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

Bhuku ra Joere na Kereke ya Laodisea ya Seventh-day Adventist - Nhamba Makumi Mana Neshanu

Number Forty-Five

អត្ថបទ​លេខ​សែសិប​ប្រាំ

Author

Jeff Pippenger

Published

February 12, 2026

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## Review

Uhlolo

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.

VaRevhitiko 23 inoratidza miedzo mitatu iri mukati memwaka wePentekosti wevane zviuru zana namakumi mana nezvina. Kuenzanisa zuva rokutanga remutambo wamaTende nezuva rePentekosti, uyezve kuenzanisa mazuva makumi mana akadzidzisa Kristu vadzidzi chiso nechiso asati akwira kudenga nezuva rezvibereko zvokutanga, kunoumba chimiro chose chinomirira mashoko engirozi nhatu.

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.

“ꞌ죽음과 장사와 부활ꞌ”이 세 단계로 이루어진 하나의 예언적 이정표로 적용될 때, 곧 그것이 그리스도의 침례로 표상되는 바와 같을 때, 우리는 초실절의 날 곧 부활 후 닷새째 되는 날에 무교절 칠일 절기의 끝이 거룩한 성회로 이르는 것을 보게 된다. 그러므로 그리스도의 부활, 곧 초실의 제사와 일치하는 그 사건 뒤에는 닷새의 기간이 뒤따른다.

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.

Pakupera kwechimiro chinoumbwa nokuronganidza zuva rokutanga remutambo weMatumba nezuva rePentekosti, pane chimwewo chiratidzo chine nhanho nhatu, chichiteverwawo namazuva mashanu anosvika kuPentekosti.

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.

Pakati pa “zizindikiro ziwiri za njira ya masitepe atatu zotsatiridwa ndi masiku asanu”zi, pali nthawi ya masiku makumi atatu. Tikagwirizanitsa tsiku loyamba la phwando la Misasa ndi tsiku la Pentekosite, timazindikira kuti masiku asanu phwando la Misasa lisanafike linali Tsiku la Chitetezero. Masiku khumi Tsiku la Chitetezero lisanafike linali phwando la Malipenga. Masiku makumi anayi amene Khristu anaphunzitsa maso ndi maso ataukitsidwa pa tsiku la zipatso zoyamba, amagwirizana ndi masiku asanu pambuyo pa phwando la Malipenga, ndi masiku asanu Tsiku la Chitetezero lisanafike.

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.

“Rufu rwake, kuvigwa kwake nokumuka kwake” semurayiro une nhanho nhatu, uchiteverwa namazuva mashanu kusvikira pakupera kwemutambo wezvingwa zvisina mbiriso, zvinozodzokororwa mazuva makumi matatu gare gare, apo pane murayiro une nhanho nhatu we“hwamanda, kukwira kudenga, nokutongwa,” zvinozoteverwa namazuva mashanu kusvikira paPentekosti. Murayiro wokutanga une nhanho nhatu unotsanangurika zviri nyore somurayiro mumwe une nhanho nhatu, nokuti unonyatsoratidzwa saizvozvo norubhabhatidzo rwaKristu, runomiririra “rufu rwake, kuvigwa kwake, nokumuka kwake.” Rubhabhatidzo rwakanga rwuri arufa yenguva tsvene yamazuva 1,260 yakaguma pa“rufu rwake, kuvigwa kwake, nokumuka kwake,” izvo zvakanga zviri omega yamazuva 1,260.

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

Indlela yomqondiso enamanyathelo amathathu ekupheleni kwexesha lePentekoste imele ukuqondwa ngokusetyenziswa kwesiprofeto. Kwiintsuku ezingamashumi amahlanu zexesha lePentekoste kufunyanwa isakhiwo esinye ekuqaleni nasekupheleni. Ngokusekelwe kumgaqo wokuba uKristu usoloko ebonakalisa isiphelo ngesiqalo, sinokuchonga umthendeleko weexilongo, olandelwa kukunyuka, olandelwa ngumhla woXolelaniso, olandelwa ziintsuku ezintlanu, njengomqondiso omnye “onamanyathelo amathathu olandelwa ziintsuku ezintlanu.”

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.

Tichayedzawo matanho matatu akarongwa tichishandisa nhungamiro dzomuBhaibheri dzine chokuita nezviratidzo zvenhanho imwe neimwe pamatatu iwayo. Matanho iwayo matatu anomiririrwa kakawanda muShoko raMwari. Ndiwo vatumwa vatatu; ndiwo ruvanze, nzvimbo tsvene, neNzvimbo Tsvene-tsvene; ndiwo basa roMweya Mutsvene pakupa mhosva pamusoro pechivi, nekururama, nokutonga. Kuzivisa mutambo wehwamanda, kukwira kudenga, nezuva reYananiso sematanho iwayo matatu kunoda kuti nhanho imwe neimwe iwirirane nouchapupu hweBhaibheri hwakatotsinhirwa.

