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

Buku Joel dan Gereja Masehi Advent Hari Ketujuh Laodikia - Bilangan Tiga Puluh Dua

Number Thirty-Two

លេខ សាមសិបពីរ

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.

Perjalanan untuk sampai kepada kitab Yoel agak lambat, dengan Petrus sebagai saksi kita. Petrus ialah salah satu lambang yang paling menakjubkan dalam Firman nubuat Allah, namun bukankah semuanya demikian? Petrus berada di Kaisarea Filipi, dan ia juga berada pada hari Pentakosta di ruang atas pada jam ketiga, lalu di Bait Suci pada jam kesembilan pada hari yang sama. Yesus disalibkan pada jam ketiga dan mati pada jam kesembilan. Petrus dipanggil ke Kaisarea pada jam kesembilan, tetapi Kaisarea yang kepadanya ia dipanggil dalam kisah Kornelius bukanlah Kaisarea Filipi di kaki Gunung Hermon, melainkan Kaisarea di tepi laut, yang disebut Kaisarea 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.

Kaisaria Maritima mi a yɛ mpoano kuropɔn a ɛwɔ Mediterrania Po no so, bɛyɛ akwansin 30–35 wɔ nnɛyi Tel Aviv atifi fam (Ɔhene Herod Kɛse na osii no sɛ Roma hyɛn gyinabea kuropɔn kɛse bi). Ɛda adi mpɛn pii wɔ Asomafo Nnwuma nhoma no mu (wɔabobɔ din mpɛn 15), na ɛno ne deɛ nnipa dodow no ara frɛ no kɛkɛ sɛ “Kaisaria” wɔ Apam Foforo no mu. Filip ɔsɛmpakafo no tenaa hɔ ne ne mmabea baanan a wɔhyɛ nkɔm no (Asomafo Nnwuma 8:40; 21:8). Wɔde Paulo too afiase hɔ mfe mmienu, na ɔkɔgyinaa amrado Felix ne Festus, ne Ɔhene Agripa anim (Asomafo Nnwuma 23–26). Ebia nea ɛho hia kɛse no ne sɛ Petro kaa asɛmpa no kyerɛɛ Roma ɔsraani panyin Kornelio wɔ ha—amanamanmufoɔ a wɔsakyeraa wɔn ho baa Kristo som mu kɛse a edi kan no (Asomafo Nnwuma 10) wɔ afe 34 AD mu, bere a dapɛn a Kristo maa apam no gyinaa mu maa bebree no baa awiei.

> 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.

> “Dan dia akan meneguhkan perjanjian dengan banyak orang selama satu minggu; dan pada pertengahan minggu itu dia akan menghentikan korban sembelihan dan korban sajian, dan oleh karena puncak segala kekejian dia akan menjadikannya sunyi sepi, sampai kepada kesudahan itu, dan apa yang telah ditetapkan akan dicurahkan ke atas yang sunyi sepi.” 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 merupakan ibu kota pentadbiran Rom bagi Yudea dan sebuah pusat utama bangsa-bangsa bukan Yahudi. Caesarea Philippi ialah kota yang berbeza, terletak jauh di utara berhampiran kaki Gunung Hermon (kira-kira 25–30 batu di utara Laut Galilea), di kawasan yang kini dikenali sebagai Dataran Tinggi Golan (Banias moden). Tempat ini hanya disebut dalam kitab-kitab Injil (Matius 16:13 dan Markus 8:27), ketika Yesus membawa murid-murid-Nya ke Caesarea Philippi. Inilah lokasi yang masyhur di mana Petrus mengaku bahawa Yesus ialah “Mesias, Anak Allah yang hidup,” dan di mana Yesus menyatakan, “Di atas batu karang ini Aku akan mendirikan jemaat-Ku, dan pintu-pintu gerbang alam maut tidak akan menguasainya” (Matius 16:13–20). Kawasan itu merupakan daerah kafir dengan kuil-kuil bagi dewa-dewa Yunani, khususnya dewa kambing Pan, yang gua sucinya, gua Pan, disebut “pintu-pintu gerbang neraka,” sehingga pernyataan Yesus di situ menjadi sangat menggentarkan.

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.

Maguta abiri ayaali ga njawulo ddala mu mbeera y’ettaka ne mu byafaayo—ekimu nga mwalo gwa Rooma ogw’abantu abangi mu bukiikakkono-bw’ebugwanjuba, ate ekirala nga kifo kya Bukiikakkono eky’Abahelenisiti/ekya bapagaani okumpi n’ensulo z’Omugga Yoludaani. Ekiri ku lubalama lw’ennyanja kye kisinga okufuga Ekitabo ky’Ebikolwa by’Abatume, ate ekiri mu Bukiikakkono kye kiri wakati mu kiseera ekikulu ennyo mu Njiri. Kayisaliya ow’ennyanja kabonero ka Rooma—ensolo, era Kayisaliya ow’ettaka kabonero ka nnamunswa. Mwannyinaffe White alaga ekiseera okuva ku musaalaba okutuuka ku Pentekoote, “ekiseera kya Pentekoote,” ekyatandika ku musaalaba ne kikoma ku Pentekoote.

> “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.

> “Ka mamatet a saithlahna tak takin ka nghakhlel a, Pentecost ni thil thlengte chu chumi huna an lo thleng aia chak zawk leh thiltihtheihna nasa zawkin an lo awm leh hun chu ka nghak a ni. Johana chuan, ‘Vana atangin vântirhkoh dang ka hmu a, thiltihtheihna ropui tak neiin a lo kal a; tin, a ropuinaa khawvel chu a eng ta,’ a ti. Chutichuan, Pentecost hun lai ang bawkin, mihringte chuan thutak chu an hriat theihna tawng tinrengah an hria ang, mi tinin amah tawng ngeiin.”

> “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.

> “Tepetla e ka hema bophelo bo boša ka gare ga moya o mongwe le o mongwe wo o ratago go Mo hlankela ka go botega, gomme a ka kgwatha melomo ka legala le le phelago le le tšwago aletareng, gomme a dira gore e be ya bokgwari bja go reta Yena. Mantšu a dikete a tla tlatšwa ka maatla a go bolela ditherešo tše di makatšago tša Lentšu la Modimo. Leleme le le kokomogago le tla lokollwa, gomme ba dihlong ba tla matlafatšwa gore ba bee bohlatse bja nnete ka sebete bakeng sa therešo. Eka Morena a ka thuša setšhaba sa Gagwe go hlwekiša tempele ya moya go tšwa tšhilafalong e nngwe le e nngwe, le go boloka kamano ya kgauswi le Yena, gore ba tle ba be batšeakarolo ba pula ya mafelelo ge e tšhologwa.” 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.

Secara teknisnya, musim Pentakosta akan bermula pada perayaan buah sulung, yang selaras dengan kebangkitan Kristus; tetapi tanpa kematian di salib, tidak akan ada darah untuk dibawa bersama-Nya oleh Juruselamat yang bangkit ketika Dia bangkit. Tanpa kematian-Nya, Dia, sebagai Roti Hidup, tidak akan beristirahat pada hari perayaan roti tidak beragi, dan Roti Hidup itu perlu beristirahat terlebih dahulu sebelum kebangkitan-Nya pada perayaan buah sulung, lalu dengan demikian memulakan tempoh lima puluh hari yang membawa kepada hari dan perayaan Pentakosta.

When Christ came to confirm the covenant for one week; the week began at His baptism and then “in the midst of the week,” three and a half years later, He was crucified, rested in the tomb on the day of unleavened Bread, rose as the feast of the first fruits of the barley harvest on Sunday, thus starting the fifty-day Pentecostal season that reached to the first fruits feast of the wheat. From the cross to the end of the week, three and a half years later, the seven-year-period came to its conclusion with Cornelius of Caesarea Maritima, who became the very first Gentile convert–to the Christian church at the end of the week in 34 AD.

