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.
Pa sheria ya Jumapili, wale mia moja arobaini na nne elfu hukutana kinabii na watenda-kazi wa saa ya kumi na moja. Wale mia moja arobaini na nne elfu tayari wametiwa muhuri, na ndipo wanaliita lile kundi kubwa litoke Babeli na kusimama pamoja nao kwa ajili ya Sabato ya siku ya saba. Hukumu kwa nyumba ya Mungu hukoma katika sheria ya Jumapili, na ndipo hukumu huhamia kwa Mataifa, yaani, lile kundi kubwa—kundi lingine la Mungu. Ufunuo saba hutambulisha makundi yote mawili, na katika muhuri wa tano wafia-imani wa Enzi za Giza huuliza, “Hata lini,” mpaka Mungu aipohukumu mamlaka ya upapa kwa ajili ya kuuawa kwao? Wanaambiwa wapumzike makaburini mwao mpaka litimie kundi la pili la wafia-imani wa mateso ya kipapa, nao wanapewa mavazi meupe. Lile kundi kubwa la Ufunuo sura ya saba huvaa mavazi meupe, kwa maana linawakilisha kundi la pili la wafia-imani wa kipapa katika zahama ya sheria ya Jumapili iliyo karibu kuja. Ufunuo saba na muhuri wa tano huzungumzia makundi haya mawili, kama yanavyofanya pia makanisa ya Smirna na Filadelfia. Smirna huwakilisha wafia-imani wa umwagaji wa mwisho wa damu wa kipapa, na Filadelfia wale mia moja arobaini na nne elfu.
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.
Peter li Saeta sêyema Philippi dema saeta sêyemî de ye, û piştî “şeş rojan,” ne şeş saetan, ew ê bigihîje perava yasaya Yekşemê, ku saeta nehem e.
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.
Na baada ya siku sita Yesu akawachukua Petro, Yakobo, na Yohana ndugu yake, akawapandisha kando yao juu ya mlima mrefu; akabadilika sura mbele yao; uso wake ukang’aa kama jua, na mavazi yake yakawa meupe kama nuru. Na tazama, wakawatokea Musa na Eliya, wakizungumza naye. Mathayo 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.
Pa sheria ya Jumapili, wale mia moja na arobaini na nne elfu, kwa namna ya kinabii, hukutana na umati mkubwa. Eliya anawakilisha wale mia moja na arobaini na nne elfu wasioonja mauti, na Musa anawakilisha wale wanaokufa katika Bwana. Wamesimama pamoja na Kristo katika sheria ya Jumapili, mahali ambapo Kristo analitia mafuta ufalme Wake wa utukufu, kama vile alivyousimamisha ufalme Wake wa neema msalabani. Ikiwa bado mnajishughulisha na mantiki tunayoitoa kuhusiana na kipindi cha saa sita kuanzia saa ya tatu hadi saa ya tisa, basi ni lazima kuona jambo fulani ambalo ni kielelezo cha pekee sana.
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.
Ogwatatu okwa Caesarea Philippi niyo alpha yo gwatisaanu ogwa Caesarea Maritima. Ndinatongola kutya, ihashi po omahora gatandatu, ndele omafiku gatandatu konima, Petrus oku li ko Omutunda gwo Kwalululwa, shoka yo tashi holola yo ondjokonona oyo tai xulila po poOmulandu gwoSondo, oo nguka gwatisaanu. Efimbo lyomafiku gatandatu tali tu kumwe nefimbo lyomahora gatandatu, ndele ashike ngaashi efraktali yoCaesarea kuya kuCaesarea. Shoka shi na omwenyo unene ndeokuti, oshinima eshi shefraktali yondjokonona oku kala mokati kondjokonona yefimbo lyomahora gatandatu, oshona ngashingeyi tuu tashi ningwa ngeenge to tala efimbo lyaPentekoste. Omahora gatandatu okuva kefyo lyaKristus fiyo Pentekoste efraktali yefimbo okuva komushiyakano fiyo A.D. 34, manga weeka iyapuki ya xula po, nombili yEvangeli ya ya kOvapagani.
“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.
“Bahiivwa u va nwaa utuu u kalali mang’a kwenda ava butwa. Nti ulondolwo luuletwe nu vaadimi ni vaanyaanyii ava bwalo lukwatewe, lwene lwatula vaapang’i ni varabii mu kiteengo kitavaa kudeeshe, kulengulula uiti wao wa kutaa vaadidimi va maanang’ano aa Kalunga. Vaaalimu ava vaakuula kavaa vavaang’amiika kuulongwa nu vaale vaavalumbaa ya kwamba vaheeni. Kyechi kisaane, vaamba, kwamba Kalunga avahaikile, adaaye kuombolola ni vaadimi vaashoma pang’i aa nang’ombe kana ni Vaan’ndu ava Kaani vaasinguulwa. Vaatuungile kulangisa kusawula kwao ku miteleko yiyaaivya Mfalme Herode ni Yerusalemu yoso. Kyechi kavaa vaaya nang’oli ku Betelehemu kulola kana mambo aa gaiva geno. Ni vaatungile vaandu kulola kwamba uulonda mu Yesu waiva kuvituka kwa kifanatiki. Vaapo ndipo paandikile kukaanwa kwa Kristo nu vaapang’i ni varabii. Kuuva apa u va nwaa wao ni ukangafu wao vyaakulile ku muuji uuyeikile wa kumwitila Mwokozi. Pavaa Kalunga waivululanga luvwalo ku Vaan’ndu ava Kaani, viongozi ava Kiyahudi vaakalalang’a luvwalo kuvene.” Tumaini la Vizazi Vyote, 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.
Vhukati bya vhiki ḽikhethwa Kristo o vhambiwa. Nga murahu ha miṅwaha miraru na hafu Stefano o kandiwa nga matombo, nahone Kornelio a vhidza Petro. Nga murahu ha miṅwaha miraru na hafu u bva kha tshifhambano, tshifhinga tsha khathutshelo tsho fhela zwoṱhe kha Isiraele wa kale. Stefano a kona u sedza ṱadulu a vhona Kristo o ima, zwine zwa vha tshiga tsha u valwa ha tshifhinga tsha khathutshelo kha Daniele 12:1. Munango wo valelwa Isiraele wa kale, wa vulelwa Vhannḓa.
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.
