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

Ýoel Kitaby we Laodikeýanyň Ýedinji Gün Adwentist Ybadathanasy - Kyrk Bäşinji San

Number Forty-Five

Kyrk Bäşinji San

Author

Jeff Pippenger

Published

February 12, 2026

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## Review

Synlaýyn gözden geçirme

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.

Lewiler kitabynyň ýigrimi üçünji baby bir ýüz kyrk dört müňüň Pentikost möwsüminiň içinde üç synagy kesgitleýär. Çadyr baýramynyň birinji gününi Pentikost güni bilen gabat getirmek, soňra bolsa Mesihiň ýokary göterilmezinden öň şägirtlere ýüzbe-ýüz öwreden kyrk gününi ilkinji hasyl güni bilen gabat getirmek, umuman alanyňda, üç perişdäniň habarlaryny aňladýan bir gurluşy emele getirýär.

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.

“Ölüm, jaýlanyş we direliş” üç ädimden ybarat ýeke-täk pygamberlik ýolbelgisi hökmünde ulanylanda, ol Mesihiň çokundyrylmagy arkaly görkezilişi ýaly, direlişden bäş gün soň ilkinji miweler gününde hamyrsız çörek baýramynyň ýedi günlük döwri mukaddes ýygnak hökmünde tamamlanýandygyny görýäris. Şeýlelikde, ilkinji miwe hödürlemesi bilen gabat gelýän Mesihiň direlişinden soň bäş günlük döwür gelýär.

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.

Çatma baýramynyň ilkinji gününi Pentikost güni bilen gabat getirmek arkaly döredilen gurluşyň ahyrynda üç basgançakly ýene bir ýol belgisi bar; onuň yzysüre hem Pentikosta çenli ýetýän bäş gün gelýär.

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.

‘Üç ädimlik ýol görkezgilerinden soň bäş gün’ bolan şol iki döwrüň arasynda otuz günlük döwür bar. Çadyr baýramynyň ilkinji gününi Pentikost güni bilen gabat getirenimizde, Çadyr baýramyndan bäş gün öňüň Töwella günüdigine düşünýäris. Töwella gününden on gün öň Surnaýlar baýramy bolupdyr. Mesihiň ilkinji miweler günündäki direlişinden soň ýüzbe-ýüz öwrediş eden kyrk güni, Surnaýlar baýramyndan bäş gün soňra we Töwella gününden bäş gün öňe gabat gelýär.

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.

Onuň “ölümi, jaýlanyşy we direlişi” diýlip atlandyrylýan üç ädimli ýolgörkezgiji, ondan soň hamyrmaýasyz çöregiň baýramynyň ahyryna çenli bäş gün geçmegi bilen, otuz gün soň ýene gaýtalanýar; şonda “surnaýlar, göge göteriliş we höküm” diýlip atlandyrylýan üç ädimli ýolgörkezgiji peýda bolýar, we olaryň yz ýanyndan Pentikosta çenli bäş gün gelýär. Başdaky üç ädimli ýolgörkezgiji, üç ädimli bir ýolgörkeziji hökmünde aňsatlyk bilen kesgitlenýär, çünki ol şeýle görnüşde göni Mesihiň çokundyrylmagy bilen baglanyşdyrylýar; bu çokundyrylma Onuň “ölümini, jaýlanyşyny we direlişini” alamatlandyrýar. Çokundyrylma mukaddes 1,260 günlük döwrüň alfasydy; şol döwür Onuň “ölümi, jaýlanyşy we direlişi” bilen jemlenip, 1,260 günüň omegasyna öwrüldi.

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.’

Pentekostal möwsüminiň ahyryndaky üç ädimli ýol belgisi pygamberlik taýdan ulanylyşy arkaly tanalmalydyr. Pentekostal möwsüminiň elli gününde şol bir gurluş başlangyçda hem, ahyrda hem duş gelýär. Mesihiň ahyry hemişe başlangyç arkaly şekillendirýändigi baradaky ýörelgä esaslanyp, biz surnaýlar baýramyny, onuň yzyndan ýokary göterilişi, onuň yzyndan Ýaraşdyryş gününi, onuň yzyndan bolsa bäş güni — bir «üç ädimli ýol belgisi we onuň yzyndan bäş gün» hökmünde — kesgitläp bileris.

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.

Şeýle hem biz teklip edilýän üç ädimi şol üç ädimiň hersiniň aýratynlyklary barada Mukaddes Kitabyň görkezmeleri bilen synag edýäris. Şol üç ädim Hudaýyň Sözünde gaýtalap görkezilýär. Olar üç perişdedir; olar howly, Mukaddes ýer we Iň Mukaddes Ýerdir; olar Mukaddes Ruhuň günä, dogrulyk we höküm barada ynandyrmak işidir. Keramatly surnaýlar baýramyny, ýokary göterilişi we Ylalaşyk Gününi şol üç ädim hökmünde kesgitlemek, ädimleriň hersiniň Mukaddes Kitapda berkidilen şaýatlyk bilen gabat gelmegini talap edýär.

