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.
Dafay nekkuwul nañu ci yoon wu yombulul ngir agsi ci téereb Yoel, ak Piyeer muy sunu seede. Piyeer mooy benn ci misaal yi gëna doy ci Kàddug Yàlla gu yonent, waaye ndax duñu ñépp noonu? Piyeer am na fa Sesare Filipi, te itam am na fa Pentekot ci néegu kaw ga ci waxtuw ñetteelu waxtu, te gannaaw loolu ci kër Yàlla ga ci juróomeelu waxtu ci bés boobu. Yeesu dañu koo daaj ci bant ba ci ñetteelu waxtu te mu dee ci juróomeelu waxtu. Ñoo woo Piyeer mu dem Sesare ci juróomeelu waxtu, waaye Sesare bi ñu ko woo ci nettalib Korneliyus, du Sesare Filipi bi nekk ca suufu tundu Ermon, waaye mooy Sesare gu wetu géej, bi ñuy wax Sesare 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.
Sesarea Maritima mooy dëkk gu nekk ci géej gi ñuy wax Méditerranée, ci 30–35 mayl bëj-gànnaaru Tel Aviv bu jamono jii (Erod Mag moo ko tabaxoon muy dëkk-port bu mag bu Room). Mu feeñ lu bari ci téereb Jëf ya (ñu ko tudd 15 yoon), te mooy bi nit ñi ëpp di wax rekk ne “Sesarea” ci Testament bu Bees bi. Filib mi doon waarekati xibaar bu baax bi daan dëkk fa ak ñenti doomam yu jigéen yu doon wax ci kàddug Yàlla (Jëf ya 8:40; 21:8). Pool ñu ko téj fa diirub ñaari at, mu taxaw fa kanam njiiti réew yi Feliks ak Festus, ak Buur Agrippa (Jëf ya 23–26). Waaye lu gëna am solo mooy ne, Piyeer waare na fi ci Cornelius, njiitlu soldaari Room—li doon jëf ju jëkk ju mag ci xeetu ñi dul Yawut ñuy gëmm Kiristaanug Yeesu (Jëf ya 10) ci atum 34 gannaaw juddu Kirist, ba ca ayu-bés ba Kirist dëggale kóllëre gi ak ñu bare, jeexee.
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.
Te dina dëggal kóllëre gi ak ñu bare ci benn ayu-bés; te ci diggante ayu-bés ga dina tax ba sarax ak ndawtal gi bàyyi; te ndax yaatalug ay ñaawteef yi, dina def ba mu nekk mbugel, ba kera ba mu mat, te li ñu dogal dina ñu sottee ci kaw li mbugel. 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.
Caesarea Maritima nekkoonoon na jëfe ca kër gu yoroom bi ci Judea te it doon benn dëkk bu mag bu ñuul yi. Caesarea Philippi mooy beneen dëkk, nekk ci bëj-gànnaar gu sore, jege ndëggu tundu Hermon (lu tollu ci 25–30 mile bëj-gànnaar Déndu Galile), ci suuf si ñuy wax tey Golan Heights (Banias bu jamono jii). Ñu ko tudd rekk ci Xibaar yu Baax yi (Matthew 16:13 ak Mark 8:27), bi Yeesu yóbbee ay taalibeem Caesarea Philippi. Fii mooy bérab bu siiw ba Piyeer waxe ne Yeesu mooy “Almasi bi, Doomaj Yàlla ju dund ji,” te fi it la Yeesu waxe ne: “Ci doj wii laay tabax sama mbooloo, te bunt Hades du ko man a not” (Matthew 16:13–20). Daan na doon gox gu ñuy jaamu ay yàlla yu Gereg, rawatina Pan, yàlla wu bëy-gàtt wi, te paxam ba ñuy wax Panu ñu tudde ko “bunti safara,” looloo tax waxu Yeesu boobu fa nekk a gëna doy waar.
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.
Ñaari dëkk yi ñaar dañoo wuutu bu baax ci gox ak ci jaar-jaar: kenn ki mooy ab dekku gaal yu bare yuy doxandéem ci sowwu-saalumu Room ci bëj-gànnaaru sowwu, te ka ca des mooy ab bérab bu Helenistik/woyofal bu nekk ca bëj-gànnaaru réew mi, jege ci buntu ndox mu njëkk yu dexu Yurdan. Bi nekk ci géej gi moo gën a fees ci Téereb Jëf ya, waaye bi nekk ca bëj-gànnaar gi mooy bu njëkk ci ab waxtu wu am solo lool ci Xibaar yu Baax yi. Sezaare bu géej gi mooy misaalu Room — rab wi, te Sezaare bu suuf si mooy misaalu njàng mi. Sërin White jox na tur jamono ji diggante bant ba ak Pentekot, “jamonoy Pentekot,” ji tambalee ca bant ba te jeex ca Pentekot.
“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.
«Maa ngi xaar ak yëngu-yaram gu dëgër waxtu wi mbir yi xewoon bésu Pentekot di dellu ak kàttan gu gën a réy jële ci li xewoon ca bés boobu. Yowaana nee na: “Gis naa beneen malaaka wàccé asamaan, yor kàttan gu réy; te suuf si leer ak ndamam.” Noonu itam, ni ci jamonoy Pentekot ga, nit ñi dinañu dégg dëgg gi ñuy waxal, ku nekk ci làkkam bu bopp.»
“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.
“Yàlla man na dugal dund gu bees ci baken bu nekk buy bëgg a jaamu Ko ak xol wu dëgg, te man naa laal tuñ yi ak safara su dund jógé ca sarxalukaay ba, ba tax ñu nekk ay waxkat yu xereñ ci cantam. Junniy baat dinañu fees ak kàttanu waxe ay dëgg-dëgg yu yéeme yi nekk ci Kàddug Yàlla. Làkk wu tàggat dina ubbiku, te ñi ragal dinañu am doole ngir seede ak fit ci dëgg gi. Na Boroom bi dimbali askanam ngir ñu sellal kërug baken bi ci bépp sobe, te ñu sax ci jokkoo gu dëgër ak Moom, ngir ñu man a bokk ci taw bi mujj bi bu ñu koy tuur.” 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.
