Review

Nnyochagharịgharị##

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.

Livaịtikọs isi iri abụọ na atọ na-akọwapụta ule atọ n’ime oge Pentikọst nke ndị narị puku na iri anọ na anọ ahụ. Ijikọ ụbọchị mbụ nke emume Ụlọikwuu na ụbọchị Pentikọst, ma mesịa ijikọ ụbọchị iri anọ ahụ Kraịst ji kuziere ndị na-eso ụzọ Ya ihu na ihu tupu nrịgo Ya eluigwe na ụbọchị mkpụrụ mbu, na-emepụta nhazi zuru ezu nke na-anọchite ozi ndị mmụọ ozi atọ ahụ.

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.

Mgbe a na-etinye “ọnwụ, ili ozu na mbilite n’ọnwụ” n’ọrụ dị ka otu akara amụma nke nwere nzọụkwụ atọ; dịka e si anọchi ya anya n’ime baptizim nke Kraịst, anyị na-ahụ na ụbọchị ise mgbe mbilite n’ọnwụ gasịrị, n’ụbọchị mkpụrụ mbu, njedebe nke oriri achịcha na-ekoghị eko nke ụbọchị asaa na-abịa dịka nzukọ nsọ. Ya mere, na mbilite n’ọnwụ nke Kraịst, nke kwekọrọ n’àjà mkpụrụ mbu, oge ụbọchị ise na-esote.

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.

Ná njedebe nke owuwu a nke e kere site n’ịtụnyere ụbọchị mbụ nke Ememme Ụlọikwuu na ụbọchị Pentikọst, e nwere akara ụzọ ọzọ nwere nzọụkwụ atọ, nke ụbọchị ise sokwa ya, nke na-eru ruo Pentikọst.

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.

N’etiti “akara ụzọ nzọụkwụ atọ ndị ahụ, nke ụbọchị ise sochiri,” dị oge nke ụbọchị iri atọ. Mgbe anyị kwekọrọ ụbọchị mbụ nke emume Ụlọikwuu na ụbọchị Pentikọst, anyị na-aghọta na ụbọchị ise tupu emume Ụlọikwuu bụ Ụbọchị Mkpuchi Mmehie. Ụbọchị iri tupu Ụbọchị Mkpuchi Mmehie bụ emume Opi. Ụbọchị iri anọ Kraịst ji akụzi ihu na ihu mgbe mbilite n’ọnwụ Ya gasịrị n’ụbọchị mkpụrụ mbu, kwekọrọ na ụbọchị ise mgbe emume Opi gasịrị, na ụbọchị ise tupu Ụbọchị Mkpuchi Mmehie.

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.

Akara ụzọ atọ nke ‘ọnwụ Ya, olili Ya, na mbilite n’ọnwụ Ya,’ nke ụbọchị ise na-esote ruo na njedebe nke Emume Achịcha na-ekoghị eko, ka a na-emegharịkwa ọzọ ụbọchị iri atọ ka e mesịrị, mgbe akara ụzọ atọ nke ‘opi, ịrịgoro n’eluigwe, na ikpe,’ pụtara, nke ụbọchị ise na-esokwa ruo Pentikọst. A na-akọwa akara ụzọ atọ nke mbido ahụ n’ụzọ dị mfe dịka otu akara ụzọ nwere nzọụkwụ atọ, n’ihi na e ji ozugbo mata ya dị otu a site na baptizim Kraịst, nke na-anọchi anya ‘ọnwụ Ya, olili Ya, na mbilite n’ọnwụ Ya.’ Baptizim ahụ bụ alfa nke oge nsọ ahụ nke ụbọchị 1,260, nke kwụsịrị na ‘ọnwụ Ya, olili Ya, na mbilite n’ọnwụ Ya,’ nke bụ omega nke ụbọchị 1,260 ahụ.

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.’

A ghaghị ịmata akara-ụzọ nzọụkwụ atọ dị na njedebe nke oge Pentikọst site n’itinye amụma n’ọrụ. N’ime ụbọchị iri ise nke oge Pentikọst, a na-ahụ otu usoro ahụ n’mbido na n’ọgwụgwụ. Dabere n’elu ụkpụrụ ahụ na Kraịst na-egosi mgbe niile njedebe site na mbido, anyị nwere ike ịmata emume opi, nke nrigo-elu na-eso, nke ụbọchị Mkpuchi Mmehie na-eso, nke ụbọchị ise na-eso, dịka otu “akara-ụzọ nzọụkwụ atọ nke ụbọchị ise na-eso.”

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.

Anyị na-anwale kwa nzọụkwụ atọ a tụrụ aro site n’ụkpụrụ nduzi nke Akwụkwọ Nsọ gbasara njirimara nke nzọụkwụ atọ ahụ nke ọ bụla. A na-anọchi anya nzọụkwụ atọ ahụ ugboro ugboro n’Okwu Chineke. Ha bụ ndị mmụọ ozi atọ ahụ; ha bụ ogige n’èzí, ebe nsọ na Ebe Nsọ Kachasị Nsọ; ha bụ ọrụ nke Mmụọ Nsọ n’ikpe mmadụ ikpe banyere mmehie, ezi omume, na ikpe. Ịmata emume opi, nrịgo elu, na ụbọchị Mkpuchi Mmehie dị ka nzọụkwụ atọ ahụ chọrọ ka nke ọ bụla n’ime nzọụkwụ ndị ahụ kwekọọ na àmà Akwụkwọ Nsọ e guzobeworo.

