At the Sunday law the one hundred and forty-four thousand prophetically meet the eleventh-hour workers. The one hundred and forty-four thousand are already sealed, and are then calling for the great multitude to come out of Babylon and to stand with them for the seventh-day Sabbath. Judgment for God’s house ends at the Sunday law, and judgment then moves unto the Gentiles, the great multitude—God’s other flock. Revelation seven identifies both groups, and in the fifth seal the martyrs from the Dark Ages ask “how long” until God judges the papal power for their martyrdom? They are told to rest in their graves until a second group of martyrs of papal persecution is made up, and they are given white robes. The great multitude of Revelation chapter seven wear white robes, for they represent the second group of papal martyrs in the soon-coming Sunday law crisis. Revelation seven and the fifth seal address these two groups, as does the churches of Smyrna and Philadelphia. Smyrna represents the martyrs of the final papal blood bath, and Philadelphia the one hundred and forty-four thousand.

Nan lwa dimanch lan, sankaranndkatmil yo rankontre, nan sans pwofetik, travayè onzyèm èdtan yo. Sankaranndkatmil yo deja sele, epi lè sa a y ap rele gwo foul la pou yo soti Babilòn epi pou yo kanpe ansanm avèk yo an favè Saba setyèm jou a. Jijman pou kay Bondye a fini nan lwa dimanch lan, epi apre sa jijman an pase sou lòt nasyon yo, gwo foul la—lòt twoupo Bondye a. Revelasyon sèt idantifye toulède gwoup yo; e nan senkyèm so a, mati ki soti nan Mwayennaj fènwa yo mande: “jis kilè” Bondye pral jije pouvwa papal la poutèt mati yo te fè yo? Yo resevwa lòd pou yo repoze nan tonm yo jiskaske yon dezyèm gwoup mati anba pèsekisyon papal la fin ranpli, epi yo ba yo rad blan. Gwo foul ki nan Revelasyon chapit sèt la mete rad blan, paske yo reprezante dezyèm gwoup mati papal yo nan kriz lwa dimanch la ki pral rive byento. Revelasyon sèt ak senkyèm so a pale sou de gwoup sa yo, menm jan ak legliz Smirn ak Filadèlfi yo. Smirn reprezante mati yo nan dènye benyen san papal la, epi Filadèlfi reprezante sankaranndkatmil yo.

Peter is at the third hour at Caesarea Philippi, and after “six days,” not six hours, he would be at the edge of the Sunday law, which is the ninth hour.

Pyè te nan twazyèm è a nan Sezare Filip, epi apre “sis jou,” pa sis èdtan, li t ap rive sou bò limit lwa dimanch lan, ki se nevyèm è a.

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. Matthew 17:1–3.

Sis jou apre sa, Jezi pran Pyè, Jak, ak Jan, frè li a, epi li mennen yo sou yon gwo mòn, apa. Epi li te transfòme devan yo: figi li te klere tankou solèy la, epi rad li te blan tankou limyè a. Epi, gade, Moyiz ak Eli parèt devan yo, yo t ap pale avè l. Matye 17:1–3.

At the Sunday law the one hundred and forty-four thousand prophetically meet the great multitude. Elijah represents the one hundred and forty-four thousand who do not taste of death, and Moses represents those who die in the Lord. They are standing with Christ at the Sunday law, which is where Christ anoints His kingdom of glory as He established His kingdom of grace at the cross. If you are still engaged in the logic we are setting forth in connection with the six-hour period from the third to ninth hour, then it is necessary to see something that is a very special illustration.

Nan lwa dimanch lan, san karannkat mil yo, nan sans pwofetik, rankontre gran foul la. Eli reprezante san karannkat mil yo ki pa goute lanmò, epi Moyiz reprezante sila yo ki mouri nan Senyè a. Yo kanpe avèk Kris la nan lwa dimanch lan, ki se kote Kris la wen wayòm glwa Li a menm jan Li te etabli wayòm gras Li a sou kwa a. Si nou toujou angaje nan lojik n ap prezante a an rapò ak peryòd sis èdtan an, depi twazyèm èdtan rive nevyèm èdtan an, lè sa a li nesesè pou nou wè yon bagay ki se yon ilistrasyon trè espesyal.

The third hour of Caesarea Philippi is the alpha of the ninth hour’s omega of Caesarea Maritima. I am identifying that not six hours, but six days later, Peter is at the Mount of Transfiguration, that also illustrates the history that culminates at the Sunday law, which is the ninth hour. The six-day period aligns with the six-hour period, but only as a fractal of Caesarea to Caesarea. What is very special is that this phenomenon of a fractal of the history being within the history of the six-hour period is exactly what happens when you consider the Pentecostal season. The six hours from the death of Christ unto Pentecost is a fractal of the period of the cross unto 34 AD, when the sacred week concluded and the gospel went to the Gentiles.

Twazyèm èdtan Sezare Filip la se alfa omega nevyèm èdtan Sezare Maritima a. M ap idantifye ke se pa sis èdtan apre, men sis jou apre, Pyè rive sou Mòn Transfigirasyon an, sa ki ilistre tou listwa ki abouti nan lwa dimanch lan, ki se nevyèm èdtan an. Peryòd sis jou a aliyen ak peryòd sis èdtan an, men sèlman kòm yon fraktal soti Sezare rive Sezare. Sa ki vrèman trè espesyal, se ke fenomèn sa a, kote yon fraktal listwa a anndan listwa peryòd sis èdtan an, se egzakteman sa k rive lè ou konsidere sezon Pannkotis la. Sis èdtan yo, depi lanmò Kris la rive jouk Pannkotis, se yon fraktal peryòd ki soti sou kwa a rive jouk ane 34 ap. J.-K., lè semèn sakre a te fini epi levanjil la te ale bay moun lòt nasyon yo.

“Now pride and envy closed the door against the light. If the reports brought by the shepherds and the wise men were credited, they would place the priests and rabbis in a most unenviable position, disproving their claim to be the exponents of the truth of God. These learned teachers would not stoop to be instructed by those whom they termed heathen. It could not be, they said, that God had passed them by, to communicate with ignorant shepherds or uncircumcised Gentiles. They determined to show their contempt for the reports that were exciting King Herod and all Jerusalem. They would not even go to Bethlehem to see whether these things were so. And they led the people to regard the interest in Jesus as a fanatical excitement. Here began the rejection of Christ by the priests and rabbis. From this point their pride and stubbornness grew into a settled hatred of the Saviour. While God was opening the door to the Gentiles, the Jewish leaders were closing the door to themselves.” The Desire of Ages, 62.

