Review

Mapitio

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

Walawi sura ya ishirini na tatu inabainisha mitihani mitatu ndani ya majira ya Pentekoste ya wale elfu mia na arobaini na nne. Kulinganisha siku ya kwanza ya Sikukuu ya Vibanda na siku ya Pentekoste, kisha kulinganisha siku arobaini ambazo Kristo aliwafundisha wanafunzi uso kwa uso kabla ya kupaa Kwake na siku ya Malimbuko, kunaunda muundo wa jumla unaowakilisha ujumbe wa malaika watatu.

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.

“Kifo, maziko na ufufuo” vinapotumiwa kama alama moja ya njia ya kinabii iliyo na hatua tatu, kama inavyowakilishwa na ubatizo wa Kristo, tunagundua kuwa siku tano baada ya ufufuo—uliotokea katika Siku ya Malimbuko—mwisho wa sikukuu ya siku saba ya Mikate Isiyochachwa huwadia kama kusanyiko takatifu. Hivyo, katika ufufuo wa Kristo, unaolingana na sadaka ya malimbuko, hufuata kipindi cha siku tano.

At the end of the structure which is created by aligning the first day of the feast of Tabernacles with the day of Pentecost, there is another waymark with three steps, also followed by five days that reaches unto Pentecost.

Mwishoni mwa mpangilio unaoundwa kwa kuoanisha siku ya kwanza ya Sikukuu ya Vibanda na siku ya Pentekoste, kuna alama nyingine ya njia yenye hatua tatu, nayo pia hufuatiwa na siku tano zinazoishia siku ya Pentekoste.

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.

Kati ya zile mbili za 'alama za njia za hatua tatu zinazoandamwa na siku tano,' kuna kipindi cha siku thelathini. Tunapolinganisha siku ya kwanza ya Sikukuu ya Vibanda na Siku ya Pentekoste, tunaelewa kwamba siku tano kabla ya Sikukuu ya Vibanda ilikuwa Siku ya Upatanisho. Siku kumi kabla ya Siku ya Upatanisho ilikuwa Sikukuu ya Baragumu. Siku arobaini za Kristo akifundisha uso kwa uso baada ya Ufufuo Wake katika Siku ya Malimbuko, zinalingana kuwa siku tano baada ya Sikukuu ya Baragumu, na siku tano kabla ya Siku ya Upatanisho.

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.

Alama ya njia ya hatua tatu ya ‘kifo chake, maziko yake na ufufuo wake,’ inayofuatiwa na siku tano hadi mwisho wa Sikukuu ya Mikate Isiyotiwa Chachu, kisha hurudiwa baada ya siku thelathini, wakati alama ya njia ya hatua tatu ya ‘tarumbeta, kupaa, na hukumu,’ nayo hufuatiwa na siku tano hadi Pentekoste. Alama ya mwanzo ya njia ya hatua tatu hufafanuliwa kwa urahisi kuwa alama moja ya njia yenye hatua tatu, kwa kuwa inatambulishwa moja kwa moja hivyo kupitia ubatizo wa Kristo, unaoshiria ‘kifo chake, maziko yake na ufufuo wake.’ Ubatizo huo ulikuwa Alfa ya kipindi kitakatifu cha siku 1,260 kilichokamilika katika ‘kifo chake, maziko yake na ufufuo wake’ ambavyo vilikuwa Omega ya siku 1,260.

The three-step waymark at the end of the Pentecostal season must be recognized through prophetic application. In the fifty days of the Pentecostal season the same structure is found at the beginning and the ending. Based upon the principle that Christ always illustrates the end with the beginning we can identify the feast of trumpets, followed by the ascension, followed by the day of Atonement, followed by five days as one ‘three-step waymark followed by five days.’

Alama ya njia yenye hatua tatu mwishoni mwa msimu wa Pentekoste lazima itambuliwe kupitia matumizi ya kinabii. Katika siku hamsini za msimu wa Pentekoste, muundo uleule upo mwanzoni na mwishoni. Kulingana na kanuni kwamba Kristo daima huudhihirisha mwisho kwa kutumia mwanzo, tunaweza kutambua Sikukuu ya Baragumu, ikifuatiwa na Kupaa, ikifuatiwa na Siku ya Upatanisho, ikifuatiwa na siku tano, kama ‘alama moja ya njia yenye hatua tatu ikifuatiwa na siku tano’.

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.

Tunapima pia hatua tatu zilizopendekezwa kwa kuzingatia mwongozo wa Kibiblia kuhusu sifa za kila mojawapo ya hatua hizo tatu. Hatua hizo tatu zimewakilishwa mara kwa mara katika Neno la Mungu. Ni wale malaika watatu; ni Ua wa Nje, Mahali Patakatifu, na Mahali Patakatifu pa Patakatifu; ni kazi ya Roho Mtakatifu ya kusadikisha kuhusu dhambi, haki, na hukumu. Kutambua Sikukuu ya Baragumu, Kupaa, na Siku ya Upatanisho kuwa hatua hizo tatu kunahitaji kwamba kila mojawapo ya hatua hizo iambatane na ushuhuda wa Kibiblia uliowekwa.

