Review

Mapitio

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.

Լևտական քսաներեքերորդ գլուխը նույնացնում է հարյուր քառասունչորս հազարի Հոգեգալստյան ժամանակաշրջանի ներսում երեք փորձություն։ Տաղավարների տոնի առաջին օրը Հոգեգալստյան օրվա հետ համապատասխանեցնելով, ապա Քրիստոսի համբարձումից առաջ այն քառասուն օրերը, որոնց ընթացքում Նա երես առ երես ուսուցանում էր աշակերտներին, առաջին պտուղների օրվա հետ համապատասխանեցնելով, կազմվում է մի ընդհանուր կառուցվածք, որ ներկայացնում է երեք հրեշտակների լուրերը։

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.

“Hilikwa, kuzikwa na kufufuka” vinapotumiwa kama alama moja ya kinabii yenye hatua tatu, kama inavyowakilishwa na ubatizo wa Kristo, tunaona kwamba siku tano baada ya ufufuko, katika siku ya malimbuko, mwisho wa sikukuu ya siku saba ya mikate isiyotiwa chachu hufika kama kusanyiko takatifu. Hivyo basi, katika ufufuko wa Kristo, unaolingana na sadaka ya malimbuko, hufuata kipindi cha siku tano.

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.

Mu nsuka ya ndongosolo yina me salama na kulandisá kilumbu ya ntete ya feti ya Bahema na kilumbu ya Pantekoti, kele diaka na dimfunda yankaka ya nzila yina kele na matambi tatu, mpi yo mpe bilandama na bilumbu tanu yina ke kuma tii na Pantekoti.

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.

ئەو دوو «نیشانەی ڕێگای سێ هەنگاوەکەی پاشان پێنج ڕۆژ»، لە نێوانیاندا ماوەی سی ڕۆژ هەیە. کاتێک ڕۆژی یەکەمی جەژنی چادردانان لەگەڵ ڕۆژی پەنجا ڕۆژان هاوتا دەکەین، تێدەگەین کە پێنج ڕۆژ پێش جەژنی چادردانان ڕۆژی کەفارەت بوو. دە ڕۆژ پێش ڕۆژی کەفارەت جەژنی کەرەنایەکان بوو. چل ڕۆژەکەی فێرکردنی مەسیح ڕوو بە ڕوو دوای زیندووبوونەوەی لە ڕۆژی نووبەرەکان، هاوتا دەبێت بە پێنج ڕۆژ دوای جەژنی کەرەنایەکان، و پێنج ڕۆژ پێش ڕۆژی کەفارەت.

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.

Nzila ya cimanyikilo ca ntambo zitatu ya “mfwa Yake, kuzikwa, ne kubuka,” iyakonkwa na amalyo yatano ukufika ku mpela ya mutambo wa mukate usina cakuloweshamo, elyo ishitilwa nakabili panuma pa nshiku makumi yatatu ilyo kwaba cimanyikilo ca ntambo zitatu ca “mpalume, ukululwa muulu, ne bupingushi,” ifyo fine fikonkwa na amalyo yatano ukufika ku Pentekoste. Icimanyikilo ca kutendeka ca ntambo zitatu cileshikwatwa bwino ng’ca cimanyikilo cimo ica ntambo zitatu, pantu cilelondololwa buti ifyo fine mu lubatisho lwa kwa Kristu, ulusokolola “mfwa Yake, kuzikwa, ne kubuka.” Ulubatisho bwali alpha ku nshita ya mushilo iya nshiku 1,260, iyo yafikile pa “mfwa Yake, kuzikwa, ne kubuka,” ico cali omega ku nshiku 1,260.

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.’

Ekikumikyoo kya waymark eky’emitendera esatu ku nkomerero y’ekiseera kya Pentekooti kiteekwa okumanyibwa okuyita mu kukozesa obunnabbi. Mu nnaku amakumi ataano ez’ekiseera kya Pentekooti, ensengeka y’emu esangibwa ku lubereberye ne ku nkomerero. Nga tusinziira ku musingi nti Kristo bulijjo alaga enkomerero ng’akozesa entandikwa, tusobola okuzuula embaga y’amakondeere, ne kiddirirwa okulinnya mu ggulu, ne kiddirirwa olunaku olw’Okutangirira, ne kiddirirwa ennaku ttaano ng’ekimu “waymark eky’emitendera esatu ekiddirirwa ennaku ttaano.”

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.

Tukwongera okugezesa emitendera esatu egyateesebwayo n’endagiriro za Baibuli ezikwata ku nnono z’omutendera gwonna ku gya esatu. Emitendera egyo esatu eragiddwa enfunda n’enfunda mu Kigambo kya Katonda. Gye bamalayika abasatu; gwe luggya olw’ebweru, Awatukuvu n’Awasinga Obutukuvu; gwe mulimu gwa Mwoyo Omutukuvu mu kusinza omusango olw’ekibi, obutuukirivu n’omusango. Okutegeera embaga y’amakondeere, okulinnya mu ggulu, n’Olunaku olw’Okutangirirwa ng’emitendera egyo esatu kyetaagisa buli mutendera okukkiragana n’obujulirwa bwa Baibuli obwateekebwawo.

