Review

Revisión

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

Levítico iskay chunka kimsayuqmi reqsichin huk pachapi, chay Pentecostés pacha ukhupi, pachak tawa chunka tawa waranqa runakunapaq kinsa pruebakunata. Tabernáculos raymipa ñawpaq p’unchayninta Pentecostés p’unchaywan tupachispa, hinaspataq Cristo wichariyninman manaraq riptinqa, tawa chunka p’unchay discípulonkunata uyapura ñawpaqenpi yachachisqan p’unchaykunata primicias p’unchaywan tupachispa, llapanpi huk ruwasqa qallariy-sayariyta paqarichin, chaymi kimsantin angelkunapa willakuyninkunata rikuchin.

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

“wañuy, pampachiy, kawsarimuy” nisqaqa huk sapallan profétic waymark hina, kimsa hatua-yuq hina rurasqa kaptin; Kristuq bautismonwan rikuchisqa hina, tarikunanchikmi kawsarimuymanta pichqa punchaw qhipaman, primicias punchawpi, levaduraynaq t’ant’a fiestapa qanchis punchaw tukukuynin chayamun ch’uya tantanakuy hina. Chhaynaqa, Kristuq kawsarimuyninpi, mayqinchus ñawpaq ruru haywaywan tupaqchasqa kashan, chaymanta qatiqta hamun huk pichqa punchawniyuq pacha.

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

Ramadakunapaq raymipa ñawpaq p’unchayninta Pentecostés p’unchaywan sinchita churanamanta ruwasqa ñiqi tukuyninpiqa, huk waymarkmi kachkan kimsa patayuq, chaymanta qatiqpis phisqa p’unchaykuna, chaymi Pentecostés kama chayan.

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

Iskay kimsa “kimsa-puriy ñan chiqankuna, chaymanta pichqa p’unchawkunawan qatiq” ukhupiqa, kimsa chunka p’unchawkuna kachkan. Tinkunakuy Wasipa Rayminpa ñawpaq p’unchawninta Pentecostés p’unchawwan tupachispa, yachanchik Tinkunakuy Wasipa Rayminmanta pichqa p’unchaw ñawpaqpiqa kasharqan Pampachakuy P’unchaw. Pampachakuy P’unchawmanta chunka p’unchaw ñawpaqpiqa kasharqan Cornetakuna Raymi. Cristoqa kawsarimuspamanta, ñawpaq ruruchakuna p’unchawpi, uya uya yachachisqan tawa chunka p’unchawkunaqa, Cornetakuna Raymimanta pichqa p’unchaw qhepapi hinallataq Pampachakuy P’unchawmanta pichqa p’unchaw ñawpaqpiwan tupachin.

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

Paypaq “wañuynin, pampasqa kaynin, kawsarimusqanmanta” nisqa kinsa patapi rikuchiyqa, mana levadurayuq t’ant’a raymipa tukukuyninkama phisqa p’unchawkunawan qhipa qatipakuspa, chaymanta kimsa chunka p’unchaw qhipaman yapamanta kutimun, “trompetakuna, hanaqman wichariy, hinaspa taripay” nisqa kinsa patapi rikuchiywan, chaykuna qhipanta Pentecostés kama phisqa p’unchawkunawan qatipakuspa. Ñawpaq kinsa patapi rikuchiyqa mana sasachu huk rikuchiy hina kinsa patayuq kasqan sut’inchayqa, imaraykuchus Cristopa bautismonwan chay hinata chiqanmanta reqsichisqa kachkan, chay bautismoqa Paypa “wañuynin, pampasqa kaynin, hinaspa kawsarimusqan” nisqata unancharin. Bautismoqa ch’uya 1,260 p’unchawkunapa pacha yupaypa alpha-nin karqan, chay pachaqa Paypa “wañuynin, pampasqa kaynin, hinaspa kawsarimusqan” nisqapi tukukapun, chaymi 1,260 p’unchawkunapa omega-nin karqan.

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

Pentecostés pacha tukukuyninpi kimsa patapi ñan señaltaqa sut’inchasqa kanqa profético aplicacionninta rikuspa. Pentecostés pacha pichqa chunka punchawninkunapiqa kikin estructuraqa qallariyninpiwan tukukuyninpipas tarikullan. Cristoqa sapa kuti qallariytawanmi tukukuyninta rikuchin nisqa principio hina, riqsiyta atincheq corneta raymita, chaymanta qhipata ascensiónta, chaymanta qhipata Expiación punchawta, chaymanta qhipata pichqa punchawkunata, huk “kimsa patapi ñan señalta qhipanta pichqa punchawkunawan” nisqa hina.