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.”

Tarumbeta zinabeba ujumbe wa onyo, nazo zinahusishwa na malaika wa kwanza anayepaza sauti kuu: “Mcheni Mungu.” Kupaa kwa Kristo ni ishara ya utukufu wa Kurudi Kwake Mara ya Pili, kwa kuwa tamko la pili la malaika wa kwanza ni: “Mpeni utukufu.” Siku ya Upatanisho ni ishara ya hukumu, na tamko la tatu la malaika wa kwanza ni: “saa ya hukumu yake imekuja.” Kuna njia kadhaa za kubainisha kwamba sifa za kinabii za hatua tatu katika alama ya njia iliyo mwishoni mwa kipindi cha Pentekoste zinawakilisha hatua tatu za Injili ya milele, ambamo wengi “hutakaswa, hutiwa weupe, na hujaribiwa.”

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.

Kwa kuwa hivyo ndivyo ilivyo, basi waweza kuona kwamba katika alama ya kwanza kati ya hatua tatu hutolewa sadaka ya malimbuko ya shayiri, na katika alama ya mwisho kati ya hatua hizo tatu hutolewa sadaka ya malimbuko ya ngano. Kisha waweza kuona kwamba hatua tatu za Alfa za msimu wa Pentekoste hutambulisha mkate usio na chachu, bali alama ya Omega ya hatua tatu hutambulisha mkate wenye chachu. Tena waweza hata kuona kwamba katika alama ya hatua tatu mwanzoni ndiko Kristo alipoinuliwa ili kuwavuta watu wote, na katika alama ya mwisho ya hatua tatu bendera ya mia arobaini na nne elfu huinuliwa ili kuwavuta Mataifa.

The first and third angels are the same angel at the prophetic level, for the first is the beginning—and the third is the ending. The alpha first angel announces the opening of judgment and the omega last angel announces the close of judgment. The first angel’s message was empowered by the fulfillment of Islam on August 11, 1840, and the third angel was empowered by a fulfillment of Islam on 9/11. Sister White informs us that the mission of both the first and the third angel was to lighten the earth with its glory. Other witnesses are abundant, and they provide ample support for identifying the structure of the Pentecostal season as set forth in the fifty days from Christ’s resurrection unto Pentecost, with the first twenty-two verses of Leviticus twenty-three and the last twenty-two verses of Leviticus twenty-three. Between the two waymarks that are a waymark of three steps followed by five days is a thirty-day period that represents the second angel.

Malaika wa kwanza na wa tatu ni malaika yuleyule katika kiwango cha kinabii, kwa kuwa wa kwanza ni mwanzo, na wa tatu ni mwisho. Malaika wa kwanza wa Alfa hutangaza ufunguzi wa hukumu, na malaika wa mwisho wa Omega hutangaza kufungwa kwa hukumu. Ujumbe wa malaika wa kwanza ulitiwa nguvu na utimilifu wa Uislamu mnamo Agosti 11, 1840, na malaika wa tatu alitiwa nguvu na utimilifu wa Uislamu mnamo 9/11. Dada White anatufahamisha kwamba utume wa malaika wa kwanza na wa tatu ulikuwa kuangaza dunia kwa utukufu wake. Mashahidi wengine ni wengi, nao hutoa msaada wa kutosha kwa kutambua muundo wa majira ya Pentekoste kama ulivyoainishwa katika siku hamsini kuanzia ufufuo wa Kristo hadi Pentekoste, pamoja na mistari ishirini na miwili ya kwanza ya Walawi sura ya ishirini na tatu na mistari ishirini na miwili ya mwisho ya Walawi sura ya ishirini na tatu. Kati ya alama mbili za njia zinazoundwa na hatua tatu, zikifuatiwa na siku tano, kuna kipindi cha siku thelathini kinachomwakilisha malaika wa pili.

The first waymark of ‘three steps followed by five’ days is the first angel, the thirty days is the second angel and the second waymark of ‘three steps followed by five’ days is the third angel. These three steps cover the entire Pentecostal season up to Pentecost, which then marks the beginning of the seven days of the feast of Tabernacles that represents the outpouring of the latter rain during the Sunday law crisis beginning at the Sunday law in the United States and continuing until Michael stands up and human probation closes. The structure is divine, but it produces some serious considerations.

