It has been a slow-moving journey to get to the book of Joel, with Peter as our witness. Peter is one of the most amazing symbols within God’s prophetic Word, but aren’t they all? Peter is at Caesarea Philippi, and he is also at Pentecost in the upper room at the third hour, and then in the temple at the ninth hour of the same day. Jesus was crucified at the third hour and died at the ninth hour. Peter is called to Caesarea at the ninth hour, but the Caesarea that he is called to in the story of Cornelius, is not Caesarea Philippi at the base of Mount Hermon, it was Caesarea by the sea, called Caesarea Maritima.
Ya kasance tafiya mai jinkirin ci gaba zuwa ga littafin Yowel, tare da Bitrus a matsayin shaidanmu. Bitrus yana ɗaya daga cikin mafi banmamakin alamomi a cikin Kalmar annabcin Allah, amma ashe ba dukkansu haka suke ba? Bitrus yana Kaisariya Filibbi, kuma yana kuma a Fentikos a cikin ɗakin sama a sa’a ta uku, sa’an nan kuma a cikin haikali a sa’a ta tara a wannan rana ɗaya. An gicciye Yesu a sa’a ta uku, ya kuma mutu a sa’a ta tara. An kira Bitrus zuwa Kaisariya a sa’a ta tara, amma Kaisariyar da aka kira shi zuwa gare ta a cikin labarin Kornilius, ba Kaisariya Filibbi ba ce a gindin Dutsen Hermon, Kaisariya ce ta bakin teku, wadda ake kira Kaisariya Maritima.
Caesarea Maritima is the coastal city on the Mediterranean Sea, about 30–35 miles north of modern Tel Aviv (built by Herod the Great as a grand Roman port city). It appears frequently in the book of Acts (mentioned 15 times), and is the one most people refer to simply as “Caesarea” in the New Testament. Philip the Evangelist lived there with his four prophesying daughters (Acts 8:40; 21:8). Paul was imprisoned there for two years, appeared before governors Felix and Festus, and King Agrippa (Acts 23–26). More significantly, perhaps, Peter preached to the Roman centurion Cornelius here—the first major Gentile conversion to Christianity (Acts 10) in 34 AD, when the week that Christ confirmed the covenant with many, ended.
Kaisariya Maritima ita ce birnin gabar teku a kan Tekun Bahar Rum, kimanin mil 30–35 arewa da Tel Aviv na zamani (wanda Hirudus Mai Girma ya gina a matsayin babban birnin tashar jiragen ruwa na Roma). Tana bayyana sau da yawa a cikin littafin Ayyukan Manzanni (an ambace ta sau 15), kuma ita ce wadda mafi yawan mutane ke nufi idan suka ce kawai “Kaisariya” a cikin Sabon Alkawari. Filibus Mai Bishara ya zauna a can tare da ’ya’yansa mata huɗu masu yin annabci (Ayyukan Manzanni 8:40; 21:8). An tsare Bulus a can har shekara biyu, ya kuma bayyana a gaban gwamnoni Feliks da Festus, da kuma Sarki Agrippa (Ayyukan Manzanni 23–26). Wataƙila mafi muhimmanci fiye da haka, Bitrus ya yi wa jarumin sojan Roma, Korneliyus, wa’azi a nan—babban tuba na farko na Al’ummai zuwa ga Kiristanci (Ayyukan Manzanni 10) a shekara ta 34 A.D., sa’ad da makon da Almasihu ya tabbatar da alkawari da mutane da yawa ya ƙare.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Kuma zai tabbatar da alkawarin tare da mutane da yawa har mako guda ɗaya; a tsakiyar makon kuma zai sa hadaya da miƙa ta daina, kuma sabili da yaɗuwar abubuwan ƙyama zai mai da shi kufai, har zuwa cikawa; abin da aka ƙaddara kuwa za a zubo a kan mai kufaita. Daniyel 9:27.
Caesarea Maritima served as the Roman administrative capital of Judea and a major Gentile hub. Caesarea Philippi is a different city, located in the far north near the base of Mount Hermon (about 25–30 miles north of the Sea of Galilee), in what is now the Golan Heights area (modern Banias). It is mentioned only in the Gospels (Matthew 16:13 and Mark 8:27), when Jesus took His disciples to Caesarea Philippi. This is the famous location where Peter confessed that Jesus is “the Messiah, the Son of the living God,” and where Jesus declared, “On this rock I will build my church, and the gates of Hades will not overcome it” (Matthew 16:13–20). It was a pagan area with temples to Greek gods, especially the goat-god Pan, whose grotto of Pan was called the “gates of hell,” making Jesus’ declaration there particularly striking.
Kaisariya Maritima ta yi aiki a matsayin babban birnin gudanarwar Romawa na Yahudiya, kuma babbar cibiyar Al’ummai ce. Kaisariya Filibi kuwa wani birni ne dabam, wanda yake a can arewa mai nisa kusa da gindin Dutsen Hermon (kimanin mil 25–30 arewa da Tekun Galili), a yankin da yanzu ake kira Tuddan Golan (Banias na zamani). An ambace ta ne kawai a cikin Linjiloli (Matiyu 16:13 da Markus 8:27), a lokacin da Yesu ya kai almajiransa zuwa Kaisariya Filibi. Wannan shi ne sanannen wurin nan inda Bitrus ya furta cewa Yesu shi ne “Almasihu, Ɗan Allah mai rai,” kuma inda Yesu ya bayyana cewa, “A kan wannan dutse zan gina ikilisiyata, kuma ƙofofin Hades ba za su rinjaye ta ba” (Matiyu 16:13–20). Wuri ne na arna mai haikalai ga allolin Girka, musamman allahn akuya Pan, wanda kogonsa na Pan ake kira “ƙofofin jahannama,” abin da ya sa furucin Yesu a can ya zama mai ban mamaki ƙwarai.
The two cities are completely separate geographically and historically—one a bustling Roman seaport in the south-west, the other a northern Hellenistic/pagan site near the headwaters of the Jordan River. The coastal one dominates the Book of Acts, while the northern one is central to a pivotal moment in the Gospels. Caesarea of the sea is a symbol of Rome—the beast, and Caesarea of the earth is a symbol of the dragon. Sister White identifies the period from the cross to Pentecost, the “Pentecostal season,” which began at the cross and ended at Pentecost.
Birane biyu ɗin sun bambanta ƙwarai da gaske ta fuskar yanayin ƙasa da kuma ta tarihin su—ɗaya tashar jiragen ruwan Romawa ce mai cike da harkoki a kudu maso yamma, ɗayan kuma wuri ne na arewa mai asalin Helenistik/arṇa kusa da maɓuɓɓugar Kogin Urdun. Wadda take a gabar teku ce ta mamaye Littafin Ayyukan Manzanni, yayin da wadda take a arewa take da muhimmanci a tsakiyar wani muhimmin lokaci mai juyin juya hali a cikin Linjiloli. Kaisariya ta teku alama ce ta Roma—dabbar nan, kuma Kaisariya ta ƙasa alama ce ta macijin. Sister White ta bayyana lokacin daga gicciye zuwa Fentikos, “lokacin Fentikostal,” wanda ya fara a gicciye ya ƙare a Fentikos.
“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
“Da tsananin marmari nake ɗokin jiran lokacin da abubuwan da suka faru a ranar Fentikos za su sāke faruwa da iko mafi girma fiye da yadda suka kasance a wancan lokaci. Yohanna ya ce, ‘Na ga wani mala’ika yana saukowa daga sama, yana da iko mai girma; ƙasa kuwa ta haskaka da ɗaukakarsa.’ Sa’an nan kuma, kamar yadda ya kasance a lokacin Fentikos, mutane za su ji ana faɗa musu gaskiya, kowane mutum cikin harshensa na kansa.
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Allah na iya hura sabon rai cikin kowace rai wadda da gaske take marmarin bauta masa, kuma ya taɓa leɓɓa da garwashin wuta mai rai daga bisa bagade, ya kuma sa su zama masu iya magana da yabonsa. Dubban muryoyi za su cika da ikon faɗar kyawawan gaskiya masu banmamaki na Maganar Allah. Harshen mai tangal-tangal zai kuɓuta, kuma za a ƙarfafa masu jin tsoro su bayar da shaidar ƙarfin hali ga gaskiya. Bari Ubangiji ya taimaki mutanensa su tsarkake haikalin rai daga kowane ƙazanta, kuma su riƙe irin wannan kusanci da shi har su zama masu tarayya cikin ruwan sama na ƙarshe sa’ad da za a zubo shi.” Review and Herald, July 20, 1886.
Technically the Pentecostal season would start at the feast of first fruits, which aligns with Christ’s resurrection; but without the death of the cross there would be no blood for the risen savior to take with Him when He arose. Without His death, He, as the Bread of life would not have rested on the day of the feast of unleavened bread, and the Bread of life needed to rest in advance of it’s rising on the feast of first fruits, thus beginning the fifty-day period that led to the day and feast of Pentecost.
