At the Sunday law the one hundred and forty-four thousand prophetically meet the eleventh-hour workers. The one hundred and forty-four thousand are already sealed, and are then calling for the great multitude to come out of Babylon and to stand with them for the seventh-day Sabbath. Judgment for God’s house ends at the Sunday law, and judgment then moves unto the Gentiles, the great multitude—God’s other flock. Revelation seven identifies both groups, and in the fifth seal the martyrs from the Dark Ages ask “how long” until God judges the papal power for their martyrdom? They are told to rest in their graves until a second group of martyrs of papal persecution is made up, and they are given white robes. The great multitude of Revelation chapter seven wear white robes, for they represent the second group of papal martyrs in the soon-coming Sunday law crisis. Revelation seven and the fifth seal address these two groups, as does the churches of Smyrna and Philadelphia. Smyrna represents the martyrs of the final papal blood bath, and Philadelphia the one hundred and forty-four thousand.
Ley dominicalpi, pachak tawa chunka tawa waranqa runakuna profetisqa hina chunka hukniyuq horas llamk’aqkunawan tinkunku. Pachak tawa chunka tawa waranqa runakunaqa ñam sellasqa kashanku, chaymanta hatun achka runakunata waqyashanku Babiloniamanta lluqsispa paykunawan kuska qanchis p’unchaw samana p’unchawrayku sayanankupaq. Diospa wasinpaq taripanakuyqa ley dominicalpi tukukun, chaymanta taripanakuyqa mana judío runakunaman, hatun achka runakunaman—Diospa huk michiq ayllunman—rikun. Apocalipsis qanchisniyuq iskay ayllukunatapas riqsichin, hinaspa pichqa kaq sellopipas tutayay pacha watakunamanta wañusqa testigokuna tapunku: “¿hayk’aqkama?” nispa, Dios papal kamachiyta paykunapa wañuchisqa kasqankumanta juzganankama. Paykunaman ninku sepulturankupi samarinankupaq iskay kaq papal qatiykachasqa wañusqa testigokunapa huñusqa kasqankama, hinaspa yuraq p’achakuna qusqa kanku. Apocalipsis qanchis kaq kapitulumanta hatun achka runakuna yuraq p’achakunata p’achallinku, imaraykuchus paykunaqa utqaylla hamuq ley dominical sasachakuypi iskay kaq papal wañusqa testigokunata rikch’achinku. Apocalipsis qanchis hinaspa pichqa kaq selloqa kay iskay ayllukunamanta rimanku, imaynatachus Esmirna hinaspa Filadelfia iglesiakunapas riman. Esmirnaqa tukuypaq papal yawar unuyman wañusqa testigokunata rikch’achin, Filadelfiataq pachak tawa chunka tawa waranqa runakunata.
Peter is at the third hour at Caesarea Philippi, and after “six days,” not six hours, he would be at the edge of the Sunday law, which is the ninth hour.
Pedroqa kinsa horapi kashan Cesarea Filipopi, hinaspataq “soqta p’unchaykunamanta qhipaman”, mana soqta horakuna qhipamanchu, chaymantaqa Domingo p’unchay kamachiypa patanman chayanqa, chaymi isqun horata nin.
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. Matthew 17:1–3.
Soqta p’unchawkuna qhipamanmi Jesusqa Pedruta, Santiagota, Juan wawqintinta ima pusarqan, hinaspan paykunata sapallankuman hatun urquman wicharichirqan. Chaypin paykuna ñawpaqenpi tukupayarqan: uyantaq inti hina k’ancharqan, p’achanpas k’anchay hina yurac karqan. Hinaqtin, qhawariychik, Moiseswan Eliaswan rikurimurqanku paywan rimashaq. Mateo 17:1–3.
At the Sunday law the one hundred and forty-four thousand prophetically meet the great multitude. Elijah represents the one hundred and forty-four thousand who do not taste of death, and Moses represents those who die in the Lord. They are standing with Christ at the Sunday law, which is where Christ anoints His kingdom of glory as He established His kingdom of grace at the cross. If you are still engaged in the logic we are setting forth in connection with the six-hour period from the third to ninth hour, then it is necessary to see something that is a very special illustration.
Inti domingo kamachikuypi pachak tawa chunka tawa waranqa runakuna profecía hina hatun achka runakunawan tinkunku. Elíasqa pachak tawa chunka tawa waranqa wañuyta mana malliqkunata representan, Moisésñataq Señorpi wañuqkunata representan. Chaykunaqa Cristo wan kuska sayashanku inti domingo kamachikuypi; chaypim Cristoqa k’anchay qhapaq kayninpa qhapaq suyunta hawin, imaynatachus cruzpi khuyapay suyunta sayarichirqan hina. Sichus qankunaqa kunankamapas kay churasqayku yuyaychasqa sutinchakuypi purishankichik, kimsa horamanta isqun horakama soqta-hora pacha nisqawan tinkispa, chayqa ancha allin reqsiyqa huk sumaq, ancha sapa rikuchikuyniyuq rikch’anata qhawarinapaqmi munakun.
The third hour of Caesarea Philippi is the alpha of the ninth hour’s omega of Caesarea Maritima. I am identifying that not six hours, but six days later, Peter is at the Mount of Transfiguration, that also illustrates the history that culminates at the Sunday law, which is the ninth hour. The six-day period aligns with the six-hour period, but only as a fractal of Caesarea to Caesarea. What is very special is that this phenomenon of a fractal of the history being within the history of the six-hour period is exactly what happens when you consider the Pentecostal season. The six hours from the death of Christ unto Pentecost is a fractal of the period of the cross unto 34 AD, when the sacred week concluded and the gospel went to the Gentiles.
Kinsa kaq pacha Cesarea Filipo llaqtapiqa alfa kasqanmi iskay chunka hukniyuq kaq pachaq omega-nin Cesarea Marítima llaqtapi. Ñoqaqa reqsichkani mana soqta pachakuna qhipamanchu, aswanqa soqta p’unchaw qhipaman Pedro tikrasqa kashan Transfiguración Orqopi; chaymi hinallataq rikuchin chay historiata, mayqinchus tukukuynin Sunday law-man chayan, chaymi iskay chunka hukniyuq kaq pacha. Soqta p’unchawkunam chaykuna tinkun soqta pachakunawan, ichaqa Cesarea-manta Cesarea-kama fractal hina kasqanllapi. Ancha sumaqmi kayqa: kay rikch’aq fractal nisqaqa, historiam historiapa ukhupi kasqan kay soqta pachaq pacha unaymanta, hinapuni kasqanmi Pentecostal tiempo-ta qhawarispa. Soqta pachakuna Cristoq wañuyninmanta Pentecostés-kamaqa, cruzmanta 34 d.C. watakama periodoq fractal-ninmi; chaypim sagrado semana tukukurqan, evangelio-taq mana judío runakunaman rirqan.
“Now pride and envy closed the door against the light. If the reports brought by the shepherds and the wise men were credited, they would place the priests and rabbis in a most unenviable position, disproving their claim to be the exponents of the truth of God. These learned teachers would not stoop to be instructed by those whom they termed heathen. It could not be, they said, that God had passed them by, to communicate with ignorant shepherds or uncircumcised Gentiles. They determined to show their contempt for the reports that were exciting King Herod and all Jerusalem. They would not even go to Bethlehem to see whether these things were so. And they led the people to regard the interest in Jesus as a fanatical excitement. Here began the rejection of Christ by the priests and rabbis. From this point their pride and stubbornness grew into a settled hatred of the Saviour. While God was opening the door to the Gentiles, the Jewish leaders were closing the door to themselves.” The Desire of Ages, 62.
