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.
Waxay ahayd safar si tartiib ah u socday oo lagu gaadhayo kitaabka Yoo’eel, iyadoo Butros markhaati noogu yahay. Butros waa mid ka mid ah astaamaha ugu yaabka badan ee ku jira Erayga nebinnimada ee Ilaah, hase yeeshee sow dhammaantood sidaas ma aha? Butros wuxuu joogaa Kaysariya Filibbi, wuxuuna kaloo joogaa Bentakostiga qolka sare saacaddii saddexaad, dabadeedna macbudka saacaddii sagaalaad ee isla maalintaas. Ciise waxaa iskutallaabta lagu qodbay saacaddii saddexaad, wuxuuna dhintay saacaddii sagaalaad. Butros waxaa loogu yeedhay Kaysariya saacaddii sagaalaad, laakiin Kaysariyada loogu yeedhay qisada Korneeliyos ma ahayn Kaysariya Filibbi ee ku taal salka Buur Xermoon; waxay ahayd Kaysariya badda agteeda, oo la odhan jiray Kaysariya Maaritima.
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.
Qaysariya Maritima waa magaalada xeebta ku taalla Badda Mediterranean-ka, qiyaastii 30–35 mayl waqooyi kaga beegan Tel Aviv-ta casriga ah (waxaa u dhisay Herodoskii Weynaa sidii magaalo deked weyn oo Roomaan ah). Waxay si joogto ah uga muuqataa kitaabka Falimaha Rasuullada (lagu xusay 15 jeer), waana tan dadka badankiisu si fudud ugu yeedhaan “Qaysariya” Axdiga Cusub. Filiboskii Wacdiyuhu halkaas ayuu degganaa isaga iyo afartiisii gabdhood ee wax sii sheegi jiray (Falimaha Rasuullada 8:40; 21:8). Bawlos halkaas ayaa lagu xidhay laba sannadood, wuxuuna hor yimid taliyayaashii Feliks iyo Festos, iyo Boqor Agribba (Falimaha Rasuullada 23–26). Waxaase laga yaabaa in tan ka sii muhiimsan ay tahay in Butros halkaas ku wacdiyey Korneeliyos oo ahaa boqol-u-taliyihii Roomaanka—taas oo ahayd diinta Masiixiyadda u soo noqoshadii ugu horraysay ee weynayd ee dadka aan Yuhuudda ahayn (Falimaha Rasuullada 10) sannadkii 34 AD, markii toddobaadkii Masiixu axdiga ku adkeeyey qaar badan uu dhammaaday.
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.
Oo axdiga ayuu dad badan la adkayn doonaa hal toddobaad; toddobaadka badhkiisna wuxuu joojin doonaa allabariga iyo qurbaanka, oo baabbi’inta karaahiyada faafitaankeeda aawadeed wuxuu ka dhigi doonaa meel cidla ah, ilaa dhammaadka buuxa; oo wixii la go’aamiyeyna waxaa lagu dul shubi doonaa kan cidlada laga dhigay. Daanyeel 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.
Qaysariya Maritima waxay ahayd caasimaddii maamul ee Roomaanka ee Yahuudiya iyo xarun weyn oo dadka aan Yuhuudda ahayn. Qaysariya Filibosse waa magaalo kale oo ka duwan taas, kuna taallay woqooyiga fog agagaarka salka Buur Hermoon (qiyaastii 25–30 mayl waqooyi ka xigta Badda Galili), meel hadda ka mid ah dhulka Buuraha Golan (Banias-ta casriga ah). Waxaa lagu xusay oo keliya Injiillada (Matayos 16:13 iyo Markos 8:27), markii Ciise xertiisii geeyey Qaysariya Filibosse. Tani waa goobtii caanka ahayd ee Butros ku qirtay in Ciise yahay “Masiixa, Wiilka Ilaaha nool,” iyo meeshii Ciise ku dhawaaqay, “Dhagaxan ayaan kiniisaddayda ku dul dhisi doonaa, albaabbada Haadeesna kama adkaan doonaan” (Matayos 16:13–20). Waxay ahayd dhul jaahilnimo ah oo ay ku yaalleen macbudyo loo dhisay ilaahyada Giriigga, gaar ahaan ilaaha riyaha u eg ee Baan; godkiisa Baan waxaa loo yiqiin “albaabbada jahannamada,” taas oo ka dhigtay hadalkii Ciise ee halkaas ka soo baxay mid si gaar ah u xoog badan.
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.
Labada magaalo juqraafi ahaan iyo taariikh ahaanba gebi ahaanba way kala duwan yihiin—midna waa deked Roomaan ah oo mashquul badan oo ku taalla koonfur-galbeed, tan kalena waa goob waqooyi ku taalla oo Helenistik/jaahil ah oo u dhow il-biyoodka Webiga Urdun. Midda xeebta ku taallaa ayaa xukunta Kitaabka Falimaha Rasuullada, halka tan waqooyiga ku taallaa ay udub-dhexaad u tahay dhacdo go’aamiye ah oo ku jirta Injiillada. Qaysariyaadda badda waa astaan Rooma—bahalka, Qaysariyaadda dhulkuna waa astaan masduulaaga. Sister White waxay tilmaantaa muddada ka bilaabata iskutallaabta ilaa Bentakostiga, “xilliga Bentakostiga,” taas oo ka bilaabatay iskutallaabta kuna dhammaatay Bentakostiga.
“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.
“Waa anigoo leh hammi aad u daran ayaan u sugayaa waqtiga ay dhacdooyinkii maalintii Bentakostiga mar kale u soo noqnoqon doonaan, iyagoo leh awood ka sii weyn tii markaas jirtay. Yooxanaa wuxuu leeyahay, ‘Waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh amar weyn; oo dhulkiina waxaa iftiimiyey ammaanteedii.’ Markaas, sida xilligii Bentakostiga, dadku waxay maqli doonaan runta oo lala hadlayo, nin kastaa afkiisa hooyo.”
“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.
“Ilaah wuxuu nolol cusub ku neefin karaa naf kasta oo si daacad ah u doonaysa inay isaga u adeegto, wuxuuna bushimaha ku taaban karaa dhuxul nool oo meesha allabariga laga soo qaaday, oo ka dhigi karaa kuwo aftahan ku ah ammaantiisa. Kumanyaal cod ayaa lagu buuxin doonaa awoodda ay ku sheegaan runnada yaabka leh ee Erayga Ilaah. Carrabka turunturooda waa la furfuri doonaa, kuwa cabsida lihiina waa la xoojin doonaa si ay runta ugu marag furaan si geesinnimo leh. Rabbigu ha ka caawiyo dadkiisa inay macbudka nafta ka nadiifiyaan wasakh kasta, oo ay ilaashadaan xidhiidh sidaas ugu dhow oo ay isaga la leeyihiin, si ay uga qaybqaataan roobka dambe markii la shubi doono.” 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.
Si farsamo ahaan, xilliga Bentakostiga wuxuu ka bilaabmi lahaa iidda midhaha ugu horreeya, taas oo la jaanqaadaysa sarakicidda Masiixa; laakiin dhimashadii iskutallaabta la’aanteed ma jiri lahayn dhiig Badbaadiyaha sara kacay uu la qaadan lahaa markii uu sara kacay. Dhimashadiisa la’aanteed, Isagu, isagoo ah Kibista nolosha, ma uu nasteen maalinta iidda kibista aan khamiirka lahayn, oo Kibista noloshu waxay u baahnayd inay nasato ka hor sara kicitaankeeda iidda midhaha ugu horreeya, sidaasna ku billowday muddadii kontonka maalmood ahayd ee horseedday maalinta iyo iidda Bentakostiga.
