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.
Nws yog ib txoj kev taug uas qeeb zuj zus los txog rau phau ntawv Yo‑ees, nrog Petus ua peb tus tim khawv. Petus yog ib tug qauv cim uas txaus kawg nkaus nyob hauv Vajtswv Txojlus cev Vajtswv lus, tab sis puas yog tsis yog lawv txhua tus thiab? Petus nyob ntawm Xesalees Filipis, thiab nws kuj nyob rau hnub Peetekos nyob hauv chav sab saud thaum teev peb, ces tom qab ntawd nyob hauv lub tuam tsev thaum teev cuaj ntawm tib hnub ntawd. Yexus raug ntsia saum ntoo khaub lig thaum teev peb thiab tuag thaum teev cuaj. Petus raug hu mus rau Xesalees thaum teev cuaj, tab sis Xesalees uas nws raug hu mus rau hauv zaj keeb kwm ntawm Khaunelias tsis yog Xesalees Filipis ntawm ko taw Roob Hemoo, nws yog Xesalees ntawm ntug hiav txwv, hu ua Xesalees 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.
Caesarea Maritima yog lub nroog ntug hiav txwv nyob ntawm Hiav Txwv Mediterranean, kwv yees li 30–35 mais rau sab qaum teb ntawm Tel Aviv niaj hnub no (ua los ntawm Herod tus Loj ua ib lub nroog chaw nres nkoj Loos uas loj kawg nkaus). Nws tshwm sim ntau zaus hauv phau Ntawv Tubtxib Tes Haujlwm (hais txog 15 zaug), thiab yog lub uas neeg feem coob hu yooj yim tias “Caesarea” hauv Phau Tshiab. Filis tus Qhia Txoj Moo Zoo nyob ntawd nrog nws plaub tug ntxhais uas cev Vajtswv lus (Tubtxib Tes Haujlwm 8:40; 21:8). Povlauj raug kaw nyob ntawd tau ob xyoos, sawv ntsug ntawm cov tswv xeev Felix thiab Festus, thiab Vajntxwv Agrippa xub ntiag (Tubtxib Tes Haujlwm 23–26). Qhov tseem ceeb dua, tej zaum, yog tias Petus tau tshaj tawm rau tus thawj rog Loos Cornelius nyob ntawm no—yog thawj qhov kev tig los ntseeg Khetos ntawm Lwm Haiv Neeg uas tseem ceeb (Tubtxib Tes Haujlwm 10) hauv xyoo 34 AD, thaum lub limtiam uas Khetos tau lees paub txoj kev cog lus nrog coob leej ntawd xaus lawm.
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.
Nws yuav lees paub thiab ua kom muaj zog rau txoj kev cog lus nrog coob leej nyob rau ib lim tiam: thiab nyob hauv nruab nrab ntawm lub lim tiam nws yuav ua kom kev txi thiab kev xyeem tseg lawm, thiab vim txoj kev nthuav dav ntawm tej kev qias vuab tsuab nws yuav ua kom nws raug tso tseg ua moj sab qhua, mus txog thaum kawg nkaus, thiab yam uas twb raug txiav txim lawm yuav raug nchuav los rau saum tus uas raug tso tseg ua moj sab qhua. Daniel 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.
Caesarea Maritima tau ua lub nroog peev tswj hwm ntawm Loos rau Yudas tebchaws thiab yog ib lub chaw tseem ceeb ntawm Lwm Haiv Neeg. Caesarea Philippi yog ib lub nroog txawv, nyob deb rau sab qaum teb ze ntawm taw roob Hermon (kwv yees li 25–30 mais rau sab qaum teb ntawm Hiavtxwv Kalilais), hauv thaj av uas tam sim no hu ua Golan Heights (Banias niaj hnub no). Nws tsuas raug hais tseg nyob hauv Txoj Moo Zoo xwb (Mathais 16:13 thiab Malakaus 8:27), thaum Yexus coj Nws cov thwjtim mus rau Caesarea Philippi. Qhov no yog qhov chaw nto moo uas Petus lees txim tias Yexus yog “tus Mexiyas, Vajtswv uas muaj sia nyob Leej Tub,” thiab qhov chaw uas Yexus tshaj tawm tias, “Saum lub pob zeb no Kuv yuav txhim tsa Kuv pawg ntseeg, thiab rooj vag ntawm Hades yuav tsis kov yeej nws” (Mathais 16:13–20). Qhov ntawd yog ib thaj chaw pe dab pe mlom uas muaj tej tuam tsev fij rau cov vajtswv Greek, tshwj xeeb yog tus vajtswv tshis Pan, uas nws lub qhov tsua Pan raug hu ua “rooj vag ntawm ntuj txiag teb tsaus,” ua rau Yexus cov lus tshaj tawm hauv qhov chaw ntawd haj yam muaj zog thiab txaus ntshai heev.
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.
Ob lub nroog no sib cais kiag li raws thaj chaw thiab raws keeb kwm—ib lub yog ib lub chaw nres nkoj Roman uas muaj neeg coob coob nyob rau sab qab teb-hnub poob, hos lwm lub yog ib thaj chaw Hellenistic/teev dab qhuas nyob rau sab qaum teb ze ntawm qhov chaw dej tus Dej Yaladee ntws tawm los. Lub uas nyob ntug hiav txwv kav tseem ceeb hauv Phau Ntawv Tubtxib Tes Haujlwm, hos lub uas nyob sab qaum teb yog qhov chaw tseem ceeb rau ib lub sijhawm txiav txim siab loj hauv cov Moo Zoo. Caesarea ntawm hiav txwv yog ib lub cim ntawm Loos—tus tsiaj qus, thiab Caesarea ntawm lub ntiaj teb yog ib lub cim ntawm tus zaj. Muam White qhia meej txog lub sijhawm txij ntawm tus ntoo khaub lig mus txog hnub Peetekos, yog lub “caij Peetekos,” uas pib ntawm tus ntoo khaub lig thiab xaus rau hnub Peetekos.
“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.
“Kuv tos ntsoov nrog lub siab kub lug rau lub sijhawm uas tej xwm txheej ntawm hnub Peetekos yuav rov muaj dua, nrog hwjchim loj dua qub tshaj li thaum ntawd. Yauhas hais tias, ‘Kuv pom dua ib tug timtswv nqes saum ntuj los, muaj hwjchim loj; thiab lub ntiajteb raug ci ntsa iab los ntawm nws lub yeeb koob.’ Ces, ib yam li thaum lub caij Peetekos, cov neeg yuav hnov qhov tseeb raug hais rau lawv, txhua tus raws li nws tus kheej yam lus.
“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.
“Vajtswv muaj peevxwm tshuab tau txoj sia tshiab rau hauv txhua tus ntsuj plig uas muaj siab dawb paug xav ua haujlwm rau Nws, thiab kov tau daim di ncauj nrog ib qho thee cig uas raug muab tawm ntawm lub thaj, thiab ua rau lawv hais tau lus npliag nrog Nws tej lus qhuas. Ntau txhiab lub suab yuav raug puv npo nrog lub hwjchim los tshaj tawm tej qhov tseeb uas txaus xav tsis thoob ntawm Vajtswv Txojlus. Tus nplaig txawj lus daig yuav raug daws kom txawj hais, thiab cov neeg txaj muag yuav raug ua kom muaj zog los ua timkhawv rau qhov tseeb nrog siab tawv. Thov kom tus Tswv pab Nws haivneeg ntxuav lub tuam tsev ntawm tus ntsuj plig kom dawb huv ntawm txhua yam kev qias neeg, thiab kom khaws tau kev sib raug zoo nrog Nws kom ze heev, xwv kom lawv thiaj tau nrog tus uas tau txais nag tom qab thaum nws raug nchuav los.” 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.
