Article

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

Akwụkwọ Daniel — Otu Narị na Iri ise na Otu

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

Ihe Nnọchianya nke Ụlọ Nsọ: Ikpughe Ihe Omimi nke Njikọ Dị n’etiti Chineke na Mmadụ

Author

Jeff Pippenger

Published

March 22, 2024

Formats

PDF
Word
Song MP3

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.

A na-ejikọta osisi abụọ ahụ ọnụ ka ha bụrụ otu ụlọ nsọ. Iri afọ anọ na isii bụ ihe nnọchianya nke ụlọ nsọ ahụ, ma ọ bụkwa iri afọ anọ na isii ka ọ na-ewepu n’agbata ndọrọ n’agha nke alaeze ugwu na ndọrọ n’agha nke alaeze ndịda. Mgbe ịzọda ụkwụ n’ebe nsọ ahụ na ndị agha ya mezuru n’oge ọgwụgwụ na 1798, ọ bụ iri afọ anọ na isii ka jikọtara osisi abụọ ahụ ọnụ bụrụ ụlọ nsọ. Site na 723 BC ruo 677 BC, a kwaturu ụlọ nsọ ahụ ma zọda ya n’okpuru ụkwụ. Na 1798 ịzọda ụkwụ ahụ kwụsịrị, ma ka ọ na-erule 1844, e wulitelarị ụlọ nsọ. N’ebe ahụ ka ha ga-abụ otu mba, nwee otu eze, ma kwụsị imehie ruo mgbe ebighị ebi. Nke ahụ bụ atụmatụ ahụ, ma nnupụisi nke 1863 kpọgharịrị atụmatụ ahụ azụ ruo 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.

Pọl na-akọwa nzukọ Kraịst dịka ahụ, ma Kraịst dịka isi, Pọl na-ejikwa ahụ dịka ihe nnọchianya nke anụ ahụ. Anụ ahụ na ahụ bụ okwu ndị a pụrụ iji dochie onwe ha n’ihe Pọl kwuru.

> 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.

> N’ihi na ọ bụrụ na unu adị ndụ dịka anụ ahụ si dị, unu ga-anwụ; ma ọ bụrụ na unu site n’aka Mmụọ ahụ mee ka omume nile nke ahụ nwụọ, unu ga-adị ndụ. Ndị Rom 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.

Atụmatụ nke ụlọ nsọ mmadụ dabeere n’atụmatụ nke ụlọ nsọ Chineke. Ahụ, nke bụ Nzukọ-nsọ, hà ka anụ ahụ dị n’ụlọ nsọ nke onye ọ bụla. N’ụlọ nsọ nke onye ọ bụla, uche bụ isi, ahụ bụkwa anụ ahụ.

> 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.

> N’ihi na anyị bụ ndị otu ahụ́ ya, nke anụ‑ahụ́ ya, na nke ọkpụkpụ ya. N’ihi nke a ka nwoke ga-ahapụ nna ya na nne ya, ma rapara n’ahụ́ nwunye ya, ha abụọ ga-abụkwa otu anụ‑ahụ́. Nke a bụ nnukwu ihe‑omimi: ma ana m ekwu banyere Kraịst na nzukọ‑nsọ. Ndị Efesọs 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.

Ụlọ nsọ nke a gwara Jọn ka ọ tụọ, mgbe ịkụ opi nke mmụọ ozi nke asaa gosiri mmalite nke ọrụ imecha ihe omimi nke Chineke, bụ ụlọ nsọ Chineke; ma e kere ụlọ nsọ mmadụ n’oyiyi nke ụlọ nsọ Chineke. Ha bụ akara ndị a pụrụ iji dochie ibe ha. Mozis nọ n’elu ugwu ụbọchị iri anọ na isii mgbe e gosiri ya ụkpụrụ nke ọ ga-eji wulite ụlọnsọ nke ụwa. E si n’ụlọ nsọ nke eluigwe were ụkpụrụ ahụ.

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.

Kraịst bụ ụlọ nsọ nke eluigwe, e mere ka Ọ pụta ìhè n’anụ ahụ, Ọ na-anọchitekwa anya ụkpụrụ nke ụlọ nsọ mmadụ, n’ihi na e kere mmadụ n’onyinyo Ya. N’ihi nke a, a na-anọchi anya ụkpụrụ nke ụlọ nsọ mmadụ site na kromosom iri anọ na isii.

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.

