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

Kitab Daniel - Nombor Satu Ratus Lima Puluh Dua

The Symbolism of Ezekiel’s Two Sticks: A Journey through Prophecy and Redemption

Tandha Sèmbol loro Tongkaté Yèheskèl: Lelakon lumantar Ramalan lan Panebusan

Author

Jeff Pippenger

Published

March 22, 2024

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We are considering the line of Ezekiel chapter thirty-seven, which first identifies the sounding of the seventh trumpet and the message to Laodicea, that brings about the army of the one hundred and forty-four thousand. Then Ezekiel repeats and enlarges upon that line by introducing the joining of the two sticks of the northern and southern kingdoms of Israel, as an illustration of the process by-which Divinity and humanity are joined during the time of the sounding of the Seventh Trumpet. Once the two nations are joined together as one nation, Ezekiel identifies that they have a king over them, and then he addresses the everlasting covenant that is the covenant accomplished with the one hundred and forty-four thousand, while emphasizing those last day covenant people would have God’s sanctuary in their midst for eternity.

Kami sedang mempertimbangkan alur dalam Yehezkiel pasal tiga puluh tujuh, yang mula-mula mengidentifikasi peniupan sangkakala ketujuh dan pekabaran kepada Laodikia, yang mendatangkan bala tentara seratus empat puluh empat ribu itu. Kemudian Yehezkiel mengulangi dan memperluas alur itu dengan memperkenalkan penyatuan dua tongkat dari kerajaan utara dan kerajaan selatan Israel, sebagai suatu gambaran tentang proses yang melaluinya Keilahian dan kemanusiaan dipersatukan selama masa peniupan Sangkakala Ketujuh. Setelah kedua bangsa itu dipersatukan menjadi satu bangsa, Yehezkiel menunjukkan bahwa mereka mempunyai seorang raja atas mereka, lalu ia menyinggung perjanjian kekal, yaitu perjanjian yang digenapi dengan seratus empat puluh empat ribu itu, sambil menegaskan bahwa umat perjanjian pada akhir zaman itu akan memiliki tempat kudus Allah di tengah-tengah mereka untuk selama-lamanya.

We have added to that line, the work of John measuring the temple in 1844, thus typifying the final measuring that began on September 11, 2001. That measuring is also addressed by Zechariah, who includes that the measuring takes place when God once again chooses Jerusalem as the city to place His name. We are drawing a simile between the components that make up the temple, and the two sticks of the northern and southern kingdoms of Israel. The work of Christ in bringing together His Divinity with the humanity of the one hundred and forty-four thousand is represented in the two prophecies of the twenty-five hundred and twenty years of scattering brought upon the northern and southern kingdoms, in conjunction with the prophecy of twenty-three hundred years.

Kumene ku mstari huo, kazi ya Yohana ya kuipima hekalu mwaka 1844, hivyo ikifananisha upimaji wa mwisho ulioanza Septemba 11, 2001. Upimaji huo pia unazungumziwa na Zekaria, ambaye anajumuisha kwamba upimaji huo hufanyika wakati Mungu anapoichagua tena Yerusalemu kuwa mji wa kuliweka jina Lake. Tunachora mfano wa mlinganisho kati ya sehemu zinazoliunda hekalu, na fimbo mbili za falme za kaskazini na kusini za Israeli. Kazi ya Kristo katika kuunganisha Uungu Wake na ubinadamu wa wale mia moja arobaini na nne elfu inaonyeshwa katika unabii mbili za miaka elfu mbili mia tano na ishirini za kutawanywa kulikozipata falme za kaskazini na kusini, kwa kuhusiana na unabii wa miaka elfu mbili mia tatu.

To identify what the sticks of Ezekiel represent in the work of the gospel requires a basic understanding of the gospel. Christ accepted our fallen flesh after four thousand years of inherited weakness, which were passed unto Him through Mary. As our Example, He demonstrated that by the exercising of His will, to be surrendered unto His Father’s will, we can overcome as He overcame, by exercising our will in subjection to His will. Our will is employed, either for good or evil in our brain, which is the citadel of the soul.

గాస్పెల్ కార్యములో యెహెజ్కేలు పేర్కొన్న కఱ్ఱలు ఏమిని సూచిస్తున్నవో గుర్తించుటకు, గాస్పెల్ విషయమై ఒక ప్రాథమిక అవగాహన అవసరము. క్రీస్తు, మరియ ద్వారా తనకు సంక్రమించిన, నాలుగు వేల సంవత్సరముల వారసత్వ బలహీనతతో పడిపోయిన మన శరీర స్వభావమును స్వీకరించాడు. మన ఆదర్శముగా, తన చిత్తమును తండ్రి చిత్తానికి సమర్పించుట ద్వారా, ఆయన జయించినట్లే మనమును కూడ మన చిత్తమును ఆయన చిత్తాధీనముగా ఉంచి జయించగలమని ఆయన ప్రదర్శించాడు. మన చిత్తము మన మెదడులో—అదే ఆత్మకు కోట—మంచికైనా చెడుకైనా వినియోగింపబడుతుంది.

> “The student who desires to put the work of two terms into one, should not be permitted to have his own way in this matter. To undertake to do double work means with many, overtaxation of the mind, and a neglect of proper physical exercise. It is not reasonable to suppose that the mind can grasp and digest an oversupply of mental food, and it is as great a sin to overfeed the mind as it is to load the digestive organs, giving the stomach no periods of rest. The brain is the citadel of the whole man, and wrong habits of eating, dressing, or sleeping, affect the brain, and prevent the attaining of that which the student desires,—a good mental discipline. Any part of the body that is not treated with consideration will telegraph its injury to the brain. There should be exercised much patience and perseverance in instructing the youth how to preserve their health. They should become well informed on this matter, that every muscle and organ may be so strengthened and disciplined that in voluntary or involuntary action, the best of health may result, and the brain be invigorated to sustain the taxation of study.” Christian Education, 124.

