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

Littafin Daniyel — Na Dari da Hamsin da Ɗaya

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

Alamar Haikalin: Bayyana Asiran Dangantakar Allahntaka da ta Ɗan Adam

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.

Sanduna biyun suna haɗuwa tare su zama haikali ɗaya. Arba’in da shida alama ce ta haikalin, kuma shekaru arba’in da shida ne suka raba bautar masarautar arewa da bautar masarautar kudu. Sa’ad da murƙushe Wuri Mai Tsarki da rundunar ya cika a lokacin ƙarshe a shekara ta 1798, shekaru arba’in da shida ne suka haɗa sanduna biyun su zama haikali. Daga 723 BC zuwa 677 BC, an rushe haikalin kuma aka tattake shi. A shekara ta 1798 tattakewar ta ƙare, kuma zuwa 1844, an gina haikali. A can ne za su zama al’umma ɗaya, da sarki ɗaya, kuma su daina yin zunubi har abada. Wannan ne shirin, amma tawaye na 1863 ya jinkirta shirin zuwa 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.

Bulus ya bayyana ikilisiya a matsayin jiki, Almasihu kuma a matsayin kai, kuma Bulus yana amfani da jiki a matsayin alamar nama. A wajen Bulus, “nama” da “jiki” kalmomi ne masu musanyawa.

> 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.

> Gama in kuna rayuwa bisa ga jiki, za ku mutu; amma in ta wurin Ruhu kuka kashe ayyukan jiki, za ku rayu. Romawa 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.

Tsarin haikalin mutum ya ginu ne bisa tsarin haikalin Allah. Jiki, wanda shi ne Ikilisiya, ya yi daidai da nama a cikin haikalin mutum guda. A cikin haikalin mutum, hankali shi ne kai, jiki kuma shi ne nama.

> 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.

> Gama mu gaɓoɓi ne na jikinsa, na namansa, kuma na ƙasusuwansa. Saboda wannan ne namiji zai rabu da ubansa da uwarsa, ya manne wa matarsa, su biyun kuma su zama nama ɗaya. Wannan babban asiri ne: amma ina magana game da Almasihu da ikkilisiya. Afisawa 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.

Haikalin da aka ce wa Yohanna ya auna, a lokacin da bushewar ƙaho ta mala’ika ta bakwai ta nuna farkon aikin kammala asirin Allah, shi ne haikalin Allah, amma an halicci haikalin mutum bisa kamannin haikalin Allah. Alamu ne da ake iya musanya su da juna. Musa yana bisa dutsen har kwana arba’in da shida sa’ad da aka nuna masa tsarin da zai yi amfani da shi wajen gina alfarwa ta duniya. An ɗauki wannan tsari daga haikalin sama.

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.

Almasihu shi ne haikalin sama, wanda aka bayyanar cikin jiki, kuma Shi ne yake wakiltar tsarin haikalin ɗan Adam, gama an halicci mutane cikin kamanninsa. Saboda wannan dalili, ana wakiltar tsarin haikalin ɗan Adam da kromosom arba’in da shida.

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.

Haikalai a ma’anar annabci masu musanyawa ne da juna. Saboda haka, haikalin da aka gaya wa Yahaya ya auna ya ƙunshi ɗakuna biyu kaɗai, ba tare da filin waje ba. Ɗaki na farko yana wakiltar haikalin mutum, ikilisiya (amarya), al’umma, jiki, wato nama. Ɗaki na biyu yana wakiltar haikalin Allahntaka, ango, sarki, kai, wato tunani. Alkawarin madawwamiyar alkawari wanda aka cika domin mutum dubu ɗari da arba’in da huɗu a kwanaki na ƙarshe, an misalta shi ta wurin sanduna biyu na Ezekiyel sura ta talatin da bakwai. An misalta shi ta wurin haikalin Yahaya, wanda ya ƙunshi ɗakuna biyu. An misalta shi ta wurin takamaiman ma’anonin Bulus game da asirin Almasihu cikin mai bi, bege na ɗaukaka.

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.

