Review

Kev Txheeb Xyuas

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.

Levi Tej Kevcai nees nkaum peb qhia txog peb txoj kev sim siab nyob hauv lub caij Peetekos ntawm ib puas plaub caug plaub txhiab leej. Kev coj thawj hnub ntawm lub rooj kevcai Tsev Plaub Hlis los sib haum nrog hnub Peetekos, thiab tom qab ntawd coj plaub caug hnub uas Khetos tau qhia cov thwj tim tim ntsej tim muag ua ntej Nws nce mus saum ntuj los sib haum nrog hnub thawj txi txiv, ua rau muaj ib txoj qauv dav dav uas sawv cev rau peb tug timtswv cov lus ceeb toom.

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.

Thaum “kev tuag, kev faus, thiab kev sawv rov los” raug siv ua ib lub cim qhia yav tom ntej nkaus xwb uas muaj peb theem; raws li nws raug sawv cev los ntawm Khetos txoj kev cai raus dej, peb pom tias tsib hnub tom qab txoj kev sawv rov los, nyob rau hnub ntawm thawj txiv, qhov kawg ntawm xya-hnub kevcai noj ncuav tsis xyaw poov xab los txog ua ib lub rooj sib txoos dawb huv. Yog li ntawd, ntawm Khetos txoj kev sawv rov los, uas phim rau txoj kev fij thawj txiv, muaj ib lub sijhawm tsib hnub raws tom qab ntawd.

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.

Thaum kawg ntawm tus qauv uas raug tsim los ntawm kev muab thawj hnub ntawm lub koob tsheej Tsev Pheebsuab kom sib raug nrog hnub Pentekos, muaj dua ib lub cim ciam teb uas muaj peb theem, thiab kuj raug raws los ntawm tsib hnub uas mus txog rau hnub Pentekos.

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.

Nyob nruab nrab ntawm ob lub “cim-kev peb-kauj ruam uas tom qab ntawd yog tsib hnub,” muaj ib ntu peb caug hnub. Thaum peb muab thawj hnub ntawm lub rooj kevcai Tsev Pheebsuab los sib phim nrog hnub Peetekos, peb to taub tias tsib hnub ua ntej lub rooj kevcai Tsev Pheebsuab yog Hnub Kev Theej Txhoj. Kaum hnub ua ntej Hnub Kev Theej Txhoj yog lub rooj kevcai Raj Ntxhee. Plaub caug hnub uas Khetos qhia tim ntsej tim muag tom qab Nws sawv hauv qhov tuag rov qab los rau hnub thawj txi txiv, los sib phim tsib hnub tom qab lub rooj kevcai Raj Ntxhee, thiab tsib hnub ua ntej Hnub Kev Theej Txhoj.

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.

Txoj kevcim muaj peb theem ntawm Nws “txoj kev tuag, kev faus, thiab kev sawv hauv qhov tuag rov los,” uas tom qab ntawd muaj tsib hnub mus txog qhov kawg ntawm rooj kevcai noj mov tsis xyaw keeb, rov tshwm dua peb caug hnub tom qab thaum txoj kevcim muaj peb theem ntawm “raj nplaim, kev nce mus saum ntuj, thiab kev txiav txim,” uas tom qab ntawd kuj muaj tsib hnub mus txog Pentecost. Txoj kevcim pib uas muaj peb theem no raug txhais tau yooj yim tias yog ib txoj kevcim uas muaj peb theem, rau qhov nws raug qhia ncaj qha li ntawd hauv Khetos txoj kev cai raus dej, uas yog lub cim sawv cev rau Nws “txoj kev tuag, kev faus, thiab kev sawv hauv qhov tuag rov los.” Txoj kev cai raus dej ntawd yog alpha ntawm lub sijhawm dawb huv 1,260-hnub, uas tau mus txog nws qhov kawg hauv Nws “txoj kev tuag, kev faus, thiab kev sawv hauv qhov tuag rov los,” uas yog omega ntawm 1,260 hnub.

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.’

Qhov cim taw qhia peb-kauj ruam nyob rau thaum xaus ntawm lub caij Peetekos yuav tsum raug paub txog los ntawm kev siv yaj saub. Hauv tsib caug hnub ntawm lub caij Peetekos, tib qho qauv qub no kuj pom muaj nyob rau ntawm qhov pib thiab ntawm qhov xaus. Raws li lub hauv paus ntsiab cai hais tias Khetos ib txwm siv qhov pib los ua duab qhia txog qhov xaus, peb thiaj li paub tau txog lub koob tsheej raj nplaim, tom qab ntawd yog kev nce mus saum ntuj, tom qab ntawd yog Hnub Txhoj Txhiv, tom qab ntawd yog tsib hnub ua ib qho “cim taw qhia peb-kauj ruam uas raug raws qab los ntawm tsib hnub.”

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.

Peb kuj xeem xyuas peb kauj ruam uas tau raug nthuav tawm ntawd raws li cov txheej txheem hauv Vajlugkub hais txog tus cwj pwm ntawm txhua kauj ruam hauv peb kauj ruam ntawd. Peb kauj ruam ntawd raug sawv cev rov hais dua ntau zaus hauv Vajtswv Txojlus. Lawv yog peb tug tim tswv; lawv yog lub loog, Chaw Dawb Huv thiab Chaw Dawb Huv Kawg Nkaus; lawv yog tes haujlwm ntawm Vaj Ntsuj Plig Dawb Huv hauv kev qhuab ntuas kom pom kev txhaum, kev ncaj ncees, thiab kev txiav txim. Kev txheeb xyuas tias lub caij nplaim raj, kev nce mus saum ntuj, thiab Hnub Theej Txhoj yog peb kauj ruam ntawd, yuav tsum kom txhua kauj ruam sib haum nrog zaj lus tim khawv uas Vajlugkub twb tsa ruaj khov lawm.