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.”

Surna çalynmalary duýduryş habarydyr we ol “Hudaýdan gorkuň” diýip gygyrýan birinji perişde bilen baglanyşyklydyr. Mesihiň ýokary göterilişi Onuň Ikinji Gelşiniň şöhratynyň nyşanydyr, çünki birinji perişdäniň ikinji beýany “Oňa şöhrat beriň” diýýär. Ylalaşyk günüsi hökümüň nyşanydyr, we birinji perişdäniň üçünji beýany “Onuň höküm sagady geldi” diýýär. Pentikost möwsüminiň ahyryndaky ýolgörkeziji bellikdäki üç ädimiň pygamberlik häsiýetleriniň, köpüsiniň “arassalanyp, aklanyp, synalýan” ýerde, ebedi Hoş Habaryň üç ädimini aňladýandygyny kesgitlemegiň birnäçe usuly bar.

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.

Şeýle bolansoň, siz onda üç ädimli birinji ýolbelgide arpa ilkinji miwe sadakasynyň berilýändigini, üç ädimli soňky ýolbelgide bolsa bugdaý ilkinji miwe sadakasynyň berilýändigini görüp bilersiňiz. Şeýlelikde, Pentikost möwsüminiň alfa üç ädiminiň hamyrsyz çöregi görkezýändigini, emma üç ädimli omega ýolbelgisiniň hamyrly çöregi görkezýändigini hem görüp bilersiňiz. Hatta başlangyçdaky üç ädimli ýolbelgide ähli adamlary çekmek üçin Mesihiň ýokary galdyrylan ýeriniň bardygyny, ahyrdaky üç ädimli ýolbelgide bolsa milletleri çekmek üçin ýüz kyrk dört müňüň baýdagynyň ýokary galdyrylýandygyny hem görüp bilersiňiz.

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.

Birinji we üçünji perişde pygamberlik derejesinde şol bir perişdedir, çünki birinjisi başlangyçdyr, üçünjisi bolsa ahyrzaman. Alfa bolan birinji perişde hökümiň açylyşyny jar edýär, omega bolan soňky perişde bolsa hökümiň ýapylşyny jar edýär. Birinji perişdäniň habary 1840-njy ýylyň 11-nji awgustynda Yslamyň ýerine ýetmegi arkaly güýçlendirildi, üçünji perişde bolsa 11-nji sentýabrda Yslamyň bir ýerine ýetmesi arkaly güýçlendirildi. White uýamyz bize hem birinji, hem-de üçünji perişdäniň wezipesiniň ýer ýüzüni onuň şöhraty bilen ýagtyltmak bolandygyny habar berýär. Başga şaýatlar hem köp bolup, olar Mesihiň direlişinden Pentikosta çenli bolan elli günüň içinde, Lewiler 23-nji babyň ilkinji ýigrimi iki aýaty we Lewiler 23-nji babyň soňky ýigrimi iki aýaty bilen beýan edilişi ýaly Pentikost möwsüminiň gurluşyny kesgitlemek üçin ýeterlik goldaw berýärler. Üç ädimli ýolbelgiden soň bäş gün gelýän iki ýolbelginiň arasynda, ikinji perişdäni aňladýan otuz günlük döwür bardyr.

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.

“Üç ädimden soň bäş” günden ybarat bolan birinji ýolbelligi birinji perişde, otuz gün ikinji perişde, hem-de “üç ädimden soň bäş” günden ybarat bolan ikinji ýolbelligi üçünji perişdedir. Bu üç ädim Pentekosta çenli bolan tutuş Pentekostal möwsümi öz içine alýar; şondan soň bolsa bu, Amerika Birleşen Ştatlarynda ýekşenbe kanunynyň güýje girmegi bilen başlanýan we Mihail ýerinden galýança hem-de adam üçin synag möhleti ýapylýança dowam edýän ýekşenbe kanuny krizisi döwründe soňky ýagmyryň dökülmegini aňladýan Çatma baýramynyň ýedi gününiň başlangyjyny belleýär. Bu gurluş ylahydyr, emma ol käbir örän çynlakaý meseleleri ýüze çykarýar.

## Serious Considerations

Çynlakaý Pikirlenmeler

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.

