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

Buku Joel dan Gereja Masehi Advent Hari Ketujuh Laodikia - Bilangan Empat Puluh Lima

Number Forty-Five

Nombor Empat Puluh Lima

Author

Jeff Pippenger

Published

February 12, 2026

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## Review

Ulasan

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.

Leviticus dua puluh tiga mengenal pasti tiga ujian dalam musim Pentakosta bagi seratus empat puluh empat ribu orang. Menyelaraskan hari pertama perayaan Pondok Daun dengan hari Pentakosta, dan kemudian menyelaraskan empat puluh hari ketika Kristus mengajar murid-murid secara bersemuka sebelum kenaikan-Nya dengan hari buah sulung, membentuk suatu struktur keseluruhan yang melambangkan perkhabaran tiga malaikat.

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.

Apabila “kematian, penguburan, dan kebangkitan” diterapkan sebagai satu waymark nubuatan yang memiliki tiga langkah, sebagaimana hal itu dilambangkan oleh baptisan Kristus, maka kita mendapati bahwa lima hari sesudah kebangkitan, pada hari buah sulung, tibalah akhir dari perayaan roti tidak beragi yang tujuh hari itu sebagai suatu perkumpulan kudus. Dengan demikian, pada kebangkitan Kristus, yang selaras dengan persembahan buah sulung, menyusul suatu masa lima hari.

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.

Pada penghujung struktur yang terbentuk dengan menyelaraskan hari pertama perayaan Pondok Daun dengan hari Pentakosta, terdapat satu lagi penanda dengan tiga langkah, yang juga diikuti oleh lima hari yang menjangkau hingga Pentakosta.

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.

Bâteng ba “matshwao a ditsela a dikgato tse tharo a latelwang ke malatsi a matlhano” ao a mabedi, go na le paka ya malatsi a masome a mararo. Fa re bapisa letsatsi la ntlha la moletlo wa Metlaagana le letsatsi la Pentekosete, re lemoga gore malatsi a matlhano pele ga moletlo wa Metlaagana e ne e le Letsatsi la Poelano. Malatsi a le lesome pele ga Letsatsi la Poelano e ne e le moletlo wa Diterompeta. Malatsi a le masome a manê a a neng Keresete a ruta ka go lebana difatlhego morago ga tsogo ya Gagwe ka letsatsi la maungo a ntlha, a tsamaisana le malatsi a matlhano morago ga moletlo wa Diterompeta, le malatsi a matlhano pele ga Letsatsi la Poelano.

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.

Jalan tanda tiga langkah berupa ‘kematian, penguburan, dan kebangkitan’-Nya, yang kemudian diikuti oleh lima hari sampai akhir hari raya Roti Tidak Beragi, selanjutnya diulangi tiga puluh hari kemudian ketika jalan tanda tiga langkah berupa ‘nafiri, kenaikan, dan penghakiman,’ yang kemudian diikuti oleh lima hari sampai Pentakosta. Jalan tanda tiga langkah yang mula-mula itu dengan mudah dapat ditetapkan sebagai satu jalan tanda dengan tiga langkah, karena hal itu secara langsung diidentifikasikan demikian melalui baptisan Kristus, yang melambangkan ‘kematian, penguburan, dan kebangkitan’-Nya. Baptisan itu adalah alfa bagi masa kudus 1.260 hari yang mencapai puncaknya pada ‘kematian, penguburan, dan kebangkitan’-Nya, yang merupakan omega bagi 1.260 hari itu.

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.’

Tanda penunjuk tiga langkah pada penghujung musim Pentakosta mesti dikenal pasti melalui penerapan nubuatan. Dalam lima puluh hari musim Pentakosta, struktur yang sama terdapat pada permulaan dan pada pengakhiran. Berdasarkan prinsip bahawa Kristus sentiasa menggambarkan pengakhiran dengan permulaan, kita dapat mengenal pasti hari raya trompet, diikuti oleh kenaikan, diikuti oleh Hari Pendamaian, diikuti oleh lima hari sebagai satu “tanda penunjuk tiga langkah yang diikuti oleh lima hari.”

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.

Kita juga menguji tiga langkah yang diusulkan itu dengan pedoman alkitabiah mengenai ciri-ciri masing-masing dari ketiga langkah tersebut. Ketiga langkah itu berulang kali dilambangkan dalam Firman Allah. Mereka adalah ketiga malaikat; mereka adalah pelataran, tempat kudus, dan Tempat Mahakudus; mereka adalah pekerjaan Roh Kudus dalam meyakinkan akan dosa, kebenaran, dan penghakiman. Mengidentifikasi Hari Raya Sangkakala, kenaikan, dan Hari Pendamaian sebagai ketiga langkah itu menuntut agar setiap langkah selaras dengan kesaksian alkitabiah yang telah ditegakkan.

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.”

