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

Ìwé Joẹli àti Ìjọ Adventist Ọjọ́ Keje ti Laodíkea — Nọ́mbà Márùndínlógójì

Number Forty-Five

Nọ́mbà Márùnlélógójì

Author

Jeff Pippenger

Published

February 12, 2026

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## Review

Àtúnyẹ̀wò

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.

Léfítíkù orí kẹtàlélógún sọ àwọn àdánwò mẹ́ta di mímọ̀ láàárín àsìkò Pẹ́ńtẹ́kọ́sì ti ẹgbẹ̀rún mọ́kànlá-le-lógójì [ọ̀kẹ́rindínlógójì] náà. Ìbámu ọjọ́ kìíní ti àjọ̀dún Àgọ́ pẹ̀lú ọjọ́ Pẹ́ńtẹ́kọ́sì, lẹ́yìn náà sì ni ìbámu ọjọ́ mẹ́rìnlélógójì tí Kristi fi kọ́ àwọn ọmọ-ẹ̀yìn lójú-kúrò ní ojú kí ìgòkè rẹ̀ tó wáyé pẹ̀lú ọjọ́ àwọn èso àkọ́so, ń dá ìṣètò àpapọ̀ kan sílẹ̀ tí ń ṣojú àwọn ìfẹ̀ṣẹ̀hìn áńgẹ́lì mẹ́ta náà.

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.

Nígbà tí a bá fi “ikú, ìsìnkú àti àjíǹde” sílò gẹ́gẹ́ bí àmì-ọ̀nà àsọtẹ́lẹ̀ kan ṣoṣo tí ó ní ìgbésẹ̀ mẹ́ta; gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ìrìbọmi Kristi, a rí i pé ọjọ́ márùn-ún lẹ́yìn àjíǹde ní ọjọ́ àwọn èso àkọ́kọ́, òpin ayẹyẹ ọjọ́ méje ti àkàrà aláìwú dé gẹ́gẹ́ bí ìpéjọ mímọ́. Nípa bẹ́ẹ̀, ní àjíǹde Kristi, tí ó bá ọrẹ àwọn èso àkọ́kọ́ mu, àkókò ọjọ́ márùn-ún kan ń tẹ̀ lé e.

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.

Ní òpin ìtòlẹ́sẹẹsẹ tí a dá sílẹ̀ nípa mímú ọjọ́ àkọ́kọ́ àjọyọ̀ Àgọ́ bá ọjọ́ Pẹ́ńtíkọ́sì mu, àmì ọ̀nà míràn wà pẹ̀lú ìgbésẹ̀ mẹ́ta, èyí tí ọjọ́ márùn-ún sì tún tẹ̀ lé, tí ó sì dé Pẹ́ńtíkọ́sì.

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.

Láàárín àwọn àmì ọ̀nà “ìgbésẹ̀ mẹ́ta tí ọjọ́ márùn-ún tẹ̀ lé,” méjèèjì náà, ni àkókò ọjọ́ mẹ́tàlélọ́gbọ̀n wà. Nígbà tí a bá ṣe àfaramọ́ ọjọ́ kìn-ín-ní àjọ̀dún Àgọ́ mọ́ ọjọ́ Pẹ́ńtẹ́kọ́sítì, a ní òye pé ọjọ́ márùn-ún ṣáájú àjọ̀dún Àgọ́ ni Ọjọ́ Ètùtù. Ọjọ́ mẹ́wàá ṣáájú Ọjọ́ Ètùtù ni àjọ̀dún Ipè. Ogójì ọjọ́ tí Kristi fi ń kọ́ni lójúkojú lẹ́yìn àjíǹde Rẹ̀ ní ọjọ́ àkọ́so, bá a mu ara rẹ̀ pẹ̀lú ọjọ́ márùn-ún lẹ́yìn àjọ̀dún Ipè, àti ọjọ́ márùn-ún ṣáájú Ọjọ́ Ètùtù.

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.

Ọ̀nà àmì ìṣísẹ̀lẹ̀ mẹ́ta ti “ikú, ìsìnkú, àti àjíǹde” Rẹ̀, tí ọjọ́ márùn-ún sì tẹ̀lé e títí dé òpin àjọ̀dún àkàrà aláìwú, ni a tún ṣe ní ọgbọ̀n ọjọ́ lẹ́yìn náà nígbà tí ọ̀nà àmì ìṣísẹ̀lẹ̀ mẹ́ta ti “ipè, ìgòkè lọ, àti ìdájọ́” hàn, tí ọjọ́ márùn-ún sì tún tẹ̀lé wọ́n títí dé Pẹ́ńtẹ́kọ́sì. Ọ̀nà àmì ìṣísẹ̀lẹ̀ mẹ́ta ìbẹ̀rẹ̀ náà rọrùn láti ṣàlàyé gẹ́gẹ́ bí ọ̀nà àmì kan tí ó ní ìgbésẹ̀ mẹ́ta, nítorí a dá a mọ̀ ní tààrà gẹ́gẹ́ bí bẹ́ẹ̀ pẹ̀lú ìrìbọmi Kristi, èyí tí ó ṣe àpẹẹrẹ “ikú, ìsìnkú, àti àjíǹde” Rẹ̀. Ìrìbọmi náà ni alpha sí àkókò mímọ́ ọjọ́ 1,260, èyí tí ó dé ìparí ní “ikú, ìsìnkú, àti àjíǹde” Rẹ̀, tí ó jẹ́ omega sí ọjọ́ 1,260 náà.

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.’

Àmì ọ̀nà àfihàn mẹ́ta ní ìparí àkókò Pẹ́ńtẹ́kọ́sì gbọ́dọ̀ jẹ́ mímọ̀ nípasẹ̀ ìlò àsọtẹ́lẹ̀. Nínú àádọ́ta ọjọ́ àkókò Pẹ́ńtẹ́kọ́sì, a rí ìlànà kan náà ní ìbẹ̀rẹ̀ àti ní ìparí. Lórí ìpìlẹ̀ ìlànà pé Kristi máa ń fi ìbẹ̀rẹ̀ ṣàpèjúwe ìparí nígbà gbogbo, a lè dá àjọ̀dún ìpè mọ̀, tí ìgòkè rẹ̀ ń tẹ̀ lé e, tí ọjọ́ Ètùtù sì tún tẹ̀ lé e, tí ọjọ́ márùn-ún sì sì tún tẹ̀ lé e, gẹ́gẹ́ bí “àmì ọ̀nà àfihàn mẹ́ta kan tí ọjọ́ márùn-ún tẹ̀ lé.”

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.

