Review

Tinjauan

Leviticus twenty-three identifies three tests within the Pentecostal season of the one hundred and forty-four thousand. Aligning the first day of the feast of Tabernacles with the day of Pentecost, and then aligning the forty days that Christ taught the disciples face to face before His ascension with the day of first fruits creates an overall structure that represents the three angel’s messages.

Imamat dua puluh tilu nétélakeun tilu ujian dina usum Pentecostal tina saratus opat puluh opat rébu. Ngajajarkeun poé kahiji tina pésta Kemah jeung poé Pentecost, tuluy ngajajarkeun opat puluh poé nalika Kristus ngajar para murid pahareup-hareup saméméh munggah-Na ka sawarga jeung poé buah sulung, ngahasilkeun hiji struktur gembleng anu ngawakilan talatah tilu malaikat.

When the “death, burial and resurrection” is applied as a single prophetic waymark that has three steps; as it is represented by Christ’s baptism, we find that five days after the resurrection on the day of first fruits, the end of the seven day feast of unleavened bread arrives as a holy convocation. Thus, at Christ’s resurrection, which aligns with the first fruit offering, there follows a five-day period.

Nalika “pupus, dikurebkeun, jeung dihudangkeun deui” diterapkeun minangka hiji waymark nubuat tunggal anu miboga tilu léngkah; sakumaha hal éta digambarkeun ku baptisan Kristus, urang manggihan yén lima poé sanggeus hudangna deui, dina poé buah bunggaran, ahirna pesta roti teu diragikeun salila tujuh poé téh datang minangka hiji pakumpulan suci. Ku kituna, dina hudangna Kristus deui, anu saluyu jeung kurban buah bunggaran, tuluy nuturkeun hiji mangsa lima poé.

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.

Dina ahir struktur anu kabentuk ku nyaluyukeun poé kahiji pésta Tabernakel jeung poé Pentakosta, aya deui hiji tanda jalan anu miboga tilu léngkah, anu ogé dituturkeun ku lima poé nepi ka ngahontal Pentakosta.

Between those two ‘three-step waymarks followed by five days,’ is a period of thirty days. When we align the first day of the feast of Tabernacles with the day of Pentecost, we understand that five days before the feast of Tabernacles was the Day of Atonement. Ten days before the day of Atonement was the feast of Trumpets. The forty days of Christ teaching face to face after His resurrection on the day of first fruits, aligns five days after the feast of Trumpets, and five days before the day of atonement.

Di antara dua “tonggak tilu léngkah anu dituturkeun ku lima poé” éta, aya hiji mangsa salila tilu puluh poé. Lamun urang nyaluyukeun poé kahiji tina pesta Kemah Daun jeung poé Pentakosta, urang ngartos yén lima poé saméméh pesta Kemah Daun téh nya éta Poé Panebusan. Sapuluh poé saméméh Poé Panebusan nyaéta pesta Tarompet. Opat puluh poé nalika Kristus ngajar padeukeut raray jeung raray sanggeus jumeneng-Na dina poé buah kahiji, saluyu lima poé sanggeus pesta Tarompet, sarta lima poé saméméh Poé Panebusan.

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.

Tetengger tilu-léngkah tina ‘pati, dikurebkeun, jeung hudang deui’-Na, anu tuluy disusul ku lima poé nepi ka ahir pésta roti teu diragian, tuluy diulang deui tilu puluh poé ti harita nalika tetengger tilu-léngkah tina ‘tarompét, naék ka sawarga, jeung pangadilan,’ anu satuluyna ogé disusul ku lima poé nepi ka Pentecost. Tetengger awal anu tilu-léngkah téh gampang ditetepkeun minangka hiji tetengger anu miboga tilu léngkah, sabab éta langsung diidéntifikasi kitu ku baptisan Kristus, anu ngalambangkeun ‘pati, dikurebkeun, jeung hudang deui’-Na. Baptisan éta mangrupa alfa tina mangsa suci 1.260 poé anu puncakna ngahontal kana ‘pati, dikurebkeun, jeung hudang deui’-Na, anu jadi omega tina 1.260 poé éta.

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.’

Tanda jalan tilu-léngkah dina ahir usum Pentakosta kudu dipikawanoh ngaliwatan panerapan nubuat. Dina lima puluh poé usum Pentakosta, struktur anu sarua kapanggih boh dina awal boh dina ahir. Dumasar kana prinsip yén Kristus salawasna ngagambarkeun ahir ku awal, urang tiasa ngaidéntifikasi pésta tarompet, tuluy pangangkatan, tuluy Poé Panebusan, tuluy lima poé minangka hiji ‘tanda jalan tilu-léngkah dituturkeun ku lima poé.’

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.