“Koulye a, ògèy ak jalouzi te fèmen pòt la devan limyè a. Si yo te bay kredi a rapò gadò mouton yo ak moun saj yo te pote yo, sa t ap mete prèt yo ak raben yo nan yon pozisyon ki t ap pi dezagreyab, paske sa t ap demanti pretansyon yo kòm entèprèt verite Bondye a. Anseyan sa yo ki te gen anpil konesans pa t vle desann ba ase pou yo resevwa enstriksyon nan men moun yo te rele payen yo. Yo te di sa pa t kapab fèt, pou Bondye ta pase sou yo pou l al kominike ak gadò mouton inyoran oswa ak moun lòt nasyon ki pa t sikonsi yo. Yo te pran desizyon pou yo montre mepri yo pou rapò ki t ap soulve wa Ewòd ak tout Jerizalèm. Yo pa t menm vle ale Betleyèm pou yo wè si bagay sa yo te vre. Epi yo te mennen pèp la pou yo konsidere enterè a konsènan Jezi kòm yon eksitasyon fanatik. Se la prèt yo ak raben yo te kòmanse rejte Kris la. Depi pwen sa a, ògèy yo ak tèt di yo te grandi pou yo tounen yon rayisman ki byen chita kont Sovè a. Pandan Bondye t ap louvri pòt la bay moun lòt nasyon yo, chèf jwif yo menm t ap fèmen pòt la sou pwòp tèt yo.” The Desire of Ages, 62.

In the midst of the sacred week Christ was crucified. Three and a half years later Stephen was stoned and Cornelius called for Peter. Three and a half years after the cross, probation is fully finished for ancient Israel. Stephen then looked into heaven and saw Christ standing, which is the symbol of the close of probation in Daniel twelve verse one. The door closed for ancient Israel and opened for the Gentiles.

Nan mitan semèn sakre a, Kris te kloure sou kwa a. Twa zan e demi apre sa, yo te kalonnen Etyèn ak wòch, epi Kònèy te voye rele Pyè. Twa zan e demi apre kwa a, tan gras la fini nèt pou ansyen Izrayèl. Lè sa a, Etyèn leve je l gade nan syèl la epi li wè Kris kanpe, sa ki se senbòl fen tan gras la nan Danyèl douz vèsè youn. Pòt la te fèmen pou ansyen Izrayèl epi li te louvri pou moun lòt nasyon yo.

In the period from the death of Christ at the ninth hour to the death of Stephen and Peter’s calling at the ninth hour, Cornelius and Stephen are two witnesses that the twelve hundred and sixty prophetic days were fulfilled. From the ninth hour of death to the ninth hour of death, was 1,260 prophetic days. The ninth hour of death unto the ninth hour of Pentecost identifies a fractal of the 1,260 days, in the space of fifty-two days.

Nan peryòd ki soti nan lanmò Kris la nan nevyèm èdtan an rive nan lanmò Etyèn ak apèl Pyè a nan nevyèm èdtan an, Kònèy ak Etyèn se de temwen ki montre ke mil desan swasant jou pwofetik yo te akonpli. Soti nan nevyèm èdtan lanmò a rive nan nevyèm èdtan lanmò a, te gen 1,260 jou pwofetik. Nevyèm èdtan lanmò a rive nan nevyèm èdtan Pannkòt la idantifye yon fraktal 1,260 jou yo, nan espas senkantde jou.

The fractal that was the Pentecostal season is at the beginning of those 1,260 days, and at the end of those days Peter is prophetically located at both the third and ninth hour in Caesarea. The two Caesarea’s represent the alpha and omega of a prophetic six-hour period. Within the prophetic six-hour period of the two Caesarea’s, Peter travels for six days and gets to the Mount of Transfiguration. The Mount represents the sealing that culminates at the Sunday law, which is where the church triumphant is lifted up above all the mountains. Those six days represent the six-hour period from Caesarea to Caesarea and are a fractal within the period, as was the Pentecostal season a fractal at the beginning of the very same sacred period.

Fraktal ki te sezon Pannkotis la te ye a se nan kòmansman 1,260 jou sa yo, epi nan fen jou sa yo, Pyè lokalize pwofetikman ni nan twazyèm lè a ni nan nevyèm lè a nan Sezare. De Sezare yo reprezante alfa ak omega yon peryòd pwofetik sis èdtan. Anndan peryòd pwofetik sis èdtan de Sezare yo, Pyè vwayaje pandan sis jou epi li rive sou Mòn Transfigirasyon an. Mòn nan reprezante sele a ki rive nan akonplisman li nan lwa dimanch la, ki se kote legliz triyonfan an leve anlè tout mòn yo. Sis jou sa yo reprezante peryòd sis èdtan an soti nan Sezare rive Sezare, epi yo se yon fraktal anndan peryòd la, menm jan sezon Pannkotis la te yon fraktal nan kòmansman menm peryòd sakre sa a.

The beginning fractal was a fulfillment of the Spring feasts associated with the Pentecostal season. The ending fractal of Caesarea Philippi to the Mount of Transfiguration is also prophetically tied together with the sacred week. At the Mount the Father spoke, as He had done at Christ’s baptism, and as He would just before the cross. The Father audibly spoke three times from the start of the sacred week unto the cross. Once at the baptism, then at the Mount of Transfiguration and then He spoke in the shadow of the approaching cross.

Premye fraktal la te yon akonplisman fèt prentan yo ki asosye ak sezon Lapannkòt la. Dènye fraktal la, soti Sezare Filipi rive sou Mòn Transfigirasyon an, mare ansanm tou nan sans pwofetik ak semèn sakre a. Sou Mòn nan, Papa a te pale, menm jan Li te fè sa nan batèm Kris la, epi menm jan Li t apral fè sa ankò jis anvan kwa a. Papa a te pale aklè twa fwa, depi nan kòmansman semèn sakre a rive jouk sou kwa a. Yon fwa nan batèm nan, apre sa sou Mòn Transfigirasyon an, epi apre sa Li te pale anba lonbraj kwa ki t ap pwoche a.

The cross is the omega of the 1,260 days that began at His baptism. The baptism and the cross are specific waymarks of the sacred week of Daniel nine, thus identifying the Mount of Transfiguration as part of the sacred week. If the first and last fulfill waymarks of the prophecy of the sacred week, then the middle waymark must of prophetic necessity do the same.

Kwa a se omega jou 1,260 yo ki te kòmanse nan batèm Li a. Batèm nan ak kwa a se repè presi nan semèn sakre Danyèl nèf la, konsa yo idantifye Mòn Transfigirasyon an kòm yon pati nan semèn sakre a. Si premye ak dènye yo akonpli repè pwofesi semèn sakre a, alò repè ki nan mitan an dwe, pa nesesite pwofetik, fè menm bagay la tou.

The baptism is the first angel; the Mount of Transfiguration is the second and the cross is the third. At the Mount, God identified Moses and Elijah as waymarks of the remnant church. The application is tied together with the threefold symbol of Peter, James and John. There were three times that Jesus took Peter, James and John with Him. The first time it was the resurrection of Jairus’ daughter, the second was the Transfiguration and the third was Gethsemane. The first time Peter, James and John witnessed a resurrected twelve-year-old virgin.

