Article

# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-Two

Akwụkwọ Joẹl na Ụka Adventist nke Ụbọchị nke Asaa nke Laodisia — Nke Iri Atọ na Abụọ

Number Thirty-Two

Nọmba Iri Atọ na Abụọ

Author

Jeff Pippenger

Published

January 20, 2026

Formats

PDF
Word
Song MP3

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.

Ọ bụla njem na-aga nwayọ nwayọ ka e si ruo n’akwụkwọ Joel, ebe Pita bụ onye àmà anyị. Pita bụ otu n’ime ihe nnọchianya kachasị ịtụnanya dị n’Okwu amụma Chineke, ma ọ́ bụghịkwa na ha niile dị otu a? Pita nọ na Sizaịa Filipai, ọ nọkwa na Pentikọst n’ụlọ elu n’awa nke atọ, ma emesia n’ụlọ nsọ n’awa nke itoolu n’otu ụbọchị ahụ. A kpọgidere Jizọs n’obe n’awa nke atọ, ọ nwụkwara n’awa nke itoolu. A kpọrọ Pita ka ọ bịa Sizaịa n’awa nke itoolu, ma Sizaịa ahụ a kpọrọ ya ka ọ bịa na akụkọ Kọniliọs abụghị Sizaịa Filipai dị n’okpuru Ugwu Hemon; kama, ọ bụ Sizaịa nke dị n’akụkụ oke osimiri, nke a na-akpọ Sizaịa 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.

Sizaria Maritima bụ obodo dị n’akụkụ osimiri n’Oké Osimiri Mediterenian, ihe dị ka maịl 30–35 n’ugwu nke Tel Aviv nke oge a (obodo Herọd Onye Ukwu wuru dị ka nnukwu obodo ọdụ ụgbọ mmiri ndị Rom). A na-akpọ ya aha ugboro ugboro n’akwụkwọ Ọrụ Ndịozi (a kpọrọ ya ugboro iri na ise), ọ bụkwa ya ka ọtụtụ ndị na-ezo aka na ya naanị dị ka “Sizaria” n’Agba Ọhụrụ. Filipu onye nkwusa ozi ọma biri n’ebe ahụ ya na ụmụ ya nwanyị anọ ndị na-ebu amụma (Ọrụ Ndịozi 8:40; 21:8). E tụrụ Pọl mkpọrọ n’ebe ahụ afọ abụọ, o guzokwa n’ihu ndị gọvanọ Feliks na Festọs, na Eze Agripa (Ọrụ Ndịozi 23–26). Ma nke ka dị mkpa, ikekwe, bụ na Pita kwusara ozi ọma n’ebe a nye Kọneliọs, onye isi agha Rom narị mmadụ—ntụgharị mbụ dị mkpa nke ndị mba ọzọ n’okwukwe Kraịst (Ọrụ Ndịozi 10) n’afọ 34 AD, mgbe izu ahụ nke Kraịst ji kwado ọgbụgba ndụ ahụ na ọtụtụ ndị bịara na njedebe.

> 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.

> Ọ gēmeekwa ka ọgbụgba-ndụ ahụ sie ike n’etiti ọtụtụ mmadụ ruo otu izu; ma n’etiti izu ahụ ka ọ ga-eme ka àjà na onyinye kwụsị; n’ihi ịgbasa nke ihe arụ nile ka ọ ga-eme ka ọ bụrụ ebe tọgbọrọ n’efu, ọbụna ruo mgbe ọgwụgwụ zuru ezu ga-eru, a ga-awụkwasịkwa ihe ahụ e kpebiri n’elu ebe tọgbọrọ n’efu. 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.

Sizaria Maritima jere ozi dị ka isi obodo nchịkwa ndị Rom nke Judia na otu nnukwu etiti ndị mba ọzọ. Sizaria Filipai bụ obodo ọzọ dị iche, nke dị n’ebe ugwu kacha anya nso n’okpuru Ugwu Hemọn (ihe dị ka maịl 25–30 n’ugwu Oké Osimiri Galili), n’ebe a na-akpọ ugbu a mpaghara Golan Heights (Banias nke oge a). A kpọrọ ya aha naanị n’Oziọma ndị ahụ (Matiu 16:13 na Mak 8:27), mgbe Jizọs kpọrọ ndị na-eso ụzọ Ya gaa Sizaria Filipai. Nke a bụ ebe a ma ama ebe Pita kwupụtara na Jizọs bụ “Mesaịa ahụ, Ọkpara nke Chineke dị ndụ,” na ebe Jizọs kwuru, “N’elu nkume a ka M ga-ewu nzukọ m, ọnụ ụzọ ámá nke Hedis agaghị emeri ya” (Matiu 16:13–20). Ọ bụ mpaghara ndị na-ekpere arụsị nke nwere ụlọ arụsị e nyere chi ndị Gris, karịsịa Pan, chi ewu ahụ, onye a na-akpọ ọgba ya ọgba Pan “ọnụ ụzọ ámá nke hel,” nke mere ka nkwupụta Jizọs n’ebe ahụ pụta ìhè pụrụ iche.

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.

Obodo-abụọ ahụ dị iche kpamkpam n’ihe gbasara ọdịdị ala na akụkọ ihe mere eme—otu bụ ọdụ ụgbọ mmiri ndị Rom na-ekwo ekwo dị n’ebe ndịda-ọdịda anyanwụ, nke ọzọ kwa bụ ebe Hellenistic/ikpere arụsị dị n’ugwu nso isi iyi Osimiri Jọdan. Nke dị n’akụkụ osimiri na-achịkwa Akwụkwọ Ọrụ Ndịozi, ebe nke ugwu ahụ bụ isi n’oge dị oke mkpa n’Oziọma ndị ahụ. Sesaria nke oke osimiri bụ akara nke Rom—anụ ọhịa ahụ, Sesaria nke ụwa kwa bụ akara nke dragọn ahụ. Nwanyị White na-akọwapụta oge sitere n’obe ruo Pentikọst, “oge Pentikọstal,” nke malitere n’obe ma kwụsị na Pentikọst.

> “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.

> “Ọ bụ n’iji agụụ miri emi ka m ji atụ anya oge ahụ mgbe a ga-emeghachi ihe ndị mere n’ụbọchị Pentikọst n’ike ka ukwuu ọbụna karịa nke e gosipụtara n’oge ahụ. Jọn kwuru, ‘Ahụrụ m mmụọ ozi ọzọ ka o si n’eluigwe rịdata, nke nwere nnukwu ike; e wee mee ka ụwa ji ebube ya nwupụta ìhè.’ Mgbe ahụ, dị ka n’oge Pentikọst, ndị mmadụ ga-anụ eziokwu ahụ ka a na-ekwu ya n’ihu ha, onye ọ bụla n’asụsụ nke ya.

> “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.

> “Chineke pụrụ ikunye ndụ ọhụrụ n’ime mkpụrụobi ọ bụla nke ji ezi obi na-achọ ijere Ya ozi, Ọ pụkwara imetụ egbugbere ọnụ aka site n’ọkụ ndụ a kpọpụtara n’elu ebe ịchụàjà, ma mee ka ha bụrụ ndị na-asụ okwu nke ọma n’ito Ya. A ga-eme ka ọtụtụ puku olu juputa n’ike ikwupụta eziokwu ndị dị ebube nke Okwu Chineke. A ga-atọghe ire na-asụ nsụ, a ga-emekwa ka ndị ụjọ sie ike iburu ama aka nwere obi ike banyere eziokwu ahụ. Ka Onyenwe anyị nyere ndị Ya aka ime ka ụlọ nsọ nke mkpụrụobi dị ọcha pụọ n’ime mmetọ ọ bụla, na idobe njikọ dị ezigbo nso n’etiti ha na Ya, ka ha wee bụrụ ndị na-ekere òkè na mmiri ozuzo ikpeazụ mgbe a ga-awụsa ya.” 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.

