Review

Seetluwaay

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.

Lewi 23 day tax ñetti nattu ci jamono Pentekoos bu ñaar-fukk ak ñeent-junni nit ñi. Boo yemalee bés bu njëkk bu màggalu Kër yi ak bésu Pentekoos, te nga tegale itam ñeent-fukk fan yi Kirist jangale taalibe yi kanam ak kanam laata mu yéeg asamaan ak bésu njëkk meññ, loolu di sos ab jumtukaay gu mat sëkk gu firndeel yëgle yi ñetti malaaka yi.

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.

Bu “dee, suul ak ndekkite” buñu koy jëfandikoo ni benn reereb waxu yonent bu am ñetti yoon; ni Kirist moo koy tegtal ci ay sóobam, kon gis nanu ne juróomi fan gannaaw ndekkite ba, ca bésu njëkk meññ, mujjug màggalu mburu mu amul lawal dikk na ni ndaje ju sell. Noonu, ci ndekkite Kirist, mi dëppook saraxu njëkk meññ, ab diiru juróomi fan topp na ci gannaaw.

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.

Ci mujj ginnaaw ci tabax bi ñu sos ci àndal bés bu jëkk bu xew-xewu Mbar ya ak bésu Pàntkot, am na beneen màndarga-wàll bu am ñetti jéego, te itam juróom-bés moo ko topp ba egg ci Pàntkot.

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.

Diggante ñaari “mandargay bu am ñetti xët yu topp ak juróom-i fan,” am na ab diirub ñetti fan fukk. Bu nu méngale bés bu njëkk bu màggalu Tabernacles ak bésu Pentecost, danuy xam ne juróom-i fan lawoon lu jiitu màggalu Tabernacles, mooy Bésu Yëgal baakaar. Fukk fan lawoon lu jiitu Bésu Yëgal baakaar, mooy màggalu Trumpets. Ñetti fan fukk yi Kirist di jàngale jëmm ci jëmm gannaaw ndekkiteem ci bésu first fruits, dañuy méngoo ak juróom-i fan gannaaw màggalu Trumpets, te ak juróom-i fan lu jiitu bésu atonement.

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.

Màndarga ñetti xët yu taxaw ci yoonam, mooy “dee, suuloo ak dekki,” te gannaaw loolu am na juróomi fan ba ca mujjug feestu mburu mu amul lawiir; te ginnaaw fukki fan ak ñett, loolu dellu jëfandikoo ci beneen màndarga ñetti xët, mooy “buuxli, yéeg ak àtte,” te gannaaw yooyu it am na juróomi fan ba ci Pantekot. Màndarga bu njëkk bi, bu am ñetti xët, manees na koo faral di benn màndarga bu am ñetti xët, ndaxte dañu ko waxe leer ni noonu ci sóobug Kirist, gi mel ni ay màndargay “dee, suuloo ak dekki.” Sóob googu moo nekkoon alfa bu jamono ju sell ji tollu ci 1,260 fan, ji mujjee ci “dee, suuloo ak dekki”am; te loolu moo nekkoon omega bu 1,260 fan yi.

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.’

Ñetti yoon yi am ñetti jéego ci mujju jamono Pentekot bi war nañu koo xam ci jëfandikookat gu yonent. Ci juróom-fukk fan yi ci jamono Pentekot bi, benn tabaxte gi lañu gise ca njàlbéen ga ak ca mujja ga. Tënk ci pexe mi ne Almasi dafa sax leen di wone mujja gi ak njàlbéen ga, mën nañu xàmmi màggalu bufta yi, topp ci yéeg ga asamaan, topp ci bésub njotaan, topp ci juróomi fan yu mel ni benn “ñetti-jéego waymark bu topp ci juróomi fan.”

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.

Nun itam itam ñuy natt yi ñu jébbale ak ndigalu Bibl bi ci jikko yi teeral bu nekk ci ñetti natt yooyu. Ñetti natt yooyu, kàddu Yàlla day leen wone ci yoon wu bari. Ñoomooy ñetti malaaka yi; ñoomooy kër gu biti, bérab bu sell bi ak Bérab Bu Gëna Sell Bi; ñoomooy liggéeyu Xel mu Sell mi ci di wone bàkkaar, njub ak àtte. Xamle màggalu trompet yi, yéeg gi ak bésub jéggalu bàkkaar bi ne ñooy ñetti natt yooyu, dafay laaj ba bu nekk ci natt yooyu méngook seede bu Bibl bi tëral ba noppi.

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.”

