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.
Ishkay kaspikuna hukllachasqa kan huk templorayku huklla kananpaq. Chusku chunka suqtayuq kayqa templo nisqapa unanchaqninmi, chaymanta chusku chunka suqtayuq watakunami chinchaysuyu qhapaq suyu apasqa kasqanmantapacha, urin suyu qhapaq suyu apasqa kasqanman rakin. Pacha tukukuypi 1798 watapi santuario nisqa hinallataq soldadokuna sarusqa kasqanku hunt’asqa kaptin, chusku chunka suqtayuq watakunami ishkay kaspikuna temploman hukllachan. 723 a.C. watamantapacha 677 a.C. watakama, templo urmachisqa karqa hinaspa sarusqa. 1798 watapi chay saruy tukurqa, hinaspa 1844 watakamaqa huk templo sayarichisqaña karqa. Chaypim paykuna huklla nacion kananpaq karqaku, hukllay kinqniyuq, hinaspa wiñaypaq hucha ruwayta saqenankupaq. Chaymi karqa yuyasqa kamachiy, ichaqa 1863 watapi hatariy mana kasukuywan chay yuyayta 2001 watakama qhipaman suchuchirqan.
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.
Pabloqa iglesiata Cristoq cuerponnin kasqanta riqsichin, Cristotataq uman kasqanta, hinallataq Pabloqa cuerpota aychapa símbolon hina llamk’achin. Aychawan cuerpowaqa Pabloqpaq hukninpa rantinpi churasqa simikuna kanku.
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.
Sichus aychapi kawsankichis, wañunkichismi; ichaqa Espíritu nisqawan cuerpopa rurayninkunata wañuchinkichis chayqa, kawsankichismi. 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.
Runakuna templonpa rurasqanqa Diospa templonpa rurasqanman hina sayasqa kachkan. Cuerpon, iglesiata nisqaqa, sapa runapa templonpi aychaman tupachisqa kachkan. Sapa runapa templonpitaq, yuyayqa umanmi, cuerpotaq aychanmi.
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.
Ñuqanchikqa paypa cuerponpa kurkunkunam, aychanmantawan tullunkunamantawan. Chayraykun qhariqa taytanta mamantawan saqenqa, warminwan tinkisqa kachkanqa, iskayninkutaq huk aychallaña kanqaku. Kayqa hatun pakasqa kaqmi; ichaqa noqaqa Cristomantawan iglesiamantawan rimashani. 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.
Templo, wichqan Juan tupusqa kananpaq karqan, qanchis kaq angelpa waqaynin Diospa pakasqa yachayninta tukuchiy llamkaypa qallariyninta señalanan p’unchawpi, Diospa templonmi karqan; ichaqa runapa templonqa Diospa templo-n rikch’ayninman hina ruwasqam karqan. Iskay simbolokunaqa hukninwan huknin rantinakuqmi. Moisésqa orqopi tawa chunka suqta p’unchawmi karqan, maypichus payman rikuchirqanku imamanta pacha allpapi kaq tabernáculota sayarichispa ruwanampaq hap’inan rikch’ayta. Chay rikch’ayqa hanaq pacha templomantam hap’isqa karqan.
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.
Cristoqa hanaq pacha templom karqa, aychapi rikuchisqa, paytaq runa temploq qillqayninta rikuchin, runakunaqa paypa rikchayninman hina kamasqa kasqankurayku. Chayrayku runa temploq qillqayninqa tawa chunka suqta cromosomawan rikuchisqa kachkan.
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.
Templokunaqa profecía nisqapi hukninwan huknin rantinakuq hina kanku. Chayrayku, Juanman tupunampaq nisqa temploqa iskay rak’ukuna sapallawan kasqa, manataq patioyuqchu. Ñawpaq rak’uqa runa templota unanchan, iglesiata (noviata), suyuta, cuerpota, aychataq chaymi. Iskay kaq rak’uqa divino templota unanchan, noviota, reyni, umata, yuyaytaq chaymi. Wiñay tratopa prometesqan, qhipa p’unchaykunapi pachak tawa chunka tawa waranqa runakunapaq hunt’akusqanqa, Ezequiel qanchis chunka qanchis kaq capitulopi iskay k’aspiwan rikuchisqa kashan. Juanpa templonwanmi rikuchisqa kashan, mayqinchus iskay rak’ukunamanta ruwasqa. Pablopa sut’i qhawayninkunawanmi rikuchisqa kashan, creyentepi Cristopa misterio nisqanmanta, gloriaq suyayninmanta.
