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.
Nepi ka kitab Yoél téh lalampahan anu lalaunan, jeung Petrus jadi saksi urang. Petrus téh salah sahiji lambang anu pang endahna dina Firman nubuat Allah, nanging naha sanés sadayana kitu? Petrus aya di Kaisaréa Filipi, sarta anjeunna ogé aya di Pentakosta dina rohangan luhur dina jam katilu, tuluy di Bait Allah dina jam kasalapan dina poé anu sarua. Yesus disalib dina jam katilu sarta pupus dina jam kasalapan. Petrus dipanggil ka Kaisaréa dina jam kasalapan, nanging Kaisaréa anu dipanggilkeun ka anjeunna dina carita Kornélius téh sanés Kaisaréa Filipi di handapeun Gunung Hermon, tapi Kaisaréa sisi laut, anu disebut Kaisaréa Maritima.
Caesarea Maritima is the coastal city on the Mediterranean Sea, about 30–35 miles north of modern Tel Aviv (built by Herod the Great as a grand Roman port city). It appears frequently in the book of Acts (mentioned 15 times), and is the one most people refer to simply as “Caesarea” in the New Testament. Philip the Evangelist lived there with his four prophesying daughters (Acts 8:40; 21:8). Paul was imprisoned there for two years, appeared before governors Felix and Festus, and King Agrippa (Acts 23–26). More significantly, perhaps, Peter preached to the Roman centurion Cornelius here—the first major Gentile conversion to Christianity (Acts 10) in 34 AD, when the week that Christ confirmed the covenant with many, ended.
Caesarea Maritima nyaéta hiji kota basisir di sisi Laut Tengah, kira-kira 30–35 mil di kalér Tel Aviv modéren (diwangun ku Herodes Agung minangka kota palabuan Romawi anu megah). Kota ieu remen pisan mucunghul dina kitab Rasul-rasul (disebut 15 kali), sarta ieu téh anu ku kalolobaan jalma dina Perjanjian Anyar cukup disebut saukur “Caesarea.” Filipus Sang Juru Warta Injil cicing di dinya jeung opat putrina anu ngaramal (Rasul-rasul 8:40; 21:8). Paulus dipanjara di dinya salila dua taun, ngadeuheus ka payuneun gubernur Feliks jeung Festus, sarta Raja Agripa (Rasul-rasul 23–26). Anu leuwih penting deui, sigana, Petrus ngawawarkeun ka senturion Romawi ngaranna Kornelius di dieu—pertobatan utama anu kahiji ti bangsa-bangsa sanés kana agama Kristen (Rasul-rasul 10) dina taun 34 M, nalika minggu anu ku Kristus dipaké pikeun netepkeun perjangjian jeung loba jalma réngsé.
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.
Sarta anjeunna bakal nguatkeun perjangjian jeung loba jalma salila saminggu hiji; sarta dina satengahing minggu éta anjeunna bakal ngeureunkeun kurban jeung pangbakti, sarta ku sabab sumebarna kajijikan-jajijikan anjeunna bakal ngajadikeun éta taringgal suwung, nepi ka mangsa kasampurnaan, sarta anu geus ditangtukeun bakal dicurahkeun ka nu taringgal suwung. 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.
Kaisarea Maritima dijadikeun ibukota administratif Romawi pikeun Yudea sarta puseur utama bangsa-bangsa kapir. Kaisarea Filipi téh kota anu béda, ayana di kalér pisan deukeut suku Gunung Hermon (kira-kira 25–30 mil di kalér Laut Galilea), di wewengkon anu kiwari disebut Dataran Tinggi Golan (Banias modéren). Ieu ngan disebutkeun dina Injil-Injil (Mateus 16:13 jeung Markus 8:27), nalika Yesus mawa murid-murid-Na ka Kaisarea Filipi. Ieu téh tempat anu kasohor tempat Petrus ngaku yén Yesus téh “Mesias, Putra Allah anu hirup,” sarta tempat Yesus ngadawuh, “Di luhur batu ieu Kami bakal ngadegkeun garéja Kami, sarta panto-panto Kadés moal ngéléhkeun éta” (Mateus 16:13–20). Ieu mangrupa wewengkon kapir anu pinuh ku kuil-kuil pikeun déwa-déwa Yunani, utamana ka Pan, déwa embé, anu guha Pan-na disebut “panto-panto naraka,” ku kituna pangandika Yesus di dinya jadi kacida matak negesna.
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.
Dua kota éta pisah lengkep boh sacara géografis boh sajarahna—hiji mangrupa palabuhan Romawi anu ramé di beulah kidul-kulon, sedengkeun nu hiji deui mangrupa tempat Hellenistis/pagan di beulah kalér deukeut hulu Walungan Yordan. Nu di basisir ngadominasi Kitab Rasul-Rasul, ari nu di kalér jadi puseur hiji kajadian anu pohara penting dina Injil. Kaisarea ti laut téh lambang Roma—sato galak éta, jeung Kaisarea ti darat téh lambang naga. Sister White nétélakeun mangsa ti salib nepi ka Pentakosta, “usum Pentakosta,” anu dimimitian di salib jeung dipungkas dina Pentakosta.
“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
“Kalawan kanyaah anu jero, abdi ngarep-ngarep kana mangsa nalika kajadian-kajadian dina poé Pentekosta bakal kajadian deui kalawan kakawasaan anu leuwih ageng ti batan dina waktos éta. Yohanes nyarios, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Lajeng, saperti dina usum Pentekosta, jalma-jalma bakal ngadangu bebeneran anu diucapkeun ka maranéhna, unggal jalma dina basana sorangan.
“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.
“Gusti Allah tiasa ngahirupkeun deui unggal jiwa anu kalayan tulus mikahayang ngawula ka Anjeunna, sareng tiasa nyabak biwir ku bara hirup anu dicokot tina altar, sarta ngajadikeunana lancar nyarita dina puji-pujian ka Anjeunna. Rébuan sora bakal dipinuhan ku kakawasaan pikeun ngucapkeun bebeneran-bebeneran anu endah tina Firman Allah. Letah anu gagap bakal dileupaskeun, sareng anu sipatna sieunan bakal dijadikeun kuat pikeun méré kasaksian anu wani ngeunaan bebeneran. Mugia Gusti nulungan umat-Na pikeun nyucikeun Bait jiwa tina unggal najis, sareng ngajaga hubungan anu kacida raketna jeung Anjeunna, sangkan maranéhna meunang bagian dina hujan ahir nalika éta dicurahkeun.” 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.
Sacara téknis, usum Pentakosta dimimitian dina pésta buah pangheulana, anu sajajar jeung kabangkitan Kristus; tapi tanpa pupusna dina kayu salib moal aya getih pikeun dicandak ku Juru Salamet anu geus gugah nalika Anjeunna gugah. Tanpa pupusna-Na, Anjeunna, salaku Roti Kahirupan, moal reureuh dina poé pésta roti teu beragi, sarta Roti Kahirupan memang kedah reureuh heula saméméh gugah-Na dina pésta buah pangheulana, ku kituna ngamimitian mangsa lima puluh poé anu nuntun kana poé jeung pésta Pentakosta.
When Christ came to confirm the covenant for one week; the week began at His baptism and then “in the midst of the week,” three and a half years later, He was crucified, rested in the tomb on the day of unleavened Bread, rose as the feast of the first fruits of the barley harvest on Sunday, thus starting the fifty-day Pentecostal season that reached to the first fruits feast of the wheat. From the cross to the end of the week, three and a half years later, the seven-year-period came to its conclusion with Cornelius of Caesarea Maritima, who became the very first Gentile convert–to the Christian church at the end of the week in 34 AD.
