Article

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

Kitaaba Yo’eelii fi Waldaa Adooleessa Torbaffaa Laa’odiiqeyaa - Lakkoofsa Soddoma Lamaa

Number Thirty-Two

Nambar Soddomaaf-Lama

Author

Jeff Pippenger

Published

January 20, 2026

Formats

PDF
Word
Song MP3

It has been a slow-moving journey to get to the book of Joel, with Peter as our witness. Peter is one of the most amazing symbols within God’s prophetic Word, but aren’t they all? Peter is at Caesarea Philippi, and he is also at Pentecost in the upper room at the third hour, and then in the temple at the ninth hour of the same day. Jesus was crucified at the third hour and died at the ninth hour. Peter is called to Caesarea at the ninth hour, but the Caesarea that he is called to in the story of Cornelius, is not Caesarea Philippi at the base of Mount Hermon, it was Caesarea by the sea, called Caesarea Maritima.

በጴጥሮስ እንደ ምስክራችን ሆኖ፣ ወደ ኢዮኤል መጽሐፍ ለመድረስ ያለፈው ጉዞ ቀስ ብሎ የተካሄደ ነበር። ጴጥሮስ በእግዚአብሔር ትንቢታዊ ቃል ውስጥ ከሚገኙ እጅግ አስደናቂ ምልክቶች አንዱ ነው፤ ነገር ግን ሁሉም እንዲሁ አይደሉምን? ጴጥሮስ በቂሣርያ ፊልጶስ ይገኛል፣ እንዲሁም በጰንጠቆስጤ በሦስተኛው ሰዓት በላይኛው ክፍል ውስጥ አለ፤ ከዚያም በዚያው ቀን በዘጠነኛው ሰዓት በቤተ መቅደስ ውስጥ ነው። ኢየሱስ በሦስተኛው ሰዓት ተሰቀለ፣ በዘጠነኛውም ሰዓት ሞተ። ጴጥሮስ በዘጠነኛው ሰዓት ወደ ቂሣርያ ተጠርቶአል፤ ነገር ግን በቆርኔሌዎስ ታሪክ ውስጥ የተጠራባት ቂሣርያ፣ በሄርሞን ተራራ ግርጌ ያለችው ቂሣርያ ፊልጶስ አይደለችም፤ በባሕር ዳር ያለችው፣ ቂሣርያ ማሪቲማ ተብላ የምትጠራው ቂሣርያ ነበረች።

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.

Qeesaariyaa Maariiximaa magaalaa qarqara galaanaa Galaaana Meditiraaniyaa irratti argamtuu, Tel Aviv ammayyaa irraa gara kaabaatti maayilii 30–35 fagaatti (magaalaa buufata doonii Roomaa guddaa taatee Heroodis Isa Guddaadhaan ijaarame) dha. Kitaaba Hojii Ergamootaa keessatti yeroo baayʼee mulʼata (yeroo 15 caqasameera), Ahdii Haaraa keessattis yeroo namoonni baayʼeen salphaatti “Qeesaariyaa” jedhan kan ittiin agarsiisan ishee kana. Filiphoos Wangeela lallabaan intaloota isaa afran raajii dubbatan wajjin achi jiraata ture (Hojii Ergamootaa 8:40; 21:8). Phaawulos waggaa lamaaf achitti hidhamuu keessa ture; bulchitoota Feeliksii fi Feestus, akkasumas Mootii Agriphaa durattis dhihaate (Hojii Ergamootaa 23–26). Caalaatti hiika guddaa qabu taʼuu dandaʼa, jechuun, Phexros ajajaa dhibbaa waraana Roomaa Qorneliwoos jedhamutti asitti lallabe—kunis gara Kiristiyaanummaa namoota Ormaa keessaa jijjiiramni guddaan jalqabaa ture (Hojii Ergamootaa 10) bara 34 Dh.K.B keessatti, yeroo torban Kiristoos kakuu namoota baayʼee wajjin mirkaneesse sun xumurametti.

> 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.

> Inni torban tokkoof baayʼee wajjin kakuu sana ni cimsa; walakkaa torbaniittis aarsaa fi kennaa ni dhaabsiisa; jibbisiisota babalʼachuu isaanii irraanis iddoo sana ni onsisa, hamma dhumaatti; wanti murteeffames isa onsee irra ni dhangalaʼa. Daaniʼel 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.

Qeesaariyaa Maariiximaa bulchiinsa mootummaa Roomaa keessatti magaalaa guddoo bulchiinsa Yihudaa ture; akkasumas giddugala guddaa Namoota Ormaa ture. Qeesaariyaa Filiphoos immoo magaalaa adda taate dha; kaaba fagoo, jala Buurri Herimoonitti dhihoo ta’een argamti (naannoo maayilii 25–30 Galaana Galiilaa irraa kaabaatti), bakka yeroo ammaa naannoo Olka’iinsa Golaan (Baaniyaasii ammayyaa) jedhamutti. Isheen keessatti yeroo Yesus bartoota Isaa gara Qeesaariyaa Filiphoos geesse qofa Wangeelota keessatti waamamtetti (Maatewos 16:13 fi Maarqos 8:27). Kun iddoo beekamaa ta’eedha, bakka Pheexiroos Yesus “Masiihii, Ilma Waaqayyoo jiraataa” jedhee himate, akkasumas bakka Yesus, “Dhagaa kana irratti waldaa koo nan ijaara; karrawwan Si’oolis ishee hin mo’an” jedhee labsedha (Maatewos 16:13–20). Innis naannoo waaqeffannaa waaqolii Giriikii, keessumaa Pan waaqa re’ee jedhamee beekamuuf mana qulqullummaa qabu ture; godaan Pan isaas “karrawwan ibidda keessaa” jedhamee waamama ture; kanaafuu ibsi Yesus achitti kenne baay’ee nama dinqisiisa.

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.

Magaalonni lameen kun guutummaatti lafa jiruufi seenaa isaanii keessatti wal irraa adda baʼanidha—inni tokko kibba-dhihaa keessatti buufata galaanaa mootummaa Roomaa sochoʼaa taʼe, inni kaan immoo kaabaa keessatti madda laga Yordaanositti dhihoo bakka Helenistii/waaqeffannaa waaqolii tolfamoo taʼe. Inni qarqara galaanaa irra jiru Kitaaba Hojii Ergamootaa keessatti olaantummaa qaba; inni kaabaa immoo keessatti yeroo murteessaa Wangeelota keessatti iddoo giddugaleessaa qaba. Qeesaariyaan galaanaa kan taate mallattoo Roomaa—bineensichaa dha; Qeesaariyaan lafaas mallattoo jawwee sanaa dha. Obboleettii Waalayit yeroo fannoo irraa hamma Phentekoostee, “yeroo Phentekoostee” jedhu, isa fannoo irratti jalqabee Phentekoostee irratti xumurame ni ibsiti.

> “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.

> “Humna waan qalbiin guddaan hawwa, yeroo taateewwan guyyaa Phenteqoosxee sana irra deebi’amanii humna isa yeroo sanaa caalaa guddaadhaan mul’atan arguuf nan eeggadha. Yohaannis, ‘Ani ergamaa biraa tokko samii irraa bu’aa arge; inni aangoo guddaa qaba ture; ulfinni isaatiinis lafti ifte,’ jedha. Sana boodas, akkuma yeroo Phenteqoosxee sanaatti, namoonni hundinuu dhugaa afaan mataa isaanii keessatti isaanii dubbifamu ni dhaga’u.”

> “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.

> “Waaqayyo lubbuu hunda kan garaa qulqulluudhaan Isa tajaajiluuf hawwu keessa jireenya haaraa afuufuu ni danda’a; hidhiiwwan isaas ibidda lubbuu qabu kan iddoo aarsaatii irraa fudhatameen tuquu ni danda’a; isaanis galata Isaatiin afaan-mi’aawoo akka ta’an gochuu ni danda’a. Kumaatamni sagalee humna dhugaa dinqisiisaa Dubbii Waaqayyoo labsuuf ta’een ni guutamu. Arrabni daddaaqaan hiikama; warri sodaatan immoo dhugaadhaaf dhugaa-baatummaa jabaa fi ija jabina qabu kennuuf cimoo ni taasifamu. Yeroo roobni boodaa dhangalaafamu keessatti hirmaattoota akka ta’aniif, Waaqayyo saba Isaa xuraa’umma hunda irraa mana qulqullummaa lubbuu isaanii qulqulleessuuf, akkasumas Isa wajjin walitti dhufeenya cimaa akkasii akka eegan isaan haa gargaaru.” 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.

Teknikālgūn qalā, samayātina Pentikostē ayyaanaal jalqabuu ayyaana midhaan duraafi irraa ta’a; kunis du’aa ka’uu Kiristoosiin walitti dhufa. Garuu du’a fannoo malee, Fayyisaa du’aa ka’e sun yeroo Inni ka’e ofii Isaa wajjin fudhatuuf dhiigni hin jiru ture. Du’a Isaa malee, Inni akka Buddeena jireenyaa ta’ee guyyaa ayyaana buddeena raacitii hin qabne sana irratti boqotee hin jiraatu ture; Buddeenni jireenyaa immoo ayyaana midhaan duraafi irratti ka’uu isaa dura dursee boqochuun isa barbaachisa ture; akkasumas kun yeroo guyyaa shantamaa, kan guyyichaa fi ayyaana Pentikostētti geessu, jalqaba ture.

