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.
Zvatora rwanga rwendo runononoka kusvika tasvika kubhuku raJoeri, Petro ari chapupu chedu. Petro ndomumwe wemifananidzo inoshamisa zvikuru iri muShoko raMwari rouprofita, asi handizvo here nezvayo yose? Petro ari paKesaria Firipi, uye ariwo paPendekosti muimba yokumusoro neawa rechitatu, uyezve mutemberi neawa rechipfumbamwe pazuva iroro rimwe chetero. Jesu akarovererwa pamuchinjikwa neawa rechitatu, akafa neawa rechipfumbamwe. Petro anodaidzwa kuKesaria neawa rechipfumbamwe, asi Kesaria yaanodaidzirwa munyaya yaKonerio haisi Kesaria Firipi iri mujinga meGomo reHemoni; yaiva Kesaria iri pagungwa, inonzi Kesaria 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.
Kesariya Maritima ndiro guta remumhenderekedzo yegungwa reMediterranean, riri anenge mamaira 30–35 kuchamhembe kweTel Aviv yemazuva ano (rakavakwa naHerodhe Mukuru seguta guru rechiteshi cheRoma). Rinowanikwa kazhinji mubhuku raMabasa (richitaurwa ka15), uye ndiro rinowanzorehwa nevanhu vazhinji vachingoiti “Kesariya” muTestamende Itsva. Firipo muparidzi aigara ikoko navanasikana vake vana vaiporofita (Mabasa 8:40; 21:8). Pauro akasungwa ikoko kwamakore maviri, akazomiswa pamberi pavabati Felikisi naFestusi, naMambo Agripa (Mabasa 23–26). Chinotonyanya kukosha, zvimwe, ndechokuti Petro akaparidzira pano mukuru wezana weRoma, Kornelio—kutendeuka kukuru kwokutanga kwavaHedheni kuChiKristu (Mabasa 10) muna AD 34, pakapera vhiki yakasimbiswa naKristu sungano navazhinji.
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.
Zvino achasimbisa sungano navazhinji kwevhiki rimwe; uye pakati pevhiki ichocho achagumisa chibayiro nechipiriso, uye nokuda kwokupararira kwezvinonyangadza achachiita dongo, kusvikira pakuguma, uye zvakatarwa zvichadururwa pamusoro pechakaitwa dongo. Daniel 9:27.
Caesarea Maritima served as the Roman administrative capital of Judea and a major Gentile hub. Caesarea Philippi is a different city, located in the far north near the base of Mount Hermon (about 25–30 miles north of the Sea of Galilee), in what is now the Golan Heights area (modern Banias). It is mentioned only in the Gospels (Matthew 16:13 and Mark 8:27), when Jesus took His disciples to Caesarea Philippi. This is the famous location where Peter confessed that Jesus is “the Messiah, the Son of the living God,” and where Jesus declared, “On this rock I will build my church, and the gates of Hades will not overcome it” (Matthew 16:13–20). It was a pagan area with temples to Greek gods, especially the goat-god Pan, whose grotto of Pan was called the “gates of hell,” making Jesus’ declaration there particularly striking.
Kesarea Maritima yakashanda seguta guru rekutonga reRoma muJudhiya uye senzvimbo huru yaigarwa nevaHedheni. Kesarea Firipi iguta rakasiyana, riri kure kuchamhembe pedyo nechepasi peGomo reHemoni (anenge mamaira 25–30 kuchamhembe kweGungwa reGarirea), munzvimbo yava kunzi maGolan Heights (Banias yemazuva ano). Rinongotaurwa chete muEvhangeri (Mateo 16:13 naMako 8:27), panguva iyo Jesu akaendesa vadzidzi vake kuKesarea Firipi. Iyi ndiyo nzvimbo inozivikanwa umo Petro akapupura kuti Jesu ndiye “Mesia, Mwanakomana waMwari mupenyu,” uye umo Jesu akazivisa achiti, “Pamusoro pedombo iri ndichavaka kereke yangu, uye masuwo eHadhesi haangaikundi” (Mateo 16:13–20). Yakanga iri nzvimbo yechihedheni yaiva netembere dzavamwari vechiGiriki, zvikurukuru dzamwari-mbudzi Pani, uyo mubako rake raPani rainzi “masuwo egehena,” zvichiita kuti chiziviso chaJesu ipapo chinyanye kukatyamadza.
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.
مگوتا مغوالو موگارا گاکالالا سارا کاغرافیا نہ تاریخیا—یکا بندرگاہی رومیِ پرشور در جنوبغرب، اوترتا سایتی ہیلنیستی/بتپرست در شمال نزدیك بہ سرچشمہہای دریای اُردن. آنِ ساحلی بر کتاب اعمال رسولان غلبہ دارد، حالآنکہ آنِ شمالی در لحظہای سرنوشتساز در اناجیل مرکزیت دارد. قیصریہِ دریا نمادِ روم است—وحش، و قیصریہِ زمین نمادِ اژدہا است. خواہر وایت دورہ از صلیب تا پنطیکاست، «فصلِ پنطیکاستی»، را مشخص میسازد؛ فصلی کہ از صلیب آغاز شد و در پنطیکاست پایان یافت.
“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.
“Ndinotarisira nomwoyo wose nechishuvo chikuru nguva iyo zviitiko zvezuva rePentekosti zvichadzokororwa nesimba rinopfuura zvikuru kupfuura panguva iyoyo. Johani anoti, ‘Ndakaona mumwe mutumwa achiburuka kubva kudenga, ane simba guru; uye nyika yakavhenekerwa nokubwinya kwake.’ Ipapo, sezvazvakanga zvakaita panguva yePentekosti, vanhu vachanzwa chokwadi chichitaurwa kwavari, munhu mumwe nomumwe mumutauro wake pachake.
“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.
“Mulungu angapumira moyo watsopano mwa mzimu uliwonse umene ukufunitsitsa moona mtima kumtumikira, ndipo angakhudze milomo ndi khala lamoto lochokera pa guwa lansembe, n’kupangitsa kuti ikhale yolankhula bwino potamanda Iye. Mawu zikwizikwi adzadzazidwa ndi mphamvu yolankhula momveka zodabwitsa za chowonadi cha Mawu a Mulungu. Lilime lolankhula movutika lidzamasulidwa, ndipo amantha adzalimbikitsidwa kuti achitire umboni wowona mtima mwachilimbikitso chifukwa cha choonadi. Ambuye athandize anthu Ake kuyeretsa kachisi wa moyo ku chodetsa chilichonse, ndi kusunga kulumikizana kwapafupi chotero ndi Iye kuti akakhale ogawana nawo mvula ya m’mbuyo pamene idzatsanulidwa.” 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.
