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.
Dia dia lavalava no nitondrana antsika ho amin’ny bokin’i Joela, ka i Petera no vavolombelontsika. Petera dia iray amin’ireo tandindona mahatalanjona indrindra ao anatin’ny Tenin’Andriamanitra ara-paminaniana, kanefa moa tsy tahaka izany avokoa va izy rehetra? Petera dia any Kaisaria Filipy, ary izy koa dia any amin’ny Pentekosta ao amin’ny efitra ambony amin’ny ora fahatelo, ary avy eo ao amin’ny tempoly amin’ny ora fahasivy amin’io andro io ihany. Jesosy dia nohomboana tamin’ny hazo fijaliana tamin’ny ora fahatelo ary maty tamin’ny ora fahasivy. Petera dia nantsoina ho any Kaisaria tamin’ny ora fahasivy, nefa ilay Kaisaria izay niantsoana azy ao amin’ny tantaran’i Kornelio dia tsy i Kaisaria Filipy eo am-pototry ny Tendrombohitra Hermona, fa Kaisaria amoron-dranomasina, izay nantsoina hoe Kaisaria 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.
Cesarea Maritima dia tanàna amoron-tsiraka eo amin’ny Ranomasina Mediterane, eo amin’ny 30–35 kilaometatra any avaratry Tel Aviv ankehitriny (naorin’i Heroda Lehibe ho tanànan-tsambo romana lehibe sy manetriketrika). Miseho matetika ao amin’ny bokin’ny Asan’ny Apostoly izy io (voatonona in-15), ary io no tondroin’ny ankamaroan’ny olona fotsiny hoe “Cesarea” ao amin’ny Testamenta Vaovao. Filipo Evanjelista dia nonina tao niaraka tamin’ireo zanany vavy efatra izay naminany (Asa. 8:40; 21:8). Paoly dia nogadraina tao nandritra ny roa taona, niseho teo anatrehan’ny governora Feliksa sy Festa ary ny mpanjaka Agripa (Asa. 23–26). Ary ny tena manan-danja kokoa angamba, Petera dia nitory tamin’i Kornelio, kapiteny romana, tao—izay fiovam-po lehibe voalohany nataon’ny Jentilisa ho amin’ny Kristianisma (Asa. 10) tamin’ny taona 34 taor. J.K., rehefa nifarana ilay herinandro izay nanamafisan’i Kristy ny fanekena tamin’ny maro.
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.
Ary hampiorina fanekena amin’ny maro mandritra ny herinandro iray izy; ary amin’ny antsasaky ny herinandro dia hampitsahatra ny fanatitra alatsa-drà sy ny fanatitra izy; ary noho ny fielezan’ny fahavetavetana dia hahatonga azy ho lao izy, mandra-pahatongan’ny fahatanterahana; ary izay voatendry dia haidiny amin’ilay lao. Daniela 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 dia renivohitra fitantanan-draharaha romanina tao Jodia sady foibe lehibe ho an’ny jentilisa. Caesarea Philippi kosa dia tanàna hafa, any amin’ny farany avaratra eo akaikin’ny vodin-tendrombohitra Hermona (eo amin’ny 25–30 kilaometatra any avaratry ny Ranomasin’i Galilia), ao amin’ilay faritra antsoina ankehitriny hoe Golan Heights (Banias ankehitriny). Ao amin’ny Filazantsara ihany no ahitana azy (Matio 16:13 sy Marka 8:27), tamin’ny fotoana nitondran’i Jesosy ny mpianany ho any Caesarea Philippi. Io no toerana malaza izay nanaovan’i Petera fanekena fa Jesosy no “Mesia, Zanak’Andriamanitra velona,” ary izay nilazan’i Jesosy hoe: “Eo ambonin’ity vatolampy ity no haoriko ny fiangonako, ary ny vavahadin’ny Hadesy tsy haharesy azy” (Matio 16:13–20). Faritra jentilisa izy io, nisy tempoly natokana ho an’ireo andriamanitra grika, indrindra ho an’i Pana andriamanitra osilahy, ary ny zohy fonenan’i Pana dia nantsoina hoe “vavahadin’ny helo,” ka vao mainka manaitra tokoa ny fanambaran’i Jesosy teo amin’izany toerana izany.
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.
Ireo tanàna roa ireo dia misaraka tanteraka, na ara-jeôgrafia na ara-tantara—ny iray dia seranan-tsambo romanina be olona sy be fifamezivezena any atsimo-andrefana, ary ny iray kosa dia toerana helenistika/mpanompo sampy any avaratra, eo akaikin’ny loharanon’ny Reniranon’i Jordana. Ilay tanàna amoron-dranomasina no manjaka ao amin’ny Bokin’ny Asan’ny Apostoly, fa ilay any avaratra kosa no ivon’ny fotoana lehibe iray ao amin’ny Filazantsara. Kaisaria amoron-dranomasina dia tandindon’i Roma—ilay bibidia, ary Kaisaria an-tanety dia tandindon’ilay dragona. Sister White dia manondro ilay vanim-potoana hatramin’ny hazo fijaliana ka hatramin’ny Pentekosta, dia ny “vanim-potoanan’ny Pentekosta,” izay nanomboka teo amin’ny hazo fijaliana ary nifarana tamin’ny Pentekosta.
“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.
“Manantena fatratra sy amin’ny faniriana lalina aho ny fotoana izay hamerenan’ny zava-nitranga tamin’ny andron’ny Pentekosta, amin-kery mbola lehibe lavitra noho izay tamin’izany fotoana izany. Hoy Jaona: ‘Ary hitako fa, indro, nisy anjely iray koa nidina avy tany an-danitra, nanam-pahefana lehibe; ary ny tany dia nazavan’ny voninahiny.’ Ary amin’izany, tahaka ny tamin’ny fotoanan’ny Pentekosta, ny olona dia handre ny fahamarinana hotenenina aminy, samy amin’ny fiteniny avy ny olona rehetra.”
“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.
“Afaka manome aina vaovao ao amin’ny fanahy tsirairay izay maniry amin-kitsimpo hanompo Azy Andriamanitra, ary afaka mikasika ny molotra amin’ny vainafo velona nalaina avy teo amin’ny alitara, ka mahatonga azy ho mahay miteny amin’ny fiderana Azy. Feo an’arivony no ho fenoina hery hamoaka ny fahamarinana mahatalanjona ao amin’ny Tenin’Andriamanitra. Ny lela miambakambaka dia hovahana, ary ny saro-tahotra dia hatao mahery mba hitondra fanambarana feno fahasahiana ny amin’ny fahamarinana. Enga anie ny Tompo hanampy ny olony hanadio ny tempolin’ny fanahy ho afaka amin’ny loto rehetra, ary hitahiry fifandraisana akaiky toy izany Aminy, mba haha-mpiombona azy amin’ny ranonorana farany izy, rehefa harotsaka izany.” 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.
