Article

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

Kitaaba Yo’el fi Waldaa Adveentistii Guyyaa Torbaffaa Laoodeeqiyaa — Lakkoofsa Afurtamii Shan

Number Forty-Five

Lakkoofsa Afurtamii-Shan

Author

Jeff Pippenger

Published

February 12, 2026

Formats

PDF
Word
Song MP3

## Review

መርምር

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.

Lewota Seeraa sadii fi afur keessatti, yeroo Pheenxeqoostee namoota kuma dhibbaa afurtamii afur sanaa keessa qorannoowwan sadiitu ibsama. Guyyaa jalqabaa Ayyaana Daasii guyyaa Pheenxeqoostee wajjin walitti qindeessuun, achiis guyyaa Mataa-bu’aa wajjin guyyoota afurtama Kiristoos ol-ba’uu Isaa dura barsiifamtoota isaa fuulaa fuulatti barsiise walitti qindeessuun, caasaa waliigalaa ergaawwan ergamoota sadii bakka bu’u uuma.

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.

“duʼaa, awwaallii fi kaʼuumsi” akka mallattoo raajii tokkichaatti, kan tarkaanfii sadii qabuutti yeroo hojii irra oolu; akkuma cuuphaa Kiristoosiin bakka buʼee mulʼatutti, guyyaa ija jalqabaa irratti kaʼuumsa booddee guyyoota shanitti, dhumni ayyaana buddeena hin raacitii guyyoota torbaa walgaʼii qulqulluutti ni gaʼa. Kanaafuu, kaʼuumsa Kiristoositti, isa aarsaa ija jalqabaatiin walsimu, yeroo guyyoota shanii ni hordofa.

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.

Guyyaa ijaarsa guyyaa jalqabaa ayyaana Daasiiwwanii guyyaa Pheenxeqoosxee wajjin walitti qindeessuudhaan uumamu sanaa irratti, mallattoon karaa biraa tarkaanfii sadii qabu ni jira; innis guyyaa shaniin hordofamee gara Pheenxeqoosxeetti gaʼa.

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.

“sadii tarkaanfii sadii” fi “guyyoota shan” sana lamaan gidduutti, yeroo guyyoota soddoma taʼe tokko jira. Guyyaa jalqabaa Ayyaana Daasii wajjin guyyaa Pheenxeqoosxee yeroo walqixxeessinu, Ayyaana Daasii dura guyyoota shan jechuun Guyyaa Araaraa akka taʼe ni hubanna. Guyyaa Araaraa dura guyyoota kudhan immoo Ayyaanni Malakataa ture. Guyyoonni afurtamni Kiristoos erga guyyaa Mataa-Buqaa irratti duʼaa kaʼee booddee fuulaa fuulatti barsiisaa ture, Ayyaana Malakataa booda guyyoota shanitti, akkasumas Guyyaa Araaraa dura guyyoota shanitti walqixa taʼa.

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.

Mallattoo sadan sadii taʼe kan isaatii “duʼa isaa, awwaalamuu isaa fi duʼaa kaʼuu isaa,” kan itti aansuun guyyoota shan hanga dhuma ayyaana buddeena raacitii hin qabneetti geessu, sana booda guyyoota soddomaa booddee irra deebiʼamee mulʼata; yeroo sanattis mallattoon sadan sadii taʼe “xurumbaa, ol-baʼuu, fi murtii,” kan itti aansuun guyyoota shan hanga Pentecostetti geessu. Jalqabarratti mallattoon sadan sadii taʼe kun tarkaanfii sadii qabuudhaan mallattoo tokko akka taʼe salphaatti ibsamuu dandaʼa; sababni isaa cuuphaa Kiristoosiin akka kanaatti kallattiidhaan adda baafamee ibsameera; cuuphaan sunis “duʼa isaa, awwaalamuu isaa fi duʼaa kaʼuu isaa” kan agarsiisu dha. Cuuphaan sun yeroo qulqulluu guyyoota 1,260 taʼanitti alpha ture; yeroo sanas kan xumure “duʼa isaa, awwaalamuu isaa fi duʼaa kaʼuu isaa” irratti, kan guyyoota 1,260 sanaaf omega ture.

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.’

ጴንጤቆስጤ ወቅት መጨረሻ ያለው የሶስት-ደረጃ ምልክት በትንቢታዊ መተግበሪያ መለየት አለበት። በጴንጤቆስጤ ወቅት ውስጥ ባሉት ሃምሳ ቀናት ያው መዋቅር በመጀመሪያውም በመጨረሻውም ይገኛል። ክርስቶስ ሁልጊዜ መጨረሻውን በመጀመሪያው እንደሚያሳይ በተመሠረተው መርህ መሠረት፣ የመለከቶችን በዓል፣ ከዚያም ዕርገትን፣ ከዚያም የማስተሰርያውን ቀን፣ ከዚያም አምስት ቀናትን፣ “በሶስት-ደረጃ ምልክት የተከተሉ አምስት ቀናት” እንደ አንድ ማወቅ እንችላለን።

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.

Nuti akkasumasan sadan kan dhiyaate sana amala tarkaanfiiwwan sadan keessaa tokkoon tokkoo isaanii irratti qajeelfamoota macaafa qulqulluu wajjinis ni qoranna. Tarkaanfiiwwan sadan sun Dubbii Waaqayyoo keessatti irra deddeebi’anii bakka bu’anii dhiyaatu. Isaan ergamoota sadan dha; isaan mooraa, iddoo qulqulluu fi Iddoo Hundumaa Caalaa Qulqulluu dha; isaan hojii Hafuura Qulqulluu kan cubbuu, qajeelummaa fi murtii ilaalchisee nama amansiisuu dha. Ayyaana malakataa, ol ba’uu, fi Guyyaa Araaraa akka tarkaanfiiwwan sadan sanaatti adda baasuun, tarkaanfiiwwan sana keessaa tokkoon tokkoon isaanii dhugaa ba’umsa macaafa qulqulluu keessatti duraan hundeeffame wajjin akka wal simatu barbaada.

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.”

Malkaan sagalee ergaa akeekkachiisaa dha; kunis ergamaa isa jalqabaa, kan “Waaqayyoon sodadhaa” jedhee iyyu, wajjin wal qabata. Ol-baachuun Kiristoos ulfina Dhufaatii Isaa Lammaffaa kan agarsiisu fakkeenya dha; jechuunis ibsi lammaffaan ergamaa isa jalqabaa, “Isaaf ulfina kennaa” kan jedhu dha. Guyyaan Araaraa fakkeenya firdii ti; ibsi sadaffaanis ergamaa isa jalqabaa, “sa’aatiin firdii Isaa dhufeera” kan jedhu dha. Amaloonni raajii tarkaanfiiwwan sadan waymark dhuma yeroo Pheenxeqoostee irratti jiran tarkaanfiiwwan sadan wangeela bara baraa kan bakka bu’an taʼuu isaanii ittiin adda baafachuun karaa hedduu qaba; achittis namoonni hedduun “qulqullaaʼu, adii taʼu, qoramuu” jiru.