Ụlọ nsọ ndị ahụ na-anọchi ibe ha n’amụma. Ya mere, ụlọ nsọ ahụ a gwara Jọn ka ọ tụọ nwere nanị ime ụlọ abụọ, na-enweghị ogige. Ime ụlọ mbụ na-anọchi anya ụlọ nsọ mmadụ, bụ chọọchị (nwunye ahụ), mba ahụ, ahụ ahụ, nke bụ anụ ahụ. Ime ụlọ nke abụọ na-anọchi anya ụlọ nsọ nke Chukwu, bụ nwoke-alụ nwaanyị, eze, isi, nke bụ uche. E gosipụtala nkwa nke ọgbụgba ndụ ebighị ebi nke a na-emezu nye puku mmadụ otu narị na iri anọ na anọ n’ụbọchị ikpeazụ, site n’osisi abụọ nke Ezikiel isi nke iri atọ na asaa. E gosipụtala ya site n’ụlọ nsọ Jọn, nke nwere ime ụlọ abụọ. E gosipụtala ya site n’akọwa kpọmkwem nke Pọl banyere ihe omimi nke Kraịst n’ime onye kwere ekwe, olileanya nke ebube.

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.

Ọrụ nke ịka akara ndị ahụ ruru otu narị puku iri anọ na anọ bụ ọrụ nke ijikọ Chịbụchi na mmadụ n’ụzọ na-adịgide adịgide. A na-arụzu ọrụ ahụ n’oge ịfụ Opì Nke Asaa. A na-anọchi anya njikọ ahụ, ahịrị n’elu ahịrị, n’ụzọ dị iche iche n’Akwụkwọ Nsọ. Ọrụ nke ime ka a guo mmadụ onye ezi omume na nke ido nsọ bụ okwu nkà mmụta okpukpe e ji akọwa ọrụ ahụ. Ime ka a guo mmadụ onye ezi omume bụ ọrụ Kraịst dịka Onye Nnọchi anya anyị, ebe ọrụ nke ido nsọ bụ ọrụ Kraịst dịka Ihe Nlereanya anyị. Ime ka a guo mmadụ onye ezi omume na-anọchi anya aha anyị maka eluigwe, ido nsọ kwa na-anọchi anya ịdị anyị mma maka eluigwe. A na-ewetara onye kwere ekwe ọrụ abụọ ahụ site n’ọnụnọ nke Mmụọ Nsọ. A na-anọchi anya ọrụ ahụ dịka ide iwu Chineke n’obi na n’uche nke ndị a nabatara n’ime ọgbụgba ndụ ebighị ebi.

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.

“Uche” na-anọchi anya ime-ụlọ dị n’ụlọ nsọ ahụ, ebe isi dị. Uche bụ ihe a na-akpọ ọdịdị dị elu, n’ịtụnyere ya na anụ ahụ, nke bụ ọdịdị dị ala. Uche na-anọchi anya onwe ya site n’echiche anyị, anụ ahụ na-anọchi anya onwe ya site n’mmetụta anyị.

> “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.

> “Ọtụtụ na-enwe obi ụtọ na-adịghị mkpa ka a ghara inwe. Ha na-ewepụ uche ha n’ebe Jizọs nọ, ma na-edobe ya nke ukwuu n’ebe onwe ha nọ. Ha na-eme ka obere ihe isi ike buru ibu, ma na-ekwu okwu nkụda mmụọ. Ha na-ama ikpe n’ime nnukwu mmehie nke ịtamu ntamu n’enweghị mkpa megide nduzi Chineke. N’ihi ihe niile anyị nwere na ihe niile anyị bụ, anyị ji ụgwọ nye Chineke. O nyewo anyị ikike dị iche iche nke, ruo n’ókè ụfọdụ, yiri ndị nke ya onwe ya nwere; ma anyị kwesịrị iji obi anyị dum rụọ ọrụ iji zụlite ikike ndị a, ọ bụghị iji mee onwe anyị obi ụtọ ma bulie onwe elu, kama iji nye ya otuto.

> “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.