Nalika Kristus sumping pikeun netepkeun perjangjian salila saminggu; éta minggu dimimitian dina waktos Anjeunna dibaptis, tuluy “di tengah minggu,” tilu satengah taun ti harita, Anjeunna disalib, tilem di jero kubur dina poé Roti Teu Beragi, gugah salaku pesta bungbuahan kahiji tina panén jelai dina poé Minggu, ku kituna ngamimitian mangsa Pentakosta salila lima puluh poé anu ngahontal ka pesta bungbuahan kahiji tina gandum. Ti kayu salib nepi ka ahir minggu, tilu satengah taun deui ti harita, éta mangsa tujuh taun nepi ka kacindekan jeung Kornelius ti Kaisarea Maritima, anu jadi bangsa sanés anu pangheulana pisan tobat—ka garéja Kristen dina ahir minggu dina taun 34 M.
The week Christ came to confirm the covenant is prophetically 2,520 days, and the cross is “in the midst of the week,” so it was 1,260 days after the baptism and 1,260 days before Cornelius was converted. At the cross Christ was crucified at the third hour, and He died at the ninth hour. That was the beginning of the Pentecostal season and at the end, (for Jesus always illustrates the end with the beginning) on the day of Pentecost, Peter gives his first sermon of the book of Joel at the third hour in the upper room, where Christ met the disciples on the day of His resurrection. Peter then gives his second sermon on Joel in the temple at the ninth hour. Clearly the third and ninth hour are an alpha and omega symbol of the beginning and ending of the Pentecostal season.
Minggu nalika Kristus sumping pikeun netepkeun perjangjian téh sacara nubuat nyaéta 2.520 poé, sarta salib aya “di tengah minggu,” ku sabab éta kajadian 1.260 poé sanggeus baptisan jeung 1.260 poé saméméh Kornelius dirobah. Dina salib Kristus dipaku dina jam katilu, sarta Anjeunna pupus dina jam kasalapan. Éta téh mangrupa awal usum Pentakosta, sarta dina tungtungna, (sabab Yesus salawasna ngagambarkeun tungtung ku awalna) dina poé Pentakosta, Petrus masihan khutbah kahijina tina kitab Yoel dina jam katilu di rohangan luhur, tempat Kristus patepung jeung para murid dina poé kabangkitan-Na. Saterusna Petrus masihan khutbah kadua ngeunaan Yoel di Bait Allah dina jam kasalapan. Jelas yén jam katilu jeung jam kasalapan téh lambang alfa jeung omega tina awal jeung tungtung usum Pentakosta.
Line upon line, when we align the third and ninth hour of these two events, we find the six hours as a prophetic period that both provide a witness of a division. Christ goes from life to death to life. He goes from earth to heaven and back to earth. Peter is outside and then inside the temple. There are of course other parallel alignments of the third to ninth hour, but we first need to consider Peter, Cornelius and Caesarea by the sea.
Baris demi baris, nalika urang nyaluyukeun jam katilu jeung jam kasalapan tina dua kajadian ieu, urang manggihan genep jam minangka hiji mangsa nubuat anu duanana méré kasaksian ngeunaan hiji pamisahan. Kristus ngalangkung ti hirup ka paéh tuluy ka hirup deui. Anjeunna angkat ti bumi ka sawarga tuluy balik deui ka bumi. Petrus aya di luar, tuluy di jero Bait Allah. Tangtu aya deui kasaluyuan sajajar séjénna antara jam katilu jeung jam kasalapan, tapi mimitina urang kudu mertimbangkeun Petrus, Kornelius, jeung Kaisarea di sisi laut.
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.
Sakumaha dina pembagian-pembagian nubuat anu digambarkeun dina genep jam, nalika malaikat diutus ka Kornelius pikeun maréntahkeun anjeunna sangkan ngutus neangan Petrus, éta kajadian dina jam kasalapan.
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.
Di Kaisarea aya hiji lalaki anu ngaranna Kornelius, saurang kapten saratus ti pasukan anu disebut Pasukan Italia, hiji lalaki anu ibadah, sarta anu sieun ka Allah jeung sakumna kulawargana, anu loba méré sedekah ka rahayat, sarta salawasna neneda ka Allah. Anjeunna nempo dina hiji tetenjoan kalawan écés, kira-kira dina jam kasalapan beurang, hiji malaikat Allah asup ka anjeunna, sarta ngandika ka anjeunna, “Kornelius.” Jeung waktu anjeunna neuteup ka anjeunna, anjeunna kacida sieunna, sarta saurna, “Naon ieu, Gusti?” Jeung anjeunna ngandika ka anjeunna, “Doa-doa maneh jeung sedekah-sedekah maneh geus naék jadi pangéling-ngéling di payuneun Allah. Jeung ayeuna utuslah jalma-jalma ka Yopa, sarta panggil hiji Simon, anu ngaranna séjén Petrus.” Rasul-rasul 10:1–5.
The arrival of an angel is a symbol of a message, and of a waymark, and the angel confirms that it is a waymark when he says, “Thy prayers and thine alms are come up for a memorial before God.” The waymark of the conclusion of the week is Cornelius sending for Peter at the ninth hour after fasting for four days, and it is called a “memorial,” which is a waymark. As a “centurion,” Cornelius was a captain over one hundred men.
Kadatangana hiji malaikat téh mangrupakeun lambang hiji pesen, jeung hiji tanda jalan, sarta malaikat éta mastikeun yén éta téh tanda jalan nalika manéhna ngandika, “Thy prayers and thine alms are come up for a memorial before God.” Tanda jalan tina panutupna minggu éta nyaéta Kornelius ngutus pikeun nyaur Petrus dina jam kasalapan sanggeus puasa salila opat poé, sarta éta disebut “memorial,” anu mangrupa tanda jalan. Salaku hiji “centurion,” Kornelius téh hiji kapten anu ngawasa saratus urang.
When Peter is at Caesarea Philippi in Matthew sixteen there is no reference to any hour. Caesarea Philippi is the name of the city at the time when Jesus took the disciples there. In the history of Daniel eleven, verses thirteen to fifteen, verses that were fulfilled at the battle of Panium, and that typify the war that leads to the Sunday law in the United States, Caesarea Philippi was named Panium. Peter is in verses thirteen through fifteen when he is at Caesarea Philippi, which is Panium.
Nalika Petrus aya di Kaisarea Pilipi dina Mateus genep welas, teu aya rujukan kana hiji jam naon baé. Kaisarea Pilipi nyaéta ngaran kota dina mangsa nalika Yesus mawa para murid ka dinya. Dina sajarah Daniel sabelas, ayat tilu welas nepi ka lima welas, ayat-ayat anu kacumponan dina perang Panium, sarta anu ngalambangkeun perang anu ngarah kana hukum Minggu di Amérika Serikat, Kaisarea Pilipi dingaranan Panium. Petrus aya dina ayat tilu welas nepi ka lima welas nalika manéhna aya di Kaisarea Pilipi, nyaéta 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.