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

Chaymantaqmi kimsa hatun puriykunapa nisqa qhawariyta Bibliaq kamachikuyninkunawan, sapa huknin kimsa puriykunapa kikin kayninpaq qhawarichkanchik. Chay kimsa puriykunaqa Diospa Siminpi kuti-kutillanmi rikuchisqa kanku. Chaykunaqa kimsa angelkunam; patiom, Santo lugarm, Aswan Santo lugarm kanku; chaykunataqmi Espíritu Santopa llamkaynin huchamanta, chiqap kaymanta, taripakuymantawan yuyaychaypi rikuchin. Trompetakunapa raymita, wichariyta, hinaspa Pampachakuy p’unchayta chay kimsa puriykuna hina reqsichiyqa munanmi sapa huk puriyqa Bibliaq sayarichisqa willakuyninwan tupananpaq.

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

Trompetakunaqa willakuymi uyariqchanapaq, chaymi huk ñawpaq angelwan tinkisqa, paymi qaparin: “Diosman manchakuychik.” Cristopa hanaqman wichariyninqa iskay kaq hamuyninpa ancha k’anchayninpa unanchaqninmi, imaraykuchus ñawpaq angelpa iskay kaq rimariyninqa kaymi: “Payta hatunchaychik.” Pampachakuy p’unchayqa taripaypa unanchaqninmi, ñawpaq angelpa kinsa kaq rimariyninqa kaymi: “Paypa taripayninpa horasnin hamusqanñam.” Achka ñankunakami kan chayta reqsinapaq, pentecostés pacha tukukuyninpi waymark nisqapi kinsa puriyninkunapa proféticokuna kashaqtin, wiñay evangeliopa kinsa puriyninkunata rikuchisqankuta, maypichus askha runakuna “llimphiysqa, yuraqyachisqa, pruebapi churakusqa” kanku.

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

Kay hina kaptinqa, qamqa rikuyta atinki kimsa puriykunayuq ñawpaq waymarkapi cebadapa punta ruruchasqa haywarikuy qosqanta, hinallataq kimsa puriykunayuq qhipa waymarkapi trigopa punta ruruchasqa haywarikuy qosqanta. Chaymantaq rikunki pentecostés pacha alpha nisqa kimsa puriykunan mana levadurayuq t’antata reqsichisqanta, ichaqa omega nisqa kimsa puriykunayuq waymarkan levadurayuq t’antata reqsichisqanta. Astawanpas rikuyta atinki qallariypi kaq kimsa puriykunayuq waymarkapi Christo oqarichisqa kasqanta llapa runakunata aysananpaq, tukukuypi kaq kimsa puriykunayuq waymarkapitaq pachak tawa chunka tawa waranqapa unanchan oqarichisqa kasqanta mana judío nacionkunata aysananpaq.

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

Ñawpaq kaq angelpas kinsa kaq angelpas proféticopiqa kikin angelmi, imaraykuchus ñawpaq kaqqa qallariymi—kinsa kaqtaq tukuymi. Alfa ñawpaq angelqa taripanakuy kichasqanta willakun, omega qhipa angeltaq taripanakuy wisqasqanta willakun. Ñawpaq angelpa mensajenqa kallpachasqa karqan Islampa hunt’akuyninwan 11 de agosto de 1840 p’unchawpi, kinsa kaq angeltaq kallpachasqa karqan Islampa huk hunt’akuyninwan 9/11 p’unchawpi. Hermana White willawanchik iskaynin ñawpaq kaqpas kinsa kaq angelpas misionninkuqa kay hallp’ata k’anchay karqan kikinpaq hatun yupayninwan. Huk testigokunapas achkalla kanku, paykunaqa allinta yanapanku Pentecostés pacha estructuranta riqsichinapaq, imaynachus churakusqa kachkan Cristo kawarimusqanmantapacha Pentecostéskama pichqa chunka p’unchawkunapi, Levítico iskay chunka kinsayoq ñawpaq iskay chunka iskayniyoq versiculokunawan, hinaspa Levítico iskay chunka kinsayoq qhipa iskay chunka iskayniyoq versiculokunawan. Iskay señalkunapura, mayqinkunaqa kimsa puriymantawan qatiq pichqa p’unchawkunamanta señal kanku, chaypi kachkan kimsa chunka p’unchawniyoq huk pacha, chaymi iskay kaq angelta rikch’achin.

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

“Kimsa puriypa qhipan pichqa” p’unchawkunamanta ñawpaq waymarkaqa ñawpaq angelmi; kimsa chunka p’unchawkunaqa iskay ñiqin angelmi; hinaspa “kimsa puriypa qhipan pichqa” p’unchawkunamanta iskay ñiqin waymarkaqa kinsa ñiqin angelmi. Kay kimsa puriykunaqa llapa Pentecostés pacha tukukuyninta chinkachin Pentecostés kama, chaymi qallariyninta señalaykan tabernaculokunapa fiestanmanta qanchis p’unchawkunapa, mayqinchus qhipa para pampachikuyta rikuchin domingo kamachikuy sasachakuy pachapi, Estados Unidos llaqtapi domingo kamachikuywan qallarispa, hinaspa Miguel sayariyninkama, runapa probationnin wichq’akusqankama qatiq. Kay estructuraqa divina kachkan, ichaqa wakin sinchi yuyaychaykunata paqarichin.

