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.
Mokõi yvyra ojoaju hag̃ua peteĩ témploramo. Irundy pa, seis ojehechauka hag̃ua pe símbolo témplo rehegua, ha irundy pa, seis ary omboyke pe ñemongakuaapy ñehundi pe rréino yvatepegua rehegua, pe rréino yvýpeguágui. Oñemohu’ã vove pe santuário ha pe aty ñembohory hag̃ua ára paha aja 1798-pe, irundy pa, seis ary ombojoaju umi mokõi yvyra peteĩ témplope. 723 a.C. guive 677 a.C. peve, pe témplo oñembyai ha oñembohory hese. 1798-pe opa pe ñembohory, ha 1844-pe peteĩ témplo oñemopu’ãma. Upépe ha’ekuéra oiko va’erãmo’ã peteĩ tetãnte ramo, peteĩ mburuvicha guýpe, ha opyta hag̃ua angaipa’ỹre opa ára g̃uarã. Upéva va’ekue pe tembiaporã oñeñohẽva’ekue, hákatu pe pu’aka’ẽ 1863-pe ombohasávo pe tembiaporã 2001-pe.
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.
Pablo omombe’u pe iglesia ha’eha hete, ha Cristo ha’eha iñakã, ha Pablo oipuru pe tete ta’ãnga ramo pe so’o rehe. Pe so’o ha pe tete ha’e ñe’ẽ ojuehe ombohováiva Pablo-pe g̃uarã.
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.
Peikovéiko ningo rupi peikóramo, pemanóta; pe Espíritu rupive katu pemano mbegue hag̃ua tete rembiapokuépe, peikovéta. Romanos 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.
Pe tembiapo templo yvypóra rehegua oñemopyenda Ñandejára templo rembiapóre. Teté, ha’éva pe Tupao, ojoja so’óre peteĩ tapicha templo-pe. Peteĩ tapicha templo-pe, apytu’ũ ha’e iñakã, ha teté ha’e so’o.
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.
Ñande niko ñande retehégui, iñóogui ha ikanguégui. Upévare kuimbaʼe ohejátava itúva ha isýpe, ha ojoajúta hembirekóre, ha mokõivéva opytáta peteĩete soʼóramo. Kóva haʼe peteĩ ñemimby tuicháva; ha che añeʼẽ Cristo ha pe iglésia rehe. Efesios 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.
Pe témplo Juan oĩva’erã omedi hag̃ua, pe ángel séptimo opu’ãvo imbaraka, ha upéva ohechaukávo ñepyrũha pe tembiapo omohu’ã hag̃ua Tupã remimĩva, ha’e va’ekue Tupã rógami; ha katu yvypóra róga oñemoheñói va’ekue Tupã rógami ra’ãngáicha. Mokõivéva ha’e ta’anga ojeporu hag̃uáicha peteĩ jehe. Moisés oĩ va’ekue yvyty ári irundy pa’ẽ seis ára aja, upérõ ojehechauka chupe pe techapyrã oipurúva’erã omopu’ã hag̃ua pe tabernákulo yvy arigua. Pe techapyrã oñeguenohẽ va’ekue pe témplo yvagapeguágui.
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.
Cristo niko pe Templo yvagapegua, ojehechaukáva’ekue so’ópe, ha Ha’e ohechauka pe ta’anga yvypóra templo rehegua, pórke kuimba’e ha kuña ojejapo va’ekue Ta’ãngápe. Upévare, pe ta’anga yvypóra templo rehegua ojehechauka irundy pa ha poteĩ cromosóma rupive.
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.
Umi témpulo ojuehegui ikatu oñemoambue profétikamente peteĩ ojuehe rehe. Upévare, pe témpulo Juanpe oñemandáva omedi hag̃ua oguerekókuri mokõi koty añoite, ndaipóri hag̃ua korapýpe. Pe peteĩha koty ohechauka pe témpulo yvypóra rehegua, pe iglésia (pe novia), pe tetã, pe rete, ha’éva pe so’o. Pe mokõiha koty ohechauka pe témpulo divíno, pe novioména, pe mburuvicha guasu, pe akã, ha’éva pe apytu’ũ. Pe ñe’ẽme’ẽ pe ñe’ẽjoaju opa’ỹvape rehegua, oñemboguapýva pe cien cuarenta y cuatro mil rehe ára pahápe, oñemombe’upy porã kuri pe mokõi yvyra Ezequiel kapítulo treinta y siete-pe. Oñemombe’upy porã avei Juan rembiapo rupive, pe itémpulo oguerekóva mokõi koty. Oñemombe’upy porã avei Pablo remyesakã poravopyre rupive pe Cristo mba’eñemi rehegua oĩva pe ogueroviávape, pe gloria esperanza.
