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.
Byage bihorobuhoro kugira ngo tugere ku gitabo ca Yoweli, Petero na we ari icabona cacu. Petero ni kimwe mu bimenyetso bitangaje cane biri mu Jambo ry’Imana ry’ubuvugishwa, ariko mbega si ko bose bimeze? Petero ari i Kayisariya Filipi, kandi ari no kuri Pentekote mu cumba co hejuru ku isaha ya gatatu, hanyuma akaja no mu rusengero ku isaha ya cenda kuri uwo musi nyene. Yesu yabambwe ku musaraba ku isaha ya gatatu maze apfa ku isaha ya cenda. Petero ahamagarirwa kujya i Kayisariya ku isaha ya cenda, ariko Kayisariya ahamagarirwamwo mu nkuru ya Koruneliyo si Kayisariya Filipi iri ku nkengera z’umusozi Herumoni, ahubwo yari Kayisariya yo ku kiyaga, yitwa Kayisariya 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 ni mji wa pwani kwenye Bahari ya Mediterania, karibu maili 30–35 kaskazini mwa Tel Aviv ya kisasa (uliojengwa na Herode Mkuu kama mji mkuu wa bandari wa Kirumi). Unaonekana mara nyingi katika kitabu cha Matendo (ukitajwa mara 15), na ndio ule ambao watu wengi humrejelea kwa urahisi kama “Kaisaria” katika Agano Jipya. Filipo Mwinjilisti aliishi huko pamoja na mabinti zake wanne waliokuwa wakitabiri (Matendo 8:40; 21:8). Paulo alifungwa huko kwa miaka miwili, akasimama mbele ya magavana Feliksi na Festo, na Mfalme Agripa (Matendo 23–26). La muhimu zaidi, pengine, ni kwamba Petro alimhubiria hapa Kornelio, akida wa Kirumi—uongofu wa kwanza mkubwa wa Mataifa kuingia Ukristo (Matendo 10) katika mwaka wa 34 BK, wakati juma ambalo Kristo alithibitisha agano na wengi lilipokoma.
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.
Naye atathibitisha agano na wengi kwa juma moja; na katikati ya juma hilo atakomesha dhabihu na sadaka; na kwa kuenea kwa machukizo atalifanya kuwa ukiwa, hata mpaka ukamilifu; na lile lililoamriwa litamiminwa juu ya aliye ukiwa. Danieli 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.
Kaisaria Maritima yalitumikia kuwa mji mkuu wa kiutawala wa Kirumi wa Yudea na kitovu kikubwa cha watu wa Mataifa. Kaisaria Filipi ni mji tofauti, ulioko mbali kaskazini karibu na mwinuko wa Mlima Hermoni (kama maili 25–30 kaskazini mwa Bahari ya Galilaya), katika eneo ambalo sasa ni Milima ya Golan (Banias ya kisasa). Unatajwa katika Injili pekee (Mathayo 16:13 na Marko 8:27), wakati Yesu aliwapeleka wanafunzi Wake Kaisaria Filipi. Hapo ndipo mahali maarufu ambapo Petro alikiri kwamba Yesu ndiye “Masihi, Mwana wa Mungu aliye hai,” na ambapo Yesu alitangaza, “Juu ya mwamba huu nitalijenga kanisa langu, wala malango ya kuzimu hayatalishinda” (Mathayo 16:13–20). Lilikuwa eneo la kipagani lenye mahekalu ya miungu ya Kiyunani, hasa mungu-mbuzi Pani, ambaye pango lake, yaani pango la Pani, liliitwa “malango ya kuzimu,” jambo linalofanya tamko la Yesu hapo kuwa la kushangaza sana.
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.
Nga miji ibili ihandukene byimazeyo mu bumenyi bw’ahantu no mu mateka—umwe wari umujyi w’icyambu cy’Abaroma wari urimo urujya n’uruza mu majyepfo y’iburengerazuba, undi na wo wari ahantu ho mu majyaruguru h’Abagiriki/abapagani hafi y’amasoko y’uruzi rwa Yorodani. Uwo wo ku nkombe z’inyanja ni we uganza mu Gitabo cy’Ibyakozwe n’Intumwa, naho uwo wo mu majyaruguru ukaba ari wo w’ingenzi mu gihe gikomeye cyane cyo mu Butumwa Bwiza. Kayisariya y’inyanja ni ikimenyetso cya Roma—ya nyamaswa, kandi Kayisariya y’isi ni ikimenyetso cya wa kiyoka. Mushiki wacu White agaragaza igihe gihera ku musaraba kikageza kuri Pentekote, “igihe cya Pentekote,” cyatangiriye ku musaraba kandi kikarangirira kuri Pentekote.
“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.
"নম ইত্তি গম্ভীর আকাঙ্ক্ষা-হাং হাবা থকপনা, পেন্টেকোস্টকি নুমিত্তা থোরক্লবা থবকশিং অদু অদুবু মখা মখা ওইনা, মসি মতুংদা ওইরক্লিবা অদুদগী হেন্না অচৌবা শক্তিগা লোয়না অমুক হন্না ওইরকপা মতম অদুবু ঙমদুনা ইয়েংই। যোহননা হৈ, ‘ঐনা অতোপ্পা এঞ্জেল অমা স্বর্গদগী অৱতৈরকপা উবী, মসিদা অচৌবা শক্তি লৈ; অমসুং পৃথিবী অসি মসিগী মহিমানা ঙাওহল্লে।’ অদুদগী, পেন্টেকোস্টকি ঋতুগুম্না, মীয়াম্না সত্য অসি মখোয় মখোয়গী মমাংগী লোন্দা পীবা তাবগনি।"
“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.
“ღმერთს შეუძლია ახალი სიცოცხლე შთაბეროს ყოველ სულს, რომელსაც გულწრფელად სურს ემსახუროს მას; შეუძლია შეახოს ბაგენი საკურთხევლიდან აღებული გავარვარებული ნაკვერჩხლით და განაპყროს ისინი, რათა მისი ქება მჭევრმეტყველებით აუწყონ. ათასობით ხმა აღივსება ძალით, რათა ღიად წარმოთქვას ღვთის სიტყვის საკვირველი ჭეშმარიტებანი. ენაბორძიკი ენა გაიხსნება, და მორცხვნი გაძლიერდებიან, რათა ჭეშმარიტების შესახებ გაბედული მოწმობა დაამოწმონ. დაე, უფალი დაეხმაროს თავის ხალხს, რომ ყოველივე შებილწულებისაგან განწმიდონ სულის ტაძარი და მასთან ისეთი მჭიდრო კავშირი შეინარჩუნონ, რომ გახდნენ გვიანი წვიმის ზიარები, როდესაც იგი გადმოიღვრება.” 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.
Mu buryo bw’ukuri bwa tekiniki, igihe cya Pentekote cyari gutangira ku munsi mukuru w’imbuto z’umuganura, uhuye n’izuka rya Kristo; ariko hatabayeho urupfu rwo ku musaraba, ntihari kubaho amaraso Umukiza wazutse yari kujyana na Yo igihe yazukaga. Hatabayeho urupfu rwe, We, nk’Umugati w’ubugingo, ntiyari kuruhuka ku munsi mukuru w’imigati idasembuye, kandi byari ngombwa ko Umugati w’ubugingo uruhuka mbere y’izuka ryawo ku munsi mukuru w’imbuto z’umuganura, bityo hagatangira igihe cy’iminsi mirongo itanu cyagejeje ku munsi no ku munsi mukuru wa Pentekote.