Serious Considerations

Yuyaymanapaq Allin Qhawarisqakuna

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

Sut’inmi rikuriyku, “trompetakuna, hanaqman wichariy hinaspa taripay” nisqawan rikuchisqa ñan señasqa litmus hinaspa kimsa kaq pruebay kasqanta. Kimsa kaq pruebaqa wiñaypaqmi litmus prueba, chaypi runapa caracternin sut’inchasqa rikurichisqa, ichaqa mana hayk’aqpas chaypi wiñachisqachu.

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

Carácterqa rikuchikun crisiswanmi. Chay chawpi tuta chaupi llamp’u sonqowan willakuq simi rimarqan: “Qhawariychik, kasarakuy qhari hamun; lloqsiychik paywan tinkuq,” nispa, puñuq doncellakuna puñuyninkumanta hatarirqanku, hinaspan rikurqan mayqenkunachus chay ruwaypaq wakichisqa karqanku. Iskay partemi mana yachasqallaña hap’isqa karqanku, ichaqa hukninqa chay sasachakuypaq wakichisqa karqan, huknintaq mana wakichisqata tariykurqan. Carácterqa circunstanciaswanmi rikuchikun. Sasachakuykunaqa carácterpa cheqaq kasqanta rikuchin. Ima qonqaylla mana suyaska llakikuy, wañuywan chinkachikuy, utaq crisis, ima mana yuyasqa onqoy utaq nanaypas, imapas alma-ta wañuywan uyapura rikuchiq, chaymi carácterpa ukhupi cheqaq kasqanta qawachinqa. Sutipas rikuchisqa kanqa Diospa siminpa nisqankunapi cheqaq iñiypas kanchu manachu nispa. Sutipas rikuchisqa kanqa almaqa graciaywan kallpachasqa kachkanchu manachu, lamparawan kuska vasopi aceite kanchu manachu.

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

“Llapanmanam sasachakuy pachakuna hamun. ¿Imaynatan kuyakusun Diospa pruebananpi, hinallataq paypa cheqaqchakuyninpi? ¿Lámparanchikkuna wañunkuchu? icha manachu sapa kuti ruphachkanraq? ¿Sapa ima mana suyaypiña kaptinpas wakichisqachu kashanchik, paywan t’inkisqa kasqanchikrayku, payqa graciawan cheqaq kaywan hunt’asqa kasqanrayku? Pisqa yuyaysapa sipaskunaqa manam atirqankuchu pisqa mana yuyaysapa sipaskunaman characterninkuta quyta. Characterqa sapa hukninchikraykum rurasqa kanan.” Review and Herald, October 17, 1895.

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

Trompetakunapa rayminpa señalanan chayamuktin, qampa caracterniyki wiñaypaqmi sellasqa kanki, estandarte hina hoqarisqa kanki, huchaykikunapas wiñaypaqmi pichasqa chinkachisqa kanku. Kimsa patakunam sellasqapa kimsa aspektonta rikuchin. Chawpi Tutapa Qapariyninpa willakuynin chayamunqa, aceiteyuqkunata, huchankuna qichusqa kaptin estandarte hina hoqarisqakunatapas sut’iman rikhurichin. Willakuy, ruwana, sellupas llapallan huk señalanallam kanku. Chayqa huk señalanam “almawan wañuywan uya uya tinkuchiq,” imaraykuchus huk “mana suyasqa llakiy” rikhurin. Islampa trompetanmi chay “mana suyasqa llaki” nisqata rikuchin. Chay pachapin, “Qhawariychik, Novioqa hamushanñam,” nisqa willakuyqa domingo kamachiy manta pichqa p’unchaw ñawpaqta willasqa kan, chaypi willakuyqa kimsa kaq angelpa sinchi qaparayninman tikran.

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

Ñanmarka kimsa puriyninkunaqa sello churaymanta hinallataq pataman oqarisqa kay pachak tawa chunka tawa waranqa runakunapa imaymanan sut’ichaykuna kanku, domingo kamachikuy manaraq chayamushaqtin. Sutim kashanmi “trompetakuna, wichariy, taripay” nisqa pruebapa Exeter camp meeting nisqapi rikuchisqa kasqanta. Pampachakuy p’unchawmanta Pentecostés p’unchamkama pisqa p’unchawkunaqa soqta chunka soqta p’unchawkunata rikuchin, Exeter camp meeting Agosto 17 p’unchawpi tukukuyninmanta Octubre 22, 1844 kama, punku wichq’akusqan p’unchawkama. Chay soqta chunka soqta p’unchawkunaqa historia Millerita nisqapi qhepa p’unchawkunata rikuchishan; chayraykun, chaykunaqa Chawpi Tuta Qapariy willakuypa willakusqanta pachak tawa chunka tawa waranqa runakunaq makinkuwan rikuchishanku.

