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

Kitabu cha Yoeli na Kanisa la Waadventista wa Sabato la Laodikia - Nambari thelathini na mbili

Number Thirty-Two

Nambari Thelathini na Mbili

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.

Imekuwa safari ya kusonga taratibu hadi kufikia kitabu cha Yoeli, tukiwa na Petro kama shahidi wetu. Petro ni miongoni mwa ishara za ajabu sana ndani ya Neno la kinabii la Mungu; je, si zote hivyo? Petro yuko Kaisaria Filipi, na pia yuko katika Pentekoste katika chumba cha juu saa ya tatu, kisha hekaluni saa ya tisa ya siku hiyohiyo. Yesu alisulubiwa saa ya tatu na akafa saa ya tisa. Petro aliitwa kwenda Kaisaria saa ya tisa, lakini ile Kaisaria aliyoitwa katika kisa cha Kornelio si Kaisaria Filipi mguuni mwa Mlima Hermoni, bali ilikuwa Kaisaria kando ya bahari, iitwayo Kaisaria 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.

Caesarea Maritima ni mji wa pwani ulio kwenye Bahari ya Mediterania, takriban maili 30-35 kaskazini mwa Tel Aviv ya kisasa (uliojengwa na Herode Mkuu kama mji wa bandari mkubwa wa Kirumi). Hutajwa mara nyingi katika Kitabu cha Matendo ya Mitume (imetajwa mara 15), na ndiyo ile ambayo watu wengi huiita tu "Caesarea" katika Agano Jipya. Filipo Mwinjilisti aliishi huko pamoja na binti zake wanne waliokuwa wakitoa unabii (Matendo 8:40; 21:8). Paulo alishikiliwa gerezani huko kwa miaka miwili, akaonekana mbele ya wakuu wa mkoa Feliksi na Festo, na Mfalme Agripa (Matendo 23-26). Zaidi ya hayo, pengine la muhimu zaidi, Petro alimhubiria hapa akida Mroma Kornelio - hili likiwa uongofu mkuu wa kwanza wa watu wa Mataifa kwa Ukristo (Matendo 10) - mnamo mwaka 34 BK, wakati juma ambalo Kristo alithibitisha agano pamoja na wengi lilipokwisha.

> 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.

> Naye atathibitisha agano na wengi kwa muda wa juma moja; na katikati ya juma atasitisha dhabihu na sadaka, na kwa sababu ya kuenea kwa machukizo ataifanya kuwa ukiwa, hata mpaka utimilifu, na yaliyoamuliwa yatamiminwa juu ya aliye ukiwa. Danieli 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 ilitumika kama makao makuu ya utawala wa Kirumi katika Yudea, na pia kama kitovu kikuu cha Wamataifa. Caesarea Philippi ni mji tofauti, ulioko kaskazini kabisa karibu na mguu wa Mlima Hermoni (takribani maili 25–30 kaskazini mwa Bahari ya Galilaya), katika eneo ambalo sasa linaitwa Uwanda wa Golan (Banias ya kisasa). Inatajwa tu katika Injili (Mathayo 16:13 na Marko 8:27), wakati Yesu alipowachukua wanafunzi wake kwenda Caesarea Philippi. Hapo ndiko mahali panapojulikana ambapo Petro alikiri kwamba Yesu ni “Masihi, Mwana wa Mungu aliye hai,” na ambako Yesu alisema, “Juu ya mwamba huu nitalijenga kanisa langu, na malango ya kuzimu hayatalishinda” (Mathayo 16:13–20). Lilikuwa eneo la kipagani lenye mahekalu ya miungu ya Kigiriki, hasa mungu-mbuzi Pan, ambaye pango lake, pango la Pan, liliitwa “malango ya kuzimu,” jambo lililofanya tamko la Yesu palepale kuwa la kusisimua kwa namna ya pekee.

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.

Miji miwili hiyo imetenganishwa kabisa kijiografia na kihistoria—moja ni bandari ya Kirumi yenye shughuli nyingi iliyo kusini-magharibi, nyingine ni eneo la kaskazini la Kiuhelinisti/kipagani karibu na vyanzo vya Mto Yordani. Ile ya pwani inatawala katika Kitabu cha Matendo ya Mitume, ilhali ile ya kaskazini ndiyo kiini cha wakati wa mgeuko muhimu katika Injili. Caesarea ya bahari ni ishara ya Roma—mnyama, na Caesarea ya nchi ni ishara ya joka. Dada White anabainisha kipindi kuanzia msalabani hadi Pentekoste, "msimu wa Pentekoste," ambacho kilianza msalabani na kikaishia Pentekoste.

> “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.

> Kwa shauku ya dhati ninatazamia wakati ambapo matukio ya siku ya Pentekoste yatarudiwa kwa nguvu kuu zaidi kuliko ilivyokuwa wakati huo. Yohana anasema, 'Niliona malaika mwingine akishuka kutoka mbinguni, akiwa na uwezo mkuu; na dunia ilitiwa nuru kwa utukufu wake.' Ndipo, kama ilivyokuwa wakati wa Pentekoste, watu watasikia ukweli ukinenwa kwao, kila mtu kwa lugha yake mwenyewe.

> “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.

> Mungu anaweza kupuliza uhai mpya ndani ya kila nafsi inayotamani kwa dhati kumtumikia, na anaweza kugusa midomo kwa makaa ya moto kutoka madhabahuni, na kuzifanya ziwe na ufasaha wa sifa Zake. Maelfu ya sauti yatatiwa nguvu ya kunena kweli za ajabu za Neno la Mungu. Ulimi wa kigugumizi utafunguliwa, na waoga watafanywa kuwa imara kutoa ushuhuda wa ujasiri kwa ajili ya kweli. Na Bwana awasaidie watu Wake kusafisha hekalu la nafsi kutokana na kila unajisi, na kudumisha uhusiano wa karibu sana Naye ili wapate kuwa washiriki wa mvua ya masika itakapomiminwa. Review and Herald, Julai 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.