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.
Tembiapo oñesella hag̃ua umi cien cuarenta y cuatro mil ha’e tembiapo oñembojoaju hag̃ua tapiaite hag̃uáicha Tupãrekove yvypóra rekove ndive. Upe tembiapo ojejapo pe Séptimo Trompeta osũ aja. Upe joaju ojehechauka, línea ári línea, heta hendáicha Ñandejára Ñe’ẽme. Tekojojápe ñemomarangatu rehegua tembiapo ha ñemomarangatu rehegua tembiapo ha’e umi ñe’ẽ teología rehegua oñemombe’u hag̃ua upe tembiapo. Tekojojápe ñemomarangatu’ỹre ha’e Cristo rembiapo ñande Rekopegua ñande Rembiovéva ramo, ha ñemomarangatu ha’e Cristo rembiapo ñande Techapyrã ramo. Tekojojápe ñemomarangatu’ỹre ohechauka ñande derécho yvágape g̃uarã ha ñemomarangatu ohechauka ñande katupyry yvágape g̃uarã. Mokõivéva umi tembiapo ogueru pe ogueroviávape Espíritu Santo oĩ rupi hendive. Upe tembiapo ojehechauka Tupã léi ojehaíramo hag̃ua umi oñemoĩva’ekue pe ñe’ẽme’ẽ opa’ỹvape korasõ ha apytu’ũ ári.
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.
Pe “apytuʼũ” ohechauka pe koty pe témplope, upépe oĩháme pe akã. Pe apytuʼũ hína upe oñembohérava pe tekove yvatevéva, iñambuéva pe soʼógui, haʼéva pe tekove iguyvéva. Pe apytuʼũ ojehechauka ñane remiandu rupive, pe soʼo katu ojehechauka ñande rãngue rupive.
“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.
“Heta ohasa vy’ỹ reiete. Oipe’a iñapytu’ũgui Jesús-gui, ha omoĩ hag̃ua ijehekuérare hetaiterei. Ombohéra guasu umi apañuãi michĩva, ha oñe’ẽ ñembopy’aju rehe. Oiko hikuái kulpávle pe angaipa guasúre ha’éva py’aro reiete Tupã providénsia rehe. Opa mba’e jahupytýva ha mba’éva ñande, Tupãgui ñaime ñandejára hag̃ua. Ha’e ome’ẽ ñandéve pokatu, peteĩ medída peve ojoguáva umi pokatu ha’e voi oguerekóvape; ha tekotevẽ ñamba’apo kyre’ỹme ñamokakuaa hag̃ua umi pokatu, ndaha’éi hag̃ua ñambovy’a ha ñamomba’eguasu ñandejehe, síno ñamomba’eguasu hag̃ua chupe.”
“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.
“Ndovaja’erãi va’erã ñande py’a rehe ojeity hag̃ua ñande jerovia hag̃ua Tupãre. Cristo rupive ikatu ha tekotevẽ jaiko vy’ápe, ha jajapo tekokatu jejokópe. Jepe ñane remiandu voi oñemoĩva’erã Tupã rembipota poguýpe, ha ñande rekove ñandepy’apýva toĩ akãguapy ha jerovia poguýpe. Ñane akãnguéra’ã noñeme’ẽi ñandéve oñehejarei hag̃ua osẽ hag̃ua heko vai hag̃uáicha ha oho hag̃ua ijeheguiete, ndaipóri hag̃uáicha mba’eve jejoko ha ñembo’eheko rehegua. Oĩramo ñane remiandu vai, ñande rekove ñandepy’apýva avei ivaíta; ha umi remiandu ha py’arory oñondive omoheñói tekotee marangatu térã ivaíva. Ñadesidíramo, kristiáno ramo, ndajaikotevẽiha jajoko ñane remiandu ha ñande rekove ñandepy’apýva, ja’a umi ánhel aña pu’aka guýpe, ha jaipota hag̃ua iñembyaty ha ipoguýpe jeiko. Ñañeme’ẽramo ñane ñeñandu hag̃uáicha ha jaheja ñane remiandu oguata hag̃ua ñemoĩ vai, mokõi py’a, ha ñembyasy rape rupi, ndajajevymo’ãi, ha ñande rekove ohechaukáta ojavyha.” Review and Herald, 21 de abril de 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.”
