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

Ìwé Dáníẹ́lì - Ọ̀kan-lé-ní-Ọgọ́rùn-ún àti Mọ́kànláàádọ́ta

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

Àpẹẹrẹ Àmì ti Tẹ́ńpìlì: Ṣíṣí Àwọn Àṣírí Ìbáṣepọ̀ Láàárín Ọlọ́run àti Ènìyàn Hàn

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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.

A darapọ̀ ọ̀pá méjèèjì pọ̀ láti di tẹ́ńpìlì kan. Nọ́mbà mẹ́rìndínláàádọ́rin jẹ́ ààmì tẹ́ńpìlì náà, ó sì jẹ́ ọdún mẹ́rìndínláàádọ́rin ni ó yà ìgbèkùn ìjọba àríwá kúrò ní ìgbèkùn ìjọba gúúsù. Nígbà tí ìtẹ̀mọ́lẹ̀ ibi mímọ́ àti ogun náà bá pé ní àkókò òpin ní 1798, ọdún mẹ́rìndínláàádọ́rin ni ó so ọ̀pá méjèèjì pọ̀ sínú tẹ́ńpìlì kan. Láti 723 BC sí 677 BC, a wó tẹ́ńpìlì náà lulẹ̀, a sì tẹ̀ ẹ́ mọ́lẹ̀. Ní 1798 ìtẹ̀mọ́lẹ̀ náà parí, àti ní 1844, a ti gbé tẹ́ńpìlì kan kalẹ̀. Níbẹ̀ ni wọ́n yóò ti di orílẹ̀-èdè kan, pẹ̀lú ọba kan ṣoṣo, kí wọ́n sì dá ẹ̀ṣẹ̀ dúró títí láé. Èyí ni ètò náà, ṣùgbọ́n ìṣọ̀tẹ̀ 1863 ti ti ètò náà sẹ́yìn sí 2001.

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

Paulu ṣàlàyé ìjọ gẹ́gẹ́ bí ara, ó sì sọ pé Kristi ni orí; Paulu sì lo ara gẹ́gẹ́ bí ààmì ti ẹran-ara. Ẹran-ara àti ara jẹ́ ọ̀rọ̀ tí ó lè rọ́pò ara wọn fún Paulu.

> 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.

> Nítorí bí ẹ̀yin bá ń gbé gẹ́gẹ́ bí ara, ẹ̀yin yóò kú; ṣùgbọ́n bí ẹ̀yin bá pa iṣẹ́ ara run nípasẹ̀ Ẹ̀mí, ẹ̀yin yóò yè. Romu 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.

Àpèjúwe tẹ́ńpìlì ènìyàn dá lórí àpèjúwe tẹ́ńpìlì Ọlọ́run. Ara, èyí tí í ṣe Ìjọ, bá ẹran mu nínú tẹ́ńpìlì ẹnìkọ̀ọ̀kan. Nínú tẹ́ńpìlì ẹnìkọ̀ọ̀kan, ọkàn ni orí, ara sì ni ẹran.

> 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.

> Nítorí àwa jẹ́ ẹ̀yà ara rẹ̀, nínú ẹran ara rẹ̀, àti nínú egungun rẹ̀. Nítorí èyí ni ọkùnrin yóò fi bàbá rẹ̀ àti ìyá rẹ̀ sílẹ̀, a ó sì so mọ́ aya rẹ̀, àwọn méjèèjì yóò sì di ara kan. Èyí jẹ́ àṣírí ńlá kan: ṣùgbọ́n mo ń sọ̀rọ̀ nípa Kristi àti ìjọ. Efesu 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.

Tẹ́ńpìlì tí a sọ fún Jòhánù pé kí ó wò ní ìwọ̀n, nígbà tí ìró angẹli keje fi samisi ìbẹ̀rẹ̀ iṣẹ́ ìmúparí àṣírí Ọlọ́run, ni tẹ́ńpìlì Ọlọ́run; ṣùgbọ́n a dá tẹ́ńpìlì ènìyàn ní àwòrán tẹ́ńpìlì Ọlọ́run. Wọ́n jẹ́ ààmì méjèèjì tí a lè fi rọ́pò ara wọn. Mósè wà lórí òkè fún ọjọ́ mẹ́rìnlélógójì nígbà tí a fi àpẹẹrẹ tí yóò lò hàn án nígbà tí yóò gbé agọ́ ìjọsìn ayé dìde. A mú àpẹẹrẹ náà láti inú tẹ́ńpìlì ọ̀run.

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.

Kristi ni tẹ́ńpìlì ọ̀run, tí a fihàn nínú ẹran ara, ó sì dúró gẹ́gẹ́ bí àwòrán ìlànà tẹ́ńpìlì ènìyàn, nítorí a dá ènìyàn ní àwòrán Rẹ̀. Nítorí èyí, a fi mẹ́rìndínlọ́gójì krómósóòmù ṣojú àwòrán ìlànà tẹ́ńpìlì ènìyàn.

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.