N’ezie nkà na ụzụ, oge Pentikọst ga-amalite n’emume mkpụrụ mbụ, nke kwekọrọ na mbilite n’ọnwụ Kraịst; ma ewezuga ọnwụ nke obe, ọbara agaghị adị ka Onye Nzọpụta ahụ bilitere n’ọnwụ were ya soro Ya mgbe O biliri. Ewezuga ọnwụ Ya, Ya onwe Ya, dịka Achịcha nke ndụ, agaghị ezula ike n’ụbọchị emume achịcha na-ekoghị eko, ma Achịcha nke ndụ kwesịrị izula ike tupu mbilite Ya n’emume mkpụrụ mbụ, si otu a bido oge ụbọchị iri ise nke duru gaa n’ụbọchị na emume Pentikọst.

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.

Mgbe Kraịst bịara ikwenye ọgbụgba ndụ ahụ maka otu izu; izu ahụ malitere n’oge e mere ya baptizim, ma mgbe ahụ “n’etiti izu ahụ,” afọ atọ na ọkara ka e mesịrị, a kpọgidere ya n’obe, o zuru ike n’ili n’ụbọchị Achịcha na-ekoghị eko, bilie dị ka ememme mkpụrụ mbụ nke owuwe ihe ubi ọka bali n’ụbọchị Sọnde, si otú a malite oge Pentikọst nke ụbọchị iri ise nke ruru ememme mkpụrụ mbụ nke ọka wheat. Site n’obe ruo na njedebe izu ahụ, afọ atọ na ọkara ka e mesịrị, oge afọ asaa ahụ ruru ọgwụgwụ ya na Kọniliọs nke Cisaarea Maritima, onye ghọrọ onye mbụ n’ezie n’etiti ndị Jentaịl tụgharịrị—bịa n’ọgbakọ Ndị Kraịst—na njedebe izu ahụ n’afọ 34 AD.

The week Christ came to confirm the covenant is prophetically 2,520 days, and the cross is “in the midst of the week,” so it was 1,260 days after the baptism and 1,260 days before Cornelius was converted. At the cross Christ was crucified at the third hour, and He died at the ninth hour. That was the beginning of the Pentecostal season and at the end, (for Jesus always illustrates the end with the beginning) on the day of Pentecost, Peter gives his first sermon of the book of Joel at the third hour in the upper room, where Christ met the disciples on the day of His resurrection. Peter then gives his second sermon on Joel in the temple at the ninth hour. Clearly the third and ninth hour are an alpha and omega symbol of the beginning and ending of the Pentecostal season.

Izu ahụ Kraịst bịara iji kwado ọgbụgba ndụ ahụ bụ n’amụma ụbọchị 2,520, ma obe ahụ dị “n’etiti izu ahụ,” ya mere ọ bụ ụbọchị 1,260 mgbe emechara baptizim, ma bụrụkwa ụbọchị 1,260 tupu a tọghata Kọniliọs. N’obe ahụ, akpọgidere Kraịst n’obe n’awa nke atọ, Ọ nwụkwara n’awa nke itoolu. Nke ahụ bụ mmalite nke oge Pentikọst, ma n’ọgwụgwụ ya, (n’ihi na Jisọs na-eji mgbe niile egosi ọgwụgwụ site na mmalite) n’ụbọchị Pentikọst, Pita na-ekwusa ozi ọma ya mbụ sitere n’akwụkwọ Joel n’awa nke atọ n’ụlọ elu ahụ, ebe Kraịst zutere ndị na-eso ụzọ ya n’ụbọchị mbilite n’ọnwụ Ya. Mgbe ahụ Pita na-ekwusa ozi ọma ya nke abụọ banyere Joel n’ụlọ nsọ n’awa nke itoolu. O doro anya na awa nke atọ na awa nke itoolu bụ akara alfa na omega nke mmalite na ọgwụgwụ nke oge Pentikọst.

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.

Ahịrị n’elu ahịrị, mgbe anyị kwekọrọ awa nke atọ na awa nke itoolu nke ihe omume abụọ a, anyị na-achọpụta awa isii ahụ dịka oge amụma nke ha abụọ na-enye àmà banyere nkewa. Kraịst si n’ndụ gaa n’ọnwụ, sitekwa n’ọnwụ laghachi n’ndụ. Ọ si n’ụwa rịgoro n’eluigwe, ma si n’eluigwe laghachi n’ụwa. Pita nọ n’èzí ma emesia n’ime ụlọ nsọ. N’ezie, e nwekwara nkwekọrịta ndakọrịta ndị ọzọ nke awa nke atọ ruo awa nke itoolu, ma anyị ga-ebu ụzọ tụlee Pita, Kọniliọs, na Sizaria dị n’akụkụ oke osimiri.

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.

Dịka ọ dịkwa n’ihe gbasara nkewa amụma ndị a nọchiri anya ha n’ime awa isii ahụ, mgbe e zigara mmụọ ozi ahụ n’ebe Kọniliọs nọ ka o duzie ya iziga ka a kpọọ Pita, ọ bụ awa nke itoolu.

> 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.

> E nwere otu nwoke nọ na Sizaeria aha ya bụ Kọniliọs, ọchịagha narị ndị agha nke otu a na-akpọ Òtù Ịtali; nwoke na-atụ egwu Chineke nke ukwuu, onye ya na ezinụlọ ya dum na-asọpụrụ Chineke, onye na-enye ndị mmadụ ọtụtụ ebere, na-ekpekwa Chineke ekpere mgbe niile. Ọ hụrụ n’ọhụhụ n’ụzọ doro anya, ihe dị ka elekere nke itoolu nke ụbọchị, mmụọ ozi nke Chineke ka ọ na-abata n’ebe ọ nọ, na-asị ya, Kọniliọs. Mgbe o lekwasịrị ya anya, egwu tụrụ ya, o wee sị, Gịnị ka ọ bụ, Onyenweanyị? O wee sị ya, Ekpere gị na ebere gị arịgoola ịbụ ihe ncheta n’ihu Chineke. Ugbu a zigara ndị mmadụ Jopa, kpọọkwa otu Saimọn, onye a na-akpọkwa Pita. Ọrụ Ndịozi 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.

Ọbịbịa nke mmụọ-ozi bụ ihe nnọchianya nke ozi, nakwa nke ihe ịrịba-ama n’ụzọ; mmụọ-ozi ahụ na-emekwa ka o doo anya na ọ bụ ihe ịrịba-ama n’ụzọ mgbe ọ sịrị, “Ekpere gị na onyinye ebere gị arịgoola n’iru Chineke ka ha bụrụ ihe ncheta.” Ihe ịrịba-ama n’ụzọ nke njedebe nke izu ahụ bụ Kọniliọs iziga oku ka a kpọọ Pita n’oge awa nke itoolu mgbe o buchara ọnụ ụbọchị anọ, a na-akpọkwa ya “ihe ncheta,” nke bụ ihe ịrịba-ama n’ụzọ. Dị ka “centurion,” Kọniliọs bụ onye-isi agha n’elu otu narị ndị ikom.

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.

Mgbe Pita nọ na Sesarea Filipai n’ime Matiu iri na isii, e nweghị ntụaka ọ bụla banyere elekere ọ bụla. Sesarea Filipai bụ aha obodo ahụ n’oge Jizọs kpọgara ndị na-eso ụzọ ya ebe ahụ. N’akụkọ ihe mere eme nke Daniel iri na otu, amaokwu nke iri na atọ ruo nke iri na ise, amaokwu ndị e mezuru n’agha Panium, ma ndị ahụ na-anọchi anya agha ahụ na-eduga n’iwu Sọnde na United States, a na-akpọ Sesarea Filipai Panium. Pita nọ n’ime amaokwu nke iri na atọ ruo nke iri na ise mgbe ọ nọ na Sesarea Filipai, nke bụ 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.