Urang ogé nguji tilu léngkah anu diajukeun éta ku patokan-patokan Alkitabiah ngeunaan ciri-ciri unggal tina tilu léngkah éta. Tilu léngkah éta sababaraha kali dilambangkeun dina Firman Allah. Éta téh tilu malaikat; éta téh buruan, tempat suci, jeung Tempat Mahasuci; éta téh karya Roh Suci dina ngayakinkeun ngeunaan dosa, kabeneran, jeung pangadilan. Ngenalkeun pésta tarompét, kenaékana, jeung poé Panebusan minangka tilu léngkah éta nungtut sangkan unggal léngkah saluyu jeung kasaksian Alkitabiah anu geus ditetepkeun.

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.”

Tarompet téh mangrupa talatah pangéling-ngéling, sarta ieu patali jeung malaikat kahiji anu ngagentraan, “sieun ka Allah.” Pangangkatan Kristus téh lambang kamulyaan Kadatangan-Na anu Kadua, sabab ungkapan kadua tina malaikat kahiji nyaéta, “pasihan kamulyaan ka Anjeunna.” Poé Panebusan téh lambang pangadilan, sarta ungkapan katilu tina malaikat kahiji nyaéta, “waktuna pangadilan-Na geus sumping.” Aya sababaraha cara pikeun nangtukeun yén ciri-ciri nubuat tina tilu léngkah dina waymark di ahir mangsa Pentakosta ngawakilan tilu léngkah tina injil anu langgeng, tempat loba jalma “dimurnikeun, diputihkeun, sarta diuji.”

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.

Ku kituna, anjeun tiasa ningali yén dina waymark kahiji tina tilu léngkah, kurban bungbuahan pangheulana tina sa’ir dipasrahkeun, sarta dina waymark panungtung tina tilu léngkah éta, kurban bungbuahan pangheulana tina gandum dipasrahkeun. Ku kituna, anjeun tiasa ningali yén tilu léngkah alfa tina usum Pentakosta nandakeun roti anu teu diragikeun, sedengkeun waymark omega tina tilu léngkah nandakeun roti anu diragikeun. Ku kituna, anjeun malah tiasa ningali yén dina waymark tilu léngkah di awal, di dinya Kristus diangkat pikeun narik sakumna manusa, sarta dina waymark tilu léngkah di panungtungan, panji tina saratus opat puluh opat rébu diangkat pikeun narik bangsa-bangsa kapir.

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.

Malaikat kahiji jeung katilu téh malaikat anu sarua dina tataran nubuat, sabab anu kahiji nyaéta awal—jeung anu katilu nyaéta ahir. Malaikat kahiji, nyaéta alpha, ngumumkeun dibukana pangadilan, sarta malaikat panungtung, nyaéta omega, ngumumkeun ditutupna pangadilan. Warta malaikat kahiji dipapasihan kakawasaan ku kacumponan Islam dina 11 Agustus 1840, sarta malaikat katilu dipapasihan kakawasaan ku hiji kacumponan Islam dina 9/11. Sister White ngawartosan ka urang yén misi boh malaikat kahiji boh malaikat katilu nyaéta nyaangan bumi ku kamulyaanana. Saksi-saksi séjén kacida lobana, sarta maranéhna méré pangrojong anu nyukupan pikeun ngaidéntifikasi struktur mangsa Pentakosta sakumaha ditepikeun dina lima puluh poé ti jadian deui Kristus nepi ka Pentakosta, kalayan dua puluh dua ayat kahiji tina Imamat dua puluh tilu jeung dua puluh dua ayat panungtung tina Imamat dua puluh tilu. Di antara dua tanda jalan anu mangrupa tanda jalan tina tilu léngkah dituturkeun ku lima poé aya hiji mangsa tilu puluh poé anu ngawakilan malaikat kadua.

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.

Tanda jalan anu kahiji tina ‘tilu léngkah dituturkeun ku lima’ poé nyaéta malaikat kahiji, tilu puluh poé nyaéta malaikat kadua, jeung tanda jalan anu kadua tina ‘tilu léngkah dituturkeun ku lima’ poé nyaéta malaikat katilu. Ieu tilu léngkah ngawengku sakumna usum Pentekosta nepi ka Pentekosta, anu tuluy nandaan mimiti tujuh poé pésta Kemah Daun anu ngagambarkeun curahan hujan panungtungan salila krisis hukum Minggu anu dimimitian ku hukum Minggu di Amérika Sarikat sarta neraskeun nepi ka Mikaél ngadeg sarta mangsa kasempetan manusa ditutup. Struktur ieu téh ilahi, tapi éta nimbulkeun sawatara tinimbangan anu kacida seriusna.

Serious Considerations

Pertimbangan-Pertimbangan Nu Jero

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.

Jelas yén patok jalan anu dilambangkeun ku ‘tarompet, naék ka sawarga, jeung pangadilan’ téh mangrupa ujian lakmus jeung ujian katilu. Ujian katilu salawasna jadi ujian lakmus, tempat tabiat dinyatakeun, tapi henteu kungsi dimekarkeun.

“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.

