We are considering the line of Ezekiel chapter thirty-seven, which first identifies the sounding of the seventh trumpet and the message to Laodicea, that brings about the army of the one hundred and forty-four thousand. Then Ezekiel repeats and enlarges upon that line by introducing the joining of the two sticks of the northern and southern kingdoms of Israel, as an illustration of the process by-which Divinity and humanity are joined during the time of the sounding of the Seventh Trumpet. Once the two nations are joined together as one nation, Ezekiel identifies that they have a king over them, and then he addresses the everlasting covenant that is the covenant accomplished with the one hundred and forty-four thousand, while emphasizing those last day covenant people would have God’s sanctuary in their midst for eternity.
Ñahesaʼỹijo hína pe línea oĩva Ezequiel kapítulo treinta y siete-pe, upevaʼẽ tenonderã ohechauka pe ñehatĩha pe trompéta sétimo ha pe marandu Laodicea-pe guarã, upéva oguerúva pe ehérsito umi cien cuarenta y cuatro mil rehegua. Upéi Ezequiel ojeykuaa ha ombotuichave upe línea omoinge hag̃ua pe joaju mokõi yvyra rehegua, pe rréino yvategua ha pe rréino yvy gotyogua Israel rehegua, peteĩ techaukarã ramo pe proceso rehegua ikatuhápe oñembojoaju Tupãrekotee ha yvypórarekotee pe tiempo oñehatĩ jave pe Trompéta Sétimo. Oñembojoaju rire mokõivéva tetã peteĩ tetãramo, Ezequiel ohechauka oguerekoha hikuái peteĩ mburuvicha guasu hiʼári, ha upéi oñeʼẽ pe ñeʼẽmeʼẽ opaʼỹva rehe, haʼéva pe ñeʼẽmeʼẽ oñembotýva umi cien cuarenta y cuatro mil ndive, ha omombaʼeguasu aja umi tavayguakuéra ñeʼẽmeʼẽ rehegua ára pahápe oguerekotaha Tupã rerekohápe isantuario ijapytépekuéra opa ára g̃uarã.
We have added to that line, the work of John measuring the temple in 1844, thus typifying the final measuring that began on September 11, 2001. That measuring is also addressed by Zechariah, who includes that the measuring takes place when God once again chooses Jerusalem as the city to place His name. We are drawing a simile between the components that make up the temple, and the two sticks of the northern and southern kingdoms of Israel. The work of Christ in bringing together His Divinity with the humanity of the one hundred and forty-four thousand is represented in the two prophecies of the twenty-five hundred and twenty years of scattering brought upon the northern and southern kingdoms, in conjunction with the prophecy of twenty-three hundred years.
Ñamoĩ avei upe línea rehe Juan rembiapo, omedi hag̃ua pe témplo ary 1844-pe, upéicha ohechauka hag̃ua pe medida paha oñepyrũva’ekue 11 jasyporundy 2001-pe. Upe medida rehe avei oñeñe’ẽ Zacarías rupive, ha’e omoĩva avei pe medida oikoha Tupã oiporavo jey vove Jerusalénpe táva ramo omoĩ hag̃ua héra upépe. Rojapo peteĩ joja ñemoha’ãva pekuéra apytépe umi mba’e oguerekóva pe témplo, ha umi mokõi yvyra rehegua pe Israel retãnguéra yvate gotyo ha ñemby gotyoguápe. Cristo rembiapo ombojoajúvo Ijapórete divino pe humanidad rehe umi ciento cuarenta y cuatro mil rehegua ndive, ojehechauka umi mokõi profecía rehe umi dos mil quinientos veinte ary ñemosarambi rehegua oguerúva’ekue umi retãnguéra yvate gotyogua ha ñemby gotyogua ári, oñondive pe profecía dos mil trescientos ary rehegua ndive.
To identify what the sticks of Ezekiel represent in the work of the gospel requires a basic understanding of the gospel. Christ accepted our fallen flesh after four thousand years of inherited weakness, which were passed unto Him through Mary. As our Example, He demonstrated that by the exercising of His will, to be surrendered unto His Father’s will, we can overcome as He overcame, by exercising our will in subjection to His will. Our will is employed, either for good or evil in our brain, which is the citadel of the soul.
Jaikuaa hag̃ua mba’épa orrepresenta Ezequiel yvyra’i kuéra pe evangelio rembiapópe oikotevẽ peteĩ ñemyesakã iñepyrũgua evangelio rehegua. Cristo omoneĩ ore ro’o ho’áva, irundy sua ary rire ojehupytýva kangy ñemoñaregua, oñembohasa va’ekue chupe María rupive. Ore Techapyrãramo, Ha’e ohechauka, ivoluntad jeporu rupive, oñeme’ẽva’erãva Itúa voluntadpe, ikatuha ñande ñande pu’aka ha’e ipu’aka haguéicha, jaiporúvo ñande voluntad ñañemoĩ hag̃uáicha ivoluntad poguýpe. Ñande voluntad ojeiporu, iporã térã ivaíva hag̃ua, ñane akãme, ha’éva pe ánga mburuvicha renda.
“The student who desires to put the work of two terms into one, should not be permitted to have his own way in this matter. To undertake to do double work means with many, overtaxation of the mind, and a neglect of proper physical exercise. It is not reasonable to suppose that the mind can grasp and digest an oversupply of mental food, and it is as great a sin to overfeed the mind as it is to load the digestive organs, giving the stomach no periods of rest. The brain is the citadel of the whole man, and wrong habits of eating, dressing, or sleeping, affect the brain, and prevent the attaining of that which the student desires,—a good mental discipline. Any part of the body that is not treated with consideration will telegraph its injury to the brain. There should be exercised much patience and perseverance in instructing the youth how to preserve their health. They should become well informed on this matter, that every muscle and organ may be so strengthened and disciplined that in voluntary or involuntary action, the best of health may result, and the brain be invigorated to sustain the taxation of study.” Christian Education, 124.
