Review

Okuddamu okwekenneenya

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.

Ekitabo kya Levitiko, omutundu ogw’amakumi abiri mu ssatu, kilambulula ebigezo bisatu mu kiseera kya Pentekooti eky’abantu 144,000. Okutereeza olunaku olwasooka olw’Embaga ey’Ensiisira n’olunaku lwa Pentekooti, era n’okutereeza ennaku amakumi ana Kristo ze yayigirizamu abayigirizwa amaaso ku maaso nga tannalinnyuka mu ggulu n’olunaku lw’ebibala ebisooka, kutuumaawo entegeka ey’awamu eyimiririzaamu obubaka bw’abamalayika abasatu.

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.

Bwe tussa “okufa, okuziikibwa n’okuzuukira” wamu ng’akabonero kamu k’obunnabbi akalimu emitendera esatu, nga bwe kiyimirizibwa mu kubatizibwa kwa Kristo, tusanga nti, oluvannyuma lw’ennaku ttaano okuva ku kuzuukira—okwo okwali ku lunaku lw’Ebibala Ebisooka—omukkomo gw’Embaga y’ennaku musanvu ey’Emigaati Egitali na Nkuyo gutuuka ng’okukuŋŋaana okutukuvu. Kale, mu kuzuukira kwa Kristo okukwatagana n’ekiweebwayo ky’Ebibala Ebisooka, wabaawo ennaku ttaano ezigoberera.

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.

Ku nkomerero y’enteekateeka eyatondebwa mu kukwataganya olunaku olusooka olw’Embaga ey’Ensiisira n’Olunaku lwa Pentekooti, waliwo akabonero akalagira ekkubo akalala akalimu emitendera esatu, era nga kagobererwako ennaku ttaano ezituukira ddala ku Pentekooti.

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.

Wakati w’ebyombi ebyo ebiriko ‘obubonero bw’ekkubo obusatu obugobererwako ennaku ttaano’, waliwo ebbanga ly’ennaku amakumi asatu. Bwe tukwataganya olunaku olusooka olw’Embaga ey’Ensiisira n’Olunaku lwa Pentekosite, tutegeera nti Olunaku olw’Okutangirirwamu lwabadde ennaku ttaano nga tezinnatuuka ku Embaga ey’Ensiisira. Ennaku kkumi nga tezinnatuuka ku Lunaku olw’Okutangirirwamu, waaliwo Embaga ey’Amakondeere. Ennaku amakumi ana Kristo ze yayigiriza amaaso ku maaso oluvannyuma lw’Okuzuukira kwe ku Lunaku lw’Ebibala eby’Olubereberye, zikwatagana nga okuva ku Embaga ey’Amakondeere ennaku ttaano zaayise, era ng’ennaku ttaano zisigadde okutuka ku Lunaku olw’Okutangirirwamu.

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.

Akabonero ak’ebitundu bisatu ak’ebyo eby’ ‘okufa kwe, okuziikibwa, n’okuzuukira,’ ne kigobererwa ennaku ttaano okutuuka ku nkomerero y’Embaga y’Omugaati Ogutayeyunibwa, kiddibwamu oluvannyuma lw’ennaku amakumi asatu, ng’awabaawo akabonero ak’ebitundu bisatu ak’ebyo eby’ ‘amakondeere, okulinnyuka mu ggulu, n’okusala omusango,’ era ne bigobererwa ennaku ttaano okutuuka ku Pentekosite. Akabonero ak’olubereberye ak’ebitundu bisatu kiyinzika okulambikibwa ng’akabonero kamu akalimu ebitundu bisatu, kubanga kakakasiddwa bulambulukufu nga bwe kityo mu Kubatizibwa kwa Kristo, okubatizibwa okwo okulaga ng’ekifaananyizo ky’ ‘okufa kwe, okuziikibwa, n’okuzuukira.’ Okubatizibwa kwe kwali Alufa w’ekiseera ekitukuvu eky’ennaku 1,260, ekyaggwa ku ‘kufa kwe, okuziikibwa, n’okuzuukira,’ ebyali Omega w’ennaku ezo 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.’

Obubonero obulaga ekkubo obw’emitendera esatu obuli ku nkomerero y’ekiseera kya Pentekooti buteekwa okutegeerwa mu nkozesa y’obunnabbi. Mu nnaku amakumi ataano ez’ekiseera kya Pentekooti entondeka y’emu esangibwa ku ntandikwa ne ku nkomerero. Nga tusinzira ku mulamwa ogw’okutegeera nti Kristo bulijjo alaga enkomerero ng’akozesa entandikwa, tuyinza okutegeera embaga y’amakondeere, n’egobererwa okulinnyuka mu ggulu, n’egobererwa Olunaku lw’Okutangirizibwa, n’egobererwa ennaku ttaano, nga bino bikwatibwa wamu ng’ekimu, ‘obubonero obulaga ekkubo obw’emitendera esatu obugobererwa 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.