Kuva ku liwanga lya lufu lwa Klisto pa ola ya libwa, kufika ku lufu lwa Stefano ne kubingwa kwa Petelo pa ola ya libwa, Koleneliyo ne Stefano ni bamwenenu babili ba kwamba ezo nsiku za kipolofeto elfu moja mia mbili na sitini zakusiliwa. Kuva pa ola ya libwa ya lufu kufika pa ola ya libwa ya lufu, kwali nsiku za kipolofeto 1,260. Ola ya libwa ya lufu kufika ku ola ya libwa ya Pentekoste yelulula fwakito ya ezo nsiku 1,260, mu kati ka nsiku makumi atano na ibili.
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.
പന്തെക്കൊസ്തുകാലമായിരുന്ന ഫ്രാക്ടൽ ആ 1,260 ദിവസങ്ങളുടെ ആരംഭത്തിൽ നിലകൊള്ളുന്നു; ആ ദിവസങ്ങളുടെ അവസാനം പത്രോസ് പ്രവാചകപരമായി കൈസര്യയിൽ മൂന്നാം മണിക്കൂറിലും ഒമ്പതാം മണിക്കൂറിലും ഒരുപോലെ സ്ഥിതിചെയ്യുന്നു. ആ രണ്ടു കൈസര്യകൾ ഒരു പ്രവാചകീയ ആറുമണിക്കൂർ കാലയളവിന്റെ ആൽഫയും ഒമേഗയും പ്രതിനിധീകരിക്കുന്നു. ആ രണ്ടു കൈസര്യകളുടെ പ്രവാചകീയ ആറുമണിക്കൂർ കാലയളവിനുള്ളിൽ, പത്രോസ് ആറു ദിവസം യാത്ര ചെയ്ത് രൂപാന്തരീകരണപർവതത്തിലെത്തുന്നു. ആ പർവതം ഞായറാഴ്ചാനിയമത്തിൽ പര്യവസാനിക്കുന്ന മുദ്രകുത്തലിനെ പ്രതിനിധീകരിക്കുന്നു; അവിടെയാണ് വിജയോത്സുക സഭ സകല പർവതങ്ങളെയും മേലായി ഉയർത്തപ്പെടുന്നത്. ആ ആറു ദിവസങ്ങൾ കൈസര്യയിൽ നിന്ന് കൈസര്യയിലേക്കുള്ള ആറുമണിക്കൂർ കാലയളവിനെ പ്രതിനിധീകരിക്കുന്നു; അവ ആ കാലയളവിനുള്ളിലെ ഒരു ഫ്രാക്ടലാണ്, അതുപോലെ തന്നെ ആ വിശുദ്ധകാലയളവിന്റെ ആരംഭത്തിൽ ഉണ്ടായിരുന്ന പന്തെക്കൊസ്തുകാലവും അതേ കാലയളവിനുള്ളിലെ ഒരു ഫ്രാക്ടലായിരുന്നു.
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.
Fractali ya mwanzo ilikuwa utimizo wa sikukuu za majira ya kuchipua zinazohusiana na kipindi cha Pentekoste. Fractali ya mwisho kutoka Kaisaria Filipi hadi Mlima wa Kubadilika Sura pia imefungamanishwa kwa namna ya kinabii na juma takatifu. Mlimani, Baba alinena, kama alivyofanya katika ubatizo wa Kristo, na kama angefanya tena muda mfupi kabla ya msalaba. Baba alinena kwa sauti inayosikika mara tatu tangu mwanzo wa juma takatifu hadi msalabani. Mara moja katika ubatizo, kisha kwenye Mlima wa Kubadilika Sura, na tena alinena katika kivuli cha msalaba uliokuwa ukikaribia.
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.
Omusharaba ni yo omega y’ebiro 1,260 ebyatandikire aha kubatizibwa Kwe. Okubatizibwa n’omusharaba ni birama eby’enyini eby’eshande erikwera rya Danieli mwenda, n’ahabw’ekyo bikamanyisya Orusozi rw’Okushukuurirwa nk’ekicweka ky’eshande erikwera. Ku oraama orw’okubanza n’orw’aha muheru bihikiiriza ebirama ebihikiiriza obunabi bw’eshande erikwera, aho oraama orw’omu hagati na rwo, ahabw’obwetaago bw’obunabi, rushemereire kukora nikwo kimwe.
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.
Batisma ni malaika wa kwanza; Mlima wa Kugeuka Sura ni wa pili, na msalaba ni wa tatu. Juu ya Mlima, Mungu aliwatambulisha Musa na Eliya kuwa alama za njia za kanisa la masalio. Matumizi yake yanaunganishwa pamoja kwa ishara ya namna tatu ya Petro, Yakobo, na Yohana. Kulikuwa na mara tatu ambapo Yesu aliwachukua Petro, Yakobo, na Yohana pamoja Naye. Mara ya kwanza ilikuwa ni ufufuo wa binti ya Yairo, ya pili ilikuwa ni Kugeuka Sura, na ya tatu ilikuwa ni Gethsemane. Mara ya kwanza Petro, Yakobo, na Yohana walishuhudia bikira wa miaka kumi na miwili aliyefufuliwa.
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.
Yesu aliporudi, watu wakampokea kwa furaha, kwa maana wote walikuwa wakimngoja. Na tazama, akaja mtu mmoja, jina lake Yairo, naye alikuwa mkuu wa sinagogi; akaanguka miguuni pa Yesu, akamsihi aingie nyumbani mwake; kwa kuwa alikuwa na binti mmoja wa pekee, mwenye umri wa miaka kama kumi na miwili, naye alikuwa katika hali ya kufa. Lakini alipokuwa akienda, makutano wakamsonga. Luka 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.
Dzina ra Jairus ni “mũhenagia ũtheri” na “gũkorwo ũrĩ na ũtheri na riiri.” Mĩhĩrĩga itatũ iria Petero, Jakobo, na Johana maarĩ ageni a Kristo no o hamwe, ino niyo yarĩ ya mbere, na Jairus arĩkĩrĩra mũraika wa mbere ũrĩa ũtheria thĩ yothe na riiri rĩake. Mwarĩ wa mĩaka ikũmi na ĩiri, ũrĩa mwirĩtu mũtheru, arĩkĩrĩra airĩtu atheru arĩa magooka kũhuuriwa ta andũ ngiri igana rimwe na mĩrongo ĩna na ĩna. Kristo akinyirĩra nyũmba ya mwarĩ wa mũirĩtu mũtheru, thuutha wa gũcookanĩra gwake na mũtumia ũrĩa warĩ na ndwara ya gũthiũrwo nĩ thakame kwa mĩaka ikũmi na ĩiri.