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.

Kana taʼe, ati isin iyyuu akka mallattoo karaa jalqabaa kan tarkaanfii sadii keessaa aarsaan firii jalqabaa garbuu kennamu, akkasumas akka mallattoo karaa dhumaa kan tarkaanfii sadii keessaa aarsaan firii jalqabaa qamadii kennamu argu dandeessu. Ergasii immoo akka tarkaanfii sadii alfa kan yeroo Pheenxeqoostee buddeena raacitii hin qabne adda baasan, garuu mallattoon karaa omeegaa kan tarkaanfii sadii buddeena raacitii qabu adda baasu hubachuu dandeessu. Kana malees, akka mallattoo karaa tarkaanfii sadii kan jalqaba keessatti iddoo Kiristoos namoota hunda ofitti harkisuuf ol jedhu ture taʼe, akkasumas akka mallattoo karaa tarkaanfii sadii kan dhumaa keessatti mallattoon ol kaafamaa warra dhibba afurtamii afur kuma tokkoo Saboota Ormaa ofitti harkisuuf ol jedhu taʼe iyyuu argu dandeessu.

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.

Ergamaan raajii jalqabaafi sadaffaan sadarkaa raajii keessatti ergamaa tokkoo dha; sababiin isaas inni jalqabaa eegalumaa dha—inni sadaffaanis xumura dha. Ergamaan jalqabaa, kan Alfaa, banuu murtii ni labsa; ergamaan dhumaa, kan Oomeegaa, immoo cufamuu murtii ni labsa. Ergaan ergamaa jalqabaa raawwatamuu Islaamaa Hagayya 11, 1840 irratti humna argate; ergamaan sadaffaanis raawwatamuu Islaamaa 9/11 irratti humna argate. Obboleettiin White ergamaan jalqabaafi kan sadaffaan lamaan isaanii iyyuu ergamni isaanii ulfina isaatiin lafa akka ibsu nu beeksisti. Dhugaa-baatonni biroonis hedduudha; isaanis guyyoota shantama du’aa ka’uu Kiristoos irraa hamma Pheenxeqoosteeatti jiran, akkasumas lakkoofsa lamaan-digdanii-lamaan jalqabaa Lewwoota boqonnaa digdamii-sadii fi lakkoofsa lamaan-digdanii-lamaan dhumaa Lewwoota boqonnaa digdamii-sadii keessatti akka ibsameetti, caasaa yeroo Pheenxeqoostee adda baasuuf deeggarsa gahaa ni kennu. Mallattoolee karaa lamaan gidduutti, kanneen tarkaanfii sadii ta’anii itti aansuun guyyoota shan ta’aniin mallatteeffaman, yeroo guyyoota soddoma ta’e tokko jira; innis ergamaa lammaffaa bakka bu’a.

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.

Guyyaan jalqabaa kan “tarkaanfii sadii, achiis guyyaa shan” jedhamu ergamaa isa jalqabaa dha; guyyoonni soddoma immoo ergamaa isa lammaffaa dha; guyyaan mallattoo lammaffaa kan “tarkaanfii sadii, achiis guyyaa shan” jedhamus ergamaa isa sadaffaa dha. Tarkaanfiiwwan sadan kun yeroo Pentekostee guutuu hanga Pentekostee tti uwwisu; Pentekosteen immoo jalqaba guyyaa torban ayyaana Godoootaa kan rooba boodaa dhangala’uu isaa yeroo balaa seera Dilbataa keessatti agarsiisu ti; yeroo kunis seera Dilbataa Ameerikaa keessatti jalqabuun hanga Miikaa’el ka’utti fi yeroo qorannoon carraa namootaaf kennamu cufamutti itti fufa. Caasaan kun waaqayyoo irraa dhufe dha; garuu inni ilaalchawwan cimaa hedduu fida.

## Serious Considerations

Yaadannoowwan Cimaa

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.

Mallattoon “xurumbaawwan, ol-ba’iinsa fi murtiin” bakka bu’ame sun litmusii fi qormaata sadaffaa ta’uun isaa ifaadha. Qormaanni sadaffaan yeroo hunda qormaata litmusii dha; achitti amala namaa ni mul’ata, garuu gonkumaa hin guddifamu.

> “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.

> “ኣምሳል ብዘመነ ቅልውላው ይግለጽ። እቲ ጽኑዕ ድምፂ ኣብ ፍርቂ ለይቲ፡ ‘እንሆ፡ መርዓዊ ይመጽእ ኣሎ፤ ንምቕባሉ ውጹኡ’ ኢሉ ምስ ኣወጀ፡ እተን ደቂሰን ዝነበራ ደናግል ካብ ድቃሰን ተበራቢረን፣ ነቲ ፍጻመ መሰናድኦ ዝገበረ መን ምዃኑ ተራእዩ። ክልቲኦም ወገናት ብዘይ ምጽባይ ተረኺቦም፤ ግና ሓደ ንእቲ ህጹጽ ኩነታት ተዳልዩ ነበረ፣ እቲ ካልእ ድማ ብዘይ ምድላው ተረኽበ። ኣምሳል ብኩነታት ይግለጽ። ህጹጽ ኩነታት ነቲ ሓቀኛ ባህርይ ኣምሳል የበርህ። ገለ ድንገተኛን ዘይተጸበየን መቕሰፍቲ፣ ሓዘን ሞት፣ ወይ ቅልውላው፣ ገለ ዘይተጸበየ ሕማም ወይ ጭንቀት፣ እቲ ንነፍሲ ገጽ ንገጽ ምስ ሞት ዘቐርባ ነገር፣ ነቲ ሓቀኛ ውሽጣዊ ኣምሳል ከበርህ እዩ። ኣብ ተስፋታት ቃል ኣምላኽ ሓቀኛ እምነት እንተሎ ወይ የልቦን ክግለጽ እዩ። እታ ነፍሲ ብጸጋ እንተተደገፈት ወይ ኣይተደገፈትን፣ ምስቲ መብራህቲ ኣብቲ ዕትሮ ዘይቲ እንተሎ ወይ የልቦን ክግለጽ እዩ።”

> “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.