Àwọn tẹ́ńpìlì jẹ́ ohun tí a lè fi rọ́pò ara wọn ní ti àsọtẹ́lẹ̀. Nítorí náà, tẹ́ńpìlì tí a sọ fún Jòhánù pé kí ó wọn ní yàrá méjì péré, láìní àgbàlá kankan. Yàrá àkọ́kọ́ dúró fún tẹ́ńpìlì ènìyàn, ìjọ (ìyàwó), orílẹ̀-èdè, ara, èyí tí í ṣe ẹran ara. Yàrá kejì dúró fún tẹ́ńpìlì ọ̀run, ọkọ ìyàwó, ọba, orí, èyí tí í ṣe ọkàn. Ìlérí májẹ̀mú ayérayé tí a mú ṣẹ fún ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì ní àwọn ọjọ́ ìkẹyìn, ni a ti fi àwọn igi méjì inú Ìsíkíẹ́lì orí kẹtàdínlógójì ṣàpẹẹrẹ. A ti fi tẹ́ńpìlì Jòhánù ṣàpẹẹrẹ rẹ̀, èyí tí ó ní yàrá méjì. A ti fi àwọn àlàyé pàtó Pọ́ọ̀lù nípa ohun ìjìnlẹ̀ Kristi nínú onígbàgbọ́, ìrètí ògo, ṣàpẹẹrẹ rẹ̀.

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.

Iṣẹ́ títẹ èdìdì sórí ẹgbẹ̀rún mẹ́rìndínlógójì [144,000] náà ni iṣẹ́ ìdapọ̀ Dívínítì pẹ̀lú ẹ̀dá ènìyàn ní ọ̀nà tí yóò dúró títí láé. Iṣẹ́ náà ni a ń mú ṣẹ ní àkókò ìfọnkà Tírúmpẹ́ẹ̀tì Keje. Aṣojú ìdapọ̀ yẹn ni a fi hàn, ìlà lórí ìlà, ní ọ̀nà onírúurú nínú Ìwé Mímọ́. Iṣẹ́ ìdáláre àti ìsọdimímọ́ ni àwọn ọ̀rọ̀ ẹ̀kọ́ ẹ̀sìn tí a fi ń pè iṣẹ́ náà. Ìdáláre ni iṣẹ́ Kristi gẹ́gẹ́ bí Aṣojú wa, ìsọdimímọ́ sì ni iṣẹ́ Kristi gẹ́gẹ́ bí Àpẹẹrẹ wa. Ìdáláre dúró fún ẹ̀tọ́ wa sí ọ̀run, ìsọdimímọ́ sì dúró fún ìmúrasílẹ̀ wa fún ọ̀run. Mejèèjì iṣẹ́ wọ̀nyí ni a mú wá fún onígbàgbọ́ nípasẹ̀ ìwàláàyè Ẹ̀mí Mímọ́. A sì fi iṣẹ́ náà hàn gẹ́gẹ́ bí kíkọ òfin Ọlọ́run sí orí ọkàn àti sí inú èrò àwọn tí a gbà wọ inú májẹ̀mú àìnípẹ̀kun.

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.

“Ọkàn-àyà” dúró fún yàrá inú tẹ́ńpìlì náà, níbi tí orí wà. Ọkàn-àyà ni a ń pè ní ìwà àtàtà jùlọ, ní ìdàkọ̀ró sí ara, èyí tí í ṣe ìwà ìsàlẹ̀. Àwọn ìrò wa ni ń ṣàfihàn ọkàn-àyà, ìmọ̀lára wa sì ni ń ṣàfihàn ara.

> “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.

> “Ọ̀pọ̀ ènìyàn ń nírìírí àìláyọ̀ tí kò nílò. Wọ́n yí èrò ọkàn wọn kúrò lórí Jésù, wọ́n sì fi í lé ara wọn lórí jù bẹ́ẹ̀ lọ. Wọ́n ń mú àwọn ìṣòro kéékèèké dàgbà, wọ́n sì ń sọ àwọn ọ̀rọ̀ ìrẹ̀wẹ̀sì. Wọ́n jẹ̀bi ẹ̀ṣẹ̀ ńlá ti kíkùn-ún-kùn-ún láìnídí lórí àwọn ìṣètò ìpèsè Ọlọ́run. Nítorí gbogbo ohun tí a ní àti ohun tí a jẹ́, a jẹ ẹ̀yà gbèsè fún Ọlọ́run. Ó ti fi agbára fún wa, tí, dé ìwọ̀n kan, ó jọ àwọn tí òun tìkára rẹ̀ ní; a sì yẹ kí a ṣiṣẹ́ takuntakun láti mú àwọn agbára wọ̀nyí dàgbà, kì í ṣe láti wu àti gbé ara ẹni ga, bí kò ṣe láti yin òun lógo.

> “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.

> “A kò gbọ́dọ̀ jẹ́ kí ọkàn wa yí kúrò nínú ìṣòtítọ́ sí Ọlọ́run. Nípasẹ̀ Kristi a lè sì yẹ kí a máa yọ̀, a sì yẹ kí a ní àwọn ìwà ìfaradà ara-ẹni. Àní àwọn ìrònú pàápàá gbọ́dọ̀ wà lábẹ́ ìtẹríba sí ìfẹ́ Ọlọ́run, àti àwọn ìmọ̀lára lábẹ́ ìṣàkóso ọgbọ́n àti ẹ̀sìn. A kò fi àròjinlẹ̀ wa fún wa kí a lè jẹ́ kí ó sáré lójú òfìn, kí ó sì máa tọ ipa tirẹ̀, láìsí ìsapá kankan fún ìdínà àti ìwà ìbáwí. Bí àwọn ìrònú bá jẹ́ àṣìṣe, àwọn ìmọ̀lára náà yóò jẹ́ àṣìṣe; àwọn ìrònú àti àwọn ìmọ̀lára ní ìpapọ̀ sì ni wọ́n ń dá ìwà àìlera ènìyàn sílẹ̀. Nígbà tí a bá pinnu pé gẹ́gẹ́ bí Kristẹni a kò nílò láti dá àwọn ìrònú àti ìmọ̀lára wa láàmú, a máa wá sí abẹ́ agbára àwọn áńgẹ́lì búburú, a sì ń pè wíwà wọn àti ìṣàkóso wọn. Bí a bá fi ara wa sílẹ̀ fún àwọn ìfàmọ́ra wa, kí a sì jẹ́ kí àwọn ìrònú wa máa sàn nínú ọ̀nà ìfura, iyèméjì, àti ìkẹ́dùn, a óò jẹ́ aláìláyọ̀, ìgbésí ayé wa yóò sì fi hàn pé ó jẹ́ ìkùnà.” 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.”