Betele li nsoni ye nsangu ya kukelemuka, mpe ikangami na anzelu wa ntete yina kebelela nde: “Banga Nzambi.” Kunataka ya Klisto na zulu kele kidimbu ya nkembo ya Kwisa na Yandi ya Zole, mpamba te nsangu ya zole ya anzelu wa ntete kele nde: “Pesa Yandi nkembo.” Kilumbu ya Mvulusu kele kidimbu ya lufundusu, mpe nsangu ya tatu ya anzelu wa ntete kele nde: “Ngunga ya lufundusu na Yandi me kuma.” Kele na banzila mingi ya kuzabisa nde bikalulu ya kimprofete ya matambi tatu na kidimbu ya nzila na nsuka ya nsungi ya Pantekoti kele kumonisa matambi tatu ya nsangu ya mbote ya mvula na mvula, kisika bantu mingi “kebasikisamaka, kebakomaka mpembe mpe ketiamaka na mimeseno.”

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 ngel, u ka bona gore mo waymark ya ntlha ya dikgato tse tharo go neelwa tlhabelo ya maungo a ntlha ya barele, mme mo waymark ya bofelo ya dikgato tse tharo go neelwa tlhabelo ya maungo a ntlha ya korong. Ka jalo o ka boela wa bona gore dikgato tse tharo tsa alpha tsa paka ya Pentekosete di supa senkgwe se se senang sebete, mme waymark ya omega ya dikgato tse tharo e supa senkgwe se se nang le sebete. O ka ba wa bona gape gore mo waymark ya dikgato tse tharo kwa tshimologong ke fa Keresete a neng a tsholediwa godimo gore a gogele batho botlhe kwa go ene, mme mo waymark ya bofelo ya dikgato tse tharo folaga ya ba lekgolo le masome a manè le bonè a sekete e tsholediwa godimo gore e gogele Baditšhaba.

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.

Umphostoli wokuqala nowesithathu bangumphostoli ofanayo ezingeni lesiprofetho, ngoba owokuqala uyisiqalo—kanti owesithathu uyisiphetho. Umphostoli wokuqala, ongu-alpha, umemezela ukuvulwa kwesahlulelo, kanti umphostoli wokugcina, ongu-omega, umemezela ukuvalwa kwesahlulelo. Umlayezo womphostoli wokuqala wanikwa amandla ngokugcwaliseka kwe-Islam ngo-Agasti 11, 1840, kanti umphostoli wesithathu wanikwa amandla ngokugcwaliseka kwe-Islam ngo-9/11. UDadewethu White usazisa ukuthi umsebenzi wabo bobabili, umphostoli wokuqala nowesithathu, kwakuwukukhanyisa umhlaba ngenkazimulo yawo. Abanye ofakazi baningi, futhi banikeza ubufakazi obanele bokuhlonza isakhiwo senkathi yePentekoste njengoba sibekiwe ezinsukwini ezingamashumi amahlanu kusukela ekuvukeni kukaKristu kuze kube yiPentekoste, kanye namavesi angamashumi amabili nambili okuqala kaLevitikusi amashumi amabili nantathu, namavesi angamashumi amabili nambili okugcina kaLevitikusi amashumi amabili nantathu. Phakathi kwezimpawu ezimbili zomgwaqo, eziyisibonakaliso somgwaqo sezinyathelo ezintathu ezilandelwa yizinsuku ezinhlanu, kukhona inkathi yezinsuku ezingamashumi amathathu emele umphostoli wesibili.

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.

Tsela ya ntlha ya matshwao ya “dikgato tse tharo tse latelwang ke malatsi a matlhano” ke moengele wa ntlha, malatsi a le masome a mararo ke moengele wa bobedi, mme tsela ya bobedi ya letshwao ya “dikgato tse tharo tse latelwang ke malatsi a matlhano” ke moengele wa boraro. Dikgato tse tharo tse di akaretsa paka yotlhe ya Pentekoste go fitlha kwa Pentekosteng, e e leng yone e supang tshimologo ya malatsi a supa a moletlo wa Metlaagana, a a emelang tshololo ya pula ya morago mo nakong ya mathata a molao wa Tshipi, go simolola ka molao wa Tshipi kwa United States mme go tswelela go fitlha Mikaele a ema, mme nako ya tetla ya motho e a bo e tswalwa. Popego eno ke ya selegodimo, mme e tsala dikakanyo dingwe tse di bokete thata.

## Serious Considerations

Pheko tše Kgwatha tse bohlokwa

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.

Jelaslah bahwa penanda jalan yang dilambangkan oleh ‘nafiri, kenaikan, dan penghakiman’ itu ialah ujian litmus dan ujian yang ketiga. Ujian yang ketiga sentiasa merupakan ujian litmus, tempat watak dinyatakan, tetapi tidak pernah dikembangkan.

> “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.