Mhango Klistu afikanga kuti alimbikiske phangano kwa sabata yimoza; sabatayo yikambanga pa ubatizo Wake ndipo “pakati pa sabata,” vyaka vitatu na hafu pamanyuma pake, wakapayikika pa mphinjika, wakapumura mu dindi pa zuŵa la Mikate Yambura Chitimbuzi, wakawuka pa Sabata la Vipambi Vakwamba vya vuna la balere pa Sabata, ntheura wakambiska nyengo ya Pentekosite ya mazuŵa makumi ghankhondi iyo yikafika ku Sabata la Vipambi Vakwamba vya tirigu. Kufuma pa mphinjika kufika ku umaliro wa sabata, vyaka vitatu na hafu pamanyuma pake, nyengo ya vyaka vinkhondi na viŵiri yikafika kuumaliro wake mwa Korneliyo wa Kaisareya Maritima, uyo wakaŵa wakwamba chomene kutendeuka wa Ŵamitundu—ku Mpingo wa Chiklistu pa umaliro wa sabata mu 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.

Minggu ketika Kristus datang untuk meneguhkan perjanjian itu secara nubuat ialah 2.520 hari, dan salib itu berada “di tengah-tengah minggu,” sehingga itu adalah 1.260 hari sesudah baptisan dan 1.260 hari sebelum Kornelius bertobat. Di salib, Kristus disalibkan pada jam ketiga, dan Ia mati pada jam kesembilan. Itulah permulaan musim Pentakosta dan pada akhirnya, (sebab Yesus selalu menggambarkan akhir dengan permulaan) pada hari Pentakosta, Petrus menyampaikan khotbah pertamanya dari kitab Yoel pada jam ketiga di ruang atas, tempat Kristus menemui murid-murid pada hari kebangkitan-Nya. Kemudian Petrus menyampaikan khotbah keduanya tentang Yoel di Bait Suci pada jam kesembilan. Jelaslah bahwa jam ketiga dan jam kesembilan adalah lambang alfa dan omega bagi permulaan dan pengakhiran musim Pentakosta.

Line upon line, when we align the third and ninth hour of these two events, we find the six hours as a prophetic period that both provide a witness of a division. Christ goes from life to death to life. He goes from earth to heaven and back to earth. Peter is outside and then inside the temple. There are of course other parallel alignments of the third to ninth hour, but we first need to consider Peter, Cornelius and Caesarea by the sea.

Bokhutla hodima ga mela, ge re nyalanya iri ya boraro le ya senyane ya ditiragalo tše tše pedi, re hwetša diiri tše tshela e le lebaka la boporofeta leo ka bobedi le neago bohlatse bja karogano. Kriste o tloga bophelong go ya lehung, a buša a ya bophelong. O tloga lefaseng a ya legodimong, gomme a boa gape lefaseng. Petro o ka ntle, gomme ka morago o ka gare ga tempele. Go hlakile gore go na le ditshepedišano tše dingwe tša go swana ge go nyalanywa iri ya boraro le ya senyane, eupša sa pele re swanetše go ela hloko Petro, Kornelio, le Kesarea ya lewatle.

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.

“Bojalo ka dikarologano tsa porofeto tse di emelwang mo diureng tse thataro, fa moengele a ne a romelwa kwa go Konelio go mo laela gore a rome gore Petoro a bidiwe, e ne e le ka ura ya borobongwe. ”

> 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.

> Saulus suatu kali telah pergi ke Damsyik dengan kuasa daripada ketua-ketua imam untuk menangkap orang-orang Kristian; tetapi sekarang dia melakukan perjalanan lain dengan tujuan yang sama sekali berlainan. Diutus oleh Tuhan, Petrus pergi ke Kaisarea untuk melayani Injil kepada Kornelius. Yang seorang itu pergi dengan semangat menindas dan membunuh; yang seorang lagi dengan semangat menyembuhkan dan menyelamatkan. Di Kaisarea ada seorang laki-laki bernama Kornelius, seorang perwira daripada pasukan yang disebut pasukan Italia, seorang yang saleh dan yang takut akan Allah bersama seisi rumahnya, yang banyak memberi sedekah kepada bangsa itu dan senantiasa berdoa kepada Allah. Ia melihat dengan nyata dalam suatu penglihatan, kira-kira pada jam kesembilan siang, seorang malaikat Allah datang kepadanya dan berkata kepadanya, “Kornelius.” Ketika ia menatap malaikat itu, ia menjadi takut lalu berkata, “Apakah itu, Tuhan?” Maka malaikat itu berkata kepadanya, “Doa-doamu dan sedekah-sedekahmu telah naik menjadi peringatan di hadapan Allah. Dan sekarang, suruhlah beberapa orang ke Yope dan panggillah seorang yang bernama Simon, yang disebut juga Petrus.” Kisah Para Rasul 10:1–5.

The arrival of an angel is a symbol of a message, and of a waymark, and the angel confirms that it is a waymark when he says, “Thy prayers and thine alms are come up for a memorial before God.” The waymark of the conclusion of the week is Cornelius sending for Peter at the ninth hour after fasting for four days, and it is called a “memorial,” which is a waymark. As a “centurion,” Cornelius was a captain over one hundred men.

Ho tla ga moengele ke sesupo sa molaetsa, le sa letshwao la tsela, mme moengele o netefatsa gore ke letshwao la tsela fa a re, “Dithapelo tsa gago le dineo tsa gago tsa bahumanegi di tlhatlogetse kwa pele ga Modimo go nna segopotso.” Letshwao la tsela la bokhutlo jwa beke ke gore Korenelio o romela go bitsa Petere ka ura ya borobongwe morago ga go itima dijo malatsi a le mane, mme go bidiwa “segopotso,” e leng letshwao la tsela. Jaaka “molaodi wa lekgolo,” Korenelio e ne e le molaodi wa banna ba lekgolo.

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.

Bile Pétero a le Kaisareia Philippi i stap long Matiu sapta sikistin, i no gat wanpela tok i go long wanpela aua. Kaisareia Philippi em i nem bilong dispela taun long dispela taim we Jisas i kisim ol disaipel i go long hap. Long stori bilong Daniel sapta ileven, ves nambawan tri i go inap long fiften, ol ves we i bin kamap tru long pait bilong Panium, na i stap olsem piksa bilong profet stori long pait we i save bringim Sande lo long Yunaidet Stet, Kaisareia Philippi i gat nem Panium. Pétero i stap long ves nambawan tri i go inap long fiften taim em i stap long Kaisareia Philippi, em 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.

Pangakilala na ang Labanan sa Panium ay isang katuparan ng talata labintatlo hanggang labinlima ng Daniel onse, at na ang mga talata at ang kasaysayan ng Labanan sa Panium ay tumutukoy sa isang digmaan na humahantong sa batas ng Linggo sa Estados Unidos, ay siyang ganap na paraan ng pagkakagawa ng metodolohiyang guhit sa ibabaw ng guhit. Ang paggamit ng metodolohiyang iyon ay nangangailangan na ang Caesarea Philippi at Panium ay maiayon, sapagkat ang pangunahing tuntunin ng hula na tumutukoy sa katotohanang ito ay na “bawat isa sa mga sinaunang propeta ay nagsalita nang higit para sa ating kapanahunan kaysa sa mga panahong kanilang ikinabuhay.” Idinagdag ni Pablo na ang mga espiritu ng mga propeta ay napasasakop sa mga propeta, kaya hindi lamang nila lahat tinutukoy ang mga huling araw, kundi silang lahat ay nagkakaisa.