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

Pisqa p’unchawkuna Pentecostésman chayanankama, soqta chunka suqtayuq p’unchawkunawan tinkun, chay p’unchawkunapi Milleritakuna Chawpi Tuta Qapariyta willakurqanku; chayqa Cristo Jerusalénman atipayninpi yaykuyninwanpas rikuchisqa karqa. Kimsa puriykunamanta ñawpaq kaqqa trompetakuna raymiymi; chayqa qanchis kaq trompetam, utaq kimsa kaq ay, utaq qhipa p’unchawkunapi Islammi; hinaspa Cristoq atipayninpi Jerusalénman yaykuyninqa huk asnu paskasqa kasqanwan ñawpaqchasqa karqa.

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

Profecía nisqapi kayqa reqsichinmi asnota paskasqa kasqanmi qallarinan tiyan triunfal yaykuypaq, chaymi Chawpi Tutan qapariy. Bibliapa profecíanqa qhepa p’unchaykunapi churakunan tiyan Bibliapa profecíapi soqta kaq qhapaq suyuman—kay pachapa uywaqa, Estados Unidos nisqaman. Islamqa Estados Unidosman maqanakunqa, imaynachus 9/11-pi ruwarqan hinata; chay hinaqa señalanmi Chawpi Tutan qapariypa willakuyninpa qallariyninta, Islammanta Estados Unidosman hatun maqanakuywan, hinallataq Chawpi Tutan qapariypa willakuyninpa tukukuyninta huk hatun maqanakuywan Islammanta Estados Unidosman, imaraykuchus Jesúsqa sapa kuti ricuchin imapa tukukuynintapas qallariyninwanmi.

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

Pentecostés p’unchaypa willakuyninqa qhapariy sinchita willakuypa willakuyninmi, chay qhapariy sinchiqa tutapi chawpi qhapariypa willakuyninmanta aswan hatunman wiñachisqa kayllanmi. Millerita historiapi Tutapi Chawpi Qhapariyqa tukuyninman chayarqan punku wisq’asqa kaptin 1844 watapi octubre killapa 22 p’unchayninpi, hinallataq qhipa p’unchaykunapi domingo kamachikuypi punku wisq’akusqanpita tukukun. Pentecostéspi Pedroqa Joelpa willakuyninta willarqan, hinaspa Pentecostésqa Tutapi Chawpi Qhapariypa omega tukuyninmi, chayrayku Tutapi Chawpi Qhapariypa alfa qallariyninpi Pedroqa profetiko munakuypa nisqanman hina Joelpa willakuyninta hinallataq apamunan. Tutapi Chawpi Qhapariypi Pedroqa Hechos iskay ñiqin kapítulopi kashan, hanaq cuartopi kinsa horapi, hinaspataq chay kikin p’unchaypi isqun horapi templopi kashan Joelpa willakuyninta willakuspa.

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

Pedroqa Pentecostés p’unchawpi pachak tawa chunka tawa waranqa runakunapa unanchanmi, chayqa Chaupi Tuta Qapariypa tukukuyninmi; hinallataq payqa pachak tawa chunka tawa waranqa runakunapa unanchanmi Chaupi Tuta Qapariypa qallariyninpi. Pachak tawa chunka tawa waranqa runakunapa sellasqa kayninpas, hatarichisqa kayninpas qallarin asnuta paskasqankumanta, Islam takispa hayt’amusqan hina. Millerita sutiyuqkuna Exeter camp meetingmanta lluqsispanku, chay willakuyta apaqku lamar qocha wayq’uta hina; chayhinataq unanchaspa rikuchirqanku pachak tawa chunka tawa waranqa runakunata, paykuna chay experienciata kutichiqkuna kasqankuta.

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

Kay aplikasiyunqa aswan seriusmi tukun, Pedroqa Pentecostal pachaqmanta litmus nisqapi chaymanta kimsakaq pruebaypi Chawpi Tuta Qapariyta willakuqkunata rikuchisqanta reqsispa. Pentecostéspi Pedropaq kimsakaq horaqa hanaq cuarto nisqapi churarin, hinaspataq hanaq cuartoqa Pentecostés manaraq chaykaptin chunka p’unchawkunapas kanku. Pentecostal pachaq iskay kaq pruebanqa kimsa chunka p’unchaw templo prueban, chaymi cimiento prueba qhipanta hamun. Temploq iskay kaq pruebanqa fielkunata mañan iñiywan Aswan Santo Cheqman yaykunankupaq, maypichus huchankuku pichasqa kanku, hinaspataq maypichus iñiywan Cristo wan hanaq cheqkunapi tiyachisqa kanku. Hechos libroqa willawanchik Pedroqa Joel librota rimarispa sermonninta qallarirqan kimsakaq horapi hanaq cuartopi, hinaspataq isqun kaq horapiqa templopin kasharqan.

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

Ichaqa Peterqa chunka hukniyuqkunawan kuska sayarispa, siminta hatarichispa paykunata nirqa: Judea runakuna, hinallataq llapa Jerusalén llaqtapi tiyaqkuna, kayta yachaychik, nisqaykunatataq uyariychik: kaykunaqa manan machasqachu, qankuna yuyasqaykichik hina, p’unchaypa kimsay horaña kasqanrayku. Aswanpas kaymi profeta Joelpa nisqan karqa. … Peterwan Juanwan kuska wicharirqaku temploman mañakuy horapi, isqon hora kasqapi. Hechos 2:14–16; 3:1.