A tún ń fi àwọn ìlànà Bíbélì ti àwùjọ ìwà àkànṣe ọ̀kọ̀ọ̀kan nínú àwọn ìgbésẹ̀ mẹ́tẹ̀ẹ̀ta náà dán àwọn ìgbésẹ̀ mẹ́tẹ̀ẹ̀ta tí a dábàá wò. A dúró fún àwọn ìgbésẹ̀ mẹ́tẹ̀ẹ̀ta wọ̀nyí léraléra nínú Ọ̀rọ̀ Ọlọ́run. Wọ́n ni àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta; wọ́n ni àgbàlá, ibi mímọ́ àti Ibi Mímọ́ Jùlọ; wọ́n sì ni iṣẹ́ Ẹ̀mí Mímọ́ nínú ìdálẹ́bi nípa ẹ̀ṣẹ̀, òdodo àti ìdájọ́. Ìdánimọ̀ àjọ ìpè, ìgòkè re ọrun àti ọjọ́ Ètùtù gẹ́gẹ́ bí àwọn ìgbésẹ̀ mẹ́tẹ̀ẹ̀ta wọ̀nyí béèrè pé kí ọ̀kọ̀ọ̀kan àwọn ìgbésẹ̀ náà bá ẹ̀rí Bíbélì tí a ti fi múlẹ̀ mu.

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.”

Àwọn ipè jẹ́ ìhìnrere ìkìlọ̀, ó sì ní ìbáṣepọ̀ pẹ̀lú áńgẹ́lì àkọ́kọ́ tí ń ké pé, “ẹ bẹ̀rù Ọlọ́run.” Ìgòkè lọ Kristi jẹ́ àmì ògo Ìbọ̀wọ̀ Rẹ̀ Kejì, nítorí ọ̀rọ̀ ìfihàn kejì ti áńgẹ́lì àkọ́kọ́ ni pé, “ẹ fi ògo fún Un.” Ọjọ́ Ètùtù ni àmì ìdájọ́, àti ọ̀rọ̀ ìfihàn kẹta ti áńgẹ́lì àkọ́kọ́ ni pé, “wákàtí ìdájọ́ Rẹ̀ ti dé.” Ọ̀nà púpọ̀ wà láti fi mọ̀ pé àwọn àbùdá àsọtẹ́lẹ̀ ti ìgbésẹ̀ mẹ́ta nínú àmì ọ̀nà ní òpin àkókò Pẹ́ńtíkọ́sì dúró fún àwọn ìgbésẹ̀ mẹ́ta ti ìhìnrere àìnípẹ̀kun, níbi tí a ti “wẹ̀ wọ́n mọ́, tí a sọ wọ́n di funfun, tí a sì dán wọn wò.”

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.

Níwọ̀n bí ó ti rí bẹ́ẹ̀, nígbà náà ẹ lè rí i pé nínú àmì ọ̀nà àkọ́kọ́ tí ó ní ìgbésẹ̀ mẹ́ta ni a ti fi ẹbọ àkọ́so èso bálì fúnni, àti nínú àmì ọ̀nà ìkẹ́yìn ti ìgbésẹ̀ mẹ́ta náà ni a ti fi ẹbọ àkọ́so èso àlìkámà fúnni. Nígbà náà ẹ lè tún rí i pé àwọn ìgbésẹ̀ mẹ́ta alfa ti àkókò Pẹ́ńtíkóstì ń tọ́ka sí àkàrà aláìwú, ṣùgbọ́n àmì ọ̀nà omega ti ìgbésẹ̀ mẹ́ta ń tọ́ka sí àkàrà aláìwúpọ̀n. Nígbà náà ẹ tilẹ̀ lè rí i pé nínú àmì ọ̀nà ìgbésẹ̀ mẹ́ta ní ìbẹ̀rẹ̀ ni a ti gbé Kristi sókè láti fà gbogbo ènìyàn mọ́ra, àti nínú àmì ọ̀nà ìgbésẹ̀ mẹ́ta ní òpin ni a ti gbé àsíá àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì sókè láti fà àwọn Keferi wá.

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.

Angẹli kìíní àti ẹ̀kẹta jẹ́ angẹli kan náà ní ìpele àsọtẹ́lẹ̀, nítorí pé èyí kìíní ni ìbẹ̀rẹ̀—àti pé èyí ẹ̀kẹta ni òpin. Angẹli àkọ́kọ́ alpha ń kéde ìṣípayá ìdájọ́, angẹli ìkẹyìn omega sì ń kéde ìparí ìdájọ́. Ìròyìn angẹli kìíní ni a fi agbára fún nípa ìmúṣẹ Islam ní August 11, 1840, a sì fi agbára fún angẹli ẹ̀kẹta nípa ìmúṣẹ Islam ní 9/11. Sister White jẹ́ kí a mọ̀ pé iṣẹ́ ìránṣẹ́ angẹli kìíní àti ti angẹli ẹ̀kẹta ni láti fi ògo rẹ̀ tan ayé náà mọ́lẹ̀. Àwọn ẹlẹ́rìí mìíràn pọ̀ gidigidi, wọ́n sì ń pèsè ìtìlẹ́yìn tó péye fún ìdánimọ̀ ìṣètò àkókò Pentecostal gẹ́gẹ́ bí a ti fi hàn nínú ọjọ́ mẹ́ẹ̀ẹ́dọ́gbọ̀n láti àjíǹde Kristi títí dé Pentecost, pẹ̀lú ẹsẹ̀ méjìlélógún àkọ́kọ́ ti Leviticus ogún-kẹta àti ẹsẹ̀ méjìlélógún ìkẹyìn ti Leviticus ogún-kẹta. Láàárín àwọn àmì ọ̀nà méjèèjì tí ó jẹ́ àmì ọ̀nà ìgbésẹ̀ mẹ́ta tí ọjọ́ márùn-ún tẹ̀ lé, àkókò ọjọ́ ọgbọ̀n wà tí ó dúró fún angẹli kejì.

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.

Àmì àkọ́kọ́ ti “ìgbésẹ̀ mẹ́ta tí ọjọ́ márùn-ún tẹ̀lé” ni áńgẹ́lì àkọ́kọ́, ọjọ́ ọgbọ̀n náà ni áńgẹ́lì kejì, àti àmì kejì ti “ìgbésẹ̀ mẹ́ta tí ọjọ́ márùn-ún tẹ̀lé” ni áńgẹ́lì kẹta. Ìgbésẹ̀ mẹ́ta wọ̀nyí bo gbogbo àkókò Pẹ́ńtẹ́kọ́sì títí dé Pẹ́ńtẹ́kọ́sì, èyí tí ó sì jẹ́ àmì ìbẹ̀rẹ̀ ọjọ́ méje ti àjọ̀dún Àgọ́, tí ó dúró fún ìtújáde òjò ìkẹyìn ní àkókò ìdààmú òfin Ọjọ́ Àìkú, tí ó bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, tí ó sì ń bá a lọ títí Míkẹ́lì yóò fi dìde, tí àkókò àánú ènìyàn yóò sì parí. Ìṣètò náà jẹ́ ti Ọlọ́run, ṣùgbọ́n ó mú àwọn ìrònú pàtàkì kan wá.