Amin’ny lafiny ara-teknika, ny vanim-potoanan’ny Pentekosta dia manomboka amin’ny fetin’ny voaloham-bokatra, izay mifanaraka amin’ny fitsanganan’i Kristy tamin’ny maty; kanefa raha tsy nisy ny fahafatesana teo amin’ny hazo fijaliana, dia tsy hisy rà hoentin’ny Mpamonjy nitsangana miaraka Aminy tamin’ny nitsanganany. Raha tsy nisy ny fahafatesany, Izy, amin’ny maha-Mofon’aina Azy, dia tsy ho niala sasatra tamin’ny andro firavoravoan’ny mofo tsy misy lalivay, ary ny Mofon’aina dia tsy maintsy niala sasatra mialoha ny hitsanganany tamin’ny fetin’ny voaloham-bokatra, ka izany no nanombohan’ny fe-potoana dimampolo andro izay nitarika ho amin’ny andro sy fetin’ny 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.
Rehefa tonga Kristy mba hanamafy ny fanekena mandritra ny herinandro iray, dia nanomboka tamin’ny batisany izany herinandro izany; ary avy eo, “eo afovoan’ny herinandro,” telo taona sy tapany tatỳ aoriana, dia nohomboana tamin’ny hazo fijaliana Izy, nitsahatra tao am-pasana tamin’ny andron’ny Mofo Tsy Misy Lalivay, nitsangana tamin’ny maty tamin’ny Alahady ho fanatanterahana ny Fetin’ny Voaloham-bokatra tamin’ny vary hordea, ka dia nanomboka teo ny vanim-potoanan’ny Pentekosta dimampolo andro izay nahatratra ny fetin’ny voaloham-bokatra tamin’ny vary tritika. Hatramin’ny hazo fijaliana ka hatramin’ny faran’ny herinandro, telo taona sy tapany tatỳ aoriana, dia tonga tamin’ny famaranana azy ilay fe-potoana fito taona tamin’i Kornelio avy any Kaisaria Maritima, izay lasa Jentilisa voalohany indrindra niova fo—ho amin’ny fiangonana kristiana—tamin’ny faran’ny herinandro tamin’ny taona 34 taor. J.K.
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.
Ny herinandro izay nahatongavan’i Kristy hanamafy ny fanekena dia ara-paminaniana 2.520 andro, ary ny hazo fijaliana dia “eo afovoan’ny herinandro”, koa dia 1.260 andro taorian’ny batisa izany, ary 1.260 andro talohan’ny niovan’i Kornelio fo. Teo amin’ny hazo fijaliana dia nohomboana tamin’ny ora fahatelo i Kristy, ary maty tamin’ny ora fahasivy Izy. Izany no fiandohan’ny vanim-potoanan’ny Pentekosta, ary amin’ny farany, (fa i Jesosy mandrakariva maneho ny farany amin’ny alalan’ny fiandohana) tamin’ny andron’ny Pentekosta, Petera dia nitory ny toriteniny voalohany avy amin’ny bokin’i Joela tamin’ny ora fahatelo tao amin’ny efitra ambony, izay nihaonan’i Kristy tamin’ny mpianatra tamin’ny andro nitsanganany tamin’ny maty. Avy eo Petera dia nitory ny toriteniny faharoa momba an’i Joela tao amin’ny tempoly tamin’ny ora fahasivy. Miharihary fa ny ora fahatelo sy ny ora fahasivy dia tandindon’ny alfa sy omega momba ny fiandohana sy ny fiafaran’ny vanim-potoanan’ny Pentekosta.
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.
Isan-tsipika, rehefa ampifanarahintsika ny ora fahatelo sy fahasivy amin’ireo zava-nitranga roa ireo, dia hitantsika fa ny enina ora dia vanim-potoana ara-paminaniana izay samy manome vavolombelon’ny fisarahana. Kristy dia mandeha avy amin’ny fiainana ho amin’ny fahafatesana ho amin’ny fiainana. Izy dia mandeha avy amin’ny tany ho any an-danitra ary miverina eto an-tany. Petera dia any ivelany ary avy eo ao anatin’ny tempoly. Misy, mazava ho azy, fampifanarahana mifanindran-dàlana hafa koa momba ny ora fahatelo sy fahasivy, nefa ilaintsika aloha ny mandinika an’i Petera sy Kornelio ary Kaisaria amoron-dranomasina.
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.
Tahaka ireo fizaram-potoana ara-paminaniana izay aseho ao amin’ny ora enina, rehefa nirahina ho any amin’i Kornelio ny anjely mba hitarika azy hampaka an’i Petera, dia tamin’ny ora fahasivy izany.
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.
Nisy lehilahy anankiray tany Kaisaria atao hoe Kornelio, kapiteny zato tao amin’ny antokona miaramila atao hoe Italiana, lehilahy mpivavaka sady natahotra an’Andriamanitra mbamin’ny ankohonany rehetra, izay nanome fiantrana be ho an’ny vahoaka ary nivavaka tamin’Andriamanitra mandrakariva. Nahita mazava tao amin’ny fahitana izy, tokony ho tamin’ny ora fahasivy amin’ny andro, fa nisy anjelin’Andriamanitra niditra teo aminy ka nanao taminy hoe: Kornelio. Ary raha nibanjina azy izy, dia raiki-tahotra ka nanao hoe: Inona moa izany, Tompoko? Ary hoy Izy taminy: Ny fivavahanao sy ny fiantranao dia niakatra ho fahatsiarovana eo anatrehan’Andriamanitra. Koa ankehitriny maniraha olona ho any Jopa, ka ampangavao Simona anankiray, izay atao koa hoe Petera. Asan’ny Apostoly 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.
Ny fahatongavan’ny anjely dia tandindon’ny hafatra sy ny mari-dalana, ary ny anjely dia manamafy fa mari-dalana izany rehefa hoy izy hoe: “Niakatra ho fahatsiarovana eo anatrehan’Andriamanitra ny fivavahanao sy ny fiantranao.” Ny mari-dalana amin’ny famaranana ny herinandro dia i Kornelio naniraka hitady an’i Petera tamin’ny ora fahasivy rehefa avy nifady hanina efatra andro, ary antsoina hoe “fahatsiarovana” izany, izay mari-dalana. Amin’ny maha-“kapiteny”-jato azy, i Kornelio dia mpifehy lehilahy zato.
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.
Rehefa tany Kaisaria Filipy Petera ao amin’ny Matio toko faha-enina ambin’ny folo dia tsy misy firesahana ora akory. Kaisaria Filipy no anaran’ilay tanàna tamin’ny fotoana nitondran’i Jesosy ny mpianatra tany. Ao amin’ny tantaran’ny Daniela toko faha-iraika ambin’ny folo, andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo, dia andininy izay tanteraka tamin’ny adin’i Panium, sady maneho ara-tandindona ny ady izay mitarika ho amin’ny lalàna alahady any Etazonia, no nantsoina hoe Panium i Kaisaria Filipy. Ao amin’ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo Petera rehefa any Kaisaria Filipy izy, dia Panium izany.
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.
