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

Buk me Yoel ki Cawa pa Seventh-day Adventist pa Laodikea - Namba 32

Number Thirty-Two

Namba adek me apar ki aryo

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.

Obedo wot ma otiyo mot mot me donyo i Buk Joel, ki Petero macalo lakit wa. Petero obedo acel i alama ma lamal loyo weng i iye Lok me lanen pa Lubanga; ento pe gin weng kamano? Petero tye i Caesarea Philippi, ki bene tye i Pentekoste i wii ot i cawa adek, ci dok tye i Hekalu i cawa aboro i nino acel keken. Yesu okeco iye i Lakoc i cawa adek, ci otho i cawa aboro. Petero giluongo ne me wot i Caesarea i cawa aboro; ento Caesarea ma giluongo ne iye i lok pa Cornelius, pe obedo Caesarea Philippi ma i cing got Hermon; en obedo Caesarea i wang pi, ma gicako nyinge ni Caesarea 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.

Kesarea Maritima obedo kabedo me cawa i wang pi me Mediterenia, ma romo mail 30–35 i anyim me Tel Aviv me kombedi (ma Herod Madit ocweyo calo bandari me Loma ma mager). Kimiyo nying ne pire kene i Buk me Tic pa Jotwero (kimiyo nying ne cerye 15), kede aye en ma jo mapol mito kwede keken calo “Kesarea” i Aloka Manyen. Filip Evangelista obedo kany ki nyiri ne angwen ma gicwalo lok me porofeti (Tic 8:40; 21:8). Paulo onongo kigogo kany pi higa aryo, oniangore anyim Gavana Felix ki Festus, kede Rwot Agripa (Tic 23–26). Twero bedo gin ma ber loyo, Pita kany onongo oyabu Kwena Maleng bot centurioni pa Loma ma nyinge Cornelius—obedo dwogo me acel ma madit pa jo piny mamoko bot Kricitiani (Tic 10)—i higa 34 AD, ka cabite ma Kiristo oketo tek Aloka ki jo mapol otum.

> 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.

> En obi moko kica kwede jo mapol pi cabita acel; i tung cabita, obi juko lamo me lacer kede mino me lamo; kede pi yub weng me kwer, obi weko ne opoto, nyo i giko; kede gino ma kiketo ki cik bi ywayo i wi piny ma opoto. Daniel 9:27.

Caesarea Maritima served as the Roman administrative capital of Judea and a major Gentile hub. Caesarea Philippi is a different city, located in the far north near the base of Mount Hermon (about 25–30 miles north of the Sea of Galilee), in what is now the Golan Heights area (modern Banias). It is mentioned only in the Gospels (Matthew 16:13 and Mark 8:27), when Jesus took His disciples to Caesarea Philippi. This is the famous location where Peter confessed that Jesus is “the Messiah, the Son of the living God,” and where Jesus declared, “On this rock I will build my church, and the gates of Hades will not overcome it” (Matthew 16:13–20). It was a pagan area with temples to Greek gods, especially the goat-god Pan, whose grotto of Pan was called the “gates of hell,” making Jesus’ declaration there particularly striking.

Caesarea Maritima obedo kabedo me cwalo tic pa Roma i Yudea, ki tyen madit pa jo ma pe Jwif. Caesarea Philippi obedo kabedo mapat, matye i bor madit, piny ki ture pa Got Hermon (apok mail 25–30 i bor pa Nam pa Galili), i kabedo ma kombedi gitye kwede Golan Heights (Banias me kombedi). Nying kabedo man kikwayo i buk me Injil kende (Matio 16:13 ki Marko 8:27), ka Yesu okelo latic ne bot Caesarea Philippi. En aye kabedo ma ngene tutwal, ka Petero orwate ni Yesu obedo ‘Mesia, Wod Lubanga ma tye ngima,’ kede ka Yesu owaco ni, ‘I kidi man abi yubu kanisa na, bura pa Hades pe bi loyo ne’ (Matio 16:13–20). Obedo kabedo me jo ma pe jwero Lubanga, ki ot pa lubanga pa Greek, labi tutwal Lubanga me dhiang ma nyinge Pan; ruyet pa Pan ginywako ni ‘gates of hell,’ ma weko lok me Yesu ma owaco kany obed ma rweny tutwal.

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.

Kabedo aryo tye ki yweyo tutwal i kom piny ki i lok mukato—acel obedo poto me pi pa Roma i tung dye cam, ento acel mukene obedo kabedo me kit Grik/pa jo ma pe gi geno Lubanga ki bot mwon pa olwiyo Jordan. En ma i tung pi opongo i Buk me Tic pa Jo Apostol, ento en ma i tung cen obedo mukwongo i kare ma rwate loyo i Ewangel. Kesaraya me pi obedo calo Roma—nyama madit, ki Kesaraya me piny obedo calo lyec madit. Sister White oketo nying kare ki i bot Kroos dok i bot Pentekoti, "kare me Pentekoti," ma ocako i bot Kroos ki otyeko i bot Pentekoti.

> “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.

> Ki cwiny matwal, atye ka neno anyim i kare ma gin ma otime i nino pa Pentekos bi dwogo dok time ki teko madwong mapol loyo ma onongo obedo kanyo. Yohana owaco ni, ‘Aneno malaika mukene obur ki i polo, ki bedo ki teko madwong; kadong piny ocwerre ki jeng ne.’ Eka, macalo i cawa pa Pentekos, jo bi winyo adwogi ma kiwaco botgi, dano acel acel i leb me kene.

> “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.

> Lubanga twero cege kwo manyen i cwinya pa dano weng ma mito atir me timo tice pa En, ci twero meco labi kwede tutunu matye pye ki i kac, ka miyo gi bedo gi leb maber i pako pa En. Teko me waco woko adier ma lamal me Lok pa Lubanga obipongo i dwon pa alufu mapol. Leb ma waco ki peko obiyab, ci gi ma tye ki cwiny macok coki obi miyo gi rwate me cwalo laloc ma cwiny matek ikom adier. Myero Rwot okony jo pa En me yweyo ot pa cwinya ki gin weng ma pe maler, ci me gwoko kube ma rwate ki En, pi bedo gitumo i kot ma ogiko ka bi cwalo woko. 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.

