Article

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

Incwadi kaJoweli neBandla lama-Adventist oSuku lwesiKhombisa laseLawodikeya - Inombolo Amashumi Amane Nanhlanu

Number Forty-Five

Inombolo Engamashumi Amane Nanhlanu

Author

Jeff Pippenger

Published

February 12, 2026

Formats

PDF
Word
Song MP3

## Review

Ukubukeza

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.

ULevitikusi amashumi amabili nantathu ukhomba izivivinyo ezintathu ngaphakathi kwesikhathi sePhentekoste sabayizinkulungwane eziyikhulu namashumi amane nane. Ukuvumelanisa usuku lokuqala lomkhosi wamaDlangala nosuku lwePhentekoste, bese futhi kuvumelaniswa izinsuku ezingamashumi amane uKristu afundisa ngazo abafundi ubuso nobuso ngaphambi kokwenyuka Kwakhe, nosuku lwezithelo zokuqala, kudala isakhiwo esiphelele esimela imibiko yezingelosi ezintathu.

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.

Lapho “ukufa, ukumbelwa nokuvuka” kusetshenziswa njengophawu olulodwa lwesiprofetho olunezinyathelo ezintathu; njengoba kumelwe ukubhapathizwa kukaKristu, sithola ukuthi ezinsukwini ezinhlanu emva kokuvuka, ngosuku lwezithelo zokuqala, kufika ukuphela komkhosi wezinsuku eziyisikhombisa wesinkwa esingenamvubelo njengombuthano ongcwele. Ngakho-ke, ekuvukeni kukaKristu, okuhambisana nomnikelo wezithelo zokuqala, kulandela inkathi yezinsuku ezinhlanu.

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.

Ekupheleni kwesakhiwo esakhiwa ngokuhlanganisa usuku lokuqala loMkhosi Wamadokodo nosuku lwePhentekoste, kukhona olunye uphawu lwendlela olunezinyathelo ezintathu, nalo olulandelwa izinsuku ezinhlanu ezifinyelela kuze kube yiPhentekoste.

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.

Phakathi kwalezo zimpawu zesikhathi ezimbili ezithi ‘indlela yezigaba ezintathu elandelwa izinsuku ezinhlanu,’ kukhona isikhathi sezinsuku ezingamashumi amathathu. Lapho siqondanisa usuku lokuqala lomkhosi wamaDokodo nosuku lwePhentekoste, siyaqonda ukuthi izinsuku ezinhlanu ngaphambi komkhosi wamaDokodo kwakuwuSuku Lokubuyisana. Izinsuku eziyishumi ngaphambi koSuku Lokubuyisana kwakuwumkhosi Wamacilongo. Izinsuku ezingamashumi amane zokufundisa kukaKristu ubuso nobuso emva kokuvuka Kwakhe ngosuku lwezithelo zokuqala, ziqondana nezinsuku ezinhlanu emva komkhosi Wamacilongo, nezinsuku ezinhlanu ngaphambi koSuku Lokubuyisana.

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.

Indlela yesibonakaliso enezigaba ezintathu yokuthi “ukufa, ukungcwatshwa nokuvuka” Kwakhe, elandelwa yizinsuku ezinhlanu kuze kube sekupheleni komkhosi wesinkwa esingenamvubelo, yabe isiphindwa ezinsukwini ezingamashumi amathathu kamuva lapho kuvela khona isibonakaliso esinezigaba ezintathu sokuthi “amacilongo, ukwenyuka, nokwahlulela,” bese kulandelwa yizinsuku ezinhlanu kuze kube yiPhentekoste. Isibonakaliso sokuqala esinezigaba ezintathu sichazwa kalula njengesibonakaliso esisodwa esinezinyathelo ezintathu, ngoba sikhonjwa ngokuqondile kanjalo ngobhapathizo lukaKristu, olufanekisela “ukufa, ukungcwatshwa nokuvuka” Kwakhe. Ubhapathizo lwaluyi-alpha enkathini engcwele yezinsuku eziyi-1,260 eyapheleliswa “ekufeni, ekungcwatshweni nasekuvukeni” Kwakhe, okwakuyi-omega yalezo zinsuku eziyi-1,260.

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

Uphawu lwendlela olunezigaba ezintathu ekupheleni kwenkathi yePentekoste kumele luqashelwe ngokusetshenziswa kwesiprofetho. Ezinsukwini ezingamashumi amahlanu zenkathi yePentekoste kutholakala isakhiwo esifanayo ekuqaleni nasekupheleni. Ngokusekelwe esimisweni sokuthi uKristu uhlale ebonisa ukuphela ngesiqalo, singakwazi ukuhlonza umkhosi wamacilongo, olandelwa ukwenyuka, olandelwa uSuku Lokubuyisana, bese kulandela izinsuku ezinhlanu, njengophawu lwendlela olulodwa ‘olunezigaba ezintathu olulandelwa yizinsuku ezinhlanu.’

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.