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.
Kristo agizile kugira ngo akomeze isezerano mu gihe cy’icyumweru kimwe; icyo cyumweru cyatangiriye ku mubatizo we maze hanyuma “mu gicumbi cy’icyumweru,” nyuma y’imyaka itatu n’igice, arabambwa, aruhukira mu mva ku munsi w’Imigati Idasembuwe, arazuka ku Cyumweru nk’Umunsi Mukuru w’Umuganura w’imbuto z’ibanze z’umusaruro wa sayiri, bityo atangiza igihe cya Pentekote cy’iminsi mirongo itanu cyageze ku munsi mukuru w’umuganura w’imbuto z’ibanze z’ingano. Uhereye ku musaraba kugeza ku mpera y’icyo cyumweru, nyuma y’imyaka itatu n’igice, icyo gihe cy’imyaka irindwi cyasojwe na Koruneriyo w’i Kayisariya Maritima, wabaye Umunyamahanga wa mbere cyane wahindutse umwizera—mu itorero rya Gikristo ku mpera y’icyo cyumweru mu mwaka wa 34 nyuma ya Kristo.
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.
Крист аом амар тэ хэлэлцээг батлаххаар ирсэн тэр долоо хоног нь эш үзүүллэгийн хувьд 2,520 хоног бөгөөд загалмай нь “долоо хоногийн дунд үед” байдаг тул баптисмаас хойш 1,260 хоногийн дараа, мөн Корнели хөрвөсөнөөс 1,260 хоногийн өмнө болсон юм. Загалмай дээр Христ гурав дахь цагт цовдлогдож, ес дэх цагт нас барсан. Тэр нь Пентекостын улирлын эхлэл байсан бөгөөд төгсгөлд нь (учир нь Есүс төгсгөлийг эхлэлээр нь үргэлж дүрслэн харуулдаг) Пентекостын өдөр Петр, Христ Өөрийн амилалтын өдөр шавь нартай уулзсан дээд өрөөнд, гурав дахь цагт Иоелын номоос анхны номлолоо айлддаг. Дараа нь Петр Иоелын тухай хоёр дахь номлолоо ес дэх цагт сүмд айлддаг. Илэрхий нь, гурав дахь ба ес дэх цаг нь Пентекостын улирлын эхлэл ба төгсгөлийн альфа ба омега бэлгэдэл мөн.
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.
Mstari juu ya mstari, tunapolinganisha saa ya tatu na ya tisa ya matukio haya mawili, tunaona yale masaa sita kuwa kipindi cha kinabii ambacho yote mawili hutoa ushuhuda wa mgawanyiko. Kristo anatoka uzimani kwenda mautini na kutoka mautini kwenda uzimani. Anatoka duniani kwenda mbinguni na kurudi tena duniani. Petro yuko nje, kisha yumo ndani ya hekalu. Bila shaka zipo pia milinganisho mingine sambamba ya saa ya tatu hadi ya tisa, lakini kwanza twapaswa kumzingatia Petro, Kornelio, na Kaisaria ya baharini.
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.
Ŋkala ku mivangulu ya kĩprofeti yina mesongolola mu ngunga sambanu, wakati wina mwanjelo watumw’ila Kolenelio sambu a mulombisa atuma kwenda kubinga Petelo, yo yikala ngunga ya uvua.
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.
Kaisaria-ko muntu moko ezalaki, nkombo na ye Kornelio, mokonzi ya basoda nkama moko ya eteni oyo babengaka Eteni ya Italya. Azalaki moto na botosi epai ya Nzambe, mpe azalaki kobanga Nzambe elongo na ndako na ye mobimba; azalaki kopesa bato makabo mingi ya boboto, mpe kobondela Nzambe ntango nyonso. Na emoniseli moko, pene na ngonga ya libwa ya moi, amonaki polele anzelu ya Nzambe azali koya epai na ye mpe koloba na ye ete: “Kornelio.” Bongo, lokola atalaki ye makasi, abangaki mpe alobaki: “Ezali nini, Nkolo?” Mpe alobaki na ye ete: “Mabondeli na yo mpe makabo na yo ya boboto emati liboso ya Nzambe lokola ekaniseli. Sikawa tinda bato na Jopa, mpe benga Simona moko, oyo bazali kobenga mpe Petelo.” Misala 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.
كايَةَ مَلاكٍ هِيَ رَمْزٌ لِرِسَالَةٍ، وَلِعَلَامَةِ طَرِيقٍ، وَيُؤَكِّدُ الْمَلَاكُ أَنَّهَا عَلَامَةُ طَرِيقٍ حِينَ يَقُولُ: «صَلَوَاتُكَ وَصَدَقَاتُكَ صَعِدَتْ تَذْكَارًا أَمَامَ اللهِ». وَعَلَامَةُ طَرِيقِ خِتَامِ الْأُسْبُوعِ هِيَ أَنَّ كُورْنِيلِيُوسَ أَرْسَلَ فِي طَلَبِ بُطْرُسَ عِنْدَ السَّاعَةِ التَّاسِعَةِ بَعْدَ أَنْ صَامَ أَرْبَعَةَ أَيَّامٍ، وَهِيَ تُدْعَى «تَذْكَارًا»، وَهُوَ عَلَامَةُ طَرِيقٍ. وَإِذْ كَانَ كُورْنِيلِيُوسُ «قَائِدَ مِئَةٍ»، كَانَ رَئِيسًا عَلَى مِئَةِ رَجُلٍ.
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.
Petro ari i Kaisarea Filipi i Mataio ikumi na ono, hakuna rejeo lolote kwa saa yoyote. Kaisarea Filipi ni jina la mji huo wakati Yesu aliwapeleka wanafunzi huko. Katika historia ya Danieli 11, aya ya 13 hadi 15, aya ambazo zilitimizwa katika vita vya Panium, na ambazo ni mfano wa vita vinavyoongoza kwenye sheria ya Jumapili nchini Marekani, Kaisarea Filipi iliitwa Panium. Petro yuko katika aya ya 13 hadi 15 akiwa Kaisarea Filipi, yaani, 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.
Kikumbukiza ya kwamba Vita vya Panium vilikuwa utimilifu wa aya ya kumi na tatu hadi ya kumi na tano za Danieli kumi na moja, na ya kwamba aya hizo pamoja na historia ya Vita vya Panium vinatambulisha vita vinavyopelekea sheria ya Jumapili nchini Marekani, ndivyo hasa mbinu ya mstari juu ya mstari ilivyokusudiwa kufanya kazi. Kutumia mbinu hiyo kunadai kwamba Kaisaria Filipi na Panium lazima viwekwe sambamba, kwa maana kanuni kuu ya unabii inayolihusu jambo hili ni kwamba “kila mmoja wa manabii wa kale alinena zaidi kwa ajili ya siku yetu kuliko zile siku walizoishi.” Paulo anaongeza kwamba roho za manabii huwatii manabii, hivyo basi si kwamba wote wanazitambulisha siku za mwisho tu, bali pia wote wanakubaliana.
