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

Kitaaba Daani’eel – Dhibba Tokkoo fi Shantama Tokkoffaa

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

Mallattoo Mana Qulqullummaa: Iccitii Walitti Hidhamiinsa Waaqayyoo fi Namaa Saaxiluu

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.

Lakkoofsi lamaan sun mana qulqullummaa tokko ta’uuf walitti makamuu. Lakkoofsi afurtamii jaha mallattoo mana qulqullummaa ta’ee, waggaa afurtamii jahatu mootummaa kaabaa booji’amuu fi mootummaa kibbaa booji’amuu gidduu adda baasa. Yeroo xumuratti dhiitamuun mana qulqullummaa fi loltootaa bara 1798 raawwatamutti, waggaa afurtamii jahatu lakkoofsa lamaan mana qulqullummaatti walitti hidha. Bara dhaloota Kiristoos dura 723 irraa hanga bara dhaloota Kiristoos dura 677tti, manni qulqullummaa diigamee irraas ni dhiitame. Bara 1798tti dhiitamni sun xumuramee, bara 1844tti manni qulqullummaa ni ijaarame. Achitti isaan saba tokko, mootii tokko jalatti ta’uuf, akkasumas bara baraan cubbuu irraa dhaabuuf turan. Sun karoora ture; garuu fincilli bara 1863 karoora sana gara bara 2001tti duubatti deebise.

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.

Phaawulos waldaa akka qaamaatti, Kiristoos immoo akka mataatti ibsa; Phaawulosis qaama akka mallattoo fooniitti fayyadama. Phaawulosiif, “foon” fi “qaamni” jechoota wal-jijjiiruun fayyadamanidha.

> 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.

> Yoo akka fooniitti jiraattan taanaan ni duutu; yoo garuu Hafuuraan hojiiwwan qaamaa ajjeeftan ni jiraattu. Roomaa 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.

Karoorri mana qulqullummaa namaa karoora mana qulqullummaa Waaqayyoo irratti hundaa’a. Qaamni, inni Waldaa ta’e, mana qulqullummaa nama dhuunfaa keessatti fooniin walqixa. Mana qulqullummaa nama dhuunfaa keessatti sammuu mataa dha; qaamni immoo foon dha.

> 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.

> Nu qaama isaa keessaa, jechuunis foon isaa fi lafee isaa keessaa miseensota isaati. Kanaaf namni abbaa fi haadha isaa ni dhiisa; haadha manaa isaatti ni maxxana; isaan lamaanis foon tokko ni ta’u. Kun iccitii guddaadha; ani garuu waa’ee Kiristoosii fi waldaa nan dubbadha. Efesoon 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.

Mana qulqullummaa inni Yohaannis yeroo malakanni torbaffaan afuufamuun jalqaba hojii iccitii Waaqayyoo xumuruutiin safaruuf ture, mana qulqullummaa Waaqayyoo ture; mana qulqullummaa namaa garuu fakkeenya mana qulqullummaa Waaqayyootiin uumame. Isaan mallattoolee wal-jijjiiramoo dha. Museen yeroo inni fakkii isa inni dunkaana lafa irraa dhaabuuf itti fayyadamuu qabu argisiifametti, gaara irra guyyaa afurtamii ja’a ture. Fakkiin sun mana qulqullummaa samii irraa fudhatame.

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.

Kiristoos mana qulqullummaa samii ture; fooniinis mul’ate; namoonni bifa Isaa fakkaatanii uumamanii waan jiraniif, inni fakkeenya mana qulqullummaa namaa ni bakka bu’a. Kanaafis, fakkeenyi mana qulqullummaa namaa kromosoomota afurtamii ja’aatiin bakka buufama.

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.

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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.