Kunanqa hatunchakuywan envidiaywanpas k’anchayman punkuta wichqarqanku. Micheqkunapa, yachaq hamuq runakunapa willakuyninkuta cheqaqchaspa chaskispankuqa, sasachakuypi churanku sacerdotekunata, rabikunatapas, Diospa cheqaq kayninta yachachiqkuna kasqankuta mana cheqaqchaspanku. Kay yachaysapa yachachiqkunaqa mana uraykuyta munarqankuchu yachachisqa kayta paykunaqa mana yupaychasqa runakuna nisqankumanta. Mana atinqachu nirqanku, Dios paykunata qispiriykuspa mana yachaq micheqkunawan utaq mana señalniyuq gentilkunawan rimananpaq. Yuyaychakurqanku pisipaq qhawariyninkuta rikuchinankupaq chay willakuykunaman, Herodes reynita, llapa Jerusaléntapas kuyuchisqankuman. Mana siquiera Belénman rirqankuchu kaykuna cheqaqchu manachu nisqanta qhawanankupaq. Hinallataq runakunata pusarqanku Jesusmanta interesakuq kayta huk fanáticokuna kuskalla kuyukuynin hina qhawanankupaq. Kaypi qallarin Cristo sacerdote-kunawan rabikunawanpas rechazay. Kay puntomanta pacha hatunchakuyninku, sinchi sayasqankupas wiñarqan Salvadorpa contranpi takyasqa chiqnikuyman. Dios gentilkunaman punkuta kicharishaqtin, judío kamachiqkunaqa kikinkupaq punkuta wichqarqanku. El Deseado de Todas las Gentes, 62.
In the midst of the sacred week Christ was crucified. Three and a half years later Stephen was stoned and Cornelius called for Peter. Three and a half years after the cross, probation is fully finished for ancient Israel. Stephen then looked into heaven and saw Christ standing, which is the symbol of the close of probation in Daniel twelve verse one. The door closed for ancient Israel and opened for the Gentiles.
Qillqa semanapa chawpinpi Cristota chakatanakuqku. Kimsa wata kuskanmanta qhipaman Estebanta rumikunawan maqaykuspa wañuchirqanku, Corneliustaq Pedrota qayachirqan. Chakatanamanta qhipa kimsa wata kuskanmanta, ñawpaq Israelpaq qespichiy chaskinapa tiempo tukukuynin hunt’asqa tukurqan. Chaymantan Esteban hanaq pachaman qhawarispa Cristota sayashaqta rikurqan; chaymi Daniel chunka iskayniyuq, huk versículopi qespichiy chaskinapa tiempo tukukuyninpa unanchan. Punku wisqarikurqan ñawpaq Israelpaq, kicharikurqataq mana judío runakunapaq.
In the period from the death of Christ at the ninth hour to the death of Stephen and Peter’s calling at the ninth hour, Cornelius and Stephen are two witnesses that the twelve hundred and sixty prophetic days were fulfilled. From the ninth hour of death to the ninth hour of death, was 1,260 prophetic days. The ninth hour of death unto the ninth hour of Pentecost identifies a fractal of the 1,260 days, in the space of fifty-two days.
Cristopa wañusqan p’unchawmanta isqon hora pachakama, Estebanopa wañusqanman hinallataq Pedropa qayasqa kasqanman isqon hora pachakama, Corneliowan Estebanowan iskay testigokuna kanku waranqa iskay pachak soqta chunka profetiku p’unchawkuna hunt’asqa kasqanmanta. Wañuy isqon horamanta wañuy isqon horakama, waranqa iskay pachak soqta chunka profetiku p’unchawkuna karqan. Wañuy isqon horamanta Pentecostespa isqon horakamaqa chay waranqa iskay pachak soqta chunka p’unchawkunapa huk fractalninta reqsichin, pichqa chunka iskayniyuq p’unchawkunapa chawpinpi.
The fractal that was the Pentecostal season is at the beginning of those 1,260 days, and at the end of those days Peter is prophetically located at both the third and ninth hour in Caesarea. The two Caesarea’s represent the alpha and omega of a prophetic six-hour period. Within the prophetic six-hour period of the two Caesarea’s, Peter travels for six days and gets to the Mount of Transfiguration. The Mount represents the sealing that culminates at the Sunday law, which is where the church triumphant is lifted up above all the mountains. Those six days represent the six-hour period from Caesarea to Caesarea and are a fractal within the period, as was the Pentecostal season a fractal at the beginning of the very same sacred period.
Pentecostés pacha fractal hina kashqanqa chay 1.260 p’unchaykunapa qallariyninpi kashan, chay p’unchaykunapa tukukuyninpitaq Pedroqa proféticamente iskayninpi churashqa kashan, kimsay hora hinallataq isqun hora hinallataq, Cesareapi. Iskay Cesareakunaqa profético suqta-hora tiempopa alfa nintaq omega nintaq rikuchin. Chay iskay Cesareakunapa ukhupi kaq profético suqta-hora tiempopi, Pedroqa suqta p’unchay purin hinaspa Transfiguración Orqoman chayan. Chay Orqoqa sellado nisqanta rikuchin, chaymi Domingo kamachikuypi hunt’akun, maypichus iglesia triunfanteqa llapa orqokunamanta hawaman hoqarisqa kashan. Chay suqta p’unchaykunaqa Cesareamanta Cesareakama suqta-hora tiempota rikuchin, hinaspa chay tiempopa ukhupi huk fractalmi kanku, imaynachus Pentecostés pachaqa kikillan sagrado tiempopa qallariyninpi huk fractal karqan hinata.
The beginning fractal was a fulfillment of the Spring feasts associated with the Pentecostal season. The ending fractal of Caesarea Philippi to the Mount of Transfiguration is also prophetically tied together with the sacred week. At the Mount the Father spoke, as He had done at Christ’s baptism, and as He would just before the cross. The Father audibly spoke three times from the start of the sacred week unto the cross. Once at the baptism, then at the Mount of Transfiguration and then He spoke in the shadow of the approaching cross.
Qallariynin fractalninqa hunt’aq kasqa Paskua p’unchaykunamanta Pentecostés pacha raymikunawan tinkisqa muhuchiy karqan. Tukukuynin fractal, Cesarea Filipomanta Transfiguración Orqokama, hinallataq profetasimanta huñusqa kachkan ch’uyasqa semanawan. Orqopi Tayta rimarqan, imaynan Cristo bautizakusqanpi rurasqa karqan hinata, chaynam cruzman manaraq chayaspaña rimanqa karqan. Tayta kikin siminwan uyarichispa kinsa kuti rimarqan ch’uyasqa semanapa qallariyninmanta cruzkama. Huk kutitaq bautismopi, chaymantataq Transfiguración Orqopi, chaymantataq cruz qayllamuy llanthunpi rimarqan.
The cross is the omega of the 1,260 days that began at His baptism. The baptism and the cross are specific waymarks of the sacred week of Daniel nine, thus identifying the Mount of Transfiguration as part of the sacred week. If the first and last fulfill waymarks of the prophecy of the sacred week, then the middle waymark must of prophetic necessity do the same.
Chakrunaqaqa omega-ninmi paymi 1,260 p’unchaykunapa, paypa bautizakusqanmantapacha qallarisqankumanta. Bautizakuywan chakrunaqañaqqa Daniel qanchis isqunniyuqpi sagrado semanaq sut’inchasqa waymarkkuna kanku; chayrayku Transfiguración Orqota sagrado semanaq huknin parte kasqanta reqsichin. Sichus ñawpaqninpas qhipaqninpas sagrado semanaq profecíanpa waymarkkunata hunt’achinku, chayqa chawpi waymarkpas profética necesidadrayku chayllatataq hunt’anan tiyan.
The baptism is the first angel; the Mount of Transfiguration is the second and the cross is the third. At the Mount, God identified Moses and Elijah as waymarks of the remnant church. The application is tied together with the threefold symbol of Peter, James and John. There were three times that Jesus took Peter, James and John with Him. The first time it was the resurrection of Jairus’ daughter, the second was the Transfiguration and the third was Gethsemane. The first time Peter, James and John witnessed a resurrected twelve-year-old virgin.
Bautismuqa ñawpaq angelmi; Transfiguración Orqoqa iskay kaqmi, chakataqa kimsa kaqmi. Orqopiqa, Diosqa Moisesta Elíastaq qhepakuna iglesiapa señalkunan hina reqsichirqan. Chaymanta ruranakuyqa Pedro, Santiago, Juan nisqakunapa kimsa kuti simbolonwan hukllachasqa kachkan. Kimsa kutitaqmi Jesusqa Pedrta, Santiagota, Juantaq paywan kuska apasqa. Ñawpaq kutiqa Jairuspa ususipa kawsarimusqanm, iskay kaq kutiqa Transfiguraciónmi karqan, kimsa kaq kutiqa Getsemaními karqan. Ñawpaq kutiqa Pedro, Santiago, Juanqa chunka iskayniyuq watayuq sapa sipas kawsarimusqata rikurqan.
