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

Incwadi kaYoweli neBandla lamaSeventh-day Adventist laseLawodikea - Inombolo Yamashumi Amathathu Anesibini

Number Thirty-Two

Inani Lamashumi Amathathu Anesibini

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.

Kube luhambo oluhambe kancinane ukuya kufika encwadini kaYoweli, uPetros engqina kuthi. UPetros ungomnye weyona mifuziselo imangalisayo ngaphakathi kweLizwi likaThixo lesiprofeto, kodwa asingabo bonke na? UPetros useKesareya Filipi, yaye ukwasePentekoste kwigumbi eliphezulu ngentsimbi yesithathu, aze emva koko abe setempileni ngentsimbi yesithoba kwaloo mini. UYesu wabethelelwa emnqamlezweni ngentsimbi yesithathu, waza wafa ngentsimbi yesithoba. UPetros ubizelwa eKesareya ngentsimbi yesithoba, kodwa iKesareya abizelwa kuyo kwibali likaKorneli yayingenguye uKesareya Filipi osemazantsi eNtaba yeHermon, yayinguKesareya eselwandle, ebizwa ngokuba yiKesareya 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.

IKesareya Maritima sisixeko esiselunxwemeni loLwandle lweMeditera, malunga neekhilomitha ezingama-30–35 kumntla weTel Aviv yanamhlanje (esakhiwa nguHerode Omkhulu njengesixeko esikhulu sechweba samaRoma). Sivele rhoqo encwadini yeZenzo (sikhankanywa izihlandlo ezili-15), yaye seso uninzi lwabantu olubhekisa kuso ngokulula nje ngokuthi “IKesareya” kwiTestamente eNtsha. UFilipu umVangeli wayehlala khona neentombi zakhe ezine ezaziprofeta (IZenzo 8:40; 21:8). UPawulos wavalelwa khona iminyaka emibini, wavela phambi kweenkosi-bukhosi uFeliksi noFestu, naphambi kukaKumkani uAgripa (IZenzo 23–26). Okubaluleke ngakumbi, mhlawumbi, kukuba uPetros washumayela apha kumthetheli-khulu waseRoma uKorneli—oguquko lokuqala olukhulu lwabeeNtlanga ebuKristwini (IZenzo 10) ngo-34 AD, xa laphela iveki apho uKristu waqinisekisa umnqophiso nabaninzi.

> 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.

> Yaye uya kuqinisela umnqophiso nabaninzi iveki enye; yaye phakathi kweveki uya kuphelisa idini nomnikelo, yaye ngenxa yokwanda kwezinto ezinezothe uya kuyenza ibe yinkangala, kude kube sekupheleni; yaye oko kumiselweyo kuya kuthululelwa phezu kwenkangala. Daniyeli 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.

ICaesarea Maritima yayisebenza njengenkunzi yolawulo lwamaRoma eYudea, yaye yayiliziko elikhulu leeNtlanga. ICaesarea Philippi sisixeko esahlukileyo, esikwindawo esemantla ekude kufuphi emazantsi eNtaba iHermon (malunga neekhilomitha ezingama-40–48 kumntla woLwandle lwaseGalili), kwindawo ngoku ebizwa ngokuba yiGolan Heights (iBanias yanamhlanje). Sikhankanywa kuphela kwiiVangeli (Mateyu 16:13 noMarko 8:27), xa uYesu wathabatha abafundi baKhe waya eKesareya Filipi. Le yindawo edumileyo apho uPetros wavuma ukuba uYesu “unguMesiya, uNyana woThixo ophilileyo,” nalapho uYesu wavakalisa wathi, “Phezu kweli litye ndiya kulakha ibandla lam, yaye amasango eHadesi akayi kuloyisa” (Mateyu 16:13–20). Yayiyindawo yobuhedeni enetempile zoothixo bamaGrike, ingakumbi ezikaPan, uthixo webhokhwe, nomqolomba wakhe owawubizwa ngokuba “ngamasango esihogo,” nto leyo eyenza isibhengezo sikaYesu apho sibe nesakhono esikhulu ngakumbi.

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.

Ezi zixeko zibini zahluke ngokupheleleyo ngokwendawo nangokwendlela yembali—esinye sisikhululo saselwandle saseRoma esixakekileyo kumazantsi-ntshona, esinye siyindawo esemantla yobuHelleni/yobuhedeni kufuphi nemithombo yoMlambo iYordan. Esaselunxwemeni lolona lubalaseleyo kwiNcwadi yeZenzo, kanti esisemantla sisembindini womzuzu obalulekileyo kwiiVangeli. IKesareya yaselwandle luphawu lweRoma—irhamncwa, yaye iKesareya yasemhlabeni luphawu lwenyoka enkulu. USister White uchaza ixesha elisusela emnqamlezweni ukuya kwiPentekoste, “ixesha lePentekoste,” elaqala emnqamlezweni laza laphela ngePentekoste.

> “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.

> “Kukunxanela okunzulu endikukhangelelayo ixesha apho iziganeko zosuku lwePentekoste ziya kuphindwa ngamandla angaphezu kwawela xesha. UYohane uthi, ‘Ndabona esinye isithunywa sezulu sisihla siphuma ezulwini, sinamandla amakhulu; yaza ihlabathi lakhanyiselwa bubuqaqawuli baso.’ Emva koko, njengakwixesha lePentekoste, abantu baya kuliva inyaniso ithethwa kubo, elowo ngolwimi lwakhe.”

> “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.

> “UThixo unokuphefumlela ubomi obutsha kuwo wonke umphefumlo onqwenela ngokunyanisekileyo ukumkhonza, yaye angazichukumisa imilebe ngamalahle avuthayo avela esibingelelweni, aze ayenze ibe sisityebi samazwi endumiso yaKhe. Amawaka amazwi aya kuzaliswa ngamandla okuthetha iinyaniso ezimangalisayo zeLizwi likaThixo. Ulwimi oluthintithayo luya kukhululwa, yaye aboyikayo baya kwenziwa bomelele ukuze banike ubungqina benyaniso ngenkalipho. Ngamana iNkosi ingabanceda abantu baYo ukuba bayihlambulule itempile yomphefumlo kuko konke ukungcoliswa, baze balondoloze unxibelelwano olusondele kangaka naYo, ukuze babe ngabathabatha inxaxheba kwimvula yasemva xa iya kuthululwa.” Review and Herald, Julayi 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.