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.
Na sababu hii, ikiwa na wakati Paniumi inatambulishwa katika Neno la Mungu la kinabii kama Paniumi na baadaye kama Kaisaria Filipi, yote mawili lazima yahusishwe katika siku za mwisho, na lazima yapatane pamoja, kwa maana ni mji mmoja huo huo.
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.
Mu kuambatana na mantiki hii, ijapokuwa kuna tofauti ndogo, kuna Kaisaria Filipi na Kaisaria Maritima. Petro alikwenda Kaisaria Filipi pamoja na Kristo, lakini alitumwa Kaisaria Maritima na Roho Mtakatifu. Hata hivyo, katika Kaisaria zote mbili, ni Petro aliye mhusika mkuu wa agano. Jambo la ajabu kuhusu mstari huu ni kwamba ilikuwa saa ya tisa ambapo Kornelio alitembelewa na malaika na kuagizwa amwite Petro. Petro katika Kaisaria ni ishara ya kinabii, lakini Kaisaria hizo mbili ni tofauti waziwazi. Moja ni Kaisaria ya kando ya bahari, na nyingine ni Kaisaria juu ya nchi. Kaisaria ya kando ya bahari inahusishwa na Mataifa, na Kornelio alikuwa mwongofu wa kwanza wa Mataifa hasa mwishoni mwa juma la agano katika mwaka wa 34 BK. Kaisaria ya kando ya bahari ni saa ya tisa na inalingana na Petro hekaluni wakati wa Pentekoste, na kifo cha Kristo saa ya tisa.
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.
Kesariya ya dunia, yaani Kesariya Filipi, ni saa ya tatu. Hakuna chaguo jingine la kuchagua. Kesariya Filipi mwanzoni, saa ya tatu, na Kesariya Maritima mwishoni, saa ya tisa. Filipi ni alfa ya kipindi cha saa sita, na Maritima ni omega. Omega katika saa ya tisa ilikuwa kifo cha Kristo katikati ya juma la agano, na Petro hekaluni wakati wa Pentekoste pia ilikuwa saa ya tisa. Kornelio kumwita Petro kunapatana na kifo cha Kristo, ambacho ni mfano wa sheria ya Jumapili, na pia na Petro hekaluni wakati wa Pentekoste, ambacho kwa mara nyingine tena ni mfano wa sheria ya Jumapili. Kornelio, akiwa mwongofu wa kwanza wa Mataifa, anawakilisha mfanyakazi wa kwanza wa saa ya kumi na moja katika sheria ya Jumapili.
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.
Nguva ya gatatu igihe Kristo yabambwaga, n’inguva ya gatatu igihe Petero yari mu cyumba cyo hejuru, bigomba—kandi bishobora gusa—gushushanya Kayisariya ya Filipo. Icyumba cyo hejuru Petero yari arimo ku munsi wa Pentekote, ni cyo cyumba cyo hejuru nyir’izina Kristo yabonekeyemo nyuma y’izuka rye, izamuka rye no kumanuka kwe. Kristo yaje muri icyo cyumba cyo hejuru, hanyuma iminsi mirongo itanu nyuma yaho, ku munsi wa Pentekote, Petero ageza ubutumwa bwo mu gitabo cya Yoweli muri icyo cyumba cyo hejuru nyine.
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.
Kayisariya Filipi ni isaha ya gatatu ihuye no kubambwa no mu cyumba cyo hejuru kuri Pentekote. Kubambwa ni ikimenyetso cyo gutatanywa, naho icyumba cyo hejuru kikaba ikimenyetso cy’ubumwe. Ibi bigaragaza ko Kayisariya Filipi ari ho hantu habanziriza gato itegeko ryo ku Cyumweru, aho itsinda rimwe ritatanywa, irindi rikateranywa. Igihe amateka y’Intambara ya Panium atangiye kongera kwisubiramo, abageni b’abapfu n’abanyabwenge bazatandukanywa iteka ryose, kandi bazatandukanywa ku bw’umusaraba, ugereranya kwegera kw’itegeko ryo ku Cyumweru. Ni i Kayisariya Filipi Kristo yatangiriye kwigisha iby’itegeko ryo ku Cyumweru ryari ryegereje. Igihe yabigenzaga atyo, Petero yarwanyije ubutumwa, bityo rero, mu mirongo icyenda, Petero agereranya abashyizweho ikimenyetso n’abatatanywa n’ubutumwa bw’umusaraba, ari bwo tegeko ryo ku Cyumweru.
He saith unto them, But whom say ye that I am?
Abaambila ati, “Lelo imwe, mundamba ine ni ani?”
And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
Simoni Petro akajibu, akisema, Wewe ndiwe Kristo, Mwana wa Mungu aliye hai.
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.
Yesu akamjibu, akamwambia, Umebarikiwa wewe, Simoni Bar-yona; kwa maana mwili na damu havikukufunulia jambo hili, bali Baba yangu aliye mbinguni. Nami nakuambia pia ya kwamba wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala milango ya kuzimu haitalishinda. Nami nitakupa funguo za ufalme wa mbinguni; na lolote utakalolifunga duniani litakuwa limefungwa mbinguni; na lolote utakalolifungua duniani litakuwa limefunguliwa mbinguni.
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.
Nuko Yesu akabwira abigishwa be ko batagira umuntu n’umwe babwira yuko ari we Yesu Kristo. Uhereye icyo gihe, Yesu atangira kwereka abigishwa be yuko akwiriye kujya i Yerusalemu, kandi ko akwiriye kubabazwa byinshi n’abakuru b’ubwoko n’abatambyi bakuru n’abanditsi, kandi ko akwiriye kwicwa no kuzuka ku munsi wa gatatu.
Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
Basi Petelo akamutwala kando, mpe abandaki kokamela ye, alobaki ete: Nkolo, likambo oyo ekómela yo soki moke te; ekosalema yo te.
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.
Naye akageuka, akamwambia Petro, Nenda nyuma yangu, Shetani; wewe ni kikwazo kwangu; kwa maana huyatafakari yaliyo ya Mungu, bali yaliyo ya wanadamu. Mathayo 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.
Saa ya tatu ya kusulubishwa na ujumbe wa Petro katika chumba cha juu vinapatanisha mpito wa kinabii wa kanisa linalopigana, linalofafanuliwa kuwa kanisa lenye ngano na magugu pamoja, kuelekea kwa kanisa linaloshinda. Kanisa linaloshinda ndilo toleo la malimbuko la ngano la Pentekoste, ambalo ni sheria ya Jumapili. Magugu na ngano yanapofikia ukomavu, malaika hutenganisha yale makundi mawili. Ni mvua iliyoanza kunyunyiza wakati wa 9/11 inayosababisha ngano na magugu kufikia kuzaa kwake.
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.
