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

Phau Ntawv Daniyee - Ib Puas Tsib Caug Ib

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

Lub Cim Txhais ntawm Lub Tuam Tsev: Qhia Tawm Cov Kev Paub Tsis Meej ntawm Vajtswv thiab Tib Neeg Txoj Kev Sib Txuas

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.

Ob tug ntoo raug txuas ua ke kom dhau los ua ib lub tuam tsev xwb. Plaub caug rau yog tus cim sawv cev rau lub tuam tsev, thiab yog plaub caug rau xyoos uas cais txoj kev poob rau kev quab yuam ntawm lub tebchaws qaum teb, ntawm txoj kev poob rau kev quab yuam ntawm lub tebchaws qab teb. Thaum kev tsuj hwm lub chaw dawb huv thiab pab tub rog raug ua kom tiav rau lub sijhawm kawg hauv xyoo 1798, muaj plaub caug rau xyoos uas txuas ob tug ntoo ua ib lub tuam tsev. Txij xyoo 723 BC mus txog 677 BC, lub tuam tsev raug rhuav tshem thiab raug tsuj hwm. Xyoo 1798 kev tsuj hwm xaus, thiab txog xyoo 1844, ib lub tuam tsev twb raug tsa lawm. Nyob ntawd lawv yuav tsum dhau los ua ib haiv neeg xwb, muaj ib tug vajntxwv xwb, thiab tseg kev txhaum mus ib txhis. Qhov ntawd yog txojkev npaj, tiam sis kev ntxeev siab xyoo 1863 tau thawb txojkev npaj rov qab mus txog xyoo 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.

Povlauj txheeb xyuas pawg ntseeg tias yog lub cev, thiab Khetos tias yog lub taub hau, thiab Povlauj siv lub cev ua ib lub cim ntawm cev nqaij daim tawv. Rau Povlauj, cev nqaij daim tawv thiab lub cev yog ob lo lus uas siv sib hloov tau.

> 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.

> Vim yog nej ua neej raws li cev nqaij daim tawv, nej yuav tuag; tiam sis yog nej los ntawm tus Ntsuj Plig tua tej haujlwm ntawm lub cev kom tuag, nej yuav muaj sia nyob. Loos 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.

Tus qauv ntawm lub tuam tsev tibneeg yog raws li tus qauv ntawm Vajtswv lub tuam tsev. Lub cev, uas yog lub Koom Txoos, sib npaug rau cev nqaij daim tawv hauv ib tug neeg lub tuam tsev. Hauv ib tug neeg lub tuam tsev, lub siab yog lub taub hau, thiab lub cev yog cev nqaij daim tawv.

> 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.

> Vim peb yog tej txha nqaj ntawm nws lub cev, yog ntawm nws cev nqaij daim tawv, thiab yog ntawm nws tej pob txha. Vim li no, ib tug txiv neej yuav tsum tso nws txiv thiab nws niam tseg, thiab yuav koom nrog nws tus poj niam, ces nkawd ob leeg yuav los ua ib cev nqaij daim tawv xwb. Nov yog ib qho zais tob uas loj kawg nkaus; tiam sis kuv hais txog Tswv Yexus Khetos thiab pawg ntseeg. Efexus 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.

Lub tuam tsev uas Yauhas yuav tsum ntsuas, thaum tus tim tswv xya lub suab raj nrov cim txog qhov pib ntawm txoj hauj lwm ua kom tiav Vajtswv qhov tsis meej, yog Vajtswv lub tuam tsev; tiam sis tib neeg lub tuam tsev raug tsim raws li daim duab ntawm Vajtswv lub tuam tsev. Ob qho no yog tej cim uas siv hloov chaw tau. Mauxes nyob saum roob tau plaub caug rau hnub thaum nws raug qhia txog tus qauv uas nws yuav tsum siv thaum tsa lub tsev ntaub hauv ntiajteb. Tus qauv ntawd raug coj los ntawm lub tuam tsev saum ntuj.

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.

Khetos yog lub tuam tsev saum ntuj ceeb tsheej, uas tau tshwm sim los hauv cev nqaij daim tawv, thiab Nws sawv cev rau tus qauv ntawm lub tuam tsev tib neeg, vim tib neeg raug tsim los raws li Nws daim duab. Vim li no, tus qauv ntawm lub tuam tsev tib neeg raug sawv cev los ntawm plaub caug rau chromosomes.

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.