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.”

Mbiu ni ujumbe wa onyo, nao unahusiana na malaika wa kwanza anayelia akisema, “mcheni Mungu.” Kupaa kwa Kristo ni ishara ya utukufu wa Kuja Kwake kwa Mara ya Pili, kwa maana usemi wa pili wa malaika wa kwanza ni, “mpeni utukufu.” Siku ya Upatanisho ni ishara ya hukumu, na usemi wa tatu wa malaika wa kwanza ni, “saa ya hukumu yake imekuja.” Zipo njia kadhaa za kutambua kwamba sifa za kiunabii za hatua tatu katika alama ya njia mwishoni mwa majira ya Pentekoste zinawakilisha hatua tatu za injili ya milele, ambamo wengi “watakaswa, watafanywa weupe, na kujaribiwa.”

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.

Saizvozvo, zvino mungagona kuona kuti pachiratidzo chokutanga chenzira chine matanho matatu panopiwa chipiriso chezvibereko zvokutanga zvebhari, uye pachiratidzo chokupedzisira chenzira chine matanho matatu panopiwa chipiriso chezvibereko zvokutanga zvegorosi. Naizvozvo mungaonawo kuti matanho matatu ealpha emwaka wePentekosti anoratidza chingwa chisina mbiriso, asi chiratidzo cheomega chine matanho matatu chinoratidza chingwa chine mbiriso. Uyezve mungatogona kuona kuti pachiratidzo chenzira chine matanho matatu pakutanga ndipo pakasimudzwa Kristu kuti akwezve vanhu vose, uye pachiratidzo chokupedzisira chine matanho matatu panosimudzwa mureza wezana namakumi mana navana ezviuru kuti ukwezve Vahedheni.

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.

Ingelosi yokuqala neyesithathu zingelosi efanayo ngezinga lesiprofetho, ngokuba eyokuqala iyisiqalo—kanti eyesithathu iyisiphetho. Ingelosi yokuqala ye-alpha imemezela ukuvulwa kokwahlulela, kanti ingelosi yokugcina ye-omega imemezela ukuvalwa kokwahlulela. Umlayezo wengelosi yokuqala wanikwa amandla ngokugcwaliseka kwe-Islam ngo-11 Agasti 1840, kanti ingelosi yesithathu yanikwa amandla ngokugcwaliseka kwe-Islam ngo-9/11. USister White uyasazisa ukuthi umsebenzi wazo zombili, ingelosi yokuqala nengelosi yesithathu, kwakuwukukhanyisela umhlaba ngenkazimulo yawo. Abanye ofakazi baningi, futhi banikeza ukwesekwa okwanele ekuhlonzeni isakhiwo sesikhathi sePhentekoste njengoba simiswe ezinsukwini ezingamashumi amahlanu kusukela ekuvukeni kukaKristu kuze kube yiPhentekoste, kanye namavesi angamashumi amabili nambili okuqala kaLevitikusi amashumi amabili nantathu, namavesi angamashumi amabili nambili okugcina kaLevitikusi amashumi amabili nantathu. Phakathi kwalezi zimpawu ezimbili zendlela, okuyisibonakaliso sendlela sezinyathelo ezintathu ezilandelwa yizinsuku ezinhlanu, kukhona inkathi yezinsuku ezingamashumi amathathu emele ingelosi yesibili.

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.

චලනයන් තුනක් අනතුරුව දින පහකින් යුත් පළමු සලකුණ පළමු දූතයාය; දින තිහ දෙවන දූතයාය; තවද චලනයන් තුනක් අනතුරුව දින පහකින් යුත් දෙවන සලකුණ තෙවන දූතයාය. මෙම චලනයන් තුන පෙන්තෙකෝස්තය දක්වා වූ මුළු පෙන්තෙකෝස්ත ඍතුවම ආවරණය කරයි; එවිට පෙන්තෙකෝස්තය, කූඩාරම් මංගල්‍යයේ දින හතේ ආරම්භය සලකුණු කරයි. එය එක්සත් ජනපදයේ ඉරිදා නීතියෙන් ආරම්භ වී, මයිකල් නැඟී සිටින තුරුත් මනුෂ්‍ය පරීක්ෂාකාලය අවසන් වන තුරුත් පවතින ඉරිදා නීති අර්බුදය අතරතුර පසු වැස්සේ වගුරුවීම නියෝජනය කරයි. ව්‍යුහය දේවිකය, එහෙත් එය බරපතළ කරුණු කිහිපයක් මතු කරයි.

## Serious Considerations

Kufungisisa Kwakakomba

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.

Zviri pachena kuti chiratidzo chenzira chinomiririrwa ne“hwamanda, kukwira kudenga uye kutonga” ndicho chiyedzo chekuyera uye chiyedzo chechitatu. Chiyedzo chechitatu nguva dzose ndicho chiyedzo chekuyera, umo hunhu hunoratidzwa, asi hahumbogadzirwa.