Era natwe tukebejja emitendera esatu egyateekeddwawo, nga tugigerageranya n’ebiragiro by’Ebyawandiikibwa ebirambika ebikula bya buli kimu ku mitendera egyo esatu. Emitendera egyo esatu giyolesebwa emirundi eminji mu Kigambo kya Katonda: ng’abamalayika basatu; nga ekisasiro, Ewatukuvu, n’Ewatukuvu Ennyo; era nga omulimu gwa Mwoyo Omutukuvu ogw’okukakasa ensi ku kyonoona, ku butuukirivu, ne ku musango. Okulaga nti Embaga ey’Amakondeere, Okulinnyuka mu ggulu, n’Olunaku lw’Okutangirirwa bye emitendera egyo esatu kyeetaagisa nti buli kimu ku mitendera gino gikwatagane n’obujulizi obw’Ebyawandiikibwa obwamaze okuteekebwawo.

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.”

Amakondeere ge bubaka bw’okulabula, era gakwatagana n’omulayika asooka ayogerera waggulu nti, "Mutye Katonda." Okulinnyuka kwa Kristo kye kifaananyi ky’ekitiibwa eky’Okudda kwe okw’okubiri, kubanga enjogera ey’okubiri ey’omulayika asooka nti, "Mumuwe ekitiibwa." Olunaku lw’Okutangirirwa kye kifaananyi ky’omusango, ate enjogera ey’okusatu ey’omulayika asooka nti, "Essaawa y’omusango gwe etuuse." Waliwo engeri nnyingi ez’okulaga nti ebiranga eby’obunnabbi eby’emitendera esatu mu kabonero k’olugendo akali ku nkomerero y’ekiseera kya Pentekooti bikiikirira emitendera esatu egy’Enjiri ey’olubeerera, mwe bangi "batukuzibwa, bafuulibwa abyeru era bagezebwa."

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.

Bwe kityo, olwo osobola okulaba nti mu kabonero akasooka ak’emitendera esatu ekiweebwayo eky’ebibala ebyasooka bya sayiri kiweebwa, era mu kabonero akasembayo ak’emitendera egyo esatu ekiweebwayo eky’ebibala ebyasooka eby’ngaano kiweebwa. Olwo osobola okulaba nti emitendera essatu egy’Aleefa mu kiseera kya Pentekooti galambulula emigaati egitazimbulukusiddwa, naye akabonero aka Oomega ak’emitendera esatu kalambulula emigaati egizimbulukusiddwa. Era osobola okulaba nti mu kabonero ak’emitendera esatu akatandikiro we Kristo yayinulibwa okusika abantu bonna, ate mu kabonero ak’emitendera esatu ak’enkomerero ekibendera ky’abantu 144,000 kikwezebwa okusika Ab’amawanga.

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.

Malayika ow’olubereberye n’ow’okusatu be malayika mumu ku mutendera ogw’obunnabbi, kubanga ogwasooka ye entandikwa, ate ogw’okusatu ye enkomerero. Malayika ow’olubereberye Alufa alangirira okuggulawo omusango, ate malayika ow’enkomerero Omega alangirira okuggala omusango. Obubaka bwa malayika ow’olubereberye bwawangazibwa olw’okutuukirizibwa kw’Obuyisiramu ku Agusito 11, 1840, era malayika ow’okusatu yawangazibwa olw’okutuukirizibwa kw’Obuyisiramu ku 9/11. Mukyala White atutegeeza nti omulimu gwa malayika wombi, ow’olubereberye n’ow’okusatu, gwali okutangaaza ensi olw’ekitiibwa kye. Abajulirwa abalala bali bingi, era batuwa obuwagizi obw’amaanyi mu kumanya ennyiriri y’ekiseera kya Pentekooti nga bwe yalambikibwa mu nnaku amakumi ataano okuva ku kuzuukira kwa Kristo okutuuka ku Pentekooti, era n’olunyiriri amakumi abiri mu bbiri agasooka n’olunyiriri amakumi abiri mu bbiri ag’enkomerero ag’omutwe ogwa abiri mu ssatu mu Levitiku. Wakati w’akabonero ebbiri eby’ekkubo—ekisooka eky’emitendera esatu n’ekyeddirira eky’ennaku ttaano—waliwo ebbanga ly’ennaku amakumi asatu eriyimira malayika ow’okubiri.

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.

Akabonero akasooka mu ‘ebigere bisatu ebiddirwako ennaku ttaano’ ke Omalayika asooka; ennaku amakumi asatu ze Omalayika ow’okubiri, era akabonero ak’okubiri mu ‘ebigere bisatu ebiddirwako ennaku ttaano’ ke Omalayika ow’okusatu. Ebigere bisatu bino bikwata ku kiseera kyonna ekya Pentekooti okutuusa ku Pentekooti, era Pentekooti eraga entandikwa y’ennaku musanvu z’Embaga ey’Eweema, ey’alaga okufukibwa kw’Enkuba ey’Oluvannyuma mu kiseera ky’ekizibu ky’Amateeka ga Sande, nga kikatandika ku Tteeka lya Sande mu United States ne kyeyongera okutuusa lwe Mikaeri ayimirira era ekiseera ky’ekisa ky’abantu ne kiggwaawo. Enteekateeka eno ya Katonda, naye ereeta ebirowoozo ebizito.

Serious Considerations

Ebirowoozo Ebizito

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.