Ngokobuchwephesha, isikhathi sePhentekhosti sasizoqala ngomkhosi wezithelo zokuqala, ohambisana nokuvuka kukaKristu; kodwa ngaphandle kokufa kwesiphambano kwakungeke kube khona igazi ukuze uMsindisi ovukileyo alihambe nalo ngesikhathi evuka. Ngaphandle kokufa Kwakhe, Yena, njengesiSinkwa sokuPhila, wayengeke aphumule ngosuku lomkhosi wesinkwa esingenamvubelo, futhi iSinkwa sokuPhila sasidinga ukuphumula ngaphambi kokuvuka kwaso emkhosini wezithelo zokuqala, ngaleyo ndlela kuqale inkathi yezinsuku ezingamashumi amahlanu eyaholela osukwini nasemkhosini wePhentekhosti.
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.
Pakauya Kristu kuzosimbisa sungano kwevhiki imwe; vhiki yacho yakatanga parubhabhatidzo rwake, uye “pakati pevhiki,” makore matatu nehafu akatevera, akarovererwa pamuchinjikwa, akazorora muguva pazuva rechingwa chisina kuviriswa, akamuka neSvondo semutambo wezvibereko zvokutanga zvegohwo rebhari, nokudaro achitanga mwaka wePentekosti wemazuva makumi mashanu wakasvika kumutambo wezvibereko zvokutanga zvegorosi. Kubva pamuchinjikwa kusvikira kumagumo evhiki, makore matatu nehafu akatevera, nguva yemakore manomwe yakasvika pamhedziso yayo naKonerio weKesaria Maritima, uyo akava mutendeuki wokutanga chose weVemamwe Marudzi—kuchechi yechiKristu pakuguma kwevhiki muna AD 34.
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.
Vhiki raka ka Kriste a taha a tshi khwaṱhisa mulanga, nga vhuporofita ndi maḓuvha a 2,520, nahone tshifhambano tshi “vhukati ha vhiki,” ngauralo zwo vha zwi maḓuvha a 1,260 nga murahu ha mbabedzo na maḓuvha a 1,260 phanḓa ha musi Kornelio a tshi rembuluwa. Kha tshifhambano Kriste o vhambiwa nga awara ya vhuraru, nahone A fa nga awara ya vhuṱahe. Yeneyo yo vha i mathomo a tshifhinga tsha Pentekosta, nahone magumoni (ngauri Yesu u dzulela u sumbedza magumo nga mathomo) nga ḓuvha ḽa Pentekosta, Petro u ṋea thero yawe ya u thoma kha bugu ya Yoele nga awara ya vhuraru nḓuni ya nṱha, he Kriste a ṱangana hone na vhafunziwa nga ḓuvha ḽa mvuwo Yawe. Petro a dovha a ṋea thero yawe ya vhuvhili kha Yoele thembeleni nga awara ya vhuṱahe. Zwi a vhonala uri awara ya vhuraru na ya vhuṱahe ndi luswayo lwa alfa na omega lwa mathomo na magumo a tshifhinga tsha 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.
មួយបន្ទាត់លើមួយបន្ទាត់ នៅពេលដែលយើងតម្រឹមម៉ោងទីបី និងម៉ោងទីប្រាំបួននៃព្រឹត្តិការណ៍ទាំងពីរនេះ យើងឃើញរយៈពេលប្រាំមួយម៉ោងជារយៈពេលទំនាយមួយ ដែលទាំងពីរផ្តល់សក្ខីភាពអំពីការបែងចែកមួយ។ ព្រះគ្រីស្ទយាងពីជីវិតទៅសេចក្ដីស្លាប់ ហើយពីសេចក្ដីស្លាប់ទៅជីវិតវិញ។ ទ្រង់យាងពីផែនដីឡើងទៅស្ថានសួគ៌ ហើយត្រឡប់មកផែនដីវិញ។ ពេត្រុសស្ថិតនៅខាងក្រៅ ហើយបន្ទាប់មកនៅខាងក្នុងព្រះវិហារ។ ពិតមែនហើយ ក៏មានការតម្រឹមស្របផ្សេងទៀតពីម៉ោងទីបីដល់ម៉ោងទីប្រាំបួនផងដែរ ប៉ុន្តែជាដំបូង យើងត្រូវពិចារណាអំពីពេត្រុស កូនេលាស និងកេសារីយ៉ាខាងសមុទ្រ។
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.
Tsamaisai nemipatsanurwa zvechiporofita zvinomiririrwa mumaawa matanhatu, pakatumwa mutumwa kuna Kornelio kuti amurayire kutuma kunodana Petro, yakanga iri awa repfumbamwe.
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.
Kwaiva nomumwe murume muKesarea ainzi Kornelio, mukuru wezana weboka rainzi rechiItaria; munhu aitya Mwari, uye aimunamata pamwe neimba yake yose, aiitira vanhu zvipo zvizhinji zverudo, uye aigara achinyengetera kuna Mwari nguva dzose. Akaona pachena muchiratidzo panenge paawa yepfumbamwe yezuva mutumwa waMwari achiuya kwaari, achiti kwaari, Kornelio. Zvino wakati amutarisa, akatya, akati, Chii, Ishe? Iye akati kwaari, Minyengetero yako nezvipo zvako zverudo zvakwira kuva chiyeuchidzo pamberi paMwari. Naizvozvo zvino tuma varume kuJopa, udanidzire Simoni, anonziwo Petro. Mabasa 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.
Kusvika kwengirozi chiratidzo cheshoko, uye chechiratidzo chomunzira, uye ngirozi inosimbisa kuti icho chiratidzo chomunzira apo inoti, “Minyengetero yako nezvipo zvako zvokupa varombo zvakwira kuva chirangaridzo pamberi paMwari.” Chiratidzo chomunzira chokuguma kwevhiki ndiKonerio kutumira kundodana Petro paawa yepfumbamwe mushure mokutsanya kwemazuva mana, uye chinonzi “chirangaridzo,” icho chiri chiratidzo chomunzira. Sa“mukuru wezana,” Konerio akanga ari mutungamiri pamusoro pavarume zana.
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 paanenge ari kuKesariya Firipi muna Mateo gumi nenhanhatu, hapana panotaurwa nezveawa ripi neripi. Kesariya Firipi ndiro zita reguta panguva iyo Jesu akaenda nevadzidzi vake ikoko. Munhoroondo yaDanieri gumi nerimwe, ndima yegumi nenhatu kusvika yegumi neshanu, ndima dzakazadzikiswa pahondo yePaniumi, uye dzinomiririra hondo inotungamirira kumutemo weSvondo muUnited States, Kesariya Firipi yainzi Paniumi. Petro ari mundima yegumi nenhatu kusvika yegumi neshanu paanenge ari kuKesariya Firipi, iro rinova Paniumi.