Ngawanohkeun yén Patempuran Panium téh mangrupa minuhan ayat tilu welas nepi ka lima welas tina Daniel sabelas, sarta yén éta ayat-ayat jeung sajarah Patempuran Panium nunjukkeun hiji perang anu ngarah kana hukum Minggu di Amérika Sarikat, téh leres-leres cara kumaha métodologi line upon line dirarancang pikeun jalan. Nerapkeun éta métodologi nungtut supaya Caesarea Philippi jeung Panium kudu dijajarkeun, sabab aturan utama nubuat anu nyangking ieu bebeneran nyaéta yén “masing-masing nabi baheula nyarios leuwih pikeun jaman urang batan pikeun jaman nalika maranéhna hirup.” Paulus nambihan yén roh-roh para nabi téh tunduk ka para nabi, ku kituna lain ngan saukur maranéhna sadayana nunjuk kana poé-poé panungtungan, tapi maranéhna sadayana ogé sapamadegan.
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.
Ku sabab kitu, upama jeung iraha Panium diidéntifikasi dina Firman nubuat Allah minangka Panium sarta satuluyna minangka Caesarea Philippi, duanana kudu dilarapkeun dina poé-poé panungtungan, sarta duanana kudu silih saluyu, sabab éta téh kota anu sarua.
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.
Saluyu jeung logika ieu, sanajan rada béda, nyaéta Caesarea Philippi jeung Caesarea Maritima. Petrus indit ka Caesarea Philippi bareng jeung Kristus, tapi anjeunna diutus ka Caesarea Maritima ku Roh Suci. Sanajan kitu, dina duanana Caesarea éta, Petrus lah anu jadi tokoh utama dina perjangjian. Anu matak éndah dina runtuyan ieu nyaéta yén dina jam kasalapan Cornelius didatangan ku malaikat sarta diparéntahkeun supaya ngutus jalma pikeun nyaur Petrus. Petrus di Caesarea téh mangrupa lambang nubuat, tapi dua Caesarea éta écés béda. Hiji nyaéta Caesarea di sisi laut, sedengkeun nu hiji deui nyaéta Caesarea di daratan. Caesarea di sisi laut patalina jeung bangsa-bangsa sanés Yahudi, sarta Cornelius mangrupikeun jalma sanés Yahudi anu pangheulana tobat, pas pisan dina ahir minggu perjangjian taun 34 M. Caesarea di sisi laut téh jam kasalapan sarta sajajar jeung Petrus di Bait Allah dina poé Pentakosta, jeung pupusna Kristus dina jam kasalapan.
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.
Kaisarea di darat, nyaéta Kaisarea Pilipi, nya éta jam katilu. Teu aya pilihan séjén anu bisa dipilih. Kaisarea Pilipi di awal, jam katilu, jeung Kaisarea Maritima di ahir, jam kasalapan. Pilipi nyaéta alfa tina mangsa genep jam, jeung Maritima nyaéta omega. Omega dina jam kasalapan nyaéta pupusna Kristus di tengah minggu perjangjian, jeung Petrus di Bait Allah dina Pentekosta ogé dina jam kasalapan. Kornelius nu ngagero Petrus sajajar jeung pupusna Kristus, anu ngalambangkeun hukum Minggu, sarta ogé Petrus di Bait Allah dina Pentekosta, anu sakali deui ngalambangkeun hukum Minggu. Kornelius, salaku jalma kapir anu mimiti tobat, ngawakilan pagawé kahiji dina jam kasabelas dina waktu hukum Minggu.
The third hour when Christ was crucified, and the third hour when Peter was in the upper room must, and can only represent Caesarea Philippi. The upper room that Peter was in on the day of Pentecost, was the very same upper room that Christ appeared after His resurrection, ascension and descent. Christ came to the upper room and then fifty days later, on the day of Pentecost, Peter presented the message of the book of Joel in the same upper room.
Jam katilu nalika Kristus disalib, jeung jam katilu nalika Petrus aya di rohangan luhur, wajib—jeung ngan ukur bisa—ngagambarkeun Kaisarea Filipi. Rohangan luhur tempat Petrus aya dina poé Pentakosta téh nya éta rohangan luhur anu sarua pisan tempat Kristus nembongan sanggeus gugah-Na, munggah-Na, jeung turun-Na. Kristus sumping ka rohangan luhur éta, tuluy lima puluh poé ti harita, dina poé Pentakosta, Petrus nepikeun pesen tina kitab Yoél di rohangan luhur anu sarua.
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 nya éta jam katilu anu sajajar jeung penyaliban sarta kamar luhur dina Pentecost. Penyaliban téh lambang paburencayna, sedengkeun kamar luhur téh lambang kasatunggalan. Ieu nétélakeun yén Caesarea Philippi téh mangrupa titik pas saméméh hukum Minggu, nalika hiji golongan paburencay, ari golongan séjén dikumpulkeun. Nalika sajarah Perang Panium mimiti diulang deui, para parawan bodo jeung para parawan wijaksana bakal dipisahkeun salalanggengna, sarta maranéhna bakal dipisahkeun ku salib, anu ngawakilan deukeutna hukum Minggu. Di Caesarea Philippi lah Kristus mimiti ngajar ngeunaan hukum Minggu anu keur ngadeukeutan. Nalika Anjeunna ngalakukeun kitu, Petrus ngalawan éta amanat; ku kituna, dina salapan ayat, Petrus ngawakilan jalma-jalma anu disegel jeung jalma-jalma anu dipaburencay ku amanat salib, nyaéta hukum Minggu.
He saith unto them, But whom say ye that I am?
Mantenna ka maranéhna, “Ari ceuk maranéh, Kami téh saha?”
And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
Tuluy Simon Petrus ngawaler, saurna, "Mantenna teh Al-Masih, Putra Allah anu jumeneng."
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.
Yesus ngawalon sarta ngandika ka anjeunna, “Bagja anjeun, Simon Barjona, sabab lain daging jeung getih anu ngungkabkeun ieu ka anjeun, tapi Rama Kami anu aya di sawarga. Jeung Kami ogé ngadawuh ka anjeun, yén anjeun téh Petrus, jeung di luhur batu karang ieu Kami baris ngadegkeun jamaah Kami; jeung gapura naraka moal bisa ngéléhkeun éta. Jeung Kami baris masrahkeun ka anjeun konci-konci Karajaan Sawarga; jeung naon baé anu ku anjeun dibeungkeut di bumi bakal dibeungkeut di sawarga; jeung naon baé anu ku anjeun dileupaskeun di bumi bakal dileupaskeun di sawarga.”
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.
Tuluy Mantenna maréntah murid-murid-Na supaya maranéhna ulah nyaritakeun ka saha baé yén Anjeunna téh Isa Al Masih. Ti harita mimiti Isa nétélakeun ka murid-murid-Na, yén Anjeunna kudu angkat ka Yerusalem, ngalaman loba sangsara ti para kokolot, imam-imam kapala, jeung ahli-ahli Kitab, tuluy dipaéhan, sarta dihudangkeun deui dina poé katilu.
Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
Tuluy Petrus nyandak Anjeunna ka sisi, sarta mimiti ngageuing Anjeunna, pokna, “Mugia dijauhkeun ti Gusti, Gusti; hal ieu moal tumiba ka Gusti.”
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.
Tapi Anjeunna malik, sarta ngandika ka Petrus, “Mundur ka tukang Kami, Setan; maneh jadi batu sandungan pikeun Kami; sabab pikiran maneh lain kana perkara-perkara Allah, tapi kana perkara-perkara manusa.” Mateus 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.