Ịmata na Agha Panium bụ mmezu nke amaokwu nke iri na atọ ruo nke iri na ise nke Daniel isi nke iri na otu, nakwa na amaokwu ndị ahụ na akụkọ ihe mere eme nke Agha Panium na-akọwa agha nke na-eduga n’iwu Sọnde na United States, bụ kpọmkwem otú e si hazie usoro nke “ahịrị n’elu ahịrị” ka o si arụ ọrụ. Iji usoro ahụ eme ihe na-achọ ka a kwekọọ Caesarea Philippi na Panium, n’ihi na iwu mbụ nke amụma nke na-ekwu maka eziokwu a bụ na “onye ọbụla n’ime ndị amụma oge ochie kwuru karịa maka ụbọchị anyị karịa ụbọchị ndị ha biri n’ime ha.” Pọl gbakwụnyere na mmụọ nke ndị amụma nọ n’okpuru ndị amụma, ya mere, ọ bụghị naanị na ha niile na-akọwa ụbọchị ikpeazụ, kama na ha niile na-ekwekọkwa.

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.

N’ihi nke a, ọ bụrụ na mgbe e mesịrị a kọwaa Panium n’Okwu amụma Chineke dị ka Panium ma mgbe nke ahụ gasịrị dị ka Caesarea Philippi, a ghaghị itinye ha abụọ n’ọrụ n’ụbọchị ikpeazụ, ha aghaghịkwa ikwekọ ọnụ, n’ihi na ha bụ otu obodo ahụ.

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.

N’ịgbaso n’otu usoro uche a, ọ bụ ezie na o nwere ntakịrị ịdị iche, ka Caesarea Philippi na Caesarea Maritima dị. Pita so Kraịst gaa Caesarea Philippi, ma Mmụọ Nsọ zigara ya Caesarea Maritima. Ma n’ime Caesarea abụọ ahụ, ọ bụ Pita bụ isi agwa ọgbụgba ndụ ahụ. Ihe dị ebube banyere usoro a bụ na ọ bụ n’elekere nke itoolu ka mmụọ ozi bịakwutere Kọnelịọs ma nye ya iwu ka o ziga ka a kpọọ Pita. Pita n’Caesarea bụ ihe nnọchianya amụma, ma Caesarea abụọ ahụ dị iche nke ọma. Otu bụ Caesarea nke dị n’akụkụ oké osimiri, nke ọzọ bụ Caesarea nke dị n’elu ala. Caesarea nke dị n’akụkụ oké osimiri metụtara ndị mba ọzọ, Kọnelịọs bụkwa onye mbụ n’ime ndị mba ọzọ ghọrọ onye ntụgharị n’ezie kpọmkwem na njedebe izu ọgbụgba ndụ ahụ n’afọ 34 AD. Caesarea nke dị n’akụkụ oké osimiri bụ elekere nke itoolu ma kwekọọ na Pita n’ụlọ nsọ na Pentikọst, nakwa ọnwụ Kraịst n’elekere nke itoolu.

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.

Kisaria nke dị n’ala, ya bụ Kisaria Filipai, bụ awa nke atọ. Ọ dịghị nhọrọ ọzọ a ga-ahọrọ. Kisaria Filipai n’mbido, awa nke atọ, na Kisaria Maritima n’ọgwụgwụ, awa nke itoolu. Filipai bụ alfa nke oge awa isii ahụ, Maritima bụkwa omega. Omega ahụ n’awa nke itoolu bụ ọnwụ Kraịst n’etiti izu ọgbụgba ndụ ahụ, Pita kwa n’ụlọ nsọ n’oge Pentikọst bụkwa awa nke itoolu. Ka Kọniliọs kpọrọ Pita kwekọrọ na ọnwụ Kraịst, nke na-anọchi anya iwu ụbọchị Sọnde, nakwa Pita nọ n’ụlọ nsọ n’oge Pentikọst, nke kwa ọzọ na-anọchi anya iwu ụbọchị Sọnde. Kọniliọs, dịka onye mbụ n’etiti ndị Jentaịl gbanwere, na-anọchi anya onye ọrụ mbụ nke awa nke iri na otu n’oge iwu ụbọchị Sọnde.

The third hour when Christ was crucified, and the third hour when Peter was in the upper room must, and can only represent Caesarea Philippi. The upper room that Peter was in on the day of Pentecost, was the very same upper room that Christ appeared after His resurrection, ascension and descent. Christ came to the upper room and then fifty days later, on the day of Pentecost, Peter presented the message of the book of Joel in the same upper room.

Awa nke atọ mgbe a kpọgidere Kraịst n’obe, na awa nke atọ mgbe Pita nọ n’ụlọ elu ahụ, aghaghị ịbụ, ma bụrụkwa naanị nnọchiteanya nke Sizaịa Filipai. Ụlọ elu ahụ Pita nọ n’ime ya n’ụbọchị Pentikọst bụ otu ụlọ elu ahụ Kraịst pụtara n’ime ya mgbe mbilite n’ọnwụ Ya, nrịgo Ya n’eluigwe, na nlọghachi Ya. Kraịst bịara n’ụlọ elu ahụ, mgbe ụbọchị iri ise gachara, n’ụbọchị Pentikọst, Pita kwusara ozi nke akwụkwọ Joel n’otu ụlọ elu ahụ.

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.

Sizaria Filipai bụ awa nke atọ nke kwekọrọ na ịkpọgide n’obe na ụlọ elu dị n’oge Pentikost. Ịkpọgide n’obe bụ akara nke ịgbasa, ụlọ elu kwa bụ akara nke ịdị n’otu. Nke a na-egosi Sizaria Filipai dịka ebe ahụ ozugbo tupu iwu Sọnde, ebe a na-agbasasị otu òtù, a na-achịkọtakwa nke ọzọ. Mgbe akụkọ Agha Panium malitere ịrụghachi onwe ya, a ga-ekewa ụmụagbọghọ na-amaghị ihe na ndị maara ihe ruo mgbe ebighị ebi, a ga-ekewakwa ha n’ihi obe, nke na-anọchite anya nso nke iwu Sọnde. Ọ bụ na Sizaria Filipai ka Kraịst malitere izi banyere iwu Sọnde na-abịanụ. Mgbe O mere nke a, Pita megidere ozi ahụ; ya mere, n’ime amaokwu itoolu, Pita na-anọchi anya ndị ahụ a kara akara na ndị ozi obe ahụ, nke bụ iwu Sọnde, na-agbasasị.

> He saith unto them, But whom say ye that I am?

> Ọ sịrị ha, Ma unu, onye ka unu na-ekwu na m bụ?

> And Simon Peter answered and said, Thou art the Christ, the Son of the living God.

> Saịmọn Pita wee zaa, sị, Gị bụ Kraịst, Ọkpara nke Chineke dị ndụ.

> 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.

> Jisus wee zaa ya, sị ya, Ị gọziri agọzi, Saimọn Bajona: n’ihi na anụ ahụ na ọbara ekpughere gị nke a, kama ọ bụ Nna m nke nọ n’eluigwe. Ma asịkwa m gị, na gị bụ Pita, ọ bụkwa n’elu nkume a ka m ga-ewu nzukọ m; ọnụ ụzọ ámá nke hel agaghị emeri ya. M ga-enyekwa gị mkpịsị ugodi nke alaeze eluigwe: ihe ọbụla ị ga-ekekọta n’ụwa ga-abụ nke e kekọtaworo n’eluigwe: ihe ọbụla ị ga-atọghe n’ụwa ga-abụ nke e atọgheworo n’eluigwe.

