It has been a slow-moving journey to get to the book of Joel, with Peter as our witness. Peter is one of the most amazing symbols within God’s prophetic Word, but aren’t they all? Peter is at Caesarea Philippi, and he is also at Pentecost in the upper room at the third hour, and then in the temple at the ninth hour of the same day. Jesus was crucified at the third hour and died at the ninth hour. Peter is called to Caesarea at the ninth hour, but the Caesarea that he is called to in the story of Cornelius, is not Caesarea Philippi at the base of Mount Hermon, it was Caesarea by the sea, called Caesarea Maritima.
Aswan ñan purisqa karqan Joel qillqaman chayananchikkama, Pedro testigoyku hina kashaqtin. Pedroqa Diospa profetico Simiyninpi huknin ancha musphay simbologíakunamanta hukninmi, ichaqa manachu llapallanku chayhina kan? Pedroqa Cesarea Filipo llaqtapin kashan, hinaspataq Pentecostés p’unchawpi altus cuarto ukhupin, kinsa horapi; chaymantataq templopin chay p’unchawllapi isqon horapi. Jesúsqa kinsa horapin chakatasqa karqan, isqon horapitaq wañupurqan. Pedroqa Cesareaman rinanpaq qayasqa kasharqan isqon horapi, ichaqa Cornelio willakuypi qayasqa Cesareaqa manan Hermón orqopa chakimanta uraypi kaq Cesarea Filipochu karqan, aswanqa lamar qochapa patanpi kaq Cesarea karqan, Cesarea Marítima sutiyoq.
Caesarea Maritima is the coastal city on the Mediterranean Sea, about 30–35 miles north of modern Tel Aviv (built by Herod the Great as a grand Roman port city). It appears frequently in the book of Acts (mentioned 15 times), and is the one most people refer to simply as “Caesarea” in the New Testament. Philip the Evangelist lived there with his four prophesying daughters (Acts 8:40; 21:8). Paul was imprisoned there for two years, appeared before governors Felix and Festus, and King Agrippa (Acts 23–26). More significantly, perhaps, Peter preached to the Roman centurion Cornelius here—the first major Gentile conversion to Christianity (Acts 10) in 34 AD, when the week that Christ confirmed the covenant with many, ended.
Cesarea Marítimaqa Mediterráneo Lamar Quchapi kaq lamar llaqtam, kunan Tel Aviv llaqtamanta chunka kimsaqniyuq pichqa (30–35) millakuna inti lluqsimuyninman kaq; Herodes Hatunmi hatun romano puerto llaqtata hina hatarichirqan. Kay llaqtam Hechos libropi achka kuti rikurin, chunka pichqayuq (15) kutikama sutichasqa, chaymi musuq Testamento ukupi runakuna aswan achkaq “Cesarea” nispa sapallanta rimanku. Felipe Evangelistam chaypi tiyakurqan, tawa ususinwan, paykunaqa profetizaq warmikuna karqanku (Hechos 8:40; 21:8). Pablotaq iskay wata chaypi wisq’asqa karqan; gobernador Felixpa, Festuspa, hinallataq Rey Agrippaq ñawpaqenpi rikurirqan (Hechos 23–26). Astawan ancha allin reqsinapaqqa, Pedroqa kaypi romano pachak kamachiq Cornelioman willasqanmi; chayqa cristianismo-man ñawpaq hatun mana judío runakunaq tikrasqan karqan (Hechos 10) watapi 34 d.C., Cristoqa achkakunawan pactota takyachisqan semana tukukuptin.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Paymiwanqa achkakunawan huk simanapaq rimanakuyta sinchiyachinqa; chay simanapa chawpinpitaq sacrificiota hinallataq ofrendatapas tukuchinqa, millay abominacionkuna mast'arikusqanraykutaq ch'usaqyachisqa kachinqa, tukuyninkama; chay kamachisqa castigutataq ch'usaqyachisqa pataman churaykusqa kachinqa. Daniel 9:27.
Caesarea Maritima served as the Roman administrative capital of Judea and a major Gentile hub. Caesarea Philippi is a different city, located in the far north near the base of Mount Hermon (about 25–30 miles north of the Sea of Galilee), in what is now the Golan Heights area (modern Banias). It is mentioned only in the Gospels (Matthew 16:13 and Mark 8:27), when Jesus took His disciples to Caesarea Philippi. This is the famous location where Peter confessed that Jesus is “the Messiah, the Son of the living God,” and where Jesus declared, “On this rock I will build my church, and the gates of Hades will not overcome it” (Matthew 16:13–20). It was a pagan area with temples to Greek gods, especially the goat-god Pan, whose grotto of Pan was called the “gates of hell,” making Jesus’ declaration there particularly striking.
Cesarea Marítima llaqtam karqan Judea suyupa romano kamachiypa uma llaqtan hina, hinallataq mana judío runakunapa hatun chawpin hina. Cesarea Filipoqa huk llaqtam, ancha chiri chiqap nortepi tarikusqa, Hermón urqupa sikin qayllapi (Galilea Qochamanta 25–30 millas norteman), kunanqa Golan Alto nisqa kitipi (kunan pacha Banias nisqapi). Kay llaqtam Evangeliokunallapi rimarisqa (Mateo 16:13 hinallataq Marcos 8:27), Jesúsqa discípulonkunaqwan Cesarea Filipoman pusasqan pacha. Kaymi chay ancha reqsisqa cheqaqa maypim Pedro willarqan Jesúsqa “kawsachkaq Diospa Mesías Churin” kasqanta, hinallataq maypim Jesús nerqan: “Kay rumi patanpi iglesiayta sayarichisaq, Hadespa punkunkunapas mana atipayta atiwanqachu” (Mateo 16:13–20). Chayqa karqan huk mana cheqaq yupaychayniyuq llaqta, griego dioskunapa templonkunaqwan, aswanraq cabra-dios Pan nisqapaq; paypa mach’aynin, Panpa mach’aynin nisqa, “infiernopa punkunkuna” sutiyoq karqan, chayrayku Jesúspa chaypi rimarisqanqa ancha kallpawan takyarirqan.
The two cities are completely separate geographically and historically—one a bustling Roman seaport in the south-west, the other a northern Hellenistic/pagan site near the headwaters of the Jordan River. The coastal one dominates the Book of Acts, while the northern one is central to a pivotal moment in the Gospels. Caesarea of the sea is a symbol of Rome—the beast, and Caesarea of the earth is a symbol of the dragon. Sister White identifies the period from the cross to Pentecost, the “Pentecostal season,” which began at the cross and ended at Pentecost.
Iskay llaqtakunaqa lliwmanta t’aqasqa kachkanku maypi kasqankumanta, hinallataq wiñay ñawpaq willakuykunkumantapas—hukninqa qapariq, achkha runakunawan hunt’asqa romano lamar quchap patapi puerto, inti yaykuy ch’inpi; hukñataq chiri ch’inpi helenístico/pagano sitiom, Jordán mayu paqarina yakuq pataman qayllapi. Lamar quchap patapi kaqqa Hechos librota kamachin, ichaqa chiri ch’inpi kaqqa Evangeliospi huk ancha hatun, tukuy imata tikraq pachapi chawpinpi kachkan. Lamar quchap Cesareaqa Romaq unanchaqninmi—bestia, allpaq Cesareañataq dragónpa unanchaqninmi. Hermana Whiteqa chakatamanta Pentecostéskama pacha riqsichin, “temporada pentecostal” nisqata, chayqa chakatawan qallarispa Pentecostéspi tukukun.
“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
Ancha munaywanmi suyayakuni Pentecostés p’unchaypi pasaqkuna kutimunankupaq, chay kutimusqankupas chay hinaqa aswan hatun kallpawan kanqa chay kutipi kasqanmantapas. Juanqa ninmi: “Huknin angelmi hanaq pachamanta uraykamurqan, hatun kallpayuq; kay pachataq k’anchaykusqa karqan paypa hatun qhapaq kayninwan.” Chaymantataq, Pentecostés pacha hinallataq, runakunaqa cheqaq nisqata uyarisqanku sapa runa kikin siminpi rimarisqa kaptin.
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
Diosqa musuq kawsayta samaykuchiyta atin llapa alma-kunaman payta sirviyta cheqaq sonqowan munasqankuman, hinallataq altar manta kaq kawsachisqa rawraywan simi-kunata tupaykuchiyta atin, chaymantaq paypa yupaychasqanpi sumaq rimayniyuq kananpaq rurayta atin. Waranqa-kuna rimaykunaqa Diospa Simiyninpa admiraypaq chiqaq kayninkunata willakunanpaq atiyninwan hunt’asqa kanqaku. Pantasqa rimayniyuq qalluqaqa paskasqa kanqa, manchakuywan kasqakunaqa kallpachasqa kanqaku cheqaq kaymanta mana manchakuq testimoniota apananpaq. Señor yanapaykuchun llaqtanman alma templonta llapa qhellichakuymanta pichaykunanpaq, hinallataq paywan hina qayllapi kawsananpaq, chaymanta qhepa para jich’aykusqa kaptin chaymanta rakinakuyuq kanankupaq. Review and Herald, July 20, 1886.
Technically the Pentecostal season would start at the feast of first fruits, which aligns with Christ’s resurrection; but without the death of the cross there would be no blood for the risen savior to take with Him when He arose. Without His death, He, as the Bread of life would not have rested on the day of the feast of unleavened bread, and the Bread of life needed to rest in advance of it’s rising on the feast of first fruits, thus beginning the fifty-day period that led to the day and feast of Pentecost.
