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.
Iku wis dadi lelampahan kang alon lumakune kanggo tekan Kitab Yoèl, kanthi Pétrus dadi seksi kita. Pétrus iku salah siji pralambang kang paling nggumunaké ing sajroning Sabda kenabiané Allah, nanging apa ora mangkono tumrap kabèh? Pétrus ana ing Kaisaréa Filipi, lan dhèwèké uga ana ing Pentakosta ing kamar ndhuwur ing jam katelu, banjur ana ing Padalemané Allah ing jam kasanga ing dina kang padha. Gusti Yésus kasalib ing jam katelu lan seda ing jam kasanga. Pétrus katimbalan menyang Kaisaréa ing jam kasanga, nanging Kaisaréa kang ditimbali marang dhèwèké ing carita Kornélius iku dudu Kaisaréa Filipi ing sikilé Gunung Hèrmon, nanging Kaisaréa ing pinggir segara, kang karan Kaisaréa 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 punika kutha pasisir ing Segara Tengah, kirang langkung 30–35 mil ing sisih lor Tel Aviv modern (dipunbangun déning Hérodès Agung dados kutha pelabuhan Romawi ingkang agung). Kutha punika asring kapanggih ing Kitab Para Rasul (kasebat kaping 15), lan punika ingkang limrahipun dipunrujuk déning kathah tiyang kanthi prasaja minangka “Caesarea” ing Prajanjian Anyar. Filipus Sang Penginjil manggen wonten ing ngriku sesarengan kaliyan sekawan putrinipun ingkang medhar wangsit (Para Rasul 8:40; 21:8). Paulus dipunpenjara wonten ing ngriku salami kalih taun, ngadhep para gubernur Féliks lan Festus, saha Raja Agripa (Para Rasul 23–26). Ingkang langkung wigati, mbok bilih, Pétrus martosaken Injil dhateng Kornélius, satunggaling perwira atus Romawi, wonten ing ngriki—pamratobat ageng kapisan saking bangsa-bangsa sanès dhateng Kristen (Para Rasul 10) ing taun 34 M, nalika minggu nalika Kristus netepaken prejanjian kaliyan kathah tiyang punika rampung.
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.
Lan dhèwèké bakal netepaké prajanjian karo wong akèh sajroning saminggu siji; lan ana ing satengahing minggu iku dhèwèké bakal ndadèkaké kurban lan pisungsung mandheg, lan marga saka sumebaré barang-barang nistha dhèwèké bakal ndadèkaké iku sepi, nganti tekan wekasané; lan apa kang wis katetepaké bakal katibakaké marang kang dadi sepi. 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 dados minangka ibukutha administratif Romawi kanggo Yudea lan sawijining pusat utama bangsa-bangsa dudu Yahudi. Caesarea Philippi iku kutha sing béda, dumunung ing sisih lor banget cedhak ing dhasaré Gunung Hermon (kira-kira 25–30 mil ing sisih loré Segara Galiléa), ing wewengkon sing saiki diarani Dataran Tinggi Golan (Banias modhèren). Kutha iki kasebut mung ana ing Injil-Injil (Matius 16:13 lan Markus 8:27), nalika Gusti Yesus nuntun para sakabaté menyang Caesarea Philippi. Iki panggonan misuwur ing ngendi Pétrus ngakoni manawa Gusti Yesus iku “Mesias, Putraning Allah sing gesang,” lan ing ngendi Gusti Yesus mratélakaké, “Ana ing sandhuwuré watu karang iki Aku bakal yasa pasamuwanku, lan gapurané Hades ora bakal ngalahaké iku” (Matius 16:13–20). Panggonan iku minangka wewengkon kapir kanthi kuil-kuil kanggo para déwa Yunani, mliginé déwa wedhus Pan, kang guwané Pan diarani “gapuraning neraka,” saéngga pawartosé Gusti Yesus ing kono dadi luwih nggegirisi lan ngesanké.
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.
Loro kutha iku kapisah babar pisan, kanthi geografis lan historis—sing siji sawijining pelabuhan segara Romawi kang rame ing sisih kidul-kulon, dene sijiné sawijining papan Hellenistis/pagan ing sisih lor cedhak sumber-sumber Kali Yordan. Sing ana ing pasisir iku ndominasi Kitab Para Rasul, dene sing ana ing sisih lor dadi punjering sawijining wektu kang wigati banget ing Injil-injil. Kaisaréa ing segara iku pralambang Roma—kéwan galak, lan Kaisaréa ing bumi iku pralambang naga. Sister White netepaké mangsa wiwit saka salib nganti Pentakosta, yaiku “mangsa Pentakostal,” kang diwiwiti ing salib lan dipungkasi ing Pentakosta.
“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.
“Kanthi pangajab kang temen-temen banget aku ngarep-arep tekané wektu nalika prastawa-prastawa ing dina Pentakosta bakal kapulangaké maneh kanthi kakuwatan sing luwih gedhé tinimbang ing wektu iku. Yohanes ngandika, ‘Aku weruh malaékat liyané tumurun saka swarga, kagungan kakuwatan gedhé; lan bumi padhang déning kamulyané.’ Banjur, kaya ing mangsa Pentakosta, para wong bakal krungu kayektèn kang dipratélakaké marang wong-wong mau, saben wong nganggo basané dhéwé.”
“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 saged ngembusaken gesang enggal dhateng saben jiwa ingkang kanthi tulus kepéngin ngladosi Panjenengané, lan saged ndemèk lambé kanthi bara urip saking mesbèh, sarta ndadosaken supados dados pinter ngucapaken pamuji dhateng Panjenengané. Ewonan swara badhé kasinungan kakuwatan kanggé ngumandhangaken kayektèn-kayektèn endah saking Sabdanipun Allah. Ilat ingkang gagap badhé kalepasaken, lan tiyang ingkang isin badhé dipun kiyataken supados saged paring paseksi kanthi kendel tumrap kayektèn. Mugi Gusti paring pitulungan dhateng umating Panjenengané supados ngresiki padaleman jiwa saking saben rereged, lan njagi sesambetan ingkang mekaten raketipun kaliyan Panjenengané, saéngga piyambakipun saged dados pandhèrèk udan pungkasan nalika punika kasurakaken.” 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.