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.
Kuzivisa kuti Hondo yePanium yaiva kuzadziswa kwendima gumi nenhatu kusvika gumi neshanu dzaDanieri gumi neimwe, uye kuti ndima idzodzo pamwe chete nenhoroondo yeHondo yePanium zvinoratidza hondo inotungamirira kumutemo weSvondo muUnited States, ndizvo chaizvo zvinorehwa nemaitiro e“line upon line” uye mashandiro aakagadzirirwa kuita. Kushandisa nzira iyoyo kunoda kuti Caesarea Philippi nePanium zviwiriraniswe, nokuti mutemo mukuru wechiporofita unobata chokwadi ichi ndewokuti, “mumwe nomumwe wevaporofita vekare akataura zvakanyanya nezvenguva yedu kupfuura nguva dzavakararama nadzo.” Pauro anowedzera kuti mweya yevaporofita inozviisa pasi pevaporofita, saka havasi kungoratidza chete mazuva okupedzisira, asi vosewo vanobvumirana.
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 pale Panium inapotambuliwa katika Neno la Mungu la kinabii kama Panium na baadaye kama Kaisaria Filipi, yote mawili lazima yahusishwe katika siku za mwisho, nayo lazima yapatane pamoja, kwa maana ni mji uleule.
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.
Mukuwirirana n’uyu murongo w’iciyumviro, nubwo bitandukanaho gato, harimo na Kayisariya ya Filipo na Kayisariya Maritima. Petero yajyanye na Kristo i Kayisariya ya Filipo, ariko Umwuka Wera ni we wamwohereje i Kayisariya Maritima. Nyamara muri zombi izo Kayisariya, Petero ni we musinga w’ingenzi w’isezerano. Igitangaje kuri uyu murongo ni uko ku isaha ya cyenda ari bwo Koruneliyo yasuwe n’umumalayika maze agategekwa gutumiza Petero. Petero i Kayisariya ni ikimenyetso cy’ubuhanuzi, ariko izo Kayisariya zombi ziratandukanye mu buryo bugaragara. Imwe ni Kayisariya yo ku nyanja, indi na yo ni Kayisariya yo ku butaka. Kayisariya yo ku nyanja ifitanye isano n’Abanyamahanga, kandi Koruneliyo ni we Munyamahanga wa mbere wahindutse, neza neza ku iherezo ry’icyumweru cy’isezerano mu mwaka wa 34 nyuma ya Kristo. Kayisariya yo ku nyanja ni isaha ya cyenda kandi ihura na Petero mu rusengero kuri Pentekote, n’urupfu rwa Kristo ku isaha ya cyenda.
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.
Kaesaria ya pa dziko lapansi, ndiko kuti Kaesaria Filipi, ndi ora lachitatu. Palibe njira ina yosankhira. Kaesaria Filipi pachiyambi, ora lachitatu, ndipo Kaesaria Maritima kumapeto, ora lachisanu ndi chinayi. Filipi ndiye alefa wa nthawi ya maora asanu ndi limodzi, ndipo Maritima ndiye omega. Omega pa ora lachisanu ndi chinayi unali imfa ya Khristu pakati pa sabata ya pangano, ndipo Petro m’kachisi pa Pentekoste analinso pa ora lachisanu ndi chinayi. Kuitana kwa Korneliyo kwa Petro kukugwirizana ndi imfa ya Khristu, imene imayimira lamulo la Lamlungu, ndiponso ndi Petro m’kachisi pa Pentekoste, zimene kachiwiri zimayimira lamulo la Lamlungu. Korneliyo, monga wotembenuka mtima woyamba wa Amitundu, akuimira wantchito woyamba wa ora la khumi ndi limodzi pa lamulo la Lamlungu.
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.
Awa ya chitatu Khristu atapachikidwa, ndi awa ya chitatu imene Petro anali m’chipinda chapamwamba, ziyenera, ndipo sizingatanthauze china chilichonse kupatula Kaisareya Filipi. Chipinda chapamwamba chimene Petro anali mmenemo pa tsiku la Pentekoste, chinali ndithu chipinda chapamwamba chomwechi chimene Khristu anaonekera m’menemo atatha kuuka kwake, kukwera kwake, ndi kutsika kwake. Khristu anabwera ku chipinda chapamwambacho, ndipo patapita masiku makumi asanu, pa tsiku la Pentekoste, Petro anapereka uthenga wa buku la Yoweli m’chipinda chapamwambacho chomwecho.
Caesarea Philippi is the third hour that aligns with the crucifixion and the upper room at Pentecost. The crucifixion is a symbol of scattering and the upper room a symbol of unity. This identifies Caesarea Philippi as the point just before the Sunday law where one class is scattered, and the other is gathered. When the history of the Battle of Panium begins to be repeated, the foolish and wise virgins will be forever separated, and they will be separated over the cross, which represents the approach of the Sunday law. It was at Caesarea Philippi that Christ began to teach about the approaching Sunday law. When He did so, Peter opposed the message, thus in nine verses, Peter represents those who are sealed and those who are scattered by the message of the cross, which is the Sunday law.
Caesarea Philippi ndiyo awa yechitatu inoenderana nekurovererwa pamuchinjikwa nekamuri repamusoro paPentekosti. Kurovererwa pamuchinjikwa chiratidzo chekuparadzirwa, uye kamuri repamusoro chiratidzo chekubatana. Izvi zvinoratidza Caesarea Philippi senzvimbo iri pamberi chaipo pemutemo weSvondo apo rimwe boka rinoparadzirwa, uye rimwe rinounganidzwa. Apo nhoroondo yeHondo yePanium inotanga kudzokororwa, mhandara dzisina kungwara nedzakangwara dzichaparadzaniswa nokusingaperi, uye dzichaparadzaniswa pamusoro pomuchinjikwa, unomirira kuswedera kwemutemo weSvondo. Paiva paCaesarea Philippi apo Kristu akatanga kudzidzisa pamusoro pemutemo weSvondo waiva wava kuswedera. Paakaita saizvozvo, Petro akapikisa shoko iri; nokudaro, mundima pfumbamwe, Petro anomirira avo vanoiswa chisimbiso navaya vanoparadzirwa neshoko remuchinjikwa, rinova mutemo weSvondo.
He saith unto them, But whom say ye that I am?
Wati kwavari, Asi imi munoti ndini ani?
And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
Ximoon Butros wuu jawaabay oo yidhi, Adigu waxaad tahay Masiixa, Wiilka Ilaaha nool.
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.
