Article

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

Buugga Yoo’eel iyo Kaniisadda La’odikiya ee Adventist-ka Toddobaadka-Toddobaad — Lambar Shan iyo Afartan

Number Forty-Five

Lambar Afartan iyo Shan

Author

Jeff Pippenger

Published

February 12, 2026

Formats

PDF
Word
Song MP3

## Review

Dib-u-eegis

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.

Laawiyiintii saddex iyo labaatanaad wuxuu tilmaamayaa saddex imtixaan oo ku jira xilliga Bentakostiga ee boqol iyo afartan iyo afar kun. Marka maalinta koowaad ee Iidda Taambuugyada lala waafajiyo maalinta Bentakostiga, dabadeedna afartanka maalmood ee Masiixu si fool ka fool ah xertiisa wax u baray ka hor koritaankiisa lala waafajiyo maalinta midhaha ugu horreeya, waxaa samaysmaya qaab-dhismeed guud oo metelaya farriimaha saddexda malaa'igood.

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.

Marka “dhimashada, aaska, iyo sarakicidda” loo adeegsado sidii hal astaamood nebiyadeed oo keliya oo leh saddex tallaabo, sida loogu matalay baabtiiskii Masiixa, waxaan ogaanaynaa in shan maalmood ka dib sarakicidda, maalinta midhaha ugu horreeya, ay timaaddo dhammaadka iidda toddobada maalmood ee kibista aan khamiirka lahayn isagoo ah shir quduus ah. Sidaas daraaddeed, sarakiciddii Masiixa, oo la jaanqaadaysa qurbaanka midhaha ugu horreeya, waxaa ka dambeeya muddo shan maalmood ah.

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.

Dhamaadka qaab-dhismeedka ka samaysma iswaafajinta maalinta kowaad ee Iidda Taambuugyada iyo maalinta Bentekoste, waxaa yaal calaamad kale oo jidka ah oo leh saddex tallaabo, taas oo ay sidoo kale ku xigaan shan maalmood oo gaadha ilaa Bentekoste.

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.

Inta u dhexeeya labadaas ‘calaamadood ee saddex-tallaabo ah oo ay raacayaan shan maalmood,’ waxaa yaal muddo soddon maalmood ah. Marka aynu maalinta kowaad ee iidda Taambuugyada la waafajinno maalinta Bentakostiga, waxaynu garanaynaa in shan maalmood ka hor iidda Taambuugyada ay ahayd Maalinta Kafaaraggudka. Toban maalmood ka hor Maalinta Kafaaraggudka waxay ahayd iidda Buunanka. Afartankii maalmood ee Masiixu fool-ka-fool wax ku barayay ka dib sarakiciddiisii maalinta midhaha ugu horreeya, waxay la waafaqayaan shan maalmood ka dib iidda Buunanka, iyo shan maalmood ka hor Maalinta Kafaaraggudka.

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.

Astaanta saddex-tallaabo ah ee ‘dhimashadiisa, aaskiisa, iyo sarakiciddiisa,’ oo ay ku xigaan shan maalmood ilaa dhammaadka iidda kibista aan khamiirka lahayn, ayaa haddana lagu soo celiyaa soddon maalmood dabadeed marka ay timaaddo astaanta saddex-tallaabo ah ee ‘buunanka, kor-u-kicidda, iyo xukunka,’ kuwaas oo markaas ay ku xigaan shan maalmood ilaa Bentakostiga. Astaanta saddexda tallaabo leh ee bilowga ah si fudud ayaa loogu qeexi karaa inay tahay hal astaan oo leh saddex tallaabo, waayo si toos ah ayaa sidaas loogu aqoonsaday baabtiiskii Masiixa, kaas oo astaan u ah ‘dhimashadiisa, aaskiisa, iyo sarakiciddiisa.’ Baabtiisku wuxuu ahaa alfa-ga muddada quduuska ah ee 1,260-ka maalmood, taas oo ku dhammaatay ‘dhimashadiisa, aaskiisa, iyo sarakiciddiisa,’ kuwaas oo ahaa oomega-ga 1,260-ka maalmood.

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.’

Calaamadda jidka ee saddex-tallaabo ah ee ku taalla dhammaadka xilliga Bentakostiga waa in lagu gartaa iyada oo loo marayo ku-dhaqanka nebiyadeed. Kontonka maalmood ee xilliga Bentakostiga isla qaab-dhismeedkii ayaa laga helaa bilowga iyo dhammaadka. Iyadoo lagu salaynayo mabda’a ah in Masiixu had iyo goor dhammaadka ku muujiyo bilowga, waxaynu garan karnaa iidda buunanka, oo ay ku xigto kor-u-kicidda, oo ay ku xigto maalinta Kafaaraggudka, oo ay ku xigaan shan maalmood, sidii hal “calaamad jid saddex-tallaabo ah oo ay ku xigaan shan maalmood.”

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.