Kiutaratibu, majira ya Pentekoste yangeanza katika Sikukuu ya Malimbuko, inayolingana na kufufuka kwa Kristo; lakini bila kifo cha msalaba kusingekuwapo damu ambayo Mwokozi aliyefufuka angeichukua naye alipofufuka. Bila kifo chake, Yeye, akiwa Mkate wa uzima, asingepumzika katika siku ya Sikukuu ya Mikate Isiyotiwa Chachu, na Mkate wa uzima alihitaji kupumzika mapema kabla ya kufufuka kwake katika Sikukuu ya Malimbuko, hivyo kuanzisha kipindi cha siku hamsini kilichoongoza hadi siku na Sikukuu ya Pentekoste.

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

Wakati Kristo alipokuja kuthibitisha agano kwa juma moja; juma hilo lilianza katika ubatizo wake, na kisha “katikati ya juma,” baada ya miaka mitatu na nusu, alisulubiwa, akapumzika kaburini siku ya Mikate Isiyotiwa Chachu, akafufuka katika sikukuu ya malimbuko ya mavuno ya shayiri siku ya Jumapili, hivyo kuanzisha msimu wa siku hamsini wa Pentekoste uliokamilika katika sikukuu ya malimbuko ya ngano. Kuanzia msalabani hadi mwisho wa juma, miaka mitatu na nusu baadaye, kipindi cha miaka saba kikafikia tamati kwa Kornelio wa Kaisaria Maritima, aliyekuwa muongofu wa kwanza kabisa wa watu wa Mataifa katika Kanisa la Kikristo, mwishoni mwa juma mnamo mwaka 34 BK.

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.

Juma ambalo Kristo alikuja kulithibitisha agano ni, kimaunabii, siku 2,520, na msalaba uko “katikati ya juma” hilo, hivyo ulikuwa baada ya siku 1,260 tangu ubatizo wake na siku 1,260 kabla ya Kornelio kuongoka. Msalabani Kristo alisulubishwa saa ya tatu, naye akafa saa ya tisa. Huo ulikuwa mwanzo wa majira ya Pentekoste, na mwishoni (maana Yesu daima huonyesha mwisho kwa mwanzo), siku ya Pentekoste, Petro anatoa mahubiri yake ya kwanza kutoka katika kitabu cha Yoeli saa ya tatu katika chumba cha juu, ambako Kristo alikutana na wanafunzi siku ya kufufuka kwake. Kisha Petro anatoa mahubiri yake ya pili juu ya Yoeli hekaluni saa ya tisa. Ni dhahiri kwamba saa ya tatu na saa ya tisa ni ishara ya Alfa na Omega ya mwanzo na mwisho wa majira ya Pentekoste.

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.

Mstari juu ya mstari, tunapolinganisha saa ya tatu na saa ya tisa za matukio haya mawili, tunauona muda wa masaa sita kuwa kipindi cha kinabii ambacho, kupitia matukio haya mawili, hutolewa ushuhuda wa mgawanyiko. Kristo anatoka uzima hadi mauti tena hadi uzima. Anatoka duniani kwenda mbinguni na kurejea duniani. Petro yuko nje ya hekalu, kisha ndani ya hekalu. Bila shaka kuna milinganisho mingine sambamba ya saa ya tatu hadi ya tisa, lakini kwanza tunapaswa kuzingatia Petro, Kornelio na Kaisaria kando ya bahari.

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.

Kama ilivyo katika migawanyiko ya kinabii inayowakilishwa katika masaa sita, malaika alipotumwa kwa Kornelio ili kumwelekeza atume watu kumwita Petro, ilikuwa saa ya tisa.

> 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.

> Palikuwa na mtu mmoja Kaisaria aitwaye Kornelio, akida wa kikosi kiitwacho Kikosi cha Italia; mtu mchaji, mcha Mungu pamoja na nyumba yake yote, aliyewapa watu sadaka nyingi, naye alimwomba Mungu daima. Akaona waziwazi katika maono, karibu saa tisa ya mchana, malaika wa Mungu akimjia na kumwambia, Kornelio. Naye alipomtazama, akaogopa, akasema, Ni nini, Bwana? Akamwambia, Sala zako na sadaka zako zimepanda juu zikawa ukumbusho mbele za Mungu. Na sasa tuma watu waende Yopa, ukamwite mtu mmoja, Simoni, ambaye huitwa Petro. Matendo ya Mitume 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.

Kuwasili kwa malaika ni ishara ya ujumbe, na pia ya alama ya njia, naye malaika anathibitisha kwamba hiyo ni alama ya njia asemapo, “Maombi yako na sadaka zako za rehema zimepanda juu kuwa kumbukumbu mbele za Mungu.” Alama ya njia ya hitimisho la juma ni Kornelio kumtuma amwite Petro saa ya tisa baada ya kufunga siku nne, nayo huitwa “kumbukumbu,” ambayo ni alama ya njia. Kama “akida,” Kornelio alikuwa kamanda wa askari mia moja.

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.

Petro anapokuwa Sezarea Filipi katika Mathayo kumi na sita, hakuna kutajwa kwa saa yoyote. Sezarea Filipi ndilo jina la mji huo wakati ambapo Yesu aliwapeleka wanafunzi huko. Katika historia ya Danieli kumi na moja, aya za kumi na tatu hadi kumi na tano—aya zilizotimizwa katika vita vya Panium na ambazo ni kielelezo cha vita vinavyopelekea sheria ya Jumapili nchini Marekani—Sezarea Filipi iliitwa Panium. Petro yumo katika aya za kumi na tatu hadi kumi na tano anapokuwa Sezarea Filipi, ambayo ni 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.

Kubaini kwamba Vita vya Panium vilikuwa utimilifu wa aya kumi na tatu hadi kumi na tano za Danieli sura ya kumi na moja, na kwamba aya hizo pamoja na historia ya Vita vya Panium hubainisha vita vinavyopelekea sheria ya Jumapili nchini Marekani, ndiko hasa jinsi ambavyo mbinu ya mstari juu ya mstari ilivyokusudiwa kufanya kazi. Kutumia mbinu hiyo kunadai kwamba Kaisarea Filipi na Panium lazima ziwekwe sambamba, kwa kuwa kanuni kuu ya unabii inayoshughulikia ukweli huu ni kwamba “kila mmoja wa manabii wa kale alinena zaidi kwa ajili ya siku zetu kuliko siku walizoishi.” Paulo anaongeza kwamba roho za manabii ziko chini ya mamlaka ya manabii, hivyo si tu kwamba wote wanabainisha siku za mwisho, bali pia wote wanaafikiana.

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.