A zahiri, lokacin Fentikos zai fara ne a idin nunan fari, wanda ya yi daidai da tashin Almasihu daga matattu; amma da ba domin mutuwar gicciye ba, da babu jinin da Mai Ceto wanda ya tashi daga matattu zai ɗauka tare da Shi sa’ad da Ya tashi. Da ba domin mutuwarsa ba, Shi, a matsayin Gurasar rai, da bai huta a ranar idin gurasa marar yisti ba, kuma ya wajaba Gurasar rai ta huta tun kafin tashinta a idin nunan fari, ta haka kuwa aka fara lokacin kwanaki hamsin wanda ya kai ga rana da idin Fentikos.
When Christ came to confirm the covenant for one week; the week began at His baptism and then “in the midst of the week,” three and a half years later, He was crucified, rested in the tomb on the day of unleavened Bread, rose as the feast of the first fruits of the barley harvest on Sunday, thus starting the fifty-day Pentecostal season that reached to the first fruits feast of the wheat. From the cross to the end of the week, three and a half years later, the seven-year-period came to its conclusion with Cornelius of Caesarea Maritima, who became the very first Gentile convert–to the Christian church at the end of the week in 34 AD.
Sa’ad da Almasihu ya zo domin ya tabbatar da alkawari har mako guda; makon ya fara ne a baftismarsa, sa’an nan kuma “a tsakiyar makon,” bayan shekaru uku da rabi, aka gicciye shi, ya huta a cikin kabari a ranar Gurasa Marar Yisti, ya tashi a matsayin idin nunan fari na amfanin gonar sha’ir a ranar Lahadi, ta haka kuwa ya fara lokacin Fentikos na kwanaki hamsin da ya kai har zuwa idin nunan fari na alkama. Daga gicciye zuwa ƙarshen makon, bayan shekaru uku da rabi, wannan lokaci na shekaru bakwai ya kai ga cikarsa tare da Karnilius na Kaisariya Maritima, wanda ya zama Bahaushe na farko-farko da ya tuba—zuwa cikin ikkilisiyar Kirista a ƙarshen makon a shekara ta 34 AD.
The week Christ came to confirm the covenant is prophetically 2,520 days, and the cross is “in the midst of the week,” so it was 1,260 days after the baptism and 1,260 days before Cornelius was converted. At the cross Christ was crucified at the third hour, and He died at the ninth hour. That was the beginning of the Pentecostal season and at the end, (for Jesus always illustrates the end with the beginning) on the day of Pentecost, Peter gives his first sermon of the book of Joel at the third hour in the upper room, where Christ met the disciples on the day of His resurrection. Peter then gives his second sermon on Joel in the temple at the ninth hour. Clearly the third and ninth hour are an alpha and omega symbol of the beginning and ending of the Pentecostal season.
Makon da Almasihu ya zo ya tabbatar da alkawarin, a annabce, kwanaki 2,520 ne; gicciye kuma yana “a tsakiyar makon,” saboda haka ya kasance kwanaki 1,260 bayan baftisma, kuma kwanaki 1,260 kafin a tuba da Karniliyus. A gicciyen, an gicciye Almasihu a sa’a ta uku, kuma ya mutu a sa’a ta tara. Wannan shi ne farkon zangon Fentikos, kuma a ƙarshe, (gama Yesu kullum yana misalta ƙarshe da farko) a ranar Fentikos, Bitrus ya yi wa’azinsa na farko daga littafin Yo’el a sa’a ta uku a ɗaki na sama, inda Almasihu ya sadu da almajiran a ranar tashinsa daga matattu. Sa’an nan Bitrus ya yi wa’azinsa na biyu kan Yo’el a haikali a sa’a ta tara. A sarari yake cewa sa’a ta uku da sa’a ta tara alama ce ta alfa da omega ta farko da ƙarshe na zangon Fentikos.
Line upon line, when we align the third and ninth hour of these two events, we find the six hours as a prophetic period that both provide a witness of a division. Christ goes from life to death to life. He goes from earth to heaven and back to earth. Peter is outside and then inside the temple. There are of course other parallel alignments of the third to ninth hour, but we first need to consider Peter, Cornelius and Caesarea by the sea.
Sashe bisa sashe, sa’ad da muka daidaita sa’a ta uku da sa’a ta tara na waɗannan abubuwa biyu, muna samun sa’o’i shida a matsayin wani zamani na annabci wanda duka biyun suke ba da shaida game da wani rabuwa. Almasihu ya tashi daga rai zuwa mutuwa zuwa rai. Ya tashi daga duniya zuwa sama, sa’an nan ya komo duniya. Bitrus yana waje, sa’an nan kuma a cikin haikali. Tabbatacce ne, akwai waɗansu daidaitattun kamanceceniya na sa’a ta uku zuwa ta tara, amma da farko muna bukatar mu yi la’akari da Bitrus, Karniliyus da Kaisariya ta bakin teku.
As with the prophetic divisions that are represented in the six hours, when the angel was sent to Cornelius to direct him to send for Peter it was the ninth hour.
Kamar yadda yake tare da rarrabuwar annabci da ake wakilta cikin awanni shida, sa’ad da aka aiko mala’ikan zuwa wurin Korneliyus domin ya umarce shi ya aika a kira Bitrus, wannan kuwa a awa ta tara ce.
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.
Akwai wani mutum a Kaisariya, mai suna Karniliyas, shugaban sojoji ɗari na rundunar da ake kira rundunar Italiya, mutum mai ibada ne, mai tsoron Allah tare da dukan gidansa, wanda yake yawan ba mutane sadaka, yana kuma yin addu’a ga Allah kullum. Ya ga a cikin wahayi sarai, wajen sa’a ta tara ta yini, wani mala’ikan Allah yana shigowa wurinsa, yana ce masa, Karniliyas. Da ya zuba masa ido, tsoro ya kama shi, sai ya ce, Mene ne, Ubangiji? Sai ya ce masa, Addu’o’inka da sadakokinka sun hau a matsayin abin tunawa a gaban Allah. Yanzu kuwa ka aika mutane zuwa Yoppa, ka kira wani Siman, wanda ake yi wa laƙabi da Bitrus. Ayyukan Manzanni 10:1–5.
The arrival of an angel is a symbol of a message, and of a waymark, and the angel confirms that it is a waymark when he says, “Thy prayers and thine alms are come up for a memorial before God.” The waymark of the conclusion of the week is Cornelius sending for Peter at the ninth hour after fasting for four days, and it is called a “memorial,” which is a waymark. As a “centurion,” Cornelius was a captain over one hundred men.
Zuwan mala’ika alama ce ta saƙo, kuma ta alamar hanya, kuma mala’ikan ya tabbatar da cewa alamar hanya ce sa’ad da ya ce, “Addu’o’inka da sadakokinka sun hau su zama abin tunawa a gaban Allah.” Alamar hanyar ƙarshen makon ita ce Korneliyus ya aika a kira Bitrus a sa’a ta tara bayan ya yi azumi na kwana huɗu, kuma ana kiranta “abin tunawa,” wato alamar hanya. A matsayinsa na “jarumin ɗari,” Korneliyus shugaba ne a kan mutane ɗari.
When Peter is at Caesarea Philippi in Matthew sixteen there is no reference to any hour. Caesarea Philippi is the name of the city at the time when Jesus took the disciples there. In the history of Daniel eleven, verses thirteen to fifteen, verses that were fulfilled at the battle of Panium, and that typify the war that leads to the Sunday law in the United States, Caesarea Philippi was named Panium. Peter is in verses thirteen through fifteen when he is at Caesarea Philippi, which is Panium.
Sa’ad da Bitrus yake a Kaisariya Filibbi a cikin Matiyu sura goma sha shida, babu wani nuni ga wata sa’a. Kaisariya Filibbi shi ne sunan birnin a lokacin da Yesu ya kai almajiran can. A cikin tarihin Daniyel sura goma sha ɗaya, ayoyi goma sha uku zuwa goma sha biyar, ayoyin da suka cika a yaƙin Panium, kuma waɗanda suke nuna ta annabci yaƙin da ke kaiwa ga dokar Lahadi a Amurka, Kaisariya Filibbi ana kiranta Panium. Bitrus yana cikin ayoyi goma sha uku zuwa goma sha biyar sa’ad da yake a Kaisariya Filibbi, wato Panium.
Identifying that the Battle of Panium was a fulfillment of verses thirteen to fifteen of Daniel eleven, and that the verses and the history of the Battle of Panium identifies a war that leads to the Sunday law in the United States is exactly how the methodology of line upon line is designed to work. Employing that methodology demands that Caesarea Philippi and Panium must be aligned, for the primary rule of prophecy that addresses this truth is that “each of the ancient prophets spoke more for our day than the days in which they lived.” Paul adds that the spirits of the prophets are subject to the prophets, so not only do they all identify the latter days, but they all agree.
