Review

Famakafakana

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.

Ny Levitikosy toko faha-telo amby roapolo dia manondro fitsapana telo ao anatin’ny vanim-potoanan’ny Pentekosta an’ireo iray hetsy sy efatra alina amby efatra arivo. Ny fampifanarahana ny andro voalohan’ny Fetin’ny Tabernakely amin’ny andron’ny Pentekosta, ary avy eo ny fampifanarahana ny efapolo andro izay nampianaran’i Kristy ny mpianatra nifanatrika tamin’ny tavany talohan’ny niakarany tamin’ny andro voaloham-bokatra, dia mamorona rafitra ankapobeny izay maneho ny hafatry ny anjely telo.

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.

Rehefa ampiharina ho toy ny mariky ny lalana ara-paminaniana tokana izay misy dingana telo ny “fahafatesana sy fandevenana ary fitsanganana amin’ny maty”, araka ny anehoan’ny batisan’i Kristy azy, dia hitantsika fa dimy andro aorian’ny fitsanganana amin’ny maty, amin’ny andron’ny voaloham-bokatra, dia tonga ny faran’ny fetin’ny mofo tsy misy lalivay fito andro, dia fivoriana masina. Koa amin’ny fitsanganan’i Kristy amin’ny maty, izay mifanandrify amin’ny fanatitra voaloham-bokatra, dia misy fe-potoana dimy andro manaraka izany.

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.

Eo amin’ny faran’ilay rafitra izay noforonina tamin’ny fampifanarahana ny andro voalohan’ny fetin’ny Tabernakely amin’ny andron’ny Pentekosta, dia misy mari-pamantarana hafa koa misy dingana telo, izay arahina dimy andro ihany koa ka tonga hatrany amin’ny Pentekosta.

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.

Eo anelanelan’ireo “marika telo dingana arahin’ny dimy andro” roa ireo dia misy fe-potoana telopolo andro. Rehefa ampifanarintsika amin’ny andro Pentekosta ny andro voalohan’ny fetin’ny Tabernakely, dia takatsika fa dimy andro talohan’ny fetin’ny Tabernakely no Andro Fanavotana. Folo andro talohan’ny Andro Fanavotana no fetin’ny Trompetra. Ny efapolo andro nampianaran’i Kristy mifanatrika taorian’ny fitsanganany tamin’ny maty tamin’ny andron’ny voaloham-bokatra dia mifanojo amin’ny dimy andro aorian’ny fetin’ny Trompetra, ary dimy andro alohan’ny Andro Fanavotana.

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.

Ny marika misy dingana telo momba ny “fahafatesany sy ny fandevenana ary ny fitsanganany amin’ny maty,” izay arahin’ny dimy andro mandra-pahatongan’ny faran’ny fetin’ny mofo tsy misy masirasira, dia averina indray telopolo andro tatỳ aoriana amin’ilay marika misy dingana telo momba ny “trômpetra sy ny fiakarana ary ny fitsarana,” izay arahin’ny dimy andro mandra-pahatongan’ny Pentekosta. Ny marika voalohany misy dingana telo dia mora faritana ho marika iray manana dingana telo, satria izany dia voatondro mivantana ho toy izany amin’ny batisan’i Kristy, izay maneho ny “fahafatesany sy ny fandevenana ary ny fitsanganany amin’ny maty.” Ny batisa no alfa amin’ilay fe-potoana masina 1,260 andro, izay tonga tamin’ny fara-tampony tamin’ny “fahafatesany sy ny fandevenana ary ny fitsanganany amin’ny maty,” izay omega amin’ireo 1,260 andro.

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.’

Ny tsangambato ara-paminaniana misy dingana telo amin’ny faran’ny vanim-potoanan’ny Pentekosta dia tsy maintsy fantarina amin’ny alalan’ny fampiharana ara-paminaniana. Ao anatin’ny dimampolo andro amin’ny vanim-potoanan’ny Pentekosta dia hita ihany koa ny rafitra mitovy eo am-piandohana sy eo am-pamaranana. Miorina amin’ilay foto-kevitra fa Kristy mandrakariva no maneho ny farany amin’ny alalan’ny fiandohana, dia azontsika fantarina ny fetin’ny trompetra, arahina ny fiakarana, arahina ny Andro Fanavotana, arahina dimy andro, ho tsangambato iray misy “dingana telo arahin’ny dimy andro.”

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.

Andramanay amin’ny torolalana ara-Baiboly momba ny toetra mampiavaka ny dingana telo tsirairay koa ireo dingana telo aroso ireo. Ireo dingana telo ireo dia aseho miverimberina ao amin’ny Tenin’Andriamanitra. Izy ireo no anjely telo; izy ireo no kianja ivelany sy ny fitoerana masina ary ny fitoerana masina indrindra; izy ireo no asan’ny Fanahy Masina amin’ny fandresen-dahatra ny amin’ny ota sy ny fahamarinana ary ny fitsarana. Ny famantarana ny fetin’ny trompetra sy ny fiakarana ary ny Andron’ny Fanavotana ho ireo dingana telo ireo dia mitaky ny hifanarahan’ny dingana tsirairay amin’ny fijoroana vavolombelona ara-Baiboly efa niorina.