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.

Ka ntlha eo, fa e bile Panium e lemogiwa mo Lefokong la boporofeti la Modimo e le Panium, mme morago ga moo e le Caesarea Philippi, tsotlhe tseo di tshwanetse go dirisiwa mo metlheng ya bofelo, e bile di tshwanetse go tsamaisana mmogo, gonne ke motse o o tshwanang.

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.

Sejalan dengan logika ini, meskipun agak berbeda, ialah Kaisarea Filipi dan Kaisarea Maritima. Petrus pergi ke Kaisarea Filipi bersama Kristus, tetapi ia diutus ke Kaisarea Maritima oleh Roh Kudus. Namun, di kedua Kaisarea itu, Petruslah tokoh perjanjian yang utama. Yang mengagumkan dari garis ini ialah bahwa pada jam kesembilan Kornelius dikunjungi oleh malaikat dan diperintahkan untuk menyuruh memanggil Petrus. Petrus di Kaisarea adalah suatu simbol nubuat, tetapi kedua Kaisarea itu berbeda secara jelas. Yang satu adalah Kaisarea di tepi laut, dan yang lainnya Kaisarea di darat. Kaisarea di tepi laut berhubungan dengan bangsa-bangsa bukan Yahudi, dan Kornelius adalah petobat pertama dari antara bangsa-bangsa bukan Yahudi tepat pada akhir minggu perjanjian pada tahun 34 M. Kaisarea di tepi laut adalah jam kesembilan dan selaras dengan Petrus di Bait Suci pada hari Pentakosta, serta kematian Kristus pada jam kesembilan.

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.

Kesarea di darat, iaitu Kesarea Filipi, ialah jam ketiga. Tiada pilihan lain yang dapat dipilih. Kesarea Filipi pada permulaan, jam ketiga, dan Kesarea Maritima pada penghujung, jam kesembilan. Filipi ialah alfa bagi tempoh enam jam itu dan Maritima ialah omega. Omega pada jam kesembilan ialah kematian Kristus di tengah-tengah minggu perjanjian, dan Petrus di Bait Suci pada hari Pentakosta juga adalah pada jam kesembilan. Tindakan Kornelius memanggil Petrus sejajar dengan kematian Kristus, yang melambangkan undang-undang Ahad, dan juga Petrus di Bait Suci pada hari Pentakosta, yang sekali lagi melambangkan undang-undang Ahad. Kornelius, sebagai petobat pertama daripada kalangan bangsa-bangsa lain, mewakili pekerja pertama pada jam kesebelas pada waktu undang-undang Ahad.

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.

ክርስቶስ የተሰቀለበት ሦስተኛው ሰዓት፣ እና ጴጥሮስ በላይኛው ክፍል ውስጥ የነበረበት ሦስተኛው ሰዓት፣ ቂሳርያ ፊልጶስን መወከል አለበት፣ እና ሊወክልም የሚችለው ይህን ብቻ ነው። ጴጥሮስ በጴንጤቆስጤ ቀን የነበረበት ላይኛው ክፍል፣ ክርስቶስ ከትንሣኤው፣ ከዕርገቱ እና ከወረደ በኋላ የተገለጠበት ያው ላይኛው ክፍል ነበር። ክርስቶስ ወደ ላይኛው ክፍል መጣ፣ ከዚያም ከሃምሳ ቀናት በኋላ፣ በጴንጤቆስጤ ቀን፣ ጴጥሮስ በዚያው ላይኛው ክፍል የኢዮኤልን መጽሐፍ መልእክት አቀረበ።

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 ialah jam ketiga yang selaras dengan penyaliban dan bilik atas pada Pentakosta. Penyaliban ialah lambang penyerakan dan bilik atas ialah lambang kesatuan. Ini mengenal pasti Caesarea Philippi sebagai titik tepat sebelum hukum Ahad apabila satu golongan diserakkan, dan golongan yang lain dihimpunkan. Apabila sejarah Pertempuran Panium mula diulangi, gadis-gadis dara yang bodoh dan yang bijaksana akan dipisahkan untuk selama-lamanya, dan mereka akan dipisahkan atas salib, yang melambangkan pendekatan hukum Ahad. Di Caesarea Philippi Kristus mula mengajar tentang hukum Ahad yang sedang mendekat. Apabila Dia berbuat demikian, Petrus menentang perkhabaran itu; demikianlah, dalam sembilan ayat, Petrus mewakili mereka yang dimeteraikan dan mereka yang diserakkan oleh perkhabaran salib, iaitu hukum Ahad.

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

> အရှင်က သူတို့အား မိန့်တော်မူသည်ကား၊ “သင်တို့က ငါကို အဘယ်သူဟု ဆိုကြသနည်း။”

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

> Simon Peter menjawab, katanya, “Engkaulah Kristus, Anak Allah yang hidup.”

> 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.

> ហើយព្រះយេស៊ូវមានព្រះបន្ទូលឆ្លើយទៅគាត់ថា៖ «ស៊ីម៉ូន កូនយ៉ូណា អើយ អ្នកមានពរ​ហើយ ដ្បិតមិនមែនសាច់និងឈាមបានបើកសម្ដែងការនេះដល់អ្នកទេ គឺព្រះបិតារបស់ខ្ញុំដែលគង់នៅស្ថានសួគ៌ទេតើ។ ហើយខ្ញុំក៏ប្រាប់អ្នកដែរថា អ្នកជាពេត្រុស ហើយលើថ្មដានេះ ខ្ញុំនឹងសង់ពួកជំនុំរបស់ខ្ញុំ ហើយទ្វារនរកនឹងមិនអាចឈ្នះវាបានឡើយ។ ខ្ញុំនឹងប្រគល់កូនសោនៃនគរស្ថានសួគ៌ដល់អ្នក ហើយអ្វីៗទាំងប៉ុន្មានដែលអ្នកចងនៅលើផែនដី នោះនឹងត្រូវបានចងនៅស្ថានសួគ៌ដែរ ហើយអ្វីៗទាំងប៉ុន្មានដែលអ្នកស្រាយនៅលើផែនដី នោះនឹងត្រូវបានស្រាយនៅស្ថានសួគ៌ដែរ»។

> 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.

> Maka Ia berpesan kepada murid-murid-Nya supaya mereka jangan memberitahukan kepada siapa pun bahwa Ia adalah Yesus, Kristus. Sejak waktu itu Yesus mulai menyatakan kepada murid-murid-Nya bahwa Ia harus pergi ke Yerusalem dan menderita banyak hal dari para tua-tua dan imam-imam kepala serta ahli-ahli Taurat, lalu dibunuh, dan pada hari yang ketiga dibangkitkan kembali.

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

> Lalu Petrus membawa-Nya ke tepi dan mula menegur-Nya, katanya, Jauhkanlah kiranya hal itu dari-Mu, Tuhan: perkara ini sekali-kali tidak akan menimpa-Mu.

> 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.

> Tetapi Dia berpaling lalu berkata kepada Petrus, Enyahlah engkau di belakang-Ku, Iblis; engkau menjadi batu sandungan bagi-Ku; sebab engkau bukan memikirkan perkara-perkara Allah, melainkan perkara-perkara manusia. Matius 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.

Ukubethelwa ngehora lesithathu kanye lombiko kaPhethro ekamelweni eliphezulu kuhambelana lokuguquka kwesiprofetho kwebandla elilwayo, elichazwa njengebandla elilengqoloyi kanye lokhula, liye ebandleni elinqobayo. Ibandla elinqobayo lingumnikelo wezithelo zokuqala zengqoloyi wePhentekhosti, ongumthetho weSonto. Nxa ukhula lengqoloyi sekufinyelele ekuvuthweni, izingelosi zehlukanisa izigaba lezi ezimbili. Yimvula eyaqala ukufafaza ngo-9/11 ebangela ukuthi ingqoloyi lokhula kufike ekuthelweni kwazo.