Tromp yi di wax ju artu, te mu bokk ak njàngatub njëkk mi yuuxu ne: «ragal Yàlla». Yéegug Almasi bi mooy màndargay ndamalu Ñëwam gu Ñaareel gi, ndaxte ñaareelu waxu njàngatub njëkk mi mooy: «joxleen ko ndam». Bésub Njotlaay bi mooy màndargay àtte bi, te ñetteelu waxu njàngatub njëkk mi mooy: «waxtuw àtteem agsi na». Am na ay yoon yu bari yu ñuy xame ne melokaan yu yonent yi ci ñetti jéego yi nekk ci waymark bi ca mujju jamonoy Pantakot ba, dañuy tegu ci ñetti jéego yi ci xebaar bu baax bu fàww bi, fa ñu bare di «sellal, weexal te nattu»।

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.

Kon nag nekkee, man nga gis ne ci jëfandikukat bi njëkk bu ñetti jéego yi, saraxu mbëy mi njëkk ci orj bi lañu joxe; te ci jëfandikukat bu mujj bu ñetti jéego yi, saraxu mbëy mi njëkk ci ble bi lañu joxe. Kon itam man nga gis ne ñetti jéego yu alpha yi ci jamonoju Pentekot dañuy wone mburu mu amul lawiir, waaye jëfandikukat bu omega bu ñetti jéego yi dañuy wone mburu mu am lawiir. Kon sax man nga gis ne ci jëfandikukat bu ñetti jéego yi ci tàmbali ga lañu yékkati Kirist ngir mu jël nit ñépp ci moom, te ci jëfandikukat bu mujj bu ñetti jéego yi, bannéeru junni ak ñeent-fukk ak ñeent junni ñaar-fukk ak ñeent yi lañu yékkati ngir mu jël xeeti xare yi.

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.

Njàngale ak ñetteel bi ñoo bokk benn malaaka ci wetu waxu yonent bi, ndaxte bu jëkk bi mooy tàmbali—and ñetteel bi mooy mujje. Malaaka alpha bu jëkk bi day yégle ubbi kàddu àtte bi, te malaaka omega bu mujj bi day yégle tëj kàddu àtte bi. Yëgleb malaaka bu jëkk bi am na doole jaarale ko ci matug Islam ci 11 ut 1840, te malaaka ñetteel bi am na doole jaarale ko ci matug Islam ci 9/11. Sœur White xamal na nu ne sasu malaaka bu jëkk bi ak bu ñetteel bi mooy leerël suuf si ak ndamam. Seede yu bari it am nañu, te ñoom dañuy joxe ndimbal gu yaatu ngir ràññee melokaanug jamonoy Pentekot bi ni ñu ko tëral ci fanweer-fukki fan yi dale ci dekki Krist ba Pentekot, ak ñaar-fukk ak ñaar aaya yu jëkk yi ci Levitik ñaar-fukk ak ñett, ak ñaar-fukk ak ñaar aaya yu mujj yi ci Levitik ñaar-fukk ak ñett. Diggante ñaari màndarga-yon yii, te kenn ku nekk ci ñoom mooy màndarga-yonu ñetti jéego yu toppoo ak juróom fan, am na benn diiru fanweer-fukk buy tegtal malaaka ñaareel bi.

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.

Njàlbéen bu jëkk ci “ñatti yoon yu jiitu te juróom ñu topp” fan, mooy malaaka bi jëkk; ñetti fukk fan yi, mooy malaaka bi ñaareel; te njàlbéen bu ñaareel ci “ñatti yoon yu jiitu te juróom ñu topp” fan, mooy malaaka bi ñetteel. Ñetti yoon yii dañuy muur màndargay jamono ji mépp ci Pentekot ba ci Pentekot, te booba moo di sampug tàmbali juróom-ñaari fan yu ndekki Bërebu Tabernaakal yi, yi di tegtal tuurug taw bi mujj bi ci biir jafe-jafe yoonu Dibeer bi, di tàmbalee ci yoonu Dibeer bi ci Etats-Unis te di wéy ba kera Michael di jóg, ba xeloo nit ñi tëj. Tëralin wi, bu Yàlla la, waaye day jur ay seetlu yu tar.

Serious Considerations

Xalaat yu tar a am solo bu réy

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.

Loolu ne fàññi ne xamle wi “trompet yi, yéeg ga ak àtte ba” di ko teg, mooy seetlu buy wone dëgg ak ñetteelu nattu bi. Ñetteelu nattu bi mooy saa su ne nattu buy seetlu dëgg, fa nit ñiy feeñale seen jikko, waaye du faññi ci moom lañu koy yokk walla sos.

“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.