Ngokobugcisa, ixesha lePentekoste beliya kuqala emthendelekweni weziqhamo zokuqala, ohambelana nokuvuka kukaKristu; kodwa ngaphandle kokufa komnqamlezo bekungekho gazi uMsindisi ovukileyo ebenokulithabatha ahambe nalo xa wayevuka. Ngaphandle kokufa kwaKhe, Yena, enguSonka soBomi, ngewayengaphumlanga ngomhla womthendeleko wezonka ezingenagwele, yaye iSonka soBomi kwakufuneka siphumle kwangaphambili ngaphambi kokuvuka kwaso emthendelekweni weziqhamo zokuqala, ngaloo ndlela kuqalwa ixesha leentsuku ezingamashumi amahlanu elakhokelela kumhla nakumthendeleko wePentekoste.

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.

Xa uKristu weza ukuqinisekisa umnqophiso iveki enye, loo veki yaqala ekubhaptizweni kwakhe; kwaza “embindini weveki,” kwiminyaka emithathu enesiqingatha kamva, wabethelelwa emnqamlezweni, waphumla engcwabeni ngomhla weSonka esingenagwele, wavuka njengomthendeleko weziqhamo zokuqala zesivuno serhasi ngeCawa, ngaloo ndlela eqalisa ixesha lePentekoste leentsuku ezingamashumi amahlanu elafikelela kumthendeleko weziqhamo zokuqala zengqolowa. Ukususela emnqamlezweni kuse ekupheleni kweveki, kwiminyaka emithathu enesiqingatha kamva, elo xesha leminyaka esixhenxe lafikelela esiphelweni salo ngoKorneli waseKesariya Maritima, owaba ngowokuqala kanye umguqukeli weeNtlanga ebandleni lamaKristu ekupheleni kweveki ngo-34 AD.

The week Christ came to confirm the covenant is prophetically 2,520 days, and the cross is “in the midst of the week,” so it was 1,260 days after the baptism and 1,260 days before Cornelius was converted. At the cross Christ was crucified at the third hour, and He died at the ninth hour. That was the beginning of the Pentecostal season and at the end, (for Jesus always illustrates the end with the beginning) on the day of Pentecost, Peter gives his first sermon of the book of Joel at the third hour in the upper room, where Christ met the disciples on the day of His resurrection. Peter then gives his second sermon on Joel in the temple at the ninth hour. Clearly the third and ninth hour are an alpha and omega symbol of the beginning and ending of the Pentecostal season.

Iveki awafika ngalo uKristu ukuze aqinise umnqophiso, ngokwesiprofeto ziintsuku ezi-2,520, yaye umnqamlezo “uphakathi evekini,” ngoko ke kwakuyiintsuku ezi-1,260 emva kobhaptizo neentsuku ezi-1,260 ngaphambi kokuba uKorneli aguquke. Emnqamlezweni uKristu wabethelelwa ngelixa lesithathu, waza wafa ngelixa lesithoba. Oko kwaba sisiqalo sexesha lePentekoste, yaye ekupheleni kwalo, (kuba uYesu usoloko ebonakalisa isiphelo ngesiqalo) ngomhla wePentekoste, uPetros unika intshumayelo yakhe yokuqala esekelwe encwadini kaYoweli ngelixa lesithathu kwigumbi eliphezulu, apho uKristu wadibana khona nabafundi ngomhla wokuvuka kwakhe. Emva koko uPetros unika intshumayelo yakhe yesibini ngoYoweli etempileni ngelixa lesithoba. Ngokucacileyo, ixesha lesithathu nelesithoba lingumqondiso we-alpha ne-omega wesiqalo nesiphelo sexesha lePentekoste.

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.

Umgca phezu komgca, xa silungelelanisa iyure yesithathu neyesithoba yezi ziganeko zibini, sifumana ezo yure zintandathu njengexesha lesiprofeto elinika ubungqina bokwahlukana. UKristu usuka ebomini aye ekufeni aze abuyele ebomini. Usuka emhlabeni aye ezulwini aze abuyele emhlabeni. UPetros ungaphandle aze emva koko abe ngaphakathi etempileni. Kambe ke zikho nezinye iindlela ezihambelanayo zokulungelelanisa iyure yesithathu neyesithoba, kodwa kuqala kufuneka siqwalasele uPetros, uKorneli noKesareya ngaselwandle.

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.

Njengokuba kunjalo nakumacandelo esiprofeto amelwe ziiyure ezintandathu, xa isithunywa sezulu sathunyelwa kuKorneli ukuze simyalela ukuba athumele kubizwe uPetros, kwakuyiyure yesithoba.

> 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.

> Kwakukho indoda ethile eKesareya, egama linguKorneli, umthetheli-khulu webutho ekwakusithiwa lelaseTaliyane, indoda ehlonel’ uThixo, emoyikayo uThixo kunye nendlu yayo yonke, eyayisinika kakhulu abantu amalizo, ikwathandaza kuThixo ngamaxesha onke. Yabona embonweni ngokucacileyo, malunga nelixa lesithoba lemini, isithunywa sikaThixo singena kuye, sisithi kuye, Korneli. Ke yena, akuba esikhangele, woyika, wathi, Yintoni na, Nkosi? Sathi kuye, Imithandazo yakho namalizo akho anyukele ekubeni sisikhumbuzo phambi koThixo. Ngoko ke thuma amadoda aye eYopa, ubize uSimon othiywa ngokuba nguPetros. IZenzo 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.

Ukufika kwengelosi kungumfuziselo womyalezo, nowophawu lwendlela, yaye ingelosi iyakuqinisekisa ukuba lulo uphawu lwendlela xa isithi, “Imithandazo yakho nezipho zakho kwabasweleyo zinyukele phambi koThixo zaba sisikhumbuzo.” Uphawu lwendlela lwesiphelo seveki kukuba uKorneli wathumela ukuba kubizwe uPetros ngelixa lesithoba emva kokuzila ukudla iintsuku ezine, yaye lubizwa ngokuba “sisikhumbuzo,” esisiso uphawu lwendlela. Njenge “centurion,” uKorneli wayengumphathi wamajoni alikhulu.

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.

Xa uPetros ekwaKesareya Filipi kuMateyu isahluko seshumi elinesithandathu akukho kubhekiswa kulo naliphi na ilixa. IKesareya Filipi ligama lesixeko ngelo xesha uYesu awabasa ngalo abafundi apho. Kwimbali kaDaniyeli ishumi elinanye, iindima zeshumi elinesithathu ukuya kweshumi elinesihlanu, iindima ezazalisekiswa kwidabi lasePanium, nezimele ngokomfuziselo imfazwe ekhokelela kumthetho weCawa eUnited States, iKesareya Filipi yayibizwa ngokuba yiPanium. UPetros ukwiindima zeshumi elinesithathu ukuya kweshumi elinesihlanu xa ekwaKesareya Filipi, ekwayiPanium.