Batèm nan se premye zanj lan; Mòn Transfigirasyon an se dezyèm nan, epi kwa a se twazyèm nan. Sou Mòn nan, Bondye idantifye Moyiz ak Eli kòm pwen repè legliz rès la. Aplikasyon an mare ansanm ak senbòl twa-fwa Pyè, Jak ak Jan. Te gen twa fwa Jezi te pran Pyè, Jak ak Jan avèk Li. Premye fwa a, se te rezirèksyon pitit fi Jayiris la; dezyèm nan se te Transfigirasyon an, epi twazyèm nan se te Jetsemani. Premye fwa a, Pyè, Jak ak Jan te temwen yon vyèj douz an ki te resisite.

And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him. And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus’ feet, and besought him that he would come into his house: For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him. Luke 8:40–42.

Epi sa, lè Jezi te retounen, pèp la te resevwa l avèk kè kontan; paske yo tout t ap tann li. Epi, gade, yon nonm yo te rele Jayiris vini; li te yon chèf sinagòg la; li tonbe nan pye Jezi, epi li sipliye l pou l antre lakay li; paske li te gen yon sèl pitit fi, anviwon douz an, e li te prèt pou mouri. Men, pandan Jezi t ap ale, foul moun yo t ap peze sou li. Lik 8:40–42.

The name Jairus means “the enlightener” and “to be luminous and glorious.” Of the three times when Peter, James and John were exclusively guests of Christ, this was the first time, and Jairus’ represents the first angel who lightens the earth with its glory. The twelve-year old virgin represents the virgins who are to be resurrected as the one hundred and forty-four thousand. Christ reached the home of the virgin daughter, after His interaction of a woman who had an issue of blood for twelve years.

Non Jairus la vle di “sila ki klere” ak “pou li vin limine e gloriye.” Nan twa fwa kote Pyè, Jak ak Jan te resevwa privilèj pou yo te sèl envite Kris yo, sa a te premye fwa a, e Jairus reprezante premye zanj ki klere tè a ak glwa li. Jenn fi vyèj ki te gen douz an nan reprezante vyèj yo ki dwe resisite kòm san karannkat mil yo. Kris te rive lakay pitit fi vyèj la, apre entèraksyon Li avèk yon fanm ki te gen yon senyen pandan douz an.

And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, Came behind him, and touched the border of his garment: and immediately her issue of blood stanched. Luke 8:43, 44.

Yon fanm ki te gen yon senyen depi douz an, e ki te depanse tout mwayen li yo kay doktè, san okenn pa t kapab geri li, pwoche pa dèyè li, li manyen rebò rad li; e menm lè a, senyen li a sispann. Lik 8:43, 44.

A twelve-year old virgin is identified, and then in the next verse a woman who has a blood issue for twelve years is then identified. The woman had the issue of blood the entire life of the virgin. Jesus was about to pass by the woman with the issue of blood, in order to reach the virgin daughter. The woman represents the first angel’s message as represented by the message to Laodicea. Christ was about to resurrect and raise the virgin to life, and the sick woman, the Laodicean woman, still had a brief opportunity to touch Divinity. A child represents the last generation, and Jesus is passing by a sickly woman, Laodicea to raise up the virgin of the last days. When the virgin is resurrected, the woman has been either healed or passed by.

Yo idantifye yon jenn fi ki gen douz an; epi apre sa, nan vèsè ki vin apre a, yo idantifye yon fanm ki gen yon emoraji depi douz an. Fanm nan te gen emoraji sa a pandan tout lavi jenn fi a. Jezi t ap pare pou l pase bò kote fanm ki te gen emoraji a, pou l te rive jwenn pitit fi vyèj la. Fanm nan reprezante mesaj premye zanj lan, jan li reprezante nan mesaj pou Laodise. Kris t ap pare pou l resisite epi leve vyèj la pou lavi, epi fanm malad la, fanm Laodiseyen an, te toujou gen yon ti tan ankò pou l manyen Divinite. Yon timoun reprezante dènye jenerasyon an, e Jezi ap pase bò kote yon fanm malad, Laodise, pou l leve vyèj dènye jou yo. Lè vyèj la resisite, fanm nan swa geri, swa yo pase bò kote l.

A characteristic of the first angel is fear, and there are two types of fear.

Yon karakteristik premye zanj lan se lakrent, e genyen de kalite lakrent.

While he yet spake, there cometh one from the ruler of the synagogue’s house, saying to him, Thy daughter is dead; trouble not the Master. But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole. Luke 8:49, 50.

Pandan li t ap pale toujou, yon moun soti lakay chèf sinagòg la, li di l: Pitit fi ou a mouri; pa deranje Mèt la ankò. Men lè Jezi tande sa, li reponn li, li di: Ou pa bezwen pè; kwè sèlman, epi l ap geri. Lik 8:49, 50.

Then Peter, James and John go into the room where the resurrection, symbolized by Christ’s baptism, represented the empowerment of the first and third angels. The Mount of Transfiguration is the second time Peter, James and John are witnesses. The Mount of Transfiguration is the second angel, and when Christ took the same disciples to Gethsemane, it represented the third angel. At the second step, the Mount of Transfiguration there is a “doubling,” for the waymark of the Mount is the middle of the three times that the Father spoke. The first was at His baptism, which aligns with the resurrection of the twelve-year-old virgin, the second was the Mount, and the third was just before the cross. The three times the Father spoke and the three times the three disciples went by themselves with Jesus are tied together by the fact that the second waymark in either line is the Mount of Transfiguration.

Apre sa, Pyè, Jak ak Jan antre nan chanm kote rezirèksyon an, ki te senbolize pa batèm Kris la, te reprezante don pouvwa premye ak twazyèm zanj yo. Mòn Transfigirasyon an se dezyèm fwa Pyè, Jak ak Jan temwen. Mòn Transfigirasyon an se dezyèm zanj lan, epi lè Kris la te mennen menm disip sa yo nan Jetsemani, sa te reprezante twazyèm zanj lan. Nan dezyèm etap la, Mòn Transfigirasyon an genyen yon “doubleman,” paske siy repè Mòn nan se mitan twa fwa Papa a te pale yo. Premye a te nan batèm Li a, ki aliyen ak rezirèksyon jenn fi douz zan an; dezyèm nan se te Mòn nan, epi twazyèm nan te jis anvan kwa a. Twa fwa Papa a te pale yo ak twa fwa twa disip yo te ale poukont yo ak Jezi yo mare ansanm pa lefèt ke dezyèm siy repè a nan youn oswa lòt liy lan se Mòn Transfigirasyon an.

And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth. And they laughed him to scorn, knowing that she was dead. And he put them all out, and took her by the hand, and called, saying, Maid, arise. And her spirit came again, and she arose straightway: and he commanded to give her meat. And her parents were astonished: but he charged them that they should tell no man what was done. Luke 8:51–56.