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.
Markii Masiixu yimid inuu toddobaad keliya ku adkeeyo axdiga; toddobaadku wuxuu ka billowday baabtiiskiisii, dabadeedna “badhtanka toddobaadka,” saddex sano iyo badh ka dib, iskutallaabta ayaa lagu qodbay; wuxuu qabriga ku nastay maalintii Rootiga Aan Khamiirka Lahayn, wuxuu sara kacay Axaddii isaga oo ah iidda midhaha ugu horreeya ee goosashada shaciirka, sidaasna ku bilaabay xilliga Bentekostiga ee kontonka maalmood ah oo gaadhay ilaa iidda midhaha ugu horreeya ee sarreenka. Iskutallaabta ilaa dhammaadka toddobaadka, saddex sano iyo badh ka dib, muddadii toddobada sannadood ahayd waxay ku soo gebogabowday Korneeliyos reer Kaysariya Maritima, kaas oo noqday quruuntii ugu horraysay ee diinta Masiixiga soo gasha—kaniisadda Masiixiga dhammaadka toddobaadka sannadkii 34 AD.
The week Christ came to confirm the covenant is prophetically 2,520 days, and the cross is “in the midst of the week,” so it was 1,260 days after the baptism and 1,260 days before Cornelius was converted. At the cross Christ was crucified at the third hour, and He died at the ninth hour. That was the beginning of the Pentecostal season and at the end, (for Jesus always illustrates the end with the beginning) on the day of Pentecost, Peter gives his first sermon of the book of Joel at the third hour in the upper room, where Christ met the disciples on the day of His resurrection. Peter then gives his second sermon on Joel in the temple at the ninth hour. Clearly the third and ninth hour are an alpha and omega symbol of the beginning and ending of the Pentecostal season.
Toddobaadka Masiixu u yimid inuu axdiga adkeeyo waa si nebinimo ah 2,520 maalmood, iskutallabtuna waxay ku taallaa “bartamaha toddobaadka,” sidaas darteedna waxay ahayd 1,260 maalmood ka dib baabtiiska iyo 1,260 maalmood ka hor intii aanu Korneeliyos soo jeesan. Iskutallaabta dusheeda Masiix waxaa la qodbay saacaddii saddexaad, wuxuuna dhintay saacaddii sagaalaad. Taasu waxay ahayd bilowgii xilligii Bentakostiga, dhammaadkiisana, (waayo Ciise had iyo goor dhammaadka wuxuu ku muujiyey bilowga) maalintii Bentakostiga, Butros wuxuu ku jeediyey wacdigiisii ugu horreeyey ee kitaabka Yoo'eel saacaddii saddexaad qolka sare, meesha Masiix kula kulmay xertii maalintii sarakiciddiisa. Markaas Butros wuxuu ku jeediyey wacdigiisii labaad ee ku saabsan Yoo'eel macbudka saacaddii sagaalaad. Si cad saacadda saddexaad iyo saacadda sagaalaad waa astaanta Alfa iyo Oomega ee bilowga iyo dhammaadka xilligii Bentakostiga.
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.
Khad dusheed, marka aynu isu waafajino saacadda saddexaad iyo saacadda sagaalaad ee labadan dhacdo, waxaynu helaynaa lixda saacadood inay yihiin xilli nebiyadeed oo labaduba markhaati ka bixinayaan kala qaybsanaan. Masiixu nolosha ayuu ka gudbaa dhimasho kuna noqdaa nolol. Wuxuu ka tagaa dhulka oo samada u kacaa dabadeedna dhulka ayuu ku soo noqdaa. Butrosna wuxuu ahaa macbudka dibaddiisa dabadeedna gudihiisa. Dabcan waxaa jira isbarbar‑dhigyo kale oo badan oo u dhexeeya saacadda saddexaad iyo saacadda sagaalaad, hase yeeshee marka hore waa inaan tixgelinno Butros, Korneeliyos, iyo Kaysariya badda dhinaceeda.
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.
Sida qaybo nebiyadeed ee lagu metelay lixda saacadood, markii malaa’igtii loo diray Korneeliyos si ay ugu hagto inuu u cid diro Butros, waxay ahayd saacaddii sagaalaad.
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.
Waxaa Kaysariya joogay nin la odhan jiray Korneeliyos, oo ahaa boqol-u-taliye ka tirsan guutada loo yiqiin guutada Talyaaniga, nin cibaado badan oo isaga iyo reerkiisuba dhammaantood Ilaah ka cabsan jireen, kaas oo dadka sadaqo badan siin jiray oo mar walbana Ilaah baryi jiray. Wuxuu si cad riyo ku arkay, abbaaraha saacadda sagaalaad ee maalinta, malaa’ig Ilaah ah oo u soo gashay oo ku tidhi, Korneeliyosow. Markuu fiiriyey, cabsi baa ku dhacday, oo wuxuu yidhi, Waa maxay, Sayidow? Kolkaasay ku tidhi, Baryadaadii iyo sadaqooyinkaagiiba waxay u koreen xusuus hortiisa Ilaah. Haddaba rag u dir Yoobba, oo u yeedh mid Simoon la yidhaahdo oo naanaystiisu tahay Butros. Falimaha Rasuullada 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.
Imaatinka malaa’ig waa astaan fariin ah, iyo astaan-jid, malaa’igtuna waxay xaqiijisaa inay tahay astaan-jid markii uu yidhaahdo, “Baryadiinna iyo sadaqooyinkiinnuba waxay kor ugu baxeen xusuus hortiisa Ilaah.” Astaanta-jidka ee gunaanadka toddobaadka waa in Korneeliyos u cid diro Butros saacaddii sagaalaad ka dib markuu soomanaa afar maalmood, waxaana loogu yeedhay “xusuus,” taas oo ah astaan-jid. Sida “boqol-u-taliye,” Korneeliyos wuxuu ahaa kabtan u taliye ah boqol nin.
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.
Markii Butros joogay Qaysariya Filibbi ee Matayos lix iyo tobnaad, wax tixraac ah laguma sameynayo saacad gaar ah. Qaysariya Filibbi waa magaca magaalada xilligii Ciise halkaas geeyey xertiisa. Taariikhda Daanyeel kow iyo tobnaad, aayadaha saddex iyo toban ilaa shan iyo toban, aayado lagu rumoobay dagaalkii Panium, oo astaan u ah dagaalka horseedaya sharciga Axadda ee Maraykanka, Qaysariya Filibbi waxaa lagu magacaabi jiray Panium. Butros wuxuu ku jiraa aayadaha saddex iyo toban ilaa shan iyo toban marka uu joogo Qaysariya Filibbi, taas oo ah Panium.
Identifying that the Battle of Panium was a fulfillment of verses thirteen to fifteen of Daniel eleven, and that the verses and the history of the Battle of Panium identifies a war that leads to the Sunday law in the United States is exactly how the methodology of line upon line is designed to work. Employing that methodology demands that Caesarea Philippi and Panium must be aligned, for the primary rule of prophecy that addresses this truth is that “each of the ancient prophets spoke more for our day than the days in which they lived.” Paul adds that the spirits of the prophets are subject to the prophets, so not only do they all identify the latter days, but they all agree.