And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him. And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus’ feet, and besought him that he would come into his house: For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him. Luke 8:40–42.
Hinaspanmi Jesús kutimuspantinqa, runakuna kusikuywan chaskirqanku; llapankuqa payta suyasqankurayku. Chaymanta qhawariy, Jairus sutiyuq qhari hamurqan, sinagoga kamachiqmi karqan; paymi Jesúspa chakinman urmaykuspa, wasinman hamunanta mañakurqan. Huk sapallan ususiyuqmi karqan, chunka iskayniyuq watayuq hina, wañunayasqañataqmi karqan. Chayri pay risqankama runakuna ñit’ispa muyurirqanku. Lucas 8:40–42.
The name Jairus means “the enlightener” and “to be luminous and glorious.” Of the three times when Peter, James and John were exclusively guests of Christ, this was the first time, and Jairus’ represents the first angel who lightens the earth with its glory. The twelve-year old virgin represents the virgins who are to be resurrected as the one hundred and forty-four thousand. Christ reached the home of the virgin daughter, after His interaction of a woman who had an issue of blood for twelve years.
Jairo sutinqa nin “achikyachiq” nisqatan yachan, hinallataq “lliphipiy kay, ancha sumaq k’anchayniyuq kay” nisqatan. Kimsa kuti, maypichus Pedro, Santiago, Juan ima sapaqllaña Cristopa qespichisqan kasqanku, chaykuna ukhupi kaymi ñawpaq kuti karqan, hinallataq Jairoqa chay ñawpaq angelta rikuchin, paymi allpata k’anchachin hatun k’anchayninwan. Chunka iskayniyuq watayuq sipas virgenqa chay virgenkunatan rikuchin, paykunaqa pachak tawa chunka tawa waranqaman hina kawsarichisqa kananpaqmi. Cristoqa virgen ususipa wasinman chayaran, huk warmiwan tinkusqan qhipata, payqa chunka iskay watatan yawar unu onqoyniyuq karqan.
And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, Came behind him, and touched the border of his garment: and immediately her issue of blood stanched. Luke 8:43, 44.
Huk warmi, chunka iskay watata yawarnin purichisqanwan, tukuy kawsayninta hampiqkunapi gastaspa, mana pipas alliyachiyta atisqan, paypa qepanta hamuspa, p’achanpa kantunta llank’arirqan; chay ratollataq yawarnin purichisqan sayarqan. Lucas 8:43, 44.
A twelve-year old virgin is identified, and then in the next verse a woman who has a blood issue for twelve years is then identified. The woman had the issue of blood the entire life of the virgin. Jesus was about to pass by the woman with the issue of blood, in order to reach the virgin daughter. The woman represents the first angel’s message as represented by the message to Laodicea. Christ was about to resurrect and raise the virgin to life, and the sick woman, the Laodicean woman, still had a brief opportunity to touch Divinity. A child represents the last generation, and Jesus is passing by a sickly woman, Laodicea to raise up the virgin of the last days. When the virgin is resurrected, the woman has been either healed or passed by.
Huk chunka iskayniyuq watayuq sipasmi reqsichisqa kachkan, hinaspataq qatiq versículopi huk warmi, chunka iskayniyuq watakuna yawar unu onqoyniyuq kasqantaq reqsichisqa kachkan. Chay warmiqa sipaspa llapa kawsaynintinmi chay yawar unu onqoyniyuq karqa. Jesusqa chay yawar unu onqoyniyuq warmipa qayllanta pasaytaña munarqa, sipas ususinta chayananpaq. Chay warmiqa ñawpaq angelpa willakuyninta rikch’achin, Laodiceaman willakuypi rikuchisqa hinata. Cristoqa sipasta kawsarichiyta, wañusqamanta hatarichiytaña munarqa, hinaspapas onqosqa warmi, Laodicea warmi, huk pisi tiempollaraq karqan Dios Kayninman llamk’aykuspa tupaykunanpaq. Wawaqa qhipa mirayta rikch’achin, hinaspa Jesusqa onqoyniyuq warmipa qayllanta, Laodiceata, pasashan qhipa p’unchaykunapa sipasninta hatarichinanpaq. Sipas kawsarichisqa kaptinqa, warmiqa ichaqa hampisqaña kashan, manachá pasasqaña kashan.
A characteristic of the first angel is fear, and there are two types of fear.
Ñawpaq angelpa huk rikch’ayninqa manchakuymi, iskay kastam manchakuyqa kan.
While he yet spake, there cometh one from the ruler of the synagogue’s house, saying to him, Thy daughter is dead; trouble not the Master. But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole. Luke 8:49, 50.
Pay rimashaqtinraqmi, sinagoga kamachiqpa wasinmanta huk runa hamuspa nirqa: “Ususiykiqa wañusqañam; amaña Yachachiqta sasachaychu”, nispa. Ichataq Jesús chayta uyarispa, kutichispa nirqa: “Ama manchakuychu; creyillay, payqa allinyasqa kanqa”, nispa. Lucas 8:49, 50.
Then Peter, James and John go into the room where the resurrection, symbolized by Christ’s baptism, represented the empowerment of the first and third angels. The Mount of Transfiguration is the second time Peter, James and John are witnesses. The Mount of Transfiguration is the second angel, and when Christ took the same disciples to Gethsemane, it represented the third angel. At the second step, the Mount of Transfiguration there is a “doubling,” for the waymark of the Mount is the middle of the three times that the Father spoke. The first was at His baptism, which aligns with the resurrection of the twelve-year-old virgin, the second was the Mount, and the third was just before the cross. The three times the Father spoke and the three times the three disciples went by themselves with Jesus are tied together by the fact that the second waymark in either line is the Mount of Transfiguration.
Chaymantaraq Pedro, Santiago, Juan ima haykunku chay wasiman, maypichus kawsarimuy, Cristopa bautizakuyninwan rikuchisqa, ñawpaq kaq hinaspa kinsa kaq angelkunapa kallpachakuyninta qhawaqcharqan. Tikrasqa Rikch’ay Orqoqa iskay kaq kuti Pedro, Santiago, Juan testigokuna kasqankumanta. Tikrasqa Rikch’ay Orqoqa iskay kaq angelmi, hinaspa Cristo kaqllataq discipulonkuna Gethsemaníman pushaptinqa, chayqa kinsa kaq angelta rikuchirqan. Iskay kaq patapi, Tikrasqa Rikch’ay Orqoqa chaypi “iskaychay” kan, imaraykuchus Orqopa señalanan ñanmarkaqa taypinmi kinsa kuti Tayta rimarisqanpa. Ñawpaq kaqqa karqan bautizakuyninpi, chaymi tupachakun chunka iskayniyuq wata sipaspa kawsarimuyninwan; iskay kaqqa karqan Orqo, kinsa kaqtaq karqan chacataman manaraq chayashaspa. Kinsa kuti Tayta rimarisqan hinaspa kinsa kuti kinsa discipulokuna Jesuswan sapaqlla risqankuqa hukllachasqa kanku chayrayku, imaraykuchus iskay kaq ñanmarka iskayninpiqa Tikrasqa Rikch’ay Orqom.
And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth. And they laughed him to scorn, knowing that she was dead. And he put them all out, and took her by the hand, and called, saying, Maid, arise. And her spirit came again, and she arose straightway: and he commanded to give her meat. And her parents were astonished: but he charged them that they should tell no man what was done. Luke 8:51–56.
Wasiman yaykuman yaykuspa, mana pitapas yaykunanta saqerqachu, aswanpas Pedrota, Santiagota, Juanta, sipaspa taytanta mamantawanllam. Llapanmi waqarqanku, payraykurataq wakarqanku; ichaqa payqa nirqan: Ama waqaychischu; manam wañusqachu, aswanpas puñushanmi, nispa. Hinaspan paykunaqa asipayarqanku, wañusqaña kasqanta yachaspa. Paymi ichaqa llapanta hawaman qarqorqan, makinta hap’ispa qayarqan: Sipas, hatariy, nispa. Hinaspan espiritun kutimorqan, chaylla hatarirqan; hinaspan mikhunanta qunankupaq kamachirqan. Tutanakuytaq taytan mamanwan hap’irqan; paymi ichaqa amacharqan, imapas ruwasqa kasqanta ama pitapas willanankupaq. Lucas 8:51–56.