Àwọn ìrònú àti ìmọ̀lára tí a so pọ̀ ní ń dá ìwà àìmọ̀ràn dúró. Ìwà wa ni a fi ẹ̀dá ìsàlẹ̀ àti ẹ̀dá gíga kọ́; ọkàn-àyà ni ẹ̀dá gíga náà, bí a sì bá sọ àwọn ìrònú inú ọkàn di mímọ́, àwọn ìmọ̀lára wa yóò di mímọ́. Èyí rí bẹ́ẹ̀ nítorí pé ọkàn-àyà ni ẹ̀dá gíga tí ń ṣàkóso nínú àwọn ẹ̀dá méjèèjì tí ó dá ìwà ènìyàn wa pọ̀. “Àwọn agbára,” tí a ṣe gẹ́gẹ́ bí apá kan nínú ìwà wa, “dé ìwọ̀n kan,” “jọ àwọn tí” Kristi “ní,” nítorí a dá wa ní àwòrán Rẹ̀, a sì “gbọ́dọ̀ ṣiṣẹ́ takuntakun láti mú” àwọn “agbára” wọ̀nyẹn dàgbà.

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

Àwọn agbára tí ó jẹ́ apá kan ti ẹ̀dá gíga jùlọ, tàbí ti ọkàn ènìyàn ni ìdájọ́, ìrántí, ẹ̀rí-ọkàn, àti ní pàtàkì jùlọ, ìfẹ́-inú.

> “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.

> “Ọ̀pọ̀ ènìyàn ni ń béèrè pé, ‘Báwo ni èmi yóò ṣe fi ara mi jọwọ́ fún Ọlọ́run?’ Ẹ ń fẹ́ fi ara yín fún Un, ṣùgbọ́n ẹ jẹ́ aláìlera ní agbára ìwà rere, ní ìrìnnà ẹrú sí iyèméjì, tí àwọn àṣà ìgbé ayé ẹ̀ṣẹ̀ yín sì ń ṣàkóso yín. Àwọn ìlérí àti ìpinnu yín dàbí okùn tí a fi yanrìn ṣe. Ẹ kò lè ṣàkóso àwọn èrò yín, àwọn ìmísí yín, àti àwọn ìfẹ́ ọkàn yín. Ìmọ̀ pé ẹ ti ru àwọn ìlérí yín, tí ẹ sì ti sọ àwọn ìdè yín di asán, ń mú ìgbẹ́kẹ̀lé yín nínú òtítọ́ inú ara yín di aláìlera, ó sì ń mú kí ẹ nímọ̀lára pé Ọlọ́run kò lè gbà yín; ṣùgbọ́n kò yẹ kí ẹ rẹ̀wẹ̀sì. Ohun tí ẹ nílò láti lóye ni agbára gidi ti ìfẹ́-inú. Èyí ni agbára ìṣàkóso nínú àdámọ̀ ènìyàn, agbára ìpinnu, tàbí ti yíyan. Ohun gbogbo sinmi lórí ìṣiṣẹ́ títọ́ ti ìfẹ́-inú. Agbára yíyan ni Ọlọ́run ti fi fún ènìyàn; tiwọn ni láti lò ó. Ẹ kò lè yí ọkàn yín padà, ẹ kò sì lè fi ìfẹ́ rẹ̀ fún Ọlọ́run láti inú ara yín; ṣùgbọ́n ẹ lè yàn láti sin ín. Ẹ lè fi ìfẹ́-inú yín fún Un; nígbà náà ni Yóò ṣiṣẹ́ nínú yín láti fẹ́ àti láti ṣe gẹ́gẹ́ bí ìfẹ́ inú rere Rẹ̀. Nípa bẹ́ẹ̀, gbogbo àdámọ̀ yín ni a óò mú wá sábẹ́ ìṣàkóso Ẹ̀mí Kristi; àwọn ìfẹ́ ọkàn yín yóò dojú kọ́ Ọ, àwọn èrò yín yóò sì wà ní ìbámu pẹ̀lú Rẹ̀.”

> “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.

> “Àwọn ìfẹ́-ọkàn sí rere àti ìwà mímọ́ tọ́ bí wọ́n ti lọ; ṣùgbọ́n bí o bá dáwọ́ dúró níbí, wọn kì yóò ṣàǹfààní kankan. Ọ̀pọ̀lọpọ̀ ni a óò sọnù nígbà tí wọ́n ń retí àti ń fẹ́ láti jẹ́ Kristẹni. Wọ́n kò dé ibi fífi ìfẹ́-inú wọn jọ̀wọ́ fún Ọlọ́run. Wọ́n kò yàn nísinsin yìí láti jẹ́ Kristẹni.”