> “Yeroo qorumsa hunduma irra gaʼa. Nuyi immoo yeroo qorumsa fi mirkaneeffamuu Waaqayyootiin akkamitti of geggeessina? Ibsaan keenya ni dhaamaa? yookaan amma iyyuu ni bobaʼaa eega? Nuyi karaa walitti dhufeenya keenya Isa ayyaanaa fi dhugaa guutuu taʼe sanaan balaa yookaan haala ariifachiisaa hundaaf qophoofnee jirraa? Durboonni ogeeyyii shanan amala isaanii durboota gowwoota shananitti dabarsanii kennuu hin dandeenye. Amalli akka dhuunfaa keenyaatti nurraa ijaaramuu qaba.” 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.

yeroo ayyaana malakataa sun mallattoo daandii taʼee dhufu, amala kee bara baraan chaappeeffama; akka mallattoo ol kaafamtees, cubbuun kees bara baraan haqama. Tarkaanfiiwwan sadan, ilaalchaawwan sadii chaappaa sanaa ni agarsiisu. Dhufaatiin ergaa Iyyuu Halkan Giddugaleessaa warra zayitii qaban fi warra akka mallattoo ol kaafaman, yeroo cubbuun isaanii irraa haqamutti, ni mulʼisa. Ergaan, hojii fi chaappaan hundinuu mallattoo daandii tokko dha. Innis mallattoo daandii “soulicha duʼa wajjin fuula dura fuulatti wal qunnamsiisu” dha, sababni isaas “balaa hin eegamne” taʼuu isaati. Malakataan Islaamaa “balaa hin eegamne” sana ni bakka buʼa. Yeroo sana ergaan, “Kunoo, Misirroon ni dhufa,” jedhu, guyyaa shan dura seera Dilbataa duratti ni labsama; achitti ergaan gara iyyi guddaa ergamaa sadaffaatti ni geeddarama.

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.

መንገድ ምልክቱ ያለው ሦስቱ እርምጃዎች፣ ከሰንበት ሕግ በፊት በቅርቡ የሚፈጸመውን የአንድ መቶ አርባ አራት ሺህ ማኅተም መቀበልና ከፍ መደረግ የሚለዩ ክፍሎች ናቸው። “መለከቶች፣ ዕርገት፣ ፍርድ” የሚለው የመፈተኛ መለኪያ በExeter camp meeting እንደተወከለ ግልጽ ነው። በስርየት ቀንና በጴንጤቆስጤ መካከል ያሉት አምስቱ ቀናት፣ በኦገስት 17 የExeter camp meeting ማብቂያ እስከ ጥቅምት 22, 1844 ድረስ፣ በሩ በተዘጋበት ጊዜ ያሉትን ስልሳ ስድስት ቀናት ይወክላሉ። እነዚያ ስልሳ ስድስት ቀናት የMillerite ታሪክ፣ የኋለኛውን ቀናት እያሳዩ ናቸው፤ በዚህ ረገድም፣ በአንድ መቶ አርባ አራት ሺህ የሌሊት ጩኸት መልእክት አዋጅ እየተገለጸ ነው።

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.

ପେନ୍ଟେକଷ୍ଟ ପର୍ଯ୍ୟନ୍ତର ପାଞ୍ଚ ଦିନ, ମିଲେରାଇଟମାନେ ମିଡନାଇଟ୍ କ୍ରାଇର ସନ୍ଦେଶ ପ୍ରକାଶ କରିଥିବା ଛଅଷଠି ଦିନ ସହ ସମାନୁପାତିକ ଅଟେ, ଯାହା ଖ୍ରୀଷ୍ଟଙ୍କ ଯେରୁଶାଲେମକୁ ବିଜୟୋତ୍ସବମୟ ପ୍ରବେଶ ଦ୍ୱାରା ମଧ୍ୟ ପ୍ରତୀକୀକୃତ ହୋଇଥିଲା। ଏହି ତିନୋଟି ପଦକ୍ରମ ମଧ୍ୟରୁ ପ୍ରଥମଟି ହେଉଛି ତୂରୀର ପର୍ବ, ଯାହା ସପ୍ତମ ତୂରୀ, କିମ୍ବା ତୃତୀୟ ହାୟ, କିମ୍ବା ଅନ୍ତିମ ଦିନମାନଙ୍କରେ ଇସ୍ଲାମ ଅଟେ; ଏବଂ ଖ୍ରୀଷ୍ଟଙ୍କ ବିଜୟୋତ୍ସବମୟ ପ୍ରବେଶର ପୂର୍ବରୁ ଗୋଟିଏ ଗଧାକୁ ଖୋଲାଯାଇଥିଲା।

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.

ኣብ ትንቢታዊ መንገዲ፡ እዚ ምፍታሕ ናይታ ኣድጊ ምእታው ዓወት ዝበሃል መጀመርታ ከም ዝምልከት ይልልይ፣ እዚ ድማ ጩኸት ፍርቂ ለይቲ እዩ። ትንቢት መጽሓፍ ቅዱስ ኣብ መወዳእታ ዘመናት ኣብ ሻድሻይ መንግስቲ ትንቢት መጽሓፍ ቅዱስ—እቲ ኣራዊት ምድሪ፣ ሕቡራት መንግስታት ኣመሪካ—ክትተግበር ኣለዋ። እስልምና ከምቲ ኣብ 9/11 ዝገበረቶ ንሕቡራት መንግስታት ኣመሪካ ክትወቅዕ እያ፣ እዚ ድማ ብእስልምና ኣብ ልዕሊ ሕቡራት መንግስታት ኣመሪካ ብርቱዕ ወቕዒ ምስ ተፈጸመ ኣዋጅ ጩኸት ፍርቂ ለይቲ መጀመርታ ከም ዝምልከት ይምልከት፣ ከምኡውን ብእስልምና ኣብ ልዕሊ ሕቡራት መንግስታት ኣመሪካ ካልእ ብርቱዕ ወቕዒ ምስ ተፈጸመ ኣዋጅ ጩኸት ፍርቂ ለይቲ መወዳእታ ከም ዝምልከት ይምልከት፣ ምኽንያቱ ኢየሱስ መወዳእታ ናይ ሓደ ነገር ኩሉ ጊዜ ብመጀመርታ ናይ ሓደ ነገር እዩ ዝገልጽ።

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.