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.

Ukuqonda ukuba iMfazwe yasePanium yayikukuzaliseka kweendima zeshumi elinesithathu ukuya kweleshumi elinesihlanu zikaDaniyeli ishumi elinanye, nokuba ezo ndima kunye nembali yeMfazwe yasePanium zibonakalisa imfazwe ekhokelela kumthetho weCawa eUnited States, yindlela kanye le ndlela yomgca phezu komgca eyayilungiselelwe ukuba isebenze ngayo. Ukusebenzisa loo ndlela kufuna ukuba iKesareya Filipi nePanium zihambelaniswe, kuba owona mthetho oyintloko wesiprofeto ojongene nale nyaniso ngowokuba “ngamnye kubaprofeti bamandulo wathetha ngakumbi ngemihla yethu kunangeemihla ababephila kuzo.” UPawulos wongeza ngokuthi imimoya yabaprofeti iphantsi kwabaprofeti, ngoko ke ababhekiseli kuphela bonke kwimihla yokugqibela, kodwa bonke bayavumelana.

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.

Ngenxa yesi sizathu, ukuba yaye xa iPanium ichongwa eLizwini likaThixo lesiprofeto njengePanium, yaye emva koko njengeKesareya Filipi, omabini la magama makasetyenziswe ngemihla yokugqibela, yaye amele ukuhambelana kunye, kuba sisixeko esinye.

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.

Ngokunxulumene nalo mgaqo, nangona wahlukile kancinane, kukho iKesareya Filipi neKesareya Maritima. UPetros waya eKesareya Filipi noKristu, kodwa wathunyelwa eKesareya Maritima nguMoya oyiNgcwele. Kanti ke kuzo zombini iiKesareya, nguPetros ongumlinganiswa oyintloko womnqophiso. Okumangalisayo ngalo mgca kukuba kwakungelixa lesithoba apho uKorneli watyelelwa yingelosi waza wayalelwa ukuba athumele ukuba kubizwe uPetros. UPetros eKesareya ungumqondiso wobuprofeti, kodwa ezi Kesareya zimbini zahluke ngokucacileyo. Enye yiKesareya ngaselwandle, yaye enye yiKesareya esemhlabeni. IKesareya ngaselwandle inxulumene neeNtlanga, yaye uKorneli wayengowokuqala kwiNtlanga ukuguquka kanye ekupheleni kweveki yomnqophiso ngowama-34 AD. IKesareya ngaselwandle lixesha lesithoba, yaye lihambelana noPetros etempileni ngePentekoste, kwanokufa kukaKristu ngelixa lesithoba.

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.

Kesareya yasemhlabeni, oko kukuthi iKesareya Filipi, lilixa lesithathu. Akukho ezinye iindlela zokukhetha. IKesareya Filipi ekuqaleni, lilixa lesithathu, yaye iKesareya Maritima ekupheleni, lilixa lesithoba. IFilipi yi-alpha yexesha leeyure ezintandathu, yaye iMaritima yi-omega. I-omega kwilixa lesithoba yayikukufa kukaKristu embindini weveki yomnqophiso, yaye noPetros etempileni ngePentekoste wayekwalilixa lesithoba. Ukubizwa kukaPetros nguKorneli kuyahambelana nokufa kukaKristu, okungumfuziselo womthetho weCawa, kwangokunjalo noPetros etempileni ngePentekoste, nto leyo ephinda ibe ngumfuziselo womthetho weCawa. UKorneli, njengoguqukileyo wokuqala weeNtlanga, umele umsebenzi wokuqala welixa leshumi elinanye ngexesha lomthetho weCawa.

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.

Iyure lesithathu xa uKristu wabethelelwayo, nelesithathu xa uPetros wayekwigumbi eliphezulu, kufuneka, yaye linokumela kuphela, iKesareya Filipi. Igumbi eliphezulu awayekulo uPetros ngomhla wePentekoste, lalililo kanye elo gumbi liphezulu awabonakala kulo uKristu emva kovuko lwaKhe, ukunyuka kwaKhe, nokuhla kwaKhe. UKristu weza kwigumbi eliphezulu, yaye ke emva kweentsuku ezingamashumi amahlanu, ngomhla wePentekoste, uPetros wavakalisa isigidimi sencwadi kaYoweli kwelo gumbi liphezulu linye.

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.

ICesarea Philippi lilixa lesithathu elihambelana nokubethelelwa emnqamlezweni negumbi eliphezulu ngePentekoste. Ukubethelelwa emnqamlezweni kuluphawu lokusasazwa, kanti igumbi eliphezulu luluphawu lobunye. Oku kuchaza iCesarea Philippi njengendawo kanye phambi komthetho weCawa apho udidi olunye lusasazwa, kanti olunye luqokelelwa. Xa imbali yeDabi lasePanium iqala ukuphindwa, iintombi ezizizidenge nezizizilumko ziya kwahlulwa ngonaphakade, yaye ziya kwahlulwa ngenxa yomnqamlezo, omela ukusondela komthetho weCawa. KwakuseCesarea Philippi apho uKristu waqalisa ukufundisa ngomthetho weCawa owayesondela. Xa wenza njalo, uPetros wawuphikisa umyalezo, ngoko ke kwiindinyana ezisithoba, uPetros umele abo batywiniweyo nabo basasazwa ngumyalezo womnqamlezo, ongumthetho weCawa.

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

> Wathi kubo, Ke nina nithi ndingubani na?

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

> Waphendula uSimon Petros wathi, Wena unguKristu, uNyana kaThixo ophilileyo.

> 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.

> Waphendula ke uYesu wathi kuye, Unoyolo wena, Simon Barjona; ngokuba inyama negazi azikutyhilelanga oku, koko uBawo wam osemazulwini. Kanjalo ndithi kuwe, Wena unguPetros, yaye phezu kolu lwalwa ndiya kulakha ibandla lam; namasango esihogo akayi kuloyisa. Ndiya kukunika izitshixo zobukumkani bamazulu; yaye nantoni na oyibophayo emhlabeni iya kuba ibotshiwe emazulwini; nantoni na oyikhululayo emhlabeni iya kuba ikhululwe emazulwini.

> 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.