Penyaliban dina jam katilu jeung amanat Petrus di kamar luhur nyaluyukeun transisi profétis tina garéja militant, anu dihartikeun minangka garéja anu ngandung gandum jeung jujukutan liar babarengan, kana garéja triumphant. Garéja triumphant téh nyaéta kurban gandum bungaran kahiji dina Pentakosta, nyaéta hukum Minggu. Nalika jujukutan liar jeung gandum geus ngahontal kadewasaan, para malaikat misahkeun éta dua golongan. Hujan anu mimiti ngagerem di 9/11 téh anu nyababkeun gandum jeung jujukutan liar ngahasilkeun buahna.
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.
Mangsa genep jam ngagambarkeun sajarah pasamoan kémah Exeter nepi ka 22 Oktober 1844, asupna Kristus ka Yerusalem kalayan kameunangan sarta asupna raja Daud ka Yerusalem mawa tabut. Jam kasalapan ogé mangrupa waktu kurban sore, kira-kira jam 3 sonten.
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.
Ayeuna ieu anu kudu ku maneh dipasrahkeun dina altar: dua anak domba umur sataun, unggal poé kalayan teu eureun-eureun. Hiji anak domba kudu ku maneh dipasrahkeun isuk-isuk, sarta anak domba nu hiji deui kudu ku maneh dipasrahkeun magrib. Exodus 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.
Kecap anu ditarjamahkeun jadi “malah,” dina sawatara kaayaan dipidangkeun minangka “antara dua soré.” Antara dua soré nuduhkeun kana kurun genep jam antara jam katilu jeung jam kasalapan. Minggu perjangjian Kristus ngawakilan kurun genep jam di kayu salib, anu jadi alfa tina kurun genep jam dina Pentakosta. Aya dua saksi dina minggu perjangjian anu nandaan hiji kurun genep jam anu pakait langsung lain waé jeung nubuat minggu suci, tapi ogé jeung lambang-lambang usum Pentakosta. Tuluy dina panungtungan minggu nubuat anu sarua éta kénéh, Petrus disaur ka Kaisarea dina jam kasalapan. Kanyataan yén aya tilu jam kasalapan dina struktur nubuat minggu suci anu sarua; dua di antarana mangrupa tungtung omega tina hiji kurun genep jam, anu ogé mangrupa kurun antara kurban isuk jeung kurban soré, nuntut ku kabutuhan nubuat yén kudu aya hiji jam katilu minangka alfa tina hiji kurun anu réngsé dina jam kasalapan Kornelius.
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.
Dua Kaisarea, duanana kalayan Petrus minangka tokoh puseur, nandakeun Kaisarea Pilipi minangka jam katilu. Mangsa genep jam éta dimimitian jeung dipungkas ku Kaisarea, sabab ahirna digambarkeun ku awalna.
The Passover lamb was to be killed in the evening, which is the ninth hour—when Christ died.
Domba Paska kudu dipaéhan dina waktu soré, nyaéta jam kasalapan—nalika Kristus pupus.
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.
Maneh kudu miara éta nepi ka tanggal opat welas dina bulan anu sarua; sarta sakumna jamaah pasamuan Israil kudu meuncit éta dina waktu soré. Keluaran 12:6.
The hour of prayer is also the ninth hour, for it was at the evening sacrifice.
Wanci sembahyang téh ogé jam kasalapan, sabab éta lumangsung dina waktu kurban sonten.
Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. Psalms 141:2.
Mugia pangersa ka payuneun Gusti sapertos menyan; sareng ngangkat leungeun abdi sapertos kurban sonten. Jabur 141:2.
In agreement with the evening sacrifice being the hour of prayer, Ezra is praying at the evening sacrifice, so he is praying at the ninth hour, when Peter is in the temple, when Christ died and when Cornelius was told to send for Peter.
Sasuai jeung kurban sonten anu jadi waktu doa, Ezra keur neneda dina waktu kurban sonten; jadi anjeunna neneda dina jam kasalapan, waktu Petrus aya di Bait Allah, waktu Kristus pupus, jeung waktu Kornelius diparéntahkeun supaya ngutus jalma pikeun nyauran Petrus.
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.
Jeung dina waktu kurban sore, kuring hudang tina kasedihan kuring; jeung sanggeus nyoék pakean kuring jeung jubah kuring, kuring tuluy sujud dina tuur, sarta ngacungkeun leungeun ka PANGERAN Allah kuring. 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.
Dina doana, Ezra keur marga tina tobat sanggeus ngartos yén jalma-jalma anu kaluar ti Babul pikeun ngawangun deui Bait Allah jeung Yerusalem geus ngahiji jeung pamajikan-pamajikan kapir.
Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore. And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing. Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law. Arise; for this matter belongeth unto thee: we also will be with thee: be of good courage, and do it.
Ayeuna, sanggeus Ezra neneda, ngaku dosa, bari ceurik sarta sujud ngaliat ka payuneun Bait Allah, ngariung ka anjeunna ti Israil hiji jamaah anu kacida lobana, lalaki, awewe, jeung barudak; sabab rahayat ceurik kacida pisan. Tuluy Sekhanya bin Yehiel, saurang ti antara bani Elam, ngawaler sarta nyarios ka Ezra, “Kami geus ngalanggar ka Allah kami, sarta geus nyokot pamajikan-pamajikan asing ti bangsa-bangsa pangeusi eta nagri; sanajan kitu, ayeuna keneh aya pangharepan pikeun Israil dina perkara ieu. Ku sabab eta ayeuna, hayu urang nyieun hiji perjangjian jeung Allah urang pikeun miceun sakabeh pamajikan eta, jeung anak-anak anu dilahirkeun ku maranehna, nurutkeun piwejang gusti abdi, jeung jalma-jalma anu ngageter ku parentah Allah urang; sarta mugi ieu dilaksanakeun nurutkeun Toret. Hudanglah; sabab perkara ieu jadi tanggung jawab maneh; kami oge baris nangtung bareng jeung maneh; sing tabah hate, sarta lakonan eta.”
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.
Saterusna Esra jumeneng, sarta nyumpahkeun para imam kapala, urang Lewi, jeung sakumna Israil, supaya maranéhna ngalakukeun nurutkeun ieu pangandika. Jeung maranéhna sumpah. Lajeng Esra angkat ti hareupeun Bait Allah, tuluy asup ka kamar Yohanan putra Elyasib; sarta waktu anjeunna sumping ka dinya, anjeunna henteu tuang roti, ogé henteu nginum cai, sabab anjeunna berkabung ku lantaran palanggaran maranéhna anu kungsi diboyong ka pangasingan. Tuluy diumumkeun ka sakuliah Yuda jeung Yerusalem ka sadaya anak-anak pangasingan, supaya maranéhna ngariung ka Yerusalem; sarta sing saha anu henteu datang dina jero tilu poé, nurutkeun putusan para pamingpin jeung para kokolot, sakabéh banda kagunganana bakal dirampas, jeung dirina sorangan dipisahkeun tina jamaah maranéhna anu kungsi diboyong ka pangasingan. Mangka sakabéh lalaki ti Yuda jeung Binyamin ngariung ka Yerusalem dina jero tilu poé. Éta bulan kasalapan, dina poé ka dua puluh bulan éta; sarta sakumna rahayat linggih di buruan Bait Allah, ngageter ku lantaran perkara ieu, jeung ku lantaran hujan anu kacida gedéna. Ezra 10:1–9.