I kit atir, kare me Pentekoste onwongo ocako i cer pa mabolo ma acaki, ma rwate kwede Cungo pa Kristo ki tho; ento labongo tho pa Kros, pe tye rem mo me Lajwero ma ocungo ki tho me okwako kwede ka ocungo. Labongo tho pa en, en, macalo Mokate pa Kwo, pe odong obur i nino pa cer pa mokate ma pe ki yie; kede ni Mokate pa Kwo myero odong obur pwod con pi cungo pa en i cer pa mabolo ma acaki, kun cako kare me nino abic me apar ma ocwalo i nino ki cer pa Pentekoste.

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.

Ka Kirisito obino me moko cing pa laloc pi cabit acel, cabit ocako i baptiisim pa En; ento i tung cabit—ka higa 3 ki 1/2 dong otyeko—En okweke i Musalaba, o bedo ocun i kabur i Ceng me Kwon ma pe ki yie, ci odwogo woko ki tho i ceng Sande calo lamo me ngo me acoya pa yabu me baley; kun eno ocako kare me Pentekost me ceng 50 ma otyeko oo i lamo me ngo me acoya pa yabu me wheat. Cak ki Musalaba nyo oo i agiki pa cabit, ka higa 3 ki 1/2 dong otyeko, kare me higa abiro otyeko ki Korinelio pa Caesarea Maritima, ma obedo ngat ma pe Yudaya ma acel pire kene me dwogo i Dera pa Kirisito i agiki pa cabit i 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.

Ceng abicel ma Kricito obino me moko tam obedo, i kit porofetik, ceng 2,520; ki salaba en “i tung ceng abicel,” ento obedo ceng 1,260 inyim baptiiso, ki ceng 1,260 mapwod pe con Cornelius oloke i yie. I salaba Kricito o kongo iye i cawa adek, ki o tho i cawa abongwen. Man obedo cakke me kare me Pentekote; ki i agiki (pien Yesu kare keken nyutu agiki kwede cakke), i ceng me Pentekote Peter okobo yore me lok me acaki ma o kelo ki buk pa Joel i cawa adek i ot me wi, ka ma Kricito onongo o nongo ludito ne i ceng me yemo pa en. Ci Peter okobo yore me lok me aryo pa Joel i tembel i cawa abongwen. Maler ni cawa adek ki cawa abongwen gin cal me Alfa ki Omega pa cakke ki agiki me kare me 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.

Rek paco rek, ka wa rwatek cawa 3 ki cawa 9 pa gin matime aryo man, wa nongo ni cawa 6 obedo kare me porofetik ma gicel gimiyo lwak me yaro. Kirisito oa ki kwo, odonyo i tho, dok odwogo i kwo. Oa ki piny, odonyo i polo, dok odwogo i piny. Petro tye i woko, dok tye iyi Templo. Ento tye rwatek mukene pa cawa 3 ki cawa 9, ento con wa myero mii tam bot Petro, Korneliyo ki Kesarea ma i wang pi.

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.

Macalo ki goc me poro ma ginyutu i cawa abicel, ka gicwalo malaika bot Cornelius me ciko ne ni myero ocwal jo me kwayo Peter, onongo obedo cawa abongwen.

> 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.

> I Kesariya tye dano acel ma ki lwongo ni Korneliyo, senturiyooni i dul ma ki lwongo ni dul pa Italiya. En dano maleng i lamo, ma lworo Lubanga ki ot pa en weng, ma ne omiyo jo konyo mapol, ci ne lamo bot Lubanga kare weng. En oneno i vijon maber, i kare me otyo me ceng, macokcoki, malaika pa Lubanga obino irene, owaco botene ni, “Korneliyo.” Ka oneno ne, olworo, owaco ni, “Ngo eni, Rwot?” En owaco botene ni, “Lamo pa in ci konyo pa in osechopo malo i anyim Lubanga pi paro. Ka kany, cwal jo i Yopa, ci lwongo Simon acel, ma ki lwongo ni Pita.” Acts 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.

Bino pa malaika obedo alama me ngec, ki alama me yoo, ki malaika onyutu ni obedo alama me yoo ka owaco, “Lamo mamegi ki kony mamegi o dongo malo me bedo kit me paro i wang’ Lubanga.” Alama me yoo pa agiki me sabit obedo en ma Cornelius okwayo Petero me obino i cawa me abicangwen, ka dong i kare me nino angwen onongo pe ochamo; ki kimiyo nying “kit me paro,” ma obedo alama me yoo. Macalo “centurion,” Cornelius onongo obedo ladit ma loyo jo mia acel.

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.

Ka Pita tye i Caesarea Philippi i Matayo 16, pe kiwaco cawa mo keken. Caesarea Philippi en aye nying pa siti i kare ma Yesu otero latici kono. I kit me lok pa Daniel 11, wice 13 dok i 15—wice ma otimore i lweny pa Panium, ki ma nyutu calo lweny ma kelo bot cik me Sunday i United States—Caesarea Philippi ne kikwayo nying Panium. Pita tye i wice 13 dok i 15 ka obedo i Caesarea Philippi, ma en aye 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.

Nyutu ni Lweny pa Panium otyeko gin ma kicoyo i Daniel pot buk apar acel, nyig coc apar adek dok ki apar abic, kacel ki ni nyig coc magi ki lok me con pa Lweny pa Panium ginyutu lweny ma kelo bot cik me Sunday i United States me Amerika, man tye tutwal calo kit me “line upon line” ma kityeko yubu ni ti kamano. Cayo kit man mito ni Caesarea Philippi ki Panium myero obed ki rwom, pien cik madwong me poropheti ma waco ada man tye ni, “porofeti ma con acel acel owaco mapol pi kare wa loyo kare ma gi onongo obedo kwede.” Paulo bene medo ni cwinye pa porofeti tye i kom porofeti; omiyo pe keken ginyutu kare me agiki, ento bene gitye ki rwom ducu.