Hojiin chaappuu namoota kuma dhibba tokkoo fi afurtamii afurii kaaʼuu jechuun hojii Waaqummaa fi namummaa walitti makuu dhaabbataa taʼedha. Hojiin sun afuuffannaa Malakata Torbaffaa yeroo dhagaʼamutti raawwatama. Walmakaan sun, sarara irratti sararaan, karaa adda addaa keessatti Caaffata Qulqullaaʼoo keessatti bakka buufamee mulʼata. Hojii sanaaf jechoonni xinqa-muluqaa amantii keessatti fayyadaman hojii qajeelchuu fi qulqulleessuu dha. Qajeelchuun hojii Kiristoos akka Buʼaa-baasaa keenyaatti hojjatu dha; hojii qulqulleessuu immoo hojii Kiristoos akka Fakkeenya keenyaatti hojjatu dha. Qajeelchuun mata duree keenya mootummaa samii dhaaluuf taʼe bakka buusa; qulqulleessuun immoo mijannaa keenya mootummaa samii dhaaluuf taʼe bakka buusa. Hojiileen lamaan sun lamaan isaanii iyyuu argamuu Hafuura Qulqulluu irraa amanaaʼaa biratti geeffamu. Hojiin sun warra kakuu bara baraa keessatti fudhataman garaa fi sammuu isaanii irratti seera Waaqayyoo barreessuu akka taʼeetti bakka buufamee mulʼata.

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.

“Michi” jechuun kutaa mana qulqullummaa keessaa, iddoo mataan keessa jiru, bakka bu’a. Michi jechuun waan “uumama ol’aanaa” jedhamee waamamuudha; kunis foon irraa kan adda ta’eedha, foon immoo “uumama gadi aanaa” dha. Michi yaada keenyaatiin bakka bu’a; foonis miira keenyaatiin bakka bu’a.

> “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.

> “Baayʼeen gammachuu hin barbaachifne ni argatu. Yaada isaanii Yesus irraa fuudhanii of irratti baayʼee xiyyeeffatu. Rakkinoota xixiqqoo guddisanii, wantoota abdii kutachiisan ni dubbatu. Isaan badii guddaa qophiiwwan Waaqayyoo irratti gungumuu hin barbaachifne keessatti yakka qabu. Waan nu qabnu hundumaa fi waan taanee jirru hundumaaf, nuti Waaqayyoof liqii qabna. Inni humnoota nuuf kenneera; humnoonni sun, hamma tokkootti, warra inni mataan isaa qabu wajjin wal fakkaatu; nus humnoota kana guddisuuf ciminaan hojjechuu qabna; kun of gammachiisuu fi of ol kaasuuf utuu hin taʼin, isa ulfeessuuf taʼuu qaba.”

> “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.

> “Nu sammuu keenya Waaqayyoof amanamummaa irraa akka hin jallifamne gochuu hin qabnu. Karaa Kiristoosiin gammachuu qabaachuu dandeenya, qabaachuus qabna; akkasumas amala of-to’achuu horachuu qabna. Yaadonni illee fedhii Waaqayyootiif bitamuu qabu; miironnis sammuu sirrii fi amantiidhaan to’atamuu qabu. Yaad-sammuun keenya akka ofii isaatii fiiguuf, akka fedhii isheetti deemtuuf, tattaaffii ittisuu fi leenjisuu tokko malee gad dhiifamuuf nuu hin kennamne. Yoo yaadonni dogoggora ta’an, miironniis dogoggora ta’u; yaadotaa fi miironnis walitti dhufanii amala safuu namaa ijaaru. Yommuu akka Kiristiyaanotaatti yaadaa fi miira keenya ittisuu akka nu irraa hin barbaadamne murteessinu, dhiibbaa ergamoota hamaa jalatti ni galna; argamuu isaanii fi to’annoo isaanii ni affeerra. Yoo miira keessa keenyaan geggeeffamnee yaadota keenya karaa shakkii, mormii, fi gungummii keessa akka fiigan eeyyamne, gammachuu hin qabaannu; jireenyi keenyas kufaatii akka ta’e ni mirkaneessa.” 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.”

Yaadnii fi miirri walitti makamuudhaan amala naamusaa uumu. Amalli keenya uumama gadi aanaa fi uumama ol aanaa irraa ijaarama; sammuun uumama ol aanaadha, yoo yaadni sammuu qulqulleeffame immoo, miirri keenyas ni qulqulleeffama. Kunis sababii sammuun uumamawwan lama kan namummaa keenya ijaaran keessaa uumama ol aanaa to’atu waan ta’eefi. “Humnoonni” akka qaama jiraachuu keenyaatti qophaa’an, “hanga tokkootti,” “kanneen” Kiristoos “qabuun wal fakkaatu,” jechuun ni danda’ama; nu immoo bifa Isaa fakkaatti uumamne, akkasumas “humnoota” sana “guddifachuuf jabaannee hojjechuu qabna.”

