Review

Tinjauan

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.

Imamat bab likur telu ngenali telung ujian sajroning mangsa Pentakosta tumrap wong satus patang puluh papat ewu. Nggayutaké dina kapisan riyaya Tarub karo dina Pentakosta, banjur nggayutaké patang puluh dina nalika Kristus mulang para sakabat adhep-adhepan sadurungé munggah menyang swarga karo dina woh pambarep, iku mbentuk sawijining rerangkèn sakabèhé kang makili pekabaran telung malaékat.

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.

Nalika “pati, panguburan, lan wunguné manèh” ditrapaké minangka siji tenger dalan profetik kang dumadi saka telung undhak-undhakan, kaya dene diwakili déning baptisané Kristus, kita nemokaké yèn limang dina sawisé wunguné manèh, ing dina woh kapisan, tekan pungkasaning pésta roti tanpa ragi kang pitung dina minangka pasamuwan suci. Mangkono, ing wunguné manèh Kristus, kang salaras karo kurban woh kapisan, banjur ana wewengkon wektu limang dina.

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.

Ing pungkasaning struktur kang kabentuk kanthi nyarasake dina kapisan Riyaya Tarub Suci karo dina Pentakosta, ana pratandha dalan liyane kanthi telung undhak-undhakan, kang uga diterusake déning limang dina nganti tekan Pentakosta.

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.

Ing antarané loro “tetenger telung-langkah sing diterusaké limang dina” kuwi, ana sawijining mangsa telung puluh dina. Nalika kita nyelarasaké dina kapisaning Riyaya Tarub Suci karo dina Pentakosta, kita mangertèni manawa limang dina sadurungé Riyaya Tarub Suci iku yaiku Dina Pangruwatan. Sepuluh dina sadurungé Dina Pangruwatan iku yaiku Riyaya Kalasangka. Patang puluh dina anggoné Kristus mulang adu rai sawisé wunguné Panjenengané ing dina woh kawitan, selaras limang dina sawisé Riyaya Kalasangka, lan limang dina sadurungé Dina Pangruwatan.

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.

Tenger titen telung-langkah saka ‘pejah, kakubur, lan wungunipun,’ kang banjur katut dening limang dina tumuju pungkasaning riyaya roti tanpa ragi, banjur kaulang malih telung puluh dina sawisé iku, nalika tenger titen telung-langkah saka ‘slompret, minggah, lan pangadilan,’ kang banjur katut dening limang dina tumuju Pentakosta. Tenger titen telung-langkah ing wiwitan punika gampil dipunwatesi minangka satunggal tenger titen kanthi telung langkah, awit punika kanthi langsung dipuntetepaken mekaten lumantar baptisanipun Kristus, ingkang nglambangaken ‘pejah, kakubur, lan wungunipun.’ Baptisan punika dados alfa tumrap mangsa suci 1.260 dina, ingkang dumugi pucakipun ing ‘pejah, kakubur, lan wungunipun,’ ingkang dados omega tumrap 1.260 dina punika.

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.’

Tenger dalan telung-langkah ing pungkasan mangsa Pentakosta kudu dipahami lumantar panrapan kenabian. Ing limang puluh dina mangsa Pentakosta, struktur kang padha katemu ing wiwitan lan uga ing pungkasan. Adhedhasar prinsip manawa Kristus tansah nggambarake pungkasan kanthi wiwitan, kita bisa ngenali riyaya kalasangka, banjur minggah swarga, banjur dina Pangruwating Dosa, banjur limang dina minangka siji “tenger dalan telung-langkah kang diterusake limang dina.”

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.

Kita ugi nyobi tigang langkah ingkang dipunajokaken punika kanthi paugeran Kitab Suci bab ciri-ciri saben satunggal saking tigang langkah punika. Tigang langkah punika kapratelakaken malih-malih wonten ing Sabdanipun Allah. Punika inggih punika tigang malaékat; pelataran, papan suci, lan Papan Mahasuci; punika ugi pakaryaning Roh Suci anggenipun nyadarké bab dosa, kabeneran, lan pangadilan. Ngenali riyaya kalasangka, minggahipun Panjenenganipun, lan dinten Pangruwatan dados tigang langkah punika nuntut supados saben langkah punika selaras kaliyan paseksèn Kitab Suci ingkang sampun mantep.

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.”