Miturut tegesé kanthi teknis, mangsa Pentekosta mesthiné diwiwiti ing riyaya woh kapisan, kang cocog karo wunguné Kristus; nanging tanpa pati ing kayu salib ora bakal ana getih kang bisa digawa déning Sang Juru Slamet kang wus wungu nalika Panjenengané miyos saka pati. Tanpa pati-Nya, Panjenengané, minangka Rotiing Kauripan, ora bakal ngaso ing dina riyaya roti tanpa ragi, lan Rotiing Kauripan iku prelu ngaso luwih dhisik sadurungé wungu ing riyaya woh kapisan, mangkono miwiti kurun wektu sèket dina kang nuntun tumuju dina lan riyaya Pentekosta.
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.
Nalika Kristus rawuh kanggo netepake prajanjian sajrone satunggal minggu, minggu punika diwiwiti nalika pambaptisanipun, lan banjur “ing tengahing minggu,” telung taun setengah salajengipun, Panjenenganipun kasalib, ngaso wonten ing pasarean ing dinten Roti Tanpa Ragi, wungu minangka riyaya woh kapisan saking panèn jelai ing dinten Minggu, saéngga miwiti mangsa Pentakosta limang puluh dinten ingkang ngantos dumugi riyaya woh kapisan saking gandum. Saking salib dumugi pungkasaning minggu, telung taun setengah salajengipun, mangsa pitung taun punika dumugi ing pungkasanipun lumantar Kornelius saking Kaisarea Maritima, ingkang dados petobat kapisan piyambak saking bangsa-bangsa sanès dhateng pasamuwan Kristen—ing pungkasaning minggu punika, ing taun 34 M.
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.
Minggu nalika Kristus rawuh kanggo netepake prajanjian iku kanthi profètis suwéné 2.520 dina, lan salib iku ana “ing tengahing minggu,” mula iku dumadi 1.260 dina sawisé baptisan lan 1.260 dina sadurungé Kornelius nampa pitobat. Ing salib, Kristus kasalib ing jam katelu, lan Panjenengané séda ing jam kasanga. Iku minangka wiwitaning mangsa Pentakosta lan ing pungkasané, (awit Gusti Yésus tansah nggambaraké pungkasan nganggo wiwitan) ing dina Pentakosta, Pétrus ngaturaké piwucal kapisané saka kitab Yoèl ing jam katelu ing kamar dhuwur, papan Kristus ketemu karo para sakabat ing dina wunguné Panjenengané. Sawisé iku Pétrus ngaturaké piwucal kapindhoné bab Yoèl ing Bait Allah ing jam kasanga. Cetha yèn jam katelu lan jam kasanga iku minangka pralambang alfa lan omega tumrap wiwitan lan pungkasaning mangsa Pentakosta.
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.
Baris demi baris, nalika kita nyelarasake jam katelu lan jam kasanga saka loro kadadean iki, kita nemokake enem jam iku minangka sawijining mangsa kenabian kang loro-lorone maringi paseksi bab sawijining pamisahan. Kristus lumaku saka urip menyang pati tumuju maneh marang urip. Panjenengane tindak saka bumi menyang swarga lan bali maneh menyang bumi. Pétrus ana ing njaba, banjur ana ing njero Bait Allah. Mesthi ana uga panyelarasane paralel liyane saka jam katelu nganti jam kasanga, nanging dhisik kita perlu nimbang Pétrus, Kornélius, lan Kaisaréa ing pinggir segara.
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.
Kados déné pamérangan-pamérangan kenabian ingkang kaambaraken wonten ing enem jam punika, nalika malaékat punika kautus dhateng Cornelius supados maringi pituduh dhateng piyambakipun ngutus tiyang ngundang Petrus, wekdal punika jam kaping sanga.
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.
Ana wong siji ana ing Kaisarea, aran Kornelius, sawijining perwira satus saka pasukan kang karan pasukan Italia, wong kang saleh lan wedi marang Allah bebarengan karo sakabehane brayaté, kang akèh mènèhi sedhekah marang umat, lan tansah ndedonga marang Allah. Panjenengané weruh kanthi cetha ana ing sajroning wahyu, kira-kira ing jam kaping sanga ing wayah awan, sawijining malaékat Allah mlebu marani panjenengané lan ngandika marang panjenengané, “Kornelius.” Nalika panjenengané mandeng marang malaékat mau, panjenengané kataman wedi lan matur, “Punapa dawuh Paduka, Gusti?” Malaékat mau banjur ngandika marang panjenengané, “Pandonganmu lan sedhekahmu wus munggah dadi pangéling-eling ana ing ngarsané Allah. Saiki utusana wong menyang Yope, lan jalukana Simon siji, kang peparabé Pétrus.” Lelakone Para Rasul 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.
Rawuhipun satunggal malaékat punika minangka pralambang saking satunggal pesen, lan saking satunggal pratandha dalan, lan malaékat punika negesaken bilih punika satunggal pratandha dalan nalika piyambakipun ngandika, “Pandonganira lan sedekahmu wus munggah dadi pangéling-eling ana ing ngarsaning Allah.” Pratandha dalan saking pungkasaning minggu punika yaiku Cornelius utusan nggolèki Petrus ing jam kaping sanga sawisé pasa patang dina, lan punika sinebat “pangéling-eling,” ingkang minangka satunggal pratandha dalan. Minangka satunggal “centurion,” Cornelius punika satunggal panglima ingkang mréntah satus prajurit.
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.
Nalika Pétrus ana ing Kaisaréa Filipi ing Matius nembelas, ora ana rujukan marang jam apa waé. Kaisaréa Filipi iku jeneng kutha mau ing wektu nalika Gusti Yésus nggawa para murid menyang kana. Ing sajarah Daniel sewelas, ayat telulas nganti limalas, ayat-ayat sing kasampurnakaké ing peperangan Panium, lan sing dadi pralambang tumrap perang sing nuntun marang undhang-undhang Minggu ing Amérika Sarékat, Kaisaréa Filipi dijenengi Panium. Pétrus ana ing ayat telulas nganti limalas nalika dheweke ana ing Kaisaréa Filipi, yaiku 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.
Ngenali manawa Peperangan Panium iku minangka panggeneping ayat telulas nganti limalas saka Daniel sewelas, lan manawa ayat-ayat mau bebarengan karo sajarah Peperangan Panium ngenali sawijining perang sing nuntun marang ukum Minggu ing Amerika Serikat, iku temenan pas karo carane metodologi baris ing ndhuwur baris dirancang supaya makarya. Nganggo metodologi iku nuntut supaya Kaisarea Filipi lan Panium kudu diselarasaké, amarga paugeran utama ing pamedharan wangsit sing nyangga bebener iki yaiku yèn “saben nabi kuna ngandika luwih akèh kanggo jaman kita tinimbang kanggo jaman nalika dheweke urip.” Paulus nambahaké manawa roh-rohé para nabi tundhuk marang para nabi, mula ora mung kabèh mau padha nuduhaké dina-dina pungkasan, nanging uga kabèh mau padha sarujuk.