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

Humnoota uumamaa ol’aanaa, yookaan sammuu namaa keessaa qooda fudhatan murtii, yaadannoo, qalbii, akkasumas keessumaa fedhii dha.

> “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.

> “Baayʼeen, ‘Akka ani ofii koo Waaqaaf dabarsee kennu godhu attamitti?’ jechuun gaafachaa jiru. Isin ofii keessan Isaaf kennuu barbaaddu; garuu humna naamusaatiin dadhaboo dha, shakkiitti garboomfamtanii, amala jireenya cubbuu keessaniitiinis toʼatamtanii jirtu. Waadaa fi murtoo keessan funyoo cirrachaatii fakkaatu. Yaada keessan, kakaʼumsa keessan, jaalala keessan toʼachuu hin dandeessan. Beekumsi waadaa cabsitanii fi kakuu keessan dhabsiiftanii jirtanii amanamummaa ofii keessanii irratti amanannaa keessan ni laaffisa; akkasumas Waaqni isin fudhachuu hin dandaʼu jechuun akka isinitti dhagaʼamu godha; garuu abdii kutachuun isin hin barbaachisu. Wanti isin hubachuu qabdan humna dhugaa fedhii ti. Kun humna nama keessatti mootummaa qabu, humna murteessuu yookaan filachuu ti. Wanti hundinuu hojii sirrii fedhii irratti hundaaʼa. Humna filachuu Waaqni namootaaf kenneera; isa hojiirra oolchuun isaanii ti. Isin garaa keessan jijjiiruu hin dandeessan, akkasumas ofuma keessaniin jaalala isaa Waaqaaf kennuu hin dandeessan; garuu Isa tajaajiluu filachuu ni dandeessu. Fedhii keessan Isaaf kennuu ni dandeessu; innis yeroo sana akka fedha Isaa gaarii taʼetti fedhii qabaattanii fi hojjettan keessatti isin keessatti ni hojjeta. Akkasitti uumamni keessan guutuun harka mootummaa Hafuura Kiristoos jala ni gala; jaalalli keessan Isatti ni xiyyeeffata, yaadni keessan Isaa wajjin wal-simannaa ni qabaata.”

> “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.

> “Hawwiin gaarii fi qulqullummaa argachuuf qaban hamma deemutti sirrii dha; garuu yoo asitti dhaabbattan, homaa isin hin fayyadan. Namoonni baayʼeen Kiristiyaanota taʼuuf abdachaa fi hawwaa osoo jiranii ni badu. Isaan fedhii isaanii Waaqayyoof kennuu irra hin gaʼan. Isaan amma Kiristiyaanota taʼuu hin filatan.

> “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.

> “Karaa sirrii fedhii keessaniitiin, jireenyi keessan guutummaatti jijjiirama argachuu danda’a. Fedhii keessan Kiristoosiif kennuudhaan, humna bulchiinsotaa fi aangoo hundumaa ol ta’e wajjin of hidhattu. Isin jabeessitanii akka dhaabbattan humna gubbaadhaa ni qabaattu; akkasumaanis Waaqayyoof yeroo hundumaa of kennuudhaan, jireenya haaraa, jechuunis jireenya amantii, jiraachuuf dandeessifamtu.” 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.

Humni namaa keessatti humni fedhii “humna bulchituu” dha; bulchituunis kutaa mana qulqullummaa namaa keessatti argama, innis “humna mootummaa fi aangoo hundumaa caalaa ol taʼe wajjin” walitti hidhata qaba. Iddoon itti tokkummaan Waaqummaa fi namummaa mana qulqullummaa namaa keessatti raawwatamu daʼannoo lubbuu ti. Namni hundinuu daʼannoo qaba; innis yookaan Kiristoosiin qabamee jira, yookaan diinota Kiristoos keessaa isa guddaadhaan.

> “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.