Siphinde sivivinye lezi zinyathelo ezintathu eziphakanyisiwe ngezinkombandlela zebhayibheli zezimpawu zesinyathelo ngasinye kulezi ezintathu. Lezo zinyathelo ezintathu zimelwe ngokuphindaphindiwe eZwini likaNkulunkulu. Ziyizingelosi ezintathu; ziyigceke, iNdawo eNgcwele neNdawo eNgcwele kunazo zonke; ziwumsebenzi kaMoya oNgcwele wokukholisa ngesono, ngokulunga nangokwahlulela. Ukuhlonza umkhosi wamacilongo, ukwenyuka, nosuku lokubuyisana njengalezo zinyathelo ezintathu kudinga ukuba isinyathelo ngasinye sihambisane nobufakazi obumisiwe beBhayibheli.

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.”

Amacilongo angumyalezo wesixwayiso, futhi ahlotshaniswa nengelosi yokuqala ememeza ithi, “yesabani uNkulunkulu.” Ukunyuka kukaKristu kuyisibonakaliso senkazimulo yokuBuya Kwakhe Kwesibili, ngokuba inkulumo yesibili yengelosi yokuqala ithi, “mnike inkazimulo.” Usuku Lokubuyisana luwuphawu lokwahlulela, futhi inkulumo yesithathu yengelosi yokuqala ithi, “ihora lokwahlulela Kwakhe selifikile.” Kunezindlela eziningana zokubonakalisa ukuthi izici zesiprofetho zezinyathelo ezintathu esibonakalisweni sendlela ekupheleni kwenkathi yePentekoste zimelela izinyathelo ezintathu zevangeli laphakade, lapho abaningi “behlanzwa, benziwa mhlophe, bavivinywa.”

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.

Lokhu-ke sekunjalo, ningabona khona ukuthi esibonakalweni sokuqala sezinyathelo ezintathu kunikelwa umnikelo wezithelo zokuqala zebhali, kuthi esibonakalweni sokugcina salezo zinyathelo ezintathu kunikelwe umnikelo wezithelo zokuqala zikakolweni. Ningase nibone-ke futhi ukuthi izinyathelo ezintathu ze-alpha zesikhathi sePhentekoste zikhomba isinkwa esingenamvubelo, kodwa isibonakaliso se-omega sezinyathelo ezintathu sikhomba isinkwa esinemvubelo. Ningase nize nibone nokuthi esibonakalweni sezinyathelo ezintathu ekuqaleni yilapho uKristu aphakanyiswa khona ukuze adonse bonke abantu, kuthi esibonakalweni sokugcina sezinyathelo ezintathu kuphakanyiswe ibhanela labayizinkulungwane eziyikhulu namashumi amane nane ukuze lidonse abeZizwe.

The first and third angels are the same angel at the prophetic level, for the first is the beginning—and the third is the ending. The alpha first angel announces the opening of judgment and the omega last angel announces the close of judgment. The first angel’s message was empowered by the fulfillment of Islam on August 11, 1840, and the third angel was empowered by a fulfillment of Islam on 9/11. Sister White informs us that the mission of both the first and the third angel was to lighten the earth with its glory. Other witnesses are abundant, and they provide ample support for identifying the structure of the Pentecostal season as set forth in the fifty days from Christ’s resurrection unto Pentecost, with the first twenty-two verses of Leviticus twenty-three and the last twenty-two verses of Leviticus twenty-three. Between the two waymarks that are a waymark of three steps followed by five days is a thirty-day period that represents the second angel.

Ingelosi yokuqala neyesithathu ziyingelosi efanayo ezingeni lesiprofetho, ngokuba eyokuqala iyisiqalo—kanti eyesithathu iyisiphetho. Ingelosi yokuqala ye-alpha imemezela ukuvulwa kokwahlulela, kanti ingelosi yokugcina ye-omega imemezela ukuvalwa kokwahlulela. Umlayezo wengelosi yokuqala wanikwa amandla ngokugcwaliseka kobuSulumane ngo-Agasti 11, 1840, kanti ingelosi yesithathu yanikwa amandla ngokugcwaliseka kobuSulumane ngo-9/11. USista White usazisa ukuthi umsebenzi wazo zombili, ingelosi yokuqala kanye neyesithathu, kwakungowokukhanyisa umhlaba ngenkazimulo yawo. Abanye ofakazi baningi, futhi banikeza ukwesekwa okwanele ekuboneni uhlaka lwenkathi yePentekoste njengoba lubekwe ezinsukwini ezingamashumi amahlanu kusukela ekuvukeni kukaKristu kuze kube yiPentekoste, kanye namavesi angamashumi amabili nambili okuqala kaLevitikusi amashumi amabili nantathu namavesi angamashumi amabili nambili okugcina kaLevitikusi amashumi amabili nantathu. Phakathi kwalezo zimpawu ezimbili eziyizimpawu zendlela zezinyathelo ezintathu ezilandelwa yizinsuku ezinhlanu kukhona inkathi yezinsuku ezingamashumi amathathu emele ingelosi yesibili.