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.

Pien kamano, ka Panium i Lok pa Lubanga ma porofetik kimiyo nying Panium, kendo ci anyim kimiyo nying Caesarea Filippi, myero gin aryo obed gin ma gicwako i cawa me agiki, kendo myero girwat kacel, pien gin buga acel keken.

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.

Kacel ki tam man, ento manok mapat, tye Caesarea Philippi ki Caesarea Maritima. Pita odonyo ki Kristo i Caesarea Philippi, ento Roho Maleng ocwalo ne i Caesarea Maritima. Ento i Caesarea aryo, Pita keken obedo kit dano ma dit me Endagaano. Ma pire tek ikom rek man en ni i cawa me 9, malaika odwogo bot Cornelius ki kimiyo ne cik ni ocwal pi Pita. Pita i Caesarea obedo cal me lanabi, ento Caesarea aryo gitye mapat tutwal. Acel obedo Caesarea i wang nam, macielo obedo Caesarea i piny. Caesarea i wang nam orwate ki jo ma pe Yawudi, ki Cornelius obedo jo ma pe Yawudi ma acel ma odwogo i yie, atir atir i agiki pa cabit pa Endagaano i mwaka 34 AD. Caesarea i wang nam obedo cawa me 9, ki rwate ki Pita i Ot pa Nyasaye i Pentekooti, ki tho pa Kristo i cawa me 9.

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.

Caesarea ma i piny, en aye Caesarea Philippi, obedo cawa 3. Pe tye yore mukene me yero. Caesarea Philippi i cake, cawa 3; ki Caesarea Maritima i agiki, cawa 9. Philippi en Alfa pa kare me cawa 6, ki Maritima en Omega. Omega i cawa 9 en tho pa Kiristo i tung pa cabit me muma, ki Petero i temple i Pentekote bene en cawa 9. Kwayo me Kornelio pi Petero rwate ki tho pa Kiristo, ma nyutu cal me cik me Sunday, ki Petero i temple i Pentekote, ma doki nyutu cal me cik me Sunday. Kornelio, ka obedo jo ma pe Israeli ma acel ma ogamo, nyutu latic ma acel me cawa 11 i cik me Sunday.

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.

Cawa adek ma gi oketo Kristo i lacer, ki cawa adek ma Pita obedo i ot me i wi, myero, kede romo, nyutu keken Kesarea Filipi. Ot me i wi ma Pita obedo iye i nino me Pentekoste, en aye ot me i wi acel keken ma Kristo orweno pire kene iye, bang odwogo ki tho, ceto malo, kede dwogo piny. Kristo obino i ot me i wi, ci bang nino abicel, i nino me Pentekoste, Pita owaco ngec me buk pa Yoel i ot me i wi acel keken.

Caesarea Philippi is the third hour that aligns with the crucifixion and the upper room at Pentecost. The crucifixion is a symbol of scattering and the upper room a symbol of unity. This identifies Caesarea Philippi as the point just before the Sunday law where one class is scattered, and the other is gathered. When the history of the Battle of Panium begins to be repeated, the foolish and wise virgins will be forever separated, and they will be separated over the cross, which represents the approach of the Sunday law. It was at Caesarea Philippi that Christ began to teach about the approaching Sunday law. When He did so, Peter opposed the message, thus in nine verses, Peter represents those who are sealed and those who are scattered by the message of the cross, which is the Sunday law.

Caesarea Philippi obedo cawa adek ma rwate ki keto i musalaba kacel ki ot ma i wi i Pentekote. Keto i musalaba obedo cal me poko, en aye ot ma i wi obedo cal me rwate. Man nyutu ni Caesarea Philippi obedo kabedo mapwod pe ki cik pa Sunday, ka i kany dul aryo: acel kipoko piny, en aye mukene kikelo kacel. Ka yore me lweny pa Panium cako dwogo odoco, virigini ma pe ngec kacel ki virigini ma ngec gibin dong kilok piny pi kare weng, ki gibin lok piny pi musalaba, ma nyutu ni cik pa Sunday tye ka aa. Obedo i Caesarea Philippi ka Kirisito ocako opwonyo pi cik pa Sunday ma tye ka aa. Ka otime kamano, Petro okwero lok, omiyo i nyig lok abicangwen Petro nyutu gin ma kiketo gi cal kacel ki gin ma kipoko piny pi lok me musalaba, ma obedo cik pa Sunday.

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

> En owaco botgi ni, ento wun, uwaco ni an aye ng’a?

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

> Simon Pita odwoko, owaco ni, In itye Kirisito, Wod Lubanga mangima.

> 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 ocoyo, owaci bot en ni, In tye ki kica, Simoon Barjona; pien rwom ki rem pe oyaro ne bot in, ento Wuwa ma tye i polo aye oyaro ne bot in. Kede an bene owaci bot in ni, in aye Petero, i kidi man abi yiko kanisa pa an; bange pa piny me tho pe gibino gonyo bot ne. Kede abi miyi lagony pa kingdom me polo; gin weng ma in ibiketo twol kwede i piny, gibiketo twol kwede i polo; kede gin weng ma in ibiyweyo i piny, gibiyweyo i polo.

> 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.

> En dong oketo cik bot lapyenyone ni pe gi myero waco bot dano mo ni en Yesu Kirisito. Kacake ki kare meno ocako Yesu nyutu bot lapyenyone kit ma myero owot i Yerusalem, ki obiro nongo peko mapol i lwak ludito, ki lalworo madit ki lapwony me Cik, ki ginego ne, ki i nino adek obiro dok ocungo.

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

> Ka mano, Pita okwanyo ne, ocako ciko ne, waco ni, “Rwot, pe obedo pi in; man pe bitime bot in.”