The covenant of the one hundred and forty-four thousand is represented as a separation from those who had taken strange wives. This is the separation of the wise and foolish virgins, and it occurs at the ninth hour, which is the death of Christ, Peter in the temple on Pentecost, and Peter being called to Caesarea by the sea. Ezra’s separation is also the purging of the Levites by the Messenger of the Covenant in Malachi chapter three. The purging in Malachi illustrates the two temple cleansings of Christ.
Perjangjian saratus opat puluh opat rébu téh digambarkeun minangka pamisahan ti jalma-jalma anu geus nyokot pamajikan asing. Ieu téh pamisahan antara parawan nu wijaksana jeung nu bodo, sarta éta kajadian dina jam kasalapan, nyaéta pupusna Kristus, Petrus di Bait Allah dina poé Pentakosta, jeung Petrus keur disaur ka Kaisarea di sisi laut. Pamisahan ku Ezra ogé mangrupa panyucian urang Lewi ku Utusan Perjangjian dina Malaki bab tilu. Panyucian dina Malaki ngagambarkeun dua kali beberesih Bait Allah ku Kristus.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
"Dina ngabersihan Bait Allah tina para nu meuli jeung ngajual ti dunya, Yesus ngadawuhkeun misi-Na pikeun ngabersihan hate tina kakotoran dosa,—tina kahayang-kahayang duniawi, hawa nafsu nu mentingkeun diri sorangan, kabiasaan-kabiasaan jahat, anu ngaruksak jiwa. Maleakhi 3:1–3 dikutip." The Desire of Ages, 161.
Ezra and those who enter into the covenant are told to “arise” and Joshua was told to rise up after all the rebels died over a period of thirty-eight years. It took two years for ancient Israel to fail the tenfold testing process, and thirty-eight years later the rebels were all dead and God tells them to arise.
Ezra jeung jalma-jalma anu asup kana perjangjian diparéntahkeun supaya “hudang,” sarta Yosua diparéntahkeun pikeun nangtung sanggeus sakabéh anu barontak paéh dina jangka waktu tilu puluh dalapan taun. Diperlukeun dua taun pikeun Israél baheula gagal dina prosés pangujian sapuluh kali, sarta tilu puluh dalapan taun ti harita jalma-jalma anu barontak éta geus paéh kabéh, tuluy Allah maréntahkeun ka maranéhna supaya hudang.
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.
“Geus ayeuna, saur Kami, meuntaslah ka walungan Zered.” Tuluy kami meuntas walungan Zered. Jeung mangsa ti saprak kami indit ti Kadeshbarnea nepi ka kami geus meuntas walungan Zered, éta tilu puluh dalapan taun lilana; nepi ka sakumna angkatan lalaki perang geus sirna ti tengah-tengah pasukan, sakumaha PANGERAN geus sumpah ka maranéhna. Deuteronomy 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.”
Dina Yohanes lima, Yesus nyageurkeun jalma lumpuh anu geus kitu salila tilu puluh dalapan taun, jeung nalika Anjeunna nyageurkeun anjeunna, Anjeunna ngadawuh ka éta jalma supaya “hudang.”
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?
Sabab malaikat turun ka balong éta dina hiji mangsa anu tangtu, tuluy ngagolakkeun cai; sing saha baé anu pangheulana asup sanggeus cai éta kagolak, cageur tina panyakit naon baé anu dipibandana. Jeung aya di dinya saurang lalaki anu geus tilu puluh dalapan taun nandangan kasakit. Nalika Yesus ningali manéhna keur ngagoler, sarta uninga yén manéhna geus lila pisan aya dina kaayaan kitu, Anjeunna ngandika ka manéhna, “Naha maneh hayang dijadikeun cageur?”
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.
Jalma anu teu walakaya ngajawab ka Anjeunna, “Nun Gusti, abdi teu gaduh saurang ogé, nalika cai keur ngagelebug, pikeun ngasupkeun abdi ka jero balong; tapi salila abdi nuju datang, nu lian geus turun heula ti payuneun abdi.”
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.
Yesus ngandika marang dheweke, “Tangia, angkata peturonmu, lan lumakua.” Lan sanalika wong iku dadi waras, banjur ngangkat peturoné lan lumaku; lan dina iku uga dina Sabat. Yohanes 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.
Dina ilustrasi Ezra ngeunaan perjangjian saratus opat puluh opat rébu, jalma-jalma kudu “hudang.” Dina taun 1838 Josiah Litch, saurang pangwawarta Millerit anu kawentar, ngaramalkeun ahir kakawasaan Ottoman kira-kira dina taun 1840, sarta amanat Millerit hudang, tuluy dikuatkeun ku kacumponan anu pas pisan dina 11 Agustus 1840. Pangangkatan garéja anu meunang kameunangan ngawengku hiji ramalan anu nyababkeun umat Allah hudang nalika perjangjian ditetepkeun. Dina pamisahan Ezra ti pamajikan-pamajikan asing urang manggihan panyucian urang Lewi ku Maleakhi, jeung deuih dua panyucian Bait Allah ku Kristus, sarta unggal galur éta nandakeun hiji pamisahan antara gandum jeung jujukutan, anu diréngsékeun nalika Kristus salamina miceun dosa tina haté saratus opat puluh opat rébu. Jam kasalapan Kristus, jeung dua jam kasalapan Petrus babarengan jeung doa Ezra pikeun panyucian, saluyu jeung hukum Minggu, nalika hujan panungtungan bakal dicurahkeun tanpa ukuran. Dina Daniel pasal salapan, Daniel narima jawaban kana paneda-panedana dina waktu kurban sore, nyaéta jam kasalapan.
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.
Enya, waktu kuring keur nyarita dina doa, malaikat Jibril, anu ku kuring geus katempo dina tetenjoan ti mimiti, sumping ngapung kalayan gancang, tuluy noél ka kuring kira-kira dina waktu kurban sonten. Daniel 9:21.
We are informed that the visions given to Daniel by the great rivers of Shinar are now in the process of fulfillment, and that we are to consider the circumstances when the prophecies were given.
Urang dipaparin katerangan yén visi-visi anu dipasihkeun ka Daniel di sisi walungan-walungan gedé di Sinar ayeuna keur lumangsung dina prosés kacumponan, sarta yén urang kudu mertimbangkeun kaayaan-kaayaan waktu eta nubuat-nubuat dipasihkeun.
“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.
“Cahaya anu ditarima ku Daniel ti Allah dipasihkeun hususna pikeun poé-poé panungtungan ieu. Tetenjoan-tetenjoan anu anjeunna tingali di sisi walungan Ulai jeung Hidékel, éta walungan-walungan gedé di Sinear, ayeuna keur lumangsung dina prosés kacumponan, sarta sagala kajadian anu geus diramalkeun éta moal lila deui bakal kajadian.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.” Testimonies to Ministers, 113.
“Perhatikeun kaayaan bangsa Yahudi nalika nubuat-nubuat Daniel dipasihkeun.” 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.
Cahaya tina titingalian anu pakait jeung walungan Hidékel jeung Ulai ngawakilan genep bab panungtungan tina kitab Daniel, nyaéta bab sapuluh nepi ka bab dua welas. Dina bab salapan, anu diwakilan ku walungan Ulai, Daniel dipaparin cahaya ngeunaan bab tujuh, dalapan, jeung salapan. Dina bab sapuluh, anu diwakilan ku walungan Hidékel, Daniel dipaparin cahaya ngeunaan bab sapuluh, sabelas, jeung dua welas. Émbaran nubuat diwakilan ku duanana, nyaéta ku kajadian-kajadian nubuat anu diwakilan dina éta bab-bab, jeung ogé ku Daniel, sabab urang kedah mertimbangkeun kaayaan bangsa Yahudi dina mangsa éta nubuat-nubuat dipaparinkeun.