“Watek diungkabkeun ku hiji krisis. Nalika sora anu sungguh-sungguh ngumandangkankeun dina tengah wengi, ‘Tingali, panganten lalaki datang; kaluarlah maraneh rek mapag anjeunna,’ para parawan anu keur saré hudang tina saréna, sarta katingali saha anu geus nyieun persiapan pikeun éta kajadian. Duanana pihak kakeuheul ku datangna anu teu disangka-sangka, tapi anu saurang geus siap pikeun kaayaan darurat éta, ari anu saurang deui kapanggih teu boga persiapan. Watek diungkabkeun ku kaayaan. Kaayaan darurat ngaluarkeun logam sajatina tina watek. Sawatara musibah anu ngadadak jeung teu kaarepkeun, kanyeri ku kaleungitan, atawa krisis, sawatara panyakit atawa kasangsaraan anu teu disangka-sangka, hiji hal anu mawa jiwa nyanghareupan pati padeukeut, bakal ngaluarkeun sajatina batin tina watek. Bakal dinyatakeun naha enya aya iman anu sajati kana jangji-jangji tina firman Allah atawa henteu. Bakal dinyatakeun naha jiwa ditopang ku kurnia atawa henteu, naha aya minyak dina bejana jeung lampuna.”

“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

“Mangsa pangudag datang ka sakumna jalma. Kumaha urang ngalampahkeun diri dina mangsa diuji jeung dibuktikeun ku Allah? Naha lampu-lampu urang pareum? atawa naha urang tetep ngajaga sangkan hurung? Naha urang geus sayaga pikeun unggal kaayaan darurat ku lantaran hubungan urang jeung Anjeunna anu pinuh ku kurnia jeung kayaktian? Lima parawan anu wijaksana teu tiasa maparin tabiatna ka lima parawan anu bodo. Tabiat kudu diwangun ku urang masing-masing.” Review and Herald, October 17, 1895.

When the feast of trumpets waymark arrives, your character is forever sealed, you are lifted up as an ensign and your sins are forever blotted out. The three steps represent three aspects of the sealing. The arrival of the message of the Midnight Cry manifests those who have oil and who are lifted up as an ensign as their sins are removed. The message, the work and the seal are all one waymark. It is a waymark “that brings the soul face to face with death” because of an “unlooked for calamity.” The trumpet of Islam represents that “unlooked for calamity.” At that point the message, “Behold the Bridegroom cometh,” is proclaimed five days in advance of the Sunday law, where the message changes unto the loud cry of the third angel.

Nalika waymark pésta tarompét sumping, tabiat anjeun disegel salalanggengna, anjeun diangkat jadi panji, sarta dosa-dosa anjeun dihapus salalanggengna. Tilu léngkah éta ngagambarkeun tilu aspék tina penyegelan. Kadatangan amanat Seruan Tengah Peuting nembongkeun saha anu boga minyak jeung saha anu diangkat jadi panji nalika dosa-dosana dipiceun. Amanat, pagawéan, jeung segel téh sadayana hiji waymark. Éta téh hiji waymark “anu mawa jiwa nyanghareupan pati” ku sabab aya “musibah anu teu disangka-sangka.” Tarompét Islam ngawakilan “musibah anu teu disangka-sangka” éta. Dina waktu éta amanat, “Tingali, Pangantén lalaki datang,” diproklamasikeun lima poé saméméh hukum Minggu, tempat amanat éta robah jadi sora tarik malaikat katilu.

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.

Tilu léngkah tina waymark téh mangrupa unsur-unsur pangidéntifikasi tina panyegelan jeung pangluhurna diangkatna saratus opat puluh opat rébu, pas saméméh hukum Minggu. Jelas yén uji lakmus ngeunaan “tarompét, naék ka luhur, jeung pangadilan” geus dipidangkeun ku pasamoan kémah Exeter. Lima poé antara Poé Panebusan jeung Pentakosta ngawakilan genep puluh genep poé antara ahir pasamoan kémah Exeter dina 17 Agustus nepi ka 22 Oktober 1844, waktu panto ditutup. Genep puluh genep poé éta dina sajarah Millerite keur ngagambarkeun poé-poé panungtungan, jeung dina hal ieu, éta keur ngagambarkeun pangumuman béja Midnigh Cry ku saratus opat puluh opat rébu.

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.

Lima poé nepi ka Pentekosta, saluyu jeung genep puluh genep poé nalika kaum Millerit ngembarkeun talatah Pekik Tengah Peuting, anu ogé dilambangkeun ku asupna Kristus ka Yerusalem kalayan mulya. Nu kahiji tina tilu léngkah téh nyaéta pesta tarompét, nyaéta tarompét katujuh, atawa cilaka katilu, atawa Islam dina poé-poé panungtungan, sarta asupna Kristus kalayan mulya ka Yerusalem dipiheulaan ku dileupaskeunana hiji kalde.

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.