> 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.

> Mgbe ahụ, o nyere ndị na-eso ụzọ ya iwu ka ha ghara ịgwa onye ọbụla na ọ bụ Jisọs Kraịst. Site n’oge ahụ gaa n’ihu, Jisọs malitere igosi ndị na-eso ụzọ ya na ọ ga-aga Jerusalem, taa ahụhụ ọtụtụ ihe n’aka ndị okenye na ndị isi nchụàjà na ndị odeakwụkwọ, na a ga-egbukwa ya, ma n’ụbọchị nke atọ a ga-eme ka o si n’ọnwụ bilie ọzọ.

> Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.

> Pita wee kpọrọ ya n’akụkụ, bido ịba ya mba, sị: Ka nke a ghara ịdị gị, Onyenwe anyị: nke a agaghị eme gị.

> 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.

> Ma o we chigharia, si Pita, La azu m, Setan: i bu ihe-isu-ngọngọ n’iru m: n’ihi na ihe ndị nke Chineke abụghị ndị ị na-elebara anya, kama bụ ndị nke mmadụ. Matiu 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.

Nkwụsị Jizọs n’obe n’awa nke atọ na ozi Pita n’ụlọ elu kwekọrọ n’ịgafe amụma nke nzukọ agha, nke a kọwara dịka nzukọ nke nwere ma ọka wit ma ahịhịa ọjọọ, ruo n’ọgbakọ mmeri. Ọgbakọ mmeri ahụ bụ àjà mkpụrụ mbụ nke ọka wit nke Pentikọst, nke bụ iwu Ụbọchị Ụka. Mgbe ahịhịa ọjọọ na ọka wit rutere n’izu oke ha, ndị mmụọ ozi na-ekewapụ klaasị abụọ ahụ. Ọ bụ mmiri ozuzo ahụ nke malitere ịfesa n’oge 9/11 ka ọ na-eme ka ọka wit na ahịhịa ọjọọ mịpụta mkpụrụ ha.

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.

Oge nke awa isii na-anọchi anya akụkọ ihe mere eme nke nzukọ ogige Exeter ruo n’October 22, 1844, mbata mmeri nke Kraịst n’ime Jerusalem na mbata eze Devid n’ime Jerusalem ya na igbe ọgbụgba ndụ ahụ. Awa nke itoolu bụkwa oge àjà anyasị, ihe dị ka elekere atọ nke ehihie gasịrị.

> 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.

> Ugbu a, ihe a bụ nke ị ga-achụ n’elu ebe-ichu-àjà; ụmụ atụrụ abụọ ndị dị otu afọ kwa ụbọchị mgbe niile. Otu nwa atụrụ ka ị ga-achụ n’ụtụtụ; nke ọzọ kwa, nwa atụrụ ahụ, ka ị ga-achụ n’anyasị. Ọpụpụ 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.

Okwu a sụgharịrị dịka “ọbụna,” a na-anọchikwa anya ya mgbe ụfọdụ dịka “n’etiti mgbede abụọ.” N’etiti mgbede abụọ na-ekwu maka oge awa isii dị n’etiti awa nke atọ na awa nke itoolu. Izu ọgbụgba ndụ nke Kraịst na-anọchi anya oge awa isii ahụ n’obe, nke ghọọ alpha nke oge awa isii ahụ n’oge Pentikọst. Ndị àmà abụọ n’ime izu ọgbụgba ndụ ahụ na-akọwapụta oge awa isii, nke jikọtara kpọmkwem ọ bụghị naanị na amụma nke izu nsọ ahụ, kama kwa na akara nke oge Pentikọst. Mgbe ahụ, na mmechi nke otu izu amụma ahụ kpọmkwem, a kpọrọ Pita ka ọ bịa Sizaria n’awa nke itoolu. Eziokwu ahụ bụ na e nwere awa nke itoolu atọ n’ime otu nhazi amụma ahụ nke izu nsọ ahụ; abụọ n’ime ha bụ mmechi omega nke oge awa isii, nke bụkwa oge dị n’etiti àjà ụtụtụ na nke mgbede, na-achọ, n’ihi mkpa amụma, ka awa nke atọ dị dịka alpha nke oge nke kwụsịrị n’awa nke itoolu nke Kọnelịọs.

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.

Sizaeria abụọ, ha abụọ nke Pita bụ onye dị n’etiti ha, na-akọwapụta Sizaeria Filipai dịka awa nke atọ. Oge awa isii ahụ na-amalite ma na-ejedebe na Sizaeria, n’ihi na njedebe ahụ ka e ji mmalite ahụ gosipụta.

The Passover lamb was to be killed in the evening, which is the ninth hour—when Christ died.

A ga-egbu nwa atụrụ Ngabiga ahụ n’anyasị, nke bụ awa nke itoolu—oge Kraịst nwụrụ.

> 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.

> Unu ga-edebe ya ruo ụbọchị nke iri na anọ nke ọnwa ahụ: nzukọ dum nke ọgbakọ Izrel ga-egbukwa ya n’anyasị. Ọpụpụ 12:6.

The hour of prayer is also the ninth hour, for it was at the evening sacrifice.

Oge ekpere bụkwa awa nke itoolu, n’ihi na ọ bụ n’oge àjà mgbede ka e mere ya.

> Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. Psalms 141:2.

> Ka ekpere m guzo n’ihu gị dị ka ihe-esi ísì ụtọ; ka ibuli aka m dị ka àjà nke mgbede. Abụ Ọma 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.

N’ịdakọrịta na àjà mgbede ịbụ oge ekpere, Ezra na-ekpe ekpere n’oge àjà mgbede, ya mere ọ na-ekpe ekpere n’oge awa nke itoolu, mgbe Pita nọ n’ụlọ nsọ, mgbe Kraịst nwụrụ, na mgbe a gwara Kọnelius ka o zipụ ka e kpọọ Pita.

> 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.

> N’oge àjà nke anyasị, esitere m n’oke mwute m bilie; ma n’ịdọwara uwe m na akwa-mkpuchi m, ada m n’ikpere m, gbasaa aka m n’ebe Jehova, bụ́ Chineke m, nọ. 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.

N’ekpere ya, Ezra na-echegharị n’ihi na ọ ghọtala na ndị si na Babilọn pụta iwughachi ụlọ nsọ na Jerusalem ejikọtawo onwe ha na ndị nwunye ndị mba ọzọ na-ekpere arụsị.

> 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.

> Ma mgbe Ezra kpere ekpere, ma kwupụta mmehie ya, na-akwa ákwá ma daa onwe ya n’ala n’ihu ụlọ Chineke, e wee zukọta n’ebe ọ nọ site n’Izrel nnọọ nnukwu ọgbakọ nke ndị ikom na ndị inyom na ụmụaka: n’ihi na ndị ahụ kwara ákwá nke ukwuu. Shekania nwa Jehiel, otu n’ime ụmụ Elam, wee zaa sị Ezra, Anyị emehiewo megide Chineke anyị, werekwa ndị nwunye mba ọzọ n’etiti ndị bi n’ala a: ma ọbụna ugbu a, olileanya ka dị n’Izrel banyere okwu a. Ya mere ugbu a, ka anyị na Chineke anyị gbaa ndụ ime ka a chụpụ ndị nwunye ahụ niile, na ndị a mụrụ site n’aka ha, dịka ndụmọdụ nke nna m ukwu, na nke ndị na-ama jijiji n’ihu iwu Chineke anyị; ka e meekwa ya dịka iwu ahụ si dị. Bilie; n’ihi na okwu a dị gị n’aka: anyị onwe anyị kwa ga-anọnyere gị: nwee obi ike, meekwa ya.