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

Cristoqa kimsa horapi chakatasqa karqan, isqon horapitaq wañupurqan. Paypa wañuynin, pampasqa kaynin, kawsarimuyñintaq huk ñanriqsichiyllam, kinsa patayoq. Kinsa kaq patan, ñawpaq rurukuna p’unchay, qallarin pichqa chunka p’unchaykunata, Pentecostéspi tukukuqta. Pentecostal pacha qallariyninpi, kimsa hura hinallataq isqon hura sut’i ch’iqnichiyniyuq kanku, imaraykuchus Cristoqa kimsa horapi kawsasharqan, isqon horapitaq wañusqa karqan. Pedroqa alto cuartopi karqan kimsa horapi, templopitaq isqon horapi.

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

Cristopa tiempompin pichqa chunka sagrado p’unchaykunapa Pentecostés tiemponqa, iskay waranqa kinsa pachak watakunamanta profecíawan chiqaqta tinkisqa sagrado profético pacha karqan. Aswanraqmi Daniel qanchis chunka isqunniyuqpi judío nacionpaq tawa pachak isqun chunka watakunapa qhepa semanawan tinkisqa karqan. Chay sagrado semanapi Cristoqa pactota takyachisqanqa iskay kikillan rakikuykunaman rakisqa karqan, sapa hukninpi 1,260 profético p’unchaykuna kaspa. Chay semanapa sonqonqa cruzmi karqan. Cruzqa kinsayuq hórata, isqunniyuq hóratataq reqsichin, hinallataq Pedroqa Pentecostéspi chayllatataq ruwan. Wata 34-pi, chay kikin sagrado semanapa tukukuyninpi, Cornelioqa Pedrota Cesarea Maritimamanta qayachimusqan horapi, isqunniyuq horam 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.

Cesareapiqa huk runaqa karqan Cornelio sutiyuq, italiano nisutapa soldadokunapa t’aqapi pachak kamayuq. Payqa Diosman sonqoyuq runam karqan, llapan wasinwan kuska Diosta manchakuyuq; runakunaman achka yanapakuykunata quq, hinallataq Diosman sapa kuti mañakuq. Payqa p’unchaypa isqon hora hina sut’ita musquyninpi rikurqan Diospa angelnin yaykumuspa payman nisqanta: “Cornelio”, nispa. Payta qhawarispaqa mancharisqa karqan, hinaspa nirqan: “¿Imataq, Señor?” nispa. Hinaqtin payta nirqan: “Qampa mañakuyniykikuna hinallataq qampa limosnaykikunaqa Diospa ñawpaqenman wicharirqanku yuyarinapaq hina. Kunanqa runakunata cachay Jope llaqtaman, hinaspa waqyachimuy huk Simón sutiyuqta, Pedro sutichasqata.” Hechos 10:1–5.

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

Qayantin p’unchaw, Pedroqa wasipa pataman wicharirqan ñaqa suqtay hora hina mañakuyta ruwanampaq.

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

Qayantin p’unchawpi, paykuna purisqankuta rishaspa, llaqtaman qayllaykamuqtinkuña, Pedro wasipa hawanman wicharirqan mañakunanpaq, soqtayoq horaman hina: anchata yarqaywan hap’isqa karqan, mikuyta munaqtaq karqan; ichaqa wakichisqankukama, huk musphay rikch’ayninman urmaykurqan, hinaspa hanaq pacha kicharisqata rikurqan, hinallataq huk vaso nisqa uraykamuqta payman, hatun llikllaman rikch’akuqta, tawa k’uchunkunapi watasqa, hallp’aman uraykachisqa: chay ukhunpitaq karqaku kay pachapi tukuy ima tawa chaki uywakuna, sach’a uywakuna, llimp’iqkunapas, hanaq wayra p’isqukunapas. Hinaptin huk rimay payman hamurqan: Sayariy, Pedro; wañuchiy, hinaspa mikuy, nispa. Ichaqa Pedro nirqan: Ama, Señor; mana hayk’aqpas mikurqanichu ima llapan runakunaqpaq mana ch’uyanchasqa utaq map’a kasqantaqa. Chaymanta chay rimay iskay kutita yapamanta payta rimarqan: Imatataq Dios ch’uyanchan, chaytaqa ama qanqa llapan runakunaqpaq mana ch’uyanchasqa nispa sutichaychu. Kayqa kimsa kuti ruwasqa karqan: hinaspataq chay vaso yapamanta hanaq pachaman oqarisqa karqan. Hechos 10:9–16.