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.
Na mukaji umwe wari umaze imyaka cumi n’ibiri arwaye kuva amaraso, akaba yari yarashoye ibimutunga byose ku baganga, kandi nta n’umwe washoboye kumukiza, yaje amukurikira inyuma, akora ku musozo w’umwambaro we; maze uwo mwanya kuva amaraso kwe guherako. Luka 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.
Etongo lya myaka dikumi na mibale lilongololwa, mpe na vese elandi mwasi moko oyo azalaki na likambo ya makila na boumeli ya myaka dikumi na mibale azali mpe kolongololwa. Mwasi yango azalaki na likambo ya makila na ye na boumeli ya bomoi mobimba ya etongo yango. Yesu azalaki pene ya koleka pembeni ya mwasi oyo azalaki na likambo ya makila, mpo na kokoma epai ya mwana mwasi etongo. Mwasi yango azali komonisa nsango ya anzelu ya liboso, ndenge emonisami na nsango epai ya Laodikia. Klisto azalaki pene ya kosekwisa mpe kotelemisa etongo yango na bomoi, mpe mwasi ya bokono, mwasi ya Laodikia, azalaki naino na libaku mokuse ya kosimba Bonzambe. Mwana azali komonisa nkola ya nsuka, mpe Yesu azali koleka pembeni ya mwasi ya bokono, Laodikia, mpo na kotelemisa etongo ya mikolo ya nsuka. Tango etongo yango esekwisami, mwasi yango asili kozala to abikisami to alekisami pembeni.
A characteristic of the first angel is fear, and there are two types of fear.
Anjîlê yekemîn taybetmendiyeke xwe tirs e, û du celeb tirs hene.
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.
Akaali naga ahakanaga, alija umuntu okuva mu nju y’omukulu w’ekkuŋŋaaniro, ng’amugamba nti, Omuwala wo afudde; totegaanya Mukama. Naye Yesu bwe yawulira ekyo, n’amuddamu ng’agamba nti, Totya: kkiriza bukkiriza, era anaawonyezebwa. Luka 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.
Mbusi Petro, Yakobo na Yohane wanaingia katika chumba ambamo ufufuo, uliotiwa ishara na ubatizo wa Kristo, uliwakilisha kutiwa nguvu kwa malaika wa kwanza na wa tatu. Mlima wa Kugeuka Sura ni mara ya pili ambapo Petro, Yakobo na Yohane ni mashahidi. Mlima wa Kugeuka Sura ni malaika wa pili, na Kristo alipowachukua wanafunzi walewale mpaka Gethsemane, jambo hilo liliwakilisha malaika wa tatu. Katika hatua ya pili, hapo Mlima wa Kugeuka Sura pana “kujirudia maradufu,” kwa maana alama ya njia ya Mlima ndiyo iliyo katikati ya zile mara tatu ambazo Baba alinena. Ya kwanza ilikuwa katika ubatizo Wake, jambo linalopatana na ufufuo wa bikira wa miaka kumi na miwili; ya pili ilikuwa Mlima, na ya tatu ilikuwa muda mfupi kabla ya msalaba. Zile mara tatu ambazo Baba alinena na zile mara tatu ambazo wale wanafunzi watatu walikwenda peke yao pamoja na Yesu zimefungamanishwa pamoja na ukweli kwamba alama ya pili ya njia katika mstari wowote ule ni Mlima wa Kugeuka Sura.
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.
Na alipoingia nyumbani, hakumruhusu mtu yeyote kuingia, ila Petro, na Yakobo, na Yohana, na baba yake yule kijana mwanamke, na mama yake. Nao wote walikuwa wakilia na kumwombolezea; lakini akasema, Msilie; hakufa, bali amelala usingizi. Nao wakamcheka kwa dharau, wakijua ya kuwa amekufa. Lakini akawatoa wote nje, akamshika mkono, akamwita, akisema, Kijana mwanamke, simama. Roho yake ikamrudia, naye akasimama mara hiyo; naye akaamuru apewe chakula. Nao wazazi wake wakastaajabu; lakini akawaagiza wasimwambie mtu yeyote yaliyotendeka. Luka 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.
Petro, Yakobo na Yohana bashuhudia malaika wa kwanza katika ufufuo wa bikira, ambaye alikuwa amelala usingizi, kama alivyokuwa Lazaro. Alipoamka, mara akasimama, naye akapewa chakula. Eliya na Musa wanapofufuliwa katika Ufunuo kumi na moja, mara huinuka, kisha Roho Mtakatifu humwagwa bila kipimo, akiwakilisha chakula cha bikira. Mlima wa Kubadilika Sura ulikuwa siku sita baada ya Kaisaria Filipi, isipokuwa pale Luka anaporekodi matukio hayo.
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.
카마 누 쿠 핑구 무야난다 말렝겔로 아나 이시마 이요, 아얀산즈 페테로, 요하네, 누 야코보, 은디 아쿠웨라 쿠 무암바 쿠롬바. 누 무시야와 롬베레, 치상고 차케 차쿄카, 누 비왈로 비아케 비아바 비엘루 누 비아쿵아. 누, 탈라, 아반투 바빌리 바아세메네 나예, 아바오 바아리 모세 누 엘리아. Luka 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.
मत्ती और मरकुस दोनों निश्चयपूर्वक “छः दिन के बाद” कहते हैं, और लूका “लगभग” आठ दिन कहता है। बाइबल के लेखकों ने समय-गणना की दो पद्धतियों का प्रयोग किया; एक को समावेशी और दूसरी को बहिष्कारी कहा जाता है। पहली दृष्टि में यह विरोधाभास प्रतीत हो सकता है, परन्तु यह तथ्य कि लूका ने “लगभग” कहा, यह प्रकट करता है कि वह समावेशी रीति से बोल रहा था; और जब मत्ती और मरकुस कहते हैं, “छः दिन के बाद,” तब वे यह सूचित करते हैं कि वे पूरे दिनों की गणना कर रहे थे, न कि उस दिन की जिससे आठ-दिवसीय अवधि आरम्भ हुई, और न ही उस दिन की जिससे वह अवधि समाप्त हुई। यह भिन्नता उसी एक अवधि के दो संख्यात्मक प्रतीक उत्पन्न करती है; एक संख्या आठ है और दूसरी छः दिन।
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.