Lè li rive nan kay la, li pa t kite pèsonn antre avè l, eksepte Pyè, Jak, Jan, ansanm ak papa ak manman jenn fi a. Tout moun t ap kriye, yo t ap plenn sou li; men li di: Pa kriye; li pa mouri, men li dòmi. Yo pran l nan betiz, paske yo te konnen li te mouri. Men li mete yo tout deyò, li pran men jenn fi a, epi li rele, li di: Jenn fi, leve. Lespri li tounen, epi li leve menm lè a; epi li bay lòd pou yo ba li manje. Paran li yo te sezi anpil; men li pase yo lòd pou yo pa di pèsonn sa ki te fèt. Lik 8:51–56.

Peter, James and John witness the first angel at the resurrection of the virgin, who had been asleep, as was Lazarus. When she awoke, she immediately rose and was given food. When Elijah and Moses are resurrected in Revelation eleven, they immediately rise, and then the Holy Spirit is poured out without measure, representing the virgin’s food. The Mount of Transfiguration was six days after Caesarea Philippi, except when Luke records the events.

Pyè, Jak ak Jan temwen premye zanj lan nan rezirèksyon vyèj la, ki te dòmi, menm jan ak Laza. Lè li leve, li te tousuit kanpe, epi yo te ba li manje. Lè Eli ak Moyiz resisite nan Revelasyon onz, yo tousuit leve, epi apre sa Sentespri a vide san mezi, sa ki reprezante manje vyèj la. Mòn Transfigirasyon an te sis jou apre Sezare Filip, eksepte nan fason Lik rakonte evènman yo.

And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. And, behold, there talked with him two men, which were Moses and Elias. Luke 9:28–30.

Epi, anviwon uit jou apre pawòl sa yo, li pran Pyè, Jan ak Jak avè l, epi li monte sou yon mòn pou l priye. Pandan l t ap priye, aparans figi li chanje, e rad li vin blan e briyan anpil. Epi, gade, te gen de mesye ki t ap pale avè l; se te Moyiz ak Eli. Lik 9:28–30.

Matthew and Mark both say decisively “after six days,” and Luke says “about” eight days. The Bible authors employed two reckonings of time; one called inclusive and the other exclusive. At first glance it might appear as contradictions, but the fact that Luke said “about” identifies that he was speaking in inclusive terms, and when Matthew and Mark say, “after six days,” they are identifying that they were counting whole days, and not the day that started the eight-day period, or the day that ended the eight-day period. The difference produces two numerical symbols of the same period; one is the number eight and the other is the six days.

Tou de ekriven biblik Matthew ak Mark di avèk otorite: “apre sis jou,” tandiske Luke di “anviwon” uit jou. Otè Bib yo te sèvi ak de fason pou konte tan: youn yo rele konte enklizif, e lòt la konte eksklizif. Okòmansman sa ta ka parèt tankou kontradiksyon, men lefètke Luke di “anviwon” montre li t ap pale selon konte enklizif la; epi lè Matthew ak Mark di “apre sis jou,” yo montre yo t ap konte jou antye yo, san yo pa mete ni jou ki te kòmanse peryòd uit jou a, ni jou ki te fini peryòd uit jou a. Diferans lan pwodui de senbòl nimerik pou menm peryòd la: youn se chif uit la, e lòt la se sis jou yo.

What is established with the two testimonies of the six or eight day period from Caesarea Philippi and the Mount of Transfiguration is that in the period when Christ seals the one hundred and forty-four thousand, the number eight represents the eight souls on Noah’s Ark, and the six represents the sixth church of Philadelphia, who is destined to be the church that is the eighth, that is of the seven. They are transformed into the eighth at the glorification of Moses, Elijah and Christ. The glorification on the mountain is also typified by the glorification on the mountain in the history of Moses.

Sa ki tabli avèk de temwayaj yo sou peryòd sis oswa uit jou a depi Sezare Filipi rive sou Mòn Transfigirasyon an, se ke nan peryòd kote Kris la sele san karant-kat mil yo, nimewo uit la reprezante uit nanm ki te nan Bwat Noe a, epi sis la reprezante sizyèm legliz Filadèlfi a, ki destine pou l vin legliz ki se uityèm nan, sa vle di, ki soti nan sèt yo. Yo transfòme an uityèm nan lè Moyiz, Eli ak Kris la glorifye. Glorifikasyon sou mòn nan tipifye tou pa glorifikasyon sou mòn nan nan istwa Moyiz la.

When Moses ascended the mountain he took seventy elders and Joshua with him.

Lè Moyiz te monte sou mòn nan, li te pran swasanndis ansyen yo ak Jozye ansanm avè l.

Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink. And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.

Lè sa a, Moyiz monte, ansanm ak Arawon, Nadab, Abiyou, ak swasanndis nan chèf fanmi pèp Izrayèl yo. Epi yo te wè Bondye Izrayèl la; e anba pye li te gen tankou yon travay pave an pyè safi, e tankou syèl la menm nan klète li. E sou chèf pèp Izrayèl yo li pa t lonje men li; yo menm tou yo te wè Bondye, epi yo te manje, yo te bwè. Epi Seyè a di Moyiz: Monte bò kote mwen sou mòn lan, epi rete la; e m ap ba ou tab wòch yo, ansanm ak lalwa a, ak kòmandman yo ke mwen ekri, pou ou ka anseye yo.

And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them.

Moyiz leve kanpe, ansanm ak Jozye, sèvitè li a; epi Moyiz monte sou mòn Bondye a. Li di ansyen yo: Rete la a pou nou, jiskaske nou tounen vin jwenn nou ankò; epi gade, Arawon ak Our la avèk nou: si yon moun gen nenpòt keksoz pou regle, se pou li ale kote yo.

And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights. Exodus 24:9–18.

Moyiz moute sou mòn nan, epi yon nwaj kouvri mòn nan. Glwa Seyè a te rete sou mòn Sinayi, epi nwaj la kouvri li pandan sis jou; epi sou setyèm jou a li rele Moyiz soti nan mitan nwaj la. Epi aparans glwa Seyè a te tankou yon dife k ap devore sou tèt mòn nan devan je pitit Izrayèl yo. Moyiz antre nan mitan nwaj la, epi li moute sou mòn nan; epi Moyiz te sou mòn nan pandan karant jou ak karant nwit. Egzòd 24:9–18.

The first angel’s message was the resurrection of Jairus’ daughter, aligning with Christ’s baptism. Then six days later, came the Mount of Transfiguration which is the second angel, that led to the cross, which is the third angel. As the second angel, the Mount has a double witness, in that the speaking of the Father at the Mount, connects with a second line of the three. The three times Peter, James and John were exclusive guests of Christ, and the three times the Father spoke, both identify the second manifestation of the Father’s voice, and the second time Jesus took Peter, James and John was the Mount of Transfiguration. The second waymark of the Mount has a double witness of the Father’s voice and the three disciples, for the second message always identifies a “doubling.”