Ci teknikal, jamono Pàntikot bi dina tàmbalee ci màggalu njëkk meññeef yi, te loolu méngoo ak ndekkite Kirist; waaye bu deewee bant ba amul, du am deret wu Musalkat bi dekki di yóbbu ak moom bi Mu dekkee. Su deeweem amul woon, moom mi nekk Mburuug dund gi, du noppaliku woon ca bésu màggalu mburu mu amul lawiir ya; te Mburuug dund gi war na woon a noppaliku bala muy dekki ca màggalu njëkk meññeef yi, te noonu tàmbalee diiru juróom-fukki fan yi juróomi fan, mi jëmale ci bés ak màggalu Pàntikot.
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.
Bi Kirist bi ñëwee ngir dëggal kóllëre bi di benn ayu-bés, ayu-bés ba tàmbalee ci mbóotam; te gannaaw loolu, “ci diggu ayu-bés ba,” ñetti at ak genn-wàll ak genn-wàll gannaaw, dañu ko daaj ci bant ba, mu noppalu ci bàmmeel ba ca bésu Mburu mu amul lawiir ga, mu dekki ca dibeeru bés bi mel ni màggalu njëkk yi ci góobug orj, te noonu muy tàmbalee jamonoy Pentekot bu juróom-fukk bés, bi yegsee ba ca màggalu njëkk yi ci góobug peñc. Dale ci bant ba ba ca mujju ayu-bés ba, ñetti at ak genn-wàll ak genn-wàll gannaaw, jamono ju juróom-ñaar at ji agsi na ca jeexitam ak Korneel buy waayees bu Sezaare bu Màritima, mi doon nit ki jëkk ci xeeti ñi dul Yawut a soppeeku — ci kërkristen ga ca mujju ayu-bés ba ci atum 34 gannaaw Kirist.
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.
Ayub wa Kirist di ñëw ngir dëggal kóllëg gi ci waxi yoonu yonent yi mooy 2,520 fan, te bant ba nekk “ci diggante ayub wa,” ba taxoon 1,260 fan gannaaw sóobu ndox mi ak 1,260 fan laata Korneye tënk ci ngëm. Ci bant ba, dañoo daaj Kirist ci waxtu bu ñetteel bi, te Mu dee ci waxtu bu juróomeel bi. Loolu moo doon njàlbéenu jamono ji Pentekot, te ci mujjam, (ndaxte Yeesu dafa sax feeñale mujje gi jaarale ko ci njàlbéen gi) ci bésu Pentekot, Piyeer joxe na waareem bu njëkk ci téereb Yoel ci waxtu bu ñetteel bi ci néegu kaw ga, fa Kirist daje woon ak taalibe ya ci bésub dekkiwaayam. Noonu gannaaw loolu, Piyeer joxe na waareem bu ñaareel ci Yoel ci kër Yàlla ga ci waxtu bu juróomeel bi. Lu leer la ne waxtu bu ñetteel bi ak waxtu bu juróomeel bi ay simbóolu Alfa ak Omega lañu ngir njàlbéen ak mujju jamono ji Pentekot.
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.
Rëdd ci rëdd, bu nu jëmé waxtu ñetteel ak waxtu juróom-ñenteel ci ñaari xew-xeet yii, danuy gis juróom-benn waxtu yi ni ab jamono ju yëgle ci waxu yonent te di seede itam ci benn xaajale. Almasi bi dëppoo ak dund, dee, ba noppi dellu ci dund. Mu jóge ci suuf ba dem asamaan, te dellu ci suuf. Piyeer nekk woon bitim kër Yàlla gi, te gannaaw loolu mu dugg ci biir. Am na, ci dëgg, yeneen jëmé ju ànd ak waxtu ñetteel ba waxtu juróom-ñenteel, waaye war na nu jëkk a xalaat ci Piyeer, Korneel, ak Sesare ndeyjoor ga.
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.
Ni mel ni ciir yu sell yi waral xayma ci juróom-benn waxtu yi, baaka bu ñu yónnee malaaka bi ca Korneliyus ngir jublu ko mu yónnee woo Piyeer, mooyoon waxtu wu juróom-ñett.
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.
Amoonoon na nit ku nekk ci Cesare, tudd Korneliyus, di njiitub téeméer ci mbooloom xare ba ñuy wax “Mbooloom Italig”; nit ku ragal Yàlla te di ko wormaal, moom ak kërëm gépp, di may nit ña sarax yu bari, te di ñaan Yàlla saa su ne. Mu gis ci peeñ bu leer, ca juróom-ñenteel waxtuw bëccëg ba, malaakam Yàlla di dugg ci moom, ne ko: “Korneliyus.” Bi mu xoolee ko, mu tiit, ne: “Lan la, Boroom bi?” Mu ne ko: “Sa ñaan ak sa sarax yi yéeg nañu, nekk fàttaliku ci kanam Yàlla. Léegi nag yónnee nit ñi Joppe, woo kenn ku tudd Simon, mi ñuy wooye Piyeer.” Jëf ya 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.
Ñëw ag malaaka mooy màndarga yégle, ak màndarga xàll wi, te malaaka mi dëggal ne mooy xàll bi ba mu waxee ne: “Sa ñaan ak sa sarax yi yéeg nañu, nekk fàttaliku fa kanam Yàlla.” Xàll bu àggub ayu-bés bi mooy li Korneliyus yónnee ngir Piyeer ca waxtu juróom-ñett ba, gannaaw ñatt-fànn yu koor, te wooweef na ko “fàttaliku,” te loolu mooy xàll. Naka “santurooŋ,” Korneliyus nekkoon na kapitén bu jiite téeméeri góor.
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.
Bi Piyeer nekk ci Seesare Filipi ci Macë 16, amul benn ndigal ci benn waxtu. Seesare Filipi mooy turu dëkk ba ci jamono jooju bi Yeesu yóbbe taalibe yi fa. Ci jaar-jaaru Daniel 11, aaya 13 ba 15, aaya yooyu ñoo amoon yoon ci xeexu Paniyum, te ñuy misaal xare bi war a jëme ci yoonu Dibéer bi ci États-Unis, Seesare Filipi tuddoon na Paniyum. Piyeer nekk na ci aaya 13 ba 15, ba mu nekk ci Seesare Filipi, maanaam Paniyum.
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.
Xam-xamal ne xeexu Panium mooy matal ay sarax yi nekk ci Daniel fukki benn, ayaar yi fukk ak ñett ba fukk ak juróom, te ne sarax yooyu ak jaar-jaaru xeexu Panium dañuy joxe xamle ab xare bu jëm ci yoonu dibeer bi ci États-Unis, loolu mooy ni yoonu “rëdd ci kaw rëdd” tëraloon ngir mu dox. Jëfandikoo yoon woowu dafay laaj ngir Caesarea Philippi ak Panium dëppoo, ndaxte sart bu njëkk ci waxu yonent yi buy jëm ci dëgg gii mooy ne “benn-benn yonent yi yu mag ya waxoon nañu ngir sunu jamono gën a bare jamono ji ñu doon dund.” Pool yokk na ne xelu yonent yi dañuy topp yonent yi; kon du rekk ne ñoom ñépp dañuy tektal fan yu mujj ya, waaye itam dañuy déggoo.