Aikin hatimce dubu ɗari da arba’in da huɗu aikin haɗa Allahntaka da ɗan’adamtaka ne har abada. Ana cika wannan aiki ne a lokacin busar Kakaki na Bakwai. Ana wakiltar wannan haɗin, layi bisa layi, ta hanyoyi iri-iri cikin Nassosi. Aikin barata da aikin tsarkakewa su ne kalmomin tauhidi na wannan aiki. Barata aikin Almasihu ne a matsayin Madadinmu, kuma aikin tsarkakewa aikin Almasihu ne a matsayin Misalinmu. Barata tana wakiltar haƙƙinmu ga sama, kuma tsarkakewa tana wakiltar cancantarmu ga sama. Ana kawo waɗannan ayyuka biyu ga mai bi ta wurin kasancewar Ruhu Mai Tsarki. Ana wakiltar wannan aiki a matsayin rubuta dokar Allah a kan zukata da tunanin waɗanda aka karɓa cikin madawwamin alkawari.

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.

“Tunani” yana wakiltar ɗakin da yake cikin Haikali, inda kai yake zaune. Tunani shi ne abin da ake kira halin ɗabi’a mafi ɗaukaka, sabanin jiki, wanda shi ne halin ɗabi’a mafi ƙasa. Tunani yana wakiltuwa ta wajen tunaninmu, jiki kuma yana wakiltuwa ta wajen jihohinmu.

> “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.

> “Mutane da yawa suna fuskantar baƙin ciki marar dole. Suna kawar da tunaninsu daga Yesu, suna kuma mai da hankali a kan kai fiye da kima. Suna girmama ƙananan ƙalubale, suna kuma yawan faɗin abubuwan da ke sa sanyin gwiwa. Suna da laifin babban zunubi na gunaguni marar dole game da tanade-tanaden ikon Allah. Gama dukan abin da muke da shi da kuma abin da muke kasancewa, muna bin Allah bashi a kansu. Ya ba mu ƙarfi da iyawa waɗanda, a wani gwargwado, suna kama da waɗanda shi kansa yake da su; kuma ya kamata mu yi aiki da himma ƙwarai domin bunƙasa waɗannan iyawa, ba domin mu faranta wa kai rai mu kuma ɗaukaka shi ba, sai dai domin mu ɗaukaka shi.”

> “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.

> “Kada mu bar hankulanmu su karkata daga biyayya ga Allah. Ta wurin Almasihu muna iya kuma ya kamata mu yi farin ciki, kuma mu mallaki halayen kamun kai. Ko da tunani ma dole ne a kawo su ƙarƙashin nufin Allah, sannan ji da motsin zuciya su kasance ƙarƙashin ikon hankali da addini. Ba a ba mu tunanin kirkira ba ne domin a bar shi ya yi ta yin barna, ya bi son ransa, ba tare da wani ƙoƙarin ƙuntatawa da horo ba. Idan tunani ba daidai ba ne, ji ma za su zama ba daidai ba; kuma tunani da ji tare suke gina ɗabi’ar kirki ko ta lalacewa. Sa’ad da muka yanke shawara cewa, a matsayinmu na Kiristoci, ba a buƙace mu mu danne tunaninmu da ji ba, sai mu shiga ƙarƙashin tasirin mugayen mala’iku, mu kuma gayyato kasancewarsu da ikonsu a kanmu. Idan muka mika kai ga abubuwan da muke ji, mu kuma bar tunaninmu ya bi hanyar zargi, shakka, da gunaguni, za mu kasance marasa farin ciki, rayuwarmu kuma za ta tabbatar da gazawa.” Review and Herald, Afrilu 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.”

Tunani da ji daɗi a haɗe su ne suke ƙunsar ɗabi’ar ɗa’a. Ɗabi’armu ta ƙunshi ƙasa da kuma ɗabi’a mafi ɗaukaka; tunani shi ne ɗabi’a mafi ɗaukaka, kuma idan an tsarkake tunanin zuciya, za a tsarkake ji daɗinmu. Wannan kuwa haka yake domin tunani shi ne ɗabi’a mafi ɗaukaka mai iko da sarrafawa a cikin waɗannan ɗabi’u biyu da suka ƙunshi ɗan’adamtakarmu. “Ƙarfin,” da aka ƙaddara su su zama wani ɓangare na kasancewarmu, “har zuwa wani gwargwado,” “suna kama da waɗanda” Almasihu “ya mallaka,” gama an halicce mu cikin kamanninsa, kuma “ya kamata mu yi aiki da ƙwazo ƙwarai domin raya” waɗannan “ƙarfin.”