Técnicamente, Pentecostés pacha qallarinman ñawpaq rurukuna raymipi, chaymi Cristoq kawsarimusqanwan tupaq; ichaqa cruzpi wañusqan mana kaptinqa, mana kanmanchu yawar kawsarimusqa Qespichiqnin apananpaq paywan kuska, kawsarimuspa. Wañusqan mana kaptinqa, pay, Kawsay Tantata hina, mana samarunmanchu mana levadurayuq t’ant’a raymi p’unchaypi; Kawsay Tantaqa samarinan karqa ñawpaqta kawsarimunanpaq ñawpaq rurukuna raymipi, chhaynapi qallarichispa pichqa chunka p’unchayniyuq pacha, mayqan apamurqa Pentecostés p’unchayman hinaspa raymiman.
When Christ came to confirm the covenant for one week; the week began at His baptism and then “in the midst of the week,” three and a half years later, He was crucified, rested in the tomb on the day of unleavened Bread, rose as the feast of the first fruits of the barley harvest on Sunday, thus starting the fifty-day Pentecostal season that reached to the first fruits feast of the wheat. From the cross to the end of the week, three and a half years later, the seven-year-period came to its conclusion with Cornelius of Caesarea Maritima, who became the very first Gentile convert–to the Christian church at the end of the week in 34 AD.
Cristo hamuqtin, huk semanapaq rimanakuyta takyachinanpaq; chay semanaqa Bautismonwan qallarin, hinaspa “semanapa chawpinpi,” kimsa wata chawpin yapaymanta qhipaman, payqa chakatasqa karqan, mana puquchiy t’antapa p’unchayninpi p’ampasqa kasharqan, Domingo p’unchaypi cebada allpa rurukunapa ñawpaq rurunku raymihinata hatarimorqan, chayhinata pichqa chunka p’unchayniyuq Pentecostés pacha qallarispa, trigo ñawpaq rurukunapa rayminkama chayarqan. Chakata kasqamanta semanapa tukukuyninkama, kimsa wata chawpin yapaymanta qhipaman, qanchis watayuq pachaqa tukukuyta tarirqan Cesarea Marítima llaqtamanta Corneliowan, paymi ñawpaq gentil runa tikrakuq karqan—cristiano iglesiaman, 34 d.C. watapi, semanapa tukukuyninpi.
The week Christ came to confirm the covenant is prophetically 2,520 days, and the cross is “in the midst of the week,” so it was 1,260 days after the baptism and 1,260 days before Cornelius was converted. At the cross Christ was crucified at the third hour, and He died at the ninth hour. That was the beginning of the Pentecostal season and at the end, (for Jesus always illustrates the end with the beginning) on the day of Pentecost, Peter gives his first sermon of the book of Joel at the third hour in the upper room, where Christ met the disciples on the day of His resurrection. Peter then gives his second sermon on Joel in the temple at the ninth hour. Clearly the third and ninth hour are an alpha and omega symbol of the beginning and ending of the Pentecostal season.
Cristoqa alianza ratiq hamusqan semanaja profecía nisqapi 2,520 p’unchawkuna kashan, chaymanta cruzqa “semana chawpipin” kashan; chayrayku bautismomanta qhipaman 1,260 p’unchawkuna karqan, hinaspa Cornelio conviertikusqanman ñawpaqmanpas 1,260 p’unchawkuna karqan. Cruzpi Cristoqa kimsay hora nisqapi chakatasqa karqan, hinaspa isqun hora nisqapi wañupurqan. Chaymi Pentecostés pacha qallariynin karqan; tukukuyninpitaq, (Jesúsqa sapa kuti tukukuyninta qallariyninwan rikuchinrayku), Pentecostés p’unchawpi Pedroqa Joel qelqamanta ñawpaq sermonninta kimsay hora nisqapi alto cuartopi qon, maypichus Cristoqa kawsarimusqan p’unchawpi discipulonkunaawan tinkurqan. Chaymanta Pedroqa Joelmanta iskayñiqin sermonninta templopi isqun hora nisqapi qon. Sut’itaqmi kimsay hinaspa isqun horaqa alfa hinaspa omega simbulokuna kanku, Pentecostés pachaqa qallariyninmanta hinaspa tukukuyninmanta.
Line upon line, when we align the third and ninth hour of these two events, we find the six hours as a prophetic period that both provide a witness of a division. Christ goes from life to death to life. He goes from earth to heaven and back to earth. Peter is outside and then inside the temple. There are of course other parallel alignments of the third to ninth hour, but we first need to consider Peter, Cornelius and Caesarea by the sea.
Sapa línia patapi línia, kay iskay ruwanakunapa kimsa kaq hinaspa isqun kaq horasninkuta tinkuchispa, suqta horasta profétic pacha hina tariyku, chayqa iskayninpi t’aqanakuyta testigoykuchkan. Cristoqa kawsaymanta wañuyman, chaymanta hukmanta kawsayman rin. Payqa kay allpamanta hanaq pachaman rin, hinaspa kutimun yapamanta kay allpaman. Pedroqa hawapi kasharqa, chaymanta temploman ukhuman yaykurqa. Chaymantaqa, ari, wakin parallel tinkuchiykunapas kanmi kimsa kaqmanta isqun kaq hora kama, ichaqa ñawpaqtaqa yuyayman hapananchik Pedrota, Corneliota, hinaspa Lamar qucha patapi Cesareata.
As with the prophetic divisions that are represented in the six hours, when the angel was sent to Cornelius to direct him to send for Peter it was the ninth hour.
Imaynamus suwa hora-kunapi rikuchisqa profético rakiykuna hina, angelqa Cornelioman kachkasqa karqan Pedruta waqachimunanpaq kamachinanpaq, chayqa isqun kaq hora-pi karqan.
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.
Cesareapi huk runaqa karqa Cornelio sutiyuq, Italia sutiyuq batallónmanta pachak kamachiq; payqa karqa Diosta manchakuspa yupaychaq, llapan wasinwan kuska, runakunaman achka limosnata quq, hinallataq Diostaqa sapa kuti mañakuq. Payqa sut’ita musquy rikuypi p’unchaypa isqun hora hinapi rikurqa, Diospa angelnin payman yaykumuspa nisqanta: “Cornelio”, nispa. Payta qhawarispaqa mancharikurqa, hinaspa nirqa: “Imataq, Señor?” nispa. Hinaqtin payman nirqa: “Qampa mañakuyniykikuna, limosnaykikunapas Diospa ñawpaqenman yuyarinapaq wicharirqanku. Kunanqa runakunata Jopaman kachay, hinaspa waqyay Simonta, Pedro nisqa sutiyuqta.” Hechos 10:1–5.
The arrival of an angel is a symbol of a message, and of a waymark, and the angel confirms that it is a waymark when he says, “Thy prayers and thine alms are come up for a memorial before God.” The waymark of the conclusion of the week is Cornelius sending for Peter at the ninth hour after fasting for four days, and it is called a “memorial,” which is a waymark. As a “centurion,” Cornelius was a captain over one hundred men.
Huk angelpa hamusqanqa huk willakuypa, hinallataq huk señalpam, chay angeltaq señaltam kasqanta takyachin nispa: “Qanpa mañakuyniykikuna, limosnaykikuna ima, Diospa ñawpaqenman yuyarinapaq wiñay yupaychasqa hina wicharirqanku.” Semana tukukuypa señalanqa Corneliopa Pedrota qayachisqanm, isqun hora pachapi, tawa punchaw ayunasqanmanta qhipaman; chaytaq “yuyarinapaq” sutichasqam, chayqa huk señalam. “Centurión” kasqanraykuqa, Cornelioqa pachak runakunapa kapitannin karqan.
When Peter is at Caesarea Philippi in Matthew sixteen there is no reference to any hour. Caesarea Philippi is the name of the city at the time when Jesus took the disciples there. In the history of Daniel eleven, verses thirteen to fifteen, verses that were fulfilled at the battle of Panium, and that typify the war that leads to the Sunday law in the United States, Caesarea Philippi was named Panium. Peter is in verses thirteen through fifteen when he is at Caesarea Philippi, which is Panium.
Pedroqa Cesarea Filipo llaqtapi kashan Mateo chunka soqta qillqapiqa, mana mayqin horasmanta rimarisqachu. Cesarea Filipoqa chay llaqtapa sutinmi karqan pacha, Jesús discípulonkuna chayman pusasqan tiempopi. Daniel chunka hukniyuq qillqapa willakuyninpi, chunka kimsañiyuqmanta chunka pichqayuq kama versículokunapi, chaykunaqa Panium maqanakuypi hunt’asqa karqan, hinaspa Estados Unidos llaqtapi domingo kamachiyman pusay warata rikch’achin, Cesarea Filipoqa Panium sutiyuqmi karqan. Pedroqa chunka kimsañiyuqmanta chunka pichqayuq kama versículokunapi kashan, Cesarea Filipopi kashaqtin, chayqa Paniummi.
Identifying that the Battle of Panium was a fulfillment of verses thirteen to fifteen of Daniel eleven, and that the verses and the history of the Battle of Panium identifies a war that leads to the Sunday law in the United States is exactly how the methodology of line upon line is designed to work. Employing that methodology demands that Caesarea Philippi and Panium must be aligned, for the primary rule of prophecy that addresses this truth is that “each of the ancient prophets spoke more for our day than the days in which they lived.” Paul adds that the spirits of the prophets are subject to the prophets, so not only do they all identify the latter days, but they all agree.