Cov tuam tsev yog ib yam uas muaj peev xwm sawv cev sib pauv tau raws li lus faj lem. Yog li ntawd, lub tuam tsev uas Yauhas raug hais kom ntsuas ntawd muaj tsuas yog ob chav xwb, tsis muaj tshav puam li. Chav thawj sawv cev rau tibneeg lub tuam tsev, uas yog pawg ntseeg (tus nkauj nyab), lub tebchaws, lub cev, uas yog cev nqaij daim tawv. Chav ob sawv cev rau Vajtswv lub tuam tsev, tus nraug vauv, tus vajntxwv, lub taubhau, uas yog lub siab. Txoj lus cog tseg ntawm txoj kev khi lus uas nyob mus ib txhis, uas raug ua kom tiav rau ib puas plaub caug plaub txhiab leej hauv hnub kawg, tau raug piav qhia los ntawm ob tug pas nrig hauv Exekees tshooj peb caug xya. Nws tau raug piav qhia los ntawm Yauhas lub tuam tsev, uas muaj ob chav. Nws tau raug piav qhia los ntawm Povlauj cov ntsiab lus txhais uas meej tshwj xeeb txog qhov tsis paub tob ntawm Khetos nyob hauv tus ntseeg, uas yog txoj kev cia siab ntawm lub yeeb koob.

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.

Tes haujlwm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej yog tes haujlwm ntawm kev txuas ua ke mus ib txhis ntawm Vajtswv lub hwjchim nrog tibneeg lub cev nqaij daim tawv. Tes haujlwm ntawd raug ua kom tiav thaum lub Xya Hwj Raj raug nrov. Qhov kev sib txuas ntawd raug sawv cev, kab dhau kab, hauv ntau yam kev nthuav qhia hauv Vajluskub. Tes haujlwm ntawm kev raug ncaj ncees thiab kev ua kom dawb huv yog cov ntsiab lus kev ntseeg uas hu txog tes haujlwm ntawd. Kev raug ncaj ncees yog tes haujlwm ntawm Khetos ua peb Tus Hloov Chaw, thiab tes haujlwm ntawm kev ua kom dawb huv yog tes haujlwm ntawm Khetos ua peb Tus Qauv. Kev raug ncaj ncees sawv cev rau peb txoj cai mus saum ntuj ceeb tsheej, thiab kev ua kom dawb huv sawv cev rau peb qhov tsim nyog rau saum ntuj ceeb tsheej. Ob yam haujlwm no puavleej raug coj los rau tus ntseeg los ntawm Vaj Ntsuj Plig Dawb Huv txoj kev nyob tuaj. Tes haujlwm ntawd raug sawv cev ua qhov uas Vajtswv sau Nws txoj kevcai rau saum cov siab thiab cov hlwb ntawm cov uas raug lees txais rau hauv txoj lus cog tseg uas nyob mus ib txhis.

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.

“Lub siab” sawv cev rau chav nyob hauv lub tuam tsev, uas yog qhov chaw lub taub hau nyob. Lub siab yog yam uas hu ua tus yam ntxwv siab dua, uas tawm tsam rau cev nqaij daim tawv, uas yog tus yam ntxwv qis dua. Lub siab raug sawv cev los ntawm peb tej kev xav, hos cev nqaij daim tawv raug sawv cev los ntawm peb tej kev hnov zoo li.

> “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.

> “Coob leej coob tsheej raug kev tsis zoo siab yam tsis tsim nyog. Lawv tig lawv lub siab tawm ntawm Yexus mus, thiab tsom ntsoov rau tus kheej ntau dhau. Lawv ua kom tej kev nyuaj me me loj hlob tuaj, thiab hais lus ua rau poob siab. Lawv muaj txim ntawm txoj kev txhaum loj uas yws thiab chim siab yam tsis tsim nyog rau Vajtswv txoj kev saib xyuas. Rau txhua yam uas peb muaj thiab uas peb yog, peb tshuav nuj nqis rau Vajtswv. Nws tau pub rau peb tej peev xwm uas, txog ib theem twg, zoo ib yam li tej uas nws tus kheej muaj; thiab peb yuav tsum rau siab ntso ua haujlwm kom tej peev xwm no loj hlob tuaj, tsis yog kom txaus siab thiab tsa tus kheej kom siab, tiam sis kom ua rau nws tau koob meej.

> “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.

> “Peb yuav tsum tsis txhob cia peb lub siab raug ntxias kom txav deb ntawm txoj kev ncaj ncees rau Vajtswv. Los ntawm Khetos peb muaj peev xwm thiab peb tsim nyog yuav tsum zoo siab, thiab yuav tsum tsim kom muaj tej cwj pwm ntawm kev tswj tus kheej. Txawm yog tej kev xav los yeej yuav tsum raug coj los nyob rau hauv kev mloog lus rau Vajtswv lub siab nyiam, thiab tej kev xav hauv nruab siab yuav tsum nyob rau hauv kev tswj ntawm laj lim tswv yim thiab kev ntseeg. Peb qhov kev xav tsim duab tsis yog muab rau peb kom cia nws khiav mus raws li siab xav thiab taug nws tus kheej txoj kev, yam tsis muaj ib qho kev rau siab los txwv thiab qhuab qhia. Yog tej kev xav yuam kev, tej kev xav hauv nruab siab kuj yuav yuam kev; thiab thaum tej kev xav nrog tej kev xav hauv nruab siab los koom ua ke, lawv thiaj ua tau tus yam ntxwv ncaj ncees. Thaum peb txiav txim siab tias raws li cov Khixatia peb tsis tas yuav txwv peb tej kev xav thiab tej kev xav hauv nruab siab, ces peb raug coj los nyob hauv qab txoj kev hwj chim ntawm cov tim tswv phem, thiab caw lawv lub xub ntiag thiab lawv txoj kev tswj kav. Yog peb tso peb tus kheej rau peb tej kev xav chwv thiab cia peb tej kev xav khiav mus rau hauv txoj kab ntawm kev ua xyem xyav, kev ua siab tsis ntseeg, thiab kev yws yws, peb yuav tsis muaj kev zoo siab, thiab peb lub neej yuav qhia tawm tias yog ib qho kev swb.” Review and Herald, April 21, 1885.

