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

Buku Daniel - Nomor Seratus Lima Puluh Satu

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

Symbolisme Tempel: Menyingkap Misteri Hubungan Ilahi dengan Manusia

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.

இரண்டு குச்சிகளும் ஒன்றுசேர்ந்து ஒரே ஆலயமாக ஆகின்றன. நாற்பத்தாறு என்பது ஆலயத்தின் குறியீடாகும்; மேலும் வடக்கு இராச்சியத்தின் சிறைப்பிடிப்பையும் தெற்கு இராச்சியத்தின் சிறைப்பிடிப்பையும் பிரிப்பது நாற்பத்தாறு ஆண்டுகளே. முடிவுகாலத்தில், அதாவது 1798-ஆம் ஆண்டில், பரிசுத்தஸ்தலமும் சேனையும் மிதிக்கப்படுதல் நிறைவேறியபோது, அந்த இரண்டு குச்சிகளையும் ஒரு ஆலயமாக இணைப்பதும் நாற்பத்தாறு ஆண்டுகளே. கி.மு. 723 முதல் கி.மு. 677 வரை, ஆலயம் இடிக்கப்பட்டு மிதிக்கப்பட்டது. 1798-இல் அந்த மிதிக்கப்படுதல் முடிவடைந்தது; 1844-க்குள் ஒரு ஆலயம் எழுப்பப்பட்டது. அங்கே அவர்கள் ஒரே தேசமாகவும், ஒரே ராஜாவின்கீழும் இருந்து, நித்தியத்திற்காக பாவஞ்செய்வதை நிறுத்துவார்கள் என நிர்ணயிக்கப்பட்டிருந்தது. அதுவே திட்டமாக இருந்தது; ஆனால் 1863-ஆம் ஆண்டின் கிளர்ச்சி அந்தத் திட்டத்தை 2001-ஆம் ஆண்டிற்குத் தள்ளிப்போட்டது.

Paul identifies the church as the body, and Christ as the head, and Paul uses the body as a symbol of the flesh. The flesh and the body are interchangeable terms for Paul.

Paulus mengenal pasti gereja sebagai tubuh, dan Kristus sebagai kepala, dan Paulus menggunakan tubuh sebagai lambang daging. Daging dan tubuh ialah istilah yang saling boleh dipertukarkan bagi Paulus.

> For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. Romans 8:13.

> Sebab jikalau kamu hidup menurut daging, kamu akan mati; tetapi jikalau oleh Roh kamu mematikan perbuatan-perbuatan tubuh, kamu akan hidup. Roma 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.

Rancangan bait manusia didasarkan atas rancangan bait Allah. Tubuh, yaitu Gereja, bersesuaian dengan daging dalam bait seorang individu. Dalam bait seorang individu, pikiran adalah kepala, dan tubuh adalah daging.

> 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.

> Sebab kita adalah anggota tubuh-Nya, dari daging-Nya, dan dari tulang-tulang-Nya. Sebab itu seorang laki-laki akan meninggalkan ayahnya dan ibunya dan akan bersatu dengan istrinya, dan keduanya itu akan menjadi satu daging. Rahasia ini besar; tetapi yang aku maksudkan ialah hubungan Kristus dan jemaat. Efesus 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.

ព្រះវិហារដែលយ៉ូហានត្រូវវាស់ នៅពេលសំឡេងផ្លុំត្រែរបស់ទេវតាទីប្រាំពីរបានសម្គាល់ការចាប់ផ្តើមនៃកិច្ចការបញ្ចប់អាថ៌កំបាំងរបស់ព្រះ នោះគឺជាព្រះវិហាររបស់ព្រះ ប៉ុន្តែព្រះវិហាររបស់មនុស្សត្រូវបានបង្កើតឡើងតាមរូបព្រះវិហាររបស់ព្រះ។ ទាំងពីរនេះជានិមិត្តសញ្ញាដែលអាចប្រើជំនួសគ្នាបាន។ ម៉ូសេសបានស្ថិតនៅលើភ្នំអស់សែសិបប្រាំមួយថ្ងៃ នៅពេលដែលគាត់ត្រូវបានបង្ហាញគំរូដែលគាត់ត្រូវប្រើនៅពេលសង់រោងឧបោសថនៅផែនដី។ គំរូនោះត្រូវបានយកមកពីព្រះវិហារនៅស្ថានសួគ៌។

Christ was the heavenly temple, manifested in the flesh, and He represents the pattern of the human temple, for men were created in His image. For this reason, the pattern of the human temple is represented with forty-six chromosomes.

