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.
I cik me Sande, 144,000 i kit poropheti gimoko latic me cawa apar acel. 144,000 dong kimiyogi muhuri, ci gikwaco lwak madwong wek gi oo woko ki Babilon ki bedo kwede me gwoko Sabat me nino abiro. Wero pa ot pa Lubanga otum i cik me Sande, ci dong wero ocako ii jo Jentail, lwak madwong—dyang mapat pa Lubanga. Apokalip 7 cwalo nyinggi aryo, ci i muhuri ma abic jo ma gutho ki kare me “Dark Ages” gipenyo ni, “entye kare med ango” nyaka Lubanga owero twero pa Papa pi gutho gi? Kigigi ni obed gi kuc i kaburgi nyaka lobo ma aryo me jo ma gutho i luyo pa Papa ocokere, ci kimiyogi law macer. Lwak madwong me Apokalip dul 7 giywako law macer, pien giyik lobo ma aryo me jo ma gutho pa Papa i bal me cik me Sande ma obino cok piri. Apokalip 7 ki muhuri ma abic guwaco bot magi aryo, macalo kanisa pa Simirna ki pa Filadelipia. Simirna yik jo ma gutho i kwer remo me agiki ma pa Papa, ci Filadelipia yik 144,000.
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.
Petro tye i cawa adek i Kesarea Filipi, kadong ka otyeko ‘nino abicel acel’ — pe ‘cawa abicel acel’ — obino bedo i pot cik pa Sande, ma obedo cawa abicel angwen.
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.
Ci inge ceng abicel, Yesu ne omako Pita, Yakobo, kede Yohana, owad Yakobo; ne okelo gi malo i got madit, gi keken. Ne oloko kitene i wanggi; tung wangne ne omer calo ceng, kede gwone ne oyera calo lero. Ci, nen, Musa kede Eliya ne nenore botgi, gitye waco kwede. Matayo 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.
I cik pa Sande, jo 144,000 i kit me poropheti gigamo kwede dul madit. Elija nyutu jo 144,000 ma pe gicamo tho, ki Mose nyutu jo ma githo i Rwot. Gibedo ka tuko ki Kristo i cik pa Sande, kama Kristo oyubo lobo pa pak pa iye, calo ma ocyeyo lobo pa kica pa iye i lacar. Ka i pud itye ka lwo lok me tam ma wa tye ka cweyo i kom kare me cawa abicel acel ki i cawa adek dok i cawa abicel angwen, ci myero ineni lim ma pire tek.
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.
Saa adek pa Kesarea Filipi obedo Alfa pa Omega pa saa abic angwen pa Kesarea Maritima. Atye ka nyutu ni, pe saa abicel, ento nino abicel anyim, Pita obedo i Got me Loko-Kit, ma bende nyutu lok me gin matime ma ogiko i Sunday Law, ma en saa abic angwen. Kare me nino abicel rwate ki kare me saa abicel, ento keken calo fractal pa Kesarea ki Kesarea. Ma loyo tutwal en ni, yore man me fractal pa lok me gin matime matye iye lok me gin matime me saa abicel, en acel kakare calo gin ma time ka itami kare me Pentekost. Saa abicel cako ki tho pa Kiristo paka Pentekost, en fractal pa kare me Musalaba paka 34 AD, ka sapta maleng otum, kede Lok Maber odonyo bot jo ma pe Yuda.
“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.
Kombedi, lego ki tem oloro bur ikome lacer. Ka lok ma latu me ra’i ki jogi ma ngeyo okwongo kelo kigeno, gibino keto jadolo ki lapwony me cik i kabedo ma pe ngat mo mito, ki nyutu ni pe atir doggi ma gi moko ni gi lanyutu pa ada pa Lubanga. Lapwony man ma nigi ngec pe gibino pundo piny me kipwonyogi bot jogi ma gicimo ni jogi me lobo. Gi waco ni pe romo bedo ni Lubanga owuoko gi, me wuwo lok bot latu me ra’i ma pe ngeyo onyo jo lobo ma pe kiyweyo muc. Gicayo ni ginyutu kwergi ikom lok ma ocoyo cwiny pa Rwot Herode ki Jerusalem weng. Pe bene gidhi i Betelehem me neno ka gin man en atir. Kadong gi miyo jo neno mito i Yesu calo kec ma opore. Kany ocake kweyo woko Kerisito, ma gitimo jadolo ki lapwony me cik. Ki kany lego pa gi ki cwiny matek odoko kwer ma ocung maber ikom Lakwena. Kun Lubanga onongo yabo bur bot jo ma pe jo Yudaya, ladit pa jo Yudaya onongo loro bur botgi keken.