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.”

Lub raj yog ib txoj xov ceeb toom, thiab nws txuas nrog tus tim tswv thawj tug uas qw nrov hais tias, “ntshai Vajtswv.” Kev nce mus saum ntuj ntawm Khetos yog ib lub cim ntawm lub yeeb koob ntawm Nws Txoj Kev Los Zaum Ob, rau qhov lo lus thib ob uas tus tim tswv thawj tug hais yog “cia li qhuas Nws.” Hnub Kev Theej Txhoj yog lub cim ntawm txoj kev txiav txim, thiab lo lus thib peb uas tus tim tswv thawj tug hais yog “lub sijhawm ntawm Nws txoj kev txiav txim twb los txog lawm.” Muaj ntau txoj kev los txheeb tau tias tej yam ntxwv cev Vajtswv lus ntawm peb kauj ruam hauv tus waymark kawg ntawm lub caij Pentekos sawv cev rau peb kauj ruam ntawm txoj moo zoo uas nyob mus ib txhis, qhov chaw uas coob leej “tau raug ntxuav kom huv, ua kom dawb, thiab raug sim.”

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.

Yog li no zoo li no lawm, ces nej kuj pom tau tias nyob hauv thawj lub cim-kev ntawm peb theem ntawd, muaj kev fij thawjcov txiv nplej qeb (barley) raug muab, hos nyob hauv lub cim-kev kawg ntawm peb theem ntawd, muaj kev fij thawjcov txiv nplej mog (wheat) raug muab. Ces nej kuj pom tau tias peb theem alpha ntawm lub caij Pentekos cim txog mov tsis xyaw keeb, tiam sis lub cim-kev omega ntawm peb theem cim txog mov xyaw keeb. Ces nej tseem pom tau thiab tias nyob hauv lub cim-kev peb theem thaum pib ntawd yog qhov chaw Khetos raug tsa siab kom rub txhua tus neeg los cuag Nws, hos nyob hauv lub cim-kev peb theem thaum kawg ntawd, tus chij ntawm ib puas plaub caug plaub txhiab leej raug tsa siab kom rub Lwm Haiv Neeg los cuag nws.

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.

Tus tim tswv thawj thiab tus tim tswv thib peb yog tib tug tim tswv nyob rau theem cev lus faj lem, rau qhov tus thawj yog qhov pib—thiab tus thib peb yog qhov xaus. Tus tim tswv thawj ntawm alpha tshaj tawm txog kev qhib ntawm txoj kev txiav txim, hos tus tim tswv kawg ntawm omega tshaj tawm txog kev kaw ntawm txoj kev txiav txim. Tus tim tswv thawj txoj xov tau txais hwj chim los ntawm kev ua tiav ntawm Islam rau hnub tim 11 Lub Yim Hli, 1840, thiab tus tim tswv thib peb tau txais hwj chim los ntawm ib qho kev ua tiav ntawm Islam rau 9/11. Muam White qhia peb tias tes haujlwm ntawm ob leeg, tus tim tswv thawj thiab tus tim tswv thib peb, yog kom ci rau lub ntiaj teb nrog nws lub yeeb koob. Lwm cov tim khawv kuj muaj coob heev, thiab lawv muab kev txhawb nqa nplua mias rau kev txheeb xyuas tus qauv ntawm lub caij Peetekos raws li tau muab nthuav tawm nyob rau hauv tsib caug hnub txij Khetos sawv hauv qhov tuag rov los mus txog Peetekos, nrog thawj nees nkaum ob nqe ntawm Leviticus nees nkaum peb thiab nees nkaum ob nqe kawg ntawm Leviticus nees nkaum peb. Nyob nruab nrab ntawm ob lub cim ciam uas yog ib lub cim ciam muaj peb kauj ruam raws qab los ntawm tsib hnub yog ib ntu peb caug hnub uas sawv cev rau tus tim tswv thib ob.

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.

Tus thawj lub cim qhia kev hauv “peb kauj ruam uas raws los ntawm tsib” hnub yog tus tim tswv thawj, peb caug hnub yog tus tim tswv ob, thiab lub cim qhia kev thib ob hauv “peb kauj ruam uas raws los ntawm tsib” hnub yog tus tim tswv peb. Peb kauj ruam no npog tas nrho lub caij Pentecost mus txog rau Pentecost, uas tom qab ntawd cim qhov pib ntawm xya hnub ntawm lub rooj kevcai ntawm Tsev Plaub Hauj Sam uas sawv cev rau kev nchuav los ntawm nag lig thaum lub sijhawm kev kub ntxhov ntawm txoj cai Sunday pib ntawm txoj cai Sunday hauv Tebchaws Meskas thiab txuas mus txog thaum Michael sawv tsees thiab lub sijhawm sim ntawm tibneeg kaw lawm. Tus qauv ntawd yog los saum ntuj los, tabsis nws tsim tawm tej yam yuav tsum muab xav txog loj heev.

Serious Considerations

Kev Xav Txog Uas Hnyav Thiab Tseem Ceeb

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.

Nws yog ib qho pom tseeb tias tus ncej cim uas sawv cev los ntawm “raj nplaim, kev nce mus saum ntuj, thiab kev txiav txim” yog daim ntawv xeem litmus thiab kev sim siab thib peb. Kev sim siab thib peb yeej ib txwm yog qhov kev xeem litmus, qhov uas tus cwj pwm raug nthuav tawm, tiamsis tsis yog raug txhim kho.