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.”

Ny trompetra dia hafatra fampitandremana, ary mifandray amin’ilay anjely voalohany izay miantso hoe: “matahora an’Andriamanitra.” Ny fiakaran’i Kristy dia tandindon’ny voninahitry ny Fiaviany Fanindroany, fa ny fanambarana faharoa ataon’ilay anjely voalohany dia hoe: “omeo voninahitra Izy.” Ny Andro Fanavotana dia tandindon’ny fitsarana, ary ny fanambarana fahatelo ataon’ilay anjely voalohany dia hoe: “tonga ny ora fitsarany.” Misy fomba maro ahafantarana fa ny toetra ara-paminaniana amin’ireo dingana telo eo amin’ny mariky ny lalana any amin’ny faran’ny vanim-potoanan’ny Pentekosta dia maneho ireo dingana telo amin’ny filazantsara mandrakizay, izay ahadiovana, anaovana fotsy, ary izahan-toetra ny maro.

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.

Noho izany, dia azonao jerena fa ao amin’ilay famantarana voalohany misy dingana telo no anolorana ny santatra avy amin’ny vary hordea, ary ao amin’ilay famantarana farany misy dingana telo no anolorana ny santatra avy amin’ny vary tritika. Dia azonao ihany koa fa ireo dingana telo alpha amin’ny vanim-potoanan’ny Pentekosta dia manondro ny mofo tsy misy lalivay, fa ilay famantarana omega misy dingana telo kosa manondro ny mofo misy lalivay. Ary azonao jerena mihitsy aza fa ao amin’ilay famantarana misy dingana telo eo am-piandohana no nanandratana an’i Kristy mba hisarika ny olona rehetra, ary ao amin’ilay famantarana famaranana misy dingana telo no anandratana ny fanevan’ny iray hetsy sy efatra arivo sy efatra alina mba hisarihana ny Jentilisa.

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.

Ny anjely voalohany sy ny anjely fahatelo dia anjely iray ihany eo amin’ny sehatra ara-paminaniana, satria ny voalohany no fiandohana—ary ny fahatelo no fiafarana. Ny anjely voalohany, izay alpha, dia manambara ny fanokafana ny fitsarana, ary ny anjely farany, izay omega, dia manambara ny famaranana ny fitsarana. Ny hafatry ny anjely voalohany dia nohamafisin’ny fahatanterahan’ny finoana silamo tamin’ny 11 Aogositra 1840, ary ny anjely fahatelo kosa dia nohamafisin’ny fahatanterahan’ny finoana silamo tamin’ny 9/11. Sister White dia mampahafantatra antsika fa ny iraka nankinin’ny anjely voalohany sy ny anjely fahatelo dia ny hanazava ny tany amin’ny voninahiny. Maro ny vavolombelona hafa, ary manome fanohanana ampy izy ireo amin’ny famantarana ny firafitry ny vanim-potoana Pentekotista araka ny aseho ao anatin’ny dimampolo andro manomboka amin’ny fitsanganan’i Kristy amin’ny maty ka hatramin’ny Pentekosta, miaraka amin’ireo andininy roa amby roa-polo voalohan’ny Levitikosy telo amby roa-polo sy ireo andininy roa amby roa-polo farany amin’ny Levitikosy telo amby roa-polo. Eo anelanelan’ireo mari-pamantarana roa izay mari-pamantarana misy dingana telo arahina dimy andro dia misy fe-potoana telopolo andro izay maneho ny anjely faharoa.

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.

Ny famantaram-potoana voalohany amin’ilay hoe “dingana telo arahin’ny dimy” andro dia ny anjely voalohany, ny telopolo andro dia ny anjely faharoa, ary ny famantaram-potoana faharoa amin’ilay hoe “dingana telo arahin’ny dimy” andro dia ny anjely fahatelo. Ireo dingana telo ireo dia mandrakotra ny vanim-potoana Pentekotista manontolo hatramin’ny Pentekosta, izay avy eo no manamarika ny fiandohan’ny fito andro amin’ny Fetin’ny Tabernakely izay maneho ny firotsahan’ny ranonorana farany mandritra ny krizin’ny lalàna alahady, manomboka amin’ny lalàna alahady any Etazonia ary mitohy mandra-pitsanganan’i Mikaela sy hikatonan’ny fotoam-pahasoavan’ny olombelona. Avy amin’Andriamanitra io rafitra io, nefa miteraka fiheverana lehibe sy lalina sasany.

Serious Considerations

Fiheverana Lehibe

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.

Mazava fa ny tsangambato maneho ny ‘trompetra sy fiakarana ary fitsarana’ no fitsapana litmus sy fitsapana fahatelo. Ny fitsapana fahatelo no mandrakariva fitsapana litmus, izay isehoan’ny toetra, nefa tsy eo no ampivelarana azy.

“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.