Peter, James and John witness the first angel at the resurrection of the virgin, who had been asleep, as was Lazarus. When she awoke, she immediately rose and was given food. When Elijah and Moses are resurrected in Revelation eleven, they immediately rise, and then the Holy Spirit is poured out without measure, representing the virgin’s food. The Mount of Transfiguration was six days after Caesarea Philippi, except when Luke records the events.
Pedro, Santiago, Juan ima ñawpaq angelta qawarirqanku virgenpa kawsarimuyninpi; payqa puñusqa karqan, Lázaro hina. Rikch’arispaqa, chaylla hatarirqan, hinaspataq mikhuynin qosqa karqan. Elíaswan Moiséswan Apocalipsis oncepi kawsarimunku chayqa, chayllataq hatarimunku, hinaspataq Espíritu Santo mana tupuyniyoqmi hich’akusqa, virgenpa mikhuyninta rikch’achispa. Transfiguración Orqoqa suqta p’unchawmi karqan Cesarea Filiposmanta qhepaman, Lucas eventokunata qillqasqanman hina mana kaptinqa.
And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. And, behold, there talked with him two men, which were Moses and Elias. Luke 9:28–30.
Hinaspapas kay nisqan simikunamanta qhepaman, pusaq p’unchay hina pasasqanta, Pedruta, Juanta, Jacobota ima pusharispa, huk orqoman wicharqan mañakunanpaq. Pay mañakusqankamaqa, uyanta rikch’aynin hukman tukurqan, p’achanpas yuraq, lliphlliypaq hina qaparirqan. Hinaqtin, iskay qhari paywan rimarirqanku, chaykunaqa Moiseswan Eliaswan karqanku. Lucas 9:28–30.
Matthew and Mark both say decisively “after six days,” and Luke says “about” eight days. The Bible authors employed two reckonings of time; one called inclusive and the other exclusive. At first glance it might appear as contradictions, but the fact that Luke said “about” identifies that he was speaking in inclusive terms, and when Matthew and Mark say, “after six days,” they are identifying that they were counting whole days, and not the day that started the eight-day period, or the day that ended the eight-day period. The difference produces two numerical symbols of the same period; one is the number eight and the other is the six days.
Mateowan Marcoswan sut’ita ninku: “soqta p’unchawmanta qhipaman”, Lukastaq nin “yawriq pusaq p’unchawkunapi”. Bibliapa qillqaqninkuna iskay hina p’unchaw yupayta llamk’achirqanku; hukninqa tukuyta hap’iq yupay, huknintaq mana chay hina. Ñawpaq qhawariypiqa rikuriyta atinman hina pantasqa rimaykuna kasqanta, ichaqa Lukas “yawriq” nisqanmi reqsichin payqa tukuyta hap’iq yupaypi rimasqanta; Mateowan Marcoswan “soqta p’unchawmanta qhipaman” nispataq reqsichinku paykunaqa hunt’asqa p’unchawkunata yupasqankuta, manataq pusaq p’unchaw pacha qallariy p’unchawta, nitaq chay pacha tukukuq p’unchawtapas. Chay sapaq kayqa hukllam pachapa iskay yupay unanchakunata paqarichin; hukninqa pusaq yupaymi, huknintaq soqta p’unchawkuna.
What is established with the two testimonies of the six or eight day period from Caesarea Philippi and the Mount of Transfiguration is that in the period when Christ seals the one hundred and forty-four thousand, the number eight represents the eight souls on Noah’s Ark, and the six represents the sixth church of Philadelphia, who is destined to be the church that is the eighth, that is of the seven. They are transformed into the eighth at the glorification of Moses, Elijah and Christ. The glorification on the mountain is also typified by the glorification on the mountain in the history of Moses.
Cesaréa Filiposmanta Iskay willakuykunawan, chaytaq soqta utaq pusaq p’unchawkuna p’unchaw pacha testimoniokunawan, churasqa kasqanqa kaymi: pacha Cristo pachak tawa chunka tawa waranqa runakunata sellasqanpi, pusaq yupayqa Noépa Arkanpi pusaq alma-kunata reqsichin, soqta yupaytaq Filadelfiapa soqta iglesiata reqsichin, paymi qanchismantam kaq pusaq iglesia kananpaq destinakusqa, chayri qanchismantam kaq. Paykunaqa Moisés, Elías, Cristo ima hatunchasqa kachkaptinmi pusaqman tukuchisqa kanku. Orqopi hatunchasqa kayqa, Moisespa willakuyninpi orqopi hatunchasqa kaywanpas rikch’achisqa kachkan.
When Moses ascended the mountain he took seventy elders and Joshua with him.
Moisés urquman wichayman siqaspan, qanchis chunka kurakkunatawan Josué-tawan paywan apasqa.
Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink. And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.
Chaymi Moisés, Aarón, Nadab, Abiú, hinallataq qanchis chunka Israelpa kuraqnin runakunapas. Paykunaqa Israelpa Diosta rikurqanku. Chakin uranpitaq káspas zafiro rumiwan ruraska allin pampachakusqa hina kasharqa, hinallataq hanaq pacha q’umir kayninpi cuerpon hina. Israelpa churinkunamanta aswan reqsisqa runakunamanqa mana makinta churaykurqachu. Paykunaqa Diosta rikurqankupas, mikhurqankutaq upyarqankupas. Hinaspan Señorqa Moisesta nirqan: “Orqoman wichariy ñuqaman, chaypiq kasunki. Qamman qosqayki rumi tablaskunata, kamachikuyta, hinallataq kamachiykunata, ñoqaqa qillqasqayta, paykunata yachachinaykipaq.”
And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them.
Hinaspan Moisés, hinallataq yanapaqninqa Josué; hinaspan Moisés wicharisqa Diospa orqonman. Hinaspan payqa ancianokunata nirqan: “Kaypi qhepakuychis noqaykupaq, kutimunaykama qankunaman; qhawariychis, Aarónwan Hurwan qankunawan kashanku: pipas ima asuntoyuq kaspaqa, paykunaman hamuchun.”
And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights. Exodus 24:9–18.
Hinaspan Moisés urquman wicharirqan, hinaspan phuyuqa urqita taparqan. Señorpa k’anchayninmi Sinaí urqu patapi tiyakurqan, hinaspan phuyuqa soqta p’unchawniyuq taparqan; qanchis kaq p’unchawpitaq phuyu ukhummanta Moisésta waqyarqan. Señorpa k’anchayninpa rikch’ayninqa Israelpa churinkunapa ñawinkupi urqu patapi mikhuq nina hina karqan. Hinaspan Moisésqa phuyu ukhumman yaykurqan, urqumanpas wicharirqan; Moisésqa urqupi tawa chunka p’unchaw hinaspa tawa chunka tuta karqan. Éxodo 24:9–18.
The first angel’s message was the resurrection of Jairus’ daughter, aligning with Christ’s baptism. Then six days later, came the Mount of Transfiguration which is the second angel, that led to the cross, which is the third angel. As the second angel, the Mount has a double witness, in that the speaking of the Father at the Mount, connects with a second line of the three. The three times Peter, James and John were exclusive guests of Christ, and the three times the Father spoke, both identify the second manifestation of the Father’s voice, and the second time Jesus took Peter, James and John was the Mount of Transfiguration. The second waymark of the Mount has a double witness of the Father’s voice and the three disciples, for the second message always identifies a “doubling.”
Ñawpaq angelpa willakuyninqa karqan Jairospa ususpa kawsarimuyninmi, Cristopa bautizakusqanwan tupachisqa. Chaymanta suqta punchaw qhipaman hamurqan Transfiguración Orqoqa, paymi iskay ñiqin angel, chaymantataq pusarqan chakatanakama, chaymi kinsa ñiqin angel. Iskay ñiqin angel hina, Orqoqa iskay testigoyuqmi, imaraykuchus Taytapa rimaynin Orqopi kasqan, kinsa kaqmanta iskay ñiqin siqimanmi t’inkikun. Kinsa kuti Pedro, Santiago, Juan ima Cristopa sapallan qayasqan qespisqa qamkuna karqanku, hinallataq kinsa kuti Tayta rimarqan; iskayninkuqa rikuchinku Taytapa kunan rimayninpa iskay ñiqin rikurimuyninta, hinaspa Jesuspa Pedrota, Santiagota, Juanta ima pusasqan iskay ñiqin kutiqa karqanmi Transfiguración Orqo. Orqopa iskay ñiqin waymarkninqa iskay testigoyuqmi Taytapa rimayninmanta hinaspa kinsa discipulokunamanta, imaraykuchus iskay ñiqin willakuyqa sapa kuti “iskaychayta” reqsichin.