> “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.

> “Umuntu yagaragazwa n’ibihe by’amakuba. Ijwi rikomeye ryamamaje mu gicuku riti: ‘Dore umukwe araje; nimusohoke mujye kumusanganira,’ abigeme basinziriye bakanguka bava mu bitotsi byabo, maze biragaragara abari barateguye icyo gikorwa. Impande zombi zafashwe zititeguye, ariko umwe wari witeguye icyo gihe cy’amage, undi asangwa adateguye. Umuntu yagaragazwa n’ibimukikije. Ibihe by’amage bishyira ahagaragara iby’ukuri bigize umuntu. Ibyago bitunguranye kandi bitari byitezwe, kubura uwanyu, cyangwa amakuba, indwara itunguranye cyangwa umubabaro, ikintu icyo ari cyo cyose gishyira ubugingo imbonankubone n’urupfu, bizashyira ahagaragara iby’ukuri byo mu mutima w’umuntu. Bizagaragazwa niba koko hariho kwizera nyakuri mu masezerano y’ijambo ry’Imana cyangwa nta ko biri. Bizagaragazwa niba ubugingo bushyigikiwe n’ubuntu, niba mu kibindi harimo amavuta afatanyije n’itara.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> “Kuyezva nguva dzokuedzwa kunouya kuna vose. Tinofamba sei pakuedzwa nokusimbiswa kwaMwari? Marambi edu anodzimika here? kana kuti tichiri kuachengeta achibvira here? Takagadzirira here mamiriro ose anokurumidza kumuka nokuda kwokubatana kwedu naIye azere nenyasha nechokwadi? Mhandara shanu dzakachenjera dzaisagona kupa hunhu hwadzo kumhandara shanu dzisina kuchenjera. Hunhu hunofanira kuumbwa nesu somunhu mumwe nomumwe.” 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.

Kana muganhu wegwara remutambo wehwamanda wasvika, hunhu hwako hunosimbiswa nokusingaperi, unosimudzwa sechiratidzo, uye zvivi zvako zvinodzimwa nokusingaperi. Matanho matatu anomirira zvikamu zvitatu zvokusimbiswa. Kusvika kweshoko reKuchema kwaPakati pousiku kunoratidza avo vane mafuta uye avo vanosimudzwa sechiratidzo sezvo zvivi zvavo zvichibviswa. Shoko, basa, nechisimbiso, zvose igwara rimwe chete. Igwara “rinounza mweya uso nechiso norufu” nokuda kwe“njodzi isina kutarisirwa.” Hwamanda yeIslam inomirira “njodzi isina kutarisirwa” iyoyo. Panguva iyoyo shoko rokuti, “Tarirai, Mukwasha unouya,” rinoziviswa mazuva mashanu pamberi pomurayiro weSvondo, apo shoko rinoshanduka rava kuchema kukuru kwomutumwa wechitatu.

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.

Matanho matatu ewaymark zvinhu zvinoratidza kusimbiswa nechisimbiso nokusimudzwa kwevane zana namakumi mana nezvina zvuru, nguva pfupi mutemo weSvondo usati wavapo. Zviri pachena kuti muyedzo unoratidza chokwadi we“hwamanda, kukwira, nekutonga” wakamiririrwa nemusangano wemisasa weExeter. Mazuva mashanu ari pakati pezuva reYananiso nePentekosti anomiririra mazuva makumi matanhatu namatanhatu ari pakati pekupera kwemusangano wemisasa weExeter musi wa17 Nyamavhuvhu kusvika kuna 22 Gumiguru, 1844, apo suo rakavharwa. Mazuva iwayo makumi matanhatu namatanhatu enhoroondo yeMillerite ari kuratidza mazuva okupedzisira, uye maererano neizvi, ari kuratidza kuziviswa kweshoko reMidnight Cry nevane zana namakumi mana nezvina zvuru.

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.

Amasiku atano asigaye kugera kuri Pentekote ahura n’iminsi mirongo itandatu n’itandatu y’Abamilerite batangazaga ubutumwa bw’Induru ya Saa Sita z’Ijoro, na bwo bwari bwaragereranyijwe no kwinjira kwa Kristo i Yerusalemu mu ntsinzi. Intambwe ya mbere muri izo ntambwe eshatu ni umunsi mukuru w’impanda, ari wo mpanda ya karindwi, cyangwa ishyano rya gatatu, cyangwa Islamu yo mu minsi y’imperuka, kandi kwinjira kwa Kristo mu ntsinzi kwabanje kubanzirizwa no kubohorwa kw’indogobe.