ጴንጤቆስጤ መልእክት የከፍተኛው ጩኸት መልእክት ነው፤ ከፍተኛው ጩኸትም በቀላሉ የእኩለ ሌሊት ጩኸት መልእክት መጠናከር ብቻ ነው። በሚለራይት ታሪክ ውስጥ የእኩለ ሌሊት ጩኸት በጥቅምት 22 ቀን 1844 በሩ በተዘጋ ጊዜ አበቃ፤ እንዲሁም በመጨረሻዎቹ ቀናት በእሁድ ሕግ ጊዜ በሩ ሲዘጋ ያበቃል። በጴንጤቆስጤ ጴጥሮስ የኢዮኤልን መልእክት አወጀ፤ ጴንጤቆስጤም የእኩለ ሌሊት ጩኸት የኦሜጋ መጨረሻ ስለሆነ፣ የእኩለ ሌሊት ጩኸት የአልፋ መጀመሪያ የሆነው ጴጥሮስ በትንቢታዊ አስፈላጊነት የኢዮኤልን መልእክት ደግሞ ማቅረብ አለበት። በእኩለ ሌሊት ጩኸት ጊዜ ጴጥሮስ በሐዋርያት ሥራ ምዕራፍ ሁለት ውስጥ፣ በላይኛው ክፍል በሦስተኛው ሰዓት ነው፤ ከዚያም በዚያው ቀን በዘጠነኛው ሰዓት በመቅደስ ውስጥ የኢዮኤልን መልእክት እያወጀ ነው።

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.

Phexros yeroo Ayyaana Phenxeqosxee keessatti mallattoo nama kuma dhibba tokkoo fi afurtamii afurii dha; kunis xumura Iyyata Halkan Giddugaleessaa ti; akkasumas inni jalqaba Iyyata Halkan Giddugaleessaa irratti mallattoo nama kuma dhibba tokkoo fi afurtamii afurii dha. Cufamuu fi kaafamuun nama kuma dhibba tokkoo fi afurtamii afurii hiikamuun harree yeroo Islaamni rukutu jalqaba. Yommuu Milleroonni walga’ii buufata Exeteraa irraa ba’an, ergaa sana akka dambalii galaanaa guddaadhaan baatan; akkasumas akka mallattootti nama kuma dhibba tokkoo fi afurtamii afurii muuxannoo sana irra deebi’anii raawwataniif fakkeenya ta’an.

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.

Kun fayyadama kana caalaatti ulfaataa taʼa yeroo ati Pheexiros warra waamicha Halkan Giddugaleessaa yeroo litmus fi qormaata sadaffaa waqtii Phenxeqostee keessatti labsan bakka buʼaa jiraachuu isaa hubattu. Saʼaatiin sadaffaan Pheexirosiif yeroo Phenxeqostee keessatti isa kutaa gubbaa keessa kaaʼa; kutaan gubbaas guyyoota kudhan Phenxeqostee dura jiranidha. Qormaanni lammaffaan waqtii Phenxeqostee qormaata mana qulqullummaa guyyoota soddoma taʼee kan qormaata hundee duukaa dhufudha. Qormaanni lammaffaan mana qulqullummaa warra amanamoo taʼan cubbuun isaanii haqamuuf, amantiidhaan iddoo Hundumaa Caalaa Qulqulluu keessa akka seenan, achittis amantiidhaan Kiristoos wajjin iddoo samii keessa akka taaʼan barbaada. Kitaabni Hojii Ergamootaa akka nutti himutti, Pheexiros lallaba isaa kitaaba Yoʼeel irratti saʼaatii sadaffaa kutaa gubbaa keessatti jalqabe; ergasii saʼaatii saglaffaatti mana qulqullummaa keessa ture.

> 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.

> Garuu Phexros warra kudha tokkoo wajjin dhaabatee sagalee isaa ol kaasuun isaaniin jedhe, Yaa namoota Yihudaa fi isin hundinuu warri Yerusaalem keessa jiraattan, kun isiniif haa beekamu; dubbii koo illee dhagaʼaa. Isaan kun akka isin yaaddanitti machaaʼanii miti; yeroo guyyaa keessaa saʼaatiin sadaffaadha qofa. Garuu kun isa raajichi Yoʼeel dubbate sana. … Phexrosii fi Yohannis immoo yeroo kadhannaa, saʼaatii sagalaffaatti, waliin mana qulqullummaa ol baʼan. Hojii Ergamootaa 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.

Kiristoos sa’aatii sadaffaatti fannifamee, sa’aatii sagalaffaatti du’e. Duuti isaa, awwaalchi isaa fi du’aa keessaa ka’uun isaa mallattoo karaa tokko ta’ee tarkaanfiiwwan sadii qaba. Tarkaanfiin sadaffaan, guyyaa firii jalqabaa, guyyoota shantamaa kanneen Pheenxeqoostee irratti xumuraman jalqaba. Alfaa waqtii Pheenxeqoostee keessatti sa’aatiin sadaffaan fi sagalaffaan wal bira qabamanii garaagarummaa ifaa agarsiisu; Kiristoos sa’aatii sadaffaatti jiraataa ture, sa’aatii sagalaffaatti garuu du’ee ture. Pheexiroos sa’aatii sadaffaatti kutaa ol aanaa keessa ture, sa’aatii sagalaffaatti immoo mana qulqullummaa keessa ture.

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.

Kiristoosiin yeroo guyyaa qulqulluu shantamaa kan Pheenxeqoostee jedhamu ture, yeroo qulqulluu raajii taʼe kan kallattiidhaan raajii waggoota kuma lamaa fi dhibba sadii wajjin wal qabatu ture. Inni addumaan torbee dhumaa waggoota dhibba afurii fi sagaltamii saba Yihudootaaf Daani’el boqonnaa sagal keessatti kenname wajjin walitti hidhata qaba ture. Torbee qulqulluun sun, yeroo Kiristoos kakuu sana jabeesse, yeroo wal qixa ta’an lamaatti jechuun guyyaa raajii 1,260 fi 1,260tti qoodame ture. Giddugalli torbee sanaa fannoodha. Fannoon sun sa’aatii sadaffaa fi sa’aatii saglaffaa adda baasa; Phexiroosis Pheenxeqoosteettis akkasuma godha. Bara 34 keessa, dhumni torbee qulqulluu sanaa yeroo Qorneelos Qeisaariyaa Maritimaa irraa Phexiroosiif nama erge, sa’aatii saglaffaa ture.

> 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.

> Qeesariyaa keessa namichi tokko Qorneelewoos jedhamu ture; inni ajajaa dhibbaa garee Xaaliyaanii jedhamtu keessaa tokko ture; nama waaqeffataa, inni guutummaa mana isaatii wajjin Waaqayyoon sodaatu, sabaafis arjummaa hedduu kennu, yeroo hundas Waaqayyotti kadhatu ture. Inni guyyaa keessaa sa’aatii sagaliitti mul’ataan ifatti ergamaa Waaqayyoo gara isaa seenee, “Qorneelewoos” jechuun isa waamu arge. Innis yeroo isa ilaale sodaatee, “Maal dha, Gooftaa?” jedhe. Innis akkana isaan jedhe: “Kadhannaan kee fi arjummaan kee yaadannoo ta’anii fuula Waaqayyoo duratti ol ba’aniiru. Amma immoo namoota Yoophee ergi; Simoon isa maqaan itti dabalame Pheexiroos jedhamu waamsisi.” Hojii Ergamootaa 10:1–5.