Kitegeerekeka bulungi nti akabonero ak’ekkubo akaakiikiriddwa “amakondeere, okulinnyuka, n’okusalira omusango” kye kikemebwa eky’okukakasa ddala era n’eky’okusatu. Ekikemebwa eky’okusatu bulijjo kye kikemebwa eky’okukakasa ddala, mu kyo ekikula kyeragibwa naye tekikulaakulanyizibwa.

“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.

Enneyisa y’omuntu eyolesebwa mu bunkenke. Eddoboozi ery’obunyiivu bwe lyayogerera mu ttumbi ly’ekiro nti, ‘Laba, omugole ajja; mufulume mumusisinkane,’ abawala abaali beebase ne baazuukuka okuva mu tulo, ne kyeyoleka ani eyali ateekateekedde ekintu ekyo. Obubinja byombi baakwatibwa nga tebitegedde, naye ekimu kyali kitegese ku bunkenke, ate ekirala ne kisangibwa nga tekyetegekedde. Enneyisa eyolesebwa mu mbeera ezibaawo. Obunkenke buleeta mu lwatu obutuufu bw’enneyisa. Ekikangabwa ky’amangu ekitasuubirwa, okufiirwa omwagalwa, oba obunkenke, obulwadde obutalindiriddwa oba ennaku ennyo, ekintu ekireeta omwoyo okwesanga ng’asemberedde ennyiika y’obufa, kinaaleeta mu lwatu amazima ag’omu munda g’enneyisa. Kijja kweyoleka oba nga waliwo ddala okukkiriza mu byasuubizo eby’omu Kigambo kya Katonda. Kijja kweyoleka oba omwoyo asigamizibwa ku kisa, oba nga waliwo amafuta mu nsuwa wamu n’ettaala.

“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.

Ebiseera eby’okugezesebwa bijja eri bonna. Twetwala tutya mu kugezesa n’okukakasa kwa Katonda? Ettaala zaffe zigga? oba tukyazikuumya nga zikwaka? Tuli bateeseteese okutuukana n’ebituukamu byonna olw’okukwatagana kwaffe ne Ye ajjudde ekisa n’amazima? Abawala ab’amagezi ebatano tebaasobola okuwaayo empisa zaabwe eri abawala abasirusiru ebatano. Empisa zirina okuzimbibwa buli omu yekka. 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.

Bwe kituuka akabonero akalagira ekkubo ak’Embaga y’Amakondeere, empisa zo ziteekebwako akabonero emirembe gyonna, oyimusibwa ng’ebbendera, era ebibi byo bisangulwamu emirembe gyonna. Emitendera esatu giyimirira ebitundu ebisatu eby’okuteekebwako akabonero. Okutuuka kw’obubaka bw’okukaaba mu ttumbi ly’ekiro kulabisa abo abalina amafuta era abayimusibwa ng’ebbendera, nga ebibi byabwe biggibwamu. Obubaka, omulimu n’akabonero byonna bifuuka akabonero kamu akalagira ekkubo. Kano ke kabonero “akaleta emmeeme mu maaso g’okufa” olw’ “akabi akatalindikirwa.” Ekondeere ly’Obusiraamu liyimirira “akabi akatalindikirwa” ako. Mu budde obwo obubaka, “Laba, Omugole ajja,” bulangirirwa ennaku ttaano nga zibanjirizza etteeka lya Ssande, era eyo we bukyuka ne bufuuka okukaaba okw’amaanyi kw’Omumalaika Ow’okusatu.

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.

Ebitundu ebisatu eby’akabonero k’ekkubo biraga empagi ez’okuteekebwako akabonero n’okutumbulibwa kw’abo emitwalo kkumi n’ena n’enkumi nnya, nga tekinnaba kutuuka etteeka erya Ssande. Kyeyoleka bulungi nti ekipimo ekimalirira ekya ‘amakondeere, okulinnya waggulu n’omusango’ kyayimiririzibwa olukuŋŋaana olw’olusiisira e Exeter. Ennaku etaano eziri wakati w’Olunaku lw’Okutangiririzibwa ne Pentekooti, zikirira ennaku nkaaga mu mukaaga eziri wakati w’okukoma kw’olukuŋŋaana olw’olusiisira e Exeter ku Agusito 17 n’okutuusa ku Okitobba 22, 1844, lwe oluggi lwaggala. Ennaku ezo nkaaga mu mukaaga ez’ebyafaayo eby’abawagizi ba Miller zilaga ennaku ez’oluvannyuma, era mu ngeri eyo, zilaga okulangirirwa kw’obubaka bw’Okukaaba okw’ekiro wakati okukolebwa abo emitwalo kkumi n’ena n’enkumi nnya.

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.

Ennaku etaano okutuuka ku Pentekooti gikwatagana n’ennaku nkaaga mu mukaaga ez’Abamillerite nga balangirira obubaka bw’Okukaaba okw’omu ttumbi, era obubaka obwo bwalagazibwa mu kifaananyi eky’okuyingira kwa Kristo okw’obuwanguzi e Yerusaalemi. Ekyasooka mu mitendera esatu kye Embaga ey’okufuuwa ekkondeere; era kino kye ekkondeere ey’omusanvu, oba ekikaba eky’okusatu, oba Obusiraamu mu nnaku ez’oluvannyuma; ate okuyingira kwa Kristo okw’obuwanguzi kwakulemberwa okusumululwa kw’endogoyi.

