Review

Ñehesa’ỹijo hag̃ua

Leviticus twenty-three identifies three tests within the Pentecostal season of the one hundred and forty-four thousand. Aligning the first day of the feast of Tabernacles with the day of Pentecost, and then aligning the forty days that Christ taught the disciples face to face before His ascension with the day of first fruits creates an overall structure that represents the three angel’s messages.

Levítico mokõi paapyha mbojapyha oguerovia mbohapy jeha’ã pentecostés aravope umi sa po irundy ha irundy mil rehegua. Oñembojoajúramo pe ára peteĩha Tabernáculos arete rehegua Pentecostés árare, ha upéi oñembojoajúramo umi irundy pa ára Cristo ombo’e hague umi temimbo’épe hova renondépe ijehupi mboyve yvágape pe yva tenondegua árare, upéva omoheñói peteĩ estructura guasu ohechaukáva umi mbohapy ange marandu.

When the “death, burial and resurrection” is applied as a single prophetic waymark that has three steps; as it is represented by Christ’s baptism, we find that five days after the resurrection on the day of first fruits, the end of the seven day feast of unleavened bread arrives as a holy convocation. Thus, at Christ’s resurrection, which aligns with the first fruit offering, there follows a five-day period.

Pe “mano, oñeñotỹ ha oikove jevy” oñemoĩrõ peteĩ techaukarã marandupy peteĩchaháicha oguerekóva mbohapy pyenda; Cristo ñemongarai ohechaukaháicha, jajuhu po ára rire pe jeikove jevy rire, yva tenondegua ára-pe, oguahẽha pe arete mbujape he’ỹva fermento rehegua siete ára paha, peteĩ aty marangatu ramo. Upéicha rupi, Cristo jeikove jevy-pe, ojoajúva pe yva tenondegua ofrénda rehe, osegi peteĩ po ára pukukue.

At the end of the structure which is created by aligning the first day of the feast of Tabernacles with the day of Pentecost, there is another waymark with three steps, also followed by five days that reaches unto Pentecost.

Pe pyharekue pe ñemohendapy oñemoheñóiva oñembojoajúvo pe ára peteĩha pe Arete Toga Kuéra rehegua ndive Pentekoste ára ndive, oĩ ambue techaukaha oguerekóva mbohapy jepytaso, ha upéi oúvo avei po ára oguahẽva peve Pentekoste.

Between those two ‘three-step waymarks followed by five days,’ is a period of thirty days. When we align the first day of the feast of Tabernacles with the day of Pentecost, we understand that five days before the feast of Tabernacles was the Day of Atonement. Ten days before the day of Atonement was the feast of Trumpets. The forty days of Christ teaching face to face after His resurrection on the day of first fruits, aligns five days after the feast of Trumpets, and five days before the day of atonement.

Mokõi umi “mbohapy jevyha tape rehegua ojejokupytýva po ára reheve” apytépe, oĩ peteĩ aravo’aty mbohapypa ára rehegua. Ñamohenda vove Kuarahy’ãmimi Arete ára peteĩha Pentekoste ára ndive, ñantende pe po ára oĩva Kuarahy’ãmimi Arete mboyve ha’eha Moñyrõha Ára. Pa ára rire Moñyrõha Ára mboyve oĩ Trompéta Arete. Cristo ombo’ékuri ojóva rovái rovái irundy pa ára pukukue, oikove jeývo rire Yva Pyahu Árape, oñemohenda Trompéta Arete rire po ára ha Moñyrõha Ára mboyve po ára.

The three-step waymark of His ‘death, burial and resurrection,’ followed by five days unto the end of the feast of unleavened bread is then repeated thirty days later when the three-step waymark of ‘trumpets, ascension, and judgment,’ that are then followed by five days unto Pentecost. The beginning three-step waymark is easily defined as one waymark with three steps, for it is directly identified as such with Christ’s baptism, that symbolizes His ‘death, burial and resurrection.’ The baptism was the alpha to the sacred 1,260-day period that culminated at His ‘death, burial and resurrection’ which was the omega to the 1,260 days.

Pe mbohapy jeporavorã iñemano, iñoty ha ijeikove jeýva rehegua, ha upéi cinco ára pe arete mbujape ndaiporihápe levadúra pahápe peve, upéva oñembopyahu jey mbohapypa ára rire, pe mbohapy jeporavorã “trompéta kuéra, jehupi, ha juicio” rehegua rupive, ha umi mba’e rire ojehasa cinco ára Pentecostés peve. Pe ñepyrũrã mbohapy jeporavorã ikatu hag̃uáicha hasy’ỹ hag̃uáicha oñemyesakã peteĩ jeporavorãnte ramo oguerekóva mbohapy paso, péva ojekuaa hag̃ua upéicha Cristo ñemongarai reheve, ohechaukáva iñemano, iñoty ha ijeikove jeýva. Pe ñemongarai ha’e va’ekue pe alfa pe periodo marangatu 1.260 ára pukukuepe g̃uarã, opahúva’ekue iñemano, iñoty ha ijeikove jeývape, ha’éva pe omega umi 1.260 ára rehegua.

The three-step waymark at the end of the Pentecostal season must be recognized through prophetic application. In the fifty days of the Pentecostal season the same structure is found at the beginning and the ending. Based upon the principle that Christ always illustrates the end with the beginning we can identify the feast of trumpets, followed by the ascension, followed by the day of Atonement, followed by five days as one ‘three-step waymark followed by five days.’

Pe mbohapy paso rehegua techaukaha, oĩva pe tembikove Pentecostés pahápe, tekotevẽ ojekuaa aplicación profética rupive. Umi cincuenta ára pe temporada Pentecostalpe, pe estructura peteĩchagua ojuhu iñepyrũme ha ipahápe. Oñemopyenda hag̃ua pe principio rehe, Cristo akóinte ohechaukaha pe pahápe pe iñepyrũme rupive, ikatu jahechakuaa pe Trompeta Guasu ára, upéi jehupi yvágape, upéi pe ára de Expiación, upéi po ára peteĩ “mbohapy paso rehegua techaukaha ojejapóva po ára reheve” ramo.

We also test the proposed three steps with the biblical guidelines of the characteristics of each of the three steps. Those three steps are represented repeatedly in God’s Word. They are the three angels; they are the courtyard, holy place and Most Holy Place; they are the work of the Holy Spirit in convicting of sin, righteousness and judgment. Identifying the feast of trumpets, the ascension and the day of Atonement as those three steps requires that each of the steps aligns with the established biblical testimony.

Rohechami avei umi mbohapy jepytaso oñeproponéva umi directriz bíblica reheve, ohechaukáva mba’éichapa hína umi característica peteĩteĩva umi mbohapy jepytasógui. Umi mbohapy jepytaso oñerrepresenta jey jey Tupã Ñe’ẽme. Ha’e hína umi mbohapy ánhel; ha’e hína pe korapy, pe tenda marangatu ha pe Tenda Marangatueterei; ha’e hína Espíritu Santo rembiapo omokañývo angaipa, tekojoja ha huício rehe. Ojehechakuaávo pe arete trompéta rehegua, pe jehupi yvágape ha pe ára Ñemoĩporã rehegua ko’ãva ramo umi mbohapy jepytaso, tekotevẽ peteĩteĩva umi jepytaso ojoaju porã pe testimonio bíblico oñemoĩmava ndive.