Thoughts and feelings combined make up moral character. Our character is made up of a lower and a higher nature, the mind is the higher nature, and if the thoughts of the mind are sanctified, our feelings will be sanctified. This is because the mind is the higher controlling nature of the two nature’s which make up our humanity. The “powers,” that were designed as part of our being, are “to a certain extent,” “similar to those which” Christ “possesses,” for we were created in His image, and we “should labor earnestly to develop” those “powers.”

Kev xav thiab kev xav hauv siab thaum sib koom ua ke ces yog yam uas ua kom muaj tus cwj pwm ncaj ncees. Peb tus cwj pwm yog tsim los ntawm ib feem xwm qis thiab ib feem xwm siab dua; lub siab yog feem xwm siab dua, thiab yog hais tias tej kev xav hauv lub siab raug muab dawb huv lawm, ces peb tej kev xav hauv siab kuj yuav raug muab dawb huv thiab. Qhov no yog vim lub siab yog feem xwm siab dua uas tswj hwm ob feem xwm uas ua rau peb ua neeg. Cov “hwjchim” uas raug npaj los ua ib feem ntawm peb tus kheej yog, “rau ib theem twg,” “zoo ib yam li cov uas” Khetos “muaj,” rau qhov peb raug tsim los raws li Nws tus yam ntxwv, thiab peb “yuav tsum rau siab ntso ua haujlwm kom txhawb thiab txhim kho” cov “hwjchim” ntawd.

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

Cov peev xwm uas yog ib feem ntawm tus cwj pwm siab dua, lossis lub siab ntawm tibneeg yog kev txiav txim, kev nco, lub siab xam pom qhov zoo thiab qhov phem, thiab tshwj xeeb tshaj yog lub siab nyiam.

> “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.

> “Coob leej coob tus tab tom nug hais tias, ‘Kuv yuav tsum ua li cas thiaj li muab kuv tus kheej cob rau Vajtswv?’ Nej ntshaw yuav muab nej tus kheej pub rau Nws, tiamsis nej qaug zog hauv lub hwjchim ncaj ncees, raug khi ua qhev rau kev ua xyem xyav, thiab raug kav los ntawm tej cwj pwm ntawm nej lub neej txhaum. Nej tej lus cog tseg thiab tej kev txiav txim siab zoo ib yam li hlua uas xaws los ntawm xuab zeb. Nej tswj tsis tau nej tej kev xav, nej tej kev txhawb siab, nej tej kev hlub. Kev paub txog nej tej lus cog tseg uas nej twb rhuav lawm thiab tej lus ruaj nrees uas nej twb poob tseg lawm ua rau nej txoj kev ntseeg siab rau nej tus kheej txoj kev ncaj siab qaug zog, thiab ua rau nej xav tias Vajtswv tsis tuaj yeem lees txais nej; tiamsis nej tsis tas yuav poob siab. Yam uas nej yuav tsum to taub yog lub zog tseeb ntawm lub siab nyiam. Qhov no yog lub hwjchim kav hauv tibneeg tus yam ntxwv, yog lub hwjchim txiav txim siab, lossis xaiv. Txhua yam nyob ntawm qhov uas lub siab nyiam ua haujlwm raug. Vajtswv tau muab lub hwjchim xaiv no rau tibneeg; nws yog lawv li los siv. Nej hloov tsis tau nej lub siab, nej tsis muaj peev xwm ntawm nej tus kheej muab nws tej kev hlub pub rau Vajtswv; tiamsis nej xaiv tau los ua haujlwm rau Nws. Nej muab tau nej lub siab nyiam rau Nws; ces Nws yuav ua haujlwm nyob hauv nej kom nej yuav thiab kom nej ua raws li Nws txoj kev zoo siab. Yog li ntawd nej tag nrho tus yam ntxwv yuav raug coj los nyob hauv txoj kev tswj hwm ntawm Khetos tus Ntsuj Plig; nej tej kev hlub yuav tsom rau Nws, nej tej kev xav yuav sib haum nrog Nws.”

> “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.