> “Watak dinyatakan oleh suatu krisis. Apabila suara yang bersungguh-sungguh itu mengisytiharkan pada waktu tengah malam, ‘Lihatlah, mempelai lelaki datang; keluarlah kamu untuk menyongsong dia,’ gadis-gadis dara yang sedang tidur itu terjaga daripada tidur mereka, lalu terlihatlah siapakah yang telah membuat persiapan bagi peristiwa itu. Kedua-dua pihak didapati tidak bersedia akan kedatangannya, tetapi yang satu telah bersiap sedia menghadapi keadaan genting itu, sedangkan yang satu lagi didapati tanpa persiapan. Watak dinyatakan oleh keadaan. Keadaan-keadaan genting menyingkap mutu sebenar watak. Suatu malapetaka yang mendadak dan tidak disangka-sangka, suatu kehilangan orang yang dikasihi, atau suatu krisis, suatu penyakit atau penderitaan yang tidak dijangkakan, sesuatu yang membawa jiwa berhadapan langsung dengan maut, akan menyingkap hakikat batin watak yang sebenar. Akan dinyatakan sama ada terdapat iman yang sungguh-sungguh kepada janji-janji firman Tuhan ataupun tidak. Akan dinyatakan sama ada jiwa itu dipertahankan oleh kasih karunia ataupun tidak, sama ada ada minyak di dalam bejana bersama pelita itu.”

> “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.

> “Masa pencobaan datang kepada semua orang. Bagaimanakah kita membawa diri di bawah ujian dan pembuktian dari Allah? Apakah pelita kita padam? atau masihkah kita menjaganya tetap menyala? Sudahkah kita siap menghadapi setiap keadaan darurat oleh hubungan kita dengan Dia yang penuh kasih karunia dan kebenaran? Kelima gadis bijaksana itu tidak dapat memberikan tabiat mereka kepada kelima gadis bodoh itu. Tabiat harus dibentuk oleh kita sebagai pribadi-pribadi.” Review and Herald, 17 Oktober 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.

Apabila waymark perayaan trompet tiba, tabiatmu dimeteraikan untuk selama-lamanya, engkau ditinggikan sebagai panji-panji, dan dosa-dosamu dihapuskan untuk selama-lamanya. Tiga langkah itu melambangkan tiga aspek pemeteraian. Kedatangan pekabaran Seruan Tengah Malam menyatakan mereka yang mempunyai minyak dan yang ditinggikan sebagai panji-panji apabila dosa-dosa mereka disingkirkan. Pekabaran itu, pekerjaan itu, dan meterai itu semuanya adalah satu waymark. Itulah suatu waymark “yang membawa jiwa berhadapan muka dengan maut” oleh kerana suatu “malapetaka yang tidak disangka-sangka.” Trompet Islam melambangkan “malapetaka yang tidak disangka-sangka” itu. Pada ketika itu pekabaran, “Lihatlah, Mempelai datang,” diberitakan lima hari lebih awal daripada undang-undang Ahad, di mana pekabaran itu berubah menjadi seruan nyaring malaikat yang ketiga.

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.

Likgato tše tharo tša waymark ke dikarolo tšeo di hlaolago go tswalelelwa ka leswao le go phagamišwa ga ba dikete tše lekgolo le masomenne a mane-ntši, pejana ga molao wa Sontaga. Go molaleng gore teko ya go lekola ya “diphalafala, go rotogela godimo, le kahlolo” e emetšwe ke kopano ya mešaša ya Exeter. Matšatši a mahlano magareng ga Letšatši la Poelano le Pentecost a emela matšatši a masome a tshela-tshela magareng ga mafelelo a kopano ya mešaša ya Exeter ka August 17 go fihla ka October 22, 1844, ge mojako o tswaletšwe. Matšatši ao a masome a tshela-tshela a histori ya ba Millerite a swantšha mehla ya bofelo; gomme tabeng ye, a swantšha kgoeletšo ya molaetša wa Sello sa Gare ga Bošego ka ba dikete tše lekgolo le masomenne a mane-ntši.

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.

Lima ari ma Pentecost, en’ara pe ruab cahi wa ari koitumokab Millerites kotoborjinon abar nebo bo Kipkoimet ne bo Aeng’ani, ko nebo kaa kiimwogikab konyit ne bo Kristo koit nebo Jerusalem. Kaatit ne bo somokab koeetok atauen, en’ bo pororyetab baorunet, ne bo baorunetab tisap, kot ne bo Islam en siengik che bo kesir, ago kochul ne bo Kristo koit nebo Jerusalem kiikoni moing’ che bo kwony.

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.