Kristus adalah Bait Suci surgawi yang dinyatakan dalam daging, dan Ia melambangkan pola bait manusia, sebab manusia diciptakan menurut gambar-Nya. Oleh sebab itu, pola bait manusia digambarkan dengan empat puluh enam kromosom.

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.

Ithempeli zingatshintshiselana ngokwesiprofetho. Ngakho-ke, ithempeli uJohane ayetshelwe ukuba alilinganise lalinamagumbi amabili kuphela, lingenalo igceke. Igumbi lokuqala limelela ithempeli lomuntu, ibandla (umakoti), isizwe, umzimba, okuyinyama. Igumbi lesibili limelela ithempeli lobuNkulunkulu, umkhwenyana, inkosi, inhloko, okuyingqondo. Isithembiso sesivumelwano esiphakade esigcwaliselwa abayizinkulungwane eziyikhulu namashumi amane nane ezinsukwini zokugcina, sikhonjisiwe ngezinduku ezimbili zikaHezekeli isahluko samashumi amathathu nesikhombisa. Sibonisiwe ngethempeli likaJohane, elinamakamelo amabili. Sibonisiwe ngezincazelo eziqondile zikaPawulu ngemfihlakalo kaKristu okholwayo ngaphakathi, ithemba lenkazimulo.

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.

Moseso wa go gatisa ba ba sekete lekgolo le masome a manè le manè a sekete ke mosešo wa go kopanya Bomodimo le botho ka go sa khutlego. Mosešo woo o phethagatšwa nakong ya go letšwa ga Terompeta ya Bosupa. Kopanyo yeo e emetšwe, mothaladi godimo ga mothaladi, ka ditsela tše di fapa-fapanego ka Mangwalong. Mosešo wa go lokafatšwa le wa go kgethagatšwa ke mareo a thutatumelo a mosešo woo. Go lokafatšwa ke mosešo wa Kriste bjalo ka Moemedi wa rena, gomme mosešo wa go kgethagatšwa ke mosešo wa Kriste bjalo ka Mohlala wa rena. Go lokafatšwa go emela tokelo ya rena ya legodimong, gomme go kgethagatšwa go emela go swanelega ga rena bakeng sa legodimo. Medešo yeo ka bobedi e tlišwa go modumedi ka go ba gona ga Moya o Mokgethwa. Mosešo woo o emetšwe bjalo ka go ngwalwa ga molao wa Modimo godimo ga dipelo le menagano ya bao ba amogelwago kgweranong ya gosafelego.

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.

“Akıl”, başın bulunduğu mabeddeki daireyi temsil eder. Akıl, aşağı tabiat olan bedene karşılık, yüksek tabiat diye adlandırılandır. Akıl düşüncelerimizle, beden ise duygularımızla temsil edilir.

> “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.

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

> “We should not allow our minds to be swayed from allegiance to God. Through Christ we may and should be happy, and should acquire habits of self-control. Even the thoughts must be brought into subjection to the will of God, and the feelings under the control of reason and religion. Our imagination was not given us to be allowed to run riot and have its own way, without any effort at restraint and discipline. If the thoughts are wrong, the feelings will be wrong; and the thoughts and feelings combined make up the moral character. When we decide that as Christians we are not required to restrain our thoughts and feelings, we are brought under the influence of evil angels, and invite their presence and their control. If we yield to our impressions and allow our thoughts to run in a channel of suspicion, doubt, and repining, we shall be unhappy, and our lives will prove a failure.” Review and Herald, April 21, 1885.

> “Re tshwanetse go se letlele megopolo ya rona go kgelosiwa mo boikanyegong jwa rona mo Modimong. Ka Keresete re ka nna, e bile re tshwanetse go nna, ba ba itumetseng, mme re tshwanetse go tlwaela mekgwa ya go ikgapa. Le megopolo ka boyona e tshwanetse go tlisiwa mo taolong ya thato ya Modimo, mme maikutlo a tshwanetse go nna mo taolong ya tlhaloganyo le bodumedi. Mogopolo wa rona wa boitlhamedi ga wa newa rona gore o letlelelwe go phatlalala fela le go tsamaya ka tsela ya one, ntle le boiteko bofe kgotsa bofe jwa go o thibela le go o laola. Fa megopolo e le phoso, maikutlo le one a tla bo a le phoso; mme megopolo le maikutlo tsotlhe di kopane di bopa semelo sa boitsholo. Fa re tsaya tshwetso ya gore jaaka Bakeresete ga re a tshwanetse go thibela megopolo le maikutlo a rona, re tsena mo tlhotlheletsong ya baengele ba ba bosula, mme re laleletsa go nna gone ga bone le taolo ya bone. Fa re ineela mo maikutlong a rona mme re letla megopolo ya rona go tsamaya mo tseleng ya pelaelo, pelaelo ya tumelo, le go ngongorega, re tla bo re sa itumela, mme matshelo a rona a tla supa go palelwa.” 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.”