Na Jesu akamupindura akati kwaari, Wakaropafadzwa iwe, Simoni Bharijona; nokuti nyama neropa hazvina kukuzivisa izvi, asi Baba vangu vari kudenga. Uye neniwo ndinoti kwauri, Iwe uri Petro, uye pamusoro pedombo iri ndichavaka kereke yangu; uye masuo egehena haangakundi pairi. Uye ndichakupa makiyi ehumambo hwedenga; uye chipi nechipi chauchasunga panyika chichasungwa kudenga; uye chipi nechipi chauchasunungura panyika chichasunungurwa kudenga.
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.
Ipapo akavaraira vadzidzi vake kuti varege kuudza munhu kuti iye ndiye Jesu Kristu. Kubva panguva iyoyo Jesu akatanga kuratidza kuvadzidzi vake kuti aifanira kuenda kuJerusarema, nokutambudzwa nezvinhu zvizhinji navakuru, navaprista vakuru, navanyori, nokuurawa, nokumutswa zvakare nezuva retatu.
Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
Ipapo Petro akamutora parutivi, akatanga kumutsiura, achiti, Hazvingamboitiki kwamuri, Ishe; izvi hazvingaitiki kwamuri.
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.
Asi iye akatendeuka, akati kuna Petro, “Enda shure kwangu, Satani; uri chigumbuso kwandiri; nokuti haurangariri zvinhu zvaMwari, asi zvinhu zvavanhu.” Mateo 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.
Ngo kuvhambwa kaKristo pa iriwachi yechitatu, uye shoko raPetro remuimba yepamusoro, zvinoruramisira shanduko yechiporofita yechechi inorwa, inotsanangurwa sechechi ine gorosi nemasora pamwe chete, kuenda kuchechi inokunda. Chechi inokunda ndicho chibereko chokutanga chechipiriso chegorosi chePendekosti, chinova mutemo weSvondo. Apo masora negorosi zvinosvika pakukura zvizere, vatumwa vanoparadzanisa mapoka maviri aya. Imvura yakatanga kunaya zvishoma pa 9/11 ndiyo inoita kuti gorosi nemasora zvibereke zvizere.
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.
Nguva yemahora matanhatu inomiririra nhoroondo yemusangano wemusasa weExeter kusvika pana Gumiguru 22, 1844, kupinda kwaKristu muJerusarema kwekukunda, uye kupinda kwamambo Dhavhidhi muJerusarema neareka. Awa yechipfumbamwewo ndiyo nguva yechibayiro chamadekwana, inenge nguva dza3 masikati.
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.
Ndicho hiki utakachotoa juu ya madhabahu: wana-kondoo wawili wa mwaka wa kwanza, siku kwa siku, daima. Mwana-kondoo mmoja utamtoa asubuhi; na mwana-kondoo mwingine utamtoa jioni. Kutoka 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.
Izraz preveden kao „čak” ponekad se prikazuje kao „između večeri”. „Između večeri” upućuje na razdoblje od šest sati između trećega i devetoga časa. Kristov saveznički tjedan predstavlja to šestosatno razdoblje na križu, koje postaje alfa šestosatnoga razdoblja na Pedesetnicu. Dva svjedoka u savezničkom tjednu označuju razdoblje od šest sati koje je izravno povezano ne samo s proročanstvom svetoga tjedna nego i sa simbolima pedesetničkoga razdoblja. A zatim, na završetku toga istoga proročkoga tjedna, Petar je pozvan u Cezareju o devetome času. Činjenica da se unutar iste proročke strukture svetoga tjedna nalaze tri deveta časa — od kojih su dva omega-završeci šestosatnoga razdoblja, koje je ujedno bilo i razdoblje između jutarnje i večernje žrtve — po proročkoj nužnosti zahtijeva da postoji treći čas kao alfa razdoblja koje je završilo kod Kornelijeva devetoga časa.
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.
VaKesaria vaviri, vose vane Petro somunhu ari pakati penyaya, vanoratidza Kesaria Firipi seawa yechitatu. Nguva iyoyo yemaawa matanhatu inotanga uye inopera neKesaria, nokuti kuguma kunofananidzirwa nokutanga.
The Passover lamb was to be killed in the evening, which is the ninth hour—when Christ died.
Mwana-gondohwe wePaseka waifanira kuurayiwa madekwana, rinova awa repfumbamwe—pakafa Kristu.
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.
କିନ୍ତୁ ସେହି ମାସର ଚତୁର୍ଦ୍ଦଶ ଦିନ ପର୍ଯ୍ୟନ୍ତ ତାହାକୁ ରଖିବେ; ଏବଂ ଇସ୍ରାଏଲଙ୍କ ସମଗ୍ର ସଭାସମାଜ ସନ୍ଧ୍ୟାବେଳେ ତାହାକୁ ବଧ କରିବେ। ନିର୍ଗମ 12:6.
The hour of prayer is also the ninth hour, for it was at the evening sacrifice.
Nako ni na sala sa ikasiyam nga oras usab, kay niadto man sa halad sa hapon.
Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. Psalms 141:2.
Munyengetero wangu ngaumukire pamberi penyu sezvinonhuwira; nokusimudzwa kwamaoko angu kuve sechibayiro chamadekwana. Mapisarema 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.
Mukuwirirana nokuti chibayiro chamadekwana chaiva nguva yomunyengetero, Ezra ari kunyengetera panguva yechibayiro chamadekwana; naizvozvo ari kunyengetera paawa yepfumbamwe, iyo nguva Petro yaiva mutemberi, iyo Kristu akafa nayo, uye iyo Kornelio akaudzwa kuti atumire kundodana 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.
Zvino panguva yechipiriso chamadekwana ndakasimuka pakuzvininipisa kwangu; zvino ndakabvarura nguo yangu nenguvo yangu yokunze, ndikawira pasi namabvi angu, ndikatambanudzira maoko angu kuna Jehovha Mwari wangu. 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.
Munyengetero yake, Ezra ari kutendeuka mushure mokunzwisisa kuti avo vakabuda muBhabhironi kuzovakazve temberi neJerusarema vakanga vazvibatanidza navakadzi vechihedheni.
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.
Zvino Ezira paakanga anyengetera, uye paakanga areurura, achichema uye achizviwisira pasi pamberi peimba yaMwari, kwakaungana kwaari kubva kuna Israeri ungano huru kwazvo yevarume nevakadzi nevana; nokuti vanhu vakachema zvikuru kwazvo. Ipapo Shekaniya mwanakomana waJehieri, mumwe wavanakomana vaErami, akapindura, akati kuna Ezira, “Takadarika pamberi paMwari wedu, tikatora vakadzi vatorwa kubva kuvanhu venyika ino; asi kunyange zvakadaro zvino tariro ichiripo muna Israeri pamusoro pechinhu ichi. Naizvozvo zvino ngatipindei musungano naMwari wedu kuti tibvise vakadzi vose, pamwe chete nevana vakaberekwa navo, maererano nezano rashe wangu, nereavo vanodedera pamurayiro waMwari wedu; uye ngazviitwe maererano nomurayiro. Simuka; nokuti chinhu ichi chiri mumaoko ako; nesuwo tichava newe; shinga moyo, uzviite.”