> “Kev ntshaw rau txoj kev zoo thiab kev dawb huv yog raug raws li qhov uas lawv mus txog; tiam sis yog nej nres ntawm no xwb, lawv yuav tsis muaj nqis dab tsi li. Coob leej yuav ploj mus thaum tseem cia siab thiab ntshaw xav ua cov Khixatia. Lawv tsis los txog rau qhov chaw uas yuav muab lawv lub siab nyiam zwm rau Vajtswv. Lawv tsis xaiv tam sim no los ua cov Khixatia.

> “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.

> “Los ntawm kev siv siab nyiam kom raug, ib txoj kev hloov tag nrho yeej muaj peev xwm tshwm sim hauv koj lub neej. Los ntawm kev zwm koj lub siab nyiam rau Khetos, koj txuas koj tus kheej nrog lub hwj chim uas nyob saum txhua txoj thawj tswj hwm thiab txhua lub hwj chim. Koj yuav tau txais lub zog saum ntuj los tuav kom koj nyob ruaj khov, thiab yog li ntawd, los ntawm kev niaj hnub tso siab rau Vajtswv, koj yuav raug ua kom muaj peev xwm ua neej nyob hauv txoj sia tshiab, yog txoj sia ntawm txoj kev ntseeg.” 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.

Lub hwjchim ntawm lub siab nyiam yog “lub hwjchim kav tswj” hauv tibneeg tus cwj pwm xwm, thiab tus uas kav ntawd nyob hauv chav ntawm tibneeg lub tuam tsev uas koom “nrog lub hwjchim uas nyob saum txhua tus thawj tswj hwm thiab tej hwjchim.” Qhov chaw uas kev sib koom ntawm Vajtswv txoj kev muaj Vajtswv thiab tibneeg txoj kev muaj tibneeg tshwm sim hauv tibneeg lub tuam tsev yog lub chaw ruaj khov ntawm tus ntsuj plig. Txhua tus tibneeg muaj ib lub chaw ruaj khov, thiab qhov ntawd yeej raug Khetos nyob, lossis tus yeeb ncuab loj tshaj plaws ntawm Khetos nyob.

> “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.

> “Thaum Khetos los kav tau lub chaw ruaj khov ntawm tus ntsuj plig, tus tibneeg sawv cev ntawd kuj los ua ib tug nrog Nws. Thiab tus uas yog ib tug nrog Khetos, khaws cia nws txoj kev sib koom ntawd, tsa Nws ua Vajntxwv nyob hauv lub siab, thiab mloog lus rau Nws tej lus txib, ces nws muaj kev nyab xeeb ntawm tej cuab ntxiab ntawm tus phem. Thaum koom nrog Khetos, nws khaws los rau nws tus kheej tej txiaj ntsim zoo ntawm Khetos, thiab fij lub zog, kev ua tau zoo, thiab hwjchim rau tus Tswv hauv kev yeej ntsuj plig los rau Nws. Los ntawm kev koom tes nrog tus Cawmseej nws thiaj los ua yam cuab tam uas Vajtswv siv ua haujlwm. Ces thaum Xatas los, thiab siv zog los txeeb tus ntsuj plig, nws pom tias Khetos twb ua kom nws muaj zog dua tus neeg muaj zog uas hnav ris tsho tiv thaiv lawm.” 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.

Lub citadel ntawm tus ntsuj plig yog lub siab thiab lub hlwb ntawm tibneeg. Txoj lus cog tseg ntawm txoj kev khi lus tshiab qhia peb yam lus cog tseg tseem ceeb rau tus ntseeg. Nws tau raug cog tseg tias yuav muaj ib thaj av rau nws nyob, ib yam li Vaj Edees yog rau Adas thiab Evas, uas tom qab ntawd sawv cev rau thaj av cog tseg hauv Nws txoj kev khi lus nrog cov Ixayees thaum ub, uas tom qab ntawd sawv cev rau thaj av sab ntsuj plig uas muaj hwjchim ci ntsa iab rau Ixayees sab ntsuj plig, thiab tag nrho peb yam no ua timkhawv, kab dhau kab, txog txoj lus cog tseg ntawm lub ntiajteb uas raug tsim dua tshiab, rau cov uas kovyeej ib yam li Nws kovyeej.

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.

Thaum Adas thiab Evas tau ua txhaum, nkawd raug “faib mus nyob ib qho no ib qho tod” tawm hauv lub Vaj Edees rau “xya lub sij hawm,” thiab yog tom qab xya txhiab xyoo uas lub ntiajteb raug tsim dua tshiab, thiab lub Vaj Edees raug muab kho kom rov los. Kev faib cov Yixayee thaum ub mus nyob ib qho no ib qho tod rau “xya lub sij hawm,” yog ib yam uas tau raug ua qauv qhia ua ntej los ntawm kev faib Adas thiab Evas. Txoj lus cog tseg hauv kev khi lus cog lus cog lus ib thaj av rau nyob, thiab ntawd yog lo lus cog tseg txog Edees uas raug kho kom rov los. Kev tsuj ntxiab lub chaw dawb huv thiab pab tub rog sawv cev rau txoj kev ua txhaum uas nce zuj zus hauv tibneeg tsev neeg, uas tau pib nrog Adas txoj kev txhaum.