In la aqoonsado in Dagaalkii Panium uu ahaa dhammaystirkii aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad ee Daanyeel kow iyo toban, iyo in aayadahaas iyo taariikhda Dagaalkii Panium ay tilmaamayaan dagaal horseeda sharciga Axadda ee Maraykanka, waa sida saxda ah ee hab-raaca sadar-ka-saaran-sadar loogu talagalay inuu u shaqeeyo. Adeegsiga hab-raacaas wuxuu dalbanayaa in Qaysariya Filibbos iyo Panium la iswaafajiyo, waayo qaanuunka aasaasiga ah ee waxsii sheegidda ee arrintan ka hadla waa in “mid kasta oo nebiyadii hore ahaa uu maalmaheenna uga sii hadlay in ka badan maalmaha ay ku noolaayeen.” Bawlosna wuxuu ku darayaa in ruuxyada nebiyadu ay nebiyada ka amar qaataan, sidaas darteed ma aha oo keliya in dhammaantood ay tilmaamayaan maalmaha ugu dambeeya, laakiin sidoo kalena dhammaantood way isku waafaqsan yihiin.
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.
Sidaas daraaddeed, haddii oo marka Panium lagu aqoonsado Erayga nebiyadeed ee Ilaah inuu yahay Panium, dabadeedna loo aqoonsado inuu yahay Caesarea Philippi, waa in labadaba lagu dabaqaa maalmaha ugu dambeeya, waana inay iswaafaqaan, waayo waa isku magaalo.
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.
Iyadoo la jaanqaadaysa madiiqaddan, inkasta oo ay wax yar ka duwan tahay, waxaa jira Qaysariya Filibbos iyo Qaysariya Maritima. Butros wuxuu Masiixa la tegey Qaysariya Filibbos, laakiinse Ruuxa Quduuska ah ayaa u diray Qaysariya Maritima. Hase ahaatee, labada Qaysariya midkoodba, Butros baa ah qofka axdiga ugu weyn. Waxa cajiibka ah ee xariiqdan ku jira ayaa ah in saacaddii sagaalaad Korneeliyos uu booqday malaa'igtii oo lagu amray inuu Butros u yeedho. Butros jooga Qaysariya waa astaan nebiyadeed, laakiin labada Qaysariya si cad bay u kala duwan yihiin. Mid waa Qaysariya badda agteeda, tan kalena waa Qaysariya dhulka saaran. Qaysariya badda agteeda waxay la xidhiidhaa dadka aan Yuhuudda ahayn, Korneeliyosna wuxuu ahaa qofkii ugu horreeyey ee aan Yuhuudi ahayn ee soo noqda si qumman dhammaadka toddobaadka axdiga sannadkii 34 AD. Qaysariya badda agteeda waa saacaddii sagaalaad, waxayna la toosan tahay Butros macbudka jooga maalintii Bentekoste, iyo dhimashadii Masiixa saacaddii sagaalaad.
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.
Qaysariya dhulka agtiisa ku taal, taas oo ah Qaysariya Filibbos, waa saacadda saddexaad. Ma jiraan doorashooyin kale oo la kala doorto. Qaysariya Filibbos bilowga, saacadda saddexaad, iyo Qaysariya Maritima dhammaadka, saacadda sagaalaad. Filibbos waa alfa-da muddada lixda saacadood, Maritimana waa oomega-da. Oomega-da saacadda sagaalaad waxay ahayd dhimashadii Masiixa ee bartamaha toddobaadka axdiga, oo Butros macbudka joogayna Bentakostiga wuxuu kaloo ahaa saacadda sagaalaad. Korneeliyos oo u yeedhaya Butros wuxuu la jaanqaadayaa dhimashadii Masiixa, taas oo astaan u ah sharciga Axadda, iyo sidoo kale Butros oo macbudka ku jira Bentakostiga, taas oo mar kale astaan u ah sharciga Axadda. Korneeliyos, isagoo ah qofkii ugu horreeyey ee quruumaha ka soo jeeda ee la beddelay, wuxuu matalaa shaqaalihii ugu horreeyey ee saacadda kow iyo tobnaad ee sharciga Axadda.
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.
Saacaddii saddexaad ee Masiixu iskutallaabta lagu qodbay, iyo saacaddii saddexaad ee Butros ku jiray qolka sare, waa inay, oo keliya ayan matali karin, Kaysariya Filibbi. Qolka sare ee Butros ku jiray maalintii Bentekoste, wuxuu ahaa isla qolka sare ee Masiixu ka muuqday ka dib sarakiciddiisa, kor u qaadistiisa, iyo soo degiddiisa. Masiixu wuxuu yimid qolka sare, dabadeedna konton maalmood ka dib, maalintii Bentekoste, Butros wuxuu isla qolkaas sare kaga dhawaaqay farriinta kitaabka Yoo’eel.
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.
Qaysariya Filibos waa saacaddii saddexaad ee la jaanqaadaysa iskutallaabta iyo qolka sare ee Bentakostiga. Iskutallaabtu waa astaan kala firdhin, qolka sarena waa astaan midnimo. Tani waxay Qaysariya Filibos u aqoonsanaysaa inay tahay barta wax yar ka horraysa sharciga Axadda halkaas oo hal koox la kala firdhiyo, tan kalena la soo ururiyo. Marka taariikhda Dagaalkii Baniyum ay bilowdo in dib loo soo celiyo, bikradaha nacasyada ah iyo kuwa caqliga leh weligood baa la kala saari doonaa, waxaana lagu kala saari doonaa iskutallaabta darteed, taas oo matalaysa soo dhowaanshaha sharciga Axadda. Waxay ahayd Qaysariya Filibos meesha Masiixu ka bilaabay inuu wax ka baro sharciga Axadda ee soo dhowaanaya. Markuu sidaas sameeyey, Butros ayaa farriinta ka hor yimid; sidaas darteed, sagaal aayadood gudahood, Butros wuxuu matalaa kuwa la shaabadeeyey iyo kuwa lagu kala firdhiyey farriinta iskutallaabta, taas oo ah sharciga Axadda.
He saith unto them, But whom say ye that I am?
Wuxuu ku yidhi, Laakiin idinku yaad igu sheegaysaan inaan ahay?
And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
Oo Simoon Butros ayaa u 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.
Ciise ayaa u jawaabay oo ku yidhi, Waad barakaysan tahay, Simoon Barjona; maxaa yeelay hilib iyo dhiig kuuma muujin, laakiin Aabbahayga jannada ku jira ayaa kuu muujiyey. Aniguna waxaan kugu leeyahay, Adigu waxaad tahay Butros, oo dhagaxan ayaan kiniisaddayda ku dul dhisi doonaa; albaabbada cadaabtuna kama adkaan doonaan. Oo waxaan ku siin doonaa furayaasha boqortooyada jannada; oo wax alla wixii aad dhulka ku xidho jannada ayaa lagu xidhi doonaa; oo wax alla wixii aad dhulka ku furtona jannada ayaa lagu furi doonaa.
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.
Markaasuu wuxuu xertiisii ku amray inaanay ninna u sheegin inuu isagu yahay Ciise Masiixa. Wakhtigaas dabadiis Ciise wuxuu bilaabay inuu xertiisii tuso inay waajib ku tahay inuu Yeruusaalem tago, oo uu waxyaalo badan kaga xanuunsado waayeellada iyo wadaaddada sare iyo culimmada, oo la dilo, oo haddana maalinta saddexaad la sara kiciyo.
Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
Markaasaa Butros gees u kaxeeyey, oo bilaabay inuu canaanto, isagoo leh, Sayidow, ha kaa foggaato arrintani; tani kuguma dhici doonto.
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.
Laakiin intuu soo jeestay ayuu Butros ku yidhi, Gadaashayda mar, Shayddaanow; waayo, waxaad ii tahay wax lagu turunturoodo; maxaa yeelay ma tixgelisid waxyaalaha Ilaah, laakiinse kuwa dadka. Matayos 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.
Iskutallaabta saacaddii saddexaad iyo farriintii Butros ee qolka sare waxay la jaanqaadaysaa kala-guurka nebiyadeed ee kiniisadda dagaallamaysa, oo lagu qeexo inay tahay kiniisadda leh qamadi iyo haramiba, una gudbaysa kiniisadda guulaysatay. Kiniisadda guulaysatay waa qurbaanka qamadiga midhaha ugu horreeya ee Bentakostiga, kaas oo ah sharciga Axadda. Markay haramiga iyo qamadigu bislaadaan, malaa'igtu way kala saaraan labadaas kooxood. Waa roobkii bilaabay inuu dhibco da’iyo 9/11 kaas oo sababa in qamadiga iyo haramigu miro-dhalaan.
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.
Muddada lix saacadood ahu waxay matalaysaa taariikhda shirkii xerada Exeter ilaa Oktoobar 22, 1844, gelitaankii guusha lahaa ee Masiixu Yeruusaalem ku galay iyo gelitaankii Boqor Daa’uud Yeruusaalem ku galay isaga oo wata sanduuqii axdiga. Saacadda sagaalaaduna sidoo kale waa wakhtiga allabariga fiidnimada, qiyaastii 3-da galabnimo.
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.
Haddaba kanu waa waxa aad ku bixin doontid meeshii allabariga; laba wan oo sannad-jir ah maalin kasta si joogto ah. Mid ka mid ah wananka waxaad bixin doontaa subaxda; kan kalena waxaad bixin doontaa fiidkii. Baxniintii 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.
Ereyga loo tarjumay “xataa” mararka qaarkood waxaa lagu muujiyaa “inta u dhexaysa labada fiid.” Inta u dhexaysa labada fiid waxay tilmaamaysaa muddada lixda saacadood ah ee u dhaxaysa saacadda saddexaad iyo saacadda sagaalaad. Toddobaadka axdiga Masiixu wuxuu matalaa muddadaas lixda saacadood ah ee iskutallaabta, taas oo noqota alfa ee muddada lixda saacadood ah ee Bentekoste. Laba markhaati oo ku jira toddobaadka axdiga kuwaas oo aqoonsanaya muddo lix saacadood ah oo si toos ah ugu xiran ma aha oo keliya waxsii sheegidda toddobaadka quduuska ah, balse sidoo kale calaamadaha xilliga Bentekoste. Dabadeed dhammaadka isla toddobaadkaas waxsii sheegidda ah, Butros waxaa loogu yeedhay Kaysariya saacadda sagaalaad. Xaqiiqda ah in saddex saacadood oo sagaalaad ahi ay ku dhex jiraan isla qaab-dhismeedka waxsii sheegidda ee toddobaadka quduuska ah—laba ka mid ah oo ah dhammaadyo omega ah oo muddada lix saacadood ah, taas oo iyaduna ahayd muddada u dhexaysay qurbaannada subaxda iyo fiidka—waxay qasab ka dhigayaan, sida lagama maarmaanka waxsii sheegiddu tahay, in ay jirto saacad saddexaad oo ah alfa ee muddo ku dhammaatay saacaddii sagaalaad ee Korneeliyos.
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.
Laba Kaysariya, oo labadaba Butros uu yahay shakhsiga dhexe, ayaa Kaysariya Filibbi u aqoonsanaya saacadda saddexaad. Xilligaas lixda saacadood ah wuxuu ku bilaabmaa kuna dhammaadaa Kaysariya, waayo dhammaadka waxaa lagu muujiyey bilowga.
The Passover lamb was to be killed in the evening, which is the ninth hour—when Christ died.
Wankii Kormaridda waa in fiidkii la gowraco, kaas oo ah saacaddii sagaalaad—markii Masiixu dhintay.
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.
Oo waxaad xajin doontaan ilaa maalinta afar iyo tobnaad ee isla bishaas; oo ururka oo dhan ee shirka reer binu Israa’iilna waxay gowraci doonaan fiidkii. Baxniintii 12:6.
The hour of prayer is also the ninth hour, for it was at the evening sacrifice.
Saacadda tukashaduna waa saacadda sagaalaad, waayo waxay ahayd wakhtigii allabariga fiidka.
Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. Psalms 141:2.
Baryadaydu ha ku hor yaallo hortaada sida foox; oo kor u qaadista gacmahayguna ha noqoto sida allabariga fiidkii. Sabuurradii 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.
Iyadoo waafaqsan in allabarigii fiidka uu ahaa saacaddii tukashada, Cesraa wuxuu tukanayaa xilligii allabariga fiidka, sidaas darteedna wuxuu tukanayaa saacaddii sagaalaad, markii Butros macbudka ku jiray, markii Masiixu dhintay, iyo markii Korneeliyos lagu amray inuu u diro Butros.
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.
Oo wakhtigii allabarigii fiidkii ayaan ka kacay caloolxumadaydii; oo anigoo jeexjeexay maradaydii iyo go’aygii, ayaan jilbahayga ku dhacay, gacmahaygana u kala bixiyey xagga Rabbiga Ilaahayga. Cesraa 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.
Baryadiisii, Cesraa wuxuu ka toobad keenayaa kaddib markuu gartay in kuwii Baabuloon ka soo baxay si ay macbudka iyo Yeruusaalem dib ugu dhisaan ay ku biireen naago jaahiliin ah.
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.
Markaas Cesraa tukaday, oo qirtay dembiga, isagoo ooyaya oo hortiisa guriga Ilaah isku tuuraya, waxaa isaga u soo ururay reer binu Israa'iil dhexdiisa shir aad u weyn oo rag, dumar, iyo carruur ah; waayo, dadku aad bay u ooyeen. Markaasaa Shekaanyaah ina Yexii'eel, oo ka mid ahaa wiilashii Ceelaam, u jawaabay Cesraa, oo ku yidhi, Waxaannu ku xadgudubnay Ilaaheenna, oo waxaannu guursannay naago qalaad oo ka mid ah dadyowga dalka; hase ahaatee, haddana arrintan rajo baa uga jirta Israa'iil. Haddaba sidaas daraaddeed aan axdi la dhigno Ilaaheenna inaan eryo naagaha oo dhan iyo carruurta iyaga ka dhalatay, sida waafaqsan talada sayidkayga iyo kuwa ka cabsada amarka Ilaaheenna; oo ha loo sameeyo sida sharciga waafaqsan. Kac; waayo, arrintanu adigay kugu saaran tahay; annaguna waan kula jiri doonnaa; geesi noqo, oo samee.
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.