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

Ƙarfin da suke wani ɓangare na mafi ɗaukakar ɗabi’a, ko kuma tunanin ɗan adam, su ne ikon yin hukunci, tunawa, lamiri, kuma musamman nufi.

> “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.

> “Mutane da yawa suna tambaya, ‘Yaya zan miƙa kaina ga Allah?’ Kuna marmarin ba da kanku gare Shi, amma kuna da rauni cikin ƙarfin ɗabi’a, kuna cikin bautar shakka, kuma halayen rayuwarku ta zunubi suna mallakar ku. Alƙawaranku da ƙudurorinku suna kama da igiyoyi na yashi. Ba za ku iya sarrafa tunaninku ba, ko marmarinku, ko ƙaunarku. Sanin alƙawaran da kuka karya da kuma alkawuran da kuka kasa cikawa yana raunana dogararku ga gaskiyar zuciyarku, kuma yana sa ku ji cewa Allah ba zai iya karɓar ku ba; amma bai kamata ku fid da rai ba. Abin da kuke bukatar ku fahimta shi ne ainihin ƙarfin nufi. Wannan shi ne ikon mulki a cikin halin mutum, ikon yanke shawara, ko na zaɓi. Komai yana dogara ne ga yadda nufi yake aiki daidai. Allah ya ba mutane ikon zaɓi; nasu ne su yi amfani da shi. Ba za ku iya canja zuciyarku ba, ba za ku iya da kanku ku ba Allah ƙaunarta ba; amma kuna iya zaɓar ku bauta masa. Kuna iya ba Shi nufinku; sa’an nan zai yi aiki a cikinku, domin ku yi nufi, ku kuma aikata, bisa ga yardarsa mai kyau. Ta haka dukan halinku zai kasance ƙarƙashin ikon Ruhun Almasihu; ƙaunarku za ta mayar da hankali a gare Shi, tunaninku kuma zai kasance cikin jituwa da Shi.

> “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.

> “Muradun nagarta da tsarki daidai ne gwargwadon iyakarsu; amma idan kuka tsaya a nan, ba za su yi wani amfani ba. Da yawa za su hallaka alhali suna bege kuma suna marmarin su zama Kiristoci. Ba sa kaiwa ga matsayin mika nufinsu ga Allah. Ba sa zaɓar su zama Kiristoci yanzu.”

> “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.

> “Ta wurin amfani da nufi yadda ya kamata, ana iya kawo cikakken canji a rayuwarka. Ta wurin miƙa nufinka ga Almasihu, kana haɗa kanka da ikon da yake sama da dukan mulkoki da ikoki. Za ka sami ƙarfi daga sama da zai riƙe ka da ƙarfi, kuma ta haka ta wurin ci gaba da miƙa kai ga Allah za a ba ka ikon rayuwa sabuwar rayuwa, har ma rayuwar bangaskiya.” 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.

Ƙarfin nufi shi ne “ikon mulki” a cikin halayyar mutum, kuma mai mulkin yana cikin ɗakin haikalin ɗan Adam wanda yake haɗe “da ikon da yake bisa dukan masarautu da ikoki.” Wurin da haɗin Allahntaka da ɗan Adam yake faruwa a cikin haikalin ɗan Adam shi ne kagara ta rai. Kowane mutum yana da kagara, kuma ko dai Almasihu ne yake zaune a cikinta, ko babban maƙiyin Almasihu.

> “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.