Gano cewa Yaƙin Panium cika ne na ayoyi goma sha uku zuwa goma sha biyar na Daniyel goma sha ɗaya, kuma cewa ayoyin da tarihin Yaƙin Panium suna nuna wani yaƙi da ke kai wa ga dokar Lahadi a cikin Amurka, shi ne dai-dai yadda aka tsara hanyar “layi bisa layi” ta yi aiki. Yin amfani da wannan hanya yana buƙatar a daidaita Kaisariya Filibi da Panium, domin babban ƙa’idar annabci da ke magana a kan wannan gaskiya ita ce, “kowanne daga cikin annabawan dā ya yi magana ne fiye da komai domin zamaninmu fiye da zamanin da ya rayu a cikinsa.” Bulus kuma ya ƙara da cewa ruhohin annabawa suna ƙarƙashin annabawa, saboda haka ba wai kawai dukkansu suna nuni ga kwanaki na ƙarshe ba ne, amma kuma dukkansu suna cikin daidaito.
For this reason if and when Panium is identified in God’s prophetic Word as Panium and thereafter as Caesarea Philippi, they must both be applied in the latter days, and they must align together, for they are the same city.
Saboda wannan dalili, idan kuma a lokacin da aka bayyana Panium a cikin Maganar annabcin Allah a matsayin Panium, sannan daga baya a matsayin Kaisariya Filibbi, dole ne a shafe su duka biyun a cikin kwanaki na ƙarshe, kuma dole ne su zo daidai tare, gama su birni guda ne.
In conjunction with this logic, though slightly different, is Caesarea Philippi and Caesarea Maritima. Peter went to Caesarea Philippi with Christ, but he was sent to Caesarea Maritima by the Holy Spirit. Yet at both Caesarea’s it is Peter who is the main covenant character. What is wonderful about this line is that it was at the ninth hour that Cornelius was visited by the angel and instructed to send for Peter. Peter at Caesarea is a prophetic symbol, but the two Caesarea’s are distinctly different. One is Caesarea by the sea, and the other Caesarea on the earth. Caesarea by the sea is associated with the Gentiles, and Cornelius was the first Gentile convert exactly at the end of the covenant week in 34 AD. Caesarea by the sea is the ninth hour and aligns with Peter in the temple at Pentecost, and the death of Christ at the ninth hour.
A cikin daidaituwa da wannan mantiki, ko da yake ya ɗan bambanta kaɗan, akwai Kaisariya Filibbi da Kaisariya Maritima. Bitrus ya tafi Kaisariya Filibbi tare da Kristi, amma Ruhu Mai Tsarki ne ya aike shi zuwa Kaisariya Maritima. Duk da haka, a Kaisariya biyun, Bitrus ne babban halin alkawari. Abin ban al’ajabi game da wannan layi shi ne, a sa’a ta tara ne mala’ikan ya ziyarci Karniliyas ya kuma umurce shi ya aika a kira Bitrus. Bitrus a Kaisariya alama ce ta annabci, amma Kaisariya biyun sun bambanta sarai. Ɗaya ita ce Kaisariya da ke bakin teku, ɗaya kuma Kaisariya da ke kan ƙasa. Kaisariya da ke bakin teku tana da alaƙa da Al’ummai, kuma Karniliyas shi ne Ba’al’umme na farko da ya tuba daidai a ƙarshen makon alkawari a shekara ta 34 A.H. Kaisariya da ke bakin teku ita ce sa’a ta tara kuma tana daidaita da Bitrus a haikali a Fentikos, da mutuwar Kristi a sa’a ta tara.
Caesarea by the earth, that is Caesarea Philippi is the third hour. There is no other options to choose. Caesarea Philippi at the beginning, the third hour and Caesarea Maritima at the end, the ninth hour. Philippi is the alpha of the period of six hours and Maritima is the omega. The omega at the ninth hour was the death of Christ in the midst of the covenant week, and Peter in the temple at Pentecost was also the ninth hour. Cornelius calling for Peter aligns with the death of Christ, which typifies the Sunday law, and also Peter in the temple at Pentecost, which once again typifies the Sunday law. Cornelius, as the first Gentile convert represents the first eleventh-hour worker at the Sunday law.
Kaisariya ta ƙasa, wato Kaisariya Filibbi, ita ce awa ta uku. Babu wani zaɓi dabam da za a yi. Kaisariya Filibbi a farkon lokaci, awa ta uku, da Kaisariya Maritima a ƙarshen lokaci, awa ta tara. Filibbi ita ce alfa na wannan zangon awowi shida, kuma Maritima ita ce omega. Omega a awa ta tara shi ne mutuwar Almasihu a tsakiyar makon alkawari, kuma Bitrus a haikali a ranar Pentikos shi ma awa ta tara ne. Kiran da Korneliyus ya yi wa Bitrus ya yi daidai da mutuwar Almasihu, wadda take wakiltar dokar Lahadi, kuma haka kuma da Bitrus a haikali a ranar Pentikos, wanda kuma a sake yake wakiltar dokar Lahadi. Korneliyus, a matsayin ba’al’umme na farko da ya tuba, yana wakiltar ma’aikacin farko na awa ta goma sha ɗaya a dokar Lahadi.
The third hour when Christ was crucified, and the third hour when Peter was in the upper room must, and can only represent Caesarea Philippi. The upper room that Peter was in on the day of Pentecost, was the very same upper room that Christ appeared after His resurrection, ascension and descent. Christ came to the upper room and then fifty days later, on the day of Pentecost, Peter presented the message of the book of Joel in the same upper room.
Sa’a ta uku da aka gicciye Almasihu, da kuma sa’a ta uku da Bitrus yake cikin bene na sama, dole ne, kuma ba za su iya wakiltar kome ba sai Kaisariya Filibi. Bene na sama da Bitrus yake ciki a ranar Fentikos, shi ne ainihin bene na saman nan guda da Almasihu ya bayyana a cikinsa bayan tashinsa daga matattu, hawansa sama da saukowarsa. Almasihu ya zo cikin bene na sama, sa’an nan kwanaki hamsin bayan haka, a ranar Fentikos, Bitrus ya gabatar da saƙon littafin Yowel a cikin wannan bene na saman guda.
Caesarea Philippi is the third hour that aligns with the crucifixion and the upper room at Pentecost. The crucifixion is a symbol of scattering and the upper room a symbol of unity. This identifies Caesarea Philippi as the point just before the Sunday law where one class is scattered, and the other is gathered. When the history of the Battle of Panium begins to be repeated, the foolish and wise virgins will be forever separated, and they will be separated over the cross, which represents the approach of the Sunday law. It was at Caesarea Philippi that Christ began to teach about the approaching Sunday law. When He did so, Peter opposed the message, thus in nine verses, Peter represents those who are sealed and those who are scattered by the message of the cross, which is the Sunday law.
Caesarea Philippi ita ce sa’a ta uku wadda ta yi daidai da gicciyewa da kuma ɗakin sama a ranar Fentikos. Gicciyewa alama ce ta warwatsewa, ɗakin saman kuma alama ce ta haɗin kai. Wannan yana bayyana Caesarea Philippi a matsayin wurin da yake daf da dokar Lahadi, inda ake warwatsa rukuni ɗaya, wani kuma ake tattarawa. Sa’ad da tarihin Yaƙin Panium ya fara maimaituwa, za a raba budurwai marasa hikima da masu hikima har abada, kuma za a raba su ne bisa gicciye, wanda yake wakiltar kusantowar dokar Lahadi. A Caesarea Philippi ne Almasihu ya fara koyarwa game da dokar Lahadi mai kusantowa. Sa’ad da Ya yi haka, Bitrus ya yi hamayya da saƙon; ta haka ne, a cikin ayoyi tara, Bitrus yake wakiltar waɗanda aka hatimce da kuma waɗanda aka warwatsa ta wurin saƙon gicciye, wato dokar Lahadi.
He saith unto them, But whom say ye that I am?
Ya ce musu, Amma ku fa, wa kuke cewa ni ne?
And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
Sai Siman Bitrus ya amsa ya ce, Kai ne Almasihu, Ɗan Allah mai rai.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
Sai Yesu ya amsa ya ce masa, Mai albarka ne kai, Saminu Barjona: gama jiki da jini ba su bayyana maka wannan ba, sai dai Ubana wanda yake cikin sama. Ni kuma ina gaya maka, kai ne Bitrus, kuma a kan wannan dutse zan gina ikkilisiyata; ƙofofin jahannama kuwa ba za su rinjaye ta ba. Kuma zan ba ka mabuɗan mulkin sama: kuma duk abin da za ka ɗaure a duniya za a ɗaure shi cikin sama: kuma duk abin da za ka kwance a duniya za a kwance shi cikin sama.
Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.
