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

Igitabo cya Yoweli n’Itorero ry’Abadivantisiti b’Umunsi wa Karindwi b’i Lawodikiya - Umubare wa Mirongo Itatu na Kabiri

Number Thirty-Two

Umubare Mirongo Itatu n’Ibiri

Author

Jeff Pippenger

Published

January 20, 2026

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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.

Byabaye urugendo rwagiye rugenda gahoro kugira ngo tugere ku gitabo cya Yoweli, Petero ari we mutangabuhamya wacu. Petero ni kimwe mu bimenyetso bitangaje cyane biri mu Ijambo ry’Imana ry’ubuhanuzi, ariko se si ko bose bimeze? Petero ari i Kayesariya ya Filipo, kandi kandi ari no kuri Pentekote mu cyumba cyo hejuru ku isaha ya gatatu, hanyuma akajya no mu rusengero ku isaha ya cyenda kuri uwo munsi nyine. Yesu yabambwe ku isaha ya gatatu, apfa ku isaha ya cyenda. Petero ahamagarirwa kujya i Kayesariya ku isaha ya cyenda, ariko iyo Kayesariya ahamagarirwamo mu nkuru ya Koruneliyo si Kayesariya ya Filipo iri munsi y’Umusozi wa Herumoni, ahubwo ni Kayesariya yo ku nyanja, yitwaga Kayesariya 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.

Kayizariya y’Inyanja ni umujyi wo ku nkombe z’Inyanja ya Mediterane, nko mu birometero 48–56 mu majyaruguru ya Tel Aviv y’ubu (wubatswe na Herode Mukuru nk’umujyi mugari w’icyambu cy’Abaroma). Uvugwa kenshi mu gitabo cy’Ibyakozwe n’Intumwa (uvugwamo inshuro 15), kandi ni wo abantu benshi bavuga gusa bati “Kayizariya” mu Isezerano Rishya. Filipo Umubwirizabutumwa yahabaga hamwe n’abakobwa be bane bahanuraga (Ibyak. 8:40; 21:8). Pawulo yahafungiwe imyaka ibiri, ahagarara imbere y’abategetsi Feliki na Fesito, n’Umwami Agripa (Ibyak. 23–26). Ariko icy’ingenzi kurushaho, ahari, ni uko Petero ari ho yabwirije umutware w’ingabo z’Abaroma witwaga Koruneliyo—ihindukirira rya mbere rikomeye ry’Abanyamahanga bakira Ubukristo (Ibyak. 10) mu mwaka wa 34 nyuma ya Kristo, igihe icyumweru Kristo yahamije isezerano na benshi cyarangiraga.

> 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.

> Kandi azahamisha isezerano na benshi mu gihe cy’icyumweru kimwe; kandi hagati muri icyo cyumweru azahagarika igitambo n’ituro, kandi kubera ikwirakwizwa ry’ibizira azakigira umusaka, kugeza ku iherezo; kandi ibyagenewe bizasukwa ku musaka. 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.

Kayizariya Maritima yakoraga nk’umurwa mukuru w’ubutegetsi bw’Abaroma muri Yudaya kandi yari ikigo gikomeye cy’Abanyamahanga. Kayizariya Filipo ni undi mujyi utandukanye, uherereye mu majyaruguru ya kure hafi y’ikirenge cy’Umusozi wa Herumoni (nko mu birometero 40–48 mu majyaruguru y’Inyanja ya Galileya), mu gice ubu cyitwa Golan Heights (Baniasi ya none). Uvugwa gusa mu Mavanjiri (Matayo 16:13 na Mariko 8:27), igihe Yesu yajyanaga abigishwa be i Kayizariya Filipo. Aha ni ho hantu hazwi cyane aho Petero yahamirije ko Yesu ari “Kristo, Umwana w’Imana ihoraho,” kandi aho Yesu yatangarije ati: “Kuri urutare nzubakaho Itorero ryanjye, kandi amarembo ya Hadesi ntazarinesha” (Matayo 16:13–20). Hari ahantu h’abapagani harangwaga insengero z’imana z’Abagiriki, cyane cyane imana Pan y’ihene, kandi ubuvumo bwayo bwa Pan bwitwaga “amarembo y’ikuzimu,” bikaba byaratumye amagambo ya Yesu yahatangarije aba ayo gutangarirwa cyane kurushaho.

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.

Imijyi yombi itandukanye rwose mu buryo bw’akarere no mu mateka—umwe ukaba wari umujyi w’icyambu cy’Abaroma wari urimo urujya n’uruza mu majyepfo y’iburengerazuba, undi ukaba wari ahantu h’Abahelenisiti/abapagani ho mu majyaruguru hafi y’amasoko y’Uruzi rwa Yorodani. Uwo ku nkombe z’inyanja ni wo wiganje mu Gitabo cy’Ibyakozwe n’Intumwa, naho uwo wo mu majyaruguru ukaba ari wo uri ku isonga mu gihe gikomeye cy’ingenzi mu Mavanjiri. Kayisariya yo ku nyanja ni ikimenyetso cya Roma—inyamaswa, kandi Kayisariya yo ku butaka ni ikimenyetso cy’ikiyoka. Mushiki wacu White agaragaza igihe gihera ku musaraba kigera kuri Pentekote, “igihe cya Pentekote,” cyatangiriye ku musaraba kikarangirira kuri Pentekote.

> “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.

> “Ni ukwifuza gukomeye cyane ntegereje igihe ibyabaye ku munsi wa Pentekote bizasubirirwaho n’imbaraga ziruta cyane izagaragaye kuri uwo munsi. Yohana aravuga ati: ‘Mbona undi mumarayika amanuka ava mu ijuru, afite ubutware bukomeye; isi irabagiranwa n’ubwiza bwe.’ Hanyuma, nk’uko byari mu gihe cya Pentekote, abantu bazumva ukuri kubabwirwa, umuntu wese mu rurimi rwe bwite.

> “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.

> “Imana ishobora guhumekera ubugingo bushya muri buri muntu wese wifuza by’ukuri kuyikorera, kandi ishobora gukora ku minwa ikoresheje ikara ry’umuriro rivuye ku gicaniro, maze igatuma iba intyoza mu kuyisingiza. Ibihumbi by’amajwi bizuzuzwa imbaraga zo kwamamaza ukuri gutangaje kw’Ijambo ry’Imana. Ururimi rudatobora ruzabohorwa, kandi abafite ubwoba bazahabwa imbaraga zo guhamya ukuri bashize amanga. Uwiteka afashe ubwoko bwe kweza urusengero rw’umutima bakuremo ikizinga cyose, no gukomeza ubumwe bwa bugufi cyane na We, kugira ngo bazabashe guhabwa ku mvura y’itumba igihe izaba isutswe.” 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.