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.”

Opìọ̀kpọ̀ bụ ozi ịdọ aka ná ntị, e jikọtara ya na mmụọ-ozi mbụ nke na-eti mkpu, sị, “tụọnụ Chineke egwu.” Nrigo Kraịst bụ ihe nnọchianya nke ebube ọbịbịa Ya nke Abụọ, n’ihi na okwu nke abụọ nke mmụọ-ozi mbụ ahụ bụ, “nyenụ Ya ebube.” Ụbọchị Mkpuchi Mmehie bụ ihe nnọchianya nke ikpe, okwu nke atọ nke mmụọ-ozi mbụ ahụ bụkwa, “oge ikpe Ya abịawo.” E nwere ụzọ dị iche iche e si amata na àgwà amụma nke nzọụkwụ atọ ahụ n’ihe ịrịba ama dị n’ọgwụgwụ oge Pentikọst na-anọchi anya nzọụkwụ atọ nke oziọma ebighị ebi ahụ, ebe a na “asachapụ ọtụtụ, mee ka ha dị ọcha, ma nwalee ha.”

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.

Nke a dị otú a, unu pụrụ ịhụ na n’akara ụzọ mbụ nke nzọụkwụ atọ, a na-enye àjà mkpụrụ mbụ ọka barley, ma n’akara ụzọ ikpeazụ nke nzọụkwụ atọ, a na-enye àjà mkpụrụ mbụ ọka wheat. Unu nwekwara ike ịhụ na nzọụkwụ atọ alpha nke oge Pentikọst na-akọwa achịcha na-ekoghị eko, ma akara ụzọ omega nke nzọụkwụ atọ na-akọwa achịcha e tinyere eko. Unu pụrụkwa ịhụ ọbụna na n’akara ụzọ nzọụkwụ atọ nke mmalite ka e weliri Kraịst elu iji dọta mmadụ niile, nakwa na n’akara ụzọ nzọụkwụ atọ nke njedebe ka e weliri ọkọlọtọ nke otu narị puku iri anọ na anọ iji dọta ndị mba ọzọ.

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.

Mmụọ-ozi nke mbụ na nke atọ bụ otu mmụọ-ozi ahụ n’ogo amụma, n’ihi na nke mbụ bụ mmalite—ma nke atọ bụ njedebe. Mmụọ-ozi mbụ nke alafa na-ekwusa mmeghe nke ikpe, ma mmụọ-ozi ikpeazụ nke omega na-ekwusa mmechi nke ikpe. E nyere ozi mmụọ-ozi mbụ ike site n’imezu nke Alakụba na Ọgọst 11, 1840, ma e nyere mmụọ-ozi nke atọ ike site n’imezu nke Alakụba na 9/11. Nwanyị White na-agwa anyị na ozi nke ma mmụọ-ozi mbụ ma nke atọ bụ ime ka ụwa nwee ìhè site n’ebube ya. Ndị akaebe ndị ọzọ dị ukwuu n’ọnụọgụ, ha na-enyekwa nkwado zuru ezu maka ịmata usoro oge Pentikọst dị ka e debere ya n’ime ụbọchị iri ise site na mbilite n’ọnwụ Kraịst ruo Pentikọst, ya na amaokwu iri abụọ na abụọ mbụ nke Levitikọs iri abụọ na atọ na amaokwu iri abụọ na abụọ ikpeazụ nke Levitikọs iri abụọ na atọ. N’etiti akara-ụzọ abụọ ahụ, nke bụ akara-ụzọ nke nzọụkwụ atọ nke ụbọchị ise sochiri, e nwere oge ụbọchị iri atọ nke na-anọchi anya mmụọ-ozi nke abụọ.

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.

Akara mbụ nke “ụbọchị atọ nzọụkwụ sochiri ụbọchị ise” bụ mmụọ ozi mbụ, ụbọchị iri atọ ahụ bụ mmụọ ozi nke abụọ, ma akara nke abụọ nke “ụbọchị atọ nzọụkwụ sochiri ụbọchị ise” bụ mmụọ ozi nke atọ. Nzọụkwụ atọ ndị a na-ekpuchi oge Pentikọst dum ruo Pentikọst, nke n’oge ahụ na-akara mmalite nke ụbọchị asaa nke emume Ụlọikwuu, nke na-anọchite anya ịwụsa mmiri ozuzo ikpeazụ n’oge nsogbu iwu ụbọchị Sọnde, malite n’iwu ụbọchị Sọnde na United States ma na-aga n’ihu ruo mgbe Maịkel ga-ebili, oge nnwale mmadụ emechie. Nhazi ahụ bụ nke Chineke, ma ọ na-amụpụta ụfọdụ echiche dị oke njọ.

Serious Considerations

Ntụle Dị Mkpa Dị Ọtụtụ

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.