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.
Loolu moo tax, buñ ràññee Panium ci Kàddu Yàlla gu yégle te di Panium, te gannaaw loolu di Caesarea Philippi, war na ñu jëfele leen ñoom ñaar ci fan yu mujj yi, te war nañu méngoo benn, ndaxte benn dëkk lañu.
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.
Ci xel boobu xel, teewul sax bu ndaw ci ay wuute, laaj nañu Caesarea Philippi ak Caesarea Maritima. Piyeer demoon na ak Almasi ci Caesarea Philippi, waaye Xel Mu Sell mi moo ko yónnee Caesarea Maritima. Waaye ci ñaari Caesarea yi yépp, Piyeer moo nekk ki gën a mag ci kóllëre gi. Li neex ci bind bii mooy ne, ca waxtu juróom-ñetteel ba, malaaka mi seetsi Cornelius te sant ko mu yebal ngir Piyeer. Piyeer ci Caesarea dafa mel ni màndarga gu yonent, waaye ñaari Caesarea yi wuute nañu bu baax. Benn bi mooy Caesarea gu nekk ci géej gi, te beneen bi mooy Caesarea gu nekk ci suuf si. Caesarea gu nekk ci géej gi jëfe na ak xeet yi dul Yawut, te Cornelius moo nekkoon ki jëkk ci xeet yooyu a gëm, dëgg-dëgg ca mujju ayu-bésu kóllëre gi, ci atum 34 gannaaw Krista. Caesarea gu nekk ci géej gi mooy waxtu juróom-ñetteel, te mu ànd ak Piyeer ci kër Yàlla ga ca Pentekot, ak dee gu Almasi ca waxtu juróom-ñetteel ba.
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.
Sezare buy suuf si, maanaam Sezare Filib, mooy waxtu ñetteel bi. Amul beneen tànneef. Sezare Filib ci njàlbéen ga, waxtu ñetteel bi, te Sezare Maritima ci mujj ga, waxtu juróomeel baat bi. Filib mooy alfa bi ci diirub juróom-benni waxtu yi, te Maritima mooy omega bi. Omega bi ci waxtu juróomeel baat bi moo doon dee gu Kirist ci diggu ayu-bésub kóllëre gi, te Piyeer itam ca kër Yàlla ga ca Pentekot, moom itam waxtu juróomeel baat la woon. Woo gu Korneliyus ngir Piyeer dafa méngoo ak dee gu Kirist, gi mel ni xamle ndigalu Dibeer, te itam ak Piyeer ca kër Yàlla ga ca Pentekot, gi delluati di xamle ndigalu Dibeer. Korneliyus, ni mu nekkee ki jëkk ci xeet yi dul Yawut ñu soppi, dafa tegu ci liggéeykat bu jëkk ba ci waxtu fukki ak benn bi ci ndigalu Dibeer.
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.
Waxtu ñetteel bi Kirist ñu ko daajoon ci bant ba, ak waxtu ñetteel bi Piyeer nekkoon ci kër gu kaw gi, dañuy te war a tekki rekk Sesare Filipi. Kër gu kaw ga Piyeer nekkoon ca bésu Pentekot ba, mooy woon dëgg-dëgg kër gu kaw ga Kirist feeñoo woon gannaaw ndekkiteem, yéegam ak wàcceem. Kirist dikk na ca kër gu kaw ga, te gannaaw juróom-fukk fan ak ñaar-fukk, ci bésu Pentekot ba, Piyeer yégle na xebaaru téereb Yoel ci kër gu kaw ga sax.
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.
Seesare Filib waa ñetteelu waxtu wi méngookaale ak daajale Yeesu ci bant bi ak néeg bu kawe ba ci Pentekoos. Daajale Yeesu ci bant bi màndarga la waatug, te néeg bu kawe ba màndarga la booloo. Loolu moo tax Seesare Filib di fexe ne mooy bérab bi jiitu yoonu Dibéer, fa benn xeet di tasaaroo, te beneen bi di ñu dajale ko. Bu jaar-jaaru xareb Paniyom tambalee dellusi, janq ak xelal yu ñàkk ak yu am xel dinañu beru ba fàww; te seen beru dina am ci bant bi, mi di tegtal jëgënaatug yoonu Dibéer. Ca Seesare Filib la Kirist tàmbalee jàngale ci mbirum yoonu Dibéer bi di jëgënaat. Ba Mu ko defee, Piyeer weddi na yégle bi; noonu ci juróom-ñent aaya, Piyeer dafa tegu nit ñi ñu tëj ak ñi yégleb bant bi, moom miy yoonu Dibéer, tasaaroo.
He saith unto them, But whom say ye that I am?
Mu ne leen: Waaye yéen, ku ngeen wax ne man maa di kan?
And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
Noonu Simóŋ Piyeer tontu ne: Yow yaay Almasi bi, Doomu Yàlla ju dund ji.
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.
Noonu Yeesu tontu ko ne ko: “Yaw a barkeel, Simon Barjona, ndaxte du yaram ak deret a la ko xamal, waaye sama Baay bi nekk ci asamaan moom a la ko xamal. Te maa ngi la wax it ne, yaw yaay Piyeer, te ci doj wii laay tabax sama mbooloom gëm; te bunt yi safara duñu ko man a daan. Te dinaa la jox caabi yi nguurug asamaan; te loo lëkk ci suuf, dees na ko lëkk ci asamaan; te loo yiwi ci suuf, dees na ko yiwi ci asamaan.”
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.
Noonu santa ay taalibeem ba, bu kenn wax ne moom mooy Yeesu Almasi bi. Ci jamono jooju la Yeesu tàmbalee won taalibeem yi ne, war na dem Yerusalem, di sonn lu bare ci loxo magi xeet wi ak saraxalekat yu mag yi ak xutbakati yoonu yi, te ñu rey ko, te bés bu ñetteel ba ñu dekkal ko.
Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
Noonu Piyeer jël ko wetam, daldi tàmbalee yedd ko ne ko: «Sang bi, Yàlla tere na la loolu; du la xew mukk.»
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.
