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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Forty-Five

Littafin Yo’el da Ikilisiyar Adventist ta Kwana ta Bakwai ta Laodiceya - Lamba Arba’in da Biyar

Number Forty-Five

Lamba Arba'in da Biyar

Author

Jeff Pippenger

Published

February 12, 2026

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Bita

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.

Littafin Firistoci sura ta ashirin da uku ya bayyana gwaje-gwaje uku a cikin zamanin Fentikos na mutum dubu ɗari da arba'in da huɗu. Daidaita ranar farko ta idin Bukkoki da ranar Fentikos, sa’an nan kuma daidaita kwanaki arba’in da Almasihu ya koyar da almajirai fuska da fuska kafin hawanSa sama da ranar nunan fari, yana haifar da cikakken tsari wanda yake wakiltar saƙonnin mala’iku uku.

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.

Sa’ad da aka ɗauki “mutuwa, binnewa da tashin matattu” a matsayin alamar annabci guda ɗaya mai matakai uku; kamar yadda baftismar Almasihu take wakiltar ta, muna samun cewa kwana biyar bayan tashin matattu, a ranar ’ya’yan fari, ƙarshen bikin kwana bakwai na gurasa marar yisti ya zo a matsayin taro mai tsarki. Saboda haka, a tashin Almasihu daga matattu, wanda ya yi daidai da hadayar ’ya’yan fari, sai wani lokaci na kwana biyar ya biyo baya.

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.

A ƙarshen tsarin da ake ƙirƙira ta wajen daidaita ranar farko ta Idin Bukkoki da ranar Fentikos, akwai kuma wata alama ta hanya mai matakai uku, wadda kuma kwana biyar ke biye da ita har ta kai ga Fentikos.

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.

Tsakanin waɗannan “alamomin hanya na matakai uku da kwanaki biyar suka biyo baya” biyu, akwai wani lokaci na kwanaki talatin. Sa’ad da muka daidaita ranar farko ta idi na Bukukuwan Bukkoki da ranar Fentikos, mun fahimci cewa kwanaki biyar kafin idi na Bukukuwan Bukkoki akwai Ranar Kafara. Kwana goma kafin Ranar Kafara kuma akwai idi na Kakaki. Kwanaki arba’in na koyarwar Almasihu fuska da fuska bayan tashinsa daga matattu a ranar nunan fari, sun daidaita da kwanaki biyar bayan idi na Kakaki, da kuma kwanaki biyar kafin Ranar Kafara.

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.

Alamar hanya mai matakai uku na “mutuwarsa, binne shi, da tashinsa daga matattu,” wadda kwanaki biyar suka biyo baya har zuwa ƙarshen idin gurasa marar yisti, sai a maimaita ta kwanaki talatin bayan haka sa’ad da alamar hanya mai matakai uku ta “ƙaho, hawan sama, da shari’a,” ita ma kuma kwanaki biyar suka biyo bayanta har zuwa Fentikos. Alamar hanya ta farko mai matakai uku tana da sauƙin ayyanawa a matsayin alamar hanya guda ɗaya mai matakai uku, gama an bayyana ta kai tsaye haka ne ta wurin baftismar Almasihu, wadda take wakiltar “mutuwarsa, binne shi, da tashinsa daga matattu.” Baftismar ita ce alpha ga tsattsarkan zamani na kwanaki 1,260 wanda ya kai ƙarshensa a “mutuwarsa, binne shi, da tashinsa daga matattu,” waɗanda su ne omega ga kwanaki 1,260 ɗin.

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.’

Dole ne a gane alamar hanya mai matakai uku a ƙarshen lokacin Fentikos ta wurin aikace-aikacen annabci. A cikin kwanaki hamsin na lokacin Fentikos, ana samun wannan tsari guda a farkon da kuma a ƙarshe. Bisa ga ƙa’idar cewa Kristi koyaushe yana kwatanta ƙarshe da farko, za mu iya gane bukin ƙaho, sai hawan sama, sai ranar Kafara, sannan kuma kwanaki biyar a matsayin “alama ta hanya mai matakai uku da kwanaki biyar suka biyo baya.”

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.