Ny fanekena fa ny Adin’i Panium dia fanatanterahana ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo ao amin’ny Daniela iraika ambin’ny folo, ary fa ireo andininy ireo sy ny tantaran’ny Adin’i Panium dia mampahafantatra ady iray izay mitarika ho amin’ny lalàn’ny Alahady any Etazonia, dia izany indrindra no fomba namolavolana ny metodôlôjian’ny tsipika eo ambonin’ny tsipika hiasana. Ny fampiasana izany metodôlôjia izany dia mitaky ny hampifanarahana an’i Kaisaria Filipy sy Panium, satria ny fitsipika fototra indrindra amin’ny faminaniana izay miresaka io fahamarinana io dia ny hoe: “ny mpaminany fahiny tsirairay dia niteny bebe kokoa ho an’androntsika noho ny tamin’ny andro niainany.” Ampian’i Paoly fa ny fanahin’ny mpaminany dia manaiky ny mpaminany, koa tsy hoe samy manondro ny andro farany ihany izy rehetra, fa mifanaraka koa izy rehetra.
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.
Noho izany antony izany, raha ary rehefa i Panium no fantatra ao amin’ny Tenin’Andriamanitra ara-paminaniana ho Panium, ary aorian’izany ho Kaisaria Filipy, dia tsy maintsy ampiharina izy roa amin’ny andro farany, ary tsy maintsy mifanaraka izy roa, satria tanàna iray ihany izy ireo.
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.
Mifanaraka amin’izao lojika izao, na dia somary hafa kely aza, i Kaisaria Filipy sy i Kaisaria Maritima. Nankany Kaisaria Filipy niaraka tamin’i Kristy i Petera, fa i Kaisaria Maritima kosa no nanirahan’ny Fanahy Masina azy. Kanefa, ao amin’ireo Kaisaria roa tonta, dia i Petera no tena toetra fototra ao amin’ny fanekena. Ny mahatalanjona amin’ity andalana ity dia tamin’ny ora fahasivy no nitsidihan’ilay anjely an’i Kornelio ka nanoro azy hampaka an’i Petera. I Petera ao Kaisaria dia tandindona ara-paminaniana, nefa ireo Kaisaria roa ireo dia samy hafa mazava tsara. Ny iray dia Kaisaria amoron-dranomasina, ary ny iray kosa dia Kaisaria an-tanety. Kaisaria amoron-dranomasina dia mifandray amin’ny Jentilisa, ary i Kornelio no Jentilisa voalohany niova finoana, indrindra tamin’ny faran’ny herinandron’ny fanekena tamin’ny taona 34 AD. Kaisaria amoron-dranomasina dia ny ora fahasivy ary mifanaraka amin’i Petera tao amin’ny tempoly tamin’ny Pentekosta, sy ny fahafatesan’i Kristy tamin’ny ora fahasivy.
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.
Kesaria eo an-tanety, izany hoe Kesaria Filipy, no ora fahatelo. Tsy misy safidy hafa azo fidina. Kesaria Filipy eo am-piandohana, ny ora fahatelo; ary Kesaria Maritima eo amin’ny farany, ny ora fahasivy. Filipy no alfa amin’ilay fe-potoana enina ora, ary Maritima no omega. Ny omega tamin’ny ora fahasivy dia ny fahafatesan’i Kristy teo afovoan’ny herinandron’ny fanekena, ary Petera tao amin’ny tempoly tamin’ny Pentekosta dia ora fahasivy koa. Ny fiantsoan’i Kornelio an’i Petera dia mifanaraka amin’ny fahafatesan’i Kristy, izay tandindon’ny lalàn’ny Alahady, ary koa amin’i Petera tao amin’ny tempoly tamin’ny Pentekosta, izay indray maneho tandindon’ny lalàn’ny Alahady. Kornelio, amin’ny maha-jentilisa voalohany niova fo azy, dia misolo tena ny mpiasa voalohany amin’ny ora fahiraika ambin’ny folo eo amin’ny lalàn’ny Alahady.
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.
Ny ora fahatelo nanomboana an’i Kristy tamin’ny hazo fijaliana, sy ny ora fahatelo izay nitoeran’i Petera tao amin’ny efi-trano ambony, dia tsy maintsy, ary tsy afaka maneho afa-tsy an’i Kaisaria Filipy. Ny efi-trano ambony izay nitoeran’i Petera tamin’ny andro Pentekosta dia ilay efi-trano ambony ihany indrindra izay nisehoan’i Kristy taorian’ny fitsanganany tamin’ny maty, ny niakarany, ary ny fidinany. Tonga tao amin’ny efi-trano ambony i Kristy, ary avy eo, dimampolo andro tatỳ aoriana, tamin’ny andro Pentekosta, dia nitory ny hafatry ny bokin’i Joela tao amin’io efi-trano ambony io ihany i Petera.
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.
Kaisaria Filipy no ora fahatelo izay mifanaraka amin’ny fanomboana amin’ny hazo fijaliana sy ny efitra ambony tamin’ny Pentekosta. Ny fanomboana amin’ny hazo fijaliana dia tandindon’ny fanaparitahana, ary ny efitra ambony kosa dia tandindon’ny firaisana. Izany no mampahafantatra an’i Kaisaria Filipy ho toy ny teboka eo alohan’ny lalàn’ny Alahady, izay ahaparitahana ny antokon’olona iray ary angonina kosa ny iray hafa. Rehefa manomboka averina ny tantaran’ny Adin’i Panium, dia hisaraka mandrakizay ny virijina adala sy ny virijina hendry, ary hisaraka izy ireo noho ny amin’ny hazo fijaliana, izay maneho ny fanatonan’ny lalàn’ny Alahady. Tany Kaisaria Filipy no nanombohan’i Kristy nampianatra momba ny lalàn’ny Alahady izay nanakaiky. Rehefa nanao izany Izy, dia nanohitra ny hafatra i Petera; koa ao anatin’ny andininy sivy, i Petera dia maneho ireo izay voaisy tombo-kase sy ireo izay aparitaky ny hafatry ny hazo fijaliana, dia ny lalàn’ny Alahady.
He saith unto them, But whom say ye that I am?
Hoy Izy taminy hoe: Fa ianareo kosa manao Ahy ho iza?
And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
Ary Simona Petera namaly ka nanao hoe: Hianao no Kristy, Zanak’Andriamanitra velona.
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.
Ary namaly i Jesosy ka nanao taminy hoe: Sambatra ianao, ry Simona Barjona; fa tsy nofo aman-drà no nanambara izany taminao, fa ny Raiko Izay any an-danitra. Ary Izaho kosa milaza aminao koa fa ianao no Petera, ary ambonin’ity vatolampy ity no haoriko ny Fiangonako; ary ny vavahadin’ny helo tsy haharesy azy. Ary homeko anao ny fanalahidin’ny fanjakan’ny lanitra; ary na inona na inona hofehezinao etỳ an-tany dia ho voafehy any an-danitra; ary na inona na inona hovahanao etỳ an-tany dia ho voavaha any an-danitra.
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.
Dia nilaza mafy tamin’ny mpianany mba tsy hilaza amin’olona na amin’iza na amin’iza fa Izy no Jesosy Kristy. Hatramin’izany fotoana izany no nanombohan’i Jesosy nanambara tamin’ny mpianany fa tsy maintsy hankany Jerosalema Izy, ka hiharan’ny zavatra maro avy amin’ny loholona sy ny lehiben’ny mpisorona ary ny mpanora-dalàna, ka hovonoina, ary hatsangana amin’ny andro fahatelo.
Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
Dia noraisin’i Petera Izy ka nanomboka nananatra Azy hoe: Sanatria Anao anie izany, Tompo ô; tsy hanjo Anao velively izany.
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.
Fa niodina Izy ka nanao tamin’i Petera hoe: Mialà ato ivohoko, ry Satana; fahatafintohinana amiko ianao; fa tsy ny an’Andriamanitra no eritreretinao, fa ny an’ny olona. Matio 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.
Ny fanomboana tamin’ny hazo fijaliana tamin’ny ora fahatelo sy ny hafatry Petera tao amin’ny efi-trano ambony dia mampifanaraka ny fifindrana ara-paminaniana avy amin’ny fiangonana miady, izay faritana ho fiangonana misy ny vary sy ny tsimparifary miaraka, ho amin’ny fiangonana mandresy. Ny fiangonana mandresy dia ny fanatitra santatra amin’ny vary amin’ny Pentekosta, izay ny lalàn’ny Alahady. Rehefa tonga amin’ny fahamatorana ny tsimparifary sy ny vary, dia sarahin’ny anjely ireo sokajy roa ireo. Ny ranonorana izay nanomboka nitete tamin’ny 9/11 no mampahavokatra ny vary sy ny tsimparifary.
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.
Ny fe-potoana enim-polo ora dia maneho ny tantaran’ny fivoriana an-toby tao Exeter hatramin’ny 22 Oktobra 1844, ny fidiran’i Kristy tamim-pandresena tao Jerosalema, ary ny fidiran’i Davida mpanjaka tao Jerosalema nitondra ny fiara fanekena. Ny ora fahasivy koa no fotoanan’ny fanatitra hariva, eo amin’ny 3 ora tolakandro.
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.
Ary izao no hatolotrao eo ambonin’ny alitara: zanak’ondry roa samy herintaona isan’andro mandrakariva. Ny zanak’ondry iray no hatolotrao nony maraina; ary ny zanak’ondry iray kosa no hatolotrao amin’ny hariva. Eksodosy 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.
Ny teny nadika hoe “dia,” indraindray dia aseho hoe “eo anelanelan’ny hariva roa.” Ny eo anelanelan’ny hariva roa dia manondro ny fe-potoana enina ora eo anelanelan’ny ora fahatelo sy ny ora fahasivy. Ny herinandron’ny faneken’i Kristy dia maneho io fe-potoana enina ora teo amin’ny hazo fijaliana io, izay tonga alifa amin’ilay fe-potoana enina ora tamin’ny Pentekosta. Misy vavolombelona roa ao amin’ny herinandron’ny fanekena izay manondro fe-potoana enina ora, ka mifandray mivantana tsy amin’ny faminanian’ny herinandro masina ihany, fa amin’ireo tandindon’ny vanim-potoanan’ny Pentekosta koa. Ary tamin’ny famaranana an’io herinandro ara-paminaniana io indrindra, dia nantsoina ho any Kaisaria Petera tamin’ny ora fahasivy. Ny fisian’ny ora fahasivy telo ao anatin’ilay rafitra ara-paminaniana iray ihany amin’ny herinandro masina, ka ny roa amin’izany dia fiafaran’ny omega amin’ny fe-potoana enina ora, izay io ihany koa no fe-potoana teo anelanelan’ny fanatitra maraina sy ny fanatitra hariva, dia mitaky, noho ny filàna ara-paminaniana, ny hisian’ny ora fahatelo iray ho alifa amin’ny fe-potoana iray izay nifarana tamin’ny ora fahasivin’i Kornelio.
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.
Sesarea roa tonta, izay samy manana an’i Petera ho olo-manan-danja eo afovoany, no manondro an’i Sesarea Filipy ho amin’ny ora fahatelo. Io fe-potoana enina ora io dia manomboka sy mifarana amin’i Sesarea, satria ny fiafarana dia asehon’ny fiandohana.
The Passover lamb was to be killed in the evening, which is the ninth hour—when Christ died.
Ny Zanak’ondrin’ny Paska dia tokony hovonoina tamin’ny hariva, dia ny ora fahasivy—izay fotoana nahafatesan’i Kristy.
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.
Ary hotehirizinareo izany mandra-pahatongan’ny andro fahefatra ambin’ny folo amin’izany volana izany; ary ny fiangonana rehetra amin’ny kongregasionan’ny Isiraely dia hamono azy amin’ny hariva. Eksodosy 12:6.
The hour of prayer is also the ninth hour, for it was at the evening sacrifice.
Ny ora fivavahana dia koa ny ora fahasivy, fa tamin’ny fanatitra hariva no fotoana izany.
Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. Psalms 141:2.
Aoka ny fivavako ho voalamina eo anatrehanao tahaka ny ditin-kazo manitra; ary ny fanandratako ny tanako tahaka ny fanatitra hariva. Salamo 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.
Mifanaraka amin’ny fanatitra hariva izay ora fivavahana, i Ezra dia mivavaka amin’ny fotoana fanatitra hariva; koa izany dia midika fa mivavaka amin’ny ora fahasivy izy, tamin’ilay fotoana naha tao amin’ny tempoly an’i Petera, naha maty an’i Kristy, ary nilazana an’i Kornelio mba hampaka an’i Petera.
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.
Ary tamin’ny fotoan’ny fanatitra hariva dia nitsangana aho tamin’ny alaheloko; ary rehefa nandrovitra ny fitafiako sy ny lambako ivelany aho, dia niankohoka tamin’ny lohaliko ka naninjitra ny tanako tamin’i Jehovah Andriamanitro. 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.
Ao amin’ny vavaka nataony, i Ezra dia mibebaka rehefa tonga saina fa ireo izay nivoaka avy tany Babylona mba hanorina indray ny tempoly sy Jerosalema dia niray tamin’ny vehivavy jentilisa.
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.
Ary raha Ezra nivavaka sy niaiky heloka, nitomany sady niankohoka teo anoloan’ny tranon’Andriamanitra, dia nivory teo aminy avy tamin’ny Isiraely ny fiangonana lehibe dia lehibe, lehilahy sy vehivavy ary zaza; fa nitomany mafy indrindra ny vahoaka. Ary Sekania, zanak’i Jehiela, isan’ny taranak’i Elama, dia namaly ka nanao tamin’i Ezra hoe: Efa nanota tamin’Andriamanitsika isika ka naka vady hafa firenena tamin’ny vahoakan’ny tany; nefa ankehitriny mbola misy fanantenana ho an’ny Isiraely ny amin’izany zavatra izany. Koa ankehitriny aoka isika hanao fanekena amin’Andriamanitsika handroaka ny vady rehetra mbamin’izay naterak’ireny, araka ny torohevitr’itompokolahy sy izay mangovitra amin’ny didin’Andriamanitsika; ary aoka hatao araka ny lalàna izany. Mitsangàna; fa anao izao raharaha izao; ary izahay koa hiandany aminao; mahereza, ka ataovy izany.
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.