Sehemu ya saa sita inawakilisha historia ya mkutano wa kambi wa Exeter hadi Oktoba 22, 1844, kuingia kwa ushindi kwa Kristo katika Yerusalemu na kuingia kwa mfalme Daudi katika Yerusalemu pamoja na sanduku la agano. Saa ya tisa pia ni wakati wa dhabihu ya jioni, yapata saa 3 alasiri.
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.
Zvino ndicho chinhu chauchapira pamusoro peatari; makwayana maviri ane gore rokutanga, zuva rimwe nerimwe, nguva dzose. Gwayana rimwe ucharipa mangwanani; uye rimwe gwayana ucharipa madekwana. Eksodho 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.
“हैन” भनी अनुवाद गरिएको शब्दलाई कहिलेकाहीँ “दुई साँझहरूको बीचमा” भनेर पनि प्रस्तुत गरिन्छ। “दुई साँझहरूको बीचमा” ले तेस्रो घण्टादेखि नवौँ घण्टासम्मको छ-घण्टे अवधिलाई जनाउँछ। ख्रीष्टको करार-सप्ताहले क्रूसमाथिको त्यस छ-घण्टे अवधिलाई प्रतिनिधित्व गर्छ, जुन पेन्टेकोस्टको छ-घण्टे अवधिको अल्फा बन्छ। करार-सप्ताहका दुई साक्षीहरू, जसले छ-घण्टेको एउटा अवधि पहिचान गर्छन्, पवित्र सप्ताहको भविष्यवाणीसँग मात्र होइन, पेन्टेकोस्टीय ऋतुका प्रतीकहरूसँग पनि प्रत्यक्ष रूपमा सम्बद्ध छन्। त्यसपछि, यही उही भविष्यसूचक सप्ताहको निष्कर्षमा, पत्रुसलाई नवौँ घण्टामा कैसरियामा बोलाइन्छ। पवित्र सप्ताहको यही एउटै भविष्यसूचक संरचनाभित्रका तीनवटा नवौँ घण्टाहरू—जसमध्ये दुईवटा छ-घण्टे अवधिका ओमेगा-अन्त्यहरू हुन्, र त्यो अवधि बिहानको बलि र साँझको बलिका बीचको अवधि पनि थियो—भविष्यसूचक अनिवार्यताले यस्तो माग गर्दछ कि कोर्नेलियसको नवौँ घण्टामा अन्त भएको अवधिको अल्फाको रूपमा तेस्रो घण्टा अवश्य अस्तित्वमा हुनुपर्छ।
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.
Kaisaria mbili, zote zikiwa na Petro kama mhusika mkuu, zinaitambulisha Kaisaria Filipi kuwa ni saa ya tatu. Kipindi hicho cha saa sita huanza na kuishia Kaisaria, kwa sababu mwisho unaonyeshwa kwa mwanzo.
The Passover lamb was to be killed in the evening, which is the ninth hour—when Christ died.
Mwana-mpate wa Pasaka ilipaswa kuchinjwa jioni, yaani saa ya tisa—wakati Kristo alipokufa.
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.
Na mwikalama nayo mpaka siku ya kumi na nne ya mwezi uwoowo: na mkusanyiko wote wa kusanyiko la Israeli watamchinja jioni. Kutoka 12:6.
The hour of prayer is also the ninth hour, for it was at the evening sacrifice.
Saa ya maombi pia ni saa ya tisa, kwa maana ilikuwa wakati wa dhabihu ya jioni.
Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. Psalms 141:2.
Eĩhoya ryanje rise meisho geethe ta ubani wa marashi; na kuunamĩrĩria moko maane ta igongona rĩa hwaĩ-inĩ. Thaburi 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.
Kuhusiana na sadaka ya jioni kuwa ndiyo saa ya sala, Ezra anaomba wakati wa sadaka ya jioni; hivyo basi, anaomba saa ya tisa, wakati Petro yuko hekaluni, wakati Kristo alipokufa, na wakati Kornelio alipoagizwa amwite Petro.
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.
Na i hepohepoʻanga i te ʻāngai ʻanga o te aiai, kua tu akera au mei toku mamae maata; e kua aeae i toku kakau e toku koroka, kua tipapa i toku turi ki raro, e kua tāroaroa atu i toku rima ki te Atu, toku Atua. 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.
Omundu Ezra omu kusaba kwe, nayegarukamu ahabw’okutegeera ngu abo abarugaire i Babuloni kwombeka yeekaalu na Yerusaalemu bakaba beehuriire n’abakazi b’abanyamahanga abatari baheeshemi.
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.
Ahari Ezira kaika maombi, na kuungama, akilia na kujitupa chini mbele ya nyumba ya Mungu, walimkusanyikia kutoka Israeli kusanyiko kubwa sana la wanaume na wanawake na watoto; kwa maana watu walilia sana. Naye Shekania mwana wa Yehieli, mmoja wa wana wa Elamu, akajibu, akamwambia Ezira, Tumemkosa Mungu wetu, nasi tumeoa wake wageni wa watu wa nchi; lakini hata sasa liko tumaini katika Israeli katika habari hii. Basi sasa na tufanye agano na Mungu wetu, kwamba tuwaondoe wake wote, na hao waliozaliwa kwao, sawasawa na shauri la bwana wangu, na la hao watetemekao mbele ya amri ya Mungu wetu; na jambo hili na lifanywe kwa kuifuata sheria. Ondoka; kwa maana jambo hili lakuhusu wewe; nasi pia tutakuwa pamoja nawe; uwe hodari, ukalitende.
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.
Ezra akanabanguka, n’abakangaya abatambyi bakuru, Abaleevi, n’Isiraeli bose kurahira ko bazakora bakurikije iri jambo. Na bo bararahira. Hanyuma Ezra arahaguruka ava imbere y’inzu y’Imana, ajya mu cyumba cya Yohanani mwene Eliyashibu; agezeyo ntiyarya umugati kandi ntiyanywa amazi, kuko yaborogeye igicumuro cy’abari barajyanywe mu bunyage. Nuko batangaza itegeko mu Buyuda hose no i Yerusalemu ku bana bose b’ubunyage, ngo bateranire i Yerusalemu; kandi ko utazaza mu minsi itatu, nk’uko byemejwe n’abatware n’abakuru, ibyari bye byose bizanyagwa, na we ubwe azatandukanywa n’iteraniro ry’abari barajyanywe mu bunyage. Nuko abagabo bose b’u Buyuda n’u Benyamini bateranira i Yerusalemu mu minsi itatu. Hari mu kwezi kwa cyenda, ku munsi wa makumyabiri w’ukwezi; abantu bose bicara mu rugo rw’inzu y’Imana, bahinda umushyitsi bitewe n’iyo ngingo no kubera imvura nyinshi. 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.