Daniel 11 qillqapi chunka kimsayuqmanta chunka pichqayuqkama nisqa versículokunaq hunt’akuynin karqan Panium maqanakuy nisqaqa, hinaspa chay versículokuna, Panium maqanakuyq historiantintawan kuska, huk guerra-ta reqsichin Estados Unidospi domingo leyman pusayta, chaymi chiqapta hina “línea sobre línea” nisqa metodología imayna llamk’ananpaq kamasqa kasqan. Chay metodología-ta apaykachayqa mañanmi Caesarea Philippiwan Paniumwan sinchita tupachisqa kananpaq, imaraykuchus kay cheqaq kayta rimariq profecíapa hatun kamachikuyninqa kayhinan: “ñawpaq profetakuna sapaqninmantaqa kawsasqanku p’unchaykunamanta aswanqa ñoqanchik p’unchayninchikpaqmi rimarqanku.” Pabloqa yapamanta ninmi profetakunaq espiritunkuna profetakunaman kasukunkumanta; chayrayku manan qhipa p’unchaykunallatachu llapankuq reqsichinku, aswanpas llapankuq huk yuyayllapi kachkanku.
For this reason if and when Panium is identified in God’s prophetic Word as Panium and thereafter as Caesarea Philippi, they must both be applied in the latter days, and they must align together, for they are the same city.
Chayraykurmi, sīchus Diospa profetiku Simiyninpi Panium sutillamanta reqsichisqa kaptin, chaymantataq qhepaman Caesarea Philippi nisqaman hina, iskaynintaq qhipa p’unchaykunapi churana kanku, hukllataq tupachinakuyta atinanku, imaraykuchus paykunaqa kikin llaqtam kanku.
In conjunction with this logic, though slightly different, is Caesarea Philippi and Caesarea Maritima. Peter went to Caesarea Philippi with Christ, but he was sent to Caesarea Maritima by the Holy Spirit. Yet at both Caesarea’s it is Peter who is the main covenant character. What is wonderful about this line is that it was at the ninth hour that Cornelius was visited by the angel and instructed to send for Peter. Peter at Caesarea is a prophetic symbol, but the two Caesarea’s are distinctly different. One is Caesarea by the sea, and the other Caesarea on the earth. Caesarea by the sea is associated with the Gentiles, and Cornelius was the first Gentile convert exactly at the end of the covenant week in 34 AD. Caesarea by the sea is the ninth hour and aligns with Peter in the temple at Pentecost, and the death of Christ at the ninth hour.
Kay yuyaywan tupachisqa, ichaqa huklawmanraq kashaq, Caesarea Philippiwan Caesarea Maritimawanmi. Pedroqa Cristowan kuska Caesarea Philippiman riq, ichaqa Espíritu Santom kachamusqanmi Caesarea Maritimaman. Chaywanpas iskaynin Caesareapiqa Pedromi hatun pacto ukhupi ñawpaq runa kachkan. Kay siqiypa musphay atipayninqa kaymi: isqun hora kasqapi Corneliota angel watukuspa, Pedruta waqyaspa apachinanpaq kamachirqan. Pedroqa Caesareapi profétic symbologíam kachkan, ichaqa iskaynin Caesareaqa sut’inchasqa hukniraymi kanku. Hukninqa lamar qochapa patanpi Caesaream, huknintaq allpapi Caesaream. Lamar qochapa patanpi Caesareaqa mana judío runakunawanmi tinkichisqa, hinaspa Cornelioqa ñawpaq mana judío tukusqa creyente karqan pacto semanapa tukuyninpi hina, 34 d.C. watapi. Lamar qochapa patanpi Caesareaqa isqun horam, hinaspa Pedrowanmi templo ukhupi Pentecostés p’unchawpi tupachikun, chaymanta Cristopa wañuyninwanpas isqun horapi.
Caesarea by the earth, that is Caesarea Philippi is the third hour. There is no other options to choose. Caesarea Philippi at the beginning, the third hour and Caesarea Maritima at the end, the ninth hour. Philippi is the alpha of the period of six hours and Maritima is the omega. The omega at the ninth hour was the death of Christ in the midst of the covenant week, and Peter in the temple at Pentecost was also the ninth hour. Cornelius calling for Peter aligns with the death of Christ, which typifies the Sunday law, and also Peter in the temple at Pentecost, which once again typifies the Sunday law. Cornelius, as the first Gentile convert represents the first eleventh-hour worker at the Sunday law.
Caesarea allpapi, chayqa Caesarea Philippi kashan kimsa hora. Mana huk akllanakuna kanchu. Qallariypi Caesarea Philippi, kimsa horapi; tukukuypi Caesarea Maritima, isqun horapi. Philippiqa suqta horakunapa pacha muyupi alpha kashan, Maritima-taq omega. Omegaqa isqun horapi Cristo wañusqan karqa pacto semanapa chawpinpi, chay hinallataq Pedro pentecostés p’unchawpi templopi kashaqtinpas isqun hora karqa. Cornelioq Pedrota waqyasqanqa Cristo wañusqanwan tupachkan, chaymi domingo kamachikuyta rikch’achin; chay hinallataq Pedro pentecostés p’unchawpi templopi kashaqtinpas, hukmanta domingo kamachikuyta rikch’achin. Cornelioqa, ñawpaq gentil convertidokaspa, domingo kamachikuypi chunka hukniyoq horapi llamkaqpa ñawpaq kaqta rikuchin.
The third hour when Christ was crucified, and the third hour when Peter was in the upper room must, and can only represent Caesarea Philippi. The upper room that Peter was in on the day of Pentecost, was the very same upper room that Christ appeared after His resurrection, ascension and descent. Christ came to the upper room and then fifty days later, on the day of Pentecost, Peter presented the message of the book of Joel in the same upper room.
Cristota chakatasqa karqan chay kimsa hora, hinaspa Pedro altu cuartopi kasqan kimsa horaqa, Caesarea Philippillata nispa reqsichinanku tiyan, chaymanta hukmanqa mana atinkuchu. Pentecostés p’unchaypi Pedro kasqan altu cuartoqa, kikin altu cuartollam karqan maypichus Cristoqa kawsarimusqan qhipa, hanaqman wicharisqan qhipa, hinaspa uraykamusqan qhipa rikurirqan. Cristoqa chay altu cuartoman hamurqan; chaymanta pichqa chunka p’unchay qhipaman, Pentecostés p’unchaypi, Pedroqa Joel qillqap willakuyninta kikin altu cuartopi willarqan.
Caesarea Philippi is the third hour that aligns with the crucifixion and the upper room at Pentecost. The crucifixion is a symbol of scattering and the upper room a symbol of unity. This identifies Caesarea Philippi as the point just before the Sunday law where one class is scattered, and the other is gathered. When the history of the Battle of Panium begins to be repeated, the foolish and wise virgins will be forever separated, and they will be separated over the cross, which represents the approach of the Sunday law. It was at Caesarea Philippi that Christ began to teach about the approaching Sunday law. When He did so, Peter opposed the message, thus in nine verses, Peter represents those who are sealed and those who are scattered by the message of the cross, which is the Sunday law.
Caesarea Philippiqa kinsa horam kasqan, chaymi chakatasqa wañuyman hina hinallataq Pentecostés p’unchawpi altu cuartoman tupaq. Chakatasqa wañuyqa ch’iqiypa unanchaqninmi, altu cuartoqa hukllachasqa kaypa unanchaqnin. Kaymi Caesarea Philippita reqsichin Domingo kamachiy manaraq chayamuchkaptin maypi huk clase ch’iqisqa kan, huktaq huñusqa kan chay punto hina. Panium Maqanakuypa historianninta yapamanta kutichiy qallariqtin, mana yuyaysapa hinallataq yuyaysapa sipaskuna wiñaypaq rakisqa kankuq, chay rakiytaq chakata rayku kanqa, mayqinchus Domingo kamachiypaq asuyta rikuchin. Caesarea Philippipim Cristo qallarin karqan asuykamuq Domingo kamachiymanta yachachiyta. Chayta ruraspan, Pedroqa willakuyta hark’arqan; hinaqtin, isqun versiculopi, Pedroqa sellasqa kaqkunata hinallataq chakata willakuyninrayku ch’iqisqa kaqkunata rikuchin, mayqinchus Domingo kamachiy kasqa.
He saith unto them, But whom say ye that I am?
Payqa ninqa paykuna-man: Ichaqa, qankunaqa pi kasqayta ninkichik?
And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
Hinaqtinta Simón Pedro, nispa: Qamqa kanki Cristo, kawsaq Diospa Churin.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
Hinaspanmi Jesús payta nirqan: Kusisqan kanki, Simón Barjona; mana aycha ni yawarchu kayta qampaq riqsichisurqanki, aswanpas hanaq pachapi kachkan chay Yayaymi. Hinallataq niykiki: qanmi Pedro kanki, kay rumi patanpitaq Iglesiayta sayarichisaq; ukhu pacha punkunkunapas manam atipayta atinqachu. Qantataqmi qosqayki hanaq pacha qhapaq suyupa llavenkunata; kay pachapi ima watasqaykipas hanaq pachapi watasqa kanqa; kay pachapi ima paskasqaykipas hanaq pachapi paskasqa kanqa.
Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.
Chaymantataqmi discípulonkuna-man kamachirqan, ama pipasman willakuychikchu payqa Jesús, Cristo kasqanta. Chay p’unchaymantaq Jesusqa discípulonkuna-man qhawachiyta qallarin, imaynatas Jerusalénman rinan kasqanta, kurakkuna, hatun sacerdotekuna, hinaspa escribakunaq makinkupi achka ñak’ariykunata muchunan kasqanta, wañuchisqa kanan kasqanta, hinaspa kinsa p’unchaypi kawsarimunan kasqanta.
Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
Hinaqa Pedroqa payta aparispa, qayllampi qallarirqan anyayta, nispa: Ama chayna kachunchu qanpaq, Señor; kayqa manam qanmanchu chayamunqa.
But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:15–23.
Ichaqata kutirimuspan, Pedroman nirqan: Qhepaypi churakuy, Satanás; qanqa ñoqapaq mitk’achiqmi kanki; mana Diospa kaqninkunatachu yuyarinki, aswanqa runakunapa kaqninkunatan. Mateo 16:15–23.
The third hour crucifixion and Peter’s upper room message aligns the prophetic transition of the church militant, defined as the church with both wheat and tares, unto the church triumphant. The church triumphant is the first fruit wheat offering of Pentecost, which is the Sunday law. When the tares and the wheat reach maturity, the angels separate the two classes. It is the rain that began to sprinkle at 9/11 that causes the wheat and tares to come to fruition.
Kimsa hora chakatasqa wañuyta, hinaspa Pedroq hanaq cuarto-pi willakusqanwan kuskanchayku, ima profétiko t’ikray iglesiataq guerrapi kachkanman—trigowan qura maleza nisqakunawan kuska iglesiata sut’ichisqa—iglesia triunfanteman. Iglesia triunfanteqa Pentecostésmanta ñawpaq rurukuna trigomanta haywarisqanmi, chaymi domingo kamachiy. Qura malezakunapas trigopas puqusqankuman chayaspaqa, angelkuna iskaynin clasekunata rakinku. Chay para, 9/11-pi ch’iqichiyta qallarisqan, trigotawan qura malezatapas puquychin.
A period of six hours represents the history of the Exeter camp meeting unto October 22, 1844, the triumphal entry of Christ into Jerusalem and the entry of king David into Jerusalem with the ark. The ninth hour is also the time of the evening sacrifice, around 3 PM.
Soqta pacha suqta uraqa rikuchin Exeterpi campamentopi huñunakuypa historianta, octubre 22, 1844 kama, Cristoqa atipaywan Jerusalénman yaykuyninta, hinallataq rey Davidpa Jerusalénman yaykuyninta arkawan. Isqon ñiqin uraqa chaymantaqmi chisi sacrificiopa pachasninpas, kimsa p.m. hina.
Now this is that which thou shalt offer upon the altar; two lambs of the first year day by day continually. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even. Exodus 29:38, 39.
Kunanmi altar patapi qonqaypaq haywasqaykiqa kaymi kanan: sapa p’unchay mana tukukuqta iskay wata hukniyoq malta ovejakuna. Huk maltata tutamanta haywanki; huk kaq maltatataq ch’isiyaypi haywanki. Éxodo 29:38, 39.
The word translated as “even,” is sometimes represented as “between the evenings.” Between the evenings speaks to the six-hour period between the third and ninth hours. Christ’s covenant week represents the six-hour period at the cross, which becomes the alpha of the six-hour period on Pentecost. Two witnesses in the covenant week that identify a period of six-hours that are directly connected with not only the prophecy of the sacred week, but also with the symbols of the Pentecostal season. Then at the conclusion of that very same prophetic week, Peter is called to Caesarea at the ninth hour. The fact that three ninth hours within the same prophetic structure of the sacred week; two of which are omega endings of a six-hour period, that was also the period between the morning and evening offerings, demand of prophetic necessity that a third hour exist as the alpha of a period that ended at Cornelius’ ninth hour.
“hinallataq” nisqa simiqa wakin kuti rikuchisqa kan “chisiyman chisiyman chawpinpi” hina. Chisiyman chisiyman chawpinqa sut’inchan kimsa kaq horamanta isqon kaq horakama soqta-hora pacha kasqanta. Cristo-pa pactonpa semananqa cruzpi soqta-hora pachata rikuchin, chaymi Pentecostespi soqta-hora pachapa alfa-ninman tukupun. Pactonpa semanapi iskay testigokuna kanku, paykunan reqsichinku soqta-hora pachata, chay pacha directa tupasqa kasqanta mana sagrado semanapa profeciawanlla, aswanpas Pentecostes pacha-simbolokunawanpas. Hinaspataq chay kikillan profetico semanapa tukukuyninpi, Pedro waqyasqa kan Cesareaman isqon kaq horapi. Kay chiqaqta, sagrado semanapa kikillan profetico estructurapi kimsa isqon kaq horakuna kasqanta; iskaynen omega tukuyninkuna kasqanta soqta-hora pachapa, chay pachaqa paqarin sacrificiowan chisi sacrificiopa chawpin pacha karqa, profetico necesidadmanta mañakun kimsa kaq hora kananpaq, chayqa alfa kasqanta huk pachapa, chay pachaqa Cornelio-pa isqon kaq horanpi tukukuq.
Two Caesarea’s, both with Peter as a central figure identify Caesarea Philippi as the third hour. That six-hour period begins and ends with Caesarea, because the end is illustrated by the beginning.
Iskay Cesarea-kuna, iskayninpipas Pedro chawpi runa hina kashan, Cesarea Filipota kinsa kaq hora kasqanta reqsichin. Chay soqta-hora pacha qallarinpas tukukapunpas Cesareawanmi, imaraykuchus tukukuyninqa qallariyninwanmi rikuchisqa kachkan.
The Passover lamb was to be killed in the evening, which is the ninth hour—when Christ died.
Pascuapaq corderonqa ch’isiyaqpi wañuchisqa kanan karqa, chaymi isqun horaqa—Cristo wañusqan hora.
And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:6.
Chaytaqa waqaychankichik chay kikin killapa chunka tawa p’unchawninkama; hinaspan Israelpa huñusqa llapa tantakuynin chayta wañuchinqa ch’isiyman. Éxodo 12:6.
The hour of prayer is also the ninth hour, for it was at the evening sacrifice.
Mañakuy pachaqa isqun kaq horañataqmi, chayqa tuta sacrificio tiempopi karqan.
Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. Psalms 141:2.
Mañakuyniy ñawpaqniykipi inciensohina qhawasqa kachun; makiykunata oqarisqaypas ch’isi sacrificiohina kachun. Salmos 141:2.
In agreement with the evening sacrifice being the hour of prayer, Ezra is praying at the evening sacrifice, so he is praying at the ninth hour, when Peter is in the temple, when Christ died and when Cornelius was told to send for Peter.
Chhisiq p’unchay sacrificiowan oraciónpa horan kasqanta hina, Ezrasqa chhisi sacrificiopi orakuspa kachkan; chaymi isqon kaq horapi orakushan, maypichus Pedroqa templopi kachkan, maypachachus Cristoqa wañurqan, hinallataq maypachachus Corneliota niqanku Pedruta waqyachimunanpaq.
And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the Lord my God. Ezra 9:5.
Ch’isi sacrificio tiempopi llakiyniymanta hatarirqani; p’achayta hinaspa llikllayta llik’ispa, qonqoriykuniñaman urmaykurqani, makiykunatataq mast’arirqani Señor Diosniyman. Esdras 9:5.
In his prayer, Ezra is repenting after understanding that those who came out of Babylon to rebuild the temple and Jerusalem were joined to heathen wives.
Mañakuyninpi, Ezraqa arrepentikushanña, yachaspanmi Babylonia llaqtamanta lluqsimuspa templota hinaspa Jerusalénta yapamanta hatarichiqkunaqa mana yupaychasqa warmikunawan tinkusqasqa kasqankuta.
Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore. And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing. Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law. Arise; for this matter belongeth unto thee: we also will be with thee: be of good courage, and do it.
Chaymi Ezra mañakushaspan, huchanta willakuspan, waqaspa, Diospa wasinpa ñawpaqenman allpaman urmashaqtin, Israelmanta payman huñunakumurqa ancha hatun runakunapa, warmikunapa, wawakunapapas tantanakuy; llaqtataq sinchita waqarqa. Hinaptin Jehielpa churin Sechanías, Elampa churinkunamanta huknin, kutichispa nirqan Ezra-man: Ñuqayku Diosniykupa contranpi huchallikurqayku, kay hallp’api llaqtakunamanta mana ñuqanchikpa warmikunata warmiyakurqayku; ichaqa kunanpas kay imapi Israelpaq suyay kanmi. Kunanqa, chayrayku, Diosniykuwan huk rimanakuyta rurasunchik llapa warmikunata, paykunamanta paqarimuqkunatawan qarqonanchikpaq, señorniypa yuyayninman hina, Diosniykupa kamachisqanta manchakunapa yuyayninman hinapas; kamachikuyman hinataq rurasqa kachun. Sayariy; kay asuntoqa qampa makinpin kashan; ñuqaykupas qanwanmi kashaqku: kallpachakuy, hinaspa ruray.
Then arose Ezra, and made the chief priests, the Levites, and all Israel, to swear that they should do according to this word. And they sware. Then Ezra rose up from before the house of God, and went into the chamber of Johanan the son of Eliashib: and when he came thither, he did eat no bread, nor drink water: for he mourned because of the transgression of them that had been carried away. And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem; And that whosoever would not come within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of those that had been carried away. Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within three days. It was the ninth month, on the twentieth day of the month; and all the people sat in the street of the house of God, trembling because of this matter, and for the great rain. Ezra 10:1–9.