Dia nitsangana Ezrà ka nampianiana ny lohan’ny mpisorona, ny Levita ary ny Isiraely rehetra mba hanao araka izany teny izany. Dia nianiana izy. Ary Ezrà niala teo anoloan’ny tranon’Andriamanitra ka niditra tao amin’ny efitranon’i Johanana, zanak’i Eliasiba; ary nony tonga tao izy, dia tsy nihinan-kanina na nisotro rano, fa nisaona noho ny fahadisoan’ireo izay nentina ho babo. Ary nisy fampandrenesana natao eran’i Joda sy Jerosalema ho an’ny zanaky ny fahababoana rehetra, mba hivory any Jerosalema izy; ary izay rehetra tsy tonga tao anatin’ny telo andro, araka ny fanapahan-kevitry ny lehibe sy ny loholona, dia haloany ny fananany rehetra, ary izy tenany dia hesorina tsy ho isan’ny fiangonan’ireo izay nentina ho babo. Dia nivory tao Jerosalema tao anatin’ny telo andro ny lehilahy rehetra avy amin’ny Joda sy Benjamina. Tamin’ny volana fahasivy izany, tamin’ny andro faharoapolon’ny volana; ary ny vahoaka rehetra nipetraka teo amin’ny kianjan’ny tranon’Andriamanitra, nangovitra noho izany raharaha izany sy noho ny ranonorana be. 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.
Ny faneken’ny efatra arivo amby efatra alina sy iray hetsy dia aseho ho fisarahana amin’ireo izay naka vady vahiny. Izany no fisarahan’ny virijina hendry sy ny virijina adala, ary mitranga amin’ny ora fahasivy izany, izay ny fahafatesan’i Kristy, Petera tao amin’ny tempoly tamin’ny Pentekosta, ary ny niantsoana an’i Petera ho any Kaisaria eo amoron-dranomasina. Ny fisarahan’i Ezra dia koa ny fanadiovana ny Levita ataon’ny Iraky ny Fanekena ao amin’ny Malakia toko faha-telo. Ny fanadiovana ao amin’ny Malakia dia maneho ny fanadiovana roa nataon’i Kristy tamin’ny tempoly.
“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.
“Төгсөглөөс худалдан авагчид, худалдаачдыг ариун сүмээс цэвэрлэн гаргахдаа Есүс зүрхийг нүглийн бузраас цэвэрлэх Өөрийн эрхэм зорилгыг тунхагласан юм,—сэтгэлийг ялзруулдаг газар дэлхийн хүсэл тачаал, хувиа хичээсэн шунал тачаал, муу зуршлуудаас цэвэрлэхийг. Малахи 3:1–3 эш татав.” Үе Үеийн Хүсэл, 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.
I Ezra sy ireo izay miditra ao amin’ny fanekena dia asaina “mitsangana”, ary i Josoa dia nasaina hitsangana rehefa maty avokoa ireo mpiodina rehetra nandritra ny valo amby telopolo taona. Roa taona no nilain’i Israely fahiny mba tsy hahomby tamin’ilay fizahan-toetra impolo, ary valo amby telopolo taona tatỳ aoriana dia maty avokoa ireo mpiodina, ka Andriamanitra niteny taminy hoe: mitsangàna.
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.
Dia miaingà ankehitriny, hoy Aho, ka miampità ny lohasahan-dranon’i Zareda. Dia niampita ny lohasahan-dranon’i Zareda izahay. Ary ny andro izay nalehanay hatrany Kades-barnea mandra-pahatonganay niampita ny lohasahan-dranon’i Zareda dia valo amby telo-polo taona, mandra-pahalany ritra ny taranaky ny lehilahy mpiady rehetra tsy ho eo afovoan’ny toby, araka izay nianianan’i Jehovah taminy. Deoteronomia 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.”
Ao amin’ny Jaona toko fahadimy, Jesosy dia nanasitrana ilay lehilahy tsy nahery izay efa toy izany nandritra ny valo amby telopolo taona; ary rehefa nositraniny izy, dia hoy Izy taminy: “Mitsangàna.”
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?
Fa nisy anjely nidina tao amin’ny farihy tamin’ny fotoana voatondro ka nampihetsi-drano; ary na iza na iza niditra voalohany taorian’ny nampihetsiketsehana ny rano dia sitrana tamin’izay aretina nananany. Ary nisy lehilahy anankiray teo, izay narary valo amby telo-polo taona. Rehefa hitan’i Jesosy nandry izy ka fantany fa efa ela no naharary azy toy izany, dia hoy Izy taminy: Te ho sitrana va ianao?
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.
Dia namaly azy ilay lehilahy tsy nanan-kery hoe: Tompoko, tsy manan-olona hampidina ahy ao amin’ny farihy aho raha voahozongozona ny rano; fa raha mbola eo am-pandehanana aho, dia misy hafa midina alohako.
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.
Hoy Jesosy taminy hoe: Mitsangàna, ento ny fandrianao, ka mandehana. Ary niaraka tamin’izay dia sitrana ralehilahy ka nitondra ny fandriany ary nandeha; ary Sabata izany andro izany. Jaona 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.
Tamin’ny fanoharan’i Ezra momba ny faneken’ny iray hetsy sy efatra amby efatra alina dia nasaina “hitsangana” ny vahoaka. Tamin’ny 1838, i Josiah Litch, mpitory Millerita malaza, dia naminany ny fiafaran’ny fahefan’ny Ottomanina manodidina ny 1840, ary nitsangana ny hafatry ny Millerita, mba hohamafisina tamin’ny fahatanterahana marina tokoa tamin’ny 11 Aogositra 1840. Ny fanandratana ny fiangonana mpandresy dia ahitana faminaniana iray izay mahatonga ny vahoakan’Andriamanitra hitsangana rehefa tafapetraka ny fanekena. Ao amin’ny fisarahan’i Ezra tamin’ireo vady hafa firenena no ahitantsika ny fanadiovan’i Malakia ny Levita, ary koa ny fanadiovana indroa ny tempoly nataon’i Kristy, ary ny tsipika tsirairay dia manondro fisarahana ny vary sy ny tsimparifary, izay tanterahina rehefa esorin’i Kristy mandrakizay hiala ao am-pon’ny iray hetsy sy efatra amby efatra alina ny ota. Ny ora fahasivon’i Kristy, sy ny ora fahasivy indroan’i Petera, miaraka amin’ny vavak’i Ezra ho amin’ny fanadiovana, dia mifanaraka amin’ny lalàna Alahady, amin’izay handrotsahana ny ranonorana farany tsy misy fetra. Ao amin’ny Daniela toko fahasivy, Daniela dia mandray valin’ny fangatahany amin’ny fotoan’ny fanatitra hariva, izay ora fahasivy.
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.
Eny, raha mbola niteny sy nivavaka aho, dia ilay lehilahy Gabriela, izay efa hitako tamin’ny fahitana tany am-piandohana, nirahina hanidina faingana, ka nanendry ahy tamin’ny fotoana fanatitra hariva. Daniela 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.
Lazaina amintsika fa ireo fahitana nomena an’i Daniela teo amoron’ireo ony lehibe tao Sinara dia efa eo am-panatanterahana ankehitriny, ary tokony hodinihintsika ireo toe-javatra tamin’ny nanomezana ny faminaniana.
“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.