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.”

Mavavu ni ujumbe wa onyo, nayo yanahusianishwa na malaika wa kwanza anayelia, “mcheni Mungu.” Kupaa kwa Kristo ni ishara ya utukufu wa Kuja Kwake kwa Mara ya Pili, kwa maana usemi wa pili wa malaika wa kwanza ni, “mpeni utukufu.” Siku ya Upatanisho ni ishara ya hukumu, na usemi wa tatu wa malaika wa kwanza ni, “saa ya hukumu yake imekuja.” Ziko njia kadhaa za kutambua kwamba tabia za kiunabii za hatua tatu katika alama ya njiani mwishoni mwa majira ya Pentekoste zinawakilisha hatua tatu za injili ya milele, ambapo wengi “watakaswa, watafanywa weupe, na kujaribiwa.”

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.

Naha ikawa hivyo, basi mwaweza kuona ya kwamba katika alama ya kwanza ya njia ya hatua tatu hutolewa sadaka ya malimbuko ya shayiri, na katika alama ya mwisho ya njia ya hatua zile tatu hutolewa sadaka ya malimbuko ya ngano. Hapo tena mwaweza kuona ya kwamba hatua tatu za alfa za majira ya Pentekoste hutambulisha mikate isiyotiwa chachu, lakini alama ya omega ya hatua tatu hutambulisha mikate iliyotiwa chachu. Tena mwaweza hata kuona ya kwamba katika alama ya njia ya hatua tatu hapo mwanzo ndiko Kristo aliinuliwa ili awavute watu wote kwake, na katika alama ya mwisho ya hatua tatu bendera ya wale mia na arobaini na nne elfu huinuliwa ili kuwavuta Mataifa.

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.

Unajumbe wa kwanza na wa tatu ni yuleyule malaika katika ngazi ya kinabii, kwa kuwa wa kwanza ni mwanzo—na wa tatu ni mwisho. Malaika wa kwanza wa alfa hutangaza kufunguliwa kwa hukumu, na malaika wa mwisho wa omega hutangaza kufungwa kwa hukumu. Ujumbe wa malaika wa kwanza ulitiwa nguvu kwa utimilifu wa Uislamu tarehe 11 Agosti, 1840, na malaika wa tatu alitiwa nguvu kwa utimilifu wa Uislamu tarehe 9/11. Dada White anatufahamisha ya kwamba utume wa malaika wa kwanza na wa tatu ulikuwa kuutia nuru ulimwengu kwa utukufu wake. Mashahidi wengine ni wengi, nao hutoa uthibitisho wa kutosha wa kutambua muundo wa majira ya Pentekoste kama ulivyowekwa katika siku hamsini tangu kufufuka kwa Kristo hata Pentekoste, pamoja na aya ishirini na mbili za kwanza za Mambo ya Walawi ishirini na tatu na aya ishirini na mbili za mwisho za Mambo ya Walawi ishirini na tatu. Kati ya alama hizo mbili ambazo ni alama ya hatua tatu zikifuatwa na siku tano, kuna kipindi cha siku thelathini kinachomwakilisha malaika wa pili.

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.

‘ibihe bitatu bikurikirwa n’ibitanu’ by’iminsi ni ikimenyetso cya mbere, iminsi mirongo itatu ni marayika wa kabiri, kandi ikimenyetso cya kabiri cy’‘ibihe bitatu bikurikirwa n’ibitanu’ by’iminsi ni marayika wa gatatu. Ibi byiciro bitatu bikubiyemo igihe cyose cya Pentekote kugeza kuri Pentekote, ari na yo noneho iranga itangira ry’iminsi irindwi y’Umunsi Mukuru w’Ingando, igereranya isukwa ry’imvura y’itumba rya nyuma mu gihe cy’ingorane z’itegeko ryo ku Cyumweru, gitangirira ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika kandi kigakomeza kugeza Mikayeli ahagurutse kandi igihe cy’igeragezwa cya muntu kigafungwa. Iyi miterere ni iy’Ubwenge bw’Imana, ariko itanga ibitekerezo bikomeye byo kwitonderwa.

Serious Considerations

Matukio ya Kuzingatiwa kwa Uzito

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.

Aya no bigaragara y’uko ikimenyetso cy’inzira kigereranywa n’“amakondera, kuzamuka no guca urubanza” ari cyo kigeragezo cya litimusi n’ikigeragezo cya gatatu. Ikigeragezo cya gatatu buri gihe ni cyo kigeragezo cya litimusi, aho imico igaragarizwa, ariko ntijya ihingurirwamo.

“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.