Trumpets are a warning message and it is associated with the first angel who cries out “fear God.” The ascension of Christ is a symbol of the glory of His Second Coming, for the second expression of the first angel is “give Him glory.” The day of Atonement is the symbol of judgment, and the third expression of the first angel is “the hour of His judgment is come.” There are several ways to identify that the prophetic characteristics of the three steps in the waymark at the end of the Pentecostal season represent the three steps of the everlasting gospel, where many are “purified, made white and tried.”

Umi trompéta ha’e peteĩ marandu ñe’ẽmondýi rehegua, ha ojoaju pe ánhel peteĩha osapukáiva: “pekyhyje Tupãgui”. Cristo yvate ojupi hague ha’e peteĩ símbolo ijojaháva Ijuvy Mokõiha glória rehe, pórke pe mokõiha ñe’ẽjoaju pe ánhel peteĩha rehegua ha’e: “peme’ẽ chupe glória”. Pe ára Ñemyatyrõ rehegua ha’e pe juicio símbolo, ha pe mbohapyha ñe’ẽjoaju pe ánhel peteĩha rehegua ha’e: “og̃uahẽma ijuicio aravo”. Oĩ heta tape ñamoĩ hag̃ua techaukaha hag̃ua umi característica profética umi mbohapy paso waymark-pe, pe temporada Pentecostal paha rehe, ohechaukáva umi mbohapy paso evangelio opave’ỹva rehegua, upépe heta oĩ “opotĩva, omorotĩmbyréva ha oñeha’ãpyre”.

This being so, you then may see that in the first waymark of three steps the barley first fruit offering is given, and in the last waymark of the three steps the wheat first fruit offering is given. You then might see that the alpha three steps of the Pentecostal season identify unleavened bread, but the omega waymark of three steps identify leavened bread. You then could even see that in the three-step waymark in the beginning is where Christ was lifted up to draw all men, and in the ending three-step waymark the ensign of the one hundred and forty-four thousand is lifted up to draw the Gentiles.

Upéicha rupi, ikatu upévo rehechakuaa pe tenondegua mbohapy jeporu rechaukahápe oñeme’ẽha cebada ypykue jeikuave’ẽ, ha pe pahaitegua mbohapy jeporu rechaukahápe oñeme’ẽha trigo ypykue jeikuave’ẽ. Upévare ikatu avei rehechakuaa pe Pentecostés aravo alpha mbohapy jeporu ohechauka hag̃ua mbujape peteĩrã’ỹva levadúragui, péro pe omega mbohapy jeporu rechaukaha ohechauka hag̃ua mbujape oguerekóva levadúra. Ikatu avei rehechakuaa pe mbohapy jeporu rechaukaha ñepyrũmeha upe Cristo oñemopu’ã hague ogueraha hag̃ua opavave yvypórape, ha pe paha mbohapy jeporu rechaukahápe oñemopu’ãha pe poyvi peteĩ sua irundy pa irundy mil rehegua ogueraha hag̃ua umi gentil-kuérape.

The first and third angels are the same angel at the prophetic level, for the first is the beginning—and the third is the ending. The alpha first angel announces the opening of judgment and the omega last angel announces the close of judgment. The first angel’s message was empowered by the fulfillment of Islam on August 11, 1840, and the third angel was empowered by a fulfillment of Islam on 9/11. Sister White informs us that the mission of both the first and the third angel was to lighten the earth with its glory. Other witnesses are abundant, and they provide ample support for identifying the structure of the Pentecostal season as set forth in the fifty days from Christ’s resurrection unto Pentecost, with the first twenty-two verses of Leviticus twenty-three and the last twenty-two verses of Leviticus twenty-three. Between the two waymarks that are a waymark of three steps followed by five days is a thirty-day period that represents the second angel.

Pe ánhel peteĩha ha pe mbohapyha peteĩchagua ánhel hína pe nivel proféticope, pe peteĩha ha’égui ñepyrũ—ha pe mbohapyha ha’e opa hag̃ua. Pe ánhel peteĩha alfa ogueruahẽ pe juicio ñepyrũha marandu, ha pe ánhel pahaha omega ogueruahẽ pe juicio ñembotyha marandu. Pe ánhel peteĩha mensáhe oñemombarete va’ekue Islam ñekumplimiénto rupive ára 11 jasypoapy 1840-pe, ha pe ánhel mbohapyha oñemombarete va’ekue peteĩ ñekumplimiénto Islam rehegua 9/11-pe. Hermana White oikuaauka ñandéve mokõivéva, pe ánhel peteĩha ha pe mbohapyha rembiaporãha hague omyesakã hag̃ua yvy iñemimbipápe. Ambue testígo kuéra heta hína, ha ome’ẽ pytyvõ tuicha hag̃ua oñeikuaa hag̃ua pe estructura pe ára Pentekostés rehegua, oñemopyenda hag̃uáicha umi cincuenta ára ohasávape Cristo jeikove jevýgui Pentekostés peve, ndive pe veinte y dos versíkulo peteĩha Levítico mokõi paapyguápe, ha pe veinte y dos versíkulo pahaguéva Levítico mokõi paapyguápe. Mokoĩ umi señal de rumbo apytépe, ha’éva peteĩ señal de rumbo mbohapy paso reheve ha upéi cinco ára, oĩ peteĩ periodo treinta ára rehegua, upéva orepresenta pe ánhel mokõiha.

The first waymark of ‘three steps followed by five’ days is the first angel, the thirty days is the second angel and the second waymark of ‘three steps followed by five’ days is the third angel. These three steps cover the entire Pentecostal season up to Pentecost, which then marks the beginning of the seven days of the feast of Tabernacles that represents the outpouring of the latter rain during the Sunday law crisis beginning at the Sunday law in the United States and continuing until Michael stands up and human probation closes. The structure is divine, but it produces some serious considerations.

Pe peteĩha techaukaha “mbohapy pytu’u rire po” ára rehegua ha’e pe ánhel peteĩha, umi mokõipa ára ha’e pe mokõiha ánhel, ha pe mokõiha techaukaha “mbohapy pytu’u rire po” ára rehegua ha’e pe mbohapyha ánhel. Ko’ã mbohapy pytu’u oikekuaa pe ára guasu Pentecostés rehegua pukukue peve Pentecostés peve, upéva upéi omoñepyrũ umi siete ára pe Tabernáculos arete rehegua, ohechaukáva pe ama pyahu oñehẽ hag̃ua pe domingo léi jejopy vai aja, oñepyrũva pe domingo léi Estados Unidos-pe ha osegíva peve Miguel opu’ã ha yvypóra rembiapo ára ñemohu’ã oñemboty. Pe estructura ha’e Tupãgui, péro ogueru heta mba’e ijetu’úva ojehechakuaa hag̃ua.