> Waza wabafundisayo ukuba mabangaxeleli mntu ukuba yena unguYesu uKristu. Ukusukela ngelo xesha uYesu waqalisa ukubonisa abafundi bakhe ukuba umelwe kukuya eYerusalem, aze eve izinto ezininzi ezivela kubadala, nakubabingeleli abakhulu, nakubabhali, aze abulawe, aze avuswe kwakhona ngomhla wesithathu.

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

> Wandula ke uPetros, waqalisa ukumkhalimela, esithi, Makube kude kuwe, Nkosi; oku akusayi kwenzeka kuwe.

> 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.

> Kodwa wajika, wathi kuPetros, Suka emva kwam, Sathana: usisikhubekiso kum; kuba awunanzwanga zizinto zikaThixo, koko zizabantu. Mateyu 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.

Ukubethelelwa emnqamlezweni kweyure yesithathu kunye nesigidimi sikaPetros segumbi eliphezulu kuhambelana notshintsho lwesiprofeto lwebandla elilwayo, elichazwa njengebandla elinengqolowa kunye nokhula kunye, lusiya kwibandla eloyisileyo. Ibandla eloyisileyo lingumnikelo weziqhamo zokuqala wengqolowa wePentekoste, ongumthetho weCawa. Xa ukhula nengqolowa zifikelela ekuvuthweni, izithunywa zezulu zahlula ezo ntlobo zimbini. Yimvula eyaqalisa ukutshiza ngomhla ka-9/11 ebangela ukuba ingqolowa nokhula kufike ekuchumeni.

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.

Ixesha leeyure ezintandathu limele imbali yentlanganiso yenkampu yase-Exeter kude kube ngu-Oktobha 22, 1844, ukungena koloyiso kukaKristu eYerusalem nokungena kokumkani uDavide eYerusalem ephethe ityeya. Iyure yesithoba ikwalixesha ledini langokuhlwa, malunga nentsimbi yesithathu emva kwemini.

> 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.

> Ke kaloku oku koko oya kunikela phezu kwesibingelelo; amatakane amabini onyaka wokuqala imihla ngemihla, ngokungapheziyo. Elinye itakane uya kulinikela kusasa; nelinye itakane uya kulinikela ngokuhlwa. Eksodus 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.

Igama eliguqulelwe ngokuthi “nkqu,” maxa wambi limelwa ngokuthi “phakathi kweengokuhlwa.” Ukuphakathi kweengokuhlwa kubhekisa kwisithuba seeyure ezintandathu phakathi kweyure yesithathu neyesithoba. Iveki yomnqophiso kaKristu imela eso sithuba seeyure ezintandathu emnqamlezweni, esiba yi-alpha yesithuba seeyure ezintandathu ngePentekoste. Amangqina amabini kwiveki yomnqophiso achaza ixesha leeyure ezintandathu anxulumene ngokuthe ngqo kungekuphela nje nesiprofeto seveki engcwele, kodwa kwanemiqondiso yexesha lePentekoste. Kwandula ke ekupheleni kwaloo veki inye yesiprofeto, uPetros wabizelwa eKesareya ngeyure yesithoba. Inyaniso yokuba kukho iiyure ezintathu zesithoba ngaphakathi kweso sakhiwo sinye sesiprofeto seveki engcwele; ezimbini kuzo ziziziphelo ze-omega zexesha leeyure ezintandathu, ekwakwakukwangelo xesha phakathi kweminikelo yakusasa neyangokuhlwa, ifuna, ngenxa yemfuneko yesiprofeto, ukuba kubekho iyure yesithathu njenge-alpha yexesha elaphela ngeyure yesithoba kaKorneli.

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.

IiKesareya ezimbini, zombini zinoPetros njengomntu oyintloko, zibonakalisa iKesareya Filipi njengelixa lesithathu. Elo xesha leeyure ezintandathu liqala lize liphele ngeKesareya, kuba isiphelo sibonakaliswa sisiqalo.

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

Imvana yePasika yayimele ibulawe ngokuhlwa, elo lilixa lesithoba—xa uKristu wafa.

> 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.

> Niwugcine ide kube ngumhla weshumi elinesine waloo nyanga inye; yaye ibandla lonke lebandla lakwaSirayeli liya kuyixhela ngokuhlwa. Eksodus 12:6.

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

Ixesha lomthandazo likwalixesha lesithoba, kuba kwakungexesha lombingelelo wangokuhlwa.

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

> Umthandazo wam mawumiswe phambi kwakho njengesiqhumiso; nokuphakanyiswa kwezandla zam kube njengedini langokuhlwa. IiNdumiso 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.

Ngokungqinelana nokuba umbingelelo wangokuhlwa ube lilixa lomthandazo, uEzra uyathandaza ngexesha lombingelelo wangokuhlwa; ngoko ke uthandaza ngelixa lesithoba, xa uPetros esethempelini, xa uKristu wafayo, nalapho uKorneli wayexelelwe ukuba makathumele ukuba kubizwe uPetros.

> 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.

> Kwathi ke ngexesha ledini langokuhlwa ndaphakama ebuhlungwini bam; ndakrazula isambatho sam nengubo yam, ndawa ngamadolo, ndasolulela izandla zam kuYehova uThixo wam. 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.

Emthandazweni wakhe, uEzra uguquka emva kokuqonda ukuba abo baphuma eBhabheli ukuze baphinde bakhe itempile neYerusalem babesondelelene nabafazi beeNtlanga.

> 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.

> Ke kaloku xa uEzra wayethandazile, naxa wayevumile, elila, eziphosa phantsi phambi kwendlu kaThixo, kwaqokelelana kuye, bevela kwaSirayeli, ibandla elikhulu kakhulu lamadoda nabafazi nabantwana; kuba abantu babelila kakhulu. UShekaniya, unyana kaYehiyeli, omnye woonyana bakaElam, waphendula wathi kuEzra, Sonile kuThixo wethu, satshata abafazi basemzini kubantu belizwe; kanti ke ngoku lisekho ithemba kwaSirayeli ngale nto. Ngoko ke masenze umnqophiso noThixo wethu wokugxotha bonke abafazi, kwanabo bazelweyo ngabo, ngokwecebo lenkosi yam, nelabo bangcangcazelayo emyalelweni kaThixo wethu; makwenziwe ngokomthetho. Sukuma; kuba lo mcimbi ungowakho; nathi siya kuba nawe; yomelela, wenze.

> 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.