## Serious Considerations

Àwọn Ìrònú Tó Jinlẹ̀ Gan-an

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.

Ó hàn gbangba pé àmì-ọ̀nà tí “àwọn ipè, ìgòkè, àti ìdájọ́” dúró fún ni litmus àti ìdánwò kẹta. Ìdánwò kẹta máa ń jẹ́ ìdánwò litmus ní gbogbo ìgbà, níbi tí ìwà hàn gbangba sí, ṣùgbọ́n tí a kì í ṣe pé a ti ń mú un dàgbà níbẹ̀ rárá.

> “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.

> “A ń fi ìwà hàn nípasẹ̀ ìpèníjà. Nígbà tí ohùn títẹ́wọ́gbà, tó kún fún ìtara, kéde ní àárín òru pé, ‘Wò ó, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀,’ àwọn wúńdíá tí ń sùn jí kúrò nínú oorun wọn, a sì rí ẹni tí ó ti ṣe ìmúrasílẹ̀ fún ìṣẹ̀lẹ̀ náà. A mú ẹgbẹ́ méjèèjì láìrètí, ṣùgbọ́n ọ̀kan ti mura sílẹ̀ fún ìṣẹ̀lẹ̀ pajawiri náà, a sì rí èkejì pé kò ní ìmúrasílẹ̀. A ń fi ìwà hàn nípasẹ̀ àyidayida. Àwọn ìṣẹ̀lẹ̀ pajawiri máa ń mú irin tòótọ́ ìwà jáde. Ìjàmbá kan tó ṣẹlẹ̀ lójijì tí a kò sì retí, ìpadánù ẹni, tàbí ìpèníjà kan, àìsàn kan tí a kò retí tàbí ìrora ọkàn, ohunkóhun tí yóò mú ọkàn ènìyàn dojú kọ ikú, yóò mú òtítọ́ inú ìwà jáde. A ó fi hàn gbangba bóyá ìgbàgbọ́ gidi kankan wà nínú àwọn ìlérí ọ̀rọ̀ Ọlọ́run tàbí kò sí. A ó fi hàn gbangba bóyá oore-ọ̀fẹ́ ń gbé ọkàn náà ró, bóyá òróró wà nínú ìkòkò pẹ̀lú fìtílà náà.”

> “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.

> “Àwọn àkókò ìdánwò máa ń dé bá gbogbo ènìyàn. Báwo ni a ṣe ń hùwà wa lábẹ́ ìdánwò àti ìfìdí-múlẹ̀ Ọlọ́run? Ṣé àwọn fìtílà wa ń kú? tàbí ṣé a ṣì ń jẹ́ kí wọ́n máa jó? Ṣé a ti múra sílẹ̀ fún gbogbo ipò pàjáwìrì nípasẹ̀ ìsọ̀kan wa pẹ̀lú Ẹni tí ó kún fún oore-ọ̀fẹ́ àti òtítọ́? Àwọn wúńdíá ọlọ́gbọ́n márùn-ún kò lè pín ìwà wọn fún àwọn wúńdíá òmùgọ̀ márùn-ún. A gbọ́dọ̀ dá ìwà sílẹ̀ gẹ́gẹ́ bí ẹnìkọ̀ọ̀kan.” 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.

Nígbà tí ọ̀nà-àmì àjọ̀dún ìpè bá dé, a máa fi ìwà rẹ di èdìdì títí láé, a sì gbé ọ sókè gẹ́gẹ́ bí àsíá, a sì pa ẹ̀ṣẹ̀ rẹ rẹ́ kúrò títí láé. Àwọn ìgbésẹ̀ mẹ́ta náà ń ṣàfihàn apá mẹ́ta ti ìdìdì náà. Ìbọ̀wọ̀lé ìhìn-iṣẹ́ Ẹkún Àárín Òru ń fi àwọn tí wọ́n ní òróró hàn àti àwọn tí a gbé sókè gẹ́gẹ́ bí àsíá bí a ti ń mú ẹ̀ṣẹ̀ wọn kúrò. Ìhìn-iṣẹ́ náà, iṣẹ́ náà, àti èdìdì náà, gbogbo wọn jẹ́ ọ̀nà-àmì kan náà. Ó jẹ́ ọ̀nà-àmì “tí ń mú ọkàn dúró ní ojúkojú pẹ̀lú ikú” nítorí “àjálù tí a kò retí.” Ìpè Islam dúró fún “àjálù tí a kò retí” náà. Ní àkókò yẹn ni a ti ń kéde ìhìn náà pé, “Wò ó, Ọkọ-Ìyàwó ń bọ̀,” ní ọjọ́ márùn-ún ṣáájú òfin Ọjọ́ Àìkú, níbi tí ìhìn náà ti yí padà sí ẹkún ńlá ti angẹli kẹta.

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.

Àwọn ìgbésẹ̀ mẹ́ta ti àmì ọ̀nà náà jẹ́ àwọn èròjà ìdánimọ̀ nínú fífi èdìdì dì àti gbígbé ẹgbẹ̀rún mọ́kàndínlógójì lé ẹgbẹ̀rún méjìlá [one hundred and forty-four thousand] sókè, díẹ̀ ṣáájú òfin Sọ́ńdé. Ó hàn gbangba pé àyẹ̀wò ìmúdájú ti “ìpè, ìgòkè, àti ìdájọ́” ni a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àpéjọ àgọ́ Exeter. Ọjọ́ márùn-ún tí ó wà láàárín Ọjọ́ Ìwẹ̀nùmọ́ àti Pẹ́ńtíkọ́sì, ń ṣojú ọjọ́ mẹ́rìndínlọ́gọ́rin [sixty-six days] tí ó wà láàárín òpin àpéjọ àgọ́ Exeter ní August 17 títí dé October 22, 1844, nígbà tí ilẹ̀kùn ti pa. Àwọn ọjọ́ mẹ́rìndínlọ́gọ́rin [sixty-six days] wọ̀nyí nínú ìtàn àwọn Millerite ń ṣe àfihàn àwọn ọjọ́ ìkẹyìn, àti nípa èyí, wọ́n ń ṣe àfihàn ìkéde iṣẹ́ ìránṣẹ́ Igbe Àárín Òru láti ọ̀dọ̀ ẹgbẹ̀rún mọ́kàndínlógójì lé ẹgbẹ̀rún méjìlá [one hundred and forty-four thousand].