Alama ya kwanza ya njia ya siku za ‘hatua tatu zinazofuatwa na tano’ ni malaika wa kwanza, siku thelathini ni malaika wa pili, na alama ya pili ya njia ya siku za ‘hatua tatu zinazofuatwa na tano’ ni malaika wa tatu. Hatua hizi tatu zinajumuisha msimu mzima wa Pentekoste hadi siku ya Pentekoste, ambayo kisha inaashiria mwanzo wa siku saba za Sikukuu ya Vibanda, inayowakilisha kumiminwa kwa mvua ya masika wakati wa mgogoro wa sheria ya Jumapili unaoanza kwa sheria ya Jumapili nchini Marekani na kuendelea hadi Mikaeli anaposimama na mlango wa rehema kwa wanadamu unafungwa. Muundo huu ni wa kimungu, lakini unaleta baadhi ya masuala mazito ya kuzingatiwa.

Serious Considerations

Mazingatio Yenye Uzito

It is evident that the waymark represented by the ‘trumpets, ascension and judgment’ is the litmus and third test. The third test is always the litmus test, where character is manifested, but never developed.

Ni dhahiri kwamba alama ya njia inayowakilishwa na ‘tarumbeta, kupaa na hukumu’ ndiyo kipimo cha lakmusi na jaribio la tatu. Jaribio la tatu daima ndilo kipimo cha lakmusi, ambapo tabia hudhihirishwa, bali kamwe haikuendelezwi.

“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.

Tabia hufunuliwa wakati wa dharura. Wakati sauti yenye uzito ilipotangaza usiku wa manane, ‘Tazama, bwana-arusi anakuja; tokeni mkamlaki,’ wanawali waliokuwa wamelala wakaamka kutoka usingizini mwao, na ikaonekana ni nani aliyekuwa amejiandaa kwa tukio hilo. Pande zote mbili zilikutwa bila kutarajia, lakini moja ilikuwa imejiandaa kwa hali hiyo ya dharura, na nyingine ikapatikana bila maandalizi. Tabia hufunuliwa na mazingira. Hali za dharura hufichua uimara wa kweli wa tabia. Msiba wa ghafla usiotarajiwa, kuondokewa na mpendwa, au mzozo; ugonjwa usiotarajiwa au uchungu; kitu kinachoileta nafsi uso kwa uso na mauti, kitaleta wazi undani wa kweli wa tabia. Itadhihirika kama kuna imani ya kweli katika ahadi za neno la Mungu au la. Itadhihirika kama nafsi inategemezwa kwa neema, kama kuna mafuta katika chombo pamoja na taa.

“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.

"Nyakati za majaribu huja kwa wote. Je, tunaenendaje tunapopimwa na kujaribiwa na Mungu? Je, taa zetu huzimika? Au bado tunazifanya ziendelee kuwaka? Je, tumejiandaa kwa kila dharura kupitia uhusiano wetu na Yeye aliyejaa neema na kweli? Wanawali watano wenye hekima hawakuweza kuwapa wanawali watano wapumbavu tabia yao. Tabia ni lazima iundwe na kila mmoja wetu." Review and Herald, 17 Oktoba, 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.

Wakati alama ya njia ya Sikukuu ya Baragumu inapowasili, tabia yako hutiwa muhuri milele, unainuliwa kama bendera, na dhambi zako hufutwa milele. Hatua tatu zinawakilisha vipengele vitatu vya kutiwa muhuri. Kuwasili kwa ujumbe wa Mwito wa Usiku wa Manane kunadhihirisha wale walio na mafuta, na ambao huinuliwa kama bendera wakati dhambi zao zinaondolewa. Ujumbe, kazi, na muhuri vyote ni alama moja ya njia. Ni alama ya njia "inayoleta nafsi uso kwa uso na mauti" kwa sababu ya "janga lisilotarajiwa". Baragumu la Uislamu linawakilisha hilo "janga lisilotarajiwa". Katika hatua hiyo ujumbe, "Tazameni, Bwana-arusi anakuja," unatangazwa siku tano kabla ya sheria ya Jumapili, ambapo ujumbe hubadilika na kuwa kilio kikuu cha malaika wa tatu.

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.

Hatua tatu za alama ya njia ni vipengele vinavyobainisha kutiwa muhuri kwa elfu mia na arobaini na nne na kuinuliwa kwao, kabla tu ya sheria ya Jumapili. Ni wazi kwamba kipimo cha lakmusi cha ‘tarumbeta, kupaa na hukumu’ kimewakilishwa na mkutano wa kambi wa Exeter. Siku tano zilizo kati ya Siku ya Upatanisho na Pentekoste zinawakilisha siku sitini na sita kati ya mwisho wa mkutano wa kambi wa Exeter mnamo Agosti 17 hadi Oktoba 22, 1844, wakati mlango ulipofungwa. Siku hizo sitini na sita za historia ya Wamileriti zinaonyesha nyakati za mwisho, na kwa muktadha huu, zinaonyesha utangazaji wa ujumbe wa Kilio cha Usiku wa Manane unaotangazwa na elfu mia na arobaini na nne.