Dina segi nubuatan, ieu nandakeun yén leupasna kalde téh jadi tanda awalna asupna kameunangan, nyaéta Ceurik Tengah Peuting. Nubuatan Alkitab kudu diterapkeun dina poé-poé panungtungan ka karajaan kagenep dina nubuatan Alkitab—sato galak bumi, nyaéta Amérika Sarikat. Islam bakal nyerang Amérika Sarikat, sakumaha anu dilakukeunana dina 9/11, ku kituna nandaan awal pangwawaran Ceurik Tengah Peuting ku hiji serangan anu penting ka Amérika Sarikat ku Islam, sarta ahir pangwawaran Ceurik Tengah Peuting ku serangan penting séjén deui ka Amérika Sarikat ku Islam, sabab Yesus salawasna ngagambarkeun ahir hiji perkara ku awal hiji perkara.

The message of Pentecost is the message of the loud cry, and the loud cry is simply an escalation of the message of the Midnight Cry. In Millerite history the Midnight Cry ended when the door was closed on October 22, 1844, and it ends when the door closes at the Sunday law in the latter days. At Pentecost Peter proclaimed the message of Joel, and Pentecost is the omega ending of the Midnight Cry, so the alpha beginning of the Midnight Cry Peter must of prophetic necessity also be presenting the message of Joel. At the Midnight Cry Peter is in Acts chapter two, in the upper room at the third hour, and then on the same day at the ninth hour he is in the temple proclaiming Joel’s message.

Pesen Pentakosta téh nya éta pesen ceurik tarik, jeung ceurik tarik téh saukur mangrupa paningkatan tina pesen Ceurik Tengah Peuting. Dina sajarah Millerite, Ceurik Tengah Peuting réngsé nalika panto ditutup dina 22 Oktober 1844, jeung éta réngsé deui nalika panto ditutup dina hukum Minggu dina poé-poé panungtungan. Dina Pentakosta, Petrus nguarkeun pesen Yoel, jeung Pentakosta téh mangrupa tungtung omega tina Ceurik Tengah Peuting, ku kituna dina awal alpha tina Ceurik Tengah Peuting, Petrus ku kabutuhan nubuat ogé pasti keur nepikeun pesen Yoel. Dina Ceurik Tengah Peuting, Petrus aya dina Kisah Rasul pasal dua, di rohangan luhur dina jam katilu, tuluy dina poé anu sarua dina jam kasalapan anjeunna aya di Bait Allah nguarkeun pesen Yoel.

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.

Petrus téh lambang saratus opat puluh opat rébu dina poé Pentakosta, anu mangrupa ahir tina Midang Wengi, jeung anjeunna téh lambang saratus opat puluh opat rébu dina awal Midang Wengi. Panyegelan jeung panghudangkeun saratus opat puluh opat rébu dimimitian ku dileupaskeunana kalde nalika Islam narajang. Nalika kaum Millerit ninggalkeun pasamoan kémah di Exeter maranéhna mawa éta pesen kawas ombak pasang anu ngagulidag, sarta sacara simbolis ngagambarkeun saratus opat puluh opat rébu anu ngulang pangalaman éta.

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.

Pamakéan ieu jadi leuwih serius nalika anjeun ngakuan yén Pétrus ngawakilan jalma-jalma anu ngawariskeun amanat Midnite Cry dina tés litmus jeung tés katilu tina usum Pantekosta. Jam katilu pikeun Pétrus dina Pantekosta nempatkeun anjeunna di rohangan luhur, sarta rohangan luhur éta ogé ngagambarkeun sapuluh poé saméméh Pantekosta. Tés kadua tina usum Pantekosta nyaéta tés Bait Allah salila tilu puluh poé anu nuturkeun tés pondasi. Tés kadua tina Bait Allah nungtut supaya jalma-jalma satia asup ku iman ka Tempat Pangsuci-pangsucina, tempat dosa-dosana dipupus, jeung tempat ku iman maranéhna didudukeun babarengan jeung Kristus di tempat-tempat sawarga. Kitab Rasul-Rasul ngabéjaan ka urang yén Pétrus ngamimitian khutbahna ngeunaan kitab Yoél dina jam katilu di rohangan luhur, tuluy dina jam kasalapan anjeunna aya di Bait Allah.

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.

Tapi Petrus, nangtung jeung kasabelas rasul téa, ngangkat sorana sarta ngadawuh ka maranéhna, “Heh urang Yudea, jeung sakumna aranjeun nu maricing di Yerusalem, ieu kudu dipikanyaho ku aranjeun, sarta dangukeun kecap-kecap kuring: Sabab ieu jalma-jalma téh lain keur mabok, sakumaha sangkaan aranjeun, da kakara jam katilu beurang. Tapi ieu téh nya éta anu geus diucapkeun ku nabi Yoel. … Ari Petrus jeung Yohanes arangkat babarengan ka Bait Allah dina waktu solat, nya éta jam kasalapan.” Rasul-Rasul 2:14–16; 3:1.