Waxaannu sidoo kale saddexda tallaabo ee la soo jeediyey ku tijaabinnaa tilmaamaha kitaabiga ah ee astaamaha mid kasta oo ka mid ah saddexdaas tallaabo. Saddexdaas tallaabo ayaa si isdaba joog ah loogu matalaa Erayga Ilaah. Iyagu waa saddexda malaa’igood; iyagu waa barxadda, meesha quduuska ah, iyo Meesha ugu Quduusan; iyagu waa shuqulka Ruuxa Quduuska ah ee ku qancinta dembi, xaqnimo, iyo xukun. Aqoonsiga iidda buunanka, kor u qaadista, iyo maalinta Kafaaraggudka inay yihiin saddexdaas tallaabo wuxuu u baahan yahay in tallaabo kasta la jaanqaaddo markhaatifurka kitaabiga ah ee hore loo aasaasay.

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.”

Buunooyinku waa farriin digniin ah, waxayna la xiriiraan malaa’igta kowaad oo qaylinaysa, “Ilaah ka cabsada.” Kor u qaadistii Masiixu waa astaan u ah ammaanta Imaatinkiisa Labaad, waayo hadalka labaad ee malaa’igta kowaad waa, “Isaga ammaana.” Maalinta Kafaaraggudku waa astaanta xukunka, hadalka saddexaadna ee malaa’igta kowaad waa, “waqtigii xukunkiisu waa yimid.” Waxaa jira siyaalo dhowr ah oo lagu garto in astaamaha nebiyadeed ee saddexda tallaabo ee ku jira calaamadda jidka dhammaadka xilliga Bentekostiga ay matalaan saddexda tallaabo ee injiilka weligiis ah, halkaas oo qaar badani “la daahirinayo, la caddeynayo, lana tijaabinayo.”

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.

Sidaas darteed, waxaad markaas arki kartaan in calaamaddii ugu horraysay ee saddexda tallaabo qurbaanka midhaha ugu horreeya ee shaciirka la bixiyo, halka calaamadda ugu dambaysa ee saddexda tallaabo lagu bixiyo qurbaanka midhaha ugu horreeya ee sarreenka. Waxaad markaas arki kartaan in saddexda tallaabo ee alfa ee xilliga Bentakostigu ay tilmaamayaan kibis aan khamiir lahayn, laakiin calaamadda omega ee saddexda tallaabo ay tilmaamayso kibis khamiir leh. Waxaad xataa arki kartaan in calaamadda saddexda tallaabo ee bilowga ay tahay meeshii Masiixa kor loogu qaaday si uu dadka oo dhan u soo jiito, halka calaamadda saddexda tallaabo ee dhammaadka calanka boqol iyo afartan iyo afarta kun kor loo qaado si uu quruumaha kale u soo jiito.

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.

Malaa’igta kowaad iyo tan saddexaad waa isku malaa’ig heerka waxsii sheegidda ah, waayo tan kowaad waa bilowga—tan saddexaadna waa dhammaadka. Malaa’igta kowaad ee alfa waxay ku dhawaaqdaa furitaanka xukunka, malaa’igta ugu dambaysa ee omega-na waxay ku dhawaaqdaa xidhitaanka xukunka. Farriinta malaa’igta kowaad waxaa xoog lagu siiyey rumoobiddii Islaamka ee Ogosto 11, 1840, malaa’igta saddexaadna waxaa xoog lagu siiyey rumoobid Islaam oo dhacday 9/11. Sister White waxay ina ogeysiinaysaa in hawlgalkii malaa’igta kowaad iyo tan saddexaadba uu ahaa inay dhulka ku iftiimiyaan ammaanteeda. Markhaatiyo kale ayaa badan, waxayna bixiyaan taageero ku filan oo lagu aqoonsado qaab-dhismeedka xilliga Bentakostiga sida lagu dejiyey kontonka maalmood laga bilaabo sarakiciddii Masiixa ilaa Bentakosti, iyadoo lala xiriirinayo labaatanka iyo labada aayadood ee ugu horreeya ee Laawiyiintii saddex iyo labaatanaad iyo labaatanka iyo labada aayadood ee ugu dambeeya ee Laawiyiintii saddex iyo labaatanaad. Inta u dhexaysa labada calaamadood ee jidka ah oo ah calaamad jid oo ka kooban saddex tallaabo oo ay ku xigaan shan maalmood, waxaa yaal muddo soddon maalmood ah oo matalaysa malaa’igta labaad.

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.

Astaanta ugu horraysa ee “saddex tallaabo oo ay raacaan shan” maalmood waa malaa’igtii kowaad; soddonka maalmoodna waa malaa’igtii labaad; astaanta labaad ee “saddex tallaabo oo ay raacaan shan” maalmoodna waa malaa’igtii saddexaad. Saddexdan tallaabo waxay daboolayaan xilliga oo dhan ee Bentakostiga ilaa Bentakostiga, taas oo markaas calaamad u noqota bilowga toddobada maalmood ee iidda Taambuugyada, oo u taagan daadinta roobka dambe inta lagu jiro qalalaasaha sharciga Axadda, kaas oo ka bilaabma sharciga Axadda ee Maraykanka kuna sii socda ilaa Miikaa’iil istaago oo xilliga imtixaanka aadamuhu xirmo. Qaab-dhismeedku waa rabbaani, hase ahaatee wuxuu soo saaraa tixgelinno culus.