“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.

“Tus cwj pwm raug muab tshwm tawm los ntawm ib lub sijhawm muaj kev kub ntxhov. Thaum lub suab hu nrov nrov tiag tiag tau tshaj tawm thaum ib tag hmo hais tias, ‘Saib seb, tus nraug vauv los lawm; nej cia li tawm mus ntsib nws,’ cov nkauj xwb uas tsaug zog txawm sawv ntawm lawv txoj kev tsaug zog, thiab thiaj pom tseeb tias leejtwg yog tus uas tau npaj txhij rau qhov xwm txheej ntawd. Ob tog puav leej raug ntes tsis paub ua ntej, los ib tog twb npaj txhij rau lub sijhawm kub ntxhov ntawd lawm, hos ib tog ntxiv raug pom tias tsis tau npaj txhij li. Tus cwj pwm raug muab tshwm tawm los ntawm tej xwm txheej. Tej xwm txheej kub ntxhov ua rau tus cwj pwm qhov tseeb tseeb tshwm tawm los. Ib qho kev puastsuaj uas tuaj sai sai thiab tsis muaj leejtwg xav txog ua ntej, lossis kev plam kev tuag ntawm tus hlub, lossis ib lub sijhawm muaj kev kub ntxhov, ib yam mob nkeeg lossis kev txom nyem uas tuaj tsis tau npaj siab tos, ib yam dabtsi uas coj tus ntsujplig los tim ntsej tim muag nrog txoj kev tuag, yuav ua rau tus cwj pwm sab hauv tiag tshwm tawm los. Yuav raug muab qhia kom pom tseeb tias puas muaj kev ntseeg tiag tiag rau hauv tej lus cog tseg ntawm Vajtswv txojlus los tsis muaj. Yuav raug muab qhia kom pom tseeb tias tus ntsujplig puas raug txhawb nqa los ntawm txoj kev hlub tshua, seb puas muaj roj nyob hauv lub hwj nrog lub teeb.”

“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.

“Lub sijhawm sim siab los txog rau sawvdaws. Peb coj peb tus kheej li cas thaum nyob hauv kev sim thiab kev pov thawj ntawm Vajtswv? Puas yog peb tej teeb txawb tuag lawm? los yog peb puas tseem cia lawv kub hnyiab? Peb puas npaj txhij rau txhua yam xwm txheej kub ntxhov los ntawm peb txoj kev txuas nrog Nws tus uas puv npo hauv txoj kev tshav ntuj thiab qhov tseeb? Tsib tus nkauj xwb uas muaj tswvyim tsis muaj peev xwm muab lawv tus cwj pwm coj rau tsib tus nkauj xwb uas ruam. Tus cwj pwm yuav tsum raug tsim los ntawm peb txhua tus ib leeg.” 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.

Thaum lub cim sijhawm ntawm rooj mov noj nkauj ncas los txog, nej tus cwj pwm raug muab ntim ruaj khov mus ib txhis, nej raug tsa siab ua ib lub chij, thiab nej tej kev txhaum raug lwv tawm mus ib txhis. Peb kauj ruam ntawd sawv cev rau peb yam ntawm kev muab ntim ruaj khov. Kev tuaj txog ntawm txoj xov ntawm Midnight Cry qhia kom tshwm cov uas muaj roj thiab cov uas raug tsa siab ua ib lub chij thaum lawv tej kev txhaum raug tshem tawm. Txoj xov, txoj hauj lwm, thiab lub cim ntim ruaj khov yog tib lub cim sijhawm xwb. Nws yog ib lub cim sijhawm “uas coj tus ntsuj plig los ntsib kev tuag tim ntsej tim muag” vim yog ib qho “kev puas tsuaj uas tsis tau xav txog.” Lub nkauj ncas ntawm Islam sawv cev rau qhov “kev puas tsuaj uas tsis tau xav txog” ntawd. Thaum ntawd txoj xov, “Saib seb, tus Nraug Vauv tab tom los,” raug tshaj tawm tsib hnub ua ntej txoj cai Sunday, uas yog qhov uas txoj xov hloov mus rau hauv lub suab quaj nrov ntawm tus tim tswv thib peb.

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.

Peb theem ntawm tus waymark yog cov ntsiab uas qhia txog kev muab lub cim thiab kev tsa siab rau ib puas plaub caug plaub txhiab, tam sim ua ntej txoj cai Hnub Xya. Nws yog qhov meej tias qhov kev sim txheeb ntawm “raj, kev nce mus, thiab kev txiav txim” tau raug sawv cev los ntawm Exeter camp meeting. Tsib hnub nyob nruab nrab ntawm Hnub Theej Txhoj thiab Pentecost sawv cev rau rau caum rau hnub nyob nruab nrab ntawm qhov kawg ntawm Exeter camp meeting thaum lub Yim Hli 17 mus txog Lub Kaum Hli 22, 1844, thaum lub qhov rooj raug kaw. Rau caum rau hnub ntawd hauv keeb kwm Millerite tab tom piav qhia txog cov hnub kawg, thiab hauv qhov no, lawv tab tom piav qhia txog kev tshaj tawm ntawm zaj lus ntawm Midhnight Cry los ntawm ib puas plaub caug plaub txhiab.

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.