“Jikko buy feeñ ci jamono yu tar. Bi baat bu dëgg te fees ak yéene waxee ci guddi digg, ne: ‘Xool-leen, boroom séy bi ngi ñëw; génn-leen ngir dajeek moom,’ janq yi doon nelaw yee xëccoo ci seen nelaw, te feeñ na kan moo waajaloon bés boobu. Ñaari wàll yi ñëwuloon ak xam-xam bu jiitu, waaye benn waa ngi woon ci waajal ngir lu gaaw loolu, te beneen bi gis nañu ko ne amul woon waajal. Jikko buy feeñ ci xaalis yu wër nit. Lu jafe-jafe buy dikk saa si te kenn seetewul, di feeñal li jikko dëgg-dëgg di. Musiba bu gaaw te ñu ko seetewul, walla ànd ak ñàkk ku ñu bëgg, walla jamono ju tar, walla wéradi gu onverwseen walla metit, mbaa dara ju tax bakkan bi daje ak dee, loolu dina feeñal biir-bu-dëgg bu jikko ji. Dina leer ndax am na walla amul ngëm gu dëgg ci diggéy yi nekk ci Kàddug Yàlla. Dina leer ndax bakkan bi bànneex na ci yiw, ndax am na diw ci ndab li ak lamp bi.”

“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.

“Jamono nattu ñëw na ci ñépp. Naka lanu wara doxale sunu bopp ci biir nattu ak seetlu yu Yàlla? Ndax sunuy làmp yi dafa faye? walla ndax nu ngi leen di saxal ci leer? Ndax nu ngi waajal ngir bépp jafe-jafe ginnaaw sunu boole ak Moom miy fees ak yiw ak dëgg? Juróomi janq bu xel yi mënul woon jox juróomi janq bu xelul yi seen jikko. Jikko war nañu koo tabax nu nekk kenn ku boppam.” Review and Herald, 17 Octobre 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.

Bi màggalu bu buux yi diiwaan nekk, sa jikko dafay tëj ba fàww, dees na la yékkati muy bannera, te say bàkkaar dees leen far ba fàww. Ñetti jéego yi dañuy tegtal ñetti mbir yu nekk ci tëj gi. Ñëwug yëgleb Yuuxu Diggante guddi gi day feeñal ñi am diwlin ak ñi ñu yékkati muy bannera, fekk seeni bàkkaar dañu leen di far. Yëgle bi, liggéey bi, ak tëj gi, ñoom ñépp benn diiwaan lañu. Diiwaan la “buy indi ruu bi jovoo ak dee” ndax “musu-a-ñeew.” Buuxu Islaam mooy tegtal “musu-a-ñeew” boobu. Ci booba, yëgle bi ne, “Xoolleen, Boroom Cët gi ngi ñëw,” dees ko waare juróom fan laata yoonu Dimaas, fa yëgle bi soppeek ba nekk yuuxu réy bu malaaka bu ñetteel bi.

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.

Ñetti yoon yu melokaan yi mooy ay cër yu ñuy xammee ci bàyyi màndarga ak yékkati gi ñeel téeméer ak ñeent-fukk ak ñeent junni ñi, ba noppi tuuti laata yoonu Dibéeri bés bu dund gi. Leer na ne xel-matëri bi ñuy wax “trompet yi, yéeg gi ak atte bi” dañu ko tegu woon ci ndaje-kàmpu Exeter. Juróom-ñetti fan yi nekk diggante bésub Jotare ak Pentekot, dañuy tektal juróom-benn-fukk ak juróom-ñaar fan yi nekk diggante jeexital ndaje-kàmpu Exeter ci 17 ut 1844 ba 22 oktoobar 1844, ba bunt bi tëj. Yooyu juróom-benn-fukk ak juróom-ñaar fan ci taarixu Millerit yi, dañuy wone fan yu mujj yi, te ci mbir moomu, dañuy wone yégleb yoonu Wax ju Digg bi, mi téeméer ak ñeent-fukk ak ñeent junni ñi doon yégle.

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.

Juroomi juróom yi ba Pentekot, ànd na ak juróom-benn fukki juróom-benn fan yi Millerite yi doon yégle ndigal gu “Midnight Cry”, te loolu itam Kirist moom la misaale woon ci duggam gu ndam ci Yerusalem. Njëkk ci ñetti jéego yi mooy fête bu trompet yi, te loolu mooy juróom-ñaareel trompet bi, walla ñetteelu musiba bi, walla Islam ci fan yu mujj yi, te lu jiitu woon duggam gu ndam gu Kirist ci Yerusalem mooy yiwi ab mbaam.

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.