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.
I kin ceng abicel maleng, gi oketo Kirisito i musalaba. Ka otyeko higa adek ki acan, Isitefano ogogi ki kidi, ki Korneliyo okwayo Pita. Higa adek ki acan piny ikom musalaba, kare me temo pi Israel me con otyeko matwal. Isitefano dong ocamo wang polo ki oneno Kirisito tye ka can, ma obedo cal me giko kare me temo i Daniel apar aryo cabit acel. Ladwong ogiko pi Israel me con, ki oyabe pi jo lobo.
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.
I kare ki i tho pa Kiristo i cawa ma 9 dok i tho pa Stefano ki kwaco pa Petro i cawa ma 9, Kornelio ki Stefano obedo shahidi aryo ni nino me porofeti 1,260 otyeko. Ki i cawa ma 9 me tho dok i cawa ma 9 me tho, obedo nino me porofeti 1,260. Cawa ma 9 me tho dok cawa ma 9 me Pentekote nyutu frakital pa nino 1,260 i kare me nino 52.
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.
Fractal ma obedo kare me Pentekote tye i acaki pa ceng 1,260 meno, ki i agiki pa ceng meno, Pita tye i kabedo me poro i Kesarea i sa adek kacel ki sa abongwen. Kesarea aryo nyutu Alfa ki Omega pa kare me sa abicel ma me poro. I kare me sa abicel ma me poro pa Kesarea aryo, Pita oceto pi ceng abicel ki obino i Got me Lok me Rweny. Got nyutu keto cal ma ogik i Cik pa Cawa, en aye kama Kanisa ma ocang kigolo i malo pa got weng. Ceng abicel meno nyutu kare me sa abicel ma aa ki Kesarea me acaki dok i Kesarea me agiki, ka gin bende tye fractal i kare, macalo kaka kare me Pentekote bene ne tye fractal i acaki pa kare maleng acel keken.
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.
Fractal me acaki obedo tyeko pa fest me Spring ma rwate ki dyer me Pentekote. Fractal me agiki ma aa ki Caesarea Philippi nyaka i Got me lok rupa bende ka lok pa nabi kityeko yubu pire kene ki wik ma lamal. I Got, Lacoo owaco, calo ma otimo i yik me yub pa Kiristo, kacel ki calo ma onongo obi waco mapatpat con bot kros. Lacoo owaco ki dwonye odoki adek aa ki acaki me wik ma lamal nyaka bot kros. Odok acel i yik me yub, dok i Got me lok rupa; dok owaco i licel me kros ma obino.
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.
Musalaba obedo Omega pa ceng 1,260 ma ocako i Bapatisim pa En. Bapatisim ki Musalaba obedo alama mapat me Sabiti ma lamal me Daniel 9, ki kamano gi nyutu ni Got me Loko Kit obedo but me Sabiti ma lamal. Ka ma acel ki ma agiki gitieko alama me Unabii me Sabiti ma lamal, dong alama ma tye i tung cen myero, pi kom Unabii, tim bene kamano.
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.
Baptiis en anjel me mukwongo; Gang me Transfiguration en anjel me aryo, kede lacar en anjel me adek. I gang eno, Lubanga onyuto Moses ki Elijah macalo alama me yoo pa kanisa ma odongo. Keto ne i tic ocobo gi kacel ki alama maromo adek pa Peter, James ki John. Ne tye cawa adek ma Yesu otyeko kawo Peter, James ki John wot kwede. Cawa mukwongo en dwogo i kwo pa nyako pa Yairo, cawa aryo en Transfiguration, kede cawa adek en Getsemani. I cawa mukwongo, Peter, James ki John oneno nyako me apar aryo ma pe odonyo ki dic, kityeko dwogo i kwo.
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.
En otime ni, ka Yesu odok bino, jo owelo ne ki kica maber; pien gin weng gitye ka kuro pi en. Kadong, nen, obino dichwo ma nyinge Yairo, en ladit me sinagogi; obuto piny i tung Yesu, okwayo ne me obino i gang mere: Pien otye ki nyako acel keken, ma higa apar aryo, kede tye ka cako tho. Ento ka oceto, jo opong iye. 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.