“Kifula kyemukara kyemanyikilwa mu kaseera k’akazibu. Obudde bw’ekiro wakati bwe bwatuukawo, eddoboozi ery’amaanyi ne liranga nti, ‘Laba, omugole ajja; mugende mumusisinkane,’ abawala ab’embeerera abaali beebase ne bazuukuka okuva mu tulo twabwe, ne kirabika ani eyali yeetegekedde ekyo ekyali kigenda okubaawo. Embiiri zombi zaakwatibwa nga tezimanze kutegeera, naye ekibiina ekimu kyali kitegekeddwa olw’akaseera ak’ebyetaago eby’amangu, ate ekirala ne kisangibwa nga tekirina kwetegekera. Kifula kyemukara kyemanyikilwa olw’embeera. Obudde obw’amangu obw’akaseera ak’ebyetaago buleeta ebiri mu kikula kyemukara ddala okulabika. Akabi akamu ak’amangu era akatasuubirwa, okufiirwa, oba akazibu; endwadde etasuubirwa oba obulumi obw’amaanyi; ekintu kyonna ekireeta emmeeme ng’eyimiridde maaso ku maaso n’okufa, kijja kuleeta ebiri munda mu kikula kyemukara ddala okulabika. Kirirabisibwa oba nga waliwo ddala okukkiriza okw’amazima mu bisuubizo eby’ekigambo kya Katonda oba nedda. Kirirabisibwa oba emmeeme ewanirirwa ekisa, era oba nga waliwo amafuta mu kibya awamu n’ettabaaza.”

“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.

“Rizq’aqa pacha yatiwa qillqatanakaru jutapxi taqiniru. ¿Kunjamsa jiwasax sarnaqañasa Diosan yant’äwipa ukat ukhamaraki chiqanchäwipa manqhanxa? ¿Lamparanakasa jiwarpachati? jan ukax wali qhant’askakiti? ¿Jupaampi mayacht’atäsaw taqi jan walt’äwinakatak wakicht’atäpxtanti, jupax khuyapayasiñampi ukat chiqapar uñt’äwimp phuqt’atätap layku? Phisqa yatiñan tawaqunax janiw jupanakan sarnaqäwip phisqa jan yatiñan tawaqunakarux churapkaspänti. Sapa mayniw jaqinakjamax sarnaqäwsa utt’ayañasa.” 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.

Băkāfú bukába bwa matāmbì bwa mīkonde pa kimanyikìdyà kya njila kyafika, mpèka yèbè yìdi yìmányìshììbwe kàbìdì bwà kashidi, wêwè udi wèlèshììbwe bu cimanyinu, ne mpèka yèbè yìdi yìfutudiibwe kàbìdì bwà kashidi. Makàsà asatù àdi àleeja byàbù byasatù bya kumanyika. Kufika kwa dyambwibwa dya Mbelu wa Pakatì pa Butùku kùdi kumwènesha aba bàdi ne màfutà ne aba bèlèshììbwe bu cimanyinu pashììshe mpèka yàbò yìdi yìfutudiibwa. Dyambwibwa, mudimu ne cimanyinu byônsò m’kimanyikìdyà kimwe cya njila. Cìdi kimanyikìdyà cya njila “cìdì cìtwàla musùùkà kumpàla kwa lufù” bwà “bwalu bwa lupìngana lùvwà kalùyi lulàngùlùdììbwe.” Mūkonde wa Islam wùdi wùleeja “lupìngana lùvwà kalùyi lulàngùlùdììbwe” alu. Pààpa, dyambwibwa edi ne, “Mònaayi, Mubàki udi ùlwa,” dìdi dyambibwa matùkù ataanu kumpàla kwa mikenji ya Dyanga wa Lumingu, kûndì dyambwibwa adi dìshintuluka kuya ku lubìlà lunène lwa mwanjelo wa kasatù.

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.

Nzila shatatu sha alama ya njila ni bitupa bya kulangisha mu kutindikila no mu kutumbulwa kwa abantu ikana limue na makumi ana na bana, pakubula kuluta pa mutemo wa Cibilo. Cali patoka ukuti cipimo ca kusungila ukwa “matalumbeta, kutumbuka no bupingushi” cashininkishiwe ku lukuta lwa kumana pa Exeter. Inshiku shisano pakati ka Bushiku bwa Kupyanisha ne Pentekoste, shilepilibula inshiku amakumi mutanda na mutanda pakati ka mpela ya lukuta lwa kumana pa Exeter pa Ogasiti 17 ukufika pa Okutoba 22, 1844, apo umwinshi waikalilwe. Isho nshiku amakumi mutanda na mutanda sha mateka ya baMillerite shilelangisha inshiku sha kulekelesha, kabili muli ici ciputulwa, shilelangisha ukubila kwa mbila ya Kuilila kwa Pakati ka Bushiku ku bantu ikana limue na makumi ana na bana.

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.

Paska kuu Pentecoste, siku tano hizo zinalingana na siku sitini na sita za Wamilleri walipotangaza ujumbe wa Kilio cha Usiku wa Manane, ambao pia ulifananishwa kwa mfano na kuingia kwa ushindi kwa Kristo ndani ya Yerusalemu. Hatua ya kwanza ya zile hatua tatu ni Sikukuu ya Baragumu, ambayo ni baragumu ya saba, au ole wa tatu, au Uislamu katika siku za mwisho; nayo kuingia kwa ushindi kwa Kristo kulitanguliwa na kufunguliwa kwa punda.