## Serious Considerations

Tixgelinno Muhiim ah

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.

Way caddaatay in tiirka jidka ee ay matalaan “buunanka, kor u kaca iyo xukunka” uu yahay tijaabada litmus‑ka ah iyo tijaabada saddexaad. Tijaabada saddexaad mar walba waa tijaabada litmus‑ka, halkaas oo dabeecaddu ku muujisanto, laakiin aan marnaba lagu horumarin.

> “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.

> “Dabeecaddu waxaa muujiya qalalaase. Markii codkii kululaa saqdii dhexe ku dhawaaqay, ‘Bal eega, aroosku waa imanayaa; u baxa inaad la kulantaan isaga,’ bikradihii hurday way ka soo tooseen hurdadoodii, markaasna waxaa la arkay kuwii isu diyaariyey dhacdadaas. Labada kooxoodba si lama filaan ah ayaa loo qabtay, hase ahaatee mid baa u diyaarsanaa xaaladda degdegga ah, kan kalena waxaa la helay isagoo aan diyaargarow lahayn. Dabeecaddu waxaa muujiya duruufaha. Xaaladaha degdegga ahi waxay soo saaraan birta runta ah ee dabeecadda. Masiibo kedis ah oo aan la filayn, geeri-qoys ama qalalaase, cudur ama murugo lama filaan ah, wax kasta oo nafta hor keenaya dhimasho fool ka fool ah, waxay soo saari doonaan waxa dhabta ah ee ku jira dabeecadda. Waxaa la muujin doonaa inuu jiro iyo in kale rumaysad dhab ah oo lagu qabo ballamada ereyga Ilaah. Waxaa la muujin doonaa inay naftu nimco ku taagan tahay iyo in kale, iyo inuu saliid ku jiro weelka laambadda leh iyo in kale.”

> “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.

> “Wakhtiyada imtixaanka ahu dadka oo dhan way ku yimaadaan. Sidee baynu isu maamulnaa marka aynu ku jirno imtixaanka iyo tijaabinta Ilaah? Ma laambadahayagu way bakhtiyaan? mise weli waynu sii shidnaa? Ma u diyaarsannahay xaalad kasta oo degdeg ah innagoo ku xidhnaanayna Isaga oo nimco iyo run ka buuxa? Shantii bikrad ee caqliga lahayd dabeecaddooda uma gudbin karin shantii bikrad ee nacasnimada lahayd. Dabeecaddu waa inaynu innagu, qof-qof ahaan, samaysannaa.” 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.

Marka taariikh-calaamadda iidda buunanku timaaddo, dabeecaddaadu weligeed baa la shaabadeeyaa, waxaa kor laguu qaadaa sida calan ahaan, dembiyadiinnuna weligood baa la tirtiraa. Saddexda tallaabo waxay matalaan saddex dhinac oo ka mid ah shaabadaynta. Imaatinka farriinta Qaylada Saqda-dhexe wuxuu muujinayaa kuwa saliidda leh iyo kuwa kor loo qaaday sida calan ahaan iyadoo dembiyadooda la qaadayo. Farriinta, hawsha, iyo shaabadduba dhammaantood waa hal taariikh-calaamad. Waa taariikh-calaamad “nafta fool ka fool u hor keenta dhimasho” sabab u ah “musiibo aan la filayn.” Buunka Islaamku wuxuu matalaa “musiibadaas aan la filayn.” Halkaas, farriinta ah, “Bal eega, Aroosku waa imanayaa,” waxaa lagu dhawaaqaa shan maalmood ka hor sharciga Axadda, halkaas oo farriintu isu beddesho qaylada dheer ee malaa’igta saddexaad.

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.

Saddexda tallaabo ee calaamadda jidku waa qaybo aqoonsanaya shaabadaynta iyo kor loo qaadista boqol iyo afartan iyo afar kun, wax yar ka hor sharciga Axadda. Waxaa cad in tijaabada lagu kala garto ee ah “turumbooyin, kor-u-kacid, iyo xukun” ay meteshay shirkii xerada ee Exeter. Shanta maalmood ee u dhexeeya Maalinta Kafaaraggudka iyo Bentakostiga waxay ka dhigan yihiin lixdan iyo lixda maalmood ee u dhexeeya dhammaadkii shirkii xerada Exeter 17-kii Agoosto ilaa 22-kii Oktoobar, 1844, markii albaabku xirmay. Lixdan iyo lixdaas maalmood ee taariikhda Millerite-ku waxay sawirayaan maalmaha dambe, oo marka dhinacan laga eego, waxay sawirayaan ku dhawaaqidda farriinta Qaylada Habeenbadhka ee ay sameeyeen boqol iyo afartan iyo afar kun.

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.

Shanta maalmood ee ka hadhay Bentakostiga waxay la jaanqaadaan lixdan iyo lixdii maalmood ee Milleriyiintu ku dhawaaqayeen farriinta Qaylada Saqda Dhexe, taas oo iyaduna lagu sii tusay gelitaankii guusha lahaa ee Masiixu Yeruusaalem ku galay. Tallaabada koowaad ee saddexda tallaabo waa iidda buunanka, taas oo ah buunkii toddobaad, ama hooggii saddexaad, ama Islaamka maalmaha ugu dambeeya; gelitaankii guusha lahaa ee Masiixana waxaa ka horreeyey furidda dameer.