“Ny toetra dia asehon’ny fotoan-tsarotra. Rehefa nanao fanambarana tamin’ny misasakalina ilay feo mafana fo hoe: ‘Indro, avy ny mpampakatra; mivoaha hitsena azy,’ dia nifoha tamin’ny torimasony ireo virijina natory, ka hita izay efa niomana ho amin’izany zava-nitranga izany. Samy tratra tampoka ny andaniny sy ny ankilany, nefa ny iray dia voaomana ho amin’izay hamehana, ary ny iray kosa hita fa tsy nanana fiomanana. Ny toe-javatra no mampiseho ny toetra. Ny hamehana no mampivoaka ny tena kalitaon’ny toetra. Loza tampoka sy tsy nampoizina, na fahoriana noho ny famoizana, na fotoan-tsarotra, na aretina tsy nampoizina, na fijaliana, na zavatra iray izay mampijoro ny fanahy mifanatrika amin’ny fahafatesana, no hampiharihary ny tena ao anatin’ny toetra. Haseho mazava na misy tokoa na tsia ny finoana marina ny teny fikasan’ny Tenin’Andriamanitra. Haseho mazava na tohanan’ny fahasoavana ny fanahy na tsia, ary na misy menaka ao anaty fitoeran-jiro miaraka amin’ny jiro.”

“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.

“Samy mandalo fitsapana ny rehetra. Ahoana no itondrantsika tena eo ambanin’ny fizahan-toetra sy fanaporofoan’Andriamanitra? Moa va maty ny jirontsika? sa mbola tazonintsika hirehitra ihany izany? Vonona amin’ny hamehana rehetra va isika noho ny fifandraisantsika Aminy, Izay feno fahasoavana sy fahamarinana? Ny virijina dimy hendry dia tsy nahavita nampita ny toetrany tamin’ny virijina dimy adala. Ny toetra dia tsy maintsy volavolaintsika amin’ny maha-olona tsirairay antsika.” 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.

Rehefa tonga ny tsangambaton-dalana amin’ny fetin’ny trompetra, dia voaisy tombo-kase mandrakizay ny toetranao, atsangana ho faneva ianao, ary voafafa mandrakizay ny fahotanao. Ireo dingana telo dia maneho lafiny telo amin’ny fanisiana tombo-kase. Ny fahatongavan’ny hafatry ny Antso Misasakalina dia mampiseho ireo izay manana diloilo sy izay atsangana ho faneva, raha esorina ny fahotany. Ny hafatra sy ny asa ary ny tombo-kase dia tsangambaton-dalana iray ihany avokoa. Tsangambaton-dalana “izay mitondra ny fanahy hifanatrika amin’ny fahafatesana” izany noho ny “loza tsy nampoizina.” Ny trompetran’ny Silamo dia maneho izany “loza tsy nampoizina” izany. Amin’izay fotoana izay dia ambaraina dimy andro mialoha ny lalàn’ny Alahady ny hafatra hoe: “Indro, avy ny Mpampakatra,” izay iovan’ny hafatra ho amin’ny antso mafy ataon’ny anjely fahatelo.

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.

Ny dingana telo amin’ilay mariky ny lalana dia singa manondro ny famehezana sy ny fanandratana ny iray hetsy sy efatra arivo amby efatra alina, mialoha indrindra ny lalàn’ny Alahady. Mazava fa ny fitsapana famantarana hoe “trômpetra, fiakarana ary fitsarana” dia nasehon’ny fivorian-toby tao Exeter. Ny dimy andro eo anelanelan’ny Andro Fanavotana sy ny Pentekosta dia maneho ny enina amby enimpolo andro eo anelanelan’ny fiafaran’ny fivorian-toby tao Exeter tamin’ny 17 Aogositra ka hatramin’ny 22 Oktobra 1844, rehefa nikatona ny varavarana. Ireo enina amby enimpolo andro amin’ny tantaran’ny Millerita ireo dia manazava ny andro farany, ary amin’izany lafiny izany dia manazava ny fanambarana ny hafatry ny Antso amin’ny Mamatonalina ataon’ny iray hetsy sy efatra arivo amby efatra alina.

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.

Ny dimy andro mankany amin’ny Pentekosta dia mifanaraka amin’ny enimpolo amby enina andro izay nanambaran’ny Millerites ny hafatry ny Antso amin’ny Misasakalina, izay natao tandindona koa tamin’ny fidirana amim-boninahitra nataon’i Kristy tao Jerosalema. Ny voalohany amin’ireo dingana telo dia ny fetin’ny trompetra, izay ilay trompetra fahafito, na loza fahatelo, na ny finoana silamo amin’ny andro farany, ary ny fidirana amim-boninahitra nataon’i Kristy dia nialohavan’ny famahana boriky iray.

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.

Ara-paminaniana, izany dia manondro fa ny famahana ny boriky no manamarika ny fiandohan’ny fidirana amim-boninahitra, izay ilay Antso amin’ny Mamatonalina. Ny faminanian’ny Baiboly dia tsy maintsy ampiharina amin’ny andro farany amin’ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly—dia ilay biby avy amin’ny tany, Etazonia. Ny Silamo dia hamely an’i Etazonia, tahaka ny nataony tamin’ny 9/11, ka izany no hanamarika ny fiandohan’ny fanambarana ny Antso amin’ny Mamatonalina amin’ny alalan’ny famelezana lehibe atao amin’ny Etazonia ataon’ny Silamo, ary koa ny fiafaran’ny fanambarana ny Antso amin’ny Mamatonalina amin’ny alalan’ny famelezana lehibe iray hafa atao amin’ny Etazonia ataon’ny Silamo, satria i Jesosy mandrakariva no maneho ny faran’ny zavatra iray amin’ny alalan’ny fiandohan’ny zavatra iray.