Raws li hais raws nraim, lub caij Peetekos yuav pib ntawm lub rooj mov ntawm thawj cov qoob loo siav, uas sib haum nrog Khetos txoj kev sawv hauv qhov tuag rov los; tiam sis yog tsis muaj txoj kev tuag saum tus ntoo khaub lig, ces yuav tsis muaj ntshav rau tus Cawmseej uas sawv hauv qhov tuag rov los nqa nrog Nws thaum Nws sawv rov los. Yog tsis muaj Nws txoj kev tuag, ces Nws, raws li Mov Ci ntawm txoj sia, yuav tsis tau so rau hnub ntawm lub rooj mov ntawm cov mov tsis muaj poov xab, thiab Mov Ci ntawm txoj sia yuav tsum tau so ua ntej Nws sawv rov los rau lub rooj mov ntawm thawj cov qoob loo siav, li no thiaj pib lub sijhawm tsib caug hnub uas coj mus txog hnub thiab lub rooj mov Peetekos.
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.
Thaum Khetos los lees paub txoj kev khi lus tseg ntawd rau ib lub lim tiam; lub lim tiam ntawd pib thaum Nws txais kev cai raus dej, ces “hauv nruab nrab ntawm lub lim tiam,” peb xyoos ib nrab tom qab, Nws raug ntsia saum ntoo khaub lig, tau so hauv lub ntxa rau hnub Cij Tsis Muaj Poov Xab, sawv rov los rau hnub Sunday raws li lub koob tsheej ntawm thawj cov txiv ntawm qoob mog barley, yog li pib lub caij Peetekos tsib caug hnub uas ncav mus txog lub koob tsheej ntawm thawj cov txiv ntawm qoob mog nplej. Txij saum ntoo khaub lig mus txog thaum kawg ntawm lub lim tiam, peb xyoos ib nrab tom qab, lub caij xya xyoo ntawd tau los txog rau nws qhov xaus nrog Khaunelias ntawm Caesarea Maritima, uas tau los ua thawj tus neeg lwm haiv neeg uas hloov siab los ntseeg tiag tiag—rau hauv pawg ntseeg Khetos thaum kawg ntawm lub lim tiam ntawd nyob rau xyoo 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.
Lub limtiam uas Khetos los lees paub thiab ruaj nreb rau txoj kev cog lus ntawd, raws li lus faj lem, yog 2,520 hnub, thiab tus ntoo khaub lig nyob “hauv nruab nrab ntawm lub limtiam,” yog li ntawd nws yog 1,260 hnub tom qab kev cai raus dej thiab 1,260 hnub ua ntej Kaunelias hloov siab los ntseeg. Ntawm tus ntoo khaub lig Khetos raug ntsia saum ntoo khaub lig thaum teev peb, thiab Nws tuag thaum teev cuaj. Qhov ntawd yog qhov pib ntawm lub caij Peetekos, thiab thaum kawg, (vim Yexus ib txwm siv qhov pib los piv txwv qhov kawg) nyob rau hnub Peetekos, Petus hais nws thawj zaj lus qhuab qhia ntawm phau ntawv Yo‑ees thaum teev peb hauv chav sab saud, qhov chaw uas Khetos tau ntsib cov thwjtim rau hnub Nws sawv hauv qhov tuag rov los. Tom qab ntawd Petus hais nws zaj lus qhuab qhia thib ob txog Yo‑ees hauv lub tuam tsev thaum teev cuaj. Pom tseeb tias teev peb thiab teev cuaj yog ib lub cim alpha thiab omega ntawm qhov pib thiab qhov xaus ntawm lub caij Peetekos.
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.
Kab dhau kab, thaum peb muab teev peb thiab teev cuaj ntawm ob qho xwm txheej no los sib phim, peb pom rau teev ntawd ua ib lub sijhawm qhia yav tom ntej uas ob qho tib si ua tim khawv txog ib qho kev faib tawm. Khetos hla ntawm txoj sia mus rau txoj kev tuag, thiab ntawm txoj kev tuag rov mus rau txoj sia. Nws tawm hauv ntiajteb mus saum ntuj ceeb tsheej thiab rov qab los rau ntiajteb. Petus nyob sab nraud thiab tom qab ntawd nyob sab hauv lub tuam tsev. Tseeb tiag, tseem muaj lwm yam kev sib phim uas khi teev peb rau teev cuaj, los peb xub yuav tsum xav txog Petus, Kaunelias, thiab Xixasaliya ntawm ntug hiav txwv.
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.
Ib yam li cov kev faib raws yaj saub uas raug sawv cev hauv rau teev ntawd, thaum tus timtswv raug xa mus cuag Khaulee-auj kom qhia nws kom xa neeg mus hu Petus, ntawd yog teev cuaj.
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.
Muaj ib tug txivneej nyob hauv Xixasalees hu ua Khauneliaus, yog ib tug thawj rog saib ib puas leej ntawm pab tub rog hu ua pab Italis. Nws yog ib tug neeg hwm Vajtswv, thiab ntshai Vajtswv nrog nws tsevneeg sawvdaws; nws pub ntau yam nyiaj pub dawb rau haiv neeg, thiab thov Vajtswv tsis tseg li. Thaum kwv yees txog cuaj teev nruab hnub, nws pom meej hauv ib zaj yog toog tias ib tug timtswv ntuj ntawm Vajtswv los rau ntawm nws thiab hais rau nws tias, “Khauneliaus.” Thaum nws ntsia tus timtswv ntawd, nws ntshai heev, thiab hais tias, “Tus Tswv, yog dabtsi?” Ces tus timtswv hais rau nws tias, “Koj tej lus thov thiab koj tej nyiaj pub dawb tau nce mus ua ib qho kev nco txog nyob ntawm Vajtswv xub ntiag lawm. Nimno cia li txib neeg mus rau Yaumpes, thiab hu Ximoos, tus uas muaj dua npe hu ua Petus.” Tubtxib Tes Haujlwm 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.
Kev tuaj txog ntawm ib tug tim tswv yog ib lub cim ntawm ib txoj xov, thiab ntawm ib tug ncej cim kev, thiab tus tim tswv lees tias nws yog ib tug ncej cim kev thaum nws hais tias, “Thy prayers and thine alms are come up for a memorial before God.” Tus ncej cim kev ntawm qhov xaus ntawm lub limtiam yog Cornelius xa mus hu Petus thaum cuaj teev tom qab yoo mov tau plaub hnub, thiab qhov ntawd raug hu ua ib “memorial,” uas yog ib tug ncej cim kev. Raws li ib tug “centurion,” Cornelius yog ib tug thawj tub rog kav ib puas leej neeg.
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.
Thaum Petus nyob hauv Caesarea Philippi hauv Mathais kaum rau, tsis muaj ib qho kev hais txog ib teev twg li. Caesarea Philippi yog lub npe ntawm lub nroog nyob rau lub sijhawm uas Yexus coj cov thwjtim mus rau ntawd. Hauv keeb kwm ntawm Daniyees kaum ib, nqe kaum peb mus txog kaum tsib, cov nqe uas tau raug ua tiav ntawm kev sib ntaus rog ntawm Panium, thiab uas yog ib daim qauv qhia ua ntej txog tsov rog uas coj mus rau txoj cai Hnub Caiv hauv Tebchaws Meskas, Caesarea Philippi muaj npe hu ua Panium. Petus nyob hauv nqe kaum peb mus txog kaum tsib thaum nws nyob hauv Caesarea Philippi, uas yog 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.
Kev txheeb tias Tsov Rog Panium yog ib qho kev ua tiav ntawm nqe kaum peb mus txog kaum tsib hauv Daniyees kaum ib, thiab tias cov nqe ntawd nrog rau keeb kwm ntawm Tsov Rog Panium qhia txog ib qho kev ua rog uas coj mus rau txoj cai hnub Sunday hauv Tebchaws Meskas, yog raws nraim li txoj kev siv “kab ntxiv kab” tau raug tsim los ua haujlwm. Kev siv txoj kev ntawd yuam kom Caesarea Philippi thiab Panium yuav tsum raug muab sib phim ua ke, rau qhov txoj cai tseem ceeb tshaj plaws ntawm kev qhia yav tom ntej uas hais txog qhov tseeb no yog tias “txhua tus yaj saub thaum ub tau hais ntau dua rau peb tiam hnub no tshaj rau cov hnub uas lawv tau nyob.” Povlauj tseem ntxiv tias cov ntsuj plig ntawm cov yaj saub raug cob rau cov yaj saub, yog li ntawd tsis yog lawv txhua tus xwb thiaj qhia txog hnub kawg, tab sis lawv txhua tus kuj pom zoo ib yam nkaus.
