Review

Uphononongo

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.

ULevitikusi amashumi amabini anesithathu uchaza iimvavanyo ezintathu ezingaphakathi kwixesha lePentekoste labaliwaka elikhulu elinamakhulu amane anamashumi amane anesine. Ukulungelelanisa usuku lokuqala lomthendeleko weeNtaba noSuku lwePentekoste, kwaza kwalandela ukulungelelanisa iintsuku ezingamashumi amane uKristu awafundisa ngazo abafundi ubuso ngobuso phambi kokunyuka kwakhe kunye nosuku lweziqhamo zokuqala, kudala ulwakhiwo olupheleleyo olumelwe yimiyalezo yeengelosi ezintathu.

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.

Xa “ukufa, ukungcwatywa nokuvuka” kusetyenziswa njengophawu lwendlela yesiprofeto olunye olunamanyathelo amathathu; njengoko kumelwe lubhaptizo lukaKristu, sifumanisa ukuba kwiintsuku ezintlanu emva kovuko, ngomhla weziqhamo zokuqala, kufika isiphelo somthendeleko weentsuku ezisixhenxe wesonka esingenagwele njengendibano engcwele. Ngoko ke, ekuvukeni kukaKristu, okuhambelana nomnikelo weziqhamo zokuqala, kulandela ixesha leentsuku ezintlanu.

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.

Ekupheleni kolwakhiwo olwenziwa ngokungqamanisa usuku lokuqala lomthendeleko weeNqugwala nomhla wePentekoste, kukho omnye umqondiso wendlela onamanyathelo amathathu, nawo alandelwa ziintsuku ezintlanu ezifikelela kwiPentekoste.

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.

Phakathi kwezo “zikhombisi zendlela zamanyathelo amathathu ezilandelwa ziintsuku ezintlanu” zimbini, kukho ixesha leentsuku ezingamashumi amathathu. Xa silungelelanisa usuku lokuqala lomthendeleko wamaThende noMhla wePentekoste, siyaqonda ukuba iintsuku ezintlanu ngaphambi komthendeleko wamaThende kwakukho uMhla woCamagushelo. Iintsuku ezilishumi ngaphambi koMhla woCamagushelo kwakukho umthendeleko wamaXilongo. Iintsuku ezingamashumi amane zokufundisa kukaKristu ubuso ngobuso emva kovuko lwaKhe ngoMhla weziQhamo zokuQala, zihambelana neentsuku ezintlanu emva komthendeleko wamaXilongo, neentsuku ezintlanu ngaphambi koMhla woCamagushelo.

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.

Indlela ephawulayo yamanyathelo amathathu yokuba “ukufa, ukungcwatywa nokuvuka” kwakhe, ilandelwa ziintsuku ezintlanu ukuya ekupheleni komthendeleko wesonka esingenagwele, yaphindwa kwakhona kwiintsuku ezingamashumi amathathu kamva xa kwavela indlela ephawulayo yamanyathelo amathathu ethi “amaxilongo, ukunyuka, nomgwebo,” ezathi zona zalandelwa ziintsuku ezintlanu ukuya kwiPentekoste. Indlela ephawulayo yokuqala yamanyathelo amathathu ichazwa ngokulula njengendlela ephawulayo enye enamanyathelo amathathu, kuba ichongwa ngokuthe ngqo ngaloo ndlela ngobhabhathizo lukaKristu, olufuzisela “ukufa, ukungcwatywa nokuvuka” kwakhe. Ubhabhathizo lwaluyi-alpha kwixesha elingcwele leentsuku ezili-1,260 elafikelela encotsheni “ekufeni, ekungcwatyweni nasekuvukeni” kwakhe, okwakuyi-omega yezo ntsuku zili-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.’

Umqondiso onezinyathelo ezithathu ekupheleni kwexesha lePentekoste umele ukuqondwa ngokusetyenziswa kwesiprofeto. Kwiintsuku ezingamashumi amahlanu zexesha lePentekoste kufunyanwa ulwakhiwo olufanayo ekuqaleni nasekupheleni. Ngokusekelwe kumgaqo wokuba uKristu usoloko ebonakalisa isiphelo ngesiqalo, sinokuchonga umthendeleko wamacilongo, olandelwa kukunyuka, olandelwa ngumhla woCamagushelo, olandelwa ziintsuku ezintlanu, njengomqondiso omnye ‘onezinyathelo ezithathu olandelwa ziintsuku ezintlanu.’

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.

Sikwavavanya kananjalo la manyathelo mathathu acetywayo ngokwemigaqo yeBhayibhile ephathelele kwiimpawu zenyathelo ngalinye kula mathathu. La manyathelo mathathu amelwe ngokuphindaphindiweyo eLizwini likaThixo. Ngawo izithunywa zezulu ezithathu; ngawo intendelezo, indawo engcwele neNdawo eNgcwele Kakhulu; ngawo umsebenzi woMoya oyiNgcwele ekweyiseni ngesono, ngobulungisa nangomgwebo. Ukuchonga umthendeleko wexilongo, ukunyuka kunye nomhla woCamagushelo njengala manyathelo mathathu kufuna ukuba inyathelo ngalinye lihambelane nobungqina beBhayibhile obumiselweyo.

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.”

Iixilongo zisisigidimi sesilumkiso yaye zinxulumene nengelosi yokuqala ekhwaza isithi “moyikeni uThixo.” Ukunyuka kukaKristu kuluphawu lobuqaqawuli bokuBuya kwaKhe kweSibini, kuba intetho yesibini yengelosi yokuqala ithi “mnikezeni uzuko.” Umhla woCamagushelo uluphawu lomgwebo, yaye intetho yesithathu yengelosi yokuqala ithi “lifikile ilixa lomgwebo waKhe.” Zininzi iindlela zokuchonga ukuba iimpawu zesiprofeto zamanyathelo amathathu kwindlela yokuphawula ekupheleni kwexesha lePentekoste zimele amanyathelo amathathu eendaba ezilungileyo ezingunaphakade, apho abaninzi “behlanjululwa, benziwa mhlophe, bavavanywa.”

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.

Ngoko ke, ningabona ukuba kumqondiso wokuqala wendlela onamanyathelo amathathu kunikelwa umnikelo weziqhamo zokuqala zerhasi, yaye kumqondiso wokugqibela wendlela onamanyathelo amathathu kunikelwa umnikelo weziqhamo zokuqala zengqolowa. Ningabona ke ngoko ukuba amanyathelo amathathu e-alpha exesha lePentekoste abonakalisa isonka esingenagwele, kodwa umqondiso we-omega onamanyathelo amathathu wona ubonakalisa isonka esinegwele. Ningade nibone nokuba kumqondiso wendlela onamanyathelo amathathu ekuqalekeni kulapho uKristu waphakanyiswayo ukuze atsalele kuye bonke abantu, yaye kumqondiso wokuphela onamanyathelo amathathu umqondiso wesizwe wamakhulu alikhulu anamashumi amane anesine amawaka uyaphakanyiswa ukuze utsalele kuye iiNtlanga.

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.

Ingelosi yokuqala neyesithathu yingelosi enye kwinqanaba lesiprofeto, kuba eyokuqala isisiqalo—kwaye eyesithathu sisiphelo. Ingelosi yokuqala, engu-alpha, ibhengeza ukuvulwa komgwebo, yaye ingelosi yokugqibela, engu-omega, ibhengeza ukuvalwa komgwebo. Isigidimi sengwezi yokuqala sanikwa amandla kukuzaliseka kweSilamsi ngomhla we-11 Agasti 1840, yaye eyesithathu yanikwa amandla kukuzaliseka kweSilamsi ngomhla we-9/11. UDade White uyasazisa ukuba umsebenzi wengelosi yokuqala nowengelosi yesithathu wawukukukhanyisa umhlaba ngozuko lwayo. Obunye ubungqina buninzi, yaye bunika inkxaso eyaneleyo yokuchonga ulwakhiwo lwexesha lePentekoste njengoko lubekwe kwiintsuku ezingamashumi amahlanu ukusuka ekuvukeni kukaKristu kuse ePentekoste, kunye neendinyana ezingamashumi amabini anesibini zokuqala zikaLevitikus amashumi amabini anesithathu, kwakunye neendinyana ezingamashumi amabini anesibini zokugqibela zikaLevitikus amashumi amabini anesithathu. Phakathi kwezi mpawu zimbini zendlela, eziyimpawu zendlela yamanyathelo amathathu alandelwa ziintsuku ezintlanu, kukho ixesha leentsuku ezingamashumi amathathu elimele ingelosi yesibini.

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.

Uphawu lokuqala lwexesha lweentsuku ‘ezintathu ezilandelwa zintlanu’ yingelosi yokuqala, iintsuku ezingamashumi amathathu ziyingelosi yesibini, yaye uphawu lwesibini lwexesha lweentsuku ‘ezintathu ezilandelwa zintlanu’ yingelosi yesithathu. La manyathelo mathathu agubungela lonke ixesha lePentekoste kude kuse ePentekosteni, ethi ke yona iphawule ukuqala kweentsuku ezisixhenxe zomthendeleko weMinquba, omela ukuphalazwa kwemvula yasemva ngexesha lengxaki yomthetho weCawa oqala ngomthetho weCawa eUnited States uze uqhubeke de uMikayeli asukume kuze kuvalwe ixesha lovavanyo loluntu. Olu lwakhiwo lungolobuthixo, kodwa luvelisa ukuqwalaselwa okunzulu nokubalulekileyo.

Serious Considerations

Iingqalelo Ezimandundu

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.

Kuyacaca ukuba isikhumbuzo-sendlela esimelwe ‘ngamaxilongo, ukunyuka nokugweba’ sisivavanyo se-litmus nesesithathu. Isivavanyo sesithathu sisoloko sisivavanyo se-litmus, apho isimilo sibonakaliswa khona, kodwa asize siphuhliswe khona.

“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.

“Isimo sibonakaliswa yintlekele. Xa ilizwi elinyanisekileyo lavakalisa ezinzulwini zobusuku lisithi, ‘Nanko umyeni uyeza; phumani niye kumhlangabeza,’ iintombi ezazilele zavuka ebuthongweni bazo, kwaza kwabonakala ukuba ngoobani ababelungiselele eso siganeko. Omabini amaqela afunyanwa engalindelanga, kodwa elinye lalilungiselelwe eso simo singxamisekileyo, kanti elinye lafunyanwa lingenakulungiselela. Isimo sibonakaliswa ziimeko. Iimeko ezingxamisekileyo zityhila eyona ntsimbi yokwenene yesimo. Intlekele ethile yesiquphe nengalindelekanga, usizi lokufelwa, okanye intlekele, ukugula okuthile okungalindelekanga okanye intlungu enzulu, into ezisa umphefumlo ubuso ngobuso nokufa, iya kutyhila oyena mgangatho wangaphakathi wesimo. Kuya kubonakaliswa nokuba kukho na ukholo lokwenene kwizithembiso zelizwi likaThixo. Kuya kubonakaliswa nokuba umphefumlo uxhaswa lubabalo na, nokuba kukho ioli esityeni kunye nesibane.”

“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.

“Amaxesha ovavanyo afikela bonke. Siziphatha njani na phantsi kovavanyo nokuqondwa nguThixo? Ngaba izibane zethu ziyacima? okanye sisazigcina zivutha? Ngaba silungiselelwe yonke imeko engxamisekileyo ngonxulumano lwethu naYe ozaliswe lubabalo nenyaniso? Iintombi ezintlanu ezizizilumko zazingengenako ukudlulisela isimilo sazo kwiintombi ezintlanu ezizizidenge. Isimilo kufuneka sibunjwe sithi ngokwethu njengabantu ngabanye.” Review and Herald, October 17, 1895.

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

Xa kufika umqondiso wendlela womthendeleko wezigodlo, isimilo sakho sitywinwa ngonaphakade, uphakanyiswe njengomqondiso, yaye izono zakho zicinywa ngonaphakade. Amanyathelo amathathu amela iinkalo ezintathu zokutywinwa. Ukufika kwesigidimi seSikhalo saseBusuku kubonakalalisa abo baneoli nabo baphakanyisiweyo njengomqondiso njengoko izono zabo zisuswa. Isigidimi, umsebenzi, netywina konke kungumqondiso wendlela omnye. Ngumqondiso wendlela “ozisa umphefumlo ubuso ngobuso nokufa” ngenxa “yentlekele ebingalindelekanga.” Isigodlo samaSilamsi simela loo “ntlekele ebingalindelekanga.” Ngelo xesha isigidimi esithi, “Nanko umyeni esiza,” sivakaliswa kwiintsuku ezintlanu ngaphambi komthetho weCawa, apho isigidimi siguqukela kwisikhalo esikhulu sengelosi yesithathu.

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.

Amanyathelo amathathu omqondiso wendlela zizinto ezichongayo zokutywinwa nokuphakanyiswa kwamawaka alikhulu elinamashumi amane anesine, kanye phambi komthetho weCawe. Kucacile ukuba uvavanyo olusisibonakaliso se-“izigodlo, ukunyuka nokugweba” lumelwe yintlanganiso yenkampu yase-Exeter. Iintsuku ezintlanu eziphakathi komhla woXolelaniso nePentekoste zimele iintsuku ezingamashumi amathandathu anesithandathu eziphakathi kokuphela kwentlanganiso yenkampu yase-Exeter ngo-Agasti 17 kude kube ngu-Okthobha 22, 1844, xa ucango lwavalwayo. Ezo ntsuku zingamashumi amathandathu anesithandathu zembali yamaMillerite zibonakalisa imihla yokugqibela, yaye kulo mba, zibonakalisa ukuvakaliswa kwesigidimi seSikhalo Sasezinzulwini Zobusuku ngamawaka alikhulu elinamashumi amane anesine.

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.

Iintsuku ezintlanu eziya kwiPentekoste ziyangqamana neentsuku ezingamashumi amathandathu anesithandathu zamaMillerite zokubhengeza umyalezo wokuKhalela Ezinzulwini Zobusuku, nowawufanekiselwa kukungena kukaKristu ngoloyiso eYerusalem. Inyathelo lokuqala kula mathathu ngumthendeleko wamacilongo, ongumcilongo wesixhenxe, okanye ishwangusha lesithathu, okanye ubuSilamsi kwimihla yokugqibela, yaye ukungena kukaKristu ngoloyiso kwandulelwa kukukhululwa kwe-esile.

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.

Ngokwesiprofeto oku kubonisa ukuba ukukhululwa kwembongolo kuphawula ukuqala kokungena koloyiso, oko kukuthi, Isikhalo Sasezinzulwini Zobusuku. Isiprofeto seBhayibhile simele ukusetyenziswa kwimihla yokugqibela kubukumkani besithandathu besiprofeto seBhayibhile—irhamncwa lomhlaba, iUnited States. UbuSilamsi buya kuyibetha iUnited States, njengoko benza ngomhla we-9/11, ngaloo ndlela kuphawulwe ukuqala kokubhengezwa kweSikhalo Sasezinzulwini Zobusuku ngohlaselo olukhulu oluchasene neUnited States olwenziwa bubuSilamsi, kwanokuphela kokubhengezwa kweSikhalo Sasezinzulwini Zobusuku ngolunye uhlaselo olukhulu oluchasene neUnited States olwenziwa bubuSilamsi, kuba uYesu usoloko ebonakalisa isiphelo sento ngesiqalo sento.

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.

Umyalezo wePentekoste ngumyalezo wesikhalo esikhulu, yaye isikhalo esikhulu sisandiso nje somyalezo weSikhalo Sasezinzulwini Zobusuku. Kwimbali yamaMillerite, iSikhalo Sasezinzulwini Zobusuku saphela xa ucango lwavalwa ngomhla wama-22 kuOktobha, 1844, yaye siphela xa ucango luvalwa emthethweni weCawa ngeeMini zokuGqibela. NgePentekoste uPetros wavakalisa umyalezo kaYoweli, yaye iPentekoste sisiphelo se-omega seSikhalo Sasezinzulwini Zobusuku, ngoko ke uPetros, onguqaliso lwe-alpha lweSikhalo Sasezinzulwini Zobusuku, kufuneka ngenxa yemfuneko yesiprofeto abe esazisa nomyalezo kaYoweli. NgeSikhalo Sasezinzulwini Zobusuku uPetros ukuZenzo isahluko sesibini, kwigumbi eliphezulu ngentsimbi yesithathu, aze ke kwangolo suku lunye ngentsimbi yesithoba abe setempileni evakalisa umyalezo kaYoweli.

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.

UPetros ngumfuziselo wamawaka alikhulu anamashumi amane anesine ngePentekoste, eyisiphelo seSikhalo Sasezinzulwini Zobusuku, yaye ukwangumfuziselo wamawaka alikhulu anamashumi amane anesine ekuqaleni kweSikhalo Sasezinzulwini Zobusuku. Ukutywinwa nokuphakanyiswa kwamawaka alikhulu anamashumi amane anesine kuqalisa ngokukhululwa kwethole ledonki xa iSilamsi sihlasela. Xa amaMillerite emkayo kwintlanganiso yenkampu yase-Exeter, athwala isigidimi njengamaza amakhulu olwandle, yaye ngokomfuziselo amela amawaka alikhulu anamashumi amane anesine aphinda loo mava.

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.

Esi sicelo siba nzulu ngakumbi xa uqonda ukuba uPetros umele abo bavakalisa isigidimi soKhalazo lwasezinzulwini zobusuku kwilithimasi novavanyo lwesithathu lwexesha lePentekoste. Iyure yesithathu kaPetros ePentekoste imbeka kwigumbi eliphezulu, yaye igumbi eliphezulu likwangala matsuku alishumi angaphambi kwePentekoste. Uvavanyo lwesibini lwexesha lePentekoste luvavanyo lwetempile lweentsuku ezingamashumi amathathu olulandela uvavanyo olusisiseko. Uvavanyo lwesibini lwetempile lufuna abanyanisekileyo ukuba bangene ngokholo kwiNdawo eNgcwele Kakhulu apho izono zabo zicinywa khona nalapho behleli khona ngokholo noKristu kwiindawo zasezulwini. Incwadi yeZenzo isazisa ukuba uPetros waqalisa intshumayelo yakhe encwadini kaYoweli ngeyure yesithathu kwigumbi eliphezulu, waza ke ngeyure yesithoba wayesetempileni.

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.

Ke kaloku uPetros, emile kunye naba lishumi elinamnye, waliphakamisa ilizwi lakhe, wathi kubo, Madoda aseYuda, nani nonke nihleli eYerusalem, makwazeke kuni oku, nize niwaphulaphule amazwi am; kuba aba abanxilanga, njengoko nicinga, kuba liselixesha lesithathu lemini. Kodwa oku koko kwathethwayo ngomprofeti uYoweli. … Ke kaloku uPetros noYohane babenyuka kunye etempileni ngexesha lomthandazo, ilixesha lesithoba. IZenzo 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.

UKristu wabethelelwa emnqamlezweni ngelixa lesithathu, waza wafa ngelixa lesithoba. Ukufa kwaKhe, ukungcwatywa kwaKhe, nokuvuka kwaKhe kuluphawu lwendlela olunye olunamanyathelo amathathu. Inyathelo lesithathu, umhla weziqhamo zokuqala, liqalisa iintsuku ezingamashumi amahlanu eziphela ngePentekoste. Kwi-alpha yexesha lePentekoste, ixesha lesithathu nelesithoba limele umahluko ocacileyo, kuba uKristu wayephila ngelixa lesithathu yaye wayefile ngelixa lesithoba. UPetros wayekwigumbi eliphezulu ngelixa lesithathu, yaye wayesetempileni ngelixa lesithoba.

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.

Ixesha lePentekoste leentsuku ezingamashumi amahlanu ezingcwele ngexesha likaKristu laliyixesha elingcwele lesiprofeto elalidityaniswe ngokuthe ngqo nesiprofeto seminyaka engamawaka amabini anamakhulu amathathu. Lalinxulumene ngokukodwa neveki yokugqibela yeminyaka engamakhulu amane anamashumi alithoba yesizwe samaYuda kuDaniyeli 9. Loo veki ingcwele apho uKristu waqinisekisa umnqophiso yahlulwa yaba zizithuba ezibini ezilinganayo zeentsuku zesiprofeto ezili-1,260. Intliziyo yaloo veki yayingumnqamlezo. Umnqamlezo uchaza iyure yesithathu neyesithoba, yaye noPetros ePentekoste wenza kwa oko. Ngonyaka wama-34, ekupheleni kwaloo veki ingcwele inye xa uKorneli wathumela ukuba kubizwe uPetros evela eKesareya Maritima, yayiliyure yesithoba.

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.

Kwakukho indoda ethile eKesareya, ogama linguKorneli, umthetheli-khulu womkhosi owawusithiwa ngowaseTaliyane, indoda ehlonel’ uThixo, emoyikayo uThixo kunye nendlu yayo yonke, eyayinikela amalizo amaninzi ebantwini, yaye ithandaza kuThixo ngamaxesha onke. Yabona embonweni ngokucacileyo, malunga nelixa lesithoba lemini, isithunywa sikaThixo singena kuye, sisithi kuye, Korneli. Wathi akusijonga, woyika, waza wathi, Yintoni na, Nkosi? Sathi sona kuye, Imithandazo yakho namalizo akho anyukile aba sisikhumbuzo phambi koThixo. Kaloku ngoku thuma amadoda aye eYopa, ubize uSimon othile, ogama limbi linguPetros. IZenzo 10:1–5.

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

Ngosuku olulandelayo, uPetros wenyuka waya phezu kophahla ukuze athandaze malunga nelixa lesithandathu.

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.

Ngosuku olulandelayo, bakubon’ ukuba baseluhambeni lwabo, besondela esixekweni, uPetros wenyuka waya phezu kwendlu ukuba athandaze malunga neyure yesithandathu. Waza walamba kakhulu, enqwenela ukutya; kodwa bakusa besalungisa ukutya, wawela emibonweni. Waza wabona izulu livuliwe, nesitya esithile sisihla siza kuye, singathi lilaphu elikhulu, libotshelelwe ngeekona ezine, lizehliselwa emhlabeni; apho kwakukho kuzo zonke iintlobo zezilwanyana ezinamilenze emine zomhlaba, nezezilwanyana zasendle, nezirhubuluzi, neentaka zezulu. Kweza ilizwi kuye, lisithi, Suk’ ume, Petros; xhela, udle. Kodwa uPetros wathi, Hayi, Nkosi; kuba andizange ndidle nto iqhelekileyo, okanye engcolileyo. Laza ilizwi lathetha kuye kwakhona okwesibini, lisithi, Oko uThixo akuhlambululeyo, wena musa ukukubiza ngokuba yinto eqhelekileyo. Oku kwenzeka kathathu; saza isitya samkelwa sabuyiselwa kwakhona ezulwini. IZenzo 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.

Ubizo lokuba uPetros eze eKesareya lufika ngelixa lesithoba, xa ingelosi ifika ukuze ithethe noKorneliyo. UKorneliyo umele abanye abantwana bakaThixo ababizwayo ukuba baphume eBhabheli ngexesha lomthetho weCawa. Ingelosi efika ngexesha lomthetho weCawa lilizwi lesibini leSityhilelo seshumi elinesibhozo, elibiza kwabo baseBhabheli ukuba basabe. UPetros ungamakhulu alikhulu anamashumi amane anesine amawaka, yaye uKorneliyo ungabasebenzi beyure yeshumi elinanye, abamelwe kuPetros njengezilwanyana ezingcolileyo. Ubudlelane bukaPetros noKorneliyo bubudlelane beSityhilelo sesixhenxe, apho amakhulu alikhulu anamashumi amane anesine amawaka achongwa enxulumene nesihlwele esikhulu. UPetros wayalelwa kathathu ukuba asuke, axhele, adle. Njengamakhulu alikhulu anamashumi amane anesine amawaka, ubizo oluvela kuKorneliyo lulapho umqondiso wayalelwa ukuba uphakame.

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.

UKorneli useKesareya yaseLwandle, maxa wambi ebizwa ngokuba yiKesareya ngaselwandle. ISityhilelo seshumi elinesixhenxe siyasazisa ukuba “amanzi” “azizizwana, nezihlwele, neentlanga, neelwimi.” Amanzi ngabo bangaphandle kwebandla likaThixo, yaye kwiSityhilelo kwakunye nombono kaPetros wezilwanyana ezingcolileyo, inani lesine limela ihlabathi liphela. Izilwanyana ezine ezahlukahlukeneyo zikumbono kaPetros, yaye zehla zikwisitya selaphu esibanjwe kwiimbombo zaso zone. Ubudlelwane bukaPetros noKorneli nabo bumelwe nguNowa nangezilwanyana ezangena emkhombeni.

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.

UPetros wayeseYopa, okuthetha ukuthi “kukhanya yaye kuhle,” kuba njengomfuziselo wamawaka alikhulu anamashumi amane anesine, uPetros uluphawu olukhanyayo noluhle kwiiNtlanga. Iyure yesithoba, iiNtlanga zivukela kuphawu olo uDade White aluchaza njengeSabatha, umthetho kaThixo, isigidimi sengelosi yesithathu, nabavangeli abasehlabathini lonke abathwala isigidimi semihla yokugqibela. UKorneli wavuselwa kulo mqondiso xa ingelosi yafika ngeyure yesithoba eKesareya ngaselwandle. Isigidimi ke emthethweni weCawa wePentekoste siya ehlabathini—elwandle.

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.

Ukuphakanyiswa komqondiso kukwamelwa njengokuphakanyiswa kwendlu yeNkosi ngaphezu kweentaba, yaye uPetros wayethandaza phezu kophahla lwesixeko esihle esiqaqambileyo saseYopa, ngelixa lesithandathu, kanye phambi komthetho weCawa welixa lesithoba. Xa abo balikhulu elinamashumi amane anesine amawaka betywiniwe, iimeko zengxaki eziphakathi kwehlabathi ziya kutsalela abanye abantwana bakaThixo abaseBhabheli ukuba basafune ukukhanya. Bakhokelwa ekubeni bamfumane uPetros phezu kwendlu eYopa.

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.

UPetros wayekwanguye naseKesareya Filipi kuMateyu ishumi elinesithandathu. IKesareya Filipi esezantsi kweNtaba iHermon yayinelo gama linye neKesareya eselwandle, kodwa yayinokuchasana okucacileyo kuba esinye isixeko sasiphezu komhlaba size esinye sibe phezu kolwandle. Ukubethelelwa kukaKristu emnqamlezweni ngelixa lesithathu nokufa kwaKhe ngelixa lesithoba kubonakalisa ukuchasana okucacileyo kobomi nokufa. UPetros ngelixa lesithathu nelesithoba loMhla wePentekoste ubonakalisa ukuchasana okucacileyo ukusuka kwigumbi eliphezulu kuse kwetempile. IKesareya esemhlabeni okanye iKesareya eselwandle imela ukuchasana okuyimfuneko kwesiprofeto kwelixa lesithathu nelesithoba, kodwa akukho salathiso sithe ngqo kwelixa lesithathu xa uPetros wayeseKesareya Filipi. Ngobungqina bababini okanye bathathu into iyamiselwa, yaye ngelixa lesithathu nelesithoba lomnqamlezo kananjalo nangomhla wePentekoste yomibini le mizekeliso imelwe ngumntu omnye, nokuba nguKristu ephila okanye esengcwabeni, okanye nguPetros kwigumbi eliphezulu okanye etempileni.

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.

Ubungqina besithathu beyure yesithathu neyesithoba kwiKesareya ezimbini bumchaza uPetros njengoyena mlinganiswa oyintloko kuzo zombini ezo ziganeko, kanye njengoko yayinjalo ngoKristu ekuqaleni kwexesha lePentekoste, nangoPetros ekupheleni kwaloo xesha linye. Umlinganiswa we-alpha weyure yesithathu nguyena mnye nomlinganiswa we-omega weyure yesithoba, nto leyo inika ubungqina obunye bokuba iKesareya Filipi yi-alpha yeKesareya ezimbini. Ubungqina besibini kukuba igama lezixeko zombini liyafana, ngoko ke igama lomlinganiswa oyintloko negama lesixeko liyafana. Ubungqina besithathu ngumahluko phakathi komhlaba nolwandle. Xa uPetros wayeseKesareya Filipi, yayiyiyure yesithathu. Apha kulapho umyalezo uba ngqongqo ngakumbi.

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.

Kuchanekile ukulungelelanisa izixeko ezibini ezinegama elinye, yaye yiloo nto siyenzayo, kodwa sikwadibanisa nelesithathu nelesithoba ilixa ekusetyenzisweni kwako ngokusekelwe kubungqina bukaKristu emnqamlezweni nokaPetros ngePentekoste. Ngokudibanisa le migca mithathu ndawonye; ilixa lesithathu nelesithoba likaKristu, ilixa lesithathu nelesithoba likaPetros ngePentekoste—simisela ilixa lesithathu eKesareya Filipi. Kanye kwaloo ngqiqo inye yesiprofeto kufuneka isetyenziswe kuKorneli ngelixa lesithoba, kuPetros ngelixa lesithandathu, kuze ke kusetyenziswe nakuPetros eKesareya Filipi ngelixa lesithathu.

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.

UPetros ukho kuzo zontathu iimpawu zendlela, uKorneli ke ukho kweyesithandathu neyesithoba iyure ekunye noPetros, kodwa akakho kweyesithathu eKesareya Filipi. Umgca ubotshelelwe kunye, kuba inyathelo ngalinye lilingana nelesithathu, elesithandathu, nelesithoba iyure ngokulandelelana ukusuka eKesareya Filipi ukuya eYopa ukuya eKesareya Maritima. Zombini iiKesareya zazineengcambu zazo zenkcubeko ezinxulumene kokubini neGrisi neRoma, kodwa umahluko weKesareya Filipi wawukukuba yayiyimbonakaliso yobuhedeni obukude, obuyimfihlakalo, logama iKesareya eselwandle yayiliziko lorhwebo nolawulo, idibanisa inkcubeko yamaGrike nolawulo lwamaRoma. IKesareya Filipi yayingumfuziselo wobuqhinga becawa, ize iKesareya Maritima ibe ngumfuziselo wobuqhinga borhulumente.

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.

Kumgca waseKesareya ukuya eKesareya, iYopa linyathelo eliphakathi kwamanyathelo amathathu. La manyathelo mathathu amelwe yiyure yesithathu, eyesithandathu, neyesithoba. IKesareya ngaselwandle ngeyure yesithoba ngumthetho weCawa xa iindaba ezilungileyo zisiwa kwiiNtlanga. Iiyure ezintathu ngaphambili, ngeyure yesithandathu, uPetros useYopa, umzi oqaqambileyo nowukhanyayo. Iiyure ezintathu ngaphambi koko uPetros usemthendelekweni wamaXilongo ngeyure yesithathu. IKesareya ukuya eKesareya lithuba loKhwelo lwasezinzulwini zobusuku. UPetros umele abo bavakalisa uKhwelo lwasezinzulwini zobusuku ukusuka ekuqaleni kuse kude kube sekupheleni, kuba uYesu usoloko ehambelanisa ukuqala nesiphelo. UKhwelo lwasezinzulwini zobusuku luqala ngokukhululwa kweesile kwisikhumbuzo sendlela yoMthendeleko wamaXilongo, apho uPetros avakalisa khona isigidimi sikaYoweli.

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.

UPetros usekwindlela enamanyathelo amathathu yophawu lwendlela lomthendeleko weexilongo, ukunyuka, kulandelwe ngumgwebo. Kulo phawu lwendlela kuMateyu ishumi elinesithandathu kuphakanyiswa umba wokuba wayengubani uKristu. Igama likaPetros liyatshintshwa, yaye kuchazwa nguKristu ukuba uya kulakhela phezu kweli Liwa ibandla Lakhe. Iliwa itempile eyakhiwe phezu kwalo sisiseko, yaye uPetros eKesariya Filipi ngumyalezo wengelosi yokuqala, ongumyalezo osisiseko. Xa uPetros efika kwinyathelo elilandelayo, eYopa, uyanyuka njengoko noKristu wenjenjalo ekupheleni kweentsuku ezingamashumi amane zokufundisa ubuso ngobuso. Ukunyuka kukwangumfuziselo ohambelanayo womnqamlezo, umqondiso ophambili wembali yosindiso; yaye umnqamlezo wahlulwe waba ngamacandelo amabini, kunye namasela amabini, ukukrazuka komkhusane ukuya kweYona Ngcwele, nobumnyama neeyure.

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.

Ke kaloku, ukususela ngelixa lesithandathu kwabakho ubumnyama phezu kwalo lonke ilizwe kwada kwaba ngelixa lesithoba. Yathi ke malunga nelixa lesithoba uYesu wadanduluka ngezwi elikhulu, esithi, Eli, Eli, lama sabhaktani? oko kukuthi, Thixo wam, Thixo wam, undishiyeleni na? Mateyu 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.

EYopa, ngelixa lesithandathu, uPetros ukwindawo yesiprofeto yokwahlukana, phakathi kwabalahlekileyo nabasindisiweyo, phakathi kokukhanya nobumnyama, naphakathi kokuqalisa nokuphela kweMidnight Cry. Olo qhawulo lugxininisa utshintsho lwentshukumo yaseLawodikea yabali likhulu elinamashumi amane anesine amawaka lusiya kwintshukumo yaseFiladelfiya yabali likhulu elinamashumi amane anesine amawaka. Luphawula ukwaliwa ngokupheleleyo kwebandla lamaSeventh-day Adventist laseLawodikea. Olo cango luvaliweyo lomgwebo olumelwa nguMhla woCamagushelo luza kwiintsuku ezintlanu ngaphambi komthetho weCawa wePentekoste. Lowo mgwebo wandulelwa kukunyuka, yaye ngaphambi koko, ngumyalezo wesigodlo. Ezo nyathelo zontathu zimele uphawu lwendlela apho itywina likaThixo libethelelwa khona, yaye umyalezo weMidnight Cry uvakaliswa libandla eloyisileyo kwabo bamelwe nguKorneli.

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.

UPetros uvakalisa isigidimi ngePentekoste, yaye iPentekoste iphawula ukuphela kwesigidimi seSikhalo Sasezinzulwini Zobubusuku. Ngoko ke, ngokwemfuneko yesiprofeto, uPetros naye uvakalisa isigidimi ekuqaleni kwexesha leSikhalo Sasezinzulwini Zobubusuku. Isiqalo sisoloko sibonisa isiphelo. Isigidimi sikaPetros seSikhalo Sasezinzulwini Zobubusuku sixhotyiswa ngamandla xa kukhululwa iesile lamaSilamsi, lize lihlasele iUnited States, njengoko lenza kwakhona ngexesha lomthetho weCawa. UPetros, evakalisa isigidimi ngentsimbi yesithathu neyesithoba yePentekoste, uchaza ukuqala nokuphela kweSikhalo Sasezinzulwini Zobubusuku.

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.

Kumgca esiwuqwalaselayo, iintsuku ezingamashumi amane eziphela ekunyukeni kukaKristu, zikwaqalisa neentsuku ezilishumi kwigumbi eliphezulu. Iintsuku ezintlanu zingene kwezo ntsuku zilishumi, umhla wocamagushelo ubonakalisa ukuba izono zikaSirayeli zicinyiwe nokuba ibandla lizilungisile. Kwakungelixesha lesithathu apho uPetros wayekwelo gumbi liphezulu ngePentekoste. Ngelixa lesithoba lomthetho weCawa, isigidimi siyatshintsha sisuke kwelaphakathi kobusuku siye kwisikhalo esikhulu.

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.

Ukubhengezwa kwesigidimi soKhalelo lwasezinzulwini zobusuku nguPetros kwenzeka xa ekwiyure yesithathu. Eso sigidimi siphawulwa ngumthendeleko wexilongo, xa ikhonkco likhululwa, nangoKesareya Filipi, yaye uKesareya Filipi ukwayiPanium. IPanium imelwe kwiindinyana zeshumi elinesithathu ukuya kweleshumi elinesihlanu zikaDaniyeli ishumi elinanye. UPetros uchonga kungekuphela nje uhlaselo lwamaSilamsi phezu kweUnited States xa ikhonkco likhululwa ekuqaleni kokubhengezwa koKhalelo lwasezinzulwini zobusuku, kodwa ngaxeshanye uPetros usekwidabi lasePanium elikhokelela kumthetho weCawa. Idabi lasePanium sisiganeko esingqamana nohlaselo lwamaSilamsi phezu kweUnited States.

We will continue these things in the next article.

Siya kuqhubeka nezi zinto kwinqaku elilandelayo.