O doro anya na ihe ịrịba ama nke ụzọ nke “ọpịpị-ụda, nrịgo elu na ikpe” nọchiri anya bụ ule litmus na ule nke atọ. Ule nke atọ bụ mgbe niile ule litmus, ebe a na-egosipụta agwa, ma a naghị emepụta ya mgbe ọ bụla.

“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.

“A na-ekpughe agwa mmadụ site n’oge nsogbu. Mgbe olu ahụ siri ike kwusara n’etiti abalị, ‘Lee, onye na-alụ nwanyị ọhụrụ na-abịa; pụtanụ izute ya,’ ụmụ agbọghọ-amaghị nwoke ndị ahụ nọ n’ụra tetara n’ụra ha, e wee hụ ndị mere nkwadebe maka ihe omume ahụ. E jidere òtù abụọ ahụ n’amaghị ama, ma otu dị njikere maka ọnọdụ mberede ahụ, ebe a hụrụ nke ọzọ na ọ nweghị nkwadebe. A na-ekpughe agwa mmadụ site n’ọnọdụ dị iche iche. Ọnọdụ mberede na-ewepụta ezi ụdị agwa mmadụ n’ezi ya. Ụfọdụ ọdachi mberede na nke a na-atụghị anya ya, iru uju site n’ọnwụ, ma ọ bụ nsogbu siri ike, ụfọdụ ọrịa ma ọ bụ mwute a na-atụghị anya ya, ihe ọbụla nke na-eme ka mkpụrụobi guzo ihu na ihu n’ihu ọnwụ, ga-ewepụta ezi ime agwa ahụ. A ga-eme ka o doo anya ma e nwere ma ọ bụ na e nweghị okwukwe n’eziokwu n’okwukwe nke nkwa nile dị n’okwu Chineke. A ga-eme ka o doo anya ma mkpụrụobi ahụ ọ̀ na-adabere n’amara, ma e nwere mmanụ n’ime ite ahụ ya na oriọna ahụ.”

“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.

“Oge ọnwụnwa na-abịara mmadụ nile. Olee otú anyị si akpa àgwà n’okpuru ule na nnwale nke Chineke? Ìhè oriọna anyị ọ na-anyụ? ma ọ bụ anyị ka na-eme ka ha na-enwu? Ànyị dị njikere maka ọnọdụ mberede ọ bụla site na njikọ anyị na Onye ahụ jupụtara n’amara na eziokwu? Ụmụ agbọghọ ise ndị amamihe enweghị ike inye ụmụ agbọghọ ise ndị nzuzu àgwà ha. A ghaghị iwulite àgwà site n’aka anyị dịka ndị n’otu n’otu.” 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.

Mgbe akara-ụzọ nke oriri opi rutere, a na-akàrà agwa gị akara ruo mgbe ebighị ebi, a na-ebuli gị elu dịka ọkọlọtọ, a na-ehichapụkwa mmehie gị ruo mgbe ebighị ebi. Nzọụkwụ atọ ahụ na-anọchi anya akụkụ atọ nke ịkàrà akara ahụ. Ọbịbịa nke ozi nke Mkpu Etiti Abalị na-ekpughe ndị nwere mmanụ na ndị a na-ebuli elu dịka ọkọlọtọ ka a na-ewepụ mmehie ha. Ozi ahụ, ọrụ ahụ na akara ahụ bụcha otu akara-ụzọ. Ọ bụ akara-ụzọ “nke na-eweta mkpụrụobi ihu na ihu na ọnwụ” n’ihi “ọdachi a na-atụghị anya ya.” Opi nke Alakụba na-anọchi anya “ọdachi a na-atụghị anya ya.” N’oge ahụ ka a na-ekwusa ozi a, “Lee, Nwoke Nwanyị na-abịa,” ụbọchị ise tupu iwu ụbọchị Ụka, ebe ozi ahụ na-agbanwe bụrụ mkpu ike nke mmụọ ozi nke atọ.

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.

Nzọụkwụ atọ nke waymark ahụ bụ ihe ndị na-akọwapụta akụkụ nke ịpị akara na nke ibuli elu nke ndị otu narị puku iri anọ na anọ, obere oge tupu iwu ụbọchị Sọnde. O doro anya na ule nnwale nke “opi, nrigo, na ikpe” ka e gosipụtara site na nzukọ ogige Exeter. Ụbọchị ise dị n’etiti Ụbọchị Mkpuchi Mmehie na Pentikọst na-anọchi anya ụbọchị iri isii na isii dị n’etiti njedebe nke nzukọ ogige Exeter n’August 17 ruo October 22, 1844, mgbe ụzọ mechiri. Ụbọchị iri isii na isii ahụ nke akụkọ ihe mere eme nke ndị Miller na-egosi ụbọchị ikpeazụ, ma n’ihe a, ha na-egosi nkwusa nke ozi Mkpu Etiti Abalị site n’ọnụ narị puku iri anọ na anọ ahụ.

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.