Mu by’ukuri, igihe cya Pantekote cyari gutangira ku munsi mukuru w’imbuto z’umuganura, ujyanye n’izuka rya Kristo; ariko hatabayeho urupfu rwo ku musaraba, nta maraso yari kubaho ngo Umukiza wazutse ayajyane igihe yazukaga. Hatabayeho urupfu rwe, We, nk’Umugati w’Ubugingo, ntiyari kuruhuka ku munsi mukuru w’imigati itasembuwe; kandi Umugati w’Ubugingo byari ngombwa ko uruhuka mbere y’izuka ryawo ku munsi mukuru w’imbuto z’umuganura, bityo ugatangiza igihe cy’iminsi mirongo itanu cyagejeje ku munsi n’umunsi mukuru wa Pantekote.

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.

Igihe Kristo yazaga gukomeza isezerano ry’icyumweru kimwe; icyo cyumweru cyatangiriye ku mubatizo We, hanyuma “mu gice cyo hagati cy’icyumweru,” nyuma y’imyaka itatu n’igice, arabambwa, aruhukira mu mva ku munsi w’Imigati Itasembuwe, arazuka ku Cyumweru nk’umunsi mukuru w’umuganura w’imbuto za mbere z’umusaruro wa sayiri, bityo atangiza igihe cy’iminsi mirongo itanu cya Pentekote cyageze ku munsi mukuru w’umuganura w’imbuto za mbere z’ingano. Uhereye ku musaraba ukageza ku iherezo ry’icyumweru, nyuma y’imyaka itatu n’igice, icyo gihe cy’imyaka irindwi cyasojwe na Koruneliyo w’i Kayisariya Maritima, wabaye Umunyamahanga wa mbere cyane wahindutse–mu Itorero rya Gikristo ku iherezo ry’icyumweru mu mwaka wa 34 nyuma ya Kristo.

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.

Icyumweru Kristo yaje gukomeza isezerano, mu buryo bw’ubuhanuzi, ni iminsi 2,520, kandi umusaraba uri “hagati mu cyumweru,” bityo rero byari iminsi 1,260 nyuma y’umubatizo kandi n’iminsi 1,260 mbere y’uko Koruneliyo ahinduka. Ku musaraba Kristo yabambwe ku isaha ya gatatu, kandi apfa ku isaha ya cyenda. Ibyo ni byo byari intangiriro y’igihe cya Pentekote, kandi ku iherezo ryacyo, (kuko Yesu buri gihe agaragaza iherezo akoresheje intangiriro) ku munsi wa Pentekote, Petero atanga ubutumwa bwe bwa mbere bwo mu gitabo cya Yoweli ku isaha ya gatatu mu cyumba cyo hejuru, aho Kristo yahuriye n’abigishwa ku munsi w’izuka rye. Hanyuma Petero atanga ubutumwa bwe bwa kabiri kuri Yoweli mu rusengero ku isaha ya cyenda. Biragaragara ko isaha ya gatatu n’isaha ya cyenda ari ikimenyetso cya alufa na omega cy’intangiriro n’iherezo by’igihe cya Pentekote.

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.

Umurongo ku wundi, iyo dushyize hamwe isaha ya gatatu n’iya cyenda z’ibi bintu byombi, dusanga ayo masaha atandatu ari igihe cy’ubuhanuzi gitanga ubuhamya bw’ugucikamo kabiri. Kristo ava mu bugingo ajya mu rupfu, ava mu rupfu asubira mu bugingo. Ava ku isi ajya mu ijuru, hanyuma akagaruka ku isi. Petero aba hanze, hanyuma akinjira mu rusengero. Birumvikana ko hari n’izindi ngereranyo zijyanye no guhuza isaha ya gatatu n’iya cyenda, ariko mbere na mbere dukeneye kubanza kuzirikana Petero, Koruneliyo na Kayisariya yo ku nyanja.

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.

Nk’uko bimeze ku byiciro by’ubuhanuzi bigaragazwa n’amasaha atandatu, igihe marayika yoherezwaga kwa Koruneliyo kugira ngo amuyobore kohereza intumwa yo guhamagaza Petero, yari isaha ya cyenda.

> 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.

> Hariho umugabo umwe i Kayisariya witwaga Koruneliyo, umutware w’abasirikare b’ijana wo mu mutwe witwaga umutwe w’Abataliyani, umuntu wubaha Imana kandi uyitinya hamwe n’abo mu rugo rwe bose, watangaga cyane impano ku bantu kandi agasenga Imana iteka ryose. Abona mu iyerekwa, ku buryo bugaragara, nk’isaha ya cyenda y’umunsi, marayika w’Imana amwinjiraho amubwira ati: “Koruneliyo.” Amwitegereje, aterwa ubwoba, aravuga ati: “Ni iki, Mwami?” Aramubwira ati: “Amasengesho yawe n’impano zawe byazamutse imbere y’Imana ho urwibutso. Noneho tuma abantu i Yopa, maze utumize Simoni umwe, wakundwaga kwitwa Petero.” Ibyakozwe n’Intumwa 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.

Ukuza kw’umumarayika ni ikimenyetso cy’ubutumwa, kandi ni ikimenyetso cy’inzira, kandi uwo mumarayika yemeza ko ari ikimenyetso cy’inzira igihe avuga ati: “Amasengesho yawe n’impano zawe byazamuwe biba urwibutso imbere y’Imana.” Ikimenyetso cy’inzira cy’umusozo w’icyo cyumweru ni uko Koruneliyo yatumyeho Petero ku isaha ya cyenda amaze iminsi ine yiyiriza ubusa, kandi byitwa “urwibutso,” ari cyo kimenyetso cy’inzira. Kubera ko Koruneliyo yari “umutware w’ingabo z’abasirikare ijana,” yari umugaba w’abagabo ijana.

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.

Igihe Petero ari i Kayisariya ya Filipi muri Matayo cumi na gatandatu, nta hantu havugwa isaha iyo ari yo yose. Kayisariya ya Filipi ni ryo zina ry’umujyi muri icyo gihe ubwo Yesu yahajyanaga abigishwa. Mu mateka ya Daniyeli cumi na kumwe, umurongo wa cumi na gatatu kugeza ku wa cumi na gatanu, imirongo yasohorejwe ku rugamba rwa Paniyumu kandi igereranya intambara iyobora ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika, Kayisariya ya Filipi yitwaga Paniyumu. Petero ari mu murongo wa cumi na gatatu kugeza ku wa cumi na gatanu igihe ari i Kayisariya ya Filipi, ari ho Paniyumu.

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.