> Wandula ke uEzra, wabafungisa ababingeleli abaziintloko, nabaLevi, noSirayeli wonke, ukuba benze ngokweli lizwi. Bafunga ke. Wandula ke uEzra wasuka phambi kwendlu kaThixo, waya egumbini likaYohanan, unyana kaEliyashibhi; wathi akufika khona, akadla sonka, akasela manzi; kuba wayeselusizini ngenxa yesikreqo sabo babethinjiwe. Benza isaziso kulo lonke elakwaYuda neYerusalem kubo bonke abantwana bokuthinjwa, sokuba mabahlanganisane eYerusalem; kwanokuba nabani na ongayi kufika zingaphelanga iintsuku ezintathu, ngokwecebo labathetheli namadoda amakhulu, yonke impahla yakhe mayihluthwe, yena ngokwakhe ahlulwe ebandleni labo babethinjiwe. Andula ke onke amadoda akwaYuda nawakaBhenjamin ahlanganisana eYerusalem zingaphelanga iintsuku ezintathu. Kwakuyinyanga yesithoba, ngomhla wamashumi amabini wenyanga; bonke abantu bahlala endaweni evulekileyo yendlu kaThixo, bengcangcazela ngenxa yalo mbandela nangenxa yemvula enkulu. 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.

Umnqophiso wekhulu elinamashumi amane anesine amawaka uboniswa njengokwahlulwa kwabo kwabo babethabathe abafazi basemzini. Oku kukwahlulwa kweentombi ezizilumkileyo nezizizidenge, yaye kwenzeka ngelixa lesithoba, elikukufa kukaKristu, uPetros etempileni ngePentekoste, noPetros ebizelwa eKesareya ngaselwandle. Ukwahlulwa kukaEzra kukwangukuhlanjululwa kwabaLevi nguMthunywa woMnqophiso kuMalaki isahluko sesithathu. Ukuhlanjululwa okukuMalaki kubonakalisa iintlambululo ezimbini zetempile ezenziwa nguKristu.

> “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.

> “Ekucoceni itempile kubathengi nabathengisi behlabathi, uYesu wabhengeza umsebenzi waKhe wokucoca intliziyo ekungcolisweni sisono,—kwiminqweno yasemhlabeni, ezinkanukweni zobuzingca, kwimikhwa emibi, eyonakalisa umphefumlo. Malaki 3:1–3 icatshulwe.” 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.

UEzra nabo bangena emnqophisweni bayalelwa ukuba “basukume,” yaye noYoshuwa wayalelwa ukuba asukume emva kokuba bonke abavukeli babefile kwisithuba seminyaka engamashumi amathathu anesibhozo. Kwathabatha iminyaka emibini ukuba uSirayeli wamandulo asilele kuloo nkqubo yokuvavanywa kalishumi, yaye kwiminyaka engamashumi amathathu anesibhozo kamva abavukeli babesefile bonke, uThixo waza wabaxelela ukuba basukume.

> 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.

> “Phakamani ngoku,” ndathi mna, “niwele umlambo iZerede.” Saza sawela umlambo iZerede. Kwaye ixesha esalihambayo sisuka eKadeshe-barneya, sada sawela umlambo iZerede, laba yiminyaka emashumi mathathu anesibhozo; kwada kwaphela phakathi komkhosi sonke isizukulwana samadoda emfazwe, njengoko uYehova wafungayo kubo. Duteronomi 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.”

KuYohane isahluko sesihlanu, uYesu waphilisa indoda eyayisisiqhwala, eyayikule meko iminyaka emashumi amathathu anesibhozo, yaye xa wayiphilisayo, waxelela loo ndoda ukuba “vuka.”

> 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?

> Kuba isithunywa sezulu sasihla ngamaxesha athile siye echibini, siwaphazamise amanzi; yaye lowo wangenayo kuqala emva kokuphazamiseka kwamanzi wayephiliswa kuso nasiphi na isifo awayenaso. Kwaye kwakukho apho indoda ethile, eyayinobulwelwe iminyaka emashumi mathathu anesibhozo. UYesu, akuyibona ilele, esazi ukuba sele inethuba elide ikuloo meko, wathi kuyo, Uyafuna na ukuphiliswa?

> 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.

> Indoda eyayingenamandla yamphendula yathi, Nkosi, andinamntu wokundingenisa echibini xa amanzi enyakazisiwe; kodwa ndisathi ndisiza, kuhla omnye ngaphambi kwam.

> 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.

> UYesu wathi kuye, Vuka, uthabathe ukhuko lwakho, uhambe. Kwangoko loo mntu waphiliswa, waluthabatha ukhuko lwakhe, wahamba; yaye ngaloo mini yayiyiSabatha. Yohane 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.

Kumzekeliso kaEzra womnqophiso lwamawaka alikhulu anamashumi amane anesine, abantu babemelwe “kukuvuka.” Ngowe-1838 uJosiah Litch, umshumayeli odumileyo wamaMillerite, waxela kwangaphambili ukuphela kobukhosi bama-Ottoman malunga nowe-1840, yaye umyalezo wamaMillerite wavuka, ukuze emva koko unikwe amandla ngokuzaliseka ngqo ngoAgasti 11, 1840. Ukuphakanyiswa kwebandla eloyisayo kuquka isiprofeto esibangela ukuba abantu bakaThixo bavuke xa umnqophiso umiselwa. Ekwahlukaneni kukaEzra nabafazi basemzini sifumana ukuhlanjululwa kwabaLevi kukaMalaki, kwanokuhlanjululwa okubini kwetempile nguKristu; yaye umgca ngamnye uchaza ukwahlulwa kwengqolowa nomdiza, oko kukuthi, okuzalisekiswa xa uKristu esusa isono ngonaphakade ezintliziyweni zamawaka alikhulu anamashumi amane anesine. Iyure yesithoba kaKristu, neeyure ezimbini zesithoba zikaPetros kunye nomthandazo kaEzra wokuhlanjululwa, ziyangqinelana nomthetho weCawa, xa imvula yasemva iya kuthululwa ngaphandle komlinganiselo. KuDaniyeli isahluko sesithoba, uDaniyeli wamkela impendulo kwizibongozo zakhe ngexesha lomnikelo wangokuhlwa, oyiyure yesithoba.

> 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.

> Ewe, ndathi ndisathetha emthandazweni, kanye loo mntu uGabriyeli, endandimbonile embonweni ekuqaleni, ebaleka ngokukhawuleza, wandichukumisa ngexesha lomnikelo wangokuhlwa. Daniel 9:21.