Chaymi Ezrasqa, jurachirqan hatun sacerdotekunata, levitakunata, tukuy Israelta ima, kay rimayman hina ruranankupaq. Paykunataq jurarqanku. Chaymantataq Ezra hatarispan Diospa wasinpa ñawpaqninmanta lluqsirqan, hinaspan yaykurqan Eliasibpa churin Johanánpa cuartonman; chayman chayaspantaq mana mikhurqanchu t’antata, nitaq ukyarqanchu unuta: apasqa kasqakunapa huchallikusqanrayku llakikuspam kasharqan. Hinaptinmi willakuyta rurarqanku llapa Judápi Jerusalénpipas, tukuy preso kasqakuna churinkunaman, Jerusalénman huñunakunankupaq; hinaspa pimanachus mana hamunman karqan kimsa p’unchay ukhupi, kamachiqkunapa, kurakkunapa yuyaychasqanman hina, llapa imankunapas qichusqa kanan karqan, paytaq t’aqasqa kanan karqan apasqa kasqakunapa huñunakuyninmanta. Chaymantataq llapa Judápa Benjaminpa qharikunapas huñunakuspa hamurqanku Jerusalénman kimsa p’unchay ukhupi. Isqun kaq killapi, killapa iskay chunka p’unchayninpi karqan; llapa runakunataq tiyaykurqanku Diospa wasinpa kanchanpi, kay ruwayrayku mancharisqa, hatun para raykupas khatatatastin. Ezra 10:1–9.
The covenant of the one hundred and forty-four thousand is represented as a separation from those who had taken strange wives. This is the separation of the wise and foolish virgins, and it occurs at the ninth hour, which is the death of Christ, Peter in the temple on Pentecost, and Peter being called to Caesarea by the sea. Ezra’s separation is also the purging of the Levites by the Messenger of the Covenant in Malachi chapter three. The purging in Malachi illustrates the two temple cleansings of Christ.
Pachak tawqa tawa chunka tawa waranqa runakunapa rimanakuyninqa sut’inchasqa kachkan mana reqsisqa warmikunaqwan kasqankumanta t’aqakuy hina. Kayqa yachaq aqllakusqa sipaskunaq, mana yachaq sipaskunaqwan t’aqakuyninmi, hinaspan kayqa isqon hora pacha junt’akapun, chaymi Cristo wañusqan, Pedroq Pentecostés p’unchawpi templopi kasqan, hinaspa lamar qochapa qayllanpi Caesareaman Pedro qayasqa kasqan. Ezraspa t’aqakuyninqa hinallataq Malaquías kimsa kaq qillqapi Rimanaq Apuq ruwasqan Levitakunaq ch’uyanchasqa qispichikuyninmi. Malaquíaspi chay ch’uyanchayqa Cristoq iskay kuti templo pichasqankunatan rikuchin.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Templota kay pachamamanta rantikuqkunatawan ranticuqkunatawan pichaspa, Jesúsqa willakuran sonqota huchapa qhellichasqanmantapuni pichanaypaq kachkasqanta,—kay pachapi munaykunamanta, sapaqlla munapayaykunamanta, mana allin ruway yachaykunamanta, alma-ta ismusichiqkunamanta. Malaquías 3:1–3 nisqa qillqapi nisqanta.” El Deseado de Todas las Gentes, 161.
Ezra and those who enter into the covenant are told to “arise” and Joshua was told to rise up after all the rebels died over a period of thirty-eight years. It took two years for ancient Israel to fail the tenfold testing process, and thirty-eight years later the rebels were all dead and God tells them to arise.
Esdrasman hina pactoman yaykukkunapas “hatariy” nispa kamachisqa kanku, hinaspataq Josuépas hatariyta nisqa karqa llapa hatallikkuqkuna kimsa chunka pusaq watakunapi wañusqankumanta qhipaman. Ñawpaq Israelpaq iskay wata munarqa chunka kuti pruebaypi mana allinta lluqsiyta, hinaspataq kimsa chunka pusaq wata qhipaman llapa hatallikkuqkuna wañusqaña kasqankupi Diosqa paykunata nin: hatariychik.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Kunanqa, nisqani, sayariychis hinaspa chay Zered mayuchata chimpaychis. Hinaspan noqayku Zered mayuchata chimpaykurqayku. Kadeshbarneamanta lluqsimusqaykumanta pacha, Zered mayuchata chimpanankukama, kimsa chunka pusaqniyuq wata karqa; chaykama llapa maqanakuy runakunaq miraynin soldado masikunamanta tukukuqta chinkachisqa kanankukama, imaynachus Señor paykunaman jurarqa, hinata. Deuteronomio 2:13, 14.
In John five, Jesus healed the impotent man that had been that way for thirty-eight years, and when He healed him, He told the man to “arise.”
Juan pichqapi, Jesusqa kinsa chunka pusayuq watakunata hina mana kallpayuq kasqa runata allinyachirqan, hinaspan allinyachispa, chay runata nirqan: “hatariy.”
For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?
Huk ángelmi huk tiemponpi estanqueman uraykurqan, yakuta kuyuchispa; hinaspataq mayqenpas yaku kuyusqa qhepaman ñawpaqta yaykuq, ima onqoyniyoq kasqanmantapas allinyachisqa karqan. Chaypitaq huk runa kasharqan, kimsa chunka pusaq watayoq onqoyniyoq. Jesús payta siriykaqta rikuspan, hinaspa unayñataña chay hinalla kasqanta yachaspan, nirqan: ¿Allinyachisqa kayta munankichu?
The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.
Qhapariq runaqa payta kutichirqan: Taytáy, yaku kuyuriptin manam pipas kanchu estanqaman yaykuchiwänanpaq; ichaqa ñoqa hamushaqkama hukñataq ñawpaqta uraykun ñawpaqniyman.
Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:4–9.
Jesusqa payta nirqan: “Hatariy, cama qespiyki apakuy, puriy” nispa. Chaypim chay qhari hinalla allinyasqa karqan, cama qespiynta apakurqan, hinaspa purirqan. Chay p’unchayqa samana p’unchaymi karqan. Juan 5:4–9.
At Ezra’s illustration of the covenant of the one hundred and forty-four thousand, the people were to “arise.” In 1838 Josiah Litch, a prominent Millerite preacher predicted the end of the Ottoman supremacy around 1840, and the Millerite message arose, only to be empowered with the exact fulfillment on August 11, 1840. The lifting up of the church triumphant includes a prediction that causes God’s people to arise when the covenant is established. In Ezra’s separation from strange wives we find Malachi’s purging of the Levites, and also the two temple cleansings of Christ, and each line identifies a separation of wheat and tares, that is accomplished when Christ forever removes sin from the hearts of the one hundred and forty-four thousand. Christ’s ninth hour, and Peter’s two ninth hours along with Ezra’s prayer for purification align with the Sunday law, when the latter rain will be poured out without measure. In Daniel chapter nine, Daniel receives and answer to his petitions at the time of the evening oblation, which is the ninth hour.
Esdraspa rikuchisqanpi, pachak tawa chunka tawa waranqa runakunaq rimanakuy-nisqanmantam, llaqtaqa “sayarinan” karqa. 1838 watapi Josiah Litch, may reqsisqa Millerita willakuq, otomano kamachikuyninpa tukukuyninta yaqha 1840 watapi kasqanta willarqa, chaymantataq Millerita willakuyninqa sayarirqa, ichaqa agosto killapa 11 p’unchawnin 1840 watapi chiqap hunt’asqa kasqanwan kallpachasqa kananpaq. Iglesiata atipaq hatarichisqampi huk willakuy kan, chaymi Diospa llaqtanta sayarichin rimanakuy churasqa kaptin. Esdraspa mana reqsisqa warmikunamanta t’aqasqanpim tarinchik Malakiaspa Levitakunata pichasqanta, hinallataq Cristopa iskay kuti templota pichasqanta; sapa siq’itaq trigota qura sach’amanta t’aqayta reqsichin, chayqa hunt’akun Cristopa huchata wiñaypaq hurqusqanwan pachak tawa chunka tawa waranqaq sonqonkunamanta. Cristopa isqun hora, Pedropa iskay isqun horankuna, hinallataq Esdraspa mayllakuy mañakuyninwan kuskachasqa kanku domingo kamachiywan, chay pachapi qhepa tamya tupuyniyoq mana tupusqa taqyasqa kananpaq. Daniel qhelqapa isqun kaq kapitulu pin, Danielqa mañakusqanman kutichiyta chaskin chisi ofrendapa pachanpi, chaymi isqun hora.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:21.
Arí, mañakuypi rimashaqtiymi, qallariypi rikurqani chay rikuypi, chay qhari Gabrielpas, utqaylla phawachisqa hamuspan, chayamuwarqa chisi ofrendapa horanpi. Daniel 9:21.
We are informed that the visions given to Daniel by the great rivers of Shinar are now in the process of fulfillment, and that we are to consider the circumstances when the prophecies were given.
Yachachisqañam kanchis, Sinar llaqtapa hatun mayunkuna qayllapi Danielman qusqan rikch’anakuykuna kunan hunt’akuy ruwanakuypi kasqanta, hinallataq profeciakuna qosqa kasqan pacha imayna circunstanciakuna kasqanta qhawarinanchispaq kasqanta.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.
K’anchayta Danielman Diosmanta chaskirqanqa aswanqa kay qhipa p’unchaykunapaqmi qusqa karqan. Ulaiwan Hiddekelwan mayu patakunapi rikushqan musquy rikch’ayninkunaqa, hatun mayukuna Shinar llaqtapi, kunanqa hunt’akuy ruraypiñam kachkan, tukuy willasqa pasaykunataq manaña unaychu hunt’akunqa.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.” Testimonies to Ministers, 113.