“surnaýlar, ýokary göteriliş we höküm” bilen aňladylan ýolbelgisiniň lakmus we üçünji synagdygy aýdyňdyr. Üçünji synag hemişe lakmus synagydyr; onda häsiýet ýüze çykarylýar, emma hiç wagt ösdürilmeýär.

> “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.

> “Häsiýet krizis arkaly ýüze çykarylýar. Gije ýarymda çynlakaý ses: ‘Ine, ýigit gelýär; ony garşy almaga çykyn!’ diýip yglan edeninde, uklap ýatan gyzlar ukusyndan oýandylar, we wakaga taýýarlyk göreniň kimdigi görünip galdy. Iki tarap hem garaşylmadyk ýagdaýda tutuldy, emma biri şol gyssagly pursat üçin taýýar eken, beýlekisi bolsa taýýarlyksyz tapyldy. Häsiýet ýagdaýlar arkaly ýüze çykarylýar. Gyssagly ýagdaýlar häsiýetiň hakyky düýp mazmunyny ýüze çykarýar. Birden ýüze çykýan we garaşylmadyk bir bela, matam, ýa-da krizis, garaşylmadyk bir kesel ýa-da hasrat, jany ölümiň öňünde ýüzbe-ýüz goýýan bir zat, häsiýetiň içki hakyky ýagdaýyny ýüze çykarar. Hudaýyň Sözüniň wadalaryna hakyky imanyň bardygy ýa-da ýokdugy aýan ediler. Janyň merhemet arkaly saklanýandygy ýa-da saklanmaýandygy, çyra bilen bilelikde gapda ýagyň bardygy ýa-da ýokdugy aýan ediler.

> “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.

> “Synag döwürleri hemmelere gelýär. Hudaýyň synagy we barlagy astynda özümizi nähili alyp barýarys? Çyralarymyz sönýärmi? Ýa-da biz olary heniz hem ýanyp duran halda saklaýarysmy? Merhemetden we hakykatdan doly bolan Ol bilen baglanyşygymyz arkaly her bir adatdan daşary ýagdaýa taýynmy? Bäş paýhasly gyz bäş akylsyz gyza öz häsiýetini berip bilmedi. Häsiýet biziň her birimiz tarapyndan şahsylykda emele getirilmelidir.” 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.

Surnaýlar baýramynyň ýolgörkezijisi gelende, seniň häsiýetiň ebedilik möhürlenýär, sen baýdak hökmünde ýokary göterilýärsiň we günäleriň ebedilik öçürilip taşlanýar. Üç ädim möhürlenmegiň üç tarapyny aňladýar. Ýarygije Gykylygynyň habarynyň gelşi ýagynyň kimde bardygyny we günäleri aýrylýarka baýdak hökmünde ýokary göterilýänleriň kimdigini äşgär edýär. Habar, iş we möhür — bularyň hemmesi bir ýolgörkezijidir. Bu, “garaşylmadyk betbagtçylyk” sebäpli “jany ölümiň ýüzbe-ýüz getirýän” bir ýolgörkezijidir. Yslamyň surnaýy şol “garaşylmadyk betbagtçylygy” aňladýar. Şol pursatda “Ine, Giýew gelýär” diýen habar Ýekşenbe kanunyndan bäş gün öň yglan edilýär; şol ýerde habar üçünji perişdäniň güýçli gykylygyna öwrülýär.

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.

Ýol belginiň üç ädimi, Ýekşenbe kanunynyň öňüsyrasynda ýüz kyrk dört müňüň möhürlenişiniň hem-de ýokary galdyrylyşynyň kesgitleýji düzüm bölekleridir. “Surnaýlar, ýokary galma we höküm” diýen barlag ölçeginiň Exeter lager ýygnagy arkaly görkezilendigi aýdyňdyr. Päkleniş günü bilen Pentikostyň arasyndaky bäş gün, 1844-nji ýylyň 17-nji awgustynda Exeter lager ýygnagynyň tamamlanmagyndan gapynyň ýapylan 1844-nji ýylyň 22-nji oktýabryna çenli bolan altmyş alty güni aňladýar. Milleritleriň taryhyndaky şol altmyş alty gün soňky günleri şekillendirýär, we bu babatda olar ýüz kyrk dört müň tarapyndan Ýarygije gykylygynyň habarynyň yglan edilişini şekillendirýär.

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.

Pentekosta çenli bolan bäş gün, Milleritleriň Ýarygije Gygyryşynyň habaryny yglan eden altmyş alty güni bilen gabat gelýär; bu hem Mesihiň Iýerusalime dabaraly girişinde nusgalandyrylyp görkezildi. Üç ädimiň birinjisi surnaýlar baýramydyr; ol hem ýedinji surnaý, ýa-da üçünji hasrat, ýa-da ahyrky günlerdäki Yslamdyr; Mesihiň dabaraly girişi bolsa eşegiň boşadylmagy bilen öňünden taýýarlanyldy.