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.

Si nebinnimo ahaan tani waxay tilmaamaysaa in furidda dameerku ay calaamad u tahay bilowga gelitaankii guusha lahaa, kaas oo ah Qayladii Saqda Dhexe. Waxsii sheegidda Kitaabka Quduuska ah waa in maalmaha ugu dambeeya lagu dabaqaa boqortooyadii lixaad ee waxsii sheegidda Kitaabka Quduuska ah—bahalkii dhulka, Mareykanka. Islaamku wuxuu ku dhufan doonaa Mareykanka, sidii uu ku sameeyey 9/11, sidaas darteedna wuxuu calaamadaynayaa bilowga ku dhawaaqidda Qayladii Saqda Dhexe iyadoo Islaamku ku qaadayo Mareykanka weerar weyn oo muuqda, iyo dhammaadka ku dhawaaqidda Qayladii Saqda Dhexe iyadoo Islaamku mar kale ku qaadayo Mareykanka weerar kale oo weyn oo muuqda, waayo Ciise had iyo goor dhammaadka wax ayuu ku tusaaleeyaa bilowga wax.

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.

Farriinta Bentakostigu waa farriinta qaylada weyn, qaylada weynuna si fudud waa kor-u-qaadista farriinta Qaylada Saqda Dhexe. Taariikhda Millerite-ka, Qaylada Saqda Dhexe waxay dhammaatay markii albaabkii la xidhay Oktoobar 22, 1844, sidoo kalena waxay dhammaanaysaa marka albaabku xidhmo xilliga sharciga Axadda ee maalmaha ugu dambeeya. Bentakostiga, Butros wuxuu ku dhawaaqay farriinta Yoo’eel, Bentakostiguna waa dhammaadka omega ee Qaylada Saqda Dhexe; sidaas darteed bilowga alfa ee Qaylada Saqda Dhexe, Butros, baahida waxsii sheegiddu ku khasabtay, waa inuu sidoo kale soo bandhigayaa farriinta Yoo’eel. Qaylada Saqda Dhexe, Butros wuxuu ku jiraa Falimaha Rasuullada cutubka labaad, isagoo jooga qolka sare saacaddii saddexaad, dabadeedna isla maalintaas saacaddii sagaalaad wuxuu ku jiraa macbudka isagoo ku dhawaaqaya farriinta Yoo’eel.

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.

Butros waa astaan u ah boqol iyo afartan iyo afar kun maalintii Bentakostiga, taas oo ah dhammaadka Qayladii Saqda dhexe, sidoo kalena waa astaan u ah boqol iyo afartan iyo afar kun bilowgii Qayladii Saqda dhexe. Shaabadaynta iyo kicinta boqol iyo afartan iyo afar kun waxay ka bilaabmaan furidda dameerka marka Islaamku wax ku dhufto. Markii Milleriyiintu ka tageen shirkii xerada Exeter, waxay qaadeen farriinta sidii hir badweyne oo xoog leh, oo si astaan ah u sii muujiyey boqol iyo afartan iyo afar kun oo waayo-aragnimadaas ku celiya.

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.

Adeegsigan wuxuu sii noqonayaa mid ka sii culus marka aad garato in Butros uu metelayo kuwa ku dhawaaqa farriinta Qaylada Saqda-dhexe ee tijaabada litmus-ka iyo tijaabada saddexaad ee xilliga Bentakostiga. Saacaddii saddexaad ee Butros ee Bentakostiga waxay dhigaysaa qolka sare, qolka sarena waa sidoo kale tobanka maalmood ee ka horreeya Bentakostiga. Tijaabada labaad ee xilliga Bentakostiga waa tijaabada macbudka ee soddonka maalmood ah oo raacda tijaabada aasaaska ah. Tijaabada labaad ee macbudku waxay ka doonaysaa kuwa aaminka ah inay rumaysad ku galaan Meesha Ugu Quduusan, halkaas oo dembiyadooda laga tirtiro, halkaas oo ay rumaysad kula fadhiyaan Masiixa meelaha jannada. Kitaabka Falimaha Rasuulladu wuxuu inoo sheegayaa in Butros uu khudbaddiisii ka bilaabay kitaabka Yoo'eel saacaddii saddexaad qolka sare, dabadeedna saacaddii sagaalaad uu macbudka ku jiray.

> 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.

> Laakiin Butros, isagoo la taagan kow iyo tobanka, ayuu codkiisii kor u qaaday oo ku yidhi iyagii, Niman Yahuudiya ahow, iyo kulligiin kuwiinna Yeruusaalem degganow, tan ha idinla ogaado, oo erayadaydana dhegaysta; waayo, kuwanu ma sakhraansana sidaad u malaynaysaan, maxaa yeelay weli waa saacaddii saddexaad oo maalinta ah. Laakiin waxanu waa wixii lagaga hadlay nebigii Yoo’eel. … Haddaba Butros iyo Yooxanaa waxay isla wada kor ugu socdeen macbudka saacaddii tukashada, taas oo ah saacaddii sagaalaad. Falimaha Rasuullada 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.