Premye mesaj zanj lan se te rezirèksyon pitit fi Jaïrus la, an akò ak batèm Kris la. Apre sa, sis jou pi ta, te vini Mòn Transfigirasyon an, ki se dezyèm zanj lan, ki te mennen nan kwa a, ki se twazyèm zanj lan. Antanke dezyèm zanj lan, Mòn nan gen yon temwayaj doub, dèske pawòl Papa a sou Mòn nan konekte ak yon dezyèm liy nan twa yo. Twa fwa Pyè, Jak ak Jan te envite espesyal Kris la, epi twa fwa Papa a te pale; toude idantifye dezyèm manifestasyon vwa Papa a, epi dezyèm fwa Jezi te pran Pyè, Jak ak Jan se te sou Mòn Transfigirasyon an. Dezyèm waymark Mòn nan gen yon temwayaj doub sou vwa Papa a ak twa disip yo, paske dezyèm mesaj la toujou idantifye yon “doublman.”

The six-hour-period between the evening and morning sacrifices, which is represented by Matthew and Marks’ six days from Caesarea Philippi and the Mount, are represented by Moses’ six days, until he is called into the cloud on the seventh day.

Peryòd sis èdtan ki genyen ant sakrifis aswè a ak sakrifis maten an, ki reprezante pa sis jou Matye ak Mak yo depi Sezare Filipi rive sou Mòn lan, reprezante pa sis jou Moyiz yo, jiskaske yo rele l antre nan nwaj la sou setyèm jou a.

The line begins with the tarrying time of the second angel, as Moses instructs the seventy elders to “tarry” until he returns. The first six-days in the line are isolated, but still form part of the overall 46 days. The six days are a period that leads to the third test, represented by forty days. The 46 days symbolize the temple, the sixth days are the six hours from Christ’s death to Pentecost, the six hours from His crucifixion to His death, the six hours of Caesarea to Caesarea and the six hours of Peter in the upper room to the temple. Moses is receiving the Law of the covenant, and getting the instructions upon how to raise the temple. Though the Bible says no man has seen God, the elders “saw the God of Israel.” The glorification of God on the mount with Moses and the elders typified the glorification on the Mount of Transfiguration. Both contain the six-day period. Moses’ line includes the tarrying time of the second angel and the full forty-six days representing the temple. The forty days he received the law, represents the sealing.

Liy lan kòmanse avèk tan reta dezyèm zanj lan, jan Moyiz bay swasanndis ansyen yo lòd pou yo “rete tann” jouk li retounen. Premye sis jou yo nan liy lan izole, men yo toujou fòme yon pati nan karantsis jou yo an antye. Sis jou yo se yon peryòd ki mennen nan twazyèm tès la, ki reprezante pa karant jou yo. Karantsis jou yo senbolize tanp lan; sizyèm jou yo se sis èdtan yo depi lanmò Kris la rive jouk Pannkot, sis èdtan yo depi kwa li a rive jouk lanmò li, sis èdtan Sezare rive Sezare, ak sis èdtan Pyè nan chanm anwo a rive tanp lan. Moyiz ap resevwa Lwa alyans lan, epi l ap jwenn enstriksyon sou fason pou leve tanp lan. Malgre Bib la di pèsonn pa wè Bondye, ansyen yo “te wè Bondye Izrayèl la.” Glorifikasyon Bondye sou mòn lan avèk Moyiz ak ansyen yo te yon tipifikasyon glorifikasyon ki te fèt sou Mòn Transfigirasyon an. Toude genyen peryòd sis jou a. Liy Moyiz la gen ladan l tan reta dezyèm zanj lan ansanm ak tout karantsis jou yo ki reprezante tanp lan. Karant jou li te resevwa lalwa a reprezante sele a.

Peter was at Caesarea Philippi at the third hour, on his way to Caesarea Maritima at the ninth hour and in six to eight days he is at the Mount, tarrying with Moses’ seventy elders when He sees a vision of the glorified Lord, just as Daniel did in chapter ten. Daniel saw the Lord face to face, as did Gideon and the seventy elders. The Mount of Transfiguration is where the Laodicean movement of the one hundred and forty-four thousand are transformed into the Philadelphian movement of the one hundred and forty-four thousand. They become the eighth church that is the sixth church, thus we see six days and eight days.

Pyè te nan Sezare Filip nan twazyèm èdtan an, sou wout li pou Sezare Maritima nan nevyèm èdtan an, epi nan sis a uit jou li sou Mòn nan, ap ret tann ansanm ak swasanndis ansyen Moyiz yo, lè li wè yon vizyon Seyè a nan glwa li, menm jan Danyèl te wè l nan chapit dis la. Danyèl te wè Seyè a fasafas, menm jan Jedeyon ak swasanndis ansyen yo te wè l tou. Mòn Transfigirasyon an se kote mouvman Laodise a nan san karannkat mil yo transfòme pou l vin mouvman Filadèlfi a nan san karannkat mil yo. Yo vin wityèm legliz la ki se sizyèm legliz la; konsa nou wè sis jou ak uit jou.

The six hours from the crucifixion to His death, the six hours of Pentecost, the six hours of Caesarea to Caesarea, the six days to the Mount of Transfiguration and the six days of Moses that led to the forty days are the same line. Between Caesarea Philippi, which is Panium and the Sunday law, the one hundred and forty-four thousand are sealed. That sealing causes a division.

Sis èdtan ki soti depi sou kwa a rive jouk nan lanmò Li, sis èdtan Pannkòt la, sis èdtan Sezare rive Sezare, sis jou ki mennen sou Mòn Transfigirasyon an, ak sis jou Moyiz yo ki te mennen nan karant jou yo, se menm liy lan. Ant Sezare Filip, ki se Panyòm, ak lwa dimanch lan, san karannkat mil yo sele. Sele sa a lakòz yon divizyon.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.

Epi mwen menm Danyèl, sèl mwen te wè vizyon an; paske mesye ki te avèk mwen yo pa t wè vizyon an; men yon gwo tranbleman te tonbe sou yo, konsa yo kouri al kache tèt yo. Danyèl 10:7.

Moses separated from the elders when he said, “Tarry ye here for us, until we come again unto you.” Moses separated from seventy at the tarrying time, and seventy weeks represents probationary time for the former covenant people. When the seventieth week ended, and that seventieth week was the sacred week that Christ confirmed the covenant with many, Christ then fully separated from the former covenant people. The period when the former covenant people could resolve their issue of blood, which for them was believing they were saved by the blood of Abraham, was over and the virgin of twelve years was resurrected to serve. Once the tarrying time began, Moses received the law of the covenant, and the instructions of raising the temple.

Moyiz te separe ak ansyen yo lè li te di: “Rete la pou nou, jouk nou tounen vin jwenn nou ankò.” Moyiz te separe ak swasanndis yo nan tan retad la, e swasanndis semèn yo reprezante tan pwobasyon pou pèp ansyen alyans lan. Lè swasanndizyèm semèn nan te fini, e swasanndizyèm semèn sa a se te semèn sakre kote Kris la te konfime alyans lan ak anpil moun, lè sa a Kris la te separe nèt ak pèp ansyen alyans lan. Peryòd kote pèp ansyen alyans lan te kapab rezoud pwoblèm senyen yo a, ki pou yo se te kwè yo te sove pa san Abraram, te fini, epi vyèj ki te gen douz an nan te resisite pou sèvi. Depi lè tan retad la te kòmanse, Moyiz te resevwa lalwa alyans lan, ansanm ak enstriksyon pou leve tanp lan.