Prophetically this identifies that the loosing of the ass marks the beginning of the triumphal entry, which is the Midnight Cry. Bible prophecy is to be applied in the latter days to the sixth kingdom of Bible prophecy—the earth beast, the United States. Islam will strike the United States, as it did at 9/11, thus marking the beginning of the proclamation of the Midnight Cry with a significant strike upon the United States by Islam, and the ending of the proclamation of the Midnight Cry with another significant strike upon the United States by Islam, for Jesus always illustrates the end of a thing with the beginning of a thing.

Ngokwesiprofetho lokhu kukhomba ukuthi ukukhululwa kwembongolo kuphawula ukuqala kokungena kokunqoba, okuyiSikhalo Saphakathi Kwamabili. Isiprofetho seBhayibheli kufanele sisetshenziswe ezinsukwini zokugcina embusweni wesithupha wesiprofetho seBhayibheli—isilwane somhlaba, i-United States. UbuSulumane buyoshaya i-United States, njengoba benza ngomhla ka-9/11, ngaleyo ndlela kuphawulwe ukuqala kokumenyezelwa kweSikhalo Saphakathi Kwamabili ngokushaya okukhulu i-United States ngobuSulumane, kanye nokuphela kokumenyezelwa kweSikhalo Saphakathi Kwamabili ngokunye futhi ukushaya okukhulu i-United States ngobuSulumane, ngoba uJesu uhlale ebonisa ukuphela kwento ngokuqala kwento.

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.

Ujumbe wa Pentekoste ni ujumbe wa kilio kikuu, na kilio kikuu ni kuongezeka tu kwa ujumbe wa Kilio cha Usiku wa Manane. Katika historia ya Wamilleri, Kilio cha Usiku wa Manane kilimalizika mlango ulipofungwa tarehe 22 Oktoba, 1844, na kinamalizika mlango unapofungwa katika sheria ya Jumapili katika siku za mwisho. Katika Pentekoste Petro alitangaza ujumbe wa Yoeli, na Pentekoste ni mwisho wa omega wa Kilio cha Usiku wa Manane, hivyo mwanzo wa alfa wa Kilio cha Usiku wa Manane Petro, kwa lazima ya kinabii, lazima pia awe akiwasilisha ujumbe wa Yoeli. Katika Kilio cha Usiku wa Manane Petro yuko katika Matendo sura ya pili, katika chumba cha juu saa ya tatu, kisha siku iyo hiyo saa ya tisa yuko hekaluni akitangaza ujumbe wa Yoeli.

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.

Petro ndi chizindikiro cha anthu zikwi zana limodzi ndi makumi anayi ndi zinayi pa Pentekoste, komwe kuli mapeto a Kufuula kwa Pakati pa Usiku, ndiponso iye ndi chizindikiro cha anthu zikwi zana limodzi ndi makumi anayi ndi zinayi pa chiyambi cha Kufuula kwa Pakati pa Usiku. Kusindikizidwa ndi kuwukitsidwa kwa anthu zikwi zana limodzi ndi makumi anayi ndi zinayi kumayamba ndi kumasulidwa kwa mwana wa bulu pamene Chisilamu chikumenya. Pamene a Millerite anachoka pa msonkhano wa mumsasa wa Exeter, ananyamula uthengawo ngati mafunde a nyanja osefukira, ndipo mwa chizindikiro anayimira anthu zikwi zana limodzi ndi makumi anayi ndi zinayi amene amabwereza chochitikacho.

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.

Kushandiswa uku kunova kwakanyanya kukomba kana waziva kuti Petro anomiririra avo vanozivisa shoko reMhere yePakati peUsiku pa litmus uye pamuedzo wechitatu wemwaka wePentekosti. Awa rechitatu raPetro paPentekosti rinomuisa muimba yokumusoro, uye imba yokumusoro ndiyo mazuva gumiwo asati asvika Pentekosti. Muedzo wechipiri wemwaka wePentekosti ndiwo muedzo wetemberi wemazuva makumi matatu unotevera muedzo wenheyo. Muedzo wechipiri wetemberi unoda kuti vakatendeka vapinde nokutenda muNzvimbo Tsvene-tsvene umo zvivi zvavo zvinodzimwa, uye umo vanogarwawo nokutenda pamwe naKristu munzvimbo dzokudenga. Bhuku raMabasa rinotizivisa kuti Petro akatanga mharidzo yake pamusoro pebhuku raJoere paawa rechitatu ari muimba yokumusoro, zvino paawa yepfumbamwe akanga ava mutemberi.

> 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.

> Asi Petro, amire pamwe navane gumi neumwe, akasimudza inzwi rake, akati kwavari, Imi varume veJudhea, nemi mose mugere muJerusarema, izvi ngazvizivikanwe kwamuri, uye teererai kumashoko angu; nokuti ava havana kudhakwa sezvamunofunga, zvo, richingova awa yechitatu yezuva. Asi ichi ndicho chakataurwa nomuporofita Joere. … Zvino Petro naJohani vakakwira pamwe chete kutemberi panguva yomunyengetero, iri awa yepfumbamwe. Mabasa 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.