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

Pedroman Cesareaman hamunapaq qayasqaqa isqon horañanpi kashan, chaypi huk angel hamuspa Cornelioman rimarin. Cornelioqa Diospa wakin churinkunata rikch’arin, paykunaqa domingo kamachikuy lawmantan Babiloniamanta waqyachisqa kanku. Domingo kamachikuy lawmampi chay hamuq angelqa Apocalipsis chunka pusaqniyuqpa iskay kaq vozninmi, Babiloniapiraq kaqkunaman ayqekuyta qayakuq. Pedroqa pachak tawa chunka tawa waranqanmi, Cornelioqa chunka hukniyuq horapi llamkaqkunam, paykunaqa Pedroman q’elli mana ch’uya uywakuna hinam rikuchisqa kanku. Pedropa Corneliowan tinkuyninqa Apocalipsis qanchispa tinkuyninmi, maypichus pachak tawa chunka tawa waranqaqa hatun achka runakunawan kuska reqsichisqa kanku. Pedrota kimsa kuti kamachirqanku hatariy, wañuchiy, mikuy nispa. Pachak tawa chunka tawa waranqa hinaqa, Corneliomanta qayakuyninqa maypin estandarte hatarinanpaq kamachisqa kashan chaymi.

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

Cornelioqa Caesarea Maritima llaqtapin kachkan, wakin kutiqa lamarpa patanpi Caesarea nisqawan sutichasqa. Revelación chunka qanchisniyuq yachachiwanchikmi “yakukunaqa” “llaqtakuna, achkha runakuna, nacionkuna, simikuna” kasqanta. Yakukunaqa Diospa iglesianmanta hawapi kaqkunam; hinallataq Revelaciónpi, Pedroq mana ch’uya uywakunata rikuyyninwan kuska, tawa yupayqa llapa pachaq kayninmi rikuchin. Pedroq rikuyyninpi tawa imaymana uywakunam kachkan, hinaspan huk llach’apim uraykamuqku, chay llach’ataq tawa k’uchunmanta hapisqa kachkan. Pedrowan Corneliowan tinkuyninqa Noéwan arcamman yaykuq uywakunawanpas rikuchisqallataqmi.

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

Pedroqa Joppapi karqan, chay sutipaq niyninmi “lliphiq hinataq sumaq,” imaraykuchus pachak tawa chunka tawa waranqa runakunapa unanchaqnin hina, Pedroqa mana judío runakunapaq chay lliphiq sumaq estandartem. Isqon horaqpi, mana judío runakuna chay estandarteman rikch’arin, mayqintachus Hermana White reqsichin sábado hina, Diospa kamachikuynin hina, kinsa kaq angelpa willakuynin hina, hinallataq tukuy pachapi misionerokuna hina, paykuna qhepa p’unchaykunapa willakuyninta apaqkuna. Cornelioqa chay estandarteman rikch’arirqan angelqa isqon horaqpi Lamar quchapa patanpi Caesareaman chayamuptin. Chaymi Pentekostés domingo kamachikuy willakuyqa hinaman tukuy pachaman riykuchkan—lamarman.

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

Unanchaq señalta oqarisqankupas rikuchikunmi Señorpa wasin orqokunamanta hawaman oqarisqa hina, hinaspapas Pedroqa Joppapa sumaq, k’anchaylla llaqtanpa wasi patapi mañakusharqan soqta horaqinpi, isqon horaq Domingo leymanta aswan ñawpaqta. Pachak tawa chunka tawa waranqa sellasqa kaptinku, kay pachapi crisispa ima kasqankunaqa Diospa wakin wawanankunata, Babiloniapiraq kaqkunata, k’anchayta maskhanankupaq aysanqa. Paykunaqa pusasqa kanku Joppapi wasipa patanpi Pedrota tarinankupaq.

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

Pedrompis Mateo chunka suqtayuqpiqa Cesarea Filippipi karqanmi. Hermón urqupa sikinpi kaq Cesarea Filipiqa lamar qochapa patanpi kaq Cesareawan sutinpiqa kikin karqan, ichaqa sut’i chiqanchasqayuqmi karqan, huk llaqtam allpapa hawanpi kashaqtin, hukñataq lamar qochapi. Cristopa kimsa kaq horapi chakatasqa kayninpas, isqun kaq horapi wañuyninpas, kawsaywan wañuywan sut’i chiqanchasqata reqsichin. Pedropa Pentecostés p’unchawpa kimsa kaq horanpi, isqun kaq horanpipas kasqanqa, alto cuartomanta templokama sut’i chiqanchasqata reqsichin. Allpapi Cesarea icha lamar qochapi Cesareaqa kimsa kaq horawan isqun kaq horawan mast’arisqa kachkha profetiku chiqanchasqapa ancha munasqa rikchayninta unanchan, ichaqa Pedropa Cesarea Filippipi kasqanmantaqa manam kimsa kaq horamanta sut’i rimayqa kanchu. Iskay icha kimsapa testimoniunwanmi imapas takyachisqa kan, chayrayku chakataqpa kimsa kaq horanwan isqun kaq horanwan, hinallataq Pentecostés p’unchawpipas, iskaynin rikuchiykunaqa huk sapa runallawanmi rikuchisqa kanku, Cristoq kawsashanman hina icha aya p’itupi kasqanman hina, otaq Pedro alto cuartopi icha templopi kasqanman hina.