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.
Vim li no, yog thiab thaum twg Panium raug txheeb qhia hauv Vajtswv txoj Lus Yaj Saub tias yog Panium, thiab tom qab ntawd yog Caesarea Philippi, ces ob lub npe ntawd yuav tsum raug siv rau hnub kawg, thiab nkawd yuav tsum sib haum ua ke, rau qhov nkawd yog tib lub nroog.
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.
Muaj kev sib txuas nrog txoj kev xav no, txawm hais tias txawv me ntsis, yog Caesarea Philippi thiab Caesarea Maritima. Petus tau nrog Khetos mus rau Caesarea Philippi, tiamsis nws raug tus Vaj Ntsuj Plig Dawb Huv xa mus rau Caesarea Maritima. Txawm li ntawd los, hauv ob lub Caesarea no, Petus yog tus cim tseem ceeb ntawm txoj kev cog lus. Qhov uas zoo kawg nkaus hauv kab no yog tias yog thaum cuaj teev uas Khauluneliyus raug tus timtswv tuaj xyuas thiab raug qhia kom hu Petus tuaj. Petus hauv Caesarea yog ib lub cim yaj saub, tiamsis ob lub Caesarea no yeej sib txawv meej. Ib lub yog Caesarea ntawm ntug hiav txwv, hos lwm lub yog Caesarea saum lub ntiajteb. Caesarea ntawm ntug hiav txwv muaj kev txuas nrog lwm haiv neeg, thiab Khauluneliyus yog thawj tug neeg hloov siab los ntseeg hauv lwm haiv neeg raws nraim thaum kawg ntawm lub lim tiam cog lus hauv xyoo 34 AD. Caesarea ntawm ntug hiav txwv yog cuaj teev thiab sib haum nrog Petus hauv lub tuam tsev thaum Hnub Peetekos, thiab nrog Khetos txoj kev tuag thaum cuaj teev.
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.
Caesarea uas nyob ntawm thaj av, uas yog Caesarea Philippi, yog teev peb. Tsis muaj lwm txoj kev xaiv. Caesarea Philippi thaum chiv thawj, teev peb, thiab Caesarea Maritima thaum kawg, teev cuaj. Philippi yog alpha ntawm lub sijhawm rau teev, thiab Maritima yog omega. Omega ntawm teev cuaj yog txoj kev tuag ntawm Khetos nyob nruab nrab ntawm lub limtiam ntawm lo lus cog tseg, thiab Petus hauv lub tuam tsev rau hnub Peetekos kuj yog teev cuaj thiab. Kev uas Cornelius hu kom Petus tuaj sib haum nrog txoj kev tuag ntawm Khetos, uas ua hom ntxoov txog txoj cai Hnub Caiv, thiab kuj nrog Petus hauv lub tuam tsev rau hnub Peetekos, uas ib zaug ntxiv ua hom ntxoov txog txoj cai Hnub Caiv. Cornelius, raws li thawj tug neeg txawv teb chaws uas hloov siab los ntseeg, sawv cev rau thawj tus neeg ua haujlwm ntawm teev kaum ib rau lub sijhawm ntawm txoj cai Hnub Caiv.
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.
Teev peb thaum Khetos raug ntsia rau saum ntoo khaub lig, thiab teev peb thaum Petus nyob hauv chav saud, yuav tsum yog, thiab tsuas yog sawv cev tau rau Caesarea Philippi xwb. Chav saud uas Petus nyob rau hnub Peetekos, yog tib chav saud ntawd kiag uas Khetos tau tshwm sim tom qab Nws sawv hauv qhov tuag rov los, nce mus saum ntuj, thiab nqes los. Khetos tuaj rau chav saud, thiab tom qab ntawd tsib caug hnub, rau hnub Peetekos, Petus tau tshaj tawm zaj lus ntawm phau ntawv Yaw-ee hauv tib chav saud ntawd.
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 yog teev peb uas phim nrog lub sij hawm raug ntsia saum ntoo khaub lig thiab chav saud rau hnub Pentecost. Kev raug ntsia saum ntoo khaub lig yog ib lub cim ntawm kev tawg khiav mus, hos chav saud yog ib lub cim ntawm kev sib sau ua ke. Qhov no qhia Caesarea Philippi tias yog lub ntsiab chaw ua ntej txoj cai Hnub Sunday, qhov chaw uas ib pab raug tawg khiav mus, hos lwm pab raug sib sau los ua ke. Thaum keeb kwm ntawm Tsov Rog Panium pib rov muaj dua, cov nkauj xwb ruam thiab cov nkauj xwb ntse yuav raug cais tawm ntawm ib leeg mus ib txhis, thiab lawv yuav raug cais tawm vim tus ntoo khaub lig, uas sawv cev rau kev los ze ntawm txoj cai Hnub Sunday. Nws yog ntawm Caesarea Philippi uas Khetos pib qhia txog txoj cai Hnub Sunday uas tab tom los ze. Thaum Nws ua li ntawd, Petus tawm tsam txoj xov ntawd; yog li ntawd, hauv cuaj nqe, Petus sawv cev rau cov uas raug muab khi ua cim thiab cov uas raug txoj xov ntawm tus ntoo khaub lig tawg khiav mus, uas yog txoj cai Hnub Sunday.
He saith unto them, But whom say ye that I am?
Nws hais rau lawv tias, Tiamsis nej hais tias kuv yog leejtwg?
And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
Ximoos Petus teb hais tias, Koj yog tus Khetos, yog Vajtswv tus Tub ntawm Vajtswv uas muaj txoj sia nyob.
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.
Yexus teb nws hais tias, Koj tau koob hmoov lawm, Ximoos Barjona; rau qhov cev nqaij daim tawv thiab ntshav tsis tau muab qhov no qhia rau koj, tiamsis yog kuv Leej Txiv uas nyob saum ntuj. Thiab kuv hais rau koj thiab tias, koj yog Petus, thiab saum pob zeb no kuv yuav tsa kuv pawg ntseeg; thiab rooj vag ntawm dabteb yuav tsis muaj peev xwm kov yeej nws. Thiab kuv yuav muab cov yuam sij ntawm lub nceeg vaj saum ntuj rau koj; thiab txhua yam uas koj yuav khi rau hauv ntiajteb yuav raug khi rau saum ntuj: thiab txhua yam uas koj yuav daws rau hauv ntiajteb yuav raug daws rau saum ntuj.
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.
Ces nws thiaj li txib rau nws cov thwjtim kom lawv txhob qhia rau leejtwg paub tias nws yog Yexus Khetos. Txij thaum ntawd los Yexus pib qhia rau nws cov thwjtim paub tias nws yuav tsum mus rau hauv Yeluxalees, thiab raug txom nyem ntau yam ntawm cov txwj laus, cov thawj pov thawj hlob, thiab cov xib hwb qhia kevcai, thiab raug tua, thiab yuav sawv rov los rau hnub peb.
Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
Ces Petus txawm coj nws mus ib sab, thiab pib cem nws hais tias, Tus Tswv, thov kom qhov no nyob deb ntawm koj: qhov no yuav tsis tshwm sim rau koj li.
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.
Tiamsis nws tig los, thiab hais rau Petus tias, Koj cia li txav mus nyob tom qab kuv, Xatas; koj yog ib lub chaw ua rau kuv dawm: rau qhov koj tsis nco txog tej uas yog Vajtswv li, tiam sis yog tej uas yog neeg li. Mathais 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.