Nying Jairus tye ka nyutu ‘gin ma miyo ler’ kede ‘bedo ler ki dwong’. I kare adek ma Kristo okwako keken Peter, James ki John me bedo kwede, eni aye mukwongo; kede Jairus tye calo malaika mukwongo ma cweyo piny ki dwong pa en. Nyako layeny ma tye i higni apar aryo tye calo layeny ma gibi dwogo kwo me bedo 144,000. Kristo ochopo i ot pa nyako layeny, ka otyeko bedo kwede dako ma onongo yuto rem pi higni apar aryo.
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.
Dako acel ma obedo ki tulo me rem pi mwaka apar aryo, ma ocoyo jami weng me kwo ne i bot lakit me yot, ento pe ngat mo keken otyeko ogwoko ne yot, obino i cen pa en, oketo cing i kom me yub pa en; ci i kare meno tulo me rem ne ogik. 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.
Kimiyo ngec ikom nyako ma omwaka apar aryo, ma pud pe ocako kwo ki lacoo; ci i lok ma bino anyim, kimiyo ngec ikom dako ma tye ki peko me rem pi omwaka apar aryo. Dako eni otyeko bedo ki peko me rem i kare weng me kwo pa nyako ma pud pe ocako kwo ki lacoo. Yesu tye ka ceto piny ki iye dako ma tye ki peko me rem, me nongo nyako ma pud pe ocako kwo ki lacoo. Dako eni nyutu kwena pa lamedo ma acel, kit ma kinyutu i kwena ma kicwalo bot Laodicea. Kristo tye poto ni odwogo kwo pa nyako ma pud pe ocako kwo ki lacoo, me cweyo en i kwo; ci dako ma lapor, dako me Laodicea, pud tye ki kare macek me tuko Kit pa Rubanga. Otino nyutu dul me kwo me agiki, ci Yesu tye ka ceto piny ki iye dako ma lapor, Laodicea, me cweyo nyako ma pud pe ocako kwo ki lacoo pa cawa agiki. Ka nyako ma pud pe ocako kwo ki lacoo odwogo kwo, dong dako onwongo ocako tye maber, onyo kityeko ceto piny ki iye.
A characteristic of the first angel is fear, and there are two types of fear.
Kit acel pa malaika me acel obedo luoro, kede tye kit aryo me luoro.
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.
Kun en tye ka waco, dano acel obino ki gang pa ladit me Sinagogi, owaco bot en ni, “Nyar in otho; pe i goyo tek bot Lapwon.” Ento ka Yesu owinyo, oyang iye, owaco ni, “Pe i woro; gene keken, en obi bedo maber.” 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.
En dong, Petro, Yakobo ki Yohanna odonyo i ot ma kicako kwo odoco iye, ma kicweyo cal kwede baptiismo pa Kiristo, ma ononyutu miyo teko pa malaika me acel ki me adek. Got me Lok kit obedo cawa me aryo ma Petro, Yakobo ki Yohanna obedo lami-nyutu. Got me Lok kit obedo malaika me aryo, ki ka Kiristo okelo lami-pwony acel-gi weng i Getsemane, en ononyutu malaika me adek. I tuk me aryo, i Got me Lok kit tye ki “doubling,” pien lamal me Got obedo i tung-lac me cawa adek ma Woro owaco. Acel onongo obedo i baptiismo ne, ma orwate kwede cako kwo odoco pa nyako maleng ma pe onongo ongeyo gi dichuo, ma tye ki mwaka apar aryo; aryo en Got, ci adek onongo obedo i kare matidi mapwod pe kicweyo ne i Kurusi. Cawa adek ma Woro owaco, kede cawa adek ma lami-pwony adek gicito keken ki Yesu, gicango kacel pien lamal me aryo i yoo ki yoo obedo Got me Lok kit.
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.
Ka odonyo i ot, pe oyie ngat mo odonyo, keken Pita, Yakobo ki Yohana, ki lacoo ki min pa nyako. Gin weng giloro, gi giyayo ikom en; ento owaco ni, Pe uloro; pe otho, ento onino. Ne gi yaro iye, kun gin ngeyo ni otho. Ento okwanyo gi weng woko, ocako lwete, owaco ni, Nyako, cung! Pum pa en odok, ki ocung kombedi; omiyo gi cik ni gimi ne kume. Lacoo ki min pa en gubedo gi lworo malit; ento ociko gi ni, pe gimi ngat mo ngec ikom ngo ma otimo. 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.