Sa’an nan ya umurci almajiransa kada su gaya wa kowa cewa shi ne Yesu Almasihu. Tun daga wannan lokaci Yesu ya fara nuna wa almajiransa cewa dole ne ya tafi Urushalima, ya sha wahaloli masu yawa daga dattawa da manyan firistoci da marubuta, a kashe shi, kuma a tashe shi a rana ta uku.
Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
Sai Bitrus ya ɗauke shi gefe, ya fara tsawata masa, yana cewa, Allah Ya kiyaye, Ubangiji: wannan ba zai same ka ba.
But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:15–23.
Amma ya juya, ya ce wa Bitrus, Ka koma bayana, Shaiɗan: kai abin tuntuɓe ne a gare ni; gama ba ka kula da abubuwan Allah ba, sai dai waɗanda suke na mutane. Matiyu 16:15–23.
The third hour crucifixion and Peter’s upper room message aligns the prophetic transition of the church militant, defined as the church with both wheat and tares, unto the church triumphant. The church triumphant is the first fruit wheat offering of Pentecost, which is the Sunday law. When the tares and the wheat reach maturity, the angels separate the two classes. It is the rain that began to sprinkle at 9/11 that causes the wheat and tares to come to fruition.
Gicciyen sa’a ta uku da saƙon Bitrus a ɗakin sama sun daidaita sauyin annabci na ikkilisiya mai yaƙi, wadda ake ayyana ta a matsayin ikkilisiya mai ɗauke da alkama da ciyawar barauniya, zuwa ga ikkilisiya mai nasara. Ikkilisiya mai nasara ita ce hadayar ’ya’yan fari ta alkama ta Fentikos, wadda ita ce dokar Lahadi. Sa’ad da ciyawar barauniya da alkamar suka kai ga balaga, mala’iku sukan raba waɗannan rukuni biyu. Ruwan sama ne da ya fara yayyafi a 9/11 yake sa alkama da ciyawar barauniya su yi ’ya’ya.
A period of six hours represents the history of the Exeter camp meeting unto October 22, 1844, the triumphal entry of Christ into Jerusalem and the entry of king David into Jerusalem with the ark. The ninth hour is also the time of the evening sacrifice, around 3 PM.
Tsawon sa’o’i shida yana wakiltar tarihin taron sansanin Exeter har zuwa 22 ga Oktoba, 1844, shigowar Almasihu cikin ɗaukaka zuwa Urushalima da shigowar sarki Dawuda cikin Urushalima tare da akwatin alkawari. Sa’a ta tara kuma ita ce lokacin hadayar yamma, kusan ƙarfe 3 na yamma.
Now this is that which thou shalt offer upon the altar; two lambs of the first year day by day continually. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even. Exodus 29:38, 39.
Yanzu ga abin da za ka miƙa a bisa bagade; ’yan raguna biyu na shekara ta fari kowace rana, kullum. Ɗaya ɗan rago za ka miƙa da safe; ɗayan ɗan ragon kuma za ka miƙa da maraice. Fitowa 29:38, 39.
The word translated as “even,” is sometimes represented as “between the evenings.” Between the evenings speaks to the six-hour period between the third and ninth hours. Christ’s covenant week represents the six-hour period at the cross, which becomes the alpha of the six-hour period on Pentecost. Two witnesses in the covenant week that identify a period of six-hours that are directly connected with not only the prophecy of the sacred week, but also with the symbols of the Pentecostal season. Then at the conclusion of that very same prophetic week, Peter is called to Caesarea at the ninth hour. The fact that three ninth hours within the same prophetic structure of the sacred week; two of which are omega endings of a six-hour period, that was also the period between the morning and evening offerings, demand of prophetic necessity that a third hour exist as the alpha of a period that ended at Cornelius’ ninth hour.
Kalmar da aka fassara da “har ma,” a wani lokaci ana wakilta ta da “tsakanin maraice biyu.” Tsakanin maraice biyu yana nuni ga zangon sa’o’i shida tsakanin awa ta uku da awa ta tara. Makon alkawarin Almasihu yana wakiltar zangon sa’o’i shida a kan gicciye, wanda ya zama alfa na zangon sa’o’i shida a ranar Fentikos. Shaidu biyu a cikin makon alkawari waɗanda suke nuna wani zango na sa’o’i shida da ke da alaƙa kai tsaye ba kawai da annabcin mako mai tsarki ba, har ma da alamomin lokacin Fentikos. Sa’an nan kuma, a ƙarshen wannan mako na annabci ɗin nan ɗaya, an kira Bitrus zuwa Kaisariya a awa ta tara. Gaskiyar cewa akwai awa ta tara guda uku a cikin wannan tsari ɗaya na annabci na mako mai tsarki; biyu daga cikinsu omega ne, wato ƙarshen wani zango na sa’o’i shida, wanda shi ma shi ne zangon da ke tsakanin hadayun safiya da maraice, tana buƙata bisa larurar annabci cewa dole ne a sami awa ta uku a matsayin alfa na wani zango da ya ƙare a awa ta tara ta Karniliyus.
Two Caesarea’s, both with Peter as a central figure identify Caesarea Philippi as the third hour. That six-hour period begins and ends with Caesarea, because the end is illustrated by the beginning.
Kaisariya biyu, dukkansu tare da Bitrus a matsayin fitaccen jigo, suna bayyana Kaisariya Filibbi a matsayin sa’a ta uku. Wannan tazarar sa’o’i shida tana farawa kuma tana ƙarewa da Kaisariya, domin ƙarshen yana samun misali ne ta wurin farkon.
The Passover lamb was to be killed in the evening, which is the ninth hour—when Christ died.
Dole ne a yanka ɗan ragon Idin Ƙetarewa da yamma, wato a sa’a ta tara—lokacin da Almasihu ya mutu.
And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:6.
Kuma za ku tsare shi har zuwa rana ta goma sha huɗu ta wannan wata; dukan taron jama’ar Isra’ila kuwa za su yanka shi da maraice. Fitowa 12:6.
The hour of prayer is also the ninth hour, for it was at the evening sacrifice.
Lokacin addu’a kuma shi ne sa’a ta tara, gama a lokacin hadayar yamma ne.
Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. Psalms 141:2.
Bari addu’ata ta miƙe a gabanka kamar turare; ɗaga hannuwana kuma kamar hadayar maraice. Zabura 141:2.
In agreement with the evening sacrifice being the hour of prayer, Ezra is praying at the evening sacrifice, so he is praying at the ninth hour, when Peter is in the temple, when Christ died and when Cornelius was told to send for Peter.
Da yake hadaya ta yamma ita ce sa’ar addu’a, Ezra yana addu’a a lokacin hadaya ta yamma; saboda haka yana addu’a a sa’a ta tara, lokacin da Bitrus yake cikin haikali, lokacin da Almasihu ya mutu, kuma lokacin da aka gaya wa Korneliyus ya aiki a kira masa Bitrus.
And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the Lord my God. Ezra 9:5.
A lokacin hadayar yamma kuwa na tashi daga baƙin cikina; kuma da na yage rigata da alkyabbata, sai na durƙusa a bisa gwiwoyina, na miƙa hannuwana ga Ubangiji Allahna. Ezra 9:5.
In his prayer, Ezra is repenting after understanding that those who came out of Babylon to rebuild the temple and Jerusalem were joined to heathen wives.
A cikin addu’arsa, Ezra yana tuba bayan ya fahimci cewa waɗanda suka fito daga Babila domin su sāke gina haikali da Urushalima sun haɗa kansu da matan arna.
Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore. And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing. Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law. Arise; for this matter belongeth unto thee: we also will be with thee: be of good courage, and do it.
Sa’ad da Ezra ya yi addu’a, ya kuma yi furci, yana kuka yana kuma jefa kansa ƙasa a gaban gidan Allah, sai babban taro ƙwarai na maza da mata da yara daga cikin Isra’ila suka taru gare shi; gama mutanen suna kuka mai tsanani. Sai Shekaniya ɗan Yehiyel, ɗaya daga cikin ’ya’yan Elam, ya amsa ya ce wa Ezra, Mun yi wa Allahnmu laifi, mun kuma auro baƙin mata daga mutanen ƙasar nan; duk da haka yanzu akwai bege a cikin Isra’ila game da wannan al’amari. Saboda haka yanzu bari mu yi alkawari da Allahnmu mu rabu da dukan matan, da waɗanda aka haifa gare su, bisa ga shawarar ubangijina, da ta waɗanda suke rawar jiki saboda umarnin Allahnmu; a kuma yi haka bisa ga doka. Ka tashi; gama wannan al’amari naka ne: mu ma za mu kasance tare da kai: ka yi ƙarfi hali, ka kuwa aikata shi.
Then arose Ezra, and made the chief priests, the Levites, and all Israel, to swear that they should do according to this word. And they sware. Then Ezra rose up from before the house of God, and went into the chamber of Johanan the son of Eliashib: and when he came thither, he did eat no bread, nor drink water: for he mourned because of the transgression of them that had been carried away. And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem; And that whosoever would not come within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of those that had been carried away. Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within three days. It was the ninth month, on the twentieth day of the month; and all the people sat in the street of the house of God, trembling because of this matter, and for the great rain. Ezra 10:1–9.