Waaye moo dellu, ne Piyeer: Gannaaw ma, Seytaane; dangaa nekk lu ma tere: ndaxte xalaatulo yëf yi Yàlla moom, waaye yi nit ñi. Macë 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.
Bëgg-teelub wa ñetteel ak yégle bu Piyeer jottali woon ca néeg bu kawe ga, dëppoo na ak soppeeku waxu yonent yi ci mbootaayu Yàlla buy xeex, te mooy mbootaay bi am pepp ak gub, ba jëm ci mbootaayu Yàlla buy ndam. Mbootaayu Yàlla buy ndam mooy saraxu pent bu njëkk ci Pentekot, te loolu mooy yoonu Dibéer bi. Bu gub ak pepp jegee mat, malaaka yi day ñu xàjji ñaari xeet yii. Taw bi tambalee wocci ndànk ci 9/11 moo waral pepp ak gub ñépp mat ba am meññent.
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.
Ab diirub waxtu yu tollook juróom-benn waxtu dafa tegtal jaar-jaaru ndaje xuub Exeter ba ci 22 Oktoobar 1844, duggu gu ndam gu Kirist ci Yerusalem ak duggug buur Daawuda ci Yerusalem ak gaalug kóllëre gi. Waxtuwaayu juróom-ñeent ba noppi itam mooy waxtuw saraxu ngoon, di lu war a tollu ci 3i waxtu ngoon.
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.
Lii mooy li nga war a sarax ci kaw altar bi; ñaari xar yu njëkk a at, bés bu nekk sax ci lool. Benn xar bi, nga koy sarax ci suba; te beneen xar bi, nga koy sarax ci ngoon. Esodu 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.
Baad bi ñuy tekki ni “hatte sax,” yenn saa dañuy ko wone ni “diggante ngoon yi.” Diggante ngoon yi dafay wax ci jamono ju juróom-benn waxtu, diggante waxtu bu ñetteel ba waxtu bu juróom-ñeenteel. Ayu kóllëre Kirist mi dafay tegtal jamono ju juróom-benn waxtu ca bant ba, te loolu div na alfa bu jamono ju juróom-benn waxtu ci Pentekot. Ñaari seede ci ayu kóllëre bi dañuy xamale jamono ju juróom-benn waxtu, te ñoom dañoo jappoo bu baax, du rekk ak waxoon wi ci ayu bés bu sell bi, waaye it ak misaal yi ci jamonoy Pentekot. Gannaaw loolu, ci jeexitalu benn ayu waxu jéem-jéem boobu, ñu woote Piyeer mu dem Sesare ca waxtu bu juróom-ñeenteel. Ne, ñetti waxtu yu juróom-ñeenteel ci benn tabaxu waxu jéem-jéem buy jëm ci ayu bés bu sell bi—ñaari ci ñoom di jeexital yu omega yu benn jamono ju juróom-benn waxtu, te moomu mooyoon itam jamono bi diggante saraxu suba ak saraxu ngoon—dafay laaj, ci soxlay waxu jéem-jéem, ne war na am waxtu bu ñetteel muy alfa bu benn jamono bu jeexee ca waxtu bu juróom-ñeenteel ba Korneliyus.
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.
Ñaari Sezaare yi, ñoom ñaar, te Piyeer mooy nit ku ci nekk bu mag, dañuy jëfandikoo ngir rëdd Sezaare Filipi ne mooy waxtu wu ñetteelu. Jamono ju juroomi waxtu jooju tàmbalee ak mujje ak Sezaare, ndaxte muj gi dañu ko wone ci tàmbali gi.
The Passover lamb was to be killed in the evening, which is the ninth hour—when Christ died.
Ndaw mi ñu wara rey ngir Màggalu Mucc gi, ca ngoon lañu ko wara rey, te mooy waxtu bu juróom-ñentelu—bi Kirist dee.
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.
Te ngeen koy sàmm ba ci ñenteel fukki fan ak ñeenti bu weer boobu; te mbooloom mbooloo Israayil mépp dinañu ko rey ngoon gi. Exodus 12:6.
The hour of prayer is also the ninth hour, for it was at the evening sacrifice.
Waxtu ñaan gi mooy itam waxtu juróom-ñett bi, ndaxte ca saraxu ngoon ga la woon.
Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. Psalms 141:2.
Na sama ñaan yégleeku ci sa kanam ni cuuraay; te yëkkati sama loxo yi ni saraxu ngoon. Sabóor 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.
Ndax li ànd ak ne saraxu ngoon mooy waxtu ñaan, Esdraa di ñaan ci waxtu saraxu ngoon, kon miy ñaan ci waxtu juróom-ñetteel bi, ba Piyeer nekkee ci kër Yàlla gi, ba Kirist deewee, te ba ñu waxee Korneel ne mu yónnee woo Piyeer.
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.
Te ca sarax bi, ma jógé woon ci sama tiis; ba ma xott sama yére ak sama mbubb, ma sujjot ci sama wóom, tàllal sama yoxo yi jëm ci Boroom bi sama Yàlla. 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.
Ci ñaanam, Esdraa ngi tuub gannaaw ba mu xam ne ñi jóge Babilon ngir tabaxaat kër Yàlla gi ak Yerusalem, boolees nañu ak jabar yu xeet yéefar.
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.
Ba léegi, bi Ezra ñaanoon, di confess seeni bàkkaar, di jooy te di daanu ci kanam kër Yàlla ga, amoon na fa ñëw ci moom, jëfandikoo ci biir Israyil, mbooloo mu réy loolu jigéen ak góor ak xale; ndaxte nit ña dañoo jooy bu metti lool. Noonu Shekanya doomu Yexiël, kenn ci doom yu Elam, tontu ne Ezra: “Nun tooñ nañu sunu Yàlla, te jël nañu jigéen yu dëkkandoo ak xeeti réew mi; waaye tey itam am na yaakaar ci Israyil ci mbir mii. Léegi nag nañu fas kóllëre ak sunu Yàlla ngir faral di génne ñépp jigéen ñooñu ak ñi leen jur, mel ni sama sang bi ak ñi ragal ndigalu sunu Yàlla digale; te na ko ñu def mengoo ak yoon wi. Jógël; ndaxte mbir mii sa kaw la; nun itam dinañu ànd ak yaw; dëgërël sa xol, te nga ko def.”
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.