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.

Ny hafatry ny Pentekosta dia ny hafatry ny antso mafy, ary ny antso mafy dia fampitomboana fotsiny ny hafatry ny Antso amin’ny Misasakalina. Ao amin’ny tantaran’ny Millerita, ny Antso amin’ny Misasakalina dia nifarana rehefa nikatona ny varavarana tamin’ny 22 Oktobra 1844, ary mifarana koa izany rehefa mikatona ny varavarana amin’ny lalàn’ny Alahady amin’ny andro farany. Tamin’ny Pentekosta dia nanambara ny hafatr’i Joela i Petera, ary ny Pentekosta no fiafarana omega an’ny Antso amin’ny Misasakalina, ka noho izany ny fiandohana alpha an’ny Antso amin’ny Misasakalina, dia tsy maintsy, araka ny filàna ara-paminaniana, i Petera koa no manolotra ny hafatr’i Joela. Amin’ny Antso amin’ny Misasakalina, i Petera dia ao amin’ny Asa toko faharoa, ao amin’ny efitra ambony tamin’ny ora fahatelo, ary avy eo tamin’io andro io ihany, tamin’ny ora fahasivy, dia tao amin’ny tempoly izy nitory ny hafatr’i Joela.

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.

Petera dia tandindon’ireo iray hetsy sy efatra arivo amby efatra alina tamin’ny Pentekosta, izay fiafaran’ny Antso Antsasak’alina, ary izy koa dia tandindon’ireo iray hetsy sy efatra arivo amby efatra alina eo am-piandohan’ny Antso Antsasak’alina. Ny fanisiana tombo-kase sy ny fananganana ireo iray hetsy sy efatra arivo amby efatra alina dia manomboka amin’ny famahana ny boriky rehefa mamely ny Silamo. Rehefa nandao ny fivorian’ny toby tao Exeter ny Millerita, dia nitondra ny hafatra tahaka ny onjan-dranomasina mahery izy ireo, ary ara-tandindona dia naneho mialoha ireo iray hetsy sy efatra arivo amby efatra alina izay mamerina izany fanandramana izany.

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.

Ity fampiharana ity dia manjary lalina kokoa raha fantatrao fa i Petera dia misolo tena ireo izay manambara ny hafatry ny Antso Amin’ny Misasakalina eo amin’ny fitsapana litmus sy ny fitsapana fahatelo amin’ny vanim-potoanan’ny Pentekosta. Ny ora fahatelo ho an’i Petera tamin’ny Pentekosta dia mametraka azy ao amin’ny efitra ambony, ary ny efitra ambony dia ireo folo andro mialoha ny Pentekosta koa. Ny fitsapana faharoa amin’ny vanim-potoanan’ny Pentekosta dia ilay fitsapana telopolo andro ao amin’ny tempoly izay manaraka ny fitsapana fototra. Ny fitsapana faharoa ao amin’ny tempoly dia mitaky ny mahatoky hiditra amin’ny finoana ao amin’ny Toerana Masina Indrindra, izay hamafana ny fahotany sy izay ametrahana azy amin’ny finoana miaraka amin’i Kristy any amin’ny fitoerana any an-danitra. Ny bokin’ny Asan’ny Apostoly dia mampahafantatra antsika fa i Petera dia nanomboka ny toriteniny momba ny bokin’i Joela tamin’ny ora fahatelo tao amin’ny efitra ambony, ary avy eo tamin’ny ora fahasivy dia tao amin’ny tempoly izy.

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.

Fa nitsangana Petera mbamin’ny iraika ambin’ny folo lahy ka nanandratra ny feony, ary niteny taminy hoe: Ry lehilahy Jodia sy ianareo rehetra izay monina eto Jerosalema, aoka ho fantatrareo izao, ka henoy ny teniko; fa tsy mamo ireto, araka ny hevitrareo, satria vao ora fahatelo amin’ny andro izao. Fa izao no ilay nambaran’i Joela mpaminany. … Ary Petera sy Jaona niakatra niaraka ho any an-tempoly tamin’ny ora fivavahana, dia ny ora fahasivy. Asan’ny Apostoly 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.

Kristy dia nofantsihana tamin’ny hazo fijaliana tamin’ny ora fahatelo, ary maty tamin’ny ora fahasivy Izy. Ny fahafatesany sy ny fandevenana Azy ary ny fitsanganany amin’ny maty dia famantarana iray misy dingana telo. Ny dingana fahatelo, dia ny andron’ny voaloham-bokatra, no manomboka ny dimampolo andro izay mifarana amin’ny Pentekosta. Ao amin’ny alpha-n’ny vanim-potoanan’ny Pentekosta, ny ora fahatelo sy ny ora fahasivy dia maneho fifanoherana miavaka, satria Kristy dia velona tamin’ny ora fahatelo ary maty tamin’ny ora fahasivy. Petera dia tao amin’ny efitra ambony tamin’ny ora fahatelo ary tao amin’ny tempoly tamin’ny ora fahasivy.