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.

Ob txoj kev cog lus ob qho ntxiv ntawm txoj kev khi lus yog tias cov neeg ncaj ncees yuav tau txais ib lub cev tshiab thiab ib lub siab tshiab, yog lawm, yog lub siab ntawm Khetos. Lub cev yog cev nqaij daim tawv, yog yam cwj pwm qis dua, thiab nyob rau hauv kev txheeb ze nrog Khetos nws yog pawg ntseeg. Lub siab yog yam cwj pwm siab dua; nws yog yam uas Muam White qhia tias yog “lub chaw ruaj khov ntawm tus ntsuj plig.” Povlauj qhia meej tias peb tau txais lub siab ntawm Khetos thaum lub sij hawm uas peb lees txais tej yam uas txoj moo zoo xav kom muaj, thaum peb raug txiav txim ua neeg ncaj. Nws kuj qhia tias peb tsis tau txais ib lub cev tshiab thiab muaj koob meej kom txog thaum Lub Sij Hawm Rov Los Zaum Ob.

> 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.

> Saib seb, kuv qhia ib qho tsis paub tab rau nej; peb yuav tsis tsaug zog txhua tus, tiam sis peb txhua tus yuav raug hloov, ib pliag xwb, ib ntsais muag xwb, thaum lub raj kawg nrov; rau qhov lub raj yuav nrov, thiab cov neeg tuag yuav raug tsa sawv los tsis txawj piam, thiab peb yuav raug hloov. Rau qhov yam uas piam no yuav tsum hnav yam uas tsis txawj piam, thiab yam uas txawj tuag no yuav tsum hnav yam uas tsis txawj tuag. Yog li ntawd thaum yam uas piam no twb hnav yam uas tsis txawj piam lawm, thiab yam uas txawj tuag no twb hnav yam uas tsis txawj tuag lawm, ces lo lus uas twb sau tseg lawm yuav muaj tiav tias, Kev tuag raug nqos mus rau hauv txoj kev yeej. Au, kev tuag, koj txoj kev nkaug nyob qhov twg? Au, qhov ntxa, koj txoj kev yeej nyob qhov twg? Kev txhaum yog txoj kev nkaug ntawm kev tuag; thiab txoj cai yog lub hwj chim ntawm kev txhaum. 1 Kaulinthaus 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.

Ib txojkev qhuab qhia no, uas Yauhas hais tias qhia paub cov uas ntseeg tej lus qhuab qhia dag ntxias zoo li no tias yog cov tim ntxub Khetos, sib cav hais tias Khetos yeej tsis tau txais ib lub cev uas raug rau tej kev tshwm sim ntawm kev txhaum uas tau pib los cuam tshuam rau tsevneeg tibneeg txij li Adas txojkev txhaum los lawm.

> 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.

> Thiab txhua tus ntsuj plig uas tsis lees paub tias Yexus Khetos tau los nyob hauv cev nqaij daim tawv, tsis yog los ntawm Vajtswv los; thiab qhov no yog tus ntsuj plig ntawm tus yeeb ncuab rau Khetos, uas nej twb tau hnov lawm tias nws yuav los; thiab nim no nws twb nyob hauv lub ntiaj teb no lawm. 1 Yauhas 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.

Cawv txiv hmab ntawm Npanpiloo (tus timkhawv cuav tawm tsam Khetos) uas qhia txog “Kev Cev Xeeb Tsis Muaj Kev Qias,” hais tias Maivliag raug ua kom tiav zoo kawg nkaus, ib yam li Adas thiab Evas ua ntej kev txhaum, xwv kom Yexus txoj kev yug los yuav raug tsa rau saum ib txoj kev cev xeeb ntawm txoj kev muaj Vajtswv (tus Vaj Ntsuj Plig Dawb Huv), nrog rau tib neeg zoo kawg nkaus (Maivliag.) Txoj kev qhuab qhia cuav hais txog Kev Cev Xeeb Tsis Muaj Kev Qias tsis yog hais txog thaum Yexus raug xeeb nyob hauv Maivliag lub plab, tiam sis hais txog yam uas Maivliag raug xeeb los nrog txoj kev zoo kawg nkaus ib yam li Adas thiab Evas. Kev hais tias cev nqaij daim tawv uas Khetos txais los ris rau saum Nws Tus Kheej thaum Nws los txhiv neeg yog cev nqaij daim tawv tsis muaj kev txhaum, uas tsis muaj tej kev cuam tshuam ntawm caj ces nyob hauv, yog ib txoj kev qhuab qhia ntawm tus timkhawv cuav tawm tsam Khetos.

> 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.