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.

Siku tano kabla ya Pentekoste zinalingana na siku sitini na sita za Wamileri walipokuwa wakitangaza ujumbe wa Kilio cha Usiku wa Manane, ambao pia uliakisiwa na kuingia kwa shangwe kwa Kristo Yerusalemu. Hatua ya kwanza kati ya zile tatu ni Sikukuu ya Baragumu, ambayo ndiyo baragumu la saba, au ole wa tatu, yaani Uislamu katika nyakati za mwisho; na kuingia kwa shangwe kwa Kristo kulitanguliwa na kufunguliwa kwa punda.

Prophetically this identifies that the loosing of the ass marks the beginning of the triumphal entry, which is the Midnight Cry. Bible prophecy is to be applied in the latter days to the sixth kingdom of Bible prophecy—the earth beast, the United States. Islam will strike the United States, as it did at 9/11, thus marking the beginning of the proclamation of the Midnight Cry with a significant strike upon the United States by Islam, and the ending of the proclamation of the Midnight Cry with another significant strike upon the United States by Islam, for Jesus always illustrates the end of a thing with the beginning of a thing.

Kinabii, hili hutambulisha kwamba kufunguliwa kwa punda kunaashiria mwanzo wa kuingia kwa ushindi, ambako ni Mwito wa Usiku wa Manane. Unabii wa Biblia, katika siku za mwisho, unapaswa kuhusishwa na ufalme wa sita wa unabii wa Biblia—mnyama wa nchi, Marekani. Uislamu utaishambulia Marekani, kama ulivyofanya katika 9/11, hivyo kuashiria mwanzo wa utangazaji wa Mwito wa Usiku wa Manane kwa shambulio kubwa la Uislamu dhidi ya Marekani, na mwisho wa utangazaji wa Mwito wa Usiku wa Manane kwa shambulio jingine kubwa la Uislamu dhidi ya Marekani, kwa maana Yesu daima huonyesha mwisho wa jambo kwa mwanzo wa jambo.

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.

Ujumbe wa Pentekoste ndio ujumbe wa Kilio Kikuu, na Kilio Kikuu ni kuzidishwa tu kwa ule ujumbe wa Kilio cha Usiku wa Manane. Katika historia ya Wamileraiti, Kilio cha Usiku wa Manane kilikoma wakati mlango ulipofungwa tarehe 22 Oktoba 1844, na katika siku za mwisho kitakoma wakati mlango utakapofungwa wakati wa sheria ya Jumapili. Katika Pentekoste Petro alitangaza ujumbe wa Yoeli, na kwa kuwa Pentekoste ni mwisho wa omega wa Kilio cha Usiku wa Manane, basi katika mwanzo wa alfa wa Kilio cha Usiku wa Manane Petro, kwa ulazima wa kinabii, ni lazima pia awe akiutangaza ujumbe wa Yoeli. Katika Kilio cha Usiku wa Manane Petro yumo katika Matendo ya Mitume sura ya pili, katika chumba cha juu saa ya tatu; kisha siku hiyohiyo saa ya tisa yumo hekaluni akitangaza ujumbe wa Yoeli.

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.

Petro ni kielelezo cha mia na arobaini na nne elfu katika Pentekoste, ambayo ni mwisho wa Mlio wa Usiku wa Manane, naye ni kielelezo cha mia na arobaini na nne elfu mwanzoni mwa Mlio wa Usiku wa Manane. Kutia muhuri na kuinuliwa kwa mia na arobaini na nne elfu huanza kwa kufunguliwa kwa punda wakati Uislamu unaposhambulia. Wamileraiti walipoondoka katika mkutano wa kambi wa Exeter walibeba ujumbe kama wimbi kubwa la bahari, na kwa namna ya mfano walikuwa kielelezo cha mia na arobaini na nne elfu watakaorudia uzoefu huo.

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.

Utekelezaji huu unapata uzito mkubwa zaidi unapotambua kwamba Petro anawakilisha wale wanaotangaza ujumbe wa Kilio cha Usiku wa Manane katika kipimo cha lakmusi na jaribio la tatu la msimu wa Pentekoste. Saa ya tatu kwa Petro wakati wa Pentekoste inamweka katika chumba cha juu, na chumba cha juu pia ndicho kipindi cha siku kumi kabla ya Pentekoste. Jaribio la pili la msimu wa Pentekoste ni jaribio la hekalu la siku thelathini linalofuata jaribio la msingi. Jaribio la pili la hekalu linawataka waaminifu waingie kwa imani katika Patakatifu pa Patakatifu, ambako dhambi zao hufutwa, na ambako wameketishwa kwa imani pamoja na Kristo katika mahali pa mbinguni. Kitabu cha Matendo ya Mitume kinatufahamisha kwamba Petro alianza mahubiri yake kuhusu Kitabu cha Yoeli saa ya tatu katika chumba cha juu, kisha saa ya tisa alikuwa hekaluni.