Sai Ezra ya tashi, ya sa manyan firistoci, da Lawiyawa, da dukan Isra’ila su rantse cewa za su yi bisa ga wannan magana. Sai suka rantse. Sa’an nan Ezra ya tashi daga gaban gidan Allah, ya shiga ɗakin Yohanan ɗan Eliyashib; da ya isa can, bai ci gurasa ba, bai kuma sha ruwa ba: gama yana makoki saboda laifin waɗanda aka kai bauta. Sai suka yi shela ko’ina cikin Yahuda da Urushalima ga dukan ’ya’yan bautar, cewa su taru zuwa Urushalima; kuma duk wanda bai zo cikin kwana uku ba, bisa ga shawarar sarakuna da dattawa, za a ƙwace dukan dukiyarsa, shi kuma a ware shi daga taron waɗanda aka kai bauta. Sa’an nan dukan mutanen Yahuda da Biliyaminu suka taru zuwa Urushalima cikin kwana uku. Watan tara ne, a rana ta ashirin ga watan; dukan jama’a kuwa suka zauna a filin gidan Allah, suna rawa saboda wannan al’amari, da kuma saboda ruwan sama mai yawa. Ezra 10:1–9.
The covenant of the one hundred and forty-four thousand is represented as a separation from those who had taken strange wives. This is the separation of the wise and foolish virgins, and it occurs at the ninth hour, which is the death of Christ, Peter in the temple on Pentecost, and Peter being called to Caesarea by the sea. Ezra’s separation is also the purging of the Levites by the Messenger of the Covenant in Malachi chapter three. The purging in Malachi illustrates the two temple cleansings of Christ.
Ana wakiltar alkawarin dubu ɗari da arba’in da huɗu a matsayin rabuwa da waɗanda suka auro baƙin mata. Wannan shi ne rabuwa tsakanin budurwai masu hikima da marasa hikima, kuma yana faruwa a sa’a ta tara, wadda ita ce mutuwar Almasihu, Bitrus a cikin haikali a ranar Fentikos, da kuma kiran Bitrus zuwa Kaisariya ta bakin teku. Rabuwa ta Ezra ita ma tsarkakewar Lawiyawa ce ta wurin Manzon Alkawari a cikin sura ta uku ta Malaki. Tsarkakewar da ke cikin Malaki tana kwatanta tsarkakewar haikali biyu na Almasihu.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“A cikin tsarkake haikali daga masu saye da masu sayarwa na duniya, Yesu ya bayyana aikinSa na tsarkake zuciya daga ƙazantar zunubi,—daga sha’awoyin duniya, da kwaɗayin son kai, da mugayen halaye, waɗanda suke lalatar da rai. An ambaci Malachi 3:1–3.” The Desire of Ages, 161.
Ezra and those who enter into the covenant are told to “arise” and Joshua was told to rise up after all the rebels died over a period of thirty-eight years. It took two years for ancient Israel to fail the tenfold testing process, and thirty-eight years later the rebels were all dead and God tells them to arise.
An gaya wa Ezra da waɗanda suka shiga cikin alkawarin su “tashi,” kuma an gaya wa Joshua ya tashi bayan dukan ’yan tawaye sun mutu a cikin tsawon shekaru talatin da takwas. Ya ɗauki shekaru biyu ga Isra’ila ta dā ta gaza cikin tsarin gwaji sau goma, kuma bayan shekaru talatin da takwas dukan ’yan tawaye sun mutu, sai Allah ya gaya musu su tashi.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
“To, ku tashi,” na ce, “ku haye ƙoramar Zered.” Sai muka haye ƙoramar Zered. Kuma tsawon lokacin da muka yi daga Kadeshbarnea har muka haye ƙoramar Zered, shekara talatin da takwas ne; har dukan tsarar mutanen yaƙi suka ƙare daga cikin rundunar, kamar yadda Ubangiji ya rantse musu. Kubawar Shari’a 2:13, 14.
In John five, Jesus healed the impotent man that had been that way for thirty-eight years, and when He healed him, He told the man to “arise.”
A cikin Yohanna biyar, Yesu ya warkar da gurgun mutumin nan da ya kasance cikin wannan hali har tsawon shekara talatin da takwas, kuma sa’ad da Ya warkar da shi, Ya ce wa mutumin, “ka tashi.”
For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?
Gama mala’ika yakan sauko zuwa cikin tafkin a wani lokaci, ya motsa ruwan; sa’an nan duk wanda ya fara shiga bayan an motsa ruwan, yakan warke daga kowace irin cuta da yake da ita. Akwai kuwa wani mutum a can wanda ya yi shekara talatin da takwas yana da rashin lafiya. Da Yesu ya gan shi kwance, kuma ya sani ya daɗe a cikin wannan hali, sai ya ce masa, Kana so a warkar da kai?
The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.
Marar ƙarfi ya amsa masa ya ce, Ranka yă daɗe, ba ni da wani mutum da zai sa ni cikin tafkin sa’ad da ruwan ya motsa; amma yayin da nake zuwa, wani yakan sauka gabana.
Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:4–9.
Yesu ya ce masa, Ka tashi, ka ɗauki tabarmarka, ka yi tafiya. Nan take kuwa mutumin ya warke sarai, ya ɗauki tabarmarsa, ya yi tafiya; kuma ranar nan ita ce Asabar. Yahaya 5:4–9.
At Ezra’s illustration of the covenant of the one hundred and forty-four thousand, the people were to “arise.” In 1838 Josiah Litch, a prominent Millerite preacher predicted the end of the Ottoman supremacy around 1840, and the Millerite message arose, only to be empowered with the exact fulfillment on August 11, 1840. The lifting up of the church triumphant includes a prediction that causes God’s people to arise when the covenant is established. In Ezra’s separation from strange wives we find Malachi’s purging of the Levites, and also the two temple cleansings of Christ, and each line identifies a separation of wheat and tares, that is accomplished when Christ forever removes sin from the hearts of the one hundred and forty-four thousand. Christ’s ninth hour, and Peter’s two ninth hours along with Ezra’s prayer for purification align with the Sunday law, when the latter rain will be poured out without measure. In Daniel chapter nine, Daniel receives and answer to his petitions at the time of the evening oblation, which is the ninth hour.
A cikin misalin da Ezra ya bayar game da alkawarin dubu ɗari da arba’in da huɗu, ya wajaba mutane su “tashi.” A cikin 1838 Josiah Litch, fitaccen mai wa’azin Millerite, ya yi annabcin ƙarshen rinjayen Daular Usmaniyya a kusan 1840, kuma saƙon Millerite ya tashi, sai kuma aka ƙarfafa shi ta wurin cikakkiyar cikar wannan annabci a ranar 11 ga Agusta, 1840. Ɗaukaka ikkilisiya mai nasara ta ƙunshi annabci da ke sa mutanen Allah su tashi sa’ad da aka kafa alkawarin. A cikin rabuwa da Ezra ya yi da baƙin mata, muna samun tsarkakewar Lawiyawa ta Malachi, haka kuma da tsarkakewa biyu na haikali da Kristi ya yi, kuma kowane layi yana bayyana rarrabe alkama da zawan, wato abin da ake cikawa sa’ad da Kristi ya kawar da zunubi har abada daga zukatan dubu ɗari da arba’in da huɗu. Sa’a ta tara ta Kristi, da kuma sa’o’i biyun tara na Bitrus tare da addu’ar Ezra domin tsarkakewa, sun yi daidai da dokar Lahadi, sa’ad da za a zubo ruwan sama na ƙarshe ba tare da awo ba. A cikin sura ta tara ta Daniyel, Daniyel ya karɓi amsar roƙe-roƙensa a lokacin hadayar yamma, wadda ita ce sa’a ta tara.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:21.
Hakika, yayinda nake magana cikin addu’a, sai mutumin nan Jibrilu, wanda na gani a cikin wahayin farko, da aka sa ya zo da sauri cikin tashi, ya taɓa ni wajen lokacin hadayar yamma. Daniel 9:21.
We are informed that the visions given to Daniel by the great rivers of Shinar are now in the process of fulfillment, and that we are to consider the circumstances when the prophecies were given.
An sanar da mu cewa wahayoyin da aka bai wa Daniyel a bakin manyan kogunan Shinar yanzu suna cikin aiwatar cika, kuma ya kamata mu yi la’akari da yanayin da aka ba da annabce-annabcen.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.
“Hasken da Daniyel ya karɓa daga wurin Allah an ba shi musamman domin waɗannan kwanaki na ƙarshe. Wahayi da ya gani a bakin kogunan Ulai da Hiddekel, manyan kogunan Shin'ar, yanzu suna cikin aiwatar cika, kuma dukan al’amuran da aka annabta za su cika nan ba da daɗewa ba.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.” Testimonies to Ministers, 113.