Kumenya ko Intambara ya Panium yari ugusohora kw’imirongo ya cumi n’itatu kugeza kuri cumi n’itanu yo muri Daniyeli cumi n’umwe, kandi ko iyo mirongo kimwe n’amateka y’Intambara ya Panium bigaragaza intambara iganisha ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika, ni ko rwose uburyo bw’umurongo ku murongo bwagenewe gukora. Gukoresha ubwo buryo bisaba ko Kayisariya Filipi na Panium bihuzwa, kuko ihame ry’ibanze ry’ubuhanuzi rivuga kuri uku kuri ari iri ngo “buri muhanuzi wo mu bihe bya kera yavugiye ibihe byacu kuruta iminsi yabayemo.” Pawulo yongeraho ko imyuka y’abahanuzi igengwa n’abahanuzi, bityo rero si uko bose bagaragaza iminsi y’imperuka gusa, ahubwo kandi bose barahuza.

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.

Ni yo mpamvu, niba kandi igihe Paniumi imenyekanishijwe mu Ijambo ry’ubuhanuzi ry’Imana nka Paniumi, hanyuma ikaza kumenyekana nka Kayisariya ya Filipo, byombi bigomba gukoreshwa mu minsi y’imperuka, kandi bigomba guhuzwa, kuko ari umugi umwe.

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.

Mu buryo bujyanye n’iyi nyurabwenge, nubwo butandukanyeho gato, hari Kayisariya ya Filipo na Kayisariya Maritima. Petero yajyanye na Kristo i Kayisariya ya Filipo, ariko yoherezwa i Kayisariya Maritima n’Umwuka Wera. Nyamara kandi, muri Kayisariya zombi, ni Petero uri nyamuntu w’ingenzi w’isezerano. Igiteye ubwuzu kuri uyu murongo ni uko ku isaha ya cyenda ari bwo Koruneliyo yasuwe n’umumarayika agategekwa gutumiza Petero. Petero i Kayisariya ni ikimenyetso cy’ubuhanuzi, ariko Kayisariya zombi ziratandukanye mu buryo bugaragara. Imwe ni Kayisariya yo ku nyanja, indi na yo ni Kayisariya yo ku butaka. Kayisariya yo ku nyanja ifitanye isano n’Abanyamahanga, kandi Koruneliyo ni we munyamahanga wa mbere wahindutse rwose ku iherezo ry’icyumweru cy’isezerano mu mwaka wa 34 nyuma ya Kristo. Kayisariya yo ku nyanja ni isaha ya cyenda kandi ihura na Petero mu rusengero kuri Pentekote, ndetse n’urupfu rwa Kristo ku isaha ya cyenda.

Caesarea by the earth, that is Caesarea Philippi is the third hour. There is no other options to choose. Caesarea Philippi at the beginning, the third hour and Caesarea Maritima at the end, the ninth hour. Philippi is the alpha of the period of six hours and Maritima is the omega. The omega at the ninth hour was the death of Christ in the midst of the covenant week, and Peter in the temple at Pentecost was also the ninth hour. Cornelius calling for Peter aligns with the death of Christ, which typifies the Sunday law, and also Peter in the temple at Pentecost, which once again typifies the Sunday law. Cornelius, as the first Gentile convert represents the first eleventh-hour worker at the Sunday law.

Kayisariya yo ku butaka, ari yo Kayisariya Filipi, ni isaha ya gatatu. Nta yandi mahitamo ashoboka guhitwamo. Kayisariya Filipi ku ntangiriro, isaha ya gatatu, na Kayisariya Maritima ku iherezo, isaha ya cyenda. Filipi ni alufa y’igihe cy’amasaha atandatu, kandi Maritima ni omega. Omega ku isaha ya cyenda kwari urupfu rwa Kristo hagati mu cyumweru cy’isezerano, kandi Petero mu rusengero kuri Pentekote na bwo yari ku isaha ya cyenda. Guhamagara kwa Koruneliyo kugira ngo Petero aze bihura n’urupfu rwa Kristo, rugereranya itegeko ryo ku Cyumweru, kandi no na Petero mu rusengero kuri Pentekote, na bwo nanone bigereranya itegeko ryo ku Cyumweru. Koruneliyo, nk’uwahindutse uwa mbere mu Banyamahanga, ahagarariye umukozi wa mbere w’isaha ya cumi n’imwe ku itegeko ryo ku Cyumweru.

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.

Isaha ya gatatu ubwo Kristo yabambwaga ku musaraba, n’isaha ya gatatu ubwo Petero yari mu cyumba cyo hejuru, bigomba kandi bishobora gusa kugereranya Kayisariya ya Filipo. Icyumba cyo hejuru Petero yari arimo ku munsi wa Pentekote, ni cyo cyumba cyo hejuru nyine Kristo yabonekeyemo nyuma y’izuka rye, izamuka rye n’imanuka rye. Kristo yaje muri icyo cyumba cyo hejuru, hanyuma iminsi mirongo itanu nyuma yaho, ku munsi wa Pentekote, Petero ageza ubutumwa bwo mu gitabo cya Yoweli muri icyo cyumba cyo hejuru nyine.

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.

Kayisariya Filipi ni isaha ya gatatu ihura no kubambwa no mu cyumba cyo hejuru kuri Pentekote. Ukubambwa ni ikimenyetso cyo gutatanywa, naho icyumba cyo hejuru ni ikimenyetso cy’ubumwe. Ibi byerekana Kayisariya Filipi nk’ahantu habanziriza gato itegeko ryo ku Cyumweru, aho itsinda rimwe ritatanywa, irindi rikateranirizwa hamwe. Igihe amateka y’Intambara ya Paniyumu atangiye kongera gusubirwamo, abageni b’abapfapfa n’abanyabwenge bazatandukanywa iteka ryose, kandi bazatandukanywa ku bw’umusaraba, ugereranya kwegera kw’itegeko ryo ku Cyumweru. Ni i Kayisariya Filipi Kristo yatangiye kwigisha iby’itegeko ryo ku Cyumweru ryari rigiye kuza. Igihe yabigenzaga atyo, Petero yarwanyije ubwo butumwa; bityo rero, mu mirongo icyenda, Petero ahagarariye abashyizweho ikimenyetso n’abatatanywa n’ubutumwa bw’umusaraba, ari bwo tegeko ryo ku Cyumweru.

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

> Arababaza ati: “Ariko mwebweho, muvuga ko ndi nde?”

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

> Maze Simoni Petero arasubiza ati: Uri Kristo, Umwana w’Imana ihoraho.

> 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.

> Yesu aramusubiza ati: Hahirwa wowe, Simoni Barijona; kuko atari umubiri n’amaraso byabiguhishuriye, ahubwo ni Data uri mu ijuru. Kandi ndakubwira na none yuko uri Petero, kandi kuri urwo rutare ni ho nzubaka Itorero ryanjye; kandi amarembo y’ikuzimu ntazarinesha. Kandi nzaguha imfunguzo z’ubwami bwo mu ijuru; kandi ibyo uzaboha mu isi bizaba biboshywe no mu ijuru; kandi ibyo uzabohora mu isi bizaba bibohowe no mu ijuru.