لە دوو شایەتیی ماوەی شەش یان هەشت ڕۆژەکە لە قەیسەریەی فیلیپی و شاخی گۆڕانکاریی شێوەدا ئەوە دەسەلمێنرێت کە لەو ماوەیەدا کە مەسیح سەد و چل و چوار هەزارەکە مۆر دەکات، ژمارەی هەشت نوێنەرایەتیی ئەو هەشت دەروونە دەکات کە لە کەشتیی نووح بوون، و شەش نوێنەرایەتیی کڵێسای شەشەم، فیلادلفیا، دەکات؛ ئەوەی کە چارەنووسی ئەوەی بۆ دیاریکراوە کە ئەو کڵێسایە بێت کە هەشتەمە، واتە لە ئەوانەی حەوتەکەیە. ئەوان لە کاتی شکۆمەندکردنی موسا و ئیلیا و مەسیحدا بۆ هەشتەم دەگۆڕدرێن. شکۆمەندبوونەکە لەسەر شاخ هەروەها بە شکۆمەندبوونەکە لەسەر شاخ لە مێژووی موسادا وێنەکراوە.
When Moses ascended the mountain he took seventy elders and Joshua with him.
Musa dağa çıktığında, beraberinde yetmiş ihtiyar ile Yeşu’yu aldı.
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.
Basi Musa, na Aroni, na Nadabu, na Abihu, na wazee sabini wa Israeli. Nao wakamwona Mungu wa Israeli; na chini ya miguu yake palikuwa kama kazi ya sakafu ya jiwe la yakuti samawi, nayo ilikuwa kama umbo la mbingu katika usafi wake. Naye hakuweka mkono wake juu ya wakuu wa wana wa Israeli; nao wakamwona Mungu, wakala na kunywa. Kisha BWANA akamwambia Musa, Panda uje kwangu mlimani, ukakae huko; nami nitakupa mbao za mawe, na sheria, na amri nilizoziandika, ili upate kuwafundisha.
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.
Mose akatendeka, pamwenso na mulimo wakwe Yoshua; kabiji Mose akaya ku mutumba wa Leza. Kabiji waambile ku bakulumpe amba, “Ikalayi pano pa mutanda wetu, kufikila po tukabwelela kuli anweba; kabiji, monai, Aroni ne Huri bali nanweba; kana muntu yense wakonsha kuba na mambo amwe, eze kuli bo.”
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.
Mose akaya ku musozi, kandi igicu gitwikira uwo musozi. Ubwiza bw’Uhoraho buguma ku musozi wa Sinayi, igicu na cyo kiwutwikira iminsi itandatu; ku munsi wa karindwi ahamagara Mose ari hagati muri icyo gicu. Kandi uko ubwiza bw’Uhoraho bwagaragaraga kwari nk’umuriro ukongora ku gasongero k’uwo musozi imbere y’amaso y’abana ba Isirayeli. Mose yinjira hagati muri icyo gicu, azamuka uwo musozi; kandi Mose amara kuri uwo musozi iminsi mirongo ine n’amajoro mirongo ine. Kuva 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.”
முதலாம் தூதனுடைய செய்தி யாயிருவின் மகளின் உயிர்த்தெழுதலாக இருந்து, அது கிறிஸ்துவின் ஞானஸ்நானத்தோடு ஒத்துப்போகிறது. பின்னர் ஆறு நாட்கள் கழித்து, இரண்டாம் தூதனாகிய உருமாற்றப் பர்வதம் வந்தது; அது மூன்றாம் தூதனாகிய சிலுவைக்குக் கொண்டுசென்றது. இரண்டாம் தூதனாக, அந்தப் பர்வதத்திற்கு இரட்டைப் சாட்சி உண்டு; ஏனெனில் பர்வதத்தில் பிதா பேசினது, மூன்றின் இரண்டாம் வரியோடு இணைகிறது. பேதுரு, யாக்கோபு, யோவான் ஆகியோர் கிறிஸ்துவின் தனிப்பட்ட விருந்தினர்களாக இருந்த மூன்று சமயங்களும், பிதா பேசிய மூன்று சமயங்களும், இவ்விரண்டும் பிதாவின் சத்தத்தின் இரண்டாம் வெளிப்பாட்டை அடையாளப்படுத்துகின்றன; மேலும் இயேசு பேதுரு, யாக்கோபு, யோவான் ஆகியோரைத் தம்மோடு கூட்டிக்கொண்டுச் சென்ற இரண்டாம் முறை உருமாற்றப் பர்வதமே ஆகும். பர்வதம் எனும் இரண்டாம் வழிக்குறிக்கு, பிதாவின் சத்தமும் அந்த மூன்று சீஷர்களும் என்ற இரட்டைப் சாட்சி உண்டு; ஏனெனில் இரண்டாம் செய்தி எப்போதும் ஒரு “இரட்டிப்பை” அடையாளப்படுத்துகிறது.
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.
ل مازگینی شەشکاتژمێرییەی نێوان قوربانیی ئێوارە و قوربانیی بەیانی، کە لەلایەن شەش ڕۆژەکانی مەتا و مارقۆس لە قیصەریەی فیلیپی و چیاکەوە نواندراوە، هەروەها لەلایەن شەش ڕۆژەکانی موسا نواندراون، هەتا لە ڕۆژی حەوتەمدا بۆ ناو هەورەکە بانگهێشت دەکرێت.
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.
Mutsetse unotanga nenguva yokumirira yomutumwa wechipiri, sezvo Mose achirayiridza vakuru makumi manomwe kuti “vamirire” kusvikira adzoka. Mazuva matanhatu okutanga ari mumutsetse akaparadzaniswa, asi achiri kuita chikamu chemazuva makumi mana namatanhatu ose zvawo. Mazuva matanhatu iwayo inguva inotungamirira kumuedzo wechitatu, unomiririrwa nemazuva makumi mana. Mazuva makumi mana namatanhatu anomiririra temberi; mazuva matanhatu ndiwo maawa matanhatu kubva parufu rwaKristu kusvikira paPentekosti, maawa matanhatu kubva pakurovererwa Kwake kusvikira parufu Rwake, maawa matanhatu eKesaria kusvika Kesaria, uye maawa matanhatu aPetro ari muimba yokumusoro kusvika kutemberi. Mose ari kugamuchira Murayiro wesungano, uye achipiwa mirayiridzo pamusoro pokumisa temberi. Kunyange hazvo Bhaibheri richiti hakuna munhu akaona Mwari, vakuru “vakaona Mwari waIsraeri.” Kubwinya kwaMwari pagomo naMose navakuru kwaifananidzira kubwinya paGomo reKushandurwa kwechimiro. Zvose zviri zviviri zvine nguva yamazuva matanhatu. Mutsetse waMose unosanganisira nguva yokumirira yomutumwa wechipiri nemazuva makumi mana namatanhatu akazara anomiririra temberi. Mazuva makumi mana aakagamuchira murayiro anomiririra kusimbiswa.