When Peter, James and John were at the Mount, the sealing of God’s people, and their subsequent raising up as an ensign represents those covenant people as the temple of the one hundred and forty-four thousand. The eleventh-hour workers are then joined to that temple.

Lè Pyè, Jak ak Jan te sou Mòn nan, sele pèp Bondye a, epi apre sa leve yo kòm yon banyè, reprezante pèp alyans sa a kòm tanp san karannkat mil yo. Lè sa a, travayè onzyèm èdtan yo vin mete ansanm ak tanp sa a.

Thus saith the Lord, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil. Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people.

Men sa Senyè a: Kenbe jistis, epi pratike dwa; paske delivrans mwen prèt pou l vini, e jistis mwen prèt pou l revele. Benediksyon pou moun ki fè sa, pou pitit lòm ki kenbe sa fèm; ki obsève saba a san li pa avili l, e ki kenbe men li pou l pa fè okenn mechanste. Piga pitit etranje a, ki mete tèt li ansanm ak Senyè a, pale konsa: Senyè a vrèman separe m nèt ak pèp li a. Piga nonm chatre a di: Gade, mwen se yon pyebwa sèch. Paske men sa Senyè a di konsènan nonm chatre yo ki obsève saba mwen yo, ki chwazi sa ki fè m plezi, e ki kenbe alyans mwen fèm: Menm pou yo, m ap ba yo nan kay mwen ak andedan miray mwen yo yon plas ak yon non ki pi bon pase pitit gason ak pitit fi; m ap ba yo yon non etènèl ki p ap janm disparèt. Konsa tou pitit etranje yo, ki mete tèt yo ansanm ak Senyè a, pou sèvi l, pou renmen non Senyè a, pou yo vin sèvitè li, chak moun ki obsève saba a san li pa avili l, e ki kenbe alyans mwen fèm; menm yo menm, m ap mennen yo sou mòn sen mwen an, e m ap fè yo kontan nan kay lapriyè mwen an: ofrann boule yo ak sakrifis yo pral aksepte sou lotèl mwen an; paske yo pral rele kay mwen an kay lapriyè pou tout pèp.

The Lord God which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him. Isaiah 56:1–8.

Seyè Bondye a, ki rasanble moun Izrayèl yo yo te chase deyò, di konsa: M ap rasanble lòt ankò bò kote li, anplis sila yo ki deja rasanble bò kote li. Ezayi 56:1–8.

Peter, James and John, as well as Moses represent the “outcasts of Israel,” who are cast out by their brethren which hated them.

Pyè, Jak ak Jan, ansanm ak Moyiz, reprezante “moun rejte pèp Izrayèl yo”, ke frè pa yo, ki te rayi yo, te mete deyò.

Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?

Men sa Seyè a di: Syèl la se twòn mwen, e tè a se banpye mwen; ki kay nou ta bati pou mwen? E ki kote ki ta plas repo mwen?

For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.

Paske tout bagay sa yo se men mwen ki fè yo, e se konsa tout bagay sa yo te vin egziste, se Senyè a ki di sa. Men se sou moun sa a m ap voye je m: sou sila ki pòv e ki gen lespri kraze, e ki tranble devan pawòl mwen. Moun ki touye yon bèf se tankou si li touye yon moun; moun ki ofri yon ti mouton an sakrifis, tankou si li koupe kou yon chen; moun ki prezante yon ofrann, tankou si li ofri san kochon; moun ki boule lansan, tankou si li beni yon zidòl. Wi, yo te chwazi pwòp chemen pa yo, e nanm yo pran plezi nan bagay abominab yo. Mwen menm tou, m ap chwazi twonpri yo, e m ap fè lakrent yo tonbe sou yo; paske lè m te rele, pèsonn pa t reponn; lè m te pale, yo pa t koute. Men yo te fè sa ki mal devan je m, e yo te chwazi sa ki pa t fè m plezi.

Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.

Koute pawòl Senyè a, nou menm ki tranble devan pawòl li; frè nou yo ki te rayi nou, ki te mete nou deyò poutèt non mwen, te di: Se pou Senyè a glorifye. Men, li va parèt pou lajwa nou, e yo menm va wont. Ezayi 66:1–5.

The word “joy” occurs numerous times and ways in the Scriptures, as does the word “ashamed.” In the context of Peter’s message from the book of Joel, the shame versus joy is a parallel, such as the wise and the foolish or the wheat and the tares. Shame and joy represent, in the context of Joel, those who have the oil, or the latter rain message, versus those who don’t. It is only when you see this detail that you can get to the deeper meaning of, “Your brethren that hated you, that cast you out for my name’s sake.” Those brethren are those who in Spalding and Magan, page one and two, are the “nominal Adventists, like Judas,” that will “betray us to the Catholics,” “for they hated us on account of the Sabbath, for they could not refute it.” Your brethren that hate you, cast you out over the message of the Sabbath of the land, Moses seven times, which cannot be refuted. The point here is that you get cast out over a doctrinal argument, a debate, as Isaiah calls it, and the doctrinal debate is the message of the latter rain.

Mo “lajwa” a parèt anpil fwa e sou plizyè fòm nan Ekriti yo, menm jan ak mo “wont.” Nan kontèks mesaj Pyè a soti nan liv Joèl la, wont anfas lajwa a fòme yon paralèl, menm jan ak saj yo ak moun sòt yo, oswa ble a ak move zèb yo. Wont ak lajwa reprezante, nan kontèks Joèl la, sila yo ki gen lwil la, oswa mesaj dènye lapli a, anfas sila yo ki pa genyen li. Se sèlman lè ou wè detay sa a ou kapab rive nan sans ki pi pwofon pawòl sa yo: “Frè nou yo ki te rayi nou, ki te mete nou deyò poutèt non mwen.” Frè sa yo se sila yo ki, nan Spalding and Magan, paj youn ak de, se “Adventis nominal yo, tankou Jida,” ki pral “trayi nou bay Katolik yo,” “paske yo te rayi nou poutèt Saba a, paske yo pa t kapab demanti li.” Frè nou yo ki rayi nou yo mete nou deyò poutèt mesaj Saba tè a, Moyiz sèt fwa, ki pa kapab demanti. Pwen an isit la se ke yo mete nou deyò poutèt yon agiman doktrinal, yon deba, jan Ezayi rele li, e deba doktrinal la se mesaj dènye lapli a.