> 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.

> Nuko ategeka abigishwa be kutagira uwo babwira ko ari we Yesu Kristo. Uhereye icyo gihe, Yesu atangira kwereka abigishwa be yuko akwiriye kujya i Yerusalemu, no kubabazwa cyane n’abakuru b’Abayahudi n’abatambyi bakuru n’abanditsi, no kwicwa, hanyuma ku munsi wa gatatu akongera kuzuka.

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

> Nuko Petero aramujyana, atangira kumucyaha, ati: “Ibi bikubere kure, Mwami; ibi ntibizakubaho.”

> 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.

> Ariko arahindukira, abwira Petero ati: “Subira inyuma yanjye, Satani; uri igisitaza kuri jye; kuko utita ku by’Imana, ahubwo witaye ku by’abantu.” Matayo 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.

Ukubambwa ku musaraba ku isaha ya gatatu hamwe n’ubutumwa bwa Petero bwo mu cyumba cyo hejuru bihuriza hamwe ihinduka ry’ubuhanuzi ry’itorero rirwanira ku isi, risobanurwa nk’itorero ririmo ingano n’urukungu byombi, rikagana ku itorero rinesha. Itorero rinesha ni ituro ry’umuganura ry’ingano rya Pentekote, ari ryo tegeko ryo ku Cyumweru. Iyo urukungu n’ingano bigeze ku bukure, abamarayika batandukanya ayo matsinda yombi. Imvura yatangiye kugwa buhoro kuva ku wa 11 Nzeri ni yo ituma ingano n’urukungu byera.

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.

Igihe cy’amasaha atandatu gishushanya amateka y’ikoraniro ry’i Exeter kugeza ku wa 22 Ukwakira 1844, kwinjira kwa Kristo i Yerusalemu mu buryo bw’intsinzi, no kwinjira k’umwami Dawidi i Yerusalemu azanye Isanduku y’Isezerano. Isaha ya cyenda na yo ni igihe cy’igitambo cya nimugoroba, ahagana saa cyenda z’amanywa.

> 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.

> Noneho icyo uzatambira ku gicaniro: abana b’intama babiri b’umwaka umwe, umunsi ku wundi ubudahwema. Umwana w’intama umwe uzamutambe mu gitondo; undi mwana w’intama na we uzamutambe nimugoroba. Kuva 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.

Ijambo ryahinduwemo ngo “ndetse,” rimwe na rimwe rihagararirwa nka “hagati y’amanywa n’umugoroba.” Hagati y’amanywa n’umugoroba havuga igihe cy’amasaha atandatu kiri hagati y’isaha ya gatatu n’isaha ya cyenda. Icyumweru cy’isezerano cya Kristo gihagarariye igihe cy’amasaha atandatu ku musaraba, kikaba alpha y’igihe cy’amasaha atandatu kuri Pentekote. Hariho abahamya babiri mu cyumweru cy’isezerano bagaragaza igihe cy’amasaha atandatu, gifitanye isano itaziguye atari gusa n’ubuhanuzi bw’icyumweru cyera, ahubwo n’ibimenyetso by’igihe cya Pentekote. Hanyuma ku musozo w’icyo cyumweru nyir’izina cy’ubuhanuzi, Petero ahamagarirwa kujya i Kayisariya ku isaha ya cyenda. Kuba mu miterere imwe y’ubuhanuzi bw’icyumweru cyera harimo amasaha ya cyenda atatu; abiri muri yo akaba ari impera za omega z’igihe cy’amasaha atandatu, ari na cyo kandi cyari igihe kiri hagati y’itambo ryo mu gitondo n’iryo nimugoroba, bisaba, ku bw’icyo ubuhanuzi busaba byanze bikunze, ko habaho isaha ya gatatu nk’alpha y’igihe cyarangiye ku isaha ya cyenda ya Koruneliyo.

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.

Kezariya ebyiri, zombi zifite Petero nk’umuntu w’ingenzi, zigaragaza ko Kezariya ya Filipo ari isaha ya gatatu. Icyo gihe cy’amasaha atandatu gitangirana kandi kikarangirana na Kezariya, kuko iherezo rigaragazwa n’intangiriro.

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

Umwana w’intama wa Pasika yagombaga kubagwa nimugoroba, ari ryo saha ya cyenda—igihe Kristo yapfaga.

> 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.

> Kandi muzayibike kugeza ku munsi wa cumi na kane w’uko kwezi; maze iteraniro ryose ry’ikoraniro rya Isirayeli rizayice nimugoroba. Kuva 12:6.

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

Isaha yo gusenga na yo ni isaha ya cyenda, kuko ari bwo hatambwaga igitambo cya nimugoroba.

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

> Gusenga kwanjye nikubere imbere nk’umubavu; kandi kuzamura amaboko yanjye kube nk’igitambo cya nimugoroba. Zaburi 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.

Mu guhuza n’uko igitambo cyo nimugoroba cyari isaha yo gusenga, Ezira arimo gusenga mu gihe cy’igitambo cyo nimugoroba; bityo akaba arimo gusenga ku isaha ya cyenda, igihe Petero ari mu rusengero, igihe Kristo yapfaga, n’igihe Koruneliyo yabwirwaga gutumiza Petero.

> 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.

> Nuko ku gitambo cya nimugoroba ndahaguruka mvuye mu gahinda kanjye; maze nshishimuye umwambaro wanjye n’umwitero wanjye, mpfukama hasi, ndambura amaboko yanjye ku Uwiteka Imana yanjye. Ezira 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.

Mu isengesho cye, Ezira aricuza amaze gutahura ko abavuye i Babuloni baza gusubira kwubaka urusengero na Yerusalemu bari barafatanye n’abagore b’abanyamahanga.

> 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.

> Nuko Ezira amaze gusenga no kwatura ibyaha, arira kandi yikubita hasi imbere y’inzu y’Imana, hateranira iwe, bavuye muri Isirayeli, iteraniro rinini cyane ry’abagabo n’abagore n’abana; kuko abantu barize cyane. Nuko Shekaniya mwene Yehiyeli, umwe mu bahungu ba Elamu, asubiza Ezira ati: Twacumuye ku Mana yacu, kandi twashatse abagore b’abanyamahanga bo mu baturage b’icyo gihugu; nyamara noneho haracyari ibyiringiro muri Isirayeli kuri iki kintu. Nuko rero nimucyo tugirane isezerano n’Imana yacu ryo kwirukana abo bagore bose, n’abana babakomokaho, dukurikije inama ya databuja n’abahinda imishyitsi imbere y’itegeko ry’Imana yacu; kandi nibikorwe hakurikijwe amategeko. Haguruka; kuko iki kibazo kiri mu maboko yawe: natwe tuzabana nawe: humura, ubikore.