“Temimbo’e ojaposevape mokõi arapokõindy rembipota peteĩme, ndojehejái va’erã chupe toguereko ijeheguínte hembipota ko mba’épe. Heta tapichápe g̃uarã, oñeha’ãvo ojapo hag̃ua mokõive tembiapo, he’ise akã ñembopy’ajuetereiha ha ñemboguejy ñande rete ombohováiva tekotevẽmegua ñemongu’épe. Ndaha’éi mba’e oĩporãva jaimo’ã hag̃ua akã ikatuha oguereko ha ombohasa porã hetaiterei tembi’u akãme g̃uarã; ha peteĩ pekádo tuichaiterei voi akã ñemongarueterei, peteĩchaite jave ñamyenyhẽ hag̃ua ñande rembiguái ñembosako’iha pehykuérape, ñame’ẽ’ỹre hag̃ua py’ápe pytu’u aravo. Akãnguéra hína pe tavaguasu mbarete opavave kuimba’e rehegua, ha jepokuaa vai tembi’úpe, ao jepurúpe térã okehápe, ombyaipa akãnguéra, ha ojoko upe mba’e pe temimbo’e oipotáva ohupyty hag̃ua,— peteĩ akã ñembokatupyry porã. Oimeraẽva pehẽngue rete rehegua noñangarekóiramo hesekuéra tekotevẽháicha, omondo hag̃ua pe ikane’õ térã ivaíva akãme. Oñembojoja va’erã heta paciencia ha ñeha’ãmbarete oñembo’e hag̃ua mitãrusukuérape mba’éichapa oñangarekóta hesãi rehe. Oikuaaporã va’erã hikuái ko mba’ére, ikatu hag̃uáicha peteĩteĩ músculo ha órgano oñemombarete ha oñemongakuaa porã, ikatu hag̃uáicha tembiapo ojejapóva ojeipotágui térã ojehu hag̃uáicha, ose ñande rekove hesãivéva, ha akã oñemombarete hag̃ua omopu’ã hag̃ua pe jejopykue ñemoarandúgui.” Christian Education, 124.
The work of the everlasting covenant is to write God’s law upon our hearts and our minds, and both our heart and our mind is located in the “citadel of our souls,” which is our brain.
Pe ñemoĩmbyrã opa’ỹva rembiapo ha’e hína ohai hag̃ua Tupã léi ñande py’ápe ha ñande akãme, ha mokõivéva, ñande py’a ha ñande akã, oĩva “ñane ánga táva guasúpe”, ha’éva ñande apytu’ũ.
“The mind of a man or woman does not come down in a moment from purity and holiness to depravity, corruption, and crime. It takes time to transform the human to the divine, or to degrade those formed in the image of God to the brutal or the satanic. By beholding we become changed. Though formed in the image of his Maker, man can so educate his mind that sin which he once loathed will become pleasant to him. As he ceases to watch and pray, he ceases to guard the citadel, the heart, and engages in sin and crime. The mind is debased, and it is impossible to elevate it from corruption while it is being educated to enslave the moral and intellectual powers and bring them in subjection to grosser passions. Constant war against the carnal mind must be maintained; and we must be aided by the refining influence of the grace of God, which will attract the mind upward and habituate it to meditate upon pure and holy things.” Adventist Home, 330.
“Kuimba’e térã kuña akãgui ndojeguejýi sapy’aitépe ipotĩ ha imarangatu hag̃uágui tekovaípe, ñembyaipe ha tembiapo vai guasúpe. Oikotevẽ ára ojeheñóivo yvypóra gui Tupãgua, térã oñemomarã hag̃ua umi ojapóva’ekue Tupã ra’ãngápe ikatúva hag̃ua ojeapo mymba reko térã Satanás reheguaicha. Jahechavóvo ñañemoambue. Jepe yvypóra ojejapo va’ekue Ijapohare ra’ãngápe, ikatu ombo’e hag̃ua iñakãicha pe angaipa yma oguerovia’ỹva oñepyrũ hag̃uáicha oguerohory chupe. Ha’e opytávo oñangareko’ỹre ha oñembo’e’ỹre, opyta avei oñangareko’ỹre pe táva mbarete, pe korasõ, ha oike angaipápe ha tembiapo vai guasúpe. Pe apytu’ũ oñemongy’a, ha ndaikatúi oñemopu’ã jey ñembyaígui aja ojehekombo’e hag̃ua omboja hag̃ua tembiapo porã ha arandu rehegua pokatu, ha omoĩ hag̃ua umíva umi mba’erasy vaivéva poguýpe. Tekotevẽ ñambohovái meme ñorairõ pe akã so’óre; ha tekotevẽ ñanepytyvõ Tupã gracia omopotĩva rekove, ogueraháva pe apytu’ũ yvate gotyo ha ombojekuaa chupe ojepy’amongeta meme hag̃ua umi mba’e ipotĩ ha imarangatúva rehe.” Adventist Home, 330.
The “mind,” the “heart,” the “brain” is the “citadel of the soul.” A citadel is a fortress that is to be guarded from the entrance of sin.
Pe “apytuʼũ”, “korasõ”, “akang”, haʼe pe “ánga róga mbarete”. Peteĩ róga mbarete niko vaʼerã oñeñangareko hag̃ua ani hag̃ua oike pype angaipa.