Secara nubuatan, hal ini menunjukkan bahawa pelepasan keledai itu menandakan permulaan masuknya dengan kemenangan, iaitu Seruan Tengah Malam. Nubuatan Alkitab harus diterapkan pada hari-hari terakhir kepada kerajaan keenam dalam nubuatan Alkitab—binatang dari bumi, iaitu Amerika Syarikat. Islam akan memukul Amerika Syarikat, sebagaimana yang dilakukannya pada 9/11, sekali gus menandakan permulaan pemakluman Seruan Tengah Malam dengan suatu serangan besar terhadap Amerika Syarikat oleh Islam, dan pengakhiran pemakluman Seruan Tengah Malam dengan satu lagi serangan besar terhadap Amerika Syarikat oleh Islam, kerana Yesus sentiasa menggambarkan pengakhiran sesuatu perkara dengan permulaannya.

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.

Molaetsa wa Pentekoste ke molaetsa wa mokgoši o mogolo, gomme mokgoši o mogolo ke feela go oketšega ga molaetsa wa Mokgoši wa Gare ga Bošego. Historing ya Bamillereite Mokgoši wa Gare ga Bošego o fedile ge mojako o tswalelwa ka la 22 October, 1844, gomme o fela ge mojako o tswalelwa molaong wa Lamorena mehleng ya bofelo. Ka Pentekoste Petro o ile a tsebatša molaetsa wa Joele, gomme Pentekoste ke bofelo bja omega bja Mokgoši wa Gare ga Bošego, ka gona mathomo a alpha a Mokgoši wa Gare ga Bošego Petro, ka bohlokwa bja boporofeta, le yena o swanetše go ba a tšweletša molaetsa wa Joele. Mokgošing wa Gare ga Bošego Petro o go Ditiro kgaolo ya bobedi, ka phapošing ya godimo ka iri ya boraro, gomme ka lona letšatši leo ka iri ya senyane o ka tempeleng a tsebatša molaetsa wa Joele.

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.

Peter ke sesupo sa ba dikete di lekgolo le masome a mane le nne kwa Pentekoste, e leng bokhutlo jwa Sello sa Bosigogare, gape ke sesupo sa ba dikete di lekgolo le masome a mane le nne kwa tshimologong ya Sello sa Bosigogare. Go kanngwa sekano le go emisiwa ga ba dikete di lekgolo le masome a mane le nne go simolola ka go gololwa ga esele fa Boislamo bo itaya. Fa ba-Millerite ba tswa mo pokanong ya kampo ya Exeter, ba ne ba rwala molaetsa jaaka lekhubu le legolo la lewatle, mme ka sesupo ba ne ba tshwantsha ba dikete di lekgolo le masome a mane le nne ba ba boeletsang maitemogelo ao.

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.

Tshenzhelo itshi i dzhena nga maanḓa musi ni tshi ṱhogomela uri Petro u imela avho vha ḓivhadzaho mulaedza wa Khuliso ya Vhusiku ha vhukati kha tshiga tsha litmus na mulingo wa vhuraru wa tshifhinga tsha Pentekosta. Awara ya vhuraru ya Petro ngei Pentekosta i mu vhea lufherani lwa nṱha, nahone lufhera lwa nṱha lu dovha lwa vha maḓuvha a fumi a u ranga Pentekosta. Mulingo wa vhuvhili wa tshifhinga tsha Pentekosta ndi mulingo wa thembele wa maḓuvha a furaru une wa tevhela mulingo wa mutheo. Mulingo wa vhuvhili wa thembele u ṱoḓa uri vha fulufhedzeaho vha dzhene nga lutendo fhethu Hukhethwa-hukhethwa, hune zwivhi zwavho zwa thuthwa, nahone hune vha dzuliswa nga lutendo na Kristo fhethu ha ṱaḓulu. Bugu ya Mishumo i ri ḓivhadza uri Petro o thoma pfunzo yawe kha bugu ya Yoele nga awara ya vhuraru lufherani lwa nṱha, zwenezwo nga awara ya vhuṱahe o vha e thembeleni.

> 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.

> Tetapi Petrus, berdiri bersama-sama dengan kesebelas rasul itu, mengangkat suaranya dan berkata kepada mereka, “Hai kamu orang-orang Yudea, dan kamu semua yang diam di Yerusalem, ketahuilah hal ini dan dengarkanlah perkataanku: Sebab mereka ini tidak mabuk, seperti yang kamu sangka, karena hari baru pukul sembilan. Melainkan inilah yang telah difirmankan oleh nabi Yoel. … Adapun Petrus dan Yohanes naik bersama-sama ke Bait Suci pada waktu sembahyang, yaitu pukul tiga petang.” Kisah Para Rasul 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 o kokotlelwe mo sefapanong ka ura ya boraro, mme a swa ka ura ya borobongwe. Loso lwa gagwe, phitlho ya gagwe, le tsogo ya gagwe ke sesupo se le sengwe se se nang le dikgato di le tharo. Kgato ya boraro, letsatsi la maungo a ntlha, e simolola malatsi a le masome a matlhano a a khutlang kwa bokhutlong ka Pentekosete. Mo alfa ya paka ya Pentekosete ura ya boraro le ura ya borobongwe di emela phapano e e tlhomologileng, gonne Kristo o ne a tshela ka ura ya boraro mme a sule ka ura ya borobongwe. Petere o ne a le mo phaposing e e kwa godimo ka ura ya boraro, mme a le mo tempeleng ka ura ya borobongwe.