> “Sa’ad da Kristi ya mallaki kagara ta rai, wakilin ɗan’adam yakan zama ɗaya tare da shi. Kuma wanda yake ɗaya tare da Kristi, yana riƙe da haɗin kansa da shi, yana ɗora shi bisa kursiyin zuciya, kuma yana yin biyayya ga umarnansa, yana tsira daga tarkunan mugun nan. A haɗe da Kristi, yana tattarawa wa kansa alheran Kristi, kuma yana keɓe ƙarfi da ƙwarewa da iko ga Ubangiji wajen cin rayuka zuwa gare shi. Ta wurin haɗin kai da Mai Ceto yakan zama kayan aiki wanda Allah yake aiki ta wurinsa. Sa’an nan sa’ad da Shaiɗan ya zo, ya kuma yi ƙoƙarin ya mallaki rai, sai ya tarar cewa Kristi ya mai da shi mafi ƙarfi fiye da ƙaƙƙarfan mutum mai makami.” 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.

Katangar rai shi ne zuciya da tunanin ɗan Adam. Alkawarin sabon alkawari yana bayyana manyan alkawura uku na farko ga mai bi. An yi masa alkawarin zai sami ƙasa da zai zauna a cikinta, kamar yadda Aljannar Adnin ta kasance ga Adamu da Hauwa’u, wadda kuma ta wakilci ƙasar alƙawari a cikin alkawarinsa da tsohuwar Isra’ila, wadda kuma ta wakilci ƙasar ruhaniya mai ɗaukaka ga Isra’ila ta ruhaniya; kuma dukansu ukun suna ba da shaida, layi bisa layi, game da alkawarin sabuwar duniya, ga waɗanda suka yi nasara kamar yadda Shi ya yi nasara.

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.

Sa’ad da Adamu da Hauwa’u suka yi zunubi, an “warwatsa” su daga Aljannar Iden na “lokatai bakwai”, kuma bayan shekaru dubbai bakwai ne ake sabunta duniya, a kuma maido da Aljannar Iden. Warwatsar Isra’ila ta dā na “lokatai bakwai,” an yi mata alama ta wurin warwatsar Adamu da Hauwa’u. Alkawarin yana yi wa mazauni a ƙasa alkawari, kuma wannan shi ne alkawarin Iden da aka maido. Take Wurin Tsarki da rundunar ƙasa yana wakiltar ci gaban tsanantar zunubi a cikin iyalin ’yan Adam wanda ya fara da zunubin Adamu.

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.

Wa’adodi biyu na alkawarin kuwa su ne cewa masu aminci za su karɓi sabon jiki da kuma sabon tunani, wato tunanin Almasihu. Jiki shi ne nama, ƙananan halin ɗan adam, kuma dangane da Almasihu shi ne ikilisiya. Tunani kuwa shi ne mafi girman hali; shi ne abin da Sister White ta bayyana a matsayin “kagarar rai.” Bulus ya koyar a sarari cewa muna karɓar tunanin Almasihu a daidai lokacin da muka amince da abin da bishara take buƙata, wato sa’ad da aka barata mu. Haka kuma ya koyar cewa ba ma karɓar sabon jiki mai ɗaukaka sai a zuwan na biyu.

> 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.

> Ga shi, ina nuna muku wani asiri; ba dukanmu ne za mu yi barci ba, amma dukanmu za a canja mu, cikin ɗan lokaci ƙanƙani, cikin ƙiftawar ido, a ƙarar busa ta ƙarshe: gama ƙaho zai yi sauti, matattu kuma za a tashe su marasa ruɓewa, mu kuwa za a canja mu. Gama wannan mai ruɓewa dole ne ya sa rashin ruɓewa, wannan mai mutuwa kuma dole ne ya sa rashin mutuwa. To, sa’ad da wannan mai ruɓewa ya sa rashin ruɓewa, wannan mai mutuwa kuma ya sa rashin mutuwa, sa’an nan za a cika maganar da aka rubuta cewa, An haɗiye mutuwa da nasara. Ya mutuwa, ina harbinki yake? Ya kabari, ina nasararki take? Harbin mutuwa kuwa zunubi ne; ƙarfin zunubi kuma shari’a ce. 1 Korintiyawa 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.

Wata koyarwa, wadda Yahaya ya ce tana nuna cewa waɗanda suka gaskata irin waɗannan koyarwar yaudara maƙiyan Almasihu ne, tana jayayya cewa Almasihu bai taɓa karɓar jiki mai kasancewa ƙarƙashin sakamakon zunubi da ya fara shafar ’yan Adam tun daga zunubin Adamu ba.