Markaasaa Cesraa kacay, oo ka dhaadhiciyey wadaaddadii sare, reer Laawi, iyo dadka Israa'iil oo dhan inay dhaartaan inay sida eraygan yeeli doonaan. Oo way dhaarteen. Markaasaa Cesraa ka kacay guriga Ilaah hortiisa, oo wuxuu galay qolka Yooxaanaan oo ahaa ina Eliyaashiib; oo markuu halkaas yimid, kibis ma uu cunin, biyo na ma uu cabbin; waayo, wuxuu u barooranayay xadgudubkii kuwii maxaabiisnimada laga soo celiyey. Oo waxaa lagaga dhawaaqay dalka Yahuudah iyo Yeruusaalem oo dhan dhammaan reerihii maxaabiisnimada laga soo celiyey, inay Yeruusaalem isugu yimaadaan; iyo in ku alla kii aan saddex maalmood gudahood iman, sida taladii amiirrada iyo waayeellada ahayd, maalkiisa oo dhan lala wareegi doono, isaguna laga sooci doono shirka kuwii maxaabiisnimada laga soo celiyey. Markaasaa raggii Yahuudah iyo Benyaamiin oo dhammu saddex maalmood gudahood isugu yimaadeen Yeruusaalem. Waxay ahayd bishii sagaalaad, maalinteedii labaatanaad; oo dadkii oo dhammu waxay fadhiyeen bannaanka guriga Ilaah, iyagoo ka gariiraya xaalkan aawadiis iyo roobka weyn aawadiis. Cesraa 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.
Axdiga boqol iyo afartan iyo afar kun waxaa loo matalay kala-soocid laga soocayo kuwii guursaday naago qalaad. Tanu waa kala-soocidda bikradaha caqliga leh iyo kuwa nacasyada ah, waxayna dhacdaa saacadda sagaalaad, taas oo ah dhimashadii Masiixa, Butros macbudka ku jooga maalintii Bentakostiga, iyo Butros oo loogu yeedhay Kaysariya oo ku taalla badda agteeda. Kala-soociddii Cesraa sidoo kale waa daahirintii reer Laawi ee uu sameeyey Rasuulka Axdiga ku jira Malaakii cutubka saddexaad. Daahirinta ku jirta Malaakii waxay muujinaysaa labada jeer ee Masiixu macbudka nadiifiyey.
“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.
“Nadiifintii macbudka ee uu ka nadiifiyey kuwa dunidu wax ku iibsadaan oo wax ku iibiyaan, Ciise wuxuu ku dhawaaqay hawshiisa ah inuu qalbiga ka nadiifiyo wasakheynta dembiga,—taas oo ka timaadda damacyada dunyowga ah, damacyada naf-jecaylka ah, caadooyinka sharka ah ee nafta fasaadiya. Malaakii 3:1–3 ayaa la soo xigtay.” 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.
Cesraa iyo kuwa axdiga gala waxaa lagu amray inay “kacaan,” Yashuucna waxaa lagu amray inuu kaco ka dib markii dhammaan fallaagadii ay dhinteen muddadii siddeed iyo soddonka sannadood ah. Laba sannadood ayay ku qaadatay Israa’iiltii hore inay ku fashilanto imtixaankii toban-jibbaarka ahaa, siddeed iyo soddon sannadood ka dibna fallaagadii dhammaantood way dhinteen, Ilaahna wuxuu ku yidhi inay kacaan.
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.
Haddaba kac, ayaan idhi, oo ka gudba durdurka Sered. Markaasaan ka gudubnay durdurka Sered. Wakhtigii naga qaatay tan iyo markii aannu ka soo dhaqaaqnay Qaadeesh Barneeca ilaa aannu ka gudubnay durdurka Sered wuxuu ahaa siddeed iyo soddon sannadood; ilaa qarniyadii raggii dagaalyahannada ahaa oo dhan ay ka baabba’een xerada dhexdooda, sidii Rabbigu ugu dhaartay iyaga. Sharciga Kunoqoshadiisa 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.”
Yooxanaa shan, Ciise wuxuu bogsiiyey ninkii curyaanka ahaa oo sidaas ahaa siddeed iyo soddon sannadood, oo markuu bogsiiyeyna, ninkii wuxuu ku yidhi, “Kac.”
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?
Waayo, malaa'ig baa xilli go'an ku soo degi jirtay berkadda, oo biyaha kicin jirtay; markaas kii ugu horreeyey ee biyuhu kacaan dabadeed gala, wuu bogsan jiray cudur kasta oo uu qabay. Oo halkaas waxaa yiil nin soddeed iyo soddon sannadood la xanuunsanaa. Goortii Ciise arkay isaga oo jiifa, oo ogaaday inuu muddo dheer xaalkiisa ku jiray, wuxuu ku yidhi, Ma doonaysaa inaad bogsato?
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.
Ninkii itaalka darnaa ayaa ugu jawaabay, Sayidow, ma haysto nin i geliya balliga marka biyuhu kacaan; laakiin intaan imanayo, mid kale ayaa iga hor degaya.
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.
Ciise wuxuu ku yidhi, Kac, sariirtaada qaado, oo soco. Kolkiiba ninkii waa bogsaday, sariirtiisiina wuu qaatay, wuuna socday; maalintaasuna waxay ahayd sabti. Yooxanaa 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.
Markii Cesraa ee axdiga boqolka iyo afartan iyo afarta kun, dadku waa inay “kacaan.” Sannadkii 1838, Josiah Litch, oo ahaa wacdiyihii Millerite-ka ee caanka ahaa, wuxuu sii sheegay dhammaadka sarreyntii Cusmaaniyiinta qiyaastii 1840, farriintii Millerite-kuna way kacday, hase ahaatee awood buuxda ayay ku heshay rumowgii saxda ahaa ee dhacay 11-kii Agoosto, 1840. Kor u qaadista kiniisadda guulaysata waxaa ku jira saadaal sababta dadka Ilaah u kicisa marka axdiga la taago. Kala-goyntii Cesraa ee naagihii qalaad waxaan ka helaynaa nadiifintii Malaakii ee reer Laawi, iyo sidoo kale labadii nadiifin ee macbudka ee Masiixa, xariiq kastana waxay tilmaamaysaa kala-soocidda sarreenka iyo haramaha, taas oo la dhammaystiro marka Masiixu dembiga weligiis ka fogeeyo qalbiyada boqolka iyo afartan iyo afarta kun. Saacaddii sagaalaad ee Masiixa, iyo labada saacadood ee sagaalaad ee Butros, oo ay la socdaan baryadii Cesraa ee daahirinta, waxay la jaanqaadaan sharciga Axadda, marka roobka dambe lagu shubi doono qiyaas la’aan. Daanyeel cutubka sagaalaad, Daanyeel wuxuu jawaab u helaa baryihiisii wakhtiga qurbaanka fiidkii, kaas oo ah saacadda sagaalaad.
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.
Haddaba, intii aan ku hadlayay tukashada, ninkii Gabrii’eel ahaa ee aan bilowgii riyada ku arkay, isagoo si degdeg ah loo soo duuliyey, ayaa i taabtay goortii qurbaan-bixinta fiidka. Daanyeel 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.
Waxaa naloo sheegay in riyooyinkii Daanyeel lagu siiyey hareeraha webiyada waaweyn ee Shincaar ay haatan ku jiraan geeddi-socodkii rumoobiddooda, iyo in aynu tixgelinno duruufihii ay nebiyadu ku bixiyeen wax sii sheegyadaas.
“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.
“Iftiinkii Daanyeel ka helay Ilaah waxaa si gaar ah loo bixiyey maalmahan ugu dambeeya. Ru’yoyinkii uu ku arkay hareeraha webiyada Ulay iyo Xiddeqel, oo ah webiyada waaweyn ee Shincaar, hadda waxay ku jiraan geeddi-socodka rumoobidda, oo dhammaan dhacdooyinkii la sii sheegayna dhowaan bay dhici doonaan.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.” Testimonies to Ministers, 113.