“In His prayer to the Father, Christ gave to the world a lesson which should be graven on mind and soul. ‘This is life eternal,’ He said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. This is true education. It imparts power. The experimental knowledge of God and of Jesus Christ whom He has sent, transforms man into the image of God. It gives to man the mastery of himself, bringing every impulse and passion of the lower nature under the control of the higher powers of the mind. It makes its possessor a son of God and an heir of heaven. It brings him into communion with the mind of the Infinite, and opens to him the rich treasures of the universe.” Christ’s Object Lessons, 114.
“Iñembo’épe Túvape, Cristo ome’ẽ ko yvy ariguakuérape peteĩ mbo’epy ojehai hag̃ua apytu’ũ ha ánga rehe. ‘Kóva hína tekove opave’ỹva,’ he’i, ‘oikuaa hag̃uáicha nde, pe Tupã añetetéva añoite, ha Jesucristo, rembou va’ekue.’ Juan 17:3. Kóva hína tekombo’e añetetéva. Ome’ẽ mbarete. Pe kuaapy ojehechakuaáva Tupã rehe ha Jesucristo rehe, Ha’e ombou va’ekue, omoambue yvypórape Tupã ra’anga-pe. Ome’ẽ yvypórape jeipo hag̃ua ijehe, ogueru hag̃ua opa impulso ha opa tembiapoukapy teko yvýgui ouvape apytu’ũ pu’aka yvatevéva poguýpe. Ojapo imba’évape Tupã ra’y ha yvágape ohupytýva herénsia. Omoinge chupe joaju hag̃uáicha pe Infinito apytu’ũ ndive, ha oipe’a chupe hag̃ua pe arapy tuicha mba’erepyeta hepykue. ” Christ’s Object Lessons, 114.
The “higher powers” are to be employed to control and bring into subjection the “impulses and passions of the lower nature.” The higher powers are located in the mind, and it is “communion with the mind of the Infinite,” that “transforms man into the image of God.” In the sealing time of the one hundred and forty-four thousand the image of the beast is formed in one class and the image of Christ in the other class. What accomplishes the transformation is the connection of minds. Those who have a carnal or fleshly mind as Paul identifies it, form the image of the flesh—the beast. Those who have attained the mind of Christ, form the image of Christ. The promise of the covenant is that we can attain to the mind of Christ at conversion, though we were all born with a carnal mind.
“pokatupy yvateguáva” ojeporu va’erã oñeñangareko ha oñemoĩ hag̃ua poguýpe umi “mboguata ha mba’epota tekove yvýgui guápe”. Umi pokatupy yvateguáva oĩ apytépe akãme, ha “joaju opa’ỹvandi iñarandúpe” niko pe “omoambuéva yvypórape Tupã ra’ãngápe”. Pe sellamiento árape umi cien cuarenta y cuatro mil rehegua, pe mymba ra’ãnga oñeforma peteĩ aty rehe, ha Cristo ra’ãnga ambue aty rehe. Pe omoañetéva pe ñemoambue ha’e akãnguéra joaju. Umi oguerekóva akã so’ópe guare térã so’o remiandu, Pablo omombe’u haguéicha, omoheñói pe ta’ãnga so’ópe guare — pe mymba. Umi oguahẽva Cristo remiandúpe, omoheñói Cristo ra’ãnga. Ñe’ẽme’ẽ pacto rehegua ha’e ikatuha jahupyty Cristo remiandu pe ñekonvertívo jave, jepe maymáva ñanase remiandu so’ópe guápe.
Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–8.
Pende toiko pype, oĩva’ekue avei Cristo Jesúspe: ha’e, oĩramo jepe Tupã ra’ãngápe, ndohechái mba’e ojeipe’a hag̃uáicha hag̃ua ijoja hag̃ua Tupã ndive; upéicharõ jepe, omboguejy hag̃ua ijehe, ojapo ijehegui mba’eve hag̃uáicha, ha ogueraha hi’ári tembiguái ra’ãnga, ha ojejapo yvypóra joguaha. Ha, ojejuhúvo chupe yvypóraramo, omomichĩ ijehe, ha iñe’ẽrendu hag̃ua omanó peve, pe kurusu rehe omanóva peve. Filipenses 2:5–8.
We are to have the mind of Christ in us, as it was also in Christ, for we were created in His image. But we do not have that mind, we have a carnal mind, sold under sin.
Tekotevẽ ñande pype oĩ Cristo apytuʼũ, oĩhaguéicha avei Cristope, ñande niko jajapo vaʼekue Taʼãnga haʼévaicha. Ha ndarekói pe apytuʼũ, oreko peteĩ apytuʼũ soʼopegua, ojejoguapyréva angaipa poguýpe.
There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. Romans 8:1–10.
Upévare koʼág̃a ndaipóri jeikastígo umi oĩvape Cristo Jesúspe g̃uarã, umi ndoikóivape soʼóicha, síno Espíritu rehehápe. Pe léi Espíritu rekove rehegua Cristo Jesúspe che mosãsógui angaipa ha mano léigui. Pe léi ndaikatúiva ojapo, ikangýgui soʼóre, Tupã ombou iMemby tee, angaipáva soʼo joguahaicha, ha angaipa rehe, ombojaʼo vai angaipa soʼópe: peicha hag̃uáicha pe tekojoja léi rehegua oñemoañete ñandepype, umi ndoikóivape soʼóicha, síno Espíritu rehehápe. Umi oikóva soʼóicha niko ombohapy iñakãme umi mbaʼe soʼópegua; ha umi oikóva Espíritu rehehápe, umi mbaʼe Espíritu rehegua. Soʼo remiandu niko mano; ha Espíritu remiandu, tekove ha pyʼaguapy. Péicha, pe akã soʼóicha oikóva iñañái Tupã ndive; ndojepokói Tupã léire, ha añetehápe ndaikatúi avei. Upévare umi oĩva soʼópe ndaikatúi ombovyʼa Tupãme. Peẽ katu ndapeĩri soʼópe, síno Espíritupe, añetehápe Tupã Espíritu oiko ramo pende pype. Ha oiméramo peteĩ ndorekóiva Cristo Espíritu, upéva ndahaʼéi hesegua. Ha Cristo oĩ ramo pende pype, pe tete omanóma angaipa rupi; pe Espíritu katu tekove tekojoja rupi. Romanos 8:1–10.