The first waymark of ‘three steps followed by five’ days is the first angel, the thirty days is the second angel and the second waymark of ‘three steps followed by five’ days is the third angel. These three steps cover the entire Pentecostal season up to Pentecost, which then marks the beginning of the seven days of the feast of Tabernacles that represents the outpouring of the latter rain during the Sunday law crisis beginning at the Sunday law in the United States and continuing until Michael stands up and human probation closes. The structure is divine, but it produces some serious considerations.

Uphawu lokuqala lwezinsuku ezithi “izinyathelo ezintathu zilandelwa ezinhlanu” luyingelosi yokuqala, izinsuku ezingamashumi amathathu ziyingelosi yesibili, kanti uphawu lwesibili lwezinsuku ezithi “izinyathelo ezintathu zilandelwa ezinhlanu” luyingelosi yesithathu. Lezi zinyathelo ezintathu zimboza sonke isikhathi sePentekoste kuze kube yiPentekoste, okuyisona-ke esiphawula ukuqala kwezinsuku eziyisikhombisa zomkhosi wamaTabernakele ezimelela ukuthululwa kwemvula yokugcina ngesikhathi senhlekelele yomthetho weSonto, eqala ngomthetho weSonto e-United States futhi iqhubeke kuze kube uMikayeli esukuma, nomnyango womusa wabantu uvalwa. Lesi sakhiwo singesobuNkulunkulu, kodwa siveza okunye ukucatshangelwa okunzima kakhulu.

## Serious Considerations

Ukucabangisisa Okubucayi

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.

Kusobala ukuthi uphawu lwendlela olumelelwa “amacilongo, ukwenyuka nokwahlulelwa” luwuvivinyo lwe‑litmus kanye novivinyo lwesithathu. Uvivinyo lwesithathu luhlala luyivivinyo lwe‑litmus, lapho isimilo sibonakaliswa khona, kodwa singalokothi sithuthukiswe.

> “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.

> “Isimilo sembulwa yisimo esibucayi. Lapho izwi eliqotho limemezela phakathi kobusuku lithi, ‘Bhekani, umkhwenyana uyeza; phumani nimhlangabeze,’ izintombi ezazilele zavuswa ebuthongweni bazo, kwase kubonakala ukuthi ngobani ababenzelile leso senzakalo amalungiselelo. Womabili amaqembu abanjwa engalindele, kodwa elinye lalilungiselelwe leso simo esiphuthumayo, kanti elinye latholakala lingenamalungiselelo. Isimilo sembulwa yizimo. Izimo eziphuthumayo zikhipha obala insimbi yangempela yesimilo. Inhlekelele ethile engazelelwe nengalindelekile, ukushonelwa, noma isimo esibucayi, ukugula okuthile okungalindelekile noma usizi, into ethile eletha umphefumulo ubuso nobuso nokufa, iyokhipha obala ingaphakathi langempela lesimilo. Kuyobonakaliswa ukuthi likhona yini noma alikho ukholo lweqiniso ezithembisweni zezwi likaNkulunkulu. Kuyobonakaliswa ukuthi umphefumulo usekelwa yini noma awusekelwa ngumusa, ukuthi amafutha akhona yini esitsheni kanye nesibani.”

> “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.

> “Izikhathi zokuvivinywa ziyeza kubo bonke. Siziphatha kanjani ngaphansi kokuhlolwa nokuhlolwa okujulile kukaNkulunkulu? Izibani zethu ziyacima yini? noma sisazigcina zivutha? Silungiselelwe yini zonke izimo eziphuthumayo ngokuxhumana kwethu naYe ogcwele umusa neqiniso? Izintombi ezinhlanu ezihlakaniphile zazingeke zidlulisele isimilo sazo ezintendeni ezinhlanu eziyiziwula. Isimilo kufanele sakhiwe yithi njengabantu ngabanye.” 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.

Lapho kufika uphawu lwendlela lomkhosi wezimpondo, isimilo sakho siyalotshwa ingunaphakade, uphakanyiswa njengophawu, futhi izono zakho ziyasulwa ingunaphakade. Izinyathelo ezintathu zimelela izingxenye ezintathu zokulotshwa. Ukufika komyalezo Wokukhala Kwaphakathi Kobusuku kuveza labo abanamafutha nalabo abaphakanyiswa njengophawu njengoba izono zabo zisuswa. Umlayezo, umsebenzi, kanye nophawu konke kunguphawu lwendlela olulodwa. Luwuphawu lwendlela “oletha umphefumulo ubhekane ngqo nokufa” ngenxa “yenhlekelele engalindelekile.” Uphondo lwe-Islam lumelela leyo “nhlekelele engalindelekile.” Ngaleso sikhathi umyalezo othi, “Bhekani, uMyeni uyeza,” umenyezelwa kusasele izinsuku ezinhlanu ngaphambi komthetho weSonto, lapho umyalezo uguqukela ekubeni yisikhalo esikhulu sengwele yesithathu.

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.