“Ang kahayagang tinanggap ni Daniel mula sa Dios ay ibinigay lalo na para sa mga huling araw na ito. Ang mga pangitaing nakita niya sa tabi ng mga ilog ng Ulai at ng Hiddekel, na mga dakilang ilog ng Shinar, ay ngayo’y nasa proseso na ng katuparan, at ang lahat ng mga pangyayaring inihula ay malapit nang maganap.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.” Testimonies to Ministers, 113.
“Diniho ny toe-javatra nisy ny firenena Jiosy tamin’ny fotoana nanomezana ny faminanian’i Daniela.” 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.
Ny fahazavan’ny fahitana mifandray amin’ny ony Hiddekel sy Ulai dia maneho ireo toko enina farany amin’ny toko fahiraika ambin’ny folo ao amin’ny Daniela. Ao amin’ny toko fahasivy, izay asehon’ny ony Ulai, dia omena fahazavana momba ny toko faha-7, faha-8 ary faha-9 i Daniela. Ao amin’ny toko fahafolo, izay asehon’ny ony Hiddekel, dia omena ny fahazavan’ny toko faha-10, faha-11 ary faha-12 i Daniela. Ny fanazavana ara-paminaniana dia asehon’ireo fisehoan-javatra ara-paminaniana voarakitra ao anatin’ireo toko ireo, nefa koa asehon’i Daniela, satria tokony hodinihintsika ny toe-javatra nisy ny firenena jiosy tamin’ny fotoana nanomezana ireo faminaniana.
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.
Tsy maintsy entintsika ho amin’ny andro farany ireo fiheverana ireo ka ampifanarahana amin’ny fijoroana vavolon’ireo mpaminany hafa. Midika izany fa tahaka an’i Petera izay any Kaisaria Filipy sady any Kaisaria Maritima koa, i Daniela dia tsidihin’i Gabriela amin’ny ora fahasivy ao amin’ny toko fahasivy, ary tsidihina amin’ny andro faharoa amby roa-polo ao amin’ny toko fahafolo izy. Ny fahazavan’i Ulai sy i Hiddekel ho an’ny andro farany dia voavaha tombo-kase amin’i Daniela amin’ny ora fahasivy amin’ny andro faharoa amby roa-polo. Izany fahazavana izany dia maneho ny firotsahan’ny ranonorana fara any aoriana tsy misy fetra amin’ny lalàn’ny Alahady.
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.
Ny fijoroana vavolon’i Daniela dia misokatra tanteraka amin’ny ora fahasivy, satria izany no mamantatra ny tantara ivelany sy anatiny momba izay “mihatra” amin’ny olon’Andriamanitra amin’ny andro farany. Rehefa torina amin’ny Jentilisa izany fahazavana izany, izay asehon’i Kornelio, dia haniraka haka ny iray hetsy sy efatra amby efatra alina izy ireo, hovonoina amin’ny alalan’ny fampiharana ny Alahady ny lalàn’Andriamanitra, ary Petera hitondra hafatra ho an’ny tempoly izay efa nialan’i Kristy sy nantsoiny hoe trano foanan’ny Jiosy. Petera miteny amin’ny Jentilisa, ary koa amin’ny Synedriona, raha Ezra kosa mifona mba hisian’ny fisarahana ary Daniela mifady hanina sy mivavaka mba hahazo fahazavana. Ny ora fahasivy tamin’ny Pentekosta, tamin’ny fahafatesan’i Kristy, tamin’ny niantsoan’i Kornelio an’i Petera, ary ny fanatitra hariva dia mifandrindra avokoa amin’i Elia teo an-Tendrombohitra Karmela.
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.
Mazava fa ny fe-potoana enim-bolana dia maneho fe-potoana iray izay mifarana amin’ny lalàn’ny Alahady, nefa manomboka amin’ny tranga iray izay mifandray mivantana amin’ny farany, tahaka izany ny fanatitra maraina sy hariva. Raha araka ny amin’i Petera, ny fe-potoana enim-bolana dia avy any Kaisaria Filipy ka hatrany Kaisaria amoron-dranomasina. Tamin’ny Pentekosta dia avy tao amin’ny efitra ambony ka hatrany amin’ny tempoly izany. Ny fe-potoana izay ilay fahazavana mamirapiratra apetraka eo am-piandohan’ny lalana dia ny Fitarainan’ny Mamatonalina, ary izany fe-potoana izany dia mahatratra hatramin’ny lalàn’ny Alahady. Ny ora enina, eo anelanelan’ny hariva roa, dia maneho ny fidiran’i Kristy tamim-boninahitra tao Jerosalema, izay kosa maneho ny fe-potoana nanomboka tamin’ny fivorian-dasy tao Exeter ny 12 ka hatramin’ny 17 Aogositra 1844, izay nanomboka ny fanambarana ny hafatra izay tonga tamin’ny famaranany ny 22 Oktobra 1844. Exeter no Kaisaria Filipy ary Kaisaria amoron-dranomasina no 22 Oktobra 1844. Ny fiandohana dia voamariky ny Kaisaria, tahaka ny famaranana koa.
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.
Ny fidirana tamim-pandresena dia voamariky ny fifandirana iray teo am-piandohana sy fifandirana iray teo am-pamaranana. Ny fifandirana tao Exeter dia nasehon’ny fivavahana sandoka izay natao teo an-kianja tao amin’ilay lain’i Watertown. Hafatra roa no nasehon’ireo lay roa ireo, ary rehefa niditra tao Jerosalema Kristy, dia nitaraina sy nitsikera ny Jiosy mpandahatra teny noho ny hafatra izay nambara raha nidina avy teo an-Tendrombohitra Oliva Izy, ka niditra tao Jerosalema nitaingina ilay ampondra vao navahana. Ny fifandirana voalohany sy ny farany dia manondro alfa sy omega ho an’ilay fe-potoana. Tao Exeter, ny sarangan’i Watertown dia misolo tena sarangan’ny virijina izay tsy nanana diloilo, ary ho azy ireo dia nakatona ny varavaran’ny famonjena. Tamin’ny faran’izany fe-potoana izany dia nakatona ny varavarana mankany amin’ny fitoerana masina, ka izany no nanome alfa sy omega ho an’ilay fe-potoana. Izany alfa sy omega izany dia mifanaraka amin’ireo fifandirana roa amin’ny fidirana tamim-pandresena, ary Kaisaria mankany Kaisaria miaraka amin’i Petera.
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.
Tany Kaisaria-Filipo, ny anaran’i Simona Barjona dia ovana ho Petera, ao amin’ny andalan-teny iray izay ankalazana azy ho vavan’ny fanahy manentana, ary avy eo dia helohina ho Satana izy, noho ny fanoherany ny hafatry ny hazo fijaliana. Petera dia tandindon’ireo sokajy roa izay sarahin’ny hafatry ny batisa sy ny hazo fijaliana, dia ilay hafatry ny 9/11 sy ny lalàn’ny Alahady.
“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.