> 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.

> Kuma duk ruhun da bai shaida cewa Yesu Almasihu ya zo cikin jiki ba, ba daga Allah yake ba; kuma wannan shi ne ruhun magabcin Almasihu, wanda kuka ji cewa zai zo; kuma tun yanzu ma yana nan a duniya. 1 Yohanna 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.

Giyãr Babila (magabcin Almasihu) wanda yake koyar da “Zaman Tsarkin Haihuwa”, yana da’awar cewa an mai da Maryamu cikakkiya, kamar yadda Adamu da Hauwa’u suke kafin zunubi, domin haihuwar Yesu ta kasance bisa ga ɗaukar ciki na allahntaka (Ruhu Mai Tsarki), tare da cikakkiyar ɗan’adamci (Maryamu.) Ƙarya koyarwar Zaman Tsarkin Haihuwa ba ta magana ne game da lokacin da aka ɗauki Yesu cikin cikin Maryamu ba, sai dai yadda aka ɗauki Maryamu cikin cikawa irin ta Adamu da Hauwa’u. Nuna cewa jikin da Almasihu ya ɗauka a kan kansa sa’ad da ya zo domin ya fanshi mutum jiki ne marar zunubi, wanda bai ƙunshi tasirin gado ba, koyarwa ce ta magabcin Almasihu.

> 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.

> Gama masu-yaudara da yawa sun shiga cikin duniya, waɗanda ba sa furta cewa Yesu Almasihu ya zo cikin jiki. Wannan mai-yaudara ne, kuma maƙiyin Almasihu ne. 2 Yohanna 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.

Sa’ad da aka ta da Almasihu daga matattu, wahayi ya nuna da kulawa cewa a lokacin yana da jiki mai ɗaukaka. Tashinsa daga matattu ya wakilci tashin masu adalci a Zuwan na Biyu, kuma a can ne muke karɓar alkawarin alkawari na sabon jiki.

> “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.

> “Lokaci ya yi da Almasihu zai hau zuwa ga kursiyin Ubansa. A matsayin Mai nasara na allahntaka yana dab da komawa tare da ganimar nasara zuwa cikin fadar sama. Kafin mutuwarsa ya bayyana wa Ubansa cewa, ‘Na gama aikin da Ka ba Ni in yi.’ Yohanna 17:4. Bayan tashinsa daga matattu ya ɗan jima a duniya na ɗan lokaci, domin almajiransa su saba da shi cikin jikinsa na tashinsa da ɗaukaka. Yanzu ya shirya domin rabuwa. Ya tabbatar da gaskiyar cewa shi Mai Ceto ne mai rai. Almajiransa ba sa bukatar su ƙara danganta shi da kabari. Za su iya yin tunaninsa a matsayin wanda aka ɗaukaka a gaban sararin samaniya na sama.” 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.

Alkawarin alkawari na ƙasar da za a zauna a cikinta yana cika ne a sabuwar ƙasa da aka sabunta, sa’ad da aka mai da Adnin kamar yadda yake, kuma “lokuta bakwai” (shekaru dubu bakwai) na warwatsuwar ’yan Adam na Adamu na farko suka ƙare. Alkawarin alkawari na sabon jiki mai ɗaukaka kuwa ana ba da shi ne a Zuwa ta Biyu, cikin kiftawar ido.

> “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.

> “Labarin Baitalami batu ne marar ƙarewa. A cikinsa ne aka ɓoye ‘zurfin arziki na hikima da sani na Allah.’ Romawa 11:33. Muna al’ajabi ga hadayar Mai Ceto wajen musanya kursiyin sama da komin dabbobi, da kuma tarayya da mala’iku masu sujada da dabbobin garke a rumfa. Girman kai da dogaro da kai na mutum suna samun tsawatawa a gabansa. Duk da haka, wannan farkon banmamaki ne kawai na ƙasƙantar da kansa. Da ya kasance kusan wulaƙanci marar iyaka ga Ɗan Allah ya ɗauki halin mutum, ko da a sa’ad da Adamu yake tsaye cikin rashin laifinsa a Adnin. Amma Yesu ya karɓi ɗabi’ar mutum ne a lokacin da jinsin mutane ya raunana ta shekaru dubu huɗu na zunubi. Kamar kowane ɗan Adamu, Ya karɓi sakamakon yadda babbar dokar gādo ta yi aiki. Abin da waɗannan sakamako suka kasance ana nuna shi a cikin tarihin kakanninsa na duniya. Ya zo da irin wannan gādo domin ya yi tarayya da baƙin cikinmu da gwaje-gwajenmu, kuma ya ba mu misalin rayuwa marar zunubi.” 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.