Izinyathelo ezintathu zesibonakaliso sendlela ziyizakhi eziveza ukubekwa uphawu nokuphakanyiswa kwabangukhulu namashumi amane nane ezinkulungwane, ngaphambi nje komthetho weSonto. Kucacile ukuthi isivivinyo esiveza iqiniso esithi “amacilongo, ukwenyuka nokwahlulela” simelwe umhlangano wasenkambeni wase-Exeter. Izinsuku ezinhlanu phakathi koSuku lokuBuyisana nePhentekoste zimelela izinsuku ezingamashumi ayisithupha nesithupha phakathi kokuphela komhlangano wasenkambeni wase-Exeter ngo-Agasti 17 kuze kube ngu-Okthoba 22, 1844, lapho umnyango wavalwa. Lezo zinsuku ezingamashumi ayisithupha nesithupha zomlando wamaMillerite zibonisa izinsuku zokugcina, futhi ngalokhu zibonisa ukumemezelwa komyalezo weSikhalo Saphakathi Kwamabili ngabangukhulu namashumi amane nane ezinkulungwane.

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.

Izinsuku ezinhlanu eziya ePhentekoste zihambisana nezinsuku ezingamashumi ayisithupha nesithupha zamaMillerite ezamemezela umlayezo Wesililo Saphakathi Kwamabili, owaphinde wafanekiswa ukungena kukaKristu ngokunqoba eJerusalema. Esokuqala sezinyathelo ezintathu ngumkhosi wamacilongo, okuyicilongo lesikhombisa, noma umaye wesithathu, noma ubuSulumane ezinsukwini zokugcina, futhi ukungena kukaKristu ngokunqoba kwandulelwa ukukhululwa kwembongolo.

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

Ngokwesiprofetho lokhu kukhomba ukuthi ukukhululwa kwembongolo kuyisibonakaliso sokuqala kokungena kokunqoba, okuyiSikhalo Saphakathi Kwamabili. Isiprofetho seBhayibheli kufanele sisetshenziswe ezinsukwini zokugcina embusweni wesithupha wesiprofetho seBhayibheli—isilwane somhlaba, i-United States. UbuSulumane buyoshaya i-United States, njengoba benza mhla ka-9/11, ngaleyo ndlela buphawule ukuqala kokumenyezelwa kweSikhalo Saphakathi Kwamabili ngokushaya okukhulu i-United States nguBuSulumane, kanye nokuphela kokumenyezelwa kweSikhalo Saphakathi Kwamabili ngokunye ukushaya okukhulu i-United States nguBuSulumane, ngokuba uJesu ngaso sonke isikhathi ufanekisa ukuphela kwento ngesiqalo sento.

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.

Umlayezo wePentekoste ungumyalezo wesililo esikhulu, futhi isililo esikhulu simane siyisigaba sokwenyuswa komlayezo Wokukhala Kwamaphakathi Nobusuku. Emlandweni wamaMillerite, Ukukhala Kwamaphakathi Nobusuku kwaphela lapho umnyango uvalwa ngo-Okthoba 22, 1844, futhi kuyaphela lapho umnyango uvalwa emthethweni weSonto ezinsukwini zokugcina. NgePentekoste uPetru wamemezela umlayezo kaJoweli, futhi iPentekoste iyisiphetho se-omega Sokukhala Kwamaphakathi Nobusuku, ngakho-ke uPetru, oyisiqalo se-alpha Sokukhala Kwamaphakathi Nobusuku, ngokwesidingo sesiprofetho, kumelwe futhi abe wethula umlayezo kaJoweli. Ekukhaleni Kwamaphakathi Nobusuku uPetru uku-Izenzo isahluko sesibili, esegumbini eliphezulu ngehora lesithathu, bese ngalolo suku olufanayo ngehora lesishiyagalolunye useThempelini ememezela umlayezo kaJoweli.

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.

UPetru uwuphawu lwabayizinkulungwane eziyikhulu namashumi amane nane ngePentekoste, okuyisiphelo Sokukhala Kwaphakathi Kwamabili, futhi uwuphawu lwabayizinkulungwane eziyikhulu namashumi amane nane ekuqaleni Kokukhala Kwaphakathi Kwamabili. Ukubekwa uphawu nokuvuswa kwabayizinkulungwane eziyikhulu namashumi amane nane kuqala ngokukhululwa kwembongolo lapho ubuSulumane buhlasela. Lapho amaMillerite eshiya umhlangano wenkambu wase-Exeter, aphatha umlayezo njengamagagasi anamandla olwandle, futhi ngokomfanekiso afanekisa abayizinkulungwane eziyikhulu namashumi amane nane abaphinda leso senzakalo.

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.