> “Anyị ekwesịghị ikwe ka a dọpụ uche anyị n’ikwesị ntụkwasị obi nye Chineke. Site n’aka Kraịst anyị nwere ike ma kwesịkwa inwe obi ụtọ, anyị kwesịkwa ịzụlite omume nke ijide onwe onye. A ghaghịkwa ime ka ọbụna echiche dị n’okpuru uche Chineke, mee kwa ka mmetụta dị n’okpuru nchịkwa nke ezi uche na okpukpe. E nyebeghị anyị echiche efu anyị ka e kwe ka ọ gbaa n’ọgbaaghara ma soro ụzọ nke ya n’enweghị mgbalị ọ bụla nke igbochi na ịdọ ya aka ná ntị. Ọ bụrụ na echiche ezighị ezi, mmetụta ga-ezighịkwa ezi; echiche na mmetụta ọnụ na-emekwa agwa omume. Mgbe anyị kpebiri na, dịka Ndị Kraịst, a naghị achọ ka anyị gbochie echiche na mmetụta anyị, a na-ebute anyị n’okpuru mmetụta nke ndị mmụọ ọjọọ, anyị na-akpọkwa ọnụnọ ha na ọchịchị ha. Ọ bụrụ na anyị enye onwe anyị n’aka mmetụta anyị ma kwe ka echiche anyị gbaa n’ụzọ nke enyo, obi abụọ, na mkpesa, anyị ga-enweghi obi ụtọ, ndụ anyị ga-egosikwa na ọ dara ada.” Review and Herald, Eprel 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.”

Echiche na mmetụ obi jikọtara ọnụ na-emepụta àgwà ime mmụọ. Àgwà anyị mejupụtara ọdịdị dị ala na ọdịdị dị elu; uche bụ ọdịdị dị elu ahụ, ma ọ bụrụ na e doro echiche nke uche nsọ, a ga-edokwa mmetụ obi anyị nsọ. Nke a bụ n’ihi na uche bụ ọdịdị dị elu na-achịkwa ọdịdị abụọ ahụ nke mejupụtara mmadụ anyị. “Ike” ndị ahụ, e zubere ka ha bụrụ akụkụ nke ịdị adị anyị, “ruo n’ókè ụfọdụ,” “yiri ndị ahụ nke” Kraịst “nwere,” n’ihi na e kere anyị n’onyinyo Ya, ma anyị “kwesịrị ịrụsi ọrụ ike nke ukwuu iji zụlite” “ike” ndị ahụ.

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

Ike ndị bụ akụkụ nke ọdịdị dị elu, ma ọ bụ uche mmadụ, bụ ikpe, ncheta, akọ na uche, ma karịsịa, ọchịchọ.

> “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.

> “Ọtụtụ mmadụ na-ajụ, ‘Olee otu m ga-esi mee nyefee onwe m nye Chineke?’ Ị na-achọ inye onwe gị nye Ya, ma ị dị adịghị ike n’ike omume, nọ n’ohu nke inwe obi abụọ, ma a na-achịkwa gị site n’omume ndị e ji mara ndụ mmehie gị. Nkwekọrịta gị na mkpebi gị dị ka eriri e ji ájá kpaa. Ị pụghị ịchịkwa echiche gị, mkpali gị, ma ọ bụ mmetụta ịhụnanya gị. Ịmara na i mebiela nkwa gị ma tufuo ihe ị kwere ekwe na-eme ka ntụkwasị obi gị n’ezi obi gị daa mbà, ma na-eme ka i chee na Chineke apụghị ịnakwere gị; ma i kwesịghị ịdaba n’olileanya efu. Ihe i kwesịrị ịghọta bụ ezi ike nke uche. Nke a bụ ike ọchịchị dị n’ụdị mmadụ, ike ikpebi, ma ọ bụ nke ịhọrọ. Ihe niile dabere n’omume ziri ezi nke uche. Ike ịhọrọ bụ ihe Chineke nyere mmadụ; ọ bụ nke ha ka ha jiri rụọ ọrụ. Ị pụghị ịgbanwe obi gị, ị pụghịkwa site n’onwe gị inye Chineke mmetụta ịhụnanya ya; ma ị pụrụ ịhọrọ ife Ya ozi. Ị pụrụ inye Ya uche gị; Ya mere, Ọ ga-arụ ọrụ n’ime gị ime ka unu chọọ ma meekwa dịka ezi obi ụtọ Ya si dị. N’ụzọ dị otu a a ga-edobe ọdịdị gị nile n’okpuru ọchịchị nke Mmụọ nke Kraịst; mmetụta ịhụnanya gị ga-adabere n’ebe Ọ nọ, echiche gị ga-adịkwa n’otu na Ya.”

> “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.