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.

Lakini Petro, akasimama pamoja na wale kumi na mmoja, akapaza sauti yake, akawaambia, Enyi watu wa Uyahudi, na ninyi nyote mkaao Yerusalemu, julikane neno hili kwenu, mkasikie maneno yangu: Kwa maana hawa si walevi, kama mnavyodhani; maana ni saa ya tatu ya mchana. Lakini haya ndiyo yaliyosemwa na nabii Yoeli. ... Basi Petro na Yohana walikwea pamoja kuingia Hekaluni, saa ya kusali; ni saa ya tisa. Matendo ya Mitume 2:14-16; 3:1.

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

Kristo alipigiliwa misumari msalabani saa ya tatu, naye akafa saa ya tisa. Kifo chake, maziko yake, na ufufuo wake ni alama moja ya njia iliyo na hatua tatu. Hatua ya tatu, Siku ya Malimbuko, inaanza siku hamsini zinazohitimishwa katika Pentekoste. Katika alfa ya msimu wa Kipentekoste, saa ya tatu na saa ya tisa zinawakilisha mkinzano ulio dhahiri, kwa maana Kristo alikuwa hai saa ya tatu, naye alikuwa amekufa saa ya tisa. Petro alikuwa katika chumba cha juu saa ya tatu, na hekaluni saa ya tisa.

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

Kipindi cha Pentekoste cha siku hamsini takatifu katika wakati wa Kristo kilikuwa kipindi cha kinabii kitakatifu kilichounganishwa moja kwa moja na unabii wa miaka elfu mbili na mia tatu. Kilihusishwa hasa na juma la mwisho la miaka mia nne na tisini kwa taifa la Wayahudi katika Danieli sura ya tisa. Juma hilo takatifu, wakati Kristo alipothibitisha agano, liligawanywa katika vipindi viwili sawa vya siku 1,260 za kinabii. Kiini cha juma hilo kilikuwa msalaba. Msalaba huashiria saa ya tatu na ya tisa, na Petro katika Pentekoste hufanya vivyo hivyo. Mwaka wa 34, mwishoni mwa juma hilo hilo takatifu, wakati Kornelio, akiwa Kaisaria Maritima, alipotuma watu kumwita Petro, ilikuwa saa ya tisa.

There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. And now send men to Joppa, and call for one Simon, whose surname is Peter. Acts 10:1–5.

Palikuwa na mtu mmoja Kaisaria aitwaye Kornelio, akida wa kikosi kiitwacho Kikosi cha Italia; mtu mchaji, mcha Mungu pamoja na nyumba yake yote, aliyewapa watu sadaka nyingi, naye alimwomba Mungu daima. Akaona waziwazi katika maono, karibu saa tisa ya mchana, malaika wa Mungu akimjia na kumwambia, Kornelio. Naye alipomtazama, akaogopa, akasema, Ni nini, Bwana? Akamwambia, Sala zako na sadaka zako zimepanda juu zikawa ukumbusho mbele za Mungu. Na sasa tuma watu waende Yopa, ukamwite mtu mmoja, Simoni, ambaye huitwa Petro. Matendo ya Mitume 10:1-5.

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

Kesho yake, Petro akakwea juu ya paa la nyumba kuomba, yapata saa sita.

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.

Kesho yake, walipokuwa wakisafiri, nao walipokaribia mji, Petro alipanda juu ya darini kuomba karibu saa ya sita; akapata njaa sana, akataka kula; lakini walipokuwa wakitayarisha, akaangukia katika njozi, akaona mbingu zimefunguka, na chombo fulani kikimshukia, kama shuka kubwa iliyofungwa pembe zake nne, ikashushwa duniani; ndani yake mlikuwamo aina zote za wanyama wa nchi wenye miguu minne, na wanyama wa mwituni, na vitambaavyo, na ndege wa angani. Kisha sauti ikamjia, Inuka, Petro; chinja, ule. Lakini Petro akasema, Sivyo, Bwana; kwa maana sijakula kamwe cho chote kilichochafuliwa, wala kilicho najisi. Tena sauti ikamjia mara ya pili, Kile alichokitakasa Mungu, usikiite wewe kilichochafuliwa. Haya yakafanyika mara tatu; na chombo kile kikapokewa tena juu mbinguni. Matendo ya Mitume 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.