> 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.

> Ento odwogo, owaco bot Peter ni, “Wot i tung an, Satan; in obedo lapok an; pien pe itamo gin ma pa Lubanga, ento itamo gin ma pa dano.” 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.

Tim me miyo i lacar i cawa adek, kede lok pa Peter ma onongo owuoko iye i ot ma i wi, gitero i rwom lubo me porofetik pa Kanisa me Lweny, ma kigamo ni obedo Kanisa ma tye ki witi kede cok marac, me cito bot Kanisa ma Ogoro. Kanisa ma Ogoro obedo rwate me apir me acaki pa witi pa Pentekosti, ma obedo Cik me Sande. Ka cok marac kede witi dong ogwec, anjel giyabo gi i kit aryo. Mo me piro ma ocake i 9/11 en aye omiyo witi kede cok marac ogwec.

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.

Kare me saa abicel acel nyutu rek pa Exeter camp meeting nining 22 me October 1844, kacel ki donyo pa Kristo i Yerusalem ma ki pak madit, kacel ki donyo pa Rwot Dawudi i Yerusalem ki Sanduuku pa Lagam. Saa abongwen bene obedo kare me lacer me irot, ma macego tye i saa adek i tung i miet.

> 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.

> Kombedi man en gin ma ibimiyo i kac; rango matin aryo ma romo omwaka acel, tyen ki tyen pwod pwod. Rango matin acel ibimiyo i otwolo; rango matin ma moko ibimiyo i odiro. Exodus 29:38, 39.

The word translated as “even,” is sometimes represented as “between the evenings.” Between the evenings speaks to the six-hour period between the third and ninth hours. Christ’s covenant week represents the six-hour period at the cross, which becomes the alpha of the six-hour period on Pentecost. Two witnesses in the covenant week that identify a period of six-hours that are directly connected with not only the prophecy of the sacred week, but also with the symbols of the Pentecostal season. Then at the conclusion of that very same prophetic week, Peter is called to Caesarea at the ninth hour. The fact that three ninth hours within the same prophetic structure of the sacred week; two of which are omega endings of a six-hour period, that was also the period between the morning and evening offerings, demand of prophetic necessity that a third hour exist as the alpha of a period that ended at Cornelius’ ninth hour.

Leb ma kilok calo "even", kare mukene kimego calo "i tung me oturo". "I tung me oturo" nyutu bot kar cawa abicel acel ma tye i tung me cawa adek ki cawa abicel angwen. Sabiiti me singruok pa Kristo nyutu kar cawa abicel acel i wi Kros, ma bene obedo Alfa pa kar cawa abicel acel i kare pa Pentekoti. I sabiiti me singruok tye luyoki aryo ma golo ni tye kar cawa abicel acel ma okube mapire tek, pe keken ki poroc pa sabiiti ma maleng, ento bende ki alama pa kare pa Pentekoti. Epi, i agiki pa sabiiti pa poroc acel acel man, kikwanyo Petro i Kesariya i cawa abicel angwen. Gin ma tye ni i kit me yubo pa poroc me sabiiti ma maleng acel acel tye cawa abicel angwen adek; ma kwede aryo gin agiki me Omega pa kar cawa abicel acel, ma bende en kar i tung me oferingi me otino ki me oturo, myero pi rwom pa poroc obed cawa adek macalo Alfa pa kar ma ogiko i cawa abicel angwen pa Korneliyo.

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.

Caesarea aryo, gin aryo tye kwede Peter ka en ngat ma i tung, gi tero Caesarea Philippi calo cawa adek. Kare me cawa abicel eno cako ki tyeko ki Caesarea, pien gikome kinyutu ki cako.

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

Otino me lam pa Pasika myero olore i otwaki, ma obedo cawa abongwen—kare ma Kirisito otho.

> 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.

> Myero ugwoko ne nyaka nino apar angwen i dwe man keken; ci lwak weng pa Israel ginego ne i pyem. Exodus 12:6.

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

Cawa me lamo bene en cawa abicel angwen, pien en obedo i cawa me yubu me otum.

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

> Wek kwayo an obed i nyim in calo candiru; ki wot cing an malo obed calo misango me odiiro. 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.

Pien sadaka me otwogo obedo saa me kwayo, Ezra tye ka kwayo i kare me sadaka me otwogo; ci tye ka kwayo i saa ma abic angwen, ka Petero tye i yekalu, ka Kirisito otho, kede ka kiwaco bot Kolineliyo ni myero ocwale 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.

> Kadong ka obino kare me lamo me irek, acungo ki i cwiny matek na; ka acako ogoyo law na ki law madit na, acobo i ceke, acweyo lwete na i bot Rwot, Lubanga na. 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.

I kica pa Ezra, en tye ka dwogo ka otyeko ngeyo ni jo ma o aa ki Babulon me yubu odoco ot pa Lubanga ki Jerusalem, gicako wedo mon pa jo mape yaro Lubanga.

> 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.

> Kane Ezra otyeko kwayo, ki kane otyeko miyo ngec i peko, ka oloro ki oketo pire piny i nyim ot pa Lubanga, jo pa Isirael madwong tutwal ogeme bot en—dano, dako, ki nyith—pien jo oloro matek loyo. En Shekania, nyith pa Jehiel, acel ki nyith pa Elam, odwoko owaco bot Ezra ni, ‘Watin peko bot Lubanga wa, ka wa ocako dako pa jo pa lobo man ma pe jo Isirael; ento kombedi tye kec i Isirael ikom gin man. Kombedi, wamic kica ki Lubanga wa me wiyoko dako weng, ki nyith ma gi otyeko onywo, kit tam pa rwotnya, ki pa gin ma gibayo i cik pa Lubanga wa; ka obed otim kit ma cik owaco. Tyer; pien lok man pa in; wa bende wabed kwede; bed kuat, ka tim.’

> 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.