> “Ọchịchọ maka ịdị mma na ịdị nsọ ziri ezi ruo ókè ha ruru; ma ọ bụrụ na i kwụsị n’ebe a, ha agaghị aba uru ọbụla. Ọtụtụ ga-ala n’iyi ka ha na-atụ anya ma na-achọ ịbụ Ndị Kraịst. Ha anaghị erute n’ókè nke inyefe uche ha nye Chineke. Ha anaghị ahọpụta ugbu a ịbụ Ndị Kraịst.

> “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.

> “Site n’iji ziri ezi nke uche ime mkpebi, a pụrụ ime mgbanwe zuru ezu n’ime ndụ gị. Site n’inye Kraịst uche ime mkpebi gị, ị na-ejikọta onwe gị na ike nke dị elu karịa ndị isi ọchịchị na ike niile. Ị ga-enwe ike sitere n’elu iji mee ka i guzosie ike, ma n’ụzọ dị otu a, site n’inyefe onwe gị nye Chineke mgbe niile, a ga-eme ka i nwee ike ibi ndụ ọhụrụ ahụ, ọbụna ndụ nke okwukwe.” 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.

Ike nke uche bụ “ike na-achị” n’ụdị mmadụ, a na-edokwa onye ọchịchị ahụ n’ime ngalaba nke ụlọ nsọ mmadụ nke ejikọtara “na ike ahụ nke dị n’elu ọchịchị nile na ike nile.” Ebe njikọta nke Ịdị-nsọ na mmadụ na-eme n’ime ụlọ nsọ mmadụ bụ nnukwu ebe e wusiri ike nke mkpụrụ obi. Mmadụ ọ bụla nwere nnukwu ebe e wusiri ike, a na-anọkwa ya ma Kraịst, ma ọ bụ nnukwu onye iro Kraịst.

> “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.

> “Mgbe Kraịst nara ebe e wusiri ike nke mkpụrụ obi ahụ, onye ahụ bụ mmadụ na-aghọ otu na Ya. Ma onye ọ bụ otu na Kraịst, na-edobe ịdị n’otu ya, na-eweda Ya n’ocheeze n’obi, ma na-erube isi n’iwu Ya, nọ ná nchebe pụọ n’ọnyà nke ajọ onye ahụ. N’ịbụ onye ejikọrọ na Kraịst, ọ na-achịkọtara onwe ya amara nile nke Kraịst, ma na-edo ike na arụmọrụ na ịdị uchu nsọ nye Onyenwe anyị n’ịmeri mkpụrụ obi ka ha bịakwute Ya. Site n’ịrụkọ ọrụ ọnụ na Onye Nzọpụta, ọ na-aghọ ngwáọrụ nke Chineke ji arụ ọrụ. Mgbe ahụ, mgbe Setan bịara, ma gbalịa ịnara mkpụrụ obi ahụ, ọ na-achọpụta na Kraịst emeela ka ọ dị ike karịa nwoke ahụ siri ike nke ji ngwá agha.” 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.

Ụlọ nchekwa nke mkpụrụ obi bụ obi na uche nke mmadụ. Nkwa nke ọgbụgba ndụ ọhụrụ na-akọwa nkwa atọ bụ isi nye onye kwere ekwe. E kwere ya nkwa na ọ ga-enwe ala ọ ga-ebi na ya, dịka Ogige Iden bụụrụ Adam na Iv, nke n’aka nke ya nọchiri anya ala ahụ e kwere na nkwa n’ọgbụgba ndụ Ya na Izrel oge ochie, nke n’aka nke ya nọchiri anya ala ime mmụọ ahụ dị ebube nye Izrel ime mmụọ, nke ha atọ ọnụ na-agbakwa akaebe, ahịrị n’elu ahịrị, nye nkwa nke ụwa emere ka ọ bụrụ ọhụụ, nye ndị na-emeri dịka O meriri.

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.

Mgbe Adam na Iv mehịsịrị mmehie, a “chụsasịrị” ha pụọ n’Ubi Iden ruo “oge asaa,” ọ bụkwa mgbe puku afọ asaa gasịrị ka a na-eme ụwa ka ọ bụrụ ọhụụ, ma weghachi Ubi Iden. Ịchụsasị Izrel oge ochie ruo “oge asaa” ka e gosipụtara n’ụdị ya site n’ịchụsasị Adam na Iv. Ọgbụgba ndụ ahụ na-ekwe nkwa ala a ga-ebikwa n’ime ya, ọ bụkwa nkwa nke Iden e weghachiri eweghachi. Nzọda nke ebe nsọ ahụ na ìgwè ahụ na-anọchi anya nrịgoro nwayọọ nwayọọ nke mmehie n’etiti ezinụlọ mmadụ nke malitere site na mmehie Adam.