To be of the Spirit is life, and to be of the flesh is death. The flesh is the lower nature, it is the source of our feelings. The fleshly lower nature is to be governed by the higher nature, which is accomplished by the exercise of our wills in subjection to the Holy Spirit. Our higher carnal minds can be transformed here and now, but our lower nature must wait for the Second Coming to be changed.
Oĩ hag̃ua Espíritu rehegua ha’e tekove, ha oĩ hag̃ua so’o rehegua ha’e mano. So’o ha’e pe tekove yvýpeguáva, ha’e ñande remiandu ypykue. Pe tekove yvýpeguáva, so’o rehegua, tekotevẽ oñemboguata pe tekove yvateveguáre rupive; ko mba’e ojejapo ñande voluntad ñambohapévo Espíritu Santo poguýpe. Ñande apytu’ũ yvatevegua, so’o rehegua, ikatu oñemoambue ko’ápe ha ko’ág̃a, péro ñande reko yvýpeguáva tekotevẽ oha’arõ Pe Jeju Mokõiha oñemoambue hag̃ua.
Ezekiel’s two sticks identify a stick that is represented as the courtyard, and that stick reached its conclusion in 1798. It had been perfectly divided by twelve hundred and sixty years of paganism trampling down the host, and twelve hundred and sixty years of papalism trampling down the host. That stick did not represent the trampling down of God’s sanctuary, for God’s sanctuary was located in the southern kingdom. The host that was trampled down by paganism and papalism, was a human temple, but in relation to the southern kingdom it was the body, and the southern kingdom was where God chose to place the head. The northern kingdom was the body, the southern kingdom was the head.
Ezequiel mokoĩ yvyra ohechauka peteĩ yvyra ojehechaukáva korapy ramo, ha upe yvyra oguahẽ ipahupe ary 1798-pe. Oñemboja’o porãite vaʼekue mil mokõi sa suenta ary paganísmo ombohasa asy hag̃ua pe aty, ha mil mokõi sa suenta ary papalísmo ombohasa asy hag̃ua pe aty. Upe yvyra ndorrepresentái vaʼekue Ñandejára santuario ojehasa asyha, Ñandejára santuario niko oĩkuri pe rréino yvy gotyo peguápe. Pe aty ojehasa asy vaʼekue paganísmo ha papalísmo rupive, haʼe vaʼekue peteĩ tupaó peteĩ yvypóra rehegua; péro pe rréino yvy gotyo pegua ndive oñembojojávo, haʼe vaʼekue pe tete, ha pe rréino yvy gotyo pegua hína upe Ñandejára oiporavo vaʼekue omoĩ hag̃ua pe akã. Pe rréino yvate gotyo pegua haʼe vaʼekue pe tete, pe rréino yvy gotyo pegua katu haʼe vaʼekue pe akã.
The northern kingdom’s two divisions of twelve hundred and sixty years, represented the two various tendencies to sin in the body temple, as represented by inherited and cultivated tendencies. Paganism was a symbol of the inherited tendencies of sin in the body temple, and papalism’s adoption of the religion of paganism, represents the cultivated tendencies to sin. In either case, the body temple could not be transformed until the Second Coming, so the stick of the northern kingdom extended only to 1798, and when John was told to measure the temple, that stick was to be left off.
Pe rréino yvate gotyogua mokõi pehẽ mil doscientos sesenta ary rehegua ohechauka kuri mokõi mba’e oiko hag̃uáicha angaipa gotyo pe rete-templo ryepýpe, ojehechaukaháicha jehecharamo’ẽ hag̃ua umi pyreñói hag̃ua ha umi oñemongakuaáva. Paganismo ha’e va’ekue peteĩ símbolo umi pyreñói hag̃ua angaipa rehegua pe rete-templo ryepýpe, ha papalismo omoneĩ rupi pe religión pagana, ohechauka umi oñemongakuaáva angaipa gotyo. Mokõivéva kásope, pe rete-templo ndaikatúi va’ekue oñemoambue pe Jejuvy Mokõiha mboyve; upévare pe yvyra rréino yvate gotyogua rehegua ipukukue oguahẽnte 1798 peve, ha Juan oñemombe’u jave chupe tomedi hag̃ua pe templo, upéva pe yvyra ojehejava’erã va’ekue okápe.
The word “conversion,” means a transformation or change from one state or condition to another. When Adam and Eve sinned, they were “converted” from their original state, for they had been created perfect, in the image of God, with the higher powers controlling the lower powers. When they sinned, they were “converted” into a being where the lower powers took ascendancy over the higher powers. They transmitted that condition to all their descendants.