Temiandu ha temikotevẽ ojoajúvo omoheñói pe teko reko oĩporãva térã ivaíva. Ñande reko ojeguereko mokõi tekove ryepýpe: peteĩ ijyvate’ỹva ha ambue ijyvatevéva; pe apytu’ũ hína pe tekove ijyvatevéva, ha pe apytu’ũ remiandu oñembojeroviáramo Ñandejára rehe ha oñemomarangatúramo, upéicha avei ñane remikotevẽ ha ñande py’arandu oñemomarangatúta. Péva upéicha, pe apytu’ũ hína pe tekove ijyvatevéva oisãmbyhýva umi mokõi tekove omoheñóiva ñande reko yvypóra. Umi “katupyrykuéra”, oñemoĩva’ekue ñande pype ñane rekove pehẽnguéicha, “cierto grado peve”, “ojogua umi” Cristo “oguerekóvape”, ñande niko jajapo va’ekue ta’angápe ha “jañeha’ãmbaitépe ñamba’apo va’erã jahekombo’e hag̃ua” umi “katupyrykuéra.”
The powers which are part of the higher nature, or the mind of a human being are judgment, memory, conscience and especially the will.
Umi mbarete oĩva teko yvatevepe térã yvypóra akãme ha’e hína ñehesa’ỹijo, mandu’a, tekoñe’ẽ ha peteĩteĩvéva apytépe, poravopyre.
“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.
«Heta oĩ porandu: “Mba’éichapa ame’ẽta chejupe Ñandejárape?” Nde reikose reme’ẽ ndejupe Ichupe, péro nde kangy tekoporãmbaretépe, reikove py’a mokõime rembiguáiramo, ha ndejokóma nde rekove angaipápe jepokuaa. Ne ñe’ẽme’ẽ ha ne rembi’echarã ojogua yvyku’i sã reheguápe. Ndaikatúi rejoko ne remiandu, ne kyre’ỹ, ni nde mborayhu. Reikuaávo ne ñe’ẽme’ẽ ojekytĩva’ekue ha ne ñe’ẽ oñeme’ẽva’ekue rehegua ne mbopy’aju ne jerovia ndejehegui ha nde rejapo hag̃ua rehecha Ñandejára ndaikatuiha ne moneĩ; péro ani reñembyaiete. Tekotevẽ rentende porã pe voluntad añeteguáva mbarete. Kóva hína pe pu’aka oisãmbyhýva yvypóra rekohápe, pe mbarete odecidi hag̃ua térã ojeporavo hag̃ua. Opa mba’e odepende pe voluntad rembiapo porãre. Pe poravokuaa Ñandejára ome’ẽ yvyporakuérape; ha’e kuéra mba’e upéva ojeporu hag̃ua. Ndaikatúi remoambue nde py’a, ndaikatúi ndejehegui reme’ẽ Ñandejárape iporayhu; péro ikatu reiporavo reservi hag̃ua Ichupe. Ikatu reme’ẽ Ichupe nde voluntad; upéicharõ Ha’e omba’apóta nderehe pepota hag̃ua ha pejapo hag̃ua hembipota porãháicha. Péicha nde rekove pukukue oĩta Cristo Espíritu poguýpe; nde mborayhu oñemombytéta Hese, ha ne remiandu oĩta hendive peteĩ ñe’ẽme.»
“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.