The six-hour-period between the evening and morning sacrifices, which is represented by Matthew and Marks’ six days from Caesarea Philippi and the Mount, are represented by Moses’ six days, until he is called into the cloud on the seventh day.
Chisqa sacrificiokunapa ch’isi hukninmanta paqarin sacrificiokunakama suqta hora p’unchaw, mayqinchus Mateo hinallataq Marcos qelqakunapi Cesarea de Filipo llaqtamanta Orqokama suqta p’unchawkuna hina rikuchisqa kachkan, chayqa Moisespa suqta p’unchawninkunawanmi rikuchisqa kachkan, paqonman qanchis kaq p’unchawpi waqyachisqa kanankama.
The line begins with the tarrying time of the second angel, as Moses instructs the seventy elders to “tarry” until he returns. The first six-days in the line are isolated, but still form part of the overall 46 days. The six days are a period that leads to the third test, represented by forty days. The 46 days symbolize the temple, the sixth days are the six hours from Christ’s death to Pentecost, the six hours from His crucifixion to His death, the six hours of Caesarea to Caesarea and the six hours of Peter in the upper room to the temple. Moses is receiving the Law of the covenant, and getting the instructions upon how to raise the temple. Though the Bible says no man has seen God, the elders “saw the God of Israel.” The glorification of God on the mount with Moses and the elders typified the glorification on the Mount of Transfiguration. Both contain the six-day period. Moses’ line includes the tarrying time of the second angel and the full forty-six days representing the temple. The forty days he received the law, represents the sealing.
Kayqa siq’iqa qallarin iskay kaq angelpa suyasqan p’unchawkunawan, imaynan Moisés qanchis chunka kurakkunata yachachin “suyaychik” nispan kutimunaykama. Ñawpaq soqta p’unchawkunam siq’ipi t’aqasqa kachkan, ichaqa llapan tawa chunka soqtayuq p’unchawkunapa huknin kasqankuta qatiqllataqmi. Chay soqta p’unchawkunam kinsa kaq pruebataman pusaykuq pacha, tawa chunka p’unchawkunawan rikuchisqa. Tawa chunka soqtayuq p’unchawkunam templota unancharin; soqta p’unchawkunam Cristopa wañusqanmantapacha Pentecostéskama soqta hora, Paypa chakatasqa kasqanmantapacha wañusqankama soqta hora, Cesareamanta Cesareakama soqta hora, hinaspa Pedropa altopi cuartomanta templokama soqta hora. Moisésqa alianzaq Leyninta chaskisqanmi, hinaspa templota hatarichinapaq imayna kamachikuykunatas chaskisqanmi. Biblia nisqanmanta, mana pipas Diosta rikurqanichu; chaywanpas kurakkunaqa “Israelpa Diostan rikurqanku.” Orqopi Moiséswan kurakkunawan kuska Diospa hatunchasqa kayninmi Transfiguración Orqopi hatunchasqa kayta ñawpaqmantaraq rikuchirqan. Iskayninpis soqta p’unchawkunata hap’in. Moiséspa siq’inqa iskay kaq angelpa suyasqan pachanta hinaspa templota rikuspa tawa chunka soqtayuq hunt’asqa p’unchawkunatawanmi kanan. Chay tawa chunka p’unchawkunapi Leyta chaskisqanqa selladota rikuchin.
Peter was at Caesarea Philippi at the third hour, on his way to Caesarea Maritima at the ninth hour and in six to eight days he is at the Mount, tarrying with Moses’ seventy elders when He sees a vision of the glorified Lord, just as Daniel did in chapter ten. Daniel saw the Lord face to face, as did Gideon and the seventy elders. The Mount of Transfiguration is where the Laodicean movement of the one hundred and forty-four thousand are transformed into the Philadelphian movement of the one hundred and forty-four thousand. They become the eighth church that is the sixth church, thus we see six days and eight days.
Pedroqa Cesarea Filipipi llaqtapi kasharqan kimsa horapi; Cesarea Maritima llaqtaman isqun horapi rishaspan, suqta p’unchawmanta pusaq p’unchawkamaqa Orqopiñam kashan, Moiséspa qanchis chunka ancianonkunañawan suyaspa, chaypim rikun hatunchasqa Señorpa mosoq rikhuriynta, imaynatachus Daniel qanchis chunka kaq t’aqa chunka capítulo nisqapi rikurqan hina. Danielqa Señorta uyapura rikurqan, imaynatachus Gedeónpas, chay qanchis chunka ancianokunapas rikurqanku hina. Transfiguración Orqoqa maypim Laodicea kuyuy pachak tawa chunka tawa waranqa runakunamanta Filadelfia kuyuy pachak tawa chunka tawa waranqa runakunaman tikraykuchisqa kanku. Paykunaqa pusaq kaq iglesiam tukunku, chayqa suqta kaq iglesiam; chayraykum suqta p’unchawkunatawan pusaq p’unchawkunatapas rikunchik.
The six hours from the crucifixion to His death, the six hours of Pentecost, the six hours of Caesarea to Caesarea, the six days to the Mount of Transfiguration and the six days of Moses that led to the forty days are the same line. Between Caesarea Philippi, which is Panium and the Sunday law, the one hundred and forty-four thousand are sealed. That sealing causes a division.
Suqt’asqa kasqanmantapacha wañusqan kama soqta hora, Pentecostés p’unchawpi soqta hora, Cesareamanta Cesareakama soqta hora, tikrasqa urquman chayananpaq soqta p’unchaw, hinallataq Moisespa soqta p’unchawninkuna, chaykuna tawa chunka p’unchawman pusasqa, llapa chaykunaqa hukllataq siqi kanku. Cesarea Filipimanta, mayqan sutipas Panium, hinaspa domingo kamachikuykama, pachak tawa chunka tawa waranqakunaqa sellasqa kanku. Chay sellasqa kaymi rakiyta apamun.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
Ñoqa Daniel sapallanmi rikurqani chay revelacionta; ñoqawan kuska kaq runakunaqa mana rikurqankuchu chay revelacionta; ichaqa hatun manchaymi paykunaman urmaykurqa, chayrayku pakakuyta maskhaspa ayqekurqanku. Daniel 10:7.
Moses separated from the elders when he said, “Tarry ye here for us, until we come again unto you.” Moses separated from seventy at the tarrying time, and seventy weeks represents probationary time for the former covenant people. When the seventieth week ended, and that seventieth week was the sacred week that Christ confirmed the covenant with many, Christ then fully separated from the former covenant people. The period when the former covenant people could resolve their issue of blood, which for them was believing they were saved by the blood of Abraham, was over and the virgin of twelve years was resurrected to serve. Once the tarrying time began, Moses received the law of the covenant, and the instructions of raising the temple.
Moisésqa kamachiq kurakakunamanta t’aqakun, nispa: “Kaypi suyaychik noqaykupaq, kachkanchisman kutimunaykikama.” Moisésqa qanchis chunka runamanta t’aqakun suyay pacha qallariypi, hinaspa qanchis chunka semanakunaqa ñawpaq rimanakuy llaqtapa runakunapaq prueba pachata rikuchin. Chay qanchis chunka kaq semana tukukuptin, hinaspa chay qanchis chunka kaq semanaqa karqan ch’uya semana, maypichus Cristoqa achkakunawan rimanakuyta takyachirqan, chaymanta Cristoqa hunt’asqata t’aqakun ñawpaq rimanakuy llaqtapa runakunamanta. Chay pacha, maypichus ñawpaq rimanakuy llaqtapa runakuna yawar unquyninkuta allinchayta atirqaku, chaymi paykunapaq karqan Abrahampa yawarninwan salvasqa kasqankuta iñiypi, tukusqanña karqan; hinaspa chunka iskay watayuq sipasqa kawsarichisqa karqan sirvenanpaq. Suyay pacha qallariqtenqa, Moisésqa rimanakuypa kamachinta chaskirqan, hinallataq templota hatarichinapaq yachachiykunatapas.