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.

Ubuhanuzi bugaragaza ko kubohorwa kw’indogobe kuranga intangiriro yo kwinjira k’Umwami mu buryo bw’intsinzi, ari ko Gutaka kwa Saa Sita z’Ijoro. Ubuhanuzi bwa Bibiliya bugomba gukoreshwa mu minsi y’imperuka ku bwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya—inyamaswa y’isi, Leta Zunze Ubumwe za Amerika. Islamu izatera Leta Zunze Ubumwe za Amerika, nk’uko yabikoze ku wa 9/11, bityo ikaranga intangiriro yo kwamamaza Gutaka kwa Saa Sita z’Ijoro binyuze ku gitero gikomeye Islamu igabye kuri Leta Zunze Ubumwe za Amerika, kandi ikaranga n’iherezo ry’ikorwa ry’itangazwa rya Gutaka kwa Saa Sita z’Ijoro binyuze ku kindi gitero gikomeye Islamu izagaba kuri Leta Zunze Ubumwe za Amerika, kuko Yesu iteka agaragaza iherezo ry’ikintu akoresheje intangiriro y’ikintu.

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.

Pendekoste’ ñahtâi, nda loam cwaih thoiq ñahtâi mhuh; loam cwaih thoiq mhuh, Midnight Cry ñahtâi hleam-phoat taq taq lawga maw. Millerite hkrong hlyi kaq, October 22, 1844 ni hta thoh khah law wa ai shaloi Midnight Cry gaw ngut ve se; hpang jahtum nhtoi hte Sunday law hta thoh khah law wa ai shaloi mung, anhte hteq hlyi hta gaw ngut ve ai. Pendekoste’ hta Peter gaw Joel ê ñahtâi hkaw dan ai; hkala, Pendekoste’ gaw Midnight Cry ê omega ngutding rai nga ai majaw, Midnight Cry ê alpha hpang chyai Peter gaw, myihtoi hkrum hte seng ai hkrit-kaja ai hpe, Joel ê ñahtâi mung hkaw dan nga ra ai. Midnight Cry hta Peter gaw Acts laika bung ni 2 hta, third hour hta upper room hkan e nga ai; dai ni shawng hta e, ninth hour du ai shaloi, temple hta Joel ê ñahtâi hpe hkaw dan nga ai.

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.

Petero ni ikimenyetso c’abahumbi ijana na mirongo ine na bane kuri Pentekote, ari ryo herezo ry’Induru yo mu Gicugu, kandi ni na we kimenyetso c’abahumbi ijana na mirongo ine na bane ku ntango y’Induru yo mu Gicugu. Gushirwako ikidodo no guhagurutsa abo bahumbi ijana na mirongo ine na bane bitangura igihe indogoba ibohorwa, igihe Ubusilamu butera. Igihe aba Millerite bava mu nama y’ikorwa ry’i Exeter, bitwaje ubutumwa nk’umuraba ukomeye w’ikiyaga, kandi mu buryo bw’ikigereranyo bagereranya abo bahumbi ijana na mirongo ine na bane bazosubiramwo ico kintu baciyeko.

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.

Ὁ χρήσις αὕτη γίνεται σοβαρωτέρα, ὅταν ἀναγνωρίσῃς ὅτι ὁ Πέτρος ἀντιπροσωπεύει ἐκείνους οἵτινες κηρύττουσι τὸ ἄγγελμα τῆς Κραυγῆς τοῦ Μεσονυκτίου κατὰ τὸ λίκμιον καὶ τὴν τρίτην δοκιμασίαν τῆς Πεντηκοστιανῆς περιόδου. Ἡ τρίτη ὥρα διὰ τὸν Πέτρον ἐν τῇ Πεντηκοστῇ τὸν τοποθετεῖ ἐν τῷ ὑπερῴῳ, καὶ τὸ ὑπερῷον εἶναι ἐπίσης αἱ δέκα ἡμέραι πρὸ τῆς Πεντηκοστῆς. Ἡ δευτέρα δοκιμασία τῆς Πεντηκοστιανῆς περιόδου εἶναι ἡ τριακονθήμερος δοκιμασία τοῦ ναοῦ, ἥτις ἀκολουθεῖ τὴν θεμελιώδη δοκιμασίαν. Ἡ δευτέρα δοκιμασία τοῦ ναοῦ ἀπαιτεῖ τοὺς πιστοὺς νὰ εἰσέλθωσι διὰ πίστεως εἰς τὰ Ἅγια τῶν Ἁγίων, ὅπου αἱ ἁμαρτίαι αὐτῶν ἐξαλείφονται καὶ ὅπου κάθηνται διὰ πίστεως μετὰ τοῦ Χριστοῦ ἐν τοῖς ἐπουρανίοις. Τὸ βιβλίον τῶν Πράξεων μᾶς πληροφορεῖ ὅτι ὁ Πέτρος ἤρχισε τὸ κήρυγμα αὐτοῦ ἐπὶ τοῦ βιβλίου τοῦ Ἰωήλ κατὰ τὴν τρίτην ὥραν ἐν τῷ ὑπερῴῳ, εἶτα κατὰ τὴν ἐνάτην ὥραν ἦτο ἐν τῷ ναῷ.