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.
Urang kudu mawa éta perkara-perkara ka poé-poé panungtung sarta nyaluyukeunana jeung kasaksian nabi nu séjén. Ieu hartina yén sakumaha Petrus aya di Kaisarea Filipi jeung ogé Kaisarea Maritima, Daniel didatangan ku Jibril dina jam kasalapan dina pasal salapan, sarta anjeunna didatangan dina poé ka dua puluh dua dina pasal sapuluh. Caang ti Ulai jeung Hiddekel pikeun poé-poé panungtung dibuka meteraina ka Daniel dina jam kasalapan dina poé ka dua puluh dua. Éta caang ngagambarkeun curahan hujan panungtung tanpa ukuran dina mangsa hukum Minggu.
Daniel’s testimony is fully opened at the ninth hour, for it identifies both the external and internal history of what “befalls” God’s people in the latter days. When that light is proclaimed the Gentiles, represented by Cornelius, will send for the one hundred and forty-four thousand, the law of God will be murdered by Sunday enforcement, and Peter will deliver a message to the temple that Christ had departed from and identified as the Jew’s empty house. Peter addresses the Gentiles, and also the Sanhedrin, while Ezra pleads for the separation and Daniel fasts and prays for light. The ninth hour at Pentecost, at Christ’s death, at Cornelius’s call of Peter, the evening sacrifice all align with Elijah on Mount Carmel.
Kasaksian Daniel kabuka sapinuhna dina jam kasalapan, sabab éta nandakeun boh sajarah lahiriah boh sajarah batiniah tina naon anu “nimpa” umat Allah dina poé-poé panungtungan. Nalika éta caang diproklamasikeun, bangsa-bangsa sanés, anu dilambangkeun ku Kornelius, bakal ngutus pikeun nyaur ka saratus opat puluh opat rébu; hukum Allah bakal dipaéhan ku panerapan poe Minggu; sarta Petrus bakal nganteurkeun hiji amanat ka bait anu geus ditinggalkeun ku Kristus sarta ku Anjeunna diidéntifikasi minangka imah kosong urang Yahudi. Petrus nyarita ka bangsa-bangsa sanés, jeung ogé ka Sanhedrin, sedengkeun Ezra nyuhunkeun pamisahan sarta Daniel puasa jeung neneda pikeun meunangkeun caang. Jam kasalapan dina Pentekosta, dina pupusna Kristus, dina manggilna Petrus ku Kornelius, jeung kurban sonten, sadayana sajajar jeung Elia di Gunung 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.
Jentre katingali yén mangsa genep jam ngagambarkeun hiji mangsa anu réngsé dina hukum Minggu, tapi yén éta dimimitian ku hiji kajadian anu langsung patali jeung ahirna, sakumaha dina kurban isuk jeung sonten. Dina istilah Petrus, mangsa genep jam téh ti Kaisarea Pilipi nepi ka Kaisarea di sisi laut. Dina Pentekosta éta téh ti kamar luhur nepi ka Bait Allah. Mangsa anu mangrupakeun caang anu hérang, anu ditegakeun dina awal jalan, nyaéta Panyaur Tengah Peuting, sarta mangsa éta ngahontal nepi ka hukum Minggu. Genep jam, antara dua sonten, ngagambarkeun asupna Kristus sacara triumfal ka Yerusalem, anu satuluyna ngagambarkeun mangsa ti pasamoan perkemahan Exeter ti 12 nepi ka 17 Agustus 1844, anu ngamimitian pangumandangan amanat anu ngahontal kacindekan dina 22 Oktober 1844. Exeter nyaéta Kaisarea Pilipi, sarta Kaisarea di sisi laut nyaéta 22 Oktober 1844. Mimiti ditandaan ku Kaisarea, kitu deui ahirna.
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.
Asupna ka Yérusalém kalawan kaagungan ditandaan ku hiji pasualan dina awalna jeung hiji pasualan dina ahirna. Pasualan di Exeter dipidangkeun ku ibadah palsu anu keur lumangsung di lahan tenda Watertown. Dua amanat dipidangkeun ku éta dua tenda, sarta nalika Kristus asup ka Yérusalém, urang Yahudi anu resep ngabantah ngawadul ngeunaan amanat anu keur diproklamasikeun waktu Anjeunna turun ti Gunung Zaitun, nunggang kalde anu kakara dileupaskeun, asup ka Yérusalém. Pasualan anu kahiji jeung anu panungtung nandaan hiji alfa jeung omega pikeun éta mangsa. Di Exeter golongan Watertown ngawakilan hiji golongan parawan anu teu boga minyak, sarta pikeun maranéhna panto kasalametan geus ditutup. Dina ahir éta mangsa panto ka rohangan suci ditutup, sahingga nyadiakeun hiji alfa jeung omega pikeun éta mangsa. Éta alfa jeung omega sajajar jeung dua pasualan dina asupna anu pinuh ku kaagungan éta, jeung Kaisaréa ka Kaisaréa kalawan Petrus.
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.
Di Kaisarea Pilipi, ngaran Simon Barjona dirobah jadi Petrus, dina hiji petikan nalika anjeunna dipuji minangka panyatur ilham, tuluy dikutuk minangka Iblis, lantaran nentang pesen ngeunaan salib. Petrus mangrupa lambang tina dua golongan anu dipisahkeun ku pesen baptisan jeung salib, nyaéta pesen 9/11 jeung hukum Minggu.
“For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.
“Pikeun masing-masing golongan anu diwakilan ku urang Parisi jeung ku pamungut cuké, aya hiji palajaran dina sajarah rasul Petrus. Dina mangsa awal anjeunna jadi murid, Petrus nganggap dirina kuat. Saperti urang Parisi, dina paniten dirina sorangan anjeunna ‘teu saperti jalma-jalma séjén.’ Nalika Kristus dina peuting saméméh Anjeunna dihianat méré pangéling ka murid-murid-Na, ‘Maraneh kabéh bakal kaganggu ku sabab Kami dina peuting ieu,’ Petrus kalayan yakin nyatakeun, ‘Sanaos kabéh bakal kaganggu, ku kuring mah moal.’ Markus 14:27, 29. Petrus henteu terang kana bahaya dirina sorangan. Kapercayaan ka diri sorangan geus nyasabkeun anjeunna. Anjeunna nyangka dirina sanggup nahan godaan; nanging dina sababaraha jam anu pondok cobaan éta datang, sarta bari ngahujat jeung sumpah, anjeunna mungkir ka Gustina.” 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.
Dina jam kasalapan, nyaéta waktu pangbakti soré minangka jawaban kana doa Élia, seuneu turun sarta ngaduruk habis éta pangbakti pikeun tujuan sangkan umat Allah nyaho yén PANGERAN téh Allah. Aya dua golongan anu dilambangkeun di Gunung Karmel, hiji golongan anu harita nyaho yén PANGERAN, Anjeunna téh Allah, sarta nu séjén anu dilambangkeun ku para nabi Baal anu satuluyna dipaéhan.
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.