Tsib hnub ua ntej txog Hnub Peetekos, phim raws li rau caum rau hnub uas cov Millerites tshaj tawm txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo, uas kuj tau ua piv txwv ua ntej los ntawm Khetos txoj kev nkag mus rau hauv Yeluxalees hauv kev yeej. Thawj ntawm peb kauj ruam yog lub caij noj mov ntawm cov raj, uas yog lub raj xya, lossis kev txom nyem thib peb, lossis Islam nyob rau hnub nyoog kawg, thiab Khetos txoj kev nkag mus rau hauv Yeluxalees hauv kev yeej tau raug ua ntej los ntawm kev daws ib tug nees luav.

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.

Hauv qhov no qhia tias kev daws tus nees luav yog lub cim qhia txog qhov pib ntawm kev nkag los muaj yeej, uas yog Lub Suab Quaj Thaum Ib Tag Hmo. Yuav tsum siv tej lus faj lem hauv Vajlugkub rau lub caij nyoog kawg rau lub nceeg vaj thib rau hauv Vajlugkub txoj lus faj lem—tsiaj qus hauv ntiajteb, uas yog Tebchaws Meskas. Islam yuav ntaus Tebchaws Meskas, ib yam li nws tau ua thaum 9/11, thiab yog li ntawd cim txog qhov pib ntawm kev tshaj tawm Lub Suab Quaj Thaum Ib Tag Hmo los ntawm ib qho kev ntaus loj rau Tebchaws Meskas los ntawm Islam, thiab qhov xaus ntawm kev tshaj tawm Lub Suab Quaj Thaum Ib Tag Hmo los ntawm dua ib qho kev ntaus loj rau Tebchaws Meskas los ntawm Islam, rau qhov Yexus yeej ib txwm siv qhov pib ntawm ib yam los ua piv txwv qhia txog qhov kawg ntawm yam ntawd.

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.

Txoj lus ntawm Hnub Peetekos yog txoj lus ntawm lub suab quaj nrov, thiab lub suab quaj nrov ntawd tsuas yog ib qho kev nce siab ntxiv ntawm txoj lus ntawm Lub Suab Quaj Hmo Ib Nrab. Hauv keeb kwm Millerite, Lub Suab Quaj Hmo Ib Nrab tau xaus thaum lub qhov rooj raug kaw rau hnub tim 22 Lub Kaum Hli, 1844, thiab nws kuj xaus thaum lub qhov rooj raug kaw ntawm txoj cai Sunday nyob rau hnub kawg. Hnub Peetekos, Petus tau tshaj tawm txoj lus ntawm Yoos, thiab Hnub Peetekos yog qhov xaus omega ntawm Lub Suab Quaj Hmo Ib Nrab, yog li ntawd qhov pib alpha ntawm Lub Suab Quaj Hmo Ib Nrab, Petus, raws li qhov yuav tsum muaj ntawm tej yaj saub, kuj yuav tsum tab tom nthuav tawm txoj lus ntawm Yoos thiab. Thaum Lub Suab Quaj Hmo Ib Nrab, Petus nyob hauv Tubtxib Tej Haujlwm tshooj ob, hauv chav saum toj kawg nkaus thaum teev peb, thiab tom qab ntawd tib hnub ntawd thaum teev cuaj nws nyob hauv lub tuam tsev tshaj tawm Yoos txoj lus.

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.

Petus yog tus cim sawv cev rau ib puas plaub caug plaub txhiab leej nyob rau hnub Peetekos, uas yog qhov kawg ntawm Midnight Cry, thiab nws kuj yog tus cim sawv cev rau ib puas plaub caug plaub txhiab leej thaum pib ntawm Midnight Cry. Kev muab ntim cim thiab kev tsa ib puas plaub caug plaub txhiab leej sawv pib nrog kev daws tus luj thaum Islam tawm tsam. Thaum cov Millerites tawm hauv Exeter camp meeting lawm, lawv tau nqa txoj xov zoo mus ib yam li nthwv dej loj heev, thiab raws li lub cim lawv tau ua qauv qhia txog ib puas plaub caug plaub txhiab leej uas rov ua dua qhov kev paub ntawd.

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.

Qhov kev siv no hajyam dua thaum koj pom tias Petus tab tom sawv cev rau cov uas tshaj tawm txoj xov Quaj Hmo Ntuj Nruab Nrab nyob rau ntawm qhov kev sim litmus thiab qhov kev sim thib peb ntawm lub caij Peetekos. Teev thib peb rau Petus ntawm Peetekos muab nws tso rau hauv chav saud, thiab chav saud kuj yog kaum hnub ua ntej Peetekos. Qhov kev sim thib ob ntawm lub caij Peetekos yog qhov kev sim peb caug hnub hauv lub tuam tsev uas ua raws tom qab qhov kev sim hauv paus. Qhov kev sim thib ob ntawm lub tuam tsev yuav kom cov ncaj ncees nkag los ntawm txoj kev ntseeg mus rau hauv Chaw Dawb Huv Tshaj Plaws qhov chaw uas lawv tej kev txhaum raug lwv tawm thiab qhov chaw uas lawv, los ntawm txoj kev ntseeg, raug tsa zaum nrog Khetos hauv tej chaw saum ntuj. Phau Ntawv Tes Haujlwm qhia rau peb tias Petus pib nws zaj lus qhuab qhia ntawm phau Yoos hauv teev thib peb hauv chav saud, ces thaum teev thib cuaj nws nyob hauv lub tuam tsev.

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.