Kev raug ntsia saum ntoo khaub lig thaum lub sijhawm peb teev thiab Petus txoj xov nyob hauv chav saud sib haum nrog txoj kev hloov chaw raws li lus faj lem ntawm pawg ntseeg uas tseem tab tom ua rog, uas yog txhais tias pawg ntseeg muaj ob yam tib si—nplej thiab txhauj—mus txog pawg ntseeg uas yeej lawm. Pawg ntseeg uas yeej lawm yog thawj cov txiv hmab txiv ntoo ntawm kev fij nplej ntawm Hnub Peetekos, uas yog Sunday law. Thaum txhauj thiab nplej ob yam no loj hlob tiav txhij, cov tim tswv mam cais ob pab neeg ntawd tawm ntawm ib leeg. Yog nag uas pib txau thaum 9/11 thiaj ua rau nplej thiab txhauj los txog rau kev txi txiv.
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.
Ib ntu sijhawm rau xu teev sawv cev rau keeb kwm ntawm lub rooj sib txoos pw hav zoov Exeter mus txog rau lub Kaum Hli 22, 1844, kev nkag los ntawm Khetos mus rau hauv Yeluxalees nrog txoj kev yeej koob meej, thiab kev nkag los ntawm vajntxwv Daviv mus rau hauv Yeluxalees nrog lub phij xab. Teev cuaj kuj yog lub sijhawm ntawm kev fij yav tsaus ntuj, kwv yees li 3 teev tav su.
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.
Tam sim no yog yam uas koj yuav tsum muab xyeem saum lub thaj; ob tug menyuam yaj ib xyoos, ua niaj ua hnub tsis tseg. Ib tug menyuam yaj koj yuav tsum muab xyeem thaum sawv ntxov; thiab lwm tug menyuam yaj koj yuav tsum muab xyeem thaum tsaus ntuj. Khiav Dim 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.
Lo lus uas raug txhais ua “txawm yog,” qee zaus kuj raug sawv cev ua “nruab nrab ntawm ob lub sij hawm yav tsaus ntuj.” Nruab nrab ntawm ob lub sij hawm yav tsaus ntuj hais txog lub sijhawm rau teev nyob nruab nrab ntawm teev peb thiab teev cuaj. Khetos lub lim tiam ntawm txoj kev khi lus sawv cev rau lub sijhawm rau teev saum tus ntoo khaub lig, uas dhau los ua alpha ntawm lub sijhawm rau teev rau hnub Peetekos. Muaj ob tug tim khawv hauv lub lim tiam ntawm txoj kev khi lus uas txheeb qhia ib lub sijhawm rau teev uas txuas ncaj qha tsis yog xwb nrog tej lus faj lem ntawm lub lim tiam dawb huv, tiam sis kuj nrog cov cim ntawm lub caij Peetekos thiab. Ces thaum xaus ntawm tib lub lim tiam faj lem ntawd, Petus raug hu mus rau Caesarea thaum teev cuaj. Qhov tseeb tias muaj peb zaug teev cuaj nyob hauv tib lub qauv faj lem ntawm lub lim tiam dawb huv; ob zaug ntawm lawv yog omega qhov xaus ntawm ib lub sijhawm rau teev, uas kuj yog lub sijhawm nruab nrab ntawm txoj kev fij thaum sawv ntxov thiab thaum yav tsaus ntuj, yuam raws li qhov yuav tsum muaj ntawm tej lus faj lem tias yuav tsum muaj ib teev peb nyob ua alpha ntawm ib lub sijhawm uas xaus rau ntawm Kaunelias teev cuaj.
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.
Ob lub Caesarea, uas nkawd puav leej muaj Petus ua tus cwj pwm tseem ceeb, qhia kom paub tias Caesarea Philippi yog teev thib peb. Lub sijhawm rau teev ntawd pib thiab xaus nrog Caesarea, vim qhov kawg raug piav qhia los ntawm qhov pib.
The Passover lamb was to be killed in the evening, which is the ninth hour—when Christ died.
Tus menyuam yaj Hla Dhau ntawd yuav tsum raug tua thaum tsaus ntuj, uas yog teev cuaj—thaum Khetos tuag.
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.
Thiab nej yuav khaws nws cia mus txog hnub kaum plaub ntawm tib lub hli ntawd; thiab tag nrho pawg ntseeg ntawm haiv neeg Ixayees yuav tua nws thaum yav tsaus ntuj. Khiav Dim 12:6.
The hour of prayer is also the ninth hour, for it was at the evening sacrifice.
Lub sijhawm thov Vajtswv kuj yog lub sijhawm cuaj, rau qhov ntawd yog thaum lub sijhawm fij xyeem yav tsaus ntuj.
Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. Psalms 141:2.
Thov cia kuv tej lus thov raug muab tsa rau ntawm koj xub ntiag ib yam li tej xyab; thiab kev tsa kuv ob txhais tes ib yam li yav tsaus ntuj kev txi. Ntawv Nkauj 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.
Raws li qhov uas kev fij yav tsaus ntuj yog lub sij hawm thov Vajtswv, Exala tab tom thov Vajtswv thaum lub sij hawm fij yav tsaus ntuj; yog li ntawd nws tab tom thov Vajtswv thaum cuaj teev, thaum Petus nyob hauv lub tuam tsev, thaum Khetos tuag, thiab thaum Kaunelius raug hais kom txib neeg mus hu Petus.
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.
Thiab thaum txog lub sijhawm ua kevcai fij thaum yav tsaus ntuj, kuv txawm sawv hauv kuv txoj kev nyuaj siab; thiab thaum kuv twb dua kuv lub tsho thiab kuv lub tsho ntev lawd, kuv txhos caug, thiab tsa kuv ob txhais tes mus rau tus Tswv uas yog kuv tus Vajtswv. 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.
Hauv nws txoj kev thov Vajtswv, Ezra tab tom hloov siab lees txim tom qab nws tau to taub tias cov uas tawm hauv Npanpiloo los txhim kho lub tuam tsev thiab Yeluxalees dua tshiab tau koom nrog pojniam txawv tebchaws uas teev dab qhuas.
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.
Thaum Ezra tau thov Vajtswv, thiab thaum nws tau lees nws tej kev txhaum, quaj ntsuag thiab ntog cev pe hawm rau ntawm lub tsev ntawm Vajtswv, ces muaj ib pab neeg coob kawg nkaus tuaj sib sau los cuag nws tawm hauv cov Yixayee, yog txiv neej thiab poj niam thiab me nyuam; rau qhov cov neeg quaj ntsuag kawg li. Thiab Shechaniah tus tub ntawm Jehiel, yog ib tug hauv cov tub ntawm Elam, teb hais rau Ezra tias, Peb tau ua txhaum rau peb tus Vajtswv, thiab tau yuav poj niam txawv teb chaws ntawm cov neeg hauv lub tebchaws no los ua poj niam; los txawm li ntawd los, tam sim no tseem muaj kev cia siab rau cov Yixayee txog qhov no. Yog li no cia peb cog lus nrog peb tus Vajtswv kom muab txhua tus poj niam ntawd pov tseg mus, thiab cov me nyuam uas yug los ntawm lawv thiab, raws li kuv tus tswv tej lus ntuas, thiab raws li cov uas tshee hnyo ntawm peb tus Vajtswv txoj lus txib; thiab cia ua raws li txoj kevcai. Cia li sawv tsees; vim qhov no yog yam uas zwm rau koj saib xyuas: peb kuj yuav nrog koj thiab: cia li muaj siab tawv, thiab ua kom tiav.
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.