Noonu Esdras jóg, ba noppi saraxalekat yu mag yu njàngalekat yi ak lépp Israayil, ngir ñu giñ ne dinañu def ni wax jooju waxe. Ñu nag giñ. Gannaaw loolu Esdras jóg, tukki dëkkub kër Yàlla gi, dugg ca néegu Yoxanaan doomu Elyasib; ba mu fa agsee, lekkul mburu, naanul ndox, ndaxte dafa metitluwoon ci ndax tooñug ñiñ demoon ca jaamukaay ba. Noonu ñu yégle ci biir bépp Yuda ak Yerusalem ci ñépp ñi bokkoon ci ñiñ dellu jóg ca jaamukaay ba, ne war nañu dajaloo ca Yerusalem; te ku fa ñëwul ci biir ñetti fan, ni ko ndigalu kilifay askan wi ak mag ña tëraloon, dees na nangu lépp lu mu moom, te moom ci boppam dees na ko taxawal boppam weesu mbootaayu ñiñ dellu jóg ca jaamukaay ba. Noonu bépp góor gu Yuda ak Benyamin dajaloo ca Yerusalem ci biir ñetti fan. Loolu am na ca weer wu juróom-ñeent ba, ca fanweer gu ñaar-fukk ba; te mbooloo mépp toogoon ci penku kër Yàlla gi, di lox ci ndax mbir moomu ak ndax taw bu bare ba. Esdras 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.
Kóllëre gi ñaar-fukk ak ñeent-ñeenti junni nit ñi dañu koy tektal ni muy tasoo ak ñi jël jabar yu dëkkuwaayul. Loolu mooy tasooy janq yu xam ak janq yu ñàkk xam, te muy am ci waxtu waareelu juróom-ñent ba juróom-ñeent, muy dee gu Kirist, Piyeer ci kër Yàlla gi ca Pentekot, ak woowee gu Piyeer ngir dem Sezaare ca géej ga. Tasoob Esra itam mooy setal gi ndaw Levi yi by Yonnentub Kóllëre gi ci Malasi saar ñetteel. Setal gi ci Malasi day wone ñaari sellal yu kër Yàlla yi Kirist def.
“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.
“Bi Yeesu di setal kër Yàlla gi ci jaaykat yi ak jëndkat yi yu àddina si, mu yégle woon ndamliwam ngir setal xol bi ci sobewu bàkkaar,—ci bëgg-bëggu suuf si, ci yëfi bopp yu ñaaw yi, ci àduna yu bon yi, yi di yax ruu. Malaki 3:1–3.” 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.
Esdara ak ñi bokk ñi dugg ci kóllëre ga, ñu wax na leen ñu “jóg”; te Yosuwe itam, ñu waxoon na ko mu jóg gannaaw bi ñépp ñi weddiwoon deewee ci diirub ñett-fukk ak juróom-ñaar at. Ñaari at la ko jël ngir Israyil gu yàgg ga daanu ci xelal gu fukki yoon, te gannaaw ñett-fukk ak juróom-ñaar at, ñi weddi woon ñépp dee nañu, te Yàlla wax leen ñu jóg.
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.
Léegi jóg, wax naa, te jéggi dexu Sered. Noonu nu jéggi dexu Sered. Te jamono ji nu jóge Kaades-Barneya ba nu agsi jéggi dexu Sered, ñetti fukki at ak juróom-ñett la woon, ba keroog ma xeetu góor yu bokkoon ci xare yi, yépp sankooee keessaa mbooloom mbooloo ma, ni Boroom bi ko waaree woon. 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.”
Ci Yowaana juróom, Yeesu faj na góor ga woon ku lafañ lu mat ñetti-fukk ak juróom-ñaar at, te bi Mu ko fajee, Mu wax ko ne: «Jógal.»
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?
Ndax malaaka bu wàcce woon ca ndox ma ci jamono ju ñu tëral, di yëngal ndox mi; te ku jëkk a dugg gannaaw ba ñu yëngalee ndox mi, dafa wér ci bépp feebar bu ko doon song. Amoon na foofa nit ku amoon woppu ci juroom-ñett-fukk ak juróom-ñaar at. Bi Yeesu gisee ko ne dafa tëdd, te xam ne yàgg na lool ci xaalis woowu, mu ne ko: “Ndax bëgg nga wér?”
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.
Góor ga ne amul doole tontu ko ne: «Sang bi, amuma kenn ku may duggël ci ndox mi bu demee yëngu; waaye bi may ñëw, keneen dafa ma jiitu wàcc ca teen ba.»
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.
Yeesu ne ko: “Jógal, yëk sa lal bi te dox.” Ca saa sa góor ga wér na, yëk lalam bi, te dox; te bés boobu mooyoon bésub Noflaay bi. Yowaana 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.
Ci misaal buy Esdra ci kóllëreg ñaari téeméeri ak ñeent-fukk ak ñeent junni, nit ñi dañoo war a “jóg.” Ci atum 1838, Josiah Litch, ab waarekat Millerite bu am solo, yégle woon ne nguurug Otooman dina jeex lu war a tollu ci 1840, te yëgleb Millerite jóg na, waaye dafa am doole ci matug yëgle gi bu wér te leer ci 11 ut 1840. Yékkatug mbooloom gëmkat yu daan nañu nit ñi moo ëmb ab yëgle gu di tax nit ñu Yàlla yi jóg saa su kóllëreg gi sampoo. Ci tasare Esdra ak jigéen yu doxandéem yi, gis nanu setalug Lewit yi buy Malaki wax, te itam ñaari sellal templu yi Kirist def, te buubeepp moom lay teg firnde ci benn tasare bu diggante dugub ak góob, maanaam, li ñuy matal saa su Kirist dindi bàkkaar ba fàww ci xol yi ñaari téeméeri ak ñeent-fukk ak ñeent junni. Waxtuw juróom-ñent bu Kirist, ak ñaari waxtuw juróom-ñent yu Piyeer, ak ñaanu Esdra ngir sellal, dajaloo nañu ak yoonu Dibeer, ba noppi taw gu mujj gi di na tuuru ci lu amul natt. Ci Saaru Daniel juróom-ñent, Daniel jot na tontu ci i ñaanam ci waxtuw saraxu ngoon gi, mooy waxtuw juróom-ñent.
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.
Waaw, bi ma doon wax ci ñaan, góor gi Garbiyel, ki ma gisoon ci peeñ ma ca njàlbéen ga, ñu tax mu niiw gaaw, laal ma ca waxtu saraxu ngoon ga. 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.
Ñu xamal nañu ne, peeñ yi ñu joxoon Danyeel ci wetu dex yu mag yi ci Sinar, léegi dañuy tàmbalee am matal, te war nañu seet xaalis yi nekkoon ba ñu waxee yonent yi.