“Ka fiirsada duruufihii quruunta Yuhuudda markii waxsii sheegyadii Daanyeel la bixiyey.” 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.
Iftiinka muuqashooyinka la xidhiidha webiyada Hiddeqel iyo Ulay waxay matalaysaa lixda cutub ee ugu dambeeya ee kitaabka Daanyeel. Cutubka sagaalaad, oo uu matalayo webiga Ulay, Daanyeel waxaa la siiyaa iftiin ku saabsan cutubyada toddobaad, siddeedaad, iyo sagaalaad. Cutubka tobnaad, oo uu matalayo webiga Hiddeqel, Daanyeel waxaa la siiyaa iftiinka cutubyada tobnaad, kow iyo tobnaad, iyo laba iyo tobnaad. Macluumaadka nebiyadeed waxaa matala labadaas dhacdooyinka nebiyadeed ee ku jira cutubyada, laakiin sidoo kale waxaa matala Daanyeel laftiisa, waayo waa inaynu tixgelinno duruufihii quruunta Yuhuudda marka waxsii sheegyadu la bixinayay.
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.
Waa in aynu tixgelinnadaas u soo qaadno maalmaha ugu dambeeya oo aynu la waafajino markhaatiyada nebiga kale. Tani waxay ka dhigan tahay in sida Butros uu joogo Qaysariya Filibbi iyo weliba Qaysariya Maaritima, Daanyeelna uu Jibriil booqdo saacadda sagaalaad cutubka sagaalaad, haddana lagu booqdo maalinta laba iyo labaatanaad cutubka tobnaad. Iftiinka Ulay iyo Xiddeqel ee maalmaha ugu dambeeya waxaa Daanyeel laga furfuraa saacadda sagaalaad ee maalinta laba iyo labaatanaad. Iftiinkaasu wuxuu metelaa shubista roobka dambe oo aan qiyaas lahayn xilliga sharciga Axadda.
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.
Maragga Daanyeel si buuxda ah ayaa loo furay saacaddii sagaalaad, waayo waxay aqoonsanaysaa taariikhda dibadda iyo tan gudaha labadaba ee waxa “ku dhaca” dadka Ilaah maalmaha ugu dambeeya. Marka iftiinkaas la naadiyo, Quruumaha aan Yuhuudda ahayn, oo uu Korneeliyos matalo, waxay u yeedhi doonaan boqolka iyo afartan iyo afarta kun; sharciga Ilaahna waxaa lagu dili doonaa dhaqan-gelinta Axadda, Butrosna wuxuu gaadhsiin doonaa macbudka farriin ku saabsan in Masiixu ka tegay oo uu u aqoonsaday guriga madhan ee Yuhuudda. Butros wuxuu la hadlaa Quruumaha aan Yuhuudda ahayn, iyo weliba Golaha Sare, halka Cesraa uu ku baryayo kala-soocidda, Daanyeelna uu sooman yahay oo uu u tukado iftiin. Saacaddii sagaalaad ee Bentekoste, dhimashadii Masiixa, markii Korneeliyos ugu yeedhay Butros, iyo allabarigii fiidka—dhammaantood waxay la siman yihiin Eliyaah Buurta Karmel.
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.
Way caddahay in muddada lixda saacadood ahi ay metelayso waqti ku dhammaada sharciga Axadda, hase yeeshee ay ku bilaabato dhacdo si toos ah ugu xidhan dhammaadka, sida ay ahaayeen qurbaannadii subaxa iyo fiidka. Marka loo eego xagga Butros, muddada lixda saacadood ahi waa Qaysariya Filibbos ilaa Qaysariya badda agteeda ah. Bentakostiga waxay ahayd qolka sare ilaa macbudka. Muddada ah iftiinka dhalaalaya ee lagu taago bilowga jidka waa Qaylada Habeenbadhka, muddadaasina waxay gaadhaa ilaa sharciga Axadda. Lixda saacadood, oo u dhexaysa labada fiid, waxay metelaan gelitaankii guusha lahaa ee Masiixu ku galay Yeruusaalem, kaas oo isna metelayey muddadii laga soo bilaabo shirkii xerada Exeter ee Agoosto 12 ilaa 17, 1844, kaas oo bilaabay ku dhawaaqidda farriintii gaadhay gunaanadkeedii Oktoobar 22, 1844. Exeter waa Qaysariya Filibbos, Qaysariya badda agteeduna waa Oktoobar 22, 1844. Bilowga waxaa lagu calaamadeeyey Qaysariya, sida uu dhammaadkuna yahay.
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.
Gelitaankii guusha lahaa waxaa bilowgiisa lagu calaamadeeyey muran, dhammaadkiisuna muran. Murankii Exeter waxaa lagu muujiyey cibaado been ah oo ka socotay goobta teendhada Watertown. Labadaas teendho waxaa lagu matalayey laba farriimood; oo markii Masiixu Yeruusaalem soo galay, Yuhuuddii muranka badnayd waxay ka cawdeen farriintii lagu dhawaaqayey intuu ka soo degayey Buur Saytuun, isagoo ku soo galaya Yeruusaalem dameerkii hadda la furay dusheeda. Muranka koowaad iyo muranka ugu dambeeya waxay tilmaamayaan alfa iyo omega muddadaas. Exeter, kooxda Watertown waxay matalayaan koox bikrado ah oo aan saliid lahayn, oo iyaga albaabka badbaadadu u xirmay. Dhammaadka muddadaasna albaabkii meesha quduuska ah lagu galo waa la xidhay, sidaas darteedna waxaa muddadaas loo siiyey alfa iyo omega. Alfaas iyo omegadaas waxay la jaanqaadaan labada muran ee gelitaankii guusha lahaa, iyo Kaysariya ilaa Kaysariya iyadoo Butros lala xidhiidhinayo.
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.
Qaysariya Filibbos dhexdeeda, magaca Simoon Barjoona waxaa loo beddelay Butros, qayb qoraal ah oo uu ku ammaanayo isagoo ah afhayeenka waxyi la siiyey, dabadeedna loogu cambaareeyey Shaydaan ahaan, maxaa yeelay wuxuu ka hor yimid farriinta iskutallaabta. Butros waa astaan u ah labada dabaqadood ee lagu kala saaro farriinta baabtiiska iyo iskutallaabta, taas oo ah farriinta 9/11 iyo sharciga Axadda.
“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.
“Mid kasta oo ka mid ah labada kooxood ee uu matalayay Farrisiiga iyo cashuurqaadaha waxaa cashar ugu jira taariikhda rasuul Butros. Bilowgii xertiisnimadiisa Butros wuxuu isu haystay mid xoog leh. Sida Farrisiiga oo kale, qiimayntiisii uu naftiisa ka haystay, wuxuu ahaa ‘mid aan la mid ahayn dadka kale.’ Markii Masiixu habeenkii ka horraysay gacangelintiisa uu xertiisa uga sii digay, ‘Dhammaantiin caawa waad iga xumaan doontaan,’ Butros si kalsooni leh ayuu u caddeeyey, ‘In kastoo dhammaanu kaa xumaadaan, anigu se ma kaa xumaan doono.’ Markos 14:27, 29. Butros ma uu aqoon khatartiisa gaarka ah. Is-kalsoonaantu way marin-habisay. Wuxuu isu haystay inuu awoodi karo inuu iska caabiyo jirrabaadda; hase yeeshee, saacado yar gudahood ayaa imtixaankii yimid, oo habaar iyo dhaar ayuu Sayidkiis ku inkiray.” 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.