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.

Ọjọ́ márùn-ún tó ṣáájú Pẹ́ńtíkọ́ọ̀sì bá ọjọ́ mẹ́rìndínlọ́gọ́ta mu, èyí tí àwọn Míllẹ́ráítì fi ń kéde ìhìnrere Ẹkún Àárín Òru, èyí tí a tún ṣàpẹẹrẹ rẹ̀ nínú ìwọlé ìṣẹ́gun Kristi sí Jerúsálẹ́mù. Àkọ́kọ́ nínú àwọn ìgbésẹ̀ mẹ́ta náà ni àjọyọ̀ ìpè, èyí tí í ṣe ìpè keje, tàbí ìyọnu kẹta, tàbí Ìsílámù ní àwọn ọjọ́ ìkẹyìn, àti pé kí Kristi tó wọ Jerúsálẹ́mù ní ìṣẹ́gun, a ti tú kẹ́tẹ́kẹ́tẹ́ kan sílẹ̀.

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.

Ní ti àsọtẹ́lẹ̀, èyí ń fi hàn pé ṣíṣílẹ̀ kẹ́tẹ́kẹ́tẹ́ náà ni ó jẹ́ àmì ìbẹ̀rẹ̀ ìwọlé ìṣẹ́gun náà, èyí tí í ṣe Ẹkún Àárín Òru. A gbọ́dọ̀ fi àsọtẹ́lẹ̀ Bíbélì sí ìmúlò ní àwọn ọjọ́ ìkẹyìn sí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì—ẹranko ayé, Orílẹ̀-èdè Amẹ́ríkà. Íslámù yóò kọlu Orílẹ̀-èdè Amẹ́ríkà, gẹ́gẹ́ bí ó ti ṣe ní 9/11, nípa bẹ́ẹ̀ sì ń fi àmì ìbẹ̀rẹ̀ ìkéde Ẹkún Àárín Òru hàn pẹ̀lú ìkọlù pàtàkì kan sí Orílẹ̀-èdè Amẹ́ríkà láti ọwọ́ Íslámù, àti òpin ìkéde Ẹkún Àárín Òru pẹ̀lú ìkọlù pàtàkì mìíràn sí Orílẹ̀-èdè Amẹ́ríkà láti ọwọ́ Íslámù, nítorí Jésù máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàpẹẹrẹ òpin ohun kan nígbà gbogbo.

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.

Ifiranṣẹ Pentikosti ni ifiranṣẹ igbe rara, ati igbe rara náà kàn jẹ́ ìgbéga ifiranṣẹ Igbe Òru. Nínú ìtàn àwọn Millerite, Igbe Òru parí nígbà tí a ti ilẹ̀kùn pa ní October 22, 1844, ó sì parí nígbà tí ilẹ̀kùn bá ti pa ní òfin Sunday ní àwọn ọjọ́ ìkẹyìn. Ní Pentikosti, Peteru kéde ifiranṣẹ Joẹli, àti pé Pentikosti ni òpin omega ti Igbe Òru, nítorí náà, ní ìbẹ̀rẹ̀ alpha ti Igbe Òru, Peteru pẹ̀lú gbọ́dọ̀, ní dandan àsọtẹ́lẹ̀, máa gbé ifiranṣẹ Joẹli kalẹ̀. Ní Igbe Òru, Peteru wà nínú Acts orí kejì, nínú yàrá òkè ní wákàtí kẹta, lẹ́yìn náà ní ọjọ́ kan náà ní wákàtí kẹsàn-án ó wà nínú tẹmpili, ó ń kéde ifiranṣẹ Joẹli.

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.

Peteri jẹ́ ààmì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [one hundred and forty-four thousand] ní Pẹ́ńtẹ́kósì, èyí tí ó jẹ́ òpin Ẹkún Àárín Òru, ó sì tún jẹ́ ààmì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin ní ìbẹ̀rẹ̀ Ẹkún Àárín Òru. Ìdìdìdì àti gbígbé àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin dìde bẹ̀rẹ̀ pẹ̀lú ìtú kẹ́tẹ́kẹ́tẹ́ náà nígbà tí Ìslámù kọlu. Nígbà tí àwọn ọmọ-ẹ̀yìn Miller kúrò ní àgọ́ ìpàdé Exeter, wọ́n rú ìránṣẹ́ náà bí ìgbì omi tí ń ṣàn lọ́lá, ní ti ààmì sì wọ́n ṣàpẹẹrẹ àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin tí yóò tún ìrírí náà ṣe.

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.

Ìṣàfilọ́lẹ̀ yìí túbọ̀ di ohun pàtàkì jùlọ nígbà tí o bá mọ̀ pé Pétérù ń ṣojú àwọn tí ń kéde ìránṣẹ́ Ẹkún Òru Láàárín ní àmì ìdánwò àti ìdánwò kẹta ti àkókò Pẹ́ńtẹ́kọ́sì. Wákàtí kẹta fún Pétérù ní Pẹ́ńtẹ́kọ́sì fi í sí ilé òkè, àti ilé òkè náà pẹ̀lú ni ọjọ́ mẹ́wàá ṣáájú Pẹ́ńtẹ́kọ́sì. Ìdánwò kejì ti àkókò Pẹ́ńtẹ́kọ́sì ni ìdánwò tẹ́ńpìlì ọjọ́ ọgbọ̀n tí ó tẹ̀ lé ìdánwò ìpìlẹ̀. Ìdánwò kejì ti tẹ́ńpìlì náà béèrè pé àwọn olóòótọ́ wọ̀lé nípa ìgbàgbọ́ sínú Ibi Mímọ́ Jùlọ níbi tí a ti ń pa ẹ̀ṣẹ̀ wọn rẹ́, àti níbi tí a ti fi wọn jókòó nípa ìgbàgbọ́ pẹ̀lú Kristi ní àwọn ibi ọ̀run. Ìwé Ìṣe Àwọn Àpóstélì sọ fún wa pé Pétérù bẹ̀rẹ̀ ìwàásù rẹ̀ lórí ìwé Jóẹ́lì ní wákàtí kẹta nínú ilé òkè, lẹ́yìn náà ní wákàtí kẹsàn-án ó wà nínú tẹ́ńpìlì.

> 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.