> “Yommuu Kiristoos masaraa lubbuu dhuunfaa qabatee bulchuu jalqabu, nama inni keessaa hojjetu isa wajjin tokko ta’a. Inni Kiristoos wajjin tokko ta’e, tokkummaa isaa eeguun, isa garaa keessatti teessisuu, ajajawwan isaas abboomamuudhaan, kiyyoo isa hamaa sanaa irraa nagaa qaba. Kiristoos wajjin walitti hidhamee, ayyaanota Kiristoos ofitti walitti qaba; lubbuuwwan isaaf mo’achuufis humna, gahumsa, fi aangoo Gooftaadhaaf qulqulleessa. Fayyisaa wajjin walta’iinsaan, karaa inniin Waaqayyo hojjetu ta’a. Ergasii yeroo Seexanni dhufu, lubbuu sana qabachuufis yeroo carraaqu, Kiristoos nama sana nama hidhannoo qabu jabaa sana caalaa jabaa isa taasisee akka jiru argata.” 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.

ግንብ መከላከያው የነፍስ ማለት የሰው ልብና አእምሮ ነው። የአዲሱ ኪዳን ተስፋ ለአማኙ ሦስት መሠረታዊ ተስፋዎችን ይለያል። እርሱ ለመኖር የሚሆን ምድር እንዲኖረው ተስፋ ተሰጥቶታል፤ ይህም ለአዳምና ለሔዋን የነበረው የዔድን ገነት እንደነበረው ሲሆን፥ ይህ ደግሞ ከጥንታዊት እስራኤል ጋር ለኪዳኑ የተስፋ ምድርን ይወክል ነበር፤ ይህም ደግሞ ለመንፈሳዊቱ እስራኤል የመንፈሳዊቱን የክብር ምድር ይወክል ነበር፤ እነዚህም ሦስቱ ሁሉ መስመር በመስመር ምስክርነት እየሰጡ፥ እርሱ እንዳሸነፈ ለሚያሸንፉ የአዲስ የሚደረግባትን ምድር የተስፋ ቃል ያመለክታሉ።

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.

Yeroo Addaamii fi Hewaan cubbuu hojjetan, isaan “yeroo torba”f Iden keessaa “tamsaafaman”; akkasumas waggoota kuma torba booda lafti haaromfamee, Idenis deebi’ee ni dhaabama. Tamsaafamuun Israa’el durii “yeroo torba”f ta’e, tamsaafamuu Addaamii fi Hewaaniin fakkeenya qaba ture. Kakuu keessatti lafa keessa qubataniif waadaan kenname, innis waadaa Iden deebi’ee dhaabamuu ture. Iddoon qulqulluunii fi maccaanis miilla jalatti dhidhiitamuu isaanii, guddina cubbuu isa tartiibaan hammaataa adeemu kan maatii namaa keessatti cubbuu Addaamiin jalqabame agarsiisa.

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.

Waadaa kakuu keessatti waadaan lamaan kaan immoo amanamoonni qaama haaraa fi sammuu haaraa, jechuunis sammuu Kiristoos ni fudhatu jedhu. Qaamni foon, amala gadi aanaa dha; akkasumas Kiristoosiin walitti dhufeenya keessatti waldaa dha. Sammun immoo amala ol aanaa dha; inni waan Obboleettii White “masaraa lubbuu” jedhee adda baaftu dha. Phaawuloos yeroo nuti ulaagaalee wangeelaa fudhannu, yeroo qajeelchifamnu, sana keessatti sammuu Kiristoos akka fudhannu ifatti barsiisa. Akkasumas qaama haaraa fi ulfina qabeessa taʼe hanga Dhufaatii Lammaffaatti akka hin fudhanne ni barsiisa.

> 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.

> Kunoo, ani isinitti mul’isa; hundumti keenya hin rafnu, garuu hundumti keenya ni geeddaramna; yeroo xinnoo tokko keessatti, ija libsuun, sagalee xurumbaa isa dhumaa irratti; xurumbaan ni afuufamaatii, warri du’an kanneen hin badne ta’anii ni kaafamu, nus ni geeddaramna. Kan badu kun hin badne uffachuu qaba; kan du’u kunis du’a hin qabne uffachuu qaba. Kanaaf yeroo kan badu kun hin badne uffatee, kan du’u kunis du’a hin qabne uffate, yeroo sanatti dubbii barreeffame sun ni raawwatama: “Duuti mo’icha keessatti liqimfameera.” Yaa du’a, qaraankee eessa jira? Yaa awwaala, mo’ichi kee eessa jira? Qaraani du’aa cubbuudha; humni cubbuus seera. 1 Qorontos 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.