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.
Peter akanga ku Caesarea Philippi pa ola ya tatu, mu njila yakwe ya ku Caesarea Maritima pa ola ya tisa; kabili mu masiku mutanda ukufika ku cine lubali, ali pa Lupili, aleikala pamo na bakulamba makumi cinelubali ba kwa Mose, apo amona cimonwa ca Mfumu iyalemekezgwe, nge fintu Danieli nao amwene mu cipandwa ca ikumi. Danieli amwene Mfumu maso ku maso, nge fintu Gidioni na bakulamba makumi cinelubali nao baimwene. Lupili lwa Kusanduka mone ni ko kusangwila kwa ntungulushi ya Laodikea ya bantu umwanda umo na amakumi yane na bane, ukucitwa abasandulwamo mu ntungulushi ya Philadelphia ya bantu umwanda umo na amakumi yane na bane. Bena baba ulukuta lwa cine lubali ulwaba ulukuta lwa mutanda; e ico tumona masiku mutanda na masiku cine lubali.
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.
ఆరు గంటల శిలువ వేయబడిన సమయము నుండి ఆయన మరణము వరకు గల కాలము, పెంతెకొస్తు యొక్క ఆరు గంటలు, కైసరయ నుండి కైసరయ వరకు గల ఆరు గంటలు, రూపాంతర పర్వతమునకు వరకు గల ఆరు దినములు, మరియు నలభై దినములకు దారి తీసిన మోషే యొక్క ఆరు దినములు—ఇవన్నియు ఒకే రేఖయే. పానియుము అను కైసరయ ఫిలిప్పి మరియు ఆదివారపు ధర్మశాసనము మధ్య, ఒక లక్ష నలభై నాలుగు వేలమంది ముద్రించబడుదురు. ఆ ముద్రణ విభజనను కలుగజేయును.
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.
Lwâka nê Daniele nâmonene emónonelo oyo; mpamba te mibali oyo bazalaki elongo na ngai bamonaki emónonelo yango te; kasi kolenga monene ekweyelaki bango, boye bakimaki mpo na komibomba. 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 alitengana na wazee aliposema, “Ngojeni hapa kwa ajili yetu, hata tutakaporudi tena kwenu.” Musa alitengana na wale sabini wakati wa kungojea, na majuma sabini yanawakilisha wakati wa majaribio kwa watu wa agano la kwanza. Juma la sabini lilipokwisha, na juma hilo la sabini lilikuwa juma takatifu ambalo Kristo alithibitisha agano pamoja na wengi, ndipo Kristo alipotengana kikamilifu na watu wa agano la kwanza. Kipindi ambacho watu wa agano la kwanza wangeweza kulitatua tatizo lao la kutoka damu, ambalo kwao lilikuwa ni kuamini kwamba walikuwa wameokolewa kwa damu ya Ibrahimu, kilikuwa kimekwisha, na bikira wa miaka kumi na miwili akafufuliwa ili ahudumu. Mara tu wakati wa kungojea ulipoanza, Musa alipokea sheria ya agano, na maagizo ya kuijenga hekalu.
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.
Lwaki Peter, James, niki John wakwe ku Mweene, kulembwa muhuri kwa bantu ba Nzambi, ne kubikulwa kwao kumane boende bue kitalijilu, bivanjikisha bantu abo ba ndagano bu ntempelo wa bankama umwe ne makumi ana ne bane. Bena mudimu ba saa ya dikumi ne imwe badi nyuma bakasangana ne ntempelo awu.
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.
ئهمه فەرمایشتی یەزدانە: دادپەروەری بپارێزن و ڕاستودروستی بکەن؛ چونکە ڕزگاریی من نزیکە بێت، و ڕاستودروستیی من ئاشکرا بکرێت. خۆزگە بەو مرۆڤەی ئەمە دەکات، و بەو کوڕەی ئادەمەی بە پەتەوی پەیوەست دەبێت؛ ئەوەی شەممە دەپارێزێت لە پیسکردنی، و دەستی خۆی دەپارێزێت لە کردنی هەر خراپەیەک. با کوڕی بێگانەش، ئەوەی خۆی پەیوەست کردووە بە یەزدان، نەڵێت: «یەزدان بە تەواوی منی لە گەلەکەی خۆی جیا کردووەتەوە»؛ هەروەها با خاسی نەڵێت: «ئەوەتا من دارێکی وشکم.» چونکە یەزدان ئاوا دەفەرموێت بۆ ئەو خاسیانەی شەممەکانی من دەپارێزن، و ئەو شتانە هەڵدەبژێرن کە من پێیان خۆشم، و بە پەیمانی من دەست دەگرن؛ هەروەها بەوان لە ناو ماڵی خۆم و لە نێو دیوارەکانم شوێنێک و ناوێک دەدەم، باشتر لە کوڕان و کچان: ناوێکی هەتاهەتاییان دەدەم کە نابڕدرێت. هەروەها کوڕانی بێگانە، ئەوانەی خۆیان پەیوەست دەکەن بە یەزدان، بۆ ئەوەی خزمەتی بکەن، و ناوی یەزدان خۆش بوێن، و ببن بە خزمەتکارەکانی، هەر یەکەیان شەممە دەپارێزێت لە پیسکردنی، و بە پەیمانی من دەست دەگرێت؛ ئەوانیش دەهێنم بۆ چیای پیرۆزی خۆم، و لە ماڵی نوێژەکەمدا دڵشادیان دەکەم: قوربانی سووتاندنەکان و سەربڕاوەکانیان لەسەر قوربانگاکەم پەسەند دەکرێن؛ چونکە ماڵی من بە ماڵی نوێژ بۆ هەموو گەلان ناودەبرێت.
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.
Bwana Mũungu ũrĩa ũnganagĩra aingĩrĩrwo a Isiraeli nĩo uuga atĩrĩ, Nĩngĩĩnganagĩra arĩa angĩ hamwe na we, o hamwe na arĩa maingĩrĩrwo kũrĩ we. Isaia 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.
Petro, Yakobo na Yohana, pamoja na Musa, wanawakilisha “watu wa Israeli waliofukuzwa,” ambao wamefukuzwa na ndugu zao waliowachukia.