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.
Ipapo Ezira akasimuka, akapikisa vaprista vakuru, vaRevhi, navaIsraeri vose kuti vapike kuti vaizoita maererano neshoko iri. Vakapika. Ipapo Ezira akasimuka kubva pamberi peimba yaMwari, akapinda mukamuri yaJohani mwanakomana waEriashibhi; zvino paakasvikako, haana kudya chingwa kana kunwa mvura, nokuti akachema pamusoro pokudarika kwaavo vakanga vatapwa. Zvino vakaparidza munyika yose yeJudha neJerusarema kuvana vose vokutapwa, kuti vaungane pamwe chete kuJerusarema; uye kuti ani naani aisazouya mukati memazuva matatu, maererano nezano remachinda navakuru, pfuma yake yose yaizotorerwa, uye iye pachake aizoparadzaniswa neungano yaavo vakanga vatapwa. Ipapo varume vose veJudha neBhenjamini vakaungana pamwe chete kuJerusarema mukati memazuva matatu. Waiva mwedzi wepfumbamwe, pazuva ramakumi maviri romwedzi; uye vanhu vose vakagara panzvimbo yakazaruka yeimba yaMwari, vachidedera nokuda kwenyaya iyi, uye nokuda kwemvura zhinji. Ezira 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.
Sungano revane zviuru zana namakumi mana nezvina runomiririrwa sokuparadzaniswa navaya vakanga vatora vakadzi vatorwa. Uku ndiko kuparadzaniswa kwemhandara dzakachenjera nedzisina kuchenjera, uye kunoitika paawa yechipfumbamwe, inova rufu rwaKristu, Petro mutemberi paPendekosti, uye Petro achidanirwa kuKesaria pagungwa. Kuparadzaniswa kwaEzira ndiko zvakare kunatswa kwavaRevhi neMutumwa weSungano muna Maraki chitsauko chechitatu. Kunatswa kuri muna Maraki kunoratidza kucheneswa kuviri kwetemberi naKristu.
“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.
“Mukuchenesa tembere kubva kuvatengi navatengesi venyika, Jesu akazivisa basa Rake rokuchenesa mwoyo kubva pakusvibiswa kwechivi,—kubva kuzvishuwo zvenyika, kuchiva kwoudyire, netsika dzakaipa, zvinoodza mweya. Maraki 3:1–3 yakataurwa.” 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.
U-Ezra nalabo abangena esivumelwaneni batshelwa ukuba “basukume,” kanti noJoshuwa watshelwa ukuba asukume emva kokuba bonke abavukeli besefile kwisithuba seminyaka engamashumi amathathu anesibhozo. Kwathabatha iminyaka emibini ukuba amaSirayeli amandulo asilele kwinkqubo yokuvavanywa ngokuphindwe kalishumi, yaye emva kweminyaka engamashumi amathathu anesibhozo abavukeli babesele befile bonke, yaza uThixo wabaxelela ukuba basukume.
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.
Zvino simukai, ndakati, muyambuke rukova rweZeredu. Tikayambuka rukova rweZeredu. Nguva yatakafamba kubva Kadheshi-bharinea kusvikira tayambuka rukova rweZeredu yakanga iri makore makumi matatu namasere, kusvikira rudzi rwose rwavarume vehondo rwapera pakati peungano, sezvakanga zvapikirwa ivo naJehovha. Dheuteronomio 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.”
Muna Johane chishanu, Jesu akaporesa murume akanga asina simba uyo akanga akadaro kwamakore makumi matatu namasere, uye paakamuporesa, akaudza murume wacho kuti, “simuka.”
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?
Nekuti mutumwa wakaburuka panguva yakati kudziva, akamonyanisa mvura; naizvozvo ani naani aipinda pakutanga mumvura mushure mokumonyaniswa kwemvura aiporeswa pachirwere chipi nechipi chaakanga ainacho. Zvino kwakanga kuripo mumwe murume, wakanga ane utera kwamakore makumi matatu namasere. Jesu wakati amuona avete, uye achiziva kuti akanga ava nenguva refu ari mumamiriro iwayo, akati kwaari, Unoda kuporeswa here?
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.
Munhu wakange asina simba akamupindura akati, Ishe, handina munhu wokundiisa mudziva kana mvura yava kubvongodzwa; asi ndichiri kuuya, mumwe anenge atoburuka kundipfuura.
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.
Jesu akati kwaari, “Simuka, tora nhovo yako, ufambe.” Pakarepo murume akaporeswa, akatora nhovo yake, akafamba; uye zuva iroro rakanga riri sabata. Johani 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.
Pamuenzaniso yaEzra yesungano yevane zviuru zana namakumi mana nezvina, vanhu vaifanira “kusimuka.” Muna 1838 Josiah Litch, muparidzi aive nemukurumbira pakati pevaMillerite, akaporofita kupera kwehushe hweOttoman munenge muna 1840, uye shoko revaMillerite rikasimuka, richizopiwa simba nokuzadzika kwaro chaiko musi wa11 Nyamavhuvhu 1840. Kusimudzirwa kwechechi inokunda kunosanganisira chiporofita chinokonzera vanhu vaMwari kusimuka apo sungano inosimbiswa. Mukuparadzana kwaEzra navakadzi vatorwa tinowana kunatswa kwavaRevhi kwaMaraki, uyewo nokucheneswa kuviri kwetemberi kwakaitwa naKristu, uye mutsara mumwe nomumwe unoratidza kupatsanurwa kwegorosi namasawi, kunoitwa apo Kristu anobvisa zvivi nokusingaperi pamwoyo yevane zviuru zana namakumi mana nezvina. Awa yepfumbamwe yaKristu, nemaawa maviri epfumbamwe aPetro pamwe chete nomunyengetero waEzra wokucheneswa, zvinoenderana nomutemo weSvondo, apo mvura yokupedzisira ichadururwa isina chiyero. Muna Danieri chitsauko 9, Danieri anogamuchira mhinduro kuminyengetero yake panguva yechipiriso chamadekwana, iyo iri awa yepfumbamwe.
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.
Zvirokwazvo, ndichataura mumunyengetero, munhu uya Gabhurieri, wandakanga ndaona muchiratidzo pakutanga, akauya achibhururuka nokukurumidza, akandibata nenguva yechipiriso chamadekwana. 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.
Tinoziviswa kuti zviratidzo zvakapiwa kuna Dhanieri pamhenderekedzo dzemakungwa makuru eShinari zvino zvava kupinda mukuzadzikiswa, uye kuti tinofanira kufungisisa mamiriro ezvinhu panguva yakapiwa zviporofita izvi.