“Yuyaychaychis judío nacionpa imayna kaqninpi Danielpa profecíankuna qusqha kaptin.” Testimonios para los Ministros, 113.
The light of the visions associated with the Hiddekel and Ulai rivers represents the last six chapters of Daniel chapter eleven. In chapter nine, represented by the Ulai river, Daniel is given light upon chapters seven, eight and nine. In chapter ten, represented by the Hiddekel river, Daniel is given the light of chapters ten, eleven and twelve. The prophetic information is represented by both the prophetic events represented within the chapters, but also by Daniel, for we are to consider the circumstances of the Jewish nation when the prophecies were given.
Hiddekel hinaspa, Ulai hinaspawan rikch’akuykunawan tinkisqa k’anchayqa, Daniel qhelqap chunka hukniyuq t’aqap qhepa suqta t’aqankunatan rikuchin. Isqonniyuq t’aqapi, Ulai mayumanta rikuchisqa kaqpi, Danielman qanchisniyuq, pusaqniyuq, isqonniyuq t’aqankunamanta k’anchay qoqusqa. Chunka t’aqapi, Hiddekel mayumanta rikuchisqa kaqpi, Danielman chunka, chunka hukniyuq, chunka iskayniyuq t’aqankunamanta k’anchay qoqusqa. Profecía willakuyqa iskayninmanta rikuchisqan: t’aqankupi proféticamente rikuchisqa ruwanakunamanta, hinallataq Danielmantapas; imaraykuchus profecíakuna qosqa kaptin, judío llaqtap imayna kasqantam yuyayman hap’inanchik.
We are to bring those considerations to the latter days and align them with the other prophet’s testimonies. This means that just as Peter is at Caesarea Philippi and also Caesarea Maritima, Daniel is visited by Gabriel at the ninth hour in chapter nine, and he is visited on the twenty-second day in chapter ten. The light of the Ulai and the Hiddekel for the last days is unsealed to Daniel at the ninth hour of the twenty-second day. That light represents the outpouring of the latter rain without measure at the Sunday law.
Chaykunata qhepa p’unchaykunaman apamunanchik, hinaspataq wak willaq umalliqpa testimoniokunawan tupachinanchik. Kayqa nin: imayna Pedroqa Cesarea Filipo llaqtapi kashan, chaynallataq Cesarea Marítima llaqtapipas, Danieltaq Gabriel watukuq hamun isqon ñiqin horapi qanchis ñiqin p’unchaypi, hinaspataq chunka t’aqayuq iskay ñiqin p’unchaypi watukusqa kashan chunka kaq qillqapi. Ulaiwan Hiddekelwan k’anchaynin qhepa p’unchaykunapaq, iskay chunka iskayniyuq p’unchaypa isqon ñiqin horanpi, Danielman kichasqa manaña wisq’asqa hinam rikuchisqa. Chay k’anchayqa qhepa tamyapa mana tupuyniyuq lluqsimusqanta reqsichin, domingo kamachiy tiempopi.
Daniel’s testimony is fully opened at the ninth hour, for it identifies both the external and internal history of what “befalls” God’s people in the latter days. When that light is proclaimed the Gentiles, represented by Cornelius, will send for the one hundred and forty-four thousand, the law of God will be murdered by Sunday enforcement, and Peter will deliver a message to the temple that Christ had departed from and identified as the Jew’s empty house. Peter addresses the Gentiles, and also the Sanhedrin, while Ezra pleads for the separation and Daniel fasts and prays for light. The ninth hour at Pentecost, at Christ’s death, at Cornelius’s call of Peter, the evening sacrifice all align with Elijah on Mount Carmel.
Danielpa qhawariyninqa llapan hunt’asqata kicharisqa kachkan isqon hora pachapi, imaraykuchus reqsichin hanaqman rikukuq hinallataq ukhupi historiata ima “taripan” Diospa llaqtanta qhepa p’unchaykunapi. Chay k’anchay mana judío runakunaman willakusqa kaptin, Corneliopi sut’inchasqa kaqkuna, pachak tawa chunka tawa waranqa runakunapaq waqyachinqaku, Diospa kamachikuyninqa domingo p’unchayta kallpachispa wañuchisqa kanqa, hinaspa Pedroqa willayta apachinqa temploman, maymantachus Cristoqa ripusqaña karqa, hinaspataq sut’icharqa judíokunapa ch’usaq wasin kasqanta. Pedroqa rimarin mana judío runakunaman, Sanedrinmanta runakunamanpas, chaykamataq Ezras rakiyta mañakuchkan, Danieltaq ayunaykuspa mañakuchkan k’anchaypaq. Isqon hora Pentecostéspi, Cristopa wañuyninpi, Corneliospa Pedroman qayakuyninpi, ch’isi sacrificiopi, llapankunam Eliaswan Carmelo Urqupi hukchasqa tupanku.
It is evident that the six-hour period represents a period that ends at the Sunday law, but that it begins with an event that is directly connected to the end, such was the morning and evening offerings. In terms of Peter, the six-hour period is Caesarea Philippi to Caesarea by the sea. At Pentecost it was the upper room to the temple. The period that is the bright light that is set up at the beginning of the path is the Midnight Cry, and that period reaches to the Sunday law. The six hours, between the evenings represent the triumphal entry of Christ into Jerusalem, which in turn represented the period from the Exeter camp meeting from August 12 to 17, 1844, that initiated the proclamation of the message that reached its conclusion on October 22, 1844. Exeter is Caesarea Philippi and Caesarea by the sea is October 22, 1844. The beginning is marked by Caesarea as is the ending.
Sut’inta hora pachaqa domingo kamachiywan tukukuq pachata rikuchinmi, ichaqa qallarinanqa huk ruraywanmi, chayqa tukukuyman chiqanta tupaq, imaynachus paqarinmanta ch’isimanta haywarikuykuna karqan hina. Pedroq rimayninman hina, sut’inta hora pachaqa Cesarea de Filipo-manta lamar qochapa patanpi kaq Cesarea-kama hinan. Pentecostéspiqa alto cuarto-manta templokama karqan. Chay pacha, ñanpa qallariyninpi sayachisqa k’anchay aswan lliphiy kaq, Chawpi Tuta Qapariyninmi, chay pachataq domingo kamachiykama chayan. Chay sut’inta horakuna, ishkay ch’isikuna chawpinpi, Cristopa Jerusalénman yaykuynin atipayninta rikuchin; chaymi kutin Exeter camp meeting, agosto 12-manta 17-kama, 1844 watapi, chay willakuypa qallarichisqan pachata rikuchirqan, mayqanpaq tukukuyninqa octubre 22, 1844 watapi karqan. Exeterqa Cesarea de Filipo-mi, lamar qochapa patanpi kaq Cesarea-taq octubre 22, 1844-mi. Qallariyninqa Cesareawanmi señalisqa, tukukuynintaq hinallataq Cesareawanmi.
The triumphal entry is marked by a controversy at the beginning and a controversy at the end. The controversy at Exeter was represented by the false worship that was taking place on the grounds in the Watertown tent. Two messages were represented by those two tents, and when Christ entered Jerusalem the quibbling Jews complained about the message being proclaimed as He came down from the Mount of Olives, riding into Jerusalem on the recently loosed ass. The first and the last controversy identify an alpha and omega to the period. At Exeter the Watertown class represent a class of virgins that had no oil, and for them the door of salvation was closed. At the end of that period the door into the holy place was closed, thus providing an alpha and omega to the period. That alpha and omega aligns with the two controversies of the triumphal entry, and Caesarea to Caesarea with Peter.
Yaykuy atipanakuyqa qallariyninpi huk churanakuywan, tukukuyninpipas huk churanakuywanmi señalasqa kashan. Exeterpi churanakuyqa Watertown carapapi pampapi ruwakusqa llulla yupaychaywanmi rikuchisqa karqa. Iskay willakuykuna chay iskay carapakunaq nisqanpi rikuchisqa karqan, hinaspataq Cristoqa Jerusalénman yaykuspan, sasachakuq judíokuna complainakuyta ruwarqanku willakuy willakusqamanta, Olivos Orqomanta uraykamuspan, chayraq paskasqa asnoq hawanpi Jerusalénman yaykuspa. Ñawpaq chaymanta qhipa churanakuyqa pacha periodoq alpha nisqanta omega nisqantawan reqsichin. Exeterpi Watertown claseqa huk virgenkunapa claseyku rikuchin, paykunapaq mana aceitiyoqkuna karqanku, paykunapaq salvacionman punku wichq’asqa karqa. Chay periodoq tukukuyninpi santo lugarman punkupas wichq’asqa karqa, chayhinaqa chay periodoq alpha nisqanta omega nisqantawan quspa. Chay alpha nisqawan omega nisqawanqa triunfal yaykuyq iskay churanakuyninkunawan tupachkan, hinaspataq Cesareamanta Cesareakama Pedro wan.
In Caesarea Philippi, Simon Barjona’s name is changed to Peter, in a passage where he is praised as a mouthpiece of inspiration, then condemned as Satan, for opposing the message of the cross. Peter is a symbol of the two classes that are separated by the message of the baptism and cross, which is the message of 9/11 and the Sunday law.
Cesarea Filipos llaqtapi, Simon Barjonaq sutinqa Pedroman tikrasqa karqan, huk pasajepi payqa yupaychasqa karqan kawsachiq sonqomanta rimaypa simin hina, chaymantaq Satanás nisqa huchachasqa karqan, chakataq willakuyta hark’asqanrayku. Pedroqa iskay klaseta unanchan, bautismopa willakuyninwan chakatapa willakuyninwan rakisqa kaqkunata, chayqa 9/11 nisqapa willakuyninmi, hinaspa domingo kamachiypa.