“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.
Leer gi Yàlla joxoon Daniyeel, ñu jox ko rawatina ngir fan yu mujj yii. Peeñ yi mu gisoon ci wetu dexu Ulai ak Hiddekel, dex yu mag ya ca Sinaar, léegi dañu ngi ci yoonu mat, te mboolem xew-xew yi ñu waxoon lu jiitu ci ne dinañu yegg ci matal ga ci lu gaaw.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.” Testimonies to Ministers, 113.
«Seetleen xaalis yi xeetu Yude yi nekkoon ba ñu joxee waxi Yàlla yu Daniel.» 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.
Leeru gis-gis yi jëm ci dexu Hiddekel ak Ulai dafay tegtal juróom-benn ay xaaj yu mujj yi ci Daniel xaaj fukk ak benn. Ci xaaj juróom-ñeent, bi dexu Ulai di ko tegtal, ñu jox Daniel leeru ci xaaj juróom-ñaar, juróom-ñett ak juróom-ñeent. Ci xaaj fukk, bi dexu Hiddekel di ko tegtal, ñu jox Daniel leeru xaaj fukk, fukk ak benn ak fukk ak ñaar. Xibaaru waxu Yàlla bi ñi ngi koy tegtal ci ñaar-ñaar: ci xew-xewi waxu Yàlla yi nga gis ci biir xaaj ya, waaye itam ci Daniel ci boppam; ndaxte war nañu seet xaalisu xeetu Yawut ya baat yiñ waxe waxu Yàlla ba ñu leen di jox.
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.
War nanu wara yégle xalaat yooyu ca fan yu mujj ya te dëppale leen ak seede yi yeneen Yonent bi. Loolu dafay tekki ne ni Piyeer nekkee Caesarea Philippi te itam Caesarea Maritima, noonu itam Jibiriil dafa seeti Danyeel ca waxtu juróom-ñenteel bi ci sarax 9, te dafa ko itam seeti ca ñaari-fukk ak ñaaréelu bés ba ci sarax 10. Leerug Ulai ak Hiddekel ngir fan yu mujj yi deesu ko tëj Danyeel ca waxtu juróom-ñenteel bi ci ñaari-fukk ak ñaaréelu bés ba. Leer googu mooy wàcceg tawub mujj ma, ci lu amul dayo, ci yoonu Dibéeri.
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.
Seede Danyeel ubbee na bu baax ci waxtu juróom-ñeent ba, ndaxte mu xamale jaar-jaari bitim-réew ak bi ci biir ci li “dal” askanu Yàlla ci fan yu mujje yi. Bu leer googu ñu xamale ko xeeti ndoxaan yi, te Korney ca lañu taxawal ngir mel ni mooy seen misaal, dinañu yónnee woo ñaari téemeer ak ñeent-fukk ak ñeent-juroom ñaari junni ñi; dinañu rey yoonu Yàlla jaarale ko ci gaadug Dibéer; te Piyeer dina yóbbu ab yégle ci kër Yàlla ga Almasi bi jógewoon te mu sant ko ni kër gu neen ci Yawut ya. Piyeer wax na ak xeeti ndoxaan yi, te itam ak Sanedreen bi, fekk Esra di ñaan ngir ñu tas, te Danyeel di koor te di ñaan ngir leer. Waxtu juróom-ñeent ba ci Pentekot, ci deeug Almasi bi, ci ba Korney woo Piyeer, ak sarax su ngoon si, ñépp bokk ci benn mel ak Eliya ci tundu 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.
Lii leer ne, jamono waxtu juróom-benn ñaari waxtu wi dafay tegtal ab diir buy jeex ci yoonu dibeer bi, waaye muy tàmbalee ak lu xew bu jëm ci njàllaar gi ci yoonu jub, ni ko nekke woon ci sarax yi ñuy joxe suba ak ngoon. Ci waxi Piyeer, diiru juróom-benn ñaari waxtu wi mooy Caesarea Philippi ba Caesarea gu nekk ci géej gi. Ca Pentekoost, mooy néeg gu kawe ga ba kër Yàlla ga. Diir boobu mooy leer gu xonq gi ñuy taxawal ci tàmbali yoon wi, mooy Yuuxu Digg-Bët Gudd gi, te diir boobu dafay yegg ba ci yoonu dibeer bi. Juróom-benn ñaari waxtu yi, “diggante ngoon yi,” dañuy tegtal duggug Kirist ca Yerusalem ci ndam, te loolu itam mooyoon tegtal diiru ndaje-kàmpu Exeter gi daldi am 12 ba 17 ut 1844, gi tàmbalee yégleb ndawsi gi agsi jeexitalam 22 oktoobar 1844. Exeter mooy Caesarea Philippi, te Caesarea gu nekk ci géej gi mooy 22 oktoobar 1844. Tàmbali gi dañu koy màndargaal ak Caesarea, ni ñuy màndargaal jeexital gi itam ak Caesarea.
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.
Duggub dund gu mag ci ndaje ci tambali ak ndaje ci mujjam. Ndaje ga Exeter, dañu ko tektaloon ci jaamu dëggadi gi doon am ci suuf si ci kër-guuru Watertown. Ñaari yëgle yuñu tektaloon lañu woon ci ñaari kër-guur yooyu, te bi Kirist duggee Yerusalem, Yawut yu bëgg xulóo yi ñaanoon ci yëgle gi ñuy wax, bi mu wàcce jóge ci Tundu Oliif yi, war ci mbaam bu ñu yiwee léegi, di dugg Yerusalem. Ndaje gu njëkk ak gu mujj gi dañuy xamle alfa ak omega bu jamono jooju. Ca Exeter, mbooloom Watertown dafa tektal ay xarey janq yi amuloon diwlin, te ci ñoom bunt mucc mi dafa tëjju woon. Ci mujju jamono jooju, bunt bi jëm ca bérab bu sell ba dafa tëjju, noonu di jox alfa ak omega ci jamono jooju. Alfa ak omega boobu méngook na ak ñaari ndaje yi ci duggub ndam la, ak Caesarea ba Caesarea ak Piyeer.
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.
Ci Kesaré Filip, turuñu Simóŋ Barjona soppi na Piyer, ci benn xët bu ñu koy màggal ni ab gémmiñ gu xel mu soloo, te gannaaw loolu ñu daan ko ni Seytaane, ndaxte mu weddi waxu bant ba. Piyer mooy misaal ñaari wàll yi ndaje yi ñu taxawaloo ci yoonu ndigalu sóobu ndox ak bant ba, te loolu mooy yoonu 9/11 ak yoonu santaare Dibeer.