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

Nkwekọrịta ahụ nwekwara nkwa abụọ ọzọ: na ndị kwesị ntụkwasị obi ga-anata ahụ ọhụrụ na uche ọhụrụ, ọbụna uche nke Kraịst. Ahụ ahụ bụ anụ ahụ, ọdịdị dị ala, ma n’ihe gbasara Kraịst ọ bụ nzukọ. Uche bụ ọdịdị dị elu; ọ bụ ihe Nwanyị White kpọrọ “ụlọ nche nke mkpụrụ obi.” Pọl na-akụzi n’ụzọ doro anya na anyị na-anata uche nke Kraịst n’oge ahụ anyị nabatara ihe ozi ọma ahụ chọrọ, mgbe a na-agụ anyị dịka ndị ezi omume. Ọ na-akụzikwa na anyị anaghị anata ahụ ọhụrụ nke e mere ka ọ bụrụ nke ebube ruo mgbe Ọbịbịa nke Abụọ.

> 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.

> Lee, ana m egosi unu ihe omimi; ọ bụghị anyị niile ka anyị ga-ehi ụra, ma a ga-agbanwe anyị niile, n’otu ntabi anya, n’ime ìhè anya, n’oge opi ikpeazụ: n’ihi na opi ahụ ga-ada ụda, a ga-emekwa ka ndị nwụrụ anwụ bilie n’enweghị ire ure, a ga-agbanwekwa anyị. N’ihi na ihe a na-ere ure aghaghị iyi enweghị ire ure, ihe a na-anwụ anwụ aghaghị iyi anwụghị anwụ. Ya mere, mgbe ihe a na-ere ure ga-eyiri enweghị ire ure, ihe a na-anwụ anwụ ga-eyiri anwụghị anwụ, mgbe ahụ ka a ga-emezu okwu ahụ e dere n’akwụkwọ, Elotala ọnwụ n’ime mmeri. O ọnwụ, òleebe ka nsị gị dị? O ili, òleebe ka mmeri gị dị? Nsị nke ọnwụ bụ mmehie; ike nke mmehie bụkwa iwu. 1 Ndị Kọrint 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.

Ozizi, nke Jọn na-ekwu na ọ na-akọwapụta ndị na-ekwere n’ụdị nkuzi aghụghọ dị otu a dịka ndị na-emegide Kraịst, na-ekwu na Kraịst anabataghị mgbe ọ bụla ahụ nke dị n’okpuru mmetụta mmehie nke malitere imetụta ezinaụlọ mmadụ site na mmehie Adam gawa n’ihu.

> 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.

> Mmụọ ọ bụla nke na-ekwupụtaghị na Jisọs Kraịst abịawo n’anụ ahụ esiteghị na Chineke: nke a bụkwa mmụọ nke onye ahụ na-emegide Kraịst, nke unu anụwo na ọ ga-abịa; ọbụna ugbu a kwa ọ dịworị n’ụwa. 1 Jọn 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.

Mmanya Babilọn (antikraịst) nke na-akụzi “Ntụrụ-ime Na-adịghị Ntụpọ”, na-azọrọ na e mere Meri ka o zuo oke, dịka e mere Adam na Iv tupu mmehie abata, ka ọmụmụ Jisọs wee dabere n’imetụrụ nke ịdị nsọ Chineke (Mmụọ Nsọ), ya na mmadụ zuru oke (Meri). Ozizi ụgha nke Ntụrụ-ime Na-adịghị Ntụpọ adịghị ekwu maka oge e tụrụ Jisọs ime n’afọ Meri, kama ọ na-ekwu maka otu e si tụọ Meri ime n’izu oke nke Adam na Iv. Ikwu na anụ ahụ Kraịst yikwasịrị n’Onwe Ya mgbe Ọ bịara ịzọpụta mmadụ bụ anụ ahụ na-enweghị mmehie, nke na-enweghị ihe mgbasa nke nketa sitere n’ọgbọ ruo n’ọgbọ, bụ ozizi nke antikraịst.

> 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.