> 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.

> Mgbe ahụ, Ezra biliri, mee ka ndị isi nchụàjà, ndị Livaị, na Izrel niile ṅụọ iyi na ha ga-eme dịka okwu a si dị. Ha wee ṅụọ iyi. Mgbe ahụ Ezra si n’ihu ụlọ Chineke bilie, banye n’ụlọ-ime Johanan nwa Eliashib; ma mgbe ọ bịarutere ebe ahụ, ọ righị achịcha ma ọ bụ ṅụọ mmiri: n’ihi na o ruuru uju n’ihi njehie nke ndị a kpọrọ n’agha. Ha wee kpọsaa ya n’ala Juda na Jerusalem nile nye ụmụ nke ndọta ahụ niile, ka ha kpọkọta onwe ha ọnụ bịa Jerusalem; nakwa na onye ọ bụla na-agaghị abịa n’ime ụbọchị atọ, dị ka ndụmọdụ ndị isi na ndị okenye si dị, a ga-anapụ ihe onwunwe ya niile, a ga-ekewapụkwa ya n’ọgbakọ nke ndị a kpọrọ n’agha. Mgbe ahụ ndị ikom Juda na Benjamin niile kpọkọtara onwe ha ọnụ bịa Jerusalem n’ime ụbọchị atọ. Ọ bụ ọnwa nke itoolu, n’ụbọchị nke iri abụọ nke ọnwa ahụ; ndị mmadụ niile wee nọdụ n’ama ụlọ Chineke, na-ama jijiji n’ihi okwu a, nakwa n’ihi nnukwu mmiri ozuzo. 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.

A na-anọchi anya ọgbụgba ndụ nke ndị puku narị otu na iri anọ na anọ dịka nkewapụ n’ebe ndị lụrụ ndị inyom mba ọzọ nọ. Nke a bụ nkewapụ nke ndị amamihe na ndị nzuzu n’ime ụmụ agbọghọ na-amaghị nwoke, ọ na-emekwa n’elekere nke itoolu, nke bụ ọnwụ Kraịst, Pita n’ụlọ nsọ n’ụbọchị Pentikọst, na akpọrọ Pita ka ọ gaa Sizaịa n’akụkụ oke osimiri. Nkewapụ Ezra bụkwa ime ka ndị Livaị dị ọcha site n’aka Onyeozi nke Ọgbụgba ndụ n’akwụkwọ Malakaị isi nke atọ. Ime ka ọ dị ọcha n’akwụkwọ Malakaị na-egosi nsachapụ ụlọ nsọ abụọ nke Kraịst.

> “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.

> “N’ịsachapụ ụlọ nsọ ahụ pụọ n’aka ndị na-azụ na ndị na-ere nke ụwa, Jizọs kpọsara ozi Ya nke ịsachapụ obi pụọ n’ọrịa mmehie,—site n’agụụ ụwa, agụụ ọjọọ nke ịchọ naanị onwe onye, àgwà ọjọọ, ndị na-emebi mkpụrụ obi. Malakaị 3:1–3 ka e hotara.” 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.

A gwara Ezra na ndị ahụ na-abanye n’ọgbụgba ndụ ka ha “bilie,” a gwakwara Joshua ka o bilie mgbe ndị nnupụisi niile nwụsịrị n’ime afọ iri atọ na asatọ. Ọ were afọ abụọ ka Izrel oge ochie daa n’ule ugboro iri ahụ, ma afọ iri atọ na asatọ ka e mesịrị, ndị nnupụisi ahụ niile anwụọla, Chineke wee gwa ha ka ha bilie.

> 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.

> Ugbu a bilienụ, ka m kwuru, gafekwanụ iyi Zeredi. Anyị wee gafee iyi Zeredi. Oge anyị si na Kedesh-banea bịa ruo mgbe anyị gafere iyi Zeredi bụ afọ iri atọ na asatọ; ruo mgbe ọgbọ ahụ nile nke ndị ikom agha lara n’iyi site n’etiti ọgbakọ ahụ, dịka Jehova ṅụrụ ha iyi. 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.”

N’ime Jọn isi nke ise, Jisọs gwọrọ nwoke ahụ na-adịghị ike nke nọ n’ọnọdụ ahụ kemgbe afọ iri atọ na asatọ, ma mgbe Ọ gwọchara ya, Ọ gwara nwoke ahụ ka o “bilie.”

> 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?

> N’ihi na otu mmụọ-ozi na-arịdata n’oge pụrụ iche n’ime ọdọ mmiri ahụ, ma na-akpali mmiri ahụ: onye ọ bụla nke bu ụzọ banye n’ime ya mgbe a kpalịrịla mmiri ahụ, a na-eme ka ọ dịrị ya mma n’ọrịa ọ bụla o nwere. Otu nwoke kwa nọ n’ebe ahụ, onye nwere nkwarụ afọ iri atọ na asatọ. Mgbe Jisọs hụrụ ya ka ọ dina, ma mata na ọ nọwo ogologo oge n’ọnọdụ ahụ, Ọ sịrị ya, Ì chọrọ ka e mee ka ahụ dị gị mma?

> 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.

> Nwoke ahụ́ na-adịghị ike zara ya, Sịrị, Onyenwe m, enweghị m onye ga-etinye m n’ime ọdọ mmiri mgbe a na-akpalite mmiri ahụ: ma mgbe m ka na-abịa, onye ọzọ na-arịdata tupu m.

> 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.

> Jisus gwara ya sị ya, Bilie, buru ihe ndina gị, ma jegharịa. Ozugbo ahụ ka e mere nwoke ahụ ka ọ dị ike, o buru ihe ndina ya, ma jegharịa: ụbọchị ahụ kwa bụ ụbọchị izu-ike. Jọn 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.

N’ihe atụ Ezra nyere banyere ọgbụgba-ndụ nke puku mmadụ narị otu na iri anọ na anọ, e kwesịrị ka ndị mmadụ ahụ “bilie.” N’afọ 1838, Josiah Litch, onye nkwusa Millerite a ma ama, buru amụma banyere njedebe nke ọchịchị ukwu Ottoman n’ihe dị ka afọ 1840, ozi Millerite wee bilie, ma e mesịa nye ya ike site n’imezu ya kpọmkwem n’ụbọchị Ọgọst 11, 1840. Ịwelite nzukọ mmeri ahụ gụnyere amụma nke na-eme ka ndị Chineke bilie mgbe e guzobere ọgbụgba-ndụ ahụ. N’ime nkewa Ezra kewapụrụ ndị inyom mba ọzọ, anyị na-ahụ ịsacha ndị Livaị nke Malakaị, nakwa nsacha ụlọ nsọ abụọ nke Kraịst, ma ahịrị nke ọ bụla na-akọwa nkewa ọka wit na ahịhịa ọjọọ, nke a na-emezu mgbe Kraịst wepụrụ mmehie ruo mgbe ebighị ebi n’obi ndị puku mmadụ narị otu na iri anọ na anọ ahụ. Oge awa nke itoolu nke Kraịst, na awa nke itoolu abụọ nke Pita, tinyere ekpere Ezra maka ime ka mmadụ dị ọcha, kwekọrọ na iwu Sọnde, mgbe a ga-awụsa mmiri ozuzo ikpeazụ ahụ n’enweghị atụ. N’ime Daniel isi nke itoolu, Daniel na-anata azịza nye arịrịọ ya n’oge àjà mgbede, nke bụ awa nke itoolu.

> 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.