Tuluy kajadian dina waktu ngurbankeun kurban sonten, yén Élia nabi ngadeukeutan, tuluy pok, “Nun PANGERAN, Allahna Ibrahim, Ishak, jeung Israél, mugi dina poé ieu kanyahoan yén Gusti téh Allah di Israél, sarta yén sim kuring téh abdi Gusti, jeung yén sakabéh ieu ku sim kuring geus dipigawé nurutkeun kana pangandika Gusti. Mugi ngawaler ka sim kuring, nun PANGERAN, mugi ngawaler ka sim kuring, sangkan ieu bangsa nyaho yén Gusti téh PANGERAN Allah, sarta yén manah maranéhna ku Gusti geus dibalikeun deui.”
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.
Tuluy seuneu ti PANGERAN turun, tuluy ngaduruk beak kurban beuleuman, kai, batu, jeung lebu, malah cai anu aya dina solokan ogé kabéhanana diseuseup. Barang sakumna rayat ningali éta, maranéhna tuluy sujud nyangkaruk, sarta pok, “PANGERAN, nya Mantenna Allah! PANGERAN, nya Mantenna Allah!”
And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:36–40.
Geus Elia ngadawuh ka maranéhna, “Tangkep nabi-nabi Baal; ulah aya saurang ogé ti antara maranéhna anu kabur.” Tuluy maranéhna nangkep eta; sarta Elia mawa maranéhna turun ka walungan Kison, tuluy maehan maranéhna di dinya. 1 Raja-raja 18:36–40.
The evening sacrifice, the death of Christ, Peter healing the lame man, Peter taking the message to the Gentiles, Daniel receiving prophetic light, Elijah’s prayer being answered with fire, while Ezra is in sackcloth and ashes praying for the transition of Laodicea to Philadelphia, for the transition the church militant unto the church triumphant. The ninth hour is the hour of sacrifice, the hour of answered prayer, the hour heaven touches earth, the bridge between judgment and mercy and that is why Christ dies at the ninth hour, for the ninth hour of sacrifice opened the gospel to the Gentiles, who were those that sat in darkness, but would see great light when the book of Daniel is opened fully at the Sunday law.
Kurban sonten, pupusna Al Masih, Petrus nyageurkeun lalaki nu lumpuh, Petrus mawa ieu amanat ka bangsa-bangsa sanes Yahudi, Daniel narima cahaya nubuat, doa Elia diwaler ku seuneu, nalika Ezra aya dina pakéan karung jeung lebu bari neneda pikeun peralihan Laodikea ka Filadelfia, pikeun peralihan gareja nu keur perang jadi gareja nu unggul. Jam kasalapan teh jam kurban, jam doa nu diwaler, jam sawarga noel ka bumi, sasak antara pangadilan jeung rahmat, ku sabab eta Al Masih pupus dina jam kasalapan, sabab jam kasalapan kurban muka Injil ka bangsa-bangsa sanes Yahudi, nya eta maranehna nu calik dina poek, tapi bakal ningali cahaya anu agung nalika kitab Daniel dibuka sapinuhna dina hukum Minggu.
At Gideon’s offering in Judges 6:21, the Angel of the Lord touches Gideon’s meat and unleavened bread offering with his staff, and fire springs up from the rock to consume it entirely. The fire confirmed God’s call to Gideon and his acceptance of the sign.
Dina kurbanan Gidion dina Hakim-hakim 6:21, Malaikat PANGERAN noel kurban daging jeung roti teu ngembang milik Gidion ku tongkat-Na, tuluy seuneu nyembur ti jero batu nepi ka ngadurukna sakabéhna. Eta seuneu mastikeun panggero Allah ka Gidion jeung panarima-Na kana éta tanda.
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.
Sarta saur anjeunna ka anjeunna, “Lamun ayeuna abdi parantos manggih kurnia di payuneun Gusti, mangka tunjukkeunlah ka abdi hiji tanda yén memang Gusti nuju nyarios sareng abdi. Mugia Gusti ulah angkat ti dieu heula, dugi ka abdi sumping deui ka payuneun Gusti, sarta mawa persembahan abdi, teras nempatkeunana di payuneun Gusti.” Saur anjeunna, “Kami bade ngantosan nepi ka maneh datang deui.” Tuluy Gideon asup, sarta nyiapkeun hiji anak embe, jeung roti anu teu diragikeun tina satengah takaran epah tipung; dagingna ku anjeunna disimpen dina karanjang, kaldu na disimpen dina pariuk, tuluy dibawa kaluar ka anjeunna di handapeun tangkal ek, sarta dipasrahkeun. Sarta malaikat Allah ngandika ka anjeunna, “Candak daging jeung roti anu teu diragikeun éta, tunda kana ieu batu, sarta tuangkeun kaldu éta.” Sarta anjeunna ngalakukeun kitu. Tuluy malaikat PANGERAN ngulurkeun tungtung tongkat anu aya dina panangan-Na, sarta nyabak kana daging jeung roti anu teu diragikeun éta; tuluy seuneu mucunghul tina batu éta, sarta ngabeuleum daging jeung roti anu teu diragikeun éta. Geus kitu malaikat PANGERAN ngiles tina payuneunana. Jeung nalika Gideon nyadar yén anjeunna teh malaikat PANGERAN, Gideon saur, “Aduh, nun Gusti ALLAH! sabab abdi parantos ningali malaikat PANGERAN nyanghareupan raray ka raray.” Hakim-hakim 6:17–22.
The angel appeared to Gideon in the first verse of the chapter and called Gideon, “a mighty man of valor” and Gideon asked for a sign to prove that claim. Then Gideon asks the angel to tarry, and the angel that tarries in prophecy is the second angel. After the tarrying time had ended, Gideon sets forth an offering and fire consumes the offering. Gideon is at the ninth hour for Elijah was the evening offering, and the ninth hour is the Sunday law when the Pentecostal tongues of fire align. Gideon represents a class that sees the Lord face to face, which is what happened to Daniel in chapter ten. When Gideon saw the fire consume the offering, he then realized that he had been interacting with the Lord, who he had seen face to face.
Malaikat téh nembongan ka Gideon dina ayat kahiji tina éta pasal sarta nyebut Gideon, “jalma gagah perkasa,” jeung Gideon nyuhunkeun hiji tanda pikeun ngabuktikeun éta pangakuan. Satuluyna Gideon nyuhunkeun ka malaikat éta sangkan ngadagoan, jeung malaikat anu ngadagoan dina nubuat téh nya éta malaikat kadua. Sanggeus mangsa ngadagoan geus béak, Gideon ngatur hiji kurban, sarta seuneu ngahakan éta kurban. Gideon aya dina jam kasalapan, sabab Elia téh kurban soré, jeung jam kasalapan téh hukum Minggu nalika létah-létah seuneu Pentakosta sajajar. Gideon ngagambarkeun hiji golongan anu ningali Gusti padeukeut jeung beungeut, anu éta pisan anu kajadian ka Daniel dina pasal sapuluh. Nalika Gideon ningali seuneu ngahakan éta kurban, harita anjeunna sadar yén anjeunna geus keur papacangan jeung Gusti, anu ku anjeunna geus katénjo padeukeut jeung beungeut.
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.
Gideon gugah kana kanyataan ieu nalika mujijat seuneu netepkeun tanda éta, sarta tanda éta nya éta Gideon, jelema perkasa Allah, jeung pasukan tilu ratus imam, anu sakabéhna nyekel tilu ratus loh Habakuk dina leungeunna. Tanda éta, atawa panji, nya éta Gideon sorangan, jeung pasukan tilu ratus, nyaéta ogé pasukan perkasa Yehezkiel—anu nangtung dina pasal tilu puluh tujuh.