When Peter, James and John were at the Mount, the sealing of God’s people, and their subsequent raising up as an ensign represents those covenant people as the temple of the one hundred and forty-four thousand. The eleventh-hour workers are then joined to that temple.
Pedro, Santiago, Juanpas Orqopi kashaqtin, Diospa llaqtanta sellasqanku, chaymanta qhipaman unancha hina hatarichisqanku, chay pactopi llaqtakunata pachak tawa chunka tawa waranqa runakunapa templon hina rikuchin. Chaymanta chunka hukniyuq horapi llamk’aqkuna chay temploman huñunakunku.
Thus saith the Lord, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil. Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people.
Kaymi nin Señor: “Juzgoyta waqaychaychis, hinaspa chiqinta ruraychis; salvacionniyqa qayllamusanña hamunampaq, hinaspa allin-kayniyqa rikuchikunampaq. Kusisqa runam kayta ruraq, runapa churinpas chayman hap’ipakuq; pisiyaq’achisqa mana kananpaq samana p’unchayta waqaychaq, hinaspa makinta waqaychaq mana ima millaytapas rurananpaq. Amaqáqña ninqachu huk llaqtamanta runaqa, Señorwan hukllachasqa kaspa: ‘Señorqa llaqtantinmanta anchhata rakisqawanmi saqewarqan’; nitaj eunuco ninqachu: ‘Qhawariy, ñuqaqa ch’aki sach’am kani’,” nispa. Señorqa kayhinata nin samana p’unchayniykunata waqaychaq eunucokunaman, ñuqata kusichiwanankuta akllaqkunaman, hinaspa pactoyniyman hap’ipakuqkunaman: “Paykunamanqa wasiypi, perqaykunap ukhupipas, churikunaq ususikunaq sutinmantapas aswan allin tiyana cheqta hinaspa sutita qosaq; wiñaypaq sutitam paykunaman qosaq, mana hayk’aqpas chinkachisqa kananpaq. Hina llataq huk llaqtamanta runakuna, Señorwan hukllachakuqkuna payta sirvenankupaq, Señorpa sutinta munakunankupaq, kamachikuynin runankuna kananpaq, sapankanku samana p’unchayta mana qhellichispa waqaychaqkuna, hinaspa pactoyniyman hap’ipakuqkuna, paykunatapas apasaq santo orqoyman, hinaspa mañakuy wasiypi kusikuchisaq; rupachisqa ofrendankupas, sacrificiokunapas altarniypi allinta chaskisqa kanqa; imaraykuchus wasiymi sutinchasqa kanqa llapa llaqtakunapaq mañakuy wasi nispa.”
The Lord God which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him. Isaiah 56:1–8.
Israelpa qarqosqa qhispisqankunata huñuq Señor Diosqa ninmi: “Payman huñusqasqa kaqkunamanta aswanraqmi wakinkunatapas payman huñusaq” nispa. Isaías 56:1–8.
Peter, James and John, as well as Moses represent the “outcasts of Israel,” who are cast out by their brethren which hated them.
Pedro, Santiago, Juan, hinallataq Moisespas, “Israelpa qarqosqa runankunata” representan, paykunaqa wawqinkuna rayku qarqosqa karqanku, chay wawqinkuna paykunata cheqnikuspa.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?
Kaymi ninmi Señor: Hanaq pachaqa tiyana suyuymi, kay pachataq chakiypa sarunanmi. Chayqa, maypin wasiqa noqapaq ruwasqaykichis? Maypitaq samariyniypa kitiqa?
For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.
Tukuy chaykunataqa makiymi ruwarqa, chayraykun tukuy chaykuna karqa, nispa Señor. Ichaqa kay runatam qhawasaq: wakcha kaqta, llakikuywan p’akikuy sonqoyuqta, simiyta uyarispan mancharikuqta. Pichus huk waka wañuchiqqa, runata wañuchisqan hina; pichus huk ovejata sacrificioypaq haywaqqa, allqupa kunkanta kuchusqan hina; pichus huk ofrendata haywaqqa, kuchipa yawarninta haywasqan hina; pichus inciensota rupachiqqa, huk ídolota yupaychasqan hina. Arí, paykunaqa kikinkupa ñanninkunatam akllakurqanku, almanninkutaq millay ruwayninkupi kusikurqan. Ñoqapas paykunapa pantasqa yuyayninkunatam akllasaq, manchakusqankutataq paykunaman apamusaq; imaraykuchus waqyaptíy mana pipas kutichimurqanchu; rimaptíy mana uyariwarqankuchu. Aswanpas ñawpaq ñawiykunaq qayllanpi mana allinta ruwarqanku, mana kusichiwaqniytaq akllakurqanku.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.
Uyariychispa Señorpa siminta, qankuna paypa siminman mancharispa chukchukkuqkuna; qankunapa wawqeykikuna, qankunata cheqnikuqkuna, sutiyrayku qarqusuqnikikuna, nirqanku: “Señor hatunchasqa kachun.” Ichataq payqa rikurinqa qankunapa kusikuyniykipaq, paykunaqa p'enqayman urmaykunku. Isaías 66:1–5.
The word “joy” occurs numerous times and ways in the Scriptures, as does the word “ashamed.” In the context of Peter’s message from the book of Joel, the shame versus joy is a parallel, such as the wise and the foolish or the wheat and the tares. Shame and joy represent, in the context of Joel, those who have the oil, or the latter rain message, versus those who don’t. It is only when you see this detail that you can get to the deeper meaning of, “Your brethren that hated you, that cast you out for my name’s sake.” Those brethren are those who in Spalding and Magan, page one and two, are the “nominal Adventists, like Judas,” that will “betray us to the Catholics,” “for they hated us on account of the Sabbath, for they could not refute it.” Your brethren that hate you, cast you out over the message of the Sabbath of the land, Moses seven times, which cannot be refuted. The point here is that you get cast out over a doctrinal argument, a debate, as Isaiah calls it, and the doctrinal debate is the message of the latter rain.
Qelqa “kusikuy” nisqaqa achka kuti, achka hinallataq rikch’ayninkunawanmi Qelqa Qelqasqapi rikurin, hinallataq “p’enqakusqa” nisqapas. Pedroq Joel p’anqamanta willakuyninpa contexto-ninpiqa, p’enqay nisqawan kusikuy nisqawan tinkuchisqa parallelmi kanku, yachaqkunawan mana yachaqkunahina, icha triguwan cizañawan hina. P’enqaywan kusikuywanmi, Joelpa contexto-ninpiqa, aceiteyuqkuna, icha qhipa para willakuyniyuqkuna, mana chayniyuqkunamanta t’aqanku. Kay detalleta rikuspallam aswan ukhu significado-man chayayta atinki kay rimaymanta: “Sutikrayku qankunata cheqniq wawqeykikuna, qankunata qarqusqakuna.” Chay wawqeykikunaqa Spalding and Magan, página hukniyuq iskayniyuqpi nisqaman hina, “sutiqlla Adventistakuna, Judas hina” kanku, paykunam “Católicokunaman entregawasun,” “sábadota rayku cheqniwasqanchikrayku, mana atispa chayta kutichiyta.” Qankunata cheqniq wawqeykikunaqa allpaq Sábado willakuymanta, Moisés qanchis kuti nisqamanta, mana kutichiy atina doctrinamanta qarqusunki. Kaypi yuyayqa kaymi: doctrinal argumentorayku, debate rayku qarqusqa kanki, Isaías sutichasqanman hina; chay doctrinal debateqa qhipa para willakuymi.
Joel calls that message “new wine,” and if you have that message, you have joy. If you do not have it, you awaken as the drunkards of Joel do to find that the new wine is cut off from your mouth. At that point you are prophetically “ashamed.” The class that has the oil, has joy and the class that has no oil is ashamed. The oil is also new wine, and it is associated with joy. This is why Isaiah says, “Hear the word of the Lord.” One class chooses to hear, and the other hearkens not to the sound of the trumpet. Isaiah specifically identifies the class who hear, when he states, “ye that tremble at his word.” The Lord gathers those who have been cast out over the message that arrived at 9/11, and at the Sunday law, He gathers Isaiah’s eunuchs, who are represented as dry trees. If they will take hold of the covenant, they will no longer be separated from God’s holy mountain.