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.
Pachak tawa chunka tawa waranqa runakunata sellay llamk’ayqa, Divinidadwan runa kayta wiñaypaq huñunay llamk’aymi. Chay llamk’ayqa Qanchisñiqin Trompetapa waqaychasqan tiempopin hunt’akun. Chay huñuyninqa, siq’i patapi siq’i hina, Qelqasqa Simi kunapi imaymana rikch’aykunawan sut’inchasqa kachkan. Justificación nisqawan santificación nisqakunaqa chay llamk’aypaq teología nisqapi sutikunam. Justificaciónqa Cristoqa rantinchasqanchik hina ruwasqan llamk’aymi, santificaciónpa llamk’aynintaq Cristoqa qhawananchik hina ruwasqan llamk’aymi. Justificaciónqa hanaq pacha rayku derechoykichikta rikuchin, santificacióntaq hanaq pacha rayku allichasqa kachkananchikta rikuchin. Iskay chay llamk’aykunaqa Santo Espírituypa kayninta iñiqman apamun. Chay llamk’ayqa Diospa leyninta sonqonkupi yuyayninkupipas qellqay hina rikuchisqa kachkan, wiñay tratoman chaskisqa runakunapaq.
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.
La “mente” representa el apartamento en el templo, donde reside la cabeza. La mente es lo que se llama la naturaleza superior, en contraste con la carne, que es la naturaleza inferior. La mente es representada por nuestros pensamientos; la carne es representada por nuestros sentimientos.
“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.
“Achka runakuna mana nisqapuni llakikuyta muchunku. Paykuna yuyayninkuta Jesusmanta qichuspa, sinchita paykikuna kikillankumanta yuyanku. Huch’uy sasachakuykunata hatunchanku, hinallataq mana kallpachaq simikunata rimanku. Diospa kamachiyninkunamanta mana nisqapuni waqlliywan qaparikuyqa hatun huchapi huchallikusqankum. Tukuy ima kaqninchikmanta, tukuy ima kasqanchikmantapas, Diosmanmi manunchasqa kashanchik. Paymi atiykunata quwarqanchik, mayqen tupupiqa pay kikinpa atiyninkunawan rikch’akuqta; chay atiykunata allinta wiñachinapaqmi tukuy sunquwan llamk’ananchik, mana kikillanchikta kusichinapaqpas hatunchanapaqpas, aswanqa payta hatunchanapaq.”
“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.
“Yuyaykunanchikqa ama saqichunchikchu Diosman hunt’asqa kasqanchikmanta qhespichisqa kananpaq. Cristorayku atinchikmi, hinaspa kusisqa kananpaq kasunchik; chaymantapas yachakuykunata jap’iyta self-control nisqapaq. Yuyaykunapas Diospa munayninman uraykachisqa kanan; hinaspa sonqoyaykunapas umalliq yuyaypa hinaspa religiónpa kamachiynin urapi kanan. Imaginación nisqanchikqa manam qusqachu mana hark’asqa, mana allinchasqa, kikillan munasqanman purinanpaq. Sichus yuyaykuna mana allin kanku, chayqa sonqoyaykunapas mana allin kanqaku; hinaspa yuyaykunawan sonqoyaykuna huñusqa kuskanmi moral carácter nisqata ruwanku. Sichus cristianokuna hina yuyanchik mana kasqanta yuyaykunanchikta hinaspa sonqoyaykunanchikta hark’ayta, chayqa mana allin angelkunapa kallpachayninman churakusunchik, hinaspa paykunapa kayninta hinaspa kamachiyninta waqyaykuchkanchik. Sichus impresionkunaman qochakunchik, hinaspa yuyaykunanchikta sospecha, iskayrayay, hinaspa waqllikuy ñanman purichinchik, chayqa mana kusisqachu kasunchik, hinaspa kawsayninchikqa pantasqa tukuyta rikuchinqa.” 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.”