144,000 kaŋ kisin kũnŋũga ka a yɛlɛma n na, o yi yɛrɛ fɔrɔ kɛ wɔn nyɛŋa nɔ, wɔn da taa pɔgɔsɛbɛ dɔɔrɔ lɛ. A yi yɛrɛ kɛ yimbɛɛrɛ nɛ yimbɛɛrɛ-bɛlɛlɛsɛbɛ fɔrɔyɔrɔ ye; ka o booriwa saawa kaanu la, min ye Kirisiti kuuma la, Piita nɛ tɛmpili la Pentikɔsiti daare la, ka Piita booli kɛ o taa Kɛsariya, mɔɔrɔ dɔgɔ la. Esera fɔrɔyɔrɔ fana ye Lawi-bii dɔɔniya ye Kisin Kũnŋũga Tɔɔra la, Malaki sɛbɛn kapitaal sɔɔrɔ la. Malaki la dɔɔniya bɛ yɛlɛma Kirisiti tɛmpili-safiya fila la.
“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.
“Tempelu ke dunia wị na venyi na vanunu mu kulongola, Yesu alandisile mulimo wakwe wa kukosa mutima ku busafu bwa sambi,—ku zudila za pa nsi, ku tama za bwina, ku mikwa ya bubi, yina yivundisa mwoyo. Malaki 3:1–3 yisoneka.” 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 ni baingira mu isezerano babwiwe “guhaguruka,” kandi Yosuwa na we yabwiwe guhaguruka inyuma y’uko abagumutsi bose bapfuye mu kiringo c’imyaka mirongo itatu n’umunani. Vyatwaye imyaka ibiri kugira Isirayeli ya kera inanirwe mu rugero rw’igeragezwa ry’incuro cumi, hanyuma inyuma y’imyaka mirongo itatu n’umunani abagumutsi bose baba bamaze gupfa, maze Imana ibabwira guhaguruka.
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.
Basi, nangu ng'wesa, “Sokola, omukome okwambuka omwiga gwa Zeredi.” Naitwe twambuka omwiga gwa Zeredi. Kandi ebiro ebyatukwata okuva e Kadeshibarunea okutuusa lwe twambuka omwiga gwa Zeredi byali emyaka amakumi asatu mu munaana; okutuusa nga omulembe gwonna ogw’abasajja ab’olutalo gumalibwawo okuva wakati mu lusiisira, nga Mukama bwe yabalayirira. Ekyamateeka Olwokubiri 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.”
Yohana tano, Yesu akamponya yule mtu aliyekuwa dhaifu wa viungo kwa muda wa miaka thelathini na minane; na alipomponya, akamwambia yule mtu, “inuka.”
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?
لە کاتێکی دیاریکراودا فریشتەیەک بۆ ناو حەوزەکە دادەبەزی و ئاوەکەی دەشڵەژاند؛ جا هەر کەسێک یەکەمجار دوای شڵەژاندنی ئاوەکە تێیدا دادەنایە، لە هەر نەخۆشییەک کە هەیبوو چاک دەبووەوە. پیاوێکی دیاریکراو لەوێ هەبوو، کە سی و هەشت ساڵ بوو بە نەخۆشییەکەوە دەناڵاند. عیسا کاتێک بینیی لێی ڕاکشاوە، و زانی کە ماوەیەکی درێژە لەو حاڵەتەدایە، پێی فەرموو: دەتەوێ چاک ببیتەوە؟
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.
Zilamdarê bêhêz bersiva wî da: Efendî, dema ku av tê hereketandin, tu kesê min tune ye ku min bixe nav hewzê; lê dema ez tênim, yekî din berî min dadikeve.
Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:4–9.
Yesu amwambia, Simama, jitwike godoro lako, uende. Mara yule mtu akaponywa kabisa, akajitwika godoro lake, akaenda; na siku iyo ilikuwa Sabato. Yohana 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.
ཨེས་ར་ཡི་དཔེ་བརྗོད་ནང་། འབུམ་ཕྲག་བཅུ་བཞི་སྟོང་བཞིའི་ཞལ་ཆད་ཀྱི་སྐོར་ལ། མི་རྣམས་ལ་“ལངས་དགོས་”ཞེས་བཀའ་བསྩལ་ཡོད། 1838 ལོར། མི་ལི་རའི་ཚོགས་པའི་ཆོས་སྤེལ་པ་གྲགས་ཅན་ཞིག་ཡིན་པའི་ཇོ་སཱ་ཡ་ལིཆ་གིས། 1840 ཡས་མས་སུ་ཨོཏོ་མན་གྱི་དབང་ཆ་མཇུག་རྫོགས་པར་ལུང་བསྟན་བྱས་ཤིང་། མི་ལི་རའི་འཕྲིན་ལས་ཀྱང་ལངས་པ་ཡིན་ལ། 1840 ལོའི་ཟླ་ 8 ཚེས་ 11 ཉིན་དོན་དངོས་ཏག་ཏག་འགྲུབ་པ་དེས་དེ་ལ་ནུས་པ་བསྩལ་ཏོ། རྒྱལ་བའི་ཚོགས་ཁང་ཡར་འདེགས་པའི་ནང་དུ། ཞལ་ཆད་འཛུགས་པའི་ཚེ་དཀོན་མཆོག་གི་མི་རྣམས་ལངས་པར་བྱེད་པའི་ལུང་བསྟན་ཞིག་ཀྱང་འདུས་ཡོད། ཨེས་ར་ཡིས་ཕྱི་རྒྱལ་གྱི་ཆུང་མ་རྣམས་དང་ཁ་བྲལ་བའི་ནང་དུ། ང་ཚོས་མ་ལ་ཀིས་ལེ་ཝིའི་བུ་རྒྱུད་རྣམས་སྦྱང་བའང་མཐོང་ལ། དེ་བཞིན་དུ་ཁྲིསྟོས་ཀྱིས་ལྷ་ཁང་ཐེངས་གཉིས་སྦྱངས་པའང་མཐོང་ཞིང་། ཐིག་ཕྲེང་རེ་རེས་འབྲུ་དང་རྩྭ་ངན་སོ་སོར་འབྱེད་པ་ཞིག་མཚོན་ཏེ། དེ་ནི་ཁྲིསྟོས་ཀྱིས་འབུམ་ཕྲག་བཅུ་བཞི་སྟོང་བཞིའི་སེམས་ནས་སྡིག་པ་གཏན་དུ་བསལ་བའི་ཚེ་འགྲུབ་པ་ཡིན། ཁྲིསྟོས་ཀྱི་ཆུ་ཚོད་དགུ་པ་དང་། པེ་ཏྲོས་ཀྱི་ཆུ་ཚོད་དགུ་པ་གཉིས། དེ་དང་མཉམ་དུ་ཨེས་ར་ཡི་དག་སྦྱོང་གི་གསོལ་བ་ཡང་། ཉི་མའི་ཁྲིམས་དང་མཐུན་པར་སྒྲིག་ཡོད། དེའི་ཚེ་ཕྱིས་ཀྱི་ཆར་པ་ཚད་མེད་པར་འབེབས་པར་འགྱུར། དཱ་ནི་ཨེལ་གྱི་ལེའུ་དགུ་པའི་ནང་། དཱ་ནི་ཨེལ་གྱིས་དགོང་མོའི་མཆོད་པའི་དུས་ལ། སྟེ་ཆུ་ཚོད་དགུ་པའི་ཚེ། རང་གི་ཞུ་བ་རྣམས་ལ་ལན་ཞིག་ཐོབ་པ་ཡིན།
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.