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.

Lelo Petro, ha yimile ni va khume na un’we, a tlakusa rito ra yena, a ku eka vona: Vavanuna va Yudiya, na hinkwenu n’wina mi akeke eYerusalema, leswi a swi tiveke eka n’wina, mi tlhela mi yingisa marito ya mina; hikuva lava a va xilanga, hilaha mi ehleketaka hakona, hikuva i nkarhi wa vunharhu bya siku ntsena. Kambe leswi hi swona leswi swi vuriweke hi muprofeta Yuwele. … Kutani Petro na Yohane va tlhandluka swin’we va ya etempeleni hi nkarhi wa xikhongelo, ku ri nkarhi wa vunhungu. Mintirho 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.

مسیح لە کاتی ساعەتی سێیەمدا لە خاچ درا، و ئەو لە ساعەتی نۆیەمدا مرد. مردن و ناشتن و هەستانەوەی ئەو یەک نیشانەی ڕێگایە بە سێ هەنگاو. هەنگاوی سێیەم، ڕۆژی نووبەرەکان، دەست بەو پەنجا ڕۆژە دەکات کە لە پەنتیکۆستدا کۆتایی دێن. لە ئەلفای وەرزی پەنتیکۆستدا، ساعەتی سێیەم و ساعەتی نۆیەم جیاوازییەکی دیار نیشان دەدەن، چونکە مسیح لە ساعەتی سێیەمدا زیندوو بوو و لە ساعەتی نۆیەمدا مردبوو. پەترۆس لە ساعەتی سێیەمدا لە ژووری سەرەوە بوو و لە ساعەتی نۆیەمدا لە پەرستگادا بوو.

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.

Kipindi cha Kipentekoste cha siku hamsini takatifu katika wakati wa Kristo kilikuwa kipindi kitakatifu cha kinabii kilichounganishwa moja kwa moja na unabii wa miaka elfu mbili na mia tatu. Kilihusiana hasa na juma la mwisho la miaka mia nne na tisini kwa taifa la Wayahudi katika Danieli tisa. Juma hilo takatifu, ambamo Kristo alilithibitisha agano, liligawanywa katika vipindi viwili vilivyo sawa vya siku 1,260 za kinabii. Kiini cha juma hilo kilikuwa msalaba. Msalaba hutambulisha saa ya tatu na saa ya tisa, naye Petro katika Pentekoste hufanya vivyo hivyo. Katika mwaka wa 34, mwisho wa juma hilo hilo takatifu, wakati Kornelio alipotuma mtu amwite Petro kutoka Kaisaria Maritima, ilikuwa saa ya tisa.

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.

Mundu moko azalaki na Kaisaria, na nkombo Korneyo, mokonzi ya basoda nkama moko ya etuluku oyo babengaka Etuluku ya Baebele ya Italiya. Azalaki moto ya Nzambe mpe moto oyo azalaki kobanga Nzambe elongo na ndako na ye mobimba; azalaki kopesa bato makabo mingi ya mawa, mpe azalaki kobondela Nzambe ntango nyonso. Na emonaneli moko, polele-polele pene na ngonga ya libwa ya mokolo, amonaki mwanje ya Nzambe koya epai na ye mpe koloba na ye ete: “Korneyo.” Mpe tango atalaki ye, abangaki mpe alobaki ete: “Ezali nini, Nkolo?” Mpe alobaki na ye ete: “Mabondeli na yo mpe makabo na yo ya mawa emati liboso ya Nzambe lokola ekaniseli. Sikoyo tinda bato na Yopa, mpe benga Simona moko, oyo babengaka lisusu Petelo.” Misala 10:1–5.

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

Eijo lyaalo, Petelo aende pa mutwe wa nzubo kukomba peeshi ye tandi lya kasanumwe.

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.

翌日、彼らが旅を続けて町に近づいたころ、ペテロは第六時ごろ祈るために屋上に上った。すると彼は非常に空腹を覚え、何か食べたいと思った。しかし人々が食事の支度をしている間に、彼は恍惚状態に陥り、天が開けて、ある器が自分のところへ降りて来るのを見た。それは四隅をつないだ大きな敷布のようなもので、地上に降ろされていた。その中には、地のあらゆる四つ足の獣、野の獣、這うもの、空の鳥が入っていた。すると彼に、「立ちなさい、ペテロよ。ほふって食べなさい」と言う声があった。しかしペテロは言った、「主よ、とんでもないことです。わたしはまだ一度も、俗なるもの、また汚れたものを食べたことがありません」。するとその声が再び二度目に彼にあった、「神がきよめたものを、あなたが俗なものと呼んではならない」。このことが三度あって、その器は再び天に引き上げられた。使徒行伝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.