Christ was nailed to the cross at the third hour and He died at the ninth hour. His death, burial and resurrection are one waymark with three steps. The third step, the day of first fruits, begins the fifty days which conclude at Pentecost. In the alpha of the Pentecostal season the third and ninth hour represent a distinct contrast, for Christ was alive at the third hour and dead at the ninth. Peter was in the upper room at the third hour and in the temple at the ninth.

Kristus dipaku kana salib dina jam katilu sarta Anjeunna pupus dina jam kasalapan. Pupus-Na, panguburan-Na, jeung kabangkitan-Na mangrupa hiji tanda jalan kalayan tilu léngkah. Léngkah katilu, poé buah pangheulana, ngamimitian lima puluh poé anu réngsé dina Pentakosta. Dina alfa mangsa Pentakosta, jam katilu jeung jam kasalapan ngawakilan hiji patukang tonggong anu écés, sabab Kristus hirup dina jam katilu jeung pupus dina jam kasalapan. Petrus aya di rohangan luhur dina jam katilu jeung di Bait Allah dina jam kasalapan.

The Pentecostal season of fifty sacred days in the time of Christ was a sacred prophetic period directly connected to the prophecy of twenty-three hundred years. It was especially connected with the final week of the four hundred and ninety years for the Jewish nation in Daniel nine. That sacred week when Christ confirmed the covenant was divided into two equal periods of 1,260 prophetic days. The heart of that week was the cross. The cross identifies the third and ninth hour, and Peter at Pentecost does the same. In the year 34, the end of that same sacred week when Cornelius sent for Peter from Caesarea Maritima, it was the ninth hour.

Mangsa Pentekosta anu lilana lima puluh poé suci dina jaman Kristus téh mangrupa mangsa nubuat anu suci, anu langsung pakait jeung nubuat dua rébu tilu ratus taun. Ieu hususna pakait jeung minggu panungtungan tina opat ratus salapan puluh taun pikeun bangsa Yahudi dina Daniel salapan. Minggu suci éta, nalika Kristus netepkeun perjangjian, kabagi jadi dua mangsa anu sarua, masing-masing 1.260 poé nubuat. Puseur tina minggu éta nyaéta salib. Salib nandaan jam katilu jeung jam kasalapan, sarta Petrus dina Pentekosta ngalakukeun hal anu sarua. Dina taun 34, dina ahir minggu suci anu sarua, nalika Kornelius ngutus pikeun ngagero Petrus ti Kaisarea Maritima, haritana jam kasalapan.

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.

Aya saurang lalaki di Kaisarea, ngaranna Kornelius, hiji perwira saratus ti pasukan anu disebut Pasukan Italia, jalma anu saleh sarta anu sieun ka Allah jeung sakulawargana, anu loba méré sedekah ka rahayat, sarta salawasna neneda ka Allah. Anjeunna nempo écés dina hiji titingalian, kira-kira dina jam kasalapan beurang, hiji malaikat Allah asup ka anjeunna, tuluy ngandika ka anjeunna, “Kornelius.” Barang anjeunna nenjo ka éta malaikat, anjeunna jadi sieun, tuluy ngadawuh, “Naon ieu, Gusti?” Malaikat éta ngandika ka anjeunna, “Doa-doa maneh jeung sedekah-sedekah maneh geus naék jadi pangéling-ngéling di payuneun Allah. Ku sabab kitu ayeuna utuslah jalma-jalma ka Yopa, sarta panggil saurang Simon anu boga landihan Petrus.” Rasul-rasul 10:1–5.

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

Isukna deui, Petrus naék ka hateup imah pikeun neneda kira-kira jam kagenep.

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.

Isukna, waktu maranéhna keur neraskeun lalampahanana sarta geus deukeut ka kota, Petrus naék ka loténg imah pikeun neneda kira-kira jam kagenep. Manehna kacida lapar, sarta hayang dahar; tapi bari maranéhna keur nyiapkeunana, anjeunna katembong dina kaayaan tarenung. Anjeunna ningali langit kabuka, sarta aya hiji wadah turun ka anjeunna, rupana kawas lawon gedé nu kaiket dina opat juru, diturunkeun ka bumi. Di jerona aya sagala rupa sato suku opat ti bumi, sasatoan galak, anu ngarayap, jeung manuk-manuk di awang-awang. Tuluy aya sora nu nyarios ka anjeunna, “Geura hudang, Petrus; peuncit, tuluy dahar.” Tapi Petrus ngawaler, “Ulah kitu, Gusti; sabab abdi can kungsi ngadahar nanaon anu biasa atawa najis.” Sora éta nyarios deui ka anjeunna pikeun kadua kalina, “Anu geus disucikeun ku Allah, ulah ku maneh disebut biasa.” Ieu kajadian nepi ka tilu kali; tuluy wadah éta diangkat deui ka langit. Rasul-rasul 10:9–16.