Kalasangka iku sawijining piweling pepènget, lan iku kagandhèng karo malaékat kapisan sing nguwuh, “wedia marang Gusti Allah.” Munggahé Kristus iku pralambang kamulyaning Rawuhé Kang Kaping Pindho, awit ungkapan kapindho saka malaékat kapisan yaiku “mènèhana kamulyan marang Panjenengané.” Dina Pangruwating Dosa iku pralambang paukuman, lan ungkapan katelu saka malaékat kapisan yaiku “wis teka jam pangadilané.” Ana sawetara cara kanggo ngenali yèn sipat-sipat kenabian saka telung undhakan ing waymark ing pungkasan mangsa Pentakosta makili telung undhakan saka Injil langgeng, ing ngendi akèh wong “kasucèkaké, diputihaké, lan dicoba.”

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.

Mangkono, panjenengan lajeng saged mirsani bilih wonten ing waymark kapisan saking tiga langkah, pisungsung woh kawitan jawawut dipunparingaken, lan wonten ing waymark pungkasan saking tiga langkah punika, pisungsung woh kawitan gandum dipunparingaken. Panjenengan lajeng saged mirsani bilih tiga langkah alfa saking mangsa Pentakosta punika nandhani roti tanpa ragi, nanging waymark omega saking tiga langkah punika nandhani roti mawi ragi. Panjenengan malah saged ugi mirsani bilih wonten ing waymark tiga langkah ing wiwitan punika papanipun Kristus dipunangkat supados narik sadaya manungsa, lan wonten ing waymark tiga langkah ing pungkasan, panji saking sangang atus patang dasa sekawan ewu dipunangkat supados narik para bangsa sanes.

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.

Malaékat kapisan lan katelu iku malaékat sing padha ing tataran kenabian, awit kang kapisan iku wiwitan—lan kang katelu iku pungkasan. Malaékat kapisan, yaiku alfa, ngumumaké pambukané pangadilan, lan malaékat pungkasan, yaiku omega, ngumumaké panutupané pangadilan. Pesené malaékat kapisan diparingi kakuwatan lumantar kasampurnaning Islam ing tanggal 11 Agustus 1840, lan malaékat katelu diparingi kakuwatan lumantar sawijining kasampurnaning Islam ing 9/11. Sister White maringi pawartos marang kita bilih misi saka malaékat kapisan lan katelu iku kanggo madhangi bumi kanthi kamulyané. Para seksi liyané uga akèh banget, lan padha maringi panyengkuyung kang cukup akèh kanggo ngenali struktur mangsa Pentakosta kaya dene dipratelakaké ing patang puluh dina saka wunguné Kristus nganti Pentakosta, bebarengan karo rong puluh loro ayat kapisan saka Imamat rong puluh telu lan rong puluh loro ayat pungkasan saka Imamat rong puluh telu. Ing antarané loro waymark kang dadi waymark saka telung langkah kang disusul limang dina, ana sawijining mangsa telung puluh dina kang makili malaékat kapindho.

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.

Tenger pratandha kapisan saka ‘telung langkah katut limang’ dina iku malaékat kapisan, telung puluh dina iku malaékat kapindho, lan tenger pratandha kapindho saka ‘telung langkah katut limang’ dina iku malaékat katelu. Telung langkah iki nyakup kabèh mangsa Pentakosta nganti tekan Pentakosta, kang banjur nandhani wiwitan pitung dina riyaya Tarub, kang nggambarake pencurahan udan pungkasan sajroning krisis hukum Minggu, diwiwiti nalika hukum Minggu ana ing Amerika Serikat lan diterusake nganti Mikhaèl jumeneng lan mangsa kasempatan tumrap manungsa katutup. Struktur iki asalé saka Allah, nanging ngasilake sawatara tetimbangan kang banget wigati.

Serious Considerations

Tetimbangan sing Sakeh Wigatine

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.

Cetha bilih tenger dalan ingkang dipunlambangaken déning ‘slompret, minggah, lan pangadilan’ punika inggih litmus lan pacoban kaping tiga. Pacoban kaping tiga tansah dados pacoban litmus, ing pundi watak dipunwedharaken, nanging boten nate dipunkembangaken.

“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.