Min-na tngàihna leh hriatna inkawp chu nunphung dik tak a siam a. Kan nunphung chu pianphung hniam leh pianphung sang zâwkten an siam a, rilru chu pianphung sang zâwk a ni; tin, rilru ngaihtuahna te chu tihthianghlim an nih chuan, kan hriatna pawh tihthianghlim a ni ang. Hei hi, rilru chu kan mihring nihna a siamtu pianphung pahnih zîngah zâwk zawngin thu a reltu, a thuneitû pianphung a nih avâng a ni. “Thiltihtheihna” te, kan nihna pêng khat atan siamte chu, “a thenawm zawngin,” Krista “neih ang chi” an ni a; a chhan chu, keimahni hi A lem angin siam kan ni a, chutih rualin chû “thiltihtheihna” te chu “kan tihpun tûrin rilru takin kan thawh chhuah tûr a ni.”

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

Kuasa-kuasa yang merupakan sebahagian daripada fitrah yang lebih tinggi, atau akal budi manusia, ialah pertimbangan, ingatan, hati nurani, dan terutama sekali kehendak.

> “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.

> “មាន​មនុស្ស​ជា​ច្រើន​កំពុង​សួរ​ថា «តើ​ខ្ញុំ​ត្រូវ​ប្រគល់​ខ្លួន​ខ្ញុំ​ដល់​ព្រះ​ដោយ​របៀប​ណា?» អ្នក​ប្រាថ្នា​ចង់​ប្រគល់​ខ្លួន​អ្នក​ដល់​ទ្រង់ ប៉ុន្តែ​អ្នក​ខ្សោយ​ខាង​កម្លាំង​សីលធម៌ ស្ថិត​នៅ​ក្រោម​ភាព​ជា​ទាសករ​នៃ​សេចក្តី​សង្ស័យ ហើយ​ត្រូវ​បាន​គ្រប់គ្រង​ដោយ​ទម្លាប់​នៃ​ជីវិត​បាប​របស់​អ្នក។ សេចក្តី​សន្យា និង​សេចក្តី​សម្រេច​ចិត្ត​របស់​អ្នក គឺ​ដូច​ជា​ខ្សែ​ពួរ​ធ្វើ​ពី​ខ្សាច់។ អ្នក​មិន​អាច​គ្រប់គ្រង​គំនិត ជំរុញ​ចិត្ត និង​សេចក្តី​ស្រឡាញ់​របស់​អ្នក​បាន​ឡើយ។ ចំណេះ​ដឹង​អំពី​សេចក្តី​សន្យា​ដែល​អ្នក​បាន​បំពាន និង​ពាក្យ​ប្តេជ្ញា​ដែល​អ្នក​បាន​បាត់បង់ ធ្វើ​ឲ្យ​ទំនុក​ចិត្ត​របស់​អ្នក​លើ​សេចក្តី​ស្មោះត្រង់​របស់​ខ្លួន​ឯង​ចុះ​ខ្សោយ ហើយ​បណ្តាល​ឲ្យ​អ្នក​មាន​អារម្មណ៍​ថា ព្រះ​មិន​អាច​ទទួល​យក​អ្នក​បាន​ទេ ប៉ុន្តែ​អ្នក​មិន​ចាំបាច់​អស់​សង្ឃឹម​ឡើយ។ អ្វី​ដែល​អ្នក​ត្រូវ​យល់ គឺ​អំណាច​ពិត​នៃ​ឆន្ទៈ។ នេះ​ជា​អំណាច​គ្រប់គ្រង​ក្នុង​សភាព​ធម្មជាតិ​របស់​មនុស្ស គឺ​ជា​អំណាច​នៃ​ការ​សម្រេច​ចិត្ត ឬ​នៃ​ការ​ជ្រើសរើស។ អ្វីៗ​ទាំង​អស់​អាស្រ័យ​លើ​ការ​ប្រព្រឹត្ត​ត្រឹមត្រូវ​របស់​ឆន្ទៈ។ ព្រះ​បាន​ប្រទាន​អំណាច​នៃ​ការ​ជ្រើសរើស​ដល់​មនុស្ស ហើយ​នោះ​ជា​អំណាច​ដែល​ពួកគេ​ត្រូវ​អនុវត្ត។ អ្នក​មិន​អាច​ផ្លាស់ប្តូរ​ចិត្ត​របស់​អ្នក​បាន​ទេ អ្នក​មិន​អាច​ដោយ​ខ្លួន​ឯង​ប្រគល់​សេចក្តី​ស្រឡាញ់​របស់​វា​ដល់​ព្រះ​បាន​ឡើយ ប៉ុន្តែ​អ្នក​អាច​ជ្រើសរើស​បម្រើ​ទ្រង់​បាន។ អ្នក​អាច​ប្រគល់​ឆន្ទៈ​របស់​អ្នក​ដល់​ទ្រង់; បន្ទាប់​មក ទ្រង់​នឹង​ធ្វើការ​ក្នុង​អ្នក ឲ្យ​មាន​ទាំង​ការ​ប៉ងប្រាថ្នា និង​ការ​ប្រព្រឹត្ត តាម​ព្រះ​ហឫទ័យ​សប្បុរស​របស់​ទ្រង់។ ដូច្នេះ សភាព​ធម្មជាតិ​ទាំង​មូល​របស់​អ្នក​នឹង​ត្រូវ​បាន​នាំ​មក​នៅ​ក្រោម​ការ​គ្រប់គ្រង​របស់​ព្រះ​វិញ្ញាណ​នៃ​ព្រះគ្រីស្ទ; សេចក្តី​ស្រឡាញ់​របស់​អ្នក​នឹង​ផ្ដោត​លើ​ទ្រង់ ហើយ​គំនិត​របស់​អ្នក​នឹង​ស្រប​សម្រុង​ជាមួយ​ទ្រង់។”

