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.
Ing hukum Minggu, satus patang puluh papat ewu kanthi pralambang nabi ketemu karo para buruh jam kaping sewelas. Satus patang puluh papat ewu iku wus kapater, lan banjur padha nyeluk supaya wong akeh banget iku metu saka Babil lan jumeneng bebarengan karo dheweke kanggo Sabat dina kapitu. Pengadilan kanggo umaté Gusti Allah rampung ing hukum Minggu, lan sawisé iku pengadilan banjur tumuju marang para bangsa liya, yaiku wong akeh banget—kawanané Gusti Allah liyané. Wahyu pitu netepaké loro-loroné golongan iki, lan ing pateron kang kaping lima para martir saka Jaman Peteng padha takon, “nganti kapan,” Gusti Allah bakal ngadili kakuwasan kapausan marga saka martiré wong-wong mau? Wong-wong mau dikandhani supaya ngaso ing kuburané nganti golongan martir kang kapindho saka panyiksa kapausan kacukupan cacahé, lan wong-wong mau diparingi jubah putih. Wong akeh banget ing Wahyu bab pitu nganggo jubah putih, amarga wong-wong mau nggambarake golongan martir kapindho saka kapausan ing krisis hukum Minggu kang bakal enggal rawuh. Wahyu pitu lan pateron kang kaping lima ngrembug loro golongan iki, mangkono uga pasamuwan Smirna lan Filadelfia. Smirna nggambarake para martir ing tumpahing getih pungkasan déning kapausan, lan Filadelfia nggambarake satus patang puluh papat ewu.
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.
Pétrus ana ing jam katelu ing Kaisaréa Filipi, lan sawisé “enem dina,” dudu nem jam, dhèwèké bakal tekan ing pinggiring angger-angger dina Minggu, yaiku jam kasanga.
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.
Sawisé nem dina, Gusti Yesus nuli ngajak Petrus, Yakobus, lan Yokanan, saduluré Yakobus, banjur nggawa wong-wong mau munggah menyang gunung kang dhuwur, kapisah saka wong liya. Ana ing ngarsané wong-wong mau Panjenengané malih rupa; pasuryané sumunar kaya srengéngé, lan panganggoné putih padhang kaya cahya. Lah, tumuli Musa lan Élia ngetingal marang wong-wong mau, padha caturan karo Panjenengané. Matius 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.
Nalika hukum Minggu kalaksanan, satus patang puluh papat ewu, kanthi pralambang kenabian, pinanggih karo wong akèh gedhé iku. Élia nglambangaké satus patang puluh papat ewu sing ora ngrasakaké pati, lan Musa nglambangaké wong-wong sing mati ana ing Gusti. Wong-wong mau padha ngadeg bebarengan karo Kristus nalika hukum Minggu, yaiku ing papan Kristus njebadi Kraton kamulyané, kaya Panjenengané ngadegaké Kraton sih-rahmaté ana ing kayu salib. Manawa kowé isih ngugemi logika sing lagi kita aturaké gegayutan karo wektu nem jam saka jam katelu nganti jam kasanga, mula prelu kanggo nyumurupi sawijining gambaran sing istiméwa banget.
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.
Jam katelu ing Caesarea Philippi iku minangka alfa saka omega jam kaping sanga ing Caesarea Maritima. Aku lagi ngenali manawa dudu nem jam, nanging nem dina sawisé iku, Petrus ana ing Gunung Transfigurasi, kang uga nggambarake sajarah kang pungkasané tumeka ing hukum Minggu, yaiku jam kaping sanga. Periode nem dina iku selaras karo periode nem jam, nanging mung minangka fraktal saka Caesarea tumuju Caesarea. Sing banget mirunggan yaiku manawa kedadeyan iki, yaiku sawijining fraktal saka sajarah kang ana ing sajroning sajarah periode nem jam, iku pas padha karo apa kang kelakon nalika panjenengan nimbang mangsa Pentakosta. Nem jam saka sedaé Kristus nganti Pentakosta iku sawijining fraktal saka periode wiwit salib nganti taun 34 M, nalika minggu suci rampung lan Injil lumaku marang para bangsa liya.
“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.
“Saiki gumunggung lan meri wis nutup lawang tumrap pepadhang. Menawa pawartos sing digawa para pangon lan para wong wicaksana iku ditampani minangka bener, iku bakal ndadèkaké para imam lan para rabi ana ing kalungguhan sing banget ora nyenengaké, amarga bakal mbantah panjaluké yèn wong-wong mau iku juru teranging kayektèn Gusti Allah. Para guru kang sinau iki ora gelem andhap-asor supaya diwulang déning wong-wong sing déning wong-wong mau diarani kapir. Miturut pangandikané, ora kena kedadéan yèn Gusti Allah ngliwati wong-wong mau, banjur nglantaraké pangandikan marang para pangon kang bodho utawa marang para bangsa liya sing ora tetak. Wong-wong mau netepaké arep nuduhaké panyepelé marang pawartos sing njalari Raja Herod lan sakèhé Yérusalèm gèger. Wong-wong mau malah ora gelem lunga menyang Bètléhèm kanggo ndeleng apa prakara-prakara iki temenan mangkono. Lan wong-wong mau nuntun rakyat supaya nganggep kaprigelan marang Gusti Yésus minangka panggugah fanatik. Ing kéné wiwité panampikan marang Kristus déning para imam lan para rabi. Wiwit saka titik iki gumunggung lan kekandelané saya tuwuh dadi sengit sing tumetep marang Sang Juruwilujeng. Nalika Gusti Allah lagi mbikak lawang kanggo para bangsa liya, para pamimpin Yahudi malah lagi nutup lawang tumrap awaké dhéwé.” 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.