Masiixa waxaa iskutallaabta lagu qodbay saacaddii saddexaad, wuxuuna dhintay saacaddii sagaalaad. Geeridiisa, aaskiisa iyo sarakiciddiisu waa hal calaamad-jid oo leh saddex tallaabo. Tallaabada saddexaad, maalinta midhaha ugu horreeya, waxay bilowdaa kontonka maalmood ee ku dhammaada Bentakostiga. Alfa-ga xilliga Bentakostiga, saacadda saddexaad iyo saacadda sagaalaad waxay matalaan isbarbardhig cad, waayo Masiixu wuu noolaa saacaddii saddexaad, wuuna dhintay saacaddii sagaalaad. Butros wuxuu ku jiray qolka sare saacaddii saddexaad, wuxuuna macbudka joogay saacaddii sagaalaad.

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.

Xilligii Bentakostiga ee kontonka maalmood ee quduuska ah wakhtigii Masiixa waxay ahayd muddo quduus ah oo nebiyadeed oo si toos ah ugu xidhnayd wax sii sheegidda laba kun iyo saddex boqol oo sannadood. Waxay si gaar ah ugu xidhnayd toddobaadka ugu dambeeya ee afarta boqol iyo sagaashanka sannadood ee quruunta Yuhuudda ee Daanyeel sagaal. Toddobaadkaas quduuska ah ee Masiixu ku adkeeyey axdiga waxaa loo kala qaybiyey laba xilli oo isle’eg oo min 1,260 maalmood oo nebiyadeed ah. Udub-dhexaadka toddobaadkaas wuxuu ahaa iskutallaabta. Iskutallaabtu waxay tilmaamaysaa saacadda saddexaad iyo saacadda sagaalaad, Butrosna Bentakostiga sidaas oo kale ayuu yeelaa. Sannadkii 34, dhammaadka isla toddobaadkaas quduuska ah markii Korneeliyos Butros uga yeedhay Qaysariya Maritima, waxay ahayd saacaddii sagaalaad.

> 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.

> Waxaa jiray nin degganaa Kaysariya oo la odhan jiray Korneeliyos, oo ahaa boqol-u-taliye ka tirsan guutadii la odhan jiray guutada Talyaaniga; nin cibaado badan, oo isaga iyo reerkiisuba ay Ilaah ka cabsan jireen, oo dadka sadaqo badan siin jiray, Ilaahna had iyo goor baryi jiray. Wuxuu riyo si cad ugu arkay malaa’ig Ilaah ka timid oo u soo gashay abbaaro saacaddii sagaalaad ee maalinta, kuna tidhi, Korneeliyos. Markuu indhaha ku dhuftay, ayuu baqay oo yidhi, Waa maxay, Sayidow? Markaasay ku tidhi, Tukashooyinkaaga iyo sadaqooyinkaaguba waxay u kor kaceen xusuus ahaan Ilaah hortiisa. Haddaba niman u dir Yoobbe, oo u yeedh nin Simoon la yidhaahdo oo naanaystiisu tahay Butros. Falimaha Rasuullada 10:1–5.

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

Maalintii ku xigtay, Butros wuxuu fuulay saqafka sare inuu tukado qiyaastii saacaddii lixaad.

> 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.

> Maalintii xigtay, intay safarkoodii ku sii jireen oo ay magaalada ku soo dhowaadeen, Butros wuxuu saqafka guriga u fuulay inuu tukado abbaaraha saacaddii lixaad. Aad buu u gaajooday, oo wuxuu doonayay inuu wax cuno; laakiin intii loo diyaarinayay, wuxuu galay miyir-beel ruuxi ah, oo wuxuu arkay samadii oo furantay, iyo weel qura oo u soo degaya, sidii maro weyn oo afarta geesood laga xiray, oo dhulka lagu soo dejinayo. Waxaa ku jiray nooc kasta oo xayawaanno afar-lugoodle ah oo dhulka jooga, iyo dugaag, iyo wax gurguurta, iyo haadadka cirka. Markaasaa cod u yimid isagoo leh, Kac, Butros; gawrac, oo cun. Laakiin Butros wuxuu yidhi, Saas ma aha, Rabbiyow; waayo, weligay ma cunin wax caadi ah ama nijaas ah. Markaasaa codkii mar labaad kula hadlay isagoo leh, Wixii Ilaah nadiifiyey, adigu caadi ha ugu yeedhin. Taasu saddex goor bay dhacday; dabadeedna weelkii mar kale ayaa samada loogu qaaday. Falimaha Rasuullada 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.