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.
Amarga saka prakara iki, manawa lan nalika Panium katandhani ing Sabda ramalaning Allah minangka Panium lan salajengipun minangka Kaisaréa Filipi, loro-loroné iku kudu ditrapaké ing dina-dina wekasan, lan kudu salaras bebarengan, awit iku kutha kang padha.
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.
Salaras karo logika iki, sanadyan rada béda, ana Kaisaréa Filipi lan Kaisaréa Maritima. Pétrus tindak menyang Kaisaréa Filipi bebarengan karo Kristus, nanging dhèwèké diutus menyang Kaisaréa Maritima déning Roh Suci. Nanging ing loro-loroné Kaisaréa iku, Pétruslah kang dadi tokoh prajanjian kang utama. Sing nggumunaké bab garis iki yaiku menawa ing jam kaping sanga Kornélius diparani malaékat lan dipréntah supaya ngutus wong nggolèki Pétrus. Pétrus ing Kaisaréa iku sawijining pralambang kenabian, nanging loro Kaisaréa iku cetha béda siji lan sijiné. Sing siji yaiku Kaisaréa ing pinggir segara, lan sijiné manèh yaiku Kaisaréa ing dharatan. Kaisaréa ing pinggir segara ana gandhèngané karo para bangsa liya, lan Kornélius iku wong bangsa liya pisanan kang mratobat pas ing pungkasan minggu prajanjian ing taun 34 M. Kaisaréa ing pinggir segara iku jam kaping sanga lan selaras karo Pétrus ing Padaleman Suci nalika Pentakosta, lan pati Kristus ing jam kaping sanga.
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 ing dharatan, yaiku Caesarea Philippi, iku jam kaping telu. Ora ana pilihan liya kang bisa dipilih. Caesarea Philippi ing wiwitan, jam kaping telu, lan Caesarea Maritima ing pungkasan, jam kaping sanga. Philippi iku alfa saka mangsa nem jam lan Maritima iku omega. Omega ing jam kaping sanga iku pati Sang Kristus ana ing tengahing minggu prejanjian, lan Pétrus ana ing Padaleman Suci ing dina Pentakosta uga ing jam kaping sanga. Panjaluke Kornélius marang Pétrus cocog karo pati Sang Kristus, kang dadi pralambang hukum Minggu, lan uga Pétrus ana ing Padaleman Suci ing dina Pentakosta, kang sapisan manèh dadi pralambang hukum Minggu. Kornélius, minangka wong kapisan saka bangsa-bangsa liya kang mratobat, nggambarake buruh kapisan ing jam kaping sewelas nalika hukum Minggu.
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.
Jam katelu nalika Kristus kasalib, lan jam katelu nalika Pétrus ana ing kamar loteng, kudu lan mung bisa nglambangaké Kaisaréa Filipi. Kamar loteng sing dienggoni Pétrus ing dina Pentekosta iku, yaiku kamar loteng sing padha banget karo kamar loteng ing ngendi Kristus ngatingal sawisé wunguné, minggahé, lan rawuhé manèh. Kristus rawuh menyang kamar loteng, banjur sèket dina sawisé iku, ing dina Pentekosta, Pétrus martakaké pesen saka kitab Yoèl ing kamar loteng sing padha.
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 Filipi punika jam kaping tiga ingkang selaras kaliyan panyaliban lan kamar inggil nalika Pentakosta. Panyaliban punika minangka pralambang buyaring tiyang, dene kamar inggil minangka pralambang manunggalipun. Pramila punika nedahaken bilih Caesarea Filipi punika titik sakderengipun hukum Minggu, ing pundi satunggal golongan kabuyar, lan golongan sanèsipun kakempalaken. Nalika sajarah Peperangan Panium wiwit kaulang malih, para prawan bodho lan para prawan wicaksana badhé kapisah selaminipun, lan kapisahan punika dumados awit saking salib, ingkang nglambangaken cedhakipun hukum Minggu. Ing Caesarea Filipi punika Kristus wiwit mulang bab hukum Minggu ingkang nyedhak. Nalika Panjenenganipun nindakaken mekaten, Pétrus nentang piwulang punika; mila, ing sangang ayat, Pétrus makili tiyang-tiyang ingkang kaségel lan tiyang-tiyang ingkang kabuyaraké déning pawartosing salib, inggih punika hukum Minggu.
He saith unto them, But whom say ye that I am?
Panjenengané ngandika marang wong-wong mau, Nanging miturut kowé, Aku iki sapa?
And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
Lan Simon Pétrus mangsuli lan ngandika, Paduka punika Kristus, Putraning Allah ingkang gesang.
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.
Gusti Yesus banjur mangsuli lan ngandika marang dheweke, “Rahayu kowe, Simon Barjona; amarga daging lan getih ora nyampekake prakara iki marang kowe, nanging Rama-Ku kang ana ing swarga. Lan Aku uga ngandika marang kowe, manawa kowe iku Petrus, lan ing sandhuwuring watu karang iki Aku bakal ngedegake pasamuwan-Ku; lan gapura-gapura neraka ora bakal bisa ngalahake dheweke. Lan Aku bakal maringi marang kowe kunci-kunci Kratoning Swarga; lan apa wae kang kokiket ana ing bumi bakal kaiket ana ing swarga; lan apa wae kang kokluwari ana ing bumi bakal kaluwari ana ing swarga.”
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.
Sawisé kuwi Panjenengané banjur dhawuh marang para sakabate, supaya aja ngandhani sapa waé yèn Panjenengané iku Yésus Sang Kristus. Wiwit nalika iku, Yésus wiwit nduduhaké marang para sakabate, yèn Panjenengané kudu tindak menyang Yérusalèm lan nandhang akèh prekara saka para pinituwa, para imam kepala, lan para ahli Toret, sarta dipatèni, lan ing dina katelu wungu menèh.
Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
Banjur Pétrus ngajak Panjenengané menyat, lan wiwit nyarujuki Panjenengané, pangucapé, “Mugi prakara punika dipunadohaken saking Panjenengan, Gusti: bab punika boten badhé kalampahan dhateng Panjenengan.”
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.
Nanging Panjenengané banjur minger lan ngandika marang Pétrus, “Mundhura ana ing mburiku, Iblis; kowé dadi sandhungan tumrap Aku; amarga pikiranmu ora ngarah marang prekara-prekara kang saka Allah, nanging marang prekara-prekara kang saka manungsa.” Matius 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.