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.

Yeroo Kiristoos kakuu sana tokkichaaf jabeessuuf dhufe, torbanichi cuuphaa Isaa irratti jalqabe; ergasii “walakkaa torbanii keessa,” waggaa sadii fi walakkaa booddee, Inni fannifame, guyyaa Maxinoo irratti awwaala keessatti boqote, Dilbata immoo akkuma ayyaana firii duraatiin garbuu kaafamuutti ka’e; kanaanis yeroo Pheenxeqoostee guyyaa shantamaa, kan hamma ayyaana firii duraa qamadii ga’utti, jalqabe. Fannoorraa kaasee hamma xumura torbaniitti, waggaa sadii fi walakkaa booddee, yeroo waggaa torbaa sun Qorneeliyos Qeesaariyaa Maariitiimaa isa warra Ormaa keessaa Kiristaana ta’e isa jalqabaa ta’een xumurame—dhuma torbanii bara 34 A.D.tti waldaa Kiristaanaatti.

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.

ክርስቶስ ኪዳኑን ለማጽናት የመጣበት ሳምንት በትንቢታዊ መለኪያ 2,520 ቀናት ነው፤ መስቀሉም “በሳምንቱ መካከል” ስለሆነ፣ ከጥምቀቱ በኋላ 1,260 ቀናት ነበር፣ ኮርኔሌዎስም ከተለወጠ በፊት 1,260 ቀናት ነበር። በመስቀሉ ላይ ክርስቶስ በሦስተኛው ሰዓት ተሰቀለ፣ በዘጠነኛውም ሰዓት ሞተ። ይህም የጴንጤቆስጤ ዘመን መጀመሪያ ነበር፤ በመጨረሻውም (ኢየሱስ ሁልጊዜ መጨረሻውን በመጀመሪያው ስለሚያመለክት) በጴንጤቆስጤ ቀን፣ ጴጥሮስ ክርስቶስ በትንሣኤው ቀን ከደቀ መዛሙርቱ የተገናኘበት በላይኛው ክፍል ውስጥ፣ ከኢዮኤል መጽሐፍ የመጀመሪያውን ስብከቱ በሦስተኛው ሰዓት ሰጠ። ከዚያም ጴጥሮስ ሁለተኛውን ስብከቱን ስለ ኢዮኤል በመቅደስ ውስጥ በዘጠነኛው ሰዓት ሰጠ። በግልጽ ሁኔታ፣ ሦስተኛውና ዘጠነኛው ሰዓት የጴንጤቆስጤ ዘመን መጀመሪያና ፍጻሜን የሚያመለክት የአልፋና ኦሜጋ ምልክት ናቸው።

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.

Sararaa irratti sararaa, yeroo sa’aatii sadaffaa fi sa’aatii saglaffaa taateewwan lamaan kanaa walitti qindeessinu, sa’aatii ja’an akka yeroo raajii kan lamaan isaanii iyyuu qoqqoodamuu tokkotti dhugaa ba’anii argina. Kiristoos jireenya irraa gara du’aatti, du’a irraa deebi’ee gara jireenyaatti darba. Inni lafa irraa gara samii dhaqee, achii deebi’ee gara lafaatti dhufa. Pheexiroos mana qulqullummaa ala ture; ergasii immoo keessa seene. Dhuguma wal-qabsiisa wal-fakkaataa kan biroonis sa’aatii sadaffaa irraa gara sa’aatii saglaffaatti jiru; garuu dura Pheexiroos, Qorneelewoos, fi Qisaariyaa qarqara galaanaa jiru ilaaluu qabna.

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.

Akkuma kutaan raajii sa’aatii ja’a keessatti bakka bu’an sanaan wal fakkaatuun, yeroo ergamaan gara Qorneelewositti ergamee Phexiroosiif akka nama ergu isa qajeelche, sa’aatiin sun isa sagalaffaa ture.

> 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.

> Qeesariyaatti Qorneeliyoos jedhamu tokko ture; inni ajajaa dhibbaa loltootaa garee “Xaaliyaanii” jedhamtu keessaa ture; nama Waaqayyoon sodaatu, mana isaa hundumaa wajjin Waaqayyoon kabaju, sabaafis arjooma hedduu kennu, yeroo hundumaas Waaqayyoon kadhatu ture. Inni guyyaa keessaa saʼaatii sagalitti mulʼata keessatti ifatti ergamaa Waaqayyoo tokko gara isaa dhufee, “Qorneeliyoos” jechuun isa waamu arge. Innis isa ilaalee sodaatee, “Maal dha, Gooftaa?” jedhe. Inni immoo, “Kadhannaan kee fi arjoomni kee yaadannoo taʼanii Waaqayyo duratti ol baʼaniiru. Egaa amma namoota gara Yoophiyaa ergi; Simoon isa maqaan biraa Pheexiros jedhamu waamsisi” isaan jedhe. Hojii Ergamootaa 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.

ergamaan ergamaa ergaa, akkasumas mallattoo karaa ti; ergamaanis, yeroo inni, “Kadhannaan kee fi arjoomni kee yaadannoo ta’anii fuula Waaqayyoo duratti ol ba’aniiru” jedhe, akka inni mallattoo karaa ta’e mirkaneessa. Mallattoon karaa xumura torbanichaa jechuun Qorneeliyos guyyaa afur soomatee sa’aatii saglaffaatti Pheexiroosiif erguu isaa ti; innis “yaadannoo” jedhamee waamama; kunis mallattoo karaa dha. Akka “centurion”tti, Qorneeliyos namoota dhibba tokko irratti ajajaa ture.

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.

ମାଥିଉ ଷୋଳଷରେ ପେତ୍ର କେସରିଆ ଫିଲିପ୍ପିରେ ଥିବାବେଳେ କୌଣସି ଘଣ୍ଟା ବିଷୟରେ କୌଣସି ଉଲ୍ଲେଖ ନାହିଁ। ଯେ ସମୟରେ ଯୀଶୁ ଶିଷ୍ୟମାନଙ୍କୁ ସେଠାକୁ ନେଇଥିଲେ, ସେ ସମୟରେ ସେହି ସହରର ନାମ କେସରିଆ ଫିଲିପ୍ପି ଥିଲା। ଦାନିଏଲ ୧୧ର ଇତିହାସରେ, ପଦ ୧୩ ରୁ ୧୫ ପର୍ଯ୍ୟନ୍ତ—ଯେପଦଗୁଡ଼ିକ ପାନିଅମ୍‌ର ଯୁଦ୍ଧରେ ପୂରଣ ହୋଇଥିଲା ଏବଂ ଯୁକ୍ତରାଷ୍ଟ୍ରରେ ରବିବାର ଆଇନକୁ ନେଇଯାଉଥିବା ଯୁଦ୍ଧର ପ୍ରତୀକସ୍ୱରୂପ ଅଟେ—କେସରିଆ ଫିଲିପ୍ପିଙ୍କୁ ପାନିଅମ୍‌ ବୋଲି ନାମକରଣ କରାଯାଇଥିଲା। ପେତ୍ର ପଦ ୧୩ ରୁ ୧୫ ମଧ୍ୟରେ ଅଛନ୍ତି, ଯେତେବେଳେ ସେ କେସରିଆ ଫିଲିପ୍ପିରେ ଅଛନ୍ତି, ଯାହା ପାନିଅମ୍‌ ଅଟେ।

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.

ଡାନିଏଲ ଏଗାରର ତେରରୁ ପନ୍ଦର ପର୍ଯ୍ୟନ୍ତ ପଦଗୁଡ଼ିକର ପୂରଣ ଭାବେ ପାନିଅମର ଯୁଦ୍ଧକୁ ଚିହ୍ନଟ କରିବା, ଏବଂ ସେହି ପଦଗୁଡ଼ିକ ସହିତ ପାନିଅମର ଯୁଦ୍ଧର ଇତିହାସ ଯୁକ୍ତରାଷ୍ଟ୍ରରେ ରବିବାର ଆଇନକୁ ନେଇଯିବା ଏକ ଯୁଦ୍ଧକୁ ଚିହ୍ନଟ କରେ ବୋଲି ବୁଝିବା, ଠିକ୍ ସେହି ପ୍ରକାରରେ “ପଙ୍କ୍ତି ଉପରେ ପଙ୍କ୍ତି” ବିଧିର ପଦ୍ଧତିକୁ କାର୍ଯ୍ୟ କରିବା ପାଇଁ ରଚିତ କରାଯାଇଛି। ସେହି ପଦ୍ଧତିକୁ ପ୍ରୟୋଗ କରିବାର ଆବଶ୍ୟକତା ଏହାକୁ ଦାବି କରେ ଯେ କାଇସରିଆ ଫିଲିପ୍ପୀ ଏବଂ ପାନିଅମକୁ ପରସ୍ପର ସମନ୍ୱିତ କରାଯିବ, କାରଣ ଏହି ସତ୍ୟକୁ ସମ୍ବୋଧନ କରୁଥିବା ଭବିଷ୍ୟଦ୍ବାଣୀର ପ୍ରମୁଖ ନିୟମ ହେଉଛି, “ପ୍ରତ୍ୟେକ ପ୍ରାଚୀନ ଭବିଷ୍ୟଦ୍ବକ୍ତା ତାଙ୍କର ନିଜ ଦିନଠାରୁ ଅଧିକ ଆମ ଦିନ ପାଇଁ କଥା କହିଥିଲେ।” ପାଉଲ ଆହୁରି ଯୋଗ କରନ୍ତି ଯେ ଭବିଷ୍ୟଦ୍ବକ୍ତାମାନଙ୍କର ଆତ୍ମାମାନେ ଭବିଷ୍ୟଦ୍ବକ୍ତାମାନଙ୍କ ଅଧୀନ; ଏହିପରି, ସେମାନେ କେବଳ ଶେଷ ଦିନମାନଙ୍କୁ ଚିହ୍ନଟ କରନ୍ତି ନୁହେଁ, ବରଂ ସମସ୍ତେ ଏକମତ ହୁଅନ୍ତି।

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.