“Watak kababar déning sawijining krisis. Nalika swara kang temen-temen ngumandhang ing tengah wengi, ‘Lah, sang pengantèn kakung rawuh; metua kowe kanggo marakaké Panjenengané,’ para prawan kang lagi turu mau padha tangi saka sare, lan katon sapa kang wis nganakaké pepakèn tumrap prastawa iku. Loro-loroné kagèt tanpa wusana, nanging sing siji wus siyaga ngadhepi kaanan darurat, déné sijiné kapanggih tanpa pepakèn. Watak kababar déning kahanan. Kaanan darurat ngedalaké logam sejati saka watak. Sawijining bilai kang dumadakan lan ora disana-sana, kapitunan amarga pejahing wong kang dikasihi, utawa krisis, sawijiné lara kang ora diduga utawa kasangsaran, samubarang kang ndadèkaké jiwa adhep-adhepan karo pati, bakal ngedalaké kasunyatan batin saka watak. Bakal kababar apa ana pracaya kang nyata marang prasetyané pangandika Gusti Allah utawa ora. Bakal kababar apa jiwa iku disangga déning sih-rahmat utawa ora, apa ana lenga ing bejana bebarengan karo damar.”

“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.

“Mangsa panggulawenthah rawuh marang saben wong. Kadospundi kita nindakaké dhiri kita nalika ana ing sangisoré ujian lan pambuktèn saking Allah? Punapa pelita kita padha mati? utawi punapa kita taksih njagi supados pelita-pelita mau tetep murub? Punapa kita sampun siyap tumrap saben kaanan darurat lumantar sesambungan kita kaliyan Panjenengané, kang kebak sih-rahmat lan kayekten? Gangsal prawan wicaksana boten saged maringaké watakipun dhateng gangsal prawan bodho. Watak kedah kawangun déning kita piyambak minangka pribadi-pribadi.” 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.

Nalika tonggak pratandha riyaya slompret dumugi, watak panjenengan kasêgel ing salawas-lawase, panjenengan kaangkat dados panji, lan dosa-dosa panjenengan kabusak ing salawas-lawase. Tiga undhak-undhakan punika nggambaraken tiga aspek saking panyegelan. Tekaning pekabaran Tangihe Wengi mujudaken sinten-sinten ingkang gadhah lenga lan ingkang kaangkat dados panji nalika dosa-dosanipun kabucal. Pekabaran, pakaryan, lan segel punika sadaya dados satunggal tonggak pratandha. Punika minangka satunggaling tonggak pratandha “ingkang ngadhepaken nyawa pasuryan dhateng pasuryan kaliyan pejah” amargi “bilai ingkang boten kinira-kira.” Slompretipun Islam nggambaraken “bilai ingkang boten kinira-kira” punika. Ing wekdal punika pekabaran, “Lah Sang Penganten Kakung rawuh,” dipunwartakaken gangsal dinten sadèrèngipun angger-angger Minggu, ing pundi pekabaran punika ewah dados panguwuh sora malaékat kaping tiga.

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.

Telung langkah saka waymark iku minangka unsur-unsur kang netepaké babagan pemeteraian lan pangangkatan saking wong satus patang puluh papat ewu, sakdurungé angger-angger Minggu. Cetha yèn batu uji “kalasangka, minggah, lan pangadilan” wis kaawakili déning pakempalan kémah Exeter. Limang dina ing antarané Dina Pangruwatan lan Pentakosta nggambaraké sewidak nem dina ing antarané pungkasané pakempalan kémah Exeter tanggal 17 Agustus nganti 22 Oktober 1844, nalika lawang kapungkasi. Sewidak nem dina sajarah Millerite mau lagi nggambaraké dina-dina pungkasan, lan ing prakara iki, iku nggambaraké pawartané pekabaran Midnigh Cry déning wong satus patang puluh papat ewu.

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.

Limaning dina tumuju Pentakosta iku salaras karo sewidak enem dina nalika para Millerit martakaké piwulang Babagan Pambengok Ing Tengah Wengi, kang uga dipralambangaké déning mlebeté Kristus kanthi kamulyan menyang Yérusalèm. Sing kapisan saka telung langkah iku yaiku riyaya kalasangka, yaiku kalasangka kapitu, utawa bilai katelu, utawa Islam ing dina-dina pungkasan, lan mlebeté Kristus kanthi kamulyan mau didhisiki déning diluwaraké seekor kuldi.

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.