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.

Sebaka sa diura tše tshela se emela histori ya kopano ya mešaša ya Exeter go fihla ka Oktobore 22, 1844, go tsena ga Kriste ka phenyo Jerusalema le go tsena ga kgoši Dafida Jerusalema a na le areka. Oura ya senyane le yona ke nako ya sehlabelo sa mantšiboa, e lego mo e ka bago ka 3 PM.

> 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.

> Tlap ke se se o tla se neelang godimo ga aletare; dikwanyana tše pedi tša ngwaga wa pele letšatši ka letšatši ka mehla. Kwana e tee o tla e neela mesong; gomme kwana e nngwe o tla e neela mantšiboa. Ekisodo 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.

ពាក្យដែលបានបកប្រែថា «សូម្បីតែ» ពេលខ្លះក៏ត្រូវបានតំណាងថា «នៅចន្លោះល្ងាចទាំងពីរ» ផងដែរ។ «នៅចន្លោះល្ងាចទាំងពីរ» សំដៅទៅលើរយៈពេលប្រាំមួយម៉ោង រវាងម៉ោងទីបី និងម៉ោងទីប្រាំបួន។ សប្តាហ៍នៃសេចក្ដីសញ្ញារបស់ព្រះគ្រីស្ទ តំណាងឲ្យរយៈពេលប្រាំមួយម៉ោងនៅលើឆ្កាង ដែលក្លាយជាអាល់ហ្វានៃរយៈពេលប្រាំមួយម៉ោងនៅថ្ងៃបុណ្យទី៥០។ សាក្សីពីរនាក់នៅក្នុងសប្តាហ៍នៃសេចក្ដីសញ្ញា ដែលកំណត់អត្តសញ្ញាណរយៈពេលប្រាំមួយម៉ោងមួយ ដែលមានការភ្ជាប់ដោយផ្ទាល់ មិនត្រឹមតែជាមួយព្រះបន្ទូលទំនាយអំពីសប្តាហ៍បរិសុទ្ធប៉ុណ្ណោះទេ ប៉ុន្តែថែមទាំងជាមួយនិមិត្តសញ្ញានៃរដូវកាលបុណ្យទី៥០ផងដែរ។ បន្ទាប់មក នៅចុងបញ្ចប់នៃសប្តាហ៍ទំនាយដដែលនោះ ពេត្រុសត្រូវបានហៅទៅក្រុង Caesarea នៅម៉ោងទីប្រាំបួន។ ការពិតដែលថា មានម៉ោងទីប្រាំបួនបីដងនៅក្នុងរចនាសម្ព័ន្ធទំនាយដូចគ្នានៃសប្តាហ៍បរិសុទ្ធ ដែលពីរនៃម៉ោងទាំងនោះជាចុងបញ្ចប់អូមេហ្គានៃរយៈពេលប្រាំមួយម៉ោង ដែលក៏ជារយៈពេលនៅចន្លោះតង្វាយពេលព្រឹក និងពេលល្ងាចផងដែរ នោះតាមសេចក្ដីចាំបាច់ខាងទំនាយ ទាមទារឲ្យមានម៉ោងទីបីមួយ ជាអាល់ហ្វានៃរយៈពេលមួយ ដែលបានបញ្ចប់នៅម៉ោងទីប្រាំបួនរបស់កូនេលាស។

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.

កេសារីយ៉ាពីរ ដែលទាំងពីរនោះមានពេត្រុសជាតួអង្គកណ្ដាល បញ្ជាក់ថា កេសារីយ៉ាភីលីព ជាម៉ោងទីបី។ រយៈពេលប្រាំមួយម៉ោងនោះ ចាប់ផ្ដើម និងបញ្ចប់ដោយកេសារីយ៉ា ពីព្រោះចុងបញ្ចប់ត្រូវបានបង្ហាញតាមរយៈការចាប់ផ្ដើម។

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

Kondoo ya Pasaka ilipaswa kuchinjwa jioni, yaani saa ya tisa—wakati Kristo alipokufa.

> 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.

> “ហើយ​អ្នករាល់គ្នា​ត្រូវ​រក្សា​វា​ទុក​រហូត​ដល់​ថ្ងៃ​ទី​ដប់បួន​នៃ​ខែ​នោះ ហើយ​អង្គប្រជុំ​ទាំងមូល​នៃ​ពួកជំនុំ​អ៊ីស្រាអែល​ត្រូវ​សម្លាប់​វា​នៅ​ពេល​ល្ងាច”។ និក្ខមនំ 12:6។

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

Isikhathi somkhuleko futhi siyihora lesishiyagalolunye, ngoba kwakungesikhathi somhlatshelo wakusihlwa.

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

> អធិស្ឋាន​របស់​ខ្ញុំ សូម​ឲ្យ​ត្រូវ​បាន​ដាក់​ឡើង​នៅ​ចំពោះ​ព្រះអង្គ ដូចជា​គ្រឿង​ក្រអូប; ហើយ​ការ​លើក​ដៃ​របស់​ខ្ញុំ ដូចជា​យញ្ញបូជា​ពេល​ល្ងាច។ ទំនុកតម្កើង 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.

Ka tlhomamisano le gore setlhabelo sa maitsiboa e ne e le nako ya thapelo, Esera o rapela ka nako ya setlhabelo sa maitsiboa; ka jalo o rapela ka nako ya borobongwe, fa Petere a le mo tempeleng, fa Keresete a ne a swa, le fa Korenelio a ne a laelwa go roma go ya go bitsa Petere.

> 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.

> Mong nakong ya setlhabelo sa maitsiboa ka nanoga mo botlhokong jwa me; mme e rile ke gagogantse seaparo sa me le kobo ya me, ka wa ka mangole, ka otlololela Morena Modimo wa me diatla tsa me. Esera 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.

Dalam doanya, Ezra sedang bertobat setelah memahami bahwa mereka yang keluar dari Babel untuk membangun kembali Bait Suci dan Yerusalem telah bersatu dengan istri-istri kafir.

> 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.

> Taita, mgbe Ezra kpesịrị ekpere, kwupụtakwa mmehie ya, na-akwa ákwá, na-adakwasị onwe ya n’ihu ụlọ Chineke, nnukwu ìgwè mmadụ sitere n’Izrel zukọtara n’ebe ọ nọ, ndị ikom na ndị inyom na ụmụaka; n’ihi na ndị mmadụ ahụ kwara ákwá nke ukwuu. Shekania, nwa Jehiel, otu n’ime ụmụ Elam, zara sị Ezra, Anyị emehiewo megide Chineke anyị, werekwa ndị inyom mba ọzọ n’etiti ndị bi n’ala a lụọ; ma ọbụna ugbu a, olileanya ka dị n’Izrel banyere okwu a. Ya mere ugbu a, ka anyị na Chineke anyị gbaa ndụ ime ka ndị inyom ahụ niile, na ndị a mụrụ site n’aka ha, pụọ, dịka ndụmọdụ nke nna m ukwu, na nke ndị na-ama jijiji n’ihu iwu Chineke anyị si dị; ka e meekwa ya dịka iwu si dị. Bilie; n’ihi na okwu a dị n’aka gị; anyị onwe anyị ga-anọkwa n’akụkụ gị: nwee obi ike, mee ya.

> Then arose Ezra, and made the chief priests, the Levites, and all Israel, to swear that they should do according to this word. And they sware. Then Ezra rose up from before the house of God, and went into the chamber of Johanan the son of Eliashib: and when he came thither, he did eat no bread, nor drink water: for he mourned because of the transgression of them that had been carried away. And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem; And that whosoever would not come within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of those that had been carried away. Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within three days. It was the ninth month, on the twentieth day of the month; and all the people sat in the street of the house of God, trembling because of this matter, and for the great rain. Ezra 10:1–9.