Kristu akakohwerwa pamuti pamuchinjikwa nenguva yeawa rechitatu, uye akafa nenguva yeawa rechipfumbamwe. Rufu rwake, kuvigwa kwake, nokumuka kwake, chiratidzo chimwe chete chine nhanho nhatu. Nhanho yechitatu, zuva rezvibereko zvokutanga, rinotanga mazuva makumi mashanu anoguma paPendekosti. Muarufa yemwaka wePendekosti, awa rechitatu nerechipfumbamwe zvinomirira kupesana kwakajeka, nokuti Kristu akanga ari mupenyu paawa rechitatu uye akafa paawa rechipfumbamwe. Petro akanga ari muimba yapamusoro paawa rechitatu uye mutemberi paawa rechipfumbamwe.

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.

Mwaka wa Pentekosite wa masiku makumi asanu opatulika m’nthawi ya Khristu unali nthawi yopatulika ya uneneri yolumikizana mwachindunji ndi uneneri wa zaka zikwi ziwiri ndi mazana atatu. Unalumikizananso makamaka ndi sabata yotsiriza ya zaka mazana anayi ndi makumi asanu ndi anai za mtundu wa Ayuda m’buku la Danieli 9. Sabata yopatulika imeneyo, imene Khristu anatsimikizira pangano, inagawidwa m’zigawo ziwiri zofanana za masiku 1,260 a uneneri. Pakatikati pa sabata imeneyo panali mtanda. Mtandawo umasonyeza ora lachitatu ndi lachisanu ndi chinayi, ndipo Petro pa Pentekosite amachitanso chimodzimodzi. M’chaka cha 34, kumapeto kwa sabata yopatulika yomweyi, pamene Korneliyo anatumiza kukaitana Petro kuchokera ku Kaisareya Maritima, inali ora lachisanu ndi chinayi.

> 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.

> Paive nomumwe murume muKesariya ainzi Kornelio, mukuru wezana weboka rainzi boka reItaria, munhu wakanga akazvipira kuna Mwari, uye aitya Mwari pamwe chete neimba yake yose, aiitira vanhu zvipo zvizhinji zverupo, uye aigara achinyengetera kuna Mwari nguva dzose. Akaona pachena muchiratidzo panenge paawa yepfumbamwe yezuva mutumwa waMwari achiuya kwaari, achiti kwaari, Kornelio. Zvino wakati amutarisa, akatya, akati, Chiiko, Ishe? Iye akati kwaari, Minyengetero yako nezvipo zvako zverupo zvakwira kuva chiyeudzo pamberi paMwari. Naizvozvo zvino tuma varume kuJopa, undodana Simoni, unonzi Petro. Mabasa 10:1–5.

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

翌日、ペテロは、第六時ごろ、祈るために屋上へ上った。

> 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.

> Mangwana acho, vachiri parwendo rwavo, uye vachiswedera kuguta, Petro akakwira pamusoro peimba kundonyengetera nenguva yechitanhatu. Akanzwa nzara kwazvo, akada kudya; asi vachiri kugadzirira, akapinda mukufenda, akaona denga rakazaruka, nechimwe chinhu chakaita semudziyo chichiburukira kwaari, chakanga chakaita sejira guru rakasungwa pamakona mana, richiburutsirwa pasi. Mariri maiva nemarudzi ose ezvipfuwo zvina makumbo zvepanyika, nezvikara zvesango, nezvinokambaira, neshiri dzedenga. Ipapo inzwi rikauya kwaari, richiti, Simuka, Petro; baya, udye. Asi Petro akati, Kwete, Ishe; nokuti handina kutongodya chinhu chipi nechipi chakajairika kana chisina kuchena. Inzwi rikataurazve kwaari kechipiri, richiti, Izvo zvakanatswa naMwari, usazviti iwe zvakajairika. Izvi zvakaitwa katatu; uye mudziyo ukakwidziridzwazve kudenga. Mabasa 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.

Chikumbiro chokuti Petro auye kuKesariya chinoitika paawa yepfumbamwe, apo mutumwa anosvika kuti ataure naKonerio. Konerio anomirira vamwe vana vaMwari vanodanwa kubuda muBhabhironi panguva yomurayiro weSvondo. Mutumwa anosvika panguva yomurayiro weSvondo ndiro izwi rechipiri raZvakazarurwa gumi nesere, rinodanira kune avo vachiri muBhabhironi kuti vatize. Petro ndiye zviuru zana namakumi mana nezvina, uye Konerio ndiye vashandi veawa regumi nerimwe, vanomiririrwa kuna Petro semhuka dzisina kuchena. Ukama hwaPetro naKonerio ndihwo ukama hweZvakazarurwa zvinomwe, umo zviuru zana namakumi mana nezvina zvinozivikanwa mukubatana neboka guru. Petro akarairwa katatu kuti asimuke, auraye, uye adye. Sezvo ari zviuru zana namakumi mana nezvina, kudanwa kunobva kuna Konerio ndiko uko mureza unorairwa kusimuka.