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.

Ny taom-pankalazana Pentekosta, dia ireo dimampolo andro masina tamin’ny andron’i Kristy, dia fe-potoana masina ara-paminaniana izay nifandray mivantana tamin’ny faminaniana momba ny roa arivo sy telonjato taona. Nifandray manokana tamin’ny herinandro farany amin’ireo efajato sy sivifolo taona ho an’ny firenena jiosy ao amin’ny Daniela toko faha-sivy izany. Io herinandro masina io, izay nanamafisan’i Kristy ny fanekena, dia nizara ho vanim-potoana roa mitovy, samy ahitana 1,260 andro ara-paminaniana avy. Ny foiben’io herinandro io dia ny hazo fijaliana. Ny hazo fijaliana no manondro ny ora fahatelo sy fahasivy, ary toy izany koa no nataon’i Petera tamin’ny Pentekosta. Tamin’ny taona 34, tamin’ny faran’io herinandro masina io ihany, rehefa nampaka an’i Petera avy tany Kaisaria Maritima i Kornelio, dia tamin’ny ora fahasivy izany.

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.

Nisy lehilahy anankiray tany Kaisaria atao hoe Kornelio, kapiteny tamin’ny antoko miaramila atao hoe Italiana, lehilahy mpivavaka tsara sady natahotra an’Andriamanitra mbamin’ny ankohonany rehetra, nanao fiantrana be tamin’ny olona ary nivavaka tamin’Andriamanitra mandrakariva. Hitan’ity tamin’ny fahitana mazava tsara, tokony ho tamin’ny ora fahasivy tamin’ny andro, ny anjelin’Andriamanitra niditra tao aminy ka nanao taminy hoe: Ry Kornelio. Ary nony nibanjina azy izy, dia raiki-tahotra ka nanao hoe: Inona moa izany, Tompoko? Ary hoy izy taminy: Ny vavakao sy ny fiantranao dia niakatra ho fahatsiarovana eo anatrehan’Andriamanitra. Koa ankehitriny maniraha olona ho any Jopa, ka ampangataho Simona anankiray, izay atao koa hoe Petera. Asan’ny Apostoly 10:1–5.

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

Ny ampitson’iny, dia niakatra teo ambonin’ny tafo Petera mba hivavaka tamin’ny ora fahenina.

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.

Ny ampitso, raha mbola teny an-dalana izy ireo ka nanakaiky ny tanàna, dia niakatra teo an-tampon-trano Petera hivavaka tamin’ny ora fahenina; ary noana mafy izy ka te hihinana; fa raha mbola nanomana hanina izy ireo, dia azon-tsindrimandry izy, ka nahita ny lanitra nivoha, ary nisy zavatra iray nidina nankeo aminy, tahaka ny lamba lehibe voafatotra tamin’ny zorony efatra ka nampidinina ho amin’ny tany; tao anatiny no nisy ny karazan-biby manan-tongotra efatra rehetra amin’ny tany, sy ny bibidia, sy ny zava-mandady, ary ny voro-manidina eny amin’ny habakabaka. Ary nisy feo tonga taminy nanao hoe: Mitsangàna, ry Petera; vonoy, ka hano. Fa hoy Petera: Sanatria, Tompo ô; fa tsy mbola nihinana izay zavatra fady na maloto aho na oviana na oviana. Ary niteny taminy fanindroany indray ny feo hoe: Izay nodiovin’Andriamanitra, aza ataonao ho fady. Intelo no nanaovana izany; dia nakarina indray ho any an-danitra ilay zavatra. Asan’ny Apostoly 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.

Ang panawagan kay Pedro na pumaroon sa Cesarea ay nagaganap sa ikasiyam na oras, nang dumating ang isang anghel upang makipag-usap kay Cornelio. Si Cornelio ay kumakatawan sa iba pang mga anak ng Diyos na tinatawag palabas ng Babilonia sa panahon ng batas ukol sa Linggo. Ang anghel na dumarating sa panahon ng batas ukol sa Linggo ay ang ikalawang tinig ng Apocalipsis 18, na tumatawag sa mga nasa Babilonia pa upang tumakas. Si Pedro ay ang isang daan at apatnapu’t apat na libo, at si Cornelio naman ay ang mga manggagawa sa ikalabing-isang oras, na iniharap kay Pedro bilang maruruming hayop. Ang kaugnayan ni Pedro at ni Cornelio ay siyang kaugnayan sa Apocalipsis 7, kung saan ang isang daan at apatnapu’t apat na libo ay kinikilala kaugnay ng malaking karamihan. Si Pedro ay inutusan nang tatlong ulit na tumindig, pumatay at kumain. Bilang ang isang daan at apatnapu’t apat na libo, ang panawagan mula kay Cornelio ay yaong sandali kung kailan ang watawat ay inuutusang tumindig.