Baaqii Butros loogu yeedhay inuu Kaysariya yimaado wuxuu ahaa saacaddii sagaalaad, markaasoo malaa’ig u timid inay la hadasho Korneeliyos. Korneeliyos wuxuu matalaa carruurta kale ee Ilaah oo laga yeedhayo Baabuloon xilliga sharciga Axadda. Malaa’igta timaadda xilliga sharciga Axadda waa codka labaad ee Muujintii siddeed iyo tobnaad, kaas oo ugu yeedha kuwa weli Baabuloon ku jira inay ka cararaan. Butros waa boqol iyo afartan iyo afarta kun, Korneeliyosna waa shaqaalihii saacadda kow iyo tobnaad, kuwaas oo Butros loogu muujiyey inay yihiin xayawaan aan nadiif ahayn. Xidhiidhka Butros iyo Korneeliyos waa xidhiidhka Muujintii toddobaad, halkaas oo boqol iyo afartan iyo afarta kun lagu aqoonsado iyagoo lala xidhiidhinayo dadkii badnaa ee tirada weynaa. Butros waxaa lagu amray saddex jeer inuu kaco, gowraco oo cuno. Isagoo ah boqol iyo afartan iyo afarta kun, baaqa Korneeliyos ka yimid waa meesha calamadda lagu amro inay kacdo.

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.

Korneeliyos wuxuu joogaa Qaysariya Maritima, oo mararka qaarkood loo yaqaan Qaysariya badda ku taal. Muujintii toddoba iyo tobnaad waxay inoo sheegaysaa in “biyaha” ay “yihiin dadyow, iyo tirooyin badan, iyo quruumo, iyo afaf.” Biyuhu waa kuwa ka baxsan kiniisadda Ilaah, waxaana Muujintii, sida oo kale araggii Butros ee xayawaannada nijaasta ah, tirada afar ay meteshaa dunida oo dhan. Aragga Butros waxaa ku jira afar nooc oo kala duwan oo xayawaan ah, waxayna ku soo degayaan maro afar gees leh oo afarteeda rukun laga hayo. Xiriirka ka dhexeeya Butros iyo Korneeliyos waxaa sidoo kale matalaya Nuux iyo xayawaannadii fuulay doonnida.

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.

Butros wuxuu joogay Yoobbe, taas oo micnaheedu yahay “dhalaalaya oo qurux badan,” waayo isagoo astaan u ah boqolka afartan iyo afarta kun, Butros waa calanka dhalaalaya oo quruxda badan ee quruumaha. Saacaddii sagaalaad, quruumuhu waxay ku baraarugaan calanka ay Walaasha White u aqoonsatay Sabtida, sharciga Ilaah, farriinta malaa’igta saddexaad, iyo adeegayaasha dunida oo dhan ee sida farriinta maalmaha ugu dambeeya. Korneeliyos waxaa lagu baraarujiyey calanka markii malaa’igtii timid saacaddii sagaalaad ee Kaysariya oo badda ku ag taal. Markaas farriinta xeerka Axadda ee Bentekoste waxay u gudubtaa dunida—badda.

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.

Kor u qaadidda calanka ayaa sidoo kale lagu matalayaa in guriga Rabbiga kor loo qaadayo buuraha dushooda, Butrosna wuxuu ku tukanayay saqafka sare ee magaalada quruxda badan ee iftiinka leh ee Yoobbe, saacaddii lixaad, wax yar ka hor sharciga Axadda ee saacaddii sagaalaad. Marka boqol iyo afartan iyo afarta kun la shaabadeeyo, duruufaha qalalaasaha ee dunida ka dhex jira ayaa soo jiidan doona carruurta kale ee Ilaah oo weli Baabuloon ku jira inay iftiin doondoonaan. Waxaa loo hoggaaminayaa inay Butros ka helaan dusha sare ee guriga ku yaal Yoobbe.

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.

Butrosna wuxuu sidoo kale joogay Kaysariya Filibbi ee Matayos lix iyo tobnaad. Kaysariya Filibbi oo ku taal salka Buur Xermoon waxay lahayd isla magaca Kaysariya tii badda agteeda, hase yeeshee waxay lahayd isbarbardhig cad, maadaama mid ka mid ah magaalooyinku ku taallay berriga, tan kalena badda dusheeda. Iskutallaabtii Masiixa saacaddii saddexaad iyo dhimashadiisii saacaddii sagaalaad waxay tilmaamayaan isbarbardhig muuqda oo nolosha iyo dhimashada ah. Butros saacaddii saddexaad iyo sagaalaad ee Bentakostiga wuxuu tilmaamayaa isbarbardhig muuqda oo ka socda qolka sare ilaa macbudka. Kaysariya tan berriga ku taal ama Kaysariya tan badda ku taal waxay matalaysaa isbarbardhigga nebiyadeed ee lagama maarmaanka ah ee saacadda saddexaad iyo sagaalaad, laakiin ma jiro tixraac toos ah oo ku saabsan saacadda saddexaad markii Butros joogay Kaysariya Filibbi. Markhaatiga laba ama saddex wax baa lagu adkeeyaa, oo saacadda saddexaad iyo sagaalaad ee iskutallaabta iyo weliba maalintii Bentakostiga, labada tusaaleba waxaa metelaya hal qof, ha ahaado Masiixa oo nool ama qabriga ku jira, ama Butros oo ku jira qolka sare ama macbudka.

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.