> Lalu bangkitlah Ezra, dan ia menyuruh para imam kepala, orang-orang Lewi, dan seluruh Israel bersumpah bahwa mereka akan berbuat menurut perkataan itu. Maka mereka pun bersumpah. Kemudian Ezra bangkit dari hadapan rumah Allah, lalu masuk ke dalam kamar Yohanan anak Elyasib; dan ketika ia sampai di sana, ia tidak makan roti dan tidak minum air, sebab ia berkabung karena pelanggaran mereka yang telah diangkut ke pembuangan. Lalu diumumkan di seluruh Yehuda dan Yerusalem kepada semua anak-anak pembuangan itu, supaya mereka berkumpul di Yerusalem; dan bahwa siapa pun yang tidak datang dalam tiga hari, sesuai dengan keputusan para pemimpin dan para tua-tua, segala hartanya akan dirampas, dan ia sendiri dipisahkan dari jemaah mereka yang telah diangkut ke pembuangan. Maka semua orang Yehuda dan Benyamin berkumpul di Yerusalem dalam tiga hari. Itulah bulan yang kesembilan, pada hari kedua puluh bulan itu; dan seluruh bangsa itu duduk di tanah lapang rumah Allah, dengan gemetar karena perkara itu dan karena hujan lebat. 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.

འབུམ་བཞི་བཅུ་ཞེ་བཞི་སྟོང་གི་ཞལ་ཆད་ནི། མི་གཞན་གྱི་ཆུང་མ་བླངས་པ་རྣམས་དང་བྲལ་བའི་ཚུལ་དུ་མཚོན་པར་བྱས་ཡོད། འདི་ནི་ཤེས་རབ་ལྡན་པའི་ན་ཆུང་མ་དང་བླུན་པོའི་ན་ཆུང་མ་རྣམས་ཀྱི་དབྱེ་བ་ཡིན་ཞིང་། དེ་ཡང་ཆུ་ཚོད་དགུ་པར་འབྱུང་བ་ཡིན་པས། དེ་ནི་ཁྲིསཏོས་ཀྱི་འདས་པ་དང་། པེ་ཏྲོས་པེན་ཏེ་ཀོསྟེའི་ཉིན་མོར་ལྷ་ཁང་ནང་དུ་ཡོད་པ། དེ་བཞིན་པེ་ཏྲོས་མཚོ་འགྲམ་གྱི་ཀེ་ས་རི་ཡཱར་འབོད་དེ་བོས་པ་དང་འབྲེལ། ཨེ་ཟི་རཱས་ཀྱི་དབྱེ་བ་ཡང་། མ་ལ་ཀི་ལེའུ་གསུམ་པའི་ནང་གི་ཞལ་ཆད་ཀྱི་ཕོ་ཉས་ལེ་ཝི་རྣམས་སྦྱངས་པ་དེ་ཡིན། མ་ལ་ཀིའི་ནང་གི་སྦྱང་བ་དེས་ཁྲིསཏོས་ཀྱིས་ལྷ་ཁང་ལ་མཛད་པའི་དག་སེལ་གཉིས་མཚོན་པར་བྱེད།

> “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.

> “Katika kuisafisha hekalu kutokana na wanunuzi na wauzaji wa dunia, Yesu alitangaza utume Wake wa kuitakasa moyo kutokana na unajisi wa dhambi,—kutokana na tamaa za kidunia, tamaa za ubinafsi, desturi mbaya, zinazoiharibu nafsi. Malaki 3:1–3 imenukuliwa.” Tumaini la Vizazi Vyote, 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.

Esdras dan mereka yang masuk ke dalam perjanjian diperintahkan untuk “bangkit,” dan Yosua diperintahkan untuk bangun sesudah semua pemberontak mati dalam jangka waktu tiga puluh delapan tahun. Israel kuno memerlukan dua tahun untuk gagal dalam proses pengujian yang sepuluh kali lipat itu, dan tiga puluh delapan tahun kemudian para pemberontak itu semuanya telah mati, lalu Allah memerintahkan mereka untuk bangkit.

> 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.

> Sekarang bangkitlah, kataku, dan menyeberanglah kamu sungai Zered. Maka kami menyeberangi sungai Zered. Adapun lamanya waktu sejak kami berangkat dari Kadesh-barnea sampai kami menyeberangi sungai Zered ialah tiga puluh delapan tahun; sampai seluruh angkatan orang-orang perang itu lenyap dari tengah-tengah perkemahan, seperti yang telah TUHAN sumpahkan kepada mereka. Ulangan 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.”

Ko Johana e le bohlano, Jesu o ile a folisa monna ea holofetseng ea neng a bile joalo ka lilemo tse mashome a mararo a metso e robeli, ’me ha A mo folisa, A re ho monna eo, “Tsoha.”

> 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?

> Kerana pada suatu musim seorang malaikat turun ke kolam itu lalu mengocakkan airnya; maka sesiapa yang mula-mula masuk sesudah air itu dikocakkan, menjadi sembuh daripada apa jua penyakit yang dihidapinya. Dan di situ ada seorang yang telah menderita penyakit selama tiga puluh lapan tahun. Apabila Yesus melihat dia terbaring dan mengetahui bahawa sudah lama dia berada dalam keadaan itu, Dia berkata kepadanya, “Mahukah engkau disembuhkan?”

> 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.

> Monna yo o ne a mo araba a re: Morena, ga ke na motho yo o ka nkitseng mo lokadibeng fa metsi a tshikhinyega; mme e rile ke sa ntse ke tla, mongwe o fologela pele ga me.

> 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 a re ho yena: Nanoga, o tseye bolao jwa gago, o tsamaye. Mme ka bonako motho yoo a fola, a tsaya bolao jwa gagwe, a tsamaya; mme letsatsi leo e ne e le Sabata. Johane 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.