> “Pelajar yang ingin menempatkan pekerjaan dua penggal ke dalam satu penggal, tidak seharusnya diizinkan mengikuti kehendaknya sendiri dalam perkara ini. Bagi banyak orang, menjalankan pekerjaan ganda berarti membebani pikiran secara berlebihan serta mengabaikan latihan fisik yang semestinya. Tidaklah masuk akal untuk menganggap bahwa pikiran dapat menangkap dan mencerna limpahan makanan mental yang berlebihan, dan memberi makan pikiran secara berlebihan adalah dosa yang sama besarnya dengan membebani organ-organ pencernaan, tanpa memberikan masa-masa istirahat kepada perut. Otak adalah benteng seluruh manusia, dan kebiasaan yang salah dalam makan, berpakaian, atau tidur, memengaruhi otak, serta menghalangi tercapainya apa yang diinginkan pelajar itu,—yaitu disiplin mental yang baik. Setiap bagian tubuh yang tidak diperlakukan dengan semestinya akan mengirimkan pemberitahuan tentang cederanya kepada otak. Banyak kesabaran dan ketekunan harus dijalankan dalam mengajar kaum muda bagaimana memelihara kesehatan mereka. Mereka harus menjadi benar-benar terdidik dalam hal ini, supaya setiap otot dan organ dapat dikuatkan dan didisiplinkan sedemikian rupa sehingga, baik dalam tindakan yang disengaja maupun yang tidak disengaja, kesehatan yang sebaik-baiknya dapat dihasilkan, dan otak dikuatkan untuk menanggung beban belajar.” Christian Education, 124.

The work of the everlasting covenant is to write God’s law upon our hearts and our minds, and both our heart and our mind is located in the “citadel of our souls,” which is our brain.

Kerja perjanjian kekal adalah menuliskan hukum Allah pada hati dan pikiran kita, dan baik hati maupun pikiran kita terletak di dalam “benteng jiwa kita,” yaitu otak kita.

> “The mind of a man or woman does not come down in a moment from purity and holiness to depravity, corruption, and crime. It takes time to transform the human to the divine, or to degrade those formed in the image of God to the brutal or the satanic. By beholding we become changed. Though formed in the image of his Maker, man can so educate his mind that sin which he once loathed will become pleasant to him. As he ceases to watch and pray, he ceases to guard the citadel, the heart, and engages in sin and crime. The mind is debased, and it is impossible to elevate it from corruption while it is being educated to enslave the moral and intellectual powers and bring them in subjection to grosser passions. Constant war against the carnal mind must be maintained; and we must be aided by the refining influence of the grace of God, which will attract the mind upward and habituate it to meditate upon pure and holy things.” Adventist Home, 330.

> “သန့်ရှင်းမှုနှင့် သုဝဏ္ဏသဘောမှ ပျက်စီးယိုယွင်းမှု၊ ဖောက်ပြန်ပျက်စီးမှုနှင့် အပြစ်မှုခင်းသို့ ယောက်ျားတစ်ဦး သို့မဟုတ် မိန်းမတစ်ဦး၏ စိတ်သည် ခဏအတွင်း ဆင်းသက်သွားခြင်းမရှိ။ လူသားကို ဘုရားသခင်ဆိုင်ရာသဘောသို့ ပြောင်းလဲစေရန်ဖြစ်စေ၊ သို့မဟုတ် ဘုရားသခင်၏ ပုံသဏ္ဌာန်၌ ဖန်ဆင်းခံထားရသူတို့ကို သတ္တဝါဆန်သောအဆင့် သို့မဟုတ် စာတန်ဆန်သောအဆင့်သို့ ကျဆင်းပျက်စီးစေရန်ဖြစ်စေ၊ အချိန်လိုအပ်သည်။ ကျွန်ုပ်တို့သည် ကြည့်ရှုဆင်ခြင်သောအရာအပေါ်မူတည်၍ ပြောင်းလဲလာကြသည်။ မိမိဖန်ဆင်းရှင်၏ ပုံသဏ္ဌာန်၌ ဖန်ဆင်းခံထားရသော်လည်း၊ လူသည် တစ်ချိန်က မုန်းတီးခဲ့သော အပြစ်ကို မိမိအတွက် နှစ်သက်ဖွယ်ဖြစ်လာအောင် မိမိစိတ်ကို ထိုသို့ လေ့ကျင့်သင်ကြားနိုင်သည်။ သူသည် စောင့်ကြည့်၍ ဆုတောင်းခြင်းကို ရပ်တန့်သည့်အခါ၊ ခံတပ်ဖြစ်သော စိတ်နှလုံးကို စောင့်ရှောက်ခြင်းကိုလည်း ရပ်တန့်သွားပြီး၊ အပြစ်နှင့် အပြစ်မှုခင်း၌ ပါဝင်ဆောင်ရွက်လာသည်။ စိတ်သည် နိမ့်ကျပျက်စီးသွားပြီး၊ ကိုယ်ကျိုးဆန်သော အနိမ့်စားစိတ်ဝိညာဉ်ကို ကျွန်ပြုစေရန်နှင့် ကိုယ်ကျင့်တရားဆိုင်ရာနှင့် ဉာဏ်ရည်ဆိုင်ရာ အင်အားများကို အညံ့စားအာရုံဆန္ဒများ၏ အောက်သို့ ချုပ်နှောင်အုပ်ချုပ်စေရန် လေ့ကျင့်သင်ကြားနေစဉ်တွင်၊ ထိုစိတ်ကို ပျက်စီးယိုယွင်းမှုမှ ပြန်လည်မြှင့်တင်တက်ကြွစေခြင်းသည် မဖြစ်နိုင်ပေ။ ဇာတိစိတ်ကို ဆန့်ကျင်သော အဆက်မပြတ်စစ်ပွဲကို ထိန်းသိမ်းရမည်ဖြစ်ပြီး၊ စိတ်ကို အထက်သို့ ဆွဲတင်ကာ သန့်ရှင်း၍ သုဝဏ္ဏသော အရာများကို ဆင်ခြင်တွေးတောရန် အလေ့အကျင့်ပြုစေမည့် ဘုရားသခင်၏ ကျေးဇူးတော်၏ သန့်စင်မွမ်းမံပေးသော လွှမ်းမိုးမှုအားဖြင့် ကျွန်ုပ်တို့ကို ကူညီပေးရမည်ဖြစ်သည်။” Adventist Home, 330.