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.

Nkhatsho wa Pentekoste wa masiku makumi nhanu yo kwetsima mikhanyo ya Kriste a wu ri nkhatsho wo kwetsima wa vuprofeta lowu a wu hlanganile hi ku kongoma ni vuprofeta bya malembe ya magidi mambirhi na madzana manharhu. A wu ri ni ku hlangana ka nkoka ngopfu-ngopfu ni vhiki ro hetelela ra malembe ya mune wa madzana na makume nhungu ra tiko ra Vayuda eka Daniyele kaye. Vhiki rero ro kwetsima, leri Kriste a tiyisiseke ntwanano ha rona, a ri avanyisiwe hi minkarhi mimbirhi leyi ringanaka ya masiku ya vuprofeta ya 1,260. Mbilu ya vhiki rero a ku ri xihambano. Xihambano xi kombisa nkarhi wa awara ya vunharhu ni ya vunkombo-mbirhi, naswona Petro hi Pentekoste u endla sweswo hi ndlela yoleyo. Hi lembe ra 34, emakumu ya vhiki rero ro kwetsima, loko Korneliyo a rhumile ku ya vitana Petro a huma eKhesariya Maritima, a ku ri awara ya vunkombo-mbirhi.

> 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.

> Bó lɛ̀ mɔ̀ɔ́ súgè lɛ́ kà Césarée, tɔ́ɔ̀ ye Cornelius, kà kɛ̀ kɛ́lɛdenmɔgɔ ba dɔ ye, kà bɔ̀ taamali min bɛ́ wele Italie taamali. A ye mɔ̀ɔ́ sònna ye, kà siran Ala yɛrɛ la ni a somɔgɔw bɛɛ ye; a bɛ́ sɔ̀n kɛ̀ caya i ka mɔ̀ɔ́w ma, kà Ala daari tuma bɛɛ. A ye Ala ka mɛlɛka dɔ ye yèliko kɔnɔ, tile ka seginworowɔnna sɛgɛn kɔ́fɛ, kà na a fɛ, kà a fɔ a ye ko: «Cornelius.» Ni a ye a lajɛ, siranya ye a min, a ko: «Matigi, mun de?» A ko a ye: «I ka daariw ni i ka sɔ̀nniw yé tɛ̀ Ala ɲɛfɛ yé sariya dɔ ye i hakilina la. Nin sisan, i ka mɔ̀ɔ́w ci Joppa, ka mɔ̀ɔ́ dɔ wele Simon, min tɔ́ɔ̀ tɛmɛnen ye Pierre.» Kɛlɛya Taabolo 10:1–5.

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

Keesho ya nalelo, Petro a kwenda likolo ya nzo mpo na kusambela pene na ngonga ya motoba.

> 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.

> Keesokannya, ketika mereka sedang dalam perjalanan dan semakin mendekati kota itu, Petrus naik ke atas sotoh untuk berdoa kira-kira pada jam keenam. Lalu ia merasa sangat lapar dan ingin makan; tetapi sementara orang-orang sedang menyiapkan makanan, ia jatuh ke dalam suatu penglihatan rohani. Maka ia melihat langit terbuka dan suatu bejana turun kepadanya, seperti sehelai kain besar yang terikat pada keempat sudutnya dan diturunkan ke bumi. Di dalamnya terdapat segala macam binatang berkaki empat di bumi, binatang liar, binatang melata, dan burung-burung di udara. Lalu datanglah suatu suara kepadanya: “Bangunlah, Petrus, sembelihlah dan makanlah.” Tetapi Petrus berkata, “Sekali-kali tidak, Tuhan; sebab aku belum pernah memakan sesuatu pun yang najis atau haram.” Maka suara itu berbicara lagi kepadanya untuk kedua kalinya: “Apa yang telah disucikan Allah, janganlah engkau nyatakan haram.” Hal ini terjadi tiga kali, lalu bejana itu terangkat kembali ke langit. Kisah Para Rasul 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.