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.

I Kornelio dia ao Kaisaria Maritima, izay indraindray antsoina hoe Kaisaria amoron-dranomasina. Ny Apokalypsy toko fahafito ambin’ny folo dia mampahafantatra antsika fa “ny rano” dia “vahoaka sy ny maro, ary firenena, ary samy hafa fiteny.” Ny rano dia ireo izay any ivelan’ny fiangonan’Andriamanitra, ary ao amin’ny Apokalypsy, tahaka ihany koa amin’ny fahitan’i Petera ny amin’ireo bibidia maloto, ny isa efatra dia maneho izao tontolo izao manontolo. Bibidia efatra samy hafa no ao amin’ny fahitan’i Petera, ary midina ao anatin’ny lamba lehibe iray izay tazonina eo amin’ny zorony efatra izy ireo. Ny fifandraisan’i Petera amin’i Kornelio dia aseho koa amin’i Noa sy ireo biby izay niditra tao anatin’ny sambo-fiara.

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.

Petera dia tany Jopa, izay midika hoe “mamirapiratra sy tsara tarehy,” satria amin’ny maha-tandindon’ny iray hetsy sy efatra alina amby efatra arivo azy, Petera no faneva mamirapiratra sy tsara tarehy ho an’ny Jentilisa. Tamin’ny ora fahasivy no nifoha ny Jentilisa ho amin’ny faneva, izay ambaran-dRahavavy White ho ny Sabata, ny lalàn’Andriamanitra, ny hafatry ny anjely fahatelo, ary ireo misionera maneran-tany izay mitondra ny hafatry ny andro farany. Kornelio dia nifoha ho amin’ny faneva rehefa tonga ny anjely tamin’ny ora fahasivy tao Kaisaria amoron-dranomasina. Ny hafatra amin’ny lalàn’ny Alahady Pentekotista dia avy eo mandeha ho any amin’izao tontolo izao—ny ranomasina.

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.

Ny fanandratana ny faneva dia aseho koa ho toy ny tranon’i Jehovah asandratra ambonin’ny tendrombohitra, ary Petera dia nivavaka teo an-tampon-tranon’ilay tanàna mamirapiratra sady tsara tarehy, Jopa, tamin’ny ora fahenina, taloha kelin’ny lalàn’ny Alahady amin’ny ora fahasivy. Rehefa voaisy tombo-kase ny iray hetsy sy efatra amby efatra alina, ny toe-javatra mahakrizy ao anatin’izao tontolo izao dia hitaona ny zanak’Andriamanitra hafa izay mbola ao Babylona hitady fahazavana. Tarihina izy ireo hahita an’i Petera eo an-tampon’ny trano ao Jopa.

Peter was also in Caesarea Philippi in Matthew sixteen. Caesarea Philippi at the base of Mount Hermon had the same name as Caesarea by the sea, but it had a distinct contrast as one city was upon the land and the other on the sea. Christ’s crucifixion at the third hour and His death at the ninth, identify a distinct contrast of life and death. Peter at Pentecost’s third and ninth hour identifies a distinct contrast from the upper room unto the temple. Caesarea on the land or Caesarea on the sea represents the necessary prophetic contrast of the third and ninth hour, but there is no direct reference to the third hour when Peter was in Caesarea Philippi. Upon the testimony of two or three a thing is established and with the third and ninth hour of the cross and also on the day of Pentecost both illustrations are represented by a single person, whether Christ alive or in the tomb, or Peter in the upper room or the temple.

I Petera koa dia tao Kaisaria Filipy ao amin’ny Matio toko fahenina ambin’ny folo. Kaisaria Filipy, teo am-pototry ny tendrombohitra Hermona, dia nitondra anarana mitovy amin’i Kaisaria amoron-dranomasina, nefa nisy fifanoherana miavaka teo amin’izy ireo, satria ny tanàna iray dia teo ambonin’ny tany, ary ny iray kosa teo ambonin’ny ranomasina. Ny nanomboana an’i Kristy tamin’ny ora fahatelo sy ny nahafatesany tamin’ny ora fahasivy dia manambara fifanoherana miavaka eo amin’ny fiainana sy ny fahafatesana. Petera tamin’ny ora fahatelo sy fahasivy tamin’ny Pentekosta dia manambara fifanoherana miavaka avy tao amin’ny efitra ambony ka hatrany amin’ny tempoly. Kaisaria etỳ an-tanety na Kaisaria eny an-dranomasina dia misolo tena ny fifanoherana ara-paminaniana ilaina amin’ny ora fahatelo sy fahasivy, nefa tsy misy firesahana mivantana ny amin’ny ora fahatelo tamin’ny fotoana niainan’i Petera tao Kaisaria Filipy. Araka ny fanambaran’ny roa na ny telo vavolombelona no mampiorina ny zavatra iray, ary amin’ny ora fahatelo sy fahasivy teo amin’ny hazo fijaliana ary koa tamin’ny andro Pentekosta, ireo fanoharana roa ireo dia samy asehon’olona tokana, na Kristy velona na ao am-pasana, na Petera ao amin’ny efitra ambony na ao amin’ny tempoly.