Ụbọchị ise ruo Pentikọst kwekọrọ na ụbọchị iri isii na isii nke ndị Millerite jiri kwusaa ozi nke Mkpu Etiti Abalị, nke e jikwa nbata mmeri nke Kraịst n’ime Jerusalem mee ihe nnọchianya ya. Nke mbụ n’ime nzọụkwụ atọ ahụ bụ emume opi, nke bụ opi nke asaa, ma ọ bụ ahụhụ nke atọ, ma ọ bụ Islam n’ụbọchị ikpeazụ, ma nbata mmeri nke Kraịst ka e buru ụzọ mee ka ịnyịnya ibu tọpụ.

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.

N’ụzọ amụma, nke a na-egosi na ịtọhapụ nwa-ịnyịnya ibu ahụ na-akara mmalite nke nbata mmeri ahụ, nke bụ Mkpu Etiti Abalị. A ga-etinye amụma Akwụkwọ Nsọ n’ọrụ n’ụbọchị ikpeazụ n’alaeze nke isii nke amụma Akwụkwọ Nsọ—anụ ọhịa nke ụwa, United States. Alakụba ga-eti United States ihe, dịka o mere na 9/11, si otu a na-akara mmalite nke nkwusa nke Mkpu Etiti Abalị site n’iti ihe dị mkpa megide United States site n’aka Alakụba, na njedebe nke nkwusa nke Mkpu Etiti Abalị site n’ọzọ iti ihe ọzọ dị mkpa megide United States site n’aka Alakụba, n’ihi na Jizọs na-eji mmalite nke ihe atụpụta mgbe nile njedebe nke ihe ahụ.

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.

Ozi Pentikọst bụ ozi mkpu ukwu ahụ, ma mkpu ukwu ahụ bụ nnọọ ịrị elu nke ozi Mkpu Etiti Abalị. N’akụkọ ihe mere eme nke ndị Mịlàraịt, Mkpu Etiti Abalị kwụsịrị mgbe emechiri ụzọ n’ụbọchị Ọktoba 22, 1844, ma ọ na-akwụsịkwa mgbe ụzọ mechiri emechi n’iwu ụbọchị Sọnde n’ụbọchị ikpeazụ. N’oge Pentikọst, Pita kwusara ozi Joel, ma Pentikọst bụ njedebe omega nke Mkpu Etiti Abalị, ya mere, mmalite alpha nke Mkpu Etiti Abalị, Pita ga-abụrịrịkwa, n’ihi mkpa amụma, na-eweta ozi Joel. N’oge Mkpu Etiti Abalị, Pita nọ n’Akwụkwọ Ọrụ Ndịozi isi nke abụọ, n’ime ụlọ elu ahụ n’elekere nke atọ, ma n’otu ụbọchị ahụ n’elekere nke itoolu ọ nọ n’ụlọ nsọ na-ekwusa ozi Joel.

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.

Pita bụ ihe nnọchianya nke puku iri na anọ na narị anọ na iri anọ na anọ n’oge Pentikọst, nke bụ ọgwụgwụ nke Mkpu Etiti Abalị, ma ọ bụkwa ihe nnọchianya nke puku iri na anọ na narị anọ na iri anọ na anọ na mmalite nke Mkpu Etiti Abalị. Ịkpọchie akàrà na iwulite puku iri na anọ na narị anọ na iri anọ na anọ ahụ na-amalite site n’itọhapụ ịnyịnya ibu ahụ mgbe Alakụba na-akụ. Mgbe ndị Millerite hapụrụ nzukọ ogige Exeter, ha buru ozi ahụ dịka nnukwu ebili mmiri, ma n’ihe nnọchianya ha gosipụtara tupu oge eruo puku iri na anọ na narị anọ na iri anọ na anọ ndị ga-emeghachi ahụmahụ ahụ.

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.

Ngwa a na-adịwanye njọ ma ọ bụrụ na ị ghọtara na Pita na-anọchite anya ndị ahụ na-ekwusa ozi Mkpu Etiti Abalị n’oge ule litmus na ule nke atọ nke oge Pentikọst. Awa nke atọ nke Pita na Pentikọst na-edobe ya n’ụlọ elu, ụlọ elu ahụ kwa bụkwa ụbọchị iri ahụ tupu Pentikọst. Ule nke abụọ nke oge Pentikọst bụ ule ụlọ nsọ nke ụbọchị iri atọ nke na-esochi ule ntọala ahụ. Ule nke abụọ nke ụlọ nsọ ahụ chọrọ ka ndị kwesịrị ntụkwasị obi site n’okwukwe banye n’Ebe Kachasị Nsọ ebe a na-ehichapụ mmehie ha, nakwa ebe ha na Kraịst na-anọdụ site n’okwukwe n’ebe dị n’eluigwe. Akwụkwọ Ọrụ Ndịozi na-eme ka anyị mara na Pita malitere okwuchukwu ya gbasara akwụkwọ Joel n’awa nke atọ n’ụlọ elu, emesịa n’awa nke itoolu ọ nọ n’ụlọ nsọ ahụ.

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.