Ci wax wax ne, loolug mbaam mi mooy mandarga ne tambaliwaayu duggu gu jàmm gi mooy tàmbaliwaayu Yuuxu Diggante guddi. Waxu yonent yi ci Biibël war nañu koo jëfandikoo ci fan yu mujj yi ngir buur gu juróom-benni gu waxu yonent yi ci Biibël—rab wu suuf wi, Mbootaayu Amerig. Islama dina dóor Mbootaayu Amerig, ni mu ko defee ci 9/11, te loolu di mandarga tàmbaliwaayu waareb Yuuxu Diggante guddi ak njëg bu am solo bu Islama def ci Mbootaayu Amerig, ak mujjeef waareb Yuuxu Diggante guddi ak beneen njëg bu am solo bu Islama def ci Mbootaayu Amerig, ndaxte Yeesu dafa mas a wone mujjug mbir ak tàmbaliwaay mbir.

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.

Bataaxalu Pentekot mooy bataaxalu yuux bu réy bi, te yuux bu réy bi mooy rekk yokkute bataaxalu Yuuxu Guddi gi. Ci tarixu Millerite bi, Yuuxu Guddi gi jeex na bi bunt bi tëjée 22 Oktoobar 1844, te dina jeexaat bi bunt bi tëjée ci yoonu dimaas bi ci fan yu mujj yi. Ca Pentekot, Piyeer yégle na bataaxalu Yoel, te Pentekot mooy omega, mooy mujju Yuuxu Guddi gi; moo tax Piyeer, mi nekk alfa, mooy ndoorte Yuuxu Guddi gi, war na ci soppeku waxin wax ju yëngu ci yonent, itam, a yégle bataaxalu Yoel. Ca Yuuxu Guddi ga, Piyeer nekk na ci Jëf ya, saar 2, ca néegu kaw ga, ca ñatteelu waxtu; ba noppi ca bés boobu sax, ca juróomeelu waxtu, mu nekk ci kër Yàlla ga, di yégle bataaxalu 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.

Piyeer mooy melokaanu junni ak ñeent fukki ñeent junni ñettéem-ñeenti junni ci Pentekot, te mooy mujjug Yuuxu Guddi, te itam mooy melokaanu junni ak ñeent fukki ñeent junni ñettéem-ñeenti junni ca tàmbale Yuuxu Guddi. Tey bi ak yékkati gi ci kaw junni ak ñeent fukki ñeent junni ñettéem-ñeenti junni tàmbalee na ak yéwuw mbaam ma, bi Islaam di dóor. Ba Millerite yi jógee ca ndaje tángooru Exeter ba, ñu yébb nañu yégle bi mel ni mbëbbu géej gu réy, te ci melokaan, ñu doon misaalal junni ak ñeent fukki ñeent junni ñettéem-ñeenti junni ñiy delloo jaar-jaar boobu.

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.

Jëfandikoo jëf ju gëna tar bu baax bi nga xam ne Piyeer dafay tegtal ñi di yégle yéglebu Yuuxu Guddi gi ca litmus ak ñetteelu nattub jamonoy Bantekoos ba. Ñetteelu waxtuw Piyeer ca Bantekoos bi moo ko teg ci néegu kaw ga, te néegu kaw ga mooy itam fukki fan yi jiitu Bantekoos. Ñaareelu nattub jamonoy Bantekoos ba mooy nattub kër Yàlla gu fanweer, gi toppu nattub sumb. Ñaareelu nattub kër Yàlla ga dafa laaj ñi takku ñu dugg ci ngëm ci Bérëbu Sell ba gën a Sell, fa ñu far seeni bàkkaar, te fa itam ñu toogee ci ngëm ak Kirist ca bérab yu kaw yi. Téereb Jëf ya daf nu xamal ne Piyeer tambalee waareem ci téereb Yoel ca ñetteelu waxtu wa ci néegu kaw ga, te ba ci juróom-ñenteelu waxtu wa mu nekk ca kër Yàlla ga.

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.

Waaye Piyeer, taxaw ak fukki ak benn ña, yékkati baatam ne leen: Yéen góor yu Yudee ak yépp ñi dëkk Yerusalem, na lii xamleef leen, te déglu seeni wax: ndaxte ñii duñu màndi, ni ngeen ko defe, gannaawte moo ngi tollu rekk ci ñetteelu waxtu bu bëccëg bi. Waaye lii mooy li yonent bi Yoel waxoon. … Léegi Piyeer ak Yowaana yéegoon nañu benn ci kër Yàlla ga ca waxtu njulli ga, muy juróomeelu waxtu bi. Jëf ya 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.