“Ho an’ny sokajin’olona tsirairay asehon’ilay Fariseo sy ilay mpamory hetra dia misy lesona iray ao amin’ny tantaran’ny apostoly Petera. Tamin’ny voalohan’ny maha-mpianatra azy, dia nihevitra ny tenany ho matanjaka Petera. Tahaka ilay Fariseo, araka ny fanombanany ny tenany, dia ‘tsy tahaka ny olona hafa’ izy. Rehefa Kristy, tamin’ny alin’ny hamadihana Azy, nampitandrina mialoha ny mpianany hoe: ‘Hianareo rehetra ho tafintohina noho ny amiko amin’ity alina ity,’ dia nanambara tamim-pahatokiana Petera hoe: ‘Na dia ho tafintohina aza izy rehetra, izaho kosa tsy mba ho tafintohina.’ Marka 14:27, 29. Tsy nahalala ny loza nananontanona azy Petera. Ny fahatokisan-tena no namitaka azy. Nihevitra ny tenany ho mahavita hanohitra ny fakam-panahy izy; kanjo tao anatin’ny ora vitsy monja dia tonga ny fitsapana, ary tamin’ny fanozonana sy fianianana no nandavany ny Tompony.” 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.
Tamin’ny ora fahasivy, izay fotoana fanaovana ny fanatitra hariva ho valin’ny vavak’i Elia, dia nidina ny afo ka nandany ny fanatitra mba hampahafantarana ny vahoakan’Andriamanitra fa Jehovah no Andriamanitra. Misy antokona roa aseho an’ohatra eo an-tendrombohitra Karmela: ny antokona iray izay mahalala amin’izay fa Jehovah, Izy no Andriamanitra; ary ny iray kosa, izay asehon’ny mpaminanin’i Bala, ka vonoina avy eo.
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.
Ary tamin’ny fotoan’ny fanatitra hariva dia nanatona Elia mpaminany ka nanao hoe: Jehovah, Andriamanitr’i Abrahama sy Isaka ary ny Isiraely ô, aoka ho fantatra anio fa Hianao no Andriamanitra eo amin’ny Isiraely, ary izaho no mpanomponao, sady tamin’ny teninao no nanaovako izany rehetra izany. Mihainoa ahy, Jehovah ô, mihainoa ahy, mba ho fantatr’ity vahoaka ity fa Hianao no Jehovah Andriamanitra, ary Hianao no nampodina indray ny fony.
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.
Dia nilatsaka ny afon’i Jehovah ka nandany ny fanatitra dorana sy ny kitay sy ny vato ary ny vovoka, sady nilelaka ny rano izay tao anatin’ny hady. Ary rehefa hitan’ny vahoaka rehetra izany, dia niankohoka tamin’ny tavany izy ka nanao hoe: Jehovah, Izy no Andriamanitra; Jehovah, Izy no Andriamanitra.
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.
Dia hoy Elia taminy hoe: Sambory ny mpaminanin’i Bala; aza avela hisy iray aminy handositra. Dia nosamboriny ireo; ary Elia nitondra azy nidina ho any amin’ny renirano Kisona ka novonoiny tao ireo. 1 Mpanjaka 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.
Ny fanatitra hariva, ny fahafatesan’i Kristy, Petera manasitrana ilay lehilahy malemy tongotra, Petera mitondra ny hafatra ho amin’ny Jentilisa, Daniela mandray fahazavana ara-paminaniana, ny vavak’i Elia valiana amin’ny afo, raha i Ezra kosa ao anatin’ny lamba fisaonana sy lavenona mivavaka ho amin’ny fifindran’i Laodikia ho amin’i Filadelfia, ho amin’ny fifindran’ny fiangonana miady ho amin’ny fiangonana mandresy. Ny ora fahasivy no ora fanatitra, ora ivalian’ny vavaka, ora izay ikasihan’ny lanitra ny tany, tetezana mampifandray ny fitsarana sy ny famindram-po; ary izany no antony ahafatesan’i Kristy amin’ny ora fahasivy, satria ny ora fahasivim-panatitry ny fanatitra no nanokatra ny filazantsara ho an’ny Jentilisa, dia ireo izay nipetraka tao amin’ny maizina, nefa hahita fahazavana lehibe rehefa sokafana amin’ny fahafenoany ny bokin’i Daniela amin’ny lalàna Alahady.
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.
Tamin’ny fanatitra nataon’i Gideona ao amin’ny Mpitsara 6:21, ny Anjelin’i Jehovah dia nanendry tamin’ny tehiny ny hena sy ny mofo tsy misy masirasira natolotr’i Gideona, ary nisy afo nipoitra avy tamin’ny vatolampy ka nandany izany tanteraka. Izany afo izany no nanamafy ny fiantsoan’Andriamanitra an’i Gideona sy ny fandraisany ilay famantarana.
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.
Dia nanao taminy hoe: Raha nahita fitia eo imasonao aho ankehitriny, dia asehoy famantarana aho fa Hianao no miresaka amiko. Masìna Hianao, aza miala eto mandra-piveriko atỳ aminao ka hitondrako ny fanatitro, dia hapetrako eo anoloanao izany. Ary hoy Izy: Hiandry aho mandra-piverinao indray. Dia niditra Gideona ka nahandro zanak’osy iray sy mofo tsy misy masirasira avy tamin’ny lafarina iray efaha; ny hena nataony tao anaty harona, ary ny ron-kena nataony tao anaty vilany, dia nentiny nivoaka teo aminy teo ambanin’ny hazo ôka izany ka natolony. Ary hoy ilay Anjelin’Andriamanitra taminy: Raiso ny hena sy ny mofo tsy misy masirasira, ka apetraho eo ambonin’ity vatolampy ity, ary aidino ny ron-kena. Dia nataony izany. Ary ilay Anjelin’i Jehovah nanatsotra ny tendron’ny tehina izay teny an-tànany ka nanendry ny hena sy ny mofo tsy misy masirasira; dia nisy afo niakatra avy tamin’ny vatolampy ka nandany ny hena sy ny mofo tsy misy masirasira. Ary ilay Anjelin’i Jehovah dia niala tsy hitany intsony. Ary rehefa fantatr’i Gideona fa Anjelin’i Jehovah Izy, dia hoy Gideona: Indrisy, Tompo Jehovah ô! fa efa nahita ny Anjelin’i Jehovah nifanatrika aho. Mpitsara 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.
Niseho tamin’i Gideona tamin’ny andininy voalohany amin’ilay toko ilay anjely ary niantso an’i Gideona hoe: “lehilahy mahery fo”, ka nangataka famantarana i Gideona mba hanaporofoana izany fanambarana izany. Avy eo dia nangataka tamin’ilay anjely i Gideona mba hitoetra vetivety; ary ilay anjely mitoetra vetivety ao amin’ny faminaniana dia ilay anjely faharoa. Rehefa tapitra ny fotoana fitaredretra, dia nametraka fanatitra i Gideona, ary levon’ny afo ilay fanatitra. Ao amin’ny ora fahasivy i Gideona, satria i Elia dia fanatitra hariva; ary ny ora fahasivy dia ny lalàn’ny Alahady, rehefa mifanaraka ny lela afo Pentekostaly. Gideona dia maneho antokon’olona iray izay mahita ny Tompo mifanatrika, ary izany no nitranga tamin’i Daniela tao amin’ny toko fahafolo. Rehefa hitan’i Gideona ny afo nandany ilay fanatitra, dia tonga saina izy fa ny Tompo, izay efa hitany mifanatrika, no niarahany nifandray.