Ing tengahing minggu kang suci Kristus kasalib. Telung taun setengah sawisé iku Stefanus dirajam nganggo watu lan Kornelius nimbali Petrus. Telung taun setengah sawisé salib, mangsa sih-rahmat tumrap Israèl kuna rampung sakabèhé. Stefanus banjur mirsani swarga lan nyumurupi Kristus jumeneng, kang dadi pralambang pungkasaning mangsa sih-rahmat ing Daniel rolas ayat siji. Lawang katutup tumrap Israèl kuna lan kabukak tumrap para bangsa liya.
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.
Ing salawasé wiwit sédané Kristus ing jam kaping sanga nganti sédané Stéfanus lan panggilané Pétrus ing jam kaping sanga, Kornélius lan Stéfanus iku loro saksi yèn sèwu rong atus suwidak dina profètis wis katetepaké. Wiwit jam kaping sanga nalika pati nganti jam kaping sanga nalika pati, iku ana 1.260 dina profètis. Saka jam kaping sanga nalika pati nganti jam kaping sanga nalika Pentakosta, iku nandhakaké sawijining fraktal saka 1.260 dina, sajroning rentang sèket loro dina.
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 kang dadi mangsa Pentakosta iku dumunung ing wiwitaning 1.260 dina iku, lan ing pungkasaning dina-dina mau Pétrus kanthi profètis dipapanaké ing jam katelu lan jam kasanga ing Kaisaréa. Loro Kaisaréa iku nglambangaké alpha lan omega saka sawijining mangsa profètis nem jam. Ing sajroning mangsa profètis nem jam saka loro Kaisaréa iku, Pétrus lumaku nem dina lan tekan ing Gunung Transfigurasi. Gunung iku nglambangaké panyegelan kang ngancik pucaké ing hukum Minggu, yaiku papan pasamuwan kang menang kaangkat ngluwihi sakèhé gunung. Nem dina iku nglambangaké mangsa nem jam saka Kaisaréa tekan Kaisaréa lan dadi sawijining fraktal ing sajroning mangsa iku, kaya dene mangsa Pentakosta uga dadi sawijining fraktal ing wiwitaning mangsa suci kang padha iku.
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.
Fraktal wiwitan iku minangka panggenapan riyaya-riyaya Mangsa Semi sing magepokan karo mangsa Pentakosta. Fraktal pungkasan saka Kaisarea Filipi tekan Gunung Transfigurasi uga kaiket bebarengan kanthi profetis karo minggu suci. Ing Gunung iku Sang Rama ngandika, kaya Panjenengane wus nindakaké ing baptisané Kristus, lan kaya Panjenengane bakal ngandika sawatara wektu sadurungé salib. Sang Rama ngandika kanthi keprungu swara kaping telu wiwit saka wiwitan minggu suci nganti tekan salib. Sepisan nalika baptisan, banjur ing Gunung Transfigurasi, lan banjur Panjenengane ngandika ana ing sangisoring pepénginan salib sing wis nyedhak.
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.
Salib iku omega saka 1.260 dina kang diwiwiti nalika baptisan Panjenengané. Baptisan lan salib iku minangka waymark-waymark tartamtu saka minggu suci ing Daniel sanga, mula ngenali Gunung Transfigurasi minangka pérangan saka minggu suci mau. Manawa waymark pisanan lan pungkasan nggenepi waymark-waymark saka wangsit minggu suci, mula waymark ing tengah mesthi, miturut kabutuhan kenabian, nindakaké bab kang padha.
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.
Baptisan iku malaékat kang kapisan; Gunung Pangowahan Rupa iku kang kapindho, lan salib iku kang katelu. Ing Gunung mau, Gusti Allah netepaké Musa lan Élia dadi tandha dalan tumrap gréja sésa. Panggonané panganggon iki dirajut bebarengan karo pralambang rangkep telu, yaiku Pétrus, Yakobus, lan Yokanan. Ana ping telu nalika Yésus ngajak Pétrus, Yakobus, lan Yokanan bebarengan karo Panjenengané. Sepisanan yaiku nalika kawungokaké wunguné putri Yairus, kang kapindho yaiku Pangowahan Rupa, lan kang katelu yaiku Getsemani. Sepisanan, Pétrus, Yakobus, lan Yokanan nyeksèni sawijining prawan umur rolas taun kang wis kawungokaké saka ing pati.
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.
Sawisé iku, nalika Gusti Yésus wus wangsul, wong akèh padha nampani Panjenengané kalawan bungah, amarga kabèh padha ngentèni Panjenengané. Lah tumuli ana wong lanang jenengé Yairus, sawijining pangwasa sinagoga; banjur sujud ana ing ngarsané sampéyané Gusti Yésus lan nyuwun sanget supaya Panjenengané kersa rawuh menyang omahé. Amarga dhèwèké nduwèni anak wadon ontang-anting, umuré kira-kira rolas taun, lan anak iku wus mèh pejah. Nanging nalika Panjenengané tindak, wong akèh padha sesesekan ngubengi Panjenengané. Lukas 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.
Asma Yairus ateges “sang padhang” lan “dadi sumorot sarta mulya.” Saka telung prakara nalika Pétrus, Yakobus, lan Yohanes kanthi mirunggan dados tamuné Kristus, iki minangka kaping pisanan, lan Yairus nggambarake malaékat kapisan sing madhangi bumi kanthi kamulyané. Prawan umur rolas taun iku nggambarake para prawan sing bakal kawungokaké urip manèh minangka satus patang puluh papat ewu. Kristus tekan ing omahé putri prawan iku sawisé sesambungané karo sawijining wong wadon sing nandhang lelara metu getih sajroning rolas taun.