Serious Considerations

Jehechakuaa mbarete hag̃ua hag̃ua hag̃uáicha

It is evident that the waymark represented by the ‘trumpets, ascension and judgment’ is the litmus and third test. The third test is always the litmus test, where character is manifested, but never developed.

Ojehechakuaa porã pe hito ojehechauka vaʼekue “mimbipa, jupi yvágape ha huísio” rupive haʼeha pe prueba decisiva ha mbohapyha. Pe mbohapyha prueba akóinte haʼe pe prueba decisiva, upépe ojehechauka tekokatu, péro arakaʼeve ndojejapo upépe.

“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

“Tekopy tee ojehechauka peteĩ apytépe. Pe ñeʼẽ hatã ojeʼe vaʼekue pyhare mbyte jave, ‘Pemaʼẽ, pe novio ou; pesẽ pehuguãitĩ hag̃ua chupe,’ umi kuñataĩ okevaʼekue opáy ipeke guive, ha upérõ ojekuaa mávapa ombosakoʼi vaʼekue upe oikótavape g̃uarã. Mokõivéva aty ojuhu oñembosakoʼỹre, péro peteĩva oĩma oñembosakoʼipyre upe tekotevẽ pyaʼetépe g̃uarã, ha ambuéva ojejuhu oñembosakoʼỹre. Tekopy tee ojehechauka umi circunstancia rupive. Umi mbaʼe vai pyaʼe ohechauka tekopy tee añetegua mbaʼérepa ojejapo. Oimeraẽ mbaʼe vai sapyʼa ha ndojehaʼarõiva, ñembyasy, térã apytuʼũ vai, mbaʼasy oñehaʼarõʼỹva térã jehasa asy, oimeraẽ mbaʼe omoĩva pe ánga ombohovái hag̃ua mano, ohechaukáta pe tekopy tee hyepypegua añetéva. Ojekuaáta pe oĩpa térã nahániri jerovia añetéva Tupã Ñeʼẽ ñeʼẽmeʼẽnguéra rehe. Ojekuaáta avei pe ánga oñepytyvõpa grásia rupive, ha oĩpa aséite pe ryrupe pe lámpara ndive.”

“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

“Ára jehasa’ỹijáva oguahẽ opavavépe. Mba’éichapa jajekuave’ẽ Ñandejára ñehesa’ỹijo ha jehechaukapy guýpe? ¿Piko ñande lámpara oñembogue? térã ñambojoaju gueteri hína okuaveʼẽ hag̃uáicha hendy? ¿Ñaiméma piko opaichagua tekotevẽ hag̃uarã ñane joaju rupive Hendive, pe henyhẽva gracia ha añetegua rehe? Umi cinco kuñataĩ arandu ndaikatúi ombohasa iñakãrapu’ã térã heko umi cinco kuñataĩ itavývape. Tekokatu ojejapo va’erã ñandete peteĩteĩ rupi.” Review and Herald, 17 de octubre de 1895.

When the feast of trumpets waymark arrives, your character is forever sealed, you are lifted up as an ensign and your sins are forever blotted out. The three steps represent three aspects of the sealing. The arrival of the message of the Midnight Cry manifests those who have oil and who are lifted up as an ensign as their sins are removed. The message, the work and the seal are all one waymark. It is a waymark “that brings the soul face to face with death” because of an “unlooked for calamity.” The trumpet of Islam represents that “unlooked for calamity.” At that point the message, “Behold the Bridegroom cometh,” is proclaimed five days in advance of the Sunday law, where the message changes unto the loud cry of the third angel.

Oguahẽvo pe mbohapyhũgua arete rechaukaha, nde rekove reko ojejokuaipa opa ára g̃uarã, nde rejehupi peteĩ techaukaháramo, ha nde angaipa oñemboguepaite opa ára g̃uarã. Umi mbohapy hatua ohechauka mbohapy aspecto pe jejokuaipa rehegua. Oguahẽvo pe Pyharepyte Sapy’a Rase marandu, ojehechauka umi oguerekóva aséite ha umi ojejupíva peteĩ techaukaháramo, oñembogue jave iñangaipakuéra. Pe marandu, pe tembiapo ha pe sello, opavave ha’e peteĩnte rechaukaha. Ha’e peteĩ rechaukaha “oguerúva pe ánga ombohovake hag̃ua mano” peteĩ “mba’e vai oikótava noñeha’arõiva” rupi. Islam trompéta ohechauka upe “mba’e vai oikótava noñeha’arõiva.” Upépe pe marandu, “Pema’ẽ, pe Ména Oñemendátava ou,” oñe’ẽ hag̃ua cinco ára mboyve pe arapokõindy léi, pe marandu oñemoambuévo pe mbohapyha ánhel ñehatã guasúpe.

The three steps of the waymark are identifying elements of the sealing of and the lifting up of the one hundred and forty-four thousand, just before the Sunday law. It is clear that the litmus test of ‘trumpets, ascension and judgment’ has been represented by the Exeter camp meeting. The five days between the day of Atonement and Pentecost, represents the sixty-six days between the end of the Exeter camp meeting on August 17 unto October 22, 1844, when the door closed. Those sixty-six days of Millerite history are illustrating the latter days, and in this regard, they are illustrating the proclamation of the message of the Midnight Cry by the one hundred and forty-four thousand.

Tape mbohapy pe waymark rehegua ha’e umi mba’e ojehechakuaáva ñemboty hag̃ua ha oñemopu’ã hag̃ua umi cien cuarenta y cuatro mil, pe léi domingo mboyve. Ojehecha porã pe prueba decisiva “trompetas, ascensión ha juicio” rehegua ojehechauka hague pe Exeter camp meeting rupive. Umi po ára oĩva pe ára de Expiación ha Pentecostés apytépe, ohechauka umi sesenta y seis ára oĩva Exeter camp meeting opa rire, 17 de agosto guive peve 22 de octubre de 1844, okẽ oñemboty haguépe. Umi sesenta y seis ára historia Millerita rehegua ohechauka umi ára pahápe, ha ko mba’épe, ha’ekuéra ohechauka pe marandu Midnigth Cry rehegua oñe’ẽmbyrýva umi cien cuarenta y cuatro mil rupive.

The five days to Pentecost, aligns with the sixty-six days of the Millerites proclaiming the message of the Midnight Cry, which was also typified by Christ’s triumphal entry into Jerusalem. The first of the three steps is the feast of trumpets, which is the seventh trumpet, or third woe, or Islam in the latter days, and Christ’s triumphal entry was preceded by the loosing of an ass.