Yuyaykuna hinaspa munaykuna huñusqa kaspa ruwaylla allin kawsay kamachiyta ruwanku. Sonqonchikpa kayninqa huk urin kayninmanta hinaspa huk hanan kayninmanta ruwasqa kachkan; yuyayqa chay hanan kayninmi, hinaspa yuyaypa yuyayninkuna santuyachisqa kaptinqa, munayninchikkunapas santuyachisqa kanqaku. Kayqa chayraykum, yuyayqa iskay kayninchikkunamanta, runa kayninchikta ruwachkanku chaykunamanta, hanan kamachiq kaynin kasqanrayku. Chay “atikuyninkuna”, kayninchikpa huk chanikama ruwasqa karqan, “huk tupu kamalla”, “chaykuna hina kanku mayqenkunata” Cristo “charin”, imaraykuchus paypa rikchayninman hina ruwasqa karqanchik, hinaspa chay “atikuyninkunata” “sinchi kallpawan llank’aspa wiñachinanchik karqan.”
The powers which are part of the higher nature, or the mind of a human being are judgment, memory, conscience and especially the will.
Paqas kaypi aswan hatun kayninman, icha runapa yuyayninman perteneciq atiyninkunaqa kaykuna kanku: taripay, yuyarikuy, sonqopa testigun kaynin, hinallataq aswan allinqa munay.
“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.
“Achkakuna tapukuchkanku: ‘¿Imaynatan noqaqa kikillayta Diosman entregakusaq?’ Qan munanki Payman kikiykita qoyta; ichaqa pisi kallpayuqmi kanki allin kawsaypa atiyninpi, iskayrayaypa esclavitudninpi watasqa, huchallikuy kawsayniykiq yachakusqanman apachisqa. Qampa prometesqaykikuna, hinallataq munaychasqaykikunaqa aqo t’ikasqamanta watukuna hinam. Mana atinki yuyayniykikunata, kallpachakuyniykikunata, munakuyniykikunata kamachiyta. Pakisqa prometesqaykikunaq, chinkachisqa comprometekusqaykikunaq yachasqaykin qallpachin qampa confianzaykita kikiyki cheqaq kaynipi pisiyaqman; chaymi qankunata yuyachin Dios mana chaskisunaykita. Ichaqa ama llakikuychu. Imatachus entiendenayki tiyan, chayqa voluntadpa cheqaq kallpanmi. Chayqa runaq kayninpi kamachiq atiymin, akllaypa utaq decisiones ruranapa atiy. Llapa imapas voluntadpa allin rurayninmanta hap’ipakun. Akllanapa atiytaqa Diosmi runakunaman qosqa; paykunapam chayta rurayta atinku. Mana atinkichu sonqoykita tikrayta, nitaq kikillaykimanta Diosman qonaykichu chay munakuyninkunata; ichaqa akllayta atinkim Payta servinaykipaq. Voluntadniykita Payman qoyta atinkim; hinaspan Payqa qampi llamkanqa munanaykipaq hinallataq ruranaykipaq, Paypa allin munayninman hina. Chayhinapin llapan kayniyki Cristoq Espiritunpa kamachiyninman apamusqa kanqa; munakuyniykikuna Paypi churakusqa kanqa, yuyayniykikunaqa Paywan tinkisqa kanqa.”
“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.
“Allin kaypaq kawsaypaq, ch’uya kaypaq munakuyniykikuna allinmi, chaykama purisqankukama; ichaqa kaypi sayarunki chayqa, manam imatapas yanapasunkichu. Achka runakunan chinkachisqa kanqaku, cristianokuna kayta suyaspa hinaspa munaspa. Manam Diosman munayninkuta quykunkuchu. Kunanqa manam cristianokuna kayta akllankuchu.