Kwa sababu hiyo, iwapo na itakapobainishwa Panium katika Neno la kinabii la Mungu, kwanza kama Panium na kisha kama Kaisaria ya Filipo, basi majina hayo mawili yanapaswa kutumika katika siku za mwisho, nayo yanapaswa kuendana, kwa maana ni mji uleule.

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.

Kwa kuambatana na mantiki hii, ingawa kwa namna fulani tofauti, zimo Kaisaria Filipi na Kaisaria Maritima. Petro alikwenda Kaisaria Filipi pamoja na Kristo, bali alitumwa kwenda Kaisaria Maritima na Roho Mtakatifu. Hata hivyo, katika Kaisaria zote mbili Petro ndiye mhusika mkuu wa agano. Cha kustaajabisha katika mfuatano huu ni kwamba ilikuwa saa ya tisa alipomtembelea malaika Kornelio na kuagizwa atume watu waende wakamwite Petro. Petro huko Kaisaria ni ishara ya kinabii, lakini Kaisaria hizo mbili ni tofauti waziwazi. Moja ni Kaisaria iliyo kando ya bahari, na nyingine ni Kaisaria iliyo nchi kavu. Kaisaria iliyo kando ya bahari inahusishwa na Mataifa, naye Kornelio alikuwa muongofu wa kwanza miongoni mwa Mataifa, haswa mwishoni mwa juma la agano mnamo mwaka 34 BK. Kaisaria iliyo kando ya bahari ni saa ya tisa, nayo yalingana na Petro hekaluni katika Pentekoste, na kifo cha Kristo saa ya tisa.

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

Caesarea ya nchi kavu, yaani Caesarea Philippi, ni saa ya tatu. Hakuna chaguo jingine. Caesarea Philippi mwanzoni, saa ya tatu; na Caesarea Maritima mwishoni, saa ya tisa. Philippi ni alfa ya kipindi cha masaa sita, na Maritima ni omega. Omega katika saa ya tisa ilikuwa ni kifo cha Kristo katikati ya juma la agano, na Petro hekaluni siku ya Pentekoste pia ilikuwa saa ya tisa. Wito wa Kornelio kwa Petro unaambatana na kifo cha Kristo, ambacho ni kielelezo cha sheria ya Jumapili, na pia na tukio la Petro hekaluni siku ya Pentekoste, ambalo tena ni kielelezo cha sheria ya Jumapili. Kornelio, akiwa wa kwanza wa watu wa Mataifa aliyeongoka, anawakilisha mfanyakazi wa kwanza wa saa ya kumi na moja wakati wa sheria ya Jumapili.

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.

Saa ya tatu ambayo Kristo alisulubishwa, na saa ya tatu ambayo Petro alikuwa katika chumba cha juu, lazima, na haiwezi kuwakilisha chochote kingine ila Kaisarea Filipi. Chumba cha juu ambamo Petro alikuwa siku ya Pentekoste ndicho chumba kilekile cha juu ambamo Kristo alijionekana baada ya ufufuo wake, kupaa kwake na kushuka kwake. Kristo alikuja katika chumba cha juu, kisha baada ya siku hamsini, siku ya Pentekoste, Petro aliwasilisha ujumbe wa kitabu cha Yoeli katika chumba hicho hicho cha juu.

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.

Kaesarea Filipi ni saa ya tatu inayolingana na tukio la kusulubiwa na chumba cha juu siku ya Pentekoste. Kusulubiwa ni ishara ya kutawanywa na chumba cha juu ni ishara ya umoja. Hili huitambulisha Kaesarea Filipi kuwa ni hatua iliyo kabla tu ya sheria ya Jumapili, ambako kundi moja hutawanywa na jingine hukusanywa. Historia ya Vita vya Panium inapoanza kurudiwa, wanawali wapumbavu na wenye busara watatenganishwa milele, na watatenganishwa katika suala la msalaba, ambao unaashiria kukaribia kwa sheria ya Jumapili. Ni huko Kaesarea Filipi ambako Kristo alianza kufundisha kuhusu sheria ya Jumapili inayokaribia. Alipofanya hivyo, Petro alipinga ule ujumbe, hivyo, katika aya tisa, Petro anawakilisha wale waliotiwa muhuri na wale wanaotawanywa na ujumbe wa msalaba, ambao ni sheria ya Jumapili.

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

> Akawaambia, Lakini ninyi mnasema kwamba mimi ni nani?

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

> Naye Simoni Petro akajibu, akasema, Wewe ndiwe Kristo, Mwana wa Mungu aliye hai.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

> Yesu akajibu, akamwambia, Heri wewe, Simoni Bar-Yona; kwa kuwa si mwili na damu iliyokufunulia hili, bali Baba yangu aliye mbinguni. Nami nakuambia pia, Wewe ndiwe Petro, na juu ya mwamba huu nitalijenga Kanisa langu; wala milango ya Kuzimu haitalishinda. Nami nitakupa funguo za Ufalme wa Mbinguni; na lolote utakalofunga duniani litafungwa mbinguni; na lolote utakalofungua duniani litafunguliwa mbinguni.

> 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.

> Ndipo akawaagiza wanafunzi wake wasimwambie mtu yeyote kwamba yeye ndiye Yesu Kristo. Tangu wakati huo Yesu alianza kuwaonyesha wanafunzi wake kwamba imempasa kwenda Yerusalemu, na kupata mateso mengi kwa mikono ya wazee na wakuu wa makuhani na waandishi, na kuuawa, na siku ya tatu kufufuka tena.

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

> Ndipo Petro akamchukua, akaanza kumkemea, akisema, Hasha, Bwana; hili halitakupata.

> 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.

> Lakini akageuka, akamwambia Petro, Nenda nyuma yangu, Shetani; wewe ni kikwazo kwangu; kwa maana huzingatii yaliyo ya Mungu, bali yale ya wanadamu. Mathayo 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.

Kusulubishwa saa ya tatu na ujumbe wa Petro katika chumba cha juu vinaoanisha mpito wa kinabii wa Kanisa Linalopigana, linalofafanuliwa kuwa kanisa lenye ngano pamoja na magugu, kuelekea Kanisa Linaloshinda. Kanisa Linaloshinda ndilo sadaka ya malimbuko ya ngano ya Pentekoste, ambayo ndiyo Sheria ya Jumapili. Magugu na ngano yanapofikia ukomavu, malaika hutenganisha makundi hayo mawili. Ni mvua iliyoanza kunyesha manyunyu kuanzia 9/11 inayosababisha ngano na magugu kuzaa matunda.