Panyaliban ing jam katelu lan piwulangé Pétrus ing kamar ndhuwur nyalarasaké transisi profètis pasamuwan militant, kang dipratélakaké minangka pasamuwan kang ngemu gandum lan jukut bebarengan, tumuju marang pasamuwan triumphant. Pasamuwan triumphant iku kurban pisungsung gandum woh kawitan ing Pentakosta, yaiku undhang-undhang Minggu. Nalika jukut lan gandum tekan kasampurnan tuwuhé, para malaékat misahaké loro golongan mau. Udan sing wiwit ngeres-ngeres ing 9/11 iku sing njalari gandum lan jukut ngetokaké wohé.
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.
Sawijining mangsa nem jam makili sajarah pakempalan kémah ing Exeter tekan tanggal 22 Oktober 1844, mlebu kanthi kamulyanipun Kristus menyang Yerusalem lan mlebetipun raja Dawud menyang Yerusalem kalawan pethi prejanjian. Jam kaping sanga ugi minangka wekdal pangurbanan sonten, watara jam 3 soré.
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.
Saiki iki kang kudu kokaturaké ana ing sadhuwuring misbyah: anak wedhus loro sing umur setaun, saben dina tanpa pedhot. Sing siji anak wedhus kudu kokaturaké ing wayah ésuk, lan sijiné anak wedhus kudu kokaturaké ing wayah soré. Pangentasan 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.
Tembung sing dipunjarwakaken dados “malah,” kadhangkala ugi dipunwedharaken dados “ing antawisipun soré kalih.” Ing antawisipun soré kalih punika nedahaken dhateng wekdal enem jam antawisipun jam kaping tiga lan jam kaping sanga. Minggu prejanjianipun Kristus nggambaraken wekdal enem jam wonten ing salib, ingkang dados alfa saking wekdal enem jam wonten ing Pentakosta. Kalih seksi wonten ing minggu prejanjian punika ngenali satunggaling wekdal enem jam ingkang kagandhèng langsung boten namung kaliyan wangsit bab minggu suci, nanging ugi kaliyan pralambang-pralambang mangsa Pentakosta. Lajeng ing pungkasan saking minggu wangsit ingkang sami punika, Pétrus dipuntimbali dhateng Kaisaréa ing jam kaping sanga. Kasunyatan bilih wonten tigang jam kaping sanga wonten ing salebeting struktur wangsit ingkang sami saking minggu suci; kalih ing antawisipun punika minangka pungkasan omega saking satunggaling wekdal enem jam, ingkang ugi dados wekdal antawisipun pisungsung enjing lan sonten, nuntut kanthi kabutuhan wangsit bilih satunggaling jam kaping tiga kedah wonten minangka alfa saking satunggaling wekdal ingkang pungkasanipun dumugi ing jam kaping sanga kagunganipun Kornélius.
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.
Loro Kaisaréa, loro-loroné kanthi Pétrus minangka tokoh utama, nandhani Kaisaréa Filipi minangka jam katelu. Mangsa nem jam iku diwiwiti lan dipungkasi déning Kaisaréa, awit pungkasan digambarake déning wiwitan.
The Passover lamb was to be killed in the evening, which is the ninth hour—when Christ died.
Cempening Paskah kudu disembeleh ing wayah sore, yaiku jam kaping sanga—nalika Kristus seda.
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.
Lan kowé kudu ngreksa iku nganti tekan dina kaping patbelas ing sasi sing padha; lan sajejering pasamuwaning jemaah Israel kabèh bakal nyembelèh iku ing wayah sore. Pangentasan 12:6.
The hour of prayer is also the ninth hour, for it was at the evening sacrifice.
Wektu pandonga iku uga jam kaping sanga, amarga iku dumadi nalika kurban sore.
Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. Psalms 141:2.
Mugi pandongaku kasawisaken wonten ing ngarsa Paduka kados menyan; lan pangangkating tangan kawula kados kurban sonten. Jabur 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.
Selaras karo kurban sore minangka wektu pandonga, Ezra lagi ndedonga nalika kurban sore, mula panjenengané ndedonga ing jam kasanga, nalika Pétrus ana ing Padaleman Suci, nalika Kristus seda, lan nalika Kornélius didhawuhi supaya kongkonan njaluk Pétrus.
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.
Lan ing wektu kurban sonten aku tangi saka kasangsaranku; lan sawisé nyuwèk sandhanganku lan jubahku, aku tumungkul, lan ngacungaké tanganku marang Pangeran Yehuwah Gusti Allahku. 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.
Ing pandongane, Ezra mratobat sawisé mangertèni yèn wong-wong sing metu saka Babil kanggo mbangun manèh Pedalemané Allah lan Yérusalèm wis kapandhégani marang para garwa bangsa-bangsa kapir.
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.
Nalika Ezra wus ndedonga, lan nalika dhèwèké wus ngakoni dosané, karo nangis lan nyungkemi dhiri ana ing ngarepé padalemané Allah, ana pasamuwan gedhé banget saka Israèl kang padha nglumpuk marang dhèwèké, yaiku para lanang lan para wadon sarta bocah-bocah; awit bangsa iku padha nangis kalawan banget. Lan Sekhanya bin Yekhiel, salah sijiné anak-anaké Elam, matur lan ngandika marang Ezra, “Kawula sampun nerak marang Allah kawula, lan sampun nggarwa wanita-wanita manca saka para bangsa ing tanah punika; nanging sanadyan mekaten, sapunika taksih wonten pangajeng-ajeng tumrap Israèl ing bab punika. Mila sapunika, sumangga kita damel prejanjian kaliyan Allah kita, supados nyingkiraken sadaya garwa punika, tuwin anak-anak ingkang miyos saking para garwa mau, manut piwulangipun gusti kawula, lan para wong ingkang gumeter marang dhawuhing Allah kita; lan sumangga punika katindakaken manut angger-anggering Toret. Ngadega; awit prakara punika kalairaken dhateng panjenengan: kawula ugi badhé bebarengan kaliyan panjenengan; mantepna manah, lan tindakna punika.”
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.