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.
Lan ana wong wadon kang nandhang lara metune getih rolas taun lawase, kang wis ngentekake sakehing panguripane kanggo para tabib, nanging ora bisa diwarasake dening sapa wae. Wong wadon iku marani Panjenengane saka mburi, banjur ndemek pucuke panganggone; lan sanalika iku uga metune getihe mandheg. Lukas 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.
Sawijining prawan wadon umur rolas taun diidentifikasi, banjur ing ayat sabanjuré sawijining wong wadon kang nandhang lara ngeluaraké getih sajroning rolas taun uga diidentifikasi. Wong wadon iku nandhang lara ngeluaraké getih sajroning sakabèhé umur prawan iku. Gusti Yesus arep ngliwati wong wadon kang nandhang lara ngeluaraké getih mau, supaya bisa tekan marang putri prawan iku. Wong wadon iku nglambangaké pekabaran malaékat kapisan, kaya kang diwakili déning pekabaran marang Laodikia. Kristus wus arep mbangèkaké lan nguripaké manèh prawan iku, lan wong wadon kang lara, wong wadon Laodikia, isih nduwèni kalodhangan cekak kanggo ndemèk Kaallahan. Bocah nglambangaké generasi pungkasan, lan Gusti Yesus lagi ngliwati sawijining wong wadon kang ringkih lan lara, yaiku Laodikia, kanggo ngunggahaké prawan ing dina-dina pungkasan. Nalika prawan iku dibangèkaké, wong wadon iku wis salah siji: wis waras utawa wis keliwatan.
A characteristic of the first angel is fear, and there are two types of fear.
Salah satunggaling ciri malaékat kapisan punika wedi, lan wonten kalih jinis wedi.
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.
Nalika Panjenengané isih ngandika, ana wong siji teka saka omahé panggedhé pasamuwan, matur marang dheweke, “Anakmu wadon wis mati; aja ngrepoti Sang Guru manèh.” Nanging nalika Gusti Yésus mireng iku, Panjenengané mangsuli marang dheweke, pangandikané, “Aja wedi: pracayaa waé, lan dheweke bakal kapulihaké.” Lukas 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.
Banjur Petrus, Yakobus, lan Yohanes mlebu menyang kamar ing ngendi patangen, sing dilambangaké déning baptisané Kristus, makili pambèrdayan malaekat kapisan lan katelu. Gunung Pangowahan Rupa iku kaping pindho nalika Petrus, Yakobus, lan Yohanes dadi para seksi. Gunung Pangowahan Rupa iku malaekat kapindho, lan nalika Kristus ngajak para murid sing padha menyang Getsemani, iku makili malaekat katelu. Ing langkah kapindho, Gunung Pangowahan Rupa ing kono ana “penggandhan,” amarga tenger dalan Gunung iku ana ing tengahé telung kaping Rama ngandika. Sing kapisan ana ing baptisané, sing selaras karo patangen prawan umur rolas taun, sing kapindho ana ing Gunung, lan sing katelu ana sakdurungé salib. Telung kaping Rama ngandika lan telung kaping telung murid iku lunga piyambakan bebarengan karo Gusti Yesus iku kaiket bebarengan déning kasunyatan manawa tenger dalan kapindho ing salah siji garis iku yaiku Gunung Pangowahan Rupa.
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.
Lan nalika Panjenengané lumebet ing omah mau, Panjenengané ora nglilani wong siji waé mlebu, kajaba Pétrus, Yakobus, lan Yohanes, tuwin bapak lan ibuné bocah wadon iku. Lan kabèh padha nangis lan ngliliraké tangis amarga dhèwèké; nanging Panjenengané ngandika, “Aja padha nangis; anak iki ora mati, nanging turu.” Lan wong-wong mau padha ngguyu ngécé marang Panjenengané, awit padha sumurup yèn anak iku wis mati. Nanging Panjenengané nundhungi wong-wong mau kabèh metu, banjur nyekel tangané bocah iku lan nguwuh, pangandikané, “He, bocah wadon, tangia.” Lan rohé bali manèh, lan sanalika iku uga dhèwèké tangi; banjur Panjenengané dhawuh supaya diparingi mangan. Lan wong tuwané padha kaéraman; nanging Panjenengané ngélingaké wong-wong mau supaya aja ngandhakaké marang sapa waé bab apa kang wis kelakon. Lukas 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.
Pétrus, Yakobus, lan Yohanes nyekseni malaékat kapisan ing patangené sang prawan, kang wus keturon, kaya Lazarus. Nalika panjenengané tangi, panjenengané enggal jumeneng lan diparingi pangan. Nalika Élia lan Musa katangèkaké ing Wahyu sewelas, wong loro mau enggal jumeneng, banjur Roh Suci kauncalaké tanpa ukuran, minangka pralambang pangané sang prawan. Gunung Pangowahan Rupa iku kalakon nem dina sawisé Kaisaréa Filipi, kajaba nalika Lukas nyathet prastawa-prastawa iku.
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.
Sawatawis wolung dina sawisé pangandika iku, Panjenengané ngajak Pétrus lan Yohanes lan Yakobus, banjur minggah menyang gunung kanggo ndedonga. Lan nalika Panjenengané ndedonga, rupa pasuryané malih, sarta panganggoné dadi putih sumorot. Lan lah, ana wong loro padha guneman karo Panjenengané, yaiku Musa lan Élia. Lukas 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.