Tiamsis Petus, sawv nrog rau kaum ib leeg, tsa nws lub suab, thiab hais rau lawv tias, Nej cov neeg Yudas, thiab nej txhua tus uas nyob hauv Yeluxalees, cia nej paub qhov no, thiab mloog kuv tej lus: Rau qhov cov no tsis qaug cawv, raws li nej xav, vim tam sim no tsuas yog teev peb ntawm nruab hnub xwb. Tiamsis qhov no yog yam uas tus yaj saub Yau-ees tau hais tseg. … Nimno Petus thiab Yauhas nkawd tau nce ua ke mus rau hauv lub tuam tsev thaum lub sijhawm thov Vajtswv, yog teev cuaj. Tubtxib Tes Haujlwm 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.

Khetos raug ntsia rau saum tus ntoo khaublig thaum teev peb, thiab Nws tuag thaum teev cuaj. Nws txoj kev tuag, kev faus, thiab kev sawv hauv qhov tuag rov los yog ib lub cim-kev taw qhia uas muaj peb theem. Theem thib peb, hnub ntawm thawj cov txiv, pib tsib caug hnub uas xaus rau Hnub Pentecost. Hauv alpha ntawm lub caij Pentecost, teev peb thiab teev cuaj sawv cev rau ib qho kev sib txawv tshwj xeeb, rau qhov Khetos tseem ciaj sia thaum teev peb thiab twb tuag lawm thaum teev cuaj. Petus nyob hauv chav saud thaum teev peb thiab nyob hauv lub tuam tsev thaum teev cuaj.

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.

Lub caij Peetekos tsib caug hnub dawb huv hauv lub sijhawm ntawm Khetos yog ib ntu yaj saub dawb huv uas muaj kev txuas ncaj qha rau lo lus faj lem txog ob txhiab peb puas xyoo. Nws tau txuas tshwj xeeb rau lub lim tiam kawg ntawm plaub puas cuaj caug xyoo rau haiv neeg Yudais hauv Daniyees cuaj. Lub lim tiam dawb huv ntawd thaum Khetos tau lees paub txoj kev cog lus tau muab faib ua ob ntu sib npaug ntawm 1,260 hnub yaj saub. Lub plawv nruab nrab ntawm lub lim tiam ntawd yog tus ntoo khaub lig. Tus ntoo khaub lig qhia txog teev peb thiab teev cuaj, thiab Petus ntawm Peetekos kuj ua tib yam. Hauv xyoo 34, thaum kawg ntawm tib lub lim tiam dawb huv ntawd thaum Khaulunelias xa neeg mus hu Petus ntawm Caesarea Maritima, yog teev cuaj.

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.

Muaj ib tug txivneej nyob hauv Caesarea hu ua Cornelius, yog ib tug thawj tub rog saib ib puas leej ntawm pab tub rog uas hu ua pab Italian, yog ib tug neeg mob siab ntseeg, thiab yog tus uas hwm Vajtswv nrog rau nws tsev neeg sawvdaws, tus uas nquag pub mov pub nyiaj rau haiv neeg, thiab thov Vajtswv tsis tseg. Nws pom tseeb hauv ib zaj yog toog kwv yees li cuaj teev nruab hnub tias ib tug timtswv uas yog Vajtswv tus tau los rau hauv nws xub ntiag thiab hais rau nws tias, Cornelius. Thaum nws ntsia timtswv ntawd, nws ntshai heev, thiab hais tias, Tus Tswv, yog dabtsi? Timtswv thiaj hais rau nws tias, Koj tej lus thov thiab koj tej kev pub dawb tau nce mus ua ib qho kev nco txog nyob ntawm Vajtswv xub ntiag lawm. Nimno cia li txib neeg mus rau Joppa, thiab hu ib tug Ximoos uas luag npe hu ua Petus los. Tubtxib Tes Haujlwm 10:1–5.

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

Hnub tom qab ntawd, Petus nce mus saum tsev kom thov Vajtswv thaum txog teev rau.

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.

Hnub tom qab, thaum lawv tseem tab tom mus kev thiab tab tom los ze rau lub nroog, Petus txawm nce mus saum tsev thov Vajtswv kwv yees thaum txog teev rau. Nws tshaib plab heev thiab xav noj mov; tiam sis thaum lawv tseem tab tom npaj, nws txawm poob rau hauv ib qho kev vwm sab ntsuj plig, thiab pom ntuj qhib, thiab muaj ib yam thawv nqes los cuag nws, zoo li ib daim ntaub loj uas khi rau plaub ceg kaum thiab muab nqes los txog hauv ntiajteb; nyob hauv ntawd muaj txhua yam tsiaj plaub taw hauv ntiajteb, thiab tsiaj qus, thiab tej yam nkag hauv av, thiab noog saum nruab ntug. Ces muaj ib lub suab hais rau nws tias, Petus, sawv tsees; tua, thiab noj. Tiamsis Petus hais tias, Tsis tau li, tus Tswv; rau qhov kuv tsis tau noj ib yam dabtsi uas yog yam tsis huv lossis tsis dawb huv li. Thiab lub suab rov hais dua rau nws zaum ob tias, Yam uas Vajtswv twb ntxuav kom huv lawm, koj txhob hu tias yog yam tsis huv. Qhov no tau tshwm sim peb zaug; ces yam thawv ntawd txawm raug tsa rov qab mus saum ntuj. Tubtxib Tes Haujlwm 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.