> “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.

> “Хақсылық пен киелілікті қалау — белгілі бір деңгейге дейін дұрыс; бірақ егер осы жерде тоқтасаңдар, оның еш пайдасы болмайды. Көптеген адамдар мәсіхші болуға үміттеніп, соны қалап жүріп-ақ құриды. Олар еркін Құдайға бағындыру деңгейіне жетпейді. Олар дәл қазір мәсіхші болуды таңдамаған.”

> “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.

> “Ka go diriša thato ya gago ka tshwanelo, phetogo ye e feletšego e ka dirwa bophelong bja gago ka moka. Ka go gafela Kriste thato ya gago, o ikopanya le matla ao a lego godimo ga mebušo ka moka le matla ka moka. O tla ba le maatla a tšwago godimo gore a go sware o tiile, gomme ka mokgwa wo, ka go ineela go sa kgaotšego go Modimo, o tla kgontšhwa go phela bophelo bjo boswa, e lego bophelo bja tumelo.” 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.

អំណាចនៃឆន្ទៈគឺជា «អំណាចគ្រប់គ្រង» នៅក្នុងធម្មជាតិរបស់មនុស្ស ហើយអ្នកគ្រប់គ្រងនោះស្ថិតនៅក្នុងបន្ទប់នៃព្រះវិហារមនុស្ស ដែលបានភ្ជាប់ «ជាមួយនឹងអំណាចដែលនៅលើសអស់ទាំងអធិបតេយ្យភាព និងអំណាចទាំងឡាយ»។ កន្លែងដែលការរួបរួមរវាងទេវភាព និងមនុស្សភាពកើតឡើងនៅក្នុងព្រះវិហារមនុស្ស គឺជាបន្ទាយរឹងមាំនៃព្រលឹង។ មនុស្សគ្រប់រូបមានបន្ទាយរឹងមាំមួយ ហើយវាត្រូវបានកាន់កាប់ដោយព្រះគ្រីស្ទ ឬដោយសត្រូវដ៏ធំបំផុតរបស់ព្រះគ្រីស្ទ។

> “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.

> “Apabila Kristus mengambil alih kubu pertahanan jiwa, agen manusia itu menjadi satu dengan-Nya. Dan dia yang adalah satu dengan Kristus, yang mempertahankan kesatuannya, menobatkan-Nya di dalam hati, dan menaati perintah-perintah-Nya, aman daripada jerat si jahat. Bersatu dengan Kristus, dia menghimpunkan bagi dirinya kasih karunia Kristus, dan menguduskan kekuatan, kecekapan, dan kuasa kepada Tuhan dalam memenangkan jiwa-jiwa kepada-Nya. Melalui kerja sama dengan Juruselamat, dia menjadi alat yang melaluinya Allah bekerja. Kemudian apabila Iblis datang dan berusaha mengambil alih jiwa itu, dia mendapati bahawa Kristus telah menjadikannya lebih kuat daripada orang kuat yang lengkap bersenjata.” 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.