> Vim muaj coob leej neeg dag ntxias tau nkag los rau hauv lub ntiaj teb lawm, yog cov uas tsis lees tias Yexus Khetos tau los hauv cev nqaij daim tawv. Tus no yog tus dag ntxias thiab yog tus antichrist. 2 Yauhas 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.

Thaum Khetos raug tsa sawv hauv qhov tuag rov los, kev tshoov siab tau ua tib zoo qhia meej tias thaum ntawd Nws twb muaj ib lub cev uas tau txais koob meej lawm. Nws txoj kev sawv hauv qhov tuag rov los yog ib lub cim sawv cev rau txoj kev sawv hauv qhov tuag rov los ntawm cov ncaj ncees thaum Nws Rov Los Zaum Ob, thiab yog nyob ntawd peb thiaj txais tau lo lus cog tseg hauv txoj kev cog lus txog ib lub cev tshiab.

> “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.

> “Lub sij hawm twb los txog rau Khetos nce mus cuag Nws Txiv lub zwm txwv. Ua ib tug Tus Yeej uas yog los saum ntuj los, Nws tab tom rov qab mus rau hauv tej tshav ntuj nrog cov cim nco txog txoj kev yeej. Ua ntej Nws txoj kev tuag, Nws tau tshaj tawm rau Nws Txiv tias, ‘Kuv tau ua tiav tes dej num uas Koj tau muab rau Kuv ua lawm.’ Yauhas 17:4. Tom qab Nws sawv hauv qhov tuag rov los, Nws tseem nyob saum ntiaj teb ib ntus, kom Nws cov thwj tim thiaj li paub Nws zoo nyob rau hauv Nws lub cev uas twb sawv rov los thiab tau raug tsa nto muaj hwjchim lawm. Nim no Nws twb npaj txhij rau txoj kev ncaim lawm. Nws tau lees paub meej txog qhov tseeb tias Nws yog tus Cawmseej uas muaj sia nyob. Nws cov thwj tim tsis tas yuav txuas Nws nrog lub ntxa ntxiv lawm. Lawv yeej xav txog Nws tau tias yog tus raug tsa nto muaj hwjchim nyob rau ntawm lub qab ntuj khwb saum ntuj.” 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.

Lus lus cog tseg ntawm ib thaj av rau nyob hauv, yuav tiav rau thaum lub ntiajteb raug tsim dua tshiab, thaum Eden raug rov qab kho thiab “xya lub sijhawm” (xya txhiab xyoo) ntawm kev tawg mus ua ntau qhov chaw ntawm noob neej uas los ntawm thawj Adas xaus lawm. Lus lus cog tseg ntawm ib lub cev tshiab thiab muaj yeeb koob raug muab rau thaum Kev Los Zaum Ob, hauv ib pliag ntsais muag.

> “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.

> “Zaj dab neeg ntawm Npelehees yog ib lub ntsiab lus uas tsis txawj tag. Hauv nws muaj nkaum cia ‘kev tob ntawm Vajtswv tej kev nplua nuj, thiab txoj kev txawj ntse thiab kev paub.’ Loos 11:33. Peb sawv daws xav tsis thoob rau tus Cawmseej txoj kev txi uas Nws hloov lub zwm txwv saum ntuj ceeb tsheej rau lub dab zaub, thiab hloov kev nrog cov timtswv uas pe hawm Nws rau cov tsiaj hauv lub nkuaj. Tibneeg txoj kev khav theeb thiab kev cia siab rau tus kheej raug cem txim rau ntawm Nws xub ntiag. Los qhov no tsuas yog pib xwb ntawm Nws txoj kev txo hwjchim uas txaus xav tsis thoob. Yuav luag yog ib txoj kev txaj muag uas tsis muaj ciam kawg rau Vajtswv Leej Tub los txais tibneeg cev nqaij daim tawv, txawm yog thaum Adas tseem nyob hauv nws txoj kev dawb huv hauv Edees los xij. Tiamsis Yexus tau txais tibneeg ntuj thaum haivneeg twb raug ua kom qaug zog los ntawm plaub txhiab xyoo ntawm kev txhaum lawm. Zoo ib yam li txhua tus me nyuam ntawm Adas, Nws tau txais cov txiaj ntsig uas tawm los ntawm txoj cai loj ntawm kev xeeb leej xeeb ntxwv. Cov txiaj ntsig ntawd yog dabtsi yog qhia tawm nyob rau hauv keeb kwm ntawm Nws tej yawg koob koob yawm txwv hauv ntiajteb no. Nws tau los nrog txoj kev xeeb leej xeeb ntxwv zoo li ntawd kom faib peb tej kev tu siab thiab kev sim siab nrog peb, thiab kom muab tus qauv ntawm ib txoj sia uas tsis muaj kev txhaum rau peb.” 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.