Ces Exala thiaj sawv tsees, thiab kom cov pov thawj hlob, cov Levis, thiab cov Yixayee sawvdaws cog lus tseg tias lawv yuav ua raws li lo lus no. Thiab lawv kuj tau cog lus lawm. Ces Exala txawm sawv ntawm lub tsev ntawm Vajtswv mus, thiab nkag rau hauv chav ntawm Yauhanas tus tub ntawm Eli-asis; thiab thaum nws mus txog ntawd lawm, nws tsis noj mov thiab tsis haus dej li: rau qhov nws quaj ntsuag vim txoj kev txhaum ntawm cov uas twb raug coj mus nyob teb chaws deb lawd. Thiab lawv tau tshaj tawm thoob plaws hauv Yudas thiab Yeluxalees rau txhua tus me nyuam ntawm txoj kev poob cev qhev, kom lawv sib sau ua ke tuaj rau hauv Yeluxalees; Thiab tias leejtwg uas tsis tuaj tsis pub dhau peb hnub, raws li cov thawj thiab cov txwj laus tau pom zoo, ces tag nrho nws tej cuab yeej cuab tam yuav raug txeeb pov tseg, thiab nws tus kheej yuav raug cais tawm ntawm lub koom txoos ntawm cov uas twb raug coj mus lawm. Ces txhua tus txiv neej hauv Yudas thiab Benjamin txawm sib sau ua ke tuaj rau hauv Yeluxalees tsis dhau peb hnub. Lub sijhawm ntawd yog lub cuaj hli, hnub nees nkaum ntawm lub hli; thiab tag nrho cov neeg sawvdaws zaum ntawm lub tshav puam ntawm lub tsev ntawm Vajtswv, tshee hnyo vim qhov xwm txheej no, thiab vim nag loj heev. Exala 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.
Kev lus cog tseg ntawm ib puas plaub caug plaub txhiab leej raug sawv cev ua ib txoj kev cais tawm ntawm cov uas tau yuav pojniam txawv teb chaws. Qhov no yog kev cais tawm ntawm cov nkauj xwb ntse thiab cov nkauj xwb ruam, thiab nws tshwm sim thaum cuaj teev, uas yog txoj kev tuag ntawm Khetos, Petus nyob hauv lub tuam tsev rau hnub Peetekos, thiab Petus raug hu mus rau Kaisalia ntawm ntug hiav txwv. Ezra txoj kev cais tawm kuj yog kev ntxuav kom huv ntawm cov Levis los ntawm tus Tubtxib ntawm Kev Cog Lus hauv Malakis tshooj peb. Txoj kev ntxuav kom huv hauv Malakis piav qhia txog ob zaug uas Khetos ntxuav lub tuam tsev.
“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.
“Hauv kev ntxuav lub tuam tsev kom dim ntawm cov neeg yuav thiab muag hauv ntiajteb no, Yexus tau tshaj tawm Nws txoj hauj lwm los ntxuav lub siab kom dim ntawm kev qias neeg ntawm txoj kev txhaum,—ntawm tej kev ntshaw hauv ntiajteb, tej kev xav phem rau yus tus kheej, tej cwj pwm phem, uas ua rau tus ntsuj plig lwj. Malakhi 3:1–3 hais tseg.” 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.
Esxas thiab cov uas nkag los rau hauv txoj kev cog lus raug hais kom “sawv tsees,” thiab Yausuas raug hais kom sawv tsees tom qab tag nrho cov neeg tawm tsam tuag tas nyob rau hauv ib ncua peb caug yim xyoo. Nws siv ob xyoos rau cov Yixayee thaum ub kom swb rau txoj kev sim siab kaum txheej ntawd, thiab peb caug yim xyoo tom qab no cov neeg tawm tsam twb tuag tas lawm, ces Vajtswv hais kom lawv sawv tsees.
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.
“Koj cia li sawv tsees nim no,” kuv hais tias, “thiab hla tus kwj deg Zered mus.” Ces peb thiaj hla tus kwj deg Zered mus. Thiab lub sijhawm uas peb taug kev tawm hauv Kadeshbarnea los mus txog thaum peb hla tus kwj deg Zered lawm, yog peb caug yim xyoo; mus txog thaum tag nrho tiam neeg ntawm cov txiv neej ua rog ntawd puastsuaj ploj ntawm cov tub rog coob ntawd, raws li tus Tswv tau cog lus rau lawv. Kevcai 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.”
Nyob hauv Yauhas tshooj tsib, Yexus kho tus txiv neej uas xiam oob qhab ntawd, tus uas tau nyob li ntawd tau peb caug yim xyoos lawm, thiab thaum Nws kho nws lawm, Nws hais rau tus txiv neej ntawd tias, “sawv tsees.”
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?
Vim ib tug timtswv nqes los rau hauv lub pas dej thaum txog ib lub caij, thiab ntxhov cov dej: tus twg los ua thawj zaug nqes mus rau hauv tom qab cov dej raug ntxhov, tus ntawd thiaj raug kho kom zoo hlo ntawm yam kab mob twg uas nws muaj. Thiab muaj ib tug txivneej nyob ntawd, uas tau muaj mob tsis muaj zog tau peb caug yim xyoo. Thaum Yexus pom nws pw ntawd, thiab paub tias nws twb nyob hauv tus mob ntawd tau ntev lawm, nws hais rau nws tias, Koj puas xav kom raug kho kom zoo?
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.
Tus txiv neej uas tsis muaj zog teb rau nws hais tias, “Tus Tswv, kuv tsis muaj leejtwg, thaum dej ntxhov, coj kuv nqes mus rau hauv lub pas dej: tiam sis thaum kuv tab tom mus, twb muaj lwm tus nqes ua kuv ntej lawm.”
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.
Yexus hais rau nws tias, Cia li sawv, nqa koj lub txaj, thiab mus kev. Thiab tam sim ntawd tus txiv neej ntawd thiaj li raug kho kom zoo hlo, nws thiaj nqa nws lub txaj thiab mus kev; thiab hnub ntawd yog hnub Xanpataus. Yauhas 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.
Thaum Ezra qhia txog txoj kev khi lus ntawm ib puas plaub caug plaub txhiab leej, cov neeg raug hu kom “sawv los.” Xyoo 1838 Josiah Litch, uas yog ib tug xibhwb Millerite uas muaj koob meej, tau twv txog qhov kawg ntawm Ottoman txoj kev kav loj nyob ib ncig xyoo 1840, thiab txoj xov Millerite tau sawv los, tsuas yog kom raug txhawb kom muaj hwjchim los ntawm qhov kev ua tiav raws nraim ntawd rau hnub tim 11 lub Yim Hli, 1840. Kev tsa tsa pawg ntseeg uas yeej lawm kuj muaj ib lo lus twv ua ntej uas ua rau Vajtswv haiv neeg sawv los thaum txoj kev khi lus raug tsim tsa. Hauv Ezra txoj kev cais tawm ntawm cov pojniam txawv tebchaws peb pom Malakhi txoj kev ntxuav cov Levi, thiab kuj pom ob zaug uas Khetos ntxuav lub tuam tsev, thiab txhua txoj kab ntawd qhia txog ib txoj kev cais cov nplej thiab cov txhauv, uas raug ua tiav thaum Khetos tshem kev txhaum tawm mus ib txhis hauv lub siab ntawm ib puas plaub caug plaub txhiab leej. Khetos lub cuaj teev, thiab Petus ob lub cuaj teev nrog rau Ezra txoj kev thov Vajtswv rau kev ua kom huv sib haum nrog txoj cai hnub Sunday, thaum nag tom qab yuav raug muab nchuav los yam tsis muaj kev txwv. Hauv Daniel tshooj cuaj, Daniel tau txais ib lo lus teb rau nws tej lus thov thaum lub sijhawm fij xyeem yav tsaus ntuj, uas yog lub cuaj teev.
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.
Muaj tseeb, thaum kuv tseem tab tom hais lus hauv kev thov Vajtswv, txawm yog tus txiv neej Gabriel, uas kuv tau pom hauv zaj yog toog thaum chiv thawj, raug txib kom ya los sai heev, nws tau kov kuv thaum txog lub sijhawm fij yav tsaus ntuj. 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.
Peb raug qhia tias tej yog toog uas tau muab rau Daniyees ntawm ntug dej loj hauv Shin-a tam sim no tab tom raug ua kom tiav, thiab peb yuav tsum xav txog tej xwm txheej thaum cov yaj saub tej lus no raug muab tawm los.
“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.
“Qhov kaj uas Daniyees tau txais ntawm Vajtswv raug muab tshwj xeeb rau cov hnub kawg no. Cov yog toog uas nws tau pom ntawm ntug dej Ulai thiab Hiddekel, cov dej loj ntawm Shinaj, nim no tab tom raug ua kom tiav, thiab txhua yam xwm txheej uas tau raug qhia ua ntej yuav tshwm sim sai sai no.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.” Testimonies to Ministers, 113.