Banjur Ezra jumeneng sarta ndadèkaké para imam kepala, wong-wong Lèwi, lan sakèhé Israel padha sumpah yèn bakal nindakaké manut tembung iki. Lan wong-wong mau padha sumpah. Sawisé kuwi Ezra jumeneng saka ngarepé Padalemané Allah, banjur lumebu ing kamar Yohanan, anaké Elyasib; lan nalika wis tekan ing kana, dhèwèké ora mangan roti lan ora ngombé banyu, awit dhèwèké prihatin merga saka panerak wong-wong sing biyèn wis kaboyong menyang pembuangan. Banjur diumumaké ing saindenging Yehuda lan Yérusalèm marang kabèh anak-anak pembuangan, supaya padha nglumpuk bebarengan ing Yérusalèm; lan sapa waé sing ora teka sajroning telung dina, miturut putusan para panggedhé lan para pinituwa, kabèh duwèké bakal dirampas, lan dhèwèké dhéwé bakal dipisah saka pasamuwané wong-wong sing wis kaboyong menyang pembuangan. Banjur kabèh wong lanang saka Yehuda lan Benyamin padha nglumpuk bebarengan ing Yérusalèm sajroning telung dina. Iku sasi kaping sanga, ing dina kaping rong puluh sasi iku; lan sakèhé rakyat padha lungguh ing plataran Padalemané Allah, kanthi gemeter merga prakara iki lan merga udan gedhé. 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.
Prejanjiané wong satus patang puluh papat ewu iku dipralambangaké minangka pamisahan saka wong-wong kang wis njupuk garwa manca. Iki iku pamisahan antarané prawan kang wicaksana lan prawan kang bodho, lan kadadéan iki dumadi ing jam kaping sanga, yaiku pati Kristus, Pétrus ana ing Padaleman Suci nalika Pentakosta, lan Pétrus diundang menyang Kaisaréa ing pinggir segara. Pamisahan déning Ezra uga minangka panyucèné wong Lewi déning Utusan Prejanjian ing Malakhi pasal telu. Panyucèn ing Malakhi nggambaraké reresik Padaleman Suci kaping pindho déning Kristus.
“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.
“Nalika ngresiki padaleman suci saka para panuku lan para adol kadonyan, Gusti Yesus ngumumaké misi Panjenengané kanggo ngresiki ati saka reregeding dosa,—saka pepénginan kadonyan, hawa nepsu egois, pakulinan ala, kang ngrusak nyawa. Malakhi 3:1–3 dipunpetik.” 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.
Ezra lan wong-wong sing lumebu ing prajanjian iku didhawuhi “jumeneng,” lan Yosua didhawuhi jumeneng sawisé kabèh para pambrontak mati sajrone patang puluh kurang loro taun. Israel ing jaman kuna mbutuhake wektu rong taun kanggo gagal sajrone prosès panggodhahan kaping sepuluh, lan telung puluh wolu taun sawisé iku para pambrontak kabèh wis mati, banjur Gusti Allah dhawuh marang wong-wong mau supaya jumeneng.
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.
Saiki ngadhega, mangkana pangandikan-Ku, lan nyabranga kali Zered. Lan kita banjur nyabrang kali Zered. Dene suwéné wektu wiwit kita budhal saka Kadeshbarnea nganti kita tekan nyabrang kali Zered iku telung puluh wolung taun; nganti sakehé turunane para wong perang iku sirna saka ing satengahé para pasukan, kaya déné Pangéran wus supaos marang wong-wong mau. Pangandharing Torèt 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.”
Ing Yokanan lima, Gusti Yesus nambani wong lumpuh kang wus nandhang kahanan mangkono sajrone telung puluh wolu taun, lan nalika Panjenengane wus nambani dheweke, Panjenengane dhawuh marang wong iku supaya “tangi.”
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?
Amarga ana malaékat mudhun menyang blumbang ing mangsa tartamtu, lan ngocak banyuné; sapa waé kang dhisik mlebu sawisé banyuné kagocak, iku dadi waras saka penyakit apa waé kang dicekelé. Ana ing kana ana sawijining wong kang wis nandhang lelara telung puluh wolu taun lawasé. Nalika Gusti Yesus mirsani wong iku gumléthak, lan nguningani yèn wong mau wus suwé ana ing kahanan mangkono, Panjenengané ngandika marang dhèwèké: “Apa kowé gelem dadi waras?”
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.
Wong sing lara ora duwe daya iku mangsuli Panjenengane, “Gusti, kawula boten gadhah tiyang ingkang saged nglebokaken kawula dhateng blumbang menawi toyanipun gumêlabah; nanging nalika kawula taksih tumuju mriku, tiyang sanès sampun tumurun rumiyin nglangkahi kawula.”
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.
Gusti Yesus ngandika marang wong iku, “Tangia, angkata paturonmu, lan lumakua.” Sanalika wong iku mari temenan, banjur ngangkat paturone lan lumaku; lan ing dina iku uga dina Sabat. Yokanan 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.
Ing ilustrasi Ezra ngenani prajanjiané golongan satus patang puluh papat ewu, bangsa iku kudu “tangi.” Ing taun 1838 Josiah Litch, sawijining juru khotbah Millerite kang misuwur, ngramal pungkasaning kakuwasan Ottoman watara taun 1840, lan piwulang Millerite banjur tangi, nanging mung sawisé iku dikuwataké déning kasampurnaning kaleksanan kang pas ing tanggal 11 Agustus 1840. Pangangkating greja kang menang iku ngemu uga sawijining ramalan kang njalari umat Allah tangi nalika prajanjian iku diteguhaké. Ing pamisahané Ezra saka para garwa manca kita nemu panyucèning wong Lewi ing kitab Malakhi, lan uga loro pangresikan Padaleman Suci déning Kristus, lan saben garis iku nandhani sawijining pamisahan antarane gandum lan ilalang, yaiku kang kalakon nalika Kristus sauntara-lawasé nyingkiraké dosa saka atiné golongan satus patang puluh papat ewu. Jam kasongané Kristus, lan loro jam kasongané Pétrus bebarengan karo pandongané Ezra kanggo panyucèn, padha selaras karo hukum Minggu, nalika udan pungkasan bakal kawutahaké tanpa ukuran. Ing Daniel pasal sanga, Dhaniel nampa wangsulan tumrap panyuwunan-panyuwunané ing wektu kurban soré, yaiku jam kasanga.
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.
Inggih, nalika aku saweg matur wonten ing pandonga, malaékat Jibril, ingkang sampun kula tingali wonten ing wahyu ing wiwitan, kaparingan lumampah kanthi rikat sanget, lajeng ndemek aku kirang langkung ing wekdal kurban soré. 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.
Kita dipunparingi pangertosan bilih wahyu-wahyu ingkang kaparingaken dhateng Daniel wonten ing pinggir kali-kali ageng ing Shinar sapunika saweg wonten ing proses kawujudan, lan bilih kita kedah nimbang kahanan nalika pratandha-pratandha punika kaparingaken.
“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.