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.

Pygamberlik taýdan bu, eşegiň çözülmeginiň Ýeňişli Girişiň başlangyjyny, ýagny Ýarygije Jarçysyny alamatlandyrýandygyny kesgitleýär. Mukaddes Kitabyň pygamberlikleri ahyrky günlerde Mukaddes Kitap pygamberliginiň altynjy patyşalygyna — ýer ýüzüniň jandaryna, Birleşen Ştatlara — ulanylmalydyr. Yslam Birleşen Ştatlara, 11-nji sentýabrda edişi ýaly, zarba urar; şeýlelikde, Yslam tarapyndan Birleşen Ştatlara garşy edilen möhüm bir zarba bilen Ýarygije Jarçysynyň yglan edilmeginiň başlangyjy, hem-de Yslam tarapyndan Birleşen Ştatlara garşy edilen başga bir möhüm zarba bilen Ýarygije Jarçysynyň yglan edilmeginiň soňy alamatlandyrylýar, çünki Isa hemişe bir zadyň soňuny şol zadyň başlangyjy bilen suratlandyrýar.

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.

Pentekost habary gaty sesiň habarydyr, gaty ses bolsa diňe Ýarygije Gykylygynyň habarynyň güýçlenmegidir. Millerit taryhynda Ýarygije Gykylygy 1844-nji ýylyň 22-nji oktýabrynda gapy ýapylanda tamamlandy, we ol soňky günlerde Ýekşenbe kanuny wagtynda gapy ýapylanda-da tamamlanýar. Pentekostda Petrus Ýoeliň habaryny yglan etdi, Pentekost bolsa Ýarygije Gykylygynyň omega soňudyr; şonuň üçin Ýarygije Gykylygynyň alfa başlangyjy bolan Petrus hem pygamberlik zerurlygyna görä Ýoeliň habaryny hem hödürleýär bolmalydyr. Ýarygije Gykylygynda Petrus Resullar 2-nji bapda, üçünji sagatda, ýokarky otagda ýerleşýär, soňra bolsa şol günüň özünde dokuzynjy sagatda ybadathanada durup, Ýoeliň habaryny yglan edýär.

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.

Pentekostda, ýagny Gijeki Nalyşyň soňunda, Petrus ýüz kyrk dört müňüň nyşanydyr; ol, şeýle hem, Gijeki Nalyşyň başynda ýüz kyrk dört müňüň nyşanydyr. Ýüz kyrk dört müňüň möhürlenmegi we dikeldilmegi, Yslam zarba uranda eşegiň çözülişi bilen başlanýar. Milleritler Ekseter düşelge ýygnagyndan aýrylanda, habary joşgunly tolkun dek alyp gitdiler we simwoliki taýdan şol tejribäni gaýtalaýan ýüz kyrk dört müňi öňden şekillendirdiler.

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.

Bu tatbikat, Petrusyň Pentikost möwsüminiň lakmus synagynda we üçünji synagynda Ýary gije Gykylygynyň habaryny yglan edýänleri wekilleşdirýändigini tananyňyzda has çynlakaý bolýar. Pentikostda Petrus üçin üçünji sagat ony ýokarky otaga ýerleşdirýär, we ýokarky otag şol bir wagtda Pentikostdan öňki on gündür. Pentikost möwsüminiň ikinji synagy, düýpli synagdan soň gelýän otuz günlük ybadathana synagydyr. Ybadathananyň ikinji synagy wepaly adamlardan iman arkaly Günäden doly saplanýan iň mukaddes ýere girmegi, hem-de ol ýerde gökdäki orunlarda Mesih bilen bile iman arkaly oturdylmagy talap edýär. Resullaryň işleri kitaby bize Petrusyň Ýoel kitabyna degişli wagyzyna ýokarky otagda üçünji sagatda başlanandygyny, soňra bolsa dokuzynjy sagatda ybadathanada bolandygyny habar berýär.

> 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.

> Emma Petrus on bir bilen birlikde ýerinden turup, sesini galdyryp, olara şeýle diýdi: «Eý, Ýahudyýa adamlary we Iýerusalimde ýaşaýanlaryň hemmesi, muny biliň we sözlerime gulak asyň: çünki bular, siziň çak edişiňiz ýaly, serhoş däldirler; sebäbi günüň heniz üçünji sagadydyr. Emma bu, Ýowel pygamber arkaly aýdylandyr. … Indi Petrus bilen Ýohannes dokuzynjy sagatda, doga wagtynda, ybadathana bilelikde çykdylar». Resullar 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.