“For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.
“Fariseo nisqapiwan publicano nisqapiwan rikuchisqa sapa clase runakunapaqmi yachachikuy kan apóstol Pedroq historiampi. Ñawpaq discipuladoyninpiqa Pedroqa kallpasapa kasqanta yuyakurqan. Fariseo hina, pay kikinqa chaninchakusqanman hina ‘mana huk runakuna hinachu kani’ nispa yuyakurqan. Cristoqa entregasqa kanan p’unchaw tuta ñawpaqman discípulonkuna-man willarqan: ‘Kay tutapi qankuna llapallaykichismi noqamanta mitk’akunkichis,’ nispa; chaymi Pedroqa sinchi atiywan nirqan: ‘Llapanku mitk’akunankupaq kaptinpas, noqaqa mana mitk’akusaqchu.’ Marcos 14:27, 29. Pedroqa mana reqsirqanchu kikimpa peligroyninta. Kikinman atiyninpi confiakusqanmi pantachirqan. Payqa yuyarqan tentaciónta atipayta atisqanta; ichaqa pisillamanta pruebayqa chayamurqan, hinaspan maldiciónkunawan juramentokunawan Señorninta ñeq’erqan.” Christ’s Object Lessons, 152.
At the ninth hour, which is the time of the evening offering in answer to the prayer of Elijah, fire came down and consumed the offering for the purpose of making God’s people know that the Lord is God. There are two classes symbolized at Mount Carmel, one class that then knows that the Lord He is God, and the other represented by the prophets of Baal who are thereafter slain.
Isqon p’unchawpa novena horapi, chaymi ch’isi ofrendapa pacha, Elíaspa mañakusqanman kutichisqa hina, nina hanaqpachamanta urayamurqa hinaspa ofrendata tukurachirqa, Diospa llaqtanta yachanankupaq Señorqa Dios kasqanta. Iskay clase runakunanmi Monte Carmelo patapi simbolizasqa kanku: huk claseqa chaymantaqa yachanku Señor payqa Dios kasqanta, hukñataq Baalpa profetankunawan representasqa, paykunaqa chay qhepaman wañuchisqa kanku.
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. Hear me, O Lord, hear me, that this people may know that thou art the Lord God, and that thou hast turned their heart back again.
Chaysi ofrendakuna qowasqa p'unchaw tutayaypa tiemponpi, Elías profetaqa qayllaykuspan nirqa: Tayta Dios Abrahampa, Isaacpa, hinaspa Israelpa Diosnin, kunan p'unchaw reqsichikunqa qam Israelpi Dios kasqayki, noqapas qampa kamachisqayki kasqayta, hinaspa llapa kaykunata qampa simiykiman hina rurasqayta. Uyariway, Tayta, uyariway, kay llaqta yachanankupaq qam Tayta Dios kasqaykita, hinaspa sonqonkuta kutirichisqaykita yapamanta qamman.
Then the fire of the Lord fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. And when all the people saw it, they fell on their faces: and they said, The Lord, he is the God; the Lord, he is the God.
Chayqa qhepamanmi Señorpa ninan uraykamurqan, ruphachisqa haywayta, qirukunata, rumikunata, allpapa ñut’unkunatawan tukurqan, hinaspataq muyupi yaku kaqtaqa llapanta upyarqun. Llapan runakuna chayta rikuspataq uyankuman urmaraqkuna, nirqanku: Señor paymi Diosqa; Señor paymi Diosqa.
And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:36–40.
Hinaspan Elíasqa paykunata nirqan: —Baalpa profetankunata hapiychik; ama hukllapas ayqechunchu, nispa. Hinaspan paykunata hapirqanku; Elíasqa paykunata uraykachirqan Cisón mayucha pataman, chaypitaq wañuchirqan. 1 Reyes 18:36–40.
The evening sacrifice, the death of Christ, Peter healing the lame man, Peter taking the message to the Gentiles, Daniel receiving prophetic light, Elijah’s prayer being answered with fire, while Ezra is in sackcloth and ashes praying for the transition of Laodicea to Philadelphia, for the transition the church militant unto the church triumphant. The ninth hour is the hour of sacrifice, the hour of answered prayer, the hour heaven touches earth, the bridge between judgment and mercy and that is why Christ dies at the ninth hour, for the ninth hour of sacrifice opened the gospel to the Gentiles, who were those that sat in darkness, but would see great light when the book of Daniel is opened fully at the Sunday law.
Ch’isi sacrificio, Cristo wañuynin, Pedropa such’u runata hampiynin, Pedropa willakuyta mana judío runakunaman apaynin, Danielpa profético k’anchayta chaskisqan, Elíaspa mañakuynin ninawan kutichisqa kasqan, chaykama Ezrataq llakikuy p’achawan uchphawan kusisqa Diosmanta mañakushan Laodiceamanta Filadelfiaman tikrananpaq, iglesiataq maqanakuypi kaq iglesiamanta atipaq iglesiaman tikrananpaq. Isqon kaq horaqa sacrificiopa horanmi, kutichisqa mañakuypa horanmi, hanaq pacha kay pachawan tupanan horanmi, juiciowan misericordiawan tinkuchiq chakammi; chayraykun Cristoqa isqon kaq horapi wañun, imaraykuchus sacrificiopa isqon kaq horanmi evangelioyta mana judío runakunapaq kicharin, paykunaqa tutayaypi tiyashaqkuna karqanku, ichaqa hatun k’anchayta rikunqaku Danielpa libron domingo leypi hunt’asqa kicharisqa kaptin.
At Gideon’s offering in Judges 6:21, the Angel of the Lord touches Gideon’s meat and unleavened bread offering with his staff, and fire springs up from the rock to consume it entirely. The fire confirmed God’s call to Gideon and his acceptance of the sign.
Jueces 6:21pi, Señorpa Angelninmi bastonninwan llamk’achin Gedeonpa aychaqta, mana levadurayuq tantatawan ofrendanpi churasqanta; chaypim qaqamanta ninariq hatarimuspa llapantinta tukukuqta mikhuq. Chay ninam Diospa Gedeonman waqyasqanta, hinallataq señalta chaskisqantapas takyasqa.
And he said unto him, If now I have found grace in thy sight, then shew me a sign that thou talkest with me. Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry until thou come again. And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it. And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so. Then the angel of the Lord put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the Lord departed out of his sight. And when Gideon perceived that he was an angel of the Lord, Gideon said, Alas, O Lord God! for because I have seen an angel of the Lord face to face. Judges 6:17–22.
Hinaspanmi payta nirqa: Sichus ñawpaqniykipi qhasilla kuyakuyta tarisqani chayqa, huk señalta rikuchiy, qanwanmi rimashanki nisqaykita. Ama kaymanta ripuychu, mañakuyki, kutimusqaykama, ofrendayta apamusaq, hinaspa ñawpaqniykipi churasaq. Paytaq nirqa: Kutimunaykikama suyasaqmi. Chaymantataq Gedeón yaykurqa, hinaspa huk cabrituta wañuchispa yanurqa, sapaq harina huk efamanta mana levadurayuq t’antakunatapas rurarqa. Aychata canastapi churarqa, caldotaq mankapi churarqa, hinaspa roble sach’a uranman apamuspa payman qoykurqa. Diospa angelninñataq payta nirqa: Aychatawan mana levadurayuq t’antakunata kay rumi pataman churay, hinaspa caldota hich’ay. Paytaq chayhinata rurarqa. Chaymantataq Señorpa angelnin makinpi kaq tawna puntanta mast’arispan aychatawan mana levadurayuq t’antakunata llamk’arqa; hinaspataq rumimanta nina lluqsimurqa, aychatawan mana levadurayuq t’antakunata tukuruq. Chaymantataq Señorpa angelnenqa ñawpaqninmanta chinkapurqa. Gedeónñataq Señorpa angelnin kasqanta reparaspa nirqa: ¡Ay, Señor Diosníy! Señorpa angelnenwan uyapura uyapura rikunakuqmi kani. Jueces 6:17–22.
The angel appeared to Gideon in the first verse of the chapter and called Gideon, “a mighty man of valor” and Gideon asked for a sign to prove that claim. Then Gideon asks the angel to tarry, and the angel that tarries in prophecy is the second angel. After the tarrying time had ended, Gideon sets forth an offering and fire consumes the offering. Gideon is at the ninth hour for Elijah was the evening offering, and the ninth hour is the Sunday law when the Pentecostal tongues of fire align. Gideon represents a class that sees the Lord face to face, which is what happened to Daniel in chapter ten. When Gideon saw the fire consume the offering, he then realized that he had been interacting with the Lord, who he had seen face to face.
Angelqa rikurirqan Gedeonman kapitulopa ñawpaq versiculonpi, hinaspa Gedeonta suticharqan: “sinchi kallpayuq qhari”; chaymantataq Gedeon mañakurqan huk señalta chay nisqanta cheqaqchaypaq. Chaymanta Gedeon mañakun angelta suyananpaq; hinaspa profeciapi suyaq angelqa iskay kaq angelmi. Suyaq tiempo tukukuptin, Gedeon huk ofrendata churaykun, ninataq chay ofrendata ruphachin. Gedeonqa isqon kaq horapi kashan, Eliaspaqqa chayqa chisi ofrendam karqan, hinaspa isqon kaq horaqa Domingo kamachiymi, maypichus Pentecostéspa nina simikuna tupanku. Gedeonqa chay clase runakunata rikuchin, paykuna Señor-ta uya uya rikunku, imaynan Danielpaq pasarakurqan chunka kaq kapitulopi hina. Gedeon ninaq ofrendata ruphachisqanta rikuspanmi chaymanta reparakurqan Señormi paywan rimashasqanta, paytataq uya uya rikurqan.