“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.
“Chiedza chakagamuchirwa naDanieri kubva kuna Mwari chakapiwa zvikuru nokuda kwamazuva okupedzisira aya. Zviratidzo zvaakaona pamhenderekedzo dzeUlai neHidhekeri, nzizi huru dzeShinari, zvino zvava kuzadzikiswa, uye zviitiko zvose zvakaporofitwa zvichakurumidza kuitika.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.” Testimonies to Ministers, 113.
“Fungai mamiriro ezvinhu erudzi rwevaJudha panguva yakapiwa zviprofita zvaDanieri.” 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.
Chiedza chezviratidzo zvine hukama nenzizi dzeHidhekeri neUrai chinomiririra zvitsauko zvitanhatu zvekupedzisira zvechitsauko chegumi nechimwe chaDanieri. Muchitsauko chepfumbamwe, chinomiririrwa nerwizi rweUrai, Danieri anopiwa chiedza pamusoro pezvitsauko zvinomwe, zvisere, nepfumbamwe. Muchitsauko chegumi, chinomiririrwa nerwizi rweHidhekeri, Danieri anopiwa chiedza chezvitsauko chegumi, chegumi nechimwe, negumi nembiri. Ruzivo rwechiporofita runomiririrwa nezviitiko zvechiporofita zvinomiririrwa mukati mezvitsauko izvi zvose, asiwo naDanieri, nokuti tinofanira kufunga mamiriro ezvinhu erudzi rwevaJudha panguva iyo zviporofita zvakapiwa.
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.
Mifungo iyo iyoyode yipime piinze ku madanda gaakumala, na kuyiwumbika pamwepo na ukamboni wa mupolofita umbi. Ichi chisendeka kuti nga ni Petro wali pa Kesarea Filipi, kabili na pa Kesarea Maritima, Daniyeli apwelelwe na Gabriele pa nshita ya bupe bwamalesa pa nkoloko ya citanda mu cipande ca bulekele bwa cine, kabili apwelelwe pa bushiku bwa makumi yabili na bubili mu cipande ca bulekele bwa ikumi. Ulubuuto lwa Ulai na Hidekeli pa madanda gaakumala lwasokololwa kuli Daniyeli pa nkoloko ya citanda ya bushiku bwa makumi yabili na bubili. Ulwo lubuuto lwalenga ukuposelwa kwa mfula yakulekelesha ukwabula cipimo pa nshiku ya mutemo wa Mulungu wa pa Sondo.
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.
Ufakazi wa Danieli unafunuliwa kikamilifu katika saa ya tisa, kwa kuwa unabainisha historia ya nje na ya ndani ya yale “yawapatayo” watu wa Mungu katika siku za mwisho. Nuru hiyo itakapotangazwa kwa Mataifa, wanaowakilishwa na Kornelio, watatuma wito kwa wale mia moja na arobaini na nne elfu; sheria ya Mungu itauawa kwa utekelezaji wa amri ya Jumapili; na Petro atapeleka ujumbe kwa hekalu ambalo Kristo alikuwa ameliondokea na kulitambulisha kuwa nyumba tupu ya Wayahudi. Petro anazungumza na Mataifa, na pia na Sanhedrini, huku Ezra akiomba kwa ajili ya utengano na Danieli akifunga na kuomba ili apate nuru. Saa ya tisa wakati wa Pentekoste, wakati wa kifo cha Kristo, wakati Kornelio alipomwita Petro, dhabihu ya jioni—vyote hivyo vinaafikiana na Eliya katika Mlima Karmeli.
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.
Zviri pachena kuti nguva yemaawa matanhatu inomirira nguva inoguma pamutemo weSvondo, asi inotanga nechiitiko chakabatana zvakananga nemagumo, sezvakanga zvakaita zvibayiro zvemangwanani nezvemanheru. Maererano naPetro, nguva yemaawa matanhatu inobva kuKesaria Firipi ichisvika kuKesaria riri pagungwa. PaPendekosti yakanga iri kubva muimba yepamusoro ichisvika kutembere. Nguva iyo iri chiedza chakajeka chinosimudzwa pakutanga penzira ndiyo Kuchema kwePakati peUsiku, uye nguva iyoyo inosvika kumutemo weSvondo. Maawa matanhatu, pakati pamanheru, anomirira kupinda kwaKristu kwekukunda muJerusarema, uko kwakazomirirawo nguva kubva pamusangano wemusasa weExeter waNyamavhuvhu 12 kusvika 17, 1844, wakatanga kuziviswa kweshoko rakasvika pamhedziso yaro pana Gumiguru 22, 1844. Exeter iKesaria Firipi uye Kesaria riri pagungwa ndiro Gumiguru 22, 1844. Kutanga kunoratidzirwa neKesaria sezvinoitawo kuguma.
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.
Kupinda kwaushami kunoratidzirwa negakava pakutanga uye negakava pakuguma. Gakava rekuExeter rakamiririrwa nokunamata kwenhema kwakanga kuchiitika panzvimbo, mutende reWatertown. Shoko mbiri dzakanga dzichimiririrwa nematende maviri iwayo, uye Kristu paakapinda muJerusarema, vaJudha vaikakavadzana vakanyunyuta pamusoro peshoko rakanga richiziviswa paakanga achiburuka paGomo reMiorivhi, achipinda muJerusarema akatasva mbongoro yakanga ichangobva kusunungurwa. Gakava rokutanga nerokupedzisira zvinoratidza arfa neomega yenguva iyoyo. PaExeter, boka reWatertown rinomirira boka remhandara dzakanga dzisina mafuta, uye kwavari suo roruponeso rakanga ravharwa. Pakuguma kwenguva iyoyo suo rokupinda munzvimbo tsvene rakavharwa, nokudaro richipa arfa neomega kunguva iyoyo. Iyo arfa neomega inowirirana nemagakava maviri okupinda kwaushami, uye Kesariya kuenda kuKesariya naPetro.
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.
MuKesarea Filipi, zita raSimoni Barjona rinoshandurwa richinzi Petro, muchikamu apo anorumbidzwa somuromo wekufemerwa, ozopomerwa saSatani, nokuda kwokupikisa shoko remuchinjikwa. Petro chiratidzo chemapoka maviri anopatsanurwa neshoko rerubhabhatidzo neromuchinjikwa, rinova shoko ra9/11 nomurayiro weSvondo.
“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.