Leeto la gore Petro a tle kwa Kesarea le diragala ka ura ya boferabongwe, fa moengele a goroga go bua le Korenelio. Korenelio o emela bana ba bangwe ba Modimo ba ba biletsoang go tswa Babelona ka nako ya molao wa Tshipi. Moengele yo o gorogang ka nako ya molao wa Tshipi ke lentswe la bobedi la Tshenolo lesome le boferabobedi, yo o bitsang ba ba sa ntseng ba le mo Babelona gore ba tshabe. Petro ke ba ba dikete di lekgolo le masome a mane le bonè, mme Korenelio ke badiri ba ura ya bolesome le bongwe, ba ba emelwang kwa go Petro e le diphologolo tse di sa itshekang. Kamano ya Petro le Korenelio ke kamano ya Tshenolo supa, koo ba ba dikete di lekgolo le masome a mane le bonè ba supiwang ba golagane le bontsintsi jo bogolo. Petro o ne a laelwa gararo gore a eme, a bolaye, mme a je. Jaaka ba ba dikete di lekgolo le masome a mane le bonè, pitso e e tswang kwa go Korenelio ke yone fa folaga e laelwa go ema.

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.

Kornelius berada di Kaisarea Maritima, yang kadang-kadang disebut Kaisarea di tepi laut. Wahyu pasal tujuh belas memberitahukan kepada kita bahwa “air-air” itu “adalah bangsa-bangsa, dan orang banyak, dan kaum, dan bahasa-bahasa.” Air-air itu adalah mereka yang berada di luar gereja Allah, dan dalam kitab Wahyu maupun dalam penglihatan Petrus tentang binatang-binatang najis, angka empat melambangkan seluruh dunia. Empat macam binatang ada dalam penglihatan Petrus, dan semuanya turun dalam suatu kain yang dipegang pada keempat penjuru kain itu. Hubungan Petrus dengan Kornelius juga digambarkan oleh Nuh dan binatang-binatang yang masuk ke dalam bahtera.

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.

Peter berada di Yope, yang bermaksud “terang dan indah,” kerana sebagai lambang bagi seratus empat puluh empat ribu, Peter ialah panji yang terang dan indah bagi bangsa-bangsa bukan Yahudi. Pada jam kesembilan, bangsa-bangsa bukan Yahudi terjaga kepada panji itu yang dikenal pasti oleh Sister White sebagai Sabat, hukum Tuhan, pekabaran malaikat ketiga, dan para penginjil di seluruh dunia yang membawa pekabaran akhir zaman. Kornelius telah dibangunkan kepada panji itu apabila malaikat itu tiba pada jam kesembilan di Kaisarea di tepi laut. Pekabaran pada undang-undang Ahad Pentakosta itu kemudian pergi kepada dunia—laut.

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.

Pengangkatan panji itu juga digambarkan sebagai rumah Tuhan yang diangkat tinggi di atas gunung-gunung, dan Petrus sedang berdoa di atas bumbung kota Yope yang indah dan terang itu, pada jam keenam, tepat sebelum undang-undang hari Ahad pada jam kesembilan. Apabila seratus empat puluh empat ribu dimeteraikan, keadaan krisis di dalam dunia akan mendorong anak-anak Allah yang lain, yang masih berada di Babel, untuk mencari terang. Mereka dipimpin untuk menemukan Petrus di atas rumah di Yope.

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.

Peter juga berada di Kaisarea Filipi dalam Matius pasal enam belas. Kaisarea Filipi di kaki Gunung Hermon memiliki nama yang sama dengan Kaisarea di tepi laut, namun terdapat perbedaan yang jelas karena yang satu adalah kota di darat dan yang lain di laut. Penyaliban Kristus pada jam ketiga dan kematian-Nya pada jam kesembilan menandai suatu pertentangan yang tegas antara hidup dan mati. Petrus pada hari Pentakosta pada jam ketiga dan jam kesembilan menandai suatu pertentangan yang tegas dari ruang atas sampai ke Bait Allah. Kaisarea di darat atau Kaisarea di laut melambangkan pertentangan nubuatan yang perlu antara jam ketiga dan jam kesembilan, tetapi tidak ada rujukan langsung kepada jam ketiga ketika Petrus berada di Kaisarea Filipi. Atas kesaksian dua atau tiga orang, suatu perkara diteguhkan, dan melalui jam ketiga dan jam kesembilan pada salib, dan juga pada hari Pentakosta, kedua gambaran itu diwakili oleh satu pribadi, baik Kristus yang hidup maupun yang di dalam kubur, ataupun Petrus di ruang atas maupun di Bait Allah.

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.

Ubufakazi bwa gatatu bw’igihe cya gatatu n’icya cyenda ku Kesariya zombi bugaragaza Petero nk’umuntu w’ingenzi mu bihe byombi, nk’uko Kristo yari uwo mu ntangiriro y’igihe cya Pentekote na Petero akaba uwo ku iherezo ry’icyo gihe nyine. Umuntu wa alpha wo ku isaha ya gatatu ni we muntu wa omega wo ku isaha ya cyenda, bigatanga ubuhamya bumwe ko Kesariya ya Filipo ari yo alpha y’izo Kesariya zombi. Ubuhamya bwa kabiri ni uko izina ry’imijyi yombi ari rimwe, bityo izina ry’umuntu w’ingenzi n’izina ry’umujyi bikaba ari bimwe. Ubuhamya bwa gatatu ni itandukaniro riri hagati y’ubutaka n’inyanja. Igihe Petero yari i Kesariya ya Filipo, hari ku isaha ya gatatu. Aha ni ho ubutumwa burushaho kuba uburemere.