Miturut pralambang kenabian, iki nandhesake manawa nglilani kuldi kuwi dadi pratandha wiwitan mlebu kanthi kamulyan, yaiku Pambengok Tengah Wengi. Wangsit Kitab Suci kudu ditrapake ing jaman wekasan marang karajan kaping enem ing wangsit Kitab Suci—yaiku kewan bumi, Amerika Serikat. Islam bakal nyerang Amerika Serikat, kaya dene nalika 9/11, mangkono nandhani wiwitaning pawartane Pambengok Tengah Wengi lumantar sawijining serangan gedhe marang Amerika Serikat déning Islam, lan pungkasaning pawartane Pambengok Tengah Wengi kanthi serangan gedhe liyané marang Amerika Serikat déning Islam, awit Gusti Yesus tansah nggambarake pungkasaning sawijining prakara nganggo wiwitaning sawijining prakara.

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.

Pesen Pentakosta punika inggih pesen panguwuh ingkang sora, lan panguwuh ingkang sora punika namung minangka paningkatan saking pesen Panguwuh Wengi Tengah. Ing sajarah Millerit, Panguwuh Wengi Tengah punika pungkasan nalika lawang kaputup ing tanggal 22 Oktober 1844, lan punika ugi pungkasan nalika lawang kaputup wonten ing hukum Minggu ing dinten-dinten pungkasan. Ing Pentakosta, Petrus martosaken pesenipun Yoèl, lan Pentakosta punika pungkasan omega saking Panguwuh Wengi Tengah, mila alpha wiwitaning Panguwuh Wengi Tengah, Petrus, miturut kabutuhan kenabian, kedah ugi ngaturaken pesenipun Yoèl. Ing Panguwuh Wengi Tengah, Petrus wonten ing Kisah Para Rasul bab kalih, wonten ing kamar inggil ing jam kaping tiga, lajeng ing dinten ingkang sami ing jam kaping sanga piyambakipun wonten ing Padaleman Suci martosaken pesenipun Yoèl.

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.

Pétrus punika pralambang saking tiyang satus sekawan dasa sekawan ewu ing Pentakosta, inggih punika pungkasaning Midnigth Cry, lan piyambakipun ugi pralambang saking tiyang satus sekawan dasa sekawan ewu ing wiwitaning Midnigth Cry. Panyegelan lan pangunggahaning tiyang satus sekawan dasa sekawan ewu kawiwitan kanthi kalepasaning kuldi menawi Islam nyerang. Nalika para Millerite nilar pasamuwan kémah Exeter, piyambakipun nggawa pekabaran kados gelombang pasang ingkang ageng, lan kanthi pralambang sami nyeratakaken tiyang satus sekawan dasa sekawan ewu ingkang mbaleni pengalaman punika.

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.

Panyandhakan punika dados saya langkung abot manawi panjenengan mangertos bilih Pétrus makili tiyang-tiyang ingkang martosaken pekabaran Midnite Cry ing ujian lakmus saha ujian kaping tiga saking mangsa Pentakosta. Jam kaping tiga tumrap Pétrus ing Pentakosta nempataken piyambakipun wonten ing kamar inggil, lan kamar inggil punika ugi nggambaraken sepuluh dinten sadèrèngipun Pentakosta. Ujian kaping kalih saking mangsa Pentakosta punika inggih ujian Padaleman Suci tigang dasa dinten ingkang ndhèrèk sawise ujian dhasar. Ujian kaping kalih saking Padaleman Suci nuntut para setya supados mlebet lumantar pracaya dhateng Papan Ingkang Mahasuci, ing pundi dosa-dosanipun kabusak, sarta ing pundi kanthi pracaya piyambakipun lenggah sesarengan kaliyan Kristus wonten ing papan-papan swarga. Kitab Para Rasul maringi pawartos dhateng kita bilih Pétrus miwiti khotbahipun bab kitab Yoèl ing jam kaping tiga wonten ing kamar inggil, lajeng ing jam kaping sanga piyambakipun wonten ing Padaleman Suci.

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.

Nanging Pétrus, jumeneng bebarengan karo kang sewelas, ngetokake swarané kanthi sora, banjur ngandika marang wong-wong mau, Hé para priya Yudéa, lan kowé kabèh kang manggon ing Yérusalèm, mangertia bab iki, lan rungokna tembungku: Awit wong-wong iki dudu mendem, kaya kang kok kira, marga saiki lagi jam katelu ing wayah awan. Nanging iki lah apa kang wus kaandharaké déning nabi Yoèl. … Anadéné Pétrus lan Yokanan padha munggah bebarengan menyang Pedalemané Allah ing wektu pandonga, yaiku ing jam kasanga. Lelakone Para Rasul 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.