Kev hu kom Petus tuaj rau Caesarea yog thaum teev cuaj, thaum ib tug timtswv los hais rau Khaunelias. Khaunelias sawv cev rau Vajtswv lwm cov me nyuam uas raug hu tawm hauv Npanpiloo thaum txoj cai Hnub Xanpataus. Tus timtswv uas los txog thaum txoj cai Hnub Xanpataus yog lub suab thib ob hauv Tshwmsim kaum yim, uas hu rau cov uas tseem nyob hauv Npanpiloo kom khiav tawm. Petus yog ib puas plaub caug plaub txhiab leej, thiab Khaunelias yog cov neeg ua hauj lwm thaum teev kaum ib, uas raug sawv cev rau Petus los ntawm tej tsiaj tsis huv. Kev txheeb ze ntawm Petus thiab Khaunelias yog kev txheeb ze hauv Tshwmsim xya, uas ib puas plaub caug plaub txhiab leej raug txheeb qhia hauv kev koom nrog pab neeg coob uas suav tsis txheeb. Petus raug txib peb zaug kom sawv, tua, thiab noj. Raws li ib puas plaub caug plaub txhiab leej, kev hu los ntawm Khaunelias yog qhov chaw uas tus chij raug txib kom sawv.

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.

Khaulenas nyob hauv Caesarea Maritima, uas qee zaus hu ua Caesarea ntawm ntug hiav txwv. Tshwmsim kaum xya qhia rau peb tias “cov dej” “yog tej haiv neeg, thiab tej pab coob, thiab tej teb chaws, thiab tej lus.” Cov dej yog cov uas nyob sab nraud ntawm Vajtswv pawg ntseeg, thiab hauv Tshwmsim thiab hauv Petus txoj kev yog toog pom txog cov tsiaj tsis huv thiab, tus lej plaub sawv cev rau tag nrho lub ntiaj teb. Muaj plaub yam tsiaj sib txawv hauv Petus txoj kev yog toog pom, thiab lawv nqes los hauv ib daim ntaub uas raug tuav ntawm nws plaub ceg kaum. Kev sib raug zoo ntawm Petus rau Khaulenas kuj raug sawv cev los ntawm Nau-es thiab cov tsiaj uas tau nce mus rau hauv lub nkoj.

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.

Petus nyob hauv Joppa, uas txhais tias “kaj ntug thiab zoo nkauj,” rau qhov raws li lub cim ntawm ib puas plaub caug plaub txhiab leej, Petus yog tus chij kaj ntug thiab zoo nkauj rau cov Lwm Haiv Neeg. Lub cuaj teev, cov Lwm Haiv Neeg tsim dheev los rau tus chij uas Muam White txheeb tias yog Hnub Xanpataus, Vajtswv txoj kevcai, tus tim tswv thib peb txoj xov, thiab cov tub txib tshaj tawm txoj xov nyob thoob qab ntuj uas nqa txoj xov rau hnub nyoog kawg. Khaulee-auj tau tsim dheev los rau tus chij thaum tus tim tswv tuaj txog thaum lub cuaj teev hauv Caesarea ntawm ntug hiav txwv. Ces txoj xov ntawm txoj cai hnub Sunday rau hnub Peetekos thiaj mus rau lub ntiajteb—hiav txwv.

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.

Kev tsa chij loj kuj raug sawv cev tias yog tus Tswv lub tsev raug tsa kom siab dua tej roob, thiab Petus tab tom thov Vajtswv saum lub ru tsev ntawm lub nroog Yaupas uas zoo nkauj thiab ci ntsa iab, thaum teev rau, ua ntej txoj cai Hnub Caiv cuav ntawm teev cuaj. Thaum ib puas plaub caug plaub txhiab leej raug muab cim, tej xwm txheej ntawm txoj kev kub ntxhov nyob hauv lub ntiajteb yuav rub Vajtswv lwm cov me nyuam uas tseem nyob hauv Npanpiloo kom nrhiav qhov kaj. Lawv raug coj kom mus nrhiav Petus saum lub tsev hauv Yaupas.

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.

Petus kuj nyob rau hauv Caesarea Philippi thiab nyob rau Mathais tshooj kaum rau thiab. Caesarea Philippi nyob ntawm taw roob Hermon muaj tib lub npe li Caesarea uas nyob ntawm ntug hiav txwv, los nws muaj ib qho kev sib txawv tshwj xeeb, vim ib lub nroog nyob saum av hos lwm lub nyob saum hiav txwv. Khetos raug ntsia saum ntoo khaub lig thaum teev peb thiab Nws tuag thaum teev cuaj, qhia txog ib qho kev sib txawv meej ntawm txoj sia thiab txoj kev tuag. Petus nyob rau hnub Peetekos thaum teev peb thiab teev cuaj qhia txog ib qho kev sib txawv meej txij chav sab saud mus txog lub tuam tsev. Caesarea saum av los yog Caesarea saum hiav txwv sawv cev rau qhov kev sib txawv yaj saub uas tsim nyog ntawm teev peb thiab teev cuaj, tiam sis tsis muaj ib qho kev hais ncaj qha txog teev peb thaum Petus nyob hauv Caesarea Philippi. Raws li tim khawv ntawm ob leeg los yog peb leeg ib qho teeb meem thiaj raug tsim tsa, thiab nrog teev peb thiab teev cuaj ntawm tus ntoo khaub lig thiab kuj nyob rau hnub Peetekos, ob daim qauv piv txwv no puav leej raug sawv cev los ntawm tib tug neeg, txawm yog Khetos ciaj sia los yog nyob hauv lub ntxa, los yog Petus nyob hauv chav sab saud los yog hauv lub tuam tsev.

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.