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

Iskay kinsañiq, iskay Cesareapi kimsay p’unchaw horapi hinaspa isqun horapi willakuynin, Pedrota iskayninpiqa hatun runa hina reqsichin, imaynachus Cristoqa Pentecostés pacha qallariyninpi karqa, hinaspa Pedroqa chaylla pachapa tukukuyninpi. Kimsay horapa alfa kaq runaqa isqun horapa omega kaq runawanmi kaqlla; chaymi huk testigota qun, Cesarea Filiposqa iskay Cesareakunapa alfa kasqanmanta. Iskay kaq testigoqa kaymi: iskaynin llaqtakunapa sutinqa kaqllam, chayrayku hatun runapa sutinwan llaqtapa sutinwanqa kaqllam. Kimsay kaq testigoqa allpawan qochawan tupachisqa k’askachaymi. Pedroqa Cesarea Filipopi kashaqtin, chayqa kimsay horam karqa. Kaypim willakuyqa aswanpas sinchita apakun.

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

Iskay sutinmi iskay llaqtakunata huk sutinwan tinkuchiyqa, chaytam ruwachkanchik; ichaqa kimsa kaq hinaspa isqun kaq horatapas churaykachkanchik kay churaypi, cruzpi Cristo qhawarisqan testigomanta hinaspa Pentecostés p’unchawpi Pedro qhawarisqan testigomanta. Chay kinsa siq’ikunata huñuspa—Cristopa kimsa kaq hinaspa isqun kaq horan, Pedroq Pentecostés p’unchawpi kimsa kaq hinaspa isqun kaq horanwan kuska—Caesarea Philippipi kimsa kaq horata sayarichinchik. Chaypuni profetapa kikillan yuyayniyuq allin rimanataqmi Corneliota isqun kaq horapi, Pedr ota suqta kaq horapi, hinaspataq Pedrota Caesarea Philippipi kimsa kaq horapi churana.

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

Pedroqa kinsa markakunapi kachkan; Cornelioqa soqtañiqin hinaspa isqonñiqin horaikunapi Pedrohuan kuska kachkan, ichaqa manan kimsañiqinpiqa Caesarea Philippi llaqtapichu. Chay siq’iqa huñusqa kachkan, sapa puriyninpas Caesarea Philippi llaqtamanta, Joppa llaqtaman, chaymanta Caesarea Maritima llaqtakama, sapaqninmanta kaspa kimsañiqin, soqtañiqin hinaspa isqonñiqin horakuna. Iskay Caesarea llaqtakunapas Grecia hinaspa Roma culturakunawan saphichasqa karqanku, ichaqa Caesarea Philippi llaqtapa sapanchasqa kasqanqa karu, mistiku, paganu kaypa incarnacionninmi karqan; lamar quchapi Caesareaqa qhatuy hinaspa kamachiy chawpimi karqan, Grecia culturata Roma kamachikuyninwan chaqruq. Caesarea Philippiqa iglesia-llamk’ayninpa unanchaqninmi karqan, Caesarea Maritimañataq estadopa kamachikuyninpa unanchaqninmi.

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

Cesareamanta Cesareakama puriq ñanpiqa, Joppaqa kimsa patakunamanta chawpi patanmi. Chay kimsa patakunaqa kimsakaq, soqta kaq, isqun kaq horakunawanmi rikuchisqa kanku. Lamar qochapa patanpi Cesarea, isqun kaq horapiqa, domingo kamachikuymi, maypichus evangelioqa mana judío nacionkunaman chayan. Chaymanta kimsa hora ñawpaqta, soqta kaq horapi, Pedroqa Joppapim kashan, lliphipiqta k’anchariq llaqtapi. Chaymanta huk kimsa hora ñawpaqtaqa, Pedroqa Trompetakunapa Raymipim kashan, kimsakaq horapi. Cesareamanta Cesareakamaqa Chaupi Tuta Qapariypa p’unchayninmi. Pedroqa chaykunatan rikuchin, pikunachus qallariymantapacha tukukuyninkama Chaupi Tuta Qapariyta willakunku; Jesusqa sapa kuti qallariyta tukukuyman tupachinmi. Chaupi Tuta Qapariyqa qallarinmi, asnu paskasqa kaptin, trompetakunapa raymi waymark nisqapi, maypichus Pedroqa Joelpa willakuyninta willakushan.

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

Pedroqa kachkan trompetakunapa raymipa kimsa patamanta ñanpaq señalmana patapi, wichayman ripuy, chaymanta qhipaman taripay. Chay señalman, Mateo chunka suqtayuqpi, Cristo pi kasqanmanta tapukuynin hatarichisqa. Pedroq sutin tikrasqa, hinaspataq Cristoq nisqanman hina, kay Rumi patapi kasqanpiñam Payqa Iglesianta hatarichinqa. Templota mayqin Rumi patapi sayachisqa chay Rumiqa cimientonmi; hinaspa Pedroqa Cesarea Filipospi kashaspan ñawpaq angelpa willakuyninmi, mayqinchus cimientopa willakuynin. Pedroqa hamuq pataman chayaspa, Jopepí, Cristohina wicharin, tawa chunka p’unchaykunapa tukukuyninpi uya uya yachachiy tukusqanmanta qhipaman. Wichayman ripuypas chakatawan tupachisqa kachkan, salvacionpa historiankunapa hatun señalan kasqanrayku; hinaspa chakataqa iskayman rakisqa kachkan, iskay suwaqkunawan, veloq llik’isqan Santísimo Lugarman, tutayaywan horaskunawanpas.