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

Guyyaa itti aanutti, Pheexros sa’aatii ja’aatti gara bantii manaatti ol ba’ee kadhata.

> 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.

> Boruus isaanii utuu itti fufanii gara magaalattii dhihaachaa jiranii, guyyaa itti aanutti Pheexiros sa’aatii ja’a irratti kadhachuuf bantii manaa ol ba’e. Innis baay’ee beela’e; nyaachuus ni barbaade; isaan garuu utuu qopheessaa jiranii inni mul’ata keessa gale; samiinis banamee, mi’a tokko akka wayyaa guddaa roga afuriin hidhamee gara lafaa gadi buufamaa isatti bu’aa jiru arge. Isa keessa immoo bineensota lafa irraa miilla afur qaban hundumaa, bineensota bosonaa, wantoota lo’an, simbirroota qilleensaa illee ni turan. Sagaleenis gara isaatti dhufee, “Ka’i, Pheexiros; qaladhuutii nyaadhu” jedhe. Pheexiros garuu, “Lakki, Gooftaa; ani waan xuraa’aa yookaan waaqeffannaaf hin malle tokko illee gonkumaa hin nyaanne” jedhe. Sagaleen sun yeroo lammaffaatiif deebi’ee, “Waan Waaqayyo qulqulleesse ati xuraa’aa hin jedhinaa” isaan jedhe. Kunis yeroo sadii ta’e; ergasiis mi’ichi sun deebi’ee samii ol fudhatame. Hojii Ergamootaa 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.

ጴጥሮስ ወደ ቂሳርያ እንዲመጣ የተደረገው ጥሪ በዘጠነኛው ሰዓት ነው፤ በዚያ ጊዜ መልአክ መጥቶ ቆርኔሌዎስን አነጋገረው። ቆርኔሌዎስ በእሑድ ሕግ ጊዜ ከባቢሎን የሚጠሩ ሌሎች የእግዚአብሔር ልጆችን ይወክላል። በእሑድ ሕግ ጊዜ የሚመጣው መልአክ አሁንም በባቢሎን ላሉት እንዲሸሹ የሚጠራው የራእይ አሥራ ስምንት ሁለተኛው ድምፅ ነው። ጴጥሮስ መቶ አርባ አራት ሺህ ነው፤ ቆርኔሌዎስም ለጴጥሮስ እንደ ርኩስ እንስሳት በተመለከቱት የአሥራ አንደኛው ሰዓት ሠራተኞች ነው። የጴጥሮስና የቆርኔሌዎስ ግንኙነት የራእይ ሰባት ግንኙነት ነው፤ በዚያም መቶ አርባ አራት ሺሁ ከታላቁ ሕዝብ ብዛት ጋር በተያያዘ ይለያሉ። ጴጥሮስ ተነሥቶ እንዲያርድና እንዲበላ ሦስት ጊዜ ታዘዘ። እንደ መቶ አርባ አራት ሺሁ፣ ከቆርኔሌዎስ የሚመጣው ጥሪ ዓላማው እንዲነሣ የታዘዘበት ቦታ ነው።

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.

କର୍ନେଲିୟ ନାମକ ବ୍ୟକ୍ତି କାଇସରିଆ ମାରିତିମାରେ ଅଛନ୍ତି, ଯାହାକୁ କେବେ କେବେ ସମୁଦ୍ରତଟସ୍ଥ କାଇସରିଆ ବୋଲି କୁହାଯାଏ। ପ୍ରକାଶିତ ବାକ୍ୟର ସତରହତମ ଅଧ୍ୟାୟ ଆମକୁ ଜଣାଏ ଯେ “ଜଳଗୁଡ଼ିକ” “ଜନସମୂହ, ଭିଡ଼, ଜାତିମାନେ ଓ ଭାଷାମାନେ” ଅଟନ୍ତି। ଏହି ଜଳମାନେ ସେମାନେ, ଯେମାନେ ଈଶ୍ୱରଙ୍କ ମଣ୍ଡଳୀର ବାହାରେ ଅଛନ୍ତି; ଏବଂ ପ୍ରକାଶିତ ବାକ୍ୟରେ ଯେପରି, ପେତରଙ୍କ ଅଶୁଚି ପଶୁମାନଙ୍କ ଦର୍ଶନରେ ମଧ୍ୟ ସଂଖ୍ୟା ଚାରି ସମଗ୍ର ଜଗତକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ପେତରଙ୍କ ଦର୍ଶନରେ ଚାରି ପ୍ରକାରର ପଶୁ ଅଛନ୍ତି, ଏବଂ ସେମାନେ ଏକ ଚାଦରରେ ତଳକୁ ଅବତରଣ କରନ୍ତି, ଯାହାକୁ ତାହାର ଚାରି କୋଣରେ ଧରାଯାଇଥାଏ। କର୍ନେଲିୟଙ୍କ ସହ ପେତରଙ୍କ ସମ୍ପର୍କ ନୋହ ଏବଂ ସେହି ପଶୁମାନଙ୍କ ଦ୍ୱାରା ମଧ୍ୟ ପ୍ରତିନିଧିତ ହୋଇଛି, ଯେମାନେ ନୌକାରେ ଚଢ଼ିଥିଲେ।

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.

ପିତର ଯୋପ୍ପାରେ ଥିଲେ, ଯାହାର ଅର୍ଥ “ଉଜ୍ଜ୍ୱଳ ଏବଂ ସୁନ୍ଦର”; କାରଣ ଏକ ଲକ୍ଷ ଚୁଆଳିଶ ହଜାରଙ୍କର ପ୍ରତୀକ ଭାବେ ପିତର ଜାତିମାନଙ୍କ ପାଇଁ ସେହି ଉଜ୍ଜ୍ୱଳ ଏବଂ ସୁନ୍ଦର ପତାକା ଅଟନ୍ତି। ନବମ ଘଣ୍ଟାରେ ଜାତିମାନେ ସେହି ପତାକା ପ୍ରତି ଜାଗୃତ ହୁଅନ୍ତି, ଯାହାକୁ ସିଷ୍ଟର ହ୍ୱାଇଟ୍ ସବ୍ବାଥ, ଈଶ୍ୱରଙ୍କ ବ୍ୟବସ୍ଥା, ତୃତୀୟ ଦୂତର ସନ୍ଦେଶ ଏବଂ ଶେଷ ଦିନମାନଙ୍କ ସନ୍ଦେଶ ବହନ କରୁଥିବା ସାରା ବିଶ୍ୱର ମିଶନାରୀମାନଙ୍କ ଭାବରେ ଚିହ୍ନିତ କରିଛନ୍ତି। ସମୁଦ୍ରକୂଳସ୍ଥ କୈସରିଆରେ ନବମ ଘଣ୍ଟାରେ ଯେତେବେଳେ ଦୂତ ଆସିଲେ, କର୍ନେଲିଅସ ସେହି ପତାକା ପ୍ରତି ଜାଗୃତ ହେଲେ। ପେନ୍ତେକୋଷ୍ଟର ରବିବାର-ବ୍ୟବସ୍ଥା ସମୟରେ ସେହି ସନ୍ଦେଶ ପରେ ବିଶ୍ୱକୁ—ଅର୍ଥାତ୍ ସମୁଦ୍ରକୁ—ଯାଏ।