Eyo, hĩndĩ ĩrĩa ndaarĩ naathoma mahooya-inĩ, mũndũ ũcio Gaburieli, ũrĩa ndonire kĩoneki-inĩ kũu mbere, agĩtumwo aruruke na ihenya rĩnene, agĩgũta hĩndĩ ya irathimo rĩa hwaĩ-inĩ ya hwaĩra. Danieli 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.
Tûmêjar ku dîtinên ku li ber çemên mezin ên Şîn’arê ji Danyêl re hatin dayîn, niha di pêvajoya cîbicîbûnê de ne, û divê em şert û mercên dema ku ew pêxemberî hatin dayîn bifikirin.
“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.
“Ulayi na Hidékel, milonga minene ya Shinali, pene na yango, Danyele amonaki bimonaneli; mpe pole oyo azwaki epai ya Nzambe epesamaki mingi koleka mpenza mpo na mikolo oyo ya nsuka. Sik’oyo bimonaneli yango ezali kokokisama, mpe makambo nyonso oyo esakolamaki ekosalema kala mingi te.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.” Testimonies to Ministers, 113.
“Danyeli a nubuatine gahawe, nimwihweze imimerere y’ishyanga ry’Abayuda.” 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.
Umucyo w’amayerekwa afitanye isano n’inzuzi za Hiddekel na Ulai ugereranya ibice bitandatu bya nyuma bya igice cya cumi na kimwe cya Daniyeli. Mu gice cya cyenda, kigereranywa n’uruzi rwa Ulai, Daniyeli ahabwa umucyo ku bice bya karindwi, umunani n’icyenda. Mu gice cya cumi, kigereranywa n’uruzi rwa Hiddekel, Daniyeli ahabwa umucyo w’ibice bya cumi, cumi na kimwe, na cumi na bibiri. Amakuru y’ubuhanuzi ntagaragazwa gusa n’ibyabaye by’ubuhanuzi bigereranywa muri ibyo bice, ahubwo anagereranywa na Daniyeli ubwe, kuko dukwiriye kuzirikana imimerere y’ishyanga ry’Abayuda igihe ubwo buhanuzi bwatangwaga.
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.
Mwalinze mambo ayo mu misho ya siku na kuyapatanisha na ushuhuda wa manabii wengine. Hii ina maana ya kwamba, kama vile Petro alivyokuwa Kaisaria Filipi na pia Kaisaria Maritima, Danieli alitembelewa na Gabrieli saa ya tisa katika sura ya tisa, na alitembelewa siku ya ishirini na mbili katika sura ya kumi. Nuru ya Ulai na ya Hidekeli kwa siku za mwisho ilifunuliwa kwa Danieli saa ya tisa ya siku ya ishirini na mbili. Nuru hiyo inawakilisha kumwagwa kwa mvua ya masika ya mwisho bila kipimo wakati wa sheria ya Jumapili.
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.
Daniaeli ghuhkhuhtu phung a hnaak cu caan pakua zungah a famkim tein a ong, ziangahtile cumi cun ni hnuai neta ah Pathian mi pawl parah a thleng dingmi “thil a tong” pawl ih sunglam le lenglam san thuanthu pahnih khal a langter. Cu eng cu Zentel pawl hnenah a phuan tikah, Kornelia in a aiawhmi an si vekin, mi za lia le palik le pali kha an ko ding ih, Sunday hman khauhtertu ruangah Pathian dan cu thah an si ding, cun Pitar in Khrih in a kaltak zo mi biakinn hnenah thucah a pe ding; cumi biakinn cu Juda pawl ih inn ruak tiin a hminsin. Pitar cun Zentel pawl hnenah le Sanhedrin hnenah khal a bia, caan cu Ezra in thenhran dingah a dil lai ah le Daniel in eng hrangin a rawl a ngol ih a thla a cam lai ah a si. Pentecost ih caan pakua, Khrih a thih tik ih caan pakua, Kornelia in Pitar a ko tik ih caan pakua, zanlam raithawinak khal hi Karmel tlang par ih Elijah thawn an remkhawm thluh.
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.
Biragaragara ko ikigaragara ni uko igihe cy’amasaha atandatu gishushanya igihe kirangirira ku itegeko ryo ku Cyumweru, ariko ko gitangirana n’ikorwa rifitanye isano itaziguye n’iherezo, nk’uko byari bimeze ku bitambo byo mu gitondo n’ibya nimugoroba. Mu buryo bwa Petero, igihe cy’amasaha atandatu ni kuva i Kayisariya ya Filipo kugeza i Kayisariya ku nyanja. Kuri Pentekote, cyari kuva mu cyumba cyo hejuru kugeza mu rusengero. Icyo gihe ari cyo mucyo mwinshi ushyirwaho mu ntangiriro y’inzira ni Induru yo mu Gicuku, kandi icyo gihe kigera ku itegeko ryo ku Cyumweru. Ayo masaha atandatu, hagati ya nimugoroba zombi, ashushanya kwinjira kwa Kristo i Yerusalemu mu ntsinzi, na byo bigahagararira igihe kuva ku nama y’inkambi yabereye i Exeter kuva ku wa 12 kugeza ku wa 17 Kanama, 1844, yatangije gutangaza ubutumwa bwasojwe ku wa 22 Ukwakira, 1844. Exeter ni Kayisariya ya Filipo, kandi Kayisariya ku nyanja ni ku wa 22 Ukwakira, 1844. Intangiriro irangwa na Kayisariya nk’uko n’iherezo na ryo riyarangwa.
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.
ئەو چوونە ناوەوەی شکۆدار بە ناکۆکییەک لە سەرەتادا و ناکۆکییەکی تر لە کۆتاییدا نیشاندار کراوە. ئەو ناکۆکییەی لە Exeterدا بەو پەرستنی درۆینە نمایەندەیی کرا کە لە ناو زەویی خێوەتی Watertownدا ڕوویدەدا. دوو پەیام بەو دوو خێوەتە نمایەندەیی کران، و کاتێک مەسیح چووە ناو ئۆرشەلیم، ئەو جولەکە خۆرگیرانە سکاڵایان لەو پەیامە کرد کە لە کاتی دابەزینە خوارەوەی لە شاخی زەیتوون ڕادەگەیەنرا، کاتێک سواری گوێدرێژە تازە ئازادکراوەکە بوو و دەچووە ناو ئۆرشەلیم. یەکەمین و دوایین ناکۆکی ئەلفا و ئۆمێگایەک بۆ ئەو ماوەیە دیاری دەکەن. لە Exeterدا، چینەکەی Watertown نوێنەرایەتی چینێک لە پاکیزەکان دەکات کە هیچ ڕۆنێکیان نەبوو، و بۆ ئەوان دەرگای ڕزگاری داخرا. لە کۆتایی ئەو ماوەیەدا دەرگای چوونە ژوورە پیرۆزەکە داخرا، و بەوە ئەلفا و ئۆمێگایەک بۆ ئەو ماوەیە دابین کرا. ئەو ئەلفا و ئۆمێگا لەگەڵ ئەو دوو ناکۆکییەی چوونە ناوەوەی شکۆدار هاوتا دەبێت، و قیسرەیە بۆ قیسرەیە لەگەڵ پەترۆس.