Kubu ya moea ni moyo na akili ya mwanadamu. Ahadi ya agano jipya hutaja ahadi kuu tatu kwa mwamini. Ameahidiwa kuwa na nchi ya kuishi ndani yake, kama vile Bustani ya Edeni ilivyokuwa kwa Adamu na Hawa, ambayo nayo iliwakilisha nchi ya ahadi katika agano Lake na Israeli wa kale, ambayo nayo iliwakilisha nchi ya kiroho yenye utukufu kwa Israeli wa kiroho, na ambayo zote tatu hutoa ushuhuda, mstari juu ya mstari, kwa ahadi ya dunia kufanywa mpya, kwa wale washindao kama Yeye alivyoshinda.

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.

Va Adamu na Eva va tsonda, va “haladzeriwa” va huma eGadheni ra Edeni ku ringana “minkarhi ya nkombo,” kutani endzhaku ka magidi ya malembe ya nkombo misava yi endliwa yintshwa, naswona Gadheni ra Edeni ri vuyiseriwa. Ku hangalasiwa ka Israele wa khale hi “minkarhi ya nkombo,” a ku fanekisiwe hi ku hangalasiwa ka Adamu na Eva. Ntwanano wu tshembisa tiko ro tshama eka rona, naswona a ku ri xitshembiso xa Edeni leri vuyiseriweke. Ku kandziyeriwa ehansi ka vukwetsimelo ni vandla swi yimela ku tlakuka hi ku landzelelana ka xidyoho endzeni ka ndyangu wa vanhu loku sunguleke hi xidyoho xa Adamu.

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

Ditjiwane tše dingwe tše pedi tša kgwerano ke gore ba botegago ba tla amogela mmele wo mofsa le monagano wo mofsa, e lego monagano wa Kriste. Mmele ke nama, tlhago ya fase, gomme mabapi le Kriste ke kereke. Monagano ke tlhago ya godimo; ke sona seo Kgaetšedi White a se hlalošago e le “sebôtô sa moya.” Paulo o ruta ka go hlaka gore re amogela monagano wa Kriste motsotsong woo re amogelago ditlhoko tša ebangedi, ge re bewa ba lokilego. Gape o ruta gore ga re amogele mmele wo mofsa le wa letago go fihlela go Tla la Bobedi.

> 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.

> Kia pehê, me phông-khî hō͘ lín chi̍t ê ò-bi̍t; lán bô sī lóng beh khùn, tân-sī lán lóng beh siu-kái, tī chi̍t ê sîn-kan, tī ba̍k-chiu chi̍t siáⁿ ê kang-hui ê lāi, tī tē chòe-āu ê hó-kak; in-ūi hó-kak beh hiáng, sí-lâng beh koh-ua̍h khí-lâi, bô hūi-hoāi, koh lán mā beh siu-kái. In-ūi chit ê ē hūi-hoāi ê, it-tēng tio̍h chhēng hit ê bô hūi-hoāi; chit ê ē sí ê, it-tēng tio̍h chhēng hit ê bô sí. Tng chit ê ē hūi-hoāi ê í-keng chhēng hit ê bô hūi-hoāi, chit ê ē sí ê í-keng chhēng hit ê bô sí, hit-sî to̍h beh ìng-giām só͘ kì-chài ê ōe: “Sí-bông hō͘ seng-lī thun-bia̍t. O sí-bông, lí ê thok tī tó-uī? O im-hú, lí ê seng-lī tī tó-uī?” Sí-bông ê thok sī chōe; chōe ê khùn-li̍k sī lu̍t-hoat. 1 Corinthians 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.

Thuto e mongwe, e Johane a reng e supa gore ba ba dumelang dithuto tse di tsietsegileng jalo ke baganetsi ba ga Keresete, e bolela gore Keresete ga a ise a amogele mmele o o neng o le ka fa tlase ga ditlamorago tsa boleo tse di neng di setse di simolotse go ama lotso lwa batho go tloga boleong jwa ga Atamo go ya pele.

> 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.

> Dan setiap roh yang tidak mengaku bahwa Yesus Kristus telah datang sebagai manusia bukanlah berasal dari Allah; dan itulah roh antikristus yang telah kamu dengar akan datang; dan sekarang ini pun roh itu sudah ada di dalam dunia. 1 Yohanes 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.