Kristus kapaku ing salib ing jam katelu lan Panjenengane séda ing jam kasanga. Pati, kakubur, lan wunguné Panjenengane iku sawijining tenger dalan kanthi telung undhakan. Undhakan katelu, yaiku dina woh kawitan, miwiti sèket dina kang pungkasané tekan Pentekosta. Ing alfa mangsané Pentekosta, jam katelu lan jam kasanga nglambangaké sawijining pratandhingan kang cetha, awit Kristus taksih gesang ing jam katelu lan sampun séda ing jam kasanga. Pétrus ana ing kamar inggil ing jam katelu lan ana ing Padaleman Suci ing jam kasanga.

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.

Mangsa Pentakosta limang puluh dina suci ing jamanipun Kristus punika satunggaling mangsa suci ingkang asipat profetik, ingkang gegayutan langsung kaliyan ramalan kalih èwu tigang atus taun. Punika mliginipun gegandhengan kaliyan minggu pungkasan saking patang atus sangang puluh taun kangge bangsa Yahudi ing Daniel sangang. Minggu suci punika, nalika Kristus netepaken prajanjian, kapérang dados kalih mangsa ingkang sami dawanipun, yaiku 1.260 dina profetik. Inti saking minggu punika inggih punika salib. Salib punika nandhesaken jam katiga lan jam kasanga, lan Pétrus nalika Pentakosta ugi mekaten. Ing taun 34, pungkasan saking minggu suci ingkang sami punika, nalika Kornelius kongkon ngaturi Pétrus saking Kaisarea Maritima, punika jam kasanga.

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.

Ana sawijining wong ing Kaisaréa jenengé Kornélius, sawijining perwira satus saka pasukan sing kasebut pasukan Italia, wong sing mursid lan wedi marang Allah bebarengan karo saisiné brayaté, kang akèh maringi sedhekah marang wong akèh, lan tansah ndedonga marang Allah. Panjenengané cetha weruh sajroning wahyu watara jam sanga awan ana malaékaté Allah mlebu marani dhèwèké lan ngandika marang dhèwèké, “Kornélius.” Nalika dhèwèké mandeng marang panjenengané, dhèwèké wedi, banjur matur, “Punapa dhawuh Paduka, Gusti?” Panjenengané banjur ngandika marang dhèwèké, “Pandonganmu lan sedhekahmu wus munggah dadi pangéling-eling ana ing ngarsané Allah. Saiki utusna wong-wong menyang Yopé, lan kongkonana ngundang Simon, kang aran liyané Pétrus.” Para Rasul 10:1–5.

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

Ing ésuké, Pétrus munggah menyang payon omah kanggo ndedonga kira-kira ing jam kaping nem.

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.

Ing ésuké, nalika wong-wong mau nerusaké lakuné lan wus cedhak karo kutha, Pétrus munggah menyang payon omah kanggo ndedonga kira-kira ing jam kaping nem: Banjur dhèwèké krasa ngelih banget, lan kepéngin mangan: nanging nalika wong-wong mau lagi nyawisaké, dhèwèké kesurupan ing sajroning paningal, lan weruh swarga kabukak, sarta ana sawijining piranti tumurun marani dhèwèké, kaya kain gedhé kang kaiket ana ing papat pucuké, banjur diudhunaké menyang bumi: Ing jeroné ana sakèhé warna kéwan sikil papat ing bumi, lan kéwan galak, lan kéwan mbrangkang, lan manuk-manuk ing awang-awang. Banjur ana swara rawuh marang dhèwèké, Munjung, Pétrus; sembelihen, lan dhaharanen. Nanging Pétrus matur, Mboten mekaten, Gusti; awit kawula dereng naté nedha punapa-punapa ingkang najis utawi boten resik. Banjur swara mau ngandika marang dhèwèké manèh kaping pindho, Apa kang wus dipirantèkaké resik déning Allah, aja kokarani najis. Iki kadadéan ping telu: lan piranti mau banjur kabekta munggah manèh menyang swarga. Para Rasul 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.