When the tabernacle was dedicated in Leviticus 9:23, 24, after Aaron’s first offerings as high priest, fire comes out from before the Lord and consumes the burnt offering and fat on the altar. The people shout and fall on their faces in awe. This must, line upon line, align with Elijah’s fire.
Nalika Kemah Suci diresmikeun dina Imamat 9:23, 24, sanggeus kurban-kurban mimiti Harun salaku imam agung, seuneu kaluar ti payuneun PANGERAN sarta ngaduruk nepi ka béak kurban beuleuman jeung gajih dina altar. Jalma-jalma surak sarta sujud nyungseb ku rasa sieun anu sakral. Ieu tangtu kudu, sakurang-kurangna saluyu léngkah demi léngkah, luyu jeung seuneu Élia.
Ezra’s ninth hour prayer for the separation of wheat and tares, which occurs at the Sunday law, is fulfilled then when the church militant transforms into the church triumphant. It must align with Gideon’s fire as well. The consuming fire upon Aaron’s first offering, that was made after seven days of consecration on the eighth day, returned on the same day, and destroyed Aaron’s two wicked sons. When the Holy Spirit is poured out without measure at the ninth hour, at the Sunday law, there will be a separation of two classes of priests, and the church triumphant will begin the work represented by the white horse of Ephesus, that goes forth conquering and to conquer. The anointing of the church triumphant finds a second witness in Solomon’s temple.
Doa jam kasalapan Ezra pikeun pamisahan gandum jeung jukut goréng, anu kajadian dina hukum Minggu, engké kacumponan nalika gareja militér robah jadi gareja anu unggul. Ieu ogé kudu saluyu jeung seuneu Gideon. Seuneu nu ngaduruk kana kurban kahiji Harun, anu dipasrahkeun sanggeus tujuh poé pangbakti dina poé ka dalapan, datang deui dina poé anu sarua, sarta ngancurkeun dua putra Harun anu jahat. Nalika Roh Suci dicurahkeun tanpa ukuran dina jam kasalapan, dina hukum Minggu, bakal aya pamisahan dua golongan imam, sarta gareja anu unggul bakal ngamimitian pagawean anu dilambangkeun ku kuda bodas Epesus, anu maju bari nalukkeun jeung pikeun nalukkeun. Pangurapan gareja anu unggul manggihan saksi kadua dina Bait Allah Suléman.
Solomon’s temple dedication in 2 Chronicles 7:1–3, after Solomon’s prayer, fire came down from heaven and consumed the burnt offerings and sacrifices. The glory of the Lord filled the temple, leading the people to worship and declare God’s goodness and enduring mercy. At the Sunday law the church triumphant is lifted up above all the mountains as a crown and an ensign according to Zechariah and Isaiah. When the fire descended at Solomon’s dedication of the temple, the temple was filled with the glory of the Lord, symbolizing that the sounding of the seventh trumpet has finished its work upon God’s people and is about to finish that very work upon the eleventh-hour workers. The seventh trumpet represents the atonement, the combination of Divinity and humanity that occurs as Jesus lifts up His kingdom of glory. That fire which came down at Moses tabernacle and Solomon’s temple was also a fire of judgment for Aaron’s son, as it was for David.
Dina pangbakti panyucian Bait Allah ku Suléman dina 2 Babad 7:1–3, sanggeus doa Suléman, seuneu turun ti sawarga sarta ngahakan kurban beuleuman jeung kurban-kurban. Kamulyaan PANGERAN ngeusi Bait Allah, nepi ka umat sujud nyembah sarta ngadawuhkeun kahadéan Allah jeung welas asih-Na anu langgeng. Dina hukum Minggu garéja nu unggul diangkat leuwih luhur ti sakabéh gunung minangka makuta jeung panji nurutkeun Zakharia jeung Yesaya. Nalika seuneu turun dina pangbakti panyucian Bait Allah ku Suléman, Bait Allah pinuh ku kamulyaan PANGERAN, ngalambangkeun yén sora tarompét katujuh geus ngaréngsékeun padamelanana ka umat Allah sarta geus deukeut rék ngaréngsékeun padamelan éta kénéh ka para pagawé jam kasabelas. Tarompét katujuh ngawakilan panebusan dosa, nyaéta paduan antara Kaalahan jeung kamanusaan anu kajadian nalika Isa ngangkat Karajaan kamulyaan-Na. Seuneu anu turun di Kemah Suci Musa jeung Bait Allah Suléman éta ogé mangrupa seuneu panghukuman pikeun putra Harun, sakumaha kitu deui pikeun Daud.
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.
Kurban Daud di tempat pengirikan Arauna/Ornan dina 1 Babad 21:26, dina mangsa pagebluk anu datang ku sabab cacah jiwa anu dilakukeun ku Daud, diwaler ku seuneu ti sawarga dina altar, nandakeun katarima sarta ngeureunkeun pagebluk éta. Pagebluk Laodikia réngsé nalika seuneu turun kana kurban Daud pikeun nahan pagebluk gumantung-Na kana kakuatan jeung kawijaksanaan manusa. Peralihan ti manusa kana Manusa Ilahi ditandaan nalika panebusan parantos kalaksanakeun, sarta gareja diangkat jadi panji. Dina éta mangsa, saluyu jeung Bait Allah Suléman, kamulyaan Gusti ngeusian Bait Allah nalika Kailahian dihijikeun jeung kamanusaan.
We will continue our consideration of the period of the Midnight Cry as represented by the third and ninth hours in the next article.
Urang baris nuluykeun panalungtikan urang ngeunaan mangsa Seruan Tengah Peuting, sakumaha dilambangkeun ku jam katilu jeung jam kasalapan, dina tulisan salajengna.
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.
Genep poe sanggeusna, Isa nyandak Petrus, Yakobus, jeung Yohanes dulurna, tuluy mawa maranéhna naék ka hiji gunung anu luhur, nyorangan. Di dinya Anjeunna robah pameunteuna di hareupeun maranéhna; beungeut-Na hérang siga panonpoé, jeung pakean-Na bodas kawas cahaya. Jeung, tingali, nembongan ka maranéhna Musa jeung Elias keur ngawangkong jeung Anjeunna.
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.
Tuluy ngawaler Petrus, pokna ka Yesus, “Gusti, saé pisan urang aya di dieu; upami Gusti kersa, hayu urang ngadamel di dieu tilu kemah: hiji kanggo Gusti, hiji kanggo Musa, sareng hiji kanggo Elias.” Nalika anjeunna keur nyarios kénéh, jol aya mega caang ngalindihan maranéhna; sarta, tenjo, aya sora ti jero mega éta, anu ngandika, “Ieu Putra Kami nu dipikacinta, ka Anjeunna Kami sapuk pisan; dangukeun Anjeunna.”
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.
Jeung nalika para murid ngadéngé éta, maranéhna tuluy sujud nyanghareup kana taneuh, sarta kacida kasieunanana. Tuluy Yesus sumping, noél ka maranéhna, sarta ngandika, “Hudang, ulah sieun.”
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.
Sareng nalika maranéhna ngangkat panonna, maranéhna teu ningali saurang ogé, iwal Yesus nyalira. Jeung nalika maranéhna turun ti gunung, Yesus maréntah ka maranéhna, pokna, Ulah nyaritakeun ieu titingalian ka saha baé, nepi ka Putra Manusa hudang deui tina antara nu maraot. Mateus 17:1–9.