> “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.

> “Nípasẹ̀ lílo ìfẹ́-ọkàn ní ọ̀nà tí ó tọ́, àyípadà pátápátá lè ṣẹlẹ̀ nínú ìgbésí ayé rẹ. Nípa fífi ìfẹ́-ọkàn rẹ jọ́wọ́ fún Kristi, ìwọ ń so ara rẹ pọ̀ mọ́ agbára tí ó ga ju gbogbo àwọn ìjọba àti àwọn agbára lọ. Ìwọ yóò ní okun láti òkè wá láti mú ọ dúró ṣinṣin, àti báyìí nípasẹ̀ ìfarabalẹ̀ àìdá sí Ọlọ́run, a ó mú ọ lè gbé ìgbésí ayé tuntun náà, àní ìgbésí ayé ìgbàgbọ́.” 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.

Agbara ìfẹ́-inú ni “agbára ìṣàkóso” nínú ìwà ẹ̀dá ènìyàn, a sì fi olùṣàkóso sí apá inú tẹ́ńpìlì ènìyàn tí a so pọ̀ “pẹ̀lú agbára tí ó ga ju gbogbo àwọn alákóso àti agbára lọ.” Ibi tí ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn ti ń ṣẹlẹ̀ nínú tẹ́ńpìlì ènìyàn ni odi agbára ọkàn. Gbogbo ènìyàn ní odi agbára kan, a sì lè jẹ́ pé Kristi ni ó ń gbé ibẹ̀, tàbí ọ̀tá àgbà Kristi.

> “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.

> “Nígbà tí Kristi bá gba àgọ́ olódi ọkàn náà, aṣojú ènìyàn yóò di ọ̀kan pẹ̀lú rẹ̀. Àti ẹni tí ó jẹ́ ọ̀kan pẹ̀lú Kristi, tí ń pa ìṣọ̀kan rẹ̀ mọ́, tí ń fi í jókòó lórí ìtẹ́ nínú ọkàn, tí ó sì ń ṣègbọràn sí àwọn àṣẹ rẹ̀, wà ní ààbò kúrò nínú àwọn ìdẹkùn ẹni búburú náà. Ní ìṣọ̀kan pẹ̀lú Kristi, ó ń kó àwọn oore-ọ̀fé Kristi jọ sọ́dọ̀ ara rẹ̀, ó sì ń ya agbára àti ìmúlò àti ọláṣẹ́ sí mímọ́ fún Olúwa nínú lílo wọn láti jèrè ọkàn wá sọ́dọ̀ rẹ̀. Nípa ìfọwọ́sowọ́pọ̀ pẹ̀lú Olùgbàlà, ó di ohun èlò tí Ọlọ́run fi ń ṣiṣẹ́. Nígbà náà ni, nígbà tí Satani bá dé, tí ó sì ń tiraka láti gba ọkàn náà, yóò rí i pé Kristi ti mú un lágbára ju alágbára tí ó ní ohun ìjà lọ.” 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.

Ààfin ọkàn ni ọkàn àti èrò inú ènìyàn. Ìlérí májẹ̀mú tuntun náà tọ́ka sí ìlérí pàtàkì mẹ́ta fún onígbàgbọ́. A ti ṣe ìlérí fún un pé yóò ní ilẹ̀ kan láti máa gbé, gẹ́gẹ́ bí Ọgbà Édẹni ti rí fún Ádámù àti Éfà, èyí tí, ní ẹ̀wẹ̀, ṣojú ilẹ̀ ìlérí fún májẹ̀mú Rẹ̀ pẹ̀lú Ísírẹ́lì àtijọ́, èyí tí, ní ẹ̀wẹ̀, ṣojú ilẹ̀ ológo ti ẹ̀mí fún Ísírẹ́lì ti ẹ̀mí, àti pé gbogbo àwọn mẹ́tẹ̀ẹ̀ta náà jẹ́ ẹ̀rí, ìlà lórí ìlà, sí ìlérí ilẹ̀ ayé tí a ó sọ di tuntun, fún àwọn tí wọ́n ṣẹ́gun gẹ́gẹ́ bí Òun ti ṣẹ́gun.

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.

Nígbà tí Ádámù àti Éfà ṣẹ̀ṣẹ̀ ẹ̀ṣẹ̀, a “tú wọn ká” kúrò nínú Ọgbà Édẹni fún “àkókò méje,” àti pé lẹ́yìn ẹgbẹ̀rún ọdún méje ni a sọ ayé di tuntun, tí a sì tún mú Ọgbà Édẹni padà bọ̀ sípò. Ìtúká Ísírẹ́lì ìgbàanì fún “àkókò méje,” ni a fihàn ní àpẹẹrẹ nínú ìtúká Ádámù àti Éfà. Májẹ̀mú náà ṣe ìlérí ilẹ̀ kan fún gbígbé, àti pé ìlérí náà ni ti Édẹni tí a tún mú padà bọ̀ sípò. Ìtẹ̀ mọ́lẹ̀ ibi mímọ́ àti ogun náà dúró fún ìlọsíwájú ìgbèrú ẹ̀ṣẹ̀ nínú ìdílé ènìyàn tí ó bẹ̀rẹ̀ pẹ̀lú ẹ̀ṣẹ̀ Ádámù.