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.

መዓርዓይ ምልክቲ ምልዓል እውን፡ ቤት እግዚኣብሔር ካብ ልዕሊ ኣኽራን ከም ዝልዓል ተወኪሉ እዩ፤ ጴጥሮስ ድማ ኣብ ልዕሊ ናሕሲ ናይታ ጽብቕቲ ብርሃን ከተማ ዮጳ ኣብ ሻድሻይ ሰዓት ይጽሊ ነበረ፣ ቅድሚቲ ሕጊ ሰንበት ናይ ትሻዓተይ ሰዓት። እቶም ሚእቲ ኣርብዓን ኣርባዕተን ሽሕ ምስ ተሓተሙ፡ ኩነታት ናይቲ ቅልውላው ኣብ ውሽጢ ዓለም ነቶም ካልኦት ደቂ እግዚኣብሔር ገና ኣብ ባቢሎን ዘለዉ ብርሃን ክደልዩ ክስሕቦም እዩ። ንሳቶም ድማ ጴጥሮስን ኣብ ልዕሊ እቲ ቤት ኣብ ዮጳን ክረኽቡ ብመሪሕነት ይመርሑ።

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.

ପିତର ମାଥିଉ ଷୋଡଶ ଅଧ୍ୟାୟରେ କେସରିଆ ଫିଲିପ୍ପୀରେ ମଧ୍ୟ ଥିଲେ। ହେର୍ମୋନ ପର୍ବତର ପାଦଦେଶରେ ଥିବା କେସରିଆ ଫିଲିପ୍ପୀର ନାମ ସମୁଦ୍ରତଟସ୍ଥ କେସରିଆ ସହ ଏକେ ଥିଲା, କିନ୍ତୁ ଏଥିରେ ସ୍ପଷ୍ଟ ପାର୍ଥକ୍ୟ ଥିଲା, କାରଣ ଏକ ନଗର ଭୂମି ଉପରେ ଥିଲା ଏବଂ ଅନ୍ୟଟି ସମୁଦ୍ର ଉପରେ। ତୃତୀୟ ଘଣ୍ଟାରେ ଖ୍ରୀଷ୍ଟଙ୍କ କ୍ରୁଶବିଦ୍ଧ ହେବା ଏବଂ ନବମ ଘଣ୍ଟାରେ ତାଙ୍କର ମୃତ୍ୟୁ, ଜୀବନ ଓ ମୃତ୍ୟୁର ଏକ ସ୍ପଷ୍ଟ ପାର୍ଥକ୍ୟକୁ ଚିହ୍ନିତ କରେ। ପେନ୍ତେକୋଷ୍ଟ ଦିନର ତୃତୀୟ ଓ ନବମ ଘଣ୍ଟାରେ ପିତର, ଉପର ଘରରୁ ମନ୍ଦିର ପର୍ଯ୍ୟନ୍ତ ଏକ ସ୍ପଷ୍ଟ ପାର୍ଥକ୍ୟକୁ ଚିହ୍ନିତ କରନ୍ତି। ଭୂମି ଉପରେ କେସରିଆ କିମ୍ବା ସମୁଦ୍ର ଉପରେ କେସରିଆ, ତୃତୀୟ ଓ ନବମ ଘଣ୍ଟାର ଆବଶ୍ୟକ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ପାର୍ଥକ୍ୟକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, କିନ୍ତୁ ପିତର କେସରିଆ ଫିଲିପ୍ପୀରେ ଥିବାବେଳେ ତୃତୀୟ ଘଣ୍ଟା ସମ୍ପର୍କରେ କୌଣସି ପ୍ରତ୍ୟକ୍ଷ ଉଲ୍ଲେଖ ନାହିଁ। ଦୁଇ କିମ୍ବା ତିନି ସାକ୍ଷୀଙ୍କ ସାକ୍ଷ୍ୟରେ ଏକ ବିଷୟ ସ୍ଥିର ହୁଏ; ଏବଂ କ୍ରୁଶର ତୃତୀୟ ଓ ନବମ ଘଣ୍ଟାରେ, ତଥା ପେନ୍ତେକୋଷ୍ଟ ଦିନରେ ମଧ୍ୟ, ଉଭୟ ଦୃଷ୍ଟାନ୍ତ ଏକମାତ୍ର ବ୍ୟକ୍ତି ଦ୍ୱାରା ପ୍ରତିନିଧିକୃତ ହୋଇଛି—ସେ ଖ୍ରୀଷ୍ଟ ଜୀବିତ ଅବସ୍ଥାରେ ହେଉନ୍ତୁ କିମ୍ବା ସମାଧିରେ, କିମ୍ବା ପିତର ଉପର ଘରରେ ହେଉନ୍ତୁ କିମ୍ବା ମନ୍ଦିରରେ।

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.

ፔንጤቆስጤ ወራት መጀመሪያ ላይ ክርስቶስ እንደ ነበረ እና በዚያው ወራት መጨረሻ ላይ ጴጥሮስ እንደ ነበረ፣ በሁለቱ ቄሳርያዎች የሦስተኛውና የዘጠነኛው ሰዓት ሦስተኛ ምስክርነት በሁለቱም አጋጣሚዎች ዋና ባለቤት ጴጥሮስ መሆኑን ይለያል። የሦስተኛው ሰዓት አልፋ ባህርይ ከዘጠነኛው ሰዓት ኦሜጋ ባህርይ ጋር አንድ ነው፤ ይህም ቄሳርያ ፊልጶስዩስ ከሁለቱ ቄሳርያዎች አልፋ መሆኗን የሚያረጋግጥ አንድ ምስክር ይሰጣል። ሁለተኛው ምስክር የሁለቱም ከተሞች ስም አንድ መሆኑ ነው፤ ስለዚህ የዋናው ባለቤት ስምና የከተማው ስም አንድ ናቸው። ሦስተኛ ምስክር የምድርና የባሕር ተቃርኖ ነው። ጴጥሮስ በቄሳርያ ፊልጶስዩስ በነበረ ጊዜ፣ ሦስተኛው ሰዓት ነበር። እዚህ መልእክቱ ይበልጥ ከባድ የሚሆነው ነው።

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.