Barsiisni, Yohaannis warri barsiisa dogoggoraa akkasii amanan farra Kiristoos akka ta’an ibsu, Kiristoos qaama bu’aa cubbuu kan cubbuu Addaam irraa jalqabee sanyii namaa irratti dhiibbaa geessisuu jalqabeef saaxilame gonkumaa akka hin fudhanne ni falma.

> 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.

> Hafuuri hundinuu kan Yesus Kiristoos fooniin dhufuu isaa hin himne Waaqayyo irraa miti; kunis hafuura farra-Kiristoos isa akka inni dhufu dhageessan sana; amma iyyuu duraanuu inni biyya lafaa keessa jira. 1 Yohannis 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.

ବାବିଲୋନର (ଅନ୍ତିଖ୍ରୀଷ୍ଟର) ମଦ, ଯାହା “ନିଷ୍କଳଙ୍କ ଗର୍ଭାଧାନ” ବୋଲି ଶିଖାଏ, ଦାବି କରେ ଯେ ମରିୟମଙ୍କୁ ପାପପୂର୍ବ ଆଦମ ଓ ହବାଙ୍କ ପରି ସଂପୂର୍ଣ୍ଣ କରାଯାଇଥିଲା, ଯେପରି ଯୀଶୁଙ୍କ ଜନ୍ମ ଦୈବତ୍ୱର (ପବିତ୍ର ଆତ୍ମାଙ୍କର) ଗର୍ଭାଧାନ ଏବଂ ସଂପୂର୍ଣ୍ଣ ମାନବତ୍ୱର (ମରିୟମଙ୍କର) ଉପରେ ଆଧାରିତ ହେଉ। “ନିଷ୍କଳଙ୍କ ଗର୍ଭାଧାନ” ବୋଲି ଏହି ମିଥ୍ୟା ଶିକ୍ଷା ଏହାକୁ ସମ୍ବୋଧନ କରୁନାହିଁ ଯେ ଯୀଶୁ କେବେ ମରିୟମଙ୍କ ଗର୍ଭରେ ଗର୍ଭଧାରଣ ହେଲେ, ବରଂ କିପରି ମରିୟମ ଆଦମ ଓ ହବାଙ୍କ ସଂପୂର୍ଣ୍ଣତା ସହିତ ଗର୍ଭଧାରଣ କରାଯାଇଥିଲେ, ତାହାକୁ ସମ୍ବୋଧନ କରେ। ଏହା ସୂଚନା କରିବା ଯେ, ମନୁଷ୍ୟଙ୍କୁ ମୁକ୍ତି ଦେବା ପାଇଁ ଖ୍ରୀଷ୍ଟ ଯେତେବେଳେ ଆସିଲେ ସେ ନିଜ ଉପରେ ଯେ ଦେହ ଧାରଣ କଲେ, ସେହି ଦେହ ପାପହୀନ ଥିଲା ଏବଂ ତାହାରେ ବଂଶାନୁକ୍ରମର ପ୍ରଭାବ ନଥିଲା—ଏହା ଅନ୍ତିଖ୍ରୀଷ୍ଟର ଏକ ଶିକ୍ଷା।

> 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.

> Warri hedduun sobdoon baayʼeen gara biyya lafaatti ol seenaniiru; isaanis Yesus Kiristoos fooniin dhufe jechuun hin amanan. Inni akkasii gowwoomsaa fi Kiristoosiin mormaa dha. 2 Yohaannis 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.

Yeroo Kiristoos duʼaa kaafame, hafuuriin raajii xiyyeeffannaadhaan yeroo sana qaama ulfina qabeessa akka qabu ifatti akeeka. Duʼaa kaʼuun isaa duʼaa kaʼuu qajeelotaa yeroo Dhufaatii Lammaffaa keessatti taʼu bakka buʼe; waadaan kakuu kan qaama haaraa achitti fudhannu immoo achuma keessatti raawwatama.

> “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.