Joelqa chay willakuyta “musuq vinon” nispa sutichan, chay willakuyta kaptiykiqa kusikuyta kapunki. Mana chayta kaptiykiqa, Joelpa machasqankuna hinam rikch’arinqui, hinaspa tarinki chay musuq vinota simiykimanta kuchusqa kasqanta. Chay pachapiqa profeticamente “p’enqakusqa” kanki. Aceiteyuq claseqa kusikuyta kapun, mana aceiteyuq claseqa p’enqakusqam. Aceiteqa musuq vinopasmi, hinaspa kusikuywanmi tinkisqa kachkan. Chayraykum Isaías nin: “Uyariychis Señorpa siminta.” Huk claseqa uyarinata akllan, hukñaqtaq mana trompetapa waqyayninta uyarinchu. Isaíasqa sut’ita reqsichin mayqan clasetaq uyarinku chayta, nispan: “paypa siminman chukchurikuqkuna.” Señorqa huñun chay 9/11pi chayamuq willakuyrayku qarqosqa kasqankunata, hinaspa domingopa kamachikuyninpiqa, huñun Isaíaspa eunucokunata, ch’aki sach’akuna hina rikuchisqakunata. Sichus paykunaqqa tratota hap’ipaykunkuman chayqa, manañam Diospa santu orqonmanta t’aqasqachu kanqaku.
A eunuch or a dry tree represent death. A eunuch cannot reproduce and a dry tree has no life. The promise is that if those Gentiles, or eleventh-hour workers will accept the covenant represented by Sabbath, they will have sons and daughters. First He gathers the outcasts of Israel, then lifts those outcasts up as an ensign and then gathers His other flock. The first and second gatherings represent the period from 9/11 unto the Sunday law when the Holy Spirit is sprinkling, and also the period from the Sunday law until Michael stands up and the latter rain is poured out without measure. In both periods the latter rain is a message, which if you have, brings joy, and if you don’t have, brings shame.
Huk eunuco nisqapas, icha ch’aki sach’a nisqapas wañuyta rikuchin. Eunucoqa mana mirachiyta atinchu, ch’aki sach’ataq mana kawsayniyuqchu. Simiqa kaymi: chay mana israel ayllukunamanta kaqkuna, icha chunka hukniyuq horapi llamk’aqkuna, sábadowan rikuchisqa rimanakuyta chaskispankuqa, churinkunatawan ususinkunatawan kanqaku. Ñawpaqtaqa Israelpa qarqosqan runakunata huñun, chaymantaq chay qarqosqakunata señalta hina hoqarin, hinaspataq huk uywankunatapas huñun. Ñawpaq kaq huñuypas, iskay kaq huñuypas, 9/11-manta domingo kamachikuykama pacha p’unchawkunata rikuchin, chay pachapi Santo Espírituq ch’iqichisqan hina ch’aqchamushan; hinallataq domingo kamachikuymanta Miguel sayarinankama, qhipa para tupuyniyuq mana tupuyniyuqta ch’aqchamunan kama pacha. Iskay pachakunapipas qhipa paraqa huk willakuymi; chayta kaptiyki kusikuyta apamun, mana kaptiykitaq p’enqayta apamun.
The book of Matthew is divided into three lines, that represent the three angels of Revelation fourteen. Each of the three lines also contain fractals of the three angels. The second line from chapter eleven unto chapter twenty-two is the center, for it is the second angel, which is positioned between the first and third angels. The book of Matthew is itself a center line, when we consider chapters eleven through twenty-two in the context of Genesis and Revelation’s covenant chapters.
Mateo qillqaqa kimsa siq’ikunaman rakisqa kachkan, chaykunaqa Apocalipsis chunka tawaqpi kimsa angelkunata rikuchinku. Sapa huknin chay kimsa siq’ikunamantapas kimsa angelkunapa fractalninkunata hap’in. Iskay kaq siqi, chunka hukniyuq kapitulumanta iskay chunka iskayniyuq kapitulukama, chawpinmi, imaraykuchus chayqa iskay kaq angelmi, ñawpaq kaq hinaspa kinsa kaq angelkunapa chawpipi churakusqa. Mateo qillqaqa kikillanpuni huk chawpi siq’im, Génesis hinaspa Apocalipsispa pacton kapitulkuna ukhupi chunka hukniyuqmanta iskay chunka iskayniyuq kapitulkamakama qhawarispa.
The center of the twelve covenant chapters is Matthew’s, and the center line of Matthew’s three lines is found in the same twelve chapters. The center of those twelve chapters is the sealing of the one hundred and forty-four thousand. That center point is represented by three verses, which align with the three center verses of Genesis and Revelation’s twelve covenant chapters.
Chunka iskay chunka pactopi qillqasqa kapítulo-kunapa chawpinqa Mateo-pa qillqasqanmi, hinaspa Mateo-pa kinsa siq’ikunanpa chawpi siq’inpas chaylla iskay chunka pactopi qillqasqa capítulo-kunapim tariykun. Chay iskay chunka capítulo-kunapa chawpinqa pachak tawa chunka tawa waranqa runakunapa sellasqa kayninmi. Chay chawpi t’uquqa kinsa versículokunawanmi rikuchisqa, chaykunaqa Génesis hinaspa Apocalipsis-pa iskay chunka pactopi qillqasqa capítulo-kunapa kinsa chawpi versículonkunañataqwan tupanku.
Peter is a the center point of the center point of the center point, and he represents the first and last Christian bride. That is the signature of Alpha and Omega. Palmoni also placed His signature upon Peter’s name change, when He designed the enigma of Peter’s name in English. Jesus spoke to Peter in Hebrew, and the conversation was recorded in Greek and thereafter put into English. In English, Palmoni named Peter by using the 16th letter of the English alphabet, followed by the 5th letter, that is followed by the 20th, that is followed by the 5th that is followed by the 18th, fully knowing that when He, as Palmoni created the name that would go from Hebrew, to Greek to English. He also designed that the English name would allow an enigma of multiplying those five letters in order to reach the number one hundred and forty-four thousand. Palmoni, who is also the first and the last, designed that the first of those five and last of the five English letters that make up the name Peter are the 16th and 18th letters, for the name Peter was to occur in Matthew 16:18.
Pedroqa chawpiypa chawpinpa chawpinmi kashan, paymi ñawpaq hinaspa qhipa cristiano noviata representan. Chaymi Alpha y Omega-pa firman. Palmonipas firman-ta Pedro-pa sutin tikrasqampi churarqan, inglés simipi Pedro-pa sutinpa enigma-ninta rurasqanpi. Jesusqa Pedro-man hebreo simipi rimarqan, chay rimanakuyqa griego simipi qillqasqa karqan, chaymanta inglés simiman churakusqa. Inglés simipi, Palmoniqa Pedro-ta suticharqan inglés alfabeto-pa chunka suqta-yuq kaq letrawan, chaymanta pichqa-yuq kaqwan, chay qhipata iskay chunka-yuq kaqwan, chay qhipata yapamanta pichqa-yuq kaqwan, chay qhipata chunka pusaqniyuq kaqwan, hinallataq allinta yachaspa imaynachus Pay, Palmoni hina, chay suti-ta rurarqan hebreo simimanta, griego simiman, inglés simimanpas purinanpaq. Payqa hinallataq wakichirqan inglés simipi chay sutiqa pisqa letrakunata ñiqinpi multiplikayta saqenanpaq, pachak tawa chunka tawa waranqa yupayman chayananpaq. Palmoniqa, paymi ñawpaqpas qhipapas kashan, wakichirqan chay pisqa inglés letrakunamanta, Pedro suti-ta rurachkaqkunamanta, ñawpaq kaqpas qhipa kaqpas chunka suqtayuq hinaspa chunka pusaqniyuq letrakuna kananpaq; Pedro sutitaqa Mateo 16:18-pi rikurinanpaqmi karqan.
