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

Ìwé Jóẹli àti Ìjọ Adventist Ọjọ́ Keje ti Laodicea - Nọ́mbà Méjìlélọ́gbọ̀n

Number Thirty-Two

Nọ́mbà Mẹ́rìnlélọ́gbọ̀n

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.

Ó ti jẹ́ ìrìnàjò tí ó lọ díẹ̀díẹ̀ láti dé ìwé Joẹli, pẹ̀lú Peteru gẹ́gẹ́ bí ẹlẹ́rìí wa. Peteru jẹ́ ọ̀kan lára àwọn àmì àpẹẹrẹ tí ó ṣe ìyanu jùlọ nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run, ṣùgbọ́n gbogbo wọn kì í ṣe bẹ́ẹ̀ bí? Peteru wà ní Kesarea Filipi, ó sì tún wà ní Pẹntikosti nínú yàrá òkè ní wákàtí kẹta, lẹ́yìn náà nínú tẹmpili ní wákàtí kẹsàn-án ọjọ́ kan náà. A kàn Jésù mọ́ agbelebu ní wákàtí kẹta, ó sì kú ní wákàtí kẹsàn-án. A pè Peteru sí Kesarea ní wákàtí kẹsàn-án, ṣùgbọ́n Kesarea tí a pè é sí nínú ìtàn Korneliu kì í ṣe Kesarea Filipi ní ìsàlẹ̀ Òkè Hermoni, bí kò ṣe Kesarea etí òkun, tí a ń pè ní Kesarea Maritima.

Caesarea Maritima is the coastal city on the Mediterranean Sea, about 30–35 miles north of modern Tel Aviv (built by Herod the Great as a grand Roman port city). It appears frequently in the book of Acts (mentioned 15 times), and is the one most people refer to simply as “Caesarea” in the New Testament. Philip the Evangelist lived there with his four prophesying daughters (Acts 8:40; 21:8). Paul was imprisoned there for two years, appeared before governors Felix and Festus, and King Agrippa (Acts 23–26). More significantly, perhaps, Peter preached to the Roman centurion Cornelius here—the first major Gentile conversion to Christianity (Acts 10) in 34 AD, when the week that Christ confirmed the covenant with many, ended.

Kesarea Maritima ni ìlú etíkun tó wà lórí Òkun Mẹditaréníànù, ní ìwọ̀n ìjìnnà bíi máìlì 30–35 sí àríwá Tel Aviv òde-òní (Hẹrọdu Ńlá ni ó kọ́ ọ́ gẹ́gẹ́ bí ìlú ibùdó Róòmù ọlọ́lá kan). Ó máa ń farahàn lọ́pọ̀ ìgbà nínú ìwé Ìṣe Àwọn Àpọ́sítélì (a mẹ́nuba rẹ̀ ní ìgbà mẹ́ẹ̀ẹ́dógún), òun sì ni èyí tí ọ̀pọ̀ ènìyàn sábàa ń tọ́ka sí ní ṣókí gẹ́gẹ́ bí “Kesarea” nínú Májẹ̀mú Tuntun. Filippi Ajíhìnrere ń gbé níbẹ̀ pẹ̀lú àwọn ọmọbìnrin rẹ̀ mẹ́rin tí wọ́n ń sọtẹ́lẹ̀ (Ìṣe 8:40; 21:8). A fi Pọ́ọ̀lù sẹ́wọ̀n níbẹ̀ fún ọdún méjì, ó sì dúró níwájú àwọn gómìnà Félíìkì àti Fẹstusi, àti níwájú Ọba Agrippa (Ìṣe 23–26). Ohun tí ó ṣe pàtàkì jù lọ, bóyá, ni pé níbẹ̀ ni Pétérù ti wàásù fún Kọ̀nílíù, ọ̀gágun Róòmù ọ̀rúnrún—èyí tó jẹ́ ìyípadà pàtàkì àkọ́kọ́ àwọn Kèfèrí sí ẹ̀sìn Kristẹni (Ìṣe 10) ní ọdún 34 AD, nígbà tí ọ̀sẹ̀ náà tí Kristi fi fìdí májẹ̀mú múlẹ̀ pẹ̀lú ọ̀pọ̀lọpọ̀, parí.

> 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.

> Yóò sì fi májẹ̀mú náà múlẹ̀ pẹ̀lú ọ̀pọ̀lọpọ̀ fún ọ̀sẹ̀ kan: àárín ọ̀sẹ̀ náà ni yóò sì mú kí ẹbọ àti ọrẹ dákẹ́, àti nítorí ìtànkálẹ̀ àwọn ìríra yóò sọ ọ́ di ahoro, àní títí dé ìparí pátápátá, èyí tí a ti pinnu yóò sì dà sórí ahoro náà. 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.

Kesarea Maritima jẹ́ olú-ìlú ìṣàkóso Romu ní Judea, ó sì jẹ́ ibùdó pàtàkì fún àwọn Kèfèrí. Kesarea Filipi sì jẹ́ ìlú mìíràn, tí ó wà ní àríwá jíjìn, nítòsí ìsàlẹ̀ Òkè Hermoni (ní ìwọ̀n bíi máìlì 25–30 ní àríwá Òkun Galili), ní agbègbè tí a ń pè ní Golan Heights nísinsìnyí (Banias òde-òní). A mẹ́nuba rẹ̀ nìkan nínú àwọn Ìhìnrere (Mátíù 16:13 àti Máàkù 8:27), nígbà tí Jesu mú àwọn ọmọ-ẹ̀yìn Rẹ̀ lọ sí Kesarea Filipi. Èyí ni ibùdó olókìkí náà níbi tí Peteru ti jẹ́wọ́ pé Jesu ni “Messiah, Ọmọ Ọlọ́run alààyè,” àti níbi tí Jesu ti kéde pé, “Lórí àpáta yìí ni Èmi yóò kọ ìjọ Mi sí, àwọn ẹnu-ọ̀nà Hades kì yóò sì borí rẹ̀” (Mátíù 16:13–20). Agbègbè abọ̀rìṣà ni, pẹ̀lú àwọn tẹ́ńpìlì fún àwọn ọlọ́run Gíríìkì, ní pàtàkì fún Pan, ọlọ́run ewúrẹ́, ẹni tí a ń pe ihò àpáta rẹ̀ ní “àwọn ẹnu-ọ̀nà ọ̀run-àpáàdì,” èyí sì mú kí ìkéde Jesu níbẹ̀ ṣe pàtàkì gan-an.

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.

Àwọn ìlú méjèèjì náà yà pátápátá síra wọn nípa ipò àgbègbè àti nípa ìtàn—ọ̀kan jẹ́ ibùdó òkun Romu tí ó kún fún ìṣòwò ní gúúsù ìwọ̀-oòrùn, èkejì sì jẹ́ ibùdó Hẹlénístìkì/abọ̀rìṣà ní àríwá lẹ́gbẹ̀ẹ́ ibi ìpilẹ̀ omi Odò Jọ́dánì. Èyí tí ó wà létíkun ni ó jẹ́ olórí nínú Ìwé Ìṣe Àwọn Àpọ́sítélì, nígbà tí èyí tí ó wà ní àríwá jẹ́ àárín gbùngbùn ìṣẹ̀lẹ̀ pàtàkì kan nínú àwọn Ìhìn Rere. Kesarea ti òkun jẹ́ ààmì Romu—ẹranko náà, Kesarea ti ilẹ̀ sì jẹ́ ààmì ejò náà. Arábìnrin White fi àkókò láti orí agbelebu dé Pẹ́ńtíkọ́sì hàn, “àkókò Pẹ́ńtíkọ́sì,” tí ó bẹ̀rẹ̀ ní orí agbelebu tí ó sì parí ní Pẹ́ńtíkọ́sì.

> “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.

> “Pẹ̀lú ìfẹ́kúfẹ̀ẹ́ àtọkànwá ni mo fi ń retí àkókò náà, nígbà tí àwọn ìṣẹ̀lẹ̀ ọjọ́ Pẹ́ńtẹ́kọ́sì yóò tún ṣẹlẹ̀ pẹ̀lú agbára tí ó tóbi ju ti ìgbà náà lọ. Jòhánù wí pé, ‘Mo sì rí angẹli mìíràn sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; a sì fi ògo rẹ̀ tan ayé náà mọ́lẹ̀.’ Nígbà náà, gẹ́gẹ́ bí ó ti rí ní àsìkò Pẹ́ńtẹ́kọ́sì, àwọn ènìyàn yóò gbọ́ òtítọ́ tí a sọ fún wọn, olúkúlùkù ènìyàn ní èdè tirẹ̀.”

> “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.

> “Ọlọ́run lè mí ìyè tuntun sínú gbogbo ọkàn tí ó ní ìfẹ́ òtítọ́ láti sìn ín, ó sì lè fi ẹyín iná alààyè láti orí pẹpẹ kan àwọn ètè, kí ó sì mú kí wọ́n di ọlọ́rọ̀ ní ìyìn Rẹ̀. Ẹgbẹẹgbẹ̀rún ohùn ni a ó fi agbára kún láti sọ àwọn òtítọ́ àgbàyanu ti Ọ̀rọ̀ Ọlọ́run jáde. Ahọ́n tí ń ta gàgà ni a ó tú sílẹ̀, a ó sì sọ àwọn onítìjú di alágbára láti jẹ́rìí pẹ̀lú ìgboyà fún òtítọ́. Kí Olúwa ràn àwọn ènìyàn Rẹ̀ lọ́wọ́ láti wẹ tẹ́ńpìlì ọkàn kúrò nínú gbogbo àìmọ́, àti láti pa ìsopọ̀ tímọ́tímọ́ bẹ́ẹ̀ mọ́ pẹ̀lú Rẹ̀, kí wọ́n lè jẹ́ alábápín nínú òjò ìkẹyìn nígbà tí a ó dà á jáde.” Review and Herald, July 20, 1886.