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

Saziswa ukuba imibono eyanikwa uDaniyeli ngasemilanjeni emikhulu yaseShinare ngoku isekwinkqubo yokuzaliseka, nokuba simele ukuqwalasela iimeko ezazikho xa iziprofeto zazinikwa.

> “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.

> “Ukukhanya awakwamkelayo uDaniyeli kuThixo wakunikwa ngokukodwa ezi ntsuku zokugqibela. Imibono awayibonayo ngasemilanjeni iUlai neHiddekel, imilambo emikhulu yaseShinare, ngoku isekwinkqubo yokuzaliseka, yaye zonke iziganeko ezaxelwa kwangaphambili ziya kusuka zenzeke kungekudala.

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

> “Qwalasela iimeko zesizwe samaYuda ngexesha iziprofeto zikaDaniyeli zazinikelwa.” 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.

Ukukhanya kwemibono enxulumene nemilambo iHiddekel neUlai kumela izahluko ezintandathu zokugqibela zesahluko seshumi elinanye sikaDaniyeli. Kwisahluko sesithoba, esimelwe ngumlambo iUlai, uDaniyeli unikwe ukukhanya ngezahluko zesixhenxe, zesibhozo, nesesithoba. Kwisahluko seshumi, esimelwe ngumlambo iHiddekel, uDaniyeli unikwe ukukhanya kwezahluko zeshumi, zeshumi elinanye, nezeshumi elinesibini. Ulwazi lwesiprofeto lumelwe kokubini ziziganeko zesiprofeto ezimelwe ngaphakathi kwezo zahluko, kodwa kwanomelwe nguDaniyeli ngokwakhe; kuba simele ukuqwalasela iimeko zesizwe samaYuda ngexesha lazo iziprofeto zazinikelwa.

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.

Simele sizise ezo zinto kwimihla yokugqibela size sizivumelanise nobungqina bomnye umprofeti. Oku kuthetha ukuba, kanye njengokuba uPetros eseKesareya Filipi yaye ekwasesiKesareya Maritima, uDaniyeli utyelelwa nguGabriyeli ngeyure yesithoba kwisahluko sesithoba, yaye utyelelwa ngomhla wamashumi amabini anesibini kwisahluko seshumi. Ukukhanya kweUlai neHiddekel okwenzelwe imihla yokugqibela kutyhilwa kuDaniyeli ngeyure yesithoba yomhla wamashumi amabini anesibini. Oko kukhanya kumela ukuthululwa kwemvula yasemva ngaphandle komlinganiselo ngexesha lomthetho weCawa.

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.

Ubungqina bukaDaniyeli buvuleka ngokupheleleyo ngexesha leyure yesithoba, kuba buchonga imbali yangaphandle nengaphakathi yoko “okwenzeka” kubantu bakaThixo ngemihla yokugqibela. Xa olo khanyiso luvakaliswa kwiintlanga, ezimelwe nguKorneli, ziya kuthumela ukuba kubizwe ikhulu elinamashumi amane anesine amawaka, umthetho kaThixo uya kubulawa ngokunyanzeliswa kweCawa, yaye uPetros uya kuzisa umyalezo etempileni awayesele emkile kuyo uKristu waza wayichaza njengendlu engenanto yamaYuda. UPetros uthetha kwiintlanga, kwanakwiiSanhedrin, ngoxa uEzra ebongoza ukwahlulwa, yaye uDaniyeli uzila ukutya aze athandazele ukukhanyiselwa. Iyure yesithoba ngePentekoste, ekufeni kukaKristu, ekubizeni kukaPetros nguKorneli, umbingelelo wangokuhlwa—zonke ziyangqinelana noEliya eNtabeni yeKarmele.

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.

Kuyabonakala ukuba ithuba leeyure ezintandathu limela ixesha eliphela emthethweni weCawa, kodwa liqala ngesiganeko esinxulumene ngokuthe ngqo nesiphelo, njengoko kwakunjalo ngeminikelo yasekuseni neyokuhlwa. NgokukaPetros, ithuba leeyure ezintandathu lisusela eKesareya Filipi liye eKesareya engaselwandle. NgePentekoste lalisusela kwigumbi eliphezulu liye etempileni. Elo xesha elikukukhanya okuqaqambileyo okumiselwa ekuqaleni kwendlela siSisikhalo Saphakathi Kobusuku, yaye elo xesha lifikelela emthethweni weCawa. Iiyure ezintandathu, phakathi kweengokuhlwa, zimela ukungena kukaKristu ngoloyiso eYerusalem, nto leyo yona eyayimele ithuba elisusela kwintlanganiso yenkampu yase-Exeter ukusuka ngoAgasti 12 ukuya ku-17, 1844, eyasungula ukuvakaliswa kwesigidimi esafikelela esiphelweni saso ngo-Oktobha 22, 1844. I-Exeter yiKesareya Filipi, yaye iKesareya engaselwandle ngu-Oktobha 22, 1844. Isiqalo siphawulwa yiKesareya njengoko kunjalo nesiphelo.

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.

Ukungena kokoyisa kuphawulwa yimpikiswano ekuqaleni nempikiswano ekupheleni. Impikiswano yase-Exeter yamelwa lunqulo lobuxoki olwalusenzeka emabaleni entente yaseWatertown. Imiyalezo emibini yamelwa zezo ntente zimbini, yaye xa uKristu wangena eYerusalem, amaYuda axabanisayo akhalaza ngomyalezo owawubhengezwa njengoko wayesihla eNtabeni yemiNquma, ekhwele engena eYerusalem phezu kwedonki eyayisandul’ ukukhululwa. Impikiswano yokuqala neyokugqibela zibonakalisa ialfa neomega zelo xesha. E-Exeter udidi lwaseWatertown lumele udidi lweentombi ezazingenawo ioyile, yaye kubo ucango losindiso lwavalwa. Ekupheleni kwelo xesha ucango olungena endaweni engcwele lwavalwa, ngaloo ndlela kubonelelwa ngealfa neomega zelo xesha. Loo alfa neomega ihambelana neempikiswano ezimbini zokungena kokoyisa, yaye iKesareya iye kwiKesareya noPetros.

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.

EKesareya Filipi, igama likaSimon Bhariyona liguqulwa libe nguPetros, kwisiqendu apho anconywa khona njengomlomo wokuphefumlelwa, aze emva koko agwetywe njengoSathana ngenxa yokuchasa isigidimi somnqamlezo. UPetros ngumfuziselo weendidi ezimbini ezahlulwayo sisigidimi sobhaptizo nomnqamlezo, esisiso isigidimi sika-9/11 nomthetho weCawa.