> Ee, mgbe m ka nọ na-ekwu okwu n’ekpere, ọbụna nwoke ahụ, Gebriel, onye m hụrụ n’ọhụụ ahụ na mbụ, ka e mere ka o fee ngwa ngwa, metụrụ m aka n’oge àjà nke anyasị. 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.

A gwara anyị na ọhụụ ndị e nyere Daniel n’akụkụ nnukwu osimiri nke Shinar nọ ugbu a n’usoro mmezu ha, nakwa na anyị ga-atụle ọnọdụ ndị dị mgbe e nyere amụma ndị ahụ.

> “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.

> “Ìhè ahú Déniel natara n’aka Chineke bụ nke e nyere ya karịsịa maka ụbọchị ikpeazụ ndị a. Ọhụ ndị ahụ ọ hụrụ n’akụkụ osimiri Ulai na Hiddekel, nnukwu osimiri nile nke Shaina, nọ ugbu a n’usoro mmezu, ihe omume nile e buru amụma banyere ha ga-erukwa n’oge na-adịghị anya.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.” Testimonies to Ministers, 113.

> “Lezienụ ọnọdụ mba ndị Juu n’oge e nyere amụma 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.

Ìhè nke ọhụ ndị ahụ a jikọtara na osimiri Hiddekel na Ulai na-anọchi anya isi nke iri na otu nke Daniel, isi nke ikpeazụ isii. N’isi nke itoolu, nke osimiri Ulai nọchiri anya ya, e nyere Daniel ìhè gbasara isi nke asaa, nke asatọ, na nke itoolu. N’isi nke iri, nke osimiri Hiddekel nọchiri anya ya, e nyere Daniel ìhè nke isi nke iri, nke iri na otu, na nke iri na abụọ. Ozi amụma ahụ bụ ihe a nọchiri anya ya site n’ihe omume amụma ndị e nọchiri anya n’ime isi ndị ahụ, ma kwa site n’aka Daniel, n’ihi na anyị ga-atụle ọnọdụ nke mba ndị Juu n’oge e nyere amụma ndị ahụ.

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.

Anyị ga-ebute echiche ndị ahụ ruo n’ụbọchị ikpeazụ, ma kwekọọ ha na àmà ndị amụma nke onye amụma nke ọzọ. Nke a pụtara na, dịka Pita nọ na Sesaria Filipai ma nọkwa na Sesaria Maritima, a gara leta Daniel site n’aka Gebriel n’awa nke itoolu n’isi nke itoolu, a gakwara leta ya n’ụbọchị nke iri abụọ na abụọ n’isi nke iri. Ìhè nke Ulai na Hiddekel maka ụbọchị ikpeazụ ka e kpughere Daniel n’awa nke itoolu n’ụbọchị nke iri abụọ na abụọ. Ìhè ahụ na-anọchi anya ịwụsa nke mmiri ozuzo ikpeazụ n’enweghị atụ n’iwu Sunday.

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.

A na-emepe àmà Daniel kpamkpam n’elekere nke itoolu, n’ihi na ọ na-akọwapụta ma akụkọ mpụta ma nke ime nke ihe “na-adakwasị” ndị nke Chineke n’ụbọchị ikpeazụ. Mgbe a na-ekwusa ìhè ahụ nye ndị mba ọzọ, nke Kọniliọs nọchiri anya ha, ha ga-ezitere ndị puku narị na iri anọ na anọ, a ga-egbu iwu Chineke site n’ịmanye idebe Ụbọchị Sọnde, Pita ga-ebukwa ozi gaa n’ụlọ nsọ ahụ Kraịst hapụrụ ma kpọọ ya ụlọ efu nke ndị Juu. Pita na-agwa ndị mba ọzọ okwu, ọ na-agwakwa Sànhẹdrin, ebe Ezra na-arịọ arịrịọ maka nkewa, Daniel ana-ebu ọnụ ma na-ekpe ekpere ka e nwee ìhè. Elekere nke itoolu na Pentikọst, n’ọnwụ Kraịst, n’oku Kọniliọs kpọrọ Pita, na àjà mgbede, ha niile kwekọrọ na Ịlaịja n’Ugwu Kamel.

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.

O doro anya na oge awa isii ahụ na-anọchi anya oge na-ejedebe na iwu ụbọchị Sọnde, ma na ọ na-amalite site n’otu ihe omume nke jikọtara ozugbo na njedebe ahụ, dịka àjà ụtụtụ na nke anyasị dị. N’ụzọ okwu Pita si dị, oge awa isii ahụ bụ site na Sesarea Filipi ruo Sesarea n’akụkụ osimiri. N’oge Pentikọst, ọ bụ site n’ụlọ elu ahụ ruo n’ụlọ nsọ. Oge ahụ nke bụ ìhè na-enwu gbaa nke e guzobere na mmalite nke ụzọ ahụ bụ Mkpu Etiti Abalị, oge ahụ erukwaa iwu ụbọchị Sọnde. Awa isii ahụ, n’etiti mgbede abụọ ahụ, na-anọchi anya mbata mmeri nke Kraịst n’ime Jerusalem, nke n’aka nke ya nọchiri anya oge site na nzukọ ogige Exeter site n’August 12 ruo 17, 1844, nke malitere nkwusa nke ozi ahụ nke rutere na mmechi ya n’October 22, 1844. Exeter bụ Sesarea Filipi, Sesarea n’akụkụ osimiri bụkwa October 22, 1844. A na-eji Sesarea ama mmalite ahụ dị ka a na-eji ya ama njedebe ahụ.

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.

A na-akara mbata mmeri ahụ site n’esemokwu n’isi mmalite ya na esemokwu n’ọgwụgwụ ya. E gosipụtara esemokwu ahụ dị na Exeter site n’ofufe ụgha nke na-eme n’ala ahụ n’ụlọikwuu Watertown. Ozi abụọ ka ụlọikwuu abụọ ahụ nọchiri anya ha, ma mgbe Kraịst batara na Jerusalem, ndị Juu ndị na-arị ụka mere mkpesa banyere ozi a na-ekwusara ka Ọ na-esi n’Ugwu Oliv na-abịadata, na-abanye n’ime Jerusalem n’elu ịnyịnya ibu a tọhapụrụ ọhụrụ. Esemokwu mbụ na nke ikpeazụ na-akọwapụta alfa na omega nke oge ahụ. Na Exeter, otu Watertown nọchiri anya otu klaasị nke ụmụagbọghọ na-amaghị nwoke ndị na-enweghị mmanụ, ma emechiri ha ụzọ nke nzọpụta. N’ọgwụgwụ nke oge ahụ, emechiri ụzọ abanye n’Ebe Nsọ, si otu a nye oge ahụ alfa na omega. Alfa na omega ahụ kwekọrọ na esemokwu abụọ nke mbata mmeri ahụ, na Caesarea ruo Caesarea ya na Pita.

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.

Na Caesarea Filipai, a gbanwere aha Simon Bajona ka ọ bụrụ Pita, n’otu akụkụ Akwụkwọ Nsọ ebe a toro ya dịka ọnụ nke mkpughe sitere n’ike mmụọ nsọ, ma e mesịa maa ya ikpe dịka Setan, n’ihi na ọ lụsoro ozi nke obe ọgụ. Pita bụ ihe nnọchianya nke òtù abụọ ahụ nke ozi nke baptizim na obe—nke bụ ozi 9/11 na iwu Ụbọchị Izu Ike—na-ekewa.

> “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.