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.

Mu ngeri y’obunnabbi, kino kiraga nti okuyimbulwa kw’endogoyi kumaka okutandika okw’okuyingira okw’obuwanguzi, kwe Okukaaba kw’ettumbi ery’ekiro. Obunnabbi bwa Baibuli buteekwa okuteekebwa ku bwakabaka obw’omukaaga obw’obunnabbi bwa Baibuli mu nnaku ez’enkomerero—ekisolo ekiva mu nsi, Amerika. Obusiraamu bujja kukuba Amerika, nga bwe bwakikola ku 9/11, bwatyo ne bumaka okutandika okw’okulangirirwa kw’Okukaaba kw’ettumbi ery’ekiro n’okukuba okukulu kwa Obusiraamu ku Amerika, era n’okuggwaawo okw’okulangirirwa kw’Okukaaba kw’ettumbi ery’ekiro ne kumakibwa n’okukuba okulala okukulu kwa Obusiraamu ku Amerika; kubanga Yesu bulijjo afaananyiriza enkomerero y’ekintu ku ntandikwa yaakyo.

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.

Obubaka bwa Pentekooti bwe bumu n’obubaka bw’Okukaaba Okunene, ate Okukaaba Okunene kye kutumbulwa kw’obubaka bw’Okukaaba okw’ettumbi ly’ekiro. Mu byafaayo by’abagoberezi ba Miller Okukaaba okw’ettumbi ly’ekiro kwaggwawo omulyango bwe gwaggibwa nga Okitobba 22, 1844; era mu nnaku ez’enkomerero kujja kuggwawo omulyango bw’aggalibwa mu kiseera ky’etteeka lya Ssande. Ku lunaku lwa Pentekooti Peetero yalangirira obubaka bwa Yoweeri, era Pentekooti ye nkomerero eya Omega ey’Okukaaba okw’ettumbi ly’ekiro; kale ku ntandikwa eya Alfa ey’Okukaaba okw’ettumbi ly’ekiro, mu bwetaavu bw’obunnabbi, Peetero naye ateekwa okuba ng’awanjulira obubaka bwa Yoweeri. Mu Okukaaba okw’ettumbi ly’ekiro Peetero abeera mu Ebikolwa by’Abatume essuula ey’okubiri, mu kisenge ekyawaggulu ku ssaawa ey’okusatu; era ku lunaku olwo gumu ku ssaawa ey’ekkenda abeera mu yeekaalu ng’alangirira obubaka bwa Yoweeri.

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.

Peetero ye kifaananyi ky’emitwalo kkumi nnya n’enkumi nnya ku Pentekooti, kwe kkomerero ky’Okukaaba okw’omu ttumbi gw’ekiro, era ye kifaananyi ky’emitwalo kkumi nnya n’enkumi nnya ku ntandikwa y’Okukaaba okw’omu ttumbi gw’ekiro. Okuteekebwako akabonero n’okuyimirizibwa kw’emitwalo kkumi nnya n’enkumi nnya kutandika ne kusumululwa kw’endogoyi nga Obusiraamu bukuba. Abawagizi ba Miller bwe baava mu lukiiko lw’olusiisira e Exeter baatwala obubaka ng’amayengo amanene g’ennyanja, era mu kifaananyi ne baafaananyiriza emitwalo kkumi nnya n’enkumi nnya abaddamu obumanyirivu obwo.

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.

Enkozesa eno efuna obuzito obusinga bwe omanya nti Peetero ayimirira mu kifo ky’abo ababuulira obubaka bw’okukoona okw’ekiro wakati ku bigezo bya Pentekooti, eky’a litmus n’eky’okusatu. Essaawa ey’okusatu eya Peetero ku Pentekooti emuteeka mu kisenge eky’awaggulu, era ekisenge eky’awaggulu kye kifo ky’ennaku kkumi ezasooka okutuuka ku Pentekooti. Ekigezo eky’okubiri eky’ekiseera kya Pentekooti kye kigezo ky’ennaku asatu eky’e yeekaalu ekigoberera ekigezo eky’omusingi. Ekigezo eky’okubiri eky’e yeekaalu kyeetaaga abeesigwa okuyingira mu kukkiriza mu Kisenge Ekitukuvu Ennyo, we ebibi byabwe bisangulibwa era we batuulibwa mu kukkiriza wamu ne Kristo mu bifo eby’omuggulu. Ekitabo ky’Ebikolwa by’Abatume kitutegeeza nti Peetero yatandika okubuulira ku Kitabo kya Yoweeri mu ssaawa ey’okusatu ng’ali mu kisenge eky’awaggulu; ate mu ssaawa ey’omwenda yali mu yeekaalu.

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.

Naye Peetero, n’ayimirira wamu n’abo ekkumi n’omu, n’ayimusa eddoboozi lye, n’abagamba, Abasajja mmwe ab’e Yudaya, nammwe mwenna ababeera mu Yerusaalemi, kino kimanyibwe gyemuli, era muwulirize ebigambo byange: Kubanga bano tebatamidde nga bwe mulowooza, olw’okuba essaawa ya ssatu ey’olunaku. Naye kino kye kyayogerwa nnabbi Yoweeri. ... Awo Peetero ne Yokaana ne bayambuka wamu mu yeekaalu ku ssaawa ya kusaba, nga ye ssaawa ey’omwenda. Ebikolwa 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.