The “mind,” the “heart,” the “brain” is the “citadel of the soul.” A citadel is a fortress that is to be guarded from the entrance of sin.

“Fikiran,” “hati,” “otak” ialah “kubu jiwa.” Kubu ialah benteng yang harus dijaga daripada kemasukan dosa.

> “In His prayer to the Father, Christ gave to the world a lesson which should be graven on mind and soul. ‘This is life eternal,’ He said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. This is true education. It imparts power. The experimental knowledge of God and of Jesus Christ whom He has sent, transforms man into the image of God. It gives to man the mastery of himself, bringing every impulse and passion of the lower nature under the control of the higher powers of the mind. It makes its possessor a son of God and an heir of heaven. It brings him into communion with the mind of the Infinite, and opens to him the rich treasures of the universe.” Christ’s Object Lessons, 114.

> “Dalam doa-Nya kepada Bapa, Kristus telah memberikan kepada dunia suatu pelajaran yang patut terukir pada pikiran dan jiwa. ‘Inilah hidup yang kekal,’ kata-Nya, ‘yaitu bahwa mereka mengenal Engkau, satu-satunya Allah yang benar, dan mengenal Yesus Kristus, yang telah Engkau utus.’ Yohanes 17:3. Inilah pendidikan yang sejati. Pendidikan ini memberikan kuasa. Pengenalan berdasarkan pengalaman akan Allah dan akan Yesus Kristus yang telah diutus-Nya, mengubahkan manusia ke dalam gambar Allah. Pengenalan itu memberikan kepada manusia penguasaan atas dirinya sendiri, dengan membawa setiap dorongan dan nafsu dari kodrat yang lebih rendah ke bawah kendali kuasa-kuasa pikiran yang lebih tinggi. Pengenalan itu menjadikan pemiliknya seorang anak Allah dan seorang ahli waris surga. Pengenalan itu membawanya ke dalam persekutuan dengan pikiran Yang Mahabesar, dan membukakan baginya kekayaan perbendaharaan semesta.” Christ’s Object Lessons, 114.

The “higher powers” are to be employed to control and bring into subjection the “impulses and passions of the lower nature.” The higher powers are located in the mind, and it is “communion with the mind of the Infinite,” that “transforms man into the image of God.” In the sealing time of the one hundred and forty-four thousand the image of the beast is formed in one class and the image of Christ in the other class. What accomplishes the transformation is the connection of minds. Those who have a carnal or fleshly mind as Paul identifies it, form the image of the flesh—the beast. Those who have attained the mind of Christ, form the image of Christ. The promise of the covenant is that we can attain to the mind of Christ at conversion, though we were all born with a carnal mind.

“អំណាច​ខ្ពស់​ជាង” ត្រូវ​ប្រើ​ដើម្បី​គ្រប់គ្រង និង​នាំ​ឲ្យ “ការជំរុញ និង​កិលេស​នៃ​សភាពទាប” ស្ថិត​នៅ​ក្រោម​បង្គាប់។ អំណាច​ខ្ពស់​ជាង ស្ថិត​នៅ​ក្នុង​ចិត្តគំនិត ហើយ​គឺជា “ការ​មាន​សហគមន៍​ជាមួយ​នឹង​ព្រះទ័យ​របស់​ព្រះ​អនន្ត” ដែល “បម្លែង​មនុស្ស​ឲ្យ​ទៅ​ជា​រូប​ព្រះជាម្ចាស់”។ នៅ​ក្នុង​ពេល​បោះត្រា​នៃ​មួយ​រយ​សែសិប​បួន​ពាន់​នាក់ រូប​របស់​សត្វ​ត្រូវ​បាន​បង្កើត​ឡើង​ក្នុង​មនុស្ស​វర్గ​មួយ ហើយ​រូប​របស់​ព្រះគ្រីស្ទ​ក្នុង​មនុស្ស​វర్గ​មួយ​ទៀត។ អ្វី​ដែល​បំពេញ​ការ​បម្លែង​នោះ គឺ​ការ​ភ្ជាប់​នៃ​ចិត្តគំនិត។ អ្នក​ទាំងឡាយ​ដែល​មាន​ចិត្តគំនិត​ខាង​សាច់ឈាម ឬ​ខាង​សាច់ ដូច​ដែល​ប៉ុល​បាន​កំណត់​អត្តសញ្ញាណ​វា បង្កើត​រូប​នៃ​សាច់ឈាម—គឺ​សត្វ។ អ្នក​ទាំងឡាយ​ដែល​បាន​ទទួល​ដល់​ព្រះទ័យ​របស់​ព្រះគ្រីស្ទ បង្កើត​រូប​របស់​ព្រះគ្រីស្ទ។ សេចក្តី​សន្យា​នៃ​សេចក្តី​សញ្ញា គឺ​ថា យើង​អាច​ទទួល​ដល់​ព្រះទ័យ​របស់​ព្រះគ្រីស្ទ នៅ​ពេល​ប្រែចិត្ត​ជឿ ទោះបី​យើង​ទាំង​អស់​គ្នា​បាន​កើត​មក​ជាមួយ​នឹង​ចិត្តគំនិត​ខាង​សាច់ឈាម​ក៏​ដោយ។

> Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–8.

> Христ Есүст байсан тэрхүү ухаан бодол та нарт ч мөн байх болтугай. Тэрбээр Бурханы дүр төрхөнд оршиж байсан боловч, Бурхантай адил тэгш байхыг булаан авах зүйл гэж үзсэнгүй. Харин Өөрийгөө хоосолж, боолын дүрийг авч, хүмүүний адил болсон. Хүний төрхөөр илэрсэн хойноо Тэр Өөрийгөө даруу болгож, үхэл хүртэл, бүр загалмайн үхэл хүртэл дуулгавартай байсан. Филиппой 2:5–8.

