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

Igitabo cya Yoweli n’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya - Umubare wa Mirongo Ine n’Itanu

Number Forty-Five

Umubare Mirongo Ine na Itanu

Author

Jeff Pippenger

Published

February 12, 2026

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Isubiramo

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.

Abalewi igice cya makumyabiri na gatatu hagaragaza ibigeragezo bitatu biri mu gihe cya Pentekote cy’abihumbi ijana na mirongo ine na bine. Guhuza umunsi wa mbere w’umunsi mukuru w’Ingando n’umunsi wa Pentekote, hanyuma ugahuza iminsi mirongo ine Kristo yigishijemo abigishwa amaso mu yandi mbere yo kuzamurwa kwe n’umunsi w’umuganura, bitanga imiterere rusange ihagarariye ubutumwa bw’abamarayika batatu.

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.

Iyo “rupfu, gushyingurwa n’izuka” iyo ikoreshwa nk’ikirangaminsi kimwe cy’ubuhanuzi gifite intambwe eshatu, nk’uko bigaragazwa n’umubatizo wa Kristo, dusanga hashize iminsi itanu nyuma y’izuka, ku munsi w’amaturo y’umuganura, iherezo ry’iminsi irindwi y’umunsi mukuru w’imigati idasembuwe rigerwaho nk’iteraniro ryera. Bityo rero, ku izuka rya Kristo, rihura n’ituro ry’umuganura, hakurikiraho igihe cy’iminsi itanu.

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.

Ku iherezo ry’iyo miterere ishyirwaho no guhuza umunsi wa mbere w’Umunsi Mukuru w’Ingando n’umunsi wa Pantekote, hariho ikindi kimenyetso cy’inzira gifite intambwe eshatu, na cyo kikurikirwa n’iminsi itanu igera kuri Pantekote.

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.

Hagati y’izo “ngingo z’inzira z’intambwe eshatu zikurikirwa n’iminsi itanu,” harimo igihe cy’iminsi mirongo itatu. Iyo duhuje umunsi wa mbere w’Umunsi Mukuru w’Ingando n’umunsi wa Pentekote, dusobanukirwa ko iminsi itanu mbere y’Umunsi Mukuru w’Ingando hari Umunsi w’Impongano. Iminsi icumi mbere y’Umunsi w’Impongano hari Umunsi Mukuru w’Amakondera. Iminsi mirongo ine Kristo yamaze yigisha amaso ku yandi nyuma y’izuka rye ku munsi w’umuganura, ihura n’iminsi itanu nyuma y’Umunsi Mukuru w’Amakondera, kandi n’iminsi itanu mbere y’Umunsi w’Impongano.

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.

Ikimenyetso cy’inzira cy’intambwe eshatu cy’“urupfu, ihambwa n’umuzuko” We, gikurikiwe n’iminsi itanu kugeza ku iherezo ry’umunsi mukuru w’imigati idasembuwe, noneho cyongera gusubirwamo nyuma y’iminsi mirongo itatu, igihe ikimenyetso cy’inzira cy’intambwe eshatu cy’“amakondera, kuzamurwa no guca urubanza” gikurikirwa n’iminsi itanu kugeza kuri Pentekote. Ikimenyetso cy’inzira cy’intambwe eshatu cyo mu ntangiriro gisobanurwa mu buryo bworoshye nk’ikimenyetso cy’inzira kimwe gifite intambwe eshatu, kuko cyagaragajwe mu buryo butaziguye ko ari ko kiri binyuze mu mubatizo wa Kristo, ushushanya “urupfu, ihambwa n’umuzuko” We. Umubatizo wari alfa y’igihe cyera cy’iminsi 1,260, cyasojwe n’“urupfu, ihambwa n’umuzuko” We, byari omega y’iyo minsi 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.’

Ikimenyetso cy’inzira y’intambwe eshatu kiri ku mperuka y’igihe cya Pantekote kigomba kumenyekana binyuze mu ishyirwa mu bikorwa ry’ubuhanuzi. Mu minsi mirongo itanu y’igihe cya Pantekote habonekamo imiterere imwe ku ntangiriro no ku iherezo. Dushingiye ku ihame rivuga ko Kristo buri gihe agaragaza iherezo akoresheje intangiriro, dushobora kumenya umunsi mukuru w’impanda, ugakurikirwa no kuzamurwa mu ijuru, ugakurikirwa n’umunsi w’Impongano, ugakurikirwa n’iminsi itanu, nk’“ikimenyetso cy’inzira y’intambwe eshatu gikurikiwe n’iminsi itanu.”

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.

Tunagerageza kandi izo ntambwe eshatu zatanzwe dukurikije amabwiriza ya Bibiliya yerekeye ibiranga buri ntambwe muri izo eshatu. Izo ntambwe eshatu zigaragazwa kenshi mu Ijambo ry’Imana. Ni abamarayika batatu; ni urugo rw’Ubuturo, Ahera n’Ahera Cyane; ni umurimo wa Mwuka Wera wo guhamiriza ibyaha, gukiranuka n’urubanza. Kumenya ko umunsi mukuru w’impanda, kuzamurwa no umunsi w’Impongano ari zo ntambwe eshatu bisaba ko buri ntambwe ihura n’ubuhamya bwa Bibiliya bwamaze gushyirwaho.

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.”

Amapanda ni ubutumwa bw’iburira, kandi bufitanye isano n’umumarayika wa mbere urangurura ati “nimwubahe Imana.” Izamuka rya Kristo ni ikimenyetso cy’ubwiza bwo Kuza Kwe kwa Kabiri, kuko imvugo ya kabiri y’umumarayika wa mbere ari “muyihimbaze.” Umunsi w’Impongano ni ikimenyetso cy’urubanza, kandi imvugo ya gatatu y’umumarayika wa mbere ni “igihe cy’urubanza rwayo kirasohoye.” Hari uburyo bwinshi bwo kumenya ko ibiranga by’ubuhanuzi by’intambwe eshatu zo mu kimenyetso cyo ku nzira ku mpera y’igihe cya Pentekote bigaragaza intambwe eshatu z’ubutumwa bwiza bw’iteka ryose, aho benshi “bazezwa, bakezwa kandi bageragezwa.”

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.

Bityo rero, mushobora kubona ko ku kimenyetso cya mbere cy’inzira kigizwe n’intambwe eshatu hatangwa ituro ry’umuganura wa sayiri, kandi ku kimenyetso cya nyuma cy’iyo nzira y’intambwe eshatu hatangwa ituro ry’umuganura w’ingano. Bityo rero, mushobora kubona ko intambwe eshatu za alfa z’igihe cya Pentekote zigaragaza imigati idasembuwe, ariko ko ikimenyetso cya omega kigizwe n’intambwe eshatu kigaragaza imigati isembuwe. Kandi mushobora no kubona ko mu kimenyetso cy’inzira kigizwe n’intambwe eshatu cyo mu itangiriro ari ho Kristo yazamuwe kugira ngo yikureho abantu bose, kandi ko mu kimenyetso cy’inzira gisoza kigizwe n’intambwe eshatu ibendera ry’abari ijana na mirongo ine na bane azamurwa kugira ngo rikureho abanyamahanga.

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.

Umumarayika wa mbere n’uwa gatatu, ku rwego rw’ubuhanuzi, ni wa wundi mumarayika umwe; kuko uwa mbere ari intangiriro—kandi uwa gatatu akaba iherezo. Umumarayika wa mbere, ari we alpha, atangaza ugufungurwa k’urubanza; naho umumarayika wa nyuma, ari we omega, agatangaza isozwa ry’urubanza. Ubutumwa bw’umumarayika wa mbere bwahawe imbaraga no gusohora kwa Isilamu ku wa 11 Kanama 1840, kandi umumarayika wa gatatu yahawe imbaraga no gusohora kwa Isilamu ku wa 9/11. Mushiki wa White atumenyesha ko ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa gatatu bwombi bwari ubwo kumurikisha isi icyubahiro cyabwo. Abandi bahamya ni benshi, kandi batanga ibihamya bihagije bishyigikira kugaragaza imiterere y’igihe cya Pentekote nk’uko ishyirwa ahagaragara mu minsi mirongo itanu uhereye ku kuzuka kwa Kristo kugeza kuri Pentekote, hamwe n’imirongo makumyabiri n’ibiri ya mbere yo mu Balewi makumyabiri na gatatu, n’imirongo makumyabiri n’ibiri ya nyuma yo mu Balewi makumyabiri na gatatu. Hagati y’izo ngingo ebyiri z’ingenzi, ari ikimenyetso kigizwe n’intambwe eshatu zigakurikirwa n’iminsi itanu, harimo igihe kingana n’iminsi mirongo itatu kigereranya umumarayika wa kabiri.

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.

Ikimenyetso cya mbere cy’“iminsi itatu ikurikiwe n’itanu” ni marayika wa mbere, iminsi mirongo itatu ni marayika wa kabiri, kandi ikimenyetso cya kabiri cy’“iminsi itatu ikurikiwe n’itanu” ni marayika wa gatatu. Izo ntambwe eshatu zikubiyemo igihe cyose cya Pentekote kugeza kuri Pentekote, ari na ho hatangira iminsi irindwi y’umunsi mukuru w’Ingando, igereranya isukwa ry’imvura y’itumba mu gihe cy’ibibazo by’itegeko ryo ku Cyumweru, bitangirira ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika kandi bikomeza kugeza igihe Mikayeli ahagurukiye maze igihe cy’igeragezwa cy’umuntu kigafungwa. Imiterere yabyo ni iy’Imana, ariko itanga ibintu bimwe bikomeye cyane bigomba kwitabwaho.

## Serious Considerations

Ibyo Kwitonderwaho Byimbitse

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.

Biragaragara ko ikimenyetso cy’inzira kigereranywa n’“impanda, kuzamurwa no gucirwaho iteka” ari cyo kigeragezo nyamukuru n’icya gatatu. Kandi kigeragezo cya gatatu buri gihe ni cyo kigeragezo nyamukuru, aho imico igaragarizwa, ariko ntijya ihakulirwa.

> “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.

> “Imico igaragazwa n’ikigeragezo. Igihe ijwi riranguruye kandi rivugana ubwira ryatangazaga mu gicuku riti: ‘Dore umukwe araje; nimusohoke mumusanganire,’ inkumi zari zisinziriye zarakangutse ziva mu bitotsi byazo, maze biragaragara uwari wariteguye kuri icyo gikorwa. Impande zombi zafashwe zitunguranye, ariko rumwe rwari rwiteguye icyo gihe cy’amage, urundi ruboneka rudafite uko rwiteguye. Imico igaragazwa n’imimerere y’ibintu. Ibihe by’amage bishyira ahagaragara ubwiza nyakuri bw’imico. Ibyago bimwe bibaho bitunguranye kandi bitari byitezwe, gupfusha, cyangwa ikigeragezo, indwara itunguranye cyangwa umubabaro ukomeye, ikintu icyo ari cyo cyose gishyira ubugingo imbonankubone n’urupfu, kizagaragaza ukuri kw’imbere kw’imico. Bizahishurwa niba koko hariho kwizera nyakuri mu masezerano y’Ijambo ry’Imana cyangwa se nta ko kuri. Bizahishurwa niba ubugingo bushingwa n’ubuntu, niba mu rwabya harimo amavuta ajyana n’itara.”

> “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.

> “Ibihe byo kugeragezwa bigera kuri bose. Twitwara dute mu gihe turi mu igerageza no mu kugerwa n’Imana? Mbese amatabaza yacu arazima? Cyangwa se turacyayakomeza yaka? Mbese twiteguye buri ngorane yose bitewe n’isano dufitanye na We wuzuye ubuntu n’ukuri? Ba bakobwa batanu b’abanyabwenge ntibashoboraga guha ba bakobwa batanu b’abapfapfa imico yabo. Imico igomba kuremwa na buri wese ku giti cye.” 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.

Iyo nziramurya y’umunsi mukuru w’amakondera igeze, imico yawe ihita ishyirwaho ikimenyetso ubuziraherezo, ukazamurwa nk’ibendera, kandi ibyaha byawe bigahanagurwa ubuziraherezo. Intambwe eshatu zigereranya ibice bitatu by’ishyirwaho ry’ikimenyetso. Ukuza kw’ubutumwa bw’Imborogo yo mu Gicuku kugaragaza abafite amavuta n’abazamurwa nk’ibendera, mu gihe ibyaha byabo bivanwaho. Ubutumwa, umurimo, n’ikimenyetso byose ni nziramurya imwe. Ni nziramurya “ihagarika ubugingo amaso ku rupfu” kubera “amakuba atunguranye.” Ihembe rya Isilamu rigereranya ayo “makuba atunguranye.” Muri icyo gihe, ubutumwa bugira buti, “Dore Umukwe araje,” bukavugwa mbere y’iminsi itanu ngo itegeko ryo ku Cyumweru rigereho, aho ubutumwa buhindukira bukaba induru iranguruye ya marayika wa gatatu.

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.

Intambwe eshatu z’icyitonderwa z’inzira ni ibice biranga ishyirwaho ikimenyetso no kuzamurwa kw’abihumbi ijana na mirongo ine na bine, mbere gato y’itegeko ryo ku Cyumweru. Biragaragara ko igipimo cy’igerageza cya “amakondera, ukuzamuka no guca urubanza” cyagaragajwe n’iteraniro ry’i Exeter. Iminsi itanu iri hagati y’Umunsi w’Impongano na Pentekote ishushanya iminsi mirongo itandatu n’itandatu iri hagati y’iherezo ry’iteraniro ry’i Exeter ku wa 17 Kanama kugeza ku wa 22 Ukwakira 1844, igihe umuryango wafungwaga. Iyo minsi mirongo itandatu n’itandatu yo mu mateka y’Abamillerite irimo kwerekana iminsi ya nyuma, kandi muri urwo rwego, irimo kwerekana itangazwa ry’ubutumwa bw’Induru yo mu Gicuku n’abihumbi ijana na mirongo ine na bine.

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.

Iminsi itanu ibanziriza Pentekote ihura n’iminsi mirongo itandatu n’itandatu Abamilerite bamaze batangaza ubutumwa bwo Gutaka kwa Saa Sita z’Ijoro, nabwo bwari bwarashushanyijwe no kwinjira kwa Kristo i Yerusalemu afite intsinzi. Intambwe ya mbere muri eshatu ni umunsi mukuru w’amakondera, ari wo kondera ya karindwi, cyangwa ishyano rya gatatu, cyangwa Isilamu yo mu minsi y’imperuka, kandi mbere y’uko Kristo yinjirana intsinzi i Yerusalemu habanje kubohorwa indogobe.

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.

Mu buryo bw’ubuhanuzi, ibi bigaragaza ko kudohora indogobe kuranga itangira ryo kwinjira kw’intsinzi, ari ryo Gutaka kwa Saa Sita z’Ijoro. Ubuhanuzi bwa Bibiliya bugomba gukoreshwa mu minsi ya nyuma ku bwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya—inyamaswa yo ku butaka, Leta Zunze Ubumwe za Amerika. Isilamu izatera Leta Zunze Ubumwe za Amerika, nk’uko yabigenje ku wa 11 Nzeri, bityo irange itangira ry’itangazwa ry’Ugutaka kwa Saa Sita z’Ijoro ikoresheje igitero gikomeye kuri Leta Zunze Ubumwe za Amerika giturutse kuri Isilamu, ndetse irangize n’itangazwa ry’Ugutaka kwa Saa Sita z’Ijoro ikoresheje ikindi gitero gikomeye kuri Leta Zunze Ubumwe za Amerika giturutse kuri Isilamu, kuko Yesu buri gihe yerekana iherezo ry’ikintu akoresheje intangiriro y’ikintu.

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.

Ubutumwa bwa Pentekote ni bwo butumwa bw’ijwi riranguruye, kandi ijwi riranguruye ni ukwiyongera gusa k’ubutumwa bw’Imiborogo yo mu gicuku. Mu mateka y’Abamilerite, Imiborogo yo mu gicuku yarangiye igihe urugi rwakingwaga ku wa 22 Ukwakira 1844, kandi izarangira igihe urugi ruzakingirwa ku itegeko ryo ku Cyumweru mu minsi iheruka. Kuri Pentekote Petero yamamaje ubutumwa bwa Yoweli, kandi Pentekote ni iherezo rya omega ry’Imiborogo yo mu gicuku, bityo Petero, ari we ntangiriro ya alpha y’Imiborogo yo mu gicuku, na we ku bw’ubuhanuzi byanze bikunze agomba kuba atanga ubutumwa bwa Yoweli. Mu Miborogo yo mu gicuku, Petero ari mu Byakozwe n’Intumwa igice cya kabiri, mu cyumba cyo hejuru mu isaha ya gatatu, hanyuma kuri uwo munsi nyine mu isaha ya cyenda akaba ari mu rusengero yamamaza ubutumwa bwa Yoweli.

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.

Petero ni ikimenyetso cy’abanyagihumbi ijana na mirongo ine na bine kuri Pentekote, ari ho iherezo ry’Induru yo mu Gicuku, kandi ni ikimenyetso cy’abanyagihumbi ijana na mirongo ine na bine ku ntangiriro y’Induru yo mu Gicuku. Gushyirwaho ikimenyetso no guhagurutswa kw’abanyagihumbi ijana na mirongo ine na bine bitangirana no kubohorwa kw’indogobe igihe Isilamu ikubita. Igihe aba-Millerite bavaga mu nama y’inkambi ya Exeter, bajyanye ubutumwa nk’umuraba ukomeye cyane, kandi mu buryo bw’ikigereranyo bagereranyaga abanyagihumbi ijana na mirongo ine na bine bazasubiramo iyo mibereho.

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.

Iyi mikoreshereze irushaho kuba ikomeye iyo umaze kumenya ko Petero ahagarariye abamamamaza ubutumwa bw’Induru yo mu Gicuku ku kigeragezo cya litimusi no ku kigeragezo cya gatatu cy’igihe cya Pentekote. Isaha ya gatatu ya Petero kuri Pentekote imushyira mu cyumba cyo hejuru, kandi icyo cyumba cyo hejuru na cyo ni ya minsi icumi ibanziriza Pentekote. Ikigeragezo cya kabiri cy’igihe cya Pentekote ni ikigeragezo cy’iminsi mirongo itatu cyo mu rusengero gikurikira ikigeragezo cy’ifatizo. Ikigeragezo cya kabiri cyo mu rusengero gisaba abizerwa kwinjirana kwizera Ahera Cyane, aho ibyaha byabo bihanagurirwa, kandi aho bicazwa ku bwo kwizera hamwe na Kristo ahantu ho mu ijuru. Igitabo cy’Ibyakozwe n’Intumwa kitumenyesha ko Petero yatangiye ikibwiriza cye gishingiye ku gitabo cya Yoweli ku isaha ya gatatu mu cyumba cyo hejuru, hanyuma ku isaha ya cyenda yari mu rusengero.

> 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.

> Ariko Petero, ahagaze hamwe n’abo cumi n’umwe, arangurura ijwi, arababwira ati: Yemwe bagabo b’i Yudaya, namwe mwese mutuye i Yerusalemu, ibi nimubimenye, kandi mutege amatwi amagambo yanjye; kuko aba batasinze nk’uko mubitekereza, kuko ari isaha ya gatatu y’umunsi gusa. Ahubwo ibi ni byo byavuzwe n’umuhanuzi Yoweli. … Nuko Petero na Yohana bazamukana bajya mu rusengero mu isaha yo gusenga, ari yo saha ya cyenda. Ibyakozwe n’Intumwa 2:14–16; 3:1.

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

Kristo yabambishirijwe ku musaraba ku isaha ya gatatu, kandi apfa ku isaha ya cyenda. Urupfu rwe, ugushyingurwa kwe n’izuka rye ni ikimenyetso kimwe cy’inzira gifite intambwe eshatu. Intambwe ya gatatu, umunsi w’imbuto z’itangiriro, ni wo utangira iminsi mirongo itanu irangirira kuri Pentekote. Mu ntangiriro y’igihe cya Pentekote, isaha ya gatatu n’isaha ya cyenda zigaragaza itandukaniro risobanutse, kuko Kristo yari akiri muzima ku isaha ya gatatu, ariko yari yapfuye ku isaha ya cyenda. Petero yari mu cyumba cyo hejuru ku isaha ya gatatu, kandi yari mu rusengero ku isaha ya cyenda.

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.

Igihe cya Pentekote cy’iminsi mirongo itanu yera mu gihe cya Kristo cyari igihe cyera cy’ubuhanuzi cyari gihuriyeho by’ako kanya n’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu. By’umwihariko cyari gifitanye isano n’icyumweru cya nyuma cy’imyaka magana ane na mirongo icyenda cyagenewe ishyanga ry’Abayahudi muri Daniyeli icyenda. Icyo cyumweru cyera Kristo yemejemo isezerano cyagabanyijwemo ibihe bibiri bingana, bya minsi y’ubuhanuzi 1,260. Umutima w’icyo cyumweru wari umusaraba. Umusaraba ugaragaza isaha ya gatatu n’isaha ya cyenda, kandi Petero kuri Pentekote na we abigenza atyo. Mu mwaka wa 34, ku iherezo ry’icyo cyumweru cyera nyine, igihe Koruneliyo yoherezaga guhamagaza Petero i Kayisariya Maritima, yari isaha ya cyenda.

> 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.

> Mu Kayisariya hari umuntu witwaga Koruneliyo, umutware w’abasirikare ijana wo mu mutwe witwaga umutwe w’Abataliyani; yari umuntu wubaha Imana, akaba n’uyitinya we n’abo mu nzu ye bose; yagiriraga abantu ubuntu bwinshi, agahora asenga Imana. Abona mu iyerekwa, nk’isaa cyenda z’amanywa y’ihangu, marayika w’Imana yinjiye aho ari, aramubwira ati: Koruneliyo. Amwitegereje, aterwa ubwoba, aravuga ati: Ni iki, Mwami? Aramubwira ati: Amasengesho yawe n’ubuntu bwawe bizamutse biba urwibutso imbere y’Imana. Noneho ohereza abantu i Yopa, utumize Simoni witwa Petero. Ibyakozwe 10:1–5.

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

Bukeye bwaho, Petero azamuka ku gisenge cyo hejuru ajya gusenga nk’isaha ya gatandatu.

> 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.

> Bukeye bwaho, igihe bari bakiri mu rugendo begereza umudugudu, Petero azamuka ku gisenge cy’inzu gusenga, ahagana isaha ya gatandatu. Arasonza cyane, yifuza kurya; ariko mu gihe bateguraga ibyokurya, agwa mu iyerekwa, maze abona ijuru rikingutse, n’ikintu kimanuka kiza aho ari, gisa n’igitambaro kinini gifatiye ku mfuruka enye, kimanurirwa ku isi. Muri cyo harimo amoko yose y’inyamaswa z’amaguru ane zo ku isi, n’inyamaswa z’inkazi, n’ibikururuka hasi, n’inyoni zo mu kirere. Hanyuma ijwi rimubwira riti: “Haguruka, Petero; ubage, urye.” Ariko Petero aravuga ati: “Oya, Mwami; kuko ntarigera ndya ikintu na kimwe gihumanye cyangwa kidakwiriye.” Iryo jwi ryongera kumubwira ubwa kabiri riti: “Ibyo Imana yejeje, weho ntukabyite ibidakwiriye.” Ibyo byabaye gatatu; maze cya kintu gisubizwa mu ijuru. Ibyakozwe n’Intumwa 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.

Uhamagarirwa kwa Petero kuza i Kayisariya kuba ku isaha ya cyenda, ubwo umumarayika aza kuvugana na Koruneliyo. Koruneliyo ahagarariye abandi bana b’Imana bahamagarirwa gusohoka i Babuloni igihe cy’itegeko ryo ku Cyumweru. Umumarayika uza mu gihe cy’itegeko ryo ku Cyumweru ni ijwi rya kabiri ryo mu Ibyahishuwe cumi n’umunani, rihamagarira abakiri i Babuloni guhunga. Petero ni ibihumbi ijana na mirongo ine na bine, kandi Koruneliyo ni abakozi b’isaha ya cumi n’imwe, bahagarariwe kuri Petero nk’inyamaswa zihumanye. Isano riri hagati ya Petero na Koruneliyo ni isano ryo mu Ibyahishuwe birindwi, aho ibihumbi ijana na mirongo ine na bine bigaragazwa bifatanyijwe n’imbaga y’abantu benshi. Petero yategetswe incuro eshatu guhaguruka, kubaga no kurya. Nk’ibihumbi ijana na mirongo ine na bine, umuhamagaro uturutse kuri Koruneliyo ni ho ikimenyetso gitegekwa guhaguruka.

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.

Koruneliyo ari i Kayisariya Maritima, rimwe na rimwe ikitwa Kayisariya yo ku nyanja. Ibyahishuwe igice cya cumi na karindwi bitumenyesha ko “amazi” “ari abantu n’amakoraniro y’abantu n’amahanga n’indimi.” Ayo mazi ni abari hanze y’itorero ry’Imana, kandi mu Ibyahishuwe kimwe no mu iyerekwa rya Petero ry’inyamaswa zihumanye, umubare kane ugereranya isi yose. Mu iyerekwa rya Petero harimo inyamaswa enye z’ubwoko butandukanye, kandi zimanurwa mu gishura gifatiwe ku mfuruka zacyo enye. Isano iri hagati ya Petero na Koruneliyo nayo ishushanywa na Nowa n’inyamaswa zinjiye mu nkuge.

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.

Petero yari i Yopa, risobanurwa ngo “hirabagirana kandi ni heza,” kuko, nk’ikimenyetso cy’abihumbi ijana na mirongo ine na bine, Petero ari ibendera rirabagirana kandi ryiza ku Banyamahanga. Isaha ya cyenda, Abanyamahanga bakangukira ku ibendera Sister White agaragaza ko ari Isabato, amategeko y’Imana, ubutumwa bw’umumarayika wa gatatu, n’abamisiyoneri bo hirya no hino ku isi bitwaza ubutumwa bw’iminsi ya nyuma. Koruneliyo yakanguriwe kuri iryo bendera igihe marayika yageraga ku isaha ya cyenda i Kayisariya ku nyanja. Bityo rero, ubutumwa bwo ku Cyumweru cy’amategeko yo ku Isabato cya Pentekote buherako bujya ku isi—inyanja.

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.

Kuzamurwa kw’ibendera na ko kugaragazwa nk’uko inzu y’Uwiteka izamurwa ikaruta imisozi; kandi Petero yarimo asengera hejuru ku gisenge cy’umurwa mwiza urabagirana wa Yopa, mu isaha ya gatandatu, mbere gato y’itegeko ryo ku Cyumweru ryo mu isaha ya cyenda. Igihe abo ibihumbi ijana na mirongo ine na bine bazaba bashyizweho ikimenyetso, imimerere y’akaga kari mu isi izakurura abandi bana b’Imana bakiri i Babuloni gushaka umucyo. Bayoborwa gushaka Petero hejuru ku nzu i Yopa.

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

Petero na we yari i Kayisariya ya Filipo muri Matayo cumi n’itandatu. Kayisariya ya Filipo, iri munsi y’Umusozi Herumoni, yari ifite izina rimwe na Kayisariya yo ku nyanja, ariko zari zifite itandukaniro rigaragara kuko umwe wari umugi wo ku butaka undi ukaba uwo ku nyanja. Kubambwa kwa Kristo ku isaha ya gatatu no gupfa Kwe ku isaha ya cyenda bigaragaza itandukaniro risobanutse ry’ubugingo n’urupfu. Petero ku munsi wa Pentekote, ku isaha ya gatatu n’iya cyenda, agaragaza itandukaniro risobanutse riva mu cyumba cyo hejuru rigera mu rusengero. Kayisariya yo ku butaka cyangwa Kayisariya yo ku nyanja bigereranya itandukaniro rya gihanuzi rikenewe ry’isaha ya gatatu n’iya cyenda, ariko nta cyerekezo gitaziguye ku isaha ya gatatu igihe Petero yari i Kayisariya ya Filipo. Ku buhamya bw’ababiri cyangwa batatu ni ho ikintu gishyirwaho; kandi ku isaha ya gatatu n’iya cyenda by’umusaraba, no ku munsi wa Pentekote, ibyo bishushanyo byombi bigaragazwa n’umuntu umwe, haba Kristo ari muzima cyangwa ari mu mva, cyangwa Petero ari mu cyumba cyo hejuru cyangwa mu rusengero.

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.

Ubuhamya bwa gatatu bw’isaha ya gatatu n’iya cyenda mu Kayisariya zombi bugaragaza Petero nk’umuntu w’ibanze muri ibyo bihe byombi, nk’uko Kristo yari uwo mu ntangiriro y’igihe cya Pentekote, na Petero akaza kuba uwo ku iherezo ry’icyo gihe nyine. Imico ya alfa y’isaha ya gatatu ni yo imwe n’imico ya omega y’isaha ya cyenda, bityo igatanga umuhamya umwe ko Kayisariya ya Filipo ari yo alfa muri Kayisariya zombi. Umuhamya wa kabiri ni uko amazina y’iyo mijyi yombi ari amwe, bityo izina ry’umuntu w’ibanze n’izina ry’umujyi bikaba ari bimwe. Umuhamya wa gatatu ni ugushyira mu buryo bunyuranye ubutaka n’inyanja. Igihe Petero yari i Kayisariya ya Filipo, yari isaha ya gatatu. Aha ni ho ubutumwa burushaho kuba ubukomeye.

It is correct to align two cities with the same name, which is what we are doing, but we are also incorporating the third and ninth hour into the application based upon the witness of Christ at the cross and Peter at Pentecost. By bringing the three lines together; Christ’s third and ninth hour, Peter at Pentecost’s third and ninth hour—we establish the third hour at Caesarea Philippi. The very same prophetic logic is to be applied to Cornelius at the ninth hour, Peter at the sixth hour and then Peter at Caesarea Philippi at the third hour.

Ni byo guhuza imigi ibiri ifite izina rimwe, kandi ni cyo turimo gukora, ariko kandi turimo no kwinjiza isaha ya gatatu n’iya cyenda mu ishyirwa mu bikorwa dushingiye ku buhamya bwa Kristo ku musaraba n’ubwa Petero kuri Pentekote. Mu guhuriza hamwe iyo mirongo itatu; isaha ya gatatu n’iya cyenda bya Kristo, n’isaha ya gatatu n’iya cyenda bya Petero kuri Pentekote—dushyiraho isaha ya gatatu i Kayisariya ya Filipo. Uwo mwandamo nyakuri w’ubuhanuzi ni wo ugomba no gukoreshwa kuri Koruneliyo ku isaha ya cyenda, Petero ku isaha ya gatandatu, hanyuma Petero i Kayisariya ya Filipo ku isaha ya gatatu.

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.

Petero ari ku bimenyetso byose uko ari bitatu, Koruneliyo na we ari kumwe na Petero ku isaha ya gatandatu n’iya cyenda, ariko si ku ya gatatu i Kayisariya ya Filipo. Uwo murongo urahuzwa, kuko buri ntambwe ihura n’isaha ya gatatu, iya gatandatu, n’iya cyenda uko zikurikirana, uhereye i Kayisariya ya Filipo ukajya i Yopa, ukagera i Kayisariya Maritima. Kayisariya zombi zari zifitanye imizi y’umuco n’Ubugereki n’Umuroma, ariko umwihariko wa Kayisariya ya Filipo wari uko yari ishusho y’ubupagani bwa kure kandi bw’amayobera, naho Kayisariya yo ku nyanja ikaba yari ikigo cy’ubucuruzi n’ubutegetsi, gihuza umuco w’Ubugereki n’imiyoborere y’Abaroma. Kayisariya ya Filipo yari ikimenyetso cy’ubukorikori bw’itorero, naho Kayisariya Maritima ikaba ikimenyetso cy’ubukorikori bwa leta.

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.

Mu murongo uva i Kayisariya ujya i Kayisariya, Yopa ni intambwe yo hagati mu ntambwe eshatu. Izo ntambwe eshatu zigereranywa n’isaha ya gatatu, iya gatandatu n’iya cyenda. Kayisariya yo ku nyanja ku isaha ya cyenda ni itegeko ryo ku Cyumweru, ubwo ubutumwa bwiza bugera ku Banyamahanga. Amasaha atatu mbere y’aho, ku isaha ya gatandatu, Petero ari i Yopa, umurwa urabagirana kandi umurika. Andi masaha atatu mbere y’ibyo, Petero ari ku munsi mukuru w’Amakondera ku isaha ya gatatu. Kayisariya ujya i Kayisariya ni igihe cy’Induru yo mu Gicuku. Petero agereranya abatangaza Induru yo mu Gicuku uhereye ku ntangiriro kugeza ku iherezo, kuko Yesu buri gihe ahuza intangiriro n’iherezo. Induru yo mu Gicuku itangirira aho indogobe ibohorwa ku kimenyetso cy’inzira cy’umunsi mukuru w’Amakondera, aho Petero atangaza ubutumwa bwa Yoweli.

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.

Peter ari ku kimenyetso cy’inzira y’intambwe eshatu cy’umunsi mukuru w’amakondera, ari wo kuzamurwa, hagakurikiraho urubanza. Kuri icyo kimenyetso cy’inzira muri Matayo cumi na gatandatu, havugwa ikibazo cyerekeye uwo Kristo yari We. Izina rya Petero rihindurwa, kandi Kristo avuga ko ari kuri urwo Rutare azubakaho Itorero rye. Urutare urusengero rwubatsweho ni urufatiro, kandi Petero i Kayisariya ya Filipo ni ubutumwa bw’umumarayika wa mbere, ari bwo butumwa bw’ifatizo. Igihe Petero ageze ku ntambwe ikurikiyeho, i Yopa, arazamurwa nk’uko Kristo yazamuwe ku iherezo ry’iminsi mirongo ine y’inyigisho zo kubonana imbonankubone. Kuzamurwa na ko ni ishusho ihwanye n’umusaraba, ikimenyetso nyamukuru cy’amateka y’agakiza; kandi umusaraba ugabanyijemo ibice bibiri, hamwe n’abajura babiri, gutabuka kw’umwenda ukingiriza Ahera Cyane, n’umwijima n’amasaha.

> 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.

> Kuva ku isaha ya gatandatu, umwijima utwikira igihugu cyose ugeze ku isaha ya cyenda. Ahagana ku isaha ya cyenda Yesu arangurura ijwi rirenga, ati: Eli, Eli, lama sabachthani? Bisobanurwa ngo: Mana yanjye, Mana yanjye, ni iki gitumye untererana? Matayo 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.

I Yopa, ku isaha ya gatandatu, Petero ari ahantu h’uguhagarara hwa gihanuzi hagabanya ibintu, hagati y’abarimbuka n’abakizwa, hagati y’umucyo n’umwijima, no hagati y’itangira n’iherezo ry’Induru yo mu Gicuku. Uko gucikamo kabiri gushimangira ihinduka ry’umutwe wa Lawodikiya w’abanyamihumbi ijana na mirongo ine na bane ugana ku mutwe wa Filadelifiya w’abanyamihumbi ijana na mirongo ine na bane. Kugaragaza ukwanga burundu Itorero ry’Abadiventisiti b’Umunsi wa Karindwi rya Lawodikiya. Uwo muryango w’urubanza wafunzwe ugereranywa n’Umunsi w’Impongano uza iminsi itanu mbere y’itegeko ryo ku Cyumweru rya Pentekote. Urwo rubanza rubanzirizwa no kuzamurwa, kandi mbere y’ibyo hakabaho ubutumwa bw’impanda. Izo ntambwe eshatu zigereranya ikimenyetso cy’inzira aho ikimenyetso cy’Imana gishyirwa, kandi ubutumwa bw’Induru yo mu Gicuku bugatangazwa n’itorero rinyeshya ku bahagarariwe na Koruneliyo.

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.

Petero atangaza ubutumwa kuri Pentekote, kandi Pentekote iranga iherezo ry’ubutumwa bw’Imborogo yo mu Gicuku. Bityo rero, kubera ngombwa kwo mu buhanuzi, ni ngombwa ko Petero na we atangaza ubutumwa mu itangiriro ry’igihe cy’Imborogo yo mu Gicuku. Intangiriro ihora ishushanya iherezo. Ubutumwa bwa Petero bw’Imborogo yo mu Gicuku buhabwa imbaraga igihe indogobe ya Isilamu ibohowe maze igatera Leta Zunze Ubumwe za Amerika, nk’uko yongeye kubikora no ku cyumweru cy’itegeko. Kuba Petero atangaza ubutumwa ku isaha ya gatatu n’iya cyenda za Pentekote bigaragaza intangiriro n’iherezo by’Imborogo yo mu Gicuku.

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.

Mu murongo turimo kureba, iminsi mirongo ine irangirira ku izamurwa rya Kristo, ni na yo kandi itangiza iminsi icumi yo mu cyumba cyo hejuru. Ku munsi wa gatanu muri iyo minsi icumi, Umunsi w’Impongano ugaragaza ko ibyaha bya Isirayeli byahanaguweho, kandi ko itorero ryiteguye. Byari mu isaha ya gatatu ubwo Petero yari mu cyumba cyo hejuru kuri Pentekote. Mu isaha ya cyenda y’itegeko ryo ku Cyumweru, ubutumwa buhinduka buva ku ryo mu gicuku bukajya ku gutaka kuranguruye.

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.

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Ubutumwa bw’uwo mwanya burangwa n’umunsi mukuru w’impanda, igihe indogobe ibohowe, kandi bukarangwa na Kayisariya ya Filipo; kandi Kayisariya ya Filipo ni na Paniyumu. Paniyumu igaragazwa mu mirongo ya cumi n’itatu kugeza ku wa cumi n’itanu yo muri Daniyeli 11. Petero ntiyerekana gusa igitero cya kisilamu cyagabwe kuri Leta Zunze Ubumwe z’Amerika igihe indogobe ibohowe mu ntangiriro yo gutangaza ubutumwa bw’Amatabaza ya Saa Sita ya Nijoro, ahubwo icyarimwe Petero aba no mu ntambara ya Paniyumu iganisha ku itegeko ryo ku Cyumweru. Intambara ya Paniyumu ni igikorwa kibangikanye n’igitero cya kisilamu cyagabwe kuri Leta Zunze Ubumwe z’Amerika.

We will continue these things in the next article.

Tuzakomeza ibyo bintu mu ngingo ikurikira.

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