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.

Àwọn ìlérí méjì yòókù ti májẹ̀mú ni pé àwọn olóòtítọ́ yóò gba ara tuntun àti ọkàn tuntun, àní ọkàn Kristi. Ara ni ẹran-ara, ìṣẹ̀dá ìsàlẹ̀, àti ní ìbáṣepọ̀ pẹ̀lú Kristi, ìyẹn ni ìjọ. Ọkàn ni ìṣẹ̀dá gíga jùlọ; èyí ni ohun tí Sister White mọ̀ sí “odi ààbò ọkàn.” Pọ́ọ̀lù fi kedere kọ́ni pé a ń gba ọkàn Kristi ní àsìkò tí a bá gba àwọn ìbéèrè ìhìnrere, nígbà tí a dá wa láre. Ó tún kọ́ni pé a kì í gba ara tuntun tí a sì ti sọ di ògo títí di Ìpadàbọ̀ Kejì.

> 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.

> Kíyèsí i, mo fi ohun ìjìnlẹ̀ kan hàn yín; kì í ṣe gbogbo wa ni yóò sùn, ṣùgbọ́n gbogbo wa ni a ó yí padà, ní ìṣẹ́jú kan, ní ìkẹ́sẹ̀jú ìpá ojú, ní ìpè kíkẹyìn: nítorí ìpè náà yóò dún, a ó sì jí àwọn òkú dìde ní àìbàjẹ́, a ó sì yí wa padà. Nítorí èyí tí ń bàjẹ́ gbọ́dọ̀ wọ àìbàjẹ́, ẹni kíkú yìí sì gbọ́dọ̀ wọ àìkú. Nígbà náà, nígbà tí èyí tí ń bàjẹ́ bá wọ àìbàjẹ́, tí ẹni kíkú yìí sì bá wọ àìkú, nígbà náà ni a ó mú ọ̀rọ̀ tí a kọ sílẹ̀ ṣẹ pé, Ikú ni a ti gbé mì nínú iṣẹ́gun. Ikú, ibo ni ta rẹ wà? Isà, ibo ni iṣẹ́gun rẹ wà? Ta ikú ni ẹ̀ṣẹ̀; agbára ẹ̀ṣẹ̀ sì ni òfin. 1 Kọrinti 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.

Ẹ̀kọ́ kan, èyí tí Jòhánù sọ pé ó fi hàn pé àwọn tí wọ́n gbà irú àwọn ẹ̀kọ́ ẹlẹ́tàn bẹ́ẹ̀ jẹ́ aṣòdì sí Kristi, ń jiyàn pé Kristi kò gbà ara kan tí ó wà lábẹ́ àkóbá àwọn ipa ẹ̀ṣẹ̀ tí ó ti bẹ̀rẹ̀ sí í kan ìdílé ènìyàn láti ìgbà ẹ̀ṣẹ̀ Ádámù lọ.

> 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.

> Àti gbogbo ẹ̀mí tí kò bá jẹ́wọ́ pé Jésù Kristi ti wá nínú ẹ̀yà ara kì í ṣe ti Ọlọ́run; èyí sì ni ẹ̀mí aṣòdì sí Kristi náà, èyí tí ẹ ti gbọ́ pé yóò wá; àní, ó ti wà ní ayé báyìí pẹ̀lú. 1 John 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.

Wáìnì Babiloni (antikírístì) tí ń kọ́ni nípa “Ìbímọ Aláìlábùkù,” tí ó ń sọ pé a sọ Màríà di pípé, gẹ́gẹ́ bí Ádámù àti Éfà ti jẹ́ ṣáájú ẹ̀ṣẹ̀, kí ìbí Jésù lè dá lórí ìlòyún ìwà-àtọ̀runwá (Ẹ̀mí Mímọ́), pẹ̀lú ẹ̀dá ènìyàn pípé (Màríà). Ẹ̀kọ́ èké ti Ìbímọ Aláìlábùkù kò ń sọ nípa ìgbà tí a loyún Jésù nínú ilé-ọmọ Màríà, bí kò ṣe bí a ṣe loyún Màríà pẹ̀lú pípé ti Ádámù àti Éfà. Láti daba pé ẹran-ara tí Kristi gbé wọ ara Rẹ̀ nígbà tí Ó wá láti rà ènìyàn padà jẹ́ ẹran-ara aláìlẹ̀ṣẹ̀, tí kò ní àwọn àbájáde ìjẹ̄dí-mọ́lẹ̀, jẹ́ ẹ̀kọ́ antikírístì.

> 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.

> Nítorí ọ̀pọ̀ ènìyàn ẹlẹ́tan ti wọ ayé wá, àwọn tí kò jẹ́wọ́ pé Jesu Kristi ti wá nínú ara. Èyí ni ẹlẹ́tan náà àti aṣòdì sí Kristi. 2 Johanu 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.

Nígbà tí a jí Kristi dìde, ìmísí fi tọ́kantọ́kan tọ́ka sí i pé nígbà náà Ó ní ara tí a ti sọ di ògo. Àjíǹde Rẹ̀ ṣojú fún àjíǹde àwọn olódodo ní Ìpadàbọ̀ Kejì, àti níbẹ̀ ni a ti gba ìlérí májẹ̀mú ti ara tuntun.

> “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.