Zaj lus tim khawv thib peb ntawm lub sijhawm thib peb thiab thib cuaj ntawm ob lub Caesarea qhia Petus tias yog tus cwj pwm tseem ceeb hauv ob rooj xwm txheej no, ib yam li Khetos yog tus cwj pwm tseem ceeb thaum pib ntawm lub caij Peetekos thiab Petus yog tus cwj pwm tseem ceeb thaum kawg ntawm tib lub caij ntawd. Tus cwj pwm alpha ntawm lub sijhawm thib peb yog tib tug li tus cwj pwm omega ntawm lub sijhawm thib cuaj, muab ib zaj lus tim khawv tias Caesarea Philippi yog alpha ntawm ob lub Caesarea. Zaj lus tim khawv thib ob yog tias lub npe ntawm ob lub nroog yog tib yam, yog li lub npe ntawm tus cwj pwm tseem ceeb thiab lub npe ntawm lub nroog yog tib yam. Zaj lus tim khawv thib peb yog qhov sib txawv ntawm av thiab hiav txwv. Thaum Petus nyob ntawm Caesarea Philippi, ntawd yog lub sijhawm thib peb. Qhov no yog qhov uas cov lus no dhau los ua tseem ceeb heev dua qub.

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.

Nws yog txoj uas raug los sib txuas ob lub nroog uas muaj tib lub npe, thiab qhov ntawd yog yam uas peb tab tom ua; tiam sis peb kuj tseem tab tom coj lub sij hawm peb teev thiab cuaj teev los koom rau hauv qhov kev siv no raws li Khetos zaj tim khawv saum tus ntoo khaub lig thiab Petus zaj tim khawv thaum Hnub Peetekos. Los ntawm kev coj peb txoj kab los sib sau ua ke—Khetos lub sij hawm peb teev thiab cuaj teev, Petus thaum Hnub Peetekos lub sij hawm peb teev thiab cuaj teev—peb tsim tsa lub sij hawm peb teev ntawm Caesarea Philippi. Tib yam nkaus nkaus li ntawd txoj kev txiav txim raws li cev Vajtswv lus yuav tsum raug siv rau Kaunelias thaum lub sij hawm cuaj teev, Petus thaum lub sij hawm rau teev, thiab tom qab ntawd Petus ntawm Caesarea Philippi thaum lub sij hawm peb teev.

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.

Petus nyob rau ntawm tag nrho peb lub cim ciam, Khaunelius nyob rau lub sij hawm thib rau thiab thib cuaj nrog Petus, tiam sis tsis nyob rau lub sij hawm thib peb hauv Caesarea Philippi. Txoj kab no raug khi ua ke vim txhua kauj ruam yog lub sij hawm thib peb, thib rau, thiab thib cuaj raws li, txij Caesarea Philippi mus rau Yauxpas mus rau Caesarea Maritima. Ob lub Caesarea no puav leej muaj lawv tej cag kab lis kev cai txuas rau tim Kili thiab Loos, tiam sis qhov txawv tshwj xeeb ntawm Caesarea Philippi yog qhov sawv cev ntawm kev pe hawm lwm haiv neeg uas nyob deb thiab muaj yam txuj ci zais tob tob, hos Caesarea ntawm ntug hiav txwv yog ib lub chaw lag luam thiab chaw tswj hwm, sib xyaw kab lis kev cai Kili nrog kev kav teb chaws Loos. Caesarea Philippi yog ib lub cim ntawm kev tswj hwm pawg ntseeg, hos Caesarea Maritima yog ib lub cim ntawm kev tswj hwm lub xeev.

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.

Hauv txoj kab ntawm Caesarea mus rau Caesarea, Joppa yog theem nruab nrab ntawm peb theem. Peb theem ntawd raug sawv cev los ntawm teev thib peb, teev thib rau, thiab teev thib cuaj. Caesarea ntawm ntug hiav txwv ntawm teev thib cuaj yog txoj cai Hnub Caiv thaum txoj moo zoo mus txog rau cov Lwm Haiv Neeg. Peb teev ua ntej ntawd, ntawm teev thib rau, Petus nyob hauv Joppa, lub nroog ci ntsa iab thiab kaj lug. Peb teev ua ntej ntawd ntxiv, Petus nyob ntawm rooj mov Kev Ntsa Raj ntawm teev thib peb. Caesarea mus rau Caesarea yog lub sijhawm ntawm Kev Quaj Ib Tag Hmo. Petus sawv cev rau cov uas tshaj tawm Kev Quaj Ib Tag Hmo txij thaum pib mus txog rau thaum xaus, rau qhov Yexus ib txwm muab qhov pib los phim nrog qhov xaus. Kev Quaj Ib Tag Hmo pib nrog tus nees luav raug tso tawm ntawm lub cim kev ntawm rooj mov Kev Ntsa Raj, qhov chaw uas Petus tab tom tshaj tawm Yau‑ees zaj lus.

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.

Petus nyob ntawm peb-theem cim taw qhia ntawm lub rooj mov hu raj, yog kev nce mus saum ntuj, thiab tom qab ntawd yog kev txiav txim. Ntawm qhov cim taw qhia ntawd hauv Mathai kaum rau, lo lus nug raug tsa txog tias Khetos yog leej twg. Petus lub npe raug hloov, thiab Khetos tau hais tias yog saum lub Pob Zeb no uas Nws yuav txhim tsa Nws pawg ntseeg. Lub Pob Zeb uas lub tuam tsev raug txhim saum nws yog lub hauv paus, thiab Petus ntawm Caesarea Philippi yog thawj tus tim tswv txoj xov, uas yog txoj xov hauv paus. Thaum Petus mus txog kauj ruam tom ntej, ntawm Yaupas, nws nce mus saum ntuj ib yam li Khetos tau ua thaum kawg ntawm plaub caug hnub ntawm kev qhia tim ntsej tim muag. Kev nce mus saum ntuj kuj yog ib qho sib txig rau tus ntoo khaub lig, tus chij tseem ceeb tshaj plaws ntawm keeb kwm kev cawm dim; thiab tus ntoo khaub lig raug faib ua ob feem, nrog ob tug tub sab, kev ntaub thaiv raug dua ua ob mus rau hauv Chaw Dawb Huv Tshaj Plaws, thiab txoj kev tsaus ntuj thiab cov teev.