> N’ihi na ọtụtụ ndị nduhie abatala n’ụwa, ndị na-ekweghị ekwe na Jizọs Kraịst abịala n’anụ ahụ. Onye a bụ onye nduhie na onye na-emegide Kraịst. 2 Jọn 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.

Mgbe e mere ka Kraịst si n’ọnwụ bilie, mmụọ nsọ nke mmụọ ozi ji nlezianya gosi na O nwere ahụ e nyere otuto mgbe ahụ. Mbilite n’ọnwụ Ya nọchiri anya mbilite n’ọnwụ nke ndị ezi omume n’Ọbịbịa nke Abụọ, ọ bụkwa n’ebe ahụ ka anyị na-anata nkwa ọgbụgba ndụ nke ahụ ọhụrụ.

> “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.

> “Oge eruola ka Kraịst rịgoro n’ocheeze nke Nna Ya. Dị ka Onye mmeri nke eluigwe, Ọ nọ na njikere ịlaghachi na ụlọikpe nke eluigwe ya na ihe nkwanye ugwu nke mmeri. Tupu ọnwụ Ya, O kwupụtala n’ihu Nna Ya, ‘Aruzuwo m ọrụ ahụ I nyere M ka M rụọ.’ Jọn 17:4. Mgbe mbilite n’ọnwụ Ya gasịrị, Ọ nọgidere n’ụwa nwa oge, ka ndị na-eso ụzọ Ya wee mara Ya nke ọma n’ahụ Ya e bilitere n’ọnwụ ma mee ka ọ dị ebube. Ugbu a Ọ dị njikere maka ikewapụ. O meela ka eziokwu ahụ bụrụ nke a pụrụ ịtụkwasị obi na Ọ bụ Onye Nzọpụta dị ndụ. Ọ dịghịkwa mkpa ka ndị na-eso ụzọ Ya jikọta Ya ọzọ na ili. Ha pụrụ iche banyere Ya dịka Onye e mere ka ọ dị ebube n’ihu eluigwe na ụwa niile.” 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.

Nkwa nke ọgbụgba ndụ, nke ala a ga-ebi n’ime ya, ga-emezu n’ụwa e mere ọhụrụ, mgbe a ga-eweghachi Iden ma “ugboro asaa” ahụ (afọ puku asaa), nke nkesa nke mmadụ nke Adam mbụ, ga-eru ọgwụgwụ. Nkwa nke ọgbụgba ndụ banyere ahụ ọhụrụ na nke e mere ka ọ bụrụ nke ebube ka a na-enye na Ọbịbịa nke Abụọ, n’ime ntabi anya nke anya.

> “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.

> “Akụkọ banyere Betlehem bụ isiokwu a na-apụghị ịgwụ agwụ. N’ime ya ka ezoro ‘omimi nke akụ nke amamihe na ihe ọmụma Chineke.’ Ndị Rom 11:33. Anyị na-eju anya n’àjà Onye Nzọpụta mere site n’ịgbanwe ocheeze eluigwe maka nri anụ ụlọ, na mkpakọrịta nke ndị mmụọ ozi na-efe ofufe maka anụmanụ nke ụlọ anụmanụ. Njuanya mmadụ na ịdabere n’onwe ya na-anata ịba mba n’ihu Ya. Ma nke a bụ naanị mmalite nke ịweda Onwe Ya n’ala n’ụzọ dị ebube. Ọ ga-abụwo ihe fọrọ nke nta ka ọ bụrụ mmechuihu na-enweghị nsọtụ ka Ọkpara Chineke were ọdịdị mmadụ, ọbụna mgbe Adam ka guzo n’amaghị mmehie ya n’Iden. Ma Jisọs nabatara ọdịdị mmadụ mgbe mmehie emewo ka agbụrụ mmadụ daa mbà n’ime puku afọ anọ. Dị ka nwa ọ bụla nke Adam, Ọ nabatara nsonaazụ nke ọrụ nke nnukwu iwu nke nketa. Ihe nsonaazụ ndị a bụ ka a na-egosi n’akụkọ ihe mere eme nke ndị nna nna Ya n’ụwa. O ji ụdị nketa dị otu a bịa iketa ahụhụ na ọnwụnwa anyị, na inye anyị ihe atụ nke ndụ na-enweghị mmehie.” 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.