“Pepadhang sing ditampi déning Dhanièl saka Gusti Allah diparingaké mligi kanggo dina-dina pungkasan iki. Wahyu-wahyu sing didelengé ing sapinggiré Kali Ulai lan Kali Hidékel, kali-kali gedhé ing tanah Sinar, saiki lagi lumaku tumuju kasampurnaning panggenapané, lan sakabèhé prastawa sing wis diramalaké iku énggal bakal kelakon.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.” Testimonies to Ministers, 113.
“Coba gatekna kahanan bangsa Yahudi nalika ramalan-ramalan Daniel kaparingaké.” 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.
Cahyane wahyu-wahyu kang magepokan karo kali Hiddekel lan Ulai nglambangake enem pasal pungkasan saka Daniel pasal sewelas. Ing pasal sanga, kang dilambangake déning kali Ulai, Daniel diparingi pepadhang tumrap pasal pitu, wolu, lan sanga. Ing pasal sepuluh, kang dilambangake déning kali Hiddekel, Daniel diparingi pepadhang saka pasal sepuluh, sewelas, lan rolas. Katrangan kenabian iku dilambangake déning loro-lorone, yaiku déning prastawa-prastawa kenabian kang kagambar ana ing sajroning pasal-pasal mau, nanging uga déning Daniel, amarga kita kudu nggatekake kaananing bangsa Yahudi nalika ramalan-ramalan iku diparingake.
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.
Kita kudu nggawa pertimbangan-pertimbangan mau menyang dina-dina wekasan lan nyelarasaké karo paseksèn para nabi liyané. Tegesé, kaya dene Pétrus ana ing Kaisaréa Filipi lan uga Kaisaréa Maritima, mangkono uga Dhanièl dibesuk déning Gabrièl ing jam kasanga ing bab sanga, lan dibesuk ing dina kaping rong puluh loro ing bab sapuluh. Pepadhang saka Ulai lan Hidékel kanggo dina-dina wekasan kabukak segelé marang Dhanièl ing jam kasanga ing dina kaping rong puluh loro. Pepadhang iku nggambaraké kawutahaning udan pungkasan tanpa ukuran nalika hukum Minggu.
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.
Seksiné Daniel kabukak kanthi jangkep ing jam kasanga, awit iku mènèhi tetenger tumrap sajarah lahiriah lan batiniah saka apa kang “nimpa” umat Allah ing dina-dina pungkasan. Nalika pepadhang iku kababar marang para bangsa liya, kang diwakili déning Kornélius, wong-wong mau bakal ngutus njaluk rawuhipun wong satus patang puluh papat éwu; angger-anggeré Allah bakal dipatèni lumantar penegakan dina Minggu; lan Pétrus bakal ngaturaké sawijining pawarta marang padaleman suci kang wis ditilar déning Kristus lan kang dipratélakaké minangka omah kosongé wong Yahudi. Pétrus ngandika marang para bangsa liya, lan uga marang Sanhèdrin, nalika Ezra nyuwun pamisahan lan Daniel pasa lan ndedonga nyuwun pepadhang. Jam kasanga nalika Pentakosta, nalika séda Kristus, nalika Kornélius nimbali Pétrus, kurban soré—kabèh iku selaras karo Élia ing Gunung Karmèl.
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.
Cetha manawa mangsa nem jam iku nggambarake sawijining mangsa sing pungkasané tumeka ing hukum Minggu, nanging wiwitané diwiwiti déning sawijining prastawa sing kagandhèng langsung karo pungkasan, kaya dene kurban ésuk lan sore. Miturut istilah Petrus, mangsa nem jam iku yaiku saka Kaisaréa Filipi tekan Kaisaréa ing pinggir segara. Ing Pentakosta, iku saka kamar ndhuwur tekan Padaleman Suci. Mangsa sing dadi pepadhang padhang kang katetepaké ing wiwitaning dalan iku yaiku Panguwuh Tengah Wengi, lan mangsa iku ngambah tekan hukum Minggu. Nem jam, antarané soré loro, nggambarake mlebu kanthi kamulyané Sang Kristus menyang Yérusalèm, kang salajengipun nggambarake mangsa saka pakempalan kémah ing Exeter wiwit tanggal 12 nganti 17 Agustus 1844, kang miwiti pambabaré pekabaran sing tekan ing pungkasané tanggal 22 Oktober 1844. Exeter iku Kaisaréa Filipi lan Kaisaréa ing pinggir segara iku tanggal 22 Oktober 1844. Wiwitan iku ditandhani déning Kaisaréa kaya déné pungkasané.
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.
Mlebetipun kanthi kamulyan dipunwastani déning satunggaling pasulayan ing wiwitan lan satunggaling pasulayan ing pungkasan. Pasulayan ing Exeter dipunlambangaken déning pangibadah palsu ingkang kadadosan ing latar kémah Watertown. Kalih pesen dipunlambangaken déning kalih kémah punika, lan nalika Kristus lumebet ing Yérusalèm, tiyang-tiyang Yahudi ingkang remen mbantah sami nggrundel bab pesen ingkang dipunwartakaken nalika Panjenenganipun mandhap saking Gunung Zaitun, nunggang kuldi ingkang nembe dipunuwalaken mlebet ing Yérusalèm. Pasulayan ingkang kapisan lan ingkang pungkasan punika nandhakaken satunggaling alfa lan omega tumrap mangsa punika. Ing Exeter, golongan Watertown nggambaraken satunggaling golongan prawan ingkang boten gadhah lenga, lan tumrap golongan punika lawanging karahayon sampun katutup. Ing pungkasaning mangsa punika, lawang mlebet ing papan suci katutup, saéngga maringi satunggaling alfa lan omega tumrap mangsa punika. Alfa lan omega punika salaras kaliyan kalih pasulayan ing mlebetipun kanthi kamulyan, lan Kaisaréa dumugi Kaisaréa kaliyan Pétrus.
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.
Ing Kaisarea Filipi, jenengé Simon Barjona diganti dadi Petrus, ing sawijining pérangan wacana nalika dhèwèké dipuji minangka cangkeming ilham, banjur dipaido minangka Iblis, amarga nentang piwulang bab salib. Petrus minangka pralambang saka rong golongan sing kapisah déning piwulang bab baptisan lan salib, yaiku piwulang bab 9/11 lan hukum Minggu.
“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.