Krist moomoon na ci bant ba ci ñetteelu waxtu te mu dee ci juróomeelu waxtu. Deegeem, suufeelam ak dekkiwaayam benn xeetu màndargaa lañu, bu am ñetti jéego. Ñetteelu jéego boobu, bésu njébbanaay yu njëkk, moo tàmbalee juróom-fukk fan yi di jeex ci Bentekoos. Ci alfa biyir waxtu Bentekoos bi, ñetteelu waxtu ak juróomeelu waxtu dañuy teewal wuute wu xóot, ndaxte Krist dafa doon dund ci ñetteelu waxtu waaye dafa dee ci juróomeelu waxtu. Piyeer nekkoon na ci néegu kaw ga ci ñetteelu waxtu te nekkoon ci kër Yàlla gi ci juróomeelu waxtu.

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.

Jamono Pentekoostu bu ñaar-fukk ak fukk fan yu sell yi ci jamono Almasi bi, dafa doon ab diir bu sell te bu yonent bu yokkook yoon, te jëmoonoon ci yoonente ñaari junni ak ñeent téeméer at yi. Rawatina, muñoo woon ak ayu bis bu mujj ci ñeenti téeméeri ak juróom-ñeent-fukk at yi ñeel xeeti Yawut yi ci Daniel benn-ñent. Ayi bis yu sell yooyu, ba Almasi dëggal kóllëre gi, dafañu ko séddale woon ci ñaari diir yu yem, ku nekk 1,260 fan yu yonent. Biirug ayu bis boobu mooyoon bant ba. Bant baa taxawal waxtu wu ñetteel ak waxtu wu juróomeel, te Piyeer itam def noonu ci Pentekoostu. Ci atum 34, jeexital ayu bis bu sell boobu, ba Korney caesarea Maritima yónnee woote Piyeer, moo doonoon waxtu wu juróomeel.

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.

Amoon na woonoon ca dëkk Caesarea, tudd Cornelius, di njiitu téeméeri xarekat yu bokk ci mbooloo mi ñuy wax Mbooloom Italig; nit ku ragal Yàlla la woon, moom ak kërëm gépp, di joxe sarax bu bare ci askan wi, te di ñaan Yàlla saa su ne. Mu gis ci peeñ bu wér, waxtu juróom-ñeenteel waxtu bëccëg ba, malaakam Yàlla di dugg ci moom, di ko wax ne: «Cornelius.» Bi mu ko xoolee, tiit jàpp ko, mu ne: «Lan la, Boroom bi?» Mu tontu ko ne: «Sa ñaan ak sa sarax yéeg nañu, nekk fàttaliku fa kanam Yàlla. Léegi yónnee nit ñu dem Joppa, woo benn Simon, mi ñuy tudde itam Pierre.» Jëf ya 10:1–5.

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

Bés bu njëkk, Piyeer dem na ci kaw kër ga ngir ñaan ci waxtu wa juróom-benn.

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.

Ca ëllëg ba, bi ñuy dox ci seen yoon, te jege dëkk ba, Piyeer yéeg ci kaw kër ga ngir ñaan ci waxtu wu juróom-benni waxtu. Noonu mu xiif lool, te bëgg lekk; waaye bi ñuy waajal, mu dugg ci génn gu xel, te gis asamaan ubbiku, ak benn mbind mi wàcc ci moom, mel ni laal bu mag bu ñu takk ci ñeenti xont, te wàcce ko ci suuf. Ci biiram amoon na bépp xeetu rab yu ñent tànk yu suuf, ak rab yu àll, ak garab-garab yu di raam, ak picci asamaan. Noonu baat jëm ci moom ne ko: “Jógal, Piyeer; rendi te lekk.” Waaye Piyeer ne: “Déedéet, Boroom bi; ndax masuma lekk dara ju suya walla ju sobadi.” Noonu baat ba dellu waxaat ak moom ñaareel yoon ne ko: “Li Yàlla setal, bul ko wooye suya.” Loolu am na ñetti yoon; te gannaaw ga ñu yékkati mbind ma delloo ko asamaan. Jëf ya 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.

Wooñu Piyeer ñëw Seesaree mooy ci waxtu wacceek juróom-ñeent, ba malaaka bi agsi ngir wax ak Korneel. Korneel dafay tegtal yeneen doom Yàlla yuñu woowe génne leen Babilon bu yoonu Dibeer di jot. Malaaka bi ñëw ci yoonu Dibeer mooy baat bu ñaareel bi ci Peeñu gi 18, mi woo ñi des ci Babilon ngir ñu daw. Piyeer mooy téeméeri ak ñeent fukki junni, te Korneel mooy liggéeykat yi ci waxtu fukk ak benn, ñi ñu wone Piyeer ni juróom-ñaari rabu yu sellul. Jokkoo bi nekk diggante Piyeer ak Korneel mooy jokkoo bu Peeñu gi 7, fa téeméeri ak ñeent fukki junni ñu leen xamale leen ci boole ak mbooloo mu réy mi. Ñu santaane Piyeer ñetti yoon mu jóg, rey te lekk. Ni muy téeméeri ak ñeent fukki junni, woote bi jóge ca Korneel mooy fañu santaane ràkkisukaay bi mu jóg.