Mgbe mmadụ mezuru ihe ndị ozi-ọma chọrọ, n’oge ahụ ka ọ na-anata uche ọhụrụ, ọbụna uche nke Kraịst; ma ahụ, maọbụ, dịka Pọl na-akpọkwa ya, anụ arụ, a na-agbanwe ya n’oge Ọbịbịa Nke Abụọ. A naghị ekpochapụ ọdịdị dị ala, nke mejupụtara mmetụta, n’oge ntughari. Mmetụta ndị ahụ, ndị bụ otu akụkụ nke agwa omume ọma, na-anọgide ruo n’oge Ọbịbịa Nke Abụọ. Mmetụta ndị ahụ na-anọchi usoro mmetụta-obi nke jikọtara ya na usoro homọnụ. Ha na-anọchi anya ọgụgụ isi mmetụta nke jikọtara ya na usoro akwara. A na-ekewa ihe niile dị n’ọdịdị dị ala nke mmadụ nke a na-ewere dịka mmetụta ụzọ abụọ bụ isi. Otu ụdị mmetụta bụ ọchịchọ ndị ahụ anyị ketara n’aka ndị nna nna anyị, ma ụdị mmetụta ndị ọzọ bụ ọchịchọ ndị a zụlitere nke anyị mepụtara site n’nhọpụta nke aka anyị.

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.”

Ụfọdụ agwa e ketara eketa bụ nnọọ akụkụ nke nhazi mmadụ, ụfọdụkwa ụdị agwa e ketara eketa bụ ime ihe ọjọọ. Ụdị mmetụta a zụlitere bụ ihe anyị na-eguzobe site n’ọhụrụ anyị nke onwe anyị, ma a na-ebufe agwa ndị e ketara eketa site n’“iwu ukwu nke nketa.”

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.

Jisọs “nabatara ọdịmma mmadụ mgbe agbụrụ mmadụ esiworị n’ime puku afọ anọ nke mmehie daa mba. Dị ka nwa ọ bụla nke Adam, Ọ nabatara nsonaazụ nke ịrụ ọrụ iwu ukwu nke nketa. Ihe nsonaazụ ndị a bụ, a na-egosi ya n’akụkọ ihe mere eme nke ndị nna nna Ya n’ụwa. O ji ụdị nketa dị otu a bịa ka O soro anyị keta iru uju na ọnwụnwa anyị, nakwa inye anyị ihe nlereanya nke ndụ na-enweghị mmehie.” N’ibu nsonaazụ nke puku afọ anọ nke ịrụ ọrụ iwu ukwu nke nketa, Jisọs na-edobe ọchịchọ ndị ahụ mgbe niile n’okpuru site n’iji uche nke Ya arụ ọrụ, Ọ dịghịkwa mgbe ọbụla O sonyere n’ịzụlite mmetụta mmehie ọbụla.

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.

Ọ bụrụ na Jizọs anarawo ahụ mmadụ, dị ka e sere ya n’Adam na Iv tupu ha emehie, n’enweghịkwa ịnakwere nsonaazụ nke adịghị ike nke mmadụ nke mere n’ime ihe karịrị puku afọ anọ nke mmebi, mgbe ahụ Ọ gaghịara inye Ihe Nlereanya nke otú nwa ọ bụla nke Chineke pụrụ isi merie.

We will continue this study in the next article.

Anyị ga-aga n’ihu na ọmụmụ a n’isiokwu na-esonụ.

> “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.

> “Ọtụtụ mmadụ na-ele ọgụ a dị n’etiti Kraịst na Setan anya dịka ihe na-enweghị njikọ pụrụ iche ọbụla na ndụ nke ha; n’ihi ya kwa, o nwechaghị mmasị nye ha. Ma n’ime ókèala nke obi mmadụ ọbụla ka a na-emeghachi esemokwu a. Ọ dịghị mgbe onye ọbụla si n’ọkwa nke ajọ omume pụọ banye n’ozi Chineke na-enweghị izute mwakpo Setan. Ihe ndị ahụ dọtara adọta nke Kraịst guzogidere bụ ndị ahụ anyị na-achọta na ọ na-esiri anyị ike nke ukwuu iguzogide. A kwadoro ha n’ihu Ya n’ogo dị ukwuu karị, dịka agwa Ya si karị elu karịa nke anyị. N’ibu dị egwu nke mmehie nke ụwa dịkwasịrị Ya, Kraịst guzoro n’ule banyere agụụ anụ ahụ, banyere ịhụ ụwa n’anya, na banyere ịhụ ngosi n’anya nke na-eduba n’ime ikwubiga uche ókè. Ndị a bụ ọnwụnwa ndị meriri Adam na Iv, ma ndị na-emerikwa anyị n’ụzọ dị mfe otú ahụ.”