> “Yeroon Kiristoos gara teessoo Abbaa isaatti ol ba’uuf gaheera ture. Inni akka mo’ataa waaqayyoootti milkaa’ina injifannoo wajjin mana mootummaa samiiitti deebi’uuf jedhu ture. Osoo hin du’iin dura Abbaa isaatiin, ‘Ani hojii ati akka ani hojjedhuuf naa kennite raawwadheera’ jedhee ture. Yohannis 17:4. Erga du’aa ka’ee booddee, inni yeroo gabaabaadhaaf lafa irra ture; kunis akka bartoonni isaa qaama isaa du’aa ka’ee ulfinaan mootummaa argate sana keessatti isa beekuu fi isa wajjin wal baran godhuuf ture. Amma yeroo gaggeeffannaa sanatti qophaa’ee ture. Dhugaan inni Fayyisaa jiraataa ta’uu isaa mirkaneessee ture. Bartoonni isaa si’achi isa awwaala wajjin wal qabsiisuu hin barbaachisu ture. Isaan isa akka isa ulfina mootummaa argateetti, fuula uumama samii hundumaa duratti yaaduu danda’u turan.” 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.

Abdiin kakuu, biyya keessa jiraataniif kenname, yeroo lafti haaromfamte, Eeden deebi’ee yeroo dhaabbatu, “yeroon torba” (waggaa kuma torba), faca’iinsi ilmaan namaa kan Addaam isa jalqabaa xumuramuutti ni raawwatama. Abdiin kakuu kan qaama haaraa fi ulfina qabeessaas, Dhufaatii Lammaffaatti, ija keessatti cinaa-bu’iinsa tokko keessatti ni kennama.

> “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.

> “Seenaan Beetlihem mata-duree kan hin dhumne dha. Isa keessatti, ‘badhaadhummaa ogummaa fi beekumsa Waaqayyoo keessaa gadi fagoon’ dhokatee jira.” Roomaa 11:33. Fayyisaan teessoo mootummaa mootummaa samii irraa gara siree loonii jijjiiruun, akkasumas hiriyummaa ergamoota isa waaqeffatan irraa gara bineensota mana horiitti gad bu’uun aarsaa inni godhe nutti dinqisiisa. Of-tuulummaan fi of-irratti amanamummaan namaa fuula Isaa duratti ifatti ceepha’amu. Ta’us, kun jalqaba gad of deebisuu isaa isa dinqisiisaa qofa ture. Ilmi Waaqayyoo, yeroo Addaam Eeden keessatti qulqullummaa isaa keessa dhaabatee turetti illee, uumama namaa fudhachuun salphina jechuun akka daangaa hin qabneetti tilmaamamu tokko tureera. Garuu Yesus, yeroo sanyiin namaa cubbuu waggaa kuma afuriitiin laamsha’ee turetti namummaa fudhate. Akkuma ijoollee Addaam hundumaa, inni bu’aa hojii seera dhalootaa guddaa sanaa fudhate. Bu’aan sun maal akka ture seenaa abbootii isaa warra lafarra turaniin mul’ata. Inni dhaala akkasiitiin dhufe, gadda keenyaafi qorumsa keenya qooddachuuf, akkasumas jireenya cubbuu hin qabne fakkeenya nuu kennuuf.” 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.