Veinê ya Babilonê (dijminê Mesîh) ya ku “Bêgunehiya Konsepsiyonê” dide hînkirin, îdia dike ku Meryem wekî Adem û Hewa berî gunehê hatibû bêkêmasîkirin, da ku zayîna Îsa li ser bingeha konsepsiyonekî ilahiyetê (Rûha Pîroz), bi mirovatiya bêkêmasî (Meryem) ava bibe. Doktrîna derewîn ya Bêgunehiya Konsepsiyonê ne li ser wexta ku Îsa di zikê Meryemê de hate konsepsiyon kirin diaxive, lê li ser awayê ku Meryem bi bêkêmasiya Adem û Hewa hate konsepsiyon kirin. Pêşniyarkirin ku laşê ku Mesîh dema ku hat mirov rizgar bike li ser xwe kir, laşekî bêguneh bû, ku bandorên mîrasgiriyê tê de tune bûn, hînkirineke dijminê Mesîh e.

> 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.

> Gogo khudhexli lophatjeni, labangamvumiko kutsi Jesu Khristu ufikile enyameni. Lowo ungumkhohlisi futsi ungumphikukhristu. 2 Johane 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.

Bila Kristus dibangkitkan, ilham dengan teliti menunjukkan bahawa pada ketika itu Dia mempunyai tubuh yang dimuliakan. Kebangkitan-Nya melambangkan kebangkitan orang benar pada Kedatangan Kedua, dan pada saat itulah kita menerima janji perjanjian tentang suatu tubuh yang baharu.

> “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.

> “Waktu telah tiba bagi Kristus untuk naik ke takhta Bapa-Nya. Sebagai Pemenang ilahi, Ia hendak kembali ke pelataran-pelataran surga dengan membawa tanda-tanda kemenangan. Sebelum kematian-Nya Ia telah menyatakan kepada Bapa-Nya, ‘Aku telah mempermuliakan Engkau di bumi dengan jalan menyelesaikan pekerjaan yang Engkau berikan kepada-Ku untuk melakukannya.’ Yohanes 17:4. Sesudah kebangkitan-Nya Ia tinggal di bumi untuk sementara waktu, supaya murid-murid-Nya menjadi akrab dengan Dia dalam tubuh-Nya yang telah bangkit dan dimuliakan. Sekarang Ia telah siap untuk perpisahan itu. Ia telah meneguhkan kenyataan bahwa Ia adalah Juruselamat yang hidup. Murid-murid-Nya tidak perlu lagi mengaitkan Dia dengan kubur. Mereka dapat memikirkan Dia sebagai Pribadi yang dimuliakan di hadapan alam semesta surgawi.” Alfa dan Omega, 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.

Perjanjian janji tentang suatu tanah untuk didiami digenapi pada bumi yang dijadikan baru, apabila Eden dipulihkan dan penyerakan umat manusia daripada Adam yang pertama sepanjang “tujuh masa” (tujuh ribu tahun) telah berakhir. Perjanjian janji tentang suatu tubuh yang baharu dan dimuliakan dikaruniakan pada Kedatangan Kedua, dalam sekelip mata.

> “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.

> “Shene ya Betelehema ke sehlooho se sa feleng. Ka ho eona ho patiloe ‘botebo ba maruo hammoho ba bohlale le tsebo ea Molimo.’ Baroma 11:33. Re makalloa ke sehlabelo sa Mopholosi ka ho fapanyetsana terone ea leholimo le sejelo, le botsoalle ba mangeloi a rapelang le liphoofolo tsa setala. Boikakaso ba motho le ho itšepa ha hae li khalemeloa ka pel’a Hae. Empa hona e ne e le qalo feela ea boikokobetso ba Hae bo hlollang. E ka be e bile tlotlollo e batlang e se na moeli hore Mora oa Molimo a nke tlhaho ea motho, leha e ne e le nakong eo Adama a neng a eme boemong ba hae ba ho hloka molato Edene. Empa Jesu o ile a amohela botho ha moloko oa batho o ne o se o fokolisitsoe ke lilemo tse likete tse nne tsa sebe. Joaloka ngoana e mong le e mong oa Adama, O ile a amohela litholoana tsa ts’ebetso ea molao o moholo oa lefa la tšobotsi. Hore na litholoana tseo e ne e le life ho bontšoa historing ea baholo-holo ba Hae ba lefatsheng. O tlile ka lefa le joalo hore a arolelane mahlomola le liteko tsa rona, le hore a re fe mohlala oa bophelo bo se nang sebe.” 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.