Po Pentecostés peve og̃uahẽ hag̃ua oĩva cinco ára oñembojoaju umi sesenta y seis ára Millerita-kuéra omomarandúva pe Marandu Sapyʼa Pyhare Mbytegua, upevaʼekue avei oñetypifika vaʼekue Cristo oike porãha Jerusalénpe. Pe peteĩha umi mbohapy jeporavo apytégui haʼe pe arete trompéta rehegua, upéva hína pe séptimo trompéta, térã pe mbohapyha ñembyasy, térã Islam umi ára pahápe; ha Cristo oike porã mboyve Jerusalénpe ojeheja vaʼekue peteĩ mburika.

Prophetically this identifies that the loosing of the ass marks the beginning of the triumphal entry, which is the Midnight Cry. Bible prophecy is to be applied in the latter days to the sixth kingdom of Bible prophecy—the earth beast, the United States. Islam will strike the United States, as it did at 9/11, thus marking the beginning of the proclamation of the Midnight Cry with a significant strike upon the United States by Islam, and the ending of the proclamation of the Midnight Cry with another significant strike upon the United States by Islam, for Jesus always illustrates the end of a thing with the beginning of a thing.

Maranduhápe kóva ohechauka porã pe mburika jejora ohechaukaha pe oike hag̃ua triunfálmente, ha upéva hína Pe Sapukái Pyhare Mbytegua. Maranduhápe Bíblico ojeporuva’erã ára pahápe pe poteĩha mburuvicha guasu maranduhápe bíblicopegua rehe—pe mymba yvýpe guáre, Estados Unidos. Islam oporombokapúta Estados Unidos rehe, ojapo haguéicha 9/11-pe, ha upéicha ojehechauka hag̃ua ñepyrũrã Pe Sapukái Pyhare Mbytegua ñemomarandu peteĩ ñehundi tuicháva Islam ojapóva Estados Unidos rehe, ha ipaha hag̃ua pe ñemomarandu Pe Sapukái Pyhare Mbytegua ambue ñehundi tuicháva Islam ojapóva Estados Unidos rehe, Jesús akóinte ohechaukágui peteĩ mba’e paha pe mba’e iñepyrũ reheve.

The message of Pentecost is the message of the loud cry, and the loud cry is simply an escalation of the message of the Midnight Cry. In Millerite history the Midnight Cry ended when the door was closed on October 22, 1844, and it ends when the door closes at the Sunday law in the latter days. At Pentecost Peter proclaimed the message of Joel, and Pentecost is the omega ending of the Midnight Cry, so the alpha beginning of the Midnight Cry Peter must of prophetic necessity also be presenting the message of Joel. At the Midnight Cry Peter is in Acts chapter two, in the upper room at the third hour, and then on the same day at the ninth hour he is in the temple proclaiming Joel’s message.

Pe Pentekostés rehegua marandu ha’e pe sapukái hatã rehegua marandu, ha pe sapukái hatã ha’e añoite peteĩ jehepyme’ẽve pe Pyharepyte Sapukái rehegua marandúpe. Historia Millerita-pe pe Pyharepyte Sapukái opa kuri okẽ oñemboty ramo guare 22 jasypa 1844-pe, ha opa avei okẽ oñemboty vove pe léi domingo rehegua pyharekue pahápe. Pentekostés-pe Pedro omoherakuã Joel marandu, ha Pentekostés ha’e pe omega paha pe Pyharepyte Sapukái rehegua; upévare pe alpha ñepyrũrã pe Pyharepyte Sapukái rehegua, Pedro, tekotevẽ profétikamente avei oikuaauka Joel marandu. Pe Pyharepyte Sapukái jave Pedro oĩ Hechos capítulo mokõihápe, pe koty yvatepe pe aravo mbohapyhápe, ha upéi upe ára voi pe aravo porundyhahápe oĩ pe témplope omoherakuãvo Joel marandu.

Peter is the symbol of the one hundred and forty-four thousand at Pentecost, which is the end of the Midnight Cry, and he is the symbol of the one hundred and forty-four thousand at the beginning of the Midnight Cry. The sealing and raising up of the one hundred and forty-four thousand begins with the loosing of the ass as Islam strikes. When the Millerites left the Exeter camp meeting they carried the message like a tidal wave, and symbolically typified the one hundred and forty-four thousand who repeat that experience.

Pedro ha’e pe símbolo umi cien cuarenta y cuatro mil rehegua Pentecostés-pe, upéva ha’éva pe Pyharepyte Sapukái paha, ha ha’e avei pe símbolo umi cien cuarenta y cuatro mil rehegua pe Pyharepyte Sapukái ñepyrũme. Pe sellado ha pe ñemopu’ã umi cien cuarenta y cuatro mil rehegua oñepyrũ pe mburika ojejoráramo guive, Islam oinupã jave. Umi Millerita osẽvo’ekue pe aty Exeter-guápe, ogueraha hikuái pe marandu peteĩ ola guasuicha, ha simbólicamente ohechauka umi cien cuarenta y cuatro mil ombojevy jeytaha upe experiencia.

This application becomes more serious when you recognize that Peter is representing those who proclaim the Midnight Cry message at the litmus and third test of the Pentecostal season. The third hour for Peter at Pentecost places him in the upper room, and the upper room is also the ten days before Pentecost. The second test of the Pentecostal season is the thirty-day temple test that follows the foundational test. The second test of the temple requires the faithful to enter by faith into the Most Holy Place where their sins are blotted out and where they are seated by faith with Christ in heavenly places. The book of Acts informs us that Peter began his sermon on the book of Joel at the third hour in the upper room, then at the ninth hour he was in the temple.

Ko aplicación oiko hag̃ua ipohýive reñemomanduʼávo Pedro ohechauka hag̃ua umi omombeʼúva Pe Sapukái Pyharepytegua marandu pe prueba litmus ha mbohapyha prueba pe ára Pentecostal pegua jave. Pe mbohapyha aravo Pedrope g̃uarã Pentecostéspe omoĩ chupe pe koty yvatepe, ha pe koty yvate avei hína umi pa aravoha mboyve Pentecostés. Pe mokõiha prueba pe ára Pentecostal pegua hína pe prueba templopegua mbohapypa ára rehegua oúva pe prueba fundamento rapykuéri. Pe mokõiha prueba templopegua ojerure umi ijeroviapývape oike hag̃ua jeroviápe pe Tenda Santísimope, upépe oñemboguepa hag̃ua iñangaipa ha upépe oguapy hag̃ua hikuái jeroviápe Cristo ndive umi tenda yvagaguápe. Hechos aranduka ñanemomarandu Pedro oñepyrũ hague isermón Joel aranduka rehegua pe mbohapyha aravópe pe koty yvatepe; upéi, pe porundyha aravópe, haʼe oĩ kuri pe témplope.

But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel. … Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour. Acts 2:14–16; 3:1.

Ha Pedro, oñembo’y hag̃ua umi once ndive, omopu’ã iñe’ẽ ha he’i chupekuéra: Peẽ kuimba’e Judéagua, ha maymáva peẽ peikóva Jerusalénpe, tojekuaa pendehegui kóva, ha pejapysaka che ñe’ẽre; ko’ãva ndaha’éi oka’u hag̃uáicha peẽ peimo’ã, gueteri ha’e rupi ára mbohapyha aravo año. Ha kóva hína upe oñe’ẽmava’ekue proféta Joel rupive. … Ha Pedro ha Juan ojupi oñondive tupaópe ñembo’e aravópe, ha’éva porundyha aravo. Hechos 2:14–16; 3:1.