Ukuhamagarirwa kwa Petero kuza i Kesariya ni ku isaha ya cyenda, igihe marayika aza kuvugana na Koruneliyo. Koruneliyo ahagarariye abandi bana b’Imana bahamagarwa gusohoka i Babuloni ku itegeko ryo ku Cyumweru. Marayika uza ku itegeko ryo ku Cyumweru ni ijwi rya kabiri ryo mu Byahishuwe cumi n’umunani, rihamagarira abakiri i Babuloni guhunga. Petero ni ibihumbi ijana na mirongo ine na bine, kandi Koruneliyo ni abakozi b’isaha ya cumi n’imwe, bahagararirwa kuri Petero nk’inyamaswa zihumanye. Isano riri hagati ya Petero na Koruneliyo ni isano ryo mu Byahishuwe birindwi, aho ibihumbi ijana na mirongo ine na bine bigaragazwa bifatanijwe n’imbaga y’abantu benshi. Petero yategetswe incuro eshatu guhaguruka, kubaga no kurya. Nk’ibihumbi ijana na mirongo ine na bine, umuhamagaro uturutse kuri Koruneliyo ni ho ibendera ritegekwa guhagurukira.

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.

Kornelio yuku Kaisaria Maritima, e vata ni vakatokai talega me Kaisaria mai na wasawasa. E vakatakila vei keda na Vakatakila tinikavitu ni “na wai” “era sa tamata, kei na lewe vuqa, kei na veimatanitu, kei na duivosavosa.” Na wai sai ira ko ira era tiko ena taudaku ni lotu ni Kalou, ka ena Vakatakila, vaka talega ena raivotu i Pita me baleta na manumanu duka, na naba va e matataka na vuravura taucoko. E va na veimataqali manumanu ena raivotu i Pita, ka era sobu mai ena dua na ilavelave ka tauri tu ena ona tutu va. Na veiwekani i Pita kei Kornelio e matataka talega o Noa kei na manumanu era curu ki waqa levu.

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.

Petro alikuwa Yopa, ambalo maana yake ni “angavu na zuri,” kwa maana, kama ishara ya wale mia moja arobaini na nne elfu, Petro ndiye bendera angavu na nzuri kwa Mataifa. Saa ya tisa, Mataifa huamshwa kwa bendera ambayo Dada White huitambulisha kuwa ni Sabato, sheria ya Mungu, ujumbe wa malaika wa tatu, na wamisionari ulimwenguni kote wanaoubeba ujumbe wa siku za mwisho. Kornelio aliamshwa kwa bendera hiyo wakati malaika alipofika saa ya tisa katika Kaisaria kando ya bahari. Ujumbe katika sheria ya Jumapili ya Pentekoste ndipo huenda ulimwenguni—baharini.

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.

Ukukuzibwa kwa bendera nako kunawakilishwa kuwa nyumba ya Bwana imekuzwa juu ya milima; naye Petro alikuwa akiomba juu ya dari ya mji mzuri, wenye kung’aa, wa Yopa, saa ya sita, muda mfupi tu kabla ya sheria ya Jumapili ya saa ya tisa. Wale mia moja arobaini na nne elfu watakapotiwa muhuri, hali za mtafaruku uliomo ulimwenguni zitawavuta watoto wengine wa Mungu ambao wangali katika Babeli kuutafuta nuru. Wanaongozwa kumpata Petro juu ya dari ya nyumba katika Yopa.

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 pi eza na Kesalia Filipi na Mataio zomi na motoba. Kesalia Filipi, na moboko ya Ngomba Heremona, ezalaki na nkombo moko na Kesalia oyo ezali pembeni ya mbu, kasi ezalaki na bokeseni ya polele, mpo ete engumba moko ezalaki likoló ya mabele mpe mosusu likoló ya mbu. Kobakama na ekulusu ya Klisto na ngonga ya misato mpe kufa na Ye na ngonga ya libwa, emonisi bokeseni ya polele kati na bomoi mpe kufa. Pita na mokolo ya Pantekote, na ngonga ya misato mpe ya libwa, amonisi bokeseni ya polele longwa na eteni ya likoló kino na tempelo. Kesalia na mabele to Kesalia na mbu ezali komonisa bokeseni ya esakweli oyo esengami ya ngonga ya misato mpe ya libwa, kasi ezali na te botangi ya semba ya ngonga ya misato ntango Pita azalaki na Kesalia Filipi. Na litatoli ya bato mibale to misato likambo elendisami; mpe na ngonga ya misato mpe ya libwa ya ekulusu, lokola mpe na mokolo ya Pantekote, bililingi nyonso mibale emonisami na moto moko kaka, ezala Klisto na bomoi to na kati ya lilita, to Pita na eteni ya likoló to na tempelo.

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.