“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.
«Ngir mën a am njàngat ci benn bu nekk ci ña Farisen bi ak juuru ju dajale alal bi diir nañu leen, am na njàngat ci jaar-jaaru ndaw li Yàlla yónni bi di Piyeer. Ci njàngum taalibéem bu njëkk, Piyeer dafa xalaatoon ne am na doole. Ni Farisen bi, ci njubteem bopp rekk, moom du “ni yeneen nit ñi.” Ba Kirist nekkee ci guddi gi jiitu woon ngëmam, mu artu taalibe ya ne: “Yéen ñépp dingeen ma bàyyi tey ci guddi gii ndax man,” Piyeer ak kóolute wax ne: “Su fekkee ñépp a bàyyi, man déedéet duma ko def.” Mark 14:27, 29. Piyeer xamulwoon fitnaam bopp. Kóoluteem ci bopp réy na ko. Mu xalaat ne man naa taxaw ci kanam nattu; waaye ci ay waxtu yu gàtt la nattu ga agsi, te ak rëbb ak waat, mu weddi Boroomam.» 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.
Ca waxtu waareel bi, mooy waxtu saraxu ngoon gi, ci tontu ñaanu Eliya, safara wàcc na te lekk sarax si ngir def askanu Yàlla xam ne Boroom bi mooy Yàlla. Ñaari xeetu nit lañu màndargaal ci tundu Karmel: benn xeet, bu xam ci kaw loolu ne Boroom bi, moom mooy Yàlla; ak beneen bi, bi yonent yi Baal di tegu, te ñu leen rey gannaaw loolu.
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.
Noonu ca jamono ju joxe bi ngoonal ngoon go, Iliyas yonent bi jege na, ne: “Yaw Aji Boroom bi, Yàlla Abraham, Isaaxa ak Israayil, na xamub tey ne yaa di Yàlla ci Israayil, te man maa di sa jaam, te yépp lii def naa ko ci sa wax. Déglul ma, Éy Aji Boroom, déglul ma, ngir xeet wii xam ne yaa di Aji Boroom Yàlla, te yaa delloo seen xol ba mu waññikuwaat ci yaw.”
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.
Noonu safara Boroom bi wàcc, lakk sarax su ñu rendi woon, ak yaa yi, ak doj yi, ak pënd mi, te mu naaxal ndox mi nekkoon ci xànd mi. Ba nit ñépp gisee loolu, ñu daanu ci seen kanam; ñu ne: Boroom bi mooy Yàlla ji; Boroom bi mooy Yàlla ji.
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.
Noonu Ilyaas ne leen: Jàppleen yonent yi Baal; bu kenn ci ñoom rëcc. Ñu jàpp leen; te Ilyaas yóbbu leen ca dexu Kishon, rey leen fa. 1 Kings 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.
Saraxu ngoon gi, dee Krista, Piyeer faj nit ku lafañul woon, Piyeer yóbbu ndigël bi ca xeeti dul Yawut ya, Danyeel jot leeru yoonent, ñaanu Eliya tontu ci safara, fekk Esara sol yéréb metit ak dóomu ndox, di ñaan ngir soppi Laodise ci Filadelfi, ngir soppi kërgëm gi di xare jiitu woon muy kërgëm gi di daan ci ndam. Waxtu juróom-ñeent bi mooy waxtu sarax, waxtu ñaan guñu tontu, waxtu asamaan di laal suuf, jéem-jale bi nekk diggante àtte ak yërmande, te moo tax Krista dee ci waxtu juróom-ñeent bi, ndaxte waxtu juróom-ñeent bu saraxbi ubbi xebaar bu baax bi ci xeeti dul Yawut ya, ñoom ñi toogoon ci lëndëm, waaye dinañu gis leer gu mag bu téereb Danyeel ubbiku ba mat ci yoonu Dibeer bi.
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.
Ci sarax Gideon ci Tàngu Kàtte bi joxe ci Judges 6:21, Malaakam Boroom bi laal yàppam ak mburu amul lawiiram ak bantam, te safara génn ci doj bi ngir lekk ko bépp. Safara si dëggal woo gi Yàlla woo Gideon te won ne nangu na mandarga ma.
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.
Mu ne ko: «Su fekkee ne gis naa yiw ci sa kanam, kon won ma firnde ne yaa ngi wax ak man. Bul dem fii, maa ngi lay ñaan, ba kera ma dikk ci yaw, indi sama ndawtal, te teg ko ci sa kanam.» Mu ko ne: «Dinaa xaar ba nga dellusi.» Noonu Gideyon dugub, waajal xaleg bëy, ak mburu yu amul lawiir, ci ab efa bu sunguf; yàpp wi mu def ko ci ab pañe, te xorom bi mu def ko ci ab ndab, ba noppi génne ko indil ko ca suufug garab ga, jébbal ko ko. Noonu malaakam Yàlla ne ko: «Jël yàpp wi ak mburu yi amul lawiir, te teg leen ci doj wii, te tuur xorom bi.» Mu def noonu. Ba noppi malaakam Aji Sax ji yóbbu boppu yat ba mu yoroon ci loxoom, laal yàpp wi ak mburu yi amul lawiir; noonu safara jóg ci doj wa, lekk yàpp wi ak mburu yi amul lawiir. Noonu malaakam Aji Sax ji desapare ci ay bëtam. Bi Gideyon xamee ne malaakamu Aji Sax ji la woon, Gideyon ne: «Éy Aji Sax ji Yàlla! ndaxte gis naa malaakamu Aji Sax ji jàkkarloo ak moom.» Kàddug Yoon wi 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.
Malaaka mi feeñu woon Gideon ci njëlbéen kàddug xaaj bi te woote Gideon ne, “jëmbët bu am doole ak fit”; te Gideon laaj na firnde ngir wóor loolu. Gannaaw loolu Gideon ñaan malaaka ma mu yàgg tuuti; te malaaka miy yàgg ci kàddug wax ju wax ne dina am, mooy ñaareel malaaka bi. Bi jamonoy yàgg ba jeexee, Gideon joxe na sarax, te safara lekkoon na sarax ga. Gideon nekk na ci waxtuw juróom-ñent, ndaxte Eliya mooy sarax su ngoon; te waxtuw juróom-ñent mooy yoonu dibeer bi, fu làkk yi Pentekot bokkee ak a mbooleem melokaanam. Gideon di wone wàll bu gis Boroom bi jàkk ci jàkk, te loolu la xewoon Daniel ci xaaj fukki bi. Bi Gideon gisee ne safara si lekkoon na sarax ga, mu xam ne dafa doon wax ak Boroom bi, bi mu gisoon jàkk ci jàkk.