> “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.

> “Kwindidi ngalinye kwezo zimelwe ngumFarisi nomqokeleli werhafu kukho isifundo kwimbali yompostile uPetros. Ekuqalekeni kobufundi bakhe uPetros wayezibona enamandla. NjengomFarisi, ngokokuzicingela kwakhe, waye ‘engengonjengabanye abantu.’ Xa uKristu, ngobusuku bangaphambi kokungcatshwa kwaKhe, walumkisa abafundi baKhe kwangaphambili esithi, ‘Nonke niya kukhubeka ngenxa yaM ngobu busuku,’ uPetros ngokuzithemba wavakalisa wathi, ‘Nangona bonke beya kukhubeka, mna andiyi kukhubeka.’ Marko 14:27, 29. UPetros wayengayazi ingozi yakhe. Ukuzithemba kuye kwamkhohlisa. Wayecinga ukuba unako ukumelana nesihendo; kodwa kwiiyure nje ezimbalwa uvavanyo lwafika, waza ngokuthuka nangokufunga wayikhanyela iNkosi yakhe.” 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.

Ngeyure yesithoba, elilixesha lomnikelo wangokuhlwa ekuphenduleni umthandazo kaEliya, kwehla umlilo wawudla umnikelo ngenjongo yokwenza abantu bakaThixo bazi ukuba uYehova unguThixo. Kukho iindidi ezimbini ezifanekiselwayo eNtabeni yeKarmele, olunye udidi oluthi ngelo xesha lwazi ukuba uYehova nguye uThixo, nolunye olumelwe ngabaprofeti bakaBhahali abathi emva koko babulawe.

> 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.

> Kwathi ngexesha lokunikelwa kwedini langokuhlwa, uEliya umprofeti wasondela, wathi, Yehova, Thixo ka-Abraham, kaIsake, nekaSirayeli, makwazeke namhla ukuba wena unguThixo kwaSirayeli, nokuba mna ndingumkhonzi wakho, kwanokuba zonke ezi zinto ndizenzile ngokwelizwi lakho. Ndive, Yehova, ndive, ukuze aba bantu bazi ukuba wena unguYehova uThixo, kwanokuba ubuyisile intliziyo yabo umva kwakhona.

> 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.

> Ke kwehla umlilo kaYehova, wada walidla idini elinyukayo nomthi namatye nothuli, wawakhotha namanzi ayesemngxunyeni. Ke kaloku, bakukubona bonke abantu oko, bawa ngobuso babo; bathi, UYehova, nguye uThixo; uYehova, nguye uThixo.

> 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.

> Wathi uEliya kubo, Bambani abaprofeti bakaBhahali; makungasindi nokuba mnye kubo. Baza bababamba; waze uEliya wabahlisela emlanjaneni iKishon, wababulalela khona. 1 Kumkani 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.

Idini langokuhlwa, ukufa kukaKristu, uPetros ephilisa indoda esisiqhwala, uPetros esisa isigidimi kwiiNtlanga, uDaniyeli emkela ukukhanya kwesiprofeto, umthandazo kaEliya uphendulwa ngomlilo, ngoxa uEzra esengxoweni nakuthuthwini ethandazela utshintsho lweLawodike luye eFiladefiya, utshintsho lwecawe elilwayo lube yicawe eyoyisayo. Iyure yesithoba yiyure yedini, iyure yomthandazo ophendulwayo, iyure izulu lichukumisa umhlaba, ibhulorho ephakathi komgwebo nenceba, yaye kungenxa yoko le nto uKristu esifa ngeyure yesithoba, kuba iyure yesithoba yedini yavulela iVangeli kwiiNtlanga, ezazingabo abo babehleli ebumnyameni, kodwa babeya kubona ukukhanya okukhulu xa incwadi kaDaniyeli ivulwa ngokupheleleyo emthethweni weCawa.

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.

Kumnikelo kaGidiyon kwiBagwebi 6:21, iNgelosi kaYehova yachukumisa inyama kaGidiyon nomnikelo wakhe wesonka esingenagwele ngentonga yayo, kwaza kwaphuma umlilo eliweni wawugqiba ngokupheleleyo. Umlilo waqinisekisa ubizo lukaThixo kuGidiyon nokwamkela kwakhe olo phawu.

> 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.

> Wathi kuye, Ukuba ngoku ndifumene ubabalo emehlweni akho, ndibonise umqondiso wokuba nguwe othetha nam. Musa ukumka apha, ndiyakucela, ndide ndibuye kuwe, ndize nentlawulelo yam, ndiyibeke phambi kwakho. Wathi yena, Ndiya kulinda ude ubuye kwakhona. UGidiyon wangena, walungisa itakane lebhokhwe, namaqebengwana angenagwele nge-efa yomgubo; inyama wayibeka engobozini, nomhluzi wawufaka embizeni, wakukhuphela kuye phantsi komoki, wakubeka phambi kwakhe. Wathi isithunywa sikaThixo kuye, Thabatha inyama namaqebengwana angenagwele, ukubeke phezu kweli litye, uwuthulule umhluzi. Wenza ke njalo. Saza isithunywa sikaYehova salolula incam yentonga eyayisesandleni saso, sachukumisa inyama namaqebengwana angenagwele; kwaza kwavela umlilo elityeni, wayidla inyama namaqebengwana angenagwele. Saza isithunywa sikaYehova samka emehlweni akhe. Ke kaloku akuba uGidiyon eqondile ukuba sisithunywa sikaYehova, uGidiyon wathi, Yeha, Nkosi Yehova! ngokuba ndibonile isithunywa sikaYehova ubuso ngobuso. ABagwebi 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.

Ingelosi yavela kuGidiyon kwivesi yokuqala yesahluko, yaza yabiza uGidiyon ngokuba, “liqhawe elinamandla,” waza uGidiyon wacela umqondiso wokungqina eso sibango. Emva koko uGidiyon ucela ingelosi ukuba ilibazise, yaye ingelosi elibazisayo esiprofetweni yingelosi yesibini. Emva kokuba ixesha lokulibazisa liphelile, uGidiyon ubeka phambi kwayo umnikelo, yaza umlilo wawudla umnikelo. UGidiyon useyure yesithoba kuba kuEliya kwakukho umnikelo wangokuhlwa, yaye iyure yesithoba ngumthetho weCawa xa iilwimi zomlilo zePentekoste zingqamana. UGidiyon umele udidi olubona iNkosi ubuso ngobuso, nto leyo eyenzekayo kuDaniyeli kwisahluko seshumi. Xa uGidiyon wabona umlilo uwudla umnikelo, waqonda ke ngoko ukuba wayenxibelelana neNkosi, awayeyibonile ubuso ngobuso.