The call for Peter to come to Caesarea is at the ninth hour, when an angel arrives to address Cornelius. Cornelius represents God’s other children who are called out of Babylon at the Sunday law. The angel who arrives at the Sunday law is the second voice of Revelation eighteen, who calls to those still in Babylon to flee. Peter is the one hundred and forty-four thousand and Cornelius is the eleventh-hour workers, who are represented to Peter as unclean animals. The relation of Peter and Cornelius is the relation of Revelation seven, where the one hundred and forty-four thousand are identified in association with the great multitude. Peter was commanded three times to rise, kill and eat. As the one hundred and forty-four thousand the call from Cornelius is where the ensign is commanded to rise.

Panggero supaya Petrus datang ka Kaisarea kajadian dina jam kasalapan, nalika hiji malaikat sumping pikeun nyarita ka Kornelius. Kornelius ngagambarkeun barudak Allah séjén anu dipanggil kaluar ti Babul dina hukum Minggu. Malaikat anu sumping dina hukum Minggu téh nyaéta sora kadua tina Wahyu dalapan welas, anu nyaur ka maranéh anu masih kénéh aya di Babul supaya maruragan. Petrus téh saratus opat puluh opat rébu, sarta Kornelius téh pagawé jam kasabelas, anu ka Petrus digambarkeun minangka sasatoan najis. Hubungan Petrus jeung Kornelius téh nyaéta hubungan dina Wahyu tujuh, tempat saratus opat puluh opat rébu diidéntifikasi dina patalina jeung jalma réa anu kacida lobana. Petrus diparéntah tilu kali supaya gugah, meuncit, jeung dahar. Salaku saratus opat puluh opat rébu, panggero ti Kornelius téh mangrupa tempat panji diparéntah supaya ngadeg.

Cornelius is in Caesarea Maritima, sometimes called Caesarea by the sea. Revelation seventeen informs us that “the waters” “are peoples, and multitudes, and nations, and tongues.” The waters are those outside of God’s church and in Revelation as well as with Peter’s vision of the unclean beasts, the number four represents the entire world. Four various beasts are in Peter’s vision, and they descend in a sheet which is held at its four corners. The relation of Peter to Cornelius is also represented by Noah and the beasts that got on the ark.

Kornelius aya di Kaesarea Maritima, nu sok disebut ogé Kaesarea di sisi laut. Wahyu tujuh belas maparin terang ka urang yén “cai-cai” téh “mangrupa bangsa-bangsa, jalma réa, nagara-nagara, jeung basa-basa.” Cai-cai éta nya éta jalma-jalma nu aya di luar garéja Allah, sarta dina kitab Wahyu kitu deui dina visi Petrus ngeunaan sato-sato najis, angka opat ngalambangkeun sakuliah dunya. Opat rupa-rupa sato aya dina visi Petrus, sarta éta turun dina hiji lawon nu dicepeng dina opat juru na. Hubungan Petrus jeung Kornelius ogé digambarkeun ku Nuh jeung sato-sato nu asup kana bahtera.

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.

Petrus aya di Yopa, anu hartina “caang jeung éndah,” sabab minangka lambang saratus opat puluh opat rébu, Petrus téh panji anu caang jeung éndah pikeun bangsa-bangsa lain. Jam kasalapan, bangsa-bangsa lain hudang ka éta panji anu ku Sister White diidéntifikasi minangka Sabat, hukum Allah, amanat malaikat katilu, jeung para misionaris di sakuliah dunya anu mawa amanat poé-poé panungtungan. Kornelius dihudangkeun ka éta panji nalika malaikat sumping dina jam kasalapan di Kaisarea sisi laut. Amanat dina hukum Minggu Péntakosta tuluy indit ka sakuliah dunya—laut.

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.

Diangkatna panji ogé digambarkeun minangka imah PANGERAN diangkat luhur ngaleuwihan pagunungan, sarta Petrus keur neneda di luhur hateup kota Yopa anu éndah tur caang, dina jam kagenep, saheulaanan saméméh hukum Minggu dina jam kasalapan. Nalika saratus opat puluh opat rébu geus disegel, kaayaan krisis di jero dunya bakal narik anak-anak Allah nu séjén, anu masih aya di Babul, pikeun néangan cahaya. Maranéhna dituntun pikeun manggihan Petrus di luhur imah di Yopa.

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

Petrus ogé aya di Kaisarea Filipi dina Mateus genep welas. Kaisarea Filipi di suku Gunung Hermon miboga ngaran anu sarua jeung Kaisarea di sisi laut, tapi éta miboga bédana anu écés lantaran hiji kota aya di darat jeung nu séjénna di laut. Panyaliban Kristus dina jam katilu jeung pupusna-Na dina jam kasalapan nandakeun hiji bédana anu écés antara hirup jeung paéh. Petrus dina Pentecosta dina jam katilu jeung jam kasalapan nandakeun hiji bédana anu écés ti kamar luhur nepi ka Bait Allah. Kaisarea di darat atawa Kaisarea di laut ngagambarkeun bédana profétis anu diperlukeun tina jam katilu jeung jam kasalapan, tapi teu aya rujukan langsung kana jam katilu nalika Petrus aya di Kaisarea Filipi. Dumasar kana kasaksian dua atawa tilu urang, hiji perkara diteguhkeun, jeung ku jam katilu jeung jam kasalapan tina salib sarta ogé dina poé Pentecosta, duanana gambaran éta diwakilan ku hiji jalma wungkul, boh Kristus anu hirup atawa anu aya di jero kubur, atawa Petrus di kamar luhur atawa di Bait Allah.