> “Àkókò náà ti dé fún Kristi láti gòkè lọ sí itẹ́ Baba Rẹ̀. Gẹ́gẹ́ bí Aṣégun àtọ̀runwá, Ó fẹ́rẹ̀ẹ́ padà pẹ̀lú àwọn àmì ìṣẹ́gun lọ sí àwọn àgbàlá ọ̀run. Kí ikú Rẹ̀ tó dé, Ó ti kéde fún Baba Rẹ̀ pé, ‘Mo ti parí iṣẹ́ náà tí Ìwọ fi fún Mi láti ṣe.’ Johanu 17:4. Lẹ́yìn àjíǹde Rẹ̀, Ó dúró lórí ayé fún ìgbà díẹ̀, kí àwọn ọmọ-ẹ̀yìn Rẹ̀ lè mọ̀ Ọ́n dáadáa nínú ara Rẹ̀ tí a jí dìde tí a sì ṣe lógo. Ní báyìí Ó ti ṣe tán fún ìyapa náà. Ó ti fi ìdánilójú múlẹ̀ pé Òun ni Olùgbàlà alààyè. Kò sì ṣe dandan mọ́ kí àwọn ọmọ-ẹ̀yìn Rẹ̀ máa so Òun pọ̀ mọ́ ibojì. Wọ́n lè máa ronú nípa Rẹ̀ gẹ́gẹ́ bí Ẹni tí a ti ṣe lógo níwájú gbogbo àgbáyé ọ̀run.” 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.

Ìlérí májẹ̀mú nípa ilẹ̀ kan láti gbé inú rẹ̀ ni a mú ṣẹ ní ayé tí a sọ di tuntun, nígbà tí a bá tún Édéńì ṣe, tí ìtúká ènìyàn Ádámù àkọ́kọ́ ní “àkókò méje” (“ẹgbẹ̀rún ọdún méje”) sì bá ti dé òpin. Ìlérí májẹ̀mú nípa ara tuntun àti tí a ti fi ògo bò ni a pèsè ní Ìpadàbọ̀ Kejì, ní ìṣẹ́jú-kánkán ojú.

> “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.

> “Itan Bẹtilẹhẹmu jẹ́ kókó-ọrọ̀ tí a kò lè tán. Nínú rẹ̀ ni a ti fi ‘ìjìnlẹ̀ ọrọ̀ àti ọgbọ́n àti ìmọ̀ Ọlọ́run’ pamọ́.” Romans 11:33. “A kún fún ìyanu sí ẹbọ Olùgbàlà nígbà tí Ó fi ìtẹ́ ọ̀run rọ́pò àtẹ ẹran, àti ìbáṣepọ̀ àwọn áńgẹ́lì tí ń bọ̀wọ̀ fún un rọ́pò àwọn ẹranko inú ibùsọ̀ ẹran. Ìgbéraga ènìyàn àti ìgbẹ́kẹ̀lé ara ẹni ni a bá wí níwájú Rẹ̀. Síbẹ̀, èyí kì í ṣe bí kò ṣe ìbẹ̀rẹ̀ ìrẹ̀lẹ̀ àgbàyanu Rẹ̀. Ó fẹ́rẹ̀ẹ́ jẹ́ ìtẹ̀sí ara ẹni tí ó fẹrẹ̀ tó ailópín fún Ọmọ Ọlọ́run láti gbà ìwà ènìyàn, àní nígbà tí Adamu ṣì dúró nínú àìlẹ́ṣẹ̀ rẹ̀ ní Édẹni. Ṣùgbọ́n Jésù gba ẹ̀dá ènìyàn nígbà tí irú-ọmọ ènìyàn ti rẹ̀ nípa ẹgbẹ̀rún mẹ́rin ọdún ẹ̀ṣẹ̀. Gẹ́gẹ́ bí gbogbo ọmọ Adamu, Ó gba àbájáde iṣẹ́ òfin ńlá ti ìran gbígbà. Kí ni àwọn àbájáde wọ̀nyí jẹ́ ni a fi hàn nínú ìtàn àwọn baba ńlá ayé Rẹ̀. Ó wá pẹ̀lú irú ìran bẹ́ẹ̀ láti pín nínú ìbànújẹ́ àti àwọn ìdẹwò wa, àti láti fi àpẹẹrẹ ìgbésí ayé aláìlẹ́ṣẹ̀ hàn fún wa.” 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.

Nígbà tí ènìyàn bá pàdé àwọn ìlànà ìhìnrere, nígbà náà gan-an ni ó ti gba ọkàn tuntun, àní ọkàn Kristi, ṣùgbọ́n ara, tàbí bí Paulu pẹ̀lú ṣe ń pè é ní ẹran ara, ni a ó yí padà ní Ìpadàbọ̀ Kejì. Ìwà ìsàlẹ̀, èyí tí ó ní í ṣe pẹ̀lú àwọn ìmọ̀lára, kì í ṣe ohun tí a pa run ní ìgbà ìyípadà ọkàn. Àwọn ìmọ̀lára wọ̀nyí, tí wọ́n jẹ́ apá kan nínú ìwà àṣà ọmọlúwàbí, ń bá a lọ títí di Ìpadàbọ̀ Kejì. Àwọn ìmọ̀lára wọ̀nyí ń ṣàfihàn ètò ìmúnimọ̀lára tí ó ní ìbáṣepọ̀ pẹ̀lú ètò àwọn homonu. Wọ́n ń ṣàfihàn àwọn ìmọ̀-ara tí ó ní ìbáṣepọ̀ pẹ̀lú ètò iṣan ara. Gbogbo àwọn ẹ̀yà inú ìwà ìsàlẹ̀ ènìyàn tí a ka sí ìmọ̀lára, ni a pín sí ẹ̀ka méjì pàtàkì. Irú ìmọ̀lára kan ni àwọn ìfẹ́kúfẹ̀ẹ́ tí a jogún láti ọ̀dọ̀ àwọn baba ńlá wa, irú ìmọ̀lára kejì sì ni àwọn ìfẹ́kúfẹ̀ẹ́ tí a ti dàgbà sí nípasẹ̀ àwọn àṣàyàn tiwa fúnra wa.