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.

Kipindi cha masaa sita kinawakilisha historia ya mkutano wa kambi wa Exeter hadi tarehe 22 Oktoba 1844, kuingia kwa ushindi kwa Kristo katika Yerusalemu, na kuingia kwa mfalme Daudi katika Yerusalemu pamoja na Sanduku la Agano. Saa ya tisa pia ni wakati wa dhabihu ya jioni, takribani saa tisa mchana.

> 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.

> Basi hili ndilo utakalolitoa juu ya madhabahu: wana-kondoo wawili wa mwaka wa kwanza, kila siku daima. Mwana-kondoo mmoja utamtoa asubuhi; na mwana-kondoo mwingine utamtoa jioni. Kutoka 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.

Neno linalotafsiriwa kama “even” wakati mwingine linawakilishwa kama “kati ya jioni mbili.” Usemi “kati ya jioni mbili” unarejelea kipindi cha saa sita kati ya saa ya tatu na saa ya tisa. Juma la agano la Kristo linawakilisha kipindi cha saa sita msalabani, ambacho kinakuwa alfa ya kipindi cha saa sita katika siku ya Pentekoste. Mashahidi wawili katika juma la agano wanabainisha kipindi cha saa sita kilichounganishwa moja kwa moja, si tu na unabii wa juma takatifu, bali pia na ishara za msimu wa Pentekoste. Kisha mwishoni mwa hilo hilo juma la kinabii, Petro anaitwa Kaisaria saa ya tisa. Ukweli kwamba, ndani ya ule ule muundo wa kinabii wa juma takatifu, kuna matukio matatu ya saa ya tisa—mawili kati yake yakiwa miisho ya omega ya kipindi cha saa sita, ambacho pia kilikuwa kipindi kati ya sadaka ya asubuhi na ya jioni—unadai, kwa ulazima wa kinabii, kwamba kuwepo na saa ya tatu kama alfa ya kipindi kilichokomea katika saa ya tisa ya Kornelio.

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.

Kaisaria mbili, zote zikiwa na Petro kama mhusika mkuu, zinaitambulisha Kaisaria Filipi kama saa ya tatu. Kipindi hicho cha masaa sita huanza na kuishia Kaisaria, kwa kuwa mwisho unaonyeshwa na mwanzo.

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

Mwanakondoo wa Pasaka alipaswa kuchinjwa jioni, ambayo ni 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.

> Nanyi mtamweka hata siku ya kumi na nne ya mwezi huo; na mkutano mzima wa jamii ya Israeli watauwa wakati wa jioni. Kutoka 12:6.

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

Saa ya kusali ni saa tisa pia, kwa maana ilikuwa wakati wa sadaka ya jioni.

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

> Maombi yangu yaelekee mbele zako kama uvumba; na kuinuliwa kwa mikono yangu kama sadaka ya jioni. Zaburi 141:2.

In agreement with the evening sacrifice being the hour of prayer, Ezra is praying at the evening sacrifice, so he is praying at the ninth hour, when Peter is in the temple, when Christ died and when Cornelius was told to send for Peter.

Kwa kuambatana na ukweli kwamba dhabihu ya jioni ndiyo saa ya kuomba, Ezra anaomba wakati wa dhabihu ya jioni; hivyo anaomba saa tisa, wakati Petro alipokuwa hekaluni, wakati Kristo alipokufa, na wakati Kornelio alipoambiwa atume watu kumwita Petro.

> 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.

> Na wakati wa sadaka ya jioni nikaondoka katika majonzi yangu; nami nikiwa nimechana vazi langu na joho langu, nikaanguka magotini, nikanyosha mikono yangu kwa Bwana, Mungu wangu. 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.

Katika sala yake, Ezra anatubu baada ya kutambua kwamba wale waliotoka Babeli ili kujenga upya Hekalu na Yerusalemu walikuwa wameoa wake wapagani.

> 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.

> Basi Ezra alipokwisha kuomba, na alipokiri, huku akilia na kujitupa kifudifudi mbele ya nyumba ya Mungu, wakakusanyika kwake kutoka Israeli kusanyiko kubwa sana la wanaume na wanawake na watoto; kwa maana watu walilia kwa uchungu mwingi. Ndipo Shekania mwana wa Yeieli, mmoja wa wana wa Elamu, akajibu, akamwambia Ezra, Tumemkosa Mungu wetu, nasi tumeoa wake wa kigeni miongoni mwa watu wa nchi; lakini sasa bado kuna tumaini katika Israeli kuhusu jambo hili. Basi sasa, na tufanye agano na Mungu wetu la kuwatoa mbali wake wote, na wale waliozaliwa kwao, kulingana na shauri la bwana wangu, na la wale watetemekao kwa amri ya Mungu wetu; nalo lifanywe sawasawa na sheria. Inuka; kwa maana jambo hili ni juu yako; nasi pia tutakuwa pamoja nawe; uwe hodari, ukalitende.

> 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.

> Ndipo Ezra akainuka, akawaapisha wakuu wa makuhani, Walawi, na Israeli wote kwamba watatenda sawasawa na neno hili. Nao wakaapa. Kisha Ezra akaondoka mbele ya nyumba ya Mungu, akaenda katika chumba cha Yohanani mwana wa Eliashibu; na alipofika huko, hakula mkate wala hakunywa maji; kwa kuwa alikuwa akiomboleza kwa sababu ya maasi ya wale waliokuwa wamechukuliwa mateka. Nao wakatoa tangazo kotekote katika Yuda na Yerusalemu kwa wana wote wa uhamisho, kwamba wakusanyike pamoja Yerusalemu; na kwamba ye yote asiyekuja ndani ya siku tatu, sawasawa na shauri la wakuu na wazee, mali yake yote itanyang’anywa, naye mwenyewe atengwe mbali na mkutano wa wale waliokuwa wamechukuliwa mateka. Ndipo wanaume wote wa Yuda na Benyamini wakakusanyika Yerusalemu ndani ya siku tatu. Ilikuwa mwezi wa tisa, siku ya ishirini ya mwezi; na watu wote waliketi katika uwanja wa nyumba ya Mungu, wakitetemeka kwa sababu ya jambo hili, na kwa mvua kubwa. 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.