“Ñeha’ã porã ha marangatúre guarãva oĩ porã peve oguahẽháme; hákatu repyta ko’ápe, ndaiporumo’ãi mba’eve. Heta oñehundíta oha’ãrõ ha oipota aja oiko hag̃ua cristiano. Ha’ekuéra ndoguahẽi pe punto ome’ẽ hag̃ua ivoluntad Tupãme. Ko’ág̃a noiporavói oiko hag̃ua cristiano.”
“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.
“Pe voluntad jeporu porã rupive, ikatu ojejapo peteĩ ñemoambue tuichakue nde rekovépe. Reme’ẽvo nde voluntad Cristo-pe, rejuaju ndejehe pe pokatu rehe oĩva opa mburuvicha ha pokatu ári. Reguerekóta mbarete yvágagui neñongatu hag̃ua mbaretehápe, ha péicha, nde jeheja meme rupive Tupãme tapiaite, ikatúta reikove pe tekove pyahu, pe jerovia rekove jepe.” 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.
Pe voluntad-gua hína pe “mbarete oguerekóva sãmbyhy hag̃ua” yvypóra rekópe, ha pe sãmbyhyhára oĩ pe koty tupaópe yvypóra reheguápe oñembojoajúva “pe mbarete oĩva opa mburuvicha ha opa pokatu ári”. Pe tenda oiko hag̃uáme Tupã reko joaju yvypóra rekóndi pe tupaópe yvypóra reheguápe ha’e pe alma táva guasu oñeñangarekóva. Opa yvypóra oguereko peteĩ táva guasu oñeñangarekóva, ha upéva oĩ joko hag̃ua Cristo pópe, térã Cristo rovái iñenemigo guasuete pópe.
“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.
“Cristo oipe’áramo pe ánga ryepýpe oĩva táva mbarete, yvypóra oiko peteĩnte hendive. Ha pe oĩva peteĩnte Cristo ndive, omantévo ijoaju hendive, omoĩvo chupe guapyhápe ipy’ápe, ha ojapóvo hembiapoukapykuéra, oĩ hag̃ua tekorosãme pe aña remimbotavy kuéragui. Ojoajúvo Cristo ndive, ombyaty ijehe Cristo py’aporãnguéra, ha omomarangatu mbarete, katupyry ha pokatu Ñandejárape, ogueraha hag̃ua ánga kuérape hendápe. Oñomoirũvo pe Salvador ndive, ha’e oiko tembiporu Tupã omba’apohápe. Upérõ, Satanás ou vove ha oñeha’ãvo oipe’a hag̃ua ánga ryepýgui, ojuhu Cristo ojapo hague chupe imbareteve hag̃ua pe kuimba’e imbarete ha armádo va’égui.” 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.
Pe alma rehegua táva mbaretéva hína yvypóra korasõ ha apytu'ũ. Pe ñe'ẽme'ẽ ñe'ẽme'ẽ pyahúpe ojehechauka mbohapy ñe'ẽme'ẽ tenondegua umi ogueroviáva peguarã. Oñe'ẽme'ẽ chupe oguerekotaha peteĩ yvy oiko hag̃ua pype, Edén yvotytýicha Adán ha Evape g̃uarã, upéva katu ombohysýi pe yvy oñe'ẽme'ẽva'ekue Iñe'ẽme'ẽ yma guare Israel ndive, ha upéva katu ombohysýi pe yvy ñandejára rehegua, omimbipáva, Israel espiritual peguarã; ha ko mbohapyvéva ome'ẽ testimónio, líña ári líña, pe ñe'ẽme'ẽ yvy oñembopyahútava rehegua, umi ipu'akávape g̃uarã, Ha'e ipu'akárõ guareicha.
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.
Adán ha Eva opeka ramo, oñemosarambi chupekuéra Edén Yvotytygui “siete tiempo” aja, ha siete milenio rire ae yvy oñemoĩ pyahu jevy, ha Edén yvotyty oñemyatyrõ jevy. Israel yma guare ñemosarambi “siete tiempo” aja ojehechauka vaʼekue Adán ha Eva ñemosarambípe. Pe ñeʼẽmeʼẽ guasu opromete peteĩ yvy oiko hag̃uã, ha upéva vaʼekue pe ñeʼẽmeʼẽ Edén oñemyatyrõ jevýre. Pe santuario ha pe aty oñepyrũ hag̃ua oñembohasa hag̃ua yvýre ohechauka pe angaipa okakuaa ha oñembohetave ohóvo yvypóra ñemoñare apytépe, oñepyrũ vaʼekue Adán angaipágui.