> Eka Ezra ocungo, omiyo ladit pa jadolo, jo-Levi, ki Israel weng, oketo lagam ni gubed timo kire ki lok man. Gin bende oketo lagam. Eka Ezra ocungo ki anyim ot pa Lubanga, odonyo i otino pa Johanan, mwana pa Eliashib; ka obino kany, pe ocamo achapa, pe bende onywomo pii; pien okwo cwiny pi bal me obalo cik pa Lubanga ma jo ma gicwalo woko otimo. Ki giporo lok i Juda weng ki Jerusalem bot jo ma gicwalo woko weng, ni gi bino i Jerusalem weng; ki ni ngat mo keken ma pe obino i cawa adek, kaluwo tuju pa rwodi ki ladit, myero jami weng pa en gikwato woko, en keken bende myero giyawo woko ki lwak pa jo ma gicwalo woko. Eka jo Juda weng ki Benjamin gibino dok i Jerusalem i cawa adek. Obedo dwe 9, i nino 20 me dwe; ki jo weng odong i yoo me ot pa Lubanga, gi ogoyo kic pi lok man, ki pi poto madit. 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.

Kica pa jo 144,000 ki nyutu calo yweyo ki jo ma onywako mon pa lobo. Man aye yweyo pa nyako ma gi ngec ki nyako ma pe gi ngec, ki otime i cawa 9, ma en tho pa Kirisito, Petro i Yekalu i kare me Pentekoste, ki Petro ma kityeko lwongo ne i Kesarea ma i te pi. Yweyo pa Ezra bene obedo yweyo pa Lewita ma Malak me Kica otimo i Malaki chapta adek. Yweyo ma i Malaki nyutu yweyo Yekalu aryo ma Kirisito otimo.

> “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.

> Ka oyweyo ot pa Lubanga ki jo me cayo kede jo me cato pa lobo, Yesu opango kit ticne me yweyo cwinya ki pwodru me richo,— ki dwaro pa lobo, ki dwaro me kene kene, ki yore marac, ma koko pwon. Malaki 3:1–3 kikwayo. The Desire of Ages, 161.

Ezra and those who enter into the covenant are told to “arise” and Joshua was told to rise up after all the rebels died over a period of thirty-eight years. It took two years for ancient Israel to fail the tenfold testing process, and thirty-eight years later the rebels were all dead and God tells them to arise.

Ezra kede jo ma odonyo i kica gi waco botgi ni, “Bed itung!”; ci gi waco bot Joshua ni obed itung inyim ka jo ma tiyeko cik weng otho i kare me maka 38. Pi kare me maka 2, Isirael me con pe otyeko loyo temo 10; ci lacen me maka 38, jo ma tiyeko cik weng otho, ci Lubanga owaco botgi ni, “Bed itung!”

> 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.

> Kombedi, an owaco ni, “Cungi, ci cobo i aora Zered.” Ci wa ocobo aora Zered. Kare ma wa oaa ki Kadeshbarnea nyo wa ocobo aora Zered, obedo higa 38; nyo weng kare pa dano me lweny opoto woko ki iyie dul, macalo kit ma Rwot okweto kica botgi.

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.”

I Yohana 5, Yesu odwogo twero pa ngat ma pe romo woto, ma onongo tye kamano pi mwaka 38; ka otyeko odwogo ne, owaco bot ngat no ni, “Chung.”

> 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?

> Pi kare mo, malaika obino woko i kume me pi, ogiro pi; ngat mo keken ma odonyo iye acel ka kigiro pi woko, obedo maber woko ki tuo mo keken ma onongo tye kwede. En ngat acel onongo tye kany, ma onongo tye ki tuo higa 38. Ka Yesu oneno ni ocogo piny, kede ongeyo ni con ocako bedo i kit man pi kare madongo, owaco bot en ni, “I mito obed maber?”

> 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.

> Dano ma pe tye ki twero ogamo bot en ni, “Ladit, pe an tye ki ngat, ka pi oceto, me keto an i wang pi; ento ka an pod atye ka awoto, ngat mukene obuto i wang pi ki con an.”

> 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 owaco bot en, “Yim, cwalo pal pa iye, kede i wot.” I kare acel, dano obedo maber, ocwalo pal pa iye, kede owoto; ci i ceng acel pire tek, otye Sabiti. 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.

I nyutu pa Ezra ikom muma pa 144,000, jo onwongo myero “ocung.” I mwaka 1838, Josiah Litch, latic me kwena ma lamalo i dul Millerite, oporo ni otum pa twero pa Ottoman onwongo bino macok coki i 1840; kacel, lok me Millerite ocung, ci kiconye ki kityeko matutwal i August 11, 1840. Kweco malo pa adwogi ma larem tye ki lok me poro ma kelo jo pa Lubanga me ocung ka muma kiketo. I gwoko woko pa Ezra ki dako pa woko, wanone yweyo pa Lewita ma Malaki, ki bene yweyo aryo pa ot pa Lubanga ma Kristu otimo; ki i rek acelacel gityeko nyutu yaro woko ikom ngano ki magugu, ma kityeko ka Kristu kwanyo woko richo pi kare weng ki cwinya pa 144,000. Cawa abongwen pa Kristu, ki cawa abongwen aryo pa Petru, kacel ki lamo pa Ezra pi yweyo, tye rwate ki cik me Sande, ka kot ma agiki obipuk piny labongo pimo. I Daniel chapta abongwen, Daniel oywako adwog i kwayo pa en i cawa me cero me odii, ma obedo cawa abongwen.

> 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.

> Eyo, ka an tye ka waco i lamo, ngat Gabriel ma an ne aneno i neno ka ocako, ki miyo oyalo rapek, oketo cing i an i kare me misango me otum.

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.

Giwaco wa ni gin ma kimiyo bot Daniel i tung cogo madit me Shinar kombedi tye i yo me opong, ci ni wan myero waparo kit pa kare ma lok me poroc onongo kimiyo.

> “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.