Ma Pita, ebe o guzoro ọtọ ya na mmadụ iri na otu ahụ, weliri olu ya, sị ha, Ụmụ nwoke Judia, na unu niile ndị bi na Jerusalem, ka e mee ka nke a mara unu, ma nụrụ okwu m: N’ihi na ndị a adịghị aṅụbiga mmanya ókè, dị ka unu na-eche, ebe ọ bụ nanị awa nke atọ nke ehihie. Ma nke a bụ ihe e kwuru site n’ọnụ Jowel, onye amụma ahụ. … Ugbu a Pita na Jọn rigoro ọnụ n’ụlọ nsọ n’oge ekpere, nke bụ awa nke itoolu. Ọrụ Ndịozi 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.

A kpọgidere Kraịst n’obe n’awa nke atọ, Ọ nwụkwara n’awa nke itoolu. Ọnwụ Ya, ili Ya na mbilite n’ọnwụ Ya bụ otu akara-ụzọ nke nwere nzọụkwụ atọ. Nzọụkwụ nke atọ ahụ, bụ ụbọchị mkpụrụ mbu, na-amalite ụbọchị iri ise ndị na-ejedebe na Pentikọst. N’alpha nke oge Pentikọst, awa nke atọ na nke itoolu na-anọchi anya ọdịiche doro anya, n’ihi na Kraịst dị ndụ n’awa nke atọ ma nwụọ n’awa nke itoolu. Pita nọ n’ụlọ elu n’awa nke atọ, ọ nọkwa n’ụlọ nsọ n’awa nke itoolu.

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.

Oge Pentikọọst nke ụbọchị iri ise ndị nsọ n’oge Kraịst bụ oge amụma dị nsọ, nke jikọtara ozugbo na amụma nke afọ puku abụọ na narị atọ. Ọ jikọrọkwa nke pụrụ iche na izu ikpeazụ nke afọ narị anọ na iri itoolu e nyere mba ndị Juu n’ime Daniel itoolu. E kewara izu ahụ dị nsọ, mgbe Kraịst kwadoro ọgbụgba ndụ ahụ, n’oge abụọ hà nhata nke ụbọchị amụma 1,260. Obi izu ahụ bụ obe. Obe ahụ na-akọwapụta elekere nke atọ na nke itoolu, Pita mekwara otu ihe ahụ n’oge Pentikọọst. N’afọ 34, na njedebe nke otu izu ahụ dị nsọ, mgbe Kọrniliọs zitere ka e si na Sizaịa Maritima kpọọ Pita, ọ bụ elekere nke itoolu.

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.

O nwere otu nwoke nọ na Sizeria a na-akpọ Kọnelịọs, onye-isi agha narị nke òtù a na-akpọ Òtù Ịtali, nwoke ji ofufe Chineke kpọrọ ihe, na onye na-atụ egwu Chineke ya na ezinụlọ ya nile, onye na-enyekwa ndị mmadụ ọtụtụ onyinye ebere, na-ekpekwa Chineke ekpere mgbe niile. O hụrụ n’ọhụ nke ọma ihe dị ka elekere nke itoolu nke ehihie mmụọ-ozi nke Chineke ka ọ na-abata n’ebe ọ nọ, na-asịkwa ya, Kọnelịọs. Ma mgbe o legidere ya anya, egwu jidere ya, o wee sị, Gịnị ka ọ bụ, Onyenwe m? Ọ sịrị ya, Ekpere gị na onyinye ebere gị arịgoola bụrụ ihe ncheta n’ihu Chineke. Ugbu a, zipụ ndị ikom gaa Jọpa, kpọọkwa otu Saimọn, onye aha ọzọ ya bụ Pita. Ọrụ Ndịozi 10:1–5.

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

N’echi ya sochirinụ, Pita gara n’elu ụlọ kpee ekpere ihe dị ka elekere nke isii.

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.

N’echi ya sochirinụ, ka ha na-aga n’ụzọ ha ma na-abịaru nso n’obodo ahụ, Pita rigoro n’elu ụlọ ikpegara ekpere n’ihe dị ka elekere nke isii: agụụ wee gụsie ya ike nke ukwuu, ọ chọkwara iri nri: ma ka ha na-akwadebe ya, ọ dabara n’ime ọhụụ miri emi, wee hụ eluigwe meghere, hụkwa otu ihe dị ka nnukwu ákwà a kpara n’akụkụ anọ ka ọ na-agbadata bịakwute ya, e wedatara ya ruo n’ala: n’ime ya ka ụdị anụmanụ niile nwere ụkwụ anọ nke ụwa, na anụ ọhịa, na ihe ndị na-akpụ akpụ, na nnụnụ nke eluigwe nọ. Olu wee bịakwute ya, sị ya, Bilie, Pita; gbuo, rie. Ma Pita sịrị, Mba, Onyenwe anyị; n’ihi na ọ dịbeghị mgbe m riri ihe ọbụla bụ ihe nkịtị ma ọ bụ ihe na-adịghị ọcha. Olu ahụ wee gwa ya okwu ọzọ nke ugboro abụọ, sị, Ihe Chineke sachara, akpọla ya ihe nkịtị. E mere nke a ugboro atọ: e wee nabata ihe ahụ ọzọ n’eluigwe. Ọrụ Ndịozi 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.