Gideon awakens to this reality when the miracle of fire confirms the sign, and the sign was Gideon, the mighty man of God and the army of 300 priests, who all had Habakkuk’s 300 tables in their hands. The sign, or ensign is Gideon himself, and the army of three hundred, that is also Ezekiel’s mighty army–that stands up in chapter thirty-seven.
Gedeónqa kay chiqaq kawsayta yachan nina milagru señalta takyachiptin; chay señaltaq karqa Gedeón kikinmi, Diospa atiyniyuq runan, hinallataq kimsa pachak sacerdote-kunapa ejercitonpas, llapallankuq Habacucpa kimsa pachak tablankunata makinkupi apaqkuna. Chay señal, icha estandarteqa, Gedeón kikillanmi; hinallataq chay kimsa pachak ejercitopas, chaymi Ezequielpa atiyniyuq ejercitonpas kachkan—mayqinchus kimsa chunka qanchisniyuq kapitulumpi sayarin.
When the tabernacle was dedicated in Leviticus 9:23, 24, after Aaron’s first offerings as high priest, fire comes out from before the Lord and consumes the burnt offering and fat on the altar. The people shout and fall on their faces in awe. This must, line upon line, align with Elijah’s fire.
Leviticus 9:23, 24pi karpapi tullupanakuyta sutinchaspa, Aarónpa ñawpaq qurbanankunata hatun saserdote hina haywarisqan qhepaman, ninam Señorpa ñawpaqenmanta lluqsispa altarpi kaq rupachisqa qurbanta hinallataq wirata mikhuq. Runakuna qaparispa uyankuman urmakunku manchakuywan hatunchasqa kaspanku. Kayqa, siq’i siq’ipi churusqa hina, Elíaspa ninanwan tupachkananmi.
Ezra’s ninth hour prayer for the separation of wheat and tares, which occurs at the Sunday law, is fulfilled then when the church militant transforms into the church triumphant. It must align with Gideon’s fire as well. The consuming fire upon Aaron’s first offering, that was made after seven days of consecration on the eighth day, returned on the same day, and destroyed Aaron’s two wicked sons. When the Holy Spirit is poured out without measure at the ninth hour, at the Sunday law, there will be a separation of two classes of priests, and the church triumphant will begin the work represented by the white horse of Ephesus, that goes forth conquering and to conquer. The anointing of the church triumphant finds a second witness in Solomon’s temple.
Esdraspa isqon kaqlla pachapi mañakusqan, trigota qura qhichwanmanta t’aqaypaq, domingo kamachiy tiempopi pasaq, chaypim hunt’akun iglesiata wañuywan maqanakusqanmanta iglesiata atipaqman tikraspa. Chayqa Gedeonpa ninanwanpas tupananmi. Aaronpa ñawpaq haywarisqanman urmaykuchiq mikhuy ninan, qanchis p’unchaw consecrasqa kaymanta qhepan pusaq kaq p’unchawpi rurasqa kasqan, chay kikin p’unchawpim kutimuraspa Aaronpa iskay mana allin churinkunata tukurachirqan. Santo Espiritu mana tupuywan hich’akusqa kaqtin isqon kaqlla pachapi, domingo kamachiy tiempopi, iskay clase sacerdotekunam t’aqasqa kanqa, hinaptin iglesiata atipaq qallarinqa llamk’ayta, Efesopi yuraq caballopi rikuchisqa hina, atispa lluqsispa astawan atinanpaq. Iglesiata atipaqpa hawisqasqa kaynin iskay kaq testigotapas tarin Salomonpa templonpi.
Solomon’s temple dedication in 2 Chronicles 7:1–3, after Solomon’s prayer, fire came down from heaven and consumed the burnt offerings and sacrifices. The glory of the Lord filled the temple, leading the people to worship and declare God’s goodness and enduring mercy. At the Sunday law the church triumphant is lifted up above all the mountains as a crown and an ensign according to Zechariah and Isaiah. When the fire descended at Solomon’s dedication of the temple, the temple was filled with the glory of the Lord, symbolizing that the sounding of the seventh trumpet has finished its work upon God’s people and is about to finish that very work upon the eleventh-hour workers. The seventh trumpet represents the atonement, the combination of Divinity and humanity that occurs as Jesus lifts up His kingdom of glory. That fire which came down at Moses tabernacle and Solomon’s temple was also a fire of judgment for Aaron’s son, as it was for David.
Salomonpa templonta dedicakusqanmantam 2 Crónicas 7:1–3 nisqapi, Salomonpa mañakusqan qhepanpi, nina hanaq pachamanta uraykamuspa, ruphay sacrificiokunata, haywakusqakunatapas mikhurqa. Señorpa k’anchayninmi templota junt’arqa, chayrayku runakuna yupaycharqanku hinaspa Diospa alli kayninta, wiñaypaq k’uyakuynintawan willakurqanku. Domingo kamachikuy tiempopi iglesiam atipaqta llapa orqokunamanta hawaman oqarisqa kanqa coronahinata, unanchahinatawan, Zacarías hinaspa Isaías nisqankuman hina. Salomonpa templonta dedicakusqanpi ninam uraykamusqan hina, templom Señorpa k’anchayninwan junt’asqa karqa, chayqa qanchis kaq waqra waqaychasqa sonaqa Diospa runankunapi ruwasqanta tukuchisqanta, hinaspataq chunka hukniyuq hora llamk’aqkunapipis chay kikin ruwasqanta tukuchinapaqña kasqanta unanchan. Qanchis kaq waqra sonaqa pampachayta reqsisichin, Divinidadwan runa kaywan huñunakuyta, Jesús k’anchay suyuyninta oqarichishaqtin rikukuqta. Chay nina Moisespa tabernaculonman hinaspa Salomonpa templonman uraykamusqanqa, Aaronpa churinpaqpas taripay ninam karqa, Davidpaq hina.
David’s offering on the threshing floor of Araunah/Ornan in 1 Chronicles 21:26, during the plague brought about by David’s census, was answered with fire from heaven on the altar, signaling acceptance and halting the plague. The plague of Laodicea is ended when the fire descends upon David’s offering to stay the plague of His dependence upon human strength and wisdom. The transition from human to Divine human is marked when the atonement is accomplished, and the church is lifted up as an ensign. At that point, in agreement with Solomon’s temple, the glory of the Lord filled the temple as Divinity is combined with humanity.
1 Crónicas 21:26pi Araunah/Ornanpa trillana pampapi Davidpa ofrendanmanta, Davidpa yupaychasqanrayku hamuq unquy pachapi, altarpim hanaq pacha ninawan kutichisqa karqa, chaywanmi chaskisqa kasqanta rikuchispa, unquytapas sayachirqan. Laodiceapa unquyninqa tukukun, hanaq pacha nina uraykamuspa Davidpa ofrendanman, runapa kallpanman yachayninmanpas hapipakusqanrayku paypa unquyninta sayachinapaq. Runamanta Divino humano kayman tikrayqa reqsichisqa kachkan, huchakunamanta pampachakuy hunt’asqa kaptin, iglesiataq unancha hina hoqarisqa kaptin. Chay pachapi, Salomónpa templonwan huk yuyayllapi kaspa, Señorpa glorian templota hunt’arqan, Divinidadwan humanidadwan hukllachasqa kaptin.
We will continue our consideration of the period of the Midnight Cry as represented by the third and ninth hours in the next article.
Qatiqay qillqasqapi qiparimusunchik Chawpi Tuta Qapariynin pacha yuyayninchikta, kinsa kaq hinaspa isqun kaq horaswan rikuchisqa kasqanman hina, hamuq qillqasqapi.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him.
Qanchis p’unchaykunamanta qhipaman Jesúsqa Pedruta, Santiagota, Juan wawqinta ima pushaspa, huk hatun urquman sapallanman wicharichirqan. Chaypitaq paypa ñawpaqninpi huk rikch’ayninman t’ikrarirqan: uyannintaq inti hina lliphirqan, p’achanpas k’anchay hina yuraq karqan. Hinaspa qhawariychik, Moiséswan Elíaswan paykunaman rikuririrqanku, paywan rimashaqkuna.
Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.
Hinaptinmi Pedroqa, Jesusman nirqan: Señor, kaypi kasqayku allinmi; munanki chayqa, kaypi kimsa karpata rurasaqku: hukta qanpaq, hukta Moisespaq, hukta Eliaspaq. Payraq parlashaqtin, qhaway, huk k’anchay phuyu paykunata llant’urqan; chay phuyumantataq huk voz lluqsimurqan, nispa: Kaymi munasqay Churiy, paypim kusikuni; payta uyariychis.
And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.
Hinaspa disipulokuna chayta uyarispanku, uyankuman urmaykuspa ancha mancharirqanku. Hinaspan Jesus hamuspa llankhiykurqan, nispa: Hatariychis, ama manchakuychischu.
And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. Matthew 17:1–9.
Hinaspan ñawinkuta oqarispaqa, mana pitapas rikurqankuchu, Jesúsllataq rikurqa. Orqomanta uraykamushaspataq, Jesús kamachirqan, nispa: “Ama pipasman kay rikuyta willaychischu, Runaq Churin wañusqakunamanta kawsarimunankama.” Mateo 17:1–9.