Matius lan Markus loro-loroné kanthi tegas ngandika, “sawisé nem dina,” lan Lukas ngandika “kira-kira” wolung dina. Para panulis Kitab Suci migunakaké rong cara petungan wektu; sing siji sinebut inklusif lan sijiné eksklusif. Ing pandelengan sapisan bisa katon kaya ana pertentangan, nanging kasunyatan yèn Lukas ngandika “kira-kira” nandhakaké yèn panjenengané ngandika miturut petungan inklusif, lan nalika Matius lan Markus ngandika, “sawisé nem dina,” iku nandhakaké yèn wong-wong mau ngetung dina-dina sing wutuh, lan ora ngetung dina sing miwiti mangsa wolung dina kuwi, utawa dina sing mungkasi mangsa wolung dina kuwi. Bédané iki ngasilaké loro lambang angka kanggo mangsa wektu sing padha; siji yaiku angka wolung lan sijiné yaiku nem dina.
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.
Sing katetepaké lumantar loro paseksèn bab mangsa nem utawa wolung dina saka Kaisaréa Filipi lan Gunung Pangowahan Rupa iku yaiku menawa ing mangsa nalika Kristus nyegel wong satus patang puluh papat èwu, angka wolu nggambaraké wolung jiwa ing Prau Nuh, lan angka nem nggambaraké pasamuwan kaping nem, yaiku Filadelfia, kang wis katetepaké dadi pasamuwan kang dadi kaping wolu, yaiku saka antarané pitu iku. Wong-wong mau diowahi dadi kang kaping wolu nalika kamulyakaké Musa, Élia, lan Kristus. Kamulyan ing gunung iku uga dilambangaké déning kamulyan ing gunung sajroning sajarah Musa.
When Moses ascended the mountain he took seventy elders and Joshua with him.
Nalika Musa munggah ing gunung, panjenengane ngirid pitung puluh pinituwa lan Yosua bebarengan karo panjenengane.
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.
Musa banjur munggah, lan Harun, Nadab, lan Abihu, sarta pitung puluh para pinituwan Israel; lan padha ndeleng Gusti Allahe Israel; lan ing sangisore sampéyané ana kaya pakaryan lanté saka watu safir, sarta kaya badaning langit ing kajernihané. Lan marang para utama ing antarané bani Israel Panjenengané ora ngulungaké astané; iya padha ndeleng Gusti Allah, lan padha mangan lan ngombé. Lan Pangéran ngandika marang Musa, “Mungguhen marani Aku ing gunung, lan manggonana ana ing kono; lan Aku bakal maringi kowé loh-loh watu, sarta angger-angger lan pepakon kang wis Suntulis, supaya kowé mulangaké marang wong-wong mau.”
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.
Lajeng Musa jumeneng bebarengan kaliyan abdinipun, Yusak; sarta Musa minggah dhateng gununging Allah. Panjenengané ngandika dhateng para pinituwa, “Padha ngentènana ing kéné tumrap aku, nganti aku bali meneh marang kowé; lan lah, Harun lan Hur ana bebarengan karo kowé; manawa ana wong kang duwé prekara, sumanggakna sowan marang wong loro mau.”
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.
Lan Musa minggah menyang gunung, lan méga nutupi gunung mau. Lan kamulyané Pangéran manggon ana ing Gunung Sinai, lan méga mau nutupi gunung iku nem dina suwéné; lan ing dina kapitu Panjenengané nimbali Musa saka ing satengahing méga. Lan katoné kamulyané Pangéran iku kaya geni kang ngentekaké ing pucaking gunung, ana ing paningalé bani Israèl. Lan Musa lumebet menyang satengahing méga, sarta minggah menyang gunung; lan Musa ana ing gunung patang puluh dina lan patang puluh bengi. Pangentasan 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.”
Pesen malaékat kang kapisan yaiku wunguné putriné Yairus, selaras karo baptisané Kristus. Banjur nem dina sawisé iku, rawuh Gunung Pangowahan Rupa, kang dadi malaékat kang kapindho, kang nuntun marang salib, yaiku malaékat kang katelu. Minangka malaékat kang kapindho, Gunung iku nduwèni paseksi kaping pindho, awit pangandikané Sang Rama ing Gunung iku nyambung karo garis kapindho saka katelu iku. Ping telu Petrus, Yakobus, lan Yohanes dadi tamu istiméwa déning Kristus, lan ping telu Sang Rama ngandika, loro-loroné padha nandhani pepanthaning swara Sang Rama kang kapindho, lan wektu kang kapindho Gusti Yesus ngasta Petrus, Yakobus, lan Yohanes yaiku ing Gunung Pangowahan Rupa. Tenger dalan kang kapindho, yaiku Gunung iku, nduwèni paseksi kaping pindho saka swara Sang Rama lan saka telung murid iku, awit pesen kang kapindho tansah nandhani sawijining “pangloroan.”
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.
Wektu nem jam antarané kurban sonten lan kurban enjing, kang dipralambangaké déning enem dina miturut Matius lan Markus wiwit Kaisaréa Filipi nganti Gunung iku, uga dipralambangaké déning enem dinané Musa, nganti piyambakipun katimbalan mlebet ing méga ing dina kapitu.
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.