Kristo yabambibwa ku musalaba n’emisumari ku ssaawa ey’okusatu, era n’afa ku ssaawa ey’omwenda. Okufa kwe, okuziikibwa kwe, n’okuzuukira kwe bimu; kye kabonero k’ekkubo kamu akalimu emiddaala esatu. Eddala ery’okusatu, olunaku lw’ebibala ebyasooka, litandika ennaku amakumi ataano eziggukira ku Pentekosite. Mu Aleefa y’ekiseera kya Pentekosite, essaawa ey’okusatu n’ey’omwenda zikiraga enjawulo ey’amaanyi era elabika bulungi, kubanga Kristo yali mulamu ku ssaawa ey’okusatu, era nga afudde ku ssaawa ey’omwenda. Peetero yali mu kisenge eky’awaggulu ku ssaawa ey’okusatu, era mu Yeekaalu ku ssaawa ey’omwenda.

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.

Ekiseera kya Pentekooti eky’ennaku amakumi ataano ebitukuvu mu kiseera kya Kristo kyali ekiseera ekitukuvu eky’obunnabbi ekigattiddwa butereevu ku obunnabbi bw’emyaka 2300. Era kyakwatagana ennyo ne sabbiiti ey’enkomerero ey’emyaka 490 egy’eggwanga ly’Abayudaaya mu Danieri omwenda. Eyo sabbiiti eyetukuvu, Kristo bwe yanyweza endagaano, yagabanyizibwa mu bbanga ebbiri by’enkanankana eby’ennaku 1,260 ez’obunnabbi. Omutima gwa sabbiiti eyo gwali Omusalaba. Omusalaba alaga essaawa esatu n’essaawa mwenda, era Peetero ku Pentekooti naye akola bwe kityo. Mu mwaka 34, ku nkomerero ya sabbiiti eyo eyetukuvu yennyini, Koneeriyo bwe yatuma abantu okuva e Kayisaliya Maritima okumuyita Peetero, kyali essaawa mwenda.

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.

Waliwo omusajja omu e Kayisaliya ayitibwa Korneliyo, omukulu w’ekikumi mu kitundu ky’amagye ekyayitibwa eky’Italiya; omwetoowaze mu by’eddiini, era atya Katonda awamu n’amaka ge gonna, eyawaayo emisaada mingi eri abantu, era nga asaba Katonda bulijjo. Yalaba mu kyolesebwa ekirabika ddala ku ssaawa ey’omwenda ey’olunaku malayika wa Katonda ng’ayingira gy’ali, n’amugamba nti, Korneliyo. Bwe yamutunuulira n’atya, n’agamba nti, Mukama, kiki? N’amugamba nti, okusaba kwo n’emisaada gyo bituse mu maaso ga Katonda nga okujjukira. Kale kaakano weerezeewo abasajja e Yopa, oyite omu ayitibwa Simooni, atuumibwa Petro. Ebikolwa by’Abatume 10:1-5.

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

Olunaku oluddako, Peetero n’alinnya ku nnyumba waggulu okusaba nga ky’essaawa mukaaga.

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.

Olunaku olwaddirira, bwe baali nga bagenda mu lugendo lwabwe, ne basemberera ekibuga, Peetero n’alinnya ku ttandaala ly’ennyumba okusaba mu ssaawa ey’omukaaga. N’alamira enjala nnyo, n’ayagala okulya; naye bwe baali nga bategekera, n’agwa mu kyolesebwa, n’alaba eggulu nga ligguddwawo, ne wabaawo ekibya ekimu nga kimukkirirako, ng’ekiwero ekinene ekisibiddwa ku njuyi ennya, ne kiggyisibwa wansi ku nsi; mu kyo mwalimu buli kika ky’ebisolo ebinaamagulu ennya eby’ensi, n’eby’omu nsiko, n’ebikulukuta, n’ennyonyi ez’omu bbanga. Ne wabaawo eddoboozi erigamba nti, Golokoka, Peetero; ttika, olye. Naye Peetero n’ayogera nti, Nedda, Mukama; kubanga siriirangako kintu kyonna eky’obulijjo oba ekitali kirongoofu. N’eddobozi ne limugamba nate omulundi ogw’okubiri nti, Kyonna kye Katonda yatukuza, ggwe tokikyita ky’obulijjo. Ebyo ne bibeerawo emirundi esatu; ne ekibya ne kitwalibwa nate mu ggulu. Ebikolwa 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.