Lokhu kusetshenziswa kuba kubucayi kakhulu uma uqaphela ukuthi uPetru umelela labo abamemezela umlayezo weSikhalo Saphakathi Kwamabili ekuhlolweni kwe-litmus nasekuhlolweni kwesithathu kwenkathi yePhentekoste. Ihora lesithathu likaPetru ePhentekoste limbeka egumbini eliphezulu, futhi igumbi eliphezulu libuye libe yizinsuku eziyishumi ezingaphambi kwePhentekoste. Ukuhlolwa kwesibili kwenkathi yePhentekoste kungukuhlolwa kwethempeli kwezinsuku ezingamashumi amathathu okulandela ukuhlolwa okuyisisekelo. Ukuhlolwa kwesibili kwethempeli kudinga ukuthi abathembekile bangene ngokukholwa eNdaweni Engcwelengcwele kakhulu lapho izono zabo zesulwa khona nalapho behlezi khona ngokukholwa kanye noKristu ezindaweni zasezulwini. Incwadi yeZenzo iyasazisa ukuthi uPetru waqala intshumayelo yakhe encwadini kaJoweli ngehora lesithathu egumbini eliphezulu, kwathi ngehora lesishiyagalolunye wayesethempelini.

> 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.

> Kepha, emi kanye nabayishumi nanye, wasukuma, waphakamisa izwi lakhe, wathi kubo: Madoda aseJudiya, nani nonke enihlala eJerusalema, akwazeke kini lokhu, nilalele amazwi ami; ngokuba laba abadakiwe, njengokuba nina nicabanga, lokhu kuseyihora lesithathu losuku. Kodwa lokhu yikho okwakhulunywa ngumprofethi uJoweli. … Kepha uPetru noJohane benyuka ndawonye baya ethempelini ngesikhathi somkhuleko, okwakuyihora lesishiyagalolunye. Izenzo 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.

UKristu wabethelwa esiphambanweni ngehora lesithathu, futhi wafa ngehora lesishiyagalolunye. Ukufa kwakhe, ukumbelwa kwakhe, nokuvuka kwakhe kuyisikhumbuzo esisodwa esinezinyathelo ezintathu. Isinyathelo sesithathu, usuku lwezithelo zokuqala, siqala izinsuku ezingamashumi amahlanu eziphetha ngePhentekoste. E-alpha yenkathi yePhentekoste ihora lesithathu nelesishiyagalolunye limelela ukuphambana okusobala, ngoba uKristu wayephila ngehora lesithathu futhi efile ngehora lesishiyagalolunye. UPetru wayesegumbini eliphezulu ngehora lesithathu futhi ethempelini ngehora lesishiyagalolunye.

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.

Isikhathi sePhentekoste sezinsuku ezingcwele ezingamashumi amahlanu ngesikhathi sikaKristu sasingesinye isikhathi esingcwele sesiprofetho esixhumene ngokuqondile nesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu. Sasixhumene ngokukhethekile nesonto lokugcina leminyaka engamakhulu amane namashumi ayisishiyagalolunye lesizwe samaJuda kuDaniyeli isahluko sesishiyagalolunye. Lelo sonto elingcwele lapho uKristu aqinisa khona isivumelwano lahlukaniswa laba yizikhathi ezimbili ezilinganayo zezinsuku zesiprofetho eziyi-1,260. Inhliziyo yalelo sonto kwakuyisiphambano. Isiphambano sikhomba ihora lesithathu nelesishiyagalolunye, futhi noPetru ePhentekoste wenza okufanayo. Ngonyaka ka-34, ukuphela kwalelo sonto elifanayo elingcwele, lapho uKorneliyu ethuma ukuba kubizwe uPetru evela eKhesariya Marithima, kwakuyihora lesishiyagalolunye.

> 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.

> Kwakukhona indoda ethile eKhesariya, egama layo linguKorneliyu, induna yekhulu yebutho elalibizwa ngokuthi ibutho lamaNtaliyane, umuntu okholwayo noyesaba uNkulunkulu kanye nayo yonke indlu yakhe, owayenikela kakhulu izipho kwabampofu kubantu, futhi ekhuleka kuNkulunkulu njalo. Yabona embonweni ngokusobala cishe ngehora lesishiyagalolunye losuku ingelosi kaNkulunkulu ingena kuye, ithi kuye: Korneliyu. Kwathi lapho eyibhekisisa, wesaba, wathi: Kuyini, Nkosi? Yayisithi kuye: Imikhuleko yakho nezipho zakho kwabampofu sekukhuphukile kwaba yisikhumbuzo phambi kukaNkulunkulu. Manje thuma amadoda eJopha, ubize uSimoni othile, ogama lakhe lesibili linguPetru. IZenzo 10:1–5.

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

Ngosuku olulandelayo, uPetru wenyukela ophahleni ukuba athandaze cishe ngehora lesithupha.

> 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.

> Ngakusasa, lapho besahamba endleleni yabo, sebesondele emzini, uPetru wenyukela phezu kwendlu ukuyokhuleka cishe ngehora lesithupha. Wase elambile kakhulu, efisa ukudla; kodwa besalungisa, wehlela ekuthunjweni kombono, wabona izulu livulekile, kwehla kuye isitsha esithile, sengathi yindwangu enkulu eboshwe emagumbini ayo omane, yehliselwa emhlabeni; okwakukulo zonke izinhlobo zezilwane ezinezinyawo ezine zomhlaba, nezilwane zasendle, nezinto ezinwabuzelayo, nezinyoni zezulu. Kwase kufika izwi kuye, lithi: Vuka, Petru; hlaba, udle. Kodwa uPetru wathi: Qha, Nkosi; ngokuba angikaze ngidle lutho oluvamile noma olungcolileyo. Izwi laphinda lakhuluma kuye ngokwesibili, lathi: Lokho uNkulunkulu akuhlanzileyo, wena ungakubizi ngokuthi kuvamile. Lokhu kwenzeka kathathu; isitsha sabuyiselwa ezulwini futhi. Izenzo 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.