We are to have the mind of Christ in us, as it was also in Christ, for we were created in His image. But we do not have that mind, we have a carnal mind, sold under sin.

Kita harus memiliki pikiran Kristus di dalam kita, sebagaimana pikiran itu juga ada di dalam Kristus, karena kita diciptakan menurut gambar-Nya. Tetapi kita tidak memiliki pikiran itu; kita memiliki pikiran duniawi, yang telah terjual di bawah dosa.

> There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. Romans 8:1–10.

> Maka sekarang tidak ada lagi penghukuman bagi mereka yang ada dalam Kristus Yesus, yang hidup bukan menurut daging, melainkan menurut Roh. Sebab hukum Roh kehidupan dalam Kristus Yesus telah memerdekakan aku dari hukum dosa dan maut. Karena apa yang tidak dapat dilakukan oleh hukum Taurat, oleh karena ia tidak berdaya oleh daging, telah dilakukan oleh Allah dengan mengutus Anak-Nya sendiri dalam rupa daging yang berdosa, dan karena dosa, Ia telah menghukum dosa di dalam daging, supaya tuntutan kebenaran hukum Taurat digenapi di dalam kita, yang hidup bukan menurut daging, melainkan menurut Roh. Sebab mereka yang hidup menurut daging memikirkan hal-hal yang dari daging; tetapi mereka yang hidup menurut Roh, hal-hal yang dari Roh. Karena keinginan daging adalah maut, tetapi keinginan Roh adalah hidup dan damai sejahtera. Sebab keinginan daging adalah perseteruan terhadap Allah, karena ia tidak takluk kepada hukum Allah, bahkan memang tidak dapat takluk. Jadi mereka yang hidup di dalam daging tidak mungkin berkenan kepada Allah. Tetapi kamu tidak hidup di dalam daging, melainkan di dalam Roh, jika memang Roh Allah diam di dalam kamu. Tetapi jika seseorang tidak memiliki Roh Kristus, ia bukan milik Kristus. Dan jika Kristus ada di dalam kamu, maka tubuh memang mati karena dosa, tetapi Roh adalah kehidupan karena kebenaran. Roma 8:1–10.

To be of the Spirit is life, and to be of the flesh is death. The flesh is the lower nature, it is the source of our feelings. The fleshly lower nature is to be governed by the higher nature, which is accomplished by the exercise of our wills in subjection to the Holy Spirit. Our higher carnal minds can be transformed here and now, but our lower nature must wait for the Second Coming to be changed.

Upu ya Mhepo ndi umoyo, ndipo ya thupi ndi imfa. Thupi ndi chikhalidwe chotsika; ndicho gwero la malingaliro athu. Chikhalidwe chotsika cha m’thupi chiyenera kulamulidwa ndi chikhalidwe chapamwamba, ndipo zimenezi zimakwaniritsidwa mwa kugwiritsa ntchito chifuniro chathu m’kugonjera Mzimu Woyera. Malingaliro athu apamwamba a m’thupi angasandulike pano ndi tsopano, koma chikhalidwe chathu chotsika chiyenera kudikira Kubwera Kwachiwiri kuti chisandulike.

Ezekiel’s two sticks identify a stick that is represented as the courtyard, and that stick reached its conclusion in 1798. It had been perfectly divided by twelve hundred and sixty years of paganism trampling down the host, and twelve hundred and sixty years of papalism trampling down the host. That stick did not represent the trampling down of God’s sanctuary, for God’s sanctuary was located in the southern kingdom. The host that was trampled down by paganism and papalism, was a human temple, but in relation to the southern kingdom it was the body, and the southern kingdom was where God chose to place the head. The northern kingdom was the body, the southern kingdom was the head.

Dxagkuang ni Ezekiel ding dua a patpatung iti maysa a patpatung a maiparang kas ti paraangan, ket dayta a patpatung nagsardeng idi 1798. Nasayaat unay a nabingbingay dayta babaen iti sangaribo dua gasut ket innem a pulo a tawen ti kinapagano a nangparparigat iti buyot, ken sangaribo dua gasut ket innem a pulo a tawen ti kinapapa a nangparparigat iti buyot. Dayta a patpatung saan a mangitakder iti panangiparparigat iti santuario ti Dios, ta ti santuario ti Dios ket nakatakder idiay abagatan a pagarian. Ti buyot a naparparigat babaen iti kinapagano ken kinapapa ket maysa a nataoan a templo, ngem iti pannakikadua na iti abagatan a pagarian isu ti bagi, ket ti abagatan a pagarian idi ti pinili ti Dios a pagikkanan ti ulo. Ti amianan a pagarian isu ti bagi, ti abagatan a pagarian isu ti ulo.

The northern kingdom’s two divisions of twelve hundred and sixty years, represented the two various tendencies to sin in the body temple, as represented by inherited and cultivated tendencies. Paganism was a symbol of the inherited tendencies of sin in the body temple, and papalism’s adoption of the religion of paganism, represents the cultivated tendencies to sin. In either case, the body temple could not be transformed until the Second Coming, so the stick of the northern kingdom extended only to 1798, and when John was told to measure the temple, that stick was to be left off.

Dua pembahagian kerajaan utara selama seribu dua ratus enam puluh tahun itu melambangkan dua kecenderungan yang berbeza kepada dosa dalam bait tubuh, sebagaimana diwakili oleh kecenderungan yang diwarisi dan yang dipupuk. Kekafiran merupakan lambang bagi kecenderungan dosa yang diwarisi dalam bait tubuh, dan penerimaan kepausan terhadap agama kekafiran melambangkan kecenderungan kepada dosa yang dipupuk. Dalam kedua-dua keadaan, bait tubuh itu tidak dapat diubahkan sehingga Kedatangan Kedua, maka tongkat kerajaan utara itu hanya berlanjutan hingga tahun 1798, dan apabila Yohanes diperintahkan untuk mengukur bait itu, tongkat tersebut harus ditinggalkan.