Okuyita Petro okujja e Kayisariya kuba ku ssaawa ey’omwenda, ng’omulayika atuuka okwogera ne Korneliyo. Korneliyo akiikirira abaana ba Katonda abalala abayitibwa okuva mu Babulooni mu kiseera ky’etteeka lya Ssande. Omulayika atuuka mu kiseera ky’etteeka lya Ssande ye eddoboozi ery’okubiri ery’Okubikkulirwa kkumi n’omunaana, ery’ayita abo abakyalimu Babulooni badduke. Petro akiikirira emitwalo kkumi nnya mu enkumi nnya, ate Korneliyo akiikirira abakozi b’essaawa eya kkumi n’emu, abaalagirwa Petro ng’ensolo ezitali zirongoofu. Enkolagana ya Petro ne Korneliyo ye nkolagana eri mu Okubikkulirwa omusanvu, aw’emitwalo kkumi nnya mu enkumi nnya bamanyibwa wamu n’ekibiina ekinene ennyo. Petro yalagirirwa emirundi esatu kugolokoka, okutta, n’okulya. Nga emitwalo kkumi nnya mu enkumi nnya, okuyita kwa Korneliyo kwe we ekibendera kiragirirwa okugolokoka.

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.

Koneeliyo ali e Kayisaliya Maritima, ebiseera ebimu eyitibwa Kayisaliya ey’oku nnyanja. Okubikkulirwa essuula eyekkumi n’omusanvu kututegeeza nti “amazzi” “ge bantu, n’ebibiina ebinene, n’amawanga, n’ennimi.” Amazzi be abo abali ebweru w’Ekkanisa ya Katonda; era mu Okubikkulirwa, awamu n’okwolesebwa kwa Peetero okw’ebisolo ebitali birongoofu, ennamba ennya ekiikirira ensi yonna. Mu kwolesebwa kwa Peetero mulimu ebisolo ebinna eby’enjawulo, era byaserenguka mu lugoye olukwatiddwa ku nsonga zaalwo ennya. Enkolagana ya Peetero ne Koneeliyo era ekiikirirwa mu Nuuwa n’ebisolo ebyayingira mu ssafina.

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.

Peetero yali mu Yopa, ekitegeeza ‘ekimanyangavu era ekirungi,’ kubanga, ng’akabonero k’abo 144,000, Peetero ye kibendera ekimanyangavu era ekirungi eri Ab’amawanga. Mu essaawa ey’omwenda, Ab’amawanga bazuukira ekibendera Sister White kye yamanyisa nti kye Ssabbiiti, etteeka lya Katonda, obubaka bw’omulayika ow’okusatu, n’abamisonari ab’ensi yonna abatambuza obubaka bw’ennaku ez’oluvannyuma. Koneriyo yazuukira ekibendera malayika bwe yatuuka mu essaawa ey’omwenda e Kayisaliya ku mabbali g’ennyanja. Awo olwo obubaka ku tteeka lya Sande erya Pentekooti ne bugenda mu nsi—ennyanja.

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.

Okusitulibwa kw’ekibendera kweragerwamu era ng’ennyumba ya Mukama elinnnyisibwa waggulu ku ntikko z’ensozi; era Peetero yali asaba waggulu ku nnyumba mu kibuga ekirungi era ekyaka ekya Yoppa, ku ssaawa mukaaga, nga kitono nnyo nga tekinnaba kutuuka etteeka lya Sande ery’essaawa ey’omwenda. Bwe 144,000 banaabanga bameteddwa akabonero, embeera z’obuzibu ez’esudde ensi mu muggalo zijja okukungaanya abaana ba Katonda abalala abakyali mu Babulooni okunoonya ekitangaala. Balikulemberwa okuzuula Peetero waggulu ku nnyumba e 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.

Peetero yali era e Kayisaliya Fulipi mu Matayo omutwe ogw’ekkumi na mukaaga. Kayisaliya Fulipi, eri wansi w’Olusozi Kerumoni, yalina erinnya bumu ne Kayisaliya eri ku nnyanja; naye waaliwo okweyawulamu okulambulukufu kubanga ekibuga ekimu kyali ku ttaka, ate ekirala ku nnyanja. Okubambibwa kwa Kristo ku essaawa esatu n’okufa kwe ku essaawa ey’omwenda kulaga okweyawulamu okulambulukufu kw’obulamu n’okufa. Peetero ku essaawa esatu n’ey’omwenda ez’a Pentekosite alaga okweyawulamu okulambulukufu okuva mu kisenge eky’ewaggulu okutuuka mu Yeekaalu. Kayisaliya ey’oku ttaka oba Kayisaliya ey’oku nnyanja yeyimirira okweyawulamu okw’obunnabbi okwetagibwa okw’essaawa esatu n’ey’omwenda, naye tewali kwogerwako mu butereevu ku essaawa esatu Peetero bwe yali e Kayisaliya Fulipi. Mu mimwa gy’abajulizi babiri oba basatu ekigambo kiseemezebwa, era mu essaawa esatu n’ey’omwenda ez’omusaalaba, ne ku lunaku lwa Pentekosite, ebyokulabirako byombi byeyimirirwa omuntu omu, oba Kristo ng’akyali mulamu oba ng’ali mu ntaana, oba Peetero mu kisenge eky’ewaggulu oba mu Yeekaalu.

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.