ከተመሳሳይ ስም ያላቸውን ሁለት ከተሞች እርስ በርስ ማስተካከል ትክክል ነው፤ ይህም እኛ የምናደርገው ነው፤ ነገር ግን በመስቀል ላይ በክርስቶስ እና በጴንጤቆስጤ በጴጥሮስ ምስክርነት መሠረት ሦስተኛውንና ዘጠነኛውን ሰዓት ደግሞ በተግባራዊ አተገባበሩ ውስጥ እናካትታለን። እነዚህን ሦስት መስመሮች በአንድ ላይ በማምጣት፤ የክርስቶስን ሦስተኛና ዘጠነኛ ሰዓት፣ እና በጴንጤቆስጤ የጴጥሮስን ሦስተኛና ዘጠነኛ ሰዓት፤ ሦስተኛውን ሰዓት በቂሳርያ ፊልጶስ እናቋቋማለን። በትክክል ይህች ተመሳሳይ ትንቢታዊ አመክንዮ በዘጠነኛው ሰዓት በቆርኔሌዎስ፣ በስድስተኛው ሰዓት በጴጥሮስ፣ ከዚያም በሦስተኛው ሰዓት በቂሳርያ ፊልጶስ በጴጥሮስ ላይ ሊተገበር ይገባል።

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.

Phexiros hundumaa sadii sadarkaa mallattoo irratti argama; Qorneliyoos garuu sa’aatii jahaffaa fi sagalaffaa irratti Phexiroos wajjin jira, garuu sa’aatii sadaffaa irratti Qeesariyaa Filiphis keessatti hin jiru. Sararri kun walitti hidhata; tarkaanfiin tokkoon tokkoon isaa akkaataa tartiiba isaatiin sa’aatii sadaffaa, jahaffaa, fi sagalaffaa dha — Qeesariyaa Filiphis irraa gara Yoophiyaa, achiis gara Qeesariyaa Maaritiimaa. Qeesariyaan lamaan isaanii iyyuu hundee isaanii aadaa Girikii fi Roomaa wajjin walqabsiifatan turan; garuu addummaan Qeesariyaa Filiphis bifa waaqeffannaa ormaa fagoo fi iccitii qabeessa taʼe of keessatti ibsa ture; Qeesariyaan galaanaa biratti immoo giddugala daldalaa fi bulchiinsaa taʼee, aadaa Girikii mootummaa Roomaa wajjin walmaksiisa ture. Qeesariyaa Filiphis fakkeenya churchcraft ture; Qeesariyaa Maaritiimaan immoo fakkeenya statecraft ture.

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.

Caesarea keessaa gara Caesareaatti sarara jiru keessatti, Yoophiyaa tarkaanfii giddu galeessaa tarkaanfii sadii keessaa isa tokko dha. Tarkaanfiiwwan sadan sun sa’aatii sadaffaa, ja’affaa fi sagalaffaatiin bakka bu’aniiru. Caesarea galaana biratti sa’aatii sagalaffaatti mul’atu, yeroo seerri Dilbataa dhaabbatee wangeelli gara Ormaatti deemu dha. Sa’aatii sadii kanaan dura, sa’aatii ja’affaatti, Phexros Yoophiyaa keessa, magaalaa ifaa fi calaqqistuu taate keessa jira. Sana dura sa’aatii sadii, Phexros ayyaana Malakataatti sa’aatii sadaffaatti argama. Caesarea irraa gara Caesareaatti jechuun yeroo Iyyiisa Halkan Giddu Galeessaa ti. Phexros namoota jalqabaa irraa kaasee hanga dhumaatti Iyyiisa Halkan Giddu Galeessaa labsan bakka bu’a; mootummaa Yesuus keessatti inni jalqaba dhuma waliin yeroo hunda wal qixxeessa. Iyyi Halkan Giddu Galeessaa waymark ayyaana malakataatti, bakka harreen hiikamuutti, eegaluu isaa qaba; achittis Phexros ergaa Yo’el labsa jira.

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.

ପିତର ତୂରୀପର୍ବର ତିନି-ପଦୀୟ ମାର୍ଗଚିହ୍ନରେ ଅଛନ୍ତି—ଉର୍ଦ୍ଧ୍ୱାରୋହଣ, ତାହାପରେ ବିଚାର। ମାଥିଉ ଷୋଳଷ ଅଧ୍ୟାୟର ସେହି ମାର୍ଗଚିହ୍ନରେ କ୍ରୀଷ୍ଟ କିଏ ଥିଲେ, ଏହି ପ୍ରଶ୍ନ ଉତ୍ଥାପିତ ହୁଏ। ପିତରଙ୍କ ନାମ ପରିବର୍ତ୍ତିତ ହୁଏ, ଏବଂ କ୍ରୀଷ୍ଟଙ୍କ ଦ୍ୱାରା ଏହା କୁହାଯାଏ ଯେ, ସେ ଏହି ଶିଳାର ଉପରେ ନିଜ ଚର୍ଚ୍ଚ ନିର୍ମାଣ କରିବେ। ଯେ ଶିଳାର ଉପରେ ମନ୍ଦିର ନିର୍ମିତ, ସେହି ଶିଳା ହିଁ ଭିତ୍ତି; ଏବଂ କୈସରୀୟା ଫିଲିପ୍ପୀରେ ପିତର ପ୍ରଥମ ସ୍ୱର୍ଗଦୂତଙ୍କ ବାର୍ତ୍ତା, ଯାହା ଭିତ୍ତିସ୍ଥ ବାର୍ତ୍ତା। ପିତର ପରବର୍ତ୍ତୀ ପଦକ୍ଷେପକୁ, ଯୋପ୍ପାରେ, ପହଞ୍ଚିଲେ, ସେ କ୍ରୀଷ୍ଟଙ୍କ ପରି ଉର୍ଦ୍ଧ୍ୱାରୋହଣ କରନ୍ତି, ଯେପରି କ୍ରୀଷ୍ଟ ଚାଳିଶ ଦିନର ସାମ୍ନା-ସାମ୍ନି ଶିକ୍ଷାର ଶେଷରେ କରିଥିଲେ। ଉର୍ଦ୍ଧ୍ୱାରୋହଣ କ୍ରୁଶର ସହିତ ମଧ୍ୟ ଏକ ସମାନାନ୍ତର, ଯାହା ମୋକ୍ଷଇତିହାସର ପ୍ରଧାନ ପତାକାଚିହ୍ନ; ଏବଂ କ୍ରୁଶ ଦୁଇ ଭାଗରେ ବିଭକ୍ତ—ଦୁଇ ଚୋର, ପରମପବିତ୍ର ସ୍ଥାନକୁ ଯିବା ପର୍ଦ୍ଦାର ଛିଣ୍ଡିଯିବା, ଅନ୍ଧକାର, ଏବଂ ସେହି ସମୟଘଣ୍ଟାମାନଙ୍କ ସହିତ।

> 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.