Kanaafuu, yoo fi yeroo Paaniyum Dubbii raajii Waaqayyoo keessatti akka Paaniyumitti, itti aansuunis akka Qeesariyaa Filiphiitti beekametti, lamaan isaanii iyyuu guyyoota dhumaa keessatti hojii irra ooluu qabu; akkasumas walitti walsimuu qabu, mootummaa tokko taʼaniif; sababiin isaas isaan magaaluma tokko dha.

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.

Mantik kanaan wal qabatee, garuu xinnoo adda taʼeen, Qeesariyaa Filiphoosii fi Qeesariyaa Maritimaa jiru. Pheexiroos Kiristoos wajjin Qeesariyaa Filiphoosiitti deeme, garuu Hafuura Qulqulluudhaan Qeesariyaa Maritimaatti ergame. Taʼus, Qeesariyaa lameen keessatti illee, Pheexiroos isuma hojii kakuu keessatti nama ijoo taʼe dha. Wanti sarara kana keessatti dinqisiisaa taʼe, yeroo saʼaatii sagalaffaatti Qorneeliyos ergamaan mootummaa waaqaa irraa daawwatamee, Pheexiroosiif akka nama ergu itti himame ture. Pheexiroos Qeesariyaa keessatti mallattoo raajii dha, garuu Qeesariyaa lameen sun ifatti wal irraa adda. Tokko Qeesariyaa galaana biratti argamtu, kan biraan immoo Qeesariyaa lafa irratti argamtu dha. Qeesariyaan galaana biratti argamtu Saboota Waaqayyoo hin taʼin wajjin wal qabata; Qorneeliyosis dhuma torbee kakuu keessaatti, bara 34 A.D.tti, nama Saboota Waaqayyoo hin taʼin keessaa jalqaba amanee taʼe ture. Qeesariyaan galaana biratti argamtu saʼaatii sagalaffaa dha; innis Pheexiroos guyyaa Phenteqoostee keessatti mana qulqullummaa keessa turee wajjin, akkasumas duʼa Kiristoos isa saʼaatii sagalaffaatti taʼee wajjin wal simata.

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.

ቂሣርያ በምድር አጠገብ ያለችው፣ ማለትም ቂሣርያ ፊልጶስዩስ፣ ሦስተኛው ሰዓት ናት። ለመምረጥ ሌላ አማራጭ የለም። ቂሣርያ ፊልጶስዩስ በመጀመሪያ ላይ ሦስተኛው ሰዓት ሲሆን፣ ቂሣርያ ማሪቲማ በመጨረሻ ላይ ዘጠነኛው ሰዓት ናት። ፊልጶስዩስ የስድስት ሰዓታት ዘመን አልፋ ናት፣ ማሪቲማም ኦሜጋ ናት። ኦሜጋው በዘጠነኛው ሰዓት በቃል ኪዳኑ ሳምንት መካከል የክርስቶስ ሞት ነበረ፤ በጴንጤቆስጤም ጴጥሮስ በቤተ መቅደስ ያለው ደግሞ ዘጠነኛው ሰዓት ነበር። ቆርኔሌዎስ ጴጥሮስን መጥራቱ ከክርስቶስ ሞት ጋር ይጣጣማል፤ ይህም የእሁድ ሕግን ይመስላል፤ እንዲሁም በጴንጤቆስጤ ጴጥሮስ በቤተ መቅደስ ያለው ደግሞ አንድ ጊዜ እንደገና የእሁድ ሕግን ይመስላል። ቆርኔሌዎስ፣ እንደ መጀመሪያው ከአሕዛብ የተለወጠ ሰው፣ በእሁድ ሕግ ጊዜ የአሥራ አንደኛው ሰዓት መጀመሪያ ሠራተኛን ይወክላል።

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፣ እንዲሁም ጴጥሮስ በላይኛው ክፍል የነበረበት ሦስተኛው ሰዓት፣ ቂሳርያ ፊልጶስን መወከል አለበት፣ እንዲሁም እርሱን ብቻ መወከል ይችላል። ጴጥሮስ በጴንጤቆስጤ ቀን የነበረበት ላይኛው ክፍል፣ ክርስቶስ ከትንሣኤው፣ ከዕርገቱ እና ከመውረዱ በኋላ የተገለጠበት ያው ላይኛው ክፍል ነበረ። ክርስቶስ ወደ ላይኛው ክፍል መጣ፤ ከዚያም ከአምሳ ቀናት በኋላ፣ በጴንጤቆስጤ ቀን፣ ጴጥሮስ በዚያው ላይኛው ክፍል የኢዮኤል 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.

ኬሳርያ ፊልጶስ ከስቅለቱና በጴንጤቆስጤ ካለው የላይኛው ክፍል ጋር የሚስማማ ሦስተኛው ሰዓት ነው። ስቅለቱ የመበተን ምልክት ሲሆን፣ የላይኛው ክፍሉ ደግሞ የአንድነት ምልክት ነው። ይህም ኬሳርያ ፊልጶስን ከእሁድ ሕግ በፊት ባለው ነጥብ እንደሆነ ያሳያል፤ በዚያም አንዱ ወገን ይበተናል፣ ሌላው ደግሞ ይሰበሰባል። የፓኒየም ጦርነት ታሪክ እንደገና መደገም ሲጀምር፣ ሞኞችና ጥበበኛ ድንግልናዎች ለዘላለም ይለያያሉ፣ እነርሱም በመስቀሉ ላይ ይለያያሉ፤ መስቀሉም የእሁድ ሕግ መቅረብን ይወክላል። ክርስቶስ ስለሚቀርበው የእሁድ ሕግ ማስተማር የጀመረው በኬሳርያ ፊልጶስ ነበር። ይህን ባደረገ ጊዜ፣ ጴጥሮስ መልእክቱን ተቃወመ፤ ስለዚህ በዘጠኝ ቁጥሮች ውስጥ ጴጥሮስ በመስቀሉ መልእክት፣ ማለትም በእሁድ ሕግ፣ የሚታተሙትንና የሚበተኑትን ይወክላል።

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

> Inni garuu, “Ani eenyu akka taʼe isin eenyu jettu?” isaaniin jedhe.

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

> Simoon Pheexiroos deebisee, “Ati Kiristoos, Ilma Waaqa jiraataa ti” jedhe.

> 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.

> Yesus deebisee akkana isaan jedhe; “Yaa Simoon ilma Yoonaa, ati eebbifamteerta; kana siif kan mul’ise foonii fi dhiigaa miti, garuu Abbaan koo inni samii keessa jiru. Anis sitti nan jedhu, ati Pheexiroos; dhagaa kana irrattis waldaa koo nan ijaara; karrawwan mootummaa du’aas ishee hin mo’an. Furtuu mootummaa samii siifan kenna; waan ati lafa irratti hiitu hundinuu samii keessatti ni hidhama; waan ati lafa irratti hiiktu hundinuu samii keessatti ni hiikama.”

> 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.

> Ergasii inni Yesus inni Kiristoos akka taʼe nama tokkotti illee akka hin himne duuka buutota isaa jajjabeessee ajaje. Yeroo sanaa jalqabee Yesus, Yerusaalem deemuu akka isaaf barbaachisu, maanguddoota, luboota angafoo fi barreessitoota irraa wantoota hedduu akka dhiphatu, akka ajjeefamu, guyyaa sadaffaattis akka duʼaa kaafamu duuka buutota isaatti argisiisuu jalqabe.

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

> Sana boodas Pheexiroos isa fuudhee, itti dheekkamee akkana jedhe; Gooftaa, kun si irraa haa fagaatu; kun si irratti hin taʼu.

> 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.

> Inni garuu gara Pheexiroositti garagalee, “Seexana, ana duubatti deemi; ati naaf gufuu dha; waan namaa malee waan Waaqa irraa taʼe hin yaaddu” jedheen. Maatewos 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.

တတိယနာရီ၌ လက်ဝါးကပ်တိုင်တင်ခံရခြင်းနှင့် ပေတရု၏ အပေါ်ခန်းတော်သတင်းစကားတို့သည် ဂျုံနှင့် ပင်ပွားနှစ်မျိုးလုံး ပါဝင်သော အသင်းတော်ဟူ၍ သတ်မှတ်ထားသည့် စစ်ရင်ဆိုင်နေသောအသင်းတော်မှ အောင်မြင်သောအသင်းတော်သို့ ရွှေ့ပြောင်းခြင်းဆိုင်ရာ ပရောဖက်ပြုရေးကူးပြောင်းမှုကို ကိုက်ညီစွာ ဖော်ပြသည်။ အောင်မြင်သောအသင်းတော်သည် တနင်္ဂနွေဥပဒေဖြစ်သော ပင်တေကုတ္တေပွဲ၏ ပထမသီးနှံ ဂျုံပူဇော်သက္ကာဖြစ်သည်။ ပင်ပွားနှင့် ဂျုံတို့ ရင့်ကျက်မှုသို့ ရောက်လာသောအခါ ကောင်းကင်တမန်တို့သည် ထိုအုပ်စုနှစ်စုကို ခွဲခြားကြသည်။ ၉/၁၁ တွင် စတင်၍ ဖျန်းဆင်းလာသော မိုးသည် ဂျုံနှင့် ပင်ပွားတို့ကို အသီးရောက်စေသည်။

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.

Saa’a jahaa tokkoo seenaa walga’ii kaampii Exeter hamma Onkoloolessa 22, 1844, seensa mo’ichaadhaan Kiristoos gara Yerusaalemitti seenee fi seensa mootii Daawit taabota sanaan Yerusaalemitti gale agarsiisa. Sa’aatiin saglaffaanis yeroo aarsaa galgalaa ti; jechuunis naannoo sa’aatii 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.

> Amma immoo waan ati iddoo aarsaatti irratti dhiyeessitu kana: hoolota lama, warra waggaa isaanii jalqabaa, guyyaa guyyaadhaan yeroo hundumaa. Hoolaa tokko ganamaan ni dhiyeessita; hoolaa kaanis galgala ni dhiyeessita. Bau. 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.

“መስቀለ ቃሉ ብሎ የተተረጎመው ቃል፣ አንዳንድ ጊዜ ‘በሁለቱ ምሽቶች መካከል’ ተብሎ ይወከላል። ‘በሁለቱ ምሽቶች መካከል’ የሚለው ከሦስተኛው ሰዓት እስከ ዘጠነኛው ሰዓት ያለውን ስድስት ሰዓታት ያመለክታል። የክርስቶስ የቃል ኪዳን ሳምንት በመስቀል ላይ ያለውን ስድስት ሰዓታት ይወክላል፤ ይህም በጴንጤቆስጤ ያለው የስድስት ሰዓት ጊዜ አልፋ ይሆናል። በቃል ኪዳኑ ሳምንት ውስጥ ያሉ ሁለት ምስክሮች፣ ስድስት ሰዓት የሆነ ዘመን ይለዩታል፤ ይህም በቅዱሱ ሳምንት ትንቢት ጋር ብቻ ሳይሆን ከጴንጤቆስጤ ወቅት ምልክቶች ጋርም በቀጥታ የተያያዘ ነው። ከዚያም በዚያው ትንቢታዊ ሳምንት መደምደሚያ ጴጥሮስ በዘጠነኛው ሰዓት ወደ ቂሳርያ ይጠራል። በቅዱሱ ሳምንት በዚያው ትንቢታዊ መዋቅር ውስጥ ሦስት ዘጠነኛ ሰዓቶች መኖራቸው፤ ከእነዚህም ሁለቱ ደግሞ የስድስት ሰዓት ዘመን ኦሜጋ መደምደሚያዎች መሆናቸው፣ ያ ዘመንም የጠዋትና የምሽት መሥዋዕቶች መካከል ያለው ጊዜ መሆኑ፣ በትንቢታዊ አስፈላጊነት መሠረት በቆርኔሌዎስ ዘጠነኛ ሰዓት የተፈጸመው ዘመን አልፋ እንደሆነ ሦስተኛ ሰዓት መኖሩን ይጠይቃሉ።

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.

ቄሳርያ ሁለቱ፣ ሁለቱም ጴጥሮስ እንደ ማዕከላዊ ባለታሪክ ያሉባቸው፣ ቄሳርያ ፊልጶስዩስን እንደ ሦስተኛው ሰዓት ይለዩታል። ያ የስድስት ሰዓት ዘመን በቄሳርያ ይጀምራል እና በቄሳርያም ይጨርሳል፥ ምክንያቱም ፍጻሜው በመጀመሪያው ይገለጻልና።

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

Waaqni Faasikaa galgala keessa, jechuunis sa’aatii sagalaffaatti—yeroo Kiristoos du’e—ajjeefamuu qaba ture.

> 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.

> Isin hamma bultii tokkoo wajjin wal-qixxee taʼutti hamma guyyaa kudha afuraffaatti eeggadhaa; waldaan guutuun tuuta Israa’el immoo galgala isa haa qalu. Ba’u 12:6.

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

Sa’aatiin kadhannaa sa’aatii sagalaffaas dha; sababiin isaas yeroo aarsaa galgalaa ture.

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

> ⴰⴷ ⵜⵜⵓⵙⴱⴷⴷ ⵜⵣⴰⵍⵍⴰⵜ ⵉⵏⵓ ⴷⴷⴰⵜⵙ ⴰⵎ ⵍⴱⵅⵓⵔ; ⴷ ⴰⵙⵙⴰⵍⵉ ⵏ ⵉⴼⴰⵙⵙⵏ ⵉⵏⵓ ⴰⵎ ⵜⵉⵎⵣⵉⵏⴳⴰⵍⵜ ⵏ ⵓⵎⴷⴷⵓⵣ. Psalms 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.

Akkuma aarsaa galgalaa saʼaatii kadhannaa taʼuu isaatiin waliigaluudhaan, Izraan yeroo aarsaa galgalaatti kadhachaa jira; kanaaf inni saʼaatii sagalaffaatti kadhachaa jira; yeroo Pheexiros mana qulqullummaatti turetti, yeroo Kiristoos duʼeetti, akkasumas yeroo Qorneeliyoos Pheexiros akka waamsisuuf itti himametti.

> 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.

> Akkasumas galgalaa galgalaa sanaa keessa ulfaatina koo keessaa kaʼee; uffata koo fi wayyaa koos tarsaasee, jilba koo irratti kufee, harka koo gara Waaqayyo gooftaa kooatti diriirse. 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.

Kadhannaa isaa keessatti, Izraan warri Baabilon keessaa ba’anii mana qulqullummaa fi Yerusaalem deebisanii ijaaruuf dhufan haadhotii warra ormaa wajjin walitti hidhatanii akka turan hubatee, qalbii jijjiirrannaadhaan cubbuu isaanii himachaa jira.

> 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.

> እዝራ ጸልዮ ሳለ፥ ተናዞም እናለቀሰ በእግዚአብሔርም ቤት ፊት ራሱን ወደ ታች ጥሎ ሳለ፥ ከእስራኤል ወደ እርሱ እጅግ ብዙ ማኅበር የወንዶችና የሴቶች የሕፃናትም ተሰበሰቡ፤ ሕዝቡ እጅግ መራራ ልቅሶ አለቀሱና። ከኤላምም ልጆች አንዱ የይሒኤል ልጅ ሸካንያ መልሶ እዝራን እንዲህ አለው፤ በአምላካችን ላይ በድለናል፥ ከምድሪቱም ሕዝቦች እንግዳ ሴቶችን አግብተናል፤ ነገር ግን አሁን ስለዚህ ነገር ለእስራኤል ተስፋ አለ። እንግዲህ አሁን እንደ ጌታዬ ምክርና እንደ አምላካችን ትእዛዝ ለሚንቀጠቀጡ ምክር ሁሉንም ሚስቶችና ከእነርሱ የተወለዱትን ልጆች እንሰናበት ዘንድ ከአምላካችን ጋር ቃል ኪዳን እንግባ፤ ይህም እንደ ሕጉ ይደረግ። ተነሣ፤ ይህ ነገር በአንተ ላይ ነውና፤ እኛም ከአንተ ጋር ነን፤ በርታ፥ አድርገውም።

> 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.

> Akkasumas Erzaan kaasee, jechuun luboonni hangafoonni, Lewwonni, fi Israaʼel hundi akka dubbii kana irratti raawwataniif kakuu isaanii irraa fudhate; isaanis kakatan. Ergasii Erzaan mana Waaqayyoo duraa kaʼee gara kutaa Yohaanaan ilma Eliyaashiibitti gale; yeroo achi gaʼes, sababii yakka warra boojiʼamanii deebiʼanii turaniif gaddaa tureef, buddeena hin nyaanne, bishaanis hin dhugne. Yahuudaa fi Yerusaalem guutuu keessatti ilmaan boojiʼamanii deebiʼanii jiran hundatti labsiin ni baʼe; isaan hundi gara Yerusaalemitti walitti qabamuu qabu; namni kam iyyuu guyyaa sadii keessatti, akka gorsa bulchitootaa fi maanguddootaatti, yoo hin dhufne, qabeenyi isaa hundi ni saamama; innis waldaa warra boojiʼamanii deebiʼanii jiran keessaa ni adda baafama. Ergasii namoonni Yihuudaa fi Beniyaam hundi guyyaa sadii keessatti gara Yerusaalemitti walitti qabaman. Jiʼa saglaffaatti, guyyaa digdamaffaa jiʼichaa ture; namoonni hundis sababii dubbii kanaatii fi rooba guddaa sanaaf hollachaa, daandii mana Waaqayyoo keessatti taaʼan. Erzaa 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.

Tokkummaan dhibba afurtamii afurii kumaatama sanaa jechuun warra niitota ormaa fudhatan irraa addaan baafamuu akka taʼetti bakka buʼameera. Kunis addaan baafamuu durboota ogeeyyii fi gowwootaa ti; innis saʼaatii sagalaffaatti taʼa; kun immoo duʼa Kiristoos, Phexros guyyaa Phenxeqosxee keessatti mana qulqullummaa keessaa, akkasumas Phexros gara Qisaariyaatti galaana biraa waamamuu dha. Addaan baafamuun Izraa keessattis ergamaa Kakuu isa boqochiisuun Lewwoota Miilkiyaas boqonnaa sadii keessatti qulqulleessuu dha. Qulqulleessuun Miilkiyaas keessatti ibsame kun qulqulleessuu mana qulqullummaa lamaan Kiristoos agarsiisa.

> “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.

> “Bito keessaa daldaltootaa fi bitattoota addunyaa ariʼuudhaan qulqulleessuu keessatti, Yesus ergama Isaa garaa xuraaʼina cubbuutiin xuraaʼe irraa qulqulleessuuf dhufe labse,—fedhii lafa irraa kaʼan, hawwii ofittummaa, amala hamaa lubbuu balleessan irraa. Milkiiyaas 3:1–3 caqasame.” 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.

እዝራና እቶም ናብ ኪዳን ዚኣትዉ ሰባት “ተንስኡ” ተባሂሎም እዮም፣ እያሱ ድማ ኩሎም ዓለውቲ ኣብ ሰላሳን ሸሞንተን ዓመታት ውሽጢ ምስ ሞቱ ኪትንስእ ተነጊሩዎ እዩ። ቀዳማይ እስራኤል ኣብቲ ዓሰርተ-ዕፅፍ መርመራ ሂደት ንምውዳቕ ክልተ ዓመት ወሰደላ፣ ኣብ ሰላሳን ሸሞንተን ዓመት ድማ ዓለውቲ ኩሎም ሞቱ፣ እግዚኣብሔር ከኣ ኪተንስኡ ይነግሮም።

> 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.

> ଏହିପରି ମୁଁ କହିଲି, “ଏବେ ଉଠ, ଓ ତୁମେ ଜେରେଦ୍‌ ନଦୀଝରଣାକୁ ଅତିକ୍ରମ କର।” ତେଣୁ ଆମେ ଜେରେଦ୍‌ ନଦୀଝରଣାକୁ ଅତିକ୍ରମ କଲୁ। କାଦେଶବର୍ଣ୍ଣେୟାରୁ ଯାତ୍ରା କରି ଜେରେଦ୍‌ ନଦୀଝରଣା ଅତିକ୍ରମ କରିବା ପର୍ଯ୍ୟନ୍ତ ଯେ ସମୟ ବିତିଲା, ସେହି ସମୟ ଅଠତ୍ତିସ ବର୍ଷ ଥିଲା; ଯେପର୍ଯ୍ୟନ୍ତ ଯୁଦ୍ଧଯୋଗ୍ୟ ପୁରୁଷମାନଙ୍କ ସମୁଦାୟ ସେନାବଳର ମଧ୍ୟରୁ ସମ୍ପୂର୍ଣ୍ଣ ନିଶ୍ଚ୍ଛିନ୍ନ ହୋଇଯାଇନଥିଲେ, ଯେପରି ସଦାପ୍ରଭୁ ସେମାନଙ୍କ ବିଷୟରେ ଶପଥ କରିଥିଲେ। ଦ୍ୱିତୀୟ ବିବରଣ 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.”

Yohannis boqonnaa shan keessatti, Yesus namicha waggaa soddomii saddeet guutuu dadhabaa taʼee ture ni fayyise; yeroo inni isa fayyisettis, namicha sanaan, “Kaʼi” jedhe.

> 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?

> Yeroo murtaaʼe keessatti ergamaan tokko kuusaa bishaanii sanatti gad buʼee bishaanicha ni sochoosa ture; yeroo sana bishaanichi erga sochoofamee booddee namni dura keessaa seene kamiyyuu dhukkuba inni qabu kam irraa iyyuu ni fayya ture. Namni tokko immoo achi ture; inni waggaa soddomii saddeet guutuu dhibee qaba ture. Yesuus isa achi ciisee jiru yommuu arge, yeroo dheeraa akkasuma akka ture beekee, “Ati fayyuu ni barbaaddaa?” jedheen.

> 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.

> Namichi dadhabaan sun deebisee, Yaa gooftaa, yeroo bishaanichi raafamu, nama na gara haroo sanaatti na buusu hin qabu; ani utuun dhufaa jiruu, namni biraa na dura gad bu’a.

> 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.

> የሱስ ከዚያ ሰው ጋር እንዲህ አለው፤ ተነሣ፥ አልጋህን ተሸክመህ ተመላለስ። ወዲያውም ሰውየው ፈወሰ፥ አልጋውንም ተሸክሞ ተመላለሰ፤ ያ ቀንም ሰንበት ነበረ። ዮሐንስ 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.

এজ্রাৰ এক লাখ চুয়াল্লিশ হাজাৰজনৰ নিয়ম-চুক্তিৰ দৃষ্টান্তত, লোকসকলক “উঠি দাঁড়াব” লগা আছিল। ১৮৩৮ চনত, মিলাৰাইটসকলৰ এজন প্ৰধান প্ৰচাৰক জোছাইয়া লিচে ১৮৪০ চনৰ ওচৰত অটোমান প্ৰভুত্বৰ অন্তৰ হ’ব বুলি ভৱিষ্যদ্বাণী কৰিছিল, আৰু মিলাৰাইট বাৰ্তা উঠি দাঁড়িল, কেৱল ১৮৪০ চনৰ ১১ আগষ্টত সেই ভৱিষ্যদ্বাণীৰ নিৰ্ভুল পৰিপূৰ্ণতাৰ দ্বাৰা শক্তিশালী হ’বলৈ। বিজয়ী মণ্ডলীৰ উত্তোলনত এনে এক ভৱিষ্যদ্বাণী সন্নিবিষ্ট আছে যিয়ে নিয়ম-চুক্তি স্থাপিত হ’লে ঈশ্বৰৰ লোকসকলক উঠি দাঁড়াবলৈ বাধ্য কৰে। এজ্ৰাৰ বিদেশিনী স্ত্ৰীৰ পৰা পৃথকীকৰণত আমি মালাখীৰ লেবীয়াসকলৰ শোধন দেখোঁ, আৰু লগতে খ্ৰীষ্টৰ মন্দিৰৰ দুইবাৰ শুদ্ধিকৰণো দেখোঁ; আৰু প্ৰতিটো ধাৰাই গঁহু আৰু আগাছাৰ পৃথকীকৰণক চিনাক্ত কৰে, অৰ্থাৎ, খ্ৰীষ্টে যেতিয়া এক লাখ চুয়াল্লিশ হাজাৰজনৰ হৃদয়ৰ পৰা পাপ চিৰদিনৰ বাবে আঁতৰাই দিয়ে, তেতিয়া এই পৃথকীকৰণ সম্পন্ন হয়। খ্ৰীষ্টৰ নবম ঘণ্টা, আৰু পিতৰৰ দুই নবম ঘণ্টা, লগতে শুদ্ধিকৰণৰ বাবে এজ্ৰাৰ প্ৰাৰ্থনা—এই সকলোবিলাক দেওবাৰৰ আইনৰ সৈতে একে সাৰিত মিল খায়, যেতিয়া অন্তিম বৰষুণ অপৰিমিতভাৱে বৰ্ষিত হ’ব। দানিয়েলৰ নবম অধ্যায়ত, দানিয়েলে সান্ধ্য বলিদানৰ সময়ত, অৰ্থাৎ নবম ঘণ্টাত, নিজৰ নিবেদনসমূহৰ উত্তৰ লাভ কৰে।

> 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.

> Eeyyee, an yeroo kadhannaa keessatti dubbachaa turetti, namichi Gabri’el, isa ani mul’ata jalqaba keessatti arge, akka saffisaan balali’u taasifamee, yeroo aarsaa galgalaa sanatti na tuqe. Daani’el 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.

Nuti beeksifneerra guddaa biyya Shinaar biratti mul’atawwan Daanyeelitti kennaman amma adeemsa keessatti raawwatamaa jiran ta’uu, akkasumas yeroo raajiiwwan sun kennamanitti haala jiru ilaaluu akka qabnu ni hubachiifamne.

> “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.

> Ifa Daaniʼel Waaqayyo irraa argate kun addumaan guyyoota dhumaa kanaaf kenname. Mulʼattoonni inni qarqara Ulaaʼii fi Hiddeeqel, lagaawwan gurguddoo Shinaar biratti arge, amma raawwatamuu keessa jiru; wantoonni dursee dubbataman hundinuu immoo yeroo dhihootti ni raawwatamu.

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

> “Yeroo raajiiwwan Daani’el kennaman haala saba Yihudootaa itti jiru yaadaa.” 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.

Ifni mul’ata mul’ata Hiddekelii fi laga Ulaay wajjin walqabatu boqonnaalee ja’a xumuraa Daniel boqonnaa kudha tokkoo agarsiisu. Boqonnaa sagalaffaa keessatti, kan laga Ulaayiin bakka bu’ame, Daani’el boqonnaalee torba, saddeetii fi sagal irratti ifa ni argata. Boqonnaa kudhaffaa keessatti, kan Hiddekeliin bakka bu’ame, Daani’el ifa boqonnaalee kudha, kudha tokkoo fi kudha lamaa ni argata. Odeeffannoon raajii ta’e wantoota raajii keessatti boqonnaalee sana keessatti bakka bu’an qofaan utuu hin ta’in, Daani’eliinis bakka bu’ama; sababiin isaas yeroo raajiiwwan kennaman haala saba Yihudootaa ilaaluun nu irra jira.

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.

Nuti keenya guyyoota dhumaa sanatti fidnee dhuga-baatota raajii kaanii wajjin walitti qindeessuu qabna. Kunis akka Pheexiros Qisaariyaa Fiiliphoosii fi akkasumas Qisaariyaa Maariiximaatti argamu, Daani'eelis boqonnaa sagalaffaatti sa'aatii sagalaffaatti Gabri'eeliin daawwatamee, boqonnaa kudhanaffaattis guyyaa digdamii lammaffaatti daawwatama jechuudha. Ifni Ulaayii fi Hiddeqeel kan guyyoota dhumaa Daani'eeliif sa'aatii sagalaffaatti guyyaa digdamii lammaffaatti hiikamee banama. Ifni sun Dilbata seeraa irratti rooba boodaa safara malee dhangala'uu agarsiisa.

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.

Ragaa Daaniyel guutummaatti sa’aatii sagalaffaatti banama; sababni isaas, inni seenaa alaa fi keessaa waan bara dhumaatti saba Waaqayyoo irra “ga’u” lamaanuu adda baasee agarsiisa. Yommuu ifni sun saboota Ormaatti labsamu, warri Qorneeliyosiin bakka bu’aman kumni dhibba tokkoo fi afurtamii afur sana waamsisu; seerri Waaqayyoo dirqama Dilbataatiin ni ajjeefama; Pheexros immoo mana qulqullummaa Kiristoos irraa deeme, akkasumas akka mana duwwaa Yihudootaa ta’etti adda baafame sanaaf ergaa ni geessa. Pheexros saboota Ormaas ni dubbisa, akkasumas Saanhedriiniis; yeroo sanatti Izraan addaan baafamuu kadhata, Daaniyelis sooma fi kadhannaadhaan ifaaf ni kadhata. Sa’aatiin sagalaffaan guyyaa Phenxeqoosxee irratti, du’a Kiristoositti, yeroo Qorneeliyos Pheexros waame, aarsaa galgalaa wajjin hundi isaanii Eeliyaas Tulluu Qarmeloos irratti waliin walsimu.

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.

ଏହା ସ୍ପଷ୍ଟ ଯେ ଛଅ-ଘଣ୍ଟିଆ ଅବଧି ଏମିତି ଏକ କାଳଖଣ୍ଡଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଯାହାର ଶେଷ ରବିବାର-ବିଧିରେ ହୁଏ; କିନ୍ତୁ ଏହାର ଆରମ୍ଭ ଏମିତି ଏକ ଘଟଣାରୁ ହୁଏ, ଯାହା ଶେଷ ସହ ସାକ୍ଷାତ୍ ସମ୍ବଦ୍ଧ—ଯେପରି ପ୍ରଭାତ ଓ ସାନ୍ଧ୍ୟ ବଳିଦାନ ଥିଲା। ପେତ୍ରଙ୍କ ଭାଷାରେ, ଏହି ଛଅ-ଘଣ୍ଟିଆ ଅବଧି କାଇସରିୟା ଫିଲିପ୍ପିରୁ ସମୁଦ୍ରତଟସ୍ଥ କାଇସରିୟା ପର୍ଯ୍ୟନ୍ତ ଅଟେ। ପେନ୍ତେକୋଷ୍ଟରେ ଏହା ଉପର ଘରରୁ ମନ୍ଦିର ପର୍ଯ୍ୟନ୍ତ ଥିଲା। ପଥର ଆରମ୍ଭରେ ସ୍ଥାପିତ ଉଜ୍ଜ୍ୱଳ ଆଲୋକ ଯେଉଁ କାଳଖଣ୍ଡ, ସେହିଟି ହେଉଛି ମଧ୍ୟରାତ୍ରିର ଘୋଷଣା, ଏବଂ ସେହି କାଳଖଣ୍ଡ ରବିବାର-ବିଧି ପର୍ଯ୍ୟନ୍ତ ପହଞ୍ଚେ। ସାନ୍ଧ୍ୟଦ୍ୱୟର ମଧ୍ୟରେ ଥିବା ଏହି ଛଅ ଘଣ୍ଟା, ଖ୍ରୀଷ୍ଟଙ୍କ ଯିରୁଶାଲେମରେ ବିଜୟୋତ୍ସବମୟ ପ୍ରବେଶକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ; ଏବଂ ପୁନର୍ବାର ଏହା ୧୨ ଅଗଷ୍ଟରୁ ୧୭ ଅଗଷ୍ଟ, ୧୮୪୪ ପର୍ଯ୍ୟନ୍ତର ଏକ୍ସେଟର ଶିବିର-ସଭାରୁ ଆରମ୍ଭ ହୋଇଥିବା ସେହି କାଳଖଣ୍ଡକୁ ପ୍ରତିନିଧିତ୍ୱ କରିଥିଲା, ଯାହା ୨୨ ଅକ୍ଟୋବର, ୧୮୪୪ ରେ ତାହାର ଘୋଷଣା-ବାର୍ତ୍ତାର ସମାପ୍ତିକୁ ପହଞ୍ଚିଥିଲା। ଏକ୍ସେଟର ହେଉଛି କାଇସରିୟା ଫିଲିପ୍ପି, ଏବଂ ସମୁଦ୍ରତଟସ୍ଥ କାଇସରିୟା ହେଉଛି ୨୨ ଅକ୍ଟୋବର, ୧୮୪୪। ଆରମ୍ଭକୁ ଯେପରି କାଇସରିୟା ଚିହ୍ନିତ କରେ, ଶେଷକୁ ମଧ୍ୟ ସେପରି କାଇସରିୟା ଚିହ୍ନିତ କରେ।

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.

በድል የተሞላው መግቢያ በመጀመሪያ አንድ ክርክር፣ በመጨረሻም አንድ ክርክር ተለይቶ ይታወቃል። በExeter ያለው ክርክር በWatertown ድንኳን ግቢ ላይ እየተፈጸመ ባለው ሐሰተኛ አምልኮ ተወክሎ ነበር። እነዚያ ሁለቱ ድንኳኖች ሁለት መልእክቶችን ይወክሉ ነበር፣ እና ክርስቶስ ወደ ኢየሩሳሌም በገባ ጊዜ፣ ከደብረ ዘይት እየወረደ አሁን ተፈትቶ በተዘጋጀው አህያ ላይ ተቀምጦ ወደ ኢየሩሳሌም ሲገባ፣ ጭቅጭቅ የሚያበዙት አይሁድ እየተሰበከ ስለነበረው መልእክት አጉረመረሙ። የመጀመሪያውና የመጨረሻው ክርክር ለዚያ ዘመን አልፋና ኦሜጋ መሆናቸውን ያሳያሉ። በExeter የWatertown ቡድን ዘይት የሌላቸውን የደናግል ክፍል ይወክላል፣ ለእነርሱም የመዳን በር ተዘግቶ ነበር። በዚያ ዘመን መጨረሻ ወደ ቅዱስ ስፍራ የሚያስገባው በር ተዘጋ፣ እንዲሁም ለዚያ ዘመን አልፋና ኦሜጋ ሆነ። ያ አልፋና ኦሜጋ ከድል መግቢያው ሁለቱ ክርክሮች ጋር ይጣጣማል፣ እንዲሁም ከቄሳርያ እስከ ቄሳርያ ከጴጥሮስ ጋር።

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.

ኣብ ቄሳርያ ፊልጶስዩስ፡ ስም ስምኦን ባርዮና ናብ ጴጥሮስ ተቐይሩ፤ እዚ ድማ ኣብ እቲ ከም ኣፍ መንፈሳዊ ምስጢር ዝተመስገነሉ ቦታ፡ ንመልእኽቲ መስቀል ስለ ዝተቓወሞ ኸኣ ከም ሰይጣን ዝተኾነነሉ ክፍሊ እዩ። ጴጥሮስ ምልክት ናይ እተን ብመልእኽቲ ጥምቀትን መስቀልን፡ እዚ ድማ መልእኽቲ 9/11ን ሕጊ ሰንበትን ዝፍለያ ኽልተ ዓይነት ክፍልታት እዩ።

> “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.

> የፈሪሳዊውና የቀራጩ ምሳሌ በሚወክላቸው እያንዳንዱ ክፍል ላይ በሐዋርያው ጴጥሮስ ታሪክ ውስጥ ትምህርት አለ። ጴጥሮስ በደቀ መዝሙርነቱ መጀመሪያ ዘመን ራሱን ብርቱ መሆኑን ያስብ ነበር። እንደ ፈሪሳዊውም በራሱ ግምት “እንደ ሌሎች ሰዎች አልነበረም።” ክርስቶስ ለመሰለፉ በፊት በዚያ ሌሊት ደቀ መዛሙርቱን፣ “በዚች ሌሊት ሁላችሁ በእኔ ምክንያት ትሰናከላላችሁ” ብሎ በአስቀድሞ ጠንቅቆ ሲነግራቸው፣ ጴጥሮስ በመተማመን፣ “ሁሉ ቢሰናከሉ እንኳ፣ እኔ ግን አልሰናከልም” ብሎ አወጀ። ማርቆስ 14:27, 29። ጴጥሮስ የራሱን አደጋ አላወቀም ነበር። በራስ መተማመን አሳሳተው። ፈተናን ሊቋቋም እንደሚችል አሰበ፤ ነገር ግን ከጥቂት ሰዓታት በኋላ ፈተናው መጣ፣ እርሱም በእርግማንና በመሐላ ጌታውን ካደ።” 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.

Waggaa sagalaffaa, yeroo aarsaan galgalaa dhiyaatuu fi deebii kadhannaa Eliyaasiif kennametti, ibiddi samii irraa buʼee aarsaa sana nyaate; kaayyoon isaas uummanni Waaqayyoo akka Gooftaan Inni Waaqayyo taʼe beekan gochuu ture. Gaara Qarmelos irratti gareewwan lamaatu fakkeenyaan agarsiifaman: gareen tokko yeroo sana akka Gooftaan Inni Waaqayyo taʼe beeku, inni kaan immoo raajota Baʼaal warra sanaan bakka buʼame, isaanis achii booddee ni ajjeefamu.

> 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.

> Galata waaqa galgala aarsaan dhiʼeeffamutti, Eliyaas raajichi dhihaatee akkana jedhe: Yaa Waaqayyo, Waaqa Abrahaam, Yisihaaq, fi Israaʼel, harʼa akka ati Waaqa Israaʼel taate, akka anis tajaajilaa kee taʼe, akka wantoota kana hundumaa dubbii keetiin godhes haa beekamu. Yaa Waaqayyo, na dhagaʼi; na dhagaʼi; sabni kun akka ati Waaqayyo Waaqa taate beekuu fi akka ati garaa isaanii deebistee irra deebiiftees haa beekan.

> 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.

> Akkasumas ibbida Waaqayyoo buʼe; aarsaa gubamu sana, muka sana, dhagaa sana, biyyee sanas nyaate; bishaan boolla sana keessa jirus xuuxe. Namoonni hundinuu kana yommuu argan, fuula isaanii irratti kufanii, “Waaqayyo, inni Waaqa dha; Waaqayyo, inni Waaqa dha” jedhan.

> 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.

> ኤልያስም እነርሱን አለ፦ የበኣልን ነቢያት ያዙ፤ ከእነርሱም አንድ እንኳ አያምልጥ። እነርሱም ያዙአቸው፤ ኤልያስም ወደ ቂሶን ወንዝ አወረዳቸው፥ በዚያም ገደላቸው። 1 ነገሥት 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.

ኣዋርሕ መሥዋዕቲ፣ ሞት ክርስቶስ፣ ጴጥሮስ ነቲ ኣካል ዝሓመመ ሰብ ምፍዋስ፣ ጴጥሮስ ነቲ መልእኽቲ ናብ ኣህዛብ ምውሳድ፣ ዳንኤል ትንቢታዊ ብርሃን ምቕባል፣ ጸሎት ኤልያስ ብሓዊ ምምላስ፣ እዝራ ድማ ብማቕን ሓሙዅሽቲን ከሎ ስለ ምስግጋር ሎዲቅያ ናብ ፊላደልፍያ፣ ስለ ምስግጋር ቤተ ክርስቲያን ተጋዳሊት ናብ ቤተ ክርስቲያን ዓወትቲት እናጸለየ እንከሎ። ሰዓት ትሽዓተ ሰዓት ሰዓት መሥዋዕቲ እያ፣ ሰዓት ዝተመለሰ ጸሎት እያ፣ ሰዓት ሰማይ ምድሪ ዝትንክፍ እያ፣ ኣብ መንጎ ፍርዲን ምሕረትን ዝነብር ድልድል እያ፤ ስለዚ ክርስቶስ ኣብ ትሽዓተ ሰዓት ይመውት፣ ምኽንያቱ ሰዓት ትሽዓተ መሥዋዕቲ ነቲ ወንጌል ናብ ኣህዛብ ከፈተቶ፣ እቶም ኣብ ጸልማት ዝተቐመጡ ዝነበሩ፣ ነገር ግን መጽሓፍ ዳንኤል ኣብ ሕጊ ሰንበት ምሉእ ብምኽፋቱ ብርሃን ዓቢ ክርእዩ እዮም።

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.

መጽሐፈ መሳፍንት 6፥21 ላይ፣ በጌዴዎን መሥዋዕት ጊዜ፣ የእግዚአብሔር መልአክ በበትሩ የጌዴዎን ሥጋና ያልቦካ እንጀራ መሥዋዕት ዳሰሰ፤ ከዓለቱም እሳት ወጥቶ ፈጽሞ በላው። እሳቱም እግዚአብሔር ጌዴዎንን እንደ ጠራውና ምልክቱንም እንደ ተቀበለ አረጋገጠ።

> 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.

> ସେ ତାଙ୍କୁ କହିଲେ, “ଯଦି ଏବେ ତୁମ ଦୃଷ୍ଟିରେ ମୁଁ କୃପା ପାଇଥାଏ, ତେବେ ତୁମେ ଯେ ମୋ ସହ କଥାହୁଁଛ, ତାହାର ଏକ ଚିହ୍ନ ମୋତେ ଦେଖାଅ। ମୁଁ ବିନୟ କରୁଛି, ଯାଏପର୍ଯ୍ୟନ୍ତ ମୁଁ ତୁମ ନିକଟକୁ ପୁଣି ଆସି, ମୋର ଉପହାର ଆଣି, ତାହାକୁ ତୁମ ସମ୍ମୁଖରେ ରଖି ନଯାଏ, ସେପର୍ଯ୍ୟନ୍ତ ଏଠାରୁ ଯେଉନାହିଁ।” ସେ କହିଲେ, “ତୁମେ ପୁଣି ଫେରି ଆସିବା ପର୍ଯ୍ୟନ୍ତ ମୁଁ ରହିବି।” ତାପରେ ଗିଦିୟୋନ ଭିତରକୁ ଯାଇ ଗୋଟିଏ ଛେଳିଛୁଆ ପ୍ରସ୍ତୁତ କଲେ, ଏବଂ ଗୋଟିଏ ଏଫା ମଇଦାରୁ ଖମିରବିହୀନ ପିଠା ତିଆରି କଲେ; ସେ ମାଂସଟିକୁ ଗୋଟିଏ ଝୁରିରେ ରଖିଲେ, ରସକୁ ଗୋଟିଏ ହାଣ୍ଡିରେ ରଖିଲେ, ଏବଂ ଓକ ଗଛତଳେ ତାଙ୍କ ନିକଟକୁ ଆଣି ପ୍ରସ୍ତୁତ କଲେ। ତାହାପରେ ପରମେଶ୍ୱରଙ୍କ ଦୂତ ତାଙ୍କୁ କହିଲେ, “ମାଂସ ଏବଂ ଖମିରବିହୀନ ପିଠାଗୁଡ଼ିକୁ ନେଇ ଏହି ପାଷାଣ ଉପରେ ରଖ, ଏବଂ ରସଟି ଢାଳିଦେ।” ସେ ତେଣୁ ସେହିପରି କଲେ। ତାହାପରେ ସଦାପ୍ରଭୁଙ୍କ ଦୂତ ତାଙ୍କ ହାତରେ ଥିବା ଲାଠିର ଶୀର୍ଷଭାଗ ବଢ଼ାଇ ମାଂସ ଏବଂ ଖମିରବିହୀନ ପିଠାଗୁଡ଼ିକୁ ସ୍ପର୍ଶ କଲେ; ଏବଂ ପାଷାଣରୁ ଅଗ୍ନି ଉଠି ମାଂସ ଏବଂ ଖମିରବିହୀନ ପିଠାଗୁଡ଼ିକୁ ଭସ୍ମ କରିଦେଲା। ତାହାପରେ ସଦାପ୍ରଭୁଙ୍କ ଦୂତ ତାଙ୍କ ଦୃଷ୍ଟିରୁ ଅନ୍ତର୍ଧାନ ହେଲେ। ଗିଦିୟୋନ ଯେତେବେଳେ ବୁଝିଲେ ଯେ ସେ ସଦାପ୍ରଭୁଙ୍କ ଦୂତ, ସେତେବେଳେ ଗିଦିୟୋନ କହିଲେ, “ହାୟ, ହେ ପ୍ରଭୁ ପରମେଶ୍ୱର! କାରଣ ମୁଁ ସଦାପ୍ରଭୁଙ୍କ ଦୂତଙ୍କୁ ମୁହାଁମୁହିଁ ଦେଖିଛି।” ବିଚାରକର୍ତ୍ତା 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.

Maleekaan boqonnaa sanaa keessatti lakkoofsa jalqabaatti Gideoniif mul’ate; Gideoniinis, “nama jabaa goota” jedhee isa waame; Gideoniinis dubbii sana mirkaneessuuf mallattoo gaafate. Achiis Gideon maleekaa akka ture gaafata; maleekaan immoo raajii keessatti turaan inni maleekaa lammaffaa dha. Yeroon turtii sun erga xumuramee booddee, Gideon aarsaa dhiheessa; ibiddis aarsaa sana fixe. Gideon sa’aatii sagalaffaatti argama; Eliyaasiif aarsaan galgalaa ture; sa’aatiin sagalaffaanis seera Dilbataa yeroo afaanota ibiddaa Pheenxeqoosxee walitti qindaa’an dha. Gideon garee tokko bakka bu’a; gareen sun Gooftaa fuula irraa fuulatti argu; kunis waan Daani’el boqonnaa kudha keessatti ta’e dha. Gideon yeroo ibiddi aarsaa sana fixe argetti, yeroo sana inni nama isa wajjin wal qunnamaa ture Gooftaa akka ta’e, isa fuula irraa fuulatti arge sana, hubate.

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.

ጌዴዎን እቲ ተኣምር ሓዊ ነቲ ምልክት ምስ ኣረጋገጸ ናብ እዚ ሓቂ ይነቕሕ፤ እቲ ምልክት ድማ ጌዴዎን እዩ፣ እቲ ሓያል ሰብ ኣምላኽን ሰራዊት 300 ካህናትን፣ ኩላቶም ኣብ ኣእዳዎም 300 ጣውላታት ሃባቁቅ ዝሓዙ። እቲ ምልክት ወይ ድማ ባንዴራ ጌዴዎን ባዕሉ እዩ፣ እቲ ሰራዊት ሰለስተ ሚእቲ ድማ፣ እቲ ኣብ ምዕራፍ ሰላሳን ሸውዓተን ዝቐውም ሓያል ሰራዊት ሕዝቅኤል እውን እዩ።

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.

Yeroo godoo qulqulluun Leewwota 9:23, 24 keessatti eebbifamee ofitti kenname, erga Aaroniin angafa lubummaa isaatiin aarsaan isaa inni jalqabaa dhiyaatee booddee, ibiddi fuula Waaqayyoo duraa baʼee aarsaa gubamuufi cooma iddoo aarsaarratti nyaate. Uummanni iyyee, sodaa ulfinaatiin fuula isaanii irratti kufan. Kun, sarara irratti sararaan, ibidda Eliyaas wajjin walsimuu qaba.

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.

እዝራ በዘጠነኛው ሰዓት ስለ ስንዴና እንክርዳድ መለያየት ያቀረበው ጸሎት፣ ይህም በእሑድ ሕግ ጊዜ የሚከሰት ሲሆን፣ በዚያን ጊዜ ተዋጊቱ ቤተ ክርስቲያን ወደ አሸናፊቱ ቤተ ክርስቲያን ሲለወጥ ይፈጸማል። እርሱም ደግሞ ከጌዴዎን እሳት ጋር መጣጣም አለበት። በስምንተኛው ቀን፣ ከሰባት ቀናት ቅድስና በኋላ በቀረበው በአሮን የመጀመሪያ መሥዋዕት ላይ የወረደው የሚበላ እሳት፣ በዚያው ቀን ደግሞ ተመልሶ መጥቶ የአሮንን ሁለት ክፉ ልጆች አጠፋ። በእሑድ ሕግ ጊዜ፣ በዘጠነኛው ሰዓት፣ መንፈስ ቅዱስ ያለ መጠን ሲፈስስ፣ የካህናት ሁለት ዓይነቶች መለያየት ይሆናል፣ እናም አሸናፊቱ ቤተ ክርስቲያን ድል እያደረገች ደግሞም ድል ለማድረግ በሚወጣው የኤፌሶን ነጭ ፈረስ የተመሰለውን ሥራ መጀመር ትጀምራለች። የአሸናፊቱ ቤተ ክርስቲያን ቅብዓት በሰሎሞን ቤተ መቅደስ ውስጥ ሁለተኛ ምስክር ያገኛል።

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.

2 ዜና መዋዕል 7:1–3 ላይ የሰሎሞን ቤተ መቅደስ ምረቃ ጊዜ፣ ሰሎሞን ከጸሎቱ በኋላ እሳት ከሰማይ ወረደ፤ የሚቃጠሉ መሥዋዕቶችንና መሥዋዕቶችንም በላ። የእግዚአብሔር ክብርም ቤተ መቅደሱን ሞላ፤ ይህም ሕዝቡ እግዚአብሔርን እንዲሰግዱለትና መልካምነቱን እንዲናገሩ እንዲሁም ምሕረቱ ለዘላለም እንደምትኖር እንዲያውጁ አደረጋቸው። በእሑድ ሕግ ጊዜ በዘካርያስና በኢሳይያስ መሠረት ድል አድራጊቱ ቤተ ክርስቲያን ከተራሮች ሁሉ በላይ እንደ አክሊልና እንደ ምልክት ትነሣለች። በሰሎሞን የቤተ መቅደሱ ምረቃ ጊዜ እሳቱ በወረደ ጊዜ፣ ቤተ መቅደሱ በእግዚአብሔር ክብር ተሞልቶ ነበር፤ ይህም የሰባተኛው መለከት ድምፅ በእግዚአብሔር ሕዝብ ላይ ሥራውን እንደ ፈጸመ እና ያንኑ ሥራ በአስራ አንደኛው ሰዓት ሠራተኞች ላይ ሊፈጽም እንደ ቀረበ ያመለክታል። ሰባተኛው መለከት እርቅን ይወክላል፤ ይህም ኢየሱስ የክብሩን መንግሥት ሲያነሣ የሚሆነውን የመለኮትና የሰብአዊነት ኅብረት ነው። ያ በሙሴ ድንኳንና በሰሎሞን ቤተ መቅደስ ላይ ከሰማይ የወረደው እሳት፣ ለአሮን ልጅ እንዲሁም ለዳዊት እንደ ሆነው ሁሉ፣ የፍርድ እሳት ደግሞ ነበር።

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.

1 Baraa 21:26 keessatti, yeroo lakkoofsi saba isaa Daawit geggeesseen dha’ichi dhufe keessatti, Daawit lafa itti qamadii tumamu kan Arawunaahii/Ornaan irratti aarsaa dhiheesse; aarsaan sun ibidda waaqa irraa iddoo aarsaa irratti bu’een deebii argate, kunis fudhatama isaa agarsiisee dha’icha sana dhaabe. Dha’ichi Laa’odiiqeyaa yeroo ibiddi aarsaa Daawit irratti bu’ee, dha’icha inni humnaa fi ogummaa namaa irratti hirkachuu isaatiin dhufe dhaabuuf, ni xumurama. Ce’umsi nama irraa gara nama Waaqaatti yeroo araarri raawwatamutti mallatteeffama; yeroo sanas waldaan akka alaabaa tokkootti ol ni kaafamti. Yeroo sana, mana qulqullummaa Solomoonii wajjin waliigaltee keessa ta’een, ulfinni Gooftaa mana qulqullummaa guute; yeroo Waaqummaan fi namummaan walitti makamanitti.

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

Mata-duree Iyyannaa akka sa’aatii sadaffaa fi sa’aatii saglaffaatti bakka buufame ilaalu keenya barruu itti aanu keessatti itti fufna.

> 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.

> Ergaa guyyaa jaʼaa booda, Yesuus Pheexiroosin, Yaaqoobin, obboleessa isaa Yohannisiin fudhatee, kophaatti gara gaara ol dheeraa tokkootti isaan geesse. Innis fuula isaanii duratti ulfinaan geeddarame; fuulli isaas akka aduutti ni ife, uffannis isaa akka ifaatti adii taʼe. Kunoo, Musee fi Eliyaas isa wajjin dubbachaa jiranis isaanii mulʼatan.

> 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.

> Achiis Phexros Jisuusiin deebisee akkana jedhe; “Yaa Gooftaa, nuuf as jiraachuun gaarii dha; yoo ati feetes, asitti godoo sadii haa ijaarru; tokko siif, tokko Museefi, tokko immoo Eeliyaasiif.” Inni utuu dubbachaa jiruu, kunoo, duumessi ifaan guutame tokko isaan irratti gaaddise; kunoo, sagaleen duumessa keessaa baʼee akkana jedhe; “Kun Ilma koo jaallatamaa dha, isa ani keessatti gammade; isa dhagaʼaa.”

> 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.

> Barattoonni isaa yommuu kana dhaga’an, fuula isaanii irratti kufan; baayʼee sodaatan. Yesuus garuu dhiyaatee isaan tuqe; akkanas jedhe, “Kaʼaa, hin sodaatinaa.”

> 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.

> Isaanii isaanii ol ol kaasanii yommuu ilaallan, Yesuusin qofa malee nama tokko illee hin argine. Isaan gaara irraa yommuu gad bu’anis, Yesuus akkana jedhee isaan ajaje: Mul’ata kana Ilmi namaa warra du’an keessaa deebi’ee hamma ka’utti nama tokkotti illee hin himinaa. Maatewos 17:1–9.

Back to Articles