> “N’ihi otu ọ bụla n’ime ụdị mmadụ ndị Fárísí na onye ọnaụtụ nọchiri anya ha, e nwere ihe mmụta dị n’akụkọ ndụ onyeozi Pita. N’oge mbụ nke ịbụ onye na-eso ụzọ ya, Pita chere na ya siri ike. Dị ka Fárísí ahụ, n’ihe ọ na-eche banyere onwe ya, ọ bụ ‘ọ bụghị dịka ndị ọzọ si dị.’ Mgbe Kraịst, n’abalị tupu e ree Ya nye n’aka ndị iro Ya, dọrọ ndị na-eso ụzọ Ya aka ná ntị n’ihu, sị, ‘Unu niile ga-asụ ngọngọ n’ihi M n’abalị a,’ Pita ji ntụkwasị obi kwupụta, sị, ‘Ọ bụ ezie na mmadụ niile ga-asụ ngọngọ, ma mụ onwe m agaghị asụ.’ Mak 14:27, 29. Pita amaghị ihe ize ndụ nke ya. Ịtụkwasị onwe ya obi duhieere ya. O chere na ya pụrụ iguzogide ọnwụnwa; ma n’ime obere awa ole na ole, ule ahụ bịara, ma site n’ịbụ ọnụ na ịṅụ iyi, o gọrọ Onyenwe ya agọ.” 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.

N’oge nke itoolu, nke bụ oge a na-achụ aja nke mgbede, n’ịza ekpere Ịlaịja, ọkụ si n’eluigwe rịdata wee repịa àjà ahụ, n’ihi ebumnuche ime ka ndị nke Chineke mara na Onyenwe anyị bụ Chineke. E nwere òtù mmadụ abụọ e sere onyinyo ha n’Ugwu Kamel: otu òtù nke na-amata mgbe ahụ na Onyenwe anyị, ya onwe ya, bụ Chineke, na nke ọzọ nke ndị amụma Beal nọchiri anya ha, ndị e mesịrị gbuo.

> 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.

> O rue, n’oge a na-achụ àjà nke mgbede, Ịlaịja onye-amụma bịara nso, sị, Onyenwe anyị, Chineke nke Abraham, Aịzik, na nke Izrel, ka a mara taa na gị onwe gị bụ Chineke n’Izrel, nakwa na m bụ ohu gị, nakwa na emeela m ihe ndị a niile dịka okwu gị siri dị. Nụrụ m, O Onyenwe anyị, nụrụ m, ka ndị a mara na gị onwe gị bụ Onyenwe anyị Chineke, nakwa na i megharịrị obi ha azụ ọzọ.

> 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.

> Mgbe ahụ, ọkụ nke Onyenwe anyị dara, wee repịa àjà nsure-ọkụ ahụ, na nkụ, na nkume, na uzuzu, wee rachapụ mmiri ahụ nke dị n’olulu ahụ. Mgbe mmadụ nile hụrụ ya, ha dara n’ihu ha n’ala: ha wee sị, Onyenwe anyị, Ya onwe ya bụ Chineke; Onyenwe anyị, Ya onwe ya bụ Chineke.

> 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.

> Elaịja wee sị ha, Jidenụ ndị amụma Bel; unu ekwela ka ọbụna otu onye n’ime ha gbapụ. Ha wee jide ha: Elaịja wee budata ha n’iyi Kishọn, gbuo ha n’ebe ahụ. 1 Ndị Eze 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.

Àjà mgbede, ọnwụ Kraịst, Pita ịgwọ nwoke ngwọrọ ahụ, Pita ibuga ozi ahụ n’aka ndị mba ọzọ, Daniel inweta ìhè amụma, a zara ekpere Ịlaịja site n’ọkụ, ebe Ezra nọ n’ákwà-nche na ntụ na-ekpe ekpere maka mgbanwe Laodisia gaa na Filadelfia, maka mgbanwe ụka na-alụ agha bụrụ ụka na-emeri emeri. Oge awa nke itoolu bụ oge àjà, oge ekpere a zara, oge eluigwe na-emetụ ụwa aka, akwa mmiri dị n’etiti ikpe na ebere; ọ bụkwa ya mere Kraịst ji anwụ n’oge awa nke itoolu, n’ihi na awa nke itoolu nke àjà meghere ozi-ọma nye ndị mba ọzọ, ndị bụ ndị ahụ nọ ọdụ n’ọchịchịrị, ma ha ga-ahụ nnukwu ìhè mgbe e meghechara akwụkwọ Daniel n’uju n’oge iwu Ụka.

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.

N’aja Gideọn n’Ikpe 6:21, Mmụọ-ozi nke Onyenweanyị jiri mkpara ya metụ anụ na achịcha na-ekoghị eko nke Gideọn chụrụ n’ihu ya aka, ọkụ wee si n’elu nkume pụta rie ya kpamkpam. Ọkụ ahụ kwadoro ọkpụkpọ Chineke kpọrọ Gideọn ma gosi nnabata Ya n’ihe-iriba-ama ahụ.

> 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.

> Ọ sịrị ya, Ọ bụrụ na ugbu a achọtawo m amara n’anya gị, biko, gosi m ihe ịrịba ama na ọ bụ gị na-agwa m okwu. Esila n’ebe a pụọ, arịọ m gị, ruo mgbe m ga-abịakwute gị ọzọ, wee weta onyinye m, debe ya n’ihu gị. O wee sị, Aga m anọgide ebe a ruo mgbe ị ga-alọghachi. Gideọn wee banye, kwadebe nwa ewu, na achịcha ekoghi eko sitere n’otu efa ntụ ọka; anụ ahụ ka o tinyere n’ime nkata, ofe ya ka o tinyere n’ime ite, wee bute ya n’èzí nye ya n’okpuru osisi oak, were chee ya n’ihu ya. Mmụọ-ozi nke Chineke wee sị ya, Were anụ ahụ na achịcha ahụ ekoghi eko, dowe ha n’elu nkume a, wụkwasịkwa ofe ahụ. O wee mee otú ahụ. Mgbe ahụ, mmụọ-ozi nke Onyenwe anyị setịrị nsọtụ mkpara ahụ nke dị n’aka ya, metụ anụ ahụ na achịcha ahụ ekoghi eko aka; ọkụ wee si n’ime nkume ahụ pụta, repịa anụ ahụ na achịcha ahụ ekoghi eko. Mgbe ahụ, mmụọ-ozi nke Onyenwe anyị wee pụọ n’anya ya. Ma mgbe Gideọn matara na ọ bụ mmụọ-ozi nke Onyenwe anyị, Gideọn sịrị, Ewoo, Onyenwe anyị Chineke! n’ihi na ahụwo m mmụọ-ozi nke Onyenwe anyị ihu na ihu. Ndị Ikpe 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.

Mmadụ-ozi ahụ pụtara nye Gideọn n’amaokwu mbụ nke isi ahụ ma kpọọ Gideọn, “dike siri ike nke ukwuu,” Gideọn wee rịọ ka e nye ya ihe ịrịba ama iji gosi na okwu ahụ bụ eziokwu. Mgbe ahụ Gideọn rịọrọ mmụọ-ozi ahụ ka ọ nọgide, ma mmụọ-ozi nke na-anọgide n’amụma bụ mmụọ-ozi nke abụọ. Mgbe oge ịnọgide ahụ gwụsịrị, Gideọn wetara àjà n’ihu, ọkụ wee rechapụ àjà ahụ. Gideọn nọ n’awa nke itoolu n’ihi na nke Ịlaịja bụ àjà mgbede, awa nke itoolu kwa bụ iwu Sọnde mgbe ire ọkụ nke Pentikọst na-adakọ. Gideọn nọchiri anya otu ìgwè nke na-ahụ Onyenwe anyị ihu na ihu, nke bụ ihe mere Daniel n’isi nke iri. Mgbe Gideọn hụrụ ka ọkụ rechapụrụ àjà ahụ, mgbe ahụ ka ọ ghọtara na ya na Onyenwe anyị na-emekọrịta, onye ọ hụrụ ihu na ihu.