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.

Kasaksian katilu ngeunaan jam katilu jeung kasalapan di dua Kaisarea ngaidentipikasi Petrus minangka tokoh utama dina dua kajadian éta, sakumaha Kristus dina awal usum Pentakosta jeung Petrus dina ahir usum anu sarua. Tokoh alfa dina jam katilu téh sarua jeung tokoh omega dina jam kasalapan, anu méré hiji kasaksian yén Kaisarea Filipi téh alfa tina dua Kaisarea. Kasaksian kadua nya éta yén ngaran duanana kota téh sarua, ku kituna ngaran tokoh utama jeung ngaran kotana téh sarua. Kasaksian katilu nya éta kontras antara darat jeung laut. Waktu Petrus aya di Kaisarea Filipi, éta téh jam katilu. Di dieu pesenna jadi leuwih serius deui.

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.

Merenah pikeun nyaluyukeun dua kota anu ngaranna sarua, sakumaha anu keur urang lakukeun, tapi urang ogé ngasupkeun jam katilu jeung jam kasalapan kana panerapanana dumasar kana kasaksian Kristus dina kayu salib jeung Petrus dina Pentakosta. Ku ngahijikeun tilu garis éta—jam katilu jeung jam kasalapan Kristus, jam katilu jeung jam kasalapan Petrus dina Pentakosta—urang netepkeun jam katilu di Kaisarea Filipi. Logika nubuat anu sarua pisan kudu dilarapkeun ka Kornelius dina jam kasalapan, Petrus dina jam kagenep, tuluy Petrus di Kaisarea Filipi dina jam katilu.

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.

Petrus aya dina sakabéh tilu tanda jalan, ari Kornelius aya dina jam kagenep jeung kasalapan babarengan jeung Petrus, tapi henteu dina jam katilu di Kaisarea Filipi. Garis éta kasambung jadi hiji, sabab pikeun unggal léngkah éta masing-masing nya éta jam katilu, kagenep, jeung kasalapan, ti Kaisarea Filipi, ka Yopa, ka Kaisarea Maritima. Duanana Kaisarea miboga akar budaya anu napel ka Yunani jeung Rum, tapi kaistiméwaan Kaisarea Filipi nyaéta minangka perwujudan kapirisme anu jauh jeung mistis, sedengkeun Kaisarea sisi laut téh mangrupa puseur dagang jeung administrasi, anu ngahijikeun budaya Yunani jeung pamaréntahan Rum. Kaisarea Filipi téh lambang churchcraft, jeung Kaisarea Maritima lambang statecraft.

In the line of Caesarea to Caesarea, Joppa is the middle step of three steps. The three steps are represented by the third, sixth and ninth hours. Caesarea by the sea at the ninth hour is the Sunday law when the gospel goes to the Gentiles. Three hours before, at the sixth hour Peter is in Joppa, the bright and shining city. Three hours before that Peter is at the feast of Trumpets in the third hour. Caesarea to Caesarea is the period of the Midnight Cry. Peter represents those who proclaim the Midnight Cry at the beginning all the way to the ending, for Jesus always aligns the beginning with the ending. The Midnight Cry begins with the ass being loosed at the feast of trumpets waymark, where Peter is proclaiming the message of Joel.

Dina garis ti Kaisarea ka Kaisarea, Yopa mangrupakeun undakan tengah tina tilu undakan. Tilu undakan éta digambarkeun ku jam katilu, jam kagenep, jeung jam kasalapan. Kaisarea di sisi laut dina jam kasalapan nyaéta hukum Minggu nalika Injil nepika ka bangsa-bangsa Kapir. Tilu jam saméméhna, dina jam kagenep, Petrus aya di Yopa, kota anu caang tur ngagurilap. Tilu jam saméméh éta, Petrus aya dina pésta Tarompet dina jam katilu. Kaisarea ka Kaisarea nyaéta mangsa Midang peuting. Petrus ngawakilan jalma-jalma anu ngumumkeun Midang peuting ti mimiti nepi ka ahirna, sabab Isa salawasna nyaluyukeun awal jeung ahir. Midang peuting dimimitian ku kalde anu dileupaskeun dina waymark pésta tarompet, tempat Petrus ngumumkeun amanat Yoél.

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.