Technically the Pentecostal season would start at the feast of first fruits, which aligns with Christ’s resurrection; but without the death of the cross there would be no blood for the risen savior to take with Him when He arose. Without His death, He, as the Bread of life would not have rested on the day of the feast of unleavened bread, and the Bread of life needed to rest in advance of it’s rising on the feast of first fruits, thus beginning the fifty-day period that led to the day and feast of Pentecost.

Ní ti gidi, àkókò Pẹ́ńtíkọ́sítì yóò bẹ̀rẹ̀ ní àjọ̀dún àwọn àkọ́so èso, èyí tí ó bá àjíǹde Kristi mu; ṣùgbọ́n láìsí ikú orí àgbélébùú, kò ní sí ẹ̀jẹ̀ kankan fún Olùgbàlà tí ó jíǹde láti gbé lọ pẹ̀lú ara Rẹ̀ nígbà tí Ó jíǹde. Láìsí ikú Rẹ̀, Òun, gẹ́gẹ́ bí Àkàrà ìyè, kì yóò ti sinmi ní ọjọ́ àjọ̀dún àkàrà aláìwú, àti pé Àkàrà ìyè náà ní láti sinmi ṣáájú jíjíǹde rẹ̀ ní àjọ̀dún àwọn àkọ́so èso, báyìí ni a ṣe bẹ̀rẹ̀ àkókò ọjọ́ àádọ́ta tí ó yọrí sí ọjọ́ àti àjọ̀dún Pẹ́ńtíkọ́sítì.

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.

Nígbà tí Kristi wá láti fi ìdájọ́ mú májẹ̀mú náà dúró fún ọ̀sẹ̀ kan; ọ̀sẹ̀ náà bẹ̀rẹ̀ ní ìgbà ìrìbọmi Rẹ̀, lẹ́yìn náà, “láàrín ọ̀sẹ̀ náà,” ọdún mẹ́ta àtààbọ̀ lẹ́yìn náà, a kàn án mọ́ àgbélébùú, Ó sì sinmi nínú ibojì ní ọjọ́ Àkàrà Aláìwú, Ó jí dìde gẹ́gẹ́ bí àjọ̀dún àwọn àkọ́so èso ìkórè bálì ní ọjọ́ Àìkú, báyìí ni Ó ṣe bẹ̀rẹ̀ àsìkò Pẹ́ńtíkọ́sì ọjọ́ márùndínlọ́gọ́rin tí ó dé àjọ̀dún àwọn àkọ́so èso alíkámà. Láti àgbélébùú títí dé òpin ọ̀sẹ̀ náà, ọdún mẹ́ta àtààbọ̀ lẹ́yìn náà, àkókò ọdún méje náà dé sí ìparí rẹ̀ pẹ̀lú Korneliu ti Kesarea Maritima, ẹni tí ó di ẹni àkọ́kọ́ nínú àwọn Kèfèrí tí ó yí padà—sí ìjọ Kristẹni ní òpin ọ̀sẹ̀ náà ní ọdún 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.

Ọ̀sẹ̀ tí Kristi wá láti fi mú májẹ̀mú náà dúró ni, ní ti àsọtẹ́lẹ̀, ọjọ́ 2,520; agbelebu sì wà “láàárín ọ̀sẹ̀ náà,” nítorí náà ó jẹ́ ọjọ́ 1,260 lẹ́yìn ìrìbọmi àti ọjọ́ 1,260 ṣáájú ìyípadà Korneliu. Ní agbelebu, a kàn Kristi mọ́ àgbélébùú ní wákàtí kẹta, ó sì kú ní wákàtí kẹsàn-án. Èyí ni ìbẹ̀rẹ̀ àkókò Pẹ́ńtẹ́kọ́sítì, àti ní òpin rẹ̀, (nítorí Jésù máa ń fi ìbẹ̀rẹ̀ ṣàpẹẹrẹ òpin ní gbogbo ìgbà) ní ọjọ́ Pẹ́ńtẹ́kọ́sítì, Pétérù sọ ìwàásù àkọ́kọ́ rẹ̀ láti inú ìwé Joẹli ní wákàtí kẹta nínú yàrá òkè, níbi tí Kristi ti pàdé àwọn ọmọ-ẹ̀yìn ní ọjọ́ àjíǹde Rẹ̀. Lẹ́yìn náà, Pétérù sọ ìwàásù kejì rẹ̀ lórí Joẹli nínú tẹ́ńpìlì ní wákàtí kẹsàn-án. Ó ṣe kedere pé wákàtí kẹta àti wákàtí kẹsàn-án jẹ́ ààmì alfa àti omega ti ìbẹ̀rẹ̀ àti òpin àkókò Pẹ́ńtẹ́kọ́sítì.

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.

Ìlà lórí ìlà, nígbà tí a bá fi wákàtí kẹta àti wákàtí kẹsàn-án ti àwọn ìṣẹ̀lẹ̀ méjèèjì wọ̀n-ún ara wọn, a rí wákàtí mẹ́fà náà gẹ́gẹ́ bí àkókò àsọtẹ́lẹ̀ tí àwọn méjèèjì pèsè ẹ̀rí ìpínyà kan. Kristi lọ láti inú ìyè sí ikú sí ìyè. Ó lọ láti ayé sí ọ̀run, ó sì padà wá sí ayé. Peteru wà níta, lẹ́yìn náà ó wà nínú tẹ́ńpìlì. Dájúdájú, àwọn ìṣọ̀kan afiwéra mìíràn wà láàárín wákàtí kẹta sí wákàtí kẹsàn-án, ṣùgbọ́n a kọ́kọ́ nílò láti ronú lórí Peteru, Korneliu àti Kesarea létí òkun.

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.

Gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn ìpín àsọtẹ́lẹ̀ tí a ṣàfihàn nínú wákàtí mẹ́fà, nígbà tí a rán áńgẹ́lì náà sí Kọ̀nẹ́líù láti darí rẹ̀ kí ó ránṣẹ́ pe Pétérù, wákàtí kẹsàn-án ni.

> 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.

> Ọkùnrin kan wà ní Kesarea, tí a ń pè ní Kọneliu, balógun ọgọ́rùn-ún ọmọ-ogun nínú ẹgbẹ́ ọmọ-ogun tí a ń pè ní ẹgbẹ́ Itali; ọkùnrin olùfọkànsìn, ẹni tí ó sì ń bẹ̀rù Ọlọ́run pẹ̀lú gbogbo ilé rẹ̀, ẹni tí ó ń ṣe ọ̀pọ̀ àánú fún àwọn ènìyàn, tí ó sì ń gbàdúrà sí Ọlọ́run nígbà gbogbo. Ó rí nínú ìran ní kedere ní àkókò wákàtí kẹsàn-án ọjọ́, áńgẹ́lì Ọlọ́run kan wọlé tọ̀ ọ́ wá, ó sì wí fún un pé, Kọneliu. Nígbà tí ó sì tẹjúmọ́ ọn, ẹ̀rù bà á, ó ní, Kí ni, Olúwa? Ó sì wí fún un pé, Àwọn àdúrà rẹ àti àwọn àánú rẹ ti gòkè lọ fún ìrántí níwájú Ọlọ́run. Ǹjẹ́ nísinsin yìí, rán àwọn ènìyàn sí Jopa, kí o sì pe Símónì kan, ẹni tí àpèlé rẹ̀ ń jẹ́ Peteru. Ìṣe 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.

Ìbẹ̀rẹ̀ dé áńgẹ́lì kan jẹ́ àmì ìránṣẹ́, àti ti àmì ọ̀nà, àti pé áńgẹ́lì náà fìdí rẹ̀ múlẹ̀ pé àmì ọ̀nà ni nígbà tí ó wí pé, “Àdúrà rẹ àti àánú rẹ ti gòkè lọ fún ìrántí níwájú Ọlọ́run.” Àmì ọ̀nà ìparí ọ̀sẹ̀ náà ni pé Kọ̀nílíù ránṣẹ́ pe Pétérù ní wákàtí kẹsàn-án lẹ́yìn tí ó ti gbààwẹ̀ fún ọjọ́ mẹ́rin, a sì pè é ní “ìrántí,” èyí tí í ṣe àmì ọ̀nà. Gẹ́gẹ́ bí “balógun ọgọ́rùn-ún,” Kọ̀nílíù jẹ́ ọ̀gá lórí ọgọ́rùn-ún ọkùnrin.

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.

Nígbà tí Peteru wà ní Kesarea Filipi nínú Matiu mẹ́rìndínlógún, kò sí ìtọ́kasí kankan sí wákàtí kankan. Kesarea Filipi ni orúkọ ìlú náà ní àkókò tí Jesu mú àwọn ọmọ-ẹ̀yìn náà lọ síbẹ̀. Nínú ìtàn Dáníẹ́lì mọ́kànlá, ẹsẹ̀ kẹtàlá sí kẹẹ́dógún, àwọn ẹsẹ̀ tí a ṣẹ ní ogun Panium, tí wọ́n sì jẹ́ àpẹẹrẹ ogun tí ó yọrí sí òfin Ọjọ́-Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, Panium ni a ń pe Kesarea Filipi. Peteru wà nínú ẹsẹ̀ kẹtàlá títí dé kẹẹ́dógún nígbà tí ó wà ní Kesarea Filipi, èyí tí í ṣe 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.