“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.
“Munaynin allin llamk’achiywanqa, tukuy kawsayniykipi hunt’asqa tikray ruwayta atinki. Munayniki Cristo-man qochaspaykiqa, llapa kamachiqkunamanta hinaspa atiyniyuqkunamantapas aswan hanaqpi kaq atiyman hukllachasqa kanki. Hawaqmantam kallpata chaskinki, sayaqta hap’isunaykipaq; chayhinaqa, Diosman mana tukukuq qochakuywan, musuq kawsayta kawsanaykipaq atichisqa kanki, iñiy kawsayta hinallataq.” 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.
Munaynin kallpanqa runapa kayninpi “kamachiq kallpa” nirqanmi, chay kamachiqtaq tarikun runa templopa ukhu wasinpi, mayqenmi huñusqa kachkan “llapa kamachiqkunamanta hinaspa llapa atiykunamantapas aswan hanaqpi kaq kallpawan.” Maypichus Divinidadwan runakay hukllachasqa kan runa templo ukhunpi, chaymi almaq llaqta sinchi muyurinan. Sapa runaqa huk llaqta sinchi muyurinanmi kan, chaytaq Cristo oqarisqan kan, utaq Cristopa hatun awqanninqa oqarisqan.
“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 alma-pa llactapi sinchi wasi hina sayasqanta hap’iqtin, runa arí paywan hukllañasqanmi rikurimun. Hinaspa pichus Cristowan hukllañasqa kaspa, chay hukllayniyta waqaychaspa, sonqonpi payta qhapaq kamachiqta hina tiyachispa, kamachikuyninkunata kasukuspa, mana allin supaypa toqllankunamanta waqaychasqan kashan. Cristowan hukllachasqa kaspa, payqa Cristo-pa munay graciankunata tantan, hinaspa kallpata, allin ruray atiyta, atiyniyoq kaytapas Señor-man t’aqasqa kachkan, almaskunata payman ganaq kuska. Salvadorwan yanapanakuywanmi payqa instrumento tukupun, chaywan Dios llamk’an. Chaymantam Satanás hamuspa alma-ta hap’iyta munaspa kallpachakuytin, tarin Cristo payta kallpachisqanta, armaswan sumaq waqaychasqa sinchi runamanta aswan sinchita.” 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.
Runa sonqonpa sinchi llaqtanqa sonqonwan yuyayninwanmi. Musuq rimanakuypa prometesqanqa kimsa hatun prometesqakunata reqsichin creyentepaq. Payqa prometesqasqanmi maypi tiyananpaq suyu kananpaq, imaynan Edén huertoqa Adanpaq Evaqwan karqan hinata, chaymi kutin ñawpaq Israelpaq Rimanakuyninpi prometesqa suyuq rikchayninta sut’icharqan, chaymi kutin espiritual Israelpaq espiritual hatun k’anchayniyuq suyuta rikch’arichirqan, hinaspataq kinsa llapallanmi testigota qun, siqi patapi siqita hina, musuqmanta rurasqa kay pachapa prometesqanpaq, paykuna atipanakuqkunapaq, imaynan Pay atiparqan hinata.
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.
Adánwan Evawan huchallikusqankurayku, “qanchis kuti” Edén huertamanta qarqusqas karqanku, chaymanta qanchis waranqa watakuna qhipamanmi kay pachaqa musuqmanta ruwasqa kachkan, Edén huertapas kutichisqa kachkan. Ñawpaq Israelpa “qanchis kuti” ch’eqesqa kayninqa, Adánwan Evawan ch’eqesqa kayninwanmi rikuchisqa karqa. Pactoqa tiyanapaq suyu suyuta prometin, chaymi Edén kutichisqa kananpaq promesa karqa. Santuariota lluch’upayasqa kayninpas, ejercitotapas lluch’upayasqa kayninpas, Adánpa huchanwan qallarisqa runa ayllupi huchaq astawan wiñayman purisqanta rikuchin.
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.