Obujulizi obw’okusatu ku bya essaawa esatu n’ey’omwenda mu Kayisariya zombi bulaga Peetero ng’oyo asinga okubeeramu obukulu mu mbeera zombi, nga bwe yali Kristo ku ntandikwa y’ebbanga lya Pentekosite era Peetero ku nkomerero y’ebbanga eryo lye limu. Omufaananyi w’Alufa ogw’essaawa esatu gumu n’omufaananyi w’Omega ogw’essaawa ey’omwenda, ekireeta obujulizi obumu nti Kayisariya Firipi ye Alufa mu bibuga byombi ebiyitibwa Kayisariya. Omujulizi ow’okubiri kwe kuba nti erinnya ly’ebibuga byombi lye limu, era n’erinnya ly’omuntu asinga obukulu n’erinnya ly’ekibuga lye limu. Omujulizi ow’okusatu ye enjawulo wakati w’ettaka n’ennyanja. Lwe yali Peetero e Kayisariya Firipi, kyali essaawa esatu. Wano we bubaka buno buyeeyongera obuzito.

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.

Kituufu okuteekaganya wamu ebibuga bibiri ebirina erinnya lye limu, kye tukola; naye era tussa mu nkozesa ssaawa ey’okusatu n’ey’omwenda nga tusinziira ku bujulizi bwa Kristo ku musalaba n’obwa Peetero ku Pentekosite. Mu kugatta wamu emirongo esatu—ssaawa ey’okusatu n’ey’omwenda eza Kristo, n’essaawa ey’okusatu n’ey’omwenda eza Peetero ku Pentekosite—tukakasa ssaawa ey’okusatu e Kayisaliya Filipi. Enkola y’obunnabbi eyo yennyini eteekebwa ku Korneliyo ku ssaawa ey’omwenda, ku Peetero ku ssaawa ey’omukaaga, era ne ku Peetero e Kayisaliya Filipi ku ssaawa ey’okusatu.

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.

Peetero ali ku bubonero bw’ekkubo obusatu byonna; ate Kornelio ali ne Peetero ku essaawa ey’omukaaga n’ey’omwenda, naye tali ku ey’okusatu e Kayisaliya Firipi. Olunyiriri lugattiddwa wamu; kubanga buli ttambiro lisangibwa ku ssaawa yaalyo nga bwe kisaanira: e Kayisaliya Firipi ku essaawa ey’okusatu, e Yopa ku ey’omukaaga, era e Kayisaliya Maritima ku ey’omwenda. Kayisaliya zombi zaali ne mizi gy’obuwangwa egyawoomerekerwa mu Bugereeki ne mu Buwaroma; naye eky’enjawulo kya Kayisaliya Firipi kyali okutuukirizibwa mu mubiri kw’obupagani obw’ewala, obw’ekyama, ate Kayisaliya eri ku nnyanja yali ekitundu ekikulu eky’obusuubuzi n’okuddukanya eby’obufuzi, nga egatta obuwangwa bw’Abagereeki n’obukulembeze bwa Buwaroma. Kayisaliya Firipi yali akabonero k’obukugu bw’ekkanisa, ate Kayisaliya Maritima yali akabonero k’obukugu mu by’obufuzi bw’eggwanga.

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.

Mu linyiriri erya Kayisariya okutuuka Kayisariya, Yopa ye mutendera ogw’omu wakati mu emitendera esatu. Emitendera esatu gino gikiikirirwa essaawa essatu, mukaaga ne mwenda. Kayisariya ku nnyanja mu ssaawa ey’omwenda kye tteeka lya Ssande, lwe enjiri egenda eri Ab’amawanga. Nga wabulayo ssaawa ssatu, mu ssaawa mukaaga Petro abeera e Yopa, ekibuga ekimye era ekimulikira. Ate nga wabulayo nate ssaawa ssatu, Petro abeera ku Embaga y’Amakondeere mu ssaawa essatu. Kayisariya okutuuka Kayisariya kye kiseera ky’Okukoowoola okw’omu ttumbi ly’ekiro. Petro akiikirira abo abalanguza Okukoowoola okw’omu ttumbi ly’ekiro okuva ku ntandikwa okutuuka ku nkomerero, kubanga Yesu bulijjo agattanya entandikwa n’enkomerero. Okukoowoola okw’omu ttumbi ly’ekiro kutandikira ku kusumululibwa kw’endogoyi ku kabonero k’ekkubo ak’Embaga y’Amakondeere, awo Petro we y’ali ng’alangirira obubaka bwa Yoweeri.

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.

Peetero ali ku kabonero k’emitendera esatu: Omujaguzo gw’Amakondeere, Okulinnyuka mu ggulu, era oluvannyuma Okusalirwa omusango. Ku kabonero ako mu Matayo 16, ekibuuzo nti Kristo y’ani kuleetebwa mu lwatu. Erinnya lya Peetero likyusibwa, era Kristo agamba nti ku Lwaazi luno mwe y’anaazimbirirako Ekkanisa ye. Olwaazi lwe yeekaalu ezimbibwako lwo musingi, era Peetero e Kayisaliya Firipi ye bubaka bwa malaika ow’olubereberye, obubaka obw’omusingi. Peetero bw’atuuka ku mutendera oguddako e Yopa, alinnya mu ggulu nga Kristo bwe yalinnya ku nkomerero y’ennaku amakumi ana ez’okuyigiriza amaaso n’amaaso. Okulinnyuka mu ggulu nako kufaananako n’Omusaalaba, omubonero omusingi omukulu mu byafaayo eby’obulokozi; era Omusaalaba guggabibwa mu bitundu bibiri, wamu n’abambuzi babiri, n’okutemebwamu kw’olugoye olw’omu yeekaalu okutuukira mu Kifo Ekitukuvu Ennyo, n’ekizikiza n’essaawa.