Oku a kpọrọ Pita ka ọ bịa Sisaeria bụ n’elekere nke itoolu, mgbe mmụọ ozi bịara ịgwa Kọniliọs okwu. Kọniliọs na-anọchi anya ụmụ Chineke ndị ọzọ a na-akpọ ka ha si na Babilọn pụta n’oge iwu Sọnde. Mmụọ ozi ahụ nke na-abịa n’oge iwu Sọnde bụ olu nke abụọ nke Mkpughe iri na asatọ, nke na-akpọ ndị ka nọ na Babilọn ka ha gbapụ. Pita bụ otu narị puku iri anọ na anọ, Kọniliọs kwa bụ ndị ọrụ elekere nke iri na otu, ndị e gosiri Pita dịka anụmanụ na-adịghị ọcha. Mmekọrịta dị n’etiti Pita na Kọniliọs bụ mmekọrịta nke Mkpughe asaa, ebe a na-akọwapụta otu narị puku iri anọ na anọ n’usoro mmekọrịta ha na oké ìgwè mmadụ ahụ. E nyere Pita iwu ugboro atọ ka o bilie, gbuo ma rie. Dịka otu narị puku iri anọ na anọ, oku sitere n’aka Kọniliọs bụ ebe e nyere ọkọlọtọ ahụ iwu ka o bilie.

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.

Kọniliọs nọ na Sịzaria Maritima, nke a na-akpọkwa mgbe ụfọdụ Sịzaria dị n’akụkụ osimiri. Mkpughe iri na asaa na-eme ka anyị mara na “mmiri ahụ” “bụ ndị mmadụ, na ìgwè mmadụ dị iche iche, na mba dị iche iche, na asụsụ dị iche iche.” Mmiri ahụ bụ ndị nọ n’èzí nzukọ Chineke, ma n’akwụkwọ Mkpughe, dịka kwa n’ọhụ Pita banyere anụ ọhịa ndị na-adịghị ọcha, ọnụọgụ anọ na-anọchi anya ụwa dum. Anụ ọhịa anọ dị iche iche nọ n’ọhụ Pita, ha sikwa n’akwa ntụ ọcha rịdata, nke e jidere n’akụkụ anọ ya. A na-anọchikwakwa mmekọrịta Pita na Kọniliọs site n’aka Nọah na anụ ọhịa ndị banyere n’ụgbọ ahụ.

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.

Pita nọ na Jopa, nke pụtara “na-enwu gbaa ma maa mma,” n’ihi na dịka ihe nnọchianya nke puku iri na anọ na puku anọ na anọ ahụ, Pita bụ ọkọlọtọ ahụ na-enwu gbaa ma maa mma nye ndị Jentaịl. N’elekere nke itoolu, ndị Jentaịl na-eteta gaa n’ebe ọkọlọtọ ahụ dị, nke Sister White kọwara dịka ụbọchị izu ike, iwu Chineke, ozi nke mmụọ ozi nke atọ, na ndị ozi ala ọzọ n’ụwa nile na-eburu ozi nke ụbọchị ikpeazụ. A kpọtere Kọniliọs gaa n’ebe ọkọlọtọ ahụ dị mgbe mmụọ ozi ahụ bịarutere n’elekere nke itoolu na Sizaịa n’akụkụ oké osimiri. Ozi ahụ n’oge iwu ụbọchị Sọnde nke Pentikọọst wee gawa n’ụwa—oké osimiri.

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.

Ibulite ọkọlọtọ ahụ ka a na-anọchikwakwa anya dị ka ibulite ụlọ nke Onyenwe anyị n’elu ugwu dị iche iche, ma Pita nọ na-ekpe ekpere n’elu ụlọ nke obodo Jopa mara mma ma na-enwu ìhè, n’awa nke isii, kpọmkwem tupu iwu ụbọchị ụka nke awa nke itoolu. Mgbe e mechisịrị akara n’elu puku mmadụ narị otu na iri anọ na anọ ahụ, ọnọdụ nke nsogbu ahụ dị n’ime ụwa ga-adọta ụmụ Chineke ndị ọzọ ka nọ n’ime Babilọn ịchọ ìhè. A na-edu ha ka ha chọta Pita n’elu ụlọ ahụ n’obodo Jopa.

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.

Pita nọkwara na Sizarịa Filipaị na Matiu iri na isii. Sizarịa Filipaị, nke dị n’ala mgbọrọgwụ Ugwu Hemọn, nwere otu aha ahụ dị ka Sizarịa nke dị n’akụkụ osimiri, ma ọdịiche pụtara ìhè dị n’etiti ha, n’ihi na otu obodo dị n’elu ala, ebe nke ọzọ dị n’elu oke osimiri. Mkpọgide Kraịst n’obe n’awa nke atọ na ọnwụ Ya n’awa nke itoolu na-egosi ọdịiche pụtara ìhè nke ndụ na ọnwụ. Pita n’awa nke atọ na nke itoolu nke Pentikost na-egosi ọdịiche pụtara ìhè site n’ụlọ elu ruo n’ụlọ nsọ. Sizarịa nke dị n’elu ala ma ọ bụ Sizarịa nke dị n’elu oke osimiri na-anọchi anya ọdịiche amụma dị mkpa nke awa nke atọ na nke itoolu, ma ọ dịghị ebe e zoro aka kpọmkwem n’awa nke atọ mgbe Pita nọ na Sizarịa Filipaị. N’elu àmà nke mmadụ abụọ ma ọ bụ mmadụ atọ ka a na-eme ka okwu guzosie ike, ma site n’awa nke atọ na nke itoolu nke obe, nakwa n’ụbọchị Pentikost, ihe atụ abụọ ahụ ka e ji otu onye nọchite anya ha, ma Kraịst dị ndụ ma ọ bụ n’ili, ma ọ bụ Pita n’ụlọ elu ma ọ bụ n’ụlọ nsọ.