> 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.

> Nuko Ezira arahaguruka, arahiza abatambyi bakuru, Abalewi, n’Abisirayeli bose kurahira ko bazakora ibihuje n’iri jambo. Na bo bararahira. Hanyuma Ezira arahaguruka ava imbere y’inzu y’Imana, ajya mu cyumba cya Yohanani mwene Eliyashibu; agezeyo, ntiyarya umugati kandi ntiyanywa amazi, kuko yari mu kababaro bitewe n’igicumuro cy’abari barajyanywe mu bunyage. Nuko batangaza hose mu Buyuda no i Yerusalemu ku bana bose b’ubunyage, ko bagomba guteranira i Yerusalemu; kandi ko umuntu wese utazaza mu minsi itatu, hakurikijwe inama y’abatware n’abakuru, ibintu bye byose bizanyagwa, na we ubwe agatandukanywa n’iteraniro ry’abari barajyanywe mu bunyage. Nuko abagabo bose b’i Buyuda n’i Benyamini bateranira i Yerusalemu mu minsi itatu. Hari mu kwezi kwa cyenda, ku munsi wa makumyabiri w’ukwezi; abantu bose bicara mu mbuga y’inzu y’Imana, bahinda umushyitsi bitewe n’icyo kibazo no ku bw’imvura nyinshi. Ezira 10:1–9.

The covenant of the one hundred and forty-four thousand is represented as a separation from those who had taken strange wives. This is the separation of the wise and foolish virgins, and it occurs at the ninth hour, which is the death of Christ, Peter in the temple on Pentecost, and Peter being called to Caesarea by the sea. Ezra’s separation is also the purging of the Levites by the Messenger of the Covenant in Malachi chapter three. The purging in Malachi illustrates the two temple cleansings of Christ.

Isezerano ry’abihumbi ijana na mirongo ine na bine rigereranywa no kwitandukanya n’abari barashatse abagore b’abanyamahanga. Uku ni ko kwitandukanya kw’abakobwa b’inkumi b’abanyabwenge n’abapfu, kandi kuba ku isaha ya cyenda, ari yo rupfu rwa Kristo, Petero mu rusengero kuri Pentekote, ndetse no guhamagarirwa kwa Petero kujya i Kayisariya ku nkombe y’inyanja. Gutandukanya kwa Ezira na ko ni ugusukurwa kw’Abalewi gukorwa n’Intumwa y’Isezerano mu gitabo cya Malaki igice cya gatatu. Ugusukura kuvugwa muri Malaki kugaragaza ibihe bibiri Kristo yejeje urusengero.

> “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.

> “Mu kweza urusengero arukuramo abaguzi n’abacuruzi bo mu isi, Yesu yatangaje umurimo We wo kweza umutima awukura ku guhumanywa n’icyaha,—ku byifuzo by’isi, ku irari ry’ubwikunde, ku ngeso mbi, byonona ubugingo. Malaki 3:1–3 haravuzwe.” Uwifuzwa Ibihe Byose, 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.

Ezira n’abinjira mu isezerano babwiwe “guhaguruka,” kandi Yosuwa yabwiwe guhaguruka inyuma y’uko abagarariji bose bapfuye mu kiringo c’imyaka mirongo itatu n’umunani. Vyatwaye imyaka ibiri kugira Isirayeli ya kera itsindwe mu kigeragezo c’igeragezwa ry’incuro cumi, kandi inyuma y’imyaka mirongo itatu n’umunani abagarariji bose bari bamaze gupfa, maze Imana ibabwira guhaguruka.

> 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.

> Nuko uhaguruke, ndavuga nti, mwambuke akagezi ka Zeredi. Nuko twambuka akagezi ka Zeredi. Igihe cyose twamaze uhereye igihe twaviriye i Kadeshi-barineya kugeza igihe twambukiye akagezi ka Zeredi, cyari imyaka mirongo itatu n’umunani; kugeza aho ab’igihe cyose bari abagabo b’intambara barimbukiye bose hagati mu ngabo, nk’uko Uwiteka yari yarabarahiye. Gutegeka kwa Kabiri 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.”

Muri Yohana 5, Yesu yakijije umugabo wari waramugaye atyo imyaka mirongo itatu n’umunani, kandi amaze kumukiza, abwira uwo mugabo ati: “Haguruka.”

> 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?

> Kuko marayika yamanukaga mu kidendezi mu gihe runaka agahindagura amazi; maze uwabanzaga kubyinjiramo amazi amaze guhungabanywa, agakira indwara iyo ari yo yose yabaga arwaye. Kandi aho hari umuntu wari umaze imyaka mirongo itatu n’umunani afite ubumuga. Yesu amubonye aryamye, kandi amenye ko yari amaze igihe kirekire ari muri iyo mimerere, aramubaza ati: “Urashaka gukira?”

> 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.

> Uwo mugabo wari ufite ubumuga aramusubiza ati: Databuja, nta muntu mfite wo kunshyira mu kidendezi igihe amazi asuriranyijwe; ahubwo nkiri kuza, undi akandusha kumanukamo mbere.

> 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.

> Yesu aramubwira ati: Haguruka, wikorere uburiri bwawe, ugende. Uwo muntu ahita akira, yikorera uburiri bwe, aragenda; kandi uwo munsi wari Isabato. Yohana 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.

Mu kigereranyo cya Ezira cy’isezerano ry’abahumbi ijana na mirongo ine na bane, abantu bagombaga “guhaguruka.” Mu mwaka wa 1838, Josiah Litch, umubwirizabutumwa ukomeye w’Abamilerite, yahanuye iherezo ry’ubutware bw’Abottomani hafi y’umwaka wa 1840, maze ubutumwa bw’Abamilerite burahaguruka, hanyuma buhabwa imbaraga n’isohozwa nyakuri ku wa 11 Kanama 1840. Kuzamurwa kw’itorero rinesha bikubiyemo ubuhanuzi butuma ubwoko bw’Imana buhaguruka igihe isezerano rishyizweho. Mu gutandukana kwa Ezira n’abagore b’abanyamahanga dusangamo kwezwa kw’Abalewi kuvugwa na Malaki, kandi tugasangamo no kweza urusengero kwa Kristo incuro ebyiri, kandi buri murongo ugaragaza itandukanywa ry’ingano n’urukungu, ari byo bisohozwa igihe Kristo akuraho ibyaha burundu mu mitima y’abahumbi ijana na mirongo ine na bane. Isaha ya cyenda ya Kristo, n’amasaha abiri ya cyenda ya Petero hamwe n’isengesho rya Ezira ryo gusukurwa bihura n’itegeko ryo ku Cyumweru, ubwo imvura y’itumba izasukwa ku rugero rutagira urugero. Mu gice cya cyenda cya Daniyeli, Daniyeli ahabwa igisubizo ku byo yasabiye mu gihe cy’igitambo cyo ku mugoroba, ari cyo saha ya cyenda.