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.

Tɔ̀ɔ́ yɛn kɛ yɛbɛsɔ́ mfinimfini nkurow mmienu a wɔwɔ din korɔ no mu, na saa na yɛreyɛ no; nanso yɛde dɔnhwerɛ a ɛtɔ so mmiɛnsa ne dɔnhwerɛ a ɛtɔ so nkron no ka dwumadie no ho nso, gyina Kristo adanseɛ a ɔde maa wɔ asɛnnua no so ne Petro deɛ a ɔde maa Pentekoste no so. Sɛ yɛde nsensanee mmiɛnsa no bom a; Kristo ne ne dɔnhwerɛ a ɛtɔ so mmiɛnsa ne nkron, Petro wɔ Pentekoste ne ne dɔnhwerɛ a ɛtɔ so mmiɛnsa ne nkron no—yɛde dɔnhwerɛ a ɛtɔ so mmiɛnsa no si hɔ wɔ Kaesarea Filipi. Nkɔmhyɛ mu adwene korɔ no ara na ɛsɛ sɛ wɔde di dwuma wɔ Kornelio ho wɔ dɔnhwerɛ a ɛtɔ so nkron no, Petro ho wɔ dɔnhwerɛ a ɛtɔ so nsia no, na afei Petro wɔ Kaesarea Filipi wɔ dɔnhwerɛ a ɛtɔ so mmiɛnsa no.

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.

Petru ezali na bilembo nyonso misato ya nzela; Korneyo azali elongo na Petru na ngonga ya motoba mpe ya libwa, kasi te na ngonga ya misato na Kaisaria Filipi. Molongo yango ekangami esika moko, mpo ete litambe na litambe mokomoko ezali, na kolandana, ngonga ya misato, ya motoba, mpe ya libwa, longwa na Kaisaria Filipi kino na Yope, mpe kino na Kaisaria Maritima. Bakaisaria nyonso mibale bazalaki na misisa ya mimeseno na bango ekangami na Grèce mpe na Roma; kasi bokeseni ya Kaisaria Filipi ezalaki ete ezalaki komonisa bonsomi ya bopagano ya mosika mpe ya kobombama na mayele ya bilimu, mpe Kaisaria pembeni ya mbu ezalaki esika ya mombongo mpe ya bokambi, esangisaki mimeseno ya Grèce na boyangeli ya Roma. Kaisaria Filipi ezalaki elembo ya bokonzi ya lingomba, mpe Kaisaria Maritima ya bokonzi ya 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.

လေကဲသရိမှ လေကဲသရိသို့ သွားသော မျဉ်းကြောင်း၌ ယော်ပ္ပေသည် အဆင့်သုံးဆင့်အနက် အလယ်အဆင့်ဖြစ်သည်။ အဆင့်သုံးဆင့်ကို တတိယနာရီ၊ ဆဋ္ဌမနာရီနှင့် နဝမနာရီတို့ဖြင့် ကိုယ်စားပြုထားသည်။ ပင်လယ်ကမ်းခြေရှိ လေကဲသရိ၌ နဝမနာရီသည် ဧဝံဂေလိတရားကို တပါးအမျိုးသားများထံသို့ ရောက်ရှိသွားသော Sunday law ကို ဆိုလိုသည်။ ထိုအချိန်မတိုင်မီ သုံးနာရီအလို၌၊ ဆဋ္ဌမနာရီတွင် ပေတရုသည် တောက်ပ၍ ထွန်းလင်းသော မြို့ဖြစ်သည့် ယော်ပ္ပေ၌ ရှိနေသည်။ ထိုထက် သုံးနာရီစော၍ ပေတရုသည် တတိယနာရီ၌ Trumpets ပွဲတော်၌ ရှိနေသည်။ လေကဲသရိမှ လေကဲသရိသို့ သွားခြင်းသည် Midnight Cry ကာလကို ဆိုလိုသည်။ ပေတရုသည် အစကတည်းက အဆုံးတိုင်အောင် Midnight Cry ကို ကြေညာသူတို့ကို ကိုယ်စားပြုသည်၊ အကြောင်းမူကား ယေရှုသည် အစနှင့်အဆုံးကို အမြဲတစေ ကိုက်ညီစေတော်မူသောကြောင့် ဖြစ်သည်။ Midnight Cry သည် ပေတရုက Joel ၏ သတင်းစကားကို ကြေညာနေသော trumpets ပွဲတော် waymark ၌ မြည်းကို ဖြည်လွှတ်ခြင်းနှင့်အတူ အစပြုသည်။