Seseorang apabila memenuhi tuntutan Injil, pada saat itu juga menerima suatu pikiran yang baru, yaitu pikiran Kristus, tetapi tubuh, atau sebagaimana Paulus juga menyebutnya daging, diubah pada Kedatangan Kedua. Sifat yang lebih rendah, yang terdiri daripada perasaan, tidak dihapuskan pada waktu pertobatan. Perasaan-perasaan itu, yang merupakan satu bahagian daripada tabiat moral, tetap ada hingga Kedatangan Kedua. Perasaan-perasaan itu mewakili sistem emosi, yang berkaitan dengan sistem hormon. Perasaan-perasaan itu mewakili pancaindera yang berkaitan dengan sistem saraf. Semua unsur daripada sifat manusia yang lebih rendah yang dianggap sebagai perasaan, dibahagikan kepada dua kategori asas. Satu jenis perasaan ialah kecenderungan-kecenderungan yang kita warisi daripada nenek moyang kita, dan jenis-jenis perasaan yang lain ialah kecenderungan-kecenderungan yang dibentuk yang kita kembangkan melalui pilihan-pilihan kita sendiri.

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.”

Адамзат жаратылысының кейбір құрамдас бейімділіктері жай ғана адамның болмысына тән, ал тұқым қуалайтын бейімділіктердің кейбір түрлері — жамандық жасауға бейім. Қалыптасқан сезім түрлері — өз таңдауымыз арқылы орнықтыратын нәрселеріміз, ал тұқым қуалайтын бейімділіктер «тұқым қуалаушылықтың ұлы заңы» арқылы беріледі.

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.

Yeso “yakiriye ubumuntu igihe ubwoko bw’abantu bwari bwaracishijwe intege n’imyaka ibihumbi bine y’icyaha. Nk’uko bimeze kuri buri mwana wa Adamu, yemeye ingaruka z’imikorere y’itegeko rikomeye ry’irage. Izo ngaruka izo ari zo zigaragazwa mu mateka y’abakurambere Be bo ku isi. Yaje afite iryo rage kugira ngo asangire natwe intimba zacu n’ibishuko byacu, kandi ngo aduhe urugero rw’ubuzima butagira icyaha.” N’ubwo yari afite ingaruka z’imyaka ibihumbi bine z’imikorere y’iryo tegeko rikomeye ry’irage, Yesu yahoraga agenza izo mbaraga zishingiye ku mimerere y’irage azitsinda akoresheje ubushake Bwe, kandi nta na rimwe yigeze agira uruhare mu kurera cyangwa guteza imbere ibyiyumvo by’icyaha.

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.

Билэг тэмдэг болгон хэлбэл, Адам ба Ева нүгэл үйлдэхээсээ өмнө ямар бие махбодтой байсан, Есүс тийм хүний биеийг авч, харин дөрвөн мянган жилийн доройтлоор хүн төрөлхтөнд бий болсон сулралын үр дагаврыг Өөртөө хүлээн аваагүйсэн бол, Тэр Бурханы хүүхэд бүр хэрхэн ялж дийлж чадахыг харуулах Үлгэр Жишээ болж чадахгүй байх байсан.

We will continue this study in the next article.

Re tla tšwela pele ka thuto ye sehlogong se se latelago.

> “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.

> “Lheu bahândo peujroh nibak konflik nyan antara Kristus ngon Satan hana meupatôh jeut geutanyoe ureueng droe; dan bak awaknyan, konflik nyan sagai hana geupeuingat. Teuma di dalam wilayah hatee tiap-tiap manusia, pertikaian nyan teulangï. Hana meuah sidroe teubiëh bak saf keujahatan ureueng nyan teupajôh keu peulayanan Allah tanpa meurumpok serangan-serangan Satan. Peurayu-peurayu nyang Kristus tahan, nyanlah nyang geutanyoe tem peugah that susah keu ditahan. Nyan didorong keu Gobnyan ngon ukuran nyang jauh leubeh raya, saban tabiat Gobnyan leubeh mulia nibak tabiat geutanyoe. Ngon bobôt peureumpôh dosa donya ban sigom dum ateueh Gobnyan, Kristus geutahan ujian bak nafsu makan, bak cintë keu donya, dan bak hasrat teupeuleumah droe nyang menuntôn bak keusombongan nekat. Nyanlah godaan-godaan nyang geukalahkan Adam ngon Hawa, dan nyang meunan mudah geukalahkan geutanyoe.”

> “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 telah menunjuk kepada dosa Adam sebagai bukti bahawa hukum Tuhan itu tidak adil, dan tidak dapat ditaati. Dalam kemanusiaan kita, Kristus harus menebus kegagalan Adam. Tetapi ketika Adam diserang oleh penggoda itu, belum ada padanya satu pun kesan dosa. Dia berdiri dalam kekuatan kelelakian yang sempurna, memiliki seluruh keteguhan akal dan tubuh. Dia dikelilingi oleh kemuliaan Eden, dan setiap hari bersekutu dengan makhluk-makhluk syurgawi. Tidak demikian halnya dengan Yesus ketika Dia masuk ke padang gurun untuk berhadapan dengan Setan. Selama empat ribu tahun umat manusia telah merosot dalam kekuatan jasmani, dalam kuasa mental, dan dalam nilai moral; dan Kristus mengenakan ke atas diri-Nya kelemahan-kelemahan kemanusiaan yang telah merosot. Hanya dengan demikian Dia dapat menyelamatkan manusia dari kedalaman paling rendah kehinaannya.”