Mesih üçünji sagatda haça çüýlenip berkidildi, Ol dokuzynjy sagatda bolsa jan berdi. Onuň ölümi, jaýlanylyşy we direlişi üç ädimden ybarat bir ýol belgüsidir. Üçünji ädim, ilkinji miweleriň güni, Pentikosta tamamlanýan elli günüň başlangyjydyr. Pentikostal döwürniň alfasunda üçünji sagat bilen dokuzynjy sagat aýdyň bir garşylygy aňladýar, çünki Mesih üçünji sagatda diridi, dokuzynjy sagatda bolsa ölüdi. Petrus üçünji sagatda ýokarky otagda boldy, dokuzynjy sagatda bolsa ybadathanada boldy.

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.

Mesihiň döwründäki elli mukaddes günden ybarat Pentikost döwri iki müň üç ýüz ýyl baradaky pygamberlige göni baglanyşykly mukaddes pygamberlik döwrüdi. Ol aýratyn-da Danyýel dokuzda ýewreý halky üçin bellenen dört ýüz togsan ýylyň ahyrky hepdesi bilen baglanyşyklydy. Mesihiň ähti tassyklan şol mukaddes hepde 1 260 pygamberlik gününden ybarat iki deň döwre bölünipdi. Şol hepdeň ýüregi haçdy. Haç üçünji we dokuzynjy sagady kesgitleýär, Pentikost güni Petrus hem şony edýär. Milady 34-nji ýylda, şol bir mukaddes hepdeň ahyrynda, Kornelius Kaýsariýa Maritimadan Petrusy çagyrtmak üçin adam iberen wagty, dokuzynjy sagatdy.

> 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.

> Kaisariýada Kornelius atly belli bir adam bardy; ol Italiýa goşuny diýlip atlandyrylýan bölümiň ýüzbaşysydy. Ol takwa adam bolup, tutuş öýi bilen Hudaýdan gorkýan, halka köp sadaka berýän we elmydama Hudaýa doga edýän adamdy. Ol gündiziň dokuzynjy sagady töwereginde aýdyň bir görnüşde Hudaýyň bir perişdesiniň ýanyna gelip: «Kornelius» diýýändigini gördi. Ol oňa seredip gorkdy-da: «Näme bu, Agam?» diýdi. Perişde oňa şeýle diýdi: «Seniň dogalaryň we sadakalaryň Hudaýyň öňünde ýatlama hökmünde ýokary çykdy. Indi bolsa Ýopa adam iberip, lakamy Petrus bolan Şimuny çagyr». Resullaryň Işleri 10:1–5.

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

Ertesi gün, Petrus altynjy sagat töwereginde doga etmek üçin tamyň üçegine çykdy.

> 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.

> Ertesi gün, onlar ýol üstünde gidip şähere golaýlaşanlarynda, Petrus altynjy sagat töweregi doga etmek üçin jaýyň üçegine çykdy. Ol juda aç boldy we iýmek isledi; emma olar nahary taýýarlaýarkalar, ol ruhy görneşe düşdi, gökleriň açylandygyny we dört burçundan daňylan uly bir çarşaba meňzeş belli bir gapyň ýere goýberilip, özüne tarap inýändigini gördi. Onuň içinde ýerdäki dört aýakly haýwanlaryň her dürli görnüşleri, ýabany haýwanlar, süýrenijiler we asman guşlary bardy. Şonda oňa bir ses gelip: «Tur, Petrus, öldür-de iý» diýdi. Emma Petrus: «Beýle bolmasyn, Reb! Çünki men hiç wagt haram ýa-da nejasatly hiç zady iýen däldirin» diýdi. Ses oňa ikinji gezek ýene-de şeýle diýdi: «Hudaýyň päk eden zadyna sen haram diýme». Bu ýagdaý üç gezek boldy; soňra ol gap ýene göge alnyp çykaryldy. Resullaryň işleri 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.

Petrusyň Kaýsariýa gelmegi üçin çagyrylyşy dokuzynjy sagatda bolýar; şol wagtda bir perişde gelip Korneliýa ýüzlenýär. Korneliý, ýekşenbe kanuny wagtynda Wawilondan çykmaga çagyrylýan Hudaýyň beýleki çagalaryny aňladýar. Ýekşenbe kanuny wagtynda gelýän perişde, heniz Wawilonda bolanlara gaçmagy çagyrýan Ylham on sekizinji bapdaky ikinji sesdir. Petrus ýüz kyrk dört müňi, Korneliý bolsa Petrusa haram haýwanlar hökmünde görkezilen on birinji sagadyň işçilerini aňladýar. Petrus bilen Korneliýiň arasyndaky baglanyşyk, ýüz kyrk dört müňüň uly mähelle bilen baglanyşykda kesgitlenýän Ylham ýedinji bapdaky gatnaşyga deňdir. Petrusa üç gezek turmak, soýmak we iýmek buýruldy. Ýüz kyrk dört müň hökmünde, Korneliýden gelen çagyryş nyşanyň turmaga buýrulýan ýeridir.