Pita, Yakobo ki Yohana gineno malaika me acel i dwogo ki tho pa dako ma pe oturo ki dichuo, ma obedo nino, macalo ka Lazaro. Ka oweko nino, kombedi ocan, ki gimiyo iye kic. Ka Elija ki Musa gidwogo ki tho i buk ‘Revelation’ lacapit 11, kombedi gican, ci Tipu Maleng gicobo woko pe ki rwom, ma nyutu kic pa dako ma pe oturo ki dichuo. Got me Transfiguration obedo ceng 6 i lacen ki Caesarea Filipi, ento ka Luka coo lok me gin, obed mapat.
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.
En obedo ni, bang lok man, cing aboro malubo, orwako Petro ki Yohana ki Jakobo, oceto malo i got me lamo. Ka tye ka olamo, kit pa wii wiye odwogo lok, ci rwate pa iye obin kwer ki ocik. Ci nen, dano aryo guco ki iye; gin en Mose ki Elija. 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.
Matayo ki Mariko gi waco cing maler ni, “inyim ceng abicel acel,” ento Luka owaco ni, “macalo ceng abicel adek.” Jo ma ocoyo i Baibul gitiyo ki kit aryo me pimo kare; acel ma kilwongo “inclusive” ki acel mukene ma kilwongo “exclusive.” I neno me acaki, gin twero nen calo gityeko woto pe ki rwate; ento nikegi ni Luka me owaco “macalo” yaro ni obedo waco i kit “inclusive,” ki ka Matayo ki Mariko gi waco, “inyim ceng abicel acel,” gityeko yaro ni gi pimo ceng opong, pe gimed iye ceng ma ocako kare me ceng abicel adek onyo ceng ma ogiko kare me ceng abicel adek. Lapok-kin man kelo nyig lok me namba aryo pi kare acel acel; acel obedo namba abicel adek, ki acel mukene obedo ceng abicel acel.
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.
Gin ma kiketo maber ki lagoro aryo me ceng abic acel onyo abic adek, ma oa ki Caesarea Filipi gi Got me Gubalo Pire Kene, en ni, i kare ma Kristo kityeko keto lacar i 144,000, namba abic adek nyutu ngat abic adek ma tye i Oyaa pa Noa, ki abic acel nyutu kanisa ma abic acel pa Filadelfia, ma kicoyo ni obino bedo kanisa ma obedo abic adek, ma tye i wang kanisa abic aryo. Gidwokogi i abic adek i cawa me Gilorifikeshon pa Mose, Elija ki Kristo. Gilorifikeshon i got bene kityepo kwede gilorifikeshon i got i gin mukato pa Mose.
When Moses ascended the mountain he took seventy elders and Joshua with him.
Kane Mose owoto malo i got, ogolo kwede ludito 70 ki Yosua.
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.
Eka Mose oceto malo, kede Aarɔn, Nadab ki Abihu, kede jo ladit 70 pa Isirael. Gi oneno Lubanga pa Isirael; ki i piny tunggi nonge gin ma calo tic me kidi safaya ma kigoyo maber, kede calo polo i malengne. I bot jo madit pa nyithindo pa Isirael pe oketo cinge iye; kede gi oneno Lubanga, gi ocamo ki omeno. Rwot owaco bot Mose niya, Bi wot malo bot an i got, ki bed kany; ki abimi lapiang me kidi, ki cik, ki cikke ma acoyo; pi in iyubu gi.
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 ocake malo, ki latic pa ne Yosua; ki Mose odonyo i got pa Lubanga. Ki owaco bot ladito ni, “Bedu kany pi wa nyaka wabino dok botu; nen, Aron ki Hur tye kede un; ka dano mo tye ki gin mo me tic, obed obino botgi.”
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 omalo i wii got, ci lanyut ocero wii got. Duong’ pa Rwot obedo i wii Got Sinai, ci lanyut ocero ne nino abicel; ci i nino me abiro okwaco Mose aa ki tung lanyut. I wang nyith Israel, neno pa duong’ pa Rwot nen calo mac ma limo i wii got. Mose odonyo i tung lanyut, ci omalo i wii got; ci Mose obedo i wii got nino 40 gi oturo 40. Exodus 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.”