Mwito kwa Petro kuja Kaisaria unatokea saa ya tisa, wakati malaika anapowasili kusema na Kornelio. Kornelio anawakilisha watoto wengine wa Mungu wanaoitwa kutoka Babeli wakati wa sheria ya Jumapili. Malaika anayewasili wakati wa sheria ya Jumapili ndiye sauti ya pili ya Ufunuo kumi na nane, anayewaita wale walio bado Babeli wakimbie. Petro ni mia na arobaini na nne elfu, na Kornelio ni wafanyakazi wa saa ya kumi na moja, ambao kwa Petro wanaonyeshwa kama wanyama wasio safi. Uhusiano wa Petro na Kornelio ni uhusiano wa Ufunuo saba, ambapo mia na arobaini na nne elfu hutambuliwa kwa kuhusishwa na ule umati mkubwa. Petro aliamriwa mara tatu: Inuka, chinja, ule. Akiwa mia na arobaini na nne elfu, wito kutoka kwa Kornelio ndiko ambako bendera inaamriwa kuinuliwa.

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

Kornelio yuko Kaisaria Maritima, ambayo wakati mwingine huitwa Kaisaria ya baharini. Ufunuo sura ya kumi na saba hutufahamisha kwamba “maji” “ni watu, na makutano, na mataifa, na lugha.” Maji ni wale walio nje ya kanisa la Mungu, na katika Ufunuo, kama ilivyo pia katika maono ya Petro ya wanyama wasio safi, namba nne inawakilisha ulimwengu wote. Wanyama mbalimbali wanne wamo katika maono ya Petro, nao hushushwa ndani ya shuka lililoshikiliwa katika pembe zake nne. Uhusiano wa Petro na Kornelio pia unawakilishwa na Nuhu na wanyama walioingia katika safina.

Peter was in Joppa, which means “bright and beautiful,” for as a symbol of the one hundred and forty-four thousand Peter is the bright and beautiful ensign to the Gentiles. The ninth hour, the Gentiles awaken to the ensign which Sister White identifies as the Sabbath, the law of God, the third angel’s message and the missionaries around the world that carry the message of the latter days. Cornelius was awakened to the ensign when the angel arrived at the ninth hour in Caesarea by the sea. The message at the Pentecostal Sunday law then goes to the world—the sea.

Petro alikuwa katika Yopa, ambalo lina maana ya “angavu na zuri,” maana, kama ishara ya wale mia moja arobaini na nne elfu, Petro ndiye bendera angavu na nzuri kwa mataifa. Saa ya tisa, mataifa wanaamka kuitambua bendera ambayo Dada White anaitambua kuwa ni Sabato, sheria ya Mungu, ujumbe wa malaika wa tatu, na wamisionari kote ulimwenguni wanaobeba ujumbe wa siku za mwisho. Kornelio aliamshwa kuitambua bendera wakati malaika alipowasili saa ya tisa huko Kaisaria kando ya bahari. Kisha, katika sheria ya Jumapili ya Pentekoste, ujumbe huo unaenda kwa ulimwengu - bahari.

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.

Kuinuliwa kwa bendera kunaonyeshwa pia kama nyumba ya Bwana ikiinuliwa juu ya milima, na Petro alikuwa akisali juu ya paa la nyumba, katika jiji zuri angavu la Yopa, saa ya sita, kabla tu ya sheria ya Jumapili ya saa ya tisa. Wale elfu mia moja arobaini na nne watakapotiwa muhuri, hali za mzozo uliomo duniani zitawavuta watoto wengine wa Mungu ambao bado wamo Babeli kutafuta nuru. Wataongozwa kumpata Petro juu ya paa la nyumba huko 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.

Petro pia alikuwa katika Kaisaria Filipo katika Mathayo kumi na sita. Kaisaria Filipo, iliyo kwenye mguu wa Mlima Hermoni, ilikuwa na jina lilelile kama Kaisaria iliyo kando ya bahari, lakini kulikuwa na mkinzano dhahiri kwa kuwa mji mmoja ulikuwa nchi kavu na mwingine ulikuwa kando ya bahari. Kusulubishwa kwa Kristo katika saa ya tatu, na kifo Chake katika saa ya tisa, kunabainisha mkinzano dhahiri wa uzima na mauti. Petro, katika saa ya tatu na ya tisa ya Pentekoste, anaonyesha mkinzano ulio dhahiri kutoka chumba cha juu hadi hekaluni. Kaisaria ya nchi kavu au Kaisaria ya baharini inawakilisha mkinzano wa kinabii unaohitajika wa saa ya tatu na ya tisa; lakini hakuna rejeo la moja kwa moja kwa saa ya tatu Petro alipokuwa katika Kaisaria Filipo. Kwa ushuhuda wa wawili au watatu jambo hutibitishwa; na kwa saa ya tatu na ya tisa za msalaba, na pia katika siku ya Pentekoste, mifano yote miwili inawakilishwa na mtu mmoja, iwe Kristo yu hai au yumo kaburini, au Petro akiwa katika chumba cha juu au hekaluni.

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.