Christ was nailed to the cross at the third hour and He died at the ninth hour. His death, burial and resurrection are one waymark with three steps. The third step, the day of first fruits, begins the fifty days which conclude at Pentecost. In the alpha of the Pentecostal season the third and ninth hour represent a distinct contrast, for Christ was alive at the third hour and dead at the ninth. Peter was in the upper room at the third hour and in the temple at the ninth.

Cristo oñeclava vaʼekue kurusúre mbohapyha aravópe ha omanóvo porundýha aravópe. Hembiʼasyrõ, oñeñotỹ ha oikove jey peteĩ tape rechaukaha peteĩnteva, mbohapy tembiapo rupive. Mbohapyha tembiapo, yva tenondegua ára, omoñepyrũ umi poapýri ára oguahẽva Pentecostés-pe. Pentecostés ára kuéra alpha-pe, mbohapyha ha porundýha aravo ohechauka peteĩ joavy porãite, Cristo oikove haguére mbohapyha aravópe ha omanóva porundýha aravópe. Pedro oĩkuri pe koty yvatepegua-pe mbohapyha aravópe ha tupãópe porundýha aravópe.

The Pentecostal season of fifty sacred days in the time of Christ was a sacred prophetic period directly connected to the prophecy of twenty-three hundred years. It was especially connected with the final week of the four hundred and ninety years for the Jewish nation in Daniel nine. That sacred week when Christ confirmed the covenant was divided into two equal periods of 1,260 prophetic days. The heart of that week was the cross. The cross identifies the third and ninth hour, and Peter at Pentecost does the same. In the year 34, the end of that same sacred week when Cornelius sent for Peter from Caesarea Maritima, it was the ninth hour.

Pe témporape pentecostal mboýpa ára marangatu Cristo ára-pe ha'e va'ekue peteĩ período marangatúva, profétikova, ojoajúva hag̃uaite pe profecía mokõi su trescientos ary rehe. Upeichaite avei ojoaju porãva pe semana pahápe umi irundy cientos noventa aryguápe guarã tetã judíope, Daniel nueve-pe. Upe semana marangatu, Cristo omombarete haguépe pe pacto, oñemboja'o mokõi período joja-pe, peteĩteĩ 1.260 ára profétiko. Pe mbyteite upe semana rehegua ha'e kuri pe kurusu. Pe kurusu ohechauka pe aravo mbohapyha ha pe porundyha; ha Pedro, Pentecostés-pe, ojapo avei upéicha. Áño 34-pe, opa jave upe semana marangatuete voi, Cornelio omondo jave ohenói hag̃ua Pedro-pe Cesarea Marítima-gui, ha'e va'ekue pe aravo porundyha.

There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. And now send men to Joppa, and call for one Simon, whose surname is Peter. Acts 10:1–5.

Oĩkuri peteĩ kuimbaʼe Cesareape hérava Cornelio, peteĩ kapitán soldádo aty hérava pe aty itáliagui, kuimbaʼe ojeroviáva Tupãre ha okyhyjéva Tupãgui opa hóga ndive, omeʼẽva heta limósna tavayguakuérape, ha oñemboʼéva Tupãme tapiaite. Haʼe ohecha peteĩ visión-pe hesakã hag̃uáicha ára porundyrundyha rupi peteĩ ánhel Tupãgua oikeha hendápe ha heʼiha chupe: Cornelio. Ha haʼe omaʼẽvo hese, okyhyje ha heʼi: Mbaʼépa, Che Ruvicha? Ha pe ánhel heʼi chupe: Nde ñemboʼe ha ne limósna ojupi Tupã renondépe manduʼarã ramo. Ha koʼág̃a emondo kuimbaʼekuéra Jopepe, ha ehenoika peteĩ Simónpe, héra ambuéva Pedro. Hechos 10:1–5.

The next day, Peter goes up on the roof to pray about the sixth hour.

Ko’ẽrõ ambuépe, Pedro ojupi óga ári oñembo’e hag̃ua aravo potĩrõháme, aravo mbohapy asaje rupi.

On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour: And he became very hungry, and would have eaten: but while they made ready, he fell into a trance, And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: Wherein were all manner of four footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. This was done thrice: and the vessel was received up again into heaven. Acts 10:9–16.

Ko’ẽramo, oguatárõ guare hikuái ha oñembojéramo táva rehe, Pedro ojupi oga ári oñembo’e hag̃ua, aravo poteĩrõ guare. Ha ivare’aiterei, ha okarusete hag̃uáicha oime; ha ombosako’ívo hikuái hi’upyrã, ha’e oike peteĩ éxtasispe, ha ohecha yvága ojepe’a hag̃ua, ha peteĩ mba’yru oguejyha hendápe, peteĩ sábana tuichávaicha, irundy hapykuépe oñembojoajúva, ha oñemboguejyva’ekue yvýpe; upépe oĩ opaichagua tymba irundy ipyva yvy arigua, mymba ka’aguygua, mba’e otyryrýva, ha guyra yvategua. Upérõ ou peteĩ ñe’ẽ hendápe: Epu’ã, Pedro; ejuka ha he’u. Pedro katu he’i: Nahániri, Che Ruvicha; araka’eve ndakarúi mba’eve tekotevẽ’ỹre térã ky’áva. Ha ñe’ẽ oñe’ẽ jey hendápe mokõiha: Pe Tupã omopotĩ va’ekue, ani nde ere tekotevẽ’ỹre. Kóva oiko mbohapy jey; ha upe mba’yru ojegueraha jey yvágape. Hechos 10:9–16.

The call for Peter to come to Caesarea is at the ninth hour, when an angel arrives to address Cornelius. Cornelius represents God’s other children who are called out of Babylon at the Sunday law. The angel who arrives at the Sunday law is the second voice of Revelation eighteen, who calls to those still in Babylon to flee. Peter is the one hundred and forty-four thousand and Cornelius is the eleventh-hour workers, who are represented to Peter as unclean animals. The relation of Peter and Cornelius is the relation of Revelation seven, where the one hundred and forty-four thousand are identified in association with the great multitude. Peter was commanded three times to rise, kill and eat. As the one hundred and forty-four thousand the call from Cornelius is where the ensign is commanded to rise.