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.
Mu Kaisarea Filipi, zina ya Simoni Bar-yona yabadilishwa kuwa Petro, mu kifungu ambamo anasifiwa kama kinywa cha uvuvio, kisha anahukumiwa kuwa Shetani, kwa sababu ya kupinga ujumbe wa msalaba. Petro ni ishara ya makundi mawili yanayotenganishwa na ujumbe wa ubatizo na msalaba, ambao ni ujumbe wa 9/11 na sheria ya Jumapili.
“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.
“Fariseo-ni ushuhuda mtoza-kodi, kwa kila kundi lililoonyeshwa nao, lipo somo katika historia ya mtume Petro. Katika hatua za kwanza za ufuasi wake, Petro alijiona kuwa mwenye nguvu. Kama yule Fariseo, katika tathmini yake mwenyewe alikuwa ‘si kama wanadamu wengine walivyo.’ Kristo, usiku wa kuwasalitiwa kwake ulipokuwa umekaribia, alipowaonya wanafunzi wake mapema, ‘Ninyi nyote mtaona sababu ya kujikwaa kwa ajili Yangu usiku huu,’ Petro akasema kwa ujasiri, ‘Ijapokuwa wote watajikwaa, lakini mimi sitajikwaa.’ Marko 14:27, 29. Petro hakujua hatari yake mwenyewe. Kujitumainia kulimpotosha. Alidhani kwamba alikuwa na uwezo wa kushinda majaribu; lakini baada ya saa chache tu jaribu likaja, naye kwa kulaani na kuapa akamkana Bwana wake.” 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.
Mu saa ya tisa, ambayo ndiyo wakati wa sadaka ya jioni kwa jibu la sala ya Eliya, moto ulishuka na kuteketeza sadaka hiyo kwa kusudi la kuwafanya watu wa Mungu wajue ya kwamba BWANA ndiye Mungu. Kuna madaraja mawili yanayofananishwa katika Mlima Karmeli: daraja moja ambalo hapo ndipo hujua ya kwamba BWANA ndiye Mungu, na jingine linalowakilishwa na manabii wa Baali ambao baadaye huuawa.
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.
알공 마상 제사를 드릴 때가 이르렀을 때에, 선지자 엘리야가 가까이 나아와 이르되, 아브라함과 이삭과 이스라엘의 주 하나님이여, 주께서 이스라엘 가운데 하나님이심과 내가 주의 종임과 내가 이 모든 일을 주의 말씀대로 행한 것을 오늘 알게 하옵소서. 주여, 내게 응답하옵소서, 내게 응답하옵소서. 이 백성으로 주는 여호와 하나님이신 것과 주께서 그들의 마음을 다시 돌이키신 것을 알게 하옵소서.
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.
Basi moto wa Bwana ukashuka, nao ukateketeza sadaka ya kuteketezwa, na kuni, na mawe, na mavumbi, ukayaramba pia maji yaliyokuwa ndani ya mfereji. Na watu wote walipoona hilo, wakaanguka kifudifudi; wakasema, Bwana, yeye ndiye Mungu; Bwana, yeye ndiye Mungu.
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.
එවිට එලියා ඔවුන්ට කීයේය, “බාල්ගේ අනාගතවක්තෘවරුන් අල්ලාගන්න; ඔවුන්ගෙන් එක්කෙනෙකු වත් පලා නොයා යුතුය.” එවිට ඔවුහු ඔවුන් අල්ලාගත්හ. එලියා ඔවුන් කිෂොන් නදිය අසලට ගෙන ගොස්, එහිදී ඔවුන් මරා දැමීය. 1 රාජාවලිය 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.
Ɔsoro anwummere afɔrebɔ no, Kristo wu no, Petro a ɔsa ɔbarima a na ɔyɛ apakye no yare no, Petro a ɔde asɛm no kɔmaa Amanamanmufo no, Daniel a ogyee nkɔmhyɛ mu hann no, Elia mpaebɔ a wɔde ogya bua no, bere a Esra wɔ ayitwede ne nso mu rebɔ mpae ama Laodikea nsakrae no akɔ Filadelfia, ama asɔre a ɛreko no asakra akɔ asɔre a edi nkonim no mu. Dɔn a ɛto so nkron no yɛ afɔrebɔ dɔn no, mpaebɔ a yenya ho mmuae no dɔn, dɔn a ɔsoro de ka asase ho no, ɔtwamfo a ɛda atemmu ne mmɔborɔhunu ntam; na ɛno nti na Kristo wu wɔ dɔn a ɛto so nkron no mu, efisɛ afɔrebɔ dɔn a ɛto so nkron no buee asɛmpa no maa Amanamanmufo no, wɔn a na wɔte sum mu no, nanso wobehu hann kɛse bere a wobebue Daniel nhoma no nyinaa mu pɛpɛɛpɛ wɔ Kwasida mmara no mu.
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.
Mu guheza kwa Gideoni mu Bacamanza 6:21, Umumarayika wa Yehova akora ku gitambo ca Gideoni c’inyama n’umutsima utarimwo umwambiro akoresheje inkoni yiwe, maze umuriro uraduka uvuye ku gitandara uragiturira cose. Uwo muriro waremeje ihamagarwa ry’Imana kuri Gideoni n’uko yemeye ico kimenyetso.
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.
랴ꞌꞌ 우 ꞌ닌 메, “ꞌ아바 ꞌ닝 ꞌ밍 ꞌ눈 ꞌ알라 ꞌ닝 시야네 에하 꾸하, ꞌ닌 쑤 ꞌ수라 꾸닝 ꞌ난미 ꞌ닐라 ꞌ무ꞌ니라 하야, ꞌ닝게 표징 하나를 보이소서. 청하옵나니, 내가 ꞌ닝께 다시 와서 내 예물을 가져다가 ꞌ닝 앞에 놓기까지 여기서 떠나지 마소서” 하니, 그가 이르되, “네가 다시 올 때까지 내가 머무르리라” 하였더라. 기드온이 들어가서 염소 새끼 하나를 준비하고, 가루 한 에바로 무교병을 만들며, 고기는 광주리에 담고 국물은 솥에 담아, 상수리나무 아래 있는 그에게로 가져다가 드리니, 하나님의 천사가 그에게 이르되, “고기와 무교병을 가져다가 이 바위 위에 놓고, 국물을 부으라” 하매, 그가 그대로 하니라. 이에 여호와의 천사가 손에 잡은 지팡이 끝을 내밀어 그 고기와 무교병에 대니, 불이 바위에서 솟아올라 그 고기와 무교병을 사르니라. 그러자 여호와의 천사가 그의 눈앞에서 떠나갔더라. 기드온이 그가 여호와의 천사인 줄 알고 이르되, “슬프도소이다, 주 여호와여! 내가 여호와의 천사를 대면하여 보았나이다” 하였더라. 사사기 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.