The word “conversion,” means a transformation or change from one state or condition to another. When Adam and Eve sinned, they were “converted” from their original state, for they had been created perfect, in the image of God, with the higher powers controlling the lower powers. When they sinned, they were “converted” into a being where the lower powers took ascendancy over the higher powers. They transmitted that condition to all their descendants.

Katə “conversion,” da canjawal ko soɓi kuñol walla waylitaare daga e won noone walla e won haalugol yaaki e noone gom. Nde Aadamu e Hawwaa waɗi hakke, ɓe “ngartiraa” daga e won haala maɓɓe arande, sabu ɓe tagaa ko ɓe timmii, e nandiire Alla, e bawɗe dowrowe ɗe njogii bawɗe lesɗe. Nde ɓe waɗi hakke, ɓe “ngartiraa” e nofowu mo bawɗe lesɗe ngoodi laamu dow bawɗe dowrowe. Ɓe njoɓdi on haalugol kala ɓiɓɓe maɓɓe.

In the prophetic relation of Ezekiel’s two sticks, the Lord chose Jerusalem to be the head, the capital where the king resided. It was to be the higher power. In the simile of the two sticks the southern kingdom was the lower power in relation to the higher kingdom in the north. The conversion that is represented when the two sticks were to be joined, required that the southern kingdom was returned to its position as the head. It was to be converted unto the northern kingdom, for it was then joined with the true king of the north, and connected with the throne room of the true northern kingdom.

Ka bonkamtam wɔ Ezekiel ne poma abien no mu no, Awurade paw Yerusalem sɛ ɛnyɛ ti no, ahenkurow a ɔhene no tena hɔ. Na ɛsɛ sɛ ɛyɛ tumi a ɛkorɔn no. Wɔ poma abien no mfatoho no mu no, anaafoɔ ahenni no yɛɛ tumi a ɛwɔ fam wɔ atifi ahenni a ɛkorɔn no ho. Nsakrae a wɔgyina hɔ ma bere a na ɛsɛ sɛ wɔde poma abien no bom no, hwehwɛɛ sɛ wɔde anaafoɔ ahenni no san kɔ ne gyinabea sɛ ti no. Na ɛsɛ sɛ wɔdan no kɔ atifi ahenni no nkyɛn, efisɛ saa bere no na wɔde no aka atifi ɔhene nokwafoɔ no ho, na wɔde no abɔ atifi ahenni nokwafoɔ no ahengua-dan no ho.

For this reason, the northern kingdom only reached to 1798, and John was told to leave off the courtyard, which only reached to 1798. The southern kingdom would be joined to the stick of the twenty-three hundred years with the arrival of the third angel, but the northern kingdom would end as the combination of divinity and humanity was accomplished within the two apartments of the temple which John then measured. The northern kingdom was connected by the link of forty-six with the southern kingdom, at the arrival of the third angel, but it did not directly connect with 1844, as did the southern kingdom.

ဤအကြောင်းကြောင့်ပင် မြောက်ပိုင်းနိုင်ငံတော်သည် 1798 ခုနှစ်အထိသာ ရောက်ရှိခဲ့ပြီး၊ ယောဟန်သည်လည်း 1798 ခုနှစ်အထိသာ ရောက်ရှိခဲ့သော အပြင်တော်ဝင်းကို ချန်လှပ်ထားရန် အမိန့်ပေးခြင်းခံခဲ့ရသည်။ တောင်ပိုင်းနိုင်ငံတော်သည် တတိယကောင်းကင်တမန် ရောက်ရှိလာချိန်တွင် နှစ်ထောင်သုံးရာနှစ်၏ တံခွန်နှင့် ပေါင်းစည်းမည်ဖြစ်သော်လည်း၊ မြောက်ပိုင်းနိုင်ငံတော်မူကား ယောဟန်က ထိုအခါ တိုင်းတာခဲ့သော ဗိမာန်တော်၏ အခန်းနှစ်ခန်းအတွင်း၌ ဘုရားသဘောနှင့် လူ့သဘောတို့၏ ပေါင်းစည်းမှု ပြီးမြောက်သည့်အခါ အဆုံးသတ်မည်ဖြစ်သည်။ မြောက်ပိုင်းနိုင်ငံတော်သည် တတိယကောင်းကင်တမန် ရောက်ရှိလာချိန်တွင် လေးဆယ့်ခြောက်၏ ဆက်စပ်မှုအားဖြင့် တောင်ပိုင်းနိုင်ငံတော်နှင့် ချိတ်ဆက်ထားခဲ့သော်လည်း၊ တောင်ပိုင်းနိုင်ငံတော်ကဲ့သို့ 1844 ခုနှစ်နှင့် တိုက်ရိုက် မချိတ်ဆက်ခဲ့ပေ။

The southern kingdom was linked with both the temple of forty-six years, and the combination of divinity with humanity represented by the two hundred and twenty years. The northern kingdom in 1798, marked the foundation of the temple of forty-six years, but it there ended, for as the foundation, it represented the flesh which Christ had taken upon Himself, and His flesh was slain from the foundation of the world. All the temples are interchangeable symbols, and the foundation of the forty-six years in 1798, identifies His human flesh, and the conclusion of those forty-six years in 1844, identifies His Divinity.

Mmuso wa borwa o ne o amana le tempele ya dingwaga tše masomenne-tshela, le kopanyo ya bomodimo le botho yeo e emetšwego ke dingwaga tše makgolo a mabedi le masomepedi. Mmuso wa leboa ka 1798 o swailwe e le motheo wa tempele ya dingwaga tše masomenne-tshela, eupša moo o ile wa felela, gobane bjalo ka motheo, o be o emela nama yeo Kriste a ilego a e apara godimo ga Gagwe, gomme nama ya Gagwe e ile ya bolawa go tloga motheong wa lefase. Ditempele ka moka ke diswantšho tše di ka feto-fetogago tša selo se tee, gomme motheo wa dingwaga tše masomenne-tshela ka 1798 o hlaola nama ya Gagwe ya botho, gomme phetho ya dingwaga tšeo tše masomenne-tshela ka 1844 e hlaola Bomodimo bja Gagwe.