Ìdámọ̀ pé Ogun Panium jẹ́ ìmúṣẹ ẹsẹ̀ kẹtàlá sí kẹẹ́ẹ̀dógún nínú Dáníẹ́lì mọ́kànlá, àti pé àwọn ẹsẹ̀ náà pẹ̀lú ìtàn Ogun Panium ń tọ́ka sí ogun kan tí ó yọrí sí òfin Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, jẹ́ gan-an bí ọ̀nà ìlànà ìlà lórí ìlà ṣe jẹ́ àkàtọ̀ láti ṣiṣẹ́. Lílo ìlànà náà ń béèrè pé kí Kesaríà Fílípì àti Panium bá ara wọn mu, nítorí òfin àkọ́kọ́ ti àsọtẹ́lẹ̀ tí ó sọ̀rọ̀ sí òtítọ́ yìí ni pé, “olúkúlùkù àwọn wòlíì àtijọ́ sọ jùlọ fún ọjọ́ wa ju àwọn ọjọ́ tí wọ́n gbé ayé wọn lọ.” Pọ́ọ̀lù fi kún un pé àwọn ẹ̀mí àwọn wòlíì wà lábẹ́ àkóso àwọn wòlíì, nítorí náà kì í ṣe pé gbogbo wọn ń tọ́ka sí àwọn ọjọ́ ìkẹyìn nìkan, ṣùgbọ́n gbogbo wọn sì ń fara mọ́ ara wọn.

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.

Nítorí èyí, bí a bá sì mọ̀ Panium nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run gẹ́gẹ́ bí Panium, lẹ́yìn náà sì gẹ́gẹ́ bí Kesarea Filipi, a gbọ́dọ̀ fi àwọn méjèèjì sí ìṣe ní àwọn ọjọ́ ìkẹyìn, wọ́n sì gbọ́dọ̀ bá ara wọn mu, nítorí ìlú kan náà ni wọ́n jẹ́.

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.

Ní ìbámu pẹ̀lú ọgbọ́n-àyẹ̀wò yìí, bí ó tilẹ̀ jẹ́ pé ó yàtọ̀ díẹ̀, ni Kesaréà Filipi àti Kesaréà Maritima. Peteru lọ sí Kesaréà Filipi pẹ̀lú Kristi, ṣùgbọ́n Ẹ̀mí Mímọ́ rán án sí Kesaréà Maritima. Síbẹ̀, ní Kesaréà méjèèjì, Peteru ni ẹni-ìwà àdéhùn pàtàkì. Ohun tí ó ṣe àgbàyanu nípa ìlà yìí ni pé ní wákàtí kẹ́sàn-án ni áńgẹ́lì bẹ Cornelius wò, tí ó sì pa á láṣẹ pé kí ó ránṣẹ́ pe Peteru. Peteru ní Kesaréà jẹ́ àmì àtọ́kànwá wòlíì, ṣùgbọ́n Kesaréà méjèèjì yàtọ̀ síra wọn ní kedere. Ọ̀kan ni Kesaréà létí òkun, èkejì sì ni Kesaréà lórí ilẹ̀. Kesaréà létí òkun ni a so mọ́ àwọn Keferi, Cornelius sì ni Keferi àkọ́kọ́ tí a yí padà ní pàtó ní òpin ọ̀sẹ̀ àdéhùn ní ọdún 34 AD. Kesaréà létí òkun ni wákàtí kẹ́sàn-án, ó sì bá Peteru nínú tẹ́ńpìlì mu ní Pentikosti, àti ikú Kristi ní wákàtí kẹ́sàn-án.

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

Kesarea nípa ilẹ̀, ìyẹn ni Kesarea Filipi, ni wákàtí kẹta. Kò sí àṣàyàn mìíràn láti yàn. Kesarea Filipi ní ìbẹ̀rẹ̀, wákàtí kẹta; Kesarea Maritima sì ní òpin, wákàtí kẹsàn-án. Filipi ni alfa àkókò wákàtí mẹ́fà náà, Maritima sì ni omega. Omega ní wákàtí kẹsàn-án ni ikú Kristi ní àárín ọ̀sẹ̀ májẹ̀mú, Peteru sì pẹ̀lú wà nínú tẹ́ńpìlì ní Pẹ́ńtẹ́kọ́sítì ní wákàtí kẹsàn-án. Bí Korneliu ṣe ránṣẹ́ pe Peteru bá ikú Kristi mu, èyí tí ó ṣàpẹẹrẹ òfin Ọjọ́ Àìkú, ó sì tún bá Peteru nínú tẹ́ńpìlì ní Pẹ́ńtẹ́kọ́sítì mu, èyí tí ó tún ṣàpẹẹrẹ òfin Ọjọ́ Àìkú lẹ́ẹ̀kan sí i. Korneliu, gẹ́gẹ́ bí aláìkọ́kọ́ tí a yí padà láti inú àwọn Keferi, dúró fún òṣìṣẹ́ wákàtí kọkànlá àkọ́kọ́ ní òfin Ọjọ́ Àìkú.

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.

Wákàtí kẹta nígbà tí a kàn Kristi mọ́ àgbélébùú, àti wákàtí kẹta nígbà tí Peteru wà nínú yàrá òkè, gbọ́dọ̀ jẹ́, kò sì lè jẹ́ ohun mìíràn bí kò ṣe aṣojú Kaisarea Filipi. Yàrá òkè tí Peteru wà ní ọjọ́ Pẹntikosti ni gan-an yàrá òkè kan náà tí Kristi farahàn lẹ́yìn àjíǹde Rẹ̀, ìgòkè Rẹ̀, àti ìsílẹ̀ Rẹ̀. Kristi wá sí yàrá òkè náà, lẹ́yìn náà ọjọ́ márùn-ún-dín-lọ́gbọ̀n [aadọta] lẹ́yìn náà, ní ọjọ́ Pẹntikosti, Peteru gbé ìhìn iṣẹ́ ìwé Joẹli kalẹ̀ nínú yàrá òkè kan náà.

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.

Kesaríà Filipi ni wákàtí kẹta tí ó bá ìkànnì mọ́ agbelebu àti yàrá òkè ní Pẹntikọsti mu. Ìkànnì mọ́ agbelebu jẹ́ àmì ìtúká, yàrá òkè sì jẹ́ àmì ìṣọ̀kan. Èyí fi Kesaríà Filipi hàn gẹ́gẹ́ bí ipò tí ó wà díẹ̀ ṣáájú òfin Ọjọ́-Àìkú, níbi tí a ti tú ẹ̀yà kan ká, tí a sì kó ẹ̀yà kejì jọ. Nígbà tí ìtàn Ogun Panium bá bẹ̀rẹ̀ sí í tún ara rẹ̀ ṣe, àwọn wúńdíá òmùgọ̀ àti ọlọ́gbọ́n ni a ó yà sọ́tọ̀ títí láé, a ó sì yà wọ́n sọ́tọ̀ nípa agbelebu, èyí tí ń ṣojú ìsúnmọ́ òfin Ọjọ́-Àìkú. Ní Kesaríà Filipi ni Kristi ti bẹ̀rẹ̀ sí í kọ́ni nípa òfin Ọjọ́-Àìkú tí ń bọ̀. Nígbà tí Ó ṣe bẹ́ẹ̀, Peteru tako ìránṣẹ́ náà; nítorí náà, nínú ẹsẹ̀ mẹ́sàn-án, Peteru ń ṣojú àwọn tí a fi èdìdì dì àti àwọn tí a tú ká nípasẹ̀ ìránṣẹ́ agbelebu, èyí tí í ṣe òfin Ọjọ́-Àìkú.

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

> Ó wí fún wọn pé, Ṣùgbọ́n èmi ta ni ẹ̀yin ń wí pé mo jẹ́?

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

> Ṣímónì Pétérù sì dáhùn, ó sì wí pé, Ìwọ ni Kristi, Ọmọ Ọlọ́run alààyè.

> 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.

> Jesu sì dá a lóhùn pé, Alábùkún fún ni ìwọ, Símónì Báríjónà: nítorí ẹran-ara àti ẹ̀jẹ̀ kò fi èyí hàn fún ọ, bí kò ṣe Baba mi tí ń bẹ ní ọ̀run. Èmi náà sì wí fún ọ pé, Péteru ni ìwọ, àti lórí àpáta yìí ni èmi yóò kọ́ ìjọ mi; àwọn ẹnu-bodè ọ̀run-àpáàdì kì yóò sì borí rẹ̀. Èmi yóò sì fi àwọn kọ́kọ́rọ́ ìjọba ọ̀run fún ọ: ohunkóhun tí ìwọ bá dè ní ayé ni a ó dè ní ọ̀run; ohunkóhun tí ìwọ bá tú ní ayé ni a ó sì tú ní ọ̀run.

> 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.

> Nígbà náà ni ó pa àṣẹ fún àwọn ọmọ-ẹ̀yìn rẹ̀ pé kí wọ́n má ṣe sọ fún ẹnikẹ́ni pé òun ni Jésù Kristi. Láti ìgbà náà lọ ni Jésù bẹ̀rẹ̀ sí í fi hàn fún àwọn ọmọ-ẹ̀yìn rẹ̀ bí ó ti yẹ kí ó lọ sí Jerusalẹmu, kí ó sì jìyà ohun púpọ̀ lọ́wọ́ àwọn àgbààgbà àti àwọn olórí àlùfáà àti àwọn akọ̀wé, kí a sì pa á, kí a sì jí i dìde ní ọjọ́ kẹta.