Malaika alimtokea Gideoni katika aya ya kwanza ya sura hiyo, akamwita Gideoni, “shujaa hodari,” naye Gideoni akaomba ishara ya kuthibitisha dai hilo. Kisha Gideoni akamwomba malaika akae, na malaika akaaye katika unabii ni malaika wa pili. Baada ya wakati wa kukawia kumalizika, Gideoni akaweka mbele sadaka, na moto ukaiteketeza sadaka hiyo. Gideoni yuko katika saa ya tisa, kwa maana Eliya alikuwa sadaka ya jioni, na saa ya tisa ni sheria ya Jumapili wakati ndimi za moto za Kipentekoste zinapolingana. Gideoni anawakilisha tabaka linalomwona Bwana uso kwa uso, ambalo ndilo lililompata Danieli katika sura ya kumi. Gideoni alipoona moto ukiiteketeza sadaka, ndipo akatambua kwamba alikuwa amekuwa akishughulika na Bwana, ambaye alikuwa amemwona uso kwa uso.
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.
Gidyon ji vê rastiyê hişyar dibe dema ku mucîzeya agir nîşanê piştrast dike, û nîşan jî Gidyon bû, mêrikê hêzdar ê Xwedê û artêşa 300 kahînan, yên ku hemûyan 300 tabloyên Habaqquq di destên xwe de hebûn. Nîşan, an jî ala, xwe Gidyon e, û artêşa sê sedan jî heman artêşa hêzdar a Ezekiel e—ya ku di beşa sî û heftan de radibe ser piyan.
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.
Leviticus 9:23, 24-তে, যখন হারূনের মহাযাজক হিসেবে প্রথম নিবেদনের পর তাম্বু উৎসর্গ করা হলো, তখন সদাপ্রভুর সম্মুখ হতে অগ্নি বেরিয়ে এসে বেদির ওপরের হোমবলি ও চর্বি ভস্ম করে দিল। লোকেরা উচ্চস্বরে ধ্বনি করল এবং ভয়ে-ভক্তিতে নিজেদের মুখের ওপর পড়ে গেল। এটি অবশ্যই, পংক্তির পর পংক্তি, এলিয়ার অগ্নির সঙ্গে সামঞ্জস্যপূর্ণ হতে হবে।
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 ku salaadaddiisii saacadda sagaalaad ee ku saabsan kala soocidda sarreenka iyo haramaha, oo dhacda xeerka Axadda, ayaa markaas la oofinayaa marka kiniisadda halganta ahi isu beddesho kiniisadda guulaysata. Waa inay sidoo kale la jaanqaaddaa dabkii Gidecoon. Dabkii wax guba ee ku soo degay qurbaankii ugu horreeyey ee Haaruun, oo la bixiyey toddoba maalmood oo quduus-ka-dhigid ah dabadeed maalintii siddeedaad, ayaa isla maalintaas mar kale soo noqday, oo baabbi'iyey labadii wiil ee sharka lahaa ee Haaruun. Marka Ruuxa Quduuska ah lagu shubo iyada oo aan qiyaas lahayn saacadda sagaalaad, xeerka Axadda, waxaa jiri doona kala soocid laba dabaqadood oo wadaaddo ah, oo kiniisadda guulaysata waxay bilaabi doontaa hawsha uu metelo faraska cad ee Efesos, kaas oo u baxa isagoo guulaysanaya oo si uu u guulaysto. Subkidda kiniisadda guulaysata waxay markhaati labaad ka heshaa macbudkii Sulaymaan.
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.
Solomoni temple bi dedikeshon den 2 Kronik 7:1–3, after Solomoni preya, faea i kamdaon from heven and i konsumem olketa born-ofaring and olketa sakrifaes. Glori bilong the Lord i fulimap temple, mekem olketa pipol for worship and olketa declarem gudnes bilong God and mercy bilong Hem wea olketa no save finis. Long Sunday law, church triumphant bae i liftimap olketa antap moa winim evri mountain olsem wanfala crown and wanfala ensign according to Zechariah and Isaiah. Taem faea i kamdaon long dedikeshon bilong temple bilong Solomoni, temple i fulimap witim glori bilong the Lord, wea i simbolaezem dat sounding bilong sevent trumpet hem i finishem waka bilong hem long pipol bilong God and hem i klosap for finishem dat sem waka long olketa waka-man bilong eleventh hour. Sevent trumpet i representem atonement, dat kombinashon bilong Divinity and humanity wea i happen taem Jesus i liftimap kingdom bilong glori bilong Hem. Dat faea wea i kamdaon long tabernacle bilong Moses and temple bilong Solomoni hem tu wanfala faea bilong judgment for son bilong Aaron, olsem hem bin olketa for David tu.
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.
Davidi ahembelo lyakwe paulu lu kupupwila kwa Arauna/Ornani mu 1 Milandu 21:26, mu kimye kya cilele ciletelelwe ne kuverenga kwa Davidi, capakulwa no mulilo ukufuma ku lulu pa cipailo, ukulangisha ukupokelelwa no kulekesha cilele. Icilele ca Laodikea cilelekeshwa ilyo umulilo waikila pa hembelo lya Davidi ukucimya cilele ca kweyemena pa maka ya bantu na pa mano yabo. Ukupilibuka ukufuma ku bwa-muntu ukuya ku bwa-Muntu bwa Bulesa kulamanyikwa ilyo impongolo ya mpapulo yafikilishiwa, kabili ulukuta lwasumbulwa ngo cishibilo. Pano epo, mu kwafwilana ne tempile yakwe Solomoni, ubwafya bwa Mfumu bwaiswile itempile ilyo Ubumulungu bwakumbanwa no bwa-muntu.
We will continue our consideration of the period of the Midnight Cry as represented by the third and ninth hours in the next article.
Katika makala inayofuata tutaendelea na uchunguzi wetu wa kipindi cha Kilio cha Usiku wa Manane kama kinavyowakilishwa na saa ya tatu na ya tisa.
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.
Na baada ya siku sita, Yesu akawachukua Petro, Yakobo, na Yohane nduguye, akawapandisha mlima mrefu faraghani. Naye akageuzwa sura mbele yao; uso wake ukang’aa kama jua, na mavazi yake yakawa meupe kama nuru. Na tazama, wakawatokea Musa na Eliya, wakizungumza naye.
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.
Petro akamjibu, akamwambia Yesu, Bwana, ni vema sisi kuwa hapa; ukitaka, na tufanye hapa vibanda vitatu; kimoja kwa ajili yako, na kimoja kwa ajili ya Musa, na kimoja kwa ajili ya Eliya. Alipokuwa bado akisema, tazama, wingu jekevu likawafunika; na tazama, sauti ikatoka katika lile wingu, ikisema, Huyu ni Mwanangu mpendwa, ninayependezwa naye sana; msikieni yeye.
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.
Na abayekulire, abeegi ne bagwa amaaso gaabwe ku ttaka, ne batya nnyo. Awo Yesu n’ajja, n’abakomako, n’agamba nti, Muyimuke, so temutya.
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.
A bánghî ngin dzî, bámònî moto tê, se Yesu nkɛl. A bánghî si na ngù nà zâ, Yesu a báyîrî, atî: “Lônga monènô ôko na moto tê, tî peko na Mwana wa moto a zîngbi na kpékpékpa na bôngô.” Matiyo 17:1–9.