“Ku yi la’akari da halin da al’ummar Yahudawa suke ciki a lokacin da aka ba da annabce-annabcen Daniyel.” Testimonies to Ministers, 113.
The light of the visions associated with the Hiddekel and Ulai rivers represents the last six chapters of Daniel chapter eleven. In chapter nine, represented by the Ulai river, Daniel is given light upon chapters seven, eight and nine. In chapter ten, represented by the Hiddekel river, Daniel is given the light of chapters ten, eleven and twelve. The prophetic information is represented by both the prophetic events represented within the chapters, but also by Daniel, for we are to consider the circumstances of the Jewish nation when the prophecies were given.
Hasken wahayin da yake da alaƙa da kogunan Hiddekel da Ulai yana wakiltar surori shida na ƙarshe na littafin Daniyel, sura ta goma sha ɗaya. A sura ta tara, wadda kogin Ulai yake wakilta, an bai wa Daniyel haske game da surori bakwai, takwas, da tara. A sura ta goma, wadda kogin Hiddekel yake wakilta, an bai wa Daniyel hasken surori goma, goma sha ɗaya, da goma sha biyu. Ana wakiltar bayanin annabci ta wurin abubuwan annabci da aka wakilta a cikin surorin, amma kuma ta wurin Daniyel ma, gama ya kamata mu yi la’akari da yanayin al’ummar Yahudawa a lokacin da aka ba da annabce-annabcen.
We are to bring those considerations to the latter days and align them with the other prophet’s testimonies. This means that just as Peter is at Caesarea Philippi and also Caesarea Maritima, Daniel is visited by Gabriel at the ninth hour in chapter nine, and he is visited on the twenty-second day in chapter ten. The light of the Ulai and the Hiddekel for the last days is unsealed to Daniel at the ninth hour of the twenty-second day. That light represents the outpouring of the latter rain without measure at the Sunday law.
Ya kamata mu kawo waɗannan abubuwan lura zuwa kwanakin ƙarshe, mu kuma daidaita su da shaidun sauran annabawa. Wannan yana nufin cewa kamar yadda Bitrus yake a Kaisariya Filibbi kuma har ila yau a Kaisariya Maritima, haka nan mala’ika Jibra’ilu ya ziyarci Daniyel a sa’a ta tara a sura ta tara, kuma an ziyarce shi a rana ta ashirin da biyu a sura ta goma. Hasken Ulai da Hiddekel domin kwanakin ƙarshe an buɗe wa Daniyel a sa’a ta tara ta rana ta ashirin da biyu. Wannan hasken yana wakiltar zubowar ruwan sama na ƙarshen ba tare da awo ba a dokar Lahadi.
Daniel’s testimony is fully opened at the ninth hour, for it identifies both the external and internal history of what “befalls” God’s people in the latter days. When that light is proclaimed the Gentiles, represented by Cornelius, will send for the one hundred and forty-four thousand, the law of God will be murdered by Sunday enforcement, and Peter will deliver a message to the temple that Christ had departed from and identified as the Jew’s empty house. Peter addresses the Gentiles, and also the Sanhedrin, while Ezra pleads for the separation and Daniel fasts and prays for light. The ninth hour at Pentecost, at Christ’s death, at Cornelius’s call of Peter, the evening sacrifice all align with Elijah on Mount Carmel.
Shaidar Daniyel tana cikakkiyar buɗewa a sa’a ta tara, domin tana bayyana tarihin waje da na ciki na abin da “ke aukuwa” ga mutanen Allah a kwanaki na ƙarshe. Sa’ad da aka shelanta wannan haske ga Al’ummai, waɗanda Korneiliyus yake wakilta, za su aika a kira mutum dubu ɗari da arba’in da huɗu, za a kashe dokar Allah ta wajen tilasta kiyaye Lahadi, kuma Bitrus zai kai saƙo zuwa haikalin da Kristi ya riga ya bar, wanda kuma ya bayyana shi a matsayin gidan Yahudawa marar komai. Bitrus yana jawabi ga Al’ummai, kuma ga Sanhedrin, yayin da Ezra yake roƙon rabuwa, Daniyel kuma yana azumi yana addu’a domin haske. Sa’a ta tara a Fentikos, a mutuwar Kristi, a kiran Bitrus da Korneiliyus ya yi, hadayar maraice—duk suna daidaita da Iliya a Dutsen Karmel.
It is evident that the six-hour period represents a period that ends at the Sunday law, but that it begins with an event that is directly connected to the end, such was the morning and evening offerings. In terms of Peter, the six-hour period is Caesarea Philippi to Caesarea by the sea. At Pentecost it was the upper room to the temple. The period that is the bright light that is set up at the beginning of the path is the Midnight Cry, and that period reaches to the Sunday law. The six hours, between the evenings represent the triumphal entry of Christ into Jerusalem, which in turn represented the period from the Exeter camp meeting from August 12 to 17, 1844, that initiated the proclamation of the message that reached its conclusion on October 22, 1844. Exeter is Caesarea Philippi and Caesarea by the sea is October 22, 1844. The beginning is marked by Caesarea as is the ending.
A bayyane yake cewa lokacin sa’o’i shida yana wakiltar wani zamani da yake ƙarewa a dokar Lahadi, amma yana farawa da wani al’amari da yake da alaƙa kai tsaye da ƙarshen, kamar yadda hadayun safiya da na yamma suke. A ma’anar Bitrus, lokacin sa’o’i shida shi ne daga Kaisariya Filibbi zuwa Kaisariya ta bakin teku. A Fentikos kuma, daga ɗakin sama ne zuwa haikali. Lokacin nan wanda shi ne haske mai haske da aka kafa a farkon hanya shi ne Kiran Tsakar Dare, kuma wannan lokacin yana kaiwa har zuwa dokar Lahadi. Sa’o’i shida, tsakanin maraice biyu, suna wakiltar shigar Kristi cikin nasara zuwa Urushalima, wanda kuma ya wakilci lokacin daga taron sansani na Exeter daga 12 zuwa 17 ga Agusta, 1844, wanda ya ƙaddamar da shelar saƙon da ya kai ga kammalawarsa a ranar 22 ga Oktoba, 1844. Exeter ita ce Kaisariya Filibbi, kuma Kaisariya ta bakin teku ita ce 22 ga Oktoba, 1844. Farkon yana da alamar Kaisariya kamar yadda ƙarshen ma yake.
The triumphal entry is marked by a controversy at the beginning and a controversy at the end. The controversy at Exeter was represented by the false worship that was taking place on the grounds in the Watertown tent. Two messages were represented by those two tents, and when Christ entered Jerusalem the quibbling Jews complained about the message being proclaimed as He came down from the Mount of Olives, riding into Jerusalem on the recently loosed ass. The first and the last controversy identify an alpha and omega to the period. At Exeter the Watertown class represent a class of virgins that had no oil, and for them the door of salvation was closed. At the end of that period the door into the holy place was closed, thus providing an alpha and omega to the period. That alpha and omega aligns with the two controversies of the triumphal entry, and Caesarea to Caesarea with Peter.
Shigar nasara ya kasance da rikici a farkonsa da kuma rikici a ƙarshensa. Rikicin da ya faru a Exeter ya kasance wakilcin bauta ta ƙarya da ake yi a filin da tantin Watertown yake. Saƙonni biyu aka wakilta ta waɗannan tantuna biyu, kuma lokacin da Almasihu ya shiga Urushalima, Yahudawan masu gardama suka koka game da saƙon da ake shelanta wa yayin da Yake saukowa daga Dutsen Zaitun, yana shiga Urushalima a kan jakin da aka warware kwanan nan. Rikicin farko da na ƙarshe suna bayyana alpha da omega ga wannan zamani. A Exeter, ajin Watertown yana wakiltar ajin budurwai waɗanda ba su da mai, kuma a gare su an rufe ƙofar ceto. A ƙarshen wancan zamani aka rufe ƙofar shiga wuri mai tsarki, ta haka ana ba da alpha da omega ga wannan zamani. Wannan alpha da omega ya yi daidai da rikice-rikicen biyu na shigar nasara, da Kaisariya zuwa Kaisariya tare da Bitrus.
In Caesarea Philippi, Simon Barjona’s name is changed to Peter, in a passage where he is praised as a mouthpiece of inspiration, then condemned as Satan, for opposing the message of the cross. Peter is a symbol of the two classes that are separated by the message of the baptism and cross, which is the message of 9/11 and the Sunday law.
A Kaisariya Filibi, an sauya sunan Simon Barjona zuwa Bitrus, a cikin wani nassi inda aka yaba masa a matsayin bakin wahayi, sannan kuma aka hukunta shi a matsayin Shaiɗan, domin ya yi hamayya da saƙon gicciye. Bitrus alama ce ta rukuni biyu da saƙon baftisma da gicciye ke rarrabewa, wato saƙon 9/11 da dokar Lahadi.
“For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.