“Kwi kila kundi linalowakilishwa na Mfarisayo na mtoza ushuru kuna fundisho katika historia ya mtume Petro. Katika hatua za mwanzo za ufuasi wake Petro alijiona kuwa mwenye nguvu. Kama Mfarisayo, katika makadirio yake mwenyewe hakuwa ‘kama watu wengine walivyo.’ Kristo, usiku wa kuamkia kusalitiwa Kwake, alipowaonya wanafunzi Wake mapema, ‘Ninyi nyote mtachukizwa kwa ajili Yangu usiku huu,’ Petro akatangaza kwa ujasiri, ‘Ijapokuwa wote watakachukizwa, lakini mimi sivyo.’ Marko 14:27, 29. Petro hakujua hatari yake mwenyewe. Kujiamini kulimpotosha. Alidhani kwamba angeweza kustahimili majaribu; lakini katika saa chache tu mtihani ukaja, naye kwa laana na kuapa akamkana Bwana wake.” Mafunzo ya Kristo kwa Mifano, 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.
Pa ola ya vhuṱahe, ine ya vha tshifhinga tsha tshiṱhavhelo tsha nga madekwana, hu tshi fhindulwa thabelo ya Elia, mulilo wa tsela fhasi waḽa tshiṱhavhelo, u itela uri vhathu vha Mudzimu vha ḓivhe uri Yehova ndi Ene Mudzimu. Hu na zwigwada zwivhili zwo imeliwaho nga Thavha ya Karamele: tshigwada tshiṅwe tshine nga itsho tshifhinga tsha ḓivha uri Yehova ndi Ene Mudzimu, na tshiṅwe tsho imeliwaho nga vhaporofita vha Baali, vhane nga murahu vha vhulawa.
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.
Zvino zvakaitika panguva yokubayirwa kwechibayiro chamadekwana, Eria muporofita akaswedera akati: “Jehovha Mwari waAbrahama, waIsaka, nowaIsraeri, ngazvizivikanwe nhasi kuti imi muri Mwari muIsraeri, uye kuti ini ndiri muranda wenyu, uye kuti ndaita zvinhu izvi zvose neshoko renyu. Ndipindurei, imi Jehovha, ndipindurei, kuti vanhu ava vazive kuti imi muri Jehovha Mwari, uye kuti madzosera mwoyo yavo kwamuri zvakare.”
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.
Ipapo moto wa Yehova wakashuka, ukateketeza sadaka ya kuteketezwa, na kuni, na mawe, na mavumbi, na kulamba maji yaliyokuwa katika handaki. Na watu wote walipoona hayo, wakaanguka kifudifudi, wakasema, Yehova, ndiye Mungu; Yehova, 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.
Eliya akati kwavari, Batani vaporofita vaBhaari; ngakurege kuva neumwe wavo anopukunyuka. Vakavabata; zvino Eliya akavaburutsira kurukova rweKishoni, akavaurayira ipapo. 1 Madzimambo 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.
Chibayiro chemadekwana, rufu rwaKristu, Petro achiporesa murume akaremara, Petro achiendesa shoko kuvaHedheni, Danieri achigamuchira chiedza chechiporofita, munyengetero waEria uchipindurwa nomoto, panguva iyo Ezira ari mujira reshinda namadota achinyengeterera kushanduka kweRaodhikia kuenda kuFiradherufia, kushanduka kwechechi inorwa kuenda kuchechi inokunda. Awa yepfumbamwe ndiyo awa yechibayiro, awa yomunyengetero unopindurwa, awa iyo denga rinobata nyika, zambuko riri pakati pokutonga netsitsi; uye ndicho chikonzero Kristu anofa paawa yepfumbamwe, nokuti awa yepfumbamwe yechibayiro yakazarurira vhangeri kuvaHedheni, avo ndivo vakanga vagere murima, asi vaizoona chiedza chikuru apo bhuku raDanieri richazarurwa zvizere paSunday law.
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.
Paakapa kwa Gidiyoni mu Vatongi 6:21, Ngirozi yaJehovha inobata nyama nechingwa chisina kuviriswa chaakanga abayira netsvimbo yayo, uye moto unobuda padombo ukazviparadza zvachose. Moto wacho wakasimbisa kudanwa kwaGidiyoni naMwari uye kugamuchirwa kwake kwechiratidzo chacho.
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.
ඒ ඔහු ඔහුට මෙසේ කීවේය: “දැන් ඔබගේ දෘෂ්ටියෙහි මා කරුණාව ලැබුවෙම් නම්, ඔබ මා සමඟ කථා කරන බවට මට ලකුණක් පෙන්වන්න. මම ඔබ වෙත නැවත එන තුරුත්, මගේ පූජාදිය ගෙන එය ඔබ ඉදිරියෙහි තබන තුරුත්, කරුණාකර මෙතැනින් නොයන්න.” එවිට ඔහු කීවේය: “ඔබ නැවත එන තුරු මම රැඳී සිටිමි.” එවිට ගිඩියොන් ඇතුළට ගොස්, කොමළ එළුපැටියෙකුද පිටි ඒෆා එකකින් කළ නිස්සාර පානුද සූදානම් කළේය. මස් කූඩයක තබා, හොද්ද බඳුනක දමා, ඒවා ඔහු වෙත ඕක් ගස යටට ගෙන এসে ඉදිරිපත් කළේය. එවිට දෙවියන්වහන්සේගේ දූතයා ඔහුට කීවේය: “මස්ද නිස්සාර පානුද මෙම පර්වතය මත තබා, හොද්ද වත්කරන්න.” ඔහු එසේ කළේය. එවිට සමිඳාණන්වහන්සේගේ දූතයා තම අතෙහි තිබූ දණ්ඩයේ අග දිගුකර මස්ද නිස්සාර පානුද ස්පර්ශ කළේය. එවිට පර්වතයෙන් ගිනි නැඟී, මස්ද නිස්සාර පානුද දවා දැමීය. එවිට සමිඳාණන්වහන්සේගේ දූතයා ඔහුගේ දෘෂ්ටියෙන් අතුරුදන් විය. එවිට ඒ ඔහු සමිඳාණන්වහන්සේගේ දූතයෙකු බව ගිඩියොන් අවබෝධ කළ විට, ගිඩියොන් මෙසේ කීවේය: “අහෝ, ස්වාමිවූ දෙවියන්වහන්ස! මක්නිසාද මම සමිඳාණන්වහන්සේගේ දූතයා මුහුණට මුහුණ දැක ඇත්තෙමි.” විනිශ්චයකාරයන් 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.
