo i opfyldes på den nyskabte jord, når Eden genoprettes, og den første Adams menneskeheds „syv tider“ (syv tusind år) lange spredning er til ende. Pagtens løfte om et nyt og herliggjort legeme gives ved det andet komme, i et nu, på et øjeblik.

> “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.

> “Beretningen om Betlehem er et uudtømmeligt emne. I den er skjult ‘dybden af Guds rigdom og visdom og kundskab.’ Romerbrevet 11,33. Vi undres over Frelserens offer, idet Han byttede himlens trone med krybben og fællesskabet med tilbedende engle med stalddyr. Menneskelig stolthed og selvtilstrækkelighed står irettesat i Hans nærvær. Dog var dette kun begyndelsen på Hans vidunderlige nedladenhed. Det ville have været en næsten uendelig ydmygelse for Guds Søn at påtage sig menneskets natur, selv da Adam stod i sin uskyld i Eden. Men Jesus tog menneskeligheden på sig, da slægten var blevet svækket af fire tusind års synd. Som ethvert af Adams børn tog Han følgerne af den store arvelov på sig. Hvad disse følger var, vises i beretningen om Hans jordiske forfædre. Med en sådan arv kom Han for at dele vore sorger og fristelser og for at give os eksemplet på et syndfrit liv.” Jesu liv, s. 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.

Når et menneske opfylder evangeliets krav, modtager det da og dér et nyt sind, ja Kristi sind; men legemet, eller som Paulus også kalder det, kødet, forvandles ved det andet komme. Den lavere natur, som består af følelserne, bliver ikke fjernet ved omvendelsen. Disse følelser, som er en del af den moralske karakter, forbliver indtil det andet komme. Disse følelser repræsenterer det emotionelle system, som er forbundet med hormonsystemet. De repræsenterer sanserne, som er forbundet med nervesystemet. Alle de elementer i menneskets lavere natur, som betragtes som følelser, er inddelt i to grundlæggende kategorier. Den ene type følelse er de tilbøjeligheder, vi har arvet fra vore forfædre, og den anden type følelser er tillærte tilbøjeligheder, som vi har udviklet ved vore egne valg.

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.”

Nogle nedarvede tilbøjeligheder er ganske enkelt en del af den menneskelige natur, og nogle former for nedarvede tilbøjeligheder er rettet mod det onde. De tillærte former for følelser er dem, vi udvikler ved vore egne valg, og de nedarvede tilbøjeligheder overføres ved „arvelighedens store lov“.

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.

Jesus „påtog sig menneskenaturen, da slægten var blevet svækket af fire tusind års synd. Som ethvert Adams barn påtog Han sig følgerne af den store arvelighedslovs virken. Hvad disse følger var, vises i historien om Hans jordiske forfædre. Han kom med en sådan arvelighed for at dele vore sorger og fristelser og for at give os eksemplet på et syndfrit liv.“ Med følgerne af fire tusind års virkning af den store arvelighedslov holdt Jesus altid disse tilbøjeligheder underlagt ved udøvelsen af sin vilje, og Han gav aldrig så meget som én gang efter ved at nære nogen syndige følelser.

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.

Hvis Jesus havde antaget et menneskeligt legeme, sådan som det blev repræsenteret ved Adam og Eva, før de syndede, uden at påtage sig følgerne af den svækkelse af menneskeheden, som var indtrådt gennem over fire tusind års forfald, da ville Han ikke have givet et eksempel på, hvordan hvert Guds barn kan sejre.

We will continue this study in the next article.

Vi vil fortsætte dette studium i den næste artikel.

> “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.

> Mange betragter denne konflikt mellem Kristus og Satan som noget, der ikke har nogen særlig betydning for deres eget liv; og for dem har den kun ringe interesse. Men inden for hvert menneskehjer tes område gentages denne strid. Aldrig forlader nogen det ondes rækker for at tjene Gud uden at møde Satans angreb. De tillokkelser, som Kristus modstod, var sådanne, som vi finder det så vanskeligt at modstå. De blev påtrængt Ham i så meget højere grad, som Hans karakter er ophøjet over vor. Med den frygtelige vægt af verdens synder hvilende på sig bestod Kristus prøven med hensyn til appetitten, med hensyn til kærligheden til verden og med hensyn til den lyst til at gøre ydre væsen af sig, som fører til overmod. Det var disse fristelser, der overvandt Adam og Eva, og som så let overvinder os.

> “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.

> „Satan havde peget på Adams synd som bevis for, at Guds lov var uretfærdig og ikke kunne adlydes. I vor menneskelighed skulle Kristus genløse Adams fald. Men da Adam blev angrebet af fristeren, hvilede ingen af syndens virkninger over ham. Han stod i den fuldkomne mandoms styrke og besad legemets og sindets fulde kraft. Han var omgivet af Edens herligheder og levede i dagligt samfund med himmelske væsener. Sådan var det ikke med Jesus, da Han gik ind i ørkenen for at kæmpe mod Satan. I fire tusind år havde slægten været i tilbagegang i fysisk styrke, i åndsevne og i moralsk værdi; og Kristus tog den degenererede menneskeligheds skrøbeligheder på sig. Kun således kunne Han frelse mennesket fra dets fornedrelses dybeste afgrunde.

> “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.

> "Mange hævder, at det var umuligt for Kristus at blive overvundet af fristelse. Så kunne Han ikke være blevet sat i Adams stilling; Han kunne ikke have vundet den sejr, som Adam undlod at vinde. Hvis vi i nogen henseende har en mere prøvende kamp, end Kristus havde, ville Han ikke være i stand til at hjælpe os. Men vor Frelser påtog sig menneskenaturen med alle dens svagheder. Han tog menneskets natur på sig med muligheden for at give efter for fristelse. Vi har intet at bære, som Han ikke har udholdt."

> “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.’

> „Med Kristus var det, ligesom med det hellige par i Eden, appetitten, der var grundlaget for den første store fristelse. Netop dér, hvor undergangen begyndte, må vort genløsningsværk begynde. Som Adam faldt ved at give efter for appetitten, således må Kristus sejre ved at nægte appetitten. »Og da han havde fastet fyrre dage og fyrre nætter, hungrede han derefter. Og fristeren kom til ham og sagde: Hvis du er Guds Søn, så byd, at disse sten bliver til brød. Men han svarede og sagde: Der står skrevet: Mennesket skal ikke leve af brød alene, men af hvert ord, som udgår af Guds mund.«

> “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.

> ”Fra Adams tid til Kristi tid havde selvhengivelsen øget appetitternes og lidenskabernes magt, indtil de næsten havde ubegrænset herredømme. Således var menneskene blevet fornedrede og sygelige, og af sig selv var det umuligt for dem at sejre. På menneskets vegne sejrede Kristus ved at udholde den strengeste prøve. For vor skyld udøvede Han en selvbeherskelse, der var stærkere end sult eller død. Og i denne første sejr var andre spørgsmål indbefattet, som indgår i alle vore kampe med mørkets magter.” Jesu liv, 117.

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