Pe ñehenói hag̃ua ou hag̃ua Cesaréape oiko pe hora porundyha, peteĩ ánhel oguahẽvo oñe’ẽ hag̃ua Cornelio ndive. Cornelio ohechauka Tupã ra’ykuéra ambuéva oñehenóivape osẽ hag̃ua Babilóniagui pe léi domingo jave. Pe ánhel oguahẽva pe léi domingo jave ha’e pe mokõiha ñe’ẽ Apocalipsis dieciochopegua, oñehenóiva umi oĩ gueterívape Babilóniape okañy hag̃ua. Pedro ha’e umi cien cuarenta y cuatro mil ha Cornelio ha’e umi tembiapohára pa’ũ pahapegua, ojehechaukáva Pedrópe mymba iky’áva ramo. Pe joaju oĩva Pedro ha Cornelio apytépe ha’e pe joaju Apocalipsis sietépe, upépe umi cien cuarenta y cuatro mil ojehechauka pe aty tuichaitereíva ndive joajúpe. Pedro oñemandáma mbohapy jey opu’ã hag̃ua, ojuka hag̃ua ha ho’u hag̃ua. Umi cien cuarenta y cuatro mil ramo, pe ñehenói Corneliogui ouva hína pe tenda pe poyvi oñemandahápe opu’ã hag̃ua.

Cornelius is in Caesarea Maritima, sometimes called Caesarea by the sea. Revelation seventeen informs us that “the waters” “are peoples, and multitudes, and nations, and tongues.” The waters are those outside of God’s church and in Revelation as well as with Peter’s vision of the unclean beasts, the number four represents the entire world. Four various beasts are in Peter’s vision, and they descend in a sheet which is held at its four corners. The relation of Peter to Cornelius is also represented by Noah and the beasts that got on the ark.

Cornelio oĩ Cesarea Marítima-pe, sapyʼánte oñehenói vaʼekue Cesarea y rembeʼýpe. Apocalipsis capítulo diecisiete ñanemomarandu “ykuéra” rehe, ha heʼiha “tetã nguéra, aty guasu, nación kuéra ha ñeʼẽnguéra” hikuái. Umi ykuéra haʼe umi oĩva Tupã iglesia okápe; ha Apocalipsis-pe avei, upéicha avei Pedro visión umi mymba kyʼaʼỹ rehegua ndive, papapy irundy ohechauka ko yvy tuichakue. Irundy mymba opaichagua oĩ Pedro visión-pe, ha oguejy hikuái peteĩ ao guasúpe, ojepytasóva irundy ijyke rehe. Pedro joaju Cornelio ndive ojehechauka avei Noé ha umi mymba oike vaʼekue árka-pe rupive.

Peter was in Joppa, which means “bright and beautiful,” for as a symbol of the one hundred and forty-four thousand Peter is the bright and beautiful ensign to the Gentiles. The ninth hour, the Gentiles awaken to the ensign which Sister White identifies as the Sabbath, the law of God, the third angel’s message and the missionaries around the world that carry the message of the latter days. Cornelius was awakened to the ensign when the angel arrived at the ninth hour in Caesarea by the sea. The message at the Pentecostal Sunday law then goes to the world—the sea.

Pedro oĩkuri vaʼekue Jopepe, heʼiséva “hesakã ha porã”, péva, peteĩ símbolo ramo umi cien cuarenta y cuatro mil rehegua, Pedro haʼe pe poyvi hesakã ha porã umi gentil-kuérape g̃uarã. Pe aravo porundyha, umi gentil-kuéra opáy pe poyvíre, pe Ermána White omombeʼúva sábadoha, Tupã léiha, pe mbohapyha ánhel rembiapoukapyha ha umi misionérokuéra opárupi ko yvy ape ári ogueraháva umi ára pahápegua marandu. Cornelio opáy pe poyvíre pe ánhel og̃uahẽ ramo guare pe aravo porundyhápe Cesaréape, yguasu rembeʼýre. Upéi pe marandu, pe léi dominical Pentecostéspe guare, oho yvy tuichakue peve — yguasu hag̃ua.

The lifting up of the ensign is also represented as the Lord’s house being lifted up above the mountains, and Peter was praying on the rooftop of the beautiful bright city of Joppa, in the sixth hour, just before the Sunday law of the ninth hour. When the one hundred and forty-four thousand are sealed, the circumstances of the crisis within the world will draw God’s other children who are still in Babylon to seek for light. They are led to find Peter on the top of the house in Joppa.

Pe poyviã hag̃ua pe techaukaha avei oñerrepresenta Ñandejára róga oñemopuʼãha yvytykuéra ári; ha Pedro oñemboʼeína óga ape ári pe táva porã ha hendyva Joppe-pe, pe aravo sexto-pe, pe léi dominical pe aravo noveno-gua mboyve. Umi cien cuarenta y cuatro mil oñesella vove, pe apañuãi guasu rembiapo ko yvy ape ári oguerúta Ñandejára raʼykuéra ambuéva, Babilonia-pe gueteri oĩva, ohekávo tesape. Haʼekuéra oñegueraha hag̃ua ojuhu Pedro-pe pe óga ape ári Joppe-pe.

Peter was also in Caesarea Philippi in Matthew sixteen. Caesarea Philippi at the base of Mount Hermon had the same name as Caesarea by the sea, but it had a distinct contrast as one city was upon the land and the other on the sea. Christ’s crucifixion at the third hour and His death at the ninth, identify a distinct contrast of life and death. Peter at Pentecost’s third and ninth hour identifies a distinct contrast from the upper room unto the temple. Caesarea on the land or Caesarea on the sea represents the necessary prophetic contrast of the third and ninth hour, but there is no direct reference to the third hour when Peter was in Caesarea Philippi. Upon the testimony of two or three a thing is established and with the third and ninth hour of the cross and also on the day of Pentecost both illustrations are represented by a single person, whether Christ alive or in the tomb, or Peter in the upper room or the temple.

Pedro avei oĩkuri Cesarea Filípipe Mateo dieciséis-pe. Cesarea Filípi, yvyty Hermón py guýpe, oguereko vaʼekue peteĩ téra peteĩcha Cesarea y rembeʼýpe oĩvandi ndive, ha upéicharõ jepe oĩkuri peteĩ joavy porã, peteĩ táva oĩgui yvýre ha ambue katu y ári. Cristo ojejuka kurusúre aravo mbohapyhápe ha omanóramo aravo porundyha, upéva ohechauka peteĩ joavy hesakãva tekove ha mano apytépe. Pedro Pentecostéspe aravo mbohapyhápe ha porundyhápe ohechauka peteĩ joavy hesakãva koty yvate guive pe témplo peve. Cesarea yvýre térã Cesarea y ári ohechauka pe joavy profético tekotevẽva aravo mbohapyha ha porundyha rehegua, ha ndahaʼéi katu oĩha peteĩ ñeʼẽmondo hag̃uaicha aravo mbohapyháre Pedro oĩrõ guare Cesarea Filípipe. Mokõi térã mbohapy testimónio ári peteĩ mbaʼe oñemopyenda; ha aravo mbohapyha ha porundyha kurusúgui avei Pentecostés árape, mokõivéva techaukarã oñerrepresenta peteĩ tapicha año rehe, tahaʼe Cristo oikovéva térã oĩva pe itakuápe, térã Pedro koty yvatepe térã pe témplope.