Kwena pa malaika acel obedo dwogo i tho pa nyako pa Yairo, ma rwate ki baptiisimo pa Kristo. Ci i ceng aboro malubo, obino Got me Lok me Kit, ma en malaika aryo, ma okello bot musalaba, ma en malaika adek. Cal ma en malaika aryo, Got tye ki yubu aryo, pien waco pa Ladit i Got rwate ki rek aryo me gin adek. Kare adek ma Pita, Jakobo ki Yohana tye tung’ keken kwede Kristo, ki kare adek ma Ladit owaco, duto ginyutu kare aryo me nyutu pa dwon pa Ladit; ci kare aryo ma Yesu oting’o Pita, Jakobo ki Yohana, en Got me Lok me Kit. Alama me yore ma aryo me Got tye ki yubu aryo pa dwon pa Ladit ki jopwony adek, pien kwena ma aryo kare duto nyutu “bedo aryo-aryo.”
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.
Kare me saa abicel i tung misango me otieno ki me okinyi, ma Matiu ki Marko gicoyo calo nino abicel oko ki Caesarea Filipi i got, gicoyo dok calo nino abicel pa Mose, nyaka kilwongo ne i wingu i nino abiriyo.
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.
Rek cako ki cawa me kuro pa malaika ma aryo, ka Mose omiyo cik bot ludito 70 me gu kuro nyom obino dok. Ceng 6 ma i acaki i rek gibedo patpat, ento pud gi but i ceng 46 weng. Ceng 6 gin cawa ma kelo bot tem adek, ma gitito kwede ceng 40. Ceng 46 gitito kac pa Lubanga; ceng 6 gin cawa 6 ki tho pa Kirisito nyom Pentekos, cawa 6 ki kare me kiketo En i lany nyom tho pa En, cawa 6 ki Kesarea nyom Kesarea, ki cawa 6 pa Pita i ot i wic nyom kac pa Lubanga. Mose tye ka cwako Cik pa mwonya, ki tye ka cwako cik me kit me yubu kac pa Lubanga. Kata obedo ni Baibul owaco ni pe ngat mo otyeko neno Lubanga, ento ludito gineno Lubanga pa Israyel. Golo dwong pa Lubanga i got ki Mose ki ludito otito golo dwong ma i Got me Lok pa kit. Gi aryo tye ki cawa me ceng 6. Rek pa Mose tye ki cawa me kuro pa malaika ma aryo, kacel ki ceng 46 weng ma tito kac pa Lubanga. Ceng 40 ma otyeko cwako cik tito loro.
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.
Pita onongo tye i Caesarea Philippi i cawa 3, ka tye ka woto bot Caesarea Maritima i cawa 9; dok, i ceng 6 ki 8, en tye i Got, ka ocano kare ki ladito 70 pa Mose, kun oneno rweny pa Rwot ma lamal, macalo ma Daniel otimo i dyel apar. Daniel oneno Rwot ki wang ki wang, macalo Gideon ki ladito 70 bene. Got me Lok kit obedo ka ma dul pa Laodikea me 144,000 gilok kitgi dok obedo dul pa Filadelfia me 144,000. Gibedo kanisa me namba 8, ma obedo kanisa me namba 6; ka en mano, wan oneno ceng 6 ki ceng 8.
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.
Sa abicel acel ma ceto ki i keco i lacer dok i tho pa en, sa abicel acel pa Pentekote, sa abicel acel pa Kaiseria dok i Kaiseria, ceng abicel acel ma ceto dok i Got me Poko Kit, kacel ki ceng abicel acel pa Mose ma kelo i ceng apar angwen, gi i rek acel. I kin Kaiseria Filipi, ma en Panium, ki cik pa Sande, 144,000 gicimo ki lacim. Cimo man omiyo yik.
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.
Ci an Daniel keken oneno lagam: pien jo ma onongo obedo ki an pe gineno lagam; ento lworo madit omako gi, omiyo gi oroo me giduny pire kene. 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.
Mose ogolo pire ki lacam ka owaco, "Beduru kany pi wa, nyaka wa dok wabino botu." Mose ogolo pire ki piero abiro i kare me kuro, ki cabite piero abiro nyutu kare me temo pi jo me Lwak macon. Ka cabite ma piero abiro ma acel agiki ogiko, kede ni cabite ma piero abiro mane obedo cabite maler ma Kirisito ogero Lwak ki jo mapol, dong Kirisito ogolo pire ki jo me Lwak macon woko weng. Kare ma jo me Lwak macon nongo twero me yub peko me remgi — ma i botgi ne obedo geno ni kwo gi ogwok ki rem pa Abiraam — ogik, ki nyako ma pe odako ki dano, ma me cawa apar aryo, odwogo kwo me timo tic. Ka kare me kuro ocake, Mose otyeko nongo Cik me Lwak, kede lok me yiko ot pa Lubanga.