> Ler ma Lubanga omiyo Daniel, omiyo tutwal pi nino magi me agiki. Gin ma oneno i tung pii me Ulai ki Hiddekel, pii madit me Shinar, kombedi tye ka tyeko, ki gino weng ma kimino con obino time cok coki.

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

> "Paro kit ma lobo jo Yahudi onongo tye kwede ka onongo kimiyo lok me lanabi pa 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.

Lero me lok me neno ma rwate ki Riva Hiddekel ki Riva Ulai nyutu chapta 6 ma agiki i Chapta 11 me Daniel. I Chapta 9, ma Riva Ulai nyuto, ki mino Daniel lero pa Chapta 7, 8 ki 9. I Chapta 10, ma Riva Hiddekel nyuto, ki mino Daniel lero pa Chapta 10, 11 ki 12. Ngec me poropheti ki nyutu kede gintic me poropheti ma i chapta, kede Daniel keken, pien wa myero wa paro kit pa lwak me Yahudi ka ki mino poropheti.

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.

Wa myero kelo poyopoyo magi i cawa agiki ka wa rwakgi kwede waci me atir pa lan Lubanga mapatpat. Man nyutu ni, calo kaka Petero nonge i Caesarea Philippi kacel ki Caesarea Maritima, Gabrieli obino i bot Daniel i sa me abicel angwen i chapta abicel angwen, en bene obino i nino me piero aryo aryo i chapta apar. Le me Ulai ki Hiddekel pi cawa agiki gikwanyo lacuc i bot Daniel i sa me abicel angwen me nino me piero aryo aryo. Le meno nyutu cwalo kuc me agiki mape ki lim i kare me Cik me 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.

Lagoba pa Daniel kityeko yabo ne matwal i cawa aboro, pien eno nyutu lok me kit ma otimore bot jo pa Lubanga, i boko oko kacel ki i boko iye, i cawa me agiki. Ka lere eno kityeko waco, jo ma pe Yahuudi, ma ranyogi en Kornelio, gibikwayo jo 144,000, cik pa Lubanga bityeko ojuko ne ki keto cik me Sande, kede Petro bicono lok bot Ot pa Lubanga ma Kristo ne owuoko ki iye kede o nyutu ni en ot mapoto pa jo Yahuudi. Petro owaco lok bot jo ma pe Yahuudi, kadong bot Sanhedrin; ka Ezra okwayo pi yweyo woko, kede Daniel orwaki ki oloro pi lere. Cawa aboro i Pentekooti, i tho pa Kristo, i kwayo pa Kornelio bot Petro, ki lim me odhiambo, gin weng rwate kwede Eliya i Got Karamel.

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.

Tye piny piny ni kare me cawa abiro nyuto kare ma tyeko i Cik me Sunday, ento cako ki gin ma otime ma rwate matek ki agiki, calo rwom me otino ki me otum. I kit pa Petero, kare me cawa abiro obedo ki i Caesarea Philippi dok i Caesarea i wang pi. I Pentekost, en obedo ki i ot ma i malo dok i Tempu. Kare ma en lawi maler ma kicayo i acaki me yo, en “Midnight Cry,” kede kare meno obino i Cik me Sunday. Cawa abiro, i atir me otum, nyuto dugu me loyo pa Kristo i Jerusalem, ma bene onyu nyuto kare ma oaa ki “Exeter camp meeting” kun ki ceng 12 dok i 17 me August, 1844, ma ocako nywako lok pa kwena ma obino otyeko i ceng 22 me October, 1844. Exeter obedo Caesarea Philippi, ki Caesarea i wang pi obedo ceng 22 me October, 1844. Acaki ki agiki kicoyo kwede nying “Caesarea.”

The triumphal entry is marked by a controversy at the beginning and a controversy at the end. The controversy at Exeter was represented by the false worship that was taking place on the grounds in the Watertown tent. Two messages were represented by those two tents, and when Christ entered Jerusalem the quibbling Jews complained about the message being proclaimed as He came down from the Mount of Olives, riding into Jerusalem on the recently loosed ass. The first and the last controversy identify an alpha and omega to the period. At Exeter the Watertown class represent a class of virgins that had no oil, and for them the door of salvation was closed. At the end of that period the door into the holy place was closed, thus providing an alpha and omega to the period. That alpha and omega aligns with the two controversies of the triumphal entry, and Caesarea to Caesarea with Peter.

Donyo ma lamal kityeko yaro ne ki gonyo i acaki ki gonyo i agiki. Gonyo ma i Exeter kinyutu ne ki wero ma pe atir ma onongo tye katime i piny bot teŋti pa Watertown. Ngec aryo kinyutu ne ki teŋti aryo jene, ento ka Kristo odonyo i Jerusalem, Yahudi ma goro lok gu gonyo pi ngec ma kityeko cwalo ka obino aa piny ki Got me Olivu, kun obedo tye i wie punda ma kityeko yweyo cokki. Gonyo me acel ki gonyo me agiki gityeko nyutu Alfa ki Omega pi kare meno. I Exeter, dul pa Watertown ginyutu dul pa mwari ma pe tye ki mafuta, ki pi gi bur me lonyo ogoyo. I agiki me kare meno, bur me donyo i kabedo maler ogoyo, omiyo bedo Alfa ki Omega pi kare meno. Alfa ki Omega meno rwate ki gonyo aryo pa donyo ma lamal, ki Kesarea dok i Kesarea kwede 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.

I Kesarea Filipi, nying Simoon Barjona ki loke dwoko bedo Pita, i kare ma ki yero ne calo wic me inspiration, ci kiwaco ni en obedo Setani, pien okan bot lok me msalaba. Pita obedo cal pa dul aryo ma kityeko bolo gi ki lok me baptiiso ki msalaba, ma en aye lok me 9/11 ki cik me Sande.

> “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.