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?
Oku ni ko Mukama nti, Eigulu kye ntebe yange ey’obwakabaka, n’ensi kye kigere kyange we nnyigira: ennyumba gye munzimbira eri ludda wa? era ekifo kyange eky’okuwummuliramu kiri ludda wa?
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.
Nomba yo nionso maboko na ngai nde esalá, mpe biloko yango nyonso ezalá bongo, elobi Yehova; kasi moto oyo nde nakotalela: oyo azali mobola mpe motema na ye ebukani, mpe azali kolenga liboso ya liloba na ngai. Oyo azali koboma ngombe, azali lokola nde abomi moto; oyo azali kopesa mpate lokola mbeka, lokola nde akati kingo ya mbwa; oyo azali kopesa likabo, lokola nde apesi makila ya nguluwe; oyo azali kotumba mpaka ya malasi, lokola nde apamboli ekeko. Ee, bango mpe baponi banzela na bango moko, mpe molimo na bango esepeli na biloko na bango ya nsɔni. Ngai mpe nakopona bokosi na bango, mpe nakomemela bango makambo oyo babangaka; mpo ntango nabengaki, moto moko te ayanolaki; ntango nalobaki, bayokaki te; kasi basalaki mabe na miso na ngai, mpe baponaki oyo nasepelaki na yango te.
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.
Mwumve ilye lya Mfumu, imwe mwe mutetema pa lyene ilye; bamunyinenwe benu abamuchinkila, abamuposela panse pa mulandu wa zina lyandi, batileti, Mfumu akemikwe ubukata: lelo akamoneka ku nsansa shenu, nebo bakafumishiwa insoni. Esaya 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.
“Nsãmbo” rĩoneka hĩndĩ nyingĩ na njĩra nyingĩ Mĩandĩkĩre-inĩ, o ta ũrĩa kwaria “gũconoka” kũrĩ. Mũhianĩre wa ndeto ya Petero kuuma ibuku rĩa Joeli-inĩ, gũconoka na nsãmbo nĩ mĩhianĩre ya hamwe, o ta arĩa aũgĩ na arĩa mapũngu kana ngano na magugu. Gũconoka na nsãmbo nĩcirĩrĩra, mũhianĩre wa Joeli-inĩ, arĩa marĩ na maguta, kana ujumbe wa mbura ya mũthia, na kũrĩa arĩa matari nao. Nĩ rĩrĩa tu ũkona ũhoro ũcio nĩwe ũgĩkinya ngerekano ya ndani ya, “Ariũ ainyu arĩa maamũthũire, arĩa maamũhingĩrĩirie nja nĩ ũndũ wa rĩĩtwa rĩakwa.” Ariũ acio nĩ arĩa, kũrĩ Spalding and Magan, rũkararo rwa mbere na rwa kerĩ, marĩ “Adventist a ũrĩa wa rĩĩtwa no matari a ma,” “ta Judasi,” arĩa maaga “gũtũheana kũrĩ Akaratia,” “nĩgũkorwo maatũthĩire nĩ ũndũ wa Sabato, nĩgũkorwo matingĩhota kũihũtha.” Ariũ ainyu arĩa mamũthĩĩ, mamũhingĩrĩria nja nĩ ũndũ wa ujumbe wa Sabato ya thĩ, Musa hinda mũgwanja, ũrĩa ũtakũhota kũihũthwo. Rĩrĩa rĩa mũhĩrĩga haha nĩ atĩ mũhingĩrĩrio nja nĩ ũndũ wa ngũgĩ ya mĩthũngo, njũhĩ ya mĩthũngo, o ta ũrĩa Isaia ekuuga, na njũhĩ ya mĩthũngo nĩyo ujumbe wa mbura ya mũthia.
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.
Joweri ayita obubaka obwo “envinyo empya,” era bw’oba n’obubaka obwo, olina essanyu. Bw’otoba nabwo, ogolokoka nga abatami ba Joweri bwe bakola, n’osanga ng’envinyo empya ekutuddwako okuva mu kamwa ko. Mu kiseera ekyo oba, mu ngeri ey’obunnabbi, “oswadde.” Ekibiina ekirina amafuta kirina essanyu, era ekibiina ekitalina mafuta kiswadde. Amafuta era ye nvinyo empya, era gagattibwa ku ssanyu. Eno y’ensonga lwaki Isaaya agamba nti, “Muwulire ekigambo kya Mukama.” Ekibiina ekimu kisalawo okuwulira, ate ekirala tekigondera ddoboozi lya kkondeere. Isaaya ategeeza mu bulambulukufu ekibiina ekiwulira, bw’agamba nti, “mmwe abakankana olw’ekigambo kye.” Mukama akuŋŋaanya abo abaali bagobeddwa olw’obubaka obwatuuka ku 9/11, era ku Sunday law, akuŋŋaanya abaala ba Isaaya, abakiikirirwa ng’emiti emikalu. Bwe banaanyweza endagaano, tebakyayawulibwa ku lusozi olutukuvu lwa Katonda.
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.
Hadım ya da kuru ağaç ölümü temsil eder. Hadım üreyemez ve kuru ağacın yaşamı yoktur. Vaat şudur: eğer o Uluslar’dan olanlar, yahut on birinci saat işçileri, Sebt’in temsil ettiği antlaşmayı kabul ederlerse, oğulları ve kızları olacaktır. O, önce İsrail’in sürgün edilmişlerini toplar, sonra o sürgün edilmişleri bir sancak olarak yükseltir ve ardından kendi diğer sürüsünü toplar. Birinci ve ikinci toplanışlar, Kutsal Ruh’un serpme işini yapmakta olduğu 11 Eylül’den Pazar yasasına kadar olan dönemi; ayrıca Pazar yasasından Mikail ayağa kalkıncaya ve son yağmur ölçüsüz olarak dökülünceye kadar olan dönemi temsil eder. Her iki dönemde de son yağmur bir mesajdır; ona sahipsen sevinç getirir, ona sahip değilsen utanç getirir.
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.
Buku ya Matayo imegawanyika katika mistari mitatu, inayowakilisha malaika watatu wa Ufunuo kumi na nne. Kila mmoja wa mistari hiyo mitatu pia una sehemu ndogo zinazorudia mfano wa wale malaika watatu. Mstari wa pili, kuanzia sura ya kumi na moja hata sura ya ishirini na mbili, ndio mstari wa katikati, kwa maana huo ni wa malaika wa pili, aliyewekwa kati ya malaika wa kwanza na wa tatu. Kitabu cha Matayo chenyewe ni mstari wa katikati, tunapozizingatia sura ya kumi na moja hadi ya ishirini na mbili katika muktadha wa sura za agano za Mwanzo na Ufunuo.