Joel calls that message “new wine,” and if you have that message, you have joy. If you do not have it, you awaken as the drunkards of Joel do to find that the new wine is cut off from your mouth. At that point you are prophetically “ashamed.” The class that has the oil, has joy and the class that has no oil is ashamed. The oil is also new wine, and it is associated with joy. This is why Isaiah says, “Hear the word of the Lord.” One class chooses to hear, and the other hearkens not to the sound of the trumpet. Isaiah specifically identifies the class who hear, when he states, “ye that tremble at his word.” The Lord gathers those who have been cast out over the message that arrived at 9/11, and at the Sunday law, He gathers Isaiah’s eunuchs, who are represented as dry trees. If they will take hold of the covenant, they will no longer be separated from God’s holy mountain.

Jowèl rele mesaj sa a “diven nouvo,” e si ou gen mesaj sa a, ou gen lajwa. Si ou pa genyen li, ou reveye menm jan ak moun sou yo nan Jowèl yo, pou w dekouvri ke diven nouvo a retranche nan bouch ou. Lè sa a, pwofetikman ou “wonte.” Klas ki gen lwil la, gen lajwa, e klas ki pa gen lwil la wont. Lwil la se diven nouvo tou, e li asosye ak lajwa. Se poutèt sa Ezayi di: “Koute pawòl Seyè a.” Yon klas chwazi koute, e lòt la pa koute son twonpèt la. Ezayi idantifye klèman klas ki koute a, lè li deklare: “nou menm ki tranble devan pawòl li.” Seyè a rasanble sila yo yo te chase deyò poutèt mesaj ki te rive nan 11/9 la, e nan lwa dimanch lan, li rasanble enik Ezayi yo, ki reprezante kòm pyebwa sèch. Si yo kenbe fèm ak alyans lan, yo p ap separe ankò ak mòn sen Bondye a.

A eunuch or a dry tree represent death. A eunuch cannot reproduce and a dry tree has no life. The promise is that if those Gentiles, or eleventh-hour workers will accept the covenant represented by Sabbath, they will have sons and daughters. First He gathers the outcasts of Israel, then lifts those outcasts up as an ensign and then gathers His other flock. The first and second gatherings represent the period from 9/11 unto the Sunday law when the Holy Spirit is sprinkling, and also the period from the Sunday law until Michael stands up and the latter rain is poured out without measure. In both periods the latter rain is a message, which if you have, brings joy, and if you don’t have, brings shame.

Yon eunuk oswa yon pyebwa sèk reprezante lanmò. Yon eunuk pa kapab fè pitit, epi yon pyebwa sèk pa gen lavi. Pwomès la se ke si moun lòt nasyon sa yo, oswa ouvriye onzyèm èdtan yo, aksepte alyans lan ki reprezante pa Saba a, yo pral gen pitit gason ak pitit fi. Premyeman, Li rasanble moun depòte pèp Izrayèl yo; apre sa, Li leve depòte sa yo kòm yon drapo, epi answit Li rasanble lòt bann mouton pa Li a. Premye ak dezyèm rasanbleman yo reprezante peryòd ki soti 9/11 rive nan lwa dimanch lan lè Sentespri a ap fè aspèsyon, epi tou peryòd ki soti nan lwa dimanch lan jouk lè Mikaèl kanpe leve e lapli dènye a vide san mezi. Nan toude peryòd yo, lapli dènye a se yon mesaj ki, si ou genyen li, pote lajwa, epi si ou pa genyen li, pote wont.

The book of Matthew is divided into three lines, that represent the three angels of Revelation fourteen. Each of the three lines also contain fractals of the three angels. The second line from chapter eleven unto chapter twenty-two is the center, for it is the second angel, which is positioned between the first and third angels. The book of Matthew is itself a center line, when we consider chapters eleven through twenty-two in the context of Genesis and Revelation’s covenant chapters.

Liv Matye a divize an twa liy, ki reprezante twa zanj ki nan Revelasyon katòz la. Chak nan twa liy yo genyen tou fraktal twa zanj yo. Dezyèm liy la, depi chapit onz rive jouk chapit vennde a, se sant la, paske li se dezyèm zanj lan, ki plase ant premye ak twazyèm zanj yo. Liv Matye a li menm se yon liy santral, lè nou konsidere chapit onz rive vennde yo nan kontèks chapit alyans ki nan Jenèz ak Revelasyon.

The center of the twelve covenant chapters is Matthew’s, and the center line of Matthew’s three lines is found in the same twelve chapters. The center of those twelve chapters is the sealing of the one hundred and forty-four thousand. That center point is represented by three verses, which align with the three center verses of Genesis and Revelation’s twelve covenant chapters.

Sant douz chapit alyans yo se pa Matye a, epi liy santral twa liy Matye yo jwenn nan menm douz chapit sa yo. Sant douz chapit sa yo se sele sant karannkat mil yo. Pwen santral sa a reprezante pa twa vèsè, ki aliyen ak twa vèsè santral douz chapit alyans Jenèz ak Revelasyon yo.

Peter is a the center point of the center point of the center point, and he represents the first and last Christian bride. That is the signature of Alpha and Omega. Palmoni also placed His signature upon Peter’s name change, when He designed the enigma of Peter’s name in English. Jesus spoke to Peter in Hebrew, and the conversation was recorded in Greek and thereafter put into English. In English, Palmoni named Peter by using the 16th letter of the English alphabet, followed by the 5th letter, that is followed by the 20th, that is followed by the 5th that is followed by the 18th, fully knowing that when He, as Palmoni created the name that would go from Hebrew, to Greek to English. He also designed that the English name would allow an enigma of multiplying those five letters in order to reach the number one hundred and forty-four thousand. Palmoni, who is also the first and the last, designed that the first of those five and last of the five English letters that make up the name Peter are the 16th and 18th letters, for the name Peter was to occur in Matthew 16:18.

Pyè se pwen santral pwen santral pwen santral la, e li reprezante premye ak dènye lamarye kretyen an. Sa se siyati Alfa ak Omega. Palmoni te mete siyati pa Li sou chanjman non Pyè a tou, lè Li te ranje enigm non Pyè a an anglè. Jezi te pale ak Pyè an ebre, epi konvèsasyon an te ekri an grèk epi apre sa yo te mete l an anglè. An anglè, Palmoni te bay Pyè non li lè Li te sèvi ak 16yèm lèt alfabè anglè a, apre sa 5yèm lèt la, ki vin swiv pa 20yèm nan, ki vin swiv pa 5yèm nan, ki vin swiv pa 18yèm nan, pandan Li te konnen nèt ale ke lè Li menm, antanke Palmoni, te kreye non ki t ap pase soti nan ebre, rive nan grèk, pou ale nan anglè. Li te ranje tou pou non anglè a pèmèt yon enigm kote yo miltipliye senk lèt sa yo youn apre lòt pou rive nan nonb san karannkat mil. Palmoni, ki se premye a ak dènye a tou, te ranje pou premye nan senk lèt anglè sa yo ak dènye nan senk lèt yo ki fòme non Peter la se 16yèm ak 18yèm lèt yo, paske non Peter te dwe parèt nan Matthew 16:18.