Panggilan marang Pétrus supaya teka ing Kaisaréa kelakon ing jam kaping sanga, nalika ana malaékat rawuh kanggo ngandika marang Kornélius. Kornélius nglambangaké anak-anak Allah liyané sing katimbalan metu saka Babil nalika hukum Minggu. Malaékat sing rawuh nalika hukum Minggu iku swara kapindho saka Wahyu wolulas, sing nyeluk marang wong-wong sing isih ana ing Babil supaya mlayu. Pétrus iku golongan satus patang puluh papat ewu lan Kornélius iku para buruh jam kaping sewelas, sing dilambangaké marang Pétrus minangka kéwan-kéwan najis. Sesambungané Pétrus lan Kornélius iku sesambungan ing Wahyu pitu, ing ngendi satus patang puluh papat ewu dikenali ana ing gegandhèngan karo wong akèh banget. Pétrus dipréntah kaping telu supaya tangi, nyembelèh, lan mangan. Minangka satus patang puluh papat ewu, panggilan saka Kornélius iku papan nalika panji dipréntah supaya tangi.

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.

Kornelius dumunung ing Kaisarea Maritima, kadhangkala kasebut uga Kaisarea ing pinggir segara. Wahyu pitulas maringi weruh marang kita manawa “banyu-banyu” iku “yaiku bangsa-bangsa, wong akèh, para bangsa, lan basa-basa.” Banyu-banyu iku nggambarake wong-wong sing ana ing sanjabaning pasamuwané Allah, lan ing kitab Wahyu uga ing wahyu sing ditampani Petrus bab kéwan-kéwan najis, angka papat makili jagad kabèh. Ana papat warna kéwan ing wahyuné Petrus, lan kéwan-kéwan iku mudhun ana ing salembar kain sing dicekel ana ing papat pojoké. Gegayutané Petrus karo Kornelius uga digambaraké déning Nuh lan kéwan-kéwan sing mlebu ing prau.

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.

Pétrus ana ing Yopa, kang tegesé “padhang lan éndah,” amarga minangka pralambang saka satus patang puluh papat ewu, Pétrus iku panji kang padhang lan éndah tumrap para bangsa liya. Ing jam kaping sanga, para bangsa liya padha tangi marang panji iku, kang déning Sister White dipracaya minangka dina Sabat, angger-anggering Allah, pawartos malaékat katelu, lan para misionaris ing saklumahing donya kang nggawa pawartosing dina-dina pungkasan. Kornélius ditangèkaké marang panji iku nalika malaékat teka ing jam kaping sanga ing Kaisaréa ing pinggir segara. Pawartos ing Pentakosta bab angger-angger dina Minggu banjur lumaku menyang donya—yaiku segara.

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.

Pangungkataning panji iku uga dipralambangaké minangka griyaning Pangéran kang kaangkat ngluwihi gunung-gunung, lan Pétrus lagi ndedonga ana ing payoning kutha Yoppa kang éndah padhang, ing jam kaping nem, sadurungé angger-angger Minggu ing jam kaping sanga. Nalika wong satus patang puluh papat èwu dipasèli, kaananing krisis ing sajroning donya bakal narik para putraning Allah liyané kang isih ana ing Babilon supaya nggolèki pepadhang. Wong-wong iku katuntun kanggo nemokaké Pétrus ana ing pucaking griya ing Yoppa.

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.

Pétrus uga ana ing Kaisaréa Filipi ing Matius nem belas. Kaisaréa Filipi ing sikilé Gunung Hermon nduwèni jeneng sing padha karo Kaisaréa ing pinggir segara, nanging nduwèni kontras sing cetha merga kutha siji ana ing dharatan lan sijiné ana ing segara. Panjangsalibé Kristus ing jam katelu lan seda-Né ing jam kasanga nandhakaké sawijining kontras kang cetha antarané urip lan pati. Pétrus ing dina Pentakosta ing jam katelu lan jam kasanga nandhakaké sawijining kontras kang cetha saka kamar dhuwur tekan Padaleman Suci. Kaisaréa ing dharatan utawa Kaisaréa ing segara nggambaraké kontras kenabian kang perlu saka jam katelu lan jam kasanga, nanging ora ana rujukan langsung marang jam katelu nalika Pétrus ana ing Kaisaréa Filipi. Sarana paseksèn wong loro utawa telu, sawijining prakara diteguhaké, lan kanthi jam katelu lan jam kasanga saka salib lan uga ing dina Pentakosta, kaloroning gambaran mau diwakili déning siji wong, apa Kristus nalika gesang utawa ana ing kubur, utawa Pétrus ana ing kamar dhuwur utawa ing Padaleman Suci.