Thaum ib tug neeg ua tau raws li tej yam uas txoj moo zoo yuav tsum tau muaj, tam sim ntawd nws tau txais ib lub siab tshiab, yog lub siab ntawm Khetos; tiam sis lub cev, los yog raws li Povlauj tseem hu nws tias nqaij tawv, yuav raug hloov thaum Kev Los Zaum Ob. Tus yam ntxwv qis dua, uas muaj cov kev xav hauv nruab siab, tsis raug tshem tawm thaum hloov siab los ntseeg. Cov kev xav ntawd, uas yog ib feem ntawm tus cwj pwm ncaj ncees, tseem nyob mus txog thaum Kev Los Zaum Ob. Cov kev xav ntawd sawv cev rau txoj kev ua haujlwm ntawm lub siab ntsws kev xav uas txuas nrog txoj kab ke tshuaj hormones. Lawv sawv cev rau cov kev hnov uas txuas nrog txoj kab ke hlab ntsha. Tag nrho tej ntsiab ntawm tib neeg tus yam ntxwv qis dua uas raug suav hais tias yog kev xav, raug faib ua ob pawg tseem ceeb. Ib hom kev xav yog cov kev ntxub ntxaug uas peb tau txais los ntawm peb cov poj koob yawm txwv, hos lwm hom kev xav yog cov kev ntxub ntxaug uas raug cob qhia thiab txhim kho uas peb tau tsim los ntawm peb tus kheej cov kev xaiv.

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.”

Qee yam kev ntxeev siab uas tau txais los ntawm keeb kwm caj ces tsuas yog ib feem ntawm txoj qauv tsim ntawm tibneeg, thiab qee yam kev ntxeev siab uas tau txais los ntawm keeb kwm caj ces yog rau kev ua phem. Cov yam ntxwv ntawm kev xav uas raug cob qhia yog yam uas peb tsim tsa los ntawm peb tus kheej txoj kev xaiv, thiab cov kev ntxeev siab uas tau txais los ntawm keeb kwm caj ces raug kis los ntawm “txoj cai loj ntawm kev xeeb ntxwv.”

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.

Yexus “tau txais tib neeg lub xeev thaum haiv neeg twb qaug zog lawm vim plaub txhiab xyoo ntawm kev txhaum. Ib yam li txhua tus menyuam ntawm Adas Nws tau txais cov txiaj ntsig uas los ntawm txoj haujlwm ntawm txoj kevcai loj ntawm noob neej. Cov txiaj ntsig ntawd yog dab tsi, raug qhia tawm hauv keeb kwm ntawm Nws cov yawg koob nyob ntiajteb no. Nws tau los nrog ib yam noob neej zoo li ntawd kom nrog peb koom hauv peb tej kev tu siab thiab kev sim siab, thiab kom muab tus yam ntxwv rau peb ntawm ib txoj sia uas tsis muaj kev txhaum.” Nrog rau cov txiaj ntsig ntawm plaub txhiab xyoo ntawm txoj haujlwm ntawm txoj kevcai loj ntawm noob neej, Yexus yeej ib txwm khaws tej kev nyiam ntawd rau hauv kev tswj hwm los ntawm kev siv Nws lub siab xaiv, thiab Nws tsis tau ib zaug li koom nrog kev tu lossis txhawb ib qho kev xav txhaum twg li.

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.

Yog hais tias Yexus tau txais ib lub cev nqaij daim tawv tib neeg, raws li Adas thiab Evas tau sawv cev ua ntej nkawd tau ua txhaum, yam tsis tau txais cov txiaj ntsig ntawm kev qaug zog ntawm tib neeg uas twb muaj los dhau plaub txhiab xyoo ntawm kev poob qis lawm, ces Nws yuav tsis tau muab ib Tug Qauv piv txwv qhia tias txhua tus me nyuam ntawm Vajtswv yuav kov yeej tau li cas.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv zaj lus tom ntej.

> “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.

> “Coob leej ntsia qhov kev tsis sib haum no ntawm Khetos thiab Xatas zoo li tsis muaj ib qho kev cuam tshuam tshwj xeeb dabtsi rau lawv tus kheej lub neej; thiab rau lawv ces nws tsis tshua muaj kev txaus siab. Tiamsis nyob hauv thaj tsam ntawm txhua tus tibneeg lub siab, txoj kev sib cav no rov raug ua dua. Tsis muaj ib tug twg uas tawm ntawm cov qib ntawm kev phem los nkag rau hauv kev ua haujlwm rau Vajtswv yam tsis ntsib Xatas tej kev tawm tsam. Cov kev ntxias uas Khetos tau tiv thaiv tawm tsam ntawd yog cov uas peb pom tias nyuaj ua luaj rau peb los tawm tsam. Lawv raug nias rau saum Nws hnyav dua npaum li ntawd raws li Nws tus yam ntxwv zoo tshaj peb li. Nrog rau qhov hnyav txaus ntshai ntawm tej kev txhaum ntawm lub ntiajteb nyob saum Nws, Khetos tau tiv dhau qhov kev sim siab hais txog kev ntshaw noj haus, hais txog txoj kev hlub lub ntiajteb, thiab hais txog txoj kev nyiam ua kom pom uas coj mus rau txoj kev lam thawj. Cov no yog tej kev sim siab uas tau kov yeej Adas thiab Evas, thiab uas yooj yim ua luaj kov yeej peb.”