“Ga kowane rukuni da Bafarisiye da mai karɓar haraji suka wakilta, akwai darasi a cikin tarihin manzo Bitrus. A farkon almajirantakarsa Bitrus ya ɗauki kansa mai ƙarfi ne. Kamar Bafarisiye, a cikin kiyasin kansa shi ‘ba kamar sauran mutane ba ne.’ Sa’ad da Almasihu, a daren da za a ci amanarsa, ya yi wa almajiransa kashedi tun da wuri cewa, ‘Dukanku za ku yi tuntuɓe saboda Ni a wannan dare,’ Bitrus cikin ƙarfin gwiwa ya bayyana cewa, ‘Ko da duka za su yi tuntuɓe, ni kam ba zan yi ba.’ Markus 14:27, 29. Bitrus bai san hatsarinsa ba. Yarda da kai ta ruɗe shi. Ya ɗauka yana da ikon tsayawa da ƙarfi a kan gwaji; amma cikin ’yan kaɗan sa’o’i kaɗai gwajin ya zo, kuma da la’ana da rantsuwa ya musanta Ubangijinsa.” Christ’s Object Lessons, 152.
At the ninth hour, which is the time of the evening offering in answer to the prayer of Elijah, fire came down and consumed the offering for the purpose of making God’s people know that the Lord is God. There are two classes symbolized at Mount Carmel, one class that then knows that the Lord He is God, and the other represented by the prophets of Baal who are thereafter slain.
A sa’a ta tara, wadda ita ce lokacin hadayar yamma a matsayin amsa ga addu’ar Iliya, wuta ta sauko ta cinye hadayar domin ta sa mutanen Allah su sani cewa Ubangiji shi ne Allah. Akwai rukuni biyu da aka wakilta a Dutsen Karmel, rukuni ɗaya wanda a lokacin ya san cewa Ubangiji, shi ne Allah, da kuma ɗaya da annabawan Ba’al suka wakilta waɗanda daga baya aka kashe.
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. Hear me, O Lord, hear me, that this people may know that thou art the Lord God, and that thou hast turned their heart back again.
Sai ya zama a lokacin miƙa hadayar yamma, Iliya annabi ya matso kusa, ya ce, Ya Ubangiji Allah na Ibrahim, Ishaku, da Isra’ila, bari a sani yau cewa kai ne Allah a cikin Isra’ila, kuma ni bawanka ne, kuma na yi waɗannan duka bisa ga maganarka. Ka amsa mini, ya Ubangiji, ka amsa mini, domin wannan jama’a su sani cewa kai ne Ubangiji Allah, kuma kai ne ka komo da zuciyarsu gare ka kuma.
Then the fire of the Lord fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. And when all the people saw it, they fell on their faces: and they said, The Lord, he is the God; the Lord, he is the God.
Sai wutar Ubangiji ta sauko, ta cinye hadayar ƙonawa, da itacen, da duwatsun, da ƙurar, ta kuma lashe ruwan da yake cikin ramin. Da dukan mutanen suka ga haka, sai suka fāɗi rubda ciki, suka ce, Ubangiji, shi ne Allah; Ubangiji, shi ne Allah.
And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:36–40.
Sai Iliya ya ce musu, Ku kama annabawan Ba’al; kada ko ɗaya daga cikinsu ya tsere. Sai suka kama su; Iliya kuwa ya saukar da su zuwa ga rafin Kishon, ya kashe su a can. 1 Sarakuna 18:36–40.
The evening sacrifice, the death of Christ, Peter healing the lame man, Peter taking the message to the Gentiles, Daniel receiving prophetic light, Elijah’s prayer being answered with fire, while Ezra is in sackcloth and ashes praying for the transition of Laodicea to Philadelphia, for the transition the church militant unto the church triumphant. The ninth hour is the hour of sacrifice, the hour of answered prayer, the hour heaven touches earth, the bridge between judgment and mercy and that is why Christ dies at the ninth hour, for the ninth hour of sacrifice opened the gospel to the Gentiles, who were those that sat in darkness, but would see great light when the book of Daniel is opened fully at the Sunday law.
Hadayar maraice, mutuwar Kristi, Bitrus yana warkar da gurgu, Bitrus yana kai saƙon zuwa ga Al’ummai, Daniyel yana karɓar hasken annabci, ana amsa addu’ar Iliya da wuta, yayinda Ezra yake cikin tsummoki da toka yana addu’a domin sauyin Laodicea zuwa Filadelfiya, domin sauyin ikkilisiya mai gwagwarmaya zuwa ikkilisiya mai nasara. Sa’a ta tara ita ce sa’ar hadaya, sa’ar amsar addu’a, sa’ar da sama ke taɓa ƙasa, gada tsakanin shari’a da jinƙai, kuma shi ya sa Kristi ya mutu a sa’a ta tara, gama sa’a ta tara ta hadaya ta buɗe bishara ga Al’ummai, waɗanda su ne waɗanda suka zauna cikin duhu, amma za su ga babban haske sa’ad da aka buɗe littafin Daniyel gaba ɗaya a dokar Lahadi.
At Gideon’s offering in Judges 6:21, the Angel of the Lord touches Gideon’s meat and unleavened bread offering with his staff, and fire springs up from the rock to consume it entirely. The fire confirmed God’s call to Gideon and his acceptance of the sign.
A hadayar da Gidiyon ya yi a Littafin Alƙalai 6:21, Mala’ikan Ubangiji ya taɓa naman hadayar Gidiyon da gurasar marar yisti da sandarsa, sai wuta ta fito daga dutsen ta cinye su gaba ɗaya. Wutar ta tabbatar da kiran Allah ga Gidiyon da kuma karɓarsa ga alamar.
And he said unto him, If now I have found grace in thy sight, then shew me a sign that thou talkest with me. Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry until thou come again. And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it. And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so. Then the angel of the Lord put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the Lord departed out of his sight. And when Gideon perceived that he was an angel of the Lord, Gideon said, Alas, O Lord God! for because I have seen an angel of the Lord face to face. Judges 6:17–22.
Sai ya ce masa, In har yanzu na sami tagomashi a idanunka, to, ka nuna mini alama cewa kai ne kake magana da ni. Ina roƙonka, kada ka tafi daga nan sai na komo wurinka, in kawo hadayata, in sa ta a gabanka. Sai ya ce, Zan jira har ka komo. Sai Gidiyon ya shiga, ya shirya ɗan akuya, da wainar da ba ta da yisti daga efa ɗaya na gari. Naman kuwa ya sa a kwando, ruwan romon kuma ya sa a tukunya, ya fito da su zuwa gare shi a ƙarƙashin itacen oak, ya gabatar masa da su. Sai mala’ikan Allah ya ce masa, Ka ɗauki naman da wainar da ba ta da yisti, ka sa su a kan wannan dutse, ka zuba ruwan romon. Sai ya yi haka. Sa’an nan mala’ikan Ubangiji ya miƙa ƙarshen sandar da take hannunsa, ya taɓa naman da wainar da ba ta da yisti; sai wuta ta fito daga cikin dutsen, ta cinye naman da wainar da ba ta da yisti. Nan da nan mala’ikan Ubangiji ya ɓace daga gabansa. Da Gidiyon ya gane cewa shi mala’ikan Ubangiji ne, sai Gidiyon ya ce, Kaitona, ya Ubangiji Allah! gama na ga mala’ikan Ubangiji fuska da fuska. Alƙalai 6:17–22.
The angel appeared to Gideon in the first verse of the chapter and called Gideon, “a mighty man of valor” and Gideon asked for a sign to prove that claim. Then Gideon asks the angel to tarry, and the angel that tarries in prophecy is the second angel. After the tarrying time had ended, Gideon sets forth an offering and fire consumes the offering. Gideon is at the ninth hour for Elijah was the evening offering, and the ninth hour is the Sunday law when the Pentecostal tongues of fire align. Gideon represents a class that sees the Lord face to face, which is what happened to Daniel in chapter ten. When Gideon saw the fire consume the offering, he then realized that he had been interacting with the Lord, who he had seen face to face.
Mala’ikan ya bayyana ga Gideon a aya ta farko ta wannan babi, ya kuma kira Gideon, “jarumi mai ƙarfi,” sai Gideon ya nemi wata alama domin ta tabbatar da wannan ikirari. Sa’an nan Gideon ya roƙi mala’ikan ya dakata, kuma mala’ikan da yake dakatawa a annabci shi ne mala’ika na biyu. Bayan lokacin jinkirin ya ƙare, Gideon ya gabatar da hadaya, sai wuta ta cinye hadayar. Gideon yana a sa’a ta tara, gama Iliya shi ne hadayar yamma, kuma sa’a ta tara ita ce dokar Lahadi sa’ad da harsunan wutar Pentikostal suke daidaituwa. Gideon yana wakiltar wani rukuni da yake ganin Ubangiji fuska da fuska, wanda shi ne abin da ya faru da Daniyel a babi na goma. Da Gideon ya ga wutar ta cinye hadayar, sai ya gane cewa yana mu’amala da Ubangiji, wanda ya gan shi fuska da fuska.