Mutumwa akaonekwa kuna Gideoni mundima yokutanga yechitsauko ichi, akatumidza Gideoni kuti, “murume ane simba noumhare,” uye Gideoni akakumbira chiratidzo kuti asimbiswe pachirevo ichocho. Zvino Gideoni akakumbira mutumwa kuti ambomirira, uye mutumwa anombomirira muchiporofita ndiye mutumwa wechipiri. Mushure mokunge nguva yokumirira yapera, Gideoni akaisa chibayiro pamberi, uye moto ukapedza chibayiro ichocho. Gideoni ari panguva yeawa yechipfumbamwe, nokuti Eria akanga ari chibayiro chamadekwana, uye awa yechipfumbamwe ndiwo mutemo weSvondo apo ndimi dzomoto dzePentekosti dzinowirirana. Gideoni anomiririra boka rinoona Ishe uso neuso, ndizvo zvakaitika kuna Danieri muchitsauko chegumi. Gideoni paakaona moto uchipedza chibayiro, akabva aziva kuti akanga achitaurirana naIshe, waakanga aona uso neuso.
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.
Gidiyoni anomutswa kuchokwadi ichi apo chishamiso chemoto chinosimbisa chiratidzo, uye chiratidzo chacho chaiva Gidiyoni, murume waMwari ane simba, pamwe chete neuto ravaprista mazana matatu, avo vose vakanga vakabata mumaoko mavo matafura mazana matatu aHabhakuki. Chiratidzo, kana kuti mureza, ndiGidiyoni pachake, pamwe chete neuto remazana matatu, iro ririwo uto raEzekieri rine simba—rinomuka muchitsauko chematatu namakumi matatu nemanomwe.
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.
Pa tabernakel i bin dediket na Levitikus 9:23, 24, baka Arɔn en fosi ofri leki Hai Pris, faya komot na fesi fu da Masra èn it da bronofri nanga da fatu na tapu da altari. Da pipel bari èn fadon na den fes’ fu bigi frede. Disi mus, lain tapu lain, waka wan nanga Elia en faya.
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.
Munamato waEzra weawa yechipfumbamwe wokupatsanurwa kwegorosi namasawi, unoitika panguva yomutemo weSvondo, unozadzikiswa ipapo apo kereke inorwa inoshandurwa kuva kereke inokunda. Zvinofanirawo kuwirirana nomoto waGidheoni. Moto unoparadza wakauya pamusoro pechipiriso chokutanga chaAroni, chakanga chapiwa shure kwamazuva manomwe okutsaurwa pazuva rechisere, wakadzokazve pazuva iroro iroro, ukaparadza vanakomana vaviri vakaipa vaAroni. Apo Mweya Mutsvene anodururwa pasina chiyero paawa yechipfumbamwe, panguva yomutemo weSvondo, pachava nokupatsanurwa kwemapoka maviri evaprista, uye kereke inokunda ichatanga basa rinomiririrwa nebhiza jena reEfeso, rinobuda richikunda uye kuti rikunde. Kuzodzwa kwekereke inokunda kunowana chapupu chechipiri mutemberi yaSoromoni.
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.
Kuzvitsaurwa kwetembere yaSoromoni muna 2 Makoronike 7:1–3, mushure memunyengetero waSoromoni, moto wakaburuka uchibva kudenga ukapedza zvipiriso zvinopiswa nezvibayiro. Kubwinya kwaShe kwakazadza tembere, zvichiita kuti vanhu vanamate uye vazivise kunaka kwaMwari netsitsi dzake dzinogara nokusingaperi. Panguva yomurayiro weSvondo, kereke inokunda inosimudzirwa pamusoro pamakomo ose sekorona nechiratidzo maererano naZekaria naIsaya. Moto pawakaburuka pakuzvitsaurwa kwetembere yaSoromoni, tembere yakazadzwa nokubwinya kwaShe, zvichifananidzira kuti kurira kwehwamanda yechinomwe kwapedza basa rako pamusoro pavanhu vaMwari uye kwava kuda kupedzisa iro basa pacharo pamusoro pavashandi veawa regumi nerimwe. Hwamanda yechinomwe inomiririra kuyananisa, kubatanidzwa kwoUmwari nouvanhu kunoitika apo Jesu anosimudzira ushe hwake hwokubwinya. Moto iwoyo wakaburuka patabhenakeri yaMosesi nepapatembere yaSoromoni wakanga uriwo moto wokutonga kumwanakomana waAroni, sezvazvakanga zvakaitawo kuna Dhavhidhi.
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.
Mupiro wa Davida pa malo opunthira tirigu a Arauna/Orinani m’buku la 1 Mbiri 21:26, pa nthawi ya mliri wobwera chifukwa cha kuwerengera kwa anthu kumene Davida anachita, unayankhidwa ndi moto wochokera kumwamba pa guwa la nsembe, kusonyeza kulandiridwa kwake ndi kuletsa mliriyo. Mliri wa Laodikaya umatha pamene moto utsikira pa mupiro wa Davida kuti uletse mliri wa kudalira mphamvu ndi nzeru za anthu. Kusintha kuchokera ku umunthu kupita ku Umunthu waumulungu kumadziwika pamene chiyanjanitso chikwaniritsidwa, ndipo mpingo ukwezedwa ngati mbendera. Pa nthawi imeneyo, mogwirizana ndi kachisi wa Solomo, ulemerero wa Ambuye unadzaza kachisiyo pamene Umulungu ukuphatikizidwa ndi umunthu.
We will continue our consideration of the period of the Midnight Cry as represented by the third and ninth hours in the next article.
Ticharamba tichifungisisa mberi nguva yeKudanidzira kwePakati peUsiku, inomiririrwa neawa yechitatu neyechipfumbamwe, muchinyorwa chinotevera.
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.
Zvino mushure memazuva matanhatu, Jesu akatora Petro, Jakobho, naJohani munun’una wake, akavakwidza parutivi mugomo refu. Akashandurwa chimiro pamberi pavo; chiso chake chikapenya sezuva, uye nguo dzake dzikachena sechiedza. Zvino tarirai, vakaonekwa kwavari Mozisi naEria vachitaurirana 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.
Ipapo Petro akapindura, akati kuna Jesu: Ishe, zvakanaka kuti tive pano; kana muchida, ngatiitei pano matumba matatu; rimwe renyu, rimwe raMozisi, nerimwe raEria. Achiri kutaura, tarirai, gore rinopenya rakavaputira; uye tarirai, inzwi rakabuda mugore, richiti: Uyu ndiye Mwanakomana wangu anodikamwa, wandinofadzwa naye kwazvo; muteererei.
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.
Zvino vadzidzi vakati vachizvinzwa, vakawira pasi nechiso chavo, vakabatwa nokutya kukuru. Jesu akauya akavabata, akati, Simukai, musatya.
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.
Iye vakati vasimudza meso avo, havana kuona munhu, asi Jesu oga. Uye vakati vachiburuka mugomo, Jesu akavaraira, achiti, Musaudza munhu chiratidzo ichi, kusvikira Mwanakomana womunhu amutswa kuvakafa. Mateo 17:1–9.