> “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.

> “Xatas tau taw rau Adas txoj kev txhaum ua pov thawj tias Vajtswv txoj kevcai tsis ncaj ncees, thiab tsis muaj cuab kav mloog tau. Hauv peb txoj kev ua neeg, Khetos yuav tsum txhiv Adas txoj kev swb. Tiamsis thaum tus neeg ntxias tuaj tawm tsam Adas, tsis muaj ib yam ntawm tej kev cuam tshuam ntawm kev txhaum nyob saum nws. Nws sawv ruaj hauv lub zog ntawm txoj kev ua neeg uas zoo tag nrho, muaj lub meej mom puv npo ntawm lub siab thiab lub cev. Nws raug puag ncig los ntawm tej yeeb koob ntawm Edees, thiab niaj hnub muaj kev sib raug zoo nrog cov neeg saum ntuj ceeb tsheej. Tiam sis tsis yog li ntawd rau Yexus thaum Nws nkag mus rau hauv tebchaws moj sab qhua mus tawm tsam Xatas. Tau plaub txhiab xyoo, noob neej tau nqis zuj zus hauv lub zog ntawm lub cev, hauv lub peev xwm ntawm lub siab, thiab hauv txoj kev tsim txiaj ntawm sab kev ncaj ncees; thiab Khetos tau ris rau saum Nws tus kheej tej kev qaug zog ntawm noob neej uas twb poob qis lawm. Tsuas yog li no xwb Nws thiaj cawm tau tibneeg dim ntawm qhov tob tshaj plaws ntawm nws txoj kev poob qes.”

> “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.

> “Muaj coob leej hais tias yeej tsis tau li rau Khetos yuav raug kev sim siab kov yeej. Yog li ntawd ces Nws yeej tsis tau muab tso rau hauv Adas txoj hauj lwm; Nws yeej tsis tau txais txoj kev kov yeej uas Adas tsis tau txais. Yog peb muaj ib qho kev tawm tsam twg uas nyuaj dua li qhov Khetos tau muaj, ces Nws yuav tsis muaj peev xwm pab cawm peb. Tiamsis peb tus Cawmseej tau txais tib neeg cev nqaij daim tawv, nrog rau txhua yam kev qaug zog thiab kev lav ris uas nrog nws los. Nws tau txais tib neeg lub xwm, nrog rau qhov muaj peev xwm yuav swb rau kev sim siab. Peb tsis muaj ib yam yuav ris uas Nws tsis tau nyiaj dhau.”

> “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.’

> “Rau Khetos, ib yam li rau nkawm niam txiv dawb huv hauv Edees, kev ntshaw qab los yog lub hauv paus ntawm thawj txoj kev sim siab loj. Nyob rau qhov chaw uas kev puastsuaj tau pib, tes haujlwm ntawm peb txoj kev txhiv dim yuav tsum pib rau ntawd. Ib yam li Adas tau poob vim kev ua raws li kev ntshaw qab los, li ntawd Khetos yuav tsum kov yeej los ntawm kev tsis lees txoj kev ntshaw qab los. ‘Thaum Nws twb yoo mov plaub caug hnub thiab plaub caug hmo lawm, tom qab ntawd Nws tshaib plab. Thiab thaum tus uas sim siab los cuag Nws, nws hais tias, Yog Koj yog Vajtswv Leej Tub, txib kom cov pob zeb no dhau los ua mov. Tiamsis Nws teb hais tias, Muaj lus sau tseg lawm, Neeg yuav tsis ciaj sia los ntawm mov xwb, tiamsis los ntawm txhua lo lus uas tawm ntawm Vajtswv lub qhov ncauj los.’”

> “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.

> “Txij thaum Adas lub sijhawm mus txog rau Khetos lub sijhawm, kev ua kom txaus siab rau yus tus kheej tau ua kom tej kev ntshaw thiab tej kev chim siab muaj hwjchim loj tuaj, mus txog ntais yam uas lawv yuav luag tswj tau yam tsis muaj ciam teb. Yog li ntawd, tibneeg thiaj poob qes thiab raug mob nkeeg, thiab ntawm lawv tus kheej mas lawv yeej kov tsis yeej tsis taus li. Nyob rau sawv cev rau tibneeg, Khetos tau kov yeej los ntawm kev nyiaj dhau qhov kev sim siab uas hnyav tshaj plaws. Vim peb, Nws tau xyaum kev tswj yus tus kheej uas muaj zog tshaj kev tshaib plab lossis kev tuag. Thiab hauv qhov kev yeej thawj zaug no twb muaj lwm yam teeb meem uas nkag los rau hauv txhua yam peb tej kev tawm tsam nrog tej hwjchim tsaus ntuj.” The Desire of Ages, 117.

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