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.
Mokõi ambue promésa pe pacto rehegua ha’e umi jerovia hag̃ua oikótava oguereko hag̃ua peteĩ tete pyahu ha peteĩ apytuʼũ pyahu, jepe Cristo apytuʼũ tee. Pe tete ha’e so’o, pe tekove yvyguigua, ha Cristo rehegua joajupe, ha’e pe iglesia. Pe apytuʼũ ha’e pe tekove yvatevegua; ha’e upe Hermana White omombeʼúva “pe ánga táva mbarete” ramo. Pablo hesakã porã omboʼe ñande jahupytyha Cristo apytuʼũ upe momento voi ñamoneĩ jave pe evangelio remikotevẽ, ñañembojopyre oikóvo hekojoja. Avei omboʼe ñande nañahupytyriha peteĩ tete pyahu ha oñembotuju porãva pe Jejujey Mokõiha peve.
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.
Péina, ahechauka peẽme peteĩ mba’e kañymby; ndajajákemo’ãi maymáva, ha katu maymáva ñamoambuepyreíta, sapy’aitépe, tesapirĩme, trompéta pahápe; trompéta oñehendútagui, ha omanóva oñemopu’ãta ndoikuaavéima hag̃ua mba’e vai, ha ñande ñamoambuepyreíta. Ko mba’e oñembyaikuaáva ningo oikotevẽ oñemonde hag̃ua noñembyaivéivare, ha ko ñemano rendáva oikotevẽ oñemonde hag̃ua omano’ỹre hag̃ua. Ha ko mba’e oñembyaikuaáva oñemondéramo noñembyaivéivare, ha ko ñemano rendáva oñemondéramo omano’ỹre hag̃uáre, upéicharõ oñekumplíta pe ñe’ẽ ojehaíva: Ñemano ojepysopa hag̃ua pu’aka reheve. Nde, ñemano, moõpa oĩ nde jopiha? Nde, sepultura, moõpa oĩ nde pu’aka? Pe ñemano jopiha hína angaipa; ha angaipa mbarete hína léi. 1 Corintios 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.
Peteĩ doctrina, he’iháicha Juan he’i, ohechauka umi ogueroviáva ko’ã mbo’epy japuha rehegua ha’eha anticristo, ombo’e Cristo araka’eve noñemoneĩri hague peteĩ tete oĩva angaipa rembiapo vai guýpe, umi oitypýva yvypóra rogayguápe Adán angaipa guive tenonderã.
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.
Ha opaite espíritu ndovy’éiva Jesucristo ou hague yvypórape, ndaha’éi Tupãgui; ha kóva hína pe espíritu anticristo rehegua, pehendu va’ekue ou va’erãha; ha ko’ág̃ama voi oĩma yvy ape ári. 1 Juan 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.
Babilonia (anticristo) vino, ombo’éva pe “Inmaculada Concepción”, he’íva María ojejapo hague iperfectoiterei, Adán ha Evaicha angaipa mboyve, ikatu hag̃uáicha Jesús reñói oñemopyenda peteĩ concepción divinidad guigua rehe (Espíritu Santo), peteĩ humanidad perfecta ndive (María). Pe doctrina japu hérava Inmaculada Concepción ndaha’éi oñeñe’ẽva araka’épa Jesús oñembohyru María rye guasúpe, síno mba’éichapa María voi oñembohyru Adán ha Eva perfección reheve. Oje’e hag̃ua pe so’o Cristo omoñemonde va’ekue ijehe oúramo guare oipytyvõ hag̃ua yvypórape ha’e hague peteĩ so’o angaipa’ỹva, ndoguerekóiva ñemoñare rehegua mba’evai rembiapo, ha’e peteĩ anticristo ñembo’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.
Oĩgui heta mbotavypára oike vaʼekue ko yvy ape ári, umi ndojeroviáiva Jesucristo ou hague peteĩ tetépe. Kóva hína peteĩ mbotavypára ha peteĩ anticristo. 2 Juan 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.