Maragga saddexaad ee saacadda saddexaad iyo sagaalaad ee labada Kaysariya waxay Butros u aqoonsanaysaa inuu yahay dabeecadda ugu weyn labada dhacdo mid kastaba, sida Masiixu ugu ahaa bilowgii xilligii Bentekostiga iyo Butros dhammaadkii isla xilligaas. Dabeecadda alfa ee saacadda saddexaad waa isla tan dabeecadda omega ee saacadda sagaalaad, taasoo bixinaysa markhaati keliya oo muujinaya in Kaysariya Filibbos ay tahay alfa ee labada Kaysariya. Markhaatiga labaad waa in magaca labada magaalo uu isku mid yahay, sidaas darteed magaca dabeecadda ugu weyn iyo magaca magaaladuba waa isku mid. Markhaati saddexaadna waa isbarbardhigga dhulka iyo badda. Markii Butros joogay Kaysariya Filibbos, waxay ahayd saacaddii saddexaad. Halkan ayay farriintu ka sii noqonaysaa mid aad u culus.

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.

Waa sax in laba magaalo oo isku magac ah la isu waafajiyo, taas oo ah waxa aynu samaynayno; hase yeeshee, waxa aynu sidoo kale ku daraynaa saacadda saddexaad iyo saacadda sagaalaad adeegsiga, annaga oo ku salaynayna maragga Masiixa ee iskutallaabta iyo kii Butros ee Bentakostiga. Markii saddexda xariiq la isu geeyo—saacaddii saddexaad iyo sagaalaad ee Masiixa, iyo saacaddii saddexaad iyo sagaalaad ee Butros ee Bentakostiga—waxa aynu sugaynaa saacadda saddexaad ee Kaysariya Filibbi. Isla caqliga nebiyadeedka ah waa in lagu dabaqaa Korneeliyos saacaddii sagaalaad, Butros saacaddii lixaad, dabadeedna Butros ee Kaysariya Filibbi saacaddii saddexaad.

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.

Butros wuxuu joogaa dhammaan saddexda calaamadood ee jidka, Korneeliyosna wuxuu la joogaa Butros saacadda lixaad iyo saacadda sagaalaad, laakiin kuma jiro saacadda saddexaad ee Kaysariya Filibbi. Xariiqdu way isugu xiran tahay, waayo tallaabo kasta waa saacadda saddexaad, lixaad, iyo sagaalaad siday u kala horreeyaan, laga soo bilaabo Kaysariya Filibbi ilaa Yoppa ilaa Kaysariya Maritima. Labada Kaysariya labaduba xididdadooda dhaqan waxay ku xidhnaayeen Giriigga iyo Rooma, laakiin waxa Kaysariya Filibbi kaga soocnayd waxay ahayd inay ahayd muujinta jaahilnimo fog oo qarsoon, halka Kaysariya badda agteeduna ay ahayd xarun ganacsi iyo maamul, iyadoo isku dhex darsatay dhaqanka Giriigga iyo xukunka Roomaanka. Kaysariya Filibbi waxay ahayd astaan wadaadnimo siyaasadaysan, Kaysariya Maritimana astaan dawladnimo siyaasadaysan.

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.

Safkii ka bilaabma Qaysariya kuna dhammaada Qaysariya, Yoppa waa tallaabada dhexe ee saddex tallaabo. Saddexda tallaabo waxaa lagu metelaa saacadda saddexaad, lixaad, iyo sagaalaad. Qaysariya ee badda ku taal, saacadda sagaalaad, waa sharciga Axadda marka injiilku u gudbo dadka aan Yuhuudda ahayn. Saddex saacadood ka hor, saacadda lixaad, Butros wuxuu joogaa Yoppa, magaalada ifaysa oo dhalaalaysa. Saddex saacadood ka hor taasna, Butros wuxuu joogaa iidda Buunanka saacadda saddexaad. Qaysariya ilaa Qaysariya waa muddada Qaylada Habeenbadhka. Butros wuxuu metelaa kuwa ku dhawaaqa Qaylada Habeenbadhka bilowga ilaa dhammaadka, waayo Ciise had iyo goor wuxuu isu waafajiyaa bilowga iyo dhammaadka. Qaylada Habeenbadhku waxay ka bilaabataa dameerka la furayo ee astaanta iidda buunanka, halkaas oo Butros ku dhawaaqayo farriinta Yoo'eel.

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.

Butros waxa uu jooga calaamadda saddex-tallaabo ee Iiddii Buunanka, oo ay ku xigto kor-u-kicidda, dabadeedna xukunka. Calaamaddaas ku taal Matayos lix iyo toban waxa lagu soo qaadaa arrinta ku saabsan cidda Masiixu ahaa. Magaca Butros waa la beddelaa, waxaana Masiixu ku dhawaaqaa in Dhagaxan uu ahaan doono kii uu kaniisaddiisa ku dul dhisi lahaa. Dhagaxa macbudka lagu dul dhisay waa aasaaska, Butrosna jooga Kaysariya Filibbi waa farriintii malaa’igta kowaad, taas oo ah farriinta aasaasiga ah. Marka Butros gaadho tallaabada xigta, ee Yooffa, wuu kor u koraa sidii Masiixu sameeyey dhammaadkii afartankii maalmood ee waxbaridda fool-ka-foolka ah. Kor-u-kiciddu sidoo kale waa isbarbar-dhac la leh iskutallaabta, oo ah astaanta ugu weyn ee taariikhda badbaadada; iskutallaabtuna waxay u qaybsan tahay laba qaybood, iyadoo ay jiraan labada tuug, daahii u kala go’ay Quduuska Ugu Quduusan, iyo gudcurkii iyo saacadihii.