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.

Akaebe nke atọ nke awa nke atọ na nke itoolu n’ime Sesaria abụọ ahụ na-akọwapụta Pita dịka onye isi agwa n’ọnọdụ abụọ ahụ, dịka Kraịst dị na mmalite nke oge Pentikọst, na Pita nọkwa na njedebe nke otu oge ahụ. Agwa alfa nke awa nke atọ bụ otu ihe ahụ dị ka agwa omega nke awa nke itoolu, na-enye otu àmà na Sesaria Filipai bụ alfa nke Sesaria abụọ ahụ. Àmà nke abụọ bụ na aha obodo abụọ ahụ bụ otu, ya mere aha onye isi agwa ahụ na aha obodo ahụ bụ otu. Àmà nke atọ bụ ọdịiche dị n’etiti ala na osimiri. Mgbe Pita nọ na Sesaria Filipai, ọ bụ awa nke atọ. Nke a bụ ebe ozi ahụ na-adịwanye njọ karị.

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.

Ọ ziri ezi ijikọta obodo abụọ nwere otu aha, nke ahụ ka anyị na-eme, ma anyị na-etinyekwa awa nke atọ na nke itoolu n’ọrụ a dabere n’akaebe Kraịst n’elu obe na nke Pita na Pentikọst. Site n’ịkpọkọta ahịrị atọ ahụ ọnụ—awa nke atọ na nke itoolu nke Kraịst, na awa nke atọ na nke itoolu nke Pita na Pentikọst—anyị na-eguzobe awa nke atọ na Sizeria Filipai. Otu ezi uche amụma ahụ ka a ga-etinye n’ọrụ n’ihe metụtara Kọniliọs n’awa nke itoolu, Pita n’awa nke isii, ma emesịa Pita na Sizeria Filipai n’awa nke atọ.

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.

Pita nọ n’akara ụzọ atọ ahụ niile, Kọniliọs nọ n’oge awa nke isii na nke itoolu ya na Pita, ma ọ nọghị n’oge awa nke atọ na Sizaịa Filipi. E jikọtara ahịrị ahụ ọnụ n’ihi na nzọụkwụ ọ bụla bụ ma awa nke atọ, nke isii, na nke itoolu n’usoro, site na Sizaịa Filipi ruo Jopa ruo Sizaịa Maritima. Sizaịa abụọ ahụ nwere mgbọrọgwụ omenala ha jikọtara na Gris na Rom abụọ ahụ, ma ihe pụrụ iche nke Sizaịa Filipi bụ na ọ bụ ọdịdị anụ ahụ nke ikpere arụsị dị omimi, nke amamihe nzuzo jupụtara na ya, ebe Sizaịa dị n’akụkụ oke osimiri bụ etiti azụmahịa na nchịkwa, nke na-ejikọta omenala Gris na ọchịchị Rom. Sizaịa Filipi bụ akara nke churchcraft, Sizaịa Maritima bụrụkwa akara nke statecraft.

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.

N’usoro si na Caesarea ruo Caesarea, Joppa bụ nzọụkwụ etiti n’ime nzọụkwụ atọ. A na-anọchi anya nzọụkwụ atọ ahụ site n’elekere nke atọ, nke isii, na nke itoolu. Caesarea nke dị n’akụkụ osimiri n’elekere nke itoolu bụ iwu Sọnde mgbe ozi-ọma na-agakwuru ndị mba ọzọ. Awa atọ tupu nke ahụ, n’elekere nke isii, Pita nọ na Joppa, obodo na-enwu gbaa ma na-amụcha. Awa atọ tupu nke ahụ, Pita nọ n’Emume Opì n’elekere nke atọ. Caesarea ruo Caesarea bụ oge nke Mkpu Etiti Abalị. Pita na-anọchi anya ndị ahụ na-ekwusa Mkpu Etiti Abalị site na mmalite ruo n’ọgwụgwụ, n’ihi na Jisọs na-eme ka mmalite kwekọọ na ọgwụgwụ mgbe niile. Mkpu Etiti Abalị na-amalite site n’ịtọpụ nwa-ịnyịnya ibu ahụ n’akara ụzọ nke Emume Opì, ebe Pita na-ekwusa ozi Joel.

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.