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.
Hagati ya ibice cumi na bibiri vy’isezerano ni ivya Matayo, kandi umurongo wo hagati mu mirongo itatu ya Matayo uboneka muri ivyo bice nyene cumi na bibiri. Hagati muri ivyo bice cumi na bibiri ni ugushirwako ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine. Iyo ngingo yo hagati igereranywa n’imirongo itatu, ihuye n’imirongo itatu yo hagati yo mu bice cumi na bibiri vy’isezerano vya Itanguriro n’Ivyahishuriwe.
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.
Petro ndiye kitovu cha kitovu cha kitovu, naye anawakilisha bibi-arusi wa kwanza na wa mwisho wa Kikristo. Hiyo ndiyo sahihi ya Alfa na Omega. Palmoni naye aliweka sahihi yake juu ya kubadilishwa kwa jina la Petro, alipobuni fumbo la jina la Petro katika Kiingereza. Yesu alisema na Petro kwa Kiebrania, na mazungumzo hayo yakaandikwa kwa Kigiriki na baadaye kuwekwa katika Kiingereza. Katika Kiingereza, Palmoni alimpa Petro jina kwa kutumia herufi ya 16 ya alfabeti ya Kiingereza, ikafuatwa na herufi ya 5, kisha ya 20, kisha ya 5, kisha ya 18, akijua kikamilifu kwamba yeye, kama Palmoni, aliunda jina ambalo lingetoka katika Kiebrania, kwenda Kigiriki, na kisha Kiingereza. Pia alibuni kwamba jina hilo la Kiingereza lingeruhusu fumbo la kuzidisha hizo herufi tano kwa mpangilio ili kufikia hesabu ya mia moja arobaini na nne elfu. Palmoni, ambaye pia ndiye wa kwanza na wa mwisho, alibuni kwamba ya kwanza kati ya hizo herufi tano na ya mwisho kati ya hizo herufi tano za Kiingereza zinazounda jina Petro ni herufi za 16 na 18, kwa maana jina Petro lilipaswa kutokea katika Mathayo 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.
Pe yaa vaŋa Peteri, ata pamu mufwene kusolola na “golden ratio.” Golden ratio yimelwe ku Matayo 16:18, pantu ratio ni 1.618. Golden ratio yitwama pamo na nature’s fractals, kabili ilyo Palmoni apekanya Peteri mu Matayo 16:18, Palmoni alelanga ukuti ulufungulo lwa buprofeti ulwabwikwa pa lukombelo lwa Eliakim mu Esaya 22:22, kabili ne mfungulo sha buprofeti ishapelwa Peteri na chalichi mu cipande ici, shilesangamo prophetic fractals.
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.
ꯀꯦꯁꯔꯤꯌ ꯐꯤꯂꯤꯄꯤꯗꯒꯤ ꯑꯍꯨꯝꯁꯨꯕ ꯄꯨꯡꯗ ꯆꯠꯄꯗꯒꯤ ꯀꯦꯁꯔꯤꯌ ꯃꯔꯤꯇꯤꯃꯥꯗ ꯃꯔꯤꯁꯨꯕ ꯄꯨꯡꯗ ꯆꯠꯄ ꯑꯁꯤ, ꯈ꯭ꯔꯥꯏꯁꯠ ꯈ꯭ꯔꯨꯁꯇ ꯇꯧꯔꯝꯕ ꯑꯍꯨꯝꯁꯨꯕ ꯄꯨꯡꯗꯒꯤ ꯀꯣꯔꯅꯦꯂꯤꯌꯨꯁꯅ ꯄꯤꯇꯔꯕꯨ ꯈꯨꯔꯨꯝ ꯐꯪꯂꯒ ꯊꯥꯗꯣꯛꯄ ꯃꯔꯤꯁꯨꯕ ꯄꯨꯡꯒꯤ ꯑꯃ ꯑꯃꯁꯨꯡ ꯃꯁꯤꯒꯤ ꯃꯍꯥꯛ ꯑꯃꯥ ꯑꯃꯗ ꯎꯠꯂꯤꯕ ꯐ꯭ꯔꯦꯛꯇꯜ ꯑꯃꯅꯤ꯫ ꯈ꯭ꯔꯨꯁꯇ ꯇꯧꯔꯝꯕ ꯑꯍꯨꯝꯁꯨꯕ ꯄꯨꯡꯗꯒꯤ ꯄꯦꯟꯇꯤꯀꯣꯁꯠꯇ ꯃꯄꯥꯟꯗ ꯄꯤꯇꯔ ꯂꯥꯏꯔꯤꯛꯁꯪꯗ ꯂꯩꯔꯤꯕ ꯃꯔꯤꯁꯨꯕ ꯄꯨꯡꯒꯤ ꯄꯦꯟꯇꯤꯀꯣꯁꯠ ꯃꯇꯝ ꯑꯁꯤ, ꯀ꯭ꯔꯣꯁꯇꯒꯤ ꯀꯣꯔꯅꯦꯂꯤꯌꯨꯁ ꯐꯥꯎꯕ ꯑꯃ ꯑꯃꯁꯨꯡ ꯊꯥꯋꯥꯏ ꯑꯃꯔꯨꯕ 1,260 ꯅꯨꯃꯤꯠꯁꯤꯡꯒꯤ ꯑꯃ ꯑꯃꯁꯨꯡ ꯃꯁꯤꯒꯤ ꯃꯍꯥꯛ ꯑꯃꯥ ꯑꯃꯗ ꯎꯠꯂꯤꯕ ꯐ꯭ꯔꯦꯛꯇꯜ ꯑꯃꯅꯤ꯫ ꯏꯄꯥꯅ ꯍꯥꯏꯔꯝꯕ ꯑꯍꯨꯝ ꯃꯊꯪ ꯑꯁꯤ ꯑꯍꯨꯝ ꯑꯉꯥꯡꯁꯤꯡꯒꯤ ꯐ꯭ꯔꯦꯛꯇꯜ ꯑꯃꯅꯤ, ꯑꯗꯨꯝ ꯑꯣꯏꯅ ꯌꯦꯁꯨꯅ ꯄꯤꯇꯔ, ꯖꯦꯝꯁ ꯑꯃꯁꯨꯡ ꯖꯣꯟ ꯈꯛꯇꯝꯃꯛ ꯄꯨꯔꯛꯄ ꯑꯍꯨꯝ ꯃꯊꯪ ꯑꯁꯤ ꯍꯥꯏ꯫ ꯄꯤꯇꯔꯅ ꯃꯤꯌꯥ ꯆꯥꯔꯤ ꯑꯃꯁꯨꯡ ꯃꯔꯤ ꯂꯤꯁꯤꯡ ꯎꯠꯂꯤꯕ ꯚꯔꯁꯁꯤꯡꯗ ꯂꯣꯟꯁꯤꯟꯕ ꯃꯥꯎꯊꯪ ꯆꯣꯎꯁꯤꯟꯅ ꯎꯍꯟꯕ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯏꯟꯐꯣꯔꯃꯦꯁꯟ ꯑꯁꯤ, ꯃꯈꯣꯏꯒꯤ ꯑꯩꯈꯣꯏꯅ ꯃꯇꯝꯅ ꯈꯪꯈꯤꯕ ꯑꯆꯨꯝꯕ ꯋꯥꯔꯣꯜ ꯑꯃꯒꯨꯝ ꯑꯔꯨꯕ ꯑꯣꯏꯍꯟꯅꯕ ꯑꯗꯨꯝ, ꯑꯩꯈꯣꯏꯅ ꯑꯗꯨꯍꯥꯛꯇ ꯗꯦꯅꯤꯌꯦꯜ ꯏꯂꯦꯚꯦꯟꯗ ꯄꯥꯅꯤꯌꯝꯗ ꯄꯤꯇꯔꯕꯨ ꯊꯝꯍꯜꯂꯣꯏ꯫
We will continue this study in the next article.