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.
Nifoha tamin’izao zava-misy izao i Gideona rehefa nanamafy ny famantarana ny fahagagana tamin’ny afo; ary i Gideona no famantarana, dia ilay lehilahin’Andriamanitra mahery, mbamin’ny tafiky ny mpisorona 300, izay samy nitana teny an-tanany avokoa ny takelaka 300 an’i Habakoka. Ny famantarana, na faneva, dia i Gideona ihany, ary ny tafiky ny telonjato, izay tafik’i Ezekiela mahery koa—izay mitsangana ao amin’ny toko faha-37.
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.
Rehefa natokana ny tabernakely tao amin’ny Levitikosy 9:23, 24, taorian’ny fanatitra voalohany nataon’i Arona amin’ny maha-mpisoronabe azy, dia nisy afo nivoaka avy teo anatrehan’i Jehovah ka nandany ny fanatitra dorana sy ny saboran’ny fanatitra teo ambonin’ny alitara. Nihiaka ny vahoaka ary niankohoka tamin’ny tavany noho ny fahatahorana masina. Tsy maintsy mifanaraka tsara, andalana amin’ny andalana, amin’ny afon’i Elia izany.
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.
Ny vavaka nataon’i Ezra tamin’ny ora fahasivy ho amin’ny fanasarahana ny vary sy ny tsimparifary, izay miseho amin’ny lalàna alahady, dia tanteraka amin’izany fotoana izany, rehefa miova avy amin’ny fiangonana miady ho amin’ny fiangonana mandresy ny fiangonana. Tsy maintsy mifanaraka amin’ny afo tao amin’i Gideona koa izany. Ny afo mandevona teo ambonin’ny fanatitra voalohan’i Arona, izay natao rehefa afaka fito andro fanokanana tamin’ny andro fahavalo, dia niverina tamin’io andro io ihany, ka nandringana ny zanakalahy roa ratsin’i Arona. Rehefa hararaka tsy misy fetra amin’ny ora fahasivy ny Fanahy Masina, amin’ny lalàna alahady, dia hisy fanasarahana kilasy roa amin’ny mpisorona, ary ny fiangonana mandresy no hanomboka ny asa asehon’ilay soavaly fotsin’i Efesosy, izay mivoaka mandresy sy mba handresy. Ny fanosorana ny fiangonana mandresy dia mahita vavolombelona faharoa ao amin’ny tempolin’i Solomona.
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.
Tamin’ny fitokanana ny tempolin’i Solomona ao amin’ny 2 Tantara 7:1–3, rehefa vita ny vavak’i Solomona, dia nisy afo nidina avy tany an-danitra ka nandany ny fanatitra dorana sy ny sorona. Nameno ny tempoly ny voninahitry ny Tompo, ka nitarika ny vahoaka hiankohoka sy hanambara ny fahatsaran’Andriamanitra ary ny famindram-pony maharitra mandrakizay. Amin’ny lalàna alahady dia asandratra ambonin’ny tendrombohitra rehetra ny fiangonana mpandresy ho satro-boninahitra sy ho faneva, araka an’i Zakaria sy Isaia. Rehefa nidina ny afo tamin’ny fitokanana ny tempoly nataon’i Solomona, dia feno ny voninahitry ny Tompo ny tempoly, izay maneho fa ny fanenoan’ny trompetra fahafito dia efa nahavita ny asany teo amin’ny vahoakan’Andriamanitra ary efa eo am-pamaranana izany asa izany indrindra eo amin’ny mpiasa tamin’ny ora fahiraika ambin’ny folo. Ny trompetra fahafito dia maneho ny fanavotana amin’ny alalan’ny sorona fampihavanana, dia ny fitambaran’ny maha-Andriamanitra sy ny maha-olombelona izay miseho rehefa asandratry Jesosy ny fanjakany feno voninahitra. Ilay afo izay nidina teo amin’ny tabernakelin’i Mosesy sy ny tempolin’i Solomona dia afo fitsarana koa ho an’ny zanak’i Arona, tahaka izay nataony tamin’i Davida.
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.
Ny fanatitra nataon’i Davida teo amin’ny famoloan’i Araona/Ornana ao amin’ny 1 Tantara 21:26, nandritra ilay areti-mandringana nateraky ny fanisam-bahoaka nataon’i Davida, dia novaliana tamin’ny afo avy any an-danitra teo ambonin’ny alitara, ho famantarana ny fankatoavana, ary nampitsahatra ny areti-mandringana. Tapitra ny areti-mandringan’i Laodikia rehefa midina eo amin’ny fanatitr’i Davida ny afo mba hampitsahatra ny areti-mandringan’ny fiankinany amin’ny hery sy ny fahendren’olombelona. Voamariky ny tetezamita avy amin’ny maha-olombelona ho amin’ny maha-olombelona araka an’Andriamanitra izany rehefa tanteraka ny fanavotana, ary asandratra ho faneva ny fiangonana. Amin’izay fotoana izay, mifanaraka amin’ny tempolin’i Solomona, dia nameno ny tempoly ny voninahitry ny Tompo, raha ampiraisina amin’ny maha-olombelona ny maha-Andriamanitra.
We will continue our consideration of the period of the Midnight Cry as represented by the third and ninth hours in the next article.
Hotohizintsika ao amin’ny lahatsoratra manaraka ny fandinihantsika ny vanim-potoanan’ny Antso Amin’ny Misasakalina araka ny asehon’ny ora fahatelo sy fahasivy.
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.
Ary rehefa afaka henemana, Jesosy nitondra an’i Petera sy Jakoba ary Jaona rahalahiny, ka nitondra azy niakatra tany an-tendrombohitra avo iray nitokana; ary niova tarehy teo anatrehan’izy ireo Izy; dia namirapiratra tahaka ny masoandro ny tavany, ary fotsy tahaka ny mazava ny fitafiany. Ary, indro, niseho taminy Mosesy sy Elia niresaka taminy.
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.
Dia namaly Petera ka nanao tamin’i Jesosy hoe: Tompo ô, tsara ho antsika ny eto; raha sitrakao, aoka hanao lay telo eto izahay: iray ho Anao, iray ho an’i Mosesy, ary iray ho an’i Elia. Raha mbola niteny izy, indro, nisy rahona mamirapiratra nanarona azy; ary indro, nisy feo avy tao amin’ilay rahona nanao hoe: Ity no Zanako malalako, Izay sitrako indrindra; henoy Izy.
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.
Ary rehefa nandre izany ny mpianatra, dia niankohoka tamin’ny tavany, sady raiki-tahotra indrindra. Ary Jesosy nanatona ka nikasika azy, ary nanao hoe: Mitsangàna, ary aza matahotra.
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.
Ary rehefa nanopy ny masony izy, dia tsy nahita olona izy, afa-tsy Jesosy irery ihany. Ary raha nidina avy teo an-tendrombohitra izy ireo, dia nandrara azy Jesosy ka nanao hoe: Aza lazainareo amin’olona na amin’iza na amin’iza ny fahitana, mandra-pitsangan’ny Zanak’olona amin’ny maty indray. Matio 17:1–9.