Cornelius is in Caesarea Maritima, sometimes called Caesarea by the sea. Revelation seventeen informs us that “the waters” “are peoples, and multitudes, and nations, and tongues.” The waters are those outside of God’s church and in Revelation as well as with Peter’s vision of the unclean beasts, the number four represents the entire world. Four various beasts are in Peter’s vision, and they descend in a sheet which is held at its four corners. The relation of Peter to Cornelius is also represented by Noah and the beasts that got on the ark.

Kornelius deňiz boýundaky Kaýsariýada, käwagt “deňiz boýundaky Kaýsariýa” diýlip atlandyrylýan ýerde ýerleşýär. Ylham kitabynyň on ýedinji baby bize “suwlaryň” “halklardygyny, köpçüliklerdigini, milletlerdigini we dillerdigini” habar berýär. Suwlar Hudaýyň ýygnagynyň daşyndakylardyr, we Ylham kitabynda, edil Petriň haram haýwanlar baradaky görnüşinde bolşy ýaly, dört sany tutuş dünýäni aňladýar. Petriň görnüşinde dürli-dürli dört haýwan bar, olar dört burçundan tutulýan bir örtgiň içinde aşak düşýärler. Petriň Korneliusa bolan gatnaşygy Nuh we gämä münen haýwanlar arkaly hem şekillendirilýär.

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.

Petr “ýagty we gözel” diýmegi aňladýan Ýoppada bolupdy, çünki ýüz kyrk dört müňüň nyşany hökmünde Petr milletler üçin ýalpyldawuk we gözel tugdur. Dokuzynjy sagatda milletler Tugra oýanýarlar; White uýamyz bu Tugy Sabat güni, Hudaýyň kanuny, üçünji perişdäniň habary hem-de ahyrky günleriň habaryny dünýäniň daş-töweregine alyp barýan missionerler diýip kesgitleýär. Korniliý deňziň boýundaky Kaýsariýada perişde dokuzynjy sagatda gelende Tugra oýandy. Şondan soň Pentikost Ýekşenbe kanunyndaky habar dünýä—deňze gidýär.

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.

Baýrak ýokary galdyrylmagy, şeýle hem Rebbiň öýüniň daglaryň üstünden ýokary galdyrylmagy hökmünde görkezilýär; Petrus bolsa ajaýyp, ýagty Ýoppa şäheriniň üçeginde, altynjy sagatda, dokuzynjy sagadyň Ýekşenbe kanunyndan öň doga edýärdi. Ýüz kyrk dört müň möhürlenende, dünýäniň içindäki krizisiň ýagdaýlary heniz Babilonda bolan Hudaýyň beýleki çagalaryny nury gözlemäge çekip getirer. Olar Ýoppada öýüň ýokarsynda bolan Petrusy tapmaga ugrukdyrylýarlar.

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.

Petr hem Matta 16-da Kaýsariýa Filipide boldy. Hermon dagynyň etegindäki Kaýsariýa Filipi deňiz boýundaky Kaýsariýa bilen bir ada eýe bolupdy, emma bir şäheriň ýerde, beýlekisiniň bolsa deňizde ýerleşmegi sebäpli olaryň arasynda aýdyň garşylyk bardy. Mesihiň üçünji sagatda haça çüýlenmegi we dokuzynjy sagatda aradan çykmagy ýaşaýyş bilen ölümiň arasynda aýry-aýdyň garşylygy görkezýär. Pentikost güni Petriň üçünji we dokuzynjy sagat bilen baglanyşygy ýokarky otagdan ybadathana çenli uzanýan aýratyn bir garşylygy görkezýär. Ýerdäki Kaýsariýa ýa-da deňizdäki Kaýsariýa üçünji we dokuzynjy sagadyň zerur pygamberlik garşylygyny aňladýar, emma Petr Kaýsariýa Filipide bolanda üçünji sagat barada göni salgylanma ýokdur. Iki ýa-da üç şaýadyň güwäligi bilen bir zat berkidilýär, we haçyň üçünji hem-de dokuzynjy sagadynda, şeýle hem Pentikost güni bu iki mysal hem bir adamyň üsti bilen görkezilýär: ýaşaýan ýa-da mazardaky Mesih bolsun, ýa-da ýokarky otagdaky ýa-da ybadathanadaky Petr bolsun.

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.