The third testimony of a third and ninth hour at the two Caesarea’s identifies Peter as the primary character in both instances, as was Christ in the beginning of the Pentecostal season and Peter at the end of that same season. The alpha character of the third hour is the same as the omega character of the ninth hour, providing one witness that Caesarea Philippi is the alpha of the two Caesarea’s. The second witness is that the name of both cities is the same, so the name of the main character and the name of the city are the same. A third witness is the contrast of land and sea. When Peter was at Caesarea Philippi, it was the third hour. This is where the message becomes even more serious.

Pe mbohapyha testimónio peteĩ aravo mbohapýha ha porundyha rehegua mokõi Cesareaguápe ohechauka Pedro ha’eha pe personaje tenondegua mokõivéva kásope, péicha Cristo oiko haguéicha iñepyrũme pe tembiasa Pentecostésgui ha Pedro ipahápe upe misma temporadape. Pe carácter alfa aravo mbohapýhagua ha’e upeichaite pe carácter omega aravo porundyhagua, ome’ẽvo peteĩ testimónio ohechaukáva Cesarea de Filipos ha’eha pe alfa mokõi Cesareagua apytépe. Pe mokõiha testimónio ha’e mokõive táva réra peteĩha, upévare pe personaje principal réra ha pe táva réra peteĩcha. Peteĩ mbohapyha testimónio ha’e yvy ha para rembe’y juavy. Pedro oĩrõ guare Cesarea de Filipospe, upéva va’ekue pe aravo mbohapyha. Ko’ápe pe marandu oñepyrũ hasyvévo gueteri.

It is correct to align two cities with the same name, which is what we are doing, but we are also incorporating the third and ninth hour into the application based upon the witness of Christ at the cross and Peter at Pentecost. By bringing the three lines together; Christ’s third and ninth hour, Peter at Pentecost’s third and ninth hour—we establish the third hour at Caesarea Philippi. The very same prophetic logic is to be applied to Cornelius at the ninth hour, Peter at the sixth hour and then Peter at Caesarea Philippi at the third hour.

Ha’e hekopete embojoaju mokõi táva oguerekóva peteĩ téra peteĩchagua, ha upéva hína jajapóva; péro avei roike hag̃ua pe mbohapyha ha porundyha ára renda pe jehechakuaa ryepýpe, Cristo kurusúre ha Pedro Pentecostéspe ome’ẽva testimónio rehehápe. Rombyatývo umi mbohapy línea; Cristo mbohapyha ha porundyha árape, Pedro Pentecostéspe mbohapyha ha porundyha árape—romopyenda pe mbohapyha ára Caésarea Filípipe. Pe profetakuéra lógica peteĩeteva’erã oñemoĩ Cornelio rehe porundyha árape, Pedro rehe poteĩha árape, ha upéi Pedro rehe Caésarea Filípipe mbohapyha árape.

Peter is at all three waymarks, Cornelius is at the sixth and ninth hour with Peter, but not at the third in Caesarea Philippi. The line is tied together for each step is either the third, sixth and ninth hour respectively from Caesarea Philippi, to Joppa to Caesarea Maritima. Both Caesarea’s had their cultural roots attached to both Greece and Rome, but Caesarea Philippi’s distinction was the embodiment of remote, mystical paganism, and Caesarea by the sea was a commercial and administrative hub, blending Greek culture with Roman governance. Caesarea Philippi was a symbol of churchcraft and Caesarea Maritima of statecraft.

Pedro oĩ umi mbohapy techaukahápe; Cornelio katu oĩ aravo poteĩha ha porundyha Pedro ndive, ha ndaha’éi mbohapyhape Cesarea Filipope. Pe línea ojoaju meme, pórke káda paso ha’e peteĩteĩme aravo mbohapyha, poteĩha ha porundyha, Cesarea Filipogui, Jope peve, Cesarea Marítima peve. Mokõive Cesarea oguereko vaʼekue hóga rapo kulturál Grecia ha Róma rehe, ha katu Cesarea Filipogua ijojaha’ỹva ha’e vaʼekue mombyrygua, místico ha pagáno rekovepavẽ; ha Cesarea yguasu rembe’ýpe oĩva katu peteĩ centro comercial ha administrativo vaʼekue, ombojehe’áva cultura griega gobierno romano ndive. Cesarea Filipo vaʼekue peteĩ símbolo iglesiaguáva pokatu rehegua, ha Cesarea Marítima katu mburuvichakuéra reko pokatu rehegua.

In the line of Caesarea to Caesarea, Joppa is the middle step of three steps. The three steps are represented by the third, sixth and ninth hours. Caesarea by the sea at the ninth hour is the Sunday law when the gospel goes to the Gentiles. Three hours before, at the sixth hour Peter is in Joppa, the bright and shining city. Three hours before that Peter is at the feast of Trumpets in the third hour. Caesarea to Caesarea is the period of the Midnight Cry. Peter represents those who proclaim the Midnight Cry at the beginning all the way to the ending, for Jesus always aligns the beginning with the ending. The Midnight Cry begins with the ass being loosed at the feast of trumpets waymark, where Peter is proclaiming the message of Joel.

Pe línea Cesarea guive Cesarea peve, Jope ha’e mbytépeguáva mbohapy jepyta apytépe. Umi mbohapy jepyta ojehechauka mbohapyha, poteĩha ha porundyha aravo rupi. Cesarea y rembe’ýpe porundyha aravópe ha’e pe léi domingo ára, marandu porã oho jave umi tetã ambuévape. Mbohapy aravo mboyve, poteĩha aravópe, Pedro oĩ Jopepe, pe táva hendy ha omimbiáva. Mbohapy aravo upéva mboyve, Pedro oĩ Trompéta aretepe mbohapyha aravópe. Cesarea guive Cesarea peve ha’e pe Pyharepyte Sapukái ára. Pedro orrepresenta umi omombe’úva pe Pyharepyte Sapukái iñepyrũmby guive ipahápe peve, Jesús akóinte ombojoja hag̃ua pe ñepyrũmby pe paháre. Pe Pyharepyte Sapukái oñepyrũ vúrro ojepe’a jave Trompéta arete rechaukahárupi, upépe Pedro omombe’u pe Joel marandu.

Peter is at the three-step waymark of the feast of trumpets, the ascension, followed by judgment. At that waymark in Matthew sixteen the issue is raised about who Christ was. Peter’s name is changed and it is stated by Christ that it would be upon this Rock that He builds His church. The Rock which the temple is built upon is the foundation, and Peter at Caesarea Philippi is the first angel’s message, which is the foundational message. When Peter gets to the next step, at Joppa, he ascends as did Christ at the end of the forty days of face-to-face teaching. The ascension is also a parallel to the cross, the primary ensign of salvational history; and the cross is divided into two parts, with the two thieves, the tearing of the veil into the Most Holy Place and the darkness and the hours.