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 yeewu ci dëgg gi ba keramatu safara gi dëggal màndarga gi, te màndarga gi mooy Gideon ci boppam, góor gu màggu Yàlla, ak xarekat yu ñetti téeméeri saraxalekat, ñépp yore ci seen loxo ñetti téeméeri tabal yu Habakuk. Màndarga gi, walla bànnex bi, mooy Gideon ci boppam, ak mbooloom ñetti téeméeri xarekat, te loolu itam mooy mbooloom xare bu màgg bi Esekiel wax–mi taxaw ci kaw ci saar fanweer ak juróom-ñaar.
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.
Bi tabernaak biñ santale ci Leewig 9:23, 24, gannaaw sarax yi njëkk yi Aaróon jébbal niki saraxalekat bu mag, safara génn na jëmé ci kanam Aji Sax ji, te lakk sarax suuñu bi ak diir yi ci saraxalukaay bi. Xamleekat yi xaacu nañu te daanu ci seen kanam ci ragal ak njàqare. Lii war na, rëdd ci kow rëdd, méngoo ak safaru Iliyàs.
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.
Ñaanu Esdra ci waxtu ñenteel-jàm bi ñeel sàccale diggante pepp ak saxaar, mi xew ci yoonu Dibeer bi, dina am ca jamono jooju bu kër Yàlla gi di xeex soppeeku kër Yàlla gi di not. War na it a méngoo ak safara Gédéon. Safara lepp a lekkoon saraxu njëkk Aaróon, mi ñu jébbale woon gannaaw juróom-ñaar fan yu sellal, ca bésu juróom-ñetteel ba, dellusiwul woon ca bés boobu sax, te alag ñaari doom yu boni Aaróon. Bu Xel Mu Sell mi tuuruwee ci lu amul natt, ci waxtu ñenteel-jàm bi, ci yoonu Dibeer bi, dina am sàccale ñaari xeetu saraxalekat, te kër Yàlla gi di not dina tàmbali liggéey bi fasoon ci fas wu weex wu Efes, mi génn di not te ngir not. Ñawalug kër Yàlla gi di not am na beneen seede ci kër Yàlla Suleymaan.
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.
Bés bu Solomon ci kër yi ci 2 Chroniques 7:1–3, gannaaw ñaanug Solomon, safara wàcc na jógé asamaan te lekk sarax yi ñuy lakk ak saraxi réy yi. Ndammelu Boroom bi feesal na kër gi, ba tax nit ñi màggal Yàlla te wax ne Yàlla baax na te yërmandeem sax na ba fàww. Ca yoonu dibeer ba, jàngale bi mu daan ndam dees ko yékkati ci kaw bépp tundu ni kalaama ak ni bannire, ni ko Zakari ak Esayi waxe. Bi safara wa wàccee ca bés bu Solomon di jagleel kër gi, kër gi fees na ak ndammelu Boroom bi, te loolu di màndarga ne liit bu juróom-ñaareel bi jeexal na liggéeyam ci kaw askanu Yàlla te mu ngi ci wetu jeexal benn biir-benn loolu ci kaw liggéeykat yu waxtu bu mujj yi. Liit bu juróom-ñaareel bi dafay tegtal njotug jéggal, booleb Yàlla ak nit ñi di am bi Yeesu di yékkati nguuram gu ndam. Safara woowu wàcce woon ca tabernaakal bu Musaa ak ca këru Solomon, moom itam safaray àtte la woon ci doomu Aaróon, ni mu nekke woon itam ci Daawuda.
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.
Saraxetu Daawuda ci kaw peegukaayu Arauna/Ornan ci 1 Chroniques 21:26, ba ca mbas mi taxawoon ndax limukaayu Daawuda, nit ñi tontu ko ak safara ju jóge asamaan ci sarxalkaay bi, ngir feeñal ne nangu nañu ko te taxawal mbas ma. Mbasu Laodicea jeex na bu safara bi wàccee ci saraxetu Daawuda ngir taxawal mbasam di wéeru ci dooley nit ak xelam. Coppite gi jóge ci nit jëm ci nit ku Yàlla feeñal a markeeku bu jotnañu ci defaraat gi, te yëngëlu mbooloom gëm ñi àgg nañu ko ni bannere. Ca jamono jooju, ci déggoo ak kër Yàlla Suleymaan, ndamu Boroom bi feesal na kër Yàlla gi, ndaxte Yàlla giisoo na ak nit.
We will continue our consideration of the period of the Midnight Cry as represented by the third and ninth hours in the next article.
Nun dina yokk seetaan bu gën a xool waxtu yu “Yuuxu Guddi gi” diir na, ni ñu ko tektalee ci ñetteelu waxtu ak juróomeelu waxtu, ci bind bu njëkk bi di ñëw.
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.
Gannaaw juróom-benn fan, Yeesu yóbbu Piyeer, Saag, ak Yowaana doomu ndeyam, te yéegle leen ci tundu bu kawe bu weesu. Foofa mu soppiku ci seen kanam: xar-kanamam leer ni jant bi, te ay yéreem weex nañu ni leer gi. Te gisleen, Muusaa ak Eliya feeñu ci seen kanam, di wax ak moom.
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.
Noonu Piyeer tontu ne Yeesu, ne ko: «Sang bi, baax na nu nekk fii. Su la neexee, na nu tabax fii ñetti xayma: benn ngir yaw, benn ngir Muusaa, benn it ngir Eli.» Bi muy wax loolu, gis-leen, niir gu leer daldi leen muur; te gis-leen, baat bu jóge ci biir niir ga ne: «Kii mooy sama Doom, sama soppe, bi ma bànneex ci moom; dégluleen ko.»
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.
Bi nga taalibe yi déggee loolu, ñu daanu ci seen kanam, tiit lool. Waaye Yeesu ñëw, laal leen, ne leen: “Jógleen, te buleen ragal.”
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.
Ba ñu yékkati seeni bët, gisatuñu kenn kudul Yeesu rekk. Bi ñuy wàcc ci tundu ba, Yeesu sant leen ne: “Bu leen wax kenn peeñ mi, ba Koom Doomu nit ki dekkiwaat ci ndeew yi.” Macë 17:1–9.