Iki Kesarýanyň içindäki üçünji we dokuzynjy sagatdaky üçünji şaýatlyk, iki ýagdaýda-da esasy keşbiň Petrusdygyny görkezýär; edil Pentikost möwsüminiň başynda Mesihiň, şol möwsümiň ahyrynda bolsa Petrusyň esasy keşp bolşy ýaly. Üçünji sagadyň alfa keşbi dokuzynjy sagadyň omega keşbi bilen birdir; bu bolsa iki Kesarýanyň alfa nokadynyň Kesarýa Filipidygyny görkezýän bir şaýatlyk berýär. Ikinji şaýatlyk, iki şäheriň hem adynyň bir bolmagydyr; şonuň üçin esasy keşbiň ady bilen şäheriň ady birdir. Üçünji şaýatlyk gury ýer bilen deňziň arasyndaky garşylykdyr. Petrus Kesarýa Filipide bolanda, bu üçünji sagatdy. Hut şu ýerde habar has-da çynlakaý bolýar.

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.

Birmeňzeş atly iki şäheri özara laýyklaşdyrmak dogrudyr, biz hem hut şony edýäris; emma şeýle-de biz haça çüýlenen Mesih hakdaky we Pentikost gününde Petirus hakdaky şaýatlygyň esasynda ulanyşa üçünji we dokuzynjy sagady hem goşýarys. Üç çyzygy bir ýere jemlemek bilen — Mesihiň üçünji we dokuzynjy sagady, Pentikost gününde Petirusyň üçünji we dokuzynjy sagady — biz üçünji sagady Kaýsariýa Filipide berkidýäris. Hut şol bir pygamberlik mantygy Korneliý üçin dokuzynjy sagatda, Petirus üçin altynjy sagatda, soňra bolsa Kaýsariýa Filipide Petirus üçin üçünji sagatda ulanylmalydyr.

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.

Petr üç bellik nokadynyň hemmesinde bardyr; Kornelius bolsa Petr bilen altynjy we dokuzynjy sagatda bardyr, emma üçünji sagatda Kaýsariýa Filippide ýokdur. Bu çyzyk özara baglanyşdyrylandyr, çünki her ädim degişlilikde üçünji, altynjy we dokuzynjy sagat bolup, Kaýsariýa Filippiden Ýoppä, ol ýerden hem Deňizboýy Kaýsariýa çenli uzaýar. Iki Kaýsariýanyň hem medeni kökleri Gresiýa hem-de Rim bilen baglydy, emma Kaýsariýa Filippiniň tapawutly aýratynlygy çetki, syrlara beslenen butparazlygyň bedene gelen görnüşi bolmagydy, deňiz ýakasyndaky Kaýsariýa bolsa grek medeniýetini rim dolandyryşy bilen utgaşdyrýan söwda we dolandyryş merkeziydi. Kaýsariýa Filippi ybadathana syýasatynyň nyşany, Kaýsariýa Maritima bolsa döwlet syýasatynyň nyşanydy.

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.

Kesariýadan Kesariýa çenli hatarda Ýoppa üç ädimiň ortaky ädimidir. Bu üç ädim üçünji, altynjy we dokuzynjy sagatlar bilen beýan edilýär. Deňiz ýakasyndaky Kesariýa dokuzynjy sagatda Hoş Habaryň beýleki milletlere gitdigi Ýekşenbe kanunydyr. Ondan üç sagat öň, altynjy sagatda, Petrus ýagty we nur saçýan şäher bolan Ýoppadadyr. Ondan hem üç sagat öň, Petrus üçünji sagatda Surnaýlar baýramyndadyr. Kesariýadan Kesariýa çenli aralyk Ýarygije Gykylygynyň döwrüdir. Petrus başlangyçdan ahyra çenli Ýarygije Gykylygyny yglan edýänleri wekil edýär, çünki Isa başlangyjy hemişe ahyr bilen sazlaşdyrýar. Ýarygije Gykylygy, Petrus Ýoeliň habaryny yglan edýän ýerde—Surnaýlar baýramy ýol belgisi döwründe eşegiň boşadylmagy bilen—başlaýar.

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.