་ཨེས་རཱས་མི་སྟོང་ཕྲག་བཞི་བཅུ་ཞེ་བཞིའི་ཞལ་ཆད་ཀྱི་དཔེ་བརྗོད་ནང་། མི་མང་རྣམས་ལ་ “ལངས་དགོས་” ཞེས་བསྐུལ་བ་བྱས། 1838 ལོར་ མི་ལེ་རའི་སྒྲོག་མཁན་གྲགས་ཅན་ ཇོ་སཱཡ་ལིཆ་གིས་ 1840 ཙམ་ལ་ཨོ་ཏོ་མན་གྱི་དབང་ཆ་མཇུག་སྡུད་འོང་བར་ལུང་བསྟན་བྱས་ཤིང་། མི་ལེ་རའི་འཕྲིན་ལས་ཀྱང་ལངས་པ་དང་། 1840 ལོའི་ཟླ་ 8 ཚེས་ 11 ཉིན་ དོན་དག་ཏག་ཏག་འགྲུབ་པས་དེ་ལ་ནུས་པ་སྦྱིན་པ་ཐོབ། རྒྱལ་ཁ་ཐོབ་པའི་ཚོགས་པ་ཡར་འཕགས་པའི་ནང་། ཞལ་ཆད་འཛུགས་པའི་ཚེ་དཀོན་མཆོག་གི་མི་རྣམས་ལངས་པར་བྱེད་པའི་ལུང་བསྟན་ཞིག་ཀྱང་འདུས་ཡོད། ཨེས་རཱས་ཕྱི་རྒྱལ་གྱི་ཆུང་མ་རྣམས་དང་ཁ་བྲལ་བའི་ནང་། ང་ཚོས་མལ་ཁིའི་ལེ་ཝི་པ་རྣམས་གཙང་སེལ་བྱེད་པ་མཐོང་བ་དང་། དེ་བཞིན་དུ་ཁྲིསྟོས་ཀྱི་ལྷ་ཁང་གཙང་སེལ་ཐེངས་གཉིས་ཀྱང་མཐོང་བ་ཡིན། ཐིག་ཕྲེང་རེ་རེས་གྲོ་དང་དྲེགས་མ་བཅད་དེ་སོ་སོར་འབྱེད་པ་ཞིག་མཚོན་ཞིང་། དེ་ནི་ཁྲིསྟོས་ཀྱིས་མི་སྟོང་ཕྲག་བཞི་བཅུ་ཞེ་བཞིའི་སེམས་ནས་སྡིག་པ་རྟག་པར་བསལ་བའི་ཚེ་འགྲུབ་པ་ཡིན། ཁྲིསྟོས་ཀྱི་ཆུ་ཚོད་དགུ་པ་དང་། པེ་ཏྲོས་ཀྱི་ཆུ་ཚོད་དགུ་པ་གཉིས། དེ་བཞིན་ཨེས་རཱས་གཙང་སེལ་གྱི་སྨོན་ལམ་དང་བཅས་པ་རྣམས་ཉི་མའི་ཉིན་ཁྲིམས་དང་མཉམ་སྒྲིག་ཏུ་བབས་ཤིང་། དེའི་ཚེ་ཕྱིས་ཀྱི་ཆར་པ་ཚད་མེད་པར་འབེབས་པར་འགྱུར། དཱ་ནི་ཨེལ་གྱི་ལེའུ་དགུ་པའི་ནང་། དཱ་ནི་ཨེལ་གྱིས་ས་རུབ་མཆོད་པའི་དུས་ལ། སྟེ་ཆུ་ཚོད་དགུ་པའི་ཚེ། རང་གི་ཞུ་བ་རྣམས་ལ་ལན་ཐོབ་པ་ཡིན།

> 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.

> Ya, ketika aku sedang berkata-kata dalam doa, maka orang itu, Gabriel, yang telah kulihat dalam penglihatan pada mulanya, datang dengan terbang cepat dan menjamah aku kira-kira pada waktu persembahan korban petang. Daniel 9:21.

We are informed that the visions given to Daniel by the great rivers of Shinar are now in the process of fulfillment, and that we are to consider the circumstances when the prophecies were given.

Re tsebišwa gore dipono tšeo Daniele a ilego a di newa kgauswi le dinoka tše dikgolo tša Shinara bjale di mo tseleng ya go phethagala, le gore re swanetše go ela hloko maemo a ge diporofeto di be di fiwa.

> “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.

> “Ntuo a Daniel nyaa fii Onyankopɔn hɔ no, wɔde mae titiriw maa nna a edi akyiri yi. Anisoadehu a ohuu no wɔ Ulai ne Hiddekel, Sinar asubɔnten akɛse no ho no, afei ɛrekɔ so renya mmamu, na nsɛm a wɔhyɛɛ ho nkɔm nyinaa bɛba mu nnansa yi ara.

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

> “Ulaango emikstansi ya nsyĩ ya Ayahudi yila ubani wa Danieli wataviw’e.” 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.

Mabone a dipono a amanago le dinoka tša Hiddekele le Ulai a emela dikgaolo tše tshela tša mafelelo tša Danielo kgaolo ya lesome le tee. Kgaolong ya senyane, yeo e emetšwego ke noka ya Ulai, Danielo o newa seetša godimo ga dikgaolo tša šupa, seswai le senyane. Kgaolong ya lesome, yeo e emetšwego ke noka ya Hiddekele, Danielo o newa seetša sa dikgaolo tša lesome, lesome le tee le lesome le metšo e mebedi. Tshedimošo ya boporofeta e emelwa ka bobedi ke ditiragalo tša boporofeta tšeo di emetšwego ka gare ga dikgaolo, eupša gape le ke Danielo, gobane re swanetše go ela hloko maemo a setšhaba sa Bajuda ge diporofeto di be di fiwa.

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.

Tok savee mas tekem olketa tingting ia i go long olketa las dei mo stretim olketa witim olketa testimoni bilong nara profet. Diswan i minim se olsem nao Peter hem stap long Caesarea Philippi mo tu long Caesarea Maritima, Daniel olketa visitim hem long taem bilong nain awa long chapter naen, mo olketa visitim hem long twenti-sekond dei long chapter ten. Laet bilong Ulai mo Hiddekel bilong olketa las dei olketa unseal long Daniel long nain awa bilong twenti-sekond dei. Datfala laet i representim autpouring bilong latter rain without measure long Sunday law.

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.

Bopaki bwa Daniele bo butswe ka botlalo ka ura ya borobongwe, gonne bo supa hisetori ya kwa ntle le ya ka fa teng ya se se “welang” batho ba Modimo mo metlheng ya bofelo. Fa lesedi leo le bolelwa Baditšhabeng, ba ba emetsweng ke Korenelio, ba tla roma go bitsa ba le dikete tsotlhe le makgolo a le masome a manè a le manè, molao wa Modimo o tla bolawa ka tiragatso ya Sontaga, mme Petere o tla isa molaetsa kwa tempeleng e Keresete a neng a tlogile mo go yone a ba a e supa e le ntlo e e se nang sepe ya Bajuda. Petere o bua le Baditšhaba, gape le Sanehederine, fa Esera a rapela a kopa kgaogano mme Daniele a itima dijo a bo a rapelela lesedi. Ura ya borobongwe ka Pentekosete, mo losong lwa ga Keresete, mo pitsong ya ga Korenelio ya go bitsa Petere, le mo setlhabelong sa maitseboa tsotlhe di tsamaisana le Elija mo Thabeng ya Karamele.

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.

Kumawonekeratu kuti nthawi ya maola asanu ndi limodzi ikuimira nthawi imene imathera pa lamulo la Lamlungu, koma imayambira pa chochitika chimene chili cholumikizana mwachindunji ndi mapeto, monga momwe zinalili ndi nsembe za m'mawa ndi za madzulo. Malinga ndi mawu a Petro, nthawi ya maola asanu ndi limodzi ndi kuyambira ku Kaisareya Filipi kufika ku Kaisareya wa m'mphepete mwa nyanja. Pa Pentekoste inali kuchokera m’chipinda chapamwamba kufika ku kachisi. Nthawi imeneyo, yomwe ili kuwala kowala komwe kumakhazikitsidwa pa chiyambi cha njira, ndi Kulira kwa Pakati pa Usiku, ndipo nthawiyo imafika mpaka ku lamulo la Lamlungu. Maola asanu ndi limodzi amenewo, pakati pa madzulo awiriwo, akuimira kulowa kwa ulemerero kwa Khristu mu Yerusalemu, kumene nako kunaimira nthawi kuyambira pa msonkhano wa msasa wa ku Exeter kuyambira pa August 12 mpaka 17, 1844, umene unayambitsa kulengezedwa kwa uthenga umene unafika pa mapeto ake pa October 22, 1844. Exeter ndi Kaisareya Filipi ndipo Kaisareya wa m'mphepete mwa nyanja ndi October 22, 1844. Chiyambi chimasiyanitsidwa ndi Kaisareya, monga momwe mapeto amachitiridwira.

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.