> Ṣùgbọ́n Peteru, nígbà tí ó dúró pẹ̀lú àwọn mọ́kànlá náà, gbé ohùn rẹ̀ sókè, ó sì wí fún wọn pé, Ẹ̀yin ará Judia, àti gbogbo ẹ̀yin tí ń gbé ní Jerusalẹmu, ẹ jẹ́ kí èyí di mímọ̀ fún yín, kí ẹ sì fetí sí ọ̀rọ̀ mi: Nítorí àwọn wọ̀nyí kò mutí yó, gẹ́gẹ́ bí ẹ̀yin ti rò, níwọ̀n bí ó ti jẹ́ pé wákàtí kẹta ọjọ́ nìkan ni. Ṣùgbọ́n èyí ni ohun tí a ti sọ nípa rẹ̀ láti ọ̀dọ̀ wolíì Joẹli. … Ní báyìí, Peteru àti Johanu lọ sókè pọ̀ sí tẹmpili ní àkókò àdúrà, ní ìgbà wákàtí kẹsàn-án. Ìṣe 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.

Wọ́n kan Kristi mọ́ àgbélébùú ní wákàtí kẹta, ó sì kú ní wákàtí kẹsàn-án. Ikú Rẹ̀, ìsìnkú Rẹ̀ àti àjíǹde Rẹ̀ jẹ́ àmì ọ̀nà kan ṣoṣo pẹ̀lú ìgbésẹ̀ mẹ́ta. Ìgbésẹ̀ kẹta, ọjọ́ àwọn àkọ́so èso, bẹ̀rẹ̀ àádọ́ta ọjọ́ tí ó parí ní Pẹ́ńtẹ́kọ́sì. Nínú alfa àkókò Pẹ́ńtẹ́kọ́sì, wákàtí kẹta àti wákàtí kẹsàn-án ṣojú ìyàtọ̀ pàtó kan, nítorí Kristi wà láàyè ní wákàtí kẹta, ṣùgbọ́n ó ti kú ní wákàtí kẹsàn-án. Peteru wà nínú yàrá òkè ní wákàtí kẹta, ó sì wà nínú tẹ́ńpìlì ní wákàtí kẹsàn-án.

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.

Àkókò Pẹ́ńtẹ́kọ́sì ti àádọ́ta ọjọ́ mímọ́ ní àkókò Kristi jẹ́ àkókò mímọ́ asọtẹ́lẹ̀ tí ó ní ìbáṣepọ̀ tààrà pẹ̀lú àsọtẹ́lẹ̀ ti ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún ọdún. Ó ní ìbáṣepọ̀ pàtàkì jùlọ pẹ̀lú ọ̀sẹ̀ ìkẹyìn ti ọ̀ọ́dúnrún mẹ́rìndínlógún [mẹ́rìnlélọ́gọ́rin] ọdún fún orílẹ̀-èdè Júù nínú Dáníẹ́lì orí kẹsàn-án. Ọ̀sẹ̀ mímọ́ náà nígbà tí Kristi fi mú májẹ̀mú náà dúró ṣinṣin ni a pín sí àkókò méjì tó dọ́gba ti ọjọ́ asọtẹ́lẹ̀ 1,260. Àárín gbùngbùn ọ̀sẹ̀ náà ni àgbélébùú. Àgbélébùú náà ń tọ́ka sí wákàtí kẹta àti wákàtí kẹsàn-án, bẹ́ẹ̀ ni Pétérù pẹ̀lú ṣe bẹ́ẹ̀ ní Pẹ́ńtẹ́kọ́sì. Ní ọdún 34, ní òpin ọ̀sẹ̀ mímọ́ kan náà, nígbà tí Kọ̀nílíù ránṣẹ́ pe Pétérù láti Kesaríà Marítímà, wákàtí kẹsàn-án ni.

> 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.

> Ọkùnrin kan sì wà ní Kesarea, tí a ń pè ní Kọ̀néliùsì, balógun ọgọ́rùn-ún kan nínú ẹgbẹ́ ọmọ-ogun tí a ń pè ní ẹgbẹ́ ọmọ-ogun Ítálì; ẹni ìfọkànsìn sí Ọlọ́run, ẹni tí ó sì bẹ̀rù Ọlọ́run pẹ̀lú gbogbo ilé rẹ̀, ẹni tí ó ń ṣe ọ̀pọ̀ àánú fún àwọn ènìyàn, tí ó sì ń gbàdúrà sí Ọlọ́run nígbà gbogbo. Ó rí nínú ìran ní kedere ní àkókò wákàtí kẹsàn-án ọjọ́ náà angẹli Ọlọ́run kan tí ń wọlé tọ̀ ọ́ wá, tí ó sì ń wí fún un pé, Kọ̀néliùsì. Nígbà tí ó sì tẹjú mọ́ ọn, ẹ̀rù bà á, ó sì ní, Kí ni, Olúwa? Ó sì wí fún un pé, Àwọn àdúrà rẹ àti àwọn àánú rẹ ti gòkè lọ fún ìrántí níwájú Ọlọ́run. Ǹjẹ́ nísinsin yìí rán àwọn ènìyàn sí Joppa, kí o sì pe Símónì kan, ẹni tí àpèlé rẹ̀ ń jẹ́ Pétérù. Ìṣe 10:1–5.

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

Ní ọjọ́ kejì, Pétérù gòkè lọ sórí òrùlé ilé láti gbàdúrà ní agbègbè wákàtí kẹfà.

> 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.

> Ní ọjọ́ kejì, bí wọ́n ti ń bá ìrìnàjò wọn lọ, tí wọ́n sì súnmọ́ ìlú náà, Peteru gòkè lọ sórí ilé láti gbàdúrà ní agbàjẹ́wọ̀n wákàtí kẹfà: Ebi sì pa á gidigidi, ó sì fẹ́ jẹun: ṣùgbọ́n bí wọ́n ti ń pèsè oúnjẹ tán, ó wọ inú ìran ìjìnlẹ̀, Ó sì rí ọ̀run ṣí sílẹ̀, àti ohun èlò kan ń sọ̀ kalẹ̀ wá sọ́dọ̀ rẹ̀, bíi aṣọ àkàrà ńlá kan tí a dì ní igun mẹ́rin, tí a sì sọ̀ ọ́ kalẹ̀ sí ilẹ̀ ayé: Nínú rẹ̀ ni gbogbo onírúurú ẹranko ẹlẹ́sẹ̀ mẹ́rin ti ilẹ̀ ayé wà, àti ẹranko igbó, àti ohun tí ń rà kẹ́rẹ́ lórí ilẹ̀, àti àwọn ẹyẹ ojú ọ̀run. Ohùn kan sì wá sí i pé, Dìde, Peteru; pa, kí o sì jẹ. Ṣùgbọ́n Peteru wí pé, Rárá, Olúwa; nítorí èmi kò tíì jẹ ohunkóhun rí tí ó jẹ́ èèwọ̀ tàbí aláìmọ́. Ohùn náà sì tún bá a sọ̀rọ̀ lẹ́ẹ̀kejì pé, Ohun tí Ọlọ́run ti wẹ́ mọ́, ìwọ má ṣe pè é ní èèwọ̀. Èyí sì ṣẹlẹ̀ lẹ́ẹ̀mẹ́ta: lẹ́yìn náà a sì tún gba ohun èlò náà sókè padà sínú ọ̀run. Ìṣe 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.