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.

Korneriyo ari mu Kayisariya Maritima, rimwe na rimwe hitwa Kayisariya yo ku nyanja. Ibyahishuwe 17 bitumenyesha ko “amazi” “ari amoko, n’amatsinda y’abantu, n’amahanga, n’indimi.” Ayo mazi ni abari hanze y’itorero ry’Imana, kandi mu gitabo cy’Ibyahishuwe kimwe no mu iyerekwa rya Petero ry’inyamaswa zihumanye, umubare kane uhagarariye isi yose. Mu iyerekwa rya Petero harimo inyamaswa z’ubwoko bune zitandukanye, kandi zimanurwa mu gitambaro gifashwe ku mfuruka zacyo enye. Isano riri hagati ya Petero na Korneriyo na ryo rigereranywa na Nowa n’inyamaswa zinjiye mu nkuge.

Peter was in Joppa, which means “bright and beautiful,” for as a symbol of the one hundred and forty-four thousand Peter is the bright and beautiful ensign to the Gentiles. The ninth hour, the Gentiles awaken to the ensign which Sister White identifies as the Sabbath, the law of God, the third angel’s message and the missionaries around the world that carry the message of the latter days. Cornelius was awakened to the ensign when the angel arrived at the ninth hour in Caesarea by the sea. The message at the Pentecostal Sunday law then goes to the world—the sea.

Petro o va a ri e Jopa, leswi vulaka leswaku “ku vangama ni ku saseka,” hikuva tanihi xikombiso xa va dzana na mune wa makume mune wa magidi, Petro i mfungho wo vangama ni wo saseka eka va matiko. Hi nkarhi wa awara ya vunhungu, va matiko va pfuxeriwa eka mfungho lowu Makwerhu wa xisati White a wu kombetelaka tanihi Savata, nawu wa Xikwembu, rungula ra ntsumi ya vunharhu, ni varhumiwa emisaveni hinkwayo lava rhwalaka rungula ra masiku ya makumu. Korneliya u pfuxeriwe eka mfungho loko ntsumi yi fika hi awara ya vunhungu eKesariya ekusuhi ni lwandle. Kutani rungula hi nkarhi wa nawu wa Sonto wa Pentekosta ri ya emisaveni hinkwayo—lwandle.

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.

Kusimudzwa kwechiratidzo kunomiririrwawo seimba yaShe ichisimudzwa pamusoro pamakomo; uye Petro akanga achinyengetera pamusoro pedenga reimba muguta rakanaka rinopenya reJopa, paawa yechitanhatu, nguva ichangotangira mutemo weSvondo weawa yechipfumbamwe. Apo vane chiuru chimwe namazana mana namakumi mana nezvina vachaiswa chisimbiso, mamiriro edambudziko riri mukati menyika achakwevera vamwe vana vaMwari vachiri muBhabhironi kuti vatsvake chiedza. Vanotungamirirwa kunowana Petro ari pamusoro peimba muJopa.

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.

Petro aivawo Mateso 16. Kesaria Filipi, pa tsinde ta Phiri la Herimoni, aili na zina limodzi ndi Kesaria wa m’mphepete mwa nyanja, koma panali kusiyana kowonekera, popeza mudzi umodzi unali pa dziko ndipo winayo pa nyanja. Kupachikidwa kwa Khristu pa ora lachitatu ndi imfa Yake pa ora lachisanu ndi chinayi, zikusonyeza kusiyana kowonekera kwa moyo ndi imfa. Petro pa Pentekoste pa ora lachitatu ndi lachisanu ndi chinayi akusonyeza kusiyana kowonekera kuchokera m’chipinda chapamwamba kufikira ku kachisi. Kesaria wa pa dziko kapena Kesaria wa pa nyanja akuimira kusiyana kofunikira kwa ulosi kwa ora lachitatu ndi lachisanu ndi chinayi, koma palibe kutchula kwachindunji kwa ora lachitatu pamene Petro anali ku Kesaria Filipi. Pa umboni wa awiri kapena atatu chinthu chimakhazikitsidwa, ndipo ndi ora lachitatu ndi lachisanu ndi chinayi la mtanda, komanso pa tsiku la Pentekoste, zitsanzo zonsezi zikuimiridwa ndi munthu mmodzi, kaya ndi Khristu wamoyo kapena ali m’manda, kapena Petro m’chipinda chapamwamba kapena ku kachisi.