Ukubizwa kukaPetru ukuba eze eKesariya kwenzeka ngehora lesishiyagalolunye, lapho ingelosi ifika ukukhuluma noKorneliyu. UKorneliyu umelela abanye abantwana bakaNkulunkulu ababizelwa ukuphuma eBabiloni ngesikhathi somthetho weSonto. Ingelosi efika ngesikhathi somthetho weSonto iyilizwi lesibili lesAmbulo 18, elibiza labo abaseBabiloni ukuba babaleke. UPetru ungabayizinkulungwane eziyikhulu namashumi amane nane, kanti uKorneliyu ungabasebenzi behora leshumi nanye, abamelelwa kuPetru njengezilwane ezingcolileyo. Ubudlelwane bukaPetru noKorneliyu buyibudlelwane besAmbulo 7, lapho abayizinkulungwane eziyikhulu namashumi amane nane bevezwa behlotshaniswa nesixuku esikhulu. UPetru wayalwa kathathu ukuba asukume, abulale, adle. Njengabayizinkulungwane eziyikhulu namashumi amane nane, ukubizwa okuvela kuKorneliyu kuyindawo lapho ifulegi liyalelwa ukuba livuke.

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.

UKorneliyu useKhesariya Maritima, ngezinye izikhathi ebizwa ngokuthi yiKhesariya ngasolwandle. IsAmbulo isahluko seshumi nesikhombisa siyasazisa ukuthi “amanzi” “angabantu, nezixuku, nezizwe, nezilimi.” Amanzi yilabo abangaphandle kwebandla likaNkulunkulu, futhi eSambulweni kanye nasekuboneni kukaPetru izilwane ezingcolileyo, inani lesine limelela umhlaba wonke. Izilwane ezine ezehlukene zisembonweni kaPetru, futhi zehla ngendwangu ebambeke emagumbini ayo amane. Ubudlelwane bukaPetru noKorneliyu buphinde bumelwe nguNowa kanye nezilwane ezangena emkhunjini.

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.

UPetru wayeseJopha, okusho ukuthi “okukhanyayo nokuhle,” ngoba njengophawu lwabayizinkulungwane eziyikhulu namashumi amane nane nane, uPetru uyisibhengezo esikhanyayo nesihle ezizweni. Ihora lesishiyagalolunye, abeZizwe bavukela esibhengezweni uDade White asichaza njengeSabatha, umthetho kaNkulunkulu, umlayezo wengelosi yesithathu, nezithunywa zevangeli emhlabeni wonke ezithwala umlayezo wezinsuku zokugcina. UKorneliyu wavuselwa esibhengezweni lapho ingelosi ifika ngehora lesishiyagalolunye eKhesariya ngasolwandle. Umlayezo emthethweni weSonto wePentekoste usube uya ezweni—ulwandle.

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.

Ukuphakanyiswa kwesibhengezo nakho kuvezwa njengokuphakanyiswa kwendlu yeNkosi ngaphezu kwezintaba, futhi uPetru wayekhuleka phezu kophahla lomuzi omuhle okhanyayo waseJopha, ngehora lesithupha, ngaphambi nje komthetho weSonto wehora lesishiyagalolunye. Lapho abayizinkulungwane eziyikhulu namashumi amane nane sebebekiwe uphawu, izimo zenhlekelele emhlabeni ziyodonsela abanye abantwana bakaNkulunkulu abaseseBabiloni ukuba bafune ukukhanya. Baholwa ukuba bathole uPetru phezu kwendlu eJopha.

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.

UPetru wayeseCaesarea Filipi futhi kuMathewu isahluko seshumi nesithupha. ICaesarea Filipi engaphansi kweNtaba iHermoni yayinegama elifanayo neleCaesarea elisogwini lolwandle, kodwa yayinomahluko ocacile njengoba omunye umuzi wawusemhlabathini kanti omunye uselwandle. Ukubethelwa kukaKristu ngehora lesithathu nokufa kwaKhe ngehora lesishiyagalolunye kukhomba umehluko ocacile wokuphila nokufa. UPetru ngehora lesithathu nangehora lesishiyagalolunye losuku lwePhentekoste ukhomba umehluko ocacile usuka egumbini eliphezulu uye ethempelini. ICaesarea esemhlabathini noma iCaesarea eselwandle imelela umehluko odingekayo wesiprofetho wehora lesithathu nelesishiyagalolunye, kodwa akukho kubhekiswa okuqondile ehoreni lesithathu lapho uPetru wayeseCaesarea Filipi. Ngobufakazi bababili noma abathathu into iyaqiniswa, futhi ngehora lesithathu nelesishiyagalolunye lesiphambano kanye nangosuku lwePhentekoste yomibili imifanekiso imelelwa ngumuntu oyedwa, noma ngabe nguKristu ephila noma esethuneni, noma uPetru egumbini eliphezulu noma ethempelini.