Cristo oikove jave ramo, pe inspiración oñeñangareko porã ohechauka hag̃ua upéramo oguereko hague peteĩ rete glorificado. Iñemoingove jey ohechauka pe ijojaha’ỹva oikeva’erã umi hekojojáva ñemoingove jeyme pe mokõiha Jejupe, ha upépe jahupyty pe ñe’ẽme’ẽ pe pactopegua peteĩ rete pyahu rehegua.
“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.
“Og̃uahẽma kuri ára Cristo ojupi hag̃ua Itúa guapyhárenda peve. Tekomarangatu ñorairõhára ipu’akapáva ramo, ha’e oikóma hag̃ua yvága rokẽme ogueraha hag̃ua hendive jehupyty porã rembiporu kuéra. Omano mboyve, ha’e he’i va’ekue Itúape: ‘Ajapopa pe tembiapo chemé’ẽ va’ekue ajapo hag̃ua.’ Juan 17:4. Oikove jey rire, opyta gueteri yvy ári sapy’ami, hemimbo’e kuéra oikuaa porãve hag̃uáicha chupe hete oikove jey ha oñemomba’eguasúmava reheve. Ko’ág̃a katu oĩma kuri ojeheja hag̃uáicha. Ha’e ohechauka porãma va’ekue añetehápe ha’eha peteĩ Salvador oikovéva. Hemimbo’e kuérape noikotevẽvéima omoĩ chupe pe sepulcro ndive joajúpe. Ikatu kuri oikuaa hikuái chupe oñemomba’eguasúramo yvágape opa arapy renondépe.” 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.
Pe ñe’ẽme’ẽ joajupegua, peteĩ yvy oiko hag̃ua pype, oñemohu’ã yvy oñembopyahúvape, Edén oñemyatyrõ jey vove ha “pokõi jevy” (pokõi mil ary), yvypórape peteĩha Adán rehegua ñemosarambi oñemohu’ãvo. Pe ñe’ẽme’ẽ joajupegua peteĩ rete pyahu ha oñemomba’eguasúva rehegua oñeme’ẽ Jeju Mokõiha-pe, peteĩ tesa resa’ẽmíme.
“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.
“Belén rembiasakue peteĩ tema ndopamo’ãiva. Ipype oñemokañy ‘Tupã arandupy ha ikuaapy riqueza pypukuete.’ Romanos 11:33. Ñañemondýi ñamomba’eguasúvo pe Salvador sakrifísio, omoambuévo yvágape guare guapy renda peteĩ pesebre rehe, ha umi ánhel omomba’eguasúva iñirũnguérare umi mymba oĩva korápe. Yvypóra ñemomba’eguasu ha ijeheguiete jerovia oñemotĩ henondépe. Upéicharõ jepe, kóva ha’e va’ekue añoite iñemomichi hechapyrãva ñepyrũ. Ha’eténe kuri peteĩ ñemomichi haimete opave’ỹva Tupã Ra’y guarã ogueraha hag̃ua yvypóra reko, Adán oĩramo jepe hekojojápe Edénpe. Péro Jesús omoneĩ yvypóra reko, pe yvypóra ñemoñare oñembyai rire irundy mil ary pukukue angaipágui. Opa Adán ra’yicha, Ha’e omoneĩ pe mba’e oúva pe ley guasu ñemoñare rehegua rembiapo rapykuéri. Mba’éichapa ko’ã mba’e ojehechauka, upéva ojehecha umi iñemoñare yvy arigua rembiasápe. Ha’e ou kuri péichaite peteĩ ñemoñare reheve okomparti hag̃ua ñande ñembyasýpe ha ñande ñemoñuhãme, ha ome’ẽ hag̃ua ñandéve techapyrã peteĩ tekove angaipa’ỹva rehegua.” 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.