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.
Ka Petro, Yakobo ki Yohana onongo tye i got, keto alama pa jo pa Lubanga, ki dong goyo gi i wi macalo bendera, nyutu jo me kica calo Yekalu pa 144,000. Dong, lutic me cawa apar acel giketo kacel ki Yekalu meno.
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.
Eyo ni Rwot owaco ni, “Gwok kwec, ki tim ber; pien kony na tye piny me bino, ki ber pa an tye piny me yaro. Opong ber ngat ma timo eni, ki wod dano ma omako iye; ma gwoko Sabata pe ocekone, ki gwoko lwete pe otimo peko mo keken. Pe bed nyithin pa lapii ma ogamo pire ki Rwot waco ni, ‘Rwot ogolo an woko ki jogi’; pe bed laling waco ni, ‘Nen, an yic ma orumu.’ Pien eyo ni Rwot owaco bot laling ma gubedo gwoko Sabata mara, ki yero gin ma poyo cwinya, ki omako cike na; Gin keken abimiyo gi i ot na, ki iyie lwak na, kabedo ki nying ma loyo nying pa wodi ki nyigi; abimiyogi nying ma kare kare, ma pe bi dong opoto. Bende nyithindo pa lapii ma gubedo gubo pire ki Rwot, pi tici bot ne, ki mito nying pa Rwot, me bedo lutici pa ne, ngat acel acel ma gwoko Sabata pe ocekone, ki omako cike na; Gin keken abicwayo gi i got na maleng, ki abi miyo gi yabu i ot na me lamo; gin ma guturo i mac ki rwakgi bi gamo i meca na; pien ot na bi yubu ni, ‘ot me lamo pi jo weng.’”
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.
Rwot Lubanga, ma ocobo jo ma kikweyo oko pa Isirayel, owaco ni, “An abi dok cobo jo mapat bot en, me woko jo ma kicobo bot en.” 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.
Pita, Yakobo ki Yohana, ki bene Moyisi, gi nyutu “jo me Isirayeli ma kiyweyo woko,” ma kiyweyo woko ki bot owete gigi ma pe gi hero gi.
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?
Ma eni, Rwot owaco ni: “Polo obedo kom pa an; piny obedo kom me tiŋ pa an. Ot angeo ma yin bicweyo pi an? Kabedo angeo me kuc pa an?”
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.
Gin weng man cengi an omiyo gi; ki gin weng bene obedo, Rwot owaco ni: ento i dano man abi nenone: en lacer, ki cwinyne opoto, ki lworore i lok an. En ma ogwoko dyang romo calo ka ogwoko dano; en ma otimo misango ki nyathi me ram, romo calo ka opwothe wii gwok; en ma cwala dwogo me misango, romo calo ka omiyo rek pa pwoc; en ma otero ubani, romo calo ka opako kic. Eyo, gi yero yoregi kene, ki cwinya gi oyem i tim mape rwate. An bene abi yero bal mamegi, ki abi kelo lworo mamegi irigi; pien ka an akwayo, pe gin odwoko; ka an awaco, pe giwinyo; ento gitimo marac i wang an, ki gi yero gin ma pe ocwinyi an.
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.
Winye lok pa Rwot, un ma luoro lokne; lunyodo pa wun ma gi kwer wunu, ma gikwanyo wunu woko pi nying na, gi waco ni, “Mi Rwot obed gi lagony”; ento en bineno pi mor pa wunu, gin bi tur. Isaiah 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.