Agano la mia arobaini na nne elfu linaonyeshwa kama utengano kutoka kwa wale waliokuwa wameoa wake za kigeni. Huu ndio utengano wa wanawali wenye busara na wapumbavu, nao hutokea saa ya tisa, ambayo ni kifo cha Kristo, Petro hekaluni siku ya Pentekoste, na Petro kuitwa kwenda Kaisaria ya baharini. Utengano wa Ezra pia ni usafishaji wa Walawi uliofanywa na Mjumbe wa Agano katika sura ya tatu ya Malaki. Usafishaji huo katika Malaki unaonyesha usafishaji wa hekalu mara mbili uliotendwa na Kristo.

> “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.

> "Alipotakasa hekalu kutokana na wanunuzi na wauzaji wa ulimwengu, Yesu alitangaza utume Wake wa kutakasa moyo kutokana na unajisi wa dhambi, kutokana na tamaa za kidunia, matamanio ya ubinafsi, mazoea maovu, yanayochafua nafsi. Malaki 3:1-3 imenukuliwa." The Desire of Ages, 161.

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

Ezra na wale wanaoingia katika agano wanaambiwa “Inukeni,” na Yoshua aliambiwa ainuke baada ya waasi wote kufa kwa muda wa miaka thelathini na minane. Ilichukua miaka miwili kwa Waisraeli wa kale kushindwa mfululizo wa majaribu kumi, na miaka thelathini na minane baadaye waasi wote walikuwa wamekufa, naye Mungu anawaambia “Inukeni.”

> 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.

> Sasa inukeni, nikasema, na vukeni bonde la Zeredi. Nasi tukavuka bonde la Zeredi. Na muda tulioutumia tangu tulipotoka Kadeshi-Barnea hata tulipovuka bonde la Zeredi ulikuwa miaka thelathini na minane; hata kizazi chote cha wenye vita kilipoisha miongoni mwa jeshi, kama Bwana alivyowaapia. Kumbukumbu la Torati 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.”

Katika Yohana sura ya tano, Yesu alimponya mtu mlemavu aliyekuwa katika hali hiyo kwa miaka thelathini na minane, na alipomponya, akamwambia mtu huyo, “Inuka.”

> 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?

> Kwa maana malaika alishuka wakati fulani katika bwawa, akayavuruga maji; basi yeyote aliyeingia kwanza baada ya kuvurugwa kwa maji, akaponywa ugonjwa wowote aliokuwa nao. Na palikuwapo mtu fulani, aliyekuwa na udhaifu kwa miaka thelathini na minane. Yesu alipomwona amelala pale, naye akajua ya kwamba amekuwa muda mrefu katika hali hiyo, akamwambia, Wataka kuwa mzima?

> 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.

> Yule mgonjwa akamjibu, Bwana, sina mtu wa kunitia ndani ya bwawa wakati maji yanapotibuliwa; lakini ninapokuja, mwingine hushuka kabla yangu.

> 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 akamwambia, Ondoka, chukua godoro lako, utembee. Mara yule mtu akapona, akalichukua godoro lake, akatembea; na siku ile ile ilikuwa Sabato. Yohana 5:4-9.

At Ezra’s illustration of the covenant of the one hundred and forty-four thousand, the people were to “arise.” In 1838 Josiah Litch, a prominent Millerite preacher predicted the end of the Ottoman supremacy around 1840, and the Millerite message arose, only to be empowered with the exact fulfillment on August 11, 1840. The lifting up of the church triumphant includes a prediction that causes God’s people to arise when the covenant is established. In Ezra’s separation from strange wives we find Malachi’s purging of the Levites, and also the two temple cleansings of Christ, and each line identifies a separation of wheat and tares, that is accomplished when Christ forever removes sin from the hearts of the one hundred and forty-four thousand. Christ’s ninth hour, and Peter’s two ninth hours along with Ezra’s prayer for purification align with the Sunday law, when the latter rain will be poured out without measure. In Daniel chapter nine, Daniel receives and answer to his petitions at the time of the evening oblation, which is the ninth hour.

Katika mfano wa Ezra wa agano la mia moja arobaini na nne elfu, watu walipaswa “kuinuka.” Mwaka 1838 Josiah Litch, mhubiri mashuhuri wa Wamileraiti, alitabiri mwisho wa ubwana wa Dola ya Uthmani karibu na mwaka 1840, na ujumbe wa Wamileraiti ukaibuka, kisha ukatiwa nguvu kwa utimizaji sahihi mnamo 11 Agosti 1840. Kuinuliwa kwa kanisa lenye ushindi kunajumuisha unabii unaosababisha watu wa Mungu “kuinuka” wakati agano linapothibitishwa. Katika kujitenga kwa Ezra na wake wa kigeni tunapata kutakaswa kwa Walawi kwa mujibu wa Malaki, na pia usafishaji wa hekalu mara mbili wa Kristo; na kila mstari hutambulisha utenganisho wa ngano na magugu, unaotimizwa wakati Kristo anaondoa milele dhambi kutoka mioyoni mwa mia moja arobaini na nne elfu. Saa ya tisa ya Kristo, na saa mbili za tisa za Petro, pamoja na sala ya Ezra ya kutakaswa, zinaambatana na sheria ya Jumapili, wakati mvua ya masika itakapomiminwa bila kipimo. Katika Danieli sura ya tisa, Danieli anapokea jibu kwa dua zake wakati wa sadaka ya jioni, ambayo ni saa ya tisa.

> 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.

> Naam, nilipokuwa nikinena katika maombi, hata yule mtu Gabrieli, niliyemwona katika maono hapo mwanzo, akiruka kwa upesi, akanigusa karibu na wakati wa sadaka ya jioni. Danieli 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.

Tunaarifiwa kwamba maono yaliyotolewa kwa Danieli kando ya mito mikuu ya Shinari sasa yanaendelea kutimia, na kwamba tunapaswa kuzingatia mazingira yaliyokuwapo wakati unabii ulipotolewa.

> “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.

> Nuru ambayo Danieli alipokea kutoka kwa Mungu ilitolewa hasa kwa siku hizi za mwisho. Maono aliyoyaona kwenye kingo za Mto Ulai na Mto Hiddekel, ile mito mikubwa ya Shinar, sasa yako katika mchakato wa kutimia, na matukio yote yaliyotabiriwa yatatimia hivi karibuni.

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

> "Zingatia hali ya taifa la Wayahudi wakati unabii wa Danieli ulipotolewa." 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.

Nuru ya maono yanayohusishwa na mito Hiddekel na Ulai inawakilisha sura sita za mwisho za sura ya kumi na moja ya Danieli. Katika sura ya tisa, inayowakilishwa na mto Ulai, Danieli anapewa nuru kuhusu sura ya saba, ya nane na ya tisa. Katika sura ya kumi, inayowakilishwa na mto Hiddekel, Danieli anapewa nuru kuhusu sura ya kumi, ya kumi na moja na ya kumi na mbili. Taarifa ya kinabii inawakilishwa si tu na matukio ya kinabii yaliyo ndani ya sura hizo, bali pia na Danieli mwenyewe, kwa maana tunapaswa kuzingatia mazingira ya taifa la Wayahudi wakati unabii ulipotolewa.

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.

Inatupasa kuyaleta mambo hayo ya kuzingatia katika siku za mwisho na kuyaoanisha na ushuhuda wa nabii yule mwingine. Hii ina maana kwamba, kama vile Petro yuko Kesarea Filipo na pia Kesarea Maritima, Danieli anatembelewa na Gabrieli saa ya tisa katika sura ya tisa, naye anatembelewa siku ya ishirini na mbili katika sura ya kumi. Nuru ya Ulai na ya Hiddekel kwa ajili ya siku za mwisho inaondolewa muhuri kwa Danieli saa ya tisa ya siku ya ishirini na mbili. Nuru hiyo inawakilisha kumiminwa kwa mvua ya mwisho bila kipimo wakati wa sheria ya Jumapili.

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.

Ushuhuda wa Danieli unafunguliwa kikamilifu katika saa ya tisa, kwa maana unabainisha historia ya nje na ya ndani ya yale “yanayowakuta” watu wa Mungu katika siku za mwisho. Nuru hiyo inapotangazwa, Mataifa, yanayowakilishwa na Kornelio, yatawaita wale laki moja na arobaini na nne elfu; sheria ya Mungu itauawa kwa kutekelezwa kwa sheria ya Jumapili; na Petro atawasilisha ujumbe kwa hekalu ambalo Kristo alikuwa amekwisha kuliacha na kulitambua kuwa nyumba tupu ya Wayahudi. Petro anawahutubia Mataifa, na pia Sanhedrini, ilhali Ezra anaomba kwa ajili ya kujitenga na Danieli anafunga na kuomba mwanga. Saa ya tisa wakati wa Pentekoste, wakati wa kifo cha Kristo, wakati wa mwito wa Kornelio kwa Petro, na sadaka ya jioni, vyote vinawiana na Eliya katika Mlima Karmeli.

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.

Ni dhahiri kwamba kipindi cha saa sita kinawakilisha kipindi kinachoishia katika sheria ya Jumapili, lakini kinaanza kwa tukio lililounganishwa moja kwa moja na ule mwisho, kama zilivyokuwa sadaka za asubuhi na jioni. Kwa upande wa Petro, kipindi hicho cha saa sita ni kutoka Kaisaria Filipi hadi Kaisaria iliyo kandokando ya bahari. Katika Pentekoste, kilikuwa kutoka chumba cha juu hadi hekaluni. Kipindi ambacho ndicho nuru angavu iliyowekwa mwanzoni mwa njia ni Kilio cha Usiku wa Manane, na kipindi hicho hufikia sheria ya Jumapili. Saa sita, kati ya jioni mbili, zinawakilisha kuingia kwa ushindi kwa Kristo katika Yerusalemu; nalo, kwa upande wake, kuliwakilisha kipindi kuanzia mkutano wa kambi wa Exeter wa Agosti 12 hadi 17, 1844, kilichoanzisha utangazaji wa ujumbe uliotamatia tarehe 22 Oktoba 1844. Exeter ni Kaisaria Filipi, na Kaisaria iliyo kandokando ya bahari ni tarehe 22 Oktoba 1844. Mwanzo umewekewa alama na Kaisaria, kama ilivyo pia ule mwisho.

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.

Kuingia kwa ushindi kunatiwa alama na mvutano mwanzoni na mvutano mwishoni. Mvutano uliokuwapo Exeter uliwakilishwa na ibada ya uongo iliyokuwa ikifanyika kwenye uwanja wa hema la Watertown. Hema hizo mbili ziliwakilisha ujumbe miwili, na Kristo alipoingia Yerusalemu, Wayahudi waliokuwa wabishi walilalamika kuhusu ule ujumbe uliokuwa ukitangazwa alipokuwa akiteremka kutoka Mlima wa Mizeituni, akiingia Yerusalemu amempanda punda aliyefunguliwa hivi karibuni. Mvutano wa kwanza na wa mwisho hutambulisha alfa na omega wa kipindi hicho. Kule Exeter, kundi la Watertown linawakilisha darasa la wanawali wasio na mafuta, na kwao mlango wa wokovu ulifungwa. Mwishoni mwa kipindi hicho mlango wa kuingia katika Patakatifu ulifungwa, hivyo ukitoa alfa na omega kwa kipindi hicho. Alfa na omega hiyo inaoana na mivutano miwili ya kuingia kwa ushindi, na Kaisaria hadi Kaisaria pamoja na Petro.

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.

Katika Sezarea ya Filipo, jina la Simoni Barjona linabadilishwa kuwa Petro, katika sehemu ya Maandiko ambamo anasifiwa kama msemaji aliyevuviwa, kisha kukemewa kama Shetani, kwa kupinga ujumbe wa msalaba. Petro ni ishara ya makundi mawili yanayotenganishwa na ujumbe wa ubatizo na msalaba, na huo ndio ujumbe wa 9/11 na sheria ya Jumapili.

> “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.