> 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.

> Haddaba saacaddii lixaad gudcur baa qariyey dalka oo dhan ilaa saacaddii sagaalaad. Oo abbaaraha saacaddii sagaalaad Ciise cod weyn buu ku qayliyey, isagoo leh, Elii, Elii, lama sabakhtaani? taas macnaheedu waa, Ilaahayow, Ilaahayow, maxaad ii dayrisay? Matayos 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.

Yafaa, saacaddii lixaad, Butros wuxuu taagan yahay meel nebiyadeed oo kala qaybin ah, oo u dhexeysa kuwa lumay iyo kuwa badbaaday, oo u dhexeysa iftiin iyo gudcur, iyo u dhexeysa bilowga iyo dhammaadka Qaylada Habeenbadhka. Kala-go’aas wuxuu adkaynayaa gudubka dhaqdhaqaaqa La’odikiya ee boqol iyo afartan iyo afarta kun una gudbaya dhaqdhaqaaqa Filadelfiya ee boqol iyo afartan iyo afarta kun. Wuxuu calaamadaynayaa diidmada buuxda ee kaniisadda La’odikiya ee Adventist-ka maalinta toddobaad. Albaabkaas xiran ee xukunka, oo uu matalo maalinta Kafaaraggudka, wuxuu imanayaa shan maalmood ka hor axdiga Axadda ee Bentakostiga. Xukunkaas waxaa ka horreeya kor-u-kaca, waxaana taas ka sii horreeya farriinta buunka. Saddexdaas tallaabo waxay matalaan barta astaanta ah ee shaabadda Ilaah lagu daabaco, iyo farriinta Qaylada Habeenbadhkana ay kaniisadda guulaysatay ugu dhawaaqdo kuwa uu Korneeliyos matalo.

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.

Butros wuxuu ku dhawaaqaa farriinta maalintii Bentakostiga, Bentakostiguna wuxuu calaamadeeyaa dhammaadka farriinta Qaylada Saqda-Dhexe. Sidaas daraaddeed, waxaa lagama-maarmaan u ah waxsii-sheegidda in Butros isaguna ku dhawaaqo farriinta bilowga muddada Qaylada Saqda-Dhexe. Bilowgu mar walba wuxuu sawiraa dhammaadka. Farriinta Qaylada Saqda-Dhexe ee Butros waxaa awood la siiyaa marka dameerka Islaamka la furo oo uu ku weeraro Maraykanka, sida uu mar kale u sameeyo xilliga sharciga Axadda. Butros oo farriinta ku dhawaaqaya saacaddii saddexaad iyo saacaddii sagaalaad ee Bentakostiga wuxuu aqoonsiinayaa bilowga iyo dhammaadka Qaylada Saqda-Dhexe.

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.

Safka aynu tixgelinayno, afartanka maalmood ee ku dhammaada kor-u-kicitaankii Masiixa, waxay sidoo kale bilaabaan tobanka maalmood ee qolka sare. Shan maalmood markay ka soo wareegto tobankaas maalmood, maalinta kafaaraggudku waxay aqoonsanaysaa in dembiyadii Israa’iil la tirtiray, oo kiniisadduna ay isdiyaarisay. Waxay ahayd saacaddii saddexaad markii Butros ku jiray qolka sare maalintii Bentekoste. Saacaddii sagaalaad ee sharciga Axadda, farriintu waxay ka beddelmaysaa tii saqda dhexe una gudbaysaa qaylada weyn.

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.

Ku dhawaaqidda farriinta Oohinta Habeenbadhkii ee uu Bataros sameeyo waxay dhacdaa marka uu ku jiro saacadda saddexaad. Farriintaas waxaa lagu calaamadeeyey iidda buunanka, marka dameerka la furo, iyo Kaysariya Filibbos; Kaysariya Filibbosna sidoo kale waa Paniyum. Paniyum waxaa lagu metelayaa aayadaha saddex iyo toban ilaa shan iyo toban ee Daanyeel kow iyo toban. Bataros wuxuu tilmaamayaa ma aha oo keliya weerar Islaami ah oo ku dhaca Maraykanka marka dameerka la furo bilowga ku dhawaaqidda Oohinta Habeenbadhkii, balse isla mar ahaantaana Bataros wuxuu joogaa dagaalkii Paniyum ee horseeda sharciga Axadda. Dagaalkii Paniyum waa dhacdo barbar socota weerarka Islaamiga ah ee ku dhaca Maraykanka.

We will continue these things in the next article.

Waxaan waxyaalahan ku sii wadi doonnaa maqaalka xiga.

Back to Articles