Lok ‘mor’ timore ka cawa mapol ki i yore mapol i Makitap pa Lworo; keken, lok ‘kweg’ bene timore. I kit lok pa Petero ma aa ki i Buk pa Yoel, ‘kweg’ kun ‘mor’ gineno calo wiyek, calo ‘ngat ma riek’ ki ‘ngat ma jwak,’ onyo ‘wheat’ ki ‘tares’. I kit pa Yoel, kweg ki mor nyutu jo ma tye ki moo, onyo jo ma tye ki lok pa kot me agiki, kun ki jo ma pe tye kwede. En keken ka ineno kore man, ci iromo donyo i ngec ma piny madwong pa, ‘Wegi mamegi ma gikwero in, ma gicwalo in woko pi nying na.’ Wegi meno obedo gin ma i Spalding ki Magan, pot buk acel ki aryo, gityeko lwongo ni ‘Adventist me nying keken, calo Judasi,’ ma gibiro ‘cwalo wa bot Katoliki,’ ‘pien gikwero wa pi Sabato, pien pe gityeko romo dwoko ne.’ Wegi mamegi ma gikwero in, gicwalo in woko pi lok me Sabato pa piny, pa Mose cawa abicel, ma pe romo dwoko ne. Gin ma kimiyo iye kany en ni gicwalo in woko pi adyebo me doktrin, adyebo, macalo kit ma Isaiah lwongo ne; ci adyebo me doktrin en aye lok pa kot me agiki.
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.
Joel miyo ngec meno nying “waini manyen”, kede ka itye ki ngec meno, itye ki mor. Ka pe itye kwede, i cako ceng calo lajogi me lam i buk Joel, ka iyango ni waini manyen kityeko ngolo ki i woki. I cawa meno, i poropesia, “ikwech.” Dul ma tye ki mafuta tye ki mor, ento dul ma pe tye ki mafuta obedo i kwech. Mafuta bende obedo waini manyen, kede rwom kwede mor. Pien eni Isaiah owaco ni, “Winyo lok pa Rwot.” Dul acel yero winyo, ento dul mukene pe gi winyo dwon pa turumpet. Isaiah cimo maber dul ma gi winyo, ka owaco ni, “wun ma gilworo lok pa en.” Rwot opongo kacel joma gicwalo woko pi ngec ma obino i 9/11, kede i cik me Sunday, opongo tawasi pa Isaiah, ma gicoyo gi calo yic matura. Ka gicako mako cobo ki matek, pe ginyec dok woko ki i got maleng pa Rwot.
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.
Ngat ma pe twero nywol onyo yath ma macero nyutu tho. Ngat ma pe twero nywol pe romo bedo ki lutino, ka yath ma macero pe tye ki ngima. Lagam tye ni ka jo ma pe jo Isra’el, onyo latic me cawa apar acel, gigamo laloc ma Sabat nyutu, gibedo ki laka ki nyako. Makwongo, ocimo jo Isra’el ma kikwero woko; ci oyeto gi malo macalo cal me lweny, ci dong ocimo kec pa en mapat. Cimo me makwongo ki me aryo nyutu kare me 9/11 dok bot cik me Sande, ka Tipu Maleng tye ka yweyo; ki keken nyutu kare ki bot cik me Sande dok i kare ka Mikael ocungo, ci dyer ma ogiko oyubo piny pe ki pimo. I kare aryo ni, dyer ma ogiko obedo lok; ka i tye kwede, kelo mor; ka pe i tye kwede, kelo mono.
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.
Buk pa Matayo kityeko bolo i rek adek, ma rwate ki malayika adek pa Apokalipisi 14. Rek keken bene tye ki frakital me malayika adek. Rek me ariyo, cako ki chapta 11 nyaka chapta 22, en tung; pien en malayika me ariyo, ma kiketo i tung me malayika me acel ki me adek. Buk pa Matayo pire keken obedo rek ma i tung, ka wacano chapta 11 nyaka 22 i yore me chapta me lagano pa Genesisi ki Apokalipisi.
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.
I tung pa chapta apar aryo me singruok obedo pa Matayo, kadok rek me coc ma i tung i rek me coc adek pa Matayo bene ki nongo i chapta apar aryo magi. I tung pa chapta apar aryo magi en keto lanyut pa jo 144,000. Kabedo ma i tung man kinyutu ki vesi adek, ma rwate ki vesi adek ma i tung i chapta apar aryo me singruok pa Genesis ki pa Revelation.
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.