ཀེ་སར་ཡ་གཉིས་ཀྱི་ནང་དུ་གསུམ་པའི་ཆུ་ཚོད་དང་དགུ་པའི་ཆུ་ཚོད་ཀྱི་དཔང་བརྗོད་གསུམ་པ་དེས། གནས་སྐབས་གཉིས་ཀར་པེ་ཏྲོ་ཉིད་གཙོ་བོའི་མི་སྣར་ངོས་འཛིན་བྱེད་དོ། དེ་ཡང་པེན་ཏེ་ཀོསྟེའི་དུས་ཚིགས་ཀྱི་ཐོག་མར་ཁྲིསྟོས་ཡིན་པ་དང་། དུས་ཚིགས་དེ་ཉིད་ཀྱི་མཐའ་མར་པེ་ཏྲོ་ཡིན་པ་བཞིན་ནོ། གསུམ་པའི་ཆུ་ཚོད་ཀྱི་ཨཱལ་ཕཱའི་མི་སྣ་དེ་ཉིད་དགུ་པའི་ཆུ་ཚོད་ཀྱི་ཨོ་མེ་གའི་མི་སྣ་དང་གཅིག་པ་ཡིན་པས། དེས་ཀེ་སར་ཡ་ཕི་ལིབ་པི་ནི་ཀེ་སར་ཡ་གཉིས་ཀྱི་ཨཱལ་ཕཱ་ཡིན་པའི་དཔང་པོ་གཅིག་བྱིན་ཏེ། དཔང་པོ་གཉིས་པ་ནི། གྲོང་ཁྱེར་གཉིས་ཀའི་མིང་གཅིག་པ་ཡིན་པས། གཙོ་བོའི་མི་སྣའི་མིང་དང་གྲོང་ཁྱེར་གྱི་མིང་ཡང་གཅིག་པ་ཡིན། དཔང་པོ་གསུམ་པ་ནི་ས་དང་རྒྱ་མཚོའི་བསྡུར་བ་ཡིན། པེ་ཏྲོ་ཀེ་སར་ཡ་ཕི་ལིབ་པི་རུ་ཡོད་པའི་ཚེ། དེ་ནི་གསུམ་པའི་ཆུ་ཚོད་ཡིན། འདི་ནས་འཕྲིན་དོན་དེ་དེ་བས་ཀྱང་ཚབས་ཆེན་པོར་འགྱུར་རོ།

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.

کاردەستە دوو شار لەگەڵ هەمان ناو یەک بخەینە ڕیزەوە، کە ئەوەش ئەوەیە ئێمە دەیکەین؛ بەڵام هەروەها کاتژمێری سێیەم و نۆیەمیش دەخەینە ناو ئەو بەکارهێنانەوەیە بە پشتبەستن بە شایەتی مەسیح لەسەر خاچ و پەترۆس لە پەنتیکۆست. بە یەکخستنی ئەو سێ هێڵە پێکەوە؛ کاتژمێری سێیەم و نۆیەمی مەسیح، کاتژمێری سێیەم و نۆیەمی پەترۆس لە پەنتیکۆست—ئێمە کاتژمێری سێیەم لە قەیسەریەی فیلیپی دادەمەزرێنین. هەمان ئەو لۆژیکی پێشبینییە دەبێت بخرێتە سەر کۆرنێلیۆس لە کاتژمێری نۆیەم، پەترۆس لە کاتژمێری شەشەم، و پاشان پەترۆس لە قەیسەریەی فیلیپی لە کاتژمێری سێیەم.

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.

Peter ali kwenye alama zote tatu za wakati; Kornelio alikuwa pamoja na Peter katika saa ya sita na ya tisa, lakini hakuwa katika saa ya tatu huko Kaisaria Filipi. Mstari huo umefungamanishwa pamoja, kwa maana kila hatua ni ama saa ya tatu, ya sita, na ya tisa mtawalia, kutoka Kaisaria Filipi, hadi Yafa, hadi Kaisaria Maritima. Kaisaria zote mbili zilikuwa na mizizi yake ya kitamaduni iliyounganishwa na Ugiriki na Roma; lakini utofauti wa Kaisaria Filipi ulikuwa ni kuwa mfano halisi wa upagani wa mbali na wa kifumbo, na Kaisaria ya baharini ilikuwa kitovu cha biashara na utawala, ikichanganya utamaduni wa Kiyunani na uongozi wa Kirumi. Kaisaria Filipi ilikuwa ishara ya hila za kanisa, na Kaisaria Maritima ya hila za dola.

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.

Ku mutindo wa Kaisaria ku ya Kaisaria, Yopa ni hatua ya kati ya hatua tatu. Hatua hizo tatu zinaonyeshwa na saa ya tatu, ya sita, na ya tisa. Kaisaria ya baharini katika saa ya tisa ni sheria ya Jumapili wakati injili inakwenda kwa Mataifa. Saa tatu kabla ya hapo, katika saa ya sita, Petro yuko Yopa, mji wenye uangavu na kung'aa. Saa tatu kabla ya hiyo, Petro yuko katika sikukuu ya Baragumu katika saa ya tatu. Kutoka Kaisaria hadi Kaisaria ni kipindi cha Kilio cha Usiku wa Manane. Petro anawakilisha wale wanaotangaza Kilio cha Usiku wa Manane tangu mwanzo hata mwisho, kwa maana Yesu daima huupatanisha mwanzo na mwisho. Kilio cha Usiku wa Manane huanza kwa punda kufunguliwa katika alama ya njia ya sikukuu ya baragumu, ambapo Petro anatangaza ujumbe wa Yoeli.