The third testimony of a third and ninth hour at the two Caesarea’s identifies Peter as the primary character in both instances, as was Christ in the beginning of the Pentecostal season and Peter at the end of that same season. The alpha character of the third hour is the same as the omega character of the ninth hour, providing one witness that Caesarea Philippi is the alpha of the two Caesarea’s. The second witness is that the name of both cities is the same, so the name of the main character and the name of the city are the same. A third witness is the contrast of land and sea. When Peter was at Caesarea Philippi, it was the third hour. This is where the message becomes even more serious.

Ubuhamya bwa gatatu bwo mu isaha ya gatatu n’iya cyenda, mu Kayisariya zombi, bwerekana Petero nk’umuntu mukuru muri ibyo bihe byombi, nk’uko byari Kristo mu ntangiriro y’igihe cya Pentekote na Petero ku iherezo ry’icyo gihe nyine. Imico ya alfa y’isaha ya gatatu ni yo imwe n’imico ya omega y’isaha ya cyenda, bigatanga umuhamya umwe ko Kayisariya ya Filipo ari yo alfa ya Kayisariya zombi. Umuhamya wa kabiri ni uko amazina y’iyo mijyi yombi ari amwe, bityo izina ry’umuntu mukuru n’izina ry’umujyi bikaba ari bimwe. Umuhamya wa gatatu ni ugutandukana kw’ubutaka n’inyanja. Igihe Petero yari i Kayisariya ya Filipo, hari mu 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.

Zvakaringana kuenzanisa maguta maviri ane zita rimwe chete, izvo ndizvo zvatiri kuita; asi tiriwo kusanganisira awa yechitatu neyechipfumbamwe mukushandiswa kwazvo tichibva pauchapupu hwaKristu pamuchinjikwa naPetro paPentekosti. Nokubatanidza mitsara mitatu iyi pamwe chete—awa yechitatu neyechipfumbamwe yaKristu, uye awa yechitatu neyechipfumbamwe yaPetro paPentekosti—tinomisa awa yechitatu paKesaria Firipi. Uhu ndihwo humwe chetewo hungwaru hwechiporofita hunofanira kushandiswa kuna Korneliosi paawa yechipfumbamwe, Petro paawa yechitanhatu, uyezve Petro paKesaria Firipi paawa yechitatu.

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.

Petro ari pazviratidzo zvitatu zvose, Kornelio ari paawa yechitanhatu neyechipfumbamwe pamwe naPetro, asi kwete paawa yechitatu muKesaria Firipi. Mutsetse uyu unosunganidzwa pamwechete nokuti danho rimwe nerimwe riri paawa yechitatu, yechitanhatu, neyechipfumbamwe zvichitevedzana kubva kuKesaria Firipi, kuenda kuJopa, kusvika kuKesaria Maritima. Kesaria mbiri idzi dzaiva nemidzi yadzo yetsika yakabatanidzwa neGirisi neRoma, asi kusiyana kweKesaria Firipi kwaiva kuva mufananidzo wakazara wehupagani hwekure, hwemashiripiti nezvakavanzika, uye Kesaria riri pagungwa raiva muzinda wezvokutengeserana nowokutonga, richisanganisa tsika dzechiGiriki nokubata kwechiRoma muhurumende. Kesaria Firipi chaiva chiratidzo chechurchcraft uye Kesaria Maritima chestatecraft.

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.

Mumutsara unobva kuKesaria uchienda kuKesaria, Jopa ndiro danho repakati pamatanho matatu. Matanho matatu aya anomiririrwa nenguva dzechitatu, dzechitanhatu, nedzepfumbamwe. Kesaria yegungwa panguva yepfumbamwe ndiwo mutemo weSvondo apo vhangeri rinoenda kuvaHedheni. Maawa matatu zvisati zvaitika, panguva yechitanhatu, Petro ari muJopa, guta rinopenya uye rinovheneka. Maawa matatu izvi zvisati zvaitika, Petro ari paMutambo weHwamanda panguva yechitatu. Kesaria kusvika kuKesaria ndiyo nguva yeKuchema kwePakati peUsiku. Petro anomiririra avo vanoparidza Kuchema kwePakati peUsiku kubva pakutanga kusvikira kumagumo, nokuti Jesu nguva dzose anowiriranisa kutanga nemagumo. Kuchema kwePakati peUsiku kunotanga nembongoro ichisunungurwa pachiratidzo chenzira cheMutambo weHwamanda, apo Petro ari kuparidza shoko raJoeri.

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.

Petro ari panzvimbo yechiratidzo chematanho matatu chemutambo wehwamanda, iko kukwira kudenga, kuchiteverwa nokutongwa. Pachiratidzo ichocho muna Mateo gumi nenhanhatu, nyaya inomutswa pamusoro pokuti Kristu akanga ari ani. Zita raPetro rinoshandurwa, uye zvinotaurwa naKristu kuti pamusoro peDombo iri achavaka kereke yake. Dombo iro temberi yakavakwa pamusoro paro ndiro hwaro, uye Petro paKesarea Firipi ndiye shoko romutumwa wokutanga, rinova ndiro shoko rehwaro. Petro paanosvika padanho rinotevera, paJopa, anokwira sezvakaita Kristu pakupera kwamazuva makumi mana okudzidzisa chiso nechiso. Kukwira kudenga ukuwo fananidzo inopindirana nomuchinjikwa, mureza mukuru wenhoroondo yeruponeso; uye muchinjikwa unokamurwa kuva zvikamu zviviri, navambaviri, kubvarurwa kwechidzitiro kupinda muNzvimbo Tsvene-tsvene, nerima nemaawa.