“Xav txog tej xwm txheej ntawm haiv neeg Yudais thaum cov lus faj lem ntawm Daniyee raug muab.” 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.
Qhov kaj ntawm cov yog toog pom uas txuas nrog tej dej Hiddekel thiab Ulai sawv cev rau rau tshooj kawg ntawm Daniyee tshooj kaum ib. Hauv tshooj cuaj, uas yog sawv cev los ntawm tus dej Ulai, Daniyee tau txais qhov kaj txog tshooj xya, yim, thiab cuaj. Hauv tshooj kaum, uas yog sawv cev los ntawm tus dej Hiddekel, Daniyee tau txais qhov kaj ntawm tshooj kaum, kaum ib, thiab kaum ob. Cov lus qhia cev Vajtswv lus no raug sawv cev los ntawm ob qho tib si: los ntawm tej xwm txheej cev Vajtswv lus uas raug sawv cev nyob hauv cov tshooj ntawd, thiab kuj los ntawm Daniyee thiab; rau qhov peb yuav tsum xav txog tej xwm txheej uas haiv neeg Yudais raug ntsib thaum cov lus cev Vajtswv lus ntawd raug muab tawm los.
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.
Peb yuav tsum coj tej kev xav ntawd los txog rau hnub kawg, thiab muab lawv haum raws li lwm tus yaj saub tej lus pov thawj. Qhov no txhais hais tias ib yam li Petus nyob hauv Caesarea Philippi thiab kuj nyob hauv Caesarea Maritima, Daniyees raug Gavriyee tuaj xyuas thaum cuaj teev nyob hauv tshooj cuaj, thiab nws raug tuaj xyuas rau hnub nees nkaum ob nyob hauv tshooj kaum. Lub teeb ntawm Ulai thiab Hiddekel rau hnub kawg raug qhib rau Daniyees thaum cuaj teev ntawm hnub nees nkaum ob. Lub teeb ntawd sawv cev rau kev nchuav los ntawm nag lig tsis muaj kev txwv thaum txoj cai Hnub Caiv.
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.
Nqe lus timkhawv ntawm Daniyees raug qhib puv npo thaum lub sijhawm cuaj teev, rau qhov nws txheeb xyuas ob qho keeb kwm sab nraud thiab sab hauv ntawm yam uas “los raug” rau Vajtswv haiv neeg nyob rau hnub kawg. Thaum qhov kaj ntawd raug tshaj tawm rau cov Lwm Haiv Neeg, uas Cornelius sawv cev rau lawv, lawv yuav hu kom ib puas plaub caug plaub txhiab leej tuaj, Vajtswv txoj kevcai yuav raug tua pov tseg los ntawm kev yuam kom hwm Hnub Caiv Hnub Sunday, thiab Petus yuav xa ib txoj xov mus rau lub tuam tsev uas Khetos twb ncaim lawm thiab tau txheeb tias yog cov Yudais lub tsev khoob. Petus hais rau cov Lwm Haiv Neeg, thiab kuj hais rau Pawg Sanhedrin, thaum Exalas thov kom muaj kev cais tawm thiab Daniyees yoo mov thiab thov Vajtswv kom tau qhov kaj. Cuaj teev thaum Hnub Peetekos, thaum Khetos txoj kev tuag, thaum Cornelius hu Petus, thiab thaum kev txi yav tsaus ntuj—tag nrho no sib haum nrog Eliyas saum Roob Khaumees.
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.
Nws pom tseeb tias lub sijhawm rau teev sawv cev rau ib ntu sijhawm uas xaus rau ntawm txoj cai Hnub Caiv, tab sis nws pib nrog ib qho xwm txheej uas txuas ncaj qha rau qhov kawg, ib yam li tej kev xyiv fab sawv ntxov thiab yav tsaus ntuj. Raws li Petus, lub sijhawm rau teev yog txij Caesarea Philippi mus rau Caesarea ntawm ntug hiav txwv. Thaum Hnub Peetekos, nws yog txij chav saud mus rau hauv lub tuam tsev. Lub sijhawm uas yog qhov kaj ci ntsa iab uas raug tsa rau thaum pib ntawm txoj kev yog Midhmo Qw, thiab lub sijhawm ntawd ncav mus txog rau txoj cai Hnub Caiv. Rau teev ntawd, nyob nruab nrab ntawm ob lub sijhawm tsaus ntuj, sawv cev rau Khetos txoj kev nkag yeej rau hauv Yeluxalees, uas kuj sawv cev rau lub sijhawm txij lub rooj sib txoos hauv Exeter txij lub Yim Hli 12 mus txog 17, 1844, uas tau pib qhov kev tshaj tawm ntawm txoj xov uas tau mus txog nws qhov xaus rau hnub tim 22 Lub Kaum Hli, 1844. Exeter yog Caesarea Philippi thiab Caesarea ntawm ntug hiav txwv yog hnub tim 22 Lub Kaum Hli, 1844. Qhov pib raug cim los ntawm Caesarea ib yam li qhov xaus thiab.
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.
Kev nkag mus hauv lub nroog uas muaj koob meej yeej ntawd raug cim tseg los ntawm ib qho kev sib cav thaum pib thiab ib qho kev sib cav thaum xaus. Qhov kev sib cav hauv Exeter tau sawv cev los ntawm txoj kev pe hawm cuav uas tab tom muaj nyob rau thaj chaw hauv lub tsev ntaub Watertown. Ob zaj lus tau sawv cev los ntawm ob lub tsev ntaub ntawd, thiab thaum Khetos nkag mus rau hauv Yeluxalees, cov Yudais uas nyiam sib cav yws txog zaj lus uas tab tom raug tshaj tawm thaum Nws nqes los ntawm Roob Txiv Ntoo Roj, caij tus luj tshib uas nyuam qhuav raug daws, nkag mus rau hauv Yeluxalees. Qhov kev sib cav thawj zaug thiab zaum kawg qhia txog ib qho alpha thiab omega rau lub sijhawm ntawd. Hauv Exeter pawg Watertown sawv cev rau ib pawg nkauj xwb uas tsis muaj roj, thiab rau lawv lub qhov rooj ntawm txoj kev cawm seej raug kaw lawm. Thaum kawg ntawm lub sijhawm ntawd, lub qhov rooj nkag mus rau hauv qhov chaw dawb huv raug kaw, yog li muab ib qho alpha thiab omega rau lub sijhawm ntawd. Qhov alpha thiab omega ntawd sib haum nrog ob qho kev sib cav ntawm txoj kev nkag mus uas muaj koob meej yeej ntawd, thiab Kaisalees mus rau Kaisalees nrog Petus.
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.
Hauv Caesarea Philippi, Simoo Barjona lub npe raug hloov mus ua Petus, nyob hauv ib nqe lus uas nws raug qhuas tias yog ib lub qhov ncauj hais tawm ntawm kev tshoov siab, ces tom qab ntawd raug txiav txim tias yog Xatas, vim nws tawm tsam txoj xov ntawm tus ntoo khaub lig. Petus yog ib lub cim ntawm ob pawg uas raug cais tawm los ntawm txoj xov ntawm kev cai raus dej thiab tus ntoo khaub lig, uas yog txoj xov ntawm 9/11 thiab txoj cai Sunday.
“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.