Pe ñe’ẽ “conversión” he’ise peteĩ ñemoambue térã ñekambi peteĩ estado térã condición-gui ambuepe. Adán ha Eva opeka ramo guare, ha’ekuéra oñekonverti hikuái iestado ypykuegui, ojejapo haguére chupekuéra perfecto, Tupã ra’ãngaicha, umi pu’aka yvateguáva oguerekóvo poguy pe umi pu’aka iguývavére. Ha’ekuéra opeka rire, oñekonverti hikuái peteĩ tekove ramo, upépe umi pu’aka iguýva ojupi hag̃ua yvate umi pu’aka yvateguáva ári. Ha’ekuéra ombohasa upe condición opaite iñemoñarekuérape.
In the prophetic relation of Ezekiel’s two sticks, the Lord chose Jerusalem to be the head, the capital where the king resided. It was to be the higher power. In the simile of the two sticks the southern kingdom was the lower power in relation to the higher kingdom in the north. The conversion that is represented when the two sticks were to be joined, required that the southern kingdom was returned to its position as the head. It was to be converted unto the northern kingdom, for it was then joined with the true king of the north, and connected with the throne room of the true northern kingdom.
Ezequiel mokõi yvyra joajuha marandu rehegua, Ñandejára oiporavo Jerusalénpe oiko hag̃ua akã, táva guasu mburuvicha guasu oikohápe. Upéva vaʼerã kuri pe pokatu yvatevéva. Pe mokõi yvyra ñeʼẽjoja rehegua, pe tetãnguéra yvategotyoʼỹva ñemby gotyo pegua haʼe vaʼekue pe pokatu iguývéva pe tetã yvate gotyo pegua yvategua rehe. Pe jere ojehechaukáva, mokõive yvyra ojoaju vaʼerã jave, oikotevẽ kuri pe tetã ñemby gotyo pegua oñembojevy hag̃ua ijaty vaʼekuepe akã ramo. Oñemoambue vaʼerã kuri pe tetã yvate gotyo peguápe, upérõ ojoaju rire pe mburuvicha guasu añeteguáre yvate gotyo pegua ndive, ha oñembojoaju pe guapyha guasu koty rehe pe tetã añetegua yvate gotyo pegua rehe.
For this reason, the northern kingdom only reached to 1798, and John was told to leave off the courtyard, which only reached to 1798. The southern kingdom would be joined to the stick of the twenty-three hundred years with the arrival of the third angel, but the northern kingdom would end as the combination of divinity and humanity was accomplished within the two apartments of the temple which John then measured. The northern kingdom was connected by the link of forty-six with the southern kingdom, at the arrival of the third angel, but it did not directly connect with 1844, as did the southern kingdom.
Upévare, pe rréino yvategua og̃uahẽnte 1798 peve, ha Juan oñemboʼe hag̃ua oheja hag̃ua okárape, upéva og̃uahẽnte vaʼekue 1798 peve. Pe rréino yvýpeguáva oñembojoaju vaʼerã pe yvyra rehegua dos mil trescientos años ndive pe mbohapyha ánhel og̃uahẽvo, péro pe rréino yvategua opa vaʼerã divinidad ha humanidad ñembojoajúvo oñemohuʼãmbávo pe mokõi kotyʼi pe témplope Juan upérõ omedi vaʼekuépe. Pe rréino yvategua oñembojoaju vaʼekue pe joajuha cuarenta y seis rupive pe rréino yvýpeguándi, pe mbohapyha ánhel og̃uahẽvo, péro ndahaʼéi kuri ombojoaju hag̃ua 1844 ndive directamente, ojapo haguéicha pe rréino yvýpeguáva.
The southern kingdom was linked with both the temple of forty-six years, and the combination of divinity with humanity represented by the two hundred and twenty years. The northern kingdom in 1798, marked the foundation of the temple of forty-six years, but it there ended, for as the foundation, it represented the flesh which Christ had taken upon Himself, and His flesh was slain from the foundation of the world. All the temples are interchangeable symbols, and the foundation of the forty-six years in 1798, identifies His human flesh, and the conclusion of those forty-six years in 1844, identifies His Divinity.
Pe rréino yvate gotyo mokõivéva ndive: pe témplo cuarenta y seis ary rehegua ndive, ha pe joaju Tupã reko ha yvypóra reko apytépe, ojehechaukáva mokõi ciento veinte ary rupive. Pe rréino yvate gotyo, ary 1798-pe, ombojegua pe fundamento pe témplo cuarenta y seis ary reheguápe; upépe katu opa, pórke fundamento ramo ohechauka pe to’o Cristo ogueraha va’ekue hi’ári, ha Hete to’o ojejuka va’ekue ko yvy oñemopyenda mboyve guive. Mayma témplo ha’e oñemyengoviakuaáva ta’anga ramo, ha pe fundamento cuarenta y seis ary rehegua ary 1798-pe ohechauka Hete yvypóra reko, ha pe ñemohu’ã umi cuarenta y seis ary rehegua ary 1844-pe ohechauka Hete Tupã reko.
The host that was trampled down until 1798 was not God’s sanctuary, though God’s sanctuary was represented as being trampled down in that period of time, but that trampling down was being carried out in the southern kingdom, where God had chosen Jerusalem, to place His sanctuary and name. The host that had been trampled down, represented the Gentiles, it represented the body.
Pe ehérsito oñembojyvaʼekue yvýpe 1798 peve ndahaʼéi Ñandejára santuario, jepe Ñandejára santuario ojehechauka vaʼekue oñembojyha yvýpe upe tiémpope; upéicharõ jepe, upe jejopy yvýpe ojejapovaʼekue pe mburuvicha guasu ñemby gotyo pegua rréinope, upépe Ñandejára oiporavo haguépe Jerusalén, omoĩ hag̃ua Isantuario ha Hérava. Pe ehérsito oñembojyvaʼekue yvýpe, ohechauka vaʼekue umi gentil-kuérape; ohechauka vaʼekue pe tete.