The host that was trampled down until 1798 was not God’s sanctuary, though God’s sanctuary was represented as being trampled down in that period of time, but that trampling down was being carried out in the southern kingdom, where God had chosen Jerusalem, to place His sanctuary and name. The host that had been trampled down, represented the Gentiles, it represented the body.

Ina a hatlapii a khinduk hial chu Pathian biak in a ni lo, mahse chu hun chhunga Pathian biak in chu hatlup niin entîr a ni tho; nimahsela chu hatlupna chu hma lam lalramah tih a ni a, khami hmunah chuan Pathianin Jerusalem chu A thlan a, chutah chuan A biak in leh A hming chu dah tûrin. Hatlup tawh thlahte chu Jentailte an entîr a, taksa chu an entîr bawk.

When Adam and Eve sinned, the “seven times” of seven thousand years of humanity being trampled down by sin began. At that point, the Lamb who was slain from the foundation of the world provided skins of lamb to cover the sinful nakedness of humanity. When the trampling down of humanity concluded in 1798, the Lamb, who is the foundation and builder of every sanctified representation of a temple, was again slain. There the northern kingdom, and the human temple represented therein, ended.

Mfoo Adam ne Hawafo yɛɛ bɔne no, “mmerɛ nson” a ɛyɛ mfe apem nson a bɔne retiatia adesamma ase no fii ase. Saa bere no mu no, Oguammaa a wokum no fii wiase fapem no so no de oguammaa nhoma bɛkataa adesamma bɔne mu adagyaw no so. Bere a adesamma a wɔretiatia wɔn ase no baa awiei wɔ afe 1798 mu no, wokum Oguammaa no bio, nea ɔno ne fapem ne ɔkyekyefo a ɔwɔ asɔredan ho mfonini kronkron biara mu no. Ɛhɔ na atifi ahenni no, ne nnipa asɔredan a egyina hɔ ma no wɔ hɔ no, baa awiei.

1798 was when the counterfeit antichrist was slain after he had given his satanic witness of three and a half prophetic years, which began with his empowerment in the year 538, which was preceded by thirty years of preparation beginning in the year 508. That was a satanic counterfeit of Christ’s thirty years of preparation that began at His birth, which ended at His empowerment, when He was baptized, and thereafter He gave His testimony for three and a half literal years until He reached the point where the Lamb slain from the foundation of the world was crucified. Then was fulfilled His promise that once the temple was destroyed, He would raise it up in three days.

1798 ialah masa apabila antikristus palsu itu dibunuh selepas dia memberikan kesaksiannya yang bersifat satanik selama tiga setengah tahun nubuatan, yang bermula dengan pemberian kuasa kepadanya pada tahun 538, yang didahului oleh tiga puluh tahun persiapan yang bermula pada tahun 508. Itu merupakan pemalsuan satanik terhadap tiga puluh tahun persiapan Kristus yang bermula pada kelahiran-Nya, yang berakhir pada pemberian kuasa kepada-Nya, ketika Dia dibaptiskan, dan sesudah itu Dia memberikan kesaksian-Nya selama tiga setengah tahun harfiah sehingga Dia sampai pada saat Anak Domba yang disembelih sejak asas dunia disalibkan. Maka genaplah janji-Nya bahawa setelah bait suci itu dimusnahkan, Dia akan membangunkannya semula dalam tiga hari.

He would be the one that raised up His body temple, for it was the power of His divinity that accomplished the resurrection, for His divinity did not die at the crucifixion, it was His humanity that died on the cross, for it is impossible for God to die.

A ga-abụ Onye ahụ nke welitere ụlọ-nsọ nke ahụ Ya, n’ihi na ọ bụ ike nke chi Ya mere ka mbilite n’ọnwụ ahụ mezuo; n’ihi na chi Ya anwụghị n’oge a kpọgidere Ya n’obe, kama ọ bụ mmadụ Ya ka nwụrụ n’obe, n’ihi na ọ gaghị ekwe omume ka Chineke nwụọ.

> “‘I am the resurrection, and the life’ (John 11:25). He who had said, ‘I lay down my life, that I might take it again’ (John 10:17), came forth from the grave to life that was in Himself. Humanity died; divinity did not die. In His divinity, Christ possessed the power to break the bonds of death. He declares that He has life in Himself to quicken whom He will.” Selected Messages, book 1, 301.

> “‘Ndzi ku pfuxiwa, ni vutomi’ (Yohane 11:25). Yena loyi a vuleke a ku, ‘Ndzi nyikela vutomi bya mina, leswaku ndzi ta tlhela ndzi byi teka’ (Yohane 10:17), u humile esirheni a ya evuton’wini lebyi a byi ri eka Yena hi byakwe. Vumunhu byi file; Vukwembu a byi file. Eka Vukwembu bya Yena, Kriste a a ri ni matimba yo tshova timboho ta rifu. U tivisa leswaku u ni vutomi eka Yena hi byakwe, leswaku a hanyisa loyi a rhandzaka ku n’wi hanyisa.” Selected Messages, book 1, 301.

In 1798, the human temple, the host of the “northern kingdom”, came to a conclusion, for as the symbol of the lower nature, it could not be changed until the resurrection at the Second Coming. It did however identify the foundation of the forty-six years when Christ raised up the temple which could be transformed, represented by the southern kingdom, which was a symbol of the higher powers of the mind, which is transformed the moment a sinner is justified.

Pada tahun 1798, bait suci manusia, pasukan “kerajaan utara”, sampai pada suatu kesimpulan, karena sebagai lambang dari kodrat yang lebih rendah, hal itu tidak dapat diubah sampai kebangkitan pada Kedatangan Kedua. Namun demikian, hal itu memang mengidentifikasi dasar dari empat puluh enam tahun ketika Kristus membangunkan bait suci yang dapat diubahkan, yang dilambangkan oleh kerajaan selatan, yang merupakan lambang dari kuasa-kuasa pikiran yang lebih tinggi, yang diubahkan pada saat seorang berdosa dibenarkan.