“Rau txhua pab neeg uas tus Falixai thiab tus neeg sau se sawv cev rau ntawd, muaj ib zaj lus qhia nyob hauv keeb kwm ntawm tus tubtxib Petus. Thaum pib nws txoj kev ua thwjtim, Petus xav tias nws tus kheej muaj zog. Zoo ib yam li tus Falixai, raws li nws tus kheej kev ntsuas, nws ‘tsis zoo li lwm tus neeg.’ Thaum Khetos, nyob rau yav tsaus ntuj ua ntej Nws raug ntxeev siab, ceeb toom Nws cov thwjtim ua ntej tias, ‘Hmo no nej txhua tus yuav dawm vim yog Kuv,’ Petus thiaj hais tawm nrog kev ntseeg ruaj khov tias, ‘Txawm yog sawvdaws yuav dawm los, kuv yeej yuav tsis dawm.’ Malakaus 14:27, 29. Petus tsis paub nws tus kheej txoj kev phom sij. Kev ntseeg tus kheej coj nws yuam kev. Nws xav tias nws muaj peev xwm tiv taus kev sim siab; tiam sis tsis ntev tom qab, lub sijhawm sim ntawd los txog, thiab nws tau cog lus thiab thab nias tias nws tsis paub nws tus Tswv li.” 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.
Thaum txog cuaj teev, uas yog lub sijhawm fij hmo ntuj, raws li kev teb rau Eliyas txoj kev thov Vajtswv, hluav taws tau nqes los thiab kub hnyiab tas tej khoom fij ntawd kom ua rau Vajtswv haiv neeg paub tias tus Tswv yog Vajtswv. Nyob saum Roob Khamees muaj ob pawg uas raug sawv cev ua cim: ib pawg uas thaum ntawd thiaj paub tias tus Tswv, Nws yog Vajtswv, thiab lwm pawg uas raug sawv cev los ntawm Npa-as cov yaj saub, cov uas tom qab ntawd raug tua.
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.
Thiab tau muaj tias thaum txog lub sijhawm fij xyeem yav tsaus ntuj, Eliyas tus yaj saub txav los ze thiab hais tias, Au tus Tswv Vajtswv ntawm Anplahas, Ixaj, thiab ntawm Ixayees, thov kom hnub no neeg paub tseeb tias Koj yog Vajtswv hauv Ixayees, thiab tias kuv yog Koj tus tub qhe, thiab tias txhua yam no kuv tau ua raws li Koj lo lus. Thov teb kuv, Au tus Tswv, thov teb kuv, xwv kom haiv neeg no thiaj paub tias Koj yog tus Tswv Vajtswv, thiab tias Koj tau tig lawv lub siab rov qab los dua.
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.
Ces hluav taws ntawm tus Tswv txawm poob los, thiab hlawv tag nrho tej xyeem hlawv, thiab cov ntoo, thiab cov pob zeb, thiab cov hmoov av, thiab nqus tas cov dej uas nyob hauv qhov kwj ncig ntawd. Thaum sawv daws pom li ntawd lawm, lawv txawm khwb nkaus rau ntawm lawv ntsej muag; thiab lawv hais tias, Tus Tswv, nws yog Vajtswv; Tus Tswv, nws yog Vajtswv.
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.
Ces Eliyas hais rau lawv tias, Cia li ntes cov yaj saub ntawm Ba‑as; tsis txhob cia ib tug ntawm lawv dim li. Ces lawv txawm ntes lawv lawm; thiab Eliyas coj lawv nqes mus rau ntawm tus kwj dej Kixoos, thiab tua lawv rau ntawd. 1 Vajntxwv 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.
Kev fij xyeem thaum tsaus ntuj, txoj kev tuag ntawm Khetos, Petus kho tus ceg tawv, Petus coj txoj xov mus rau Lwm Haiv Neeg, Daniyees txais lub teeb ntawm tej lus faj lem, Eliyas txoj kev thov Vajtswv raug teb los ntawm hluav taws, thaum Exala tseem nyob hauv khaub hlab thiab tshauv thov Vajtswv rau txoj kev hloov ntawm Laudexias mus rau Filatefias, rau txoj kev hloov ntawm pawg ntseeg uas tseem tabtom ua rog mus rau pawg ntseeg uas yeej lawm. Teev cuaj yog teev fij xyeem, yog teev ntawm kev thov Vajtswv uas tau txais lus teb, yog teev uas ntuj ceeb tsheej kov lub ntiajteb, yog tus choj txuas nruab nrab ntawm kev txiav txim thiab txoj kev hlub tshua, thiab vim li ntawd Khetos thiaj tuag rau teev cuaj, rau qhov teev cuaj ntawm kev fij xyeem qhib txoj moo zoo rau Lwm Haiv Neeg, cov uas yog cov zaum hauv qhov tsaus ntuj, tiamsis yuav pom lub teeb loj thaum phau ntawv Daniyees raug qhib kom puv npo rau thaum txoj cai Hnub Caiv.
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.
Hauv Gideon txoj kev fij hauv Phau Ntawv Txiav Txim 6:21, Tus Tswv tus Tubtxib kov Gideon tej nqaij thiab mov tsis muaj poov xab uas yog xyeem fij ntawd nrog nws tus pas, ces hluav taws txawm tawm hauv lub pob zeb los kub hnyiab xyeem ntawd kom tag nrho. Hluav taws ntawd yog kev lees paub txog Vajtswv txoj kev hu Gideon thiab Nws txoj kev txais yuav qhov cim ntawd.
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.
Nws txawm hais rau nws tias, Yog tias nim no kuv tau pom txoj kev hlub hauv koj lub xub ntiag lawm, thov cia li qhia ib lub cim rau kuv tias yog koj tab tom nrog kuv hais lus. Thov txhob ncaim ntawm no mus kom txog thaum kuv rov los cuag koj, thiab nqa kuv tej khoom pub los tso rau ntawm koj xub ntiag. Nws txawm hais tias, Kuv yuav tos txog thaum koj rov los. Mas Khedee‑oos txawm nkag mus, thiab npaj ib tug menyuam tshis, thiab ua ncuav tsis xyaw poov xab ntawm ib ephas hmoov nplej; nws muab cov nqaij tso rau hauv ib lub tawb, thiab muab cov kua nqaij tso rau hauv ib lub lauj kaub, ces coj tawm los cuag nws hauv qab tsob ntoo qhib thiab muab rau nws. Tus timtswv ntawm Vajtswv txawm hais rau nws tias, Cia li muab cov nqaij thiab cov ncuav tsis xyaw poov xab tso rau saum lub pob zeb no, thiab muab cov kua nqaij nchuav tawm. Nws txawm ua li ntawd. Ces tus timtswv ntawm tus Tswv txawm ncav tus pas uas nyob hauv nws txhais tes los kov cov nqaij thiab cov ncuav tsis xyaw poov xab; ces hluav taws txawm sawv tawm hauv lub pob zeb los hlawv cov nqaij thiab cov ncuav tsis xyaw poov xab kom tag. Ces tus timtswv ntawm tus Tswv txawm ploj ntawm nws qhov muag mus. Thaum Khedee‑oos paub meej tias nws yog tus timtswv ntawm tus Tswv lawm, Khedee‑oos txawm hais tias, Alas, Au tus Tswv Vajtswv! vim kuv twb tau pom tus timtswv ntawm tus Tswv tim ntsej tim muag lawm. Cov Thawj Txiav Txim 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.
Tus tim tswv tau tshwm sim rau Gideon hauv nqe thawj ntawm tshooj ntawd thiab hu Gideon tias, “ib tug txivneej muaj hwjchim loj hauv kev ua siab tawv,” thiab Gideon thov ib lub cim los ua pov thawj rau lo lus ntawd. Ces Gideon thov kom tus tim tswv nyob twj ywm ib ntus, thiab tus tim tswv uas nyob twj ywm hauv zaj lus faj lem yog tus tim tswv thib ob. Tom qab lub sijhawm nyob twj ywm ntawd xaus lawm, Gideon coj ib qho khoom fij los nthuav tawm, thiab hluav taws hlawv tag nrho cov khoom fij ntawd. Gideon nyob rau teev cuaj vim Eliyas yog qhov khoom fij thaum yav tsaus ntuj, thiab teev cuaj yog txoj cai Hnub Caiv thaum tej nplaig hluav taws ntawm Pentekos sib haum ua ke. Gideon sawv cev rau ib pawg uas pom tus Tswv tim ntsej tim muag, uas yog yam uas tau tshwm sim rau Daniyees hauv tshooj kaum. Thaum Gideon pom hluav taws hlawv tag cov khoom fij lawm, ces nws thiaj paub tseeb tias nws tau nrog tus Tswv sib tham, tus uas nws tau pom tim ntsej tim muag.