Peteĩ kuimbaʼe ombohovái jave pe evanhélio remikotevẽkue, upepete voi orresivi peteĩ akã pyahu, ha upéva hína Cristo akã; péro hete, térã Pablo ohenóiva avei “to’o”, oñemoambue Kuarahy Mokõiha Juýpe. Pe tekove yvýguigua, oñemoheñóiva umi temiandu rehe, ndopa moĩri pe ñekonvertívo. Umi temiandu, haʼéva peteĩ parte pe tekoporã reko rehegua, opyta pe Kuarahy Mokõiha Juý peve. Umi temiandu ohechauka pe sistema emocional, ojoajúva pe sistema hormonal rehe. Ohechauka avei umi sentido ojoajúva pe sistema nervioso rehe. Mayma mbaʼe kuimbaʼe reko yvýguigua rehegua ojehecháva temiandúicha, oñembojaʼo mokõi aty guasúpe. Peteĩ clase tembiandu haʼe umi tendencia ñande sykuéra ha ñande ru ypykuérahegui ñamoñandúva; ha ambue clase tembiandu katu haʼe umi tendencia jajepokuaa hag̃ua ñandejehegui, ñande jeiporavo rupive.
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.”
Oĩ tendencia ñemoñare rehegua ha’e mante peteĩ parte yvypóra apopy rehegua, ha oĩ avei ñemoñare rehegua py’aguapy vai ojeporu hag̃ua jejapo vaípe. Umi mba’e ñandepy’apy ha ñañemoĩva’ekue ñamopu’ã ñandejehegui ñande jeporavo rupive, ha umi tendencia ñemoñare rehegua oñembohasa “pe léi guasu ñemoñare rehegua” rupive.
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.
Jesús “omoneĩ vaekue yvypóra rekove pe ñemoñemoña ikangypámarõ guare irundy mil ary pukukue angaipa rupi. Opa Adán ra’yicha, Ha’e omoneĩ vaekue pe ley guasu ñemoñemoña rehegua rembiapo rapykue. Mba’éichapa ko’ã rapykue ojehechauka Hembiasakue yvypegua ypykuéra rembiasápe. Ou vaekue peteĩ ñemoñemoña péicha reheve, oñemboja hag̃ua ñande ñembyasy ha ñande ñemo’ãrã ndive, ha ome’ẽ hag̃ua ñandéve techapyrã peteĩ tekove angaipa’ỹva rehegua.” Irundy mil ary pukukue pe ley guasu ñemoñemoña rehegua rembiapo rapykue reheve, Jesús akóinte oguereko vaekue umi tendencia ipoguýpe ivoluntad rupive, ha araka’eve ni peteĩ jevy ndoikéi vaekue omongakuaa hag̃ua mba’eveichagua temimo’ã angaipa rehegua.
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.
Jesús oimérire vaekue peteĩ rete yvypóra, Adán ha Eva rehe oñerrepresentaháicha angaipa’ỹ mboyve, ha ndoguerahái rire umi mba’e vai omokangyva’ekue yvypórape irundy mil áño pukukue tekove vai rupive, upéicharamo ndome’ẽmo’ãikuri peteĩ Techapyrã, mba’éichapa opaite Ñandejára ra’y ikatu ipu’aka.
We will continue this study in the next article.
Ñamoaguéta ko estudio pe artíkulo oúvape.
“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.
“Heta oĩma ko ñorairõ Cristo ha Satanás apytépe ndoguerekóiha mba’eveichagua mba’eguasu ijeheguiete hekovére g̃uarã; ha upévare chupekuéra g̃uarã michĩnte iñinterés. Péro opa yvypóra korasõ rekohápe ko ñe’ẽme’ẽ jey oiko. Araka’eve peteĩ tapicha ndohejái ivaíva aty oike hag̃ua Tupã servísiope, ojuhu’ỹre Satanás ñehundipaha. Umi jejopy Cristo ombohováiva ha’e umi ñande jajuhúva hasyeterei hag̃ua ñambohovái. Umíva oñemoĩ hese tuichavéva medida-pe, peteĩcha hag̃ua hetave, ha’égui icharacter tuichave ñande rehe. Ko yvy ape ári angaipa pohýi vaiete reheve hese, Cristo ogueropu’aka pe ñeha’ã hi’upyrã rehe, yvy arigua mborayhu rehe, ha pe jehechaukaseterei mborayhu rehe ogueraháva jejopy’ỹme. Ko’ãva ha’e umi ñemotĩrã ogana va’ekue Adán ha Eva rehe, ha péicha pya’e ogana ñande rehe.”