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.

Petro ezali na elembo ya nzela ya matambe misato ya fɛti ya bakelelo, elandi na komata na likoló, mpe na nsima kosambisama. Na elembo wana ya nzela, na Matai zomi na motoba, likambo etombolami mpo na koyeba nani Klisto azalaki. Kombo ya Petro ebongwanisami, mpe Klisto alobi ete ezali likoló ya Libanga oyo nde Akotonga lingomba na Ye. Libanga oyo tempelo etongami likoló na yango ezali moboko, mpe Petro na Kaisaria Filipi azali nsango ya anzelu ya liboso, oyo ezali nsango ya moboko. Ntango Petro akómi na litambe oyo elandi, na Jopa, amati likoló ndenge moko na Klisto na nsuka ya mikolo ntuku minei ya mateya ya miso na miso. Komata na likoló ezali mpe likanisi ya kokokana na ekulusu, elembo ya liboso ya lisolo ya lobiko; mpe ekulusu ekabolami na biteni mibale, elongo na miyibi mibale, kopasuka ya rido kino na Esika Eleki Bosantu, mpe molili ná bangonga.

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.

ئێستا لە کاتژمێری شەشەمەوە تاریکی بەسەر هەموو خاکەکەدا هات هەتا کاتژمێری نۆیەم. و نزیکەی کاتژمێری نۆیەم، عیسا بە دەنگێکی بەرز هاواری کرد و وتی: ئێلی، ئێلی، لما سەبەقتانی؟ واتە: خودای من، خودای من، بۆچی منت بەجێهێشتووە؟ مەتا 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.

Ku Jopa, saa ya sita, Petro yuko katika hatua ya kinabii ya mgawanyiko, kati ya waliopotea na waliookolewa, kati ya nuru na giza, na kati ya mwanzo na mwisho wa Kilio cha Usiku wa Manane. Mgawanyiko huo unasisitiza mpito wa vuguvugu la Walaodekia la wale mia moja arobaini na nne elfu kwenda kwa vuguvugu la Wafiladelfia la wale mia moja arobaini na nne elfu. Unaonyesha kukataliwa kabisa kwa kanisa la Waadventista Wasabato la Walaodekia. Mlango huo uliofungwa wa hukumu, unaowakilishwa na siku ya Upatanisho, huja siku tano kabla ya sheria ya Jumapili ya Kipentekoste. Hukumu hiyo inatanguliwa na kupaa, na kabla ya hilo, ujumbe wa tarumbeta. Hatua hizo tatu zinawakilisha alama ya njia ambapo muhuri wa Mungu unagongwa, na ujumbe wa Kilio cha Usiku wa Manane unatangazwa na kanisa lenye ushindi kwa wale wanaowakilishwa na Kornelio.

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.

Peter atangaza ujumbe katika Pentekoste, na Pentekoste huashiria mwisho wa ujumbe wa Kilio cha Usiku wa Manane. Kwa hiyo, kwa ulazima wa kinabii, Peter pia atangaza ujumbe huo mwanzoni mwa kipindi cha Kilio cha Usiku wa Manane. Mwanzo daima huonyesha mwisho. Ujumbe wa Peter wa Kilio cha Usiku wa Manane hupewa nguvu wakati punda wa Uislamu anapofunguliwa, na kuishambulia Marekani, kama afanyavyo tena katika sheria ya Jumapili. Peter akitangaza ujumbe huo saa ya tatu na saa ya tisa ya Pentekoste huutambulisha mwanzo na mwisho wa Kilio cha Usiku wa Manane.

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.

En la línea que estamos considerando, los cuarenta días que terminan en la ascensión de Cristo también dan comienzo a los diez días en el aposento alto. Cinco días dentro de los diez días, el día de la expiación identifica que los pecados de Israel han sido borrados y la iglesia se ha preparado. Era la hora tercera cuando Pedro estaba en el aposento alto en Pentecostés. A la hora novena de la ley dominical, el mensaje cambia de la medianoche al fuerte clamor.

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.

Pitɨ naa jwo Sauti ya Usiku wa manane kwa Petero hutokea wakati yeye yuko katika saa ya tatu. Ujumbe huo huwekwa alama na sikukuu ya tarumbeta, wakati punda hufunguliwa, na kwa Kaisaria Filipi; nayo Kaisaria Filipi pia ni Paniumi. Paniumi huwakilishwa katika aya ya kumi na tatu hadi kumi na tano ya Danieli kumi na moja. Petro hatambui tu shambulio la Kiislamu dhidi ya Marekani wakati punda anapofunguliwa mwanzoni mwa kutangazwa kwa Sauti ya Usiku wa manane, bali Petro wakati huohuo yuko katika vita vya Paniumi vinavyoongoza kwenye sheria ya Jumapili. Vita vya Paniumi ni tukio sambamba na shambulio la Kiislamu dhidi ya Marekani.

We will continue these things in the next article.

Tukokoleranga maneno haya katika makala inayofuata.