Garis iku diwiwiti kanthi wektu nanteni saka malaekat kapindho, kaya dene Musa maringi dhawuh marang pitung puluh pinituwa supaya “ngenteni” nganti dhèwèké bali. Enem dina pisanan ing garis iku kapisah, nanging isih dadi pérangan saka patang puluh nem dina sakabèhé. Enem dina iku minangka sawijining mangsa sing nuntun marang pacobèn katelu, kang dilambangaké déning patang puluh dina. Patang puluh nem dina iku nglambangaké padaleman suci; enem dina iku yaiku enem jam saka séda Kristus nganti Pentakosta, enem jam saka panyalibané nganti séda-Né, enem jam saka Kaisaréa tekan Kaisaréa, lan enem jam saka Pétrus ing kamar ing dhuwur nganti padaleman suci. Musa lagi nampi Angger-anggering prasetyan, lan nampi pituduh bab carané ngedegaké padaleman suci. Sanadyan Kitab Suci ngandika yèn ora ana manungsa kang tau ndeleng Gusti Allah, para pinituwa iku “ndeleng Gusti Allahe Israèl.” Kaluhuraning Gusti Allah ana ing gunung bebarengan karo Musa lan para pinituwa iku mratandhani kaluhuran ana ing Gunung Pangowahan Rupa. Kekaroné ngemu mangsa enem dina. Garisé Musa nyakup wektu nanteni saka malaekat kapindho lan sakabèhé patang puluh nem dina kang makili padaleman suci. Patang puluh dina nalika dhèwèké nampi angger-anggering Toret iku makili pemateraian.
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.
Pétrus ana ing Caesarea Philippi ing jam katelu, nalika lelampahané menyang Caesarea Maritima ing jam kasanga, lan sajroning nem nganti wolung dina panjenengané ana ing Gunung iku, ngentèni bebarengan karo pitung puluh pinituwané Musa nalika panjenengané ndeleng wahyu bab Gusti ing kaluhurané, padha kaya Daniel ing pasal sepuluh. Daniel ndeleng Gusti adhep-adhepan, kaya mangkono uga Gideon lan pitung puluh pinituwa. Gunung Pangowahan Rupa iku papan ing ngendi gerakan Laodikia saka satus patang puluh papat èwu diowahi dadi gerakan Filadelfia saka satus patang puluh papat èwu. Wong-wong mau dadi pasamuwan kaping wolu kang iku pasamuwan kaping nem, mula kita ndeleng nem dina lan wolung dina.
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.
Nem jam wiwit panyaliban nganti pejahipun, nem jam Pentakosta, nem jam saking Kaisaréa dhateng Kaisaréa, nem dina tumuju ing Gunung Transfigurasi lan nem dinané Musa ingkang nuntun dhateng patang puluh dina, punika satunggal garis ingkang sami. Ing antawisipun Kaisaréa Filipi, ingkang punika Panium, lan hukum Minggu, satus patang puluh sekawan ewu punika dipunsegel. Panyegelan punika njalari satunggaling pamisahan.
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.
Lan aku, Daniel, piyambak sing mirsa wahyu iku; amarga wong-wong sing bebarengan karo aku ora mirsa wahyu iku; nanging ana giris kang gedhé tumiba marang wong-wong mau, nganti padha mlayu ndhelikaké awaké dhéwé. Daniel 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.
Musa kapisah saka para pinituwa nalika ngandika, “Padha leren ana ing kéné ngentèni aku, nganti aku bali manèh marang kowé.” Musa kapisah saka pitung puluh nalika wektu ngentèni, lan pitung puluh minggu nggambarake wektu pancoban tumrap umat prajanjian lawas. Nalika minggu kaping pitung puluh iku rampung, lan minggu kaping pitung puluh iku minangka minggu suci nalika Kristus netepake prajanjian karo wong akèh, Kristus banjur misah kanthi tuntas saka umat prajanjian lawas. Mangsa nalika umat prajanjian lawas isih bisa ngrampungake prakara ilining getihé, kang tumrap wong-wong mau ateges pracaya yèn padha kaslametake déning getih Abraham, wus rampung, lan prawan sing umur rolas taun iku kawungokake manèh kanggo leladi. Sawisé wektu ngentèni iku diwiwiti, Musa nampani angger-anggering prajanjian lan piwulang bab ngedegake Padaleman Suci.
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.
Nalika Pétrus, Yakobus, lan Yohanes ana ing Gunung, pamasèhan tumrap umaté Allah, lan sawisé iku pangunggahané dadi panji, nggambaraké umat prajanjèn iku minangka pasamuwané wong satus patang puluh papat èwu. Para buruh jam kaping sewelas banjur dipasangungaké karo pasamuwan iku.
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.
Mangkéné pangandikané Pangéran: Padha netepana paukuman, lan tindakna kaadilan; awit karahayon-Ku wis cedhak bakal rawuh, lan kabeneran-Ku bakal kawedharaké. Begja wong kang nglakoni iki, lan anaking manungsa kang nyekel kuwat marang iku; kang ngreksa dina Sabat supaya ora najisaké, lan ngreksa tangané supaya aja nglakoni piala apa waé. Aja nganti anak wong manca, kang wis nggabungaké awaké marang Pangéran, muni mangkéné: Pangéran temen-temen wis misahaké aku saka umaté; lan aja nganti sida muni: Lah, aku iki wit garing. Awit mangkéné pangandikané Pangéran tumrap para sida kang ngreksa dina-dina Sabat-Ku, lan milih apa kang ndadèkaké keparenging-Ku, sarta nyekel kuwat marang prejanjian-Ku; marang wong-wong mau bakal Dakparingi ana ing dalem-Ku lan ing sajroning témbok-tembok-Ku papan lan jeneng kang luwih becik tinimbang para putra lan para putri: Aku bakal maringi marang wong-wong mau jeneng langgeng, kang ora bakal dipunpedhot. Uga anak-anak wong manca, kang nggabungaké awaké marang Pangéran, kanggo ngabdi marang Panjenengané, lan nresnani asmané Pangéran, supaya dadi para abdiné, saben wong kang ngreksa dina Sabat supaya ora najisaké, lan nyekel kuwat marang prejanjian-Ku; iya wong-wong mau bakal Daksowanaké menyang gunung-Ku kang suci, lan Dakgawé bungah ana ing dalem pandonga-Ku: kurban obongané lan kurban-kurbané bakal katampani ana ing mesbèh-Ku; awit dalem-Ku bakal sinebut dalem pandonga kanggo sakehing bangsa.