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.

UGidiyon uvuswa koku kuyinyaniso xa ummangaliso womlilo uqinisekisa umqondiso, yaye umqondiso wawunguGidiyon, indoda enamandla kaThixo, kunye nomkhosi wababingeleli abangama-300, ababephethe bonke ezandleni zabo iitafile zikaHabakuki ezingama-300. Umqondiso, okanye ibhanile, nguGidiyon ngokwakhe, kunye nomkhosi wabangamakhulu amathathu, lowo ukwanguwo nomkhosi onamandla kaHezekile—omayo esahlukweni samashumi amathathu anesixhenxe.

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.

Xa umnquba wawungcwaliselwa kuLevitikus 9:23, 24, emva kweminikelo yokuqala ka-Aron njengombingeleli omkhulu, kwaphuma umlilo phambi koYehova, wawutshisa wawuqongqotha umbingelelo otshiswayo namanqatha asesibingelelweni. Abantu badanduluka baza bawa ngobuso phantsi ngokoyika okukhulu. Oku kufuneka, umgca phezu komgca, kuhambelane nomlilo kaEliya.

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.

Umthandazo kaEzra weyure yesithoba wokwahlulwa kwengqolowa nokhula, owenzeka ngexesha lomthetho weCawa, uzaliseka ngelo xesha xa ibandla elisalwa liguquka libe libandla eloyisayo. Kufuneka kwakhona uhambelane nomlilo kaGidiyon. Umlilo otshabalalisayo phezu kombingelelo ka-Aron wokuqala, owanikelwa emva kweentsuku ezisixhenxe zokungcwaliswa ngomhla wesibhozo, wabuyela kwangalo mhla, waza wabatshabalalisa oonyana ababini abakhohlakeleyo baka-Aron. Xa uMoya oyiNgcwele ethululwa ngaphandle komlinganiselo ngeyure yesithoba, ngexesha lomthetho weCawa, kuya kubakho ukwahlulwa kweendidi ezimbini zababingeleli, yaye ibandla eloyisayo liya kuqalisa umsebenzi omelwe lihashe elimhlophe lase-Efese, eliphumayo lisoyisa nokuze loyise. Ukuthanjiswa kwebandla eloyisayo kufumana ingqina lesibini etempileni kaSolomon.

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.

Ekuzinikelweni kwetempile kaSolomon ku-2 Kronike 7:1–3, emva komthandazo kaSolomon, kwehla umlilo uvela ezulwini watshabalalisa iminikelo etshiswayo nemibingelelo. Uzuko lweNkosi lwazalisa itempile, lwakhokelela abantu ekunquleni nasekubhengezeni ukulunga kukaThixo nenceba yaKhe ehlala ngonaphakade. Ngexesha lomthetho weCawa ibandla eloyisileyo liphakanyiswa ngaphezu kweentaba zonke njengesithsaba nanjengomqondiso ngokukaZekariya nokaIsaya. Xa umlilo wehlela ekuzinikelweni kwetempile kaSolomon, itempile yazaliswa luzuko lweNkosi, nto leyo efuzisela ukuba ukukhala kwexilongo lesixhenxe kuwugqibile umsebenzi wako phezu kwabantu bakaThixo yaye sekusondele ukuba kuwuqede loo msebenzi kanye phezu kwabasebenzi beyure yeshumi elinanye. Ixilongo lesixhenxe limela uxolelaniso, indibaniselwano yoButhixo nobuntu eyenzekayo njengoko uYesu ephakamisa ubukumkani baKhe bozuko. Lowo mlilo wehlela emnqubeni kaMoses nasetempileni kaSolomon wawukwangumlilo womgwebo kunyana ka-Aron, njengokuba wawunjalo nakuDavide.

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.

Umnikelo kaDavide esandeni sokubhulela sika-Aranuna/Ornan kwi-1 IziKronike 21:26, ngexesha lesibetho esabangelwa lubalo lwabantu olwenziwa nguDavide, waphendulwa ngomlilo ovela ezulwini phezu kwesibingelelo, oko kubonisa ukwamkelwa nokumisa isibetho. Isibetho saseLawodike siyaphela xa umlilo usihla phezu komnikelo kaDavide ukuze kuthintelwe isibetho sokuxhomekeka kwakhe kumandla nakubulumko babantu. Utshintsho olusuka kobobuntu luye kobobuThixo obungobuntu luphawulwa xa uxolelaniso luphunyezwa, yaye ibandla liphakanyiswa njengomqondiso. Ngelo xesha, ngokuvumelana netempile kaSolomon, uzuko lweNkosi lwazalisa itempile njengoko ubuThixo budityaniswa nobuntu.

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

Siza kuqhubeka nokuqwalasela kwethu ixesha leSikhalo Sasezinzulwini Zobusuku, njengoko limelwe yiyure yesithathu neyesithoba, kwinqaku elilandelayo.

> 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.

> Ke kaloku emva kweentsuku ezintandathu uYesu wathabatha uPetros, noYakobi, noYohane umntakwabo, wabanyusa baya entabeni ephakamileyo bebodwa. Waguqulwa isimo phambi kwabo; ubuso bakhe bakhazimla njengelanga, nezambatho zakhe zaba mhlophe njengokukhanya. Yabona, kwabonakala kubo ooMoses noEliya bethetha 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.

> Waza waphendula uPetros, wathi kuYesu, Nkosi, kulungile ukuba sibe lapha; ukuba uyathanda, masihlale sakhe apha iminquba emithathu; omnye ngowakho, omnye ngokaMoses, omnye ngokaEliya. Uthe esathetha, kwabonakala ilifu eliqaqambileyo labagubungela; nanko ilizwi liphuma efini, lisithi, Lo nguNyana wam oyintanda, endikholose ngaye kakuhle; mveni yena.

> 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.

> Xa bakukuva oko abafundi, bawa ngobuso phantsi, baza boyika kakhulu. Waza uYesu weza wabachukumisa, wathi, Vukani, ningoyiki.

> 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.

> Ke kaloku, bakuba bephakamise amehlo abo, ababonanga namnye umntu, nguYesu yedwa. Ke kaloku, xa behla entabeni, uYesu wabayala, esithi, Musani ukuxelela mntu lo mbono, ade uNyana woMntu avuke kwabafileyo. Mateyu 17:1–9.

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