Kemasukan yang penuh kemenangan itu ditandai dengan suatu pertentangan pada permulaan dan suatu pertentangan pada akhirnya. Pertentangan di Exeter dilambangkan oleh penyembahan palsu yang sedang berlangsung di kawasan khemah Watertown. Dua pekabaran dilambangkan oleh dua khemah itu, dan apabila Kristus memasuki Yerusalem, orang-orang Yahudi yang suka berbantah-bantah itu mengeluh tentang pekabaran yang sedang diproklamasikan ketika Dia turun dari Bukit Zaitun, sambil menunggang ke Yerusalem atas seekor keledai yang baru sahaja dilepaskan. Pertentangan yang pertama dan yang terakhir menandai suatu alfa dan omega bagi tempoh itu. Di Exeter golongan Watertown melambangkan satu golongan anak dara yang tidak mempunyai minyak, dan bagi mereka pintu keselamatan telah tertutup. Pada penghujung tempoh itu, pintu ke dalam tempat kudus telah ditutup, dengan demikian menyediakan suatu alfa dan omega bagi tempoh itu. Alfa dan omega itu selaras dengan dua pertentangan dalam kemasukan yang penuh kemenangan itu, dan Kaisarea kepada Kaisarea dengan Petrus.

In Caesarea Philippi, Simon Barjona’s name is changed to Peter, in a passage where he is praised as a mouthpiece of inspiration, then condemned as Satan, for opposing the message of the cross. Peter is a symbol of the two classes that are separated by the message of the baptism and cross, which is the message of 9/11 and the Sunday law.

Di Caesarea Filipi, nama Simon Barjona diubah menjadi Petrus, dalam suatu petikan di mana ia dipuji sebagai corong ilham, lalu dikecam sebagai Iblis, karena menentang pekabaran salib. Petrus adalah lambang bagi dua golongan yang dipisahkan oleh pekabaran baptisan dan salib, yaitu pekabaran 9/11 dan undang-undang hari Minggu.

> “For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.

> “Pukna omba liklasi ang paba Pharisi aro tax collector-o mesokaniko aro ong∙chenggipa apostol Peter-ni itihaso skie ra∙na gita ong∙a. Uni skanggipa sninggini somoio Peter an∙tangko bilakgipa ine chanchiaha. Pharisi gita, an∙tangni chanchianio, ua ‘gipin manderang gita ong∙ja’ ine chanchiaha. Kristo an∙tangko jakgitelna skang, una seng∙soani salo an∙tangni sninggiko mikrakataha, ‘Na∙simang pilakan ia walni ao Angna gimin ga∙akgen’; indiba Peter ka∙dongbee aganaha, ‘Pilakan ga∙akgenchimoba, anga de ga∙akjawa.’ Mark 14:27, 29. Peter an∙tangni an∙tangna donggipa nangjagipa obostako u∙ijaha. An∙tangko ka∙dongani una tol∙ataha. Temptation-ko chakchakna an∙tangko man∙gipa ine ua chanchiaha; indiba bang∙a salrang donggijaon dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake dake test re∙baaha, aro kal∙staktie aro mikrakdake ua an∙tangni Gitelko jechakaha.” 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.

Ngehora ya boṱšhelela, ye e lego nako ya sebego sa mantšiboa, ge go arabjwa thapelo ya Eliya, mollo wa theoga gomme wa fediša sebego, e le gore batho ba Modimo ba tsebe gore Morena ke yena Modimo. Go na le dihlopha tše pedi tše di swantšheditšwego Thabeng ya Karmele: sehlopha se sengwe seo ka nako yeo se tsebago gore Morena ke yena Modimo; le se sengwe seo se emetšwego ke baporofeta ba Baali, bao ka morago ba bolawago.

> 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.

> Maka terjadilah pada waktu persembahan korban petang, Elia, nabi itu, datang mendekat dan berkata, “Ya TUHAN, Allah Abraham, Ishak, dan Israel, biarlah pada hari ini diketahui bahwa Engkaulah Allah di Israel, dan bahwa aku ini hamba-Mu, dan bahwa segala perkara ini telah kulakukan menurut firman-Mu. Jawablah aku, ya TUHAN, jawablah aku, supaya bangsa ini mengetahui bahwa Engkaulah TUHAN, Allah itu, dan bahwa Engkau telah membalikkan hati mereka kembali.”

> 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.

> Bana api kang murub saka Pangéran tumurun, lan ngobong kurban obaran, kayu, watu-watu, lan lebu, sarta ngelat entèk banyu kang ana ing selokan mau. Bareng sakèhé wong padha weruh iku, banjur padha sujud nganti rai tumungkul ing lemah, lan padha ngucap: “Pangéran, Panjenengané iku Allah; Pangéran, Panjenengané iku Allah.”

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

> Elia o ile a re go bona: Tšereng baporofeta ba Baali; a go se be le o tee wa bona yo a phonyokgago. Ba ba tšea; gomme Elia a ba iša fase nokaneng ya Kishoni, a ba bolayela gona moo. 1 Dikgoši 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.

Persembahan petang, kematian Kristus, Petrus menyembuhkan orang lumpuh, Petrus membawa perkhabaran itu kepada bangsa-bangsa bukan Yahudi, Daniel menerima terang nubuatan, doa Elia dijawab dengan api, sementara Ezra berada dalam kain kabung dan abu, berdoa bagi peralihan Laodikia kepada Filadelfia, bagi peralihan gereja yang berjuang kepada gereja yang menang. Jam kesembilan ialah jam korban, jam doa yang dijawab, jam ketika syurga menyentuh bumi, jambatan antara penghakiman dan belas kasihan; dan itulah sebabnya Kristus mati pada jam kesembilan, kerana jam kesembilan korban itu membuka Injil kepada bangsa-bangsa bukan Yahudi, iaitu mereka yang duduk dalam kegelapan, tetapi yang akan melihat terang yang besar apabila kitab Daniel dibuka sepenuhnya pada hukum Ahad.

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.

Pada persembahan Gideon dalam Hakim-hakim 6:21, Malaikat TUHAN menjamah daging dan roti tidak beragi persembahan Gideon dengan tongkat-Nya, lalu api menyala dari batu dan menghanguskannya seluruhnya. Api itu meneguhkan panggilan Allah kepada Gideon dan penerimaan-Nya atas tanda itu.

> 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.

> እርሱም እንዲህ አለው፦ እንግዲህ በፊትህ ዘንድ ሞገስን ካገኘሁ፥ ከእኔ ጋር እንደምትናገር ምልክት አሳየኝ። እባክህ፥ ወደ አንተ እስክመጣ ድረስ ከዚህ አትሂድ፤ መባዬንም አመጣና በፊትህ አኖረዋለሁ። እርሱም፦ እስክትመለስ ድረስ እቆያለሁ አለ። ጌዴዎንም ገብቶ አንድ ጠቦት አዘጋጀ፥ ከአንድ ኤፋ ዱቄትም ያልቦካ ቂጣ ሠራ፤ ሥጋውን በቅርጫት አኖረው፥ መረቁንም በምንቸት አኖረው፥ ከዛፉም በታች ወደ እርሱ አውጥቶ አቀረበው። የእግዚአብሔርም መልአክ እንዲህ አለው፦ ሥጋውንና ያልቦካውን ቂጣ ውሰድ፥ በዚህ ዓለት ላይ አኑራቸው፥ መረቁንም አፍስስ። እርሱም እንዲሁ አደረገ። ከዚያም የእግዚአብሔር መልአክ በእጁ ያለውን በትር ጫፍ ዘረጋ፥ ሥጋውንና ያልቦካውን ቂጣ ነካ፤ ከዓለቱም እሳት ወጥቶ ሥጋውንና ያልቦካውን ቂጣ በላ። ከዚያም የእግዚአብሔር መልአክ ከዓይኑ ተሰወረ። ጌዴዎንም እርሱ የእግዚአብሔር መልአክ እንደ ሆነ ባወቀ ጊዜ፥ ጌዴዎን፦ ወዮልኝ፥ ጌታ እግዚአብሔር ሆይ! ምክንያቱም የእግዚአብሔርን መልአክ ፊት ለፊት አይቻለሁና አለ። መሳፍንት 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 alimtokea Gideoni katika mstari wa kwanza wa sura hiyo na kumwita Gideoni, “shujaa hodari,” naye Gideoni akaomba ishara ili kuthibitisha dai hilo. Kisha Gideoni anamwomba malaika akae, na malaika anayekaa katika unabii ni malaika wa pili. Baada ya wakati wa kukaa kuisha, Gideoni anatoa sadaka, na moto unaiteketeza sadaka hiyo. Gideoni yuko katika saa ya tisa, kwa maana kwa Eliya ilikuwa sadaka ya jioni, na saa ya tisa ni sheria ya Jumapili wakati ndimi za moto za Pentekoste zinapolingana. Gideoni anawakilisha tabaka linalomwona Bwana uso kwa uso, jambo lililotokea kwa Danieli katika sura ya kumi. Gideoni alipoona moto ukiiteketeza sadaka, ndipo alitambua kwamba alikuwa amekuwa akishirikiana na Bwana, ambaye alikuwa amemwona uso kwa uso.