When Adam and Eve sinned, the “seven times” of seven thousand years of humanity being trampled down by sin began. At that point, the Lamb who was slain from the foundation of the world provided skins of lamb to cover the sinful nakedness of humanity. When the trampling down of humanity concluded in 1798, the Lamb, who is the foundation and builder of every sanctified representation of a temple, was again slain. There the northern kingdom, and the human temple represented therein, ended.
Adán ha Eva opeka ramo, oñepyrũ pe “siete tiempo” umi siete mil ary yvypóra rehegua ojejopy hag̃ua angaipa poguýpe. Upérõ pe Ovecha Ra’y, ojejuka vaʼekue yvóra oñemoheñói mboyve guive, omeʼẽ ovecha pire ojahoʼi hag̃ua yvypóra angaipápe opyta hag̃ua ñemotĩre. Umi yvypóra jejopy angaipa poguýpe opa rire ary 1798-pe, pe Ovecha Ra’y, ha’éva opa ñemomarangatu rógaguasu rechaukaha ñepyrũha ha omopuʼãva, ojejuka jey. Upépe opa pe reino yvate gotyo, ha pe tupaó yvypóra rehegua upépe oñerepresentáva.
1798 was when the counterfeit antichrist was slain after he had given his satanic witness of three and a half prophetic years, which began with his empowerment in the year 538, which was preceded by thirty years of preparation beginning in the year 508. That was a satanic counterfeit of Christ’s thirty years of preparation that began at His birth, which ended at His empowerment, when He was baptized, and thereafter He gave His testimony for three and a half literal years until He reached the point where the Lamb slain from the foundation of the world was crucified. Then was fulfilled His promise that once the temple was destroyed, He would raise it up in three days.
1798-pe niko pe anticristo japuete ojuka hague rire ome'ẽ rire hekoañetegua satánicova mbohapy ary ha mbyte proféticorã, oñepyrũva’ekue oñembohetakue jave ary 538-pe, ha upéva mboyve oĩkuri mbohapypa ary ñembosako’i oñepyrũva’ekue ary 508-pe. Upéva va’ekue peteĩ japuete satánico Cristo rehegua, umi mbohapypa ary ñembosako’i rehegua oñepyrũva’ekue Hembiapo ypy guive, opa va’ekue oñembohetakue jave, oñemongarai rire, ha upéi ome'ẽkuri hekoañetegua mbohapy ary ha mbyte añetegua peve og̃uahẽ meve pe Cordero ojeporavo va’ekue yvóra ñepyrũmby guive ojejuka hag̃ua kurusúre. Upérõ oñembopaje Hembipromiseo, pe tupao oñehundi rire, ha’e omopu’ã jeýta hag̃ua mbohapy ára ryepýpe.
He would be the one that raised up His body temple, for it was the power of His divinity that accomplished the resurrection, for His divinity did not die at the crucifixion, it was His humanity that died on the cross, for it is impossible for God to die.
Ha’e va’erãmo hague upe omoñepyrũ jeýva Hete rógape, péva niko Idivinidad pu’aka rupive oiko hag̃ua pe jeikove jevy, Idivinidad ndomanói rupi pe kurusúre jejuka jave; Itékotevẽ yvypóra rekotee ae vaekue omano vaekue kurusúre, Ñandejára nomanói kuaái rupi.
“‘I am the resurrection, and the life’ (John 11:25). He who had said, ‘I lay down my life, that I might take it again’ (John 10:17), came forth from the grave to life that was in Himself. Humanity died; divinity did not die. In His divinity, Christ possessed the power to break the bonds of death. He declares that He has life in Himself to quicken whom He will.” Selected Messages, book 1, 301.
“‘Che ha’e pe jeikove jeyha, ha tekove’ (Juan 11:25). Pe he’i va’ekue, ‘Amoĩ che rekove, ajeyhupyty hag̃ua’ (Juan 10:17), osẽ kuri pe tyvýgui pe tekove oĩ va’ekue ipype voi reheve. Yvypóra reko omanókuri; Tupã reko katu ndoikéi omano hag̃ua. I-Tupãrekópe, Cristo oguereko va’ekue pokatu omondoro hag̃ua pe ñemano joapykuéra. Ha’e he’i porã oguerekoha tekove ipype voi omoingove jey hag̃ua umi ha’e oipotávape.” Selected Messages, libro 1, 301.
In 1798, the human temple, the host of the “northern kingdom”, came to a conclusion, for as the symbol of the lower nature, it could not be changed until the resurrection at the Second Coming. It did however identify the foundation of the forty-six years when Christ raised up the temple which could be transformed, represented by the southern kingdom, which was a symbol of the higher powers of the mind, which is transformed the moment a sinner is justified.
1798-pe, yvypóra templo, pe “mburuvicha guasu yvate gotyo” rehegua, og̃uahẽ ipahápe, pórke, tekove reko yvýpeguáva símbolo ramo, ndaikatúi oñemoambue pe jeikove jevy pe Mokõiha Jujúpe peve. Upéicharõ jepe, omombeʼu porã vaʼekue mokõipa poteĩ ary ypykue, Cristo omopuʼã hague pe templo ikatúva oñemoambue, ojehechaukáva pe mburuvicha guasu yvý gotyo rehe, ha upéva vaʼekue apytuʼũ puʼaka yvatevéva símbolo, ha upéva oñemoambue upe aravo peteĩ angaipa apoha oñembohekojoja vove.
“Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.