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

> Nígbà náà ni Peteru mú un sọ́tọ̀, ó sì bẹ̀rẹ̀ sí í bá a wí, pé, Kí ó jìnnà sí ọ, Olúwa: èyí kì yóò ṣẹlẹ̀ sí ọ.

> 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.

> Ṣùgbọ́n ó yí padà, ó sì wí fún Pétérù pé, Lọ sí ẹ̀yìn mi, Sátánì: ìwọ jẹ́ ohun ìkọ̀sẹ̀sín fún mi; nítorí ìwọ kò tọ́ ohun ti Ọlọ́run, bí kò ṣe ohun ti ènìyàn. Matteu 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.

Ìkànìyàn ní wákàtí kẹta àti ìhìnrere Peteru ní yàrá òkè mú ìbámu wá sí ìyípadà àsọtẹ́lẹ̀ ti ìjọ jagunjagun, tí a túmọ̀ sí ìjọ tí ó ní àlìkámà àti èpò pọ̀, sí ìjọ olùṣègun. Ìjọ olùṣègun ni ọrẹ àkọ́kọ́ ti àlìkámà Pentikosti, èyí tí í ṣe òfin Ọjọ́ Àìkú. Nígbà tí èpò àti àlìkámà bá dàgbà dé ìpèkun, àwọn angẹli yóò ya àwọn ẹ̀ka méjèèjì sọ́tọ̀. Òjò tí ó bẹ̀rẹ̀ sí í rọ díẹ̀díẹ̀ ní 9/11 ni ó mú kí àlìkámà àti èpò dé sí ìmúso.

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.

Àkókò wákàtí mẹ́fà dúró fún ìtàn ìpàdé àgọ́ Exeter títí dé October 22, 1844, ìwọlé ìṣẹ́gun Kristi sínú Jerusalẹmu àti ìwọlé ọba Dafidi sínú Jerusalẹmu pẹ̀lú àpótí májẹ̀mú. Wákàtí kẹsàn-án náà pẹ̀lú ni àkókò ẹbọ alẹ́, ní ìwọ̀n àgogo mẹ́ta ọ̀sán.

> 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.

> Nísinsin yìí ni ìwọ yóò máa rúbọ lórí pẹpẹ: ọ̀dọ́-àgùntàn méjì tí wọ́n pé ọdún kan, lójoojúmọ́ láìdákẹ́. Ọ̀kan nínú àwọn ọ̀dọ́-àgùntàn náà ni ìwọ yóò máa rúbọ ní àárọ̀; èkejì ọ̀dọ́-àgùntàn náà sì ni ìwọ yóò máa rúbọ ní ìrọ̀lẹ́. Eksodu 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.

Ọ̀rọ̀ tí a túmọ̀ sí “àní,” nígbà mìíràn ni a máa ń ṣàfihàn gẹ́gẹ́ bí “láàárín àwọn ìrọ̀lẹ́ méjì.” Láàárín àwọn ìrọ̀lẹ́ méjì ń tọ́ka sí àkókò wákàtí mẹ́fà láàárín wákàtí kẹta àti wákàtí kẹsàn-án. Ọ̀sẹ̀ májẹ̀mú Kristi ń ṣojú àkókò wákàtí mẹ́fà lórí àgbélébùú, èyí tí ó di alfa àkókò wákàtí mẹ́fà ní Pentikosti. Ẹlẹ́rìí méjì wà nínú ọ̀sẹ̀ májẹ̀mú náà tí wọ́n ń dá àkókò wákàtí mẹ́fà kan mọ̀, èyí tí ó ní ìsopọ̀ tààrà pẹ̀lú kì í ṣe àsọtẹ́lẹ̀ ọ̀sẹ̀ mímọ́ nìkan, ṣùgbọ́n pẹ̀lú àwọn àmì àpẹẹrẹ àkókò Pentikosti náà pẹ̀lú. Lẹ́yìn náà, ní ìparí ọ̀sẹ̀ àsọtẹ́lẹ̀ kan náà gan-an, a pè Pétérù sí Kesaréà ní wákàtí kẹsàn-án. Òtítọ́ náà pé wákàtí kẹsàn-án mẹ́ta wà láàárín àkójọpọ̀ àsọtẹ́lẹ̀ kan náà ti ọ̀sẹ̀ mímọ́; méjì nínú wọn sì jẹ́ àwọn òpin omega ti àkókò wákàtí mẹ́fà kan, èyí tí ó tún jẹ́ àkókò láàárín àwọn ẹbọ òwúrọ̀ àti ìrọ̀lẹ́, ń béèrè, nípasẹ̀ dandan àsọtẹ́lẹ̀, pé kí wákàtí kẹta kan wà gẹ́gẹ́ bí alfa ti àkókò kan tí ó parí ní wákàtí kẹsàn-án Kornéliù.

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.

Késáríà méjì, tí Pétérù jẹ́ àwòrán àárín gbùngbùn nínú wọn méjèèjì, ń fi hàn pé Késáríà Fílípì ni wákàtí kẹta. Àkókò wákàtí mẹ́fà yẹn bẹ̀rẹ̀, ó sì parí pẹ̀lú Késáríà, nítorí pé a fi ìbẹ̀rẹ̀ ṣàpèjúwe òpin.

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

A ó pa ọmọ-àgùntàn Ìrékọjá ní ìrọ̀lẹ́, èyí tí í ṣe wákàtí kẹ́sàn-án—nígbà tí Kristi kú.

> 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.

> Ẹ ó sì pa á mọ́ títí di ọjọ́ kẹrìnlá oṣù náà gan-an; gbogbo àpéjọ ìjọ Israẹli yóò sì pa á ní ìrọ̀lẹ́. Eksodu 12:6.

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

Wákàtí àdúrà náà pẹ̀lú ni wákàtí kẹsàn-án, nítorí ní àkókò ẹbọ ìrọ̀lẹ́ ni ó jẹ́.

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

> Kí àdúrà mi kí ó wà níwájú rẹ bí tùràrí; àti gbígbé ọwọ́ mi sókè bí ẹbọ alẹ́. Sáàmù 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.

Ní ìbámu pẹ̀lú ìrúbọ alẹ́ gẹ́gẹ́ bí wákàtí àdúrà, Esra ń gbàdúrà ní àsìkò ìrúbọ alẹ́; nítorí náà, ó ń gbàdúrà ní wákàtí kẹsàn-án, nígbà tí Peteru wà nínú tẹ́ńpìlì, nígbà tí Kristi kú, àti nígbà tí a sọ fún Korneliu láti ránṣẹ́ pe Peteru.

> 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.

> Ní àkókò ẹbọ alẹ́ ni mo dìde kúrò nínú ìrora mi; mo sì ti fa aṣọ mi àti àwọ̀ aṣọ mi ya, mo wólẹ̀ lórí eékún mi, mo sì na ọwọ́ mi sí Olúwa Ọlọ́run mi. 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.

Nínú àdúrà rẹ̀, Esra ń ronúpìwàdà lẹ́yìn tí ó ti lóye pé àwọn tí wọ́n jáde kúrò ní Babiloni láti tún tẹ́ńpìlì àti Jérúsálẹ́mù kọ ni wọ́n ti so ara wọn pọ̀ mọ́ àwọn aya kèfèrí.

> 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.

> Nígbà tí Esra sì ti gbàdúrà, tí ó sì ti jẹ́wọ́ ẹ̀ṣẹ̀ rẹ̀, ní ìkún, tí ó sì tẹ ara rẹ̀ ba níwájú ilé Ọlọ́run, ìjọ ńlá púpọ̀ gidigidi ti àwọn ọkùnrin àti àwọn obìnrin àti àwọn ọmọ sì kóra jọ sọ́dọ̀ rẹ̀ láti inú Israẹli: nítorí àwọn ènìyàn náà sọkún gidigidi. Ṣekaniah ọmọ Jehieli, ọ̀kan lára àwọn ọmọ Élámù, sì dáhùn, ó sì wí fún Esra pé, Àwa ti ṣẹ̀ sí Ọlọ́run wa, a sì ti fẹ́ àwọn àjèjì obìnrin lára àwọn ènìyàn ilẹ̀ náà: ṣùgbọ́n nísinsin yìí, ìrètí ṣì wà fún Israẹli ní ti ọ̀ràn yìí. Nítorí náà, ẹ jẹ́ kí a bá Ọlọ́run wa dá májẹ̀mú pé a ó lé gbogbo àwọn obìnrin náà kúrò, àti àwọn tí a bí fún wọn pẹ̀lú, gẹ́gẹ́ bí ìmọ̀ràn olúwa mi, àti ti àwọn ẹni tí ń warìrì níwájú àṣẹ Ọlọ́run wa; kí a sì ṣe é gẹ́gẹ́ bí òfin. Dìde; nítorí ọ̀ràn yìí jẹ́ ti ìwọ: àwa pẹ̀lú yóò wà pẹ̀lú rẹ: mú ọkàn le, kí o sì ṣe é.

> 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.