Ìpè fún Peteru láti wá sí Kesarea ṣẹlẹ̀ ní wákàtí kẹsàn-án, nígbà tí áńgẹ́lì kan dé láti bá Kọ̀nélíù sọ̀rọ̀. Kọ̀nélíù dúró fún àwọn ọmọ míràn ti Ọlọ́run tí a pè jáde kúrò ní Bábílónì ní àkókò òfin Ọjọ́ Àìkú. Áńgẹ́lì tí ó dé ní àkókò òfin Ọjọ́ Àìkú ni ohùn kejì ti Ìfihàn mẹ́jọlá, ẹni tí ń pe àwọn tí wọ́n ṣì wà ní Bábílónì kí wọ́n sá. Peteru ni ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún, Kọ̀nélíù sì ni àwọn òṣìṣẹ́ wákàtí kọkànlá, tí a fi hàn fún Peteru gẹ́gẹ́ bí ẹranko aláìmọ́. Ìbáṣepọ̀ Peteru àti Kọ̀nélíù ni ìbáṣepọ̀ Ìfihàn méje, níbi tí a ti dá ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún mọ̀ ní ìsopọ̀ pẹ̀lú ogunlọ́gọ̀ ńlá náà. A paṣẹ fún Peteru lẹ́ẹ̀mẹ́ta pé kó dìde, kó pa, kí ó sì jẹ. Gẹ́gẹ́ bí ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún, ìpè láti ọ̀dọ̀ Kọ̀nélíù ni ibi tí a ti paṣẹ fún àsíá náà láti dìde.

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.

Kọ̀rnélíùsì wà ní Kesaréà Maritima, tí a máa ń pè nígbà mìíràn ní Kesaréà lẹ́gbẹ̀ẹ́ òkun. Ìṣípayá orí kẹtàdínlógún sọ fún wa pé “omi” náà “jẹ́ àwọn ènìyàn, àti ọ̀pọ̀lọpọ̀ ènìyàn, àti àwọn orílẹ̀-èdè, àti ahọ́n.” Omi náà ni àwọn tí ó wà níta ìjọ Ọlọ́run, àti nínú Ìṣípayá pẹ̀lú nínú ìran Pétérù nípa àwọn ẹranko aláìmọ́, nọ́mbà mẹ́rin dúró fún gbogbo ayé. Oríṣiríṣi ẹranko mẹ́rin ni ó wà nínú ìran Pétérù, wọ́n sì sọ̀kalẹ̀ nínú aṣọ ńlá kan tí a dì mú ní igun mẹ́rin rẹ̀. Ìbáṣepọ̀ Pétérù pẹ̀lú Kọ̀rnélíùsì ni a tún ṣàfihàn nípasẹ̀ Nóà àti àwọn ẹranko tí wọ́n wọ ọkọ̀ ákì náà.

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.

Peteru wà ní Joppa, èyí tí ìtumọ̀ rẹ̀ jẹ́ “imọ́lẹ̀ àti ẹwà,” nítorí pé gẹ́gẹ́ bí ààmì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, Peteru ni àsíá ìmọ́lẹ̀ àti ẹwà sí àwọn Kèfèrí. Wákàtí kẹsàn-án, àwọn Kèfèrí jí sí àsíá náà tí Sister White fi mọ̀ sí ọjọ́ ìsinmi, òfin Ọlọ́run, ìránṣẹ́ áńgẹ́lì kẹta àti àwọn míṣọ́nárì káàkiri ayé tí ń ru ìhìn iṣẹ́ ọjọ́ ìkẹyìn. A jí Korneliu sí àsíá náà nígbà tí áńgẹ́lì dé ní wákàtí kẹsàn-án ní Kesarea lẹ́bàá òkun. Ìhìn iṣẹ́ náà ní òfin Ọjọ́-Àìkú Pentikosti lẹ́yìn náà sì lọ sí ayé—òkun.

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.

Gígbé àsíá náà sókè ni a tún fi hàn gẹ́gẹ́ bí ilé Olúwa tí a gbé sókè ju àwọn òkè lọ, àti pé Peteru ń gbàdúrà lórí òrùlé ìlú Joppa ẹlẹ́wà, títànmọ́lẹ̀, ní wákàtí kẹfà, díẹ̀ ṣáájú òfin ọjọ́ Àìkú ti wákàtí kẹsàn-án. Nígbà tí a bá fi èdìdì dì àwọn ẹgbẹ̀rún méjìlá-lé-logoje [ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì], ipò ìṣòro náà láàárín ayé yóò fa àwọn ọmọ Ọlọ́run mìíràn tí wọ́n ṣì wà ní Babiloni láti wá ìmọ́lẹ̀. A ó sì darí wọn láti rí Peteru lórí òkè ilé ní Joppa.

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.

Pétérù náà wà ní Kesaréà Fílípì nínú Mátíù orí kẹrìndínlógún. Kesaréà Fílípì ní ìpìlẹ̀ Òkè Hẹ́mọ́nì ní orúkọ kan náà pẹ̀lú Kesaréà tó wà létí òkun, ṣùgbọ́n ìyàtọ̀ pàtó wà láàárín wọn, níwọ̀n bí ìlú kan ti wà lórí ilẹ̀, tí èkejì sì wà lórí òkun. Ìkànnà Kristi ní wákàtí kẹta àti ikú Rẹ̀ ní wákàtí kẹsàn-án ń fi ìyàtọ̀ pàtó hàn láàárín ìyè àti ikú. Pétérù ní wákàtí kẹta àti kẹsàn-án ọjọ́ Pẹ́ńtíkọ́sì ń fi ìyàtọ̀ pàtó hàn láti iyàrá òkè lọ sí tẹ́ńpìlì. Kesaréà lórí ilẹ̀ tàbí Kesaréà lórí òkun ń ṣojú ìyàtọ̀ àsọtẹ́lẹ̀ tí ó ṣe pàtàkì ti wákàtí kẹta àti kẹsàn-án, ṣùgbọ́n kò sí ìtọ́kasí tààrà sí wákàtí kẹta nígbà tí Pétérù wà ní Kesaréà Fílípì. Ní ẹ̀rí ẹni méjì tàbí mẹ́ta ni ohun kan fi ń di ìdásílẹ̀, àti pẹ̀lú wákàtí kẹta àti kẹsàn-án ti àgbélébùú, àti pẹ̀lú ní ọjọ́ Pẹ́ńtíkọ́sì, àwọn àpèjúwe méjèèjì ni a ṣojú fún nípasẹ̀ ènìyàn kan ṣoṣo, yálà Kristi ní ìyè tàbí nínú ibojì, tàbí Pétérù nínú iyàrá òkè tàbí nínú tẹ́ńpìlì.