> Pi kit acel acel ma ki yaro gi Farisi ki lami misolo, tye ngec me kwano i lok me kwo pa Apwostol Pita. I acaki me lub Yesu, Pita paro ni tekone obedo madwong. Macalo Farisi, i pimo pa kene, onwongo ‘pe calo jo mukene.’ Ka Kirisito, i nino mapud kikigolo Kene, oyaro lubone woko, ‘Wun weng gupoto pi an i nino man,’ Pita ki geno i kene owaco, ‘Kadi ka gin weng gupoto, an pe.’ Mariko 14:27, 29. Pita pe ongiyo peko pa kene. Geno ma iye kene omiyo oweko yore. Oparo ni tye ki teko me medo tem; ento i cawa manok keken tem obino, ci kacel ki yeyo ki waco kwer, ojuko Rwotne. 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.

I cawa 9, ma obedo kare me cagol me otur, i dwoko kwayo pa Elijah, mac obino piny ki otyeko woko cagol, pi miyo jo Lubanga ngene ni Rwot en Lubanga. I Got Karamel, kit aryo kinyutu calo: dul acel ma dong ngene ni Rwot en Lubanga, ki dul mukene ma kinyutu kwede lanen pa Baal ma anyim kityeko gubalo.

> 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.

> Ka obedo ni i cawa me cweyo cwec me otwii, Elija laneno obino macokcoki, owaco ni, “Rwot Lubanga Abramu, Isaka ki Isirael, wek obed ngene tin ni in itye Lubanga i Isirael, ki ni an itye latime pa in, ki ni gin weng ma an atimo ki cik pa in. Winya an, A Rwot, winya an, wek jo man ongen ni in itye Rwot Lubanga, ki ni in i dwoko cwinygi dok.”

> 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.

> En dong mac pa Rwot odok piny, ojuko woko lim ma kiketo i wang mac, ki yic, ki kidi, ki otut lobo, kede oliko pii ma onongo tye i rut. Kadong ka jo weng oneno, gi obwoyo piny i wang komgi; gi owaco ni, “Rwot, en aye Lubanga; Rwot, en aye Lubanga.”

> 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.

> Ci Elija owaco botgi, “Mok lanabi pa Baal; kik weko ngat acel peke ogol woko.” Gin omoko gi; ci Elija ogolo gi piny i kulo Kishon, oketo gi i tho kany. 1 Kings 18:36-40.

The evening sacrifice, the death of Christ, Peter healing the lame man, Peter taking the message to the Gentiles, Daniel receiving prophetic light, Elijah’s prayer being answered with fire, while Ezra is in sackcloth and ashes praying for the transition of Laodicea to Philadelphia, for the transition the church militant unto the church triumphant. The ninth hour is the hour of sacrifice, the hour of answered prayer, the hour heaven touches earth, the bridge between judgment and mercy and that is why Christ dies at the ninth hour, for the ninth hour of sacrifice opened the gospel to the Gentiles, who were those that sat in darkness, but would see great light when the book of Daniel is opened fully at the Sunday law.

Lim me otino, tho pa Kristo, Pita omiyo ngat ma cingi pe katic bedo maber, Pita okelo Lok Mabith bot jo mape Yuda, Danyel o nongo can me porofeti, lamo pa Elija odwok ki mach, Ezera, i cil pa lujok ki i lela, tye ka lamo pi loko Laodicea obed Philadelphia, pi loko Kanisa ma lweny obed Kanisa ma ogolo loyo. Cawa ma abicel obedo cawa me lim, cawa me lamo ma odwok, cawa ma polo oketo lwet ki piny, yore ma i tung tonyo ki kica; kamano omiyo Kristo otho i cawa ma abicel, pien cawa ma abicel me lim oyabo Lok Mabith bot jo mape Yuda, ma gin jo ma nongo tye ka bedo i otuc; ento gibineno can madit ka kwon Danyel oyabo maber ducu i kare me cik me Sande.

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.

I kare me sadaka pa Gideon i Judges 6:21, Malaika pa Rwot oketo lati pa en i sadaka pa Gideon ma obedo nyama kacel ki buledi ma pe ki yis, kadong mac owupe ki i kidi me ocamo ne weng. Mac eno onyutu maleng ni Lubanga olwongo Gideon, kacel ki rwako pa Lubanga me alama.

> 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.

> Ci Gideon owaco bot en ni, "Ka kombedi an otyeko nongo kica i wangi, i nyuta an alama ni itye ka waco kwede an. Pe i weko kany, apenyi, nyaka abino bot in, acwalo sadaka mamega, oketo i anyim in." En owaco ni, "Abed kany nyaka idwogo." Ci Gideon odonyo iye, okume nyathi me dyec, kede oyiko makati ma pe ki-yubu pa efa acel me fulawa; nyama oketo i abala, kede supu oketo i agulu, ogolo bot en i tere me yath oak, oketo i anyim en. Ci malaika pa Lubanga owaco bot en ni, "Kwan nyama kede makati ma pe ki-yubu, okoyogi i kidi man, kede iyabo supu." En otimo kamano. Ci malaika pa Rwot ogoyo tip me latang ma tye i lwete, ocone i nyama kede makati ma pe ki-yubu; ci mach oa ki kidi, omoko nyama kede makati ma pe ki-yubu. Ci malaika pa Rwot ocweyo i wangi. Ka Gideon ongiyo ni en aye malaika pa Rwot, Gideon owaco ni, "Ayii, A Rwot Lubanga! Pien an otyeko neno malaika pa Rwot wang ki wang." Judges 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.

Malaika onyutu pire bot Gideon i veso me acel me chapta, kede owaco bot Gideon ni, “In laco ma tek i lweny”; ento Gideon okwayo alama me moko lok meno. Eka Gideon okwayo malaika me obed ka kuro, kede malaika ma obedo ka kuro i poropesia obedo malaika ma aryo. Piny ka kare me kuro otum, Gideon ogolo sadaka, kede mac ojuko sadaka meno. Gideon tye i cawa me abicangwen, pien Elija obedo i cawa me sadaka me oturo, kede cawa me abicangwen obedo cik pa Sunday, ka leb me mac pa Pentekoste keti i rwom. Gideon tye calo dul ma neno Rwot to bot to; man aye ma otime bot Daniel i chapta me apar. Ka Gideon oneno ni mac ojuko sadaka, eka onwongo ngeyo ni obedo ka waco kwede Rwot, ma onene to bot to.