> Nígbà náà ni Esra dìde, ó sì mú kí àwọn olórí àlùfáà, àwọn ọmọ Léfì, àti gbogbo Ísráẹ́lì búra pé wọn yóò ṣe gẹ́gẹ́ bí ọ̀rọ̀ yìí. Wọ́n sì búra. Nígbà náà ni Esra dìde kúrò níwájú ilé Ọlọ́run, ó sì lọ sínú yàrá Johanani ọmọ Eliáṣíbù; nígbà tí ó sì dé ibẹ̀, kò jẹ oúnjẹ, kò sì mu omi; nítorí ó ṣọ̀fọ̀ nítorí ìrékọjá àwọn tí a ti kó lọ ní ìgbèkùn. Wọ́n sì kéde káàkiri Juda àti Jerúsálẹ́mù fún gbogbo àwọn ọmọ ìgbèkùn pé kí wọn kó ara wọn jọ sí Jerúsálẹ́mù; àti pé ẹnikẹ́ni tí kò bá wá láàárín ọjọ́ mẹ́ta, gẹ́gẹ́ bí ìpinnu àwọn ọmọ-aládé àti àwọn àgbààgbà, gbogbo ohun ìní rẹ̀ ni a óò fi jìyà ìpadánù, a ó sì yà á sọ́tọ̀ kúrò nínú ìjọ àwọn tí a ti kó lọ ní ìgbèkùn. Nígbà náà ni gbogbo àwọn ọkùnrin Juda àti Benjamini kó ara wọn jọ sí Jerúsálẹ́mù ní ọjọ́ mẹ́ta. Ó jẹ́ oṣù kẹsàn-án, ní ọjọ́ ogún oṣù náà; gbogbo àwọn ènìyàn sì jókòó ní ojúde ilé Ọlọ́run, wọ́n ń wárìrì nítorí ọ̀ràn yìí, àti nítorí òjò púpọ̀. Esra 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.

Májẹ̀mú ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] ni a ṣàfihàn gẹ́gẹ́ bí ìyapa kúrò lọ́dọ̀ àwọn tí wọ́n ti fẹ́ àwọn aya àjèjì. Èyí ni ìyapa àwọn wúńdíá ọlọ́gbọ́n àti àwọn wúńdíá aṣiwèrè, ó sì ń ṣẹlẹ̀ ní wákàtí kẹ́sàn-án, èyí tí í ṣe ikú Kristi, Peteru nínú tẹ́ńpìlì ní Pẹ́ńtẹ́kọ́sítì, àti pípe tí a pe Peteru sí Kesarea lẹ́gbẹ̀ẹ́ òkun. Ìyapa Esra náà pẹ̀lú ni ìwẹ̀nùmọ́ àwọn ọmọ Lefi nípasẹ̀ Òjíṣẹ́ Májẹ̀mú nínú Malaki orí kẹta. Ìwẹ̀nùmọ́ tí ó wà nínú Malaki ń ṣàpẹẹrẹ ìwẹ̀nùmọ́ tẹ́ńpìlì Kristi méjì náà.

> “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.

> “Nínú mímọ́ tẹ́ńpìlì kúrò lọ́wọ́ àwọn olùrà àti olùtà ayé, Jésù kéde iṣẹ́-ìránṣẹ́ Rẹ̀ láti wẹ ọkàn mọ́ kúrò nínú àbàwọ́n ẹ̀ṣẹ̀,—kúrò nínú àwọn ìfẹ́kúfẹ̀ẹ́ ayé, àwọn ìfẹ́kúfẹ̀ẹ́ amotaraeninikan, àwọn àṣà búburú, tí ń ba ọkàn jẹ́. A tọ́ka sí Malaki 3:1–3.” 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.

A sọ fún Esra àti àwọn tí ń wọ inú májẹ̀mú náà pé kí wọ́n “dìde,” a sì sọ fún Jóṣúà pé kó dìde lẹ́yìn tí gbogbo àwọn ọlọ̀tẹ̀ ti kú ní àkókò ọdún mẹ́tàlélọ́gbọ̀n. Ó gba ọdún méjì kí Ísírẹ́lì ìgbàanì lè kùnà nínú ìlànà ìdánwò mẹ́wàá náà, àti ní ọdún mẹ́tàlélọ́gbọ̀n lẹ́yìn náà gbogbo àwọn ọlọ̀tẹ̀ náà ti kú, Ọlọ́run sì sọ fún wọn pé kí wọ́n dìde.

> 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.

> “Njẹ̀ dide báyìí,” ni mo wí, “kí ẹ sì kọjá odò Ṣérẹ́dì.” A sì kọjá odò Ṣérẹ́dì. Àkókò tí a fi ń bọ láti Kádéṣì-bárínéà títí a fi kọjá odò Ṣérẹ́dì jẹ́ ọdún mẹ́tàdínlógójì; títí gbogbo ìran àwọn ọkùnrin ogun fi parun kúrò láàrín àgọ́-ogun, gẹ́gẹ́ bí Olúwa ti búra fún wọn. Deuteronomi 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.”

Nínú Jòhánù orí karùn-ún, Jésù mú ọkùnrin aláìlera tí ó ti wà ní ipò náà fún ọdún mẹ́tàlélọ́gbọ̀n láradá, nígbà tí Ó sì mú un láradá, Ó sọ fún un pé, “Dìde.”

> 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?

> Nítorí angẹli kan máa ń sọ̀kalẹ̀ sínú adágún náà ní àkókò kan, ó sì máa ń rú omi náà; ẹnikẹ́ni tí ó bá kọ́kọ́ wọ inú omi náà lẹ́yìn rú omi náà, a máa sọ ọ́ di àlàáfíà kúrò nínú àrùn kankan tí ó ní. Ọkùnrin kan sì wà níbẹ̀, ẹni tí ó ti ní àìlera fún ọdún mẹ́tàlélọ́gbọ̀n. Nígbà tí Jésù rí i níbi tí ó dùbúlẹ̀, tí ó sì mọ̀ pé ó ti pẹ́ nínú ipò náà, ó wí fún un pé, Ṣé ìwọ yóò fẹ́ kí a sọ ọ́ di àlàáfíà?

> 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.

> Ọkùnrin aláìlera náà dá a lóhùn pé, “Olúwa, èmi kò ní ẹni tí yóò fi mí sínú adágún náà nígbà tí omi bá dàrú; ṣùgbọ́n bí mo ti ń bọ̀, ẹlòmíràn máa ń sọ̀kalẹ̀ ṣáájú mi.”

> 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.

> Jésù wí fún un pé, Dìde, gbé àkéte rẹ, kí o sì máa rìn. Lójúkan náà ni a mú ọkùnrin náà láradá, ó sì gbé àkéte rẹ, ó sì ń rìn: ọjọ́ náà sì ni ọjọ́ ìsinmi. Johanu 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.

Ní àkàwé Esra nípa májẹ̀mú ẹgbẹ̀rún mẹ́rìnlélógójì [144,000], a ní kí àwọn ènìyàn náà “dìde.” Ní ọdún 1838, Josiah Litch, oníwàásù Millerite kan tí ó ṣe pàtàkì, sọ àsọtẹ́lẹ̀ òpin agbára ìṣàkóso Ottoman ní àkókò tó sún mọ́ 1840, ìránṣẹ́ Millerite náà sì dìde, ṣùgbọ́n a fi agbára fún un pẹ̀lú ìmúṣẹ gangan náà ní ọjọ́ kẹ́tàlá oṣù Kẹjọ, ọdún 1840. Ìgbéga ìjọ ajagunmolu ní inú rẹ̀ àsọtẹ́lẹ̀ kan tí ń mú kí àwọn ènìyàn Ọlọ́run dìde nígbà tí a bá fi májẹ̀mú náà múlẹ̀. Nínú ìyàsọ́tọ̀ Esra kúrò lọ́dọ̀ àwọn aya àjèjì, a rí ìwẹ̀nùmọ́ Malaki ti àwọn ọmọ Lefi, pẹ̀lú àwọn ìwẹ̀nùmọ́ tẹ́ńpìlì méjì ti Kristi pẹ̀lú; ọkọ̀ọ̀kan ìlà náà sì ń fi ìyapa alíkámà àti èpò hàn, èyí tí a mú ṣẹ nígbà tí Kristi yóò mú ẹ̀ṣẹ̀ kúrò nínú ọkàn ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] náà títí láé. Wákàtí kẹ́sàn-án Kristi, àti àwọn wákàtí kẹ́sàn-án méjì ti Peteru, pẹ̀lú àdúrà Esra fún ìwẹ̀nùmọ́, bá òfin Ọjọ́-Àìkú mu, nígbà tí a ó tú òjò ìkẹyìn jáde láìsí ìwọ̀n. Nínú orí kẹ́sàn-án ìwé Dáníẹ́lì, Dáníẹ́lì gba ìdáhùn sí àwọn ẹ̀bẹ̀ rẹ̀ ní àkókò ẹbọ ìrọ̀lẹ́, èyí tí í ṣe wákàtí kẹ́sàn-án.

> 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.

> Bẹ́ẹ̀ ni, bí mo ti ń sọ̀rọ̀ nínú àdúrà, ọkùnrin náà Gébúrẹ́lì, ẹni tí mo ti rí nínú ìran ní ìbẹ̀rẹ̀, nígbà tí a mú un fò wá ní kíákíá, fi ọwọ́ kàn mí ní àkókò ẹbọ alẹ́. 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.

A ti jẹ́ kó yé wa pé àwọn ìran tí a fi fún Dáníẹ́lì lẹ́gbẹ̀ẹ́ àwọn odò ńlá ti Ṣínárì ti bẹ̀rẹ̀ sí í ṣẹ, àti pé a gbọ́dọ̀ wo àwọn ipò àti àyidayida nígbà tí a fi àwọn àsọtẹ́lẹ̀ náà fún un.

> “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.