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.

Ny fijoroana vavolombelona fahatelo momba ny ora fahatelo sy fahasivy ao amin’ireo Kaisaria roa dia manondro an’i Petera ho ilay toetra fototra amin’ireo tranga roa tonta, tahaka an’i Kristy tany am-piandohan’ny fotoanan’ny Pentekosta sy an’i Petera tamin’ny faran’izany fotoana izany ihany. Ilay toetra alfa amin’ny ora fahatelo dia ilay toetra omega amin’ny ora fahasivy ihany, ka manome vavolombelona iray fa Kaisaria Filipy no alfa amin’ireo Kaisaria roa. Ny vavolombelona faharoa dia ny hoe mitovy ny anaran’ireo tanàna roa ireo, ka mitovy ihany koa ny anaran’ilay toetra fototra sy ny anaran’ilay tanàna. Ny vavolombelona fahatelo dia ny fifanoheran’ny tany sy ny ranomasina. Rehefa tao Kaisaria Filipy i Petera, dia tamin’ny ora fahatelo izany. Eto no vao mainka mihasarotra sy mavesa-danja kokoa ny hafatra.

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.

Marina ny mampifanaraka tanàna roa mitondra anarana iray ihany, izay no ataontsika; nefa ampidirintsika koa ao anatin’ny fampiharana ny ora fahatelo sy ny ora fahasivy araka ny vavolombelon’i Kristy teo amin’ny hazo fijaliana sy i Petera tamin’ny Pentekosta. Amin’ny fanangonana ireo tsipika telo ho iray—ny ora fahatelo sy fahasivin’i Kristy, ny ora fahatelo sy fahasivin’i Petera tamin’ny Pentekosta—dia mametraka ny ora fahatelo ao Kaisaria Filipy isika. Io lojika ara-paminaniana io indrindra no tokony hampiharina amin’i Kornelio tamin’ny ora fahasivy, i Petera tamin’ny ora fahenina, ary avy eo i Petera tao Kaisaria Filipy tamin’ny ora fahatelo.

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.

Petera dia eo amin’ireo maripamantarana telo rehetra; Kornelio kosa dia eo amin’ny ora fahenina sy fahasivy miaraka amin’i Petera, fa tsy eo amin’ny ora fahatelo ao Kaisaria Filipy. Mifamatotra io tsipika io, satria ny dingana tsirairay dia na ny ora fahatelo, fahenina, ary fahasivy avy, manomboka ao Kaisaria Filipy, mankany Jopa, ka hatrany Kaisaria Maritima. Samy nifamatotra tamin’i Gresy sy Roma ny fototra ara-kolontsainan’ireo Kaisaria roa tonta, nefa ny mampiavaka an’i Kaisaria Filipy dia ny maha-fanehoana ny fanompoan-tsampy lavitra sy mistika azy; ary Kaisaria amoron-dranomasina kosa dia foibe ara-barotra sy ara-pitantanana, izay nampifangaro ny kolontsaina grika sy ny fitondrana romana. Kaisaria Filipy dia tandindon’ny fitondran’ny fiangonana, ary Kaisaria Maritima kosa tandindon’ny fitondram-panjakana.

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.

Ao amin’ny tsipika avy any Kaisaria mankany Kaisaria, Jopa no dingana afovoany amin’ireo dingana telo. Ireo dingana telo ireo dia asehon’ny ora fahatelo, fahenina ary fahasivy. Kaisaria amoron-dranomasina amin’ny ora fahasivy dia ny lalàn’ny Alahady rehefa mandeha any amin’ny Jentilisa ny filazantsara. Adiny telo talohan’izany, amin’ny ora fahenina, dia ao Jopa i Petera, ilay tanàna mamirapiratra sy manjelanjelatra. Adiny telo talohan’izany indray, dia eo amin’ny fetin’ny Trompetra i Petera amin’ny ora fahatelo. Ny avy any Kaisaria mankany Kaisaria dia ny vanim-potoanan’ny Antso amin’ny Mamatonalina. Petera dia maneho ireo izay manambara ny Antso amin’ny Mamatonalina hatrany am-piandohana ka hatramin’ny fiafarana, satria i Jesosy dia mampifanaraka mandrakariva ny fiandohana amin’ny fiafarana. Ny Antso amin’ny Mamatonalina dia manomboka amin’ilay ampondra vahana eo amin’ny tsangambaton-dalana amin’ny fetin’ny Trompetra, izay anambaran’i Petera ny hafatr’i Joela.

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.