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 terjaga akan realiti ini apabila mukjizat api mengesahkan tanda itu, dan tanda itu ialah Gideon, orang perkasa Allah, serta tentera tiga ratus imam, yang semuanya memegang tiga ratus loh Habakuk di tangan mereka. Tanda itu, atau panji, ialah Gideon sendiri, dan tentera tiga ratus itu juga ialah tentera perkasa Yehezkiel—yang bangkit berdiri dalam fasal tiga puluh tujuh.

When the tabernacle was dedicated in Leviticus 9:23, 24, after Aaron’s first offerings as high priest, fire comes out from before the Lord and consumes the burnt offering and fat on the altar. The people shout and fall on their faces in awe. This must, line upon line, align with Elijah’s fire.

Bila Khemah Suci itu ditahbiskan dalam Imamat 9:23, 24, sesudah persembahan-persembahan pertama Harun sebagai imam besar, api keluar dari hadapan TUHAN dan menghanguskan korban bakaran serta lemak di atas mezbah. Bangsa itu bersorak dan sujud dengan muka sampai ke tanah dalam rasa gentar. Hal ini harus, baris demi baris, selaras dengan api Elia.

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.

Maombi ya Ezra ya saa ya tisa kuhusu utengano wa ngano na magugu, unaotokea wakati wa sheria ya Jumapili, hutimizwa wakati huo kanisa la wapiganaji linapobadilika kuwa kanisa la washindi. Yapaswa pia kupatana na moto wa Gideoni. Moto ulao juu ya sadaka ya kwanza ya Haruni, iliyotolewa baada ya siku saba za kuwekwa wakfu katika siku ya nane, ulirudi siku iyo hiyo, na kuwaangamiza wana wawili waovu wa Haruni. Roho Mtakatifu atakapomwagwa pasipo kipimo katika saa ya tisa, wakati wa sheria ya Jumapili, kutakuwa na utengano wa makundi mawili ya makuhani, na kanisa la washindi litaanza kazi inayowakilishwa na farasi mweupe wa Efeso, aendaye nje akishinda na ili apate kushinda. Upako wa kanisa la washindi wapata shahidi wa pili katika hekalu la Sulemani.

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.

Kuteera ekigo kya Sulemaani mu 2 Ebyomumirembe 7:1–3, oluvannyuma lw’okusaba kwa Sulemaani, omuliro gwakka okuva mu ggulu ne gwokya ddala ebiweebwayo ebyokebwa n’ebiweebwayo. Ekitiibwa kya Mukama ne kijjula yeekaalu, ne kireetera abantu okusinza era okulangirira obulungi bwa Katonda n’okusaasira kwe okutaggwaawo. Mu kiseera ky’etteeka lya Ssande ekkanisa enwanguzi egulumizibwa waggulu w’ensozi zonna ng’engule era ng’akabonero nga bwe kiri mu Zekkaliya ne Isaaya. Omuliro bwe gwakka mu kuteera kwa Sulemaani eri yeekaalu, yeekaalu yajjula ekitiibwa kya Mukama, nga kitegeeza nti okuvuga kw’ekkondeere ery’omusanvu kumaze omulimu gwakwo ku bantu ba Katonda era kunaatera okumaliriza omulimu ogwo gwennyini ku bakozi b’essaawa ey’ekkumi n’emu. Ekkondeere ery’omusanvu kikiikirira okutabaganyizibwa, okugattibwa kw’Obwakatonda n’obuntu okwenzeka nga Yesu agulumiza obwakabaka bwe obw’ekitiibwa. Omuliro ogwo ogwakka ku weema ya Musa ne ku yeekaalu ya Sulemaani era gwali muliro gwa musango eri mutabani wa Alooni, nga bwe gwali eri Dawudi.

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.

Mphatso wa Davide pa malo ophotelapo tirigu a Arauna/Orinani m’1 Mbiri 21:26, pa nthawi ya mliri umene unabwera chifukwa cha kuwerenga anthu kwa Davide, unayankhidwa ndi moto wochokera kumwamba pa guwa lansembe, kusonyeza kulandiridwa ndi kuletsa mliriyo. Mliri wa Laodikea umatha pamene moto utsikira pa mphatso ya Davide kuti aletse mliri wa kudalira mphamvu ndi nzeru zaumunthu. Kusintha kuchokera ku umunthu kupita ku Umunthu waumulungu kumadziwika pamene chiyanjanitso chatha kukwaniritsidwa, ndipo mpingo wakwezedwa ngati mbendera. Pa nthawi imeneyo, mogwirizana ndi kachisi wa Solomo, ulemerero wa Ambuye unadzaza kachisiyo pamene Uumulungu ukuphatikizidwa ndi umunthu.

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

Kita akan meneruskan pembahasan kita mengenai tempoh Seruan Tengah Malam sebagaimana dilambangkan oleh jam ketiga dan jam kesembilan dalam rencana yang berikutnya.

> 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.

> Lepas enam hari, Yesus membawa Petrus, Yakobus, dan Yohanes, saudaranya, naik ke sebuah gunung yang tinggi, terpisah dari orang lain. Lalu Dia dimuliakan di hadapan mereka: wajah-Nya bercahaya seperti matahari, dan pakaian-Nya putih seperti terang. Dan lihatlah, tampak kepada mereka Musa dan Elia sedang berbicara dengan-Nya.

> 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.

> Petrus lalu menjawab dan berkata kepada Yesus, “Tuhan, baiklah kita berada di sini; jika Engkau menghendaki, biarlah kami dirikan di sini tiga kemah: satu untuk-Mu, satu untuk Musa, dan satu untuk Elia.” Ketika ia masih berkata-kata, tampaklah suatu awan terang menaungi mereka; dan terdengarlah suara dari dalam awan itu yang berkata, “Inilah Anak-Ku yang Kukasihi, kepada-Nyalah Aku berkenan; dengarkanlah Dia.”

> 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.

> Mmene ophunzira anamva zimenezi, anagwa ndi nkhope zawo pansi, ndipo anachita mantha kwambiri. Ndipo Yesu anadza, nawakhudza, nati, Nyamukani, ndipo musachite mantha.

> 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.

> “Ketika mereka mengangkat mata mereka, mereka tidak melihat seorang pun, kecuali Yesus seorang diri. Dan ketika mereka turun dari gunung itu, Yesus berpesan kepada mereka, kata-Nya, ‘Janganlah kamu menceritakan penglihatan itu kepada siapa pun, sebelum Anak Manusia bangkit kembali dari antara orang mati.’” Matius 17:1–9.

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