Mu ma muna gwada matakan nan uku da aka gabatar ta wurin ƙa’idojin Littafi Mai Tsarki game da siffofin kowane ɗaya daga cikin matakan uku ɗin. Waɗannan matakai uku ana maimaita wakiltarsu sau da yawa cikin Maganar Allah. Su ne mala’iku uku; su ne harabar waje, Wuri Mai Tsarki da Wuri Mafi Tsarki; su ne aikin Ruhu Mai Tsarki na tabbatarwa game da zunubi, adalci, da hukunci. Tantance bikin ƙaho, hawan sama, da Ranar Kafara a matsayin waɗannan matakai uku yana buƙatar cewa kowane ɗaya daga cikin matakan ya yi daidai da tabbatacciyar shaidar Littafi Mai Tsarki.

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.”

Ƙaho saƙon gargaɗi ne, kuma yana da alaƙa da mala’ika na fari wanda yake kira da ƙarfi yana cewa, “ku ji tsoron Allah.” Hawan Almasihu zuwa sama alama ce ta ɗaukakar Zuwansa na Biyu, gama magana ta biyu ta mala’ika na fari ita ce, “ku ba shi ɗaukaka.” Ranar Kafara alama ce ta shari’a, kuma magana ta uku ta mala’ika na fari ita ce, “sa’ar shari’arsa ta zo.” Akwai hanyoyi da dama na gane cewa siffofin annabci na matakai uku a cikin alamar hanya a ƙarshen lokacin Fentikos suna wakiltar matakai uku na bishara madawwamiya, inda da yawa ake “tsarkakewa, a mai da su farare, a kuma gwada su.”

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.

Da yake haka, to, za ku iya ganin cewa a alamar hanya ta farko mai matakai uku ana ba da hadayar nunan fari ta sha'ir, kuma a alamar hanya ta ƙarshe ta matakai ukun ana ba da hadayar nunan fari ta alkama. Sa’an nan kuma za ku iya ganin cewa matakai ukun alpha na lokacin Fentikos suna nuna gurasa marar yisti, amma alamar hanya ta omega ta matakai uku tana nuna gurasa mai yisti. Har ma za ku iya ganin cewa a alamar hanya mai matakai uku a farkon ne aka ɗaga Almasihu domin ya jawo dukan mutane, kuma a alamar hanya ta ƙarshe mai matakai uku ne aka ɗaga tutar mutum dubu ɗari da arba’in da huɗu domin ta jawo Al’ummai.

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.

Mala’ika na fari da na uku mala’ika ɗaya ne a matakin annabci, gama na fari shi ne mafari—na uku kuma shi ne ƙarshe. Mala’ikan fari na alpha yana shelanta buɗewar shari’a, mala’ikan ƙarshe na omega kuma yana shelanta rufe shari’a. Saƙon mala’ikan fari ya sami ƙarfi ta wurin cikar Musulunci a ranar 11 ga Agusta, 1840, mala’ikan na uku kuma ya sami ƙarfi ta wurin cikar Musulunci a ranar 9/11. ’Yar’uwa White ta sanar da mu cewa aikin duka mala’ikan fari da na uku shi ne su haskaka duniya da ɗaukakarsa. Wasu shaidu kuma suna da yawa, kuma suna ba da cikakken goyon baya wajen gane tsarin lokacin Pentikostal kamar yadda aka shimfiɗa a cikin kwanaki hamsin daga tashin Kristi daga matattu har zuwa Pentikost, tare da ayoyi ashirin da biyu na fari na Littafin Firistoci ashirin da uku da kuma ayoyi ashirin da biyu na ƙarshe na Littafin Firistoci ashirin da uku. Tsakanin alamomin hanya biyu waɗanda suke alamar hanya ta matakai uku da kwanaki biyar suka biyo baya akwai wani zamani na kwanaki talatin wanda yake wakiltar mala’ika na biyu.

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.

Alamar hanya ta farko ta “kwanaki uku da matakai biyar suka biyo baya” ita ce mala’ika na farko, kwanaki talatin su ne mala’ika na biyu, kuma alamar hanya ta biyu ta “kwanaki uku da matakai biyar suka biyo baya” ita ce mala’ika na uku. Waɗannan matakai uku suna rufe dukan lokacin Fentikos har zuwa Fentikos, wanda sa’an nan yake nuna farkon kwanaki bakwai na idin Bukkoki da ke wakiltar zubowar ruwan sama na ƙarshen zamani a lokacin rikicin dokar Lahadi, farawa daga dokar Lahadi a Amurka kuma yana ci gaba har sai Mika’ilu ya tashi tsaye kuma lokacin jinƙan ɗan adam ya rufe. Tsarin na Allah ne, amma yana haifar da wasu muhimman abubuwan lura.

## Serious Considerations

Muhimman Tunanin Zuciya

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.

A bayyane yake cewa alamar hanya da “ƙahoni, hauhawa da shari’a” suka wakilta ita ce ma’aunin gwaji da gwaji na uku. Gwaji na uku koyaushe shi ne gwajin tantancewa na ƙarshe, inda hali yake bayyana, amma ba a taɓa bunƙasa shi a can ba.

> “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.

> “Ana bayyana hali ta wurin wani rikici. Sa’ad da murya mai ƙwazo ta yi shela a tsakar dare, ‘Ga angon nan yana zuwa; ku fito ku tarye shi,’ budurwai masu barci suka farka daga barcinsu, sai aka ga waɗanda suka yi shiri domin wannan al’amari. An kama ƙungiyoyin biyu babu zato, amma ɗaya ta kasance a shirye domin wannan gaggawa, ɗayar kuwa aka same ta ba tare da shiri ba. Ana bayyana hali ta wurin yanayi. Gaggawa sukan fito da ainihin ƙarfen hali. Wata masifa kwatsam da ba a zata ba, ko rashin masoyi ta wurin mutuwa, ko wani rikici, wata rashin lafiya ko baƙin ciki da ba a yi tsammani ba, wani abu da yake kawo rai fuska da fuska da mutuwa, zai fito da ainihin abin da ke cikin hali. Za a bayyana ko akwai bangaskiya ta gaske a cikin alkawuran maganar Allah ko babu. Za a bayyana ko rai alheri ne yake riƙe da shi, ko akwai mai a cikin tulu tare da fitila.”

> “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.

> “Lokutan gwaji suna zuwa ga kowa. Yaya muke tafiyar da kanmu a ƙarƙashin jarrabawa da tabbatarwar Allah? Fitilunmu suna mutuwa ne? Ko kuwa har yanzu muna ci gaba da kiyaye su suna ƙonewa? Shin muna shirye domin kowace irin gaggawa ta wurin haɗinmu da Shi wanda yake cike da alheri da gaskiya? Budurwai biyar masu hikima ba za su iya ba da halayensu ga budurwai biyar marasa hikima ba. Dole ne kowannenmu ya gina hali a matsayin mutum ɗaya.” 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.

Sa’ad da alamar hanya ta idin ƙaho ta iso, halayyarka ta sami hatimi har abada, ana ɗaukaka ka a matsayin tuta, kuma zunubanka ana shafe su har abada. Matakai ukun suna wakiltar fannoni uku na hatimtarwa. Isowar saƙon Kukan Tsakar Dare yana bayyanar da waɗanda suke da mai da kuma waɗanda aka ɗaukaka a matsayin tuta yayinda ake kawar da zunubansu. Saƙon, aikin, da hatimin duk alama ɗaya ce ta hanya. Ita ce alamar hanya “wadda take kawo rai fuska da fuska da mutuwa” saboda “masifa da ba a zata ba.” Ƙahon Musulunci yana wakiltar wannan “masifa da ba a zata ba.” A wannan lokaci ne ake shelanta saƙon, “Ga Ango yana zuwa,” kwana biyar kafin dokar Lahadi, inda saƙon yake sauyawa zuwa babban kukan mala’ika na uku.

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.

Matakai uku na alamar hanya su ne abubuwa masu bayyana hatimtawa da ɗaukaka dubu ɗari da arba’in da huɗu, a ɗan gaban dokar Lahadi. A bayyane yake cewa gwajin tantancewa na “ƙahoni, hawan sama da shari’a” ya sami wakilci ta wurin taron sansani na Exeter. Kwanaki biyar da suke tsakanin Ranar Kafara da Fentikos suna wakiltar kwanaki sittin da shida da suke tsakanin ƙarshen taron sansani na Exeter a ranar 17 ga Agusta zuwa 22 ga Oktoba, 1844, sa’ad da ƙofa ta rufe. Waɗannan kwanaki sittin da shida na tarihin Millerites suna misalta kwanaki na ƙarshe, kuma a wannan fannin, suna misalta shelar saƙon Kukan Tsakar Dare ta wurin dubu ɗari da arba’in da huɗu.

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.

Kwanaki biyar zuwa Fentakos, sun yi daidai da kwanaki sittin da shida na Milleriyawa suna shelar saƙon Kukan Tsakar Dare, wanda kuma shigowar Almasihu cikin Yerusalem cikin nasara ya kasance alama ta annabta gare shi. Na farkon cikin matakai uku shi ne idin ƙaho, wanda shi ne ƙaho na bakwai, ko baƙin ciki na uku, ko Musulunci a kwanaki na ƙarshe; kuma kafin shigowar Almasihu cikin Yerusalem cikin nasara an riga an kwance jaki.

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.

A ma’anar annabci, wannan yana nuna cewa kwance jakin shi ne alamar farkon shigar nasara, wadda ita ce Kukan Tsakar Dare. Dole ne a yi amfani da annabcin Littafi Mai Tsarki a kwanakin ƙarshe ga mulki na shida na annabcin Littafi Mai Tsarki—dabbar ƙasa, wato Amurka. Musulunci zai bugi Amurka, kamar yadda ya yi a 9/11, ta haka yana nuna farkon shelawar Kukan Tsakar Dare da wani babban hari a kan Amurka daga Musulunci, da kuma ƙarshen shelawar Kukan Tsakar Dare da wani babban hari kuma a kan Amurka daga Musulunci, gama Yesu kullum yana misalta ƙarshen abu da farkon abu.

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.

Saƙon Fentikos shi ne saƙon kira mai ƙarfi, kuma kira mai ƙarfi kawai haɓakawar saƙon Kiran Tsakar Dare ne. A cikin tarihin Millerite, Kiran Tsakar Dare ya ƙare sa’ad da aka rufe ƙofa a ranar 22 ga Oktoba, 1844, kuma yana ƙarewa sa’ad da ƙofa ta rufe a dokar Lahadi a kwanaki na ƙarshe. A ranar Fentikos, Bitrus ya yi shelar saƙon Yowel, kuma Fentikos shi ne ƙarshen omega na Kiran Tsakar Dare, sabili da haka farkon alpha na Kiran Tsakar Dare, shi ne Bitrus wanda, bisa ga larurar annabci, dole ne shi ma yana gabatar da saƙon Yowel. A Kiran Tsakar Dare, Bitrus yana cikin Ayyukan Manzanni sura ta biyu, a ɗakin sama a sa’a ta uku, sa’an nan kuma a wannan rana ɗaya a sa’a ta tara yana cikin haikali yana shelar saƙon Yowel.

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.

Bitrus alama ne na mutane dubu ɗari da arba’in da huɗu a Fentikos, wanda shi ne ƙarshen Kukan Tsakar Dare, kuma shi ne alama ta mutane dubu ɗari da arba’in da huɗu a farkon Kukan Tsakar Dare. Rufe hatimi da tashiwar mutane dubu ɗari da arba’in da huɗu yana farawa da kwance jakin lokacin da Musulunci ya kai hari. Sa’ad da ’yan Miller suka bar taron sansani na Exeter, suka ɗauki saƙon kamar gagarumar igiyar ruwa, kuma ta fuskar alama suka wakilci mutane dubu ɗari da arba’in da huɗu waɗanda suke maimaita wannan gogewa.

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.

Wannan aikace-aikacen ya fi zama mai tsanani sa’ad da ka gane cewa Bitrus yana wakiltar waɗanda suke shelanta saƙon Kukan Tsakar Dare a gwajin litmus da na uku na kakar Pentikost. Sa’a ta uku ga Bitrus a Pentikost tana sanya shi a ɗaki na sama, kuma ɗaki na sama kuma shi ne kwanaki goma kafin Pentikost. Gwaji na biyu na kakar Pentikost shi ne gwajin haikali na kwanaki talatin da ke biye da gwaji na tushe. Gwaji na biyu na haikali yana bukatar masu aminci su shiga ta wurin bangaskiya cikin Wuri Mafi Tsarki inda ake shafe zunubansu, kuma inda ake zaunar da su ta wurin bangaskiya tare da Kristi a wurare na samaniya. Littafin Ayyukan Manzanni yana sanar da mu cewa Bitrus ya fara wa’azinsa a kan littafin Yowel a sa’a ta uku a ɗaki na sama, sa’an nan a sa’a ta tara yana cikin haikali.

> 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.

> Amma Bitrus, yana tsaye tare da goma sha ɗayan, ya ɗaga muryarsa, ya ce musu, Ya ku mutanen Yahudiya, da dukanku mazaunan Urushalima, bari wannan ya zama sananne a gare ku, ku kuma saurari maganata: Gama waɗannan ba su bugu ba ne, kamar yadda kuke zato, domin yanzu sa’a ta uku ce kawai ta yini. Amma wannan shi ne abin da annabi Yowel ya faɗa. … To, Bitrus da Yohanna suka haura tare zuwa haikali a lokacin addu’a, sa’a ta tara ke nan. Ayyukan Manzanni 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.

An ƙusa Almasihu a kan gicciye a sa’a ta uku, kuma Ya mutu a sa’a ta tara. Mutuwarsa, binnensa da tashinsa daga matattu alama ce guda ta hanya mai matakai uku. Mataki na uku, ranar ’ya’yan fari, yana fara kwana hamsin waɗanda suke ƙarewa a Fentikos. A cikin alfa na lokacin Fentikos, sa’a ta uku da ta tara suna wakiltar bambanci bayyananne, domin Almasihu yana da rai a sa’a ta uku, amma matacce ne a sa’a ta tara. Bitrus yana cikin bene na sama a sa’a ta uku, kuma yana cikin haikali a sa’a ta tara.

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.

Lokacin Fentikos na kwanaki hamsin masu tsarki a zamanin Almasihu wani lokaci ne mai tsarki na annabci da yake da alaƙa kai tsaye da annabcin shekaru dubu biyu da ɗari uku. Musamman ma, yana da alaƙa da mako na ƙarshe na shekaru ɗari huɗu da casa’in ga al’ummar Yahudawa a Daniel tara. Wannan mako mai tsarki, a cikinsa Almasihu ya tabbatar da alkawarin, an raba shi gida biyu daidai, na kwanaki 1,260 na annabci kowanne. Zuciyar wannan mako ita ce gicciye. Gicciye yana nuna sa’a ta uku da ta tara, kuma Bitrus a Fentikos ya yi haka ma. A shekara ta 34, a ƙarshen wannan mako mai tsarki ɗin, sa’ad da Korneliyus ya aiki a kira masa Bitrus daga Kaisariya Maritima, sa’a ta tara ce.

> 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.

> Akwai wani mutum a Kaisariya mai suna Karniliyas, shugaban sojoji na ƙungiyar da ake kira ƙungiyar Italiya, mutum mai ibada ne, mai kuma tsoron Allah tare da dukan gidansa, wanda yake yawan ba jama'a sadaka, yana kuma yi wa Allah addu’a kullum. Ya ga sarai a cikin wahayi, kusan sa’a ta tara ta rana, wani mala’ikan Allah yana shigowa wurinsa, yana cewa masa, “Karniliyas.” Da ya zuba masa ido, tsoro ya kama shi, sai ya ce, “Mene ne, Ubangiji?” Sai ya ce masa, “Addu’o’inka da sadakokinka sun haura a matsayin abin tunawa a gaban Allah. Yanzu kuwa ka aika da mutane zuwa Yafa, ka kira wani Siman, wanda ake wa laƙabi da Bitrus.” Ayyukan Manzanni 10:1–5.

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

Kashegari, Bitrus ya haura bisa rufin gida domin yin addu’a wajen sa’a ta shida.

> 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.

> Kashegari, sa’ad da suke cikin tafiya, suna kuma kusa da birnin, Bitrus ya hau saman rufin gida domin yin addu’a wajen sa’a ta shida. Sai yunwa mai tsanani ta kama shi, yana kuma son ya ci abinci; amma yayinda suke shirya masa, sai ya shiga cikin wani hali na ruhu. Sai ya ga sama a buɗe, kuma wani irin akushi yana saukowa zuwa gare shi, kamar babban kyalle ne da aka ɗaure a kusurwoyi huɗu, ana saukar da shi zuwa ƙasa. A cikinsa kuwa akwai kowane iri na dabbobi masu ƙafa huɗu na duniya, da namomin jeji, da abubuwa masu rarrafe, da tsuntsayen sama. Sai wata murya ta zo gare shi, tana cewa, Tashi, Bitrus; yanka, ka ci. Amma Bitrus ya ce, Hakan ba zai yiwu ba, Ubangiji; gama ban taɓa cin wani abu marar tsarki ko ƙazami ba. Sai muryar ta sāke yi masa magana a karo na biyu, tana cewa, Abin da Allah ya tsarkake, kada ka kira shi marar tsarki. Wannan kuwa ya faru har sau uku; sa’an nan aka sāke ɗauke akushin zuwa sama. Ayyukan Manzanni 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.

Kiran da aka yi wa Bitrus ya zo Kaisariya ya kasance a sa’a ta tara, lokacin da mala’ika ya iso domin ya yi magana da Karniliyus. Karniliyus yana wakiltar sauran ’ya’yan Allah waɗanda ake kira su fito daga Babila a lokacin dokar Lahadi. Mala’ikan da ya iso a lokacin dokar Lahadi shi ne murya ta biyu ta Ru’ya ta Yohanna sura ta goma sha takwas, wadda ke kiran waɗanda har yanzu suke cikin Babila su tsere. Bitrus shi ne dubu ɗari da arba’in da huɗu, kuma Karniliyus shi ne ma’aikatan sa’a ta goma sha ɗaya, waɗanda aka wakilta wa Bitrus a matsayin dabbobi marasa tsarki. Dangantakar da ke tsakanin Bitrus da Karniliyus ita ce dangantakar Ru’ya ta Yohanna sura ta bakwai, inda aka bayyana dubu ɗari da arba’in da huɗu tare da babban taro mai yawa. An umarci Bitrus sau uku ya tashi, ya yanka, ya ci. A matsayin dubu ɗari da arba’in da huɗu, kiran daga Karniliyus shi ne inda aka umarci tuta ta tashi.

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.

Karniliyus yana Kaisariya Maritima, wadda a wasu lokuta ake kira Kaisariya ta bakin teku. Ru’ya ta Yohanna sura ta goma sha bakwai tana sanar da mu cewa “ruwayen” “su ne al’ummai, da taron jama’a, da ƙasashe, da harsuna.” Ruwayen su ne waɗanda suke a wajen cocin Allah, kuma a cikin Ru’ya ta Yohanna, haka kuma a cikin wahayin Bitrus na namun daji marasa tsarki, lamba huɗu tana wakiltar dukan duniya. Akwai nau’o’in namun daji huɗu a cikin wahayin Bitrus, kuma suna saukowa a cikin wani babban zane wanda ake riƙe da shi daga kusurwoyinsa huɗu. Dangantakar Bitrus da Karniliyus kuma Nuhu da namun dajin da suka hau jirgin ne suke wakilta.

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.

Bitrus yana a Yofa, wadda ke nufin “mai haske da kyau,” gama a matsayin alamar dubu ɗari da arba’in da huɗu, Bitrus shi ne tuta mai haske da kyau ga Al’ummai. A sa’a ta tara, Al’ummai suna farka ga tutar da ’Yar’uwa White ta bayyana a matsayin Asabar, dokar Allah, saƙon mala’ika na uku, da kuma ’yan aiken bishara a ko’ina cikin duniya waɗanda suke ɗauke da saƙon kwanakin ƙarshe. Karniliyus ya farka ga tutar sa’ad da mala’ikan ya iso a sa’a ta tara a Kaisariya ta bakin teku. Saƙon a dokar Lahadin Fentekos sai ya tafi zuwa duniya—teku.

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.

Ɗaga alama kuma an wakilta shi a matsayin gidan Ubangiji da aka ɗaga sama da duwatsu, kuma Bitrus yana addu’a a bisa rufin kyakkyawan birni mai haske na Yoppa, a sa’a ta shida, gab da dokar Lahadi ta sa’a ta tara. Sa’ad da aka hatimce dubu ɗari da arba’in da huɗu, yanayin rikicin da ke cikin duniya zai ja hankalin sauran ’ya’yan Allah waɗanda har yanzu suke a Babila su nemi haske. Ana bishe su su sami Bitrus a saman gidan a Yoppa.

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.

Bitrus ma yana Kaisariya Filibbi a cikin Matiyu sura ta goma sha shida. Kaisariya Filibbi, a gindin Dutsen Harmon, tana da suna iri ɗaya da Kaisariya da ke bakin teku, amma tana da bambanci a sarari, domin ɗaya birni yana bisa ƙasa, ɗayan kuwa a kan teku. Gicciyen Almasihu a awa ta uku da mutuwarsa a awa ta tara suna nuna tabbataccen bambanci tsakanin rai da mutuwa. Bitrus a ranar Fentikos a awa ta uku da ta tara yana nuna tabbataccen bambanci daga ɗakin sama har zuwa Haikali. Kaisariya a ƙasa ko Kaisariya a kan teku tana wakiltar wajibi na annabcin bambanci na awa ta uku da ta tara, amma babu nuni kai tsaye ga awa ta uku sa’ad da Bitrus yake a Kaisariya Filibbi. Bisa ga shaidar mutum biyu ko uku ake tabbatar da abu, kuma tare da awa ta uku da ta tara ta gicciye da kuma a ranar Fentikos, duka misalan nan biyu mutum guda ne ke wakilta, ko dai Almasihu yana da rai ko yana cikin kabari, ko kuma Bitrus yana cikin ɗakin sama ko a Haikali.

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.

Shaida ta uku ta sa’a ta uku da ta tara a Kaisariyoyi biyu tana nuna Bitrus a matsayin babban mutum a cikin duka al’amuran biyu, kamar yadda Almasihu yake a farkon zamanin Fentikos, kuma Bitrus a ƙarshen wannan zamani guda. Halin alfa na sa’a ta uku shi ne ɗaya da halin omega na sa’a ta tara, yana ba da shaida guda cewa Kaisariya Filibbi ita ce alfa na Kaisariyoyi biyun. Shaida ta biyu ita ce, sunan biranen biyun ɗaya ne, saboda haka sunan babban mutumin da sunan birnin ɗaya ne. Shaida ta uku ita ce bambancin ƙasa da teku. Sa’ad da Bitrus yake a Kaisariya Filibbi, sa’a ta uku ce. A nan ne saƙon yake ƙara tsananta sosai.

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.

Daidai ne a daidaita birane biyu masu suna ɗaya, abin da muke yi ke nan, amma muna kuma haɗa sa’a ta uku da ta tara cikin wannan aikace-aikacen bisa ga shaidar Kristi a kan gicciye da ta Bitrus a Fentikos. Ta wurin haɗa layuka ukun tare; sa’a ta uku da ta tara ta Kristi, da sa’a ta uku da ta tara ta Bitrus a Fentikos—muna tabbatar da sa’a ta uku a Kaisariya Filibbi. Daidai wannan hikimar annabci ce za a yi amfani da ita ga Karniliyas a sa’a ta tara, da Bitrus a sa’a ta shida, sa’an nan kuma Bitrus a Kaisariya Filibbi a sa’a ta uku.

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.

Bitrus yana a dukkan waɗannan alamu guda uku, Karniliyas kuwa yana a sa’a ta shida da ta tara tare da Bitrus, amma ba a sa’a ta uku ba a Kaisariya Filibbi. An ɗaure layin tare, domin kowane mataki ko dai sa’a ta uku ce, ko ta shida, ko ta tara bi da bi daga Kaisariya Filibbi, zuwa Yoppa, zuwa Kaisariya Maritima. Dukansu Kaisariya biyu tushensu na al’adu yana manne da Girka da Roma, amma abin da ya bambanta Kaisariya Filibbi shi ne kasancewarta jikin nesa, na asirai, na arna, yayin da Kaisariya ta bakin teku ta kasance cibiyar kasuwanci da gudanarwa, tana gauraya al’adun Girka da mulkin Roma. Kaisariya Filibbi alama ce ta dabarun coci, Kaisariya Maritima kuma ta dabarun ƙasa.

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.

A cikin layin Kaisariya zuwa Kaisariya, Yaffa ita ce mataki na tsakiya cikin matakai uku. Waɗannan matakai uku suna wakiltuwa da sa’a ta uku, ta shida, da ta tara. Kaisariya ta bakin teku a sa’a ta tara ita ce dokar Lahadi lokacin da bishara take zuwa ga Al’ummai. Sa’o’i uku kafin haka, a sa’a ta shida, Bitrus yana Yaffa, birni mai haske da walƙiya. Sa’o’i uku kafin wannan kuma Bitrus yana a idin Ƙaho a sa’a ta uku. Kaisariya zuwa Kaisariya shi ne lokacin Kiran Tsakar Dare. Bitrus yana wakiltar waɗanda suke shelar Kiran Tsakar Dare tun daga farkon sa har zuwa ƙarshen sa, gama Yesu koyaushe yana daidaita farkon da ƙarshen. Kiran Tsakar Dare yana farawa da sakin jakin a alamar hanya ta idin ƙaho, inda Bitrus yake shelar saƙon Yowel.

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.

Bitrus yana a alamar hanya mai matakai uku ta bikin ƙahonni, wato hawan sama, sannan hukunci ya biyo baya. A wannan alamar hanya a cikin Matiyu sha shida an tayar da batun ko wanene Almasihu. An canja sunan Bitrus, kuma Almasihu ya bayyana cewa a kan wannan Dutsen ne zai gina ikilisiyarsa. Dutsen da aka gina haikali a kansa shi ne tushe, kuma Bitrus a Kaisariya Filibbi shi ne saƙon mala’ika na fari, wanda shi ne saƙon tushe. Sa’ad da Bitrus ya kai mataki na gaba, a Yoppa, sai ya hau sama kamar yadda Almasihu ya yi a ƙarshen kwana arba’in na koyarwa ido-da-ido. Hawan sama kuma yana a matsayin daidaituwa da gicciye, babban tuta ta tarihin ceto; kuma gicciyen ya kasu kashi biyu, tare da ɓarayin biyu, da tsagewar labule zuwa Wuri Mafi Tsarki da duhu da kuma sa’o’i.

> 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.

> Tun daga sa’a ta shida kuwa, duhu ya rufe dukan ƙasar har zuwa sa’a ta tara. Wajen sa’a ta tara kuma Yesu ya yi kira da babbar murya, yana cewa, Eli, Eli, lama sabachthani? wato a ce, Allahna, Allahna, don me ka yashe ni? Matiyu 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.

A Yoppa, a sa’a ta shida, Bitrus yana a wani muhimmin wurin rarrabuwar annabci, tsakanin batattu da ceto, tsakanin haske da duhu, kuma tsakanin farkon da ƙarshen Kukan Tsakar Dare. Wannan katsewar tana jaddada sauyawar motsin Laodikiya na dubu ɗari da arba’in da huɗu zuwa motsin Filadelfiya na dubu ɗari da arba’in da huɗu. Tana nuna cikakkiyar ƙin karɓar cocin Adventist na kwana bakwai ta Laodikiya. Wannan ƙofar shari’a da aka rufe, wadda Ranar Kafara take wakilta, tana zuwa kwanaki biyar kafin dokar Lahadin Fentikos. Hawan zuwa sama ne ke gabatar da wannan shari’a, kuma kafin wannan kuma, saƙon ƙaho. Waɗannan matakai uku suna wakiltar alamar hanya inda ake hatimce hatimin Allah, kuma cocin nasara tana shelanta saƙon Kukan Tsakar Dare ga waɗanda Karnilius yake wakilta.

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.

Bitrus ya shelanta saƙon a Fentikos, kuma Fentikos yana nuna ƙarshen saƙon Kukan Tsakar Dare. Saboda haka, bisa ga wajabcin annabci, dole ne Bitrus ma ya shelanta saƙon a farkon lokacin Kukan Tsakar Dare. Farko kullum yana kwatanta ƙarshe. Saƙon Kukan Tsakar Daren Bitrus yana samun iko sa’ad da aka kwance jakin Musulunci, kuma ya kai hari ga Amurka, kamar yadda zai sāke yi a lokacin dokar Lahadi. Bitrus yana shelanta saƙon a sa’a ta uku da ta tara na Fentikos, kuma wannan yana bayyana farkon da ƙarshen Kukan Tsakar Dare.

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.

A cikin jerin da muke dubawa, kwanaki arba’in da ke ƙarewa da hawan Almasihu zuwa sama, su ma ne suke fara kwanaki goma a ɗakin sama. Bayan kwana biyar cikin kwanaki goman, Ranar Kafara tana nuna cewa an shafe zunuban Isra’ila kuma ikilisiya ta shirya kanta. A cikin sa’a ta uku ne Bitrus yake a ɗakin sama a ranar Fentikos. A cikin sa’a ta tara ta dokar Lahadi, saƙon yana sauyawa daga na tsakar dare zuwa babban kuka.

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.

Sanarwar saƙon Kukan Tsakar Dare da Bitrus yake yi tana faruwa ne sa’ad da yake cikin sa’a ta uku. Wannan saƙon an yi masa alama da idin ƙahoni, sa’ad da aka kwance jaki, da kuma Kaisariya Filibbi; kuma Kaisariya Filibbi ita ma Panium ce. An wakilci Panium a cikin ayoyi goma sha uku zuwa goma sha biyar na Daniyel sha ɗaya. Bitrus yana gano ba kawai hari na Musulunci a kan Amurka ba sa’ad da aka kwance jaki a farkon sanarwar Kukan Tsakar Dare, amma a lokaci guda Bitrus yana a yaƙin Panium wanda yake kaiwa ga dokar Lahadi. Yaƙin Panium lamari ne mai daidaici da harin Musulunci a kan Amurka.

We will continue these things in the next article.

Za mu ci gaba da waɗannan abubuwa a talifi na gaba.

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