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.”

Àwọn ìtẹ̀sí tí a jogún kan jẹ́ apá kan lásán ti ìdá ẹ̀dá ènìyàn, àti pé àwọn irú ìtẹ̀sí tí a jogún kan sì jẹ́ sí ṣíṣe ibi. Àwọn irú ìmọ̀lára tí a ti mú dàgbà ni àwọn tí àwa fúnra wa fi àwọn ìyànjú wa múlẹ̀, àwọn ìtẹ̀sí tí a sì jogún ni a ń fi ránṣẹ́ kalẹ̀ nípasẹ̀ “òfin ńlá ti àjogúnbá.”

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.

Jésù “gba ẹ̀dá ènìyàn wọ̀ nígbà tí ìran ènìyàn ti ti di aláìlera nípasẹ̀ ẹ̀ṣẹ̀ ọdún ẹgbẹ̀rún mẹ́rin. Gẹ́gẹ́ bí gbogbo ọmọ Ádámù, Ó gba àbájáde ìṣiṣẹ́ òfin ńlá ti ogún ìṣẹ̀dá. Ohun tí àwọn àbájáde wọ̀nyí jẹ́ ni a fihàn nínú ìtàn àwọn baba ńlá Rẹ̀ ní ayé. Ó wá pẹ̀lú irú ogún ìṣẹ̀dá bẹ́ẹ̀ láti ní àjọpín nínú ìbànújẹ́ àti àwọn ìdánwò wa, àti láti fún wa ní àpẹẹrẹ ìgbésí ayé aláìlẹ́ṣẹ̀.” Pẹ̀lú àbájáde ọdún ẹgbẹ̀rún mẹ́rin ti ìṣiṣẹ́ òfin ńlá ti ogún ìṣẹ̀dá, Jésù máa ń pa àwọn ìfẹ́kúfẹ̀ẹ́ wọ̀nyí mọ́ lábẹ́ ìṣàkóso nípa lílo ìfẹ́-inú Rẹ̀, kò sì lẹ́ẹ̀kan rí kópa nínú mímú ìmọ̀lára ẹ̀ṣẹ̀ kankan dàgbà.

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.

Bí Jesu bá ti gba ara ènìyàn, gẹ́gẹ́ bí Ádámù àti Éfà ṣáájú ìgbà tí wọ́n ṣẹ̀ṣẹ̀, láìsí gbigba àbájáde ìrẹwẹ̀sì ìwà ènìyàn tí ó ti ṣẹlẹ̀ nípasẹ̀ ẹgbẹ̀rún ọdún mẹ́rin ti ìrẹ̀sílẹ̀, nígbà náà kò ní ti pèsè Àpẹẹrẹ kan, ti bí gbogbo ọmọ Ọlọ́run ṣe lè ṣẹ́gun.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ẹ̀kọ́ yìí nínú àpilẹ̀kọ tí ó kàn.

> “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.

> “Ọ̀pọ̀lọpọ̀ ń wo ìjàkadì yìí láàárín Kristi àti Satani bí ẹni pé kò ní ìbáṣepọ̀ pàtàkì kankan pẹ̀lú ìgbésí ayé tiwọn; nítorí náà kò ní ìfẹ́kúfẹ̀ẹ́ púpọ̀ fún wọn. Ṣùgbọ́n nínú agbègbè ọkàn gbogbo ènìyàn ni a ti tún máa ń ṣe àríyànjiyàn yìí. Kò sí ẹni tí ó fi ipò nínú ẹgbẹ́ ibi sílẹ̀ láti wọ inú iṣẹ́ Ọlọ́run láì ba ìkọlù Satani pàdé. Àwọn ìdẹwò tí Kristi kọ̀ ni àwọn náà ni àwa rí i pé ó ṣòro tó bẹ́ẹ̀ láti borí. A fi wọ́n lé e lórí ní ìwọ̀n tí ó tóbi jù lọ ní ìbámu pẹ̀lú bí iwa Rẹ̀ ṣe ga ju tiwa lọ. Pẹ̀lú ẹrù ẹ̀ṣẹ̀ ayé tí ó burú gidigidi lórí Rẹ̀, Kristi farada ìdánwò náà lórí ìfẹ́kufẹ̀ oúnjẹ, lórí ìfẹ́ ayé, àti lórí ìfẹ́ ìfihàn ara tí ó ń darí ènìyàn sí ìgboyà àìtọ́. Ìwọ̀nyí ni àwọn ìdẹwò tí ó ṣẹ́gun Adamu àti Efa, àti tí wọ́n sì ń ṣẹ́gun wa ní rọ́rùn gan-an.”

> “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.