> “Kila mojawapo ya makundi yanayowakilishwa na Mfarisayo na mtoza ushuru lina funzo katika historia ya mtume Petro. Katika siku za awali za uanafunzi wake Petro alijidhani kuwa mwenye nguvu. Kama yule Mfarisayo, katika maoni yake mwenyewe aliamini kuwa ‘si kama watu wengine.’ Wakati Kristo, usiku kabla ya kusalitiwa Kwake, aliwaonya mapema wanafunzi Wake, ‘Ninyi nyote mtachukizwa kwa ajili Yangu usiku huu,’ Petro kwa kujiamini akatangaza, ‘Ijapokuwa wote watachukizwa, hata hivyo mimi sitachukizwa.’ Marko 14:27, 29. Petro hakujua hatari yake mwenyewe. Kujiamini kulimdanganya. Alijidhani aweza kustahimili majaribu; lakini baada ya saa chache tu jaribio likaja, naye kwa kuapa na kulaani akamkana Bwana wake.” Masomo ya Mifano ya Kristo, 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.

Katika saa ya tisa, ambayo ni wakati wa sadaka ya jioni, moto ukashuka kwa kuitikia sala ya Eliya, ukateketeza sadaka, kwa kusudi la kuwafanya watu wa Mungu wajue kwamba Bwana ndiye Mungu. Kuna makundi mawili yanayosimbolishwa katika Mlima Karmeli, kundi moja ambalo hapo ndipo linajua kwamba Bwana ndiye Mungu, na jingine linalowakilishwa na manabii wa Baali, ambao baadaye huuawa.

> 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.

> Ikawa, wakati wa kutoa dhabihu ya jioni, nabii Eliya akakaribia, akasema, Ee Bwana, Mungu wa Ibrahimu, wa Isaka, na wa Israeli, na ijulikane leo ya kuwa wewe u Mungu katika Israeli, na ya kuwa mimi ni mtumishi wako, na ya kuwa kwa neno lako nimefanya mambo haya yote. Unisikie, Ee Bwana, unisikie, ili watu hawa wajue ya kuwa wewe, Bwana, ndiwe Mungu, na ya kuwa umeugeuza moyo wao urejee tena.

> 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.

> Ndipo moto wa Bwana ukaanguka, ukateketeza sadaka ya kuteketezwa, na kuni, na mawe, na mavumbi, na ukayaramba maji yaliyokuwa katika handaki. Watu wote walipoona hayo, wakaanguka kifudifudi; wakasema, Bwana ndiye Mungu; Bwana ndiye Mungu.

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

> Eliya akawaambia, Kamateni manabii wa Baali; msimwache aponyoke hata mmoja wao. Wakawakamata; kisha Eliya akawatelemsha hadi kijito cha Kishoni, akawaua huko. 1 Wafalme 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.

Sadaka ya jioni, kifo cha Kristo, Petro akimponya yule kiwete, Petro akiuwasilisha ujumbe kwa Mataifa, Danieli akipokea nuru ya kinabii, sala ya Eliya ikijibiwa kwa moto, wakati Ezra akiwa katika nguo za magunia na majivu akiomba kwa ajili ya mpito wa Laodikia kwenda Filadelfia, kwa ajili ya mpito wa kanisa linalopigana vita hadi kanisa linaloshinda. Saa ya tisa ni saa ya sadaka, saa ya maombi yaliyojibiwa, saa ambayo mbingu hugusa dunia, daraja kati ya hukumu na rehema, na ndiyo maana Kristo alikufa saa ya tisa; kwa kuwa saa ya tisa ya sadaka ilifungulia Mataifa Injili; hao walikuwa wameketi gizani, lakini wataona nuru kuu wakati kitabu cha Danieli kitakapofunguliwa kikamilifu wakati wa sheria ya Jumapili.

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.

Wakati wa sadaka ya Gideoni katika Waamuzi 6:21, Malaika wa Bwana aligusa sadaka ya Gideoni ya nyama na mikate isiyotiwa chachu kwa fimbo yake, na moto ukatoka katika mwamba ukaiteketeza kabisa. Moto huo ulithibitisha kwamba Mungu alimwita Gideoni, na kwamba aliikubali ile ishara.

> 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.

> Naye akamwambia, Ikiwa sasa nimeona neema machoni pako, basi unionyeshe ishara kwamba wewe unanena nami. Usiondoke hapa, nakusihi, hata nitakaporudi kwako, na kuleta zawadi yangu, na kuiweka mbele yako. Naye akasema, Nitasubiri hata urudi. Gideoni akaingia ndani, akatayarisha mwana-mbuzi, na mikate isiyotiwa chachu ya efa moja ya unga; nyama akaweka katika kikapu, na mchuzi akautia katika chungu, akazileta kwake chini ya mwaloni, akazitoa mbele yake. Malaika wa Mungu akamwambia, Twaa ile nyama na ile mikate isiyotiwa chachu, uviweke juu ya huu mwamba, na umwage mchuzi. Naye akafanya hivyo. Kisha malaika wa Bwana akanyosha ncha ya fimbo iliyokuwa mkononi mwake, akagusa ile nyama na ile mikate isiyotiwa chachu; moto ukapanda kutoka mwambani, ukateketeza ile nyama na ile mikate isiyotiwa chachu. Ndipo malaika wa Bwana akatoweka machoni pake. Gideoni alipotambua ya kuwa yeye ni malaika wa Bwana, Gideoni akasema, Ole wangu, Bwana Mungu! kwa kuwa nimemwona malaika wa Bwana uso kwa uso. Waamuzi 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, akamwita, “shujaa hodari,” naye Gideoni akaomba ishara ya kuthibitisha dai hilo. Kisha Gideoni akamwomba malaika akawie, na katika unabii, malaika anayekawia ndiye malaika wa pili. Baada ya kipindi cha kukawia kuisha, Gideoni akatoa dhabihu, na moto ukaiteketeza dhabihu hiyo. Gideoni yuko katika saa ya tisa, maana kwa Eliya huo ulikuwa wakati wa sadaka ya jioni, na saa ya tisa ndiyo sheria ya Jumapili wakati ndimi za moto za Pentekoste zinapolingana. Gideoni anawakilisha kundi linalomwona Bwana uso kwa uso, jambo lililotokea kwa Danieli katika sura ya kumi. Gideoni alipoona moto ukiteketeza dhabihu, ndipo akatambua kwamba alikuwa amekuwa katika mawasiliano na Bwana, ambaye alimwona 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.