> 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.

> Koko rero nkiri kuvuga mu isengesho, wa mugabo Gaburiyeli, uwo nari nabonye mu iyerekwa mbere, aza anyegera yihuta cyane aguruka, ankora mu gihe cy’ituro rya nimugoroba. Daniyeli 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.

Turamenyeshwa ko amayerekwa Daniyeli yahawe ku nzuzi zikomeye z’i Shinari ubu ari mu nzira yo gusohozwa, kandi ko dukwiriye kuzirikana ibihe n’imimerere byariho igihe ubwo buhanuzi bwatangwaga.

> “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.

> “Umucyo Daniyeli yahawe n’Imana yawuhawe by’umwihariko ku bw’iyi minsi y’imperuka. Iyerekwa yabonye ku nkombe za Ulayi na Hidekeli, imigezi minini ya Shinari, ubu riri mu nzira yo gusohora, kandi ibyabaye byose byahanuwe bizasohora bidatinze.

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

> “Tekereza imimerere y’ishyanga ry’Abayuda igihe ubuhanuzi bwa Daniyeli bwatangwaga.” 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.

Umucyo w’iyerekwa rifitanye isano n’inzuzi za Hidekeli na Ulai ugereranya ibice bitandatu bya nyuma bya Daniyeli igice cya cumi na kimwe. Mu gice cya cyenda, kigereranywa n’uruzi Ulai, Daniyeli ahabwa umucyo ku bice bya karindwi, umunani n’icyenda. Mu gice cya cumi, kigereranywa n’uruzi Hidekeli, Daniyeli ahabwa umucyo w’ibice bya cumi, cumi na kimwe, na cumi na bibiri. Amakuru y’ubuhanuzi agereranywa n’ibyabaye by’ubuhanuzi bikubiye muri ibyo bice byombi, ariko kandi ntagaragazwa na Daniyeli ubwe, kuko dukwiriye kwita ku mimerere y’ishyanga ry’Abayuda igihe ubwo buhanuzi bwatangwaga.

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.

Tugomba kuzana ibyo bitekerezo mu minsi y’imperuka, tukabihuje n’ubuhamya bw’undi muhanuzi. Ibi bisobanuye ko nk’uko Petero ari i Kayisariya ya Filipo kandi akaba anari i Kayisariya yo ku Nyanja, ni na ko Daniyeli asurwa na Gaburiyeli ku isaha ya cyenda mu gice cya cyenda, kandi agasurwa ku munsi wa makumyabiri na kabiri mu gice cya cumi. Umucyo wa Ulayi n’uwa Hidekeli urebana n’iminsi y’imperuka ukurwaho ikimenyetso kuri Daniyeli ku isaha ya cyenda yo ku munsi wa makumyabiri na kabiri. Uwo mucyo ugereranya isukwa ry’imvura y’itumba ya nyuma ridafite urugero ku itegeko ryo ku Cyumweru.

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.

Ubuhamya bwa Daniyeli bugaragazwa byuzuye ku isaha ya cyenda, kuko bugaragaza amateka yo hanze n’ay’imbere y’ibigwira ubwoko bw’Imana mu minsi y’imperuka. Iryo terangazwa nibumara kwamamazwa mu banyamahanga, bagereranywa na Koruneliyo, bazatumiza ab’ijana na mirongo ine na bane, amategeko y’Imana azicwa binyuze mu gushyiraho ku cyumweru, kandi Petero azageza ubutumwa ku rusengero Kristo yari yaravuyemo kandi yararurangiye ko ari inzu y’ubusa y’Abayuda. Petero abwira abanyamahanga, kandi kandi n’Urukiko rw’Ikirenga rw’Abayuda, mu gihe Ezira yinginga asaba gutandukana, na Daniyeli yiyiriza ubusa kandi asengera umucyo. Isaha ya cyenda kuri Pentekote, mu rupfu rwa Kristo, mu gihe Koruneliyo yahamagazaga Petero, n’igitambo cya nimugoroba byose bihurira kuri Eliya ku Musozi Karumeli.

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.

Biragaragara ko igihe cy’amasaha atandatu kigereranya igihe kirangirira ku itegeko ryo ku Cyumweru, ariko kandi gitangirana n’igikorwa gifitanye isano itaziguye n’iherezo, nk’uko byari bimeze ku bitambo byo mu gitondo n’iby’umugoroba. Mu mvugo ya Petero, igihe cy’amasaha atandatu ni kuva i Kayisariya Filipo kugeza i Kayisariya ku nyanja. Kuri Pentekote, cyari kuva mu cyumba cyo hejuru kugeza mu rusengero. Icyo gihe ari cyo mucyo urabagirana ushyirwa ku ntangiriro y’inzira ni Induru yo mu Gicuku, kandi icyo gihe kigera ku itegeko ryo ku Cyumweru. Ayo masaha atandatu, ari hagati y’imigoroba, agereranya kwinjira kwa Kristo kwa kinyamihango i Yerusalemu, na byo bikaba byagereranyaga igihe cy’iteraniro ry’i Exeter ryabaye kuva ku wa 12 kugeza ku wa 17 Kanama 1844, ryatangije itangazwa ry’ubutumwa ryageze ku musozo wabwo ku wa 22 Ukwakira 1844. Exeter ni Kayisariya Filipo, kandi Kayisariya ku nyanja ni ku wa 22 Ukwakira 1844. Intangiriro irangwa na Kayisariya nk’uko n’iherezo na ryo rirangwa na yo.

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.

Kwinjira kwo kunesha kurangwa n’impaka ku ntangiriro no ku mpera. Impaka z’i Exeter zagaragajwe no kuramya kw’ibinyoma kwakorerwaga aho hantu mu ihema rya Watertown. Ayo mahema yombi yagereranyaga ubutumwa bubiri, kandi ubwo Kristo yinjiraga i Yerusalemu, Abayahudi bajyaga impaka binubiye ubutumwa bwatangazwaga igihe yamanukaga ava ku Musozi wa Elayono, yinjira i Yerusalemu ahetswe n’indogobe yari imaze kubohorwa. Impaka za mbere n’iza nyuma zigaragaza alufa na omega by’icyo gihe. I Exeter, itsinda rya Watertown rigereranya itsinda ry’abakobwa b’inkumi batagiraga amavuta, kandi kuri bo urugi rw’agakiza rwari rufunze. Ku mpera y’icyo gihe urugi rwinjira ahera rwafunzwe, bityo hatangwa alufa na omega by’icyo gihe. Iyo alufa na omega ihura n’impaka ebyiri z’ikwinjira kwo kunesha, kandi Kayisariya kugeza kuri Kayisariya hamwe na Petero.