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.

Korneel nekk na caareya Maritima, ñu daan ko wax itam Caareya gu nekk ci wetu géej. Peeñ gu fukki juróom ñaar ak juróom ñett mi, moo nu xamal ne “ndox yi” “ay xeet lañu, ak mbooloo yi, ak réew yi, ak làkk yi.” Ndox yi mooy ñi nekk biti mbooloom Yàlla, te ci Peeñ mi, noonu itam ci peeñu Piyeer bu jëm ci rab yu sellul yi, limu ñeent bi dafay firndeel àddina sépp. Ñeenti xeetu rab yu bari nekk nañu ci peeñu Piyeer, te dañuy wàcc ci ab xob bu ñu jàpp ci ñeenti xonti. Diggante Piyeer ak Korneel, Noo ak rab ya dugg gaal ga itam noo ko melal.

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.

Piyeer nekkoon Joppa, te turam di “leer te rafet”; ndax ni muy misaal bu ñeen-fukk ak ñeent-fukk ak ñeent-ñaar junni, Piyeer mooy bannière bu leer te rafet bi ñu taxawal ngir xeeti ñi dul Yawut yi. Waxtu juróom-ñent bi, xeeti ñi dul Yawut yi di xelal ci bannière bi, bi Sœur White tudd di Sabat bi, yoonu Yàlla, yégle bu malaaka bu ñetteel bi, ak missionaire yi nekk wër addina, ñiy yeb yégleb jamono mujj yi. Cornelius xelal na ci bannière bi bi malaaka bi agsee waxtu juróom-ñent bi ca Césarée gannaaw géej ga. Noonu yégleb bi ci Pentkot, ci alxamesu Dibbeeru Dimaas ba, dem na ba ci addina si—géej gi.

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.

Yékkatiñu ràññee bi itam dañu ko wone ni kërg Yàlla yékkat na ba ëpp tundu yi, te Piyeer dafa doon ñaan ci kaw kër gi ci dëkk bu rafet te leer bi tudd Joppa, ci waxtu bu juróom-benni bi, lu jiitu yoonu Dibeer bu waxtu bu juróom-ñetti bi. Bu ñu sealé ñaar-fukki junni ak ñent-fukki junni yi, anam yi àddina bi nekk ci jamono ju metti jooju dinañu yóbbu yeneen doom yi Yàlla te des nañu ci Babilon, ngir seet leer. Ñu ngi leen di jiite ngir gisuñu Piyeer ci kaw kër gi ci Joppa.

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.

Piyeer itam nekkoon na ci Seesare Filib ci Macë 16. Seesare Filib, mi nekk ci suufu Tundu Ermon, amoon na benn tur ak Seesare ga nekk ci géej gi, waaye amoon na seen wuute wu leer ndaxte benn dëkk nekkoon na ci suuf, beneen bi ci kaw géej gi. Krista, bi ñu ko daajee ca bant ba ci ñetteelu waxtu, ak deewam ci juróom-ñeenteelu waxtu, tegtal na wuute wu leer bu nekk diggante dund ak dee. Piyeer, ci Pentekot, ci ñetteelu waxtu ak juróom-ñeenteelu waxtu, tegtal na itam wuute wu leer gu jóge ci néeg bu kawe ba ca kër Yàlla ga. Seesare gi ci suuf walla Seesare gi ci géej gi di nañu tegtal wuute wu wax ci kàddu yonent yi, wi ñetteelu waxtu ak juróom-ñeenteelu waxtu soxla; waaye amul benn wax bu jub ci ñetteelu waxtu bi Piyeer nekkee ci Seesare Filib. Ci seedeelug ñaar walla ñett, mbir di taxaw; te ak ñetteelu waxtu ak juróom-ñeenteelu waxtu ci bant ba, ak itam ci bésub Pentekot, ñaari misaal yooyu ñépp benn nit a leen di tegtal, muy Krista bu dund walla bu nekk ci bàmmeel bi, walla Piyeer ci néeg bu kawe walla ci kër Yàlla ga.

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.

Seedeel bu ñetteel waxtu ak juróom-ñenteel waxtu ci ñaari Sesare bi dëggal ne Piyeer mooy nit ki gën a am solo ci ñaari mbir yooyu, ni Kirist mooyoon ca njàlbéenu jamono Pentekot ba ak Piyeer ca njeexitalu jamono boobu itam. Araf “alpha” bu ñetteel waxtu mooy benn ak araf “omega” bu juróom-ñenteel waxtu, te loolu jox benn seede ne Sesare Filib mooy “alpha” bi ci ñaari Sesare yi. Ñaareelu seede bi mooy ne turu dëkk ya ñoom ñaar benn la, ba tax turu nit ki gën a am solo ak turu dëkk ba benn lañu. Ñetteelu seede bi mooy juuyoo diggante suuf ak géej. Bi Piyeer nekkee ca Sesare Filib, mooyoon ñetteel waxtu. Fii la yégle bi di gën a tar.

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.

Lekk na boole benn a yamale ñaari dëkk yu am benn tur, te loolu lañuy def, waaye itam da ñuy boole waxtu ñetteelu waxtu ak juróom-ñeenteelu waxtu ci jëfandikoo gi, sukkandiku ci seede Krist ci bant ba ak Piyeer ci Pentekot. Bi ñuy boole ñetti rëdd yi; ñetteelu waxtu ak juróom-ñeenteelu waxtu yu Krist, ak ñetteelu waxtu ak juróom-ñeenteelu waxtu yu Piyeer ci Pentekot—noonu lañuy tabax ñetteelu waxtu ba ca Caesarea Philippi. Benn sax la melokaanu xibaaru yonent bi war a jëfe ci Korneliyo ca juróom-ñeenteelu waxtu, Piyeer ca juróomeelu waxtu, ba noppi Piyeer ca Caesarea Philippi ca ñetteelu waxtu.

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.

Piyeer dafa nekk ci ñetti tànk yi yépp; Korneel dafa nekk ak Piyeer ci waxtu wuurëel ak waxtu juróom-ñeent, waaye du nekk ci waxtu ñett bi ca Caesarea Philippi. Rëdd bi dafa lëkkaloo ndaxte lépp ci bépp jéego moo di, seen séqante, waxtu ñett, waxtu wuurëel ak waxtu juróom-ñeent, doxoo jógé Caesarea Philippi, jaar Joppa, ba Caesarea Maritima. Ñaari Caesarea yi ñépp amoon nañu seen cosaan yu aada ci Gres ak Room, waaye li wonee beesu Caesarea Philippi mooy ne moo doon melokaanu yeneen diine yu sore, yu kumpa te bokk ci ragal yàlla yu dul dëgg, te Caesarea gu féete géej gi doon boppu kër gu njàngatle ak nguur, buy jaxasoo aada gu Gres ak yore nguurug Room. Caesarea Philippi nekkoon misaalu kër-yàlla gu mbooloo yi sos seen doxalin, te Caesarea Maritima misaalu doxalinu réew mi.

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.

Ci diggante Seesare ba Seesare, Yopa mooy doxalin bu diggante bi ci ñetti jéego yi. Ñetti jéego yooyu dees na leen tektal ci ñetteelu waxtu bi, juróomeelu waxtu bi ak juróom-ñenteelu waxtu bi. Seesare gu nekk ci géej gi ci juróom-ñenteelu waxtu bi mooy yoonu Dibeer bi, bi xibaaru jàmm bi di dem ca xeet yi. Ñetti waxtu lu jiitu loolu, ci juróomeelu waxtu bi, Piyeer nekk na ci Yopa, dëkk bu leer te di melax. Ñetti waxtu lu jiitu loolu itam, Piyeer nekk na ca màggalu Trompet yi ci ñetteelu waxtu bi. Seesare ba Seesare mooy jamonoju Yuuxu Guddi gi. Piyeer dafay tektal ñi yégle Yuuxu Guddi gi, dale ko ca njàlbéen ga ba ca mujj ga, ndaxte Yeesu dafa yamale njàlbéen ak mujj. Yuuxu Guddi gi dafay tàmbali ak mbaam mi ñu yiwi, ci màndargayu màggalu trompet yi, fa Piyeer di yégle yégleb Yoel.

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.

Piyeer mi ngi ci màrk bi am ñetti jëfandikoo yu toppante ci bañu trompet yi: yéeg ga, te gannaawam attekaté. Ci màrk boobu ci Macë 16, ñu yékkati mbir mi ci kan mooy Almasi bi. Soppiku nañu turu Piyeer, te Almasi wax na ne ci Doj woowu la dina tabaxee mbooloom. Doj wi kër Yàlla gi sukkandikoo mooy fondmaasiyoŋ bi, te Piyeer ca Cesare Filipi mooy yégleb malaaka bu njëkk bi, moom mi di yégleb bu fondmaasiyoŋ bi. Bi Piyeer agsee ci jéego bu njëkk boobu beneen, ca Yoppa, mu yéeg ni Almasi yéege woon ci mujjug ñent-fukk fan yi ñu doon jàngale ju jëkkante ak jëkk. Yéeg ga itam dafa yem ci bant ba, bandera bu gën a mag ci jaar-jaaru nettali musiba ak mucc gi; te bant ba dafa xaajoo ñaar: ak ñaari sàcc ya, xaragal rëddo wi ba ca Bérab bu Gën a Sell ba, ak lëndëm gi ak waxtu yi.