ယင်းသတင်းကောင်း၏လိုအပ်ချက်များကို လူတစ်ဦးပြည့်စုံစွာလိုက်နာသောအခါ၊ ထိုအချိန်၌ပင် သူသည် အသစ်သောစိတ်ကို—ခရစ်တော်၏စိတ်ကိုပင်—လက်ခံရရှိသည်။ သို့သော် ကိုယ်ခန္ဓာ၊ သို့မဟုတ် ပေါလုက “ဇာတိ” ဟုလည်း ခေါ်သကဲ့သို့သော အပိုင်းသည် ဒုတိယအကြိမ်ကြွလာတော်မူခြင်း၌ ပြောင်းလဲမည်ဖြစ်သည်။ ခံစားချက်များဖြင့်ဖွဲ့စည်းထားသော အောက်မေ့သဘာဝသည် ပြောင်းလဲခြင်းခံရစဉ်၌ ဖယ်ရှားပျောက်ကွယ်သွားခြင်းမရှိပါ။ ကိုယ်ကျင့်တရားဆိုင်ရာ ဇာတ်လမ်းအင်္ဂါတစ်စိတ်တစ်ပိုင်းဖြစ်သော ထိုခံစားချက်များသည် ဒုတိယအကြိမ်ကြွလာတော်မူခြင်းအထိ ဆက်လက်တည်ရှိနေကြသည်။ ထိုခံစားချက်များသည် ဟော်မုန်းစနစ်နှင့်ဆက်စပ်နေသော စိတ်လှုပ်ရှားမှုဆိုင်ရာစနစ်ကို ကိုယ်စားပြုကြသည်။ ထိုခံစားချက်များသည် အာရုံကြောစနစ်နှင့်ဆက်စပ်နေသော အာရုံခံအင်္ဂါများကိုလည်း ကိုယ်စားပြုကြသည်။ လူ၏ အောက်မေ့သဘာဝတွင် ခံစားချက်များဟု သတ်မှတ်နိုင်သော အစိတ်အပိုင်းများအားလုံးကို အခြေခံအမျိုးအစားကြီး နှစ်မျိုးအဖြစ် ခွဲခြားထားနိုင်သည်။ ခံစားချက်အမျိုးအစားတစ်မျိုးမှာ ဘိုးဘွားမိဘများထံမှ အမွေဆက်ခံရရှိလာသော လိုလားနှိုးဆော်ချက်များဖြစ်ပြီး၊ အခြားခံစားချက်အမျိုးအစားများမှာ မိမိတို့၏ကိုယ်ပိုင်ရွေးချယ်မှုများအားဖြင့် တိုးပွားဖွံ့ဖြိုးလာစေခဲ့သော လိုလားနှိုးဆော်ချက်များဖြစ်ကြသည်။

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.”

Fedhiin dhalootiin darban tokko tokko salphaatti kutaa ijaarsa namaa ti; gosoonni fedhiiwwan dhalootiin darban tokko tokko immoo hammina hojjechuutti nama geessu. Gosoonni miiraa guddatanii cimsaman warra filannoo keenya mataa keenyaan hundeessinu dha; fedhiin dhalootiin darbanu immoo “seera guddicha dhalootaa”tiin darbu.

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.

Yesus “yeroo sanyiin namaa cubbuu waggaa afur kumaatiin dadhabee turetti, namummaa fudhate. Akkuma ijoollee Aadam hundumaatti, inni bu’aa hojii seera guddaa dhaalaa sanaa fudhate. Bu’aan kun maal akka ture seenaa abbootii isaa warra lafa irratti irraa mul’ata. Inni dhaala akkasii wajjin gadda fi qorumsa keenya hirmaachuuf, akkasumas fakkeenya jireenya cubbuu hin qabne nuu kennuuf dhufe.” Bu’aa waggaa afur kumaatii hojii seera guddaa dhaalaa sanaatiin, Yesus yeroo hunda fedhii isaa hojii irra oolchuun inclinations sana to’annoo jala oolchee ture, yeroo tokko illee miira cubbamaa kamiyyuu guddisuu keessatti hirmaate hin beekne.

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.

Yesus qaama namaa fudhatee utuu taʼee, akkuma Addaamii fi Hewwaan cubbuu isaanii dura turanitti kan bakka buʼame, buʼaa dadhabina namummaa waggoota kuma afurii oliif gadi buʼiinsi fide fudhachuu malee, Inni Fakkeenya ilmi Waaqayyoo hundinuu ittiin moʼachuu dandaʼu hin kennine ture.

We will continue this study in the next article.

Nu qorannoo kana mata duree itti aanu keessatti ni itti fufna.

> “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.

> “Namoonni baay’een wal’aansoo Kiristoosii fi Seexana gidduutti ta’u kana akka waan jireenya isaanii irratti hiika addaa hin qabneetti ilaalu; kanaafis isaaniif kun fedhii guddaa hin qabu. Garuu daangaa garaa nama hundumaa keessatti falmiin kun irra deebi’amee mul’ata. Namni tokko hiriira hamaa keessaa ba’ee tajaajila Waaqayyootiif yeroo seenu kam iyyuu, haleellaa Seexanaa osoo hin qunnaminiif hin hafu. Kaka’umsi Kiristoosiin dura dhaabbate sun isuma nuti mormuuf akkas rakkisaa ta’ee argannu ture. Inni hamma amala Isaa kan keenyaa caaluun, hamma sana caalaa humna guddaadhaan Isa irratti dhiibame. Ulfaata sodaachisaa cubbuu addunyaa guutuu of irratti baatee, Kiristoos fedhii foonii irratti, jaalala addunyaa irratti, akkasumas jaalala mul’ifannaa ofii isa gara of-tuulutti geessu irratti qormaata sana ni mo’e. Isaan kun qorumsa Addaamii fi Hewaan mo’atan, akkasumas isa salphaatti nu mo’u dha.”