> “Ìmọ́lẹ̀ tí Dáníẹ́lì gbà lọ́dọ̀ Ọlọ́run ni a fi fún un ní pàtàkì fún àwọn ọjọ́ ìkẹyìn wọ̀nyí. Àwọn ìran tí ó rí lẹ́bàá odò Ulai àti Hiddekel, àwọn odò ńlá ilẹ̀ Ṣínárì, ń bọ̀ sí ìmúṣẹ ní báyìí, gbogbo àwọn ìṣẹ̀lẹ̀ tí a sì ti sọ tẹ́lẹ̀ yóò sì ṣẹ ní kánkán.

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

> “Ẹ ronú nípa ipò àti àyíká orílẹ̀-èdè àwọn Júù nígbà tí a fi àwọn àsọtẹ́lẹ̀ Dáníẹ́lì fún wọn.” 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.

Ìmọ́lẹ̀ àwọn ìran tí ó ní í ṣe pẹ̀lú àwọn odò Hiddekel àti Ulai dúró fún àwọn orí mẹ́fà ìkẹyìn nínú orí kọkànlá ti Dáníẹ́lì. Nínú orí kẹ́sàn-án, tí odò Ulai ṣàpẹẹrẹ rẹ̀, a fi ìmọ́lẹ̀ fún Dáníẹ́lì lórí àwọn orí keje, kẹjọ, àti kẹ́sàn-án. Nínú orí kẹwàá, tí odò Hiddekel ṣàpẹẹrẹ rẹ̀, a fi ìmọ́lẹ̀ àwọn orí kẹwàá, kọkànlá, àti kejìlá fún Dáníẹ́lì. Àlàyé àsọtẹ́lẹ̀ náà ni a ṣàpẹẹrẹ nípasẹ̀ àwọn ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ tí a ṣàfihàn nínú àwọn orí náà méjèèjì, ṣùgbọ́n pẹ̀lú nípasẹ̀ Dáníẹ́lì fúnra rẹ̀, nítorí pé ó yẹ kí a wo ipò orílẹ̀-èdè àwọn Júù nígbà tí a fi àwọn àsọtẹ́lẹ̀ náà fún wọn.

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.

A ní láti mú àwọn ìrònú wọ̀nyí wá sí àwọn ọjọ́ ìkẹyìn, kí a sì mú wọn bá àwọn ẹ̀rí wòlíì kejì náà mu. Èyí túmọ̀ sí pé gẹ́gẹ́ bí Peteru ṣe wà ní Kesarea Filipi, tí ó sì tún wà ní Kesarea Maritima, bẹ́ẹ̀ ni Gabrieli ṣèbẹ̀wò sí Daniẹli ní wákàtí kẹsàn-án nínú orí kẹsàn-án, ó sì tún ṣèbẹ̀wò sí i ní ọjọ́ kejìlélógún nínú orí kẹwàá. Ìmọ́lẹ̀ Ulai àti Hiddekel fún àwọn ọjọ́ ìkẹyìn ni a tú sílẹ̀ fún Daniẹli ní wákàtí kẹsàn-án ọjọ́ kejìlélógún. Ìmọ́lẹ̀ náà dúró fún ìtújáde òjò ìkẹyìn láìsí ìwọ̀n ní àkókò òfin Ọjọ́-Àìkú.

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.

Ẹ̀rí Dáníẹ́lì ni a tú sílẹ̀ ní kíkún ní wákàtí kẹsàn-án, nítorí ó ń ṣe àfihàn ìtàn òde àti ìtàn inú ti ohun tí “ó ń ṣẹlẹ̀ sí” àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn. Nígbà tí a bá kéde ìmọ́lẹ̀ náà fún àwọn Kèfèrí, tí Kọ̀nílíù ṣojú fún, wọn yóò ránṣẹ́ wá fún ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì, a ó sì pa òfin Ọlọ́run nípasẹ̀ fífi Ọjọ́ Àìkú múlẹ̀, Pétérù yóò sì fi ìránṣẹ́ kan ránṣẹ́ sí tẹ́ńpìlì tí Kristi ti fi sílẹ̀, tí ó sì ti sọ̀rọ̀ rẹ̀ gẹ́gẹ́ bí ilé asán àwọn Júù. Pétérù ń bá àwọn Kèfèrí sọ̀rọ̀, àti pẹ̀lú Sànhẹ́dírìn, nígbà tí Ésírà ń bẹ̀bẹ̀ fún ìyàtọ̀, tí Dáníẹ́lì sì ń gbààwẹ̀, tí ó sì ń gbàdúrà fún ìmọ́lẹ̀. Wákàtí kẹsàn-án ní Pẹ́ńtíkọ́sì, ní ikú Kristi, nígbà tí Kọ̀nílíù pè Pétérù, àti ní ẹbọ alẹ́, gbogbo wọn bá Èlíjà lórí Òkè Kámẹ́lì mu.

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.

Ó hàn gbangba pé àkókò wákàtí mẹ́fà náà dúró fún àkókò kan tí ó parí ní òfin Ọjọ́-Àìkú, ṣùgbọ́n tí ó bẹ̀rẹ̀ pẹ̀lú ìṣẹ̀lẹ̀ kan tí ó ní ìbáṣepọ̀ tààrà pẹ̀lú òpin náà, gẹ́gẹ́ bí àwọn ẹbọ òwúrọ̀ àti ìrọ̀lẹ́ ṣe rí. Ní ìtumọ̀ Pétérù, àkókò wákàtí mẹ́fà náà ni láti Kesarea Filipi dé Kesarea lẹ́bàá Òkun. Ní Pentikosti, ó jẹ́ láti yàrá òkè dé tẹ́ńpìlì. Àkókò náà tí í ṣe ìmọ́lẹ̀ mímọ́lẹ̀ tí a gbé kalẹ̀ ní ìbẹ̀rẹ̀ ọ̀nà náà ni Ẹkún Ọ̀gànjọ́, àti pé àkókò náà dé títí di òfin Ọjọ́-Àìkú. Wákàtí mẹ́fà náà, láàárín àwọn ìrọ̀lẹ́, ṣàpẹẹrẹ ìwọlé iṣẹ́gun Kristi sínú Jerúsálẹ́mù, èyí tí, ní ẹ̀wẹ̀, ṣàpẹẹrẹ àkókò láti àpéjọ́ àgọ́ Exeter láti August 12 sí 17, 1844, tí ó dá ìkéde iṣẹ́ náà sílẹ̀ tí ó dé ìparí rẹ̀ ní October 22, 1844. Exeter ni Kesarea Filipi, àti Kesarea lẹ́bàá Òkun ni October 22, 1844. Kesarea ni a fi samisi ìbẹ̀rẹ̀ gẹ́gẹ́ bí a ti fi samisi òpin náà.

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.

Wíwọlé ìṣẹ́gun náà ni a fi àríyànjiyàn sàmì sí ní ìbẹ̀rẹ̀, a sì tún fi àríyànjiyàn sàmì sí ní ìkẹyìn. Àríyànjiyàn ní Exeter ni a ṣojú rẹ̀ nípasẹ̀ ìjọsìn èké tí ń ṣẹlẹ̀ lórí pápá ní inú àgọ́ Watertown. Àwọn ìròyìn méjì ni àwọn àgọ́ méjèèjì wọ̀nyí ṣojú fún, àti nígbà tí Kristi wọ Jerusalẹmu, àwọn Júù aláṣàrò kéékèèké náà ṣe ẹ̀dùn-ọkàn nípa ìròyìn tí a ń kéde bí Ó ti ń sọ̀kalẹ̀ láti orí Òkè Ọlifi, tí Ó sì ń gun kẹ́tẹ́kẹ́tẹ́ tí a ṣẹ̀ṣẹ̀ tú sílẹ̀ wọ Jerusalẹmu. Àríyànjiyàn àkọ́kọ́ àti èyí ìkẹyìn ń fi alpha àti omega hàn fún àkókò náà. Ní Exeter, ẹgbẹ́ Watertown ń ṣojú fún ẹgbẹ́ àwọn wúńdíá kan tí kò ní òróró, a sì ti ilẹ̀kùn ìgbàlà pa mọ́ fún wọn. Ní òpin àkókò náà, ilẹ̀kùn sí ibi mímọ́ ni a pa, nípa bẹ́ẹ̀ a sì pèsè alpha àti omega fún àkókò náà. Alpha àti omega náà bá àwọ̀n àríyànjiyàn méjì ti wíwọlé ìṣẹ́gun náà mu, àti Kesarea sí Kesarea pẹ̀lú Peteru.

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.

Ní Kesarea Filipi, a yí orúkọ Símónì Bárjona padà sí Pétérù, nínú ìpínrọ̀ kan níbi tí a ti yìn ín gẹ́gẹ́ bí ẹnu-ọ̀nà ìmísí, lẹ́yìn náà a sì dá a lẹ́bi gẹ́gẹ́ bí Sátánì, nítorí pé ó tako ìhìnrere àgbélébùú. Pétérù jẹ́ àmì àwọn ẹ̀ka méjì tí a yà sọ́tọ̀ nípasẹ̀ ìhìnrere ìrìbọmi àti àgbélébùú, èyí tí í ṣe ìhìnrere 9/11 àti òfin ọjọ́ Àìkú.

> “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.