> “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.

> “Setan atụwo aka ná mmehie Adam dị ka ihe akaebe na iwu Chineke ezighị ezi, nakwa na a pụghị irube isi na ya. N’ime mmadụ anyị, Kraịst ga-agbapụta ọdịda Adam. Ma mgbe a wakporo Adam site n’aka onye ọnwụnwa ahụ, ọ dịghị otu n’ime mmetụta nke mmehie dị n’ahụ ya. O guzoro n’ike nke mmadụ zuru okè, na-enwezuo ike nile nke uche na nke ahụ. E ji ebube Iden gbaa ya gburugburu, ọ nọkwa n’ọgbakọ kwa ụbọchị ya na ndị bi n’eluigwe. Ọ bụghị otu a ka ọ dị Jizọs mgbe Ọ banyere n’ọzara ịlụso Setan ọgụ. N’ime puku afọ anọ, agbụrụ mmadụ nọ na-adalata n’ike anụ ahụ, n’ike uche, nakwa n’uru omume ọma; Kraịst wee were n’Onwe Ya adịghị ike nile nke mmadụ dara ada. Naanị otu a ka O nwere ike isi zọpụta mmadụ n’ime omimi kasị ala nke mbibi ya.”

> “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.

> “Ọtụtụ na-ekwu na ọ gaghị ekwe omume ka ọnwụnwa merie Kraịst. N’ihi ya, a pụghị itinye Ya n’ọnọdụ Adam; O nwekwara ike ịgaghị enweta mmeri ahụ Adam dara ada inweta. Ọ bụrụ na anyị nwere n’ụzọ ọbụla ọgụ siri ike karị nke Kraịst enweghị, mgbe ahụ Ọ gaghị enwe ike inyere anyị aka. Ma Onye Nzọpụta anyị were mmadụ, ya na adịghị ike ya niile. O were ọdịdị mmadụ, ya na ohere nke ikwe ka ọnwụnwa merie. Anyị enweghị ihe ọbụla anyị ga-ata ahụhụ ya nke Ọ na-ataghị.”

> “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.’

> “N’aka Kraịst, dịka o mere di na nwunye ahụ dị nsọ nọ n’Iden, agụụ nri bụ ebe ọnwụnwa mbụ ahụ dị ukwuu guzobere. N’ebe nnọọ mbibi ahụ malitere, n’ebe ahụ kwa ka ọrụ mgbapụta anyị ga-amalite. Dịka Adam siri daa site n’ịṅụrịrị agụụ nri afọ, otu a kwa ka Kraịst ga-emeri site n’ịgọnarị agụụ nri ahụ. ‘Ma mgbe Ọ busịrị ọnụ ụbọchị iri anọ na abalị iri anọ, emesịa agụụ wee gụwa Ya. Ma mgbe onye ọnwụnwa bịakwutere Ya, o kwuru, Ọ bụrụ na Ị bụ Ọkpara Chineke, nye iwu ka nkume ndị a ghọọ achịcha. Ma Ọ zara, sị, E dere ya n’Akwụkwọ Nsọ, Ọ bụghị naanị n’achịcha ka mmadụ ga-adị ndụ, kama site n’okwu nile nke na-esi n’ọnụ Chineke apụta.’”

> “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.

> “Site n’oge Adam ruo n’oge Kraịst, imeju onwe onye agụụ amụbawo ike nke agụụ na ọchịchọ, ruo n’ókè na ha fọrọ nke nta ka ha nwee ọchịchị na-enweghị oke. N’ụzọ dị otu a, e wedarala mmadụ n’ala ma mee ka ọrịa jupụta n’ahụ ha, ma site n’ike nke onwe ha, ọ gaghị ekwe omume ka ha merie. N’ọnọdụ mmadụ, Kraịst meriri site n’ịtachi obi n’okpuru nnwale kachasị njọ. N’ihi anyị, Ọ gosipụtara njide onwe onye nke karịrị agụụ ma ọ bụ ọnwụ ike. Ma n’ime mmeri mbụ a ka e tinyere okwu ndị ọzọ na-abanye n’ime ọgụ anyị nile megide ike ọchịchịrị.” The Desire of Ages, 117.

Back to Articles