Ushuhuda wa tatu kuhusu saa ya tatu na ya tisa katika zile Kaisarea mbili unamtambua Petro kuwa mhusika mkuu katika matukio yote mawili, kama vile Kristo alivyokuwa mwanzoni mwa majira ya Pentekoste, na Petro mwishoni mwa majira hayo hayo. Mhusika wa alfa wa saa ya tatu ni yuleyule aliye mhusika wa omega wa saa ya tisa, na hivyo hutoa ushuhuda mmoja kwamba Kaisarea Filipi ndiyo alfa ya zile Kaisarea mbili. Ushuhuda wa pili ni kwamba jina la miji yote miwili ni lilelile, hivyo jina la mhusika mkuu na jina la mji ni sawa. Ushuhuda wa tatu ni mkinzano kati ya nchi kavu na bahari. Petro alipokuwa Kaisarea Filipi, ilikuwa saa ya tatu. Hapa ndipo ujumbe unakuwa hata wenye uzito zaidi.

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.

Ni sahihi kuoanisha miji miwili yenye jina moja, jambo ambalo ndilo tunalofanya; lakini pia tunaingiza saa ya tatu na saa ya tisa katika matumizi kwa msingi wa ushuhuda wa Kristo msalabani na wa Petro katika Pentekoste. Kwa kuleta pamoja mistari hiyo mitatu—saa ya tatu na saa ya tisa za Kristo, na saa ya tatu na saa ya tisa za Petro katika Pentekoste—tunathibitisha saa ya tatu katika Kaisaria Filipi. Mantiki ile ile ya kinabii itatumika kwa Kornelio saa ya tisa, Petro saa ya sita, kisha Petro katika Kaisaria Filipi saa ya tatu.

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.

Petro yuko katika alama zote tatu za njia; Kornelio yuko katika saa ya sita na ya tisa pamoja na Petro, lakini si katika saa ya tatu huko Kesaria Filipi. Mfululizo huu umeunganishwa, kwa maana kila hatua inaambatana na saa ya tatu, ya sita, na ya tisa, mtawalia: kuanzia Kesaria Filipi, hadi Yopa, hadi Kesaria ya Baharini. Kesaria zote mbili zilikuwa na mizizi ya kitamaduni iliyoambatana na Uyunani na Roma, lakini upekee wa Kesaria Filipi ulikuwa udhihirisho wa upagani wa mbali na wa kifumbo, na Kesaria ya Baharini ilikuwa kitovu cha kibiashara na kiutawala, ikichanganya utamaduni wa Kigiriki na utawala wa Kirumi. Kesaria Filipi ilikuwa ishara ya ustadi wa utawala wa kanisa, na Kesaria ya Baharini ishara ya ustadi wa utawala wa dola.

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

Katika mfululizo wa Kaisaria hadi Kaisaria, Yopa ni hatua ya kati katika hatua tatu. Hatua hizo tatu zinawakilishwa na saa ya tatu, ya sita, na ya tisa. Kaisaria iliyo kando ya bahari, katika saa ya tisa, inaashiria sheria ya Jumapili, wakati ambapo injili inaelekezwa kwa Mataifa. Masaa matatu kabla yake, katika saa ya sita, Petro yuko Yopa, mji uangavu na unaong'aa. Masaa matatu kabla ya hapo, katika saa ya tatu, Petro yuko katika Sikukuu ya Baragumu. Kaisaria hadi Kaisaria ni kipindi cha Mwito wa Usiku wa Manane. Petro anawakilisha wale wanaoutangaza Mwito wa Usiku wa Manane tangu mwanzo hadi mwisho, kwa kuwa Yesu daima huwianisha mwanzo na mwisho. Mwito wa Usiku wa Manane huanza kwa punda kufunguliwa katika alama ya njia ya Sikukuu ya Baragumu, ambapo Petro anatangaza ujumbe wa Yoeli.

Peter is at the three-step waymark of the feast of trumpets, the ascension, followed by judgment. At that waymark in Matthew sixteen the issue is raised about who Christ was. Peter’s name is changed and it is stated by Christ that it would be upon this Rock that He builds His church. The Rock which the temple is built upon is the foundation, and Peter at Caesarea Philippi is the first angel’s message, which is the foundational message. When Peter gets to the next step, at Joppa, he ascends as did Christ at the end of the forty days of face-to-face teaching. The ascension is also a parallel to the cross, the primary ensign of salvational history; and the cross is divided into two parts, with the two thieves, the tearing of the veil into the Most Holy Place and the darkness and the hours.