With all of that about Peter, we still need to address the “golden ratio.” The golden ratio is represented by Matthew 16:18, for the ratio is 1.618. The golden ratio is associated with nature’s fractals, and when Palmoni locates Peter in Matthew 16:18, Palmoni is identifying that the prophetic key that is placed upon the shoulder of Eliakim in Isaiah 22:22, and the prophetic keys that are given to Peter and the church in the passage, includes prophetic fractals.

Avèk tout sa ki konsène Pyè, nou toujou bezwen adrese “pwopòsyon dò a.” Pwopòsyon dò a reprezante pa Matye 16:18, paske pwopòsyon an se 1.618. Pwopòsyon dò a asosye ak fraktal lanati yo, epi lè Palmoni lokalize Pyè nan Matye 16:18, Palmoni ap idantifye ke kle pwofetik yo mete sou zepòl Elyakim nan Ezayi 22:22 la, ansanm ak kle pwofetik yo bay Pyè ak legliz la nan pasaj la, gen ladan yo fraktal pwofetik.

Caesarea Philippi at the third hour unto Caesarea Maritima at the ninth hour represents a fractal of the third hour when Christ was crucified until the ninth hour of Cornelius sending for Peter. The Pentecostal season from the third hour of the crucifixion until Peter in the temple at Pentecost at the ninth hour, is a fractal of the 1,260 days from the cross to Cornelius. The three times the Father spoke is a fractal of the three angels, as is the three times Jesus took only Peter, James and John. The prophetic information that is encoded into the verses where Peter illustrates the one hundred and forty-four thousand is as profound as any truth has ever been, and yet we have not yet placed Peter at Panium in Daniel eleven.

Soti nan twazyèm è nan Sezare Filipi rive jouk nevyèm è nan Sezare Maritima a reprezante yon fraktal twazyèm è lè Kris la te kloure sou kwa a rive jouk nevyèm è lè Kònèy te voye chache Pyè. Sezon Pannkòt la, depi twazyèm è krisifiksyon an rive jouk lè Pyè te nan tanp lan nan Pannkòt a nevyèm è, se yon fraktal mil desan swasant jou yo depi sou kwa a rive jouk Kònèy. Twa fwa Papa a te pale a se yon fraktal twa zanj yo, menm jan tou twa fwa Jezi te pran sèlman Pyè, Jak ak Jan. Enfòmasyon pwofetik ki ankode nan vèsè kote Pyè ilistre san karannkat mil yo se osi pwofon ke nenpòt verite ki te janm egziste, e poutan nou poko mete Pyè nan Panium nan Danyèl onz.

We will continue this study in the next article.

N ap kontinye etid sa a nan atik k ap vini an.

Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.

Pyè, apot Jezikri a, bay etranje ki gaye toupatou nan Pon, Galasi, Kapadòs, Azi ak Bitini yo, nou menm ki eli dapre prekonesans Bondye Papa a, pa mwayen sanktifikasyon Lespri a, pou obeyisans ak pou aspèsyon san Jezikri a: gras ak lapè pou nou vin miltipliye. Benediksyon pou Bondye ak Papa Seyè nou an Jezikri, ki, dapre abondans mizèrikòd li, fè nou fèt ankò pou yon esperans vivan grasa rezirèksyon Jezikri pami mò yo, pou yon eritaj ki enkoriptib, san tach, e ki pa janm fennen, rezève nan syèl la pou nou, nou menm yo kenbe pa pouvwa Bondye pa mwayen lafwa pou delivrans ki pare pou l revele nan dènye tan an.

Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: Receiving the end of your faith, even the salvation of your souls.

Se poutèt sa nou rejwi anpil, byenke kounye a, pou yon ti tan, si sa nesesè, nou anba lapenn akòz divès tantasyon yo; pou prèv lafwa nou an, ki pi presye anpil pase lò ki peri a, menm si yo eprouve l nan dife, kapab jwenn li pou lwanj, onè ak laglwa lè Jezikri parèt; li menm nou renmen, byenke nou pa t wè li; nan li menm, byenke kounye a nou pa wè li, men nou kwè, e nou rejwi avèk yon kè kontan ki pa ka esplike e ki plen laglwa; pandan n ap resevwa objektif lafwa nou an, sa vle di delivrans nanm nou yo.

Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

Konsènan sali sa a, pwofèt yo ki te pwofetize sou gras ki te dwe vin jwenn nou an, yo te fè anpil rechèch e yo te chèche ak anpil swen, ap chèche konnen ki tan, oswa ki kalite tan, Lespri Kris la ki te nan yo a t ap fè konnen, lè li t ap temwaye davans sou soufrans Kris yo, ak sou glwa ki te dwe vini apre yo. Yo te resevwa revelasyon ke se pa t pou tèt pa yo, men se te pou nou, yo t ap sèvi bagay sa yo, bagay yo menm k ap anonse nou kounye a pa sila yo ki te preche levanjil la ban nou avèk Sentespri a ki te voye desann soti nan syèl la; bagay sa yo menm zanj yo anvi gade ladan yo.

Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; As obedient children, not fashioning yourselves according to the former lusts in your ignorance: But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy.

Se poutèt sa, mare ren lespri nou, kenbe tèt nou klè, epi mete espwa nou nèt nan favè ki pral pote ban nou nan revelasyon Jezi Kris la; tankou timoun obeyisan, pa konfòme nou ak move dezi nou te konn genyen anvan nan inyorans nou: Men, menm jan Sila a ki rele nou an sen, se konsa nou menm tou, se pou nou sen nan tout konduit nou; paske sa ekri: Se pou nou sen; paske mwen menm, mwen sen.

And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear: Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth forever. And this is the word which by the gospel is preached unto you. 1 Peter 1:1–25.

Epi si nou rele Papa a, li menm ki jije chak moun dapre travay li san patipri, se pou nou pase tan vwayaj nou isit la avèk lakrentif. Paske nou konnen se pa avèk bagay ki ka peri, tankou ajan ak lò, nou te delivre anba konduit san valè nou te resevwa pa tradisyon nan men zansèt nou yo; men se avèk san presye Kris la, tankou yon ti mouton san defo e san tach. Se li menm vre ki te deja deziyen anvan fondasyon lemonn, men ki te parèt nan dènye tan sa yo poutèt nou, nou menm ki, pa li menm, kwè nan Bondye, ki te leve li soti vivan nan lanmò, e ki te ba li laglwa, pou lafwa nou ak espwa nou te ka nan Bondye. Piske nou te pirifye nanm nou nan obeyi verite a pa mwayen Lespri a pou nou rive gen yon lanmou sensè pou frè yo, se pou nou renmen youn lòt avèk tout chalè, ak yon kè ki pwòp. Paske nou fèt ankò, non pa soti nan yon semans ki ka peri, men nan yon semans ki pa ka peri, pa mwayen pawòl Bondye a, ki viv e ki rete pou tout tan. Paske tout chè se tankou zèb, e tout laglwa moun tankou flè zèb. Zèb la cheche, e flè li tonbe; men pawòl Senyè a rete pou tout tan. E se pawòl sa a yo te anonse nou pa levanjil la. 1 Pyè 1:1–25.