Peter en but me tung pa but me tung pa but me tung, ki en nyutu lami me Kricitiani ma makwongo ki ma agiki. Man aye coc me nying pa Alpha ki Omega. Palmoni bene oketo coc me nying pa En i loko nying pa Peter, ka En ocweyo enigma pa nying ‘Peter’ i leb English. Yesu owaco bot Peter i leb Hebrew, ki lokgi gicoyo i Greek, ci lacen gityeko loko gi i English. I English, Palmoni omiyo nying ‘Peter’ kun oyero nyukuta me namba 16 pa alfabet me English, ci lacen nyukuta me namba 5, ci lacen me namba 20, ci lacen me namba 5, ci lacen me namba 18, kun tye ki ngec weng ni ka En, calo Palmoni, ocweyo nying ma bi woto ki Hebrew, ci i Greek, ci lacen i English. En bene ocik ni nying me English byene enigma me yubo nyukuta abicgi me nongo namba 144,000. Palmoni, ma en bene Makwongo ki Agiki, ocik ni nyukuta me acaki i gi abicgi ki ma agiki i gi abicgi ma cweyo nying ‘Peter’ obedo nyukuta me namba 16 ki me namba 18; pien nying ‘Peter’ myero opoto i Matayo 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.
Kacel ki weng ma wa waco pi Pita, wa pud myero wa yubo pi "golden ratio." "Golden ratio" kicwalo ne i Matayo 16:18, pien lamedo en 1.618. "Golden ratio" tye ki kube kwede "fractal" me kit lobo, ci ka Palmoni nyutu Pita i Matayo 16:18, Palmoni tye ka nyutu ni lagony me unabii ma kiketo i twon pa Eliyakim i Isaya 22:22, ki lagony me unabii ma kimiyo Pita ki Kanisa i coc me Matayo 16:18, tye ki "fractal" me unabii.
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.
Kesarea Filipi i cawa me 3 dok i Kesarea Maritima i cawa me 9, nyutu fractal pa cawa me 3 ka Khristo okomedweyo i kros dok i cawa me 9 ka Korneliyo okwayo Pita. Kare me Pentekost, ki cawa me 3 pa okomedweyo dok i cawa me 9 ka Pita otye i Od pa Lubanga, obedo fractal pa nino 1,260 ki kros dok i Korneliyo. Kare adek ma Lacoo owaco obedo fractal pa malaika adek; kamano bende kare adek ma Yesu okawo keken Pita, Yakobo ki Yohana. Ngec me poro ma kikano i lok me coc, ma ka Pita nyutu dul me 144,000, obedo pire tek calo adwogi mo keken ma dong obedo, ento wa pod pe waketo Pita i Panium i Daniel apar acel.
We will continue this study in the next article.
Wa bino mede ki pwonye man i coc ma anyim.
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.
Pita, aposto pa Yesu Kristo, bot jo me wot ma ginywaro i Pontus, Galatia, Cappadocia, Asia, ki Bithynia; ma kiyero ki ngec ma i anyim pa Lubanga Won, ki pobo maleng pa Laro Maleng, pi winyo kede yiko me remo pa Yesu Kristo: Kica botu kede kuc obed mapol. Yab Lubanga, Won pa Rwot wa Yesu Kristo, ma ki kicwiny mapol pa en, onywolowa odoco i geno ma tye ngima ki cako kwo pa Yesu Kristo ki i tho, i mirasi ma pe obalo, pe kiyoto, kede pe opoto, ma kigwoko i polo pi un; in ma kigwoko ki twero pa Lubanga ki geno, pi kwer ma kiketo atir me nyutu i kare me agiki.
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.
I eni, un mor tutwal; ento kombedi, pi kare manok, ka mite, ubedo ki peko me cwinya kun tem mapol-mapol, me tem me geno wunu, ma wel madit loyo gol ma bwinyo woko, ka bene gitem i mac, obed ononge pi pako ki luor ki dwong i kare me nyutu pa Yesu Kiristo: En ma pe uneno, un maro; i iye, ata kombedi pe uneno en, ento ka ugene, umor ki mor ma pe romo loko keken ma opong ki dwong: kun unongo ogik pa geno wunu, en aye ludwogo pa cwinya wunu.
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.
Pi konyo woko man, nabii onongo gipenyo ki gimonyo maber, gin ma onongo giwaco pi lakica ma myero obi botu. Gimonyo ni ngo, onyo kit kare mane, ma Roho pa Kristo ma onongo tye iye onyutu, ka onongo owaco con pi yore matek pa Kristo, ki duŋ ma myero obed anyim. Botgi kiloro ni pe botgi keken, ento botwa, gi onongo timo tic kwowa ki gin ma kombedi kimiyo ngec botu ki jo ma giyubo lok maber botu ki Roho Maleng’ ma ki cwalo aa ki i polo; gin ma malaika mