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

Buk me Yoel ki Kanisa me Seventh-day Adventist pa Laodikea - Namba 45

Number Forty-Five

Namba 45

Author

Jeff Pippenger

Published

February 12, 2026

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## Review

Dwogo neno

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.

Levitiko 23 nyutu tem adek i kare me Pentekoste pa 144,000. Miyo rwate nino me acel pa Cere pa Tabernacles ki nino me Pentekoste, ci miyo rwate nino 40 ma Kristo opwonyo lutic iye i wang ki wang mapwod pe o ceto i polo ki nino pa Firstfruits, yubo kit mapore ma lamo kwena pa jomalak adek.

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.

Ka “tho, kumo ki dwogo i kwo” kiketo calo alama me poroc acel ma tye ki tur adek, calo kit ma Baptiismo pa Kristo nyuto ne, wano neno ni, ceng abic inge ki dwogo i kwo—i ceng pa “First Fruits”—agiki pa cer me ceng abicel pa malo ma pe ki buga obino calo lwak maleng. Erwate, i dwogo i kwo pa Kristo, ma rwate ki rwom pa “First Fruits”, dong lubo ceng abic.

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.

I agiki me pango ma kicweyo kun girwate ceng me acel me Lonyo pa Tabernakolo ki ceng pa Pentekote, tye gin manyutu yo mukene ma tye ki kabedo adek, ma bene ki ceto anyim ceng abic ma ojwini i Pentekote.

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.

I kin gin aryo ma ‘alama me yoo ma calo kayo adek ma lubo nino abicel’, tye kare me nino apar adek. Ka waketo atir nino me acel pa diro pa Tabernacles ki nino pa Pentecoste, wa ngeyo ni Nino pa Atonement obedo nino abicel ma con ki diro pa Tabernacles. Diro pa Trumpets obedo nino apar ma con ki Nino pa Atonement. Nino apar angwen ma Khristo no keto cik i wang i wang piny ka odwogo ki tho i nino pa First Fruits, rwate ki nino abicel piny ka diro pa Trumpets, kacel ki nino abicel me con ki Nino pa Atonement.

The three-step waymark of His ‘death, burial and resurrection,’ followed by five days unto the end of the feast of unleavened bread is then repeated thirty days later when the three-step waymark of ‘trumpets, ascension, and judgment,’ that are then followed by five days unto Pentecost. The beginning three-step waymark is easily defined as one waymark with three steps, for it is directly identified as such with Christ’s baptism, that symbolizes His ‘death, burial and resurrection.’ The baptism was the alpha to the sacred 1,260-day period that culminated at His ‘death, burial and resurrection’ which was the omega to the 1,260 days.

Lamal me yo me kar adek pa ‘tho pa Kristo, ikwo pa Kristo, ki dwogo-cako kwo pa Kristo,’ ma keken ki lubo ceng 5 nyo i agiki pa leme me mok mape ki yie, dong ocoyo doki lacen i ceng 30, ka lamal me yo me kar adek pa ‘tarumbeta, woto malo i polo, ki hukumu,’ ma keken bene ki lubo ceng 5 nyo i Pentekote. Lamal me yo me kar adek ma cako romo yubu yot calo lamal acel ma tye ki kar adek; pien ki yubu tutwal calo eni kede Baptiismo pa Kristo, ma nyutu ‘tho pa Kristo, ikwo pa Kristo, ki dwogo-cako kwo pa Kristo.’ Baptiismo ne obedo Alfa pa kare ma maleng me ceng 1,260, ma ogiko i ‘tho pa Kristo, ikwo pa Kristo, ki dwogo-cako kwo pa Kristo,’ ma en ne obedo Omega pa ceng 1,260.

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

Alama me yoo ma tye ki odii adek i agiki pa kare me Pentekote myero kinongo ki tiyo pa porofeti. I ceng apar abic pa kare me Pentekote, kit maromo atata bene nonge i acaki ki i agiki. I kom cik ma waco ni Kristo kare weng yaro agiki ki acaki, wan twero nongo Ceer me Trompeti, ma ki lubo kun Woti i Polo, ma ki lubo kun Ceng me Golo Kwer, ma ki lubo kun ceng abic, calo ‘alama me yoo me odii adek ma ki lubo kun ceng abic’ acel.

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.

Wabedo bene temo tyen adek ma gicwako, ki cik me Bayibul ma tero kit pa tyen acel acel i tyen adek meno. Tyen adek meno giyaro gi dok dok i Lok pa Lubanga. Gin malayika adek; gin bur, kabedo mapwod, ki kabedo mapwod tutwal; gin tic pa Lamo mapwod me yubo cwiny i kom bal, kica ma ber, ki kica. Keto Kwe me Tarumbeta, Wot Malo, ki Nino me Golo Bal calo tyen adek meno, mito ni tyen acel acel rwate ki dwon me Bayibul ma dong gityeko tero.

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.”

Ogweng obedo kwena me ciko, ki rwate ki malaika ma acel ma kwaco ki dwon, “Woro Lubanga.” Ocito i polo pa Kristo obedo cal me dwong pa Dwogo Ne me aryo, pien lok me aryo pa malaika ma acel obedo, “Mi ne dwong.” Nino me Kwero Peko obedo cal me Kwer, ki lok me adek pa malaika ma acel obedo, “Kare me kwer ne obino.” Tye yore mapol me yaro ni kit me poropheti pa yore adek i lamal me yo i agiki pa kare me Pentekote nyutu yore adek pa Injili ma pe giko, ma iye gin mapol “gikweru, gidoko oywete, ki gitemo.”

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.

Ka obedo kamano, i twero neno ni i lamar ma acaki pa tio adek kiketo lam me acaki pa baley, ki i lamar ma agiki pa tio adek kiketo lam me acaki pa witi. I twero neno ni tio adek pa Alfa i kare me Pentekos nyutu kwon ma pe kicoyo, ento lamar pa tio adek ma Omega nyutu kwon ma kicoyo. I twero bende neno ni i lamar pa tio adek ma i acaki eni aye ka kigi yaro Krisito malo me ywayo dano weng, ki i lamar pa tio adek ma i agiki kigi yaro malo laka pa alufu mia acel pier angwen ki angwen me ywayo jo me lobo.

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

Malaika me acel ki me adek gin malaika acel keken i rwom me porofeti, pien acel en cako, ento adek en tyeko. Malaika me acel ma Alpha oyaro yabo pa kwer, kede malaika me agiki ma Omega oyaro giko pa kwer. Lok pa malaika me acel okwongo tek ki pongo pa Islam ma otime i nino 11 me dwe me August, 1840; kede malaika me adek bene okwongo tek ki pongo pa Islam ma otime i 9/11. Sista White owaco bot wa ni tic pa malaika me acel kede me adek obedo me cweyo piny obed ler ki dwonge. Lanyutu mukene tye mapol, kede gi kelo kony mapol me nyutu kit pa kare me Pentekote, macalo ma kitero i nino 50, ki aa ki dwogo kwo pa Kiristo nyo i Pentekote, ki vese 22 me acaki pa Levitiko 23 kede vese 22 me agiki pa Levitiko 23. I kin alama aryo ma kit gi obedo alama me tuk adek ma dong ki nino 5, tye kare me nino 30 ma nyutu malaika me aryo.

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

Alama me yoo ma acel pa ‘rwom adek ma ki lubo nino abic’ obedo malaika ma acel, nino 30 obedo malaika ma aryo, ci alama me yoo ma aryo pa ‘rwom adek ma ki lubo nino abic’ obedo malaika ma adek. Rwom adek man gicobo cawa weng me Penetekote nyaka i Penetekote, ma dong nyutu cako me nino 7 me Yek me Tabernacles, ma nyutu obur pa koth me agiki i kare me bal pa cik me Sande, ma cako ki cik me Sande i Amerika ma Kacel, ci mede nyaka kare ma Mikael ocung woko ci tem pa dano ogudo. Kit yiko en pa Lubanga, ento kelo paro matek mapol.

## Serious Considerations

Paro ma tek

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.

Ki nen atir ni lamwaki me yo ma ki poro gi 'tarampet, ceto i polo, ki kwer' obedo tem litmas, ma en aye tem me adek. Tem me adek kare weng en aye tem litmas, ma i kany kit pa ngat oyaro piny, ento pe oyubu i kare mo keken.

> “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.

> Kit pa ngat nyutu ki peko. Kare dwon ma pire tek oyaro i otum, “Wuneno, lano me nywako obino; wut woko dok keno kwede,” dako ma pe onywako ma nino gi owoto ki nino megi, ki oneno ngat ma otyeko yubu pi gin man. Gin aryo gipongo gi kare ma pe gineno, ento acel otyeko yubu pi peko me riyo; ento acel mapat ononge pe ki yubu. Kit pa ngat nyutu ki lok me kwo. Peko me riyo gicwalo woko rwom madwong me kit pa ngat. Piny marac mo ma ocake pe gineno, onyo tho i ot, onyo peko madwong, tubur mo ma pe gineno onyo peko me cwinya ma matek, gin mo ma kelo cwinya wang ki wang ki tho, gene bi cwalo woko gin ma adier ma tye i iye me kit pa ngat. Binyutu ni tye onyo pe tye yie madier i kwedo ma Lok pa Lubanga owaco. Binyutu ni cwinya tye ka jweyo ki kica, ni mo tye i kongo ki lamac.

> “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.

> Kare me temo bino bot dano weng. Wa timo nining ka wa tye i atemo ki atir pa Lubanga? Mac i lampu wa ocuc? onyo wa pud wagwoko gi ka yaro? Wa tye te pi pire tek mo keken kun kube wa ki En ma opong ki kica ki ada? Nyako abic ma pe ocoyo ma tye ki ngec pe gubed me cwalo kitgi bot nyako abic ma pe ocoyo ma pe tye ki ngec. Kit pa ngat myero kiketo ki wa kacel kacel. 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.

Ka alama me yoo me gamo me tarumbeta obino, kit pa in kityeko golo laket pi macon, kigolo in malo calo bendera, kacel ki kiyweyo richo pa in woko pi macon. Yore adek nyuto butu adek me golo laket. Obino pa ngec pa Kwena me i tung cawa nyuto jo ma tye ki mafuta, kede jo ma kigolo gi malo calo bendera, ka richo gi kiweyo woko. Ngec, tic, ki laket gin alama me yoo acel keken. En alama me yoo "ma kelo cwiny obedo i wang kwede tho" pien tye "bal ma pe kikuro." Tarumbeta pa Islam nyuto "bal ma pe kikuro" eno. I cening man, ngec, "Nen, Lami nyom obino," kiyabo pi ceng abic i anyim cik me Sande, kun ngec oloko i kwena madwong pa malaika ma adek.

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.

Tuk adek pa lamal me yoo gin jami ma nyutu kit me goyo cal pa 144,000 ki yweyo gi malo, kakare mapud pe obino cik me Sunday. Obedo piny piny ni tem me litmas me ‘keng, yweyo malo ki kwac’ kityeko nyutu pire calo camp meeting pa Exeter. Nino abic ma tye i tung keken me Nino me Golo Keca ki Pentekoti tito calo nino 66 ma tye i tung keken i giko pa camp meeting pa Exeter i nino 17 me August dok oo i nino 22 me October, 1844, ka giboyo bur. Nino 66 magi i kit gin matime pa Millerite tye ka nyutu nino me agiki, ki i kit man gitye ka nyutu pwoyo ngec pa ‘Kok me Otum’ ki 144,000.

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.

Ceng abic i anyim me Pentekoti rwate ki ceng 66 me yubu lok me Koko me otum pa jo me Miller, ma bene kityeko nyutu gi cal ki donyo me loyo pa Krisito i Yerusalem. Acel me kare adek en lewic me bugo opuk, ma en opuk me abic aryo, onyo 'Woe' me adek, onyo Islam i kare me agiki, kadong donyo me loyo pa Krisito i Yerusalem ki anyim kityeko yabo donki.

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.

Ikom poro pa nabi man, nyutu ni yweyo punda goyo alama me cako pa donyo me loyo, ma en Midnight Cry. Poro pa Bibul myero kikete i cawa me agiki i bot dugu me namba 6 me poro pa Bibul—leŋo me piny, Amerika ma Tye Kacel. Islam obigoyo Amerika, macalo ma otimo i 9/11; kono eno obiye alama ni cako pa yabo me Midnight Cry ki goyo madwong ma Islam otimo bot Amerika, kede giko pa yabo me Midnight Cry ki goyo madwong mapat ma Islam dok otimo bot Amerika, pien Yesu kare ducu yaro giko pa gin ki cako pa gin.

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.

Lok me Pentekoti en aye lok me ywak madwong, ki ywak madwong en keken medo madwong pa lok me Ywak me i wang otum. I gin matime pa Millerite, Ywak me i wang otum otieke ka duol kiloro i ceng 22 me October, 1844, ki i kare me agiki bende obedo otieke ka duol kiloro i cik me Sande. I Pentekoti Pita otito lok pa Joeli, ki pien Pentekoti en agiki ma omega pa Ywak me i wang otum, dong cako ma alfa pa Ywak me i wang otum, ki mito me porofeti, myero Pita bende otito lok pa Joeli. I Ywak me i wang otum Pita obedo i Buk me Tic pa Latic chapta aryo, i ot me wi i sa adek; dong i ceng acel keken i sa abongwen obedo i ot pa Lubanga, ka otito lok pa Joeli.

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.

Pita obedo cal pa jo 144,000 i Pentekote, ma obedo agiki pa 'Midnight Cry'; kede obedo cal pa jo 144,000 i cako pa 'Midnight Cry'. Loro kede yiko malo pa jo 144,000 ocako ki yabo lanyut me punda, ka Islam oketo lweny. Ka Millerites guleko 'Exeter camp-meeting', gicwalo kwena calo yie madwong me pi, kede, i kit pa alama, gicalo cal pa jo 144,000 ma gibalo odoco gicito man.

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.

Yiko man doko pire tek ka i ngeyo ni Pita tye ka nyuto jo ma lualo ngec me Kwac me Midnait i litmas ki i tem me adek pa kare me Pentekos. Cawa adek pa Pita i Pentekos oketo en i ot me wi, ki ot me wi bende gin ceng apar ma i anyim Pentekos. Tem me aryo pa kare me Pentekos en tem me Tempe me ceng 30 ma lubo tem me fundeshen. Tem me aryo pa Tempe mito ni jo ma tye ki geno gidonyo ki geno i Kabedo Maleng loyo weng, kany ka richo gi kigoyo woko, ki kany bende gi bedo ki geno ki Kricito i kabedo me polo. Buk me Tic pa Apostol waco wa ni Pita ocako kobo lok i Buk pa Joelo i cawa adek i ot me wi, ci i cawa ochiko tye i Tempe.

> 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.

> Ento Pita, ocungo malo kacel ki apar acel, oyabo dwon ne, owaco botgi ni, “Lacoo pa Yudaya, ki wunu weng ma obedo i Yerusalem, tim ber man obed ngec botu, ki winyo matek lokna: Pien gin man pe gin macu, macalo un iparo; pien kombedi cawa me nino en cawa adek kende. Ento man en gin ma janabi Yoel owaco.” ... Kombedi Pita ki Yohana owot malo kacel i Hekalu i cawa me kwayo, ma en cawa abic angwen. Acts 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.

Kirisito onongo giceto en i msalaba ki misumari i cawa adek, ki otho i cawa abongwen. Tho pa En, ogoro pa En, ki dwogo kwo pa En, gin cal acel me yo ma tye ki kare adek. Kare adek, ceng me yie me acaki, ocako ceng 50 ma gityeko i Pentekoti. I Alfa pa kare me Pentekoti, cawa adek ki cawa abongwen nyutu opoko ma atir atir, pien Kirisito onongo tye kede kwo i cawa adek, ento otho i cawa abongwen. Petro onongo tye i ot me malo i cawa adek, ki i Yekalu i cawa abongwen.

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.

Kare me Pentekote me ceng 50 i cawa pa Kirisito obedo kare pa poroce ma maleng ma okube kakare ki poroce me higa 2,300. En pire keken okube kwede wiki agiki me higa 490 pi ogwanga pa Yahudi i Daniel 9. Wiki ma maleng meno, ma Kirisito ocwero rwom me cing, ogiyoko i kare aryo ma rwate, keken obedo ceng pa poroce 1,260. Pire-tek pa wiki meno obedo Musalaba. Musalaba nyutu cawa adek ki cawa ochiko, ki Petro i Pentekote bene otimo kamano. I higa 34, i agiki pa wiki ma maleng acal acal meno, ka Cornelio ocwalo bot Petro ki Caesarea Maritima, obedo cawa ochiko.

> 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.

> I Kesariya tye dano acel ma ki lwongo ni Korneliyo, senturiyooni i dul ma ki lwongo ni dul pa Italiya. En dano maleng i lamo, ma lworo Lubanga ki ot pa en weng, ma ne omiyo jo konyo mapol, ci ne lamo bot Lubanga kare weng. En oneno i vijon maber, i kare me otyo me ceng, macokcoki, malaika pa Lubanga obino irene, owaco botene ni, “Korneliyo.” Ka oneno ne, olworo, owaco ni, “Ngo eni, Rwot?” En owaco botene ni, “Lamo pa in ci konyo pa in osechopo malo i anyim Lubanga pi paro. Ka kany, cwal jo i Yopa, ci lwongo Simon acel, ma ki lwongo ni Pita.” Acts 10:1-5.

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

Cawa ma obino, Petro oceto i tung ot pi lemo i kare ma macalo sa abicel.

> 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.

> Ceng ma ocelo, ka gitye ka ceto i yore gi, ki cok ki pac, Pita ocur i wi ot pi lamo i cawa abicel. Otye kwac madwong, ki onongo obiro camo; ento ka gitye ka yubo cam, obedo i mere me neno. Oneno polo oyab, ki leeso madwong acel ma kityeko miro i tung angwen, pobo bot ne, kityaro piny. I iye tye gin weng me piny ma tye i cing angwen, kede leny, kede gin me yir i piny, kede labolo me polo. Dwon obiro bot ne, ‘Chung, Pita; ngol, ki cam.’ Ento Pita owaco, ‘Pe aa, Rwot; pien pe abedo camo gin mo keken ma pe yer onyo ma macoo.’ Dwon owaco dok bot ne icawa aryo, ‘Gin ma Lubanga okwero, pe ilwongo gin ma pe yer.’ Man otime kare adek; ci leeso eno dog cen i polo. Tic pa Apostol 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.

Luongo pa Peter me bino i Kesarea tye i cawa me 9, ka Lakwena obino me waco bot Cornelius. Cornelius nyutu lutino pa Lubanga mapat, ma kuluongo gi woko ki Babulon i kare me Cik me Sande. Lakwena ma obino i Cik me Sande en dwon ma aryo me Revelation 18, ma luongo bot jo ma pud tye i Babulon me lalo. Peter obedo 144,000, ento Cornelius obedo latic pa cawa 11, ma ginyutu bot Peter calo jami me tung ma pe maleng. Rwom pa Peter ki Cornelius obedo rwom pa Revelation 7, ka 144,000 ginyutu i rwom ki lwak madwong. Kiciko Peter odiro adek ni ocung, onego, ki ocham. Pi 144,000, luongo pa Cornelius obedo kany ka lapii kiciko ni ocung.

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.

Cornelius tye i Caesarea Maritima, ma kare mogo kicako ne nying “Caesarea i wang nam.” Buk me Nyute 17 waco bot wa ni “pi” “obedo jo, lwak mapol, piny, ki leb.” Pi obedo joma tye i woko ki kanisa pa Lubanga. I Buk me Nyute, kacel ki n’eny pa Petro ikom le ma pe maleng, namba angwen nyutu piny weng. I n’eny pa Petro, le angwen me kit moko-moko onen, ki gin oa piny i pien ma kigwoko i tung angwen pa iye. Rwom pa Petro ki Cornelius bene kijaro kwede Noa ki le ma okabo i bwato.

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.

Pita ne tye i Yopa—nying man nyuto “lacer ki maber”—pien, macalo cal me ji 144,000, Pita en bendera ma lacer ki maber bot jo ma pe Juu. I cawa abic angwen, jo ma pe Juu yabo wanggi i bendera ma Sister White nyutu ni en obedo Sabato, cik pa Lubanga, kwena pa malaika ma adek, kede misonari ma i lobo weng ma gicwalo kwena me kare me agiki. Korneliyo oyabo wange i bendera ka malaika obino i cawa abic angwen i Kesarea ma i tung pi. En kacen, kwena i cik me Sande me Pentekooti dong ocwal bot piny—pi madit.

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.

Kwanyo malo pa cal bene nyutu calo kwanyo malo pa ot pa Rwot i tung got, kede Pita tye ka lamo i wi ot i taun Yopa ma ber ki ma ler, i cawa 6, kakare me anyim cik me Sande me cawa 9. Ka 144,000 kiketo gi alama, tuk pa piny me bal ma tek bikwayo lutino mukene pa Lubanga ma pud tye i Babilon me yenyo lero. Gilawo gi me nongo Pita i wi ot 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.

Pitol bene obedo i Kesarea Filipi i Matayo apar abicel. Kesarea Filipi, i cing Got Hermon, tye ki nying marom calo Kesarea ma i nam, ento tye ki patpat ma atir; pien bur acel obedo i piny, ento mapat obedo i nam. Kiketo Kirisito i lacar i cawa adek, ki otho i cawa abicangwen, ginyutu patpat ma atir i kit kwo ki tho. Kare pa Pitol i Pentekoste, i cawa adek kede cawa abicangwen, nyutu patpat ma atir ki i ot me wi dok bot templo. Kesarea ma i piny onyo Kesarea ma i nam nyutu patpat ma porofetik ma myero, me cawa adek kede cawa abicangwen; ento pe tye waci ma dirik mapii pi cawa adek kun Pitol tye i Kesarea Filipi. I waci pa lami aryo onyo adek, gin kicweyo tek woko; kacel ki cawa adek kede cawa abicangwen pa lacar, kede i nino pa Pentekoste, cal aryo ginyutu ki dano acel keken, bedo Kirisito tye akwo onyo tye i karo, onyo Pitol i ot me wi onyo i templo.

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.

Adieri me adek pa cawa me adek ki cawa me abicel angwen, i kabedo aryo ma nyinge obedo ‘Caesarea’, nyutu ni Pita aye ngat madit i kare aryo weng—macalo ma Khristo obedo ngat madit i cako kare me Pentecost, ki Pita i tyeko kare man keken. Ngat me Alfa pa cawa me adek obedo kacel ki ngat me Omega pa cawa me abicel angwen, mino adieri acel ni Caesarea Filipi obedo Alfa pa Caesarea aryo. Adieri me aryo tye ni nying pa kabedo aryo eni obedo acel; omiyo nying pa ngat madit ki nying pa kabedo obedo acel. Adieri me adek obedo kongo pa piny ki nyanja. Kare Pita obedo i Caesarea Filipi, obedo cawa me adek. Kany aye ka lok ni dong obed matek loyo.

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.

Atir ni wa keto bot taun aryo ma tye ki nying acel keken—man en aye gin ma wa tye ka timo—ento wa bende tye ka medo cawa me adek ki cawa me abongwen i yore me keto gin, malube ki lami pa Krisito i msalaba ki pa Pita i Pentekoste. Ka wa coko rek adek buny keken—cawa me adek ki cawa me abongwen pa Krisito, cawa me adek ki cawa me abongwen pa Pita i Pentekoste—wa keto piny cawa me adek i Kaisarea Filipi. Winyo me poro pa lanabi acel keken myero kiket i Konelio i cawa me abongwen, i Pita i cawa me abicel, ci lacen i Pita i Kaisarea Filipi i cawa me adek.

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.

Pita tye i alamal adek weng me yoo; Kornelio bene tye ki Pita i cawa abic acel ki i cawa abic angwen, ento pe tye i cawa adek i Caesarea Philippi. Rek kicubo kacel, pien tuk acel acel obedo cawa adek, cawa abic acel, ki cawa abic angwen, mapire tek, acako ki Caesarea Philippi, dok i Joppa, dok i Caesarea Maritima. Caesarea aryo bene gutye ki oturo me tekwaro mamegi ma gigabo kwede Greece ki Rome; ento buk pa Caesarea Philippi obedo pire tek me yore pa jogi ma pe yaro Lubanga ma mabor ki ma i mung, atera Caesarea ma i tung yie obedo kabedo me cato ki me kwero lobo, ma kityeko oromo tekwaro pa Greek kwede kwer pa Rome. Caesarea Philippi obedo lamal pa kwer pa kanisa, ki Caesarea Maritima lamal pa kwer pa lobo.

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.

I yore me Caesarea bot Caesarea, Joppa obedo dyere ma i iye me dyere adek. Dyere adek gityeko nyiso gi ki cawa 3, 6, ki 9. Caesarea ma i but pi i cawa 9 en aye cik me Sande ka Injili owoto bot jogi ma pe obedo jo Yuda. Ma pud cawa adek anyim, i cawa 6 Pita tye i Joppa, kabedo ma can kede cingo. Ma pud cawa adek anyim, Pita tye i mer me Feast of Trumpets i cawa 3. Caesarea bot Caesarea en aye kare me Midnight Cry. Pita tye calo jo ma kobo ngec me Midnight Cry, cako ki i acaki nyo i agiki, pien Yesu kare weng rwate acaki ki agiki. Midnight Cry cako ki punda ma ki weko woko i waymark me Feast of Trumpets, ka Pita tye ka kobo ngec pa Joel.

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.

Petero tye i alama me yoo ma tyege adek: Sikuku me baragumu, woto malo, ma lubo ne kwer. I alama me yoo man i Matayo apar abicel lapeny kiyaro ngat mane en Kristo. Nyinge pa Petero ki loke, kede Kristo owaco ni i Kidi man aye eni obiyiko Kanisa pa En. Kidi ma ki yiko ot pa Lubanga iye obedo tung, kede Petero i Caesarea Filipi obedo kwena pa lacak ma acel, ma obedo kwena ma tung. Ka Petero obino i tyege malubo, i Joppa, owoto malo calo ma Kristo owoto malo i agiki me nino 40 me kwano wang ki wang. Woto malo bene rwome ki Musalaba, lameny madit me gin matime me waro kwo; kede Musalaba ki bolo woko i but aryo: jo kwalo aryo, yabo labut ma cwalo i Kabedo Maler Madit, kede ot lum ki cawa.

> 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.

> Kombedi, cak ki cawa 6 nyo i cawa 9, butu ne otye i piny weng. I cawa 9 macok coki, Yesu ne ogoyo dwon madit, owaco ni, “Eli, Eli, lama sabachthani?” Man nyutu ni, “Lubanga na, Lubanga na, pingo iweko an?” 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 Joppa, i cawa abicel acel Petero tye i kabedo me yubu, i kin jo ma oburo ki jo ma kigwoko, i kin leec ki otum, ki i kin cako pa ‘Midnight Cry’ ki gutim mere. Gonyo meno tye ka nyuto luwoko pa wot me Laodicea pa jo 144,000 bot wot me Philadelphia pa jo 144,000. En tye ka yaro golo woko tutwal pa Kanisa Seventh-day Adventist ma Laodicea. Bur ma kigigo pa keca, ma kiyaro ne ki Nino me Atonement, en bino nino abicel con ki Cik me Sande pa Pentecost. Keca eno pwod coneni ki Ceto i Polo, ki con con, Lok pa Opuk. Kome adek man giyaro alama me yo, ka kid me Lubanga kicoyo iye, ki lok pa ‘Midnight Cry’ kigoyo ne ki Kanisa ma Triumphant bot jo ma kiyaro gi ki Cornelius.

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.

Peetero owaco kwena i Pentekote, ki Pentekote obedo alama me giko pa kwena me Midnight Cry. Pien en myero pa lok me porofesi ni Peetero bene myero owaco kwena i cako pa kare me Midnight Cry. Cako con con nyutu giko. Kwena pa Peetero me Midnight Cry rwate ki teko ka punda pa Islam kityeko weyo woko, kaci obalo United States, macalo kit ma tim dok kare me cik me Sande. Peetero waco kwena i cawa adek ki cawa abongwen pa Pentekote nyutu cako ki giko pa Midnight Cry.

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.

I rek ma waparoni, nino 40 ma giko ne tye i ceto pa Kristo i polo; kede bene en obedo cako nino 10 i ot me tung-lac. Ikin nino 10, ka otyeko nino 5, Nino me Kwor nyutu ni richo pa Isirayeli kiyweyo woko, ki Kanisa otyeko bedo atir. En i saa 3 ma Petro obedo i ot me tung-lac i kare pa Pentekosti. I saa 9 pa cik me Sande, kwena loko ki ‘otum me tung cen’ dok i ‘kwac ma dwong’.

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.

Yaro lok pa Midnight Cry ki Pita timore ka otye i cawa adek. Lok en kimaro kwede Feast of Trumpets, ka tego ocobo, ki Caesarea Philippi; ki Caesarea Philippi bene obedo Panium. Panium kiyaro i Daniel 11:13-15. Pita tye ka nyutu pe keken keco pa Islam i United States ka tego ocobo i acaki me yaro lok pa Midnight Cry; ento Pita bene i kare acel tye i lweny pa Panium ma kelo i Cik me Ceng Abicel. Lweny pa Panium obedo gin ma rwate ki keco pa Islam i United States.

We will continue these things in the next article.

Wa bi mede gin eni i coc ma obino.

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