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.

Léegi nag waxtu wu juróom-benn ba ci waxtu wu juróom-ñett, lëndëm moo daloon ci réew mépp. Te ci lu tollu ci waxtu wu juróom-ñett, Yeesu wax ak baat bu kawe ne: “Eli, Eli, lama sabachthani?” maanaam: “Sama Yàlla, sama Yàlla, lu tax nga bàyyi ma?” Macë 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.

Ca Joppa, ci waxtu juróom-benneel waxtu, Piyeer nekk na ci ab taxawaay bu yëgle buy séddoo, diggante ñi réer ak ñi mucc, diggante leer ak lëndëm, te itam diggante tàmbaliinu ak jeexi Woote gu Guddi. Gaañu boobu day fésal jéggi bi nekk ci diggante yëngu-yëngu Laodise bu ñent-fukki junni ak ñeent-fukki junni ak ñeent ñaar-fukk ak ñeent, jëm ca yëngu-yëngu Filadelfi bu ñent-fukki junni ak ñeent-fukki junni ak ñeent ñaar-fukk ak ñeent. Muy màndargaal bañ gu mat sëkk gu jëm ci mbooloom Laodise ci kërkristen Adventiste Ñaareelu Fanweeri. Bunt bu tëj boobu bu àtte, bi fanub Jotale gi di wone, ñëw na juróom fan balaa yoonu Dibéer bu Pentekot. Yéenekaay boobu, yéeg ca asamaan moo ko jiitu, te bala loolu, bataaxal bu trompet bi. Ñetti jéego yooyu dañuy teewal màndargaal bi fu muuraay Yàlla di tàqoo, te bataaxalu Woote gu Guddi di waxees ci kërk gu not wicc ci ñi Korneey represante.

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.

Piyeer yégle na bataaxal bi ca Pentekot, te Pentekot mooy màndarga mujjug bataaxalu Yuuxu Guddi gi. Kon nag ci soxlawu waxu yonent bi la nekk, Piyeer itam dafa wara yégle bataaxal bi ca njàlbéenu jamonoy Yuuxu Guddi gi. Njàlbéen mi dafa feeñal sa mujj. Bataaxalu Yuuxu Guddi gu Piyeer am doole bi, mooy bu mbam mu Islaan bi yéewoo, ba song États-Unis, ni muy defaat ca yoonu dibeer ga. Piyeer miy yégle bataaxal bi ca ñetteelu waxtu ak juróomeelu waxtu Pentekot, loolu mooy wone njàlbéen ak mujju Yuuxu Guddi gi.

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.

Ci rëdd wi nuy xool, ñeent-fukk fan yi jeex ci yéegug Kirist, moom itam moo tàmbalee fukki fan yi ca néegu kaw ga. Bi juróomi fan weesoo ci biir fukki fan yi, bésub njotum bàkkaar wi moo firndeel ne bàkkaari Israyil denc-nañu leen, te kërceen ga def na boppam waajal. Ca ñetteelu waxtu la Piyeer nekkoon ca néegu kaw ga ci Pentekot. Ca juróomeel waxtu sàrtu Dibéer bi, yégle bi soppi na, jóge ca diggante guddi ba ci yuuxu réy bi.

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.

Yégleb ndigal gi ñu tudde Ñaaxu Guddi, bi Piyeer di ko yégle, am na bu mu nekk ci waxtu wu ñetteel. Baat boobu ñu koy màndargaale ak màggalu buftaay yi, ba fa mbaam ma jélloo, te itam ak Seesare Fílip, te Seesare Fílip mooy itam Paniyam. Paniyam dafa am màndargaam ci aaya ñatt-fukk ak ñett ba ñatt-fukk ak juróom ci Daniyel fukk ak benn. Piyeer mingiy won baaxul rekk ab dooru Islaam ci kow Etazini, bi mbaam ma jélloo ca njàlbéenu yégleb Ñaaxu Guddi; waaye itam, ci benn yoon boobu, Piyeer nekk na ci xareb Paniyam, bi waral yoonu Dimas. Xareb Paniyam mooy lu lépp a yem ak dooru Islaw mi ci kow Etazini.

We will continue these things in the next article.

Dina nu ëpp ci jëf yii ci maqaal bi ci topp.