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.
Pangéran Allah, kang nglumpukaké para wong buwangané Israèl, ngandika, “Isih bakal Ingsun nglumpukaké liyané marang Panjenengané, saliyané wong-wong kang wis kasil nglumpuk marang Panjenengané.” Yesaya 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.
Pétrus, Yakobus lan Yohanes, uga Musa, makili “wong-wong sing kasingkir saka Israel,” sing kasuwang déning para seduluré sing sengit marang wong-wong mau.
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?
Mangkene pangandikané Pangéran, Swarga iku dhampar-Ku, lan bumi iku ancik-ancik sikil-Ku; ana ing ngendi omah sing kokbangun kanggo Aku? lan ana ing ngendi papan panggonan-Ku ngaso?
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.
Awit sakehing samubarang iku wis digawé déning astaningSun, lan sakehing samubarang iku wus kelakon, pangandikané Pangéran; nanging marang wong iki Aku bakal mirsani, yaiku marang wong kang mlarat lan remuk ing roh, lan kang gumeter marang pangandikaningSun. Wong kang nyembeleh sapi lanang iku kaya wong kang matèni manungsa; wong kang nyaosaké cempé dadi kurban, kaya wong kang ngethok guluné asu; wong kang nyaosaké pisungsung, kaya wong kang nyaosaké getih babi; wong kang ngobong menyan, kaya wong kang mberkahi brahala. Ya, wong-wong iku wis milih dalané dhéwé, lan nyawané remen marang pakarjan-pakarjané kang jijik. Aku uga bakal milih kasasarane wong-wong iku, lan bakal nekakaké apa kang diwedèni marang wong-wong iku; amarga nalika Aku nimbali, ora ana kang mangsuli; nalika Aku ngandika, wong-wong iku ora ngrungokaké: nanging wong-wong iku nindakaké piala ana ing ngarsaningSun, lan milih apa kang ora ndadèkaké keparengingSun.
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.
Rungokna pangandikané Pangéran, hé kowé para kang gumeter marang pangandikané; para sadulurmu kang sengit marang kowé, kang ngusir kowé marga saka asmaningSun, padha kandha, “Muga-muga Pangéran kaluhuraké”; nanging Panjenengané bakal ngatingal dadi kabungahanmu, lan wong-wong mau bakal isin. Yesaya 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.
Tembung “kabungahan” kapanggih kaping pirang-pirang lan ing rupa-rupa cara ing Kitab Suci, mangkono uga tembung “isin.” Ing konteks pesené Petrus saka kitab Yoèl, isin mungsuh kabungahan iku minangka sawijining pararel, kaya dene wong wicaksana lan wong bodho utawa gandum lan suket eri. Isin lan kabungahan makili, ing konteks Yoèl, wong-wong sing nduwèni lenga, utawa pesen udan pungkasan, mungsuh wong-wong sing ora nduwèni. Mung nalika panjenengan ndeleng rinciyan iki, panjenengan bisa tekan marang teges sing luwih jero saka, “Sadulur-sadulurmu kang sengit marang kowé, kang ngusir kowé marga saka asma-Ku.” Sadulur-sadulur iku yaiku wong-wong sing ing Spalding and Magan, kaca siji lan loro, kasebut minangka “nominal Adventists, like Judas,” sing bakal “betray us to the Catholics,” “for they hated us on account of the Sabbath, for they could not refute it.” Sadulur-sadulurmu sing sengit marang kowé ngusir kowé marga saka pesen babagan Sabaté tanah, Musa kaping pitu, kang ora bisa dibantah. Pokoké ing kéné yaiku yèn kowé diusir amarga sawijining pasulayan doktrinal, sawijining debat, kaya sing diarani déning Yésaya, lan debat doktrinal iku yaiku pesen udan pungkasan.
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.
Yoèl nyebut pawartos iku “anggur anyar,” lan manawa kowé nduwèni pawartos iku, kowé nduwèni kabungahan. Manawa kowé ora nduwèni, kowé tangi kaya para wong mendem ing kitab Yoèl, lan nemu manawa anggur anyar iku wis katutup saka cangkemu. Ing wektu iku kowé kanthi profètis dadi “isin.” Golongan sing nduwèni lenga, nduwèni kabungahan, lan golongan sing ora nduwèni lenga iku isin. Lenga iku uga anggur anyar, lan iku kagandhèng karo kabungahan. Mulane Ésaya ngandika, “Rungokna pangandikané Pangéran.” Siji golongan milih ngrungokaké, lan sijiné ora ngrungokaké swarané kalasangka. Ésaya kanthi cetha nandhani golongan sing ngrungokaké, nalika panjenengané ngandika, “kowe kang gemeter marang pangandikané.” Pangéran nglumpukaké wong-wong sing wis katundhung marga saka pawartos sing teka nalika 9/11, lan ing mangsa undhang-undhang Minggu, Panjenengané nglumpukaké sida-sidané Ésaya, sing digambaraké minangka wit-wit garing. Manawa wong-wong mau gelem nyekel prajanjian iku, wong-wong mau ora bakal kapisah manèh saka gunung suci kagungané Allah.