> “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.

> “ဝါသနာစမ်းသပ်ခြင်းအားဖြင့် ခရစ်တော်ကို အနိုင်ယူရန် မဖြစ်နိုင်ခဲ့ကြောင်း လူအများက ဆိုကြသည်။ ထိုသို့ဆိုလျှင်၊ ကိုယ်တော်သည် အာဒံ၏ အနေအထား၌ ထားခံရနိုင်မည် မဟုတ်ပေ။ အာဒံ မအောင်မြင်ခဲ့သော အောင်ပွဲကို ကိုယ်တော်လည်း ရယူနိုင်မည် မဟုတ်ပေ။ ကျွန်ုပ်တို့သည် ခရစ်တော်ကြုံတွေ့ခဲ့သည့်ထက် ပို၍ ခက်ခဲသော တိုက်ပွဲတစ်မျိုးမျိုးကို ရင်ဆိုင်နေရလျှင်၊ ကိုယ်တော်သည် ကျွန်ုပ်တို့ကို မစောင်မနိုင် ကူညီနိုင်မည် မဟုတ်ပေ။ သို့သော် ကျွန်ုပ်တို့၏ ကယ်တင်ရှင်သည် လူ့သဘာဝကို၊ ၎င်းနှင့်ဆိုင်သော အားနည်းနိုင်ခြင်း အလုံးစုံနှင့်တကွ၊ ယူဆောင်ခဲ့သည်။ ကိုယ်တော်သည် စမ်းသပ်ခြင်းသို့ လိုက်လျောနိုင်ခြေ ရှိသော လူ့သဘာဝကို ယူဆောင်ခဲ့သည်။ ကိုယ်တော် မခံရပ်ခဲ့သည့်အရာတစ်စုံတစ်ခုကို ကျွန်ုပ်တို့ ခံရပ်ရမည့်အရာအဖြစ် မရှိပါ။”

> “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.’

> “Bersama Kristus, sebagaimana halnya dengan pasangan kudus di Eden, selera merupakan dasar pencobaan besar yang pertama. Tepat pada titik di mana kebinasaan bermula, di situlah pekerjaan penebusan kita harus dimulai. Sebagaimana Adam jatuh oleh pemanjaan selera, demikian pula Kristus harus menang oleh penyangkalan selera. ‘Dan sesudah Ia berpuasa empat puluh hari dan empat puluh malam, akhirnya laparlah Ia. Lalu datanglah si pencoba itu kepada-Nya dan berkata: Jika Engkau Anak Allah, perintahkanlah supaya batu-batu ini menjadi roti. Tetapi Ia menjawab, kata-Nya: Ada tertulis: Manusia hidup bukan dari roti saja, melainkan dari setiap firman yang keluar dari mulut Allah.’

> “From the time of Adam to that of Christ, self-indulgence had increased the power of the appetites and passions, until they had almost unlimited control. Thus men had become debased and diseased, and of themselves it was impossible for them to overcome. In man’s behalf, Christ conquered by enduring the severest test. For our sake He exercised a self-control stronger than hunger or death. And in this first victory were involved other issues that enter into all our conflicts with the powers of darkness.” The Desire of Ages, 117.

> “Zwi nga nga Adam u swika eka Kriste, ku tinyiketela ka munhu hi yexe eka ku navela ka nyama a ku andzisile matimba ya ku navela ni ya ku navela lokukulu, ku ko ku va ka swi lava swi va ni vulawuri lebyi nga riki na mindzilakana. Hikwalaho vanhu a va nyanyukisiwile ni ku vabya, naswona hi vona vini a swi nga koteki leswaku va hlula. Emahlweni ya munhu, Kriste u hlurile hi ku tiyisela ndzingo lowukulu ngopfu. Hikwalaho ka hina, U tirhisile ku tikawula loku nga ni matimba ku tlula ndlala kumbe rifu. Naswona eka ku hlula loku ko sungula a ku katsiwe timhaka tin’wana leti nghenaka eka ku lwisana ka hina hinkwako ni matimba ya munyama.” The Desire of Ages, 117.

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