With all of that about Peter, we still need to address the “golden ratio.” The golden ratio is represented by Matthew 16:18, for the ratio is 1.618. The golden ratio is associated with nature’s fractals, and when Palmoni locates Peter in Matthew 16:18, Palmoni is identifying that the prophetic key that is placed upon the shoulder of Eliakim in Isaiah 22:22, and the prophetic keys that are given to Peter and the church in the passage, includes prophetic fractals.
Pedro-manta llapa chaykunamanta rimaspapas, “qori tupu” nisqataraqmi willanakusun. Qori tupuqa Mateo 16:18 nisqawanmi rikuchisqa, chay tupuqa 1.618 kasqanrayku. Qori tupuqa pachamamap fractalkunanwanmi t’inkisqa, hinaspa Palmoni Pedrota Mateo 16:18 nisqapi churaspa, reqsichinmi Isaías 22:22 nisqapi Eliakimpa rigranman churakusqa profético llaveqa, hinaspa chay pasajepi Pedro-man churasqa, iglesiamanpas qusqa profético llavekunapas, profético fractalkunata uqllachkasqanta.
Caesarea Philippi at the third hour unto Caesarea Maritima at the ninth hour represents a fractal of the third hour when Christ was crucified until the ninth hour of Cornelius sending for Peter. The Pentecostal season from the third hour of the crucifixion until Peter in the temple at Pentecost at the ninth hour, is a fractal of the 1,260 days from the cross to Cornelius. The three times the Father spoke is a fractal of the three angels, as is the three times Jesus took only Peter, James and John. The prophetic information that is encoded into the verses where Peter illustrates the one hundred and forty-four thousand is as profound as any truth has ever been, and yet we have not yet placed Peter at Panium in Daniel eleven.
Cesarea Filipo llaqtapi kimsa hora p'unchawmanta Cesarea Marítima llaqtapi isqon hora p'unchawkama rikuchin huk fractalninta chay kimsa hora p'unchawmanta, maypichus Cristo chakatasqa karqa, Corneliustaq isqon hora p'unchawpi Pedruta qayachinankama. Pentecostés pacha, chay chakatasqa kaypa kimsa hora p'unchawmanta Pedrutaq templo ukhupi Pentecostéspi isqon hora p'unchawpi kasqankama, huk fractalmi chay 1,260 p'unchawkunamanta cruzmanta Corneliokama. Kimsa kutita Yaya rimarisqanmanta huk fractalmi chay kimsa angelkunapa, hinallataq chay kimsa kutita Jesusqa sapallan Pedruta, Santiagota, Juanta pusarisqanmanta. Chay profético willakuy, mayqenchus codificasqa kachkan chay versículokunapi, maypichus Pedro qhawachin pachak tawa chunka tawa waranqa runakunata, ancha ukhu hina kaspa imayna sut'i cheqaq kaypas karqan chay hina, ichaqa manaraqmi Daniel oncepi Paniumpi Pedruta churaykuchkanchikchu.
We will continue this study in the next article.
Kay yachayta qatiqpas hamuq qillqapi.
Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.
Pedro, Jesucristoq apóstolnin, Ponto, Galacia, Capadocia, Asia, hinaspa Bitinia llaqtakunapi ch’iqnisqa, wakin llaqtakunaman ch’iqirisqa karqankichikman, Dios Yayaq ñawpaq yachayninman hina akllasqakunaman, Espírituq ch’uñachisqanwan kasukuyman, hinaspa Jesucristoq yawarnin ch’iqchisqa kananpaq: qankunaman allin kay hinaspa thak kay yapasqa kachun. Saminchisqa kachun Señorninchik Jesucristoq Diosnin hinaspa Yayan, paypa ancha hatun kuyakuyninman hina, wañusqakunamanta Jesucristoq kawsarimuyninrayku musuqmanta paqarichiwanchik kawsak suyayman, mana ismusqa, mana qhellichasqa, mana chinkaq herenciaman, hanaq pachapi qankunapaq waqaychasqa kaqman, qankunaqa Diospa atiyninwan iñiyrayku waqaychasqa kankichik, qhepa p’unchaykunapi rikuchisqa kananpaq wakichisqa salvasqaman.
Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: Receiving the end of your faith, even the salvation of your souls.
Chaypimqa anchatam kusikunkichik, kunanqa huk pisi tiempollaraq, sichus chayna kanan tiyanqa, askha imaymana pruebakunawan llakikuypi kashaspaykichik: Iñiyniykichikpa pruebananqa, ninawan probasqa kaptinpas, chinkaq quri manta aswan ancha chanin kasqanrayku, Jesucristo rikurimuyninpi alabayman, hatunchayman, hinallataq gloria-man tarisqa kananpaq: Payta mana rikuspaspaykichikpas munakunkichik; paypi, kunanqa mana rikuspaspaykichikpas, iñispaykichikmi mana rimay atina kusikuywan, gloriawan hunt’asqa kusikuywan kusikunkichik: Iñiyniykichikpa tukukuyninta chaskispa, chayqa almaykichikpa salvacionninta.
Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.
Chay qispichiymantam profetakuna tapukuspa, allinta mask’aspa yachayta munarqanku, qankunaman hamuq grasiamanta willakusqankurayku. Cristoq Espíritu paykunapi kashaspanmi rikuchirqa ima pacha, icha imayna pachachus kanqa chayta, ñawpaqmantapacha testificaspa Cristoq ñak’ariyninkunamanta, hinaspa qhepantata hamuq hatunchasqa k’anchayninmanta. Paykunamanmi rikuchisqa karqa mana kikinkupaqchu, aswanqa noqanchispaqmi chaykunata sirvirqanku; chaykunam kunan qankunaman willasqasqa kashan qankunaman evangeliota willaqkunarayku, hanaq pachamanta kachamusqa Espíritu Santowan; chaykunatam angelkunapas qhawariyta munanku.
Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; As obedient children, not fashioning yourselves according to the former lusts in your ignorance: But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy.
Chayrayku, yuyayniykichikpa chumpinta watakuspa, allinta tantiychasqa kaychik, hinaspa tukukuykama suyakuychik Jesucristo rikuchikuyñinpi qankunaman apamunan graciata. Kasukuk wawakuna hina, ama ñawpaq mana yachayniykichikpi munaykuna qatikusqaykichikman hina churakuychikchu. Aswanpas, imaynachus qayakuqniykichikqa Santo kasqa, chay hinallataq qankunapas llapa puriyni yachayniykichikpi santos kaychik. Imaraykuchus qillqasqa kachkan: Santos kaychik; ñoqaqa Santo kani.
And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear: Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth forever. And this is the word which by the gospel is preached unto you. 1 Peter 1:1–25.
Qankunaqa Taytata waqyanku chay mana pimanpas qhawanakuspa, sapa runapa ruwasqanman hina juzgaqta, chayqa kaypi pasaq qankunapa tiyasqaykichik p’unchaykunata manchakuywan pasachiychik. Yachankichikmi mana ismusqa imaymanawan, qullqiwanchu quriwanchu, taytaykichikkunamanta yachachisqa yanqa puriyniykichikmanta; aswanqa Cristo pa ancha chanin yawarninwanmi, mana ima qhelliyniyuq mana ima qechuyuq corderohina. Payqa cheqaqtapuni ñawpaqmanta akllasqa karqa manaraq kay pachapa cimienton churakusqanmanta, ichaqa kay qhipa p’unchaykunapi qankunarayku rikuchisqa karqa. Payraykun Diospi creenkichik, chay Diosqa payta wañusqakunamanta hatarichispa gloria qorqa; chay hina iñiyniykichikpas suyayniykichikpas Diospi kanampaq. Cheqaq kayta Espíritu nisqanta kasukuspa, ayqekuy mana llullakuq wawqekuna munakuykama almankichikta ch’uyaqchasqaykichikrayku, ch’uya sonqowan kallpawan hukninchik hukninchikta munanakuychik. Musuqmanta paqarisqañam kankichik, mana ismuna muruqmantachu, aswanqa mana hayk’aqpas ismuqmantachu, Diospa siminrayku, chay simiqa kawsanmi wiñaypaq sayanmi. Lliw aychaqa qura hina, runapa llapa hatunchakuyninpas qura t’ikahina. Quraqa ch’akipunmi, t’ikanpas urmanmi; ichaqa Señorpa siminqa wiñaypaqmi sayan. Kaymi qankunaman evangelio nisqa allin willakuywan willasqa simiqa. 1 Pedro 1:1–25.