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.
Wong kasim utawa wit garing makili pati. Wong kasim ora bisa ngasilaké turun, lan wit garing ora nduwèni urip. Janjiné yaiku manawa para bangsa liya iku, utawa para buruh ing jam kaping sewelas, bakal nampa prejanjian sing dilambangaké déning Sabat, mula wong-wong mau bakal nduwèni putra-putri. Dhèwèké dhisik nglumpukaké para buwanganing Israèl, banjur ngangkat para buwangan mau dadi panji, lan sawisé iku nglumpukaké wedhus-wedhusé liyané. Panglumpukan kapisan lan kapindho mau makili wektu wiwit 9/11 nganti tumekaing hukum Minggu nalika Roh Suci lagi ngetokaké pepersikan, lan uga wektu wiwit hukum Minggu nganti Mikhaèl jumeneng lan udan pungkasan kawutahaké tanpa ukuran. Ing loro-loroné wektu iku, udan pungkasan mau yaiku sawijining piweling, kang manawa kowé nduwèni, iku nggawa kabungahan, lan manawa kowé ora nduwèni, iku nggawa wirang.
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.
Kitab Matius kabagi dadi telung garis, sing makili telung malaékat ing Wahyu patbelas. Saben siji saka telung garis iku uga ngemu fraktal saka telung malaékat mau. Garis kapindho, wiwit pasal sewelas nganti pasal rong puluh loro, iku minangka garis tengah, awit iku malaékat kapindho, sing mapan ana ing antarané malaékat kapisan lan katelu. Kitab Matius dhéwé ya iku sawijining garis tengah, nalika kita nimbang pasal sewelas nganti rong puluh loro ing sajroning konteks pasal-pasal prajanjian ing Purwaning Dumadi lan Wahyu.
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.
Pusaté rolas bab prejanjian iku ana ing bagéané Matius, lan larik tengah saka telung larik ing bagéané Matius kapanggih ana ing rolas bab sing padha iku. Pusat saka rolas bab iku yaiku panyégelan tumrap satus patang puluh papat èwu wong. Titik pusat iku kaawakaké déning telung ayat, kang selaras karo telung ayat tengah saka rolas bab prejanjian ing Purwaning Dumadi lan Wahyu.
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.
Pétrus punika dados titik pusat saking titik pusat saking titik pusat, lan piyambakipun nggambaraken pangantèn Kristen ingkang kapisan lan ingkang pungkasan. Punika minangka tetandha asma Alpha lan Omega. Palmoni ugi ndadosaken tetandha asma-É wonten ing owahing nama Pétrus, nalika Panjenenganipun ngrancang enigma nama Pétrus ing basa Inggris. Gusti Yesus ngandika dhateng Pétrus ing basa Ibrani, lan pirembagan punika kacathet ing basa Yunani lan salajengipun dipunwastani ing basa Inggris. Ing basa Inggris, Palmoni maringi nama Pétrus kanthi migunakaken aksara kaping 16 saking abjad Inggris, lajeng kaping 5, ingkang lajeng katut kaping 20, ingkang lajeng katut kaping 5, ingkang lajeng katut kaping 18, kanthi sumerep kanthi sampurna bilih nalika Panjenenganipun, minangka Palmoni, nitahaken nama ingkang badhé lumampah saking basa Ibrani, dhateng basa Yunani, lajeng dhateng basa Inggris. Panjenenganipun ugi ngrancang bilih nama Inggris punika badhé ngidinaken satunggaling enigma saking ngèngingi aksara gangsal punika miturut urutanipun supados nggayuh angka satus sekawan dasa sekawan èwu. Palmoni, ingkang ugi punika ingkang kapisan lan ingkang pungkasan, ngrancang bilih aksara kapisan saking gangsal aksara punika lan aksara pungkasan saking gangsal aksara Inggris ingkang mbentuk nama Peter punika inggih aksara kaping 16 lan 18, awit nama Peter kedah kadadosan wonten ing Matius 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.
Kanthi samubarang iku kabeh bab Pétrus, kita isih kudu ngrembug “rasio emas.” Rasio emas iku diwakili déning Matius 16:18, amarga rasioné yaiku 1.618. Rasio emas gegandhèngan karo fraktal-fraktal ing alam, lan nalika Palmoni netepaké Pétrus ing Matius 16:18, Palmoni lagi nandhani yèn kunci kenabian sing dipasang ing pundhak Élyakim ing Yesaya 22:22, lan kunci-kunci kenabian sing diwènèhake marang Pétrus lan pasamuwan ing pérangan kasebut, ngemu fraktal-fraktal kenabian.
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.
Caesarea Philippi ing jam katelu nganti Caesarea Maritima ing jam kasanga nggambarake sawijining fraktal saka jam katelu nalika Kristus kasalib nganti jam kasanga nalika Kornelius ngutus wong nimbali Pétrus. Mangsa Pentakosta wiwit saka jam katelu nalika panyaliban nganti Pétrus ana ing Padaleman nalika Pentakosta ing jam kasanga, iku sawijining fraktal saka 1.260 dina saka salib nganti marang Kornelius. Telung kaping Sang Rama ngandika iku sawijining fraktal saka telung malaékat, mangkono uga telung kaping Yésus mung ngajak Pétrus, Yakobus, lan Yokanan. Katrangan profetik kang dienkode ana ing ayat-ayat nalika Pétrus nggambarake satus patang puluh papat èwu iku sajero apa wae kayekten kang tau ana, nanging kita isih durung nempatake Pétrus ing Panium ing Daniel sewelas.