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.

I Kayisariya ya Filipo, izina rya Simoni mwene Yona rihindurwa Petero, mu gice cy’Ibyanditswe aho ashimwa nk’umuvugizi w’ihumekerwa, hanyuma agacirwaho iteka ko ari Satani, kubera kurwanya ubutumwa bw’umusaraba. Petero ni ikimenyetso cy’amatsinda abiri atandukanywa n’ubutumwa bw’umubatizo n’umusaraba, ari bwo butumwa bwa 9/11 n’itegeko ryo ku Cyumweru.

> “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.

> “Kuri buri cyiciro kigereranywa n’Umufarisayo n’umutozakori harimo inyigisho iboneka mu mateka y’intumwa Petero. Mu ntangiriro z’ukuba umwigishwa kwe, Petero yatekerezaga ko akomeye. Nk’Umufarisayo, uko yiyumvagamo ubwe ntiyari ‘nk’abandi bantu bose.’ Igihe Kristo, mbere gato y’uko agambanirwa, yaburiraga abigishwa Be ati: ‘Mwese muri bupfukire kuri Jye muri iri joro,’ Petero yavuze ashize amanga ati: ‘Nubwo bose bapfukirwa, jyeho si ko nzamera.’ Mariko 14:27, 29. Petero ntiyari azi akaga ke bwite. Kwigirira icyizere kwaramuyobeje. Yibwiraga ko ashobora kunesha ibishuko; ariko mu masaha make cyane ikigeragezo kiraza, maze ahakana Umwami we arimo kuvuma no kurahira.” 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.

Ku isaha y’icyenda, ari na yo saha y’ituro ryo ku mugoroba, mu gusubiza isengesho rya Eliya, umuriro waramanutse utwika igitambo, kugira ngo ubwoko bw’Imana bumenye yuko Uwiteka ari we Mana. Ku Musozi Karumeli hashushanyijwe amatsinda abiri: itsinda rimwe ari ryo noneho rimenya yuko Uwiteka ari we Mana, n’irindi rihagarariwe n’abahanuzi ba Bali, hanyuma bakicwa.

> 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.

> Nuko mu gihe cyo gutamba igitambo cya nimugoroba, Eliya umuhanuzi aregera, aravuga ati: Uwiteka, Mana ya Aburahamu, Isaka, n’iya Isirayeli, bimenyekane uyu munsi ko ari wowe Mana muri Isirayeli, kandi ko ndi umugaragu wawe, kandi ko ibyo bintu byose nabikoze nk’uko wabintegetse. Nyumva, Uwiteka, nyumva, kugira ngo ubu bwoko bumenye ko ari wowe Uwiteka Mana, kandi ko ari wowe wahinduye imitima yabo ukayigarura.

> 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.

> Nuko umuriro w’Uwiteka uramanuka, utwika igitambo cyoswa, n’inkwi, n’amabuye, n’umukungugu, kandi ukamira amazi yari mu mwobo. Abantu bose babibonye, bikubita hasi bubitse imitwe; baravuga bati: Uwiteka ni we Mana; Uwiteka ni we Mana.

> And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:36–40.

> Eliya arababwira ati: Nimufate abahanuzi ba Baali; ntihakagire n’umwe muri bo ucika. Nuko barabafata; Eliya arabamanura abajyana ku mugezi wa Kishoni, abicirayo. 1 Abami 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.

Igitambo cya nimugoroba, urupfu rwa Kristo, Petero akiza ikirema, Petero ajyana ubutumwa ku Banyamahanga, Daniyeli ahabwa umucyo w’ubuhanuzi, isengesho rya Eliya risubizwa n’umuriro, mu gihe Ezira ari mu mwenda w’ishyari no mu ivu asenga asabira ihinduka rya Lawodikiya rijya i Filadelifiya, asabira ihinduka ry’itorero rirwana rikaba itorero rinesha. Isaha ya cyenda ni yo saha y’igitambo, isaha y’isengesho risubijwe, isaha ijuru rikoraho isi, ikiraro gihuza urubanza n’imbabazi; kandi ni yo mpamvu Kristo apfa ku isaha ya cyenda, kuko isaha ya cyenda y’igitambo yafunguriye ubutumwa bwiza Abanyamahanga, ari bo bicaye mu mwijima, ariko bazabona umucyo mwinshi igihe igitabo cya Daniyeli kizaba gifunguwe rwose ku cyumweru cy’itegeko.

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.

Mu ituro rya Gideyoni rivugwa mu Bacamanza 6:21, Malayika w’Uwiteka akoza inkoni ye ku nyama no ku migati idasembuwe bya Gideyoni, maze umuriro uturuka mu rutare urabyotsa urabikongora burundu. Uwo muriro wemeje umuhamagaro Imana yahaye Gideyoni n’uko yemeye icyo kimenyetso.

> 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.

> Aramubwira ati: “Niba koko ngize ubuntu imbere yawe, ndakwinginze unyereke ikimenyetso cy’uko ari wowe uvugana nanjye. Ndakwinginze, ntuhave aha kugeza aho ngarukiye, nkakuzanira ituro ryanjye, nkarishyira imbere yawe.” Na we aravuga ati: “Ndategereza kugeza igihe ugarukiye.” Nuko Gideyoni arinjira, ategura umwana w’ihene n’imigati itarimo umusemburo ikozwe mu ifu y’ingero imwe ya efa; inyama azishyira mu gitebo, umufa awushyira mu nkono, abimuzanira munsi y’igiti cy’umwelayo, arabimushyikiriza. Marayika w’Imana aramubwira ati: “Fata izo nyama n’iyo migati itarimo umusemburo, ubishyire kuri iki gitare, maze usukeho umufa.” Arabikora. Nuko marayika w’Uwiteka arambura umusonga w’inkoni yari afite mu kuboko kwe, akora ku nyama no ku migati itarimo umusemburo; maze umuriro uzamuka uvuye muri icyo gitare, utwika izo nyama n’uwo mugati utarimo umusemburo. Nuko marayika w’Uwiteka ava imbere ye aragenda. Gideyoni amaze kumenya ko ari marayika w’Uwiteka, aravuga ati: “Yoo, Mwami Uhoraho! Kuko mbonanye na marayika w’Uwiteka imbonankubone.” Abacamanza 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.