Gideon awakens to this reality when the miracle of fire confirms the sign, and the sign was Gideon, the mighty man of God and the army of 300 priests, who all had Habakkuk’s 300 tables in their hands. The sign, or ensign is Gideon himself, and the army of three hundred, that is also Ezekiel’s mighty army–that stands up in chapter thirty-seven.

Gideon oyaro i gin ma tye atir man ka mirako pa mac otyeko nyuto ada pa kite, kede kite en obedo Gideon, lacoo ma pire tek pa Lubanga, kede lwak pa lapriest mia adek, ma weng tye ki tebulu 300 pa Habakkuk i lima gin. Kite, onyo bendera, obedo Gideon keken, kede lwak me mia adek, ma bene obedo lwak ma pire tek pa Ezekiel—ma ocungo i gite 37.

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.

Ka Tabernacle okweke (Leviticus 9:23–24), inge ka Aaron ocako kelo sadaka calo High Priest, mac oaa ki anyim Rwot omoko woko sadaka me mac ki yot ma i madhabahu. Jo oyuwo dwong ki giloro i piny ki wanggi ki lworo madwong. Man myero, rek ki rek, orwate ki mac pa Elija.

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.

Lamo pa Ezra i cawa me 9 pi yiko ‘wheat’ ki ‘tares’, ma time i cik me Nino, omyero pire otime i kare en aye ka kanisa ma tye ka lweny oloko obedo kanisa ma ogamo. Myero bende rwate kwede mac pa Gideon. Mac ma ocamo weng ma obutu i tung sadaka me acaki pa Aron, ma kicweyo inge ka ki loro ceng 7, i ceng me 8, nwo dwogo i ceng en aye, kendo obalo nyithini aryo pa Aron ma marac. Ka Roho Maler kikuro piny pe ki rwom i cawa me 9, i cik me Nino, bino bedo yik me tutunu aryo pa lawi, kendo kanisa ma ogamo bicako tic ma kiloko kwede ‘white horse’ me Efeso, ma tye ka loyo ki me loyo. Yubo pa kanisa ma ogamo nongo witinesi me aryo i Hekalu pa Solomoni.

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.

I 2 Kroniko 7:1-3, ka Solomoni dong otyeko lamo, mac oboro ki polo omac woko misango me miyo i mac ki misango. Dwong pa Rwot opongo i ot, omiyo jo opako kede owaco ni ber pa Lubanga ki kica pa eni dong pe kato. I kare me cik me Ceng Abicel, kanisa ma loyo ducu kiketo malo iwi got weng calo ket pa rwot ki calo lanyut, calo kit ma Zechariah ki Isaiah owaco. Ka mac oboro i kare me miko ot pa Solomoni, ot opongo Dwong pa Rwot, ma nyutu ni goyo turumpet ma abicel aryo otyeko tic pa eni bot jo pa Lubanga, kede bene tye kagamo me tyeko tic en keken bot latic me kare apar acel. Turumpet ma abicel aryo nyutu kwanyo bal, rwate me kit pa Lubanga ki kit pa dano ma time ka Yecu koyo malo lwak pa eni me dwong. Mac ma oboro i Dera pa Mose ki i ot pa Solomoni bene obedo mac me kwer bot wod Aaroni, calo ma obedo bot 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.

Miya pa Dawid i piny me yubu pa Araunah/Ornan ma i 1 Chronicles 21:26, i cawa me cudru ma otyeko bino pi censo pa Dawid, Lubanga odwoko ne ki mac ma oa ki i polo, ma obuto i iye kec, ma onyutu ni ki yeo kede ogengo cudru. Cudru pa Laodicea otum ka mac obuto i miya pa Dawid me gengo cudru pa bedo pire tek i teko ki ngec pa dano. Luloko ki bot dano bot dano ma rupe pa Lubanga ocwalo iye nyutu ka kwero richo otyeko, kede ka Kanisa kityengo malo calo otit. I kare eno, ki rwate ki Tembel pa Solomon, duŋo pa Rwot opongo Tembel ka rupe pa Lubanga ki rupe pa dano kiketo kacel.

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

Wabi dok paro wa pi kare me Midnight Cry ma kityeko ranyiso kwede cawa 3 ki cawa 9 i coc ma bino.

> 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.

> Inyim ceng abicel, Yesu okelo Pita, Jemes ki Joon owad Jemes, okelo gi malo i got madwong keken. I anyimgi oloko kitne; wangne ocem calo ceng, ki lewni obedo ler calo lero. Nen, onenore i anyimgi Moso ki Elia, gibedo waco kwede.

> 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.

> Ento Pita ocoyo, owaco bot Yesu ni, “Rwot, ber tutwal ni wa bedo kany; ka in imito, wok wacweyo kany ot adek: acel pi in, acel pi Musa, acel pi Eliya.” Pien dong ka owaco, nen, nywiny me polo ma ber oguregi; nen, ki i nywiny obino dwon ma owaco ni, “Man en Woda ma an amaro, ma iye an atye kica ber; winjuru en.”

> 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.

> Ka jopwonyi owinyo ne, gi oboto i wanggi piny, gi woro madwong’. Yesu obino, omiyo lwete botgi, owaco ni, “Cung, pe iworo.”

> 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.

> Ka gi cweyo wanggi, pe gi neno dano mo, ento Yesu keken. Ka gi bino piny ki got, Yesu ocikogi, owaco ni, “Pe uwaco bot dano mo gin ma u neno, nyaka Wod Dano obed dok ocero ki bot gi ma otho.” Matayo 17:1-9.

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