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.

Seksiné kaping telu saka jam katelu lan jam kasanga ing antarané loro Kaisaréa ngenali Pétrus minangka paraga utama ing kaloro kedadéan mau, kaya dene Kristus ing wiwitan mangsa Pentakosta lan Pétrus ing pungkasan mangsa sing padha iku. Paraga alfa saka jam katelu iku padha karo paraga omega saka jam kasanga, mènèhi siji paseksi manawa Kaisaréa Filipi iku alfa saka loro Kaisaréa mau. Paseksi kapindho yaiku yèn jeneng kaloroné kutha iku padha, mula jeneng paraga utama lan jeneng kuthané iku padha. Paseksi katelu yaiku bedaning dharat lan segara. Nalika Pétrus ana ing Kaisaréa Filipi, iku jam katelu. Ing kéné pesen iki dadi luwih nggegirisi manèh.

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.

Nggandhengaké rong kutha kang aran padha iku bener, lan pancèn kuwi kang lagi kita tindakaké, nanging kita uga nglebetaké jam kaping telu lan jam kaping sanga ing sajroning penerapan adhedhasar paseksèn Kristus ana ing kayu salib lan Petrus ing Pentakosta. Kanthi nglumpukaké telung garis mau bebarengan; jam kaping telu lan jam kaping sanga kagungané Kristus, jam kaping telu lan jam kaping sanga kagungané Petrus ing Pentakosta—kita netepaké jam kaping telu ing Caesarea Philippi. Logika kenabian kang padha iki kudu ditrapaké marang Kornelius ing jam kaping sanga, Petrus ing jam kaping nem, banjur Petrus ing Caesarea Philippi ing jam kaping telu.

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.

Pétrus ana ing katelu tandha dalan mau, Cornelius ana ing jam kaping nem lan jam kaping sanga bebarengan karo Pétrus, nanging ora ana ing jam kaping telu ing Caesarea Philippi. Garis iku kaiket dadi siji amarga saben langkah iku katandhani déning jam kaping telu, kaping nem, lan kaping sanga, saben-saben saka Caesarea Philippi, menyang Yope, tumuju Caesarea Maritima. Kaloro Caesarea iku padha nduwèni oyod kabudayan kang kaiket karo Yunani lan Roma, nanging bedaning Caesarea Philippi yaiku dadi perwujudan paganisme kang adoh lan mistis, déné Caesarea ing pinggir segara dadi pusat dagang lan administratif, kang nyawijèkaké kabudayan Yunani karo pamaréntahan Roma. Caesarea Philippi minangka pralambang churchcraft lan Caesarea Maritima minangka pralambang 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.

Ing garis saka Caesarea tumuju Caesarea, Joppa iku undhakan tengah saka telung undhakan. Telung undhakan iku digambarake déning jam katelu, jam kagenep, lan jam kasanga. Caesarea ing pinggir segara ing jam kasanga iku hukum Minggu nalika Injil lumaku menyang para bangsa liya. Telung jam sadurunge kuwi, ing jam kagenep, Petrus ana ing Joppa, kutha kang padhang lan sumunar. Telung jam sadurunge manèh, Petrus ana ing riyaya Trompet ing jam katelu. Caesarea tumuju Caesarea iku mangsa Panguwuh Wengi-Tengah. Petrus nglambangake wong-wong kang martakake Panguwuh Wengi-Tengah wiwit saka wiwitan nganti tekan pungkasan, amarga Gusti Yesus tansah nyelarasake wiwitan karo pungkasan. Panguwuh Wengi-Tengah diwiwiti nalika kuldi iku diluwari ing waymark riyaya trompet, nalika Petrus martakake pesen saka Yoèl.

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.

Pétrus ana ing panandha dalan telung-tataran saka riyaya kalasangka, yaiku minggah menyang swarga, banjur paukuman. Ing panandha dalan iku, ing Matius nembelas, pitakonan diangkat ngenani sapa sejatine Kristus iku. Jeneng Pétrus diganti, lan Kristus ngandika bilih ing sadhuwuring Watu iki Panjenengané bakal ngedegaké pasamuwan-Né. Watu kang dadi tumpuan pambangunan Padaleman iku yaiku pondhasi, lan Pétrus ing Kaisaréa Filipi iku pesen malaekat kapisan, yaiku pesen pondhasiné. Nalika Pétrus tekan ing tataran sabanjuré, ing Yopa, dhèwèké munggah kaya dene Kristus munggah ing pungkasan patang puluh dina piwulang adu rai. Munggah menyang swarga iku uga sawijining paralel tumrap salib, panji utama sajarah kaslametan; lan salib iku kabagi dadi rong bagéan, kanthi loro durjana, robeke kalingan mlebu ing Papan Mahasuci, sarta pepeteng lan jam-jamé.