> “Sátánì ti tọ́ka sí ẹ̀ṣẹ̀ Ádámù gẹ́gẹ́ bí ẹ̀rí pé òfin Ọlọ́run kò tọ́, àti pé a kò lè pa á mọ́. Nínú ẹ̀dá ènìyàn wa, Kristi yóò rà á padà fún àìṣeyọrí Ádámù. Ṣùgbọ́n nígbà tí olùdánwò kọlù ú, kò sí ọ̀kan nínú àwọn àbájáde ẹ̀ṣẹ̀ tí ó wà lórí rẹ̀. Ó dúró nínú agbára ipò ènìyàn pípé, ó ní agbára kíkún ti ọkàn àti ti ara. Ògo Édẹni yí i ká, ó sì ń bá àwọn ẹ̀dá ọ̀run sọ̀rọ̀ lojoojúmọ́. Kì í ṣe bẹ́ẹ̀ pẹ̀lú Jésù nígbà tí Ó wọ aginjù lọ láti bá Sátánì jà. Fún ẹgbẹ̀rún ọdún mẹ́rin, ẹ̀yà ènìyàn ti ń dín kù nínú agbára ara, nínú agbára ọpọlọ, àti nínú iyì ìwà; Kristi sì gbé àìlera ẹ̀dá ènìyàn tí ó ti bàjẹ́ sórí Ara Rẹ̀. Ní ọ̀nà yìí nìkan ni Ó fi lè gbà ènìyàn là kúrò ní inú ìsàlẹ̀ jùlọ ti ìrẹ̀wẹ̀sì rẹ̀.

> “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.

> “Ọ̀pọ̀lọpọ̀ ń sọ pé kò ṣeé ṣe kí a lè borí Kristi nípasẹ̀ ìdánwò. Nígbà náà, a kò bá lè ti fi í sí ipò Adamu; a kò bá sì lè ti jèrè ìṣẹ́gun tí Adamu kùnà láti jèrè. Bí a bá ní ní ìtumọ̀kànsí kankan ìjà tí ó le koko ju èyí tí Kristi ní lọ, nígbà náà kì yóò lè ràn wá lọ́wọ́. Ṣùgbọ́n Olùgbàlà wa gba ẹ̀dá ènìyàn, pẹ̀lú gbogbo àìlera rẹ̀. Ó gba ìwà ẹ̀dá ènìyàn, pẹ̀lú èéṣe tí ó wà nínú rẹ̀ láti tẹ̀ sí ìdánwò. Kò sí ohun kankan tí a ń ru tí Òun kò tíì farada.”

> “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.’

> “Pẹ̀lú Kristi, gẹ́gẹ́ bí ó ti rí pẹ̀lú tọkọtaya mímọ́ ní Édẹni, ìfẹ́kúfẹ̀ẹ́ oúnjẹ ni ìpìlẹ̀ ìdẹwò ńlá àkọ́kọ́ náà. Ní ibi gangan tí ìparun ti bẹ̀rẹ̀, níbẹ̀ ni iṣẹ́ ìràpadà wa gbọ́dọ̀ bẹ̀rẹ̀. Gẹ́gẹ́ bí nípa fífi ara jẹ́ nínú ìfẹ́kúfẹ̀ẹ́ oúnjẹ ni Adamu ṣubú, bẹ́ẹ̀ ni nípa sísẹ́ ara nídìí ìfẹ́kúfẹ̀ẹ́ oúnjẹ ni Kristi gbọ́dọ̀ ṣẹ́gun. ‘Nígbà tí Ó sì ti gbààwẹ̀ ọjọ́ mẹ́rìnlá [40] àti òru mẹ́rìnlá [40], lẹ́yìn náà ebi sì pa Á. Nígbà tí olùdánwò sì tọ̀ Ọ́ wá, ó ní, Bí Ìwọ bá jẹ́ Ọmọ Ọlọ́run, pàṣẹ kí àwọn òkúta wọ̀nyí di búrẹ́dì. Ṣùgbọ́n Ó dáhùn, Ó sì ní, A ti kọ ọ́ pé, Kì í ṣe nípa búrẹ́dì nìkan ni ènìyàn yóò fi yè, bí kò ṣe nípa gbogbo ọ̀rọ̀ tí ń jáde láti ẹnu Ọlọ́run.’”

> “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.

> “Láti ìgbà Ádámù títí dé ìgbà Kristi, ìfẹ́ sí ìtẹ́lọ́run ara ẹni ti mú agbára ìfẹ́kúfẹ̀ẹ́ àti ìfẹ́kàn pọ̀ sí i, títí wọ́n fi fẹ́rẹ̀ẹ́ ní àkóso aláìlópin. Nípa bẹ́ẹ̀, a ti sọ ènìyàn di ẹlẹ́gàn àti aláìsàn, ó sì jẹ́ pé láti ara wọn kò ṣeé ṣe fún wọn láti ṣẹ́gun. Ní ipò ènìyàn, Kristi ṣẹ́gun nípa fífi ara da ìdánwò tó le jù lọ rú. Nítorí tiwa, Ó lo ìkóra-ẹni-níjàánu tí ó lágbára ju ebi tàbí ikú lọ. Àti nínú ìṣẹ́gun àkọ́kọ́ yìí ni àwọn ọ̀ràn mìíràn wà tí wọ́n ń wọ inú gbogbo ìjà wa pẹ̀lú agbára òkùnkùn.” The Desire of Ages, 117.

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