“Kanggo saben golongan sing dipralambangaké déning wong Farisi lan wong pemungut béya, ana piwulang ing sajarah rasul Pétrus. Ing wiwitaning dadi murid, Pétrus ngira yèn dhèwèké kuwat. Kaya wong Farisi, miturut panemuné dhéwé dhèwèké ‘ora kaya wong liya.’ Nalika Kristus, ing wengi sadurungé Panjenengané kaulungaké, wis ngélingaké para muridé, ‘Kowé kabèh bakal padha kesandhung marga saka Aku ing wengi iki,’ Pétrus kanthi yakin mratélakaké, ‘Sanajan kabèh padha kesandhung, aku ora.’ Markus 14:27, 29. Pétrus ora ngerti bebayané dhéwé. Kapercayan marang awaké dhéwé ndadèkaké dhèwèké kesasar. Dhèwèké ngira yèn bisa nglawan panggodha; nanging mung sajroning sawetara jam cendhak, pacoban iku teka, lan kanthi ngipat-ipati lan sumpah, dhèwèké nyélaki Gustiné.” 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.
Ing jam kasanga, yaiku wektu kurban sore minangka wangsulan tumrap pandongané Élia, geni tumurun lan ngentèkaké kurban mau kanthi ancas ndadèkaké umaté Allah sumurup yèn Pangéran iku Allah. Ana rong golongan kang dilambangaké ing Gunung Karmèl: siji golongan kang banjur sumurup yèn Pangéran, Panjenengané iku Allah, lan sijiné manèh kang diwakili déning para nabi Baal kang sawisé kuwi banjur dipatèni.
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.
Lan kadadéan ing wayah nyaosaké kurban sore, Élia nabi banjur nyedhak lan ngandika: Dhuh Pangéran Allahipun Abraham, Ishak, lan Israel, mugi ing dinten punika kasumurupan bilih Paduka punika Allah ing Israel, lan bilih kawula punika abdi Paduka, lan bilih kawula sampun nindakaké sadaya punika manut dhateng pangandikan Paduka. Mugi Paduka miyarsakaken kawula, dhuh Pangéran, mugi Paduka miyarsakaken kawula, supados bangsa punika sami mangertos bilih Paduka punika Pangéran Allah, lan bilih Paduka sampun mbalèkaké manahipun malih.
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.
Banjur geni saka Pangeran tumiba, lan ngentekake kurban obongan, uga kayune, watu-watune, lan lemahé, sarta nguntal banyu kang ana ing kalèn mau. Bareng sakèhé bangsa mau weruh, padha sujud nyungkem nganti tumungkul ing bumi; banjur padha matur: Pangeran, Panjenengané iku Allah; Pangeran, Panjenengané iku 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.
Banjur Élia ngandika marang wong-wong mau, “Cekelen para nabi Baal kuwi; aja nganti ana siji waé saka antarané sing oncat.” Wong-wong mau banjur nyekel wong-wong kuwi; lan Élia nggawa wong-wong mau mudhun menyang kali Kison, sarta nyembelèh wong-wong mau ana ing kana. 1 Raja-Raja 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.
Kurban ing wayah sore, seda Sang Kristus, Pétrus marasaké wong pincang, Pétrus nggawa pawarta marang para bangsa liya, Daniel nampa pepadhang kenabian, pandongan Élia kaunjukaké kanthi geni, nalika Ézra ana ing kain kabung lan awu, ndedonga kanggo owahing Laodikia dadi Filadelfia, kanggo owahing pasamuwan kang isih perang dadi pasamuwan kang menang. Jam kaping sanga iku jaming kurban, jaming pandonga kang kaunjukaké, jam nalika swarga nyentuh bumi, kreteg antarané pangadilan lan sih-rahmat, lan mulané Kristus seda ing jam kaping sanga, amarga jam kaping sanga saka kurban mau mbikak Injil marang para bangsa liya, yaiku wong-wong kang lungguh ing pepeteng, nanging bakal ndeleng pepadhang gedhé nalika kitab Daniel kabukak kanthi samplah ing wektu angger-angger Minggu.
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.
Nalika pasugatané Gideon ing Hakim-hakim 6:21, Malaékaté Pangéran ndemèk sesajèn daging lan roti tanpa ragi kagungané Gideon nganggo tekené, banjur geni njeblug saka watu lan ngentèkaké kabèh mau nganti tuntas. Geni iku negesaké panggilané Gusti Allah marang Gideon lan panrimané marang pratandha iku.
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.
Panjenengané banjur ngandika marang Panjenengané: “Manawa saiki kawula wus kaparingan sih ing ngarsa Paduka, mugi Paduka paringaken satunggaling pratandha dhateng kawula, bilih Paduka ingkang ngandika kaliyan kawula. Mugi Paduka aja sumingkir saking mriki, kawula nyuwun, ngantos kawula sowan malih dhateng Paduka, lan nggawa pisungsung kawula sarta ngaturaken punika wonten ing ngarsa Paduka.” Panjenengané banjur ngandika: “Aku bakal ngentosi nganti sira bali.” Gideon banjur mlebet, lan nyawisaken satunggaling cempe enèm, sarta roti tanpa ragi saking satunggaling efa glepung; dagingipun dipunlebetaken ing kranjang, lan kuahipun dipunlebetaken ing panci, banjur dipunaturaken dhateng Panjenengané wonten ing sangandhaping wit ek, sarta dipunsembahaken. Malaékating Allah banjur ngandika marang dhèwèké: “Jupuken daging lan roti tanpa ragi iku, banjur lebokna ing watu karang iki, lan tumpahna kuahé.” Lan iya nindakaké mangkono. Malaékaté Pangéran banjur ngacungaké pucuking teken kang ana ing astané, lan nyentuh daging lan roti tanpa ragi iku; banjur ana geni njeblug metu saka watu karang iku lan ngentèkaké daging lan roti tanpa ragi mau. Sawisé iku Malaékaté Pangéran sirna saka pandelengé. Bareng Gideon sumurup yèn Panjenengané iku Malaékaté Pangéran, Gideon banjur ngandika: “Adhuh, dhuh Pangéran Allah! awit kawula sampun ningali Malaékaté Pangéran adhep-adhepan.” Para Hakim 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.
Malaékat iku ngatingal marang Gideon ana ing ayat kapisaning pasal iku lan nyebut Gideon, “wong gagah prakosa,” lan Gideon nyuwun sawijining pratandha kanggo mbuktèkaké panyatan iku. Banjur Gideon nyuwun marang malaékat iku supaya ngentosi, lan malaékat sing ngentosi ing ramalan iku yaiku malaékat kapindho. Sawisé mangsa ngentosi iku rampung, Gideon nyaosaké kurban, lan geni ngentèkaké kurban iku. Gideon ana ing jam kasanga, awit Élia iku kurban sonten, lan jam kasanga iku hukum Minggu nalika ilat-ilat geni Pentakosta padha salaras. Gideon nggambarake sawijining golongan sing ndeleng Pangéran adu arep, yaiku apa sing kelakon marang Dhanièl ana ing pasal sepuluh. Nalika Gideon weruh geni ngentèkaké kurban iku, banjur dhèwèké ngerti yèn dhèwèké wis sesrawungan karo Pangéran, kang wis didelengé adu arep.