Umumarayika yabonekeye Gidiyoni mu murongo wa mbere w’icyo gice, ahamagara Gidiyoni ati: “umugabo w’intwari ukomeye”; maze Gidiyoni asaba ikimenyetso cyo kwemeza ayo magambo. Hanyuma Gidiyoni asaba uwo mumarayika gutinda, kandi umumarayika utinda mu buhanuzi ni umumarayika wa kabiri. Igihe cy’ugutinda kimaze kurangira, Gidiyoni atura igitambo, maze umuriro uragikongora. Gidiyoni ari ku isaha ya cyenda, kuko Eliya yari igitambo cya nimugoroba, kandi isaha ya cyenda ni itegeko ryo ku cyumweru, ubwo indimi z’umuriro za Pentekote zihurirana. Gidiyoni ashushanya itsinda ribona Uwiteka imbonankubone, ari na byo byabaye kuri Daniyeli mu gice cya cumi. Gidiyoni abonye umuriro ukongora igitambo, ni bwo yahise amenya ko yari ari kugirana imishyikirano n’Uwiteka, uwo yari yabonye imbonankubone.

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.

Gideyoni akangukira kuri uku kuriho igihe igitangaza cy’umuriro cyemeza ikimenyetso, kandi ikimenyetso cyari Gideyoni, umugabo ukomeye w’Imana n’ingabo y’abatambyi 300, bose bari bafite ameza 300 ya Habakuki mu maboko yabo. Ikimenyetso, cyangwa ibendera, ni Gideyoni ubwe, n’ingabo y’abantu magana atatu, ari na yo ngabo ikomeye ya Ezekiyeli—ihaguruka mu gice cya mirongo itatu na karindwi.

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.

Igihema cy’ibonaniro kimaze kwezwa muri Abalewi 9:23, 24, nyuma y’uko Aroni atambye amaturo ye ya mbere nk’umutambyi mukuru, umuriro uva imbere y’Uwiteka utwika igitambo cyoswa n’ibinure biri ku gicaniro. Abantu bararangurura amajwi maze bikubita hasi bubamye, batewe ubwoba bwera. Ibi bigomba, umurongo ku wundi, guhuza n’umuriro wa Eliya.

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.

Isengesho cya Ezira cyo ku isaha ya cyenda, gisabira gutandukanywa kw’ingano n’urukungu, kibaho ku itegeko ryo ku Cyumweru, noneho ni bwo cyuzuzwa igihe itorero rirwanira ku isi rihinduka itorero rinesha. Kigomba no guhuza n’umuriro wa Gideyoni. Umuriro utwika watse ku gitambo cya mbere cya Aroni, cyatambwe nyuma y’iminsi irindwi yo kwezwa ku munsi wa munani, wongeye kugaruka kuri uwo munsi nyine, maze urimbura abahungu babiri babi ba Aroni. Igihe Umwuka Wera azasukwa ku rugero rutagira ikigero ku isaha ya cyenda, ku itegeko ryo ku Cyumweru, hazabaho gutandukanywa kw’amatsinda abiri y’abatambyi, maze itorero rinesha rizatangira umurimo ugereranywa n’ifarashi y’umweru ya Efeso, igenda itsinda kandi kugira ngo itsinde. Gusigwa kw’itorero rinesha kubona umuhamya wa kabiri mu rusengero rwa Salomo.

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.

Mu kwiyegurira urusengero kwa Salomo muri 2 Ngoma 7:1–3, nyuma y’isengesho rya Salomo, umuriro wamanutse uva mu ijuru utwika ibitambo byoswa n’ibitambo. Ubwiza bw’Uwiteka bwuzuye urusengero, bituma abantu baramya kandi batangaza kugira neza kw’Imana n’imbabazi zayo zihoraho. Mu gihe cy’itegeko ryo ku cyumweru, itorero rinesha rizashyirwa hejuru y’imisozi yose nk’ikamba n’ikimenyetso nk’uko byavuzwe na Zekariya na Yesaya. Igihe umuriro wamanukaga mu kwiyegurira urusengero kwa Salomo, urusengero rwuzuye ubwiza bw’Uwiteka, bigereranya ko kuvuza impanda ya karindwi kwarangije umurimo wako ku bwoko bw’Imana kandi kwegereje kurangiza uwo murimo nyir’izina ku bakozi b’isaha ya cumi n’imwe. Impanda ya karindwi igereranya impongano, ari yo guhurizwa hamwe kw’Ubumana n’ubumuntu kubaho igihe Yesu azamura ubwami bwe bw’ubwiza. Uwo muriro wamanutse ku ihema rya Mose no ku rusengero rwa Salomo wari kandi umuriro w’urubanza ku muhungu wa Aroni, nk’uko byagenze no kuri Dawidi.

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.

Igitambo cya Dawidi ku mbuga yo guhuhiraho ya Arawuna/Orunani mu 1 Ngoma 21:26, mu gihe cy’icyorezo cyatewe no kubarura kwa Dawidi, cyashubijwe n’umuriro wavuye mu ijuru kuri alitari, bigaragaza ko cyemewe kandi bigahagarika icyorezo. Icyorezo cya Lawodikiya kirangira igihe umuriro umanukiye ku gitambo cya Dawidi kugira ngo uhagarike icyorezo cyo gushingira ku mbaraga no ku bwenge bya kimuntu. Ihinduka riva ku muntu rijya ku Muntu mvajuru rirangwa n’igihe impongano irangijwe, kandi itorero rigashyirwa hejuru nk’ibendera. Muri icyo gihe, bihuje n’urusengero rwa Salomo, ubwiza bw’Umwami Imana bwuzuye urusengero uko Ubumana buhujwe n’ubumuntu.

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

Mu nyandiko ikurikira tuzakomeza gusuzuma igihe cy’Induru yo mu Gicuku, nk’uko kigereranywa n’isaha ya gatatu n’isaha ya cyenda.

> 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.

> Nyuma y’iminsi itandatu, Yesu ajyana Petero, Yakobo, na Yohana mwene se wa Yakobo, abazamukana ku musozi muremure bari bonyine. Ahindurirwa ishusho imbere yabo; mu maso he harabagirana nk’izuba, imyambaro ye yera nk’umucyo. Nuko dore, babonekera Mose na Eliya bavuga na we.

> 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.

> Nuko Peter asubiza Yesu ati: Mwami, ni byiza ko turi hano; niba ubishaka, reka twubake hano amahema atatu; rimwe ryawe, n’irya Mose, n’irya Eliya. Akivuga atyo, dore igicu cy’umucyo kirabatwikira; maze dore ijwi rivuye muri icyo gicu riravuga riti: Uyu ni Umwana wanjye nkunda, nkamwishimira cyane; nimumwumvire.

> 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.

> Abigishwa babyumvise bikubita hasi bubamye, bagira ubwoba bwinshi cyane. Maze Yesu arabegera arabakoraho, aravuga ati: Nimuhaguruke, kandi ntimutinye.

> 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.

> Nuko bubuye amaso yabo, ntibagira undi babona, keretse Yesu wenyine. Bamanukaga bava kuri wa musozi, Yesu arabihanangiriza ati: Ntimugire uwo mubwira ibyo mwabonye, kugeza ubwo Umwana w’umuntu azaba amaze kuzuka mu bapfuye. Matayo 17:1–9.

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