“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.
“Satanás ohechauka vaʼekue Adán rembiapo vai rehe, ohechauka hag̃ua Ñandejára léi ndojojaporãiha, ha ndaikatuiha oñeñeʼẽrendu hese. Ñande reko yvypórape, Cristo oútavaʼekue ojogua hag̃ua Adán jejavy. Ha Adán oñembojere ramo guare pe tentadór reheve, mbaʼeve pe angaipa rembiapo vai apytégui ndoikói vaʼekue hese. Haʼe opyta vaʼekue kuimbaʼe reko perfecto mbaretépe, oguerekóvo akã ha tete pyʼaguapy ha mbarete añete. Ojerére vaʼekue Edén mimbipa reheve, ha ára ha ára oikove joajúpe yvagagua tekove ndive. Ndahaʼéi upéicha Jesús rehe, haʼe oike ramo guare desiértope oñorairõ hag̃ua Satanás ndive. Irundy sua áño pukukue, yvypóra ñemoñare ikangyve ohóvo vaʼekue hete rehe, iñakã rehe, ha teko porãme; ha Cristo ogueraha hiʼári yvypóra oñembyaíva rekove kangy. Péicha añoite ikatu vaʼekue oipesa yvypórape pe ijapỹvéva iguejy ha ñemotĩ pypukúgui.”
“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.
“Heta he’i ndaikatúi hague Cristo oñemoĩ hag̃ua tentasión ogana hag̃ua hese. Upéicharamo, ndaikatúi kuri oñemoĩ Adán rendápe; ndaikatúi kuri ohupyty pe jehovasa Adán ndohupytyiva’ekue. Ñandéve ñane ñorairõ ojeipy’apyvéva Cristo oguerekova’ekuégui mba’éichapa oimérõ, upéicharamo Ha’e ndaikatumo’ãi ñanepytyvõ. Ha katu ñande Salvador oguereko yvypóra rekotee, opa umi ikangy hag̃ua ndive. Oguereko kuimba’e rekotee, pe tentasiónme ikatu hag̃uáicha oñeme’ẽ. Ndajajapói mba’eve ogueropu’akava’erãva Ha’e ndoguerohasáiva’ekue.”
“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.’
“Cristo reheve, oikoite kuéra marangatu Édengui, juruhe’ẽme oĩva’ekue pe tentación tuichavéva peteĩha pyenda. Upe tendaite oñepyrũ haguépe ñehundi, upépe avei ñañepyrũ va’erã ñande repyrũ jevy rembiapo. Adán ho’a haguéicha juruhe’ẽ rupi, upéicha Cristo juruhe’ẽ ñemboyképe ipu’aka va’erã. ‘Ha ohasávo ayuno cuarenta ára ha cuarenta pyhare, upéi imarã. Ha oñemboja rire hendápe pe tentador, he’i chupe: Nde Tupã Ra’y ramo, ere ko’ã ita toiko mbujape. Ha Ha’e ombohovái ha he’i: Ojehai: Yvypóra ndovéi oikovéi mbujape año rehe, ha katu opa ñe’ẽ osẽva Tupã jurúgui rehe.’”
“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.
“Adán guive Cristo peve, jejopy’ỹ rehegua ombohetave raka’e tembi’u reipotaha ha tembiapoukapy vai kuéra mbarete, ha ipahápe oguereko hag̃uáicha haimete opa’ỹva ñesãmbyhy. Upévare yvypóra kuéra oñemongy’a ha hasy, ha ijehegui ndaikatúi raka’e ipu’aka hikuái. Yvypóra rehehápe, Cristo ipu’aka ohasa hag̃ua pe jeha’ã vaietéva. Ñande rehehápe Ha’e ohechauka raka’e jejoko hag̃ua ijehegui imbaretevéva vare’a térã ñemano-gui. Ha ko’ẽrõ pe tenonderãite ipu’akápe oike avei ambue mba’e ojejapóva opa ñane ñorairõme pytũmbýpe imbaretéva ndive.” The Desire of Ages, 117.