“Pe pyenda Cristo voi omoĩ vaʼekue ári, apóstolkuéra omopuʼã Ñandejára iglesia. Ñandejára Ñeʼẽme heta jey ojeporu peteĩ témplo ñemopuʼã taʼãnga ojehechauka hag̃ua iglesia ñemopuʼã. Zacarías oñeʼẽ Cristo rehe Hákã ramo, pe omopuʼã vaʼerãva Ñandejára témplo. Haʼe heʼi umi ambue tetãygua oipytyvõtaha ko tembiapópe: ‘Umi mombyry oĩva ou vaʼerã ha omopuʼãta Ñandejára témplope’; ha Isaías heʼi: ‘Pende murálla omopuʼãta pytagua raʼykuéra.’ Zacarías 6:12, 15; Isaías 60:10.”
“Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.
Ojehai ko témplo ñemopu’ã rehe, Pedro he’i: “Peju hag̃ua hendápe, ita oikovéva ramo, yvypóra kuéra omboykéva añetehápe, ha katu Tupã oiporavóva ha hepyetéva; peẽ avei, ita oikovéva ramo, peñemopu’ã óga espiritual ramo, pa’i marangatu hag̃ua, hag̃uáicha peikuave’ẽ sacrificio espiritual, Tupãme oguerohorýva Jesucristo rupive.” 1 Pedro 2:4, 5.
“In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.
“Judío ha gentil yvy aranduka guýpe umi apóstol-kuéra omba’apo, oguenohẽ hag̃ua ita oñemoĩ hag̃ua pe fundamento ári. Ikuatiañe’ẽme umi ojeroviávape Éfesope, Pablo he’i: ‘Ko’ág̃a rupi, peẽ ndaha’éi véima pytaguakuéra ha ava ambue tetãgua, síno peẽ ha’e santo-kuéra ndive tetãyguakuéra peteĩcha, ha Tupã róga pegua; ha peñemopu’ã apóstol ha profeta-kuéra fundamento ári, Jesucristo voi ha’égui pe ita akã ogaygua; ipype opa pe óga oñembojoaju porãva okakuaa oñemoĩ hag̃ua peteĩ tupao marangatu Ñandejárape g̃uarã: ipype peẽ avei peñemopu’ã oñondive hag̃ua Tupã renda Espíritu rupive.’ Efesios 2:19–22.”
“And to the Corinthians he wrote: ‘According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.’ 1 Corinthians 3:10–13.
Ha Koríntiope guarã katu ohai: “Tupã gracia oñeme'ẽva chéve rupive, peteĩ arquitecto aranduicha, amoĩ pe fundamento, ha ambue katu omopu'ã hi'ári. Péro tañangareko porã peteĩteĩ mba'éichapa omopu'ã hi'ári. Ambue fundamento niko avave ndaikatúi omoĩ pe oñemoĩmava rangue, ha upéva hína Jesucristo. Ha oĩramo peteĩ omopu'ãva ko fundamento ári óro, pláta, ita hepyeterei, yvyra, kapi'i piru, ñuatĩkuru; peteĩteĩ rembiapo ojekuaaukáta, pe ára niko oikuaaukáta, tata rupive ojehechaukágui; ha pe tata oha'ãta peteĩteĩ rembiapo mba'éichaguápa.” 1 Corintios 3:10–13.
“The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595, 596.
“Umi apóstol omopu’ãkuri peteĩ fundamento atã ha añetegua ári, ha’éva pe Ita Aréma guive. Ko fundamento-pe ogueru hikuái umi ita oityhakue ko yvóra gui. Ndaha’éi mba’eveichavérõ jepe’ỹre omba’apo umi omopu’ãva. Hembiapo oiko hasyeterei Cristo rayhú’ỹhára kuéra oñemoĩgui hese. Oñorairõva’erãkuri hikuái umi jeporavo vai, mboyke, ha ñembyai reheve umi omopu’ãva peteĩ fundamento japu ári ndive. Heta umi omba’apóva tupao omopu’ãhára ramo ikatu oñembojoja umi muro omopu’ãva Nehemías ára-pe, umi rehe ojehaiháicha: ‘Ha umi omopu’ãva pe murálla, ha umi ogueraháva mba’e pohýi, ha umi omyenyhẽva, peteĩteĩ peteĩ ipo reheve omba’apo pe tembiapo-pe, ha ambue ipo-pe ojoko peteĩ arma.’ Nehemías 4:17.” Hechos de los Apóstoles, 595, 596.
We will continue this study in the next article.
Ñambojereko hag̃ua ko ñehesa’ỹijo pe artíkulo oúvape.
“The fall of man filled all heaven with sorrow. The world that God had made was blighted with the curse of sin and inhabited by beings doomed to misery and death. There appeared no escape for those who had transgressed the law. Angels ceased their songs of praise. Throughout the heavenly courts there was mourning for the ruin that sin had wrought.
Yvypóra ho’a omyenyhẽ opa yvágape ñembyasy. Ko yvy Tupã ojapo va’ekue oñembyai angaipa jehovasa’ỹ reheve ha oiko pype tekovekuéra ojejopyva’erãva jehasa asy ha ñemanope. Ndojehechái moõve peteĩ tape jeike hag̃ua umi omboykéva’ekuépe Léi. Umi ánhel kuéra opytu’u iñpurahéi jeguerohory rehe. Opaite yvágagui rendápe oĩ ñembyasy angaipa oguerúva’ekue ñehundi rehe.
“The Son of God, heaven’s glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before Him. But divine love had conceived a plan whereby man might be redeemed. The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven. Christ would take upon Himself the guilt and shame of sin—sin so offensive to a holy God that it must separate the Father and His Son. Christ would reach to the depths of misery to rescue the ruined race.