Petera dia eo amin’ilay famantarana dingana telo amin’ny Fetin’ny Trompetra: ny fiakarana, arahin’ny fitsarana. Eo amin’io famantarana io ao amin’ny Matio toko fahenina ambin’ny folo dia atsangana ny resaka momba izay maha-Izy an’i Kristy. Ovana ny anaran’i Petera, ary ambaran’i Kristy fa eo ambonin’ity Vatolampy ity no hanorenany ny Fiangonany. Ny Vatolampy izay iorenan’ny tempoly no fanorenana, ary Petera tao Kaisaria-Filipo no hafatry ny anjely voalohany, izay hafatra fanorenana. Rehefa tonga amin’ny dingana manaraka Petera, tao Jopa, dia miakatra tahaka an’i Kristy tamin’ny faran’ireo efapolo andro nampianarana mifanatrika. Ny fiakarana koa dia tandindona mifanitsy amin’ny hazo fijaliana, ilay faneva lehibe indrindra amin’ny tantaran’ny famonjena; ary ny hazo fijaliana dia mizara ho fizarana roa, miaraka amin’ireo jiolahy roa, ny triatran’ny efitra lamba manasaraka ho amin’ny Efitra Masina Indrindra, ary ny haizina sy ireo ora.

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.

Ary tamin’ny ora fahenina dia nisý haizina tamin’ny tany rehetra ambara-pahatongan’ny ora fahasivy. Ary nony tokony ho tamin’ny ora fahasivy, Jesosy niantso tamin’ny feo mahery ka nanao hoe: Eli, Eli, lama sabaktany? izany hoe: Andriamanitro ô, Andriamanitro ô, nahoana no dia nahafoy Ahy Hianao? Matio 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.

Tao Jopa, tamin’ny ora fahenina, dia eo amin’ny teboka ara-paminaniana iray mampisaraka i Petera: eo anelanelan’ny very sy ny voavonjy, eo anelanelan’ny mazava sy ny maizina, ary eo anelanelan’ny fiandohana sy ny fiafaran’ny Antso Amin’ny Mamatonalina. Io fisarahana io dia manasongadina ny fifindrana avy amin’ny hetsika Laodiseana an’ny iray hetsy sy efatra arivo amby efatra alina ho amin’ny hetsika Filadelfiana an’ny iray hetsy sy efatra arivo amby efatra alina. Izany dia manamarika ny fandavana tanteraka ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana. Io varavarana mihidy amin’ny fitsarana io, izay asehon’ny Andro Fanavotana, dia tonga dimy andro alohan’ny lalàna Alahady Pentekotista. Io fitsarana io dia ialohavan’ny fiakarana, ary talohan’izany, ny hafatry ny trompetra. Ireo dingana telo ireo dia maneho ny marika eo amin’ny lalana izay ametrahana ny tombo-kasen’Andriamanitra, ary anambaràn’ny fiangonana mpandresy ny hafatry ny Antso Amin’ny Mamatonalina amin’ireo izay soloin’i Kornelio tena.

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.

Petera dia manambara ny hafatra amin’ny Pentekosta, ary ny Pentekosta no manamarika ny fiafaran’ny hafatry ny Antso amin’ny Misasakalina. Noho izany, ilaina ara-paminaniana koa ny hanehoan’i Petera ny hafatra eo am-piandohan’ny vanim-potoanan’ny Antso amin’ny Misasakalina. Ny fiandohana mandrakariva no maneho ny fiafarana. Ny hafatry ny Antso amin’ny Misasakalina entin’i Petera dia omena hery rehefa vahana ny borikin’ny Silamo, ka manafika an’i Etazonia, tahaka ny ataony indray amin’ny lalàna alahady. Ny fanambaran’i Petera ny hafatra tamin’ny ora fahatelo sy fahasivy tamin’ny Pentekosta dia mampiseho ny fiandohana sy ny fiafaran’ny Antso amin’ny Misasakalina.

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.

Ao amin’ilay andalana dinihintsika, ny efapolo andro izay mifarana amin’ny fiakaran’i Kristy, dia manomboka koa ny folo andro tao an-trano ambony. Rehefa dimy andro no lasa tao anatin’ireo folo andro, ny Andro Fanavotana no manondro fa voafafa ny fahotan’ny Isiraely ary efa nanomana ny tenany ny fiangonana. Tamin’ny ora fahatelo no nitoeran’i Petera tao an-trano ambony tamin’ny Pentekosta. Amin’ny ora fahasivy amin’ny lalàn’ny Alahady, ny hafatra dia miova avy amin’ny misasakalina ho amin’ny antso mafy.

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.

Ny fanambaràna ny hafatry ny Antso amin’ny Misasakalina ataon’i Petera dia miseho rehefa eo amin’ny ora fahatelo izy. Izany hafatra izany dia voamariky ny fetin’ny trompetra, rehefa vahana ny ampondra, ary amin’i Kaisaria Filipy, ary i Kaisaria Filipy dia Paniona ihany koa. Paniona dia aseho ao amin’ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo ao amin’i Daniela iraika ambin’ny folo. Petera dia tsy vitan’ny hoe mamantatra fanafihan’ny silamo atao amin’i Etazonia rehefa vahana ny ampondra eo am-piandohan’ny fanambaràna ny Antso amin’ny Misasakalina, fa amin’izay fotoana izay ihany koa dia eo amin’ny ady tao Paniona izay mitarika ho amin’ny lalàn’ny Alahady izy. Ny ady tao Paniona dia tranga mifanandrify amin’ny fanafihan’ny silamo atao amin’i Etazonia.

We will continue these things in the next article.

Hohizorantsika ao amin’ny lahatsoratra manaraka ireo zavatra ireo.