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.

Ẹ̀rí kẹta ti wákàtí kẹta àti kẹsàn-án ní Kesaríà méjèèjì fi Peteru hàn gẹ́gẹ́ bí àkópọ̀ àfihàn pàtàkì ní ọ̀kọ̀ọ̀kan ìṣẹ̀lẹ̀ náà, gẹ́gẹ́ bí Kristi ti jẹ́ ní ìbẹ̀rẹ̀ àkókò Pentikosti, àti Peteru ní òpin àkókò kan náà. Àmì alpha ti wákàtí kẹta náà ni ó jẹ́ kan náà pẹ̀lú àmì omega ti wákàtí kẹsàn-án, tí ó sì ń pèsè ẹ̀rí kan pé Kesaríà Filipi ni alpha ti Kesaríà méjèèjì. Ẹ̀rí kejì ni pé orúkọ àwọn ìlú méjèèjì jẹ́ kan náà, nítorí náà orúkọ àkópọ̀ àfihàn pàtàkì náà àti orúkọ ìlú náà jẹ́ kan náà. Ẹ̀rí kẹta ni ìyàtọ̀ tó wà láàárín ilẹ̀ àti òkun. Nígbà tí Peteru wà ní Kesaríà Filipi, wákàtí kẹta ni. Ibí yìí ni ìránṣẹ́ náà ti túbọ̀ di kókó gidigidi.

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.

Ó tọ́ láti mú àwọn ìlú méjì tí ó ní orúkọ kan náà bá ara wọn mu, èyí ni àwa ń ṣe; ṣùgbọ́n a tún ń fi wákàtí kẹta àti wákàtí kẹsàn-án sínú ìlò náà lórí ìpìlẹ̀ ẹ̀rí Kristi lórí àgbélébùú àti ti Peteru ní Pentecost. Nípa mímú àwọn ìlà mẹ́ta náà pọ̀; wákàtí kẹta àti wákàtí kẹsàn-án ti Kristi, wákàtí kẹta àti wákàtí kẹsàn-án ti Peteru ní Pentecost—àwa ń fi wákàtí kẹta múlẹ̀ ní Caesarea Philippi. Kò sí àní-àní pé ọgbọ́n-ìṣàkóso àsọtẹ́lẹ̀ kan náà ni a gbọdọ̀ lò sí Korneliu ní wákàtí kẹsàn-án, Peteru ní wákàtí kẹfà, àti lẹ́yìn náà Peteru ní Caesarea Philippi ní wákàtí kẹta.

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.

Pétérù wà ní gbogbo àwọn àmì-ọ̀nà mẹ́tẹ̀ẹ̀ta, Kọ̀nílíù sì wà ní wákàtí kẹfà àti kẹsàn-án pẹ̀lú Pétérù, ṣùgbọ́n kì í ṣe ní ẹ̀kẹta ní Kesarea Filippi. A so ìlà náà pọ̀, nítorí pé ìgbésẹ̀ kọ̀ọ̀kan jẹ́ ẹ̀kẹta, ẹ̀kẹfà, àti ẹ̀kẹsàn-án ní ìtọ́kasí, láti Kesarea Filippi sí Joppa sí Kesarea Maritima. Àwọn Kesarea méjèèjì ní àwọn gbòǹgbò àṣà wọn tí ó so mọ́ Giriki àti Romu, ṣùgbọ́n ìyàtọ̀ Kesarea Filippi ni pé ó jẹ́ àfihàn pàtó ti keferi jíìnà tí ó ní ìwà àròsọ àti ohun ìjìnlẹ̀, Kesarea etí òkun sì jẹ́ àárín ìṣòwò àti ìṣàkóso, tí ó dapọ̀ àṣà Giriki pọ̀ mọ́ ìjọba Romu. Kesarea Filippi jẹ́ àmì ìṣètò ìjọ, Kesarea Maritima sì jẹ́ àmì ìṣètò ìpínlẹ̀.

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.

Nínú ìlà láti Kesarea sí Kesarea, Joppa ni ìgbésẹ̀ àárín nínú ìgbésẹ̀ mẹ́ta. Àwọn ìgbésẹ̀ mẹ́ta náà ni a ṣojú wọn nípa wákàtí kẹta, kẹfà, àti kẹsàn-án. Kesarea ti ẹ̀gbẹ́ òkun ní wákàtí kẹsàn-án ni òfin Ọjọ́-Àìkú nígbà tí ìhìnrere lọ sí ọ̀dọ̀ àwọn Kèfèrí. Wákàtí mẹ́ta ṣáájú èyí, ní wákàtí kẹfà, Peteru wà ní Joppa, ìlú tí ń tàn tí ó sì ń dán. Wákàtí mẹ́ta ṣáájú ìyẹn, Peteru wà ní àjọ̀dún Ipè ní wákàtí kẹta. Kesarea sí Kesarea ni àkókò Ẹkún Àárín Òru. Peteru ṣojú àwọn tí ń kéde Ẹkún Àárín Òru láti ìbẹ̀rẹ̀ títí dé òpin, nítorí Jesu máa ń mú kí ìbẹ̀rẹ̀ bá òpin mu nígbà gbogbo. Ẹkún Àárín Òru bẹ̀rẹ̀ níbi àmì ọ̀nà àjọ̀dún ipè, níbi tí a ti tú kẹ́tẹ́kẹ́tẹ́ náà sílẹ̀, níbi tí Peteru ti ń kéde ìránṣẹ́ Joẹli.

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.

Peteru wà ní àmì ọ̀nà ìgbésẹ̀ mẹ́ta ti àjọ̀dún ìpè, ìgòkè, lẹ́yìn èyí sì ni ìdájọ́. Ní àmì ọ̀nà náà nínú Mátíù kẹrìndínlógún ni a gbé ọ̀ràn náà dìde nípa ẹni tí Kristi jẹ́. A yí orúkọ Peteru padà, a sì sọ láti ọ̀dọ̀ Kristi pé lórí Àpáta yìí ni Òun yóò kọ ìjọ Rẹ̀. Àpáta tí a kọ́ tẹ́ńpìlì lé lórí ni ìpìlẹ̀ náà, Peteru sì ní Kesarea Filipi ni ìránṣẹ́ áńgẹ́lì kìíní, èyí tí í ṣe ìránṣẹ́ ìpìlẹ̀. Nígbà tí Peteru dé ìgbésẹ̀ tí ó tẹ̀lé e, ní Joppa, ó gòkè bí Kristi náà ti ṣe ní òpin ọjọ́ ogójì ìkọ́ni ojúkojú. Ìgòkè náà pẹ̀lú jẹ́ àfíwéra sí àgbélébùú, àsíá àkọ́kọ́ ti ìtàn ìgbàlà; a sì pín àgbélébùú náà sí apá méjì, pẹ̀lú àwọn olè méjì, yíyà aṣọ ìkélé sí ibi Mímọ́ Jùlọ, àti òkùnkùn náà pẹ̀lú àwọn wákàtí náà.

> 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.

> Nísinsìnyí, láti wákàtí kẹfà, òkùnkùn bo gbogbo ilẹ̀ títí dé wákàtí kẹsàn-án. Ní ìbámu pẹ̀lú wákàtí kẹsàn-án, Jesu sì kígbe pẹ̀lú ohùn ńlá, wí pé, Eli, Eli, lama sabakthani? ìyẹn ni láti wí pé, Ọlọ́run mi, Ọlọ́run mi, èéṣe tí ìwọ fi kọ̀ mí sílẹ̀? Mátíù 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.

Ní Jọ́pà, ní wákàtí kẹfà, Pétérù wà ní ibi ìpín àtọ́kànwá kan nípa wòlíì, láàárín àwọn tí ó sọnù àti àwọn tí a gbàlà, láàárín ìmọ́lẹ̀ àti òkùnkùn, àti láàárín ìbẹ̀rẹ̀ àti òpin Ẹkún Ọ̀gànjọ́. Ìyapa náà ń tẹnumọ́ ìyípadà láti inú ìṣípò Laodíkíà ti ẹgbẹ̀rún kan lé ẹgbẹ̀rún mẹ́rìnlélógójì sí inú ìṣípò Filadélfíà ti ẹgbẹ̀rún kan lé ẹgbẹ̀rún mẹ́rìnlélógójì. Ó ń samisi ìkọ̀sílẹ̀ pípé ti ìjọ Laodíkíà Seventh-day Adventist. Ilẹ̀kùn ìdájọ́ tí a ti pa náà, tí Ọjọ́ Ètùtù dúró fún, ń bọ̀ ní ọjọ́ márùn-ún ṣáájú òfin Ọjọ́ Àìkú Pẹ́ńtíkọ́sì. Gígò sókè ni ó ṣáájú ìdájọ́ náà, àti ṣáájú èyí náà sì ni ìránṣẹ́ ipè. Àwọn ìṣísẹ̀ mẹ́ta wọ̀nyí dúró fún àmì ọ̀nà níbi tí a ti fi èdìdì Ọlọ́run lé lórí, tí ìjọ aṣẹ́gun sì ti ń kéde ìránṣẹ́ Ẹkún Ọ̀gànjọ́ fún àwọn tí Kọ̀nélíù dúró fún.

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.

Peteru kede ìhìnrere náà ní Pentikosti, Pentikosti sì ń fi òpin sí ìhìnrere Ẹkún Ọ̀gànjọ́. Nítorí náà, ó jẹ́ dandan ní ti àsọtẹ́lẹ̀ pé Peteru pẹ̀lú yóò kéde ìhìnrere náà ní ìbẹ̀rẹ̀ àkókò Ẹkún Ọ̀gànjọ́. Ìbẹ̀rẹ̀ máa ń ṣàfihàn òpin nígbà gbogbo. Ìhìnrere Ẹkún Ọ̀gànjọ́ ti Peteru ni a fi agbára fún nígbà tí a tú kẹ́tẹ́kẹ́tẹ́ Islamu sílẹ̀, tí ó sì kọlu Orílẹ̀-Èdè Amẹ́ríkà, gẹ́gẹ́ bí ó ti tún ṣe ní òfin Ọjọ́ Àìkú. Peteru tí ń kéde ìhìnrere náà ní wákàtí kẹta àti kẹsàn-án ti Pentikosti ń ṣe ìdánimọ̀ ìbẹ̀rẹ̀ àti òpin Ẹkún Ọ̀gànjọ́.

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.

Nínú ìlà tí à ń gbé yẹ̀wò yìí, ọjọ́ mẹ́rìnláàádọ́rin náà tí ó parí ní ìgòkèré Kristi, ni ó sì tún bẹ̀rẹ̀ ọjọ́ mẹ́wàá nínú yàrá òkè. Ní ọjọ́ karùn-ún nínú ọjọ́ mẹ́wàá náà, ọjọ́ ètùtù ni ń fi hàn pé a ti pa ẹ̀ṣẹ̀ Israẹli ré, àti pé ìjọ ti mú ara rẹ̀ tán. Ní wákàtí kẹta ni Pétérù wà nínú yàrá òkè ní Pẹ́ńtẹ́kọ́sì. Ní wákàtí kẹsàn-án ti òfin Sunday, iṣẹ́-ìránṣẹ́ náà yí padà láti ọ̀gànjọ́ sí igbe gíga.

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.

Ìkéde ìránṣẹ́ ẹ̀rọ Ọ̀ganjọ́ tí Peteru ṣe máa ń ṣẹlẹ̀ nígbà tí ó wà ní wákàtí kẹta. Àmì ìránṣẹ́ náà ni àjọ̀dún ìpè, nígbà tí a tú kẹ́tẹ́kẹ́tẹ́ náà sílẹ̀, àti nípasẹ̀ Kesaréà Filipi; Kesaréà Filipi náà sì jẹ́ Paniumi pẹ̀lú. A ṣojú fún Paniumi nínú ẹsẹ̀ kẹtàlá títí dé kẹ́ẹ̀ẹ́dógún ti Dáníẹ́lì mọ́kànlá. Peteru ń ṣe ìdánimọ̀, kì í ṣe ìkọlù Ísúlámù kan sí orílẹ̀-èdè Amẹ́ríkà nìkan nígbà tí a tú kẹ́tẹ́kẹ́tẹ́ náà sílẹ̀ ní ìbẹ̀rẹ̀ ìkéde Ẹ̀rọ Ọ̀ganjọ́, ṣùgbọ́n ní àkókò kan náà Peteru tún wà ní ogun Paniumi tí ó yọrí sí òfin Ọjọ́-Àìkú. Ogun Paniumi jẹ́ ìṣẹ̀lẹ̀ alábàákẹ́gbẹ́ pẹ̀lú ìkọlù Ísúlámù sí orílẹ̀-èdè Amẹ́ríkà.

We will continue these things in the next article.

A ó máa tẹ̀síwájú pẹ̀lú àwọn nǹkan wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.

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