Saacaddii sagaalaad, oo ah wakhtiga qurbaanka fiidnimada, iyadoo jawaab loo yahay baryadii Eliyaah, dab baa samada ka soo degay oo baabbi’iyey qurbaankii si dadka Ilaah loo ogeysiiyo in Rabbigu yahay Ilaah. Waxaa Buur Karmel lagu astaysay laba qaybood: qayb markaas garanaysa in Rabbigu isaga qudhiisu yahay Ilaah, iyo qaybta kale oo ay matalaan nebiyadii Bacal, kuwaas oo dabadeed la laayo.
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.
Oo waxaa dhacday wakhtigii bixinta qurbaanka fiidka, in Eliiyaah nebigii soo dhowaaday, oo yidhi, Rabbiyow Ilaaha Ibraahim, Isxaaq, iyo Israa’iil, maanta ha la ogaado in adigu tahay Ilaah ku jira Israa’iil, iyo inaan anigu ahay addoonkaaga, iyo inaan waxyaalahan oo dhan ku sameeyey eraygaaga. I maqal, Rabbiyow, i maqal, si dadkanu u ogaadaan in adigu tahay Rabbiga Ilaah ah, iyo inaad qalbigooda dib u soo jeedisay.
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.
Markaas dabkii Rabbiga ayaa soo dhacay, oo wada baabbi’iyey allabarigii la gubayay, iyo qoryihii, iyo dhagaxyadii, iyo boodhkii, oo weliba leefay biyihii ku jiray godka. Oo markay dadkii oo dhammu taas arkeen, ayay wejiyadooda ku dhaceen, oo waxay yidhaahdeen, Rabbigu waa Ilaaha; Rabbigu waa Ilaaha.
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.
Markaasaa Eliyaah wuxuu iyagii ku yidhi, Qabta nebiyada Bacal; midkoodna yuusan baxsan. Oo iyaguna way qabteen; Eliyaahna wuxuu ku dejiyey durdurkii Qiishoon, oo halkaasuu ku laayay. 1 Boqorradii 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.
Allabarigii fiidkii, dhimashadii Masiixa, Butros oo bogsiinaya ninkii curyaanka ahaa, Butros oo farriinta u qaadaya dadka aan Yuhuudda ahayn, Daanyeel oo helaya iftiin nebiyadeed, baryadii Eliyaah oo dab lagaga jawaabayo, iyada oo Cesraa uu joogo joonyad iyo dambas, kuna baryayo gudubka La’odikiya ilaa Filadelfiya, gudubka kiniisadda dagaallamaysa ilaa kiniisadda guulaysatay. Saacadda sagaalaad waa saacadda allabariga, saacadda salaadda laga jawaabo, saacadda samadu dhulka taabato, buundada u dhexaysa xukunka iyo naxariista; waana sababta Masiixu ugu dhinto saacadda sagaalaad, waayo saacadda sagaalaad ee allabarigu waxay injiilka u furtay dadka aan Yuhuudda ahayn, kuwaas oo ahaa kuwii gudcurka dhex fadhiyey, hase yeeshee arki lahaa iftiin weyn marka kitaabka Daanyeel si buuxda loo furo xilliga sharciga Axadda.
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.
Qurbaanadii Gidecoon ee Xaakinnada 6:21, Malaa’igtii Rabbigu waxay usheeda ku taabatay hilibkii Gidecoon iyo qurbaanii kibista aan khamiirka lahayn, dabna wuxuu ka soo baxay dhagaxii oo gebi ahaantiisba baabbi’iyey. Dabku wuxuu xaqiijiyey yeedhiddii Ilaah ee Gidecoon iyo aqbalaaddiisa calaamada.
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.
Oo isna ku yidhi, Haddaad raalli iga tahay, haddaba i tus calaamad muujinaysa in adigu ila hadlayso. Halkan ha ka tegin, waan ku baryayaaye, ilaa aan kuu soo noqdo oo aan hadiyaddayda soo bixiyo oo aan hortaada dhigo. Markaasuu yidhi, Waan sii joogi doonaa ilaa aad mar kale timaaddo. Gideonna gudaha ayuu galay, oo wuxuu diyaariyey orgi yar iyo kibis aan khamiir lahayn oo laga sameeyey eefa bur ah; hilibkiina wuxuu ku riday dambiil, maraqiina dheri, dabadeedna geedkii hoostiisa ayuu ugu soo bixiyey oo hortiisa dhigay. Markaasaa malaa’igtii Ilaah ku tidhi, Hilibka iyo kibista aan khamiirka lahayn qaado oo dhagaxan dul saar, maraqiina ku shub. Oo sidaas ayuu yeelay. Markaasaa malaa’igtii Rabbigu soo fidisay caaradii ushii gacanteeda ku jirtay, oo taabatay hilibkii iyo kibistii aan khamiirka lahayn; dabadeedna dab baa ka soo baxay dhagaxii, oo baabbi’iyey hilibkii iyo kibistii aan khamiirka lahayn. Markaasaa malaa’igtii Rabbigu indhihiisa ka tagtay. Oo markii Gidcoon gartay inuu ahaa malaa’igtii Rabbiga, Gidcoon wuxuu yidhi, Hoogay, Sayid Rabbiyow! maxaa yeelay, malaa’igtii Rabbiga ayaan fool ka fool u arkay. Xaakinnada 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.
Malaa’igtii waxay Gidecoon ugu muuqatay aayadda koowaad ee cutubka, oo waxay Gidecoon ugu yeedhay, “nin xoog badan oo geesi ah,” Gidecoonna wuxuu weyddiistay calaamad caddaynaysa sheegashadaas. Dabadeedna Gidecoon wuxuu malaa’igtii ka codsaday inay sugto, malaa’igta sugta ee waxsii sheegidduna waa malaa’igta labaad. Markii wakhtigii sugitaanku dhammaaday, Gidecoon wuxuu soo bandhigay qurbaan, dab baana qurbaanii baabbi’isay. Gidecoon wuxuu joogaa saacaddii sagaalaad, waayo Eliyaah wuxuu ahaa qurbaankii fiidnimada, saacadda sagaalaadna waa sharciga Axadda marka afafkii dabka ee Bentakostigu iswaafaqaan. Gidecoon wuxuu matalaa koox Rabbiga fool ka fool u aragta, taas oo ah wixii ku dhacay Daanyeel cutubka tobnaad. Markii Gidecoon arkay dabkii qurbaanii baabbi’iyey, wuxuu markaas gartay in uu la macaamilayay Rabbiga, kaas oo uu fool ka fool u arkay.
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.
Gidcoon xaqiiqadan ayuu ku baraarugaa markii mucjisadii dabku xaqiijiso calaamadda, calaamadduna waxay ahayd Gidcoon, ninkii xoogga badnaa ee Ilaah, iyo ciidankii saddex boqol ee wadaaddada ahaa, kuwaas oo dhammaantood gacmahooda ku hayay 300-kii loox ee Xabaquuq. Calaamadda, ama astaantu, waa Gidcoon qudhiisa, iyo ciidanka saddexda boqol ah, kaas oo sidoo kale ah ciidankii xoogga badnaa ee Yexesqeel—kaas oo istaaga cutubka soddon iyo toddobaad.
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.