> “Fún ọ̀kọ̀ọ̀kan àwọn ẹ̀yà tí a ṣàpẹẹrẹ wọn nínú Farisi àti agbowó-òde náà, ẹ̀kọ́ kan wà nínú ìtàn àpọ́sítélì Peteru. Ní ìbẹ̀rẹ̀ ọmọ-ẹ̀yìn rẹ̀, Peteru rò pé òun lágbára. Gẹ́gẹ́ bí Farisi náà, ní ìdíyelé ara rẹ̀ òun ‘kò rí bí àwọn ènìyàn yòókù.’ Nígbà tí Kristi, ní alẹ́ ìtẹ̀rẹ̀ rẹ̀, ti kìlọ̀ fún àwọn ọmọ-ẹ̀yìn Rẹ̀ ṣáájú pé, ‘Gbogbo yín ni a ó kọ̀sẹ̀ nítorí Mi lálẹ́ yìí,’ Peteru fi ìgboyà sọ pé, ‘Bí gbogbo wọn bá tilẹ̀ kọ̀sẹ̀, èmi kì yóò ṣe bẹ́ẹ̀.’ Marku 14:27, 29. Peteru kò mọ ewu tirẹ̀. Ìgbẹ́kẹ̀lé ara ẹni ṣìnà á. Ó ro pé òun lè fara da ìdẹwò; ṣùgbọ́n ní wákàtí díẹ̀ lẹ́yìn náà, ìdánwò náà dé, ó sì fi ègún àti ìbúra sẹ́ Oluwa rẹ̀.” 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.

Ní wákàtí kẹ́sàn-án, èyí tí í ṣe àkókò ẹbọ alẹ́ ní ìdáhùn sí àdúrà Èlíjà, iná sọ̀ kalẹ̀, ó sì jo ẹbọ náà run, kí ó lè mú kí àwọn ènìyàn Ọlọ́run mọ̀ pé Olúwa, òun ni Ọlọ́run. Ẹgbẹ́ méjì ni a ṣàpẹẹrẹ wọn ní Orí Òkè Kámẹ́lì, ẹgbẹ́ kan tí nígbà náà mọ̀ pé Olúwa, òun ni Ọlọ́run, àti ẹlòmíràn tí àwọn wòlíì Báálì ṣàpẹẹrẹ wọn, àwọn tí a sì pa lẹ́yìn náà.

> 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.

> Ó sì ṣẹ ní àkókò tí a ń rú ẹbọ ìrúbọ ìrọ̀lẹ́, pé wòlíì Èlíjà súnmọ́, ó sì wí pé, Olúwa Ọlọ́run Ábúráhámù, Ísákì, àti Ísírẹ́lì, jẹ́ kí a mọ̀ lónìí pé ìwọ ni Ọlọ́run ní Ísírẹ́lì, àti pé èmi ni ìránṣẹ́ rẹ, àti pé nípa ọ̀rọ̀ rẹ ni mo ṣe gbogbo nǹkan wọ̀nyí. Gbọ́ mi, Olúwa, gbọ́ mi, kí àwọn ènìyàn yìí lè mọ̀ pé ìwọ ni Olúwa Ọlọ́run, àti pé ìwọ ti yí ọkàn wọn padà sẹ́yìn wá.

> 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.

> Nígbà náà iná Olúwa sọ̀kalẹ̀, ó sì jó ẹbọ sísun náà run, àti igi, àti òkúta, àti erùpẹ̀, ó sì gbẹ omi tí ó wà nínú ìkòtò náà tán. Nígbà tí gbogbo àwọn ènìyàn sì rí i, wọ́n dojúbolẹ̀: wọ́n sì wí pé, Olúwa, òun ni Ọlọ́run; Olúwa, òun ni Ọlọ́run.

> 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.

> Èlíjà sì wí fún wọn pé, Ẹ mú àwọn wòlíì Bálì; ẹ má jẹ́ kí ọ̀kan kan nínú wọn yọ. Wọ́n sì mú wọn: Èlíjà sì mú wọn sọ̀kalẹ̀ lọ sí odò Kíṣónì, ó sì pa wọ́n níbẹ̀. 1 Ọba 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.

Ẹbọ̀ alẹ́, ikú Kristi, Peteru mímu arọ̀ sàn, Peteru gbé ìhìnrere náà lọ sí ọ̀dọ̀ àwọn Keferi, Danieli gbà ìmọ́lẹ̀ àsọtẹ́lẹ̀, àdúrà Elijah ni a fi iná dáhùn, nígbà tí Ezra wà nínú aṣọ ọ̀fọ̀ àti eérú tí ó ń gbàdúrà fún ìyípadà Laodicea sí Filadelfia, fún ìyípadà ìjọ oníjà sí ìjọ aṣẹ́gun. Wákàtí kẹsàn-án ni wákàtí ẹbọ, wákàtí àdúrà tí a dáhùn, wákàtí tí ọ̀run fi kan ayé, afárá láàárín ìdájọ́ àti àánú; èyí sì ni ìdí tí Kristi fi kú ní wákàtí kẹsàn-án, nítorí wákàtí kẹsàn-án ti ẹbọ ṣí ìhìnrere sílẹ̀ fún àwọn Keferi, àwọn tí wọ́n jókòó nínú òkùnkùn, ṣùgbọ́n tí yóò rí ìmọ́lẹ̀ ńlá nígbà tí a bá ṣí ìwé Danieli sílẹ̀ ní kíkún ní òfin Ọjọ́-ìsinmi.

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.

Ní ìrúbọ Gídíónì nínú Àwọn Onídàájọ́ 6:21, Áńgẹ́lì Olúwa fi ọ̀pá rẹ̀ kan ẹran àti búrẹ́dì aláìwú rẹ̀ tí Gídíónì rú, iná sì jáde láti inú àpáta láti jó ó run pátápátá. Iná náà fi ìpè Ọlọ́run sí Gídíónì múlẹ̀, ó sì jẹ́rìí sí ìtẹ́wọ́gbà rẹ̀ sí àmì náà.

> 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.

> Ó sì wí fún un pé, Bí mo bá ti rí oore-ọ̀fẹ́ ní ojú rẹ nísinsin yìí, fi àmì kan hàn mí pé ìwọ ni ó ń bá mi sọ̀rọ̀. Má ṣe kúrò níhìn-ín, mo bẹ̀ ọ́, títí emi yóò fi tọ̀ ọ́ wá, kí n sì mú ẹ̀bùn mi jáde, kí n sì gbé e kalẹ̀ níwájú rẹ. Ó sì wí pé, Èmi yóò dúró títí ìwọ yóò fi padà wá. Gídíónì sì wọ inú ilé lọ, ó sì pèsè ọmọ ewúrẹ́ kan, àti àkàrà aláìwú láti inú efa ìyẹ̀fun kan: ẹran náà ni ó fi sínú agbọ̀n, ó sì fi ọbẹ̀ náà sínú ìkòkò, ó sì mú un jáde tọ̀ ọ́ wá lábẹ́ igi oaku náà, ó sì gbé e kalẹ̀ níwájú rẹ. Áńgẹ́lì Ọlọ́run sì wí fún un pé, Gba ẹran náà àti àwọn àkàrà aláìwú náà, kí o sì tẹ́ wọn lé orí àpáta yìí, kí o sì da ọbẹ̀ náà sí i. Ó sì ṣe bẹ́ẹ̀. Nígbà náà ni áńgẹ́lì Olúwa na ìkángun ọ̀pá tí ó wà ní ọwọ́ rẹ̀ jáde, ó sì fi kan ẹran náà àti àwọn àkàrà aláìwú náà; iná sì jáde láti inú àpáta náà, ó sì jó ẹran náà run àti àwọn àkàrà aláìwú náà. Nígbà náà ni áńgẹ́lì Olúwa kúrò ní ojú rẹ̀. Nígbà tí Gídíónì sì mọ̀ pé áńgẹ́lì Olúwa ni í ṣe, Gídíónì wí pé, Á! Olúwa Ọlọ́run! nítorí mo ti rí áńgẹ́lì Olúwa lójúkojú. Àwọn Onídàájọ́ 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.

Áńgẹ́lì náà farahàn sí Gídíónì ní ẹsẹ̀ kìn-ín-ní orí náà, ó sì pè Gídíónì ní “akíkanjú ọkùnrin ọlọ́lá-nínú ogun,” Gídíónì sì béèrè fún àmì kan láti fi jẹ́rìí ìpè náà. Lẹ́yìn náà, Gídíónì béèrè pé kí áńgẹ́lì náà dúró, áńgẹ́lì tí ó sì dúró nínú àsọtẹ́lẹ̀ ni áńgẹ́lì kejì. Lẹ́yìn tí àkókò ìdúró náà parí, Gídíónì gbé ọrẹ-ẹbọ kan kalẹ̀, iná sì run ọrẹ-ẹbọ náà. Gídíónì wà ní wákàtí kẹsàn-án, nítorí Elijah ni ẹbọ alẹ́, wákàtí kẹsàn-án náà sì ni òfin Ọjọ́ Àìkú nígbà tí àwọn ahọ́n iná ti Pẹ́ńtíkọ́sítì bá ara wọn mu. Gídíónì ṣojú ẹgbẹ́ kan tí ó rí Olúwa lójúkojú, èyí sì ni ohun tí ó ṣẹlẹ̀ sí Dáníẹ́lì ní orí kẹwàá. Nígbà tí Gídíónì rí iná náà ń run ọrẹ-ẹbọ náà, nígbà náà ni ó mọ̀ pé òun ti ń bá Olúwa lò, ẹni tí ó ti rí lójúkojú.

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.