Pedro oĩ pe waymark mbohapy jepytaso rehegua, pe trompéta ára guasúpe, pe jehupi yvágape, ha upe rire pe juicio. Upe waymark-pe, Mateo dieciséis-pe, oñembohéra mba’e porandu mávapa Cristo. Pedro réra oñemoambue, ha Cristo he’i kóicha: ko Ita ári omopu’ãtaha Itupaó. Pe Ita ári oñemopu’ãva pe témplo hína pe fundamento, ha Pedro, Cesarea de Filipos-pe, ha’e pe ánhel peteĩha marandu, pe marandu fundamento rehegua. Pedro oguahẽvo pe ambue jepytasópe, Jope-pe, ojupi yvágape Cristo ojapo haguéicha umi cuarenta ára paha-pe, pe mbo’epy ojocha ojohecha hag̃ua rire. Pe jehupi yvágape avei ha’e peteĩ paralelo pe kurusúpe, pe señál principal tembiasakue salvación rehegua; ha pe kurusu oñemboja’o mokõi hendápe, umi mokõi mondaha ndive, pe cortína jeikytĩvo pe Lugar Santísimo peve, ha pe pytũmby ha umi aravo.

Now from the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? Matthew 27:45, 46.

Ha upéi, pe aravo potĩha yvate guive, pytũ oĩ opa tetã ári pe aravo porundy peve. Ha pe aravo porundy rupi Jesús osapukái hatãme, he’ívo: “Eli, Eli, lama sabacthani?” he’iséva: “Che Jára, che Jára, mba’ére piko cherereja?” Mateo 27:45, 46.

At Joppa, at the sixth hour Peter is at a prophetic point of division, between the lost and saved, between light and darkness and between the beginning of and ending of the Midnight Cry. That break is emphasizing the transition of the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. It is marking the full rejection of the Laodicean Seventh-day Adventist church. That closed door of judgment represented by the day of Atonement comes five days before the Pentecostal Sunday law. That judgment is preceded by the ascension, and before that, the trumpet message. Those three steps represent the waymark where the seal of God is impressed, and the message of the Midnight Cry is proclaimed by the church triumphant to those represented by Cornelius.

Jopepe, pe sexta hora, Pedro oĩ peteĩ punto profétiko de divisiónpe, umi okañýva ha umi ojesalvávapa apytépe, tesape ha pytũmby apytépe, ha avei Pyharepyte Sapukái ñepyrũ ha ipaha apytépe. Upe jehe’o omomba’eguasu pe transición ohasáva movimiento laodicense umi cien cuarenta y cuatro mil rehegua gotyo movimiento filadelfiense umi cien cuarenta y cuatro mil rehegua. Upéva ohechauka pe rechazo completo pe iglesia Adventista del Séptimo Día laodicense rehegua. Upe okẽ oñembotýva juicio rehegua, ojehechaukáva Día de la Expiación rupive, ou cinco días mboyve pe ley dominical pentecostal. Upe juicio mboyve oĩ pe ascensión, ha upéva mboyve, pe marandu trompeta rehegua. Ko’ã mbohapy paso ohechauka pe waymark oñemoĩhápe pe sello de Dios, ha pe marandu Pyharepyte Sapukái rehegua oñemoherakuãhápe iglesia triunfante rupive umi Cornelio orepresentávape.

Peter proclaims the message at Pentecost, and Pentecost marks the end of the message of the Midnight Cry. It is of prophetic necessity therefore that Peter also proclaims the message at the beginning of the period of the Midnight Cry. The beginning always illustrates the end. Peter’s Midnight Cry message is empowered when the ass of Islam is loosed, and attacks the United States, as it does again at the Sunday law. Peter proclaiming the message at the third and ninth hour of Pentecost identifies the beginning and ending of the Midnight Cry.

Pedro oñe’ẽ hag̃ua pe marandu Pentekoste-pe, ha Pentekoste ohechauka pe ñemohu’ã pe marandu Pyharepyte Sapukái rehegua. Upévare, tekotevẽ marandu’ỹha profétikamente, Pedro avei toñe’ẽ pe marandu rehe pe ñepyrũrãme pe período Pyharepyte Sapukái rehegua. Pe ñepyrũ akóinte ohechauka pe paha. Pedro rembipota Pyharepyte Sapukái rehegua oñembarete vove pe mburika Islam-gua ojepoívo, ha ojapo hag̃ua peteĩ ñorairõ Estados Unidos rehe, ojapoháicha jey pe léi domingo aja. Pedro omombe’úvo pe marandu pe aravo mbohapyha ha porundyha Pentekoste aja, ojekuaa pe ñepyrũ ha pe ñemohu’ã Pyharepyte Sapukái rehegua.

In the line we are considering, the forty days that ends at Christ’s ascension, also begins the ten days in the upper room. Five days into the ten days, the day of atonement identifies that the sins of Israel have been blotted out and the church has made herself ready. It was in the third hour that Peter was in the upper room at Pentecost. At the ninth hour of the Sunday law, the message changes from the midnight unto the loud cry.

Pe línia ñahesa’ỹijohápe, umi cuarenta ára opa Cristo jehupi yvágape, upéva avei oñepyrũ umi diez ára pe koty yvatepegua-pe. Po ára rire umi diez ára apytépe, pe ára ñemoĩporã rehegua ohechauka Israel angaipa ojeipe’apa hague ha pe iglesia ojejapoha voi oĩ hag̃uáicha. Mbohapyha aravope Pedro oĩkuri pe koty yvatepegua-pe Pentecostés-pe. Porundyha aravope pe léi domingo rehegua, pe marandu iñambue pyhare mbyte guive pe sapukái hatã peve.

The proclamation of the message of the Midnight Cry by Peter occurs when he is in the third hour. That message is marked by the feast of trumpets, when the ass is loosed, and by Caesarea Philippi, and Caesarea Philippi is also Panium. Panium is represented in verses thirteen through fifteen of Daniel eleven. Peter is identifying not only an Islamic strike upon the United States when the ass is loosed at the outset of the proclamation of the Midnight Cry, but Peter is simultaneously at the battle of Panium that leads to the Sunday law. The battle of Panium is a parallel event to the Islamic strike upon the United States.

Pe Pyhare Sapyʼa marandu Pedro rupive ojeʼe hag̃ua oĩ jave mbohapyha aravópe. Upe marandu ojehechauka turu arete rupive, vúrro ojejorárõ guare, ha Cesarea Filipo rupive; ha Cesarea Filipo avei haʼe Panium. Panium ojehechauka Daniel once pegua versíkulo 13 guive 15 peve. Pedro oikuaauka ndahaʼéi añónte peteĩ islamgua ñembokapu Estados Unidos rehegua vúrro ojejorávo Pyhare Sapyʼa marandu ñemoherakuã ñepyrũrãme, síno Pedro upe jave avei oĩ Panium ñorairõme, upe ogueraháva domingo léi peve. Panium ñorairõ haʼe peteĩ mbaʼe oikóva oñembojoja hag̃uáicha islamgua ñembokapu Estados Unidos rehegua ndive.

We will continue these things in the next article.

Ko’ẽrõgua artículope ñamotenondéta ko’ã mba’e.