Markii teendhada la quduus yeelay Laawiyiintii 9:23, 24, ka dib qurbaannadii ugu horreeyey ee Haaruun u bixiyey isagoo wadaad sare ah, dab ayaa Rabbiga hortiisa ka soo baxay oo baabbi’iyey qurbaanka la gubo iyo baruurtaba saarnaa meesha allabariga. Dadkiina way qayliyeen oo wejiyadooda ayay ku dhaceen cabsi qaddarin leh. Tani waa inay, sadarba sadar ka dambeeya, la jaanqaaddaa dabkii Eliyaas.
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.
Baryadii Cesraa ee saacaddii sagaalaad ee ku saabsan kala-soocidda sarreenka iyo haramaha, oo dhacda waqtiga sharciga Axadda, ayaa markaas rumoobaysa marka kaniisadda dagaallamaysa isu beddesho kaniisadda guulaysatay. Waa inay sidoo kale la jaanqaaddaa dabkii Gidcoon. Dabkii wax guba ee ku degay qurbaankii ugu horreeyey ee Haaruun, kaas oo la bixiyey toddoba maalmood oo quduus-ka-dhigid ah dabadeed maalintii siddeedaad, ayaa isla maalintaas mar kale soo noqday, oo baabbi’iyey labadii wiil ee sharka lahaa ee Haaruun. Marka Ruuxa Quduuska ah lagu shubo qiyaas la’aan saacaddii sagaalaad, waqtiga sharciga Axadda, waxaa jiri doona kala-soocid laba dabaqadood oo wadaaddo ah, waxaana kaniisadda guulaysatay bilaabi doontaa shaqada uu matalo faraska cad ee Efesos, kaas oo u baxa isagoo guulaysanaya oo si uu u guulaysto. Subkidda kaniisadda guulaysatay waxay markhaati labaad ka heshaa macbudkii Sulaymaan.
Solomon’s temple dedication in 2 Chronicles 7:1–3, after Solomon’s prayer, fire came down from heaven and consumed the burnt offerings and sacrifices. The glory of the Lord filled the temple, leading the people to worship and declare God’s goodness and enduring mercy. At the Sunday law the church triumphant is lifted up above all the mountains as a crown and an ensign according to Zechariah and Isaiah. When the fire descended at Solomon’s dedication of the temple, the temple was filled with the glory of the Lord, symbolizing that the sounding of the seventh trumpet has finished its work upon God’s people and is about to finish that very work upon the eleventh-hour workers. The seventh trumpet represents the atonement, the combination of Divinity and humanity that occurs as Jesus lifts up His kingdom of glory. That fire which came down at Moses tabernacle and Solomon’s temple was also a fire of judgment for Aaron’s son, as it was for David.
Daahfurkii macbudkii Sulaymaan ee ku xusan 2 Taariikhdii 7:1–3, markii Sulaymaan tukashadiisii dhammeeyey dab baa samada ka soo degay oo baabbi’iyey qurbaannadii la gubo iyo allabaryadiiba. Ammaanta Rabbiga ayaa macbudkii ka buuxsamay, taasoo dadka ku hoggaamisay inay caabudaan oo ay ku dhawaaqaan wanaagga Ilaah iyo naxariistiisa waaraysa. Marka sharciga Axadda yimaado, kiniisadda guulaysatay ayaa laga sara marin doonaa buuraha oo dhan iyada oo ah taaj iyo calam, sida ay ku qoran yihiin Sekaryaah iyo Ishacyaah. Markii dabku ku soo degay daahfurkii macbudka Sulaymaan, macbudkii waxaa ka buuxsamay ammaanta Rabbiga, taasoo calaamad u ah in dhawaaqa buunka toddobaad uu shaqadiisii ku dhammaystiray dadka Ilaah dushooda oo uu qarka u saaran yahay inuu isla shaqadaas ku dhammaystiro shaqaalaha saacadda kow iyo tobnaad. Buunka toddobaad wuxuu matalaa kafaaraggudka, oo ah isu-geynta Ilaahnimada iyo bini-aadannimada ee dhacda marka Ciise kor u qaado boqortooyadiisa ammaanta leh. Dabkii samada ka soo degay ee ku yimid taambuuggii Muuse iyo macbudkii Sulaymaan wuxuu kaloo ahaa dab xukun u ah wiilka Haaruun, sida uu ugu noqday Daa’uud.
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.
Qurbaaniddii Daa’uud ku bixiyey goobtii hadhuudhka lagu tumayey ee Araunah/Ornan ee ku xusan 1 Taariikhdii 21:26, intii lagu jiray belaayadii ka dhalatay tirintii dadweynaha ee Daa’uud, ayaa lagu jawaabay dab samada ka yimid oo ku soo degay meeshii allabariga, taas oo muujisay in la aqbalay oo joojisay belaayadii. Belaayada La’odikiya way dhammaataa marka dabku ku soo dego qurbaankii Daa’uud si loo joojiyo belaayada ku-tiirsanaantiisa xoogga iyo xigmadda aadanaha. Kala-guurka ka imanaya aadanaha una gudbaya Aadanaha Ilaahiga ah waxaa lagu calaamadeeyaa marka kafaaraggudku dhammaystirmo, oo kiniisaddana kor loo qaado sidii calamad. Halkaas marka la gaaro, iyada oo la waafajinayo macbudkii Sulaymaan, ammaanta Rabbiguna waxay buuxisay macbudka sida Ilaahnimada loola midoobayo dadnimada.
We will continue our consideration of the period of the Midnight Cry as represented by the third and ninth hours in the next article.
Waxaan qormada xigta ku sii wadi doonnaa tixgelintayada muddada Qaylada Habeenbarka, sida ay u metelaan saacadda saddexaad iyo saacadda sagaalaad.
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.
Lix maalmood dabadeed Ciise wuxuu kaxaystay Butros, Yacquub, iyo Yooxanaa oo walaalkiis ah, wuxuuna geeyey buur dheer oo keli ahaan ah. Markaas hortooda ayuu ku beddelmay qaabkiisii; wejigiisuna wuxuu u ifay sida qorraxda, dharkiisuna wuxuu u caddaaday sida iftiinka. Oo bal eeg, waxaa u muuqday Muuse iyo Eliyaas oo la hadlaya isaga.
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.
Markaasaa Butros ayaa u jawaabay oo Ciise ku yidhi, Rabbiyow, way noo wanaagsan tahay inaan halkan joogno; haddaad doonaysid, aan halkan ka dhisno saddex teendhooyin; mid adiga kuu ah, mid Muuse u ah, iyo mid Eliyaas u ah. Intuu weli hadlayay, bal eeg, daruur ifaysa ayaa hadhkeedii ku dabooshay; oo bal eeg cod baa daruurta ka soo baxay oo leh, Kanu waa Wiilkayga aan jeclahay, kaas oo aan aad ugu faraxsanahay; isaga maqla.
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.
Oo markii xertii maqleen, wejigooday dhulka ugu dhaceen, oo aad bay u cabsadeen. Markaasaa Ciise u yimid, wuuna taabtay, oo wuxuu ku yidhi, Kaca, hana cabsanina.
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.
Markay indhahoodii kor u qaadeen, cidna ma ay arkin, Ciise mooyaane. Oo markay buurta ka soo degayeen, Ciise ayaa ku amray, isagoo leh, Riyadan ninna ha u sheegin ilaa Wiilka Aadanahu kuwii dhintay ka soo sara kaco. Matayos 17:1–9.