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.

Wiwit jam kaping enem ana pepeteng nutupi sakehe tanah nganti jam kaping sanga. Lan kira-kira ing jam kaping sanga Gusti Yesus nguwuh kanthi swara seru, pangandikane, Eli, Eli, lama sabachthani? tegesé: Allah-Ku, Allah-Ku, yagéné Paduka nilar Aku? Matius 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.

Ing Yope, ing jam kaping enem, Petrus dumunung ing sawijining titik pamisahan profètis, antarané kang kasasar lan kang kaslametaké, antarané pepadhang lan pepeteng, lan antarané wiwitan sarta pungkasané Panguwuh Tengah Wengi. Pamisahan iku nekanaké transisi gerakan Laodikia saka wong satus patang puluh papat éwu menyang gerakan Filadelfia saka wong satus patang puluh papat éwu. Iku nandhani panolakan kanthi tuntas marang pasamuwan Advent Dina Kaping Pitu Laodikia. Lawang pangadilan kang katutup iku, kang dilambangaké déning dina Pangruwating Dosa, rawuh limang dina sadurungé undhang-undhang Minggu Pentakosta. Pangadilan iku didhisiki déning minggahé Kristus menyang swarga, lan sadurungé iku, pekabaran slomprèt. Katelu undhakan iku makili tenger dalan ing ngendi meterai Allah ditetepaké, lan pekabaran Panguwuh Tengah Wengi diproklamasèkaké déning pasamuwan kang menang marang wong-wong kang dilambangaké déning Kornelius.

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.

Pétrus martakaké pèsen iku ing Pentekosta, lan Pentekosta nandhani pungkasaning pèsen Pekik Tengah Wengi. Mulané, miturut kabutuhan nubuatan, Pétrus uga martakaké pèsen iku ing wiwitaning mangsa Pekik Tengah Wengi. Wiwitan tansah nggambaraké pungkasan. Pèsen Pekik Tengah Wenginipun Pétrus diparingi kakuwatan nalika kuldiné Islam dilucuti, lan nyerang Amérika Sarékat, kaya kang bakal kelakon manèh ing wektu angger-angger dina Minggu. Pétrus anggoné martakaké pèsen iku ing jam katelu lan jam kasanga ing Pentekosta nandhani wiwitan lan pungkasaning Pekik Tengah Wengi.

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.

Ing runtutan wektu sing lagi kita tetelakake, patang puluh dina kang pungkasané ana ing minggahé Kristus menyang swarga, uga dadi wiwitaning sepuluh dina ing kamar loteng. Sawisé limang dina lumaku saka sepuluh dina iku, dina panebusan nandhai manawa dosa-dosané Israèl wus kabusak, lan pasamuwan wus nyawisaké awake. Ing jam katelu Pétrus ana ing kamar loteng nalika Pentakosta. Ing jam kasanga saka hukum Minggu, pesen iku owah saka pesen tengah wengi dadi panguwuh sora.

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.

Pangumandhange pawartos Tangis Tengah Wengi déning Pétrus kelakon nalika dhèwèké ana ing jam katelu. Pawartos mau ditandhai déning riyaya kalasangka, nalika kuldi kuwi dilèlèkaké, lan déning Kaisaréa Filipi, lan Kaisaréa Filipi uga yaiku Panium. Panium diwakili ing ayat telulas nganti limalas saka Daniel sewelas. Pétrus lagi ngenali ora mung sawijining serangan Islam marang Amérika Sarékat nalika kuldi kuwi dilèlèkaké ing wiwitan pangumandhangan Tangis Tengah Wengi, nanging ing wektu sing padha Pétrus uga ana ing peperangan Panium sing nuntun marang hukum Minggu. Peperangan Panium iku sawijining prastawa sing sejajar karo serangan Islam marang Amérika Sarékat.

We will continue these things in the next article.

Kita badhé nerusaké prakara-prakara punika wonten ing artikel salajengipun.