Rimanakuypa huk iskay prometesankunaqa kaypi kachkan: cheqaq sonqoyuqkunaqa musuq cuerpota hinaspa musuq yuyayta chaskinqaku, chayqa Cristoq yuyayninmi. Cuerpoqa aycham, uray kaq naturalezam, hinaspa Cristowan tupachisqa kaspaqa iglesiam. Yuyayqa hanaq kaq naturalezam, chaymi Hermana White sut’inchan “almaq llaqtan” nispa. Pabloqa sut’ita yachachin, evangelioq mañakusqankunata chaskisqanchik p’unchawllapi, cheqanman churakusqa kaspanchik, Cristoq yuyayninta chaskisqanchikta. Hinallataq yachachin, mana musuq hinallataq hatunchasqa cuerpota chaskinchikchu iskay kaq hamuyninkama.
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.
Qhawariychisqayki, huk pakasqa yachayta qankunaman rikuchiyki; mana llapanchikchu puñusunchik, ichaqa llapanchikmi tikrasqa kasunchik, huk p’itiyllapi, ñawipa ch’irmiyninpi hina, qhipa waqra waqyasqapi; waqraqá waqyanqa, wañusqakunataq mana ismusqa kawsarichisqa kanqaku, noqanchiktaq tikrasqa kasunchik. Kay ismukuqmi mana ismuq kayta pachallikunan tiyan, kay wañuqtaq mana wañuq kayta pachallikunan tiyan. Chayrayku, kay ismukuq mana ismuq kayta pachallikuspan, kay wañuqtaq mana wañuq kayta pachallikuspan, chay qelqasqa nisqa hunt’asqa kanqa: Wañuyqa atipaypi millp’usqa kapun. Ay wañuy, maypitaq kashan k’iritiyki? Ay p’ampana, maypitaq kashan atipayniyki? Wañuypa k’iritinqa hucham; huchapa kallpantaq kamachikuymin. 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.
Huk yachachikuyqa, Juan nisqanman hina, chay hina pantasqa yachachiykunata iñiqkunata anticristo kasqankuta reqsichin, rimarin Cristoqa hayk’aqpas mana chaskisqanta huchapa ruwayninman kamachisqa aychata, chay hucha Adanpa huchallanmantapacha runa aylluman yaykuspa kallpachakuyta qallarisqanmantaraq.
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.
Hinaspa mana Jesús Cristo aychapi hamusqanta mana confesaq espiritupas manan Diosmantaqchu: chaymi anticristopa espiritun, mayqenmantachus qankuna uyarirqankichis hamunanpaq kasqanta; hinaspapas kunanña kay pachapi kashan. 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.
Babiloniaq vinon (antikristo) nisqan, “Inmaculada Concepción” nisqata yachachispa, Mariamanta ninqa payqa hunt’asqa allin kayman rurasqa kasqanta, huchaman urmaykuchkankumanta ñawpaq Adánpas Evapas hina, chay hinaqa Jesuspa paqarinampaq divinidadpa (Espíritu Santo) huk concepciónninpi sayasqa kananpaq, hunt’asqa runa kaywan (María). Inmaculada Concepción nisqa llulla yachachiyqa manam Mariapa wiksanpi Jesús hayk’aq concebido kasqanmanta rimanchu, aswanqa imayna Mariya concebida karqa Adánwan Evawan hunt’asqa allin kayninkuwan chaymanta. Nispa, Cristo runata salvaypaq hamuspa p’achallanman hap’ikusqan aychaqa mana huchayuq aycha kasqanta, mana herenciapa ruwayninkunata apaqchu kasqanta yachachiyqa antikristopa yachachisqanmi.
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.
Achka llullachiqkunaqmi kay pachaman yaykurqanku, Jesús Cristo aychapi hamusqanta mana willakuspa. Payqa huk llullachiqmi, anticristopas. 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.
Khristu kawsarimusqa kutichisqa kaptin, qhelqasqa yuyaywan sut’inchayqa allinta reqsichin chaypacha payqa hatunchasqa cuerpoyoqña kasqanta. Paypa kawsarimusqanqa iskay kaq hamuyninpi cheqaq runakunapa kawsarimusqanta rikuchirqan, chaypin musuq cuerpopaq trato paqarichisqa simita chaskinchik.