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.

Gidiọn tetara n’eziokwu a mgbe ọrụ-ebube nke ọkụ kwadoro ihe ịrịba ama ahụ, ihe ịrịba ama ahụ bụkwa Gidiọn, dike Chineke, na agha nke ndị nchụàjà narị atọ, ndị niile ji tebụl Habakuk narị atọ n’aka ha. Ihe ịrịba ama ahụ, ma ọ bụ ọkọlọtọ ahụ, bụ Gidiọn n’onwe ya, na agha nke narị atọ ahụ, nke bụkwa nnukwu agha dị ike nke Ezikiel—nke guzoro n’isi nke iri atọ na asaa.

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.

Mgbe e doro ụlọikwuu nsọ nsọ dịka e kwuru na Levitikọs 9:23, 24, mgbe Erọn chụsịrị àjà mbụ ya dịka nnukwu onye nchụàjà, ọkụ si n’ihu Onyenwe anyị pụta wee kpọọ àjà nsure ọkụ na abụba dị n’elu ebe ịchụàjà. Ndị mmadụ tiri mkpu, daa n’ihu ha n’egwu nsọ. Nke a aghaghị, ahịrị n’elu ahịrị, ịdị n’otu na ọkụ Ịlaịja.

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.

Ekpere Ezra nke awa nke itoolu maka nkewa nke ọka wit na ahịhịa ọjọọ, nke na-eme n’oge iwu ụbọchị Sọnde, ka a na-emezu n’oge ahụ mgbe nzukọ agha gbanwere bụrụ nzukọ mmeri. Ọ ghaghịkwa ịdị n’otu ahịrị na ọkụ Gideọn. Ọkụ na-erepịa ihe niile nke dakwasịrị àjà mbụ Erọn, nke e chụrụ mgbe ụbọchị asaa nke ido nsọ gasịrị n’ụbọchị nke asatọ, laghachikwara n’otu ụbọchị ahụ, bibiekwa ụmụ nwoke ọjọọ abụọ nke Erọn. Mgbe a ga-awụpụ Mmụọ Nsọ n’enweghị atụ n’awa nke itoolu, n’oge iwu ụbọchị Sọnde, a ga-enwe nkewa nke klaasị ndị nchụàjà abụọ, ma nzukọ mmeri ga-amalite ọrụ nke ịnyịnya ọcha nke Efesọs nọchiri anya ya, nke na-apụ na-emeri ma ka o wee merie. Ite mmanụ nke nzukọ mmeri na-achọta onyeàmà nke abụọ n’ụlọ nsọ Solomọn.

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.

Na nrara ụlọ nsọ Sọdọmọn n’ime 2 Ihe E Mere 7:1–3, mgbe ekpere Sọdọmọn gasịrị, ọkụ si n’eluigwe rịdata wee rechapụ àjà nsure-ọkụ na àjà ndị e chụrụ. Ebube nke Onyenwe anyị jupụtara n’ụlọ nsọ ahụ, nke mere ka ndị mmadụ fee ofufe ma kwupụta ịdị mma Chineke na ebere Ya nke na-adịgide adịgide. N’oge iwu Sọnde, a na-ebuli nzukọ mmeri ahụ elu karịa ugwu niile dịka okpueze na ọkọlọtọ, dịka Zekaraya na Aịzaya siri kwuo. Mgbe ọkụ ahụ rịdatara n’oge nrara ụlọ nsọ Sọdọmọn, ụlọ nsọ ahụ jupụtara n’ebube nke Onyenwe anyị, na-anọchi anya na ịkpọ ụda opi nke asaa arụzuola ọrụ ya n’ahụ ndị Chineke ma dịkwa njikere imezu otu ọrụ ahụ n’ahụ ndị ọrụ awa nke iri na otu. Opi nke asaa na-anọchi anya mkpuchi mmehie, ngwakọta nke Chi na mmadụ nke na-eme mgbe Jizọs na-ebuli alaeze ebube Ya elu. Ọkụ ahụ nke si rịdata n’ụlọikwuu Mozis na n’ụlọ nsọ Sọdọmọn bụkwa ọkụ nke ikpe megide nwa Erọn, dịka ọ dịkwara Devid.

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.

Àjà Dávíd n’elu ebe a na-azọcha ọka nke Araunah/Onan n’akwụkwọ 1 Ihe E Mere 21:26, n’oge ọrịa otiti ahụ e wetara site n’ịgụ ọnụ ọgụgụ ndị mmadụ nke Dávíd, e jiri ọkụ si n’eluigwe zaa ya n’elu ebe-ichụ-àjà ahụ, nke gosiri nnabata ma kwụsị ọrịa otiti ahụ. A na-akwụsị ọrịa otiti nke Laodisia mgbe ọkụ ahụ na-adakwasị àjà Dávíd iji kwụsị ọrịa otiti nke ịdabere Ya n’ike na amamihe mmadụ. A na-akara mgbanwe ahụ site n’ihe nke mmadụ gaa n’ihe nke Chukwu-mmadụ mgbe emechara mkpuchi mmehie, a na-ebulikwa nzukọ-nsọ ahụ elu dị ka ọkọlọtọ. N’oge ahụ, n’ịkọrịta kwekọrọ n’ụlọ nsọ Solomọn, ebube nke Onyenwe anyị juputara n’ụlọ nsọ ahụ ka a na-ejikọta ịdị Chineke na ịdị mmadụ.

We will continue our consideration of the period of the Midnight Cry as represented by the third and ninth hours in the next article.

Anyi ga-aga n’ihu n’ịtụle oge Mkpu Etiti Abalị dịka e sere ya onyinyo n’awa nke atọ na nke itoolu n’isiokwu na-esote.

> 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.

> Ma mb͕e ụbọchị isii gasịrị, Jisọs kpọrọ Pita, Jems, na Jọn nwanne ya, duru ha naanị ha gbagoo n’ugwu dị elu. Ewee gbanwee ọdịdị ya n’ihu ha: ihu ya wee nwupụta ìhè dị ka anyanwụ, uwe ya wee dị ọcha dịka ìhè. Ma le, Mozis na Elaija pụtara n’ihu ha, na-agwakọ ya okwu.

> 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.

> Pita wee zaa Jisọs, si, Onyenweanyị, ọ dị mma ka anyị nọrọ ebe a: ọ bụrụ na ị chọrọ, ka anyị rụọ ụlọikwuu atọ n'ebe a; otu maka gị, otu maka Mosis, otu kwa maka Ịlaịja. Ka ọ ka nọ na-ekwu okwu, lee, igwe ojii na-enwu enwu kpuchiri ha: ma lee, olu si n’igwe ojii ahụ pụta, na-asị, Nke a bụ Ọkpara m m hụrụ n’anya, onye ihe Ya na-atọ m ezi ụtọ; nụọnụ Ya.

> 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.

> Ma mgbe ndị na-eso ụzọ ahụ nụrụ ya, ha dara n’ihu ha, wee tụọ egwu nke ukwuu. Jisọs wee bịakwute ha, metụ ha aka, sị, Bilienụ, atụkwala egwu.

> 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.

> Ma mgbe ha weliri anya ha elu, ha ahụghị onye ọ bụla, kama Jisọs naanị. Ma ka ha si n’ugwu ahụ na-arịdata, Jisọs nyere ha iwu, sị, Unu agwala onye ọ bụla ọhụ a, ruo mgbe Nwa nke mmadụ ga-esi n’ọnwụ bilie ọzọ. Matiu 17:1–9.

Back to Articles