Petros şofarlar baýramynyň üç ädimli ýolgörkezijisinde durýar: göge göteriliş, onuň yzysüre bolsa höküm. Matta on altynjy bapdaky şol ýolgörkezijide Mesihiň kimdigi baradaky mesele gozgalýar. Petrosyň ady üýtgedilýär, we Mesih tarapyndan Öz ýygnagyny şu Gaýanyň üstünde gurjakdygy aýdylýar. Ybadathananyň onuň üstünde gurlan Gaýasy binýatdyr, we Petrosyň Kesariýa Filipidäki ýagdaýy birinji perişdäniň habarydyr, ol hem binýatlaýyn habardyr. Petros indiki ädime, Ýoppa ýetende, ýüzbe-ýüz öwredişiň kyrk gününiň ahyrynda Mesihiň göge göterilişi ýaly, özi-de ýokary çykýar. Göge göteriliş şeýle hem gutulyş taryhynyň baş baýdagy bolan haça meňzeşdir; haç bolsa iki bölege bölünýär: iki ogrynyň bolmagy, perdeň Iň Mukaddes Ýere çenli ýyrtylmagy, garaňkylyk we sagatlar bilen.

> 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.

> Indi altynjy sagatdan dokuzynjy sagada çenli bütin ýer ýüzüni garaňkylyk basdy. Dokuzynjy sagada golaý Isa gaty ses bilen: «Eli, Eli, lama sabahthani?» diýip gygyrdy, ýagny: «Hudaýym, Hudaýym, näme üçin meni terk etdiň?» diýmekdir. Matta 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.

Ýopada, altynjy sagatda Peter pygamberlik taýdan bölüniş nokadyndadyr: heläk bolýanlar bilen halas bolýanlaryň arasynda, ýagtylyk bilen garaňkylygyň arasynda, hem-de Gijeki Nalyşyň başlangyjy bilen onuň tamamlanşynyň arasynda. Şol üzülme ýüz kyrk dört müňüň Laodikýa hereketinden ýüz kyrk dört müňüň Filadelfiýa hereketine geçişi nygtaýar. Ol Laodikýa Ýedinji Gün Adventist ybadathanasynyň doly ret edilişini alamatlandyrýar. Günäden saplanma güni bilen şekillendirilýän höküm çykarylan şol ýapyk gapy Pentekostal ýekşenbe kanunyndan bäş gün öň gelýär. Şol höküm ondan öň asmana göteriliş bilen, ondanam öň surnaý habary bilen öňe sürülýär. Şol üç ädim Hudaýyň möhüriniň basylýan ýol belgisini aňladýar, we Gijeki Nalyşyň habary dabaraly ybadathana tarapyndan Kornelius bilen şekillendirilýänlere yglan edilýär.

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.

Pentikostda habary Petir yglan edýär, we Pentikost Ýarygije Gykylygynyň habarynyň soňuny aňladýar. Şonuň üçin pygamberlik zerurlygy boýunça Petiriň hem Ýarygije Gykylygy döwrüniň başynda habary yglan etmegi zerurdyr. Başlangyç hemişe soňuny görkezýär. Petiriň Ýarygije Gykylygy habary Yslamyň eşegi boşadylan wagty, we onuň Ýekşenbe kanunynda ýene-de edişi ýaly, Amerikanyň Birleşen Ştatlaryna hüjüm eden wagty güýçlendirilýär. Petiriň Pentikostuň üçünji we dokuzynjy sagadynda habary wagyz etmegi Ýarygije Gykylygynyň başyny we soňuny kesgitleýär.

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.

Seredip duran hatarda, Mesihiň asmana göterilmegi bilen tamamlanýan kyrk gün, şol bir wagtda-da ýokarky otagdaky on günüň başlangyjydyr. Şol on günüň bäşinji gününde, ýaraşdyrma güni Ysraýylyň günäleriniň öçürilip aýrylandygyny we ybadathananyň özüni taýýarlandygyny görkezýär. Pentikost gününde Petrus ýokarky otagda üçünji sagatda bolupdy. Ýekşenbe kanunynyň dokuzynjy sagadynda habar ýarygijeden güýçli nalyşa üýtgeýär.

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.

Peter tarapyndan Ýarygije Gygyryşynyň habarynyň yglan edilmegi onuň üçünji sagatda bolan wagtynda ýüze çykýar. Ol habar surnaýlar baýramy bilen, eşegiň çözülýän wagty bilen, şeýle hem Kaýsariýa Filipi bilen alamatlanýar; Kaýsariýa Filipi bolsa Paniumdyr. Panium Daniýel on birinji bapdaky on üçünji aýatdan on bäşinji aýada çenli aýatlarda şekillendirilýär. Peter Ýarygije Gygyryşynyň yglan edilişiniň başynda eşek çözülýän mahaly Amerikanyň Birleşen Ştatlaryna garşy yslam zarbasyny diňe bir kesgitlemän, eýsem şol bir wagtyň özünde Ýekşenbe kanunyna alyp barýan Panium söweşinde-de bolýar. Panium söweşi Amerikanyň Birleşen Ştatlaryna garşy yslam zarbasyna paralleldir.

We will continue these things in the next article.

Biz bu meseleleri indiki makalada dowam etdireris.

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