> 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.

> Zvino kubva panguva yechitanhatu kwakava nerima pamusoro penyika yose kusvikira panguva yepfumbamwe. Uye panenge panguva yepfumbamwe Jesu akadanidzira nenzwi guru, achiti, “Eri, Eri, rama sabhakitani?” ndiko kuti, “Mwari wangu, Mwari wangu, mandisiyireiko?” 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.

Pa Jopa, pa ora retanhatu, Petro ari panzvimbo yeuporofita yokupatsanura, pakati pevakarasika nevakaponeswa, pakati pechiedza nerima, uye pakati pokutanga nokuguma kweKuchema kwaPakati pousiku. Kuputsika uku kuri kusimbisa kushanduka kwesangano reRaodhikia remazana zana namakumi mana nezvina ezviuru richipinda musangano reFiradherufia remazana zana namakumi mana nezvina ezviuru. Kuri kuratidza kurambwa kwakazara kwechechi yeSeventh-day Adventist yeRaodhikia. Suo iroro rakavharwa rokutongwa rinomiririrwa nezuva reYananiso rinouya mazuva mashanu pamberi peSvondo mutemo wePentekosti. Kutongwa ikoko kunotungamirirwa nokukwira kudenga, uye zvisati zvaitika, shoko rehwamanda. Matanho iwayo matatu anomiririra chiratidzo chenzira apo chisimbiso chaMwari chinoiswa, uye shoko reKuchema kwaPakati pousiku rinoziviswa nechechi inokunda kune avo vanomiririrwa naKoneriasi.

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.

Petro anozivisa shoko paPentekosti, uye Pentekosti inoratidza kuguma kweshoko reKuchema kwePakati peUsiku. Naizvozvo, maererano nekudikanwa kwechiporofita, Petro anofanirawo kuzivisa shoko pakutanga kwenguva yeKuchema kwePakati peUsiku. Kutanga kunogara kuchiratidza magumo. Shoko raPetro reKuchema kwePakati peUsiku rinopiwa simba apo mbongoro yeIslam inosunungurwa, ikarwisa United States, sezvainoitazve pamutemo weSvondo. Petro achizivisa shoko paawa yechitatu neyechipfumbamwe yePentekosti anoratidza kutanga nekuguma kweKuchema kwePakati peUsiku.

In the line we are considering, the forty days that ends at Christ’s ascension, also begins the ten days in the upper room. Five days into the ten days, the day of atonement identifies that the sins of Israel have been blotted out and the church has made herself ready. It was in the third hour that Peter was in the upper room at Pentecost. At the ninth hour of the Sunday law, the message changes from the midnight unto the loud cry.

Mu mzera urwo turi gusuzuma, iminsi mirongo ine irangirana no kuzamurwa kwa Kristo, ni na yo kandi itangiza iminsi icumi yo mu cyumba cyo hejuru. Iminsi itanu imaze muri iyo minsi icumi, Umunsi w’Impongano ugaragaza ko ibyaha bya Isirayeli byahanaguwe kandi ko itorero ryiteguye. Byari mu isaha ya gatatu ubwo Petero yari mu cyumba cyo hejuru kuri Pentekote. Mu isaha ya cyenda y’itegeko ryo ku cyumweru, ubutumwa buhinduka buva ku bw’igicuku bukagera ku ijwi riranguruye.

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.

Kulengeza uthenga wa Kuitana kwa Pakati pa Usiku kochitidwa ndi Petro kumachitika pamene ali pa ola lachitatu. Uthenga umenewo umadziwika ndi phwando la malipenga, pamene bulu amamasulidwa, komanso ndi Kaisareya Filipi, ndipo Kaisareya Filipi alinso Panium. Panium ikuimiridwa m’vesi la khumi ndi chitatu kufikira la khumi ndi chisanu la Danieli 11. Petro akuzindikiritsa osati kungoti kugunda kwa Chisilamu pa United States pamene bulu amamasulidwa pa chiyambi cha kulengeza kwa Kuitana kwa Pakati pa Usiku, koma nthawi imodzimodziyo Petro ali pa nkhondo ya Panium imene imatsogolera ku lamulo la Lamlungu. Nkhondo ya Panium ndi chochitika chofanana ndi kugunda kwa Chisilamu pa United States.

We will continue these things in the next article.

Tutaendelea na mambo haya katika makala inayofuata.

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