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 berada pada tanda jalan tiga langkah bagi Perayaan Sangkakala, iaitu kenaikan, yang diikuti oleh penghakiman. Pada tanda jalan itu dalam Matius enam belas, persoalan dibangkitkan tentang siapakah Kristus itu. Nama Peter diubah, dan Kristus menyatakan bahawa di atas Batu Karang inilah Dia membina gereja-Nya. Batu Karang yang di atasnya bait suci dibina ialah dasar, dan Peter di Kaisarea Filipi ialah perkhabaran malaikat pertama, iaitu perkhabaran yang bersifat dasar. Apabila Peter sampai kepada langkah yang berikutnya, di Yope, dia naik sebagaimana Kristus telah naik pada akhir empat puluh hari pengajaran bersemuka. Kenaikan itu juga merupakan suatu selarian dengan salib, panji utama dalam sejarah keselamatan; dan salib itu dibahagikan kepada dua bahagian, dengan dua orang pencuri itu, pengoyakan tabir menuju ke Tempat Yang Mahakudus, serta kegelapan dan jam-jamnya.

> 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.

> A dɔn yɛnɛnɛ senaa tɔnɛ, sumina daa asaase no nyinaa so kɔsii dɔn akron. Na bɛyɛ dɔn akron mu no, Yesu de nne kɛse teɛɛm sɛ, Eli, Eli, lama sabachthani? a ɛkyerɛ sɛ, Me Nyankopɔn, me Nyankopɔn, adɛn nti na woagya me? Mateo 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.

Di Yopa, pada jam keenam, Petrus berada pada satu titik perpisahan yang bersifat nubuatan, antara yang hilang dan yang diselamatkan, antara terang dan kegelapan, serta antara permulaan dan pengakhiran Seruan Tengah Malam. Pemisahan itu menekankan peralihan pergerakan Laodikia dari seratus empat puluh empat ribu kepada pergerakan Filadelfia dari seratus empat puluh empat ribu. Hal itu menandai penolakan sepenuhnya terhadap gereja Masehi Advent Hari Ketujuh Laodikia. Pintu yang tertutup dari penghakiman itu, yang dilambangkan oleh Hari Pendamaian, datang lima hari sebelum undang-undang hari Minggu Pentakosta. Penghakiman itu didahului oleh kenaikan, dan sebelum itu, pekabaran sangkakala. Ketiga langkah itu melambangkan patok jalan di mana meterai Allah dibubuhkan, dan pekabaran Seruan Tengah Malam diberitakan oleh gereja yang berjaya kepada mereka yang diwakili oleh Kornelius.

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.

Петр на Пятидесятнице провозглашает весть, и Пятидесятница знаменует завершение вести Полуночного крика. Поэтому по пророческой необходимости Петр также провозглашает весть в начале периода Полуночного крика. Начало всегда иллюстрирует конец. Весть Петра о Полуночном крике облекается силой, когда осёл ислама отвязывается и нападает на Соединённые Штаты, как это вновь происходит при воскресном законе. То, что Петр провозглашает весть в третий и девятый час Пятидесятницы, указывает на начало и конец Полуночного крика.

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.

Dalam garis yang sedang kita pertimbangkan, empat puluh hari yang berakhir pada kenaikan Kristus juga menandai permulaan sepuluh hari di ruang atas. Lima hari ke dalam sepuluh hari itu, hari pendamaian menunjukkan bahwa dosa-dosa Israel telah dihapuskan dan gereja telah mempersiapkan dirinya. Pada jam ketiga Petrus berada di ruang atas pada hari Pentakosta. Pada jam kesembilan hukum hari Minggu, pekabaran berubah dari seruan tengah malam kepada seruan nyaring.

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.

Ka tangkak jingialap ïa ka khubor jong ka Jingkyrpad Miedngit da u Petros ka jia haba u don ha ka bynta kaba lai. Kata ka khubor ka long kaba la dak da ka jinglehniam jong ki bynta, haba la pyllait ïa ka kadda, bad da Kaesaria Philipi; bad Kaesaria Philipi ka long ruh Panium. Ïa ka Panium la pynpaw ha ki dkhot khadsan haduh khat san jong u Daniel khatwei. U Petros u dang pynithuh ym tang ïa ka jingther jong ki Islam halor ka United States haba la pyllait ïa ka kadda ha ka sdang jong ka jingialap ïa ka Jingkyrpad Miedngit, hynrei u Petros ha kajuh ka por u don ruh ha ka thma ha Panium kaba lam sha ka hukum sngi U Blei. Ka thma ha Panium ka long ka jingjia kaba iaid paralok bad ka jingther jong ki Islam halor ka United States.

We will continue these things in the next article.

Kita akan melanjutkan hal-hal ini dalam artikel berikutnya.

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