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.

Tam sim no txij rau teev thib rau mus txog teev thib cuaj, tau muaj kev tsaus ntuj kav thoob plaws txhua thaj av. Thiab kwv yees li teev thib cuaj Yexus qw nrog suab nrov nrov hais tias, Eli, Eli, lama sabachthani? uas txhais hais tias, Kuv tus Vajtswv, kuv tus Vajtswv, ua cas koj thiaj tso kuv tseg? Mathais 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.

Ntawm Yaupas, thaum teev thib rau Petus nyob rau ntawm ib qho chaw cais raws li yaj saub, nyob nruab nrab ntawm cov ploj thiab cov cawm dim, nyob nruab nrab ntawm qhov kaj thiab qhov tsaus ntuj, thiab nyob nruab nrab ntawm qhov pib thiab qhov xaus ntawm Txoj Kev Quaj Ib Tag Hmo. Qhov kev sib cais ntawd tab tom hais kom meej txog txoj kev hloov ntawm Laodicea txoj kev txav ntawm ib puas plaub caug plaub txhiab mus rau Philadelphia txoj kev txav ntawm ib puas plaub caug plaub txhiab. Nws tab tom cim txog qhov kev tsis lees txais tag nrho ntawm Laodicea pawg ntseeg Xya-hnub Adventist. Lub qhov rooj kaw ntawm txoj kev txiav txim uas Hnub Kev Theej Txhoj sawv cev los txog tsib hnub ua ntej txoj cai Hnub Caiv Pentecost. Qhov kev txiav txim ntawd yog kev nce mus saum ntuj ua ntej, thiab ua ntej ntawd yog txoj xov xwm raj. Peb kauj ruam ntawd sawv cev rau lub cim qhia chaw uas lub foob ntawm Vajtswv raug luam cia, thiab txoj xov xwm ntawm Txoj Kev Quaj Ib Tag Hmo raug tshaj tawm los ntawm pawg ntseeg uas yeej lawm rau cov uas Khaunelias sawv cev.

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.

Petus tshaj tawm txoj xov ntawm Pentekos, thiab Pentekos cim txog qhov kawg ntawm txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo. Yog li ntawd, raws li qhov yuav tsum muaj hauv lus faj lem, Petus kuj tshaj tawm txoj xov ntawd thaum pib ntawm lub sij hawm ntawm Kev Quaj Thaum Ib Tag Hmo thiab. Qhov pib ib txwm ua qauv qhia txog qhov kawg. Petus txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo tau txais hwj chim thaum tus nees luav ntawm Islam raug daws, thiab tawm tsam Tebchaws Meskas, ib yam li nws rov ua dua thaum txoj cai hnub Sunday los txog. Petus tshaj tawm txoj xov ntawd thaum lub sij hawm peb teev thiab cuaj teev ntawm Pentekos qhia meej txog qhov pib thiab qhov kawg ntawm Kev Quaj Thaum Ib Tag Hmo.

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.

Hauv txoj kab uas peb tab tom xav txog no, plaub caug hnub uas xaus rau thaum Khetos raug tsa nce mus saum ntuj ceeb tsheej, kuj yog lub sijhawm pib ntawm kaum hnub hauv chav sab saud. Thaum tsib hnub twb dhau mus hauv kaum hnub ntawd lawm, hnub ua kev theej txhoj qhia tias cov kev txhaum ntawm Ixayees twb raug lwv tawm lawm thiab pawg ntseeg twb npaj nws tus kheej txhij lawm. Nyob rau hauv teev peb Petus nyob hauv chav sab saud rau hnub Peetekos. Nyob rau hauv teev cuaj ntawm txoj cai Hnub Caiv, zaj xov hloov ntawm ib tag hmo mus rau lub suab quaj nrov nrov.

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.

Kev tshaj tawm txoj xov ntawm Midnight Cry los ntawm Peter tshwm sim thaum nws nyob hauv teev thib peb. Txoj xov ntawd raug cim los ntawm lub caij kevcai ntawm cov raj nplaim, thaum tus nees luav raug daws tawm, thiab los ntawm Caesarea Philippi, thiab Caesarea Philippi kuj yog Panium. Panium raug sawv cev hauv nqe kaum peb mus txog kaum tsib ntawm Daniel kaum ib. Peter tab tom txheeb qhia tsis yog xwb ib qho kev tawm tsam ntawm Islam rau saum Tebchaws Meskas thaum tus nees luav raug daws tawm thaum pib ntawm kev tshaj tawm txoj Midnight Cry, tabsis tib lub sijhawm Peter kuj nyob ntawm tsov rog Panium uas coj mus rau txoj cai Hnub Caiv. Tsov rog Panium yog ib qho xwm txheej uas sib raug ua ke nrog qhov kev tawm tsam ntawm Islam rau saum Tebchaws Meskas.

We will continue these things in the next article.

Peb yuav txuas ntxiv hais txog tej no hauv tsab xov xwm tom ntej.