Petro yuko katika alama ya njia ya hatua tatu—Sikukuu ya Baragumu, kupaa mbinguni, kisha hukumu. Katika alama hiyo ya njia katika Mathayo sura ya kumi na sita, suala la utambulisho wa Kristo linaibuliwa. Jina la Petro linabadilishwa, na Kristo atamka kwamba juu ya Mwamba huu atalijenga Kanisa lake. Mwamba ambao hekalu limejengwa juu yake ndio msingi, na Petro huko Kaisarea Filipi ni ujumbe wa kwanza wa malaika, ambao ni ujumbe wa msingi. Petro anapofikia hatua inayofuata, huko Yopa, anapaa kama vile Kristo alivyopaa mwishoni mwa siku arobaini za mafundisho ya ana kwa ana. Kupaa mbinguni pia ni sambamba na msalaba, ishara kuu ya historia ya wokovu; na msalaba umegawanywa katika sehemu mbili, ukiambatana na wale wahalifu wawili, kuchanika kwa pazia hadi Mahali Patakatifu Sana, na giza pamoja na saa.

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.

Tangu saa sita palikuwa na giza juu ya nchi yote hata saa tisa. Na kama saa tisa Yesu akalia kwa sauti kuu, akisema, Eli, Eli, lama sabachthani? yaani, Mungu wangu, Mungu wangu, mbona umeniacha? Mathayo 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.

Katika Yopa, saa ya sita, Petro yuko katika nukta ya kinabii ya mgawanyiko, kati ya waliopotea na waliookolewa, kati ya nuru na giza, na kati ya mwanzo na mwisho wa Kilio cha Usiku wa Manane. Mgawanyiko huo unasisitiza mpito wa harakati ya Laodikia ya mia arobaini na nne elfu kuelekea harakati ya Filadelfia ya mia arobaini na nne elfu. Unatia alama ya kukataliwa kikamilifu kwa kanisa la Waadventista Wasabato lililo katika hali ya Laodikia. Mlango huo uliofungwa wa hukumu unaowakilishwa na Siku ya Upatanisho huja siku tano kabla ya sheria ya Jumapili ya Pentekoste. Hukumu hiyo inatanguliwa na kupaa, na kabla ya hapo, ujumbe wa tarumbeta. Hatua hizo tatu zinawakilisha alama ya njia ambapo muhuri wa Mungu unatiwa, na ujumbe wa Kilio cha Usiku wa Manane unatangazwa na kanisa lishindalo kwa wale wanaowakilishwa na Kornelio.

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

Petro hutangaza ujumbe katika Pentekoste, na Pentekoste huashiria mwisho wa ujumbe wa Mwito wa Usiku wa Manane. Hivyo, kwa ulazima wa kinabii, ni lazima Petro pia autangaze ujumbe huo mwanzoni mwa kipindi cha Mwito wa Usiku wa Manane. Mwanzo daima huonyesha mwisho. Ujumbe wa Petro wa Mwito wa Usiku wa Manane huwezeshwa wakati punda wa Uislamu anapofunguliwa, na kuishambulia Marekani, kama atakavyofanya tena wakati wa sheria ya Jumapili. Petro kutangaza ujumbe saa ya tatu na saa ya tisa za Pentekoste kunabainisha mwanzo na mwisho wa Mwito wa Usiku wa Manane.

In the line we are considering, the forty days that ends at Christ’s ascension, also begins the ten days in the upper room. Five days into the ten days, the day of atonement identifies that the sins of Israel have been blotted out and the church has made herself ready. It was in the third hour that Peter was in the upper room at Pentecost. At the ninth hour of the Sunday law, the message changes from the midnight unto the loud cry.

Katika mstari tunaouzingatia, siku arobaini zinazokomea katika kupaa kwa Kristo ndizo pia zinazofungua siku kumi katika chumba cha juu. Baada ya kupita siku tano kati ya hizo kumi, Siku ya Upatanisho inabainisha kwamba dhambi za Israeli zimefutwa, na kanisa limejiweka tayari. Ilikuwa katika saa ya tatu ambapo Petro alikuwa katika chumba cha juu siku ya Pentekoste. Katika saa ya tisa ya sheria ya Jumapili, ujumbe hubadilika kutoka kwa usiku wa manane hadi kilio kikuu.

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.

Tangazo la ujumbe wa Kilio cha Usiku wa Manane linalotolewa na Petro hutokea wakati yupo katika saa ya tatu. Ujumbe huo unatiwa alama na Sikukuu ya Baragumu, wakati punda anafunguliwa, pamoja na Sezaria Filipo; na Sezaria Filipo pia ni Panium. Panium linawakilishwa katika aya za kumi na tatu hadi kumi na tano za Danieli sura ya kumi na moja. Petro anabainisha si tu shambulio la Kiislamu dhidi ya Marekani wakati punda anafunguliwa mwanzoni mwa tangazo la Kilio cha Usiku wa Manane, bali wakati huo huo Petro yupo katika vita vya Panium vinavyopelekea sheria ya Jumapili. Vita vya Panium ni tukio sambamba na shambulio la Kiislamu dhidi ya Marekani.

We will continue these things in the next article.

Tutaendelea na mambo haya katika makala ijayo.