> ᱱᱤᱛ ᱛᱮ ᱛᱩᱨᱩᱭ ᱴᱟᱹᱝ ᱠᱷᱚᱱ ᱱᱚᱣᱟ ᱫᱷᱟᱨᱛᱤ ᱥᱟᱱᱟᱢ ᱨᱮ ᱟᱨᱮ ᱛᱟᱞᱟ ᱡᱷᱟᱜ ᱞᱮᱱᱟ ᱟᱨ ᱱᱚᱣᱟ ᱟᱨᱮ ᱱᱚᱣᱟ ᱴᱟᱹᱝ ᱫᱷᱟᱣ ᱾ ᱟᱨ ᱱᱚᱣᱟ ᱟᱨᱮ ᱱᱚᱣᱟ ᱴᱟᱹᱝ ᱡᱚᱠᱷᱚᱱ ᱡᱤᱥᱩ ᱢᱤᱫ ᱢᱟᱨᱟᱝ ᱥᱟᱰᱮ ᱛᱮ ᱠᱩᱥᱤ ᱠᱮᱫᱟ, ᱚᱠᱚᱭ ᱠᱟᱛᱮ, Eli, Eli, lama sabachthani? ᱟᱨᱟᱜ ᱚᱱᱚᱞ ᱫᱚ, ᱟᱢᱟᱜ ᱤᱥᱚᱨ, ᱟᱢᱟᱜ ᱤᱥᱚᱨ, ᱟᱢ ᱪᱮᱫᱟᱜ ᱤᱧᱟᱹ ᱵᱟᱝ ᱪᱷᱟᱹᱰᱤ ᱠᱮᱫᱤᱧᱟ? ᱢᱟᱛᱤ 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.

Yoppaatti, sa’aatii ja’aaffaatti, Pheexiros bakka raajii keessatti qoqqooddii ta’e irra jira; isa badee fi fayye gidduutti, ifaa fi dukkanaa gidduutti, akkasumas jalqabaa fi xumura Iyyiisa Halkan Gidduutti gidduutti. Citaan sun ce’umsa sochii Laa’odiiqeyaa kan dhibba afurtamaa fi afur kuma irraa gara sochii Filadelfiyaa kan dhibba afurtamaa fi afur kumaatti ta’u cimsee agarsiisa. Inni kun guutummaatti waldaa Adventistii Guyyaa Torbaffaa Laa’odiiqeyaa didamuu isaanii mallattoo godha. Balballi murtii sun kan guyyaa Araaraa irraa bakka buufame, Seera Dilbata Pheenxeqoostee guyyoota shan dura dhufa. Murtiin sun ol-ba’uu dursee qaba; sanaan duras ergaan malakataa ni jira. Tarkaanfiiwwan sadan sun mallattoo iddoo keessa chaappaan Waaqayyoo itti maxxanfamu bakka bu’u; ergaan Iyyiisa Halkan Gidduu immoo warra Korneelewos irraa bakka buufamaniif waldaa mo’attuu irraa ni labsama.

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.

Phexiroos yeroo Pentekoostee ergaa sana labsa, Pentekoosteensaas xumura ergaa Iyya Giddugaleessaa agarsiisa. Kanaafuu, akka barbaachisummaa raajii isaatti, Phexiroosis jalqaba yeroo Iyya Giddugaleessaatti ergaa sana labsuun dirqama. Jalqabni yeroo hundumaa xumura ni fakkeessa. Ergaan Iyya Giddugaleessaa Phexiroos humna argata yeroo harreen Islaamaa hiikamtee, Ameerikaa Yunaayitid Isteetis irratti weerartu, akkuma seera Dilbataa irrattis deebiʼee gootu. Phexiroos saʼaatii sadaffaa fi saʼaatii saglaffaa Pentekoostee irratti ergaa labsuun isaa jalqabaa fi xumura Iyya Giddugaleessaa adda baasa.

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.

Sarara ilaalle jirru keessatti, guyyoonni afurtamni ol-ba’uu Kiristoosiin xumuraman, guyyoota kudhan kutaa ol-aanaa keessatti jalqabanis ni agarsiisu. Guyyoota kudhan keessaa guyyaa shanaffaatti, guyyaan araaraa cubbuun Israa’el haqamee akka jiru, waldaan immoo of qopheessitee akka jirtu ni adda baasa. Phexiroos guyyaa Phentheqostee sa’aatii sadaffaatti kutaa ol-aanaa keessa ture. Sa’aatii saglaffaatti seera Dilbataa keessatti, ergaan halkan giddugaleessaa irraa gara iyyata guddaatti ni jijjiirama.

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.

मध्यरात्रिरोदनस्य सन्देशस्य पेत्रेण घोषणा तदा भवति यदा स तृतीयघण्टायाम् अस्ति। सः सन्देशः तुर्युत्सवेन चिह्नितः अस्ति, यदा गर्दभो मोचितः भवति, तथा कैसरिया-फिलिप्पी इत्यनेन अपि; तथा कैसरिया-फिलिप्पी एव पानियम् अपि अस्ति। दानियेल् एकादशस्य त्रयोदशात् पञ्चदशपर्यन्तेषु श्लोकेषु पानियस्य प्रतिनिधित्वं क्रियते। पेत्रः केवलं तावदेव न परिचिनोति यत् मध्यरात्रिरोदनस्य घोषणायाः आरम्भे, यदा गर्दभो मोचितः भवति, तदा संयुक्तराज्येषु इस्लामिक-आक्रमणं भवति; किन्तु पेत्रः समकालमेव पानियस्य युद्धे अपि अस्ति, यत् रविवासर-विधानं प्रति नयति। पानियस्य युद्धं संयुक्तराज्येषु इस्लामिक-आक्रमणस्य समानान्तर-घटना अस्ति।

We will continue these things in the next article.

Nuti aingharan amin itti aanu keessatti waan kana itti fufna.

Back to Articles