> “Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.

> “Kristus sandiri peletak puun mula ti udah digaga Iya, lalu rasul-rasul numbu gereja Allah datas nya. Dalam Bup Kudus, banding pengaga Rumah Sembiang [temple] kerap amat dikena kena mandangka pengaga gereja. Sakaria nyebut Kristus nya sebagai Tunas ti deka numbuhka Rumah TUHAN. Iya mega nyebut bala bansa bukai sebagai sida ti nulung dalam pengawa nya: ‘Orang ti jauh deka datai lalu numbuh dalam Rumah TUHAN;’ lalu Yesaya madah, ‘Anak orang dagang deka numbuhka tembuk nuan.’ Sakaria 6:12, 15; Yesaya 60:10.”

> “Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.

> “Mengenai pembangunan bait suci ini, Petrus berkata, ‘Datanglah kepada-Nya, Batu yang hidup itu, yang memang ditolak oleh manusia, tetapi yang dipilih dan dihormati di hadirat Allah; dan kamu juga, sebagai batu-batu yang hidup, sedang dibangun menjadi suatu rumah rohani, imamat yang kudus, untuk mempersembahkan korban-korban rohani, yang berkenan kepada Allah oleh Yesus Kristus.’ 1 Petrus 2:4, 5.”

> “In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.

> “ꞌYahudi ndi Amitundu m’bwalo la miyala, atumwi anagwira ntchito, akutulutsa miyala kuti ayiike pa maziko. M’kalata yake kwa okhulupirira a ku Efeso, Paulo anati, ‘Chifukwa chake tsopano simulinso alendo ndi achilendo, koma ndinu nzika anzanu pamodzi ndi oyera mtima, ndi a m’nyumba ya Mulungu; ndipo mwamangidwa pa maziko a atumwi ndi aneneri, Yesu Khristu Mwiniwake pokhala Mwala Wapakona Waukulu; mwa Iye nyumba yonse yolumikizidwa bwino pamodzi ikukula kufika pokhala kachisi woyera mwa Ambuye: mwa Iyenso inunso mukumangidwa pamodzi kuti mukhale mokhalamo Mulungu mwa Mzimu.’ Aefeso 2:19–22.

> “And to the Corinthians he wrote: ‘According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.’ 1 Corinthians 3:10–13.

> တော်တော်တို့ကိုလည်း သူရေးသားခဲ့သည်မှာ၊ “ဘုရားသခင်သည် ငါ့အား ပေးအပ်တော်မူသော ကျေးဇူးတော်နှင့်အညီ၊ ပညာရှိသော အဆောက်အအုံတည်ဆောက်သူအဖြစ် ငါသည် အုတ်မြစ်ကို ချခဲ့ပြီ၊ အခြားသူတစ်ဦးသည် ထိုအပေါ်၌ ဆောက်လုပ်လျက်ရှိ၏။ သို့သော် လူတိုင်းသည် ထိုအပေါ်၌ မည်သို့ဆောက်လုပ်သည်ကို သတိပြုစေ။ အဘယ်ကြောင့်ဆိုသော် ချထားပြီးသော အုတ်မြစ်တည်းဟူသော ယေရှုခရစ်တော်မှတပါး အခြားအုတ်မြစ်ကို မည်သူမျှ မချနိုင်။ ယခု အကယ်၍ တစ်စုံတစ်ယောက်သည် ဤအုတ်မြစ်အပေါ်၌ ရွှေ၊ ငွေ၊ အဖိုးတန်ကျောက်များ၊ သစ်သား၊ မြက်ခြောက်၊ ကောက်ရိုးတို့ဖြင့် ဆောက်လုပ်လျှင်၊ လူတိုင်း၏ အလုပ်သည် ထင်ရှားလာလိမ့်မည်။ အကြောင်းမူကား ထိုနေ့ရက်သည် ယင်းကို ဖော်ပြလိမ့်မည်။ အဘယ်ကြောင့်ဆိုသော် ယင်းသည် မီးဖြင့် ဖွင့်ပြခံရမည်ဖြစ်၍၊ မီးသည် လူတိုင်း၏ အလုပ်သည် အဘယ်သဘောအမျိုးအစားဖြစ်သည်ကို စမ်းသပ်လိမ့်မည်။” ၁ ကောရိန္သု ၃:၁၀–၁၃။

> “The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595, 596.

> “Bakorintho ba ne ba aga mo motheong o o tlhomameng, e bong Lefika la Metlha le Metlha. Mo motheong ono ba ne ba tlisa maje a ba neng ba a epolola mo lefatsheng. Baagi ba ne ba sa dire tiro ya bone kwantle ga dikgoreletso. Tiro ya bone e ne ya thatafadiwa thata ke kganetso ya baba ba ga Keresete. Ba ne ba tshwanetse go lwantsha boikgogomoso jwa tumelo, tlhaolele, le letlhoo la bao ba neng ba aga mo motheong wa maaka. Ba bantsi ba ba neng ba dira e le baagi ba kereke ba ka tshwantshiwa le baagi ba lobota mo metlheng ya ga Nehemia, ba go kwadilweng ka ga bone ga twe: ‘Ba ba agileng mo loboteng, le ba ba rwalang merwalo, le ba ba neng ba rwesa, mongwe le mongwe o ne a dira tiro ka lengwe la diatla tsa gagwe, mme ka le lengwe a tshwere sebetsa.’ Nehemia 4:17.” Acts of the Apostles, 595, 596.

We will continue this study in the next article.

Kita akan meneruskan kajian ini dalam artikel yang berikutnya.

> “The fall of man filled all heaven with sorrow. The world that God had made was blighted with the curse of sin and inhabited by beings doomed to misery and death. There appeared no escape for those who had transgressed the law. Angels ceased their songs of praise. Throughout the heavenly courts there was mourning for the ruin that sin had wrought.