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.
Gidéon kagugah marang kasunyatan iki nalika kaelokan geni netepaké pratandha iku, lan pratandha iku yaiku Gidéon dhéwé, wong gagah prakosa kagungané Gusti Allah, sarta bala tentarané 300 imam, kang kabèh nyekel 300 méjané Habakuk ana ing tangané. Pratandha, utawa panji iku, yaiku Gidéon dhéwé, lan bala tentara telung atus iku uga bala tentara gagah prakosané Yéhezkièl—kang ngadeg ing pasal telung puluh pitu.
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.
Nalika Tarub Suci kasucèkaké ing Leviticus 9:23, 24, sawisé pisungsung-pisungsung kapisané Harun minangka imam agung, geni medal saka ngarsané Pangéran lan ngentèkaké kurban obaran lan gajih ing mesbèh. Wong akèh padha surak-surak lan sujud nganti tumungkul ana ing ngarepé Panjenengané kanthi rasa ajrih. Iki mesthi kudu, larik demi larik, selaras karo geniné Élia.
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.
Pandongané Ezra ing jam kaping sanga tumrap pamisahan antarané gandum lan suket godhong, kang kelakon ing wektu hukum Minggu, banjur kaleksanan nalika gréja militant malih dadi gréja triumphant. Iku uga kudu selaras karo geni-né Gideon. Geni kang ngentekaké kurban kapisané Harun, kang kasembahaké sawisé pitung dina pengudusan ing dina kaping wolu, bali manèh ing dina iku uga, lan numpes anak lanang loroé Harun kang duraka. Nalika Roh Suci kawutahaké tanpa ukuran ing jam kaping sanga, ing wektu hukum Minggu, bakal ana pamisahan saka rong golongan imam, lan gréja triumphant bakal miwiti pakaryan kang dilambangaké déning jaran putihé Efesus, kang maju menang lan supaya menang. Pamejangané gréja triumphant nemu paseksi kapindho ana ing Padalemané Suléman.
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.
Nalika pangesahane Pedalemané Suléman ing 2 Babad 7:1–3, sawisé pandongané Suléman, geni tumurun saka swarga lan ngentekake kurban obaran lan sesajèn-sesajèn. Kamulyaning Pangéran ngebaki Pedalemané, nganti bangsa iku padha sujud nyembah lan mratelakaké kabecikané Allah lan sih-rahmaté kang langgeng. Ing wektu undhang-undhang Minggu, pasamuwan kang menang bakal kaluhuraké ngungkuli sakehing gunung minangka makutha lan panji miturut Zakharia lan Yesaya. Nalika geni tumurun ing pangesahane Pedalemané Suléman, Pedalemané kebak kamulyaning Pangéran, nglambangaké yèn swaraning kalasangka kapitu wis ngrampungaké pakaryané tumrap umaté Allah lan wis cedhak ngrampungaké pakaryan kang padha iku tumrap para buruh jam kaping sewelas. Kalasangka kapitu nggambaraké pangruwatan dosa, yaiku panyawijiné Kaallahan lan kamanungsan kang kelakon nalika Gusti Yésus ngluhuraké Kraton kamulyané. Geni kang tumurun ing Tarubé Musa lan Pedalemané Suléman iku uga geni pangadilan tumrap anaké Harun, kaya dene tumrap Dawud.
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.
Pisungsungé Dawud ing patinggilan pangirikané Arauna/Ornan ing 1 Babad 21:26, nalika pageblug sing kadadèkaké déning cacah jiwa sing ditindakaké Dawud, kaparingi wangsulan kanthi geni saka swarga ing misbyah, minangka pratandha panariman lan mungkasi pageblug mau. Pageblug Laodikia rampung nalika geni tumurun marang pisungsungé Dawud kanggo nyirep pageblug saka gumantungé marang kakuwatan lan kawicaksanan manungsa. Pangalihan saka manungsa menyang manungsa Ilahi ditandhani nalika panebusan wis kasampurnakaké, lan pasamuwan diangkat dadi panji. Ing wektu iku, selaras karo padalemané Suléman, kamulyaning Pangéran ngebaki Padaleman Suci nalika kaallahan kagandhèng karo kamanungsan.
We will continue our consideration of the period of the Midnight Cry as represented by the third and ninth hours in the next article.
Kita badhé nerusaké panimbangan kita ngenani mangsa Pambengok Tengah Wengi, kados ingkang kaambaraké déning jam katiga lan jam kasanga, wonten ing artikel salajengipun.
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.
Sawuse enem dina, Gusti Yesus ngajak Pétrus, Yakobus, lan Yohanes saduluré, banjur nggawa wong-wong mau munggah menyang sawijining gunung kang dhuwur, kapisah saka wong akèh. Ana ing ngarepé wong-wong mau Panjenengané malih rupa; pasuryané sumunar kaya srengéngé, lan panganggoné putih kaya pepadhang. Lah tumuli katon marang wong-wong mau Musa lan Élias lagi padha guneman karo Panjenengané.
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.
Pétrus banjur mangsuli lan ngandika marang Gusti Yesus, “Gusti, prayoga sanget tumrap kawula wonten ing ngriki; menawi Paduka kersa, mugi kawula damelaken wonten ing ngriki tiga tarub: satunggal kangge Paduka, satunggal kangge Musa, lan satunggal kangge Élias.” Nalika piyambakipun taksih ngandika, lah ana méga padhang kang ngayomi wong-wong mau; lan lah ana swara saking ing méga punika, kang ngandika, “Punika Putra-Ku kang kinasih, ingkang ndadosaken Aku rena; rungokna Panjenenganipun.”
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.
Bareng para murid mireng punika, padha sujud tumungkul kanthi rai tumungkul ing bumi, sarta kataman wedi sanget. Nanging Gusti Yesus banjur marani lan ndemek dheweke, banjur ngandika, “Tangia, aja padha wedi.”
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.
Lan nalika padha ngangkat mripate, padha ora weruh sapa-sapa, kajaba Gusti Yésus piyambak. Lan nalika padha mudhun saka gunung, Gusti Yésus dhawuh marang wong-wong mau, pangandikané: “Aja nyritakaké wahyu iki marang sapa waé, nganti Putraning Manungsa wungu manèh saka antarané wong mati.” Matius 17:1–9.