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.

Awo okuva ku ssaawa mukaaga waaliwo ekizikiza ku nsi yonna okutuusa ku ssaawa mwenda. Era nga ku ssaawa mwenda Yesu n’akaaba n’eddoboozi eddene, ng’agamba nti, Eli, Eli, lama sabachthani? ekitegeeza nti, Katonda wange, Katonda wange, lwaki onsiiyidde? Matayo 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.

E Yopa, essaawa ey’omukaaga Petro ali mu kifo ky’obunnabbi eky’okwawukana, wakati w’abazikirivu n’abalokolebwa, wakati w’ekitangaala n’ekizikiza, era wakati w’okutandika n’okukoma kw’Enduulu ey’omu ttumbi gw’ekiro. Ekkomo eryo liyimiriza enkyukakyuka okuva mu mugendo gwa Lawodikiya ogw’abantu 144,000 okugenda mu mugendo gwa Firadelfiya ogw’abantu 144,000. Kyo kimaka okugaana mu bujjuvu ekkanisa ya Abadiventisti ab’Olunaku olw’Omusanvu ey’omu mbeera ya Lawodikiya. Omulyango ogwo oguggaliddwa ogw’omusango, ogukiikirizibwa Olunaku lw’Okutangirirwa, gujja nga zisigaddeko ennaku ttaano okutuuka ku Tteeka lya Ssande erya Pentekooti. Omusango ogwo gusookerwako Okulinnyuka mu ggulu, era n’Okulinnyuka okwo kusookerwako Obubaka bw’Ekkondeere. Emitendera esatu egyo gikiikirira akabonero k’ekkubo awali okusindikibwa kw’akasanyizo ka Katonda, era obubaka bw’Enduulu ey’omu ttumbi gw’ekiro bulangirirwa ekkanisa eyawangudde eri abo abaakiikirirwa Korneliyo.

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.

Peetero alangirira obubaka ku Pentekooti, era Pentekooti eraga enkomerero y’obubaka bw’Okukoowoola mu ttumbi ly’ekiro. Noolwekyo, ky’ekyetaagisa mu bunnabbi nti Peetero era alangirira obubaka ku ntandikwa y’ekiseera ky’Okukoowoola mu ttumbi ly’ekiro. Entandikwa bulijjo eyolesa enkomerero. Obubaka bwa Peetero obw’Okukoowoola mu ttumbi ly’ekiro bufuna amaanyi nga endogoyi y’Obusiraamu esumululwa n’etuusa obulumbaganyi ku Amerika, nga bwe kikoleerawo nate ku etteeka lya Sande. Peetero okulangirira obubaka ku ssaawa ey’okusatu n’ey’omwenda eza Pentekooti kimalambulula entandikwa n’enkomerero y’Okukoowoola mu ttumbi ly’ekiro.

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.

Mu lunnyiriri lwe tukirowoozako, enkomerero y’ennaku amakumi ana eziggwa ku Okulinnyuka kwa Kristo mu ggulu ye ntandikwa y’ennaku kkumi ez’omu Kisenge eky’Awaggulu. Nga wayiseewo ennaku ettaano mu nnaku ezo kkumi, Olunaku lw’Okutangiririrwa lukakasa nti ebibi bya Isirayiri byasanguliddwa, era ekkanisa yeetegekese. Kwali ku ssaawa ya kusatu Peetero yali mu Kisenge eky’Awaggulu ku lunaku lwa Pentekooti. Ku ssaawa ey’omwenda ey’etteeka lya Sande, obubaka bukyuka okuva ku bubaka bw’omu ttumbi ly’ekiro ne bukulira mu Okukaaba okw’amaanyi.

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.

Okulangirira obubaka bw’Okukaaba okw’omu ttumbi ly’ekiro okw’akola Peetero kubeerawo nga ali mu ssaawa eyasatu. Obubaka obwo bukiragirwa n’Embaga y’enzamba, nga mu kiseera ekyo endogoyi esumululwa, era bukiragirwa ne Caesarea Philippi; ate Caesarea Philippi kye kimu ne Panium. Panium kiyimirizibwa mu Danyeri essuula kkumi na emu, ennyiriri kkumi na ssatu okutuuka ku kkumi na ttaano. Peetero alambulula, si kyokka, okukuba okw’Obusiraamu ku United States nga endogoyi esumululwa ku ntandikwa y’okulangirira obubaka bw’Okukaaba okw’omu ttumbi ly’ekiro, wabula mu kiseera kimu Peetero abeera ku lutalo lwa Panium olutwala ku tteeka lya Ssande. Olutalo lwa Panium lwe likwatagana mu ngeri ey’okufaanagana n’okukuba okw’Obusiraamu ku United States.

We will continue these things in the next article.

Tujja okugenda mu maaso n’ebintu bino mu kiwandiiko ekiddako.