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.

Ubufakazi besithathu behora lesithathu nelesishiyagalolunye emaKesariya amabili bukhomba uPetru njengomlingiswa oyinhloko kuzo zombili izigameko, njengoba kwakunjalo ngoKristu ekuqaleni kwesikhathi sePhentekoste nangoPetru ekupheleni kwaleso sikhathi esifanayo. Umlingiswa we-alpha wehora lesithathu uyafana nomlingiswa we-omega wehora lesishiyagalolunye, okuhlinzeka ngobufakazi obubodwa bokuthi iKesariya Filipi iyi-alpha yamaKesariya amabili. Ubufakazi besibili ukuthi igama lawo womabili amadolobha liyafana, ngakho igama lomlingiswa oyinhloko negama lomuzi kuyafana. Ubufakazi besithathu buyisifaniso esiphikisanayo somhlaba nolwandle. Ngesikhathi uPetru eseKesariya Filipi, kwakuyihora lesithathu. Yilapho umyalezo uba bucayi kakhulu khona.

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.

Kulungile ukuvumelanisa amadolobha amabili anegama elifanayo, okuyikho esikwenzayo, kodwa futhi sifaka ihora lesithathu nelesishiyagalolunye ekusetshenzisweni ngokusekelwe ebufakazini bukaKristu esiphambanweni noPetru ngePhentekoste. Ngokuhlanganisa le migqa emithathu ndawonye; ihora lesithathu nelesishiyagalolunye likaKristu, ihora lesithathu nelesishiyagalolunye likaPetru ngePhentekoste—sibeka ihora lesithathu eKhesariya Filipi. Yilo kanye umqondo ofanayo wokuprofetha okufanele usetshenziswe kuKorneliyu ngehora lesishiyagalolunye, kuPetru ngehora lesithupha, bese kuba kuPetru eKhesariya Filipi ngehora lesithathu.

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.

UPetru ukuzo zonke lezi zimpawu ezintathu zomgwaqo, uKorneliyu usehoreni lesithupha nelesishiyagalolunye noPetru, kodwa akekho kwelesithathu eKhesariya Filiphi. Ulayini uboshelene ndawonye, ngokuba isinyathelo ngasinye siyihora lesithathu, lesithupha, nelesishiyagalolunye ngokulandelana kusukela eKhesariya Filiphi kuya eJopha kuya eKhesariya Marithima. Womabili amaKhesariya ayenezimpande zawo zamasiko ezazixhumene kokubili neGrisi neRoma, kodwa okwahlukanisa iKhesariya Filiphi kwakuwukuba yisifaniso esigcwele sobuqaba obukude nobuyimfihlakalo, kanti iKhesariya ngasolwandle yayiyisikhungo sezohwebo nezokuphatha, ihlanganisa isiko lamaGreki nokubusa kwamaRoma. IKhesariya Filiphi yayiwuphawu lobuqili besonto, kanti iKhesariya Marithima yayiwuphawu lobuqili bombuso.

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.

Ohlelweni lweKesariya kuya eKesariya, iJopha iyisinyathelo esiphakathi kwezinyathelo ezintathu. Lezi zinyathelo ezintathu zimelelwa ihora lesithathu, lesithupha, nelesishiyagalolunye. IKesariya elingasolwandle ngehora lesishiyagalolunye liwumthetho weSonto lapho ivangeli liya kwabeZizwe. Amahora amathathu ngaphambi kwalokho, ngehora lesithupha, uPetru useJopha, umuzi okhanyayo nocwazimulayo. Amahora amathathu ngaphambi kwalokho uPetru useMkhosini Wamacilongo ngehora lesithathu. IKesariya kuya eKesariya kuyisikhathi Sokukhala Kaphakathi Nobusuku. UPetru umelela labo abamemezela Ukukhala Kaphakathi Nobusuku kusukela ekuqaleni kuze kube sekupheleni, ngokuba uJesu uhlale evumelanisa isiqalo nesiphetho. Ukukhala Kaphakathi Nobusuku kuqala ngokukhululwa kwembongolo kuphawu lomgwaqo loMkhosi Wamacilongo, lapho uPetru ememezela khona umlayezo kaJoweli.

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.