Pita nọ n’ebe-akara ụzọ nzọụkwụ atọ nke emume opi ike, ya bụ, nrigo n’eluigwe, nke ikpe na-eso. N’ebe-akara ụzọ ahụ n’ime Matiu iri na isii, a welitere okwu banyere onye Kraịst bụ. A gbanwere aha Pita, Kraịst wee kwuo na ọ bụ n’elu Nkume a ka Ọ ga-ewu nzukọ Ya. Nkume ahụ e wuru ụlọ nsọ n’elu ya bụ ntọala, ma Pita n’Kesaria Filipi bụ ozi mmụọ ozi mbụ, nke bụ ozi ntọala. Mgbe Pita rutere n’nzọụkwụ na-esote, na Jopa, ọ rịgoro elu dịka Kraịst mere na njedebe nke ụbọchị iri anọ nke nkuzi ihu na ihu. Nrigo n’eluigwe bụkwa ihe yirịta obe ahụ, ọkọlọtọ kachasị mkpa nke akụkọ ihe mere eme nke nzọpụta; a na-ekewakwa obe ahụ ụzọ abụọ, ya na ndị ohi abụọ ahụ, ịdọkpụ ákwà mgbochi ahụ n’ime Ebe Kachasị Nsọ, ọchịchịrị ahụ, na awa ndị ahụ.

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.

Ugbu a site n’oge awa nke isii ọchịchịrị kpuchiri ala ahụ dum ruo n’oge awa nke itoolu. Ma n’ihe dị ka awa nke itoolu Jisọs tiri mkpu n’oké olu, sị, Eli, Eli, lama sabachthani? nke pụtara, Chineke m, Chineke m, gịnị mere i ji hapụ m? Matiu 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.

Na Jọpa, n’oge elekere nke isii, Pita nọ n’otu ebe nkewa amụma dị, n’etiti ndị furu efu na ndị a zọpụtara, n’etiti ìhè na ọchịchịrị, nakwa n’etiti mmalite na njedebe nke Mkpu Etiti Abalị. Nkwụsị ahụ na-eme ka mgbanwe nke mmegharị Laodisia nke puku narị otu na iri anọ na anọ pụta ìhè, gaa n’ime mmegharị Filadelfia nke puku narị otu na iri anọ na anọ. Ọ na-akara akara ịjụ kpamkpam nke ụka Seventh-day Adventist nke Laodisia. Ụzọ ahụ emechiri emechi nke ikpe, nke ụbọchị Mkpuchido Mmehie na-anọchi anya ya, na-abịa ụbọchị ise tupu iwu ụbọchị ụka nke Pentikọst. Ikpe ahụ ka nrigo elu na-ebute ụzọ, ma tupu nke ahụ, ozi opi. Nzọụkwụ atọ ahụ na-anọchi anya ihe ịrịba ama nke ụzọ ebe a na-etinye akara nke Chineke, ma ozi nke Mkpu Etiti Abalị ka ụka nke meriri emeri na-ekwusa nye ndị ahụ Korneliọs na-anọchi anya ha.

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.

Pita na-ekwusa ozi ahụ na Pentikọst, Pentikọst kwa na-akara njedebe nke ozi Mkpu Etiti Abalị. Ya mere, ọ bụ ihe dị mkpa n’amụma ka Pita kwa kwusaa ozi ahụ na mmalite oge nke Mkpu Etiti Abalị. Mmalite na-egosipụtakarị njedebe mgbe niile. Ozi Mkpu Etiti Abalị nke Pita na-enweta ike mgbe a tọhapụrụ ịnyịnya ibu nke Islam, ma wakpo United States, dịka ọ na-eme kwa ọzọ n’oge iwu ụbọchị Sọnde. Pita na-ekwusa ozi ahụ n’awa nke atọ na nke itoolu nke Pentikọst na-akọwapụta mmalite na njedebe nke Mkpu Etiti Abalị.

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.

N’usoro anyị na-atụle, ụbọchị iri anọ ahụ nke na-agwụ n’ịrịgoro Kraịst n’eluigwe, na-amalitekwa ụbọchị iri ahụ n’ụlọ elu. Ụbọchị ise n’ime ụbọchị iri ahụ, ụbọchị mkpuchi mmehie na-egosi na e hichapụwo mmehie Izrel, na nzukọ ahụ emewo onwe ya njikere. Ọ bụ n’elekere nke atọ ka Pita nọ n’ụlọ elu n’ụbọchị Pentikọst. N’elekere nke itoolu nke iwu Sunday, ozi ahụ na-agbanwe site n’etiti abalị ruo n’akwa ike.

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.

Mkpughe ozi nke Mkpu Etiti Abalị site n’aka Pita na-eme mgbe ọ nọ n’oge awa nke atọ. A na-akara ozi ahụ akara site n’emume opi, mgbe a tọhapụrụ ịnyịnya ibu, nakwa site na Sizaria Filipai, ma Sizaria Filipai bụkwa Panium. A na-anọchi Panium anya n’amaokwu nke iri na atọ ruo nke iri na ise nke Daniel iri na otu. Pita na-akọwapụta ọ bụghị naanị mwakpo Islam megide United States mgbe a tọhapụrụ ịnyịnya ibu ná mmalite nke mkpughe nke Mkpu Etiti Abalị, kama n’otu oge ahụ Pita nọkwa n’agha Panium nke na-eduga n’iwu Sọnde. Agha Panium bụ ihe omume yiri nke mwakpo Islam megide United States.

We will continue these things in the next article.

Anyị ga-aga n’ihu n’ihe ndị a n’isiokwu na-esote.