Gideoni hutambua uhalisia huu wakati muujiza wa moto unapoithibitisha ile ishara, na ile ishara ilikuwa Gideoni, shujaa hodari wa Mungu, pamoja na jeshi la makuhani mia tatu, ambao wote walikuwa na meza mia tatu za Habakuki mikononi mwao. Ile ishara, au bendera, ni Gideoni mwenyewe, na jeshi la mia tatu, ambalo pia ni jeshi hodari la Ezekieli—linaloinuka katika sura ya thelathini na saba.

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.

Wakati Hema la Kukutania lilipowekwa wakfu katika Walawi 9:23, 24, baada ya sadaka za kwanza za Haruni akiwa Kuhani Mkuu, moto ukatoka mbele za Bwana ukateketeza sadaka ya kuteketezwa na mafuta yaliyokuwa juu ya madhabahu. Watu wakapiga kelele na kuanguka kifudifudi kwa kicho. Hili lazima, mstari juu ya mstari, lilingane na moto wa Eliya.

Ezra’s ninth hour prayer for the separation of wheat and tares, which occurs at the Sunday law, is fulfilled then when the church militant transforms into the church triumphant. It must align with Gideon’s fire as well. The consuming fire upon Aaron’s first offering, that was made after seven days of consecration on the eighth day, returned on the same day, and destroyed Aaron’s two wicked sons. When the Holy Spirit is poured out without measure at the ninth hour, at the Sunday law, there will be a separation of two classes of priests, and the church triumphant will begin the work represented by the white horse of Ephesus, that goes forth conquering and to conquer. The anointing of the church triumphant finds a second witness in Solomon’s temple.

Sala ya saa ya tisa ya Ezra kwa ajili ya utenganisho wa ngano na magugu, inayotokea wakati wa sheria ya Jumapili, hutimizwa wakati huo Kanisa la mapambano linapobadilika kuwa Kanisa la ushindi. Sala hiyo lazima iambatane pia na moto wa Gideoni. Moto ulao ulio juu ya sadaka ya kwanza ya Aroni, iliyotolewa baada ya siku saba za kuwekwa wakfu, siku ya nane, ulirudi siku hiyohiyo, ukawateketeza wana wawili waovu wa Aroni. Roho Mtakatifu atakapomiminwa bila kipimo katika saa ya tisa, wakati wa sheria ya Jumapili, kutakuwa na utenganisho wa makundi mawili ya makuhani, na Kanisa la ushindi litaanza kazi inayowakilishwa na farasi mweupe wa Efeso, aendaye akishinda na ili ashinde. Upako wa Kanisa la ushindi upata 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.

Katika wakfu wa hekalu la Sulemani, kama ilivyoandikwa katika 2 Mambo ya Nyakati 7:1-3, baada ya sala ya Sulemani, moto ulishuka kutoka mbinguni ukateketeza sadaka za kuteketezwa na dhabihu. Utukufu wa Bwana ukalijaza hekalu, hilo likawaongoza watu kuabudu na kutangaza wema wa Mungu na rehema zake za milele. Wakati wa sheria ya Jumapili, kanisa linaloshinda huinuliwa juu ya milima yote kama taji na bendera, kulingana na Zekaria na Isaya. Moto uliposhuka katika kutolewa wakfu kwa hekalu la Sulemani, hekalu lilijaa utukufu wa Bwana, jambo lililoashiria kwamba kupigwa kwa tarumbeta ya saba kumekamilisha kazi yake juu ya watu wa Mungu na kuko karibu kuikamilisha kazi hiyo hiyo juu ya wafanyakazi wa saa ya kumi na moja. Tarumbeta ya saba inawakilisha upatanisho, muungano wa Uungu na ubinadamu unaotokea wakati Yesu anapouinua ufalme wake wa utukufu. Moto ule ulioshuka katika hema la kukutania la Musa na katika hekalu la Sulemani ulikuwa pia moto wa hukumu kwa mwana wa Aroni, kama vile ulivyokuwa kwa Daudi.

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.

Sadaka ya Daudi katika sakafu ya kupuria ya Arauna/Ornani katika 1 Mambo ya Nyakati 21:26, wakati wa tauni iliyosababishwa na kuhesabu watu kulikofanywa na Daudi, ilijibiwa kwa moto kutoka mbinguni juu ya madhabahu, ikiashiria kukubaliwa na kusitisha tauni. Tauni ya Laodikia hukoma wakati moto unaposhuka juu ya sadaka ya Daudi ili kuizuia tauni ya kutegemea kwake nguvu na hekima za kibinadamu. Mabadiliko kutoka kwa kibinadamu hadi kwa ubinadamu wa Kiungu yanatiwa alama wakati upatanisho unapotimilizwa, na kanisa linapoinuliwa kama bendera. Wakati huo, kama ilivyokuwa katika hekalu la Sulemani, utukufu wa Bwana ukalijaza hekalu, Uungu unapoambatana na ubinadamu.

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

Tutaendeleza uchambuzi wetu wa kipindi cha Kilio cha Usiku wa Manane, kama kinavyowakilishwa na saa ya tatu na ya tisa, katika makala inayofuata.

> 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.

> Na baada ya siku sita Yesu akawatwaa Petro, Yakobo, na Yohana nduguye, akawapandisha juu ya mlima mrefu faraghani; akabadilika sura mbele yao; uso wake ukaangaza kama jua, na mavazi yake yakawa meupe kama nuru. Na tazama, Mose na Eliya wakawatokea, wakizungumza naye.

> 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.

> Ndipo Petro akajibu, akamwambia Yesu, Bwana, ni vizuri sisi kuwapo hapa; ukipenda, na tufanye hapa mahema matatu; kimoja chako, na kimoja cha Musa, na kimoja cha Eliya. Alipokuwa bado akinena, tazama, wingu angavu liliwafunika; na tazama, sauti ikatoka katika lile wingu, ikisema, Huyu ni Mwanangu mpendwa, ninayependezwa naye; msikieni yeye.

> 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.

> Nao wanafunzi waliposikia hayo, wakaanguka kifudifudi uso wao, wakaogopa mno. Naye Yesu akaja, akawagusa, akasema, Inukeni, msiogope.

> 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.

> Nao walipoinua macho yao, hawakuona mtu yeyote, ila Yesu peke yake. Nao walipokuwa wakishuka mlimani, Yesu akawaagiza, akisema, Msiambie mtu yeyote habari za maono hayo, hata Mwana wa Adamu atakapofufuka tena katika wafu. Mathayo 17:1-9.

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