UPetru usemaki wezinyathelo ezintathu wophawu lwendlela womkhosi wamacilongo, okuwukwenyuka, okulandelwa ukwahlulela. Kulo lophawu lwendlela kuMathewu ishumi nesithupha kuphakanyiswa udaba lokuthi uKristu wayengubani. Igama likaPetru liyaguqulwa, futhi kushiwo nguKristu ukuthi kuyoba phezu kwaleli Dwala lapho Akha khona ibandla laKhe. IDwala ithempeli elakhiwe phezu kwalo liyisisekelo, futhi uPetru eKesariya Filipi ungumyalezo wengelosi yokuqala, ongumyalezo oyisisekelo. Lapho uPetru efika esinyathelweni esilandelayo, eJopha, uyenyuka njengoba noKristu enyuka ekupheleni kwezinsuku ezingamashumi amane zokufundisa ubuso nobuso. Ukwenyuka futhi kuyisifaniso esihambisanayo sesiphambano, uphawu oluyinhloko emlandweni wensindiso; futhi isiphambano sihlukaniswe izingxenye ezimbili, kanye namasela amabili, ukudabuka kweveyili elingena eNgcwelengcwele, kanye nobumnyama namahora.

> 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.

> Kusukela ngehora lesithupha kwaba khona ubumnyama phezu kwezwe lonke kwaze kwaba yihora lesishiyagalolunye. Futhi cishe ngehora lesishiyagalolunye uJesu wamemeza ngezwi elikhulu, wathi, Eli, Eli, lama sabakthani? okusho ukuthi, Nkulunkulu wami, Nkulunkulu wami, ungishiyeleni na? Mathewu 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.

EJopha, ngehora lesithupha, uPetru usephuzwini elingokwesiprofetho lokwahlukana, phakathi kwabalahlekile nabasindisiwe, phakathi kokukhanya nobumnyama, naphakathi kokuqala nokuphela koMkhosi Wokukhala Kwaphakathi Kwamabili. Lokho kwehlukana kugcizelela ukuguquka kwenhlangano yaseLawodikeya yabayizinkulungwane eziyikhulu namashumi amane nane iye enhlanganweni yaseFiladefiya yabayizinkulungwane eziyikhulu namashumi amane nane. Kuphawula ukwenqatshwa okuphelele kwebandla laseLawodikeya lamaSeventh-day Adventist. Lowo mnyango ovaliwe wokwahlulela omelwe usuku lokuBuyisana ufika ezinsukwini ezinhlanu ngaphambi komthetho weSonto wePhentekoste. Lokho kwahlulela kwandulelwa ukwenyuka, futhi ngaphambi kwalokho, umlayezo wecilongo. Lezo zinyathelo ezintathu zimelela uphawu lwendlela lapho uphawu lukaNkulunkulu lufakwa khona, futhi umlayezo woMkhosi Wokukhala Kwaphakathi Kwamabili umenyezelwa yibandla elinqobayo kulabo abamelwe nguKorneliyu.

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.

UPetru umemezela umlayezo ngePhentekoste, futhi iPhentekoste liphawula ukuphela komlayezo Wokukhala Kwamabili Ebusuku. Ngakho-ke, ngesidingo sesiprofetho, uPetru naye umemezela umlayezo ekuqaleni kwenkathi Yokukhala Kwamabili Ebusuku. Isiqalo ngaso sonke isikhathi sibonakalisa ukuphela. Umlayezo kaPetru Wokukhala Kwamabili Ebusuku unikezwa amandla lapho kuboshulwa imbongolo yamaSulumane, futhi ihlasela i-United States, njengoba yenza futhi emthethweni weSonto. UPetru ememezela umlayezo ngehora lesithathu nangehora lesishiyagalolunye lePhentekoste kubonakalisa isiqalo nesiphetho Sokukhala Kwamabili Ebusuku.

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.

Emgqeni esiyicabangayo, izinsuku ezingamashumi amane eziphela ekukhuphukeni kukaKristu, futhi ziqala izinsuku eziyishumi egumbini eliphezulu. Ezinsukwini ezinhlanu phakathi kwalezo zinsuku eziyishumi, usuku lokubuyisana lukhomba ukuthi izono zakwa-Israyeli zesuliwe nokuthi ibandla selizilungisile. Kwakungesikhathi sehora lesithathu lapho uPetru ayesegumbini eliphezulu ngePhentekoste. Ngehora lesishiyagalolunye lomthetho weSonto, umlayezo uyaguquka usuke kowaphakathi nobusuku uye ekukhaleni okukhulu.

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.

Ukumenyezelwa komlayezo Wokukhala Kwaphakathi Kobusuku nguPetru kwenzeka lapho esehoreni lesithathu. Lowo mlayezo uphawulwa ngumkhosi wamacilongo, lapho imbongolo ikhululwa khona, nangaseKesariya Filipi, kanti iKesariya Filipi futhi iyiPaniumi. IPaniumi imelwe emavesini eshumi nantathu kuya kweleshumi nanhlanu kaDaniyeli isahluko seshumi nanye. UPetru akagcini nje ngokukhomba ukuhlasela kobuSulumane phezu kwe-United States lapho imbongolo ikhululwa ekuqaleni kokumenyezelwa Kokukhala Kwaphakathi Kobusuku, kodwa ngesikhathi esifanayo uPetru usempini yasePaniumi eholela emthethweni weSonto. Impi yasePaniumi ingumcimbi ohambisanayo nokuhlasela kobuSulumane phezu kwe-United States.

We will continue these things in the next article.

Sizoqhubeka ngalezi zinto esihlokweni esilandelayo.

Back to Articles