Petrus aya dina patokan tilu-léngkah tina pésta tarompét, nyaéta kanaékan ka sawarga, tuluy dituturkeun ku pangadilan. Dina patokan éta dina Mateus genep belas, pasualan ngeunaan saha Kristus téh diangkat. Ngaran Petrus dirobah, sarta ku Kristus dinyatakeun yén dina Batu Karang ieu Anjeunna bakal ngadegkeun gareja-Na. Batu Karang anu jadi dasar pangwangunan Bait Allah téh nya éta pondasi, sarta Petrus di Caesarea Philippi mangrupa warta malaikat kahiji, nyaéta warta anu jadi pondasi. Nalika Petrus nepi ka léngkah salajengna, di Yopa, anjeunna naék ka luhur sakumaha Kristus naék dina ahir opat puluh poé pangajaran tatap muka. Kanaékan ka sawarga ogé mangrupa paralel kana salib, panji utama dina sajarah kasalametan; sarta salib téh kabagi jadi dua bagian, ku ayana dua garong, robekna tirai nuju ka Tempat Nu Mahasuci, kitu deui poék jeung jam-jamna.

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.

Ayeuna ti jam kagenep, sakuliah éta tanah poék nepi ka jam kasalapan. Jeung kira-kira dina jam kasalapan Yesus ngagero ku sora tarik, saur-Na, Eli, Eli, lama sabachthani? hartina: Allah Kami, Allah Kami, naha Gusti ngantunkeun Kami? Mateus 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.

Di Yope, dina jam kagenep, Petrus aya dina hiji titik pamisah anu sipatna profétis, antara nu leungit jeung nu salamet, antara caang jeung poék, sarta antara mimiti jeung tungtungna Midnignt Cry. Eta pegatna nekenkeun transisi gerakan Laodikea tina saratus opat puluh opat rébu kana gerakan Piladélpia tina saratus opat puluh opat rébu. Eta nandaan panolakan lengkep ka garéja Advent Poé Katujuh Laodikea. Panto pangadilan anu katutup, anu dilambangkeun ku poé Panebusan, datang lima poé saméméh undang-undang Minggu Pentakosta. Pangadilan éta dipiheulaan ku naékna ka sawarga, sarta saméméh éta, talatah tarompét. Tilu léngkah éta ngagambarkeun waymark tempat meterai Allah dipasangkeun, sarta talatah Midnignt Cry diproklamasikeun ku garéja anu unggul ka jalma-jalma anu dilambangkeun ku Kornelius.

Peter proclaims the message at Pentecost, and Pentecost marks the end of the message of the Midnight Cry. It is of prophetic necessity therefore that Peter also proclaims the message at the beginning of the period of the Midnight Cry. The beginning always illustrates the end. Peter’s Midnight Cry message is empowered when the ass of Islam is loosed, and attacks the United States, as it does again at the Sunday law. Peter proclaiming the message at the third and ninth hour of Pentecost identifies the beginning and ending of the Midnight Cry.

Petrus ngumumkeun amanat dina Pentakosta, sarta Pentakosta nandaan ahir tina amanat Pekik Tengah Peuting. Ku kituna, ku kabutuhan nubuat, Petrus ogé kudu ngumumkeun amanat éta dina awal mangsa Pekik Tengah Peuting. Mimiti salawasna ngagambarkeun tungtung. Amanat Pekik Tengah Peutingna Petrus dipaparin kakawasaan nalika kalde Islam dileupaskeun, sarta narajang Amérika Sarikat, sakumaha éta deui kajadian dina hukum Minggu. Petrus anu ngumumkeun amanat dina jam katilu jeung jam kasalapan Pentakosta ngaidéntifikasi awal jeung ahirna Pekik Tengah Peuting.

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.

Dina runtuyan anu keur urang timbang-timbang, opat puluh poé anu ditungtungan ku naékna Kristus ka sawarga, ogé ngawitan sapuluh poé di rohangan luhur. Lima poé dina sapuluh poé éta, Poé Panebusan nandakeun yén dosa-dosa Israil geus dipupus, sarta gareja geus nyiapkeun dirina. Dina jam katilu Petrus aya di rohangan luhur dina poé Pentakosta. Dina jam kasalapan tina hukum Minggu, talatah robah ti tengah peuting ka panjerit tarik.

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.

Pangwawaran talatah Ceurik Tengah Peuting ku Pétrus kajadian nalika anjeunna aya dina jam katilu. Talatah éta ditandaan ku pesta tarompet, nalika kalde dileupaskeun, sarta ku Kaisarea Pilipi, jeung Kaisarea Pilipi téh ogé Panium. Panium digambarkeun dina ayat tilu welas nepi ka lima welas tina Daniel sabelas. Pétrus keur ngaidéntifikasi lain ngan ukur hiji serangan Islam kana Amérika Sarikat nalika kalde dileupaskeun dina mimiti pangwawaran Ceurik Tengah Peuting, tapi Pétrus dina waktos anu sarua ogé aya dina perang Panium anu mingpin kana undang-undang Minggu. Perang Panium téh hiji kajadian sajajar jeung serangan Islam kana Amérika Sarikat.

We will continue these things in the next article.

Urang bakal neraskeun perkara-perkara ieu dina artikel salajengna.