We will continue this study in the next article.
Kita bakal nerusake panaliten iki ing artikel sabanjuré.
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.
Pétrus, rasulipun Gusti Yesus Kristus, dhumateng para wong neneka ingkang sumebar wonten ing Pontus, Galatia, Kapadokia, Asia, lan Bitinia, ingkang kapilih miturut pangawikan rumiyin saking Allah Sang Rama, lumantar panyucekaning Roh, tumuju dhateng mituhu lan peprajaning rahipun Yesus Kristus: sih-rahmat lan katentreman mugi kaparingaken kanthi tumanja dhateng panjenengan sedaya. Pinujia Allah lan Rama saking Gusti kita Yesus Kristus, ingkang miturut sih-kadarmané ingkang lubèr sampun nglairaken kita malih dhateng pangajeng-ajeng ingkang gesang lumantar wungunipun Yesus Kristus saking antawisipun tiyang pejah, tumuju warisan ingkang boten saged rusak, lan boten cemar, lan boten luntur, ingkang kasimpen wonten ing swarga kanggé panjenengan sedaya, ingkang kaayomi déning pangwasaning Allah lumantar iman tumuju karahayon ingkang sampun siyap katembungaken wonten ing wekasaning jaman.
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.
Ing kono sira padha bungah banget, sanadyan sapréné manawa perlu sira padha lagi nandhang prihatin marga saka warna-warna panggawé panggodha; supaya panyobané imanmu, kang luwih aji banget tinimbang emas kang bakal sirna, senadyan kabuktèkaké lumantar geni, bisa katemuné dadi pamuji lan pakurmatan lan kamulyan nalika Gusti Yésus Kristus ngatingal. Panjenengané, sanadyan durung tau sira deleng, sira tresnani; ana ing Panjenengané, sanadyan saiki sira ora weruh marang Panjenengané, nanging marga pracaya, sira padha bungah kanthi kabungahan kang ora kena kaandharaké lan kebak kamulyan; nampani pungkasaning imanmu, yaiku karahayoné nyawamu.
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.
Bab kawilujengan iku para nabi wus nyuwun katerangan lan nelusuri kanthi temen, para kang medhar wangsit bab sih-rahmat kang bakal kaparingake marang kowe: padha nliti apa lan wektu kang kaya apa kang dituduhake dening Roh Kristus kang ana ing sajroning dheweke, nalika Panjenengane luwih dhisik martakake sangsaraning Kristus lan kamulyan kang bakal tumuli. Marang para nabi iku kaandharake manawa ora kanggo awake dhewe, nanging kanggo kita, dheweke padha ngladosi prakara-prakara iku, kang saiki wis diwartakake marang kowe dening para kang martakake Injil marang kowe kanthi Roh Suci kang katurunake saka swarga; prakara-prakara kang uga dadi pepénginané para malaékat kanggo nyumurupi.
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.
Mulané, siyagakna batinira, padha waspada, lan tetepa ngarep-arep nganti pungkasan marang sih-rahmat kang bakal kaparingaké marang kowé nalika panyingkapané Gusti Yésus Kristus; Minangka anak-anak kang manut, aja padha mbentuk awakmu manut marang pepénginan-pepénginan biyèn nalika kowé isih ana ing kabodhoan: Nanging kaya Panjenengané kang wis nimbali kowé iku suci, mangkono kowé uga kudu suci ana ing sakèhé lakumu; Awit wis katulisan, Kowé kudu suci; marga Aku suci.
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.
Lan manawa sira nyebut Sang Rama, kang ngadili miturut pakaryaning saben wong tanpa mbedak-mbedakake wong, lakonana wekdaling panumpanganira ana ing kene kanthi wedi: Awit sira padha sumurup, yen sira wus ditebus dudu nganggo barang-barang kang bisa rusak, kaya salaka lan emas, saka lakumu kang tanpa guna, kang tinampa lumantar piwulang turun-temurun saka para leluhurira; Nanging nganggo rah kang aji banget, yaiku rahé Sang Kristus, kados rahing cempe kang tanpa cacad lan tanpa rereged: Panjenengané iku satemene wus katetepake sadurunge dhasaring jagad kababar, nanging wus kawedhar ana ing jaman pungkasan iki marga saka sira, Kang lumantar Panjenengané sira padha pracaya marang Allah, kang wus nangèkaké Panjenengané saka ing antarane wong mati, lan maringi Panjenengané kamulyan; supaya pracaya lan pangajabira ana ing Allah. Awit sira wus nyucekake nyawamu sajroning mituhu marang kayekten lumantar Sang Roh tumuju marang katresnan kang tulus marang para sadulur, mula padha tresnaa-tinresnanen kanthi temen saka ati kang resik: Awit sira wus kalairake maneh, dudu saka wiji kang bisa rusak, nanging saka wiji kang ora bisa rusak, lumantar pangandikaning Allah, kang gesang lan tetep langgeng ing salawas-lawase. Sabab sakehing daging iku kaya suket, lan sakehing kamulyaning manungsa kaya kembanging suket. Suket iku garing, lan kembange padha gugur: Nanging pangandikané Pangéran tetep langgeng ing salawas-lawase. Lan iki pangandika kang lumantar Injil wus diwartakake marang sira. 1 Petrus 1:1–25.