Tuzokomeza somo hili katika makala inayofuata.
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.
Petro, mtume wa Yesu Kristo, kwa wageni waliotawanyika katika Ponto, Galatia, Kapadokia, Asia, na Bithinia, waliochaguliwa kwa sawasawa na kujua tangu asili kwa Mungu Baba, katika utakaso wa Roho, hata utii na kunyunyiziwa damu ya Yesu Kristo: Neema na amani na ziongezwe kwenu. Na ahimidiwe Mungu, aliye Baba wa Bwana wetu Yesu Kristo, ambaye kwa rehema zake nyingi ametuzaa mara ya pili tupate tumaini lililo hai kwa kufufuka kwake Yesu Kristo katika wafu, tupate urithi usioharibika, wala usiotiwa uchafu, wala usionyauka, uliowekwa akiba mbinguni kwa ajili yenu, ninyi mlindwapo katika nguvu za Mungu kwa njia ya imani mpate wokovu ulio tayari kufunuliwa wakati wa mwisho.
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.
Mmo mufululira nnyo essanyu, newaakubadde kaakano okumala akaseera, bwe kiba nga kyetaagisa, muli mu bunyikaavu olw’okukemebwa okw’engeri nnyingi: Okusobola okugezesebwa kw’okukkiriza kwammwe, nga kwa muwendo nnyo okusinga zaabu ebula, newaakubadde nga egezesebwa n’omuliro, kulabike nga kuvaamu ettendo n’ekitiibwa n’ekitiibwa ekya waggulu mu kulabika kwa Yesu Kristo: Gwe mutalabanga, mumwagala; era mu ye, newaakubadde nga kaakano temumulaba, naye nga mukkiriza, musanyuka n’essanyu eritayogerwa era erijjudde ekitiibwa: Nga muweebwa enkomerero y’okukkiriza kwammwe, kwe kulokolebwa kw’obulamu bwammwe.
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.
Kuhusu wokovu huo manabii walichunguza na kutafuta kwa bidii, wao waliotabiri habari za neema iliyowajia ninyi; wakitafuta ni wakati gani, au ni namna gani ya wakati, Roho wa Kristo aliyekuwa ndani yao aliouonyesha, aliposhuhudia tangu mbele mateso ya Kristo, na utukufu utakaofuata. Ambao walifunuliwa ya kwamba hawakujihudumia wenyewe, bali walituhudumia sisi katika mambo hayo, ambayo sasa mmehubiriwa na wale waliowahubirieni Injili kwa Roho Mtakatifu aliyetumwa kutoka mbinguni; mambo ambayo malaika watamani kuyaangalia.
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.
Noolhoo, thahaa nia pakhohthehhaihaih kin hre lah uh, fimkhur zetin um ula, Isua Krista a lo lang hun a in hnena hruai a ni tur khawngaihna chu tawp thlengin beisei rawh u; thu awi fa te angin, in hriat loh lai a in duhnak ngolh lui te angin inmahni suh siam suh pha ula: nimahsela, a thianghlim a in kohtu chu a thianghlim ang bawkin, in awmzia zaaah thianghlim rawh u; ziak a um bangin, Thianghlim rawh u; ka thianghlim sih vangin.
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.
Kama mkimwita Baba, yeye ahukumuye bila upendeleo wa watu, sawasawa na kazi ya kila mtu, iishini wakati wa kukaa kwenu hapa duniani kwa hofu; kwa kuwa mwajua ya kuwa hamkukombolewa kwa vitu viharikavyo, yaani fedha na dhahabu, kutoka katika mwenendo wenu usiofaa mliopewa kwa mapokeo ya baba zenu; bali kwa damu ya thamani ya Kristo, kama ya mwana-kondoo asiye na ila wala waa; ambaye kweli alitangulia kujulikana tangu kabla ya kuwekwa misingi ya ulimwengu, lakini alidhihirishwa katika nyakati hizi za mwisho kwa ajili yenu, ambao kwa yeye mnamwamini Mungu, aliyemfufua katika wafu, akampa utukufu; ili imani yenu na tumaini lenu viwe katika Mungu. Kwa kuwa mmezitakasa roho zenu kwa kuitii kweli kwa njia ya Roho hata kufikia upendo wa ndugu usio na unafiki, pendaneni ninyi kwa ninyi kwa moyo safi kwa bidii nyingi; kwa kuwa mmezaliwa mara ya pili, si kwa mbegu iharibikayo, bali kwa isiyoharibika, kwa neno la Mungu lililo hai na lidumulo hata milele. Kwa maana wote wenye mwili ni kama majani, na utukufu wote wa mwanadamu ni kama ua la majani. Majani hunyauka, na ua lake huanguka; bali neno la Bwana hudumu hata milele. Na neno hilo ndilo lililohubiriwa kwenu kwa Injili. 1 Petro 1:1–25.