> “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.

> “Seexanni seera Waaqayyoo haqaqabeessa akka hin taane, akkasumas akka abboomamu hin dandeenye ragaa taʼee cubbuu Addaamitti akeekee ture. Kiristoos namummaa keenya keessatti kufaatii Addaam furuu qaba ture. Garuu yeroo Addaam qorichaatiin qoramaatti saaxilame, buʼaan cubbuu keessaa tokko illee isa irra hin turre. Inni humna namummaan mudaa hin qabneen dhaabatee ture; jabina sammuu fi qaamaa guutuu qabaatee ture. Inni ulfina Eedeniin marfamee ture, akkasumas guyyaa guyyaadhaan uumamota samii wajjin walqunnamtii keessatti ture. Yesuus yeroo Seexana wajjin walʼaansoo gochuuf lafa onaa seene garuu akkas hin turre. Waggoota kuma afuriif sanyiin namaa humna qaamaa, humna sammuu, fi gatii naamusaa keessatti hirʼachaa dhufee ture; Kiristoosis dadhabbiilee namummaa xuraaʼee gad buʼe of irratti fudhate. Kanaan qofa nama gadi fageenya salphina isaa isa hamaa irraa baraaruu dandaʼe.”

> “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.

> “Baayʼeen Kiristoos qoramaan moʼamuu akka hin dandeenye dubbatu. Yoona inni bakka Addaam keessa kaaʼamuu hin dandaʼu ture; injifannoo Addaam argachuu dadhabe sana argachuu hin dandaʼu ture. Yoo nuyi hiika kam iyyuu keessatti walʼaansoo Kiristoos irra caalaa ulfaataa taʼe qabaanne, yoona inni nu gargaaraa taʼuu hin dandaʼu. Garuu Fayyisaan keenya, gaafatamummaa isaa hundumaa wajjin, namummaa fudhate. Inni dandeettii qoramaaf harka kennuu qabu wajjin uumama namaa fudhate. Nuyi baayʼina inni obsaan hin baadhin tokko illee baadhachuu hin qabnu.”

> “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.’

> “Akkuma lamaan qulqulluu Eeden keessa turan sanaa wajjin taʼetti, Kristoosiifis fedhiin nyaataa buʼuura qorama guddaa isa jalqabaa ture. Iddoo badiin itti jalqabametti, hojii furmaata keenyaa jalqabamuun isa irra jira. Akkuma Addaam fedhii nyaataa guuttachuudhaan kufe, akkasuma Kristoos fedhii nyaataa of irraa dhowwuudhaan moʼuu qaba. ‘Inni guyyaa afurtamii fi halkan afurtama soomee booddee beelaʼe. Qoraa isaas gara Isaa dhufee, Yoo Ati Ilma Waaqayyoo taate, dhagaan kun buddeena akka taʼu ajaji, jedheen. Inni immoo deebisee, Akkas jechuun barreeffameera, Namni dubbii afaan Waaqayyoo keessaa baʼu hundumaan malee buddeena qofaan hin jiraatu, jedhe.’

> “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.

> “Bara Addaamii jalqabee hamma yeroo Kiristoositti, ofitti gammaduun humna fedhii foonii fi hawwiiwwan hammeessee dabaleera; kunis hamma isaan to’annoo jechuun ni danda’ama daangaa hin qabne argatanitti geesse. Kanaaf namoonni salphifamanii fi dhibamanii turan; ofuma isaaniitiinis mo’uun isaanii hin danda’amu ture. Bu’aa namaatiif, Kiristoos qormaata hamaa hundumaa caalu obsaan mo’e. Inni nuuf jedhee of to’achuu beela yookaan du’a caalu hojiirra oolche. Mo’icha jalqabaa kana keessattis dhimmoonni biroon, kanneen waraana keenya hundumaa humnoota dukkanaa wajjin qabnu keessa seenan, hammatamanii turan.” The Desire of Ages, 117.

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