> “Kejatuhan manusia memenuhi seluruh syurga dengan dukacita. Dunia yang telah dijadikan oleh Allah itu telah dicemari oleh kutuk dosa dan didiami oleh makhluk-makhluk yang ditentukan untuk kesengsaraan dan maut. Tidak kelihatan jalan pelepasan bagi mereka yang telah melanggar hukum. Para malaikat menghentikan nyanyian pujian mereka. Di seluruh balairung syurga terdengar ratapan atas kebinasaan yang telah diakibatkan oleh dosa.

> “The Son of God, heaven’s glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before Him. But divine love had conceived a plan whereby man might be redeemed. The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven. Christ would take upon Himself the guilt and shame of sin—sin so offensive to a holy God that it must separate the Father and His Son. Christ would reach to the depths of misery to rescue the ruined race.

> “Anak Allah, Panglima semula jadi syurga yang mulia, telah tersentuh dengan belas kasihan terhadap umat yang telah jatuh. Hati-Nya digerakkan oleh kasih sayang yang tidak terhingga apabila penderitaan dunia yang sesat terbayang di hadapan-Nya. Namun kasih ilahi telah merencanakan suatu jalan supaya manusia dapat ditebus. Hukum Allah yang telah dilanggar menuntut nyawa orang berdosa. Di seluruh alam semesta hanya ada Seorang yang dapat, bagi pihak manusia, memenuhi tuntutannya. Oleh sebab hukum ilahi itu sama kudusnya dengan Allah sendiri, hanya Dia yang setara dengan Allah dapat mengadakan pendamaian bagi pelanggarannya. Tiada seorang pun selain Kristus yang dapat menebus manusia yang telah jatuh daripada kutuk hukum Taurat dan membawanya kembali ke dalam keselarasan dengan Syurga. Kristus akan menanggung atas diri-Nya sendiri rasa bersalah dan kehinaan dosa—dosa yang begitu menyinggung Allah yang kudus sehingga dosa itu mesti memisahkan Bapa dan Anak-Nya. Kristus akan turun ke jurang kesengsaraan yang paling dalam untuk menyelamatkan umat yang telah binasa.

> “Before the Father He pleaded in the sinner’s behalf, while the host of heaven awaited the result with an intensity of interest that words cannot express. Long continued was that mysterious communing—’the counsel of peace’ (Zechariah 6:13) for the fallen sons of men. The plan of salvation had been laid before the creation of the earth; for Christ is ‘the Lamb slain from the foundation of the world’ (Revelation 13:8); yet it was a struggle, even with the King of the universe, to yield up His Son to die for the guilty race. But ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ John 3:16. Oh, the mystery of redemption! the love of God for a world that did not love Him! Who can know the depths of that love which ‘passeth knowledge’? Through endless ages immortal minds, seeking to comprehend the mystery of that incomprehensible love, will wonder and adore.

> “पिता के समक्ष उहाँले पापीको पक्षमा बिन्ती गर्नुभयो, जबकि स्वर्गका सेनाहरू शब्दले व्यक्त गर्न नसकिने तीव्र चासोसहित परिणामको प्रतीक्षामा थिए। त्यो रहस्यमय संवाद धेरै समयसम्म चलिरह्यो—पतित मानवसन्तानको निम्ति ‘शान्तिको सल्लाह’ (जकरिया 6:13)। उद्धारको योजना पृथ्वीको सृष्टिभन्दा अघि नै स्थापित गरिएको थियो; किनकि ख्रीष्ट ‘संसारको जग बस्नुअघि नै मारिनुभएको थुमा’ हुनुहुन्छ (प्रकाश 13:8); तैपनि दोषी जातिको निम्ति आफ्नो पुत्रलाई मर्न दिनु ब्रह्माण्डका राजाको निम्ति समेत एक संघर्ष थियो। तर ‘परमेश्वरले संसारलाई यस्तो प्रेम गर्नुभयो, कि उहाँले आफ्नो एकलौटे पुत्र दिनुभयो, ताकि उहाँमाथि विश्वास गर्ने कोही पनि नाश नहोस्, तर अनन्त जीवन पाओस्।’ यूहन्ना 3:16। ओह, उद्धारको रहस्य! त्यस्तो संसारप्रति परमेश्वरको प्रेम, जसले उहाँलाई प्रेम गरेन! ‘ज्ञानभन्दा पर’ जाने त्यस प्रेमको गहिराइ कसले जान्न सक्छ? अनन्त युगहरूसम्म अमर बुद्धिहरू, त्यस अगम्य प्रेमको रहस्य बुझ्न खोज्दै, आश्चर्यचकित हुनेछन् र आराधना गर्नेछन्।”

> “God was to be manifest in Christ, ‘reconciling the world unto Himself.’ 2 Corinthians 5:19. Man had become so degraded by sin that it was impossible for him, in himself, to come into harmony with Him whose nature is purity and goodness. But Christ, after having redeemed man from the condemnation of the law, could impart divine power to unite with human effort. Thus by repentance toward God and faith in Christ the fallen children of Adam might once more become ‘sons of God.’ 1 John 3:2.” Patriarchs and Prophets, 63, 64.

> “Modimo o ne a tshwanetse go bonatshiwa mo go Keresete, ‘a boaelanya lefatshe le Ene ka Sebele.’ 2 Bakorintha 5:19. Motho o ne a senyegile thata ka ntlha ya boleo mo e leng gore go ne go sa kgonege gore ene, ka boene, a tsene mo kutlwanong le Ene yo semelo sa gagwe e leng boitsheko le molemo. Mme Keresete, morago ga go golola motho mo tshekisong ya molao, o ne a ka naya maatla a bomodimo gore a kopane le maiteko a botho. Jalo ka boikwatlhao mo go Modimo le tumelo mo go Keresete bana ba ga Atamo ba ba wetseng mo boleong ba ne ba ka nna gape ‘bomorwa Modimo.’ 1 Johane 3:2.” Patriarchs and Prophets, 63, 64.

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