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.
Khede-oos tsim los paub txog qhov tseeb no thaum txuj ci tseem ceeb ntawm hluav taws lees paub lub cim, thiab lub cim ntawd yog Khede-oos, tus txiv neej muaj hwj chim ntawm Vajtswv, thiab pab tub rog ntawm 300 tus pov thawj, uas txhua tus tuav Habakkuk 300 lub tais hauv lawv txhais tes. Lub cim, los yog tus chij, yog Khede-oos nws tus kheej, thiab pab tub rog peb puas leej ntawd, uas kuj yog Exekees tus pab tub rog muaj hwj chim—uas sawv los hauv tshooj peb caug xya.
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.
Thaum lub tsev ntaub sib txoos raug fij tseg hauv Leviticus 9:23, 24, tom qab Aloos tau xub ua nws tej xyeem ua thawj pov thawj hlob, hluav taws tawm tuaj ntawm tus Tswv xub ntiag thiab kub hnyiab tej khoom xyeem hlawv thiab tej roj saum lub thaj txi Ntuj. Cov neeg qw nrov thiab txhos cev ti nkaus rau hauv av vim txoj kev hwm ntshai. Qhov no yuav tsum, ib kab ntxiv ib kab, sib haum nrog Eliyas txoj hluav taws.
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.
Ezra zaj lus thov thaum cuaj teev rau kev cais cov nplej thiab cov txhauv, uas tshwm sim rau lub sij hawm ntawm txoj cai Hnub Caiv, yuav tiav rau lub sij hawm ntawd thaum pawg ntseeg uas tseem tab tom sib ntaus hloov mus ua pawg ntseeg uas yeej lawm. Nws kuj yuav tsum phim raws li Kide‑oo qhov hluav taws thiab. Qhov hluav taws kub hnyiab uas nqos saum Aloos thawj qhov kev xyeej, uas tau muab ua tom qab xya hnub ntawm kev fij tseg rau hnub yim, tau rov los rau tib hnub ntawd, thiab rhuav tshem Aloos ob tug tub phem. Thaum Vaj Ntsuj Plig Dawb Huv raug nchuav tawm yam tsis muaj qhov txwv thaum cuaj teev, rau lub sij hawm ntawm txoj cai Hnub Caiv, yuav muaj kev cais ntawm ob pab pov thawj, thiab pawg ntseeg uas yeej lawm yuav pib txoj hauj lwm uas tus nees dawb ntawm Efexaus sawv cev, uas tawm mus kov yeej thiab kom kov yeej. Kev pleev roj rau pawg ntseeg uas yeej lawm nrhiav tau ib tug tim khawv thib ob hauv Xalaumoos lub tuam tsev.
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.
Thaum Xalaumooos fij lub tuam tsev tseg rau Vajtswv hauv 2 Vaj Keeb Kwm 7:1–3, tom qab Xalaumooos tej lus thov tas lawm, hluav taws txawm nqes saum ntuj los hlawv tag tej xyeem hlawv thiab tej xyeem txi. Yehauvas lub hwjchim ci ntsa iab puv nkaus lub tuam tsev, ua rau haiv neeg pe hawm thiab tshaj tawm txog Vajtswv txoj kev zoo thiab Nws txoj kev hlub tshua uas nyob ruaj mus ib txhis. Thaum txog hnub Sunday law, pawg ntseeg uas kov yeej yuav raug tsa siab tshaj txhua lub roob ua ib lub mom vajntxwv thiab ib lub chij raws li Xakhaliyas thiab Yaxayas hais. Thaum hluav taws nqes los rau lub sijhawm fij lub tuam tsev tseg rau Vajtswv ntawm Xalaumooos, lub tuam tsev txawm puv nkaus Yehauvas lub hwjchim ci ntsa iab, uas ua cim tias lub suab raj xya tau ua nws tes haujlwm tiav rau saum Vajtswv haiv neeg lawm thiab twb yuav ua kom tes haujlwm ntawd tiav rau saum cov neeg ua haujlwm sijhawm kaum ib teev. Lub suab raj xya sawv cev rau txoj kev theej txhoj, yog kev sib koom ua ke ntawm Vajtswv thiab tibneeg uas tshwm sim thaum Yexus tsa Nws lub nceeg vaj uas muaj hwjchim ci ntsa iab siab hlo. Hluav taws uas nqes los rau ntawm Mauxes lub tsev ntaub thiab Xalaumooos lub tuam tsev ntawd kuj yog hluav taws txiav txim rau Aloos tus tub, ib yam li nws yog rau Daviv thiab.
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.
Daviv txoj kev fij rau ntawm Araunah/Ornan lub chaw ntaus nplej hauv 1 Chronicles 21:26, thaum lub sij hawm muaj tus kab mob loj uas raug coj los vim Daviv txoj kev suav pejxeem, tau txais lus teb los ntawm hluav taws nqes saum ntuj los rau saum lub thaj, ua lub cim qhia tias tau txais lawm thiab ua rau tus kab mob loj nres tseg. Tus kab mob loj ntawm Laodicea xaus thaum hluav taws nqes los saum Daviv txoj kev fij kom txwv tus kab mob loj ntawm Nws txoj kev vam khom rau tibneeg lub zog thiab kev txawj ntse. Qhov kev hloov ntawm tibneeg mus rau Vajtswv-tibneeg raug cim tseg thaum kev theej txhoj raug ua tiav, thiab pawg ntseeg raug tsa siab ua ib lub chij. Thaum ntawd, raws li haum nrog Xalaumoos lub tuam tsev, tus Tswv lub hwjchim ci ntsa iab puv nkaus lub tuam tsev thaum Vajtswv txoj kev muaj hwjchim raug koom nrog tibneeg lub cev xwm.
We will continue our consideration of the period of the Midnight Cry as represented by the third and ninth hours in the next article.
Peb yuav txuas ntxiv peb txoj kev xav txog lub caij nyoog ntawm Kev Quaj Hmo Ntuj Nruab Nrab raws li tau sawv cev los ntawm teev peb thiab teev cuaj hauv tsab xov xwm tom ntej.
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.
Tom qab rau hnub lawm, Yexus coj Petus, Yakaunpaus, thiab nws tus kwv Yauhas nrog nws mus rau saum ib lub roob siab uas nyob ntsiag to sib nrug; thiab nws hloov cev tshwm sim rau ntawm lawv xub ntiag: nws lub ntsej muag ci ntsa iab ib yam li lub hnub, thiab nws tej tsoos tsho dawb paug ib yam li qhov kaj. Thiab saib maj, Mauxes thiab Elias tau tshwm sim rau lawv pom, tab tom nrog nws sib tham.
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.
Ces Petus teb hais rau Yexus tias, Tus Tswv, zoo rau peb uas nyob ntawm no: yog koj xav, cia peb ua peb lub tsev tsam phooj nyob ntawm no; ib lub rau koj, ib lub rau Mauxes, thiab ib lub rau Elias. Thaum nws tseem tab tom hais, saib seb, ib tauv huab ci ntsa iab tau ntxoov lawv; thiab saib seb muaj ib lub suab tawm hauv tauv huab los, hais tias, Tus no yog kuv Leej Tub uas kuv hlub, tus uas kuv txaus siab kawg rau; nej cia li mloog nws.
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.
Thaum cov thwjtim hnov li ntawd, lawv txawm poob ntsej muag rau hauv av thiab ntshai heev kawg. Yexus txawm los kov lawv, thiab hais tias, Cia li sawv tsees, nej txhob ntshai.
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.
Thaum lawv tsa lawv qhov muag ntsia, lawv tsis pom leejtwg li, tsuas yog Yexus xwb. Thiab thaum lawv nqes saum lub roob los, Yexus txib lawv hais tias, Tsis txhob qhia qhov yog toog ntawd rau leejtwg li, mus txog thaum Neeg Leej Tub sawv hauv qhov tuag rov los lawm. Mathai 17:1–9.