Gideon awakens to this reality when the miracle of fire confirms the sign, and the sign was Gideon, the mighty man of God and the army of 300 priests, who all had Habakkuk’s 300 tables in their hands. The sign, or ensign is Gideon himself, and the army of three hundred, that is also Ezekiel’s mighty army–that stands up in chapter thirty-seven.
Gidiyon ya farka zuwa ga wannan gaskiya sa’ad da mu’ujizar wuta ta tabbatar da alamar, kuma alamar ita ce Gidiyon, jarumin mutumin Allah da rundunar firistoci ɗari uku, waɗanda dukkansu suke da tebura ɗari uku na Habakkuk a hannuwansu. Alamar, ko tutar alama, Gidiyon ne da kansa, tare da rundunar mutanen ɗari uku, wadda kuma ita ce babbar rundunar ƙarfi ta Ezekiyel—wadda ta tashi tsaye a sura ta talatin da bakwai.
When the tabernacle was dedicated in Leviticus 9:23, 24, after Aaron’s first offerings as high priest, fire comes out from before the Lord and consumes the burnt offering and fat on the altar. The people shout and fall on their faces in awe. This must, line upon line, align with Elijah’s fire.
Sa’ad da aka keɓe alfarwa a Littafin Lawiyawa 9:23, 24, bayan hadayun farko na Haruna a matsayin babban firist, wuta ta fito daga gaban Ubangiji ta cinye hadayar ƙonawa da kitsen da suke bisa bagade. Mutanen suka yi ihu suka fāɗi rubda ciki cikin tsoro mai tsarki. Dole ne wannan, layi a kan layi, ya yi daidai da wutar Iliya.
Ezra’s ninth hour prayer for the separation of wheat and tares, which occurs at the Sunday law, is fulfilled then when the church militant transforms into the church triumphant. It must align with Gideon’s fire as well. The consuming fire upon Aaron’s first offering, that was made after seven days of consecration on the eighth day, returned on the same day, and destroyed Aaron’s two wicked sons. When the Holy Spirit is poured out without measure at the ninth hour, at the Sunday law, there will be a separation of two classes of priests, and the church triumphant will begin the work represented by the white horse of Ephesus, that goes forth conquering and to conquer. The anointing of the church triumphant finds a second witness in Solomon’s temple.
Addu’ar Ezra ta awa ta tara domin a raba alkama da zawanai, wadda take faruwa a lokacin dokar Lahadi, tana cika a wancan lokaci sa’ad da ikkilisiya mai fafatawa ta rikide ta zama ikkilisiya mai nasara. Dole ne kuma ta yi daidai da wutar Gideon. Wutar da ta cinye hadayar farko ta Haruna, wadda aka miƙa bayan kwanaki bakwai na keɓewa a rana ta takwas, ta komo a wannan rana ɗin, ta kuma hallaka mugayen ’ya’yan Haruna biyu. Sa’ad da za a zubo Ruhu Mai Tsarki ba tare da awo ba a awa ta tara, a lokacin dokar Lahadi, za a yi rabuwa tsakanin rukuni biyu na firistoci, kuma ikkilisiya mai nasara za ta fara aikin da farin dokin Afisa yake wakilta, wanda yake fita yana cin nasara kuma domin ya yi nasara. Shafe-shafen ikkilisiya mai nasara yana samun shaidu ta biyu a haikalin Sulemanu.
Solomon’s temple dedication in 2 Chronicles 7:1–3, after Solomon’s prayer, fire came down from heaven and consumed the burnt offerings and sacrifices. The glory of the Lord filled the temple, leading the people to worship and declare God’s goodness and enduring mercy. At the Sunday law the church triumphant is lifted up above all the mountains as a crown and an ensign according to Zechariah and Isaiah. When the fire descended at Solomon’s dedication of the temple, the temple was filled with the glory of the Lord, symbolizing that the sounding of the seventh trumpet has finished its work upon God’s people and is about to finish that very work upon the eleventh-hour workers. The seventh trumpet represents the atonement, the combination of Divinity and humanity that occurs as Jesus lifts up His kingdom of glory. That fire which came down at Moses tabernacle and Solomon’s temple was also a fire of judgment for Aaron’s son, as it was for David.
A cikin keɓewar haikalin Sulemanu a 2 Tarihi 7:1–3, bayan addu’ar Sulemanu, wuta ta sauko daga sama ta cinye hadayun ƙonawa da hadayun yanka. Ɗaukakar Ubangiji ta cika haikalin, abin da ya sa jama’a suka yi sujada suka kuma shelanta nagartar Allah da madawwamiyar jinƙansa. A lokacin dokar Lahadi, ikkilisiya mai nasara za a ɗaukaka ta sama da dukan duwatsu a matsayin kambi da tutar alama bisa ga Zakariya da Ishaya. Sa’ad da wutar ta sauko a keɓewar haikalin Sulemanu, haikalin ya cika da ɗaukakar Ubangiji, alamar cewa busar ƙaho na bakwai ta gama aikinta a kan mutanen Allah kuma tana gab da kammala wannan aiki ɗin a kan ma’aikatan awa ta goma sha ɗaya. Ƙaho na bakwai yana wakiltar kafara, haɗewar Allahntaka da ɗan’adam da ke faruwa sa’ad da Yesu yake ɗaukaka mulkinsa na ɗaukaka. Waccan wutar da ta sauko a alfarwar Musa da haikalin Sulemanu ita ma wutar hukunci ce ga ɗan Haruna, kamar yadda ta kasance ga Dawuda.
David’s offering on the threshing floor of Araunah/Ornan in 1 Chronicles 21:26, during the plague brought about by David’s census, was answered with fire from heaven on the altar, signaling acceptance and halting the plague. The plague of Laodicea is ended when the fire descends upon David’s offering to stay the plague of His dependence upon human strength and wisdom. The transition from human to Divine human is marked when the atonement is accomplished, and the church is lifted up as an ensign. At that point, in agreement with Solomon’s temple, the glory of the Lord filled the temple as Divinity is combined with humanity.
Hadayar Dawuda a masussukar hatsin Arauna/Ornan a cikin 1 Tarihi 21:26, a lokacin annobar da ƙidayar mutanen da Dawuda ya yi ta jawo, an amsa ta da wuta daga sama a kan bagadi, abin da ya nuna karɓuwa kuma ya dakatar da annobar. Annobar Laodikiya tana ƙarewa sa’ad da wutar ta sauko a kan hadayar Dawuda domin ta dakatar da annobar dogaronsa ga ƙarfin mutum da hikimar mutum. Ana nuna miƙawa daga na ɗan adam zuwa na Allah-cikin-ɗan-adam sa’ad da aka cika kafara, kuma aka ɗaga ikkilisiya a matsayin tuta. A wannan lokaci, daidai da haikalin Sulemanu, ɗaukakar Ubangiji ta cika haikalin yayin da ake haɗa Allahntaka da mutuntaka.
We will continue our consideration of the period of the Midnight Cry as represented by the third and ninth hours in the next article.
Za mu ci gaba da nazarin lokacin Kukan Tsakar Dare kamar yadda sa’a ta uku da ta tara suke wakilta a cikin talifi na gaba.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him.
Bayan kwana shida, Yesu ya ɗauki Bitrus, da Yaƙub, da Yahaya ɗan’uwansa, ya kai su su kaɗai zuwa wani dutse mai tsawo. Sai aka sāke kamanninsa a gabansu; fuskarsa kuwa ta haskaka kamar rana, tufafinsa kuma suka yi fari kamar haske. Sai ga shi, Musa da Iliya suka bayyana gare su, suna magana tare da shi.
Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.
Sai Bitrus ya amsa, ya ce wa Yesu, Ubangiji, ya yi mana kyau mu kasance a nan: in ka yarda, bari mu yi bukkoki uku a nan; ɗaya dominka, ɗaya domin Musa, ɗaya kuma domin Iliya. Yana cikin magana har yanzu, sai ga wani gajimare mai haske ya lulluɓe su: sai ga wata murya daga cikin gajimaren, tana cewa, Wannan shi ne Ɗana ƙaunatacce, wanda nake jin daɗinsa ƙwarai; ku saurare shi.
And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.
Da almajiran suka ji haka, sai suka fāɗi rubda ciki, kuma suka ji tsoro ƙwarai. Sai Yesu ya zo ya taɓa su, ya ce, Ku tashi, kada ku ji tsoro.
And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. Matthew 17:1–9.
Da suka ɗaga idanunsu kuma, ba su ga kowa ba, sai Yesu kaɗai. Da suke saukowa daga kan dutsen, sai Yesu ya yi musu umarni, yana cewa, Kada ku gaya wa kowa wannan wahayi, sai Ɗan Mutum ya tashi daga matattu. Matiyu 17:1–9.