“Ñandejára Ra’y, yvága pe mburuvicha omimbipáva, oiporiahurerekóma ñemoñare hoʼáva rehe. Ipype omýi mborayhu poriahu pavẽʼỹva, ko mundo okañývapegua ñembyasykuéra ojupi jave henondépe. Ha mborayhu Tupãgua oimoʼãmavoi peteĩ tembiaporã, upéicha rupi yvypóra ikatu hag̃uáicha ojerrekupera. Tupã léi oñembyai vaʼekue ojerure pe pecador rekove. Opavave arapy tuichakue javeve, peteĩ añoite oĩkuri ikatúva, yvypóra rehehápe, omyanyhẽ umi hembijerure. Tupã léi niko imarangatu Tupã voiicha rupi, peteĩnte añónte, Tupã ndive joja vaʼe, ikatúkuri ojapo mymbajuka hag̃ua iñakãrapuʼã rehe. Avave ndahaʼéi Cristo añoite ikatúva oipytyvõ yvypóra hoʼávape léi jehovasaʼỹgui ha ogueru jey chupe ojoajuhápe yvága ndive. Cristo ogueraháta hiʼári pe angaipa rembiapo vai ha ñemotĩ — angaipa peteĩ Tupã marangatúpe guarã ivaietereíva, upévare oipeʼavaʼerã pe Túva ha Itaʼýra. Cristo oguahẽta pe jehasa asy pypukukue peve oñorairõ hag̃ua ñemoñare oñehundívape rehehápe.”
“Before the Father He pleaded in the sinner’s behalf, while the host of heaven awaited the result with an intensity of interest that words cannot express. Long continued was that mysterious communing—’the counsel of peace’ (Zechariah 6:13) for the fallen sons of men. The plan of salvation had been laid before the creation of the earth; for Christ is ‘the Lamb slain from the foundation of the world’ (Revelation 13:8); yet it was a struggle, even with the King of the universe, to yield up His Son to die for the guilty race. But ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ John 3:16. Oh, the mystery of redemption! the love of God for a world that did not love Him! Who can know the depths of that love which ‘passeth knowledge’? Through endless ages immortal minds, seeking to comprehend the mystery of that incomprehensible love, will wonder and adore.
“Pe Túva renondépe Ha’e oñe’ẽ asy pekadór rehehápe, ha upéicha aja yvágape oĩva aty pukukue oha’arõva pe resultado peteĩ mbarete guasuete reheve, ñe’ẽ ndaikatúiva omombe’u. Are porã va’ekue upe ñomongeta kañy ha opavavegui ojehechakuaa’ỹva—‘py’aguapy ñe’ẽme’ẽ’ (Zacarías 6:13)—yvypóra ho’a va’ekuérape g̃uarã. Pe salvación rape oñemoĩma va’ekue yvy ojejapo mboyve; Cristo niko hína ‘pe Ovecha Ra’y ojejuka va’ekue yvy ñepyrũmby guive’ (Apocalipsis 13:8); upéicharõ jepe, peteĩ ñorairõ guasuete va’ekue, jepe Universo Ruvicha Guasu ndive, ome’ẽ hag̃ua Ita’ýrape omano hag̃ua pe ñemoñare hembiapo vai vaekuére. Péro ‘Tupã ohayhueterei yvórape, upévare ome’ẽ Ita’ýra peteĩete imemby vaekuépe, opa ojeroviáva hese ani hag̃ua oñehundi, ha toguereko tekove opa’ỹva.’ Juan 3:16. ¡Mba’éichaitépa tuicha pe ñemimby pe ñepysyrõ rehegua! ¡Tupã mborayhu peteĩ arapýre ndohayhúiva’ekue chupe! Máva piko ikatu oikuaa pypuku hag̃ua upe mborayhu ‘arandu ohasáva’? Araka’eve opa’ỹvape apytu’ũ omano’ỹva, oñeha’ãvo oikũmby hag̃ua pe ñemimby upe mborayhu ndaikatúiva oñentende hag̃ua rehegua, opyta hag̃ua ñemondýipe ha omomba’eguasúta chupe.”
“God was to be manifest in Christ, ‘reconciling the world unto Himself.’ 2 Corinthians 5:19. Man had become so degraded by sin that it was impossible for him, in himself, to come into harmony with Him whose nature is purity and goodness. But Christ, after having redeemed man from the condemnation of the law, could impart divine power to unite with human effort. Thus by repentance toward God and faith in Christ the fallen children of Adam might once more become ‘sons of God.’ 1 John 3:2.” Patriarchs and Prophets, 63, 64.
“Ñandejára ojekuaaukáta vaʼekue Cristope, ‘oiko hag̃uáicha mundo ñemoingo porã Hendive voi.’ 2 Corintios 5:19. Yvypóra oñemboguejyeterei vaʼekue angaipa rupi, ha upévare ndaikatúi vaʼekue ijeheguínte oike peteĩ ñeʼẽme Haʼe ndive, pe imbaʼetee ipotĩ ha iporãva. Cristo katu, rire ojepysyróma yvypórape léi ñembyajehágui, ikatu vaʼekue omeʼẽ mbarete Tupãgui ou hag̃ua oñondive yvypóra ñehaʼã reheve. Péicha, ñembyasýpe Ñandejára renondépe ha jeroviápe Cristo rehe, Adán raʼykuéra hoʼapyréva ikatu vaʼekue jey oiko ‘Tupã raʼykuéra.’ 1 Juan 3:2.” Patriarcas y Profetas, 63, 64.