“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.
“Cristopaqqa chayamurqanña karqan Taytanpa trono-man wicharinanpaq. Huk atipaykusqa Dios hina, atipayninpa qhapanakunanwan kutimunayá karqan hanaq pacha cortekunaman. Manaraq wañuspanmi Taytanman nirqan: ‘Qan qosqayki ruranayta tukurachirqani.’ Juan 17:4. Kawsarimusqan qhipanmi kay pachapi huk pisi tiempota qhepakurqan, discipulonkuna paywan riqsisqa kanankupaq kawsarimusqa, hatunchasqa cuerponpi. Kunanqa despedikuypaq wakichisqaña karqan. Payqa cheqaqchirqan kawsaq Salvador kasqanta. Discipulonkunapaq manaña allpa uku p’ampasqa sepulturawan tinkichiyta necesitanchu. Paymanta yuyaymanankupaq atinkuña hanaq pacha universopaq ñawpaqenpi hatunchasqa kasqanmanta.” 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.
Pactopi promesamanta, maypim tiyaypaq llaqtamanta, hunt’akun mushuq ruwasqa kay pachapi, Edén kutichisqa kaptin, hinaspa “qanchis kuti” (qanchis waranqa wata), ñawpaq Adánpa runa kayninta ch’iqtichisqa kasqan tukukuptin. Pactopi promesamanta mushuq hinaspa hatunchasqa cuerpomantaqa qonpasqa kachkan iskay kaq hamuyninpi, ñawi lliphipi hinalla.
“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 llaqtap willakuyninqa mana tukukuq tema hinam. Chaypi pakasqa kachkan: ‘Diospa yachaynenpa, reqsiynepa qhapaq kayninpa ukhu sunqun.’ Romanos 11:33. Qhawarispa mancharikuywan admirakunchik Salvadorpa sacrificionta, hanaq pacha tronomanta uywa mikhunan qhispipi puñunanman tikrasqanmanta, yupaychaq angelkunapa kuska kayninmanta qata wasipi uywakunawan kuska kayman. Runapa hatunchakuyninpas, kikinpi atienekuyñinpas Paypa ñawpaqenpi k’aminchasqa sayan. Ichaqa kayqa musphayllaña karqa hatun uraykuyñinpa qallariyninllam. Diospa Churinqa runapa kayninta jap’iyqa mana yupa infinita p’enqay uraykuy hinam kanman karqa, Adán Edénpi mana huchayuq kayninpi sayashaqtinpas. Ichaqa Jesusqa runa kayta chaskirqan miraynin tawa waranqa wata huchawan pisi kallpachasqaña kaptin. Adánpa sapa wawan hina, Paypas chaskirqan herenciapa hatun leynin llamk’ayninpa ruwayninkuna apamusqan ruwaykunata. Imayna kasqankutaq chay ruwaykunaqa, chayqa rikuchisqa kachkan kay pachapi ñawpaq ayllunkunapa historiankupi. Chay hina herenciayuq hamurqan ñak’ariyninchikkunata, waklliykunanchikkunatawan rakiykunanpaq, hinaspa hucha illaq kawsaypa ejemplonta quwananchikpaq.” 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.
Huk runa allin willakuypa mañakusqankunata hunt’aspaqa, chaypim chaskin musuq yuyayta, arí, Cristopa yuyayninta; ichaqa aychaqa, utaq Pablo sutichasqan hina aycha kayninqa, iskay kaq hamuyninpi tikrasqa kanqa. Uray kaq kaynin, mayqinchus rikch’ayninkunamanta ruwasqa kasqa, manam tikraypi chinkachisqachu. Chay rikch’ayninkuna, mayqinchus allin mana allin ruwayninpa huk rak’in kasqankuta, iskay kaq hamuyninkama qhiparin. Chay rikch’ayninkuna sunqupi kuyukuq kay sistemata reqsichin, mayqinchus hormonal sistemawan tupaqchasqa kashan. Chaykunam reqsichin senses nisqa kaqkunata, mayqinchus nervous sistemawan tupaqchasqa kashan. Lliw imaymana runapa uray kaq kayninmanta, mayqinchus rikch’ayninkuna hina qhawasqa kaq, iskay hatun rak’ikunaman rakisqa kanku. Huk rikch’ay kaqqa ñawpaq ayllunchikkunamanta herenciasqa munayñinkuna kanku, wakin rikch’ayninkunataq kawsaypi wiñachisqa munayñinkunam, mayqinkunataq kikinchik akllasqanchikrayku wiñachirqanchik.
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.”
Wakin mana qatiq ruwanakunam runa kaypa kamasqan hinaqa kasqallanpi kachkan, wakin qatiq ruwanakunataq mana allinta ruwanapaqmi kanku. Wiñachisqa rikch’aq sonqo kuyuykunaqa kikin akllaykunanchikwan sayachisqanchikmi kanku, qatiq ruwanakunataq “hatun herenciapa kamachin” nisqawanmi apachikunku.
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.
Jesúsqa “runakayninta chaskirqan ayllu mirayqa tawa waranqa watakuna huchawan pisi kallpachasqa kashaqtin. Adanpa wawan hina, paypas hatun herenciapa kamachikuynin rurasqanpa qhipaqninkunata chaskirqan. Imayna qhipaqkuna kasqantaqa kay pachapi ñawpaq ayllunkunapa willakuyninpi rikuchin. Chayhina herenciayuqmi hamurqan llakiyninchikkunata, wateqaykunatawan rakiykunanpaq, hinaspa mana huchayuq kawsaypa ejemplonta quwananchikpaq.” Hatun herenciapa kamachikuyninpa tawa waranqa watakuna rurasqan qhipaqninkunawan, Jesúsqa sapa kuti munayninta rurachispa chay rikch’aq kawsayman ayqeq munaykunata uraypi hap’irqan, hinaspa manam huk kutillapas ima huchasapa yuyaykuna uywapanapi rakinakuykuchu.
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.
Sichus Jesusqa runa cuerpota chaskispa karqanman, huchankuman manaraq urmasqa Adánwan Evapa rikchaynin hina, ichaqa manan chaskisqachu kanman karqa runakayninpa pisi kallpachasqa kasqanpa ruwayninkunata, tawa waranqa watakunamanta aswan uraychasqa kaypi paqarisqan qhipa, chayqa payqa manan qawachinmanchu karqa huk Ejemplota, imaynam Diospa sapa wawqan atipayta atin.
We will continue this study in the next article.
Kay yachayta qatiqnin qillqapi qatiqsun.
“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.
“Achka runakuna kay Cristowan Satanáswan ch’aqwaytaqa kikinkupa kawsayninkuman mana ima sapa chanintaq kasqanmanta qhawanku; chayraykun paykunapaqqa pisilla munayniyuq. Ichaqa sapa runa sonqonpa suyunpiqa kay ch’aqwayqa yapamanta ruwasqa kan. Manam pipas mana allinpa sinch’inmanta lluqsispa Diospa servicionman yaykuncho, Satanaspa maqanakuykunanta mana tinkuspaqa. Chay qatiq munachiykuna Cristo paqarichisqanqa chaykuna kanku ñuqanchikpaq sayayta ancha sasa tarikusqanchik. Paymanqa aswan hatun tupupiña chaykuna apamurqanku, imaraykuchus paypa kawsaynin ñuqanchikmanta aswan allin karqan. Pachantin huchankunapa manchay llasaq llasaynin paypa hawanpi kachkaptin, Cristoqa sayarqan mikhuy munaypi, kay pachapa munakuyninpi, hinallataq chay rikuchikuy munaypi, mayqinchus runata mana yuyayniyuq atrevimientoman pusay. Chaykuna karqanku Adanwan Evata atipaq watukuyninkuna, hinallataq ñuqanchiktapas utqayllamanta atipaykuq.”
“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.
“Satanásqa Adanpa huchan rikuchirqan Diospa kamachikuynin mana allin kasqanmanta, hinaspa mana kasukuy atisqa kasqanmanta prueba hina. Ñuqanchik runa kayninchikpi, Cristoqa Adanpa pantasqanta qispichinan karqan. Ichaqa Adanta tentador maqanakuriptin, manam huchapa ima ruwayninpas paypi karqanchu. Payqa hunt’asqa qhari kaypa kallpanpi sayarqan, yuyayninpa hinaspa cuerponpa hunt’asqa kallpanta hap’ispa. Edenpa hatun k’anchayninkunawan muyurichisqa karqan, hinaspa sapa p’unchaw hanaq pacha kaqkunawan kuska rimariypi kawsarqan. Jesuswanqa mana chayna karqanchu, pay chunka tawa waranqa watakuna qhipaman purisqa mirayqa Satanáswan atipanakunanpaq chunkaqman yaykuptin. Tawa waranqa watakunaq tukukuyninpi mirayqa pisiyachkarqan cuerpopa kallpanpi, yuyaypa atiyninpi, hinaspa allin kawsaypa chaninpi; hinaspa Cristoqa urmayman churakusqa runa kaypa onqoyninkunata payman apan. Chayllawanmi runata aswan ukhu urmayninmanta qispichiyta atin.”
“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.
“Achka runakuna ninku Cristotaqa mana atipayta atinchu karqa tentaciónwan atipachisqa kananpaq. Chayhinaqa Payqa manam Adánpa kasqan chiqampi churakusqa kanmanchu; manam Adán mana atipayta atisqan atipaytaqa atipaykunmanchu karqa. Sichus ñuqanchikpaq ima rikch’ariyniyuq ch’iqchi tupayqa Cristopaq kasqanmantapas aswan sasa kanman, chayqa Payqa manam yanapawayku atinkanmachu. Ichaqa Qespichiqniykuqa runa kayta hap’irqan, llapa chayman apaq pantaykuna kuska. Payqa runapa naturaleza-ninta hap’irqan, tentaciónman urmayta atispa. Mana imapas kanchu ñuqanchik apananchikpaq, mana Paypa muchusqan kaq.”
“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.’
“Cristowan, imayna santo iskay warmi-qhari Edénpi kasqankuman hina, mikhuy munaq kaymi ñawpaq hatun wateqaypa allp’an karqa. Maypichus waklliy qallarikurqa, chaypim qespichiyninchispa llamk’aynin qallariyta kanan karqa. Imaynatachus mikhuy munayta qatiykuspa Adán urmarqa, hinallataq mikhuy munayta ñiqispa Cristoq atipayta kanan karqa. ‘Pay tawa chunka punchawtawan tawa chunka tutata ayunasqan qhepaman yarqaymanta karqa. Tentador Payman hamuspan nirqa: Diospa Churin kanki chayqa, kay rumi-kunata tanta tukunanpaq kamachiy. Ichaqa Pay kutichispan nirqa: Qelqasqam kachkan: Runaqa manan tantallawanchu kawsanqa, aswanpas Diospa siminmanta lluqsiq sapa simiwanmi’.”
“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 pacha Cristo kama, kikin munasqanman qhawarikuyqa mikhuy munaykunapa, passionkunapa atiyninta astawan wiñachirqan, chaykamaña mana tukukuq kamachiyta casi hap’iykuyta atirqanku. Chhaynapi runakunaqa uraychasqa, onqosqa tukurqanku, paykuna kikillankumantataq mana atirqankuchu atipayta. Runapa rantinpi, Cristoqa aswan sinchi pruebatataq muchuspalla atiparqan. Ñuqanchikrayku payqa huk kikin kamachikuyta rurarkan yarqaymanta utaq wañuymantapas aswan kallpasapa. Kay ñawpaq atipayninpitaq huk aswan hatun imakunapas kasqanku, chaykunaqa llapa maqanakusqanchikpi tutayay atiqkunawan tinkunku.” The Desire of Ages, 117.