Gídíónì jí sí òtítọ́ yìí nígbà tí iṣẹ́ ìyanu iná fi mú ààmì náà dájú, ààmì náà sì ni Gídíónì, akọni alágbára Ọlọ́run, àti ọmọ-ogun àwọn àlùfáà ọ̀ọ́dúnrún mẹ́ta, tí gbogbo wọn ní ọwọ́ wọn àwọn tábìlì ọ̀ọ́dúnrún mẹ́ta ti Hábákúkù. Ààmì náà, tàbí àsíá ni Gídíónì fúnra rẹ̀, àti ọmọ-ogun ọ̀ọ́dúnrún mẹ́ta náà, èyí tí ó sì tún jẹ́ ọmọ-ogun alágbára ti Ésékíẹ́lì—tí ó dìde dúró nínú orí kẹtàlélọ́gbọ̀n.

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.

Nígbà tí a ya Àgọ́ Ìpàdé sí mímọ́ ní Lefitíkù 9:23, 24, lẹ́yìn àwọn ẹbọ àkọ́kọ́ Áárónì gẹ́gẹ́ bí olórí àlùfáà, iná jáde láti iwájú Olúwa, ó sì run ẹbọ sísun àti ọ̀rá tí ó wà lórí pẹpẹ. Àwọn ènìyàn kigbe, wọ́n sì dojúbolẹ̀ nínú ìbẹ̀rù ọlá. Èyí gbọ́dọ̀, ìlà lórí ìlà, bá iná Èlíjà mú.

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.

Àdúrà Esra ní wákàtí kẹsàn-án fún ìyàtọ̀ àlìkámà àti èpò, tí ó ṣẹlẹ̀ ní àkókò òfin Ọjọ́ Àìkú, nígbà náà ni a mú un ṣẹ nígbà tí ìjọ oníjà yí padà sí ìjọ olùṣègun. Ó gbọdọ̀ tún bá iná Gideoni mu pẹ̀lú. Iná tí ń jó run lórí ẹbọ àkọ́kọ́ Áárónì, tí a rú lẹ́yìn ọjọ́ méje ìyàsímímọ́ ní ọjọ́ kẹjọ, padà wá ní ọjọ́ kan náà, ó sì pa àwọn ọmọ méjì búburú Áárónì run. Nígbà tí a bá tú Ẹ̀mí Mímọ́ jáde láìní òṣùwọ̀n ní wákàtí kẹsàn-án, ní àkókò òfin Ọjọ́ Àìkú, yóò sí ìyàtọ̀ láàárín ẹ̀yà méjì àwọn àlùfáà, ìjọ olùṣègun yóò sì bẹ̀rẹ̀ iṣẹ́ tí ẹṣin funfun ti Éfésù dúró fún, tí ń jáde lọ ní ìṣẹ́gun àti láti ṣẹ́gun. Ìfọ̀rọ̀róró ìjọ olùṣègun rí ẹlẹ́rìí kejì nínú tẹ́ńpìlì Solomoni.

Solomon’s temple dedication in 2 Chronicles 7:1–3, after Solomon’s prayer, fire came down from heaven and consumed the burnt offerings and sacrifices. The glory of the Lord filled the temple, leading the people to worship and declare God’s goodness and enduring mercy. At the Sunday law the church triumphant is lifted up above all the mountains as a crown and an ensign according to Zechariah and Isaiah. When the fire descended at Solomon’s dedication of the temple, the temple was filled with the glory of the Lord, symbolizing that the sounding of the seventh trumpet has finished its work upon God’s people and is about to finish that very work upon the eleventh-hour workers. The seventh trumpet represents the atonement, the combination of Divinity and humanity that occurs as Jesus lifts up His kingdom of glory. That fire which came down at Moses tabernacle and Solomon’s temple was also a fire of judgment for Aaron’s son, as it was for David.

Ìyàsímímọ́ tẹ́ńpìlì Solomoni nínú 2 Kronika 7:1–3, lẹ́yìn àdúrà Solomoni, iná sọ̀kalẹ̀ láti ọ̀run wá, ó sì jó ẹbọ sísun àti àwọn ẹbọ rúbọ run. Ògo Oluwa kún inú tẹ́ńpìlì náà, ó sì mú kí àwọn ènìyàn foríbalẹ̀, wọ́n sì kéde rere Ọlọrun àti àánú rẹ̀ tí ó dúró láéláé. Ní àkókò òfin Ọjọ́ Àìkú, a gbé ìjọ ajagunmolu sókè lórí gbogbo àwọn òkè gẹ́gẹ́ bí adé àti gẹ́gẹ́ bí àsíá gẹ́gẹ́ bí Sekariah àti Isaiah ti sọ. Nígbà tí iná sọ̀kalẹ̀ ní ìyàsímímọ́ tẹ́ńpìlì Solomoni, ògo Oluwa kún tẹ́ńpìlì náà, èyí tí ó jẹ́ àpẹẹrẹ pé ìró kàkàkí keje ti parí iṣẹ́ rẹ̀ lórí àwọn ènìyàn Ọlọrun, ó sì fẹ́rẹ̀ẹ́ parí iṣẹ́ kan náà lórí àwọn òṣìṣẹ́ wákàtí kọkànlá. Kàkàkí keje ń ṣàpẹẹrẹ ètùtù, ìpapọ̀ Ìwà-Ọlọrun àti ẹ̀dá ènìyàn tí ó ṣẹlẹ̀ bí Jesu ṣe ń gbé ìjọba ògo Rẹ̀ sókè. Iná náà tí ó sọ̀kalẹ̀ wá ní àgọ́ Mósè àti tẹ́ńpìlì Solomoni tún jẹ́ iná ìdájọ́ fún ọmọ Aaroni, gẹ́gẹ́ bí ó ti rí fún Dafidi pẹ̀lú.

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.

Ẹbọ Dafidi lórí ilẹ̀ ìpakà títẹ ọkà ti Araunah/Ornan ní 1 Kronika 21:26, ní àkókò àjàkálẹ̀-àrùn tí ìkànsí àwọn ènìyàn tí Dafidi ṣe mú wá, ni a fi iná láti ọ̀run dáhùn lórí pẹpẹ, tí ó fi hàn pé a ti tẹ́wọ́ gbà á, tí ó sì dá àjàkálẹ̀-àrùn náà dúró. Àjàkálẹ̀-àrùn Laodicea parí nígbà tí iná sọ̀kalẹ̀ sórí ẹbọ Dafidi láti dá àjàkálẹ̀-àrùn ìgbẹ́kẹ̀lé rẹ̀ lórí agbára àti ọgbọ́n ènìyàn dúró. Ìyípadà láti ọ̀dọ̀ ènìyàn sí Ènìyàn Ọlọ́run ni a fi àmì sí nígbà tí a bá ti parí ètùtù, tí a sì gbé ìjọ sókè gẹ́gẹ́ bí àpáàdì. Ní àkókò náà, ní ìbámu pẹ̀lú tẹmpili Solomoni, ògo Oluwa kún inú tẹmpili náà bí a ṣe darapọ̀ Ìwà-Ọlọ́run mọ́ ẹ̀dá ènìyàn.

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

A ó máa bá ìfọ̀rọ̀wérọ̀ wa lórí àsìkò Ìkéde Àárín Òru gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú wákàtí kẹta àti kẹsàn-án nínú àpilẹ̀kọ tí ó kàn.

> 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.

> Lẹ́yìn ọjọ́ mẹ́fà, Jésù sì mú Pétérù, Jémsì, àti Jòhánù arákùnrin rẹ̀, ó sì gbé wọn lọ sí orí òkè gíga kan ní ìkọ̀kọ̀. A sì yí i padà níwájú wọn: ojú rẹ̀ sì ń tàn bí oòrùn, aṣọ rẹ̀ sì funfun bí ìmọ́lẹ̀. Kíyèsi i, Mósè àti Élíjà sì farahàn fún wọn, wọ́n ń bá a sọ̀rọ̀.

> 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.

> Nígbà náà ni Pétérù dáhùn, ó sì wí fún Jésù pé, Olúwa, ó dára kí àwa wà níhìn-ín yìí: bí o bá fẹ́, jẹ́ kí a kọ́ àgọ́ mẹ́ta níhìn-ín yìí; ọ̀kan fún ọ, ọ̀kan fún Mósè, àti ọ̀kan fún Élíjà. Bí ó sì ti ń sọ̀rọ̀ náà lọ́wọ́, kíyèsí i, àwọsánmà tí ń tàn mọ́lẹ̀ bo wọ́n; sì kíyèsí i, ohùn kan láti inú àwọsánmà náà wí pé, Èyí ni Ọmọ mi àyànfẹ́, ẹni tí inú mi dùn sí gidigidi; ẹ gbọ́ tirẹ̀.

> 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.

> Nígbà tí àwọn ọmọ-ẹ̀yìn sì gbọ́ ọ́, wọ́n dojúbolẹ̀, ẹ̀rù sì bà wọ́n gidigidi. Jesu sì wá, ó fi ọwọ́ kàn wọ́n, ó sì wí pé, Ẹ dìde, ẹ má sì bẹ̀rù.

> 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.

> Nígbà tí wọ́n sì gbé ojú wọn sókè, wọn kò rí ẹnikẹ́ni mọ́, bí kò ṣe Jesu nìkan. Bí wọ́n sì ti ń sọ̀kalẹ̀ láti orí òkè náà, Jesu pàṣẹ fún wọn, ó ní, Ẹ má ṣe sọ ìran náà fún ẹnikẹ́ni, títí Ọmọ ènìyàn yóò fi jí dìde padà kúrò nínú òkú. Matteu 17:1–9.

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