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

Kunanqa soqta horamanta qallarispan, pacha llipin hallp’api tutayaq karqa isqon horakama. Isqon hora hinaña Jesusqa hatun kallpayuq simiwan qaparirqa, nispa: “Eli, Eli, lama sabachthani?” chayqa ninanmi: “Diosníy, Diosníy, imaraykutaq saqerpariwanki?” Mateo 27:45, 46.

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

Jopapi, soqta horapi, Pedroqa proféticota t’aqanakuy punkupi kashan: chinkasqakunawan salvakuskakunawan chawpipi, k’anchaywan tutayaywan chawpipi, hinaspa Chawpi Tuta Qapariyniq qallariyninwan tukukuyninwan chawpipi. Chay t’aqanakuyqa sinchita rimachin huk pachak tawa chunka tawa waranqa runakunapa Laodicea kuyuynta, huk pachak tawa chunka tawa waranqa runakunapa Filadelfia kuyuyninkama tikrayninta. Chayqa Laodicea nisqa qanchis p’unchay samana Adventista iglesiata hunt’asqa ñakariywan chinkachisqa kasqanta señalashan. Pampachanakuy P’unchaywan rikuchisqa taripasqa wisq’asqa punkuqa Pentecostés domingo kamachiymanta pichqa p’unchay ñawpaqta hamun. Chay taripayqa wichariymanta ñawpaqchasqa kashan, chaymanta ñawpaqtaqa corneta willakuymi. Chay kimsa puriykunaqa chay señal nisqa waymarkta rikuchin maypichus Diospa sellon churakusqa, hinaspa Chawpi Tuta Qapariy willakuynin iglesiamanta atipayuqmanta Corneliowan rikuchisqakunaman willakusqa kashan.

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

Pedroqa Pentecostés p’unchawpi willakuyta willakun, hinaspa Pentecostésqa Chawpi Tuta Qapariyniyoq willakuypa tukukuyninta rikuchin. Chayrayku profético nisqapa mana qhasillanpaq munasqanman hina, Pedroqa Chawpi Tuta Qapariyniyoq pacha qallariyninpipas chay willakuytaqa willakullanmi. Qallariyqa sapa kuti tukukuynintam rikuchin. Pedroq Chawpi Tuta Qapariyniyoq willakuyninqa kallpachasqa kachkan Islampa asnon paskasqa kaptin, hinaspa Estados Unidosman maqanakun, imaynan Domingo kamachiy p’unchawpipas yapamanta ruwan chay hina. Pedroqa Pentecostéspi kimsa horapi hinaspa isqon horapi willakuyta willakusqanmi Chawpi Tuta Qapariypa qallariyninta hinaspa tukukuyninta reqsichin.

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

Rikch’arisqanchik siq’ipi, chay tawa chunka p’unchaykuna Cristopa hanaq pacha-man wichariyninpi tukukuq, chayllataq qallarin chunka p’unchaykuna hanaq cuarto ukhupi. Chay chunka p’unchaykunamanta pichqa p’unchayña risqasqanpi, pampachay p’unchaymi reqsichin Israelpa huchankuna pichasqa kasqanta, iglesiataq pay kikin waqaychasqa kasqanta. Kimsa hora kashaqtinmi Pedro hanaq cuarto ukhupi karqa Pentecostés p’unchaypi. Isqun hora kashaqtin, domingo kamachikuy p’unchaypi, willakuymi chawpi tuta-manta hatun qapariy-man tikran.

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

Chawpi tuta waqay willakuyta Pedro willakusqanqa kimsa kaq horapi kashaqtinmi pasakun. Chay willakuyqa waqra raymiwan unanchasqa kachkan, maypichus asnu kacharichisqa kachkan, hinaspa Cesarea Filipiwanpas; Cesarea Filipiqa Panium sutiyuqllataqmi. Paniumqa Daniel chunka hukniyuqpi chunka kimsa kaqmanta chunka pichqa kaq versikulokunapi rikuchisqa kachkan. Pedroqa mana hukllachu reqsichin Estados Unidos contra Islam paqta maqayta, maypichus asnu kacharichisqa kachkan Chawpi tuta Waqay willakuy qallariyninpi, aswanpas Pedroqa chay pachallapi Panium maqanakuychawmi kachkan, mayqenchus domingo kamachiyman pusamun. Panium maqanakuyqa Islam paqta maqaywan Estados Unidos contra huk parallel kaq ruwaymi.

We will continue these things in the next article.

Kaykun kaq qelqaypi kaykunata qatiqninpi rimasunchik.