Sa’ad da mutum ya cika sharuddan bishara, a nan take kuma a wannan lokacin ne yake karɓar sabon tunani, har ma tunanin Almasihu, amma jiki, ko kuwa abin da Bulus ma yake kira nama, ana canja shi ne a Zuwa ta Biyu. Ƙananan halin ɗan adam, wanda ya ƙunshi ji-da-ji, ba a kawar da shi a tuba ba. Waɗannan ji-da-jin, waɗanda suke sashe guda na halin ɗabi’a, suna nan har zuwa Zuwa ta Biyu. Waɗannan ji-da-jin suna wakiltar tsarin motsin rai, waɗanda suke da alaƙa da tsarin sinadaran hormones. Suna kuma wakiltar azanci da suke da alaƙa da tsarin jijiyoyi. Dukan abubuwan da suke cikin ƙananan halin ɗan adam da ake ɗauka a matsayin ji-da-ji, an raba su zuwa manyan rukuni biyu na asali. Wani irin ji shi ne karkace-karcacen da muka gada daga kakanninmu, sauran kuma su ne karkace-karcacen da aka ƙulla ta wurin maimaitaccen aikatawa, waɗanda muka haɓaka ta wurin zaɓenmu na kanmu.

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.”

Wasu halaye na gado kawai wani ɓangare ne na tsarin halittar ɗan Adam, kuma wasu nau’o’in halayen gado kuwa suna karkata ga aikata mugunta. Irin jihohin zuciya da aka raya su ne waɗanda muke kafawa ta wurin zaɓinmu na kanmu, amma halayen gado ana watsar da su ne ta “babbar dokar gado.”

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.

Yesu “ya karɓi ɗan’adamntaka sa’ad da jinsin mutane ya raunana ta wurin shekaru dubu huɗu na zunubi. Kamar kowane ɗa na Adamu, Ya karɓi sakamakon aikin babbar dokar gado. Mene ne waɗannan sakamako, an nuna shi cikin tarihin kakanninsa na duniya. Ya zo da irin wannan gado domin ya yi tarayya da baƙin cikinmu da jarabobinmu, kuma ya ba mu misalin rayuwa marar zunubi.” Tare da sakamakon shekaru dubu huɗu na aikin babbar dokar gado, Yesu kullum ya riƙe waɗannan halaye a ƙarƙashin ikonsa ta wurin aiwatar da nufinsa, kuma bai taɓa ko sau ɗaya shiga cikin renon wani irin ji na zunubi ba.

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 Yesu ya karɓi jikin mutum kamar yadda Adamu da Hauwa’u suke kafin su yi zunubi, ba tare da Ya karɓi sakamakon raunana yanayin ɗan Adam da ya faru cikin shekaru sama da dubu huɗu na lalacewa ba, da bai bayar da Misali ba na yadda kowane ɗan Allah zai iya yin nasara a kan zunubi.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a talifi na gaba.

> “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.

> “Mutane da yawa suna kallon wannan rikici tsakanin Almasihu da Shaidan kamar ba shi da wata muhimmiyar dangantaka ta musamman da rayuwarsu; kuma a gare su ba ya da wani babban jan hankali. Amma a cikin filin kowane zuciyar ɗan adam ne ake maimaita wannan gardama. Ba taɓa faruwa mutum ya bar sahun mugunta zuwa ga bautar Allah ba sai ya gamu da hare-haren Shaidan. Jarabobin da Almasihu ya yi tsayayya da su su ne waɗanda muke ganin yana da matuƙar wuya mu iya jurewa. An matsa masa da su a kan gwargwado mafi girma ƙwarai, daidai da yadda halinsa ya fi namu daraja. Da mummunan nauyin zunuban duniya a kansa, Almasihu ya jure gwaji game da sha’awa, game da son duniya, da kuma game da son nuna kai wanda yake kaiwa ga ganganci. Waɗannan su ne jarabobin da suka rinjayi Adamu da Hauwa’u, kuma waɗanda sukan rinjaye mu da sauƙi ƙwarai.”

> “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.

> “Shaiɗan ya nuna zunubin Adamu a matsayin hujjar cewa dokar Allah marar adalci ce, kuma ba za a iya yi mata biyayya ba. Cikin mutuntakarmu, Almasihu zai fanshi gazawar Adamu. Amma sa’ad da mai jaraba ya kai wa Adamu hari, babu ko ɗaya daga cikin sakamakon zunubi a kansa. Ya tsaya cikin ƙarfin cikakkiyar namantaka, yana da cikakken ƙarfi na tunani da na jiki. An kewaye shi da ɗaukakar Adnin, kuma yana cikin tarayya ta yau da kullum da halittun sama. Ba haka yake da Yesu ba sa’ad da Ya shiga jeji domin Ya yi gaba da gaba da Shaiɗan. Tsawon shekaru dubu huɗu, jinsin mutane yana ta raguwa cikin ƙarfin jiki, cikin ikon tunani, da cikin ƙimar ɗabi’a; kuma Almasihu ya ɗauki rashin ƙarfafan raunanan mutuntakar ɗan Adam da ta lalace a kansa. Ta haka kaɗai ne zai iya kuɓutar da mutum daga mafi ƙasƙancin zurfafa na ƙasƙancinsa.”

> “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.

> “Mutane da yawa suna da’awar cewa ba zai yiwu Almasihu ya sha kaye ta wurin jaraba ba. To, da ba za a iya sa shi a matsayin Adamu ba; da ba zai iya samun nasarar da Adamu ya gaza samu ba. In muna da, ta kowace fuska, gwagwarmaya mafi tsanani fiye da wadda Almasihu ya yi, to, da ba zai iya taimakonmu ba. Amma Mai-cetonmu ya ɗauki ɗan’adamci, tare da dukan nauye-nauyensa. Ya ɗauki halin mutum, tare da yiwuwar mika kai ga jaraba. Ba mu da abin da za mu jure wanda shi bai jure ba.

> “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.’

> “Tare da Almasihu, kamar yadda ya kasance ga ma’aurata masu tsarki a Adnin, sha’awar ci ita ce tushen babban gwaji na farko. Daidai a inda lalacewa ta fara, dole ne aikin fansarmu ya fara. Kamar yadda ta wurin biyan bukatar sha’awar ci Adamu ya fāɗi, haka ma ta wurin ƙin bin sha’awar ci ne Almasihu zai yi nasara. ‘Da ya yi azumi kwana arba’in da dare arba’in, daga baya sai ya ji yunwa. Da mai gwaji ya zo wurinsa, ya ce, In kai Ɗan Allah ne, ka umarci waɗannan duwatsu su zama gurasa. Amma ya amsa ya ce, A rubuce yake cewa, Ba da gurasa kaɗai mutum zai rayu ba, amma da kowace kalma da take fitowa daga bakin 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.

> “Tun daga zamanin Adamu har zuwa na Almasihu, son zuciya ya ƙara ƙarfin sha’awoyi da mugayen marmari, har suka kusan mallakar mutum ba tare da iyaka ba. Saboda haka mutane suka lalace, suka kamu da cututtuka, kuma a nasu ƙarfin kansu ba zai yiwu su yi nasara a kansu ba. A madadin mutum, Almasihu ya yi nasara ta wurin jure gwaji mafi tsanani. Dominmu ne Ya nuna kamun kai mafi ƙarfi fiye da yunwa ko mutuwa. Kuma a cikin wannan nasara ta farko akwai sauran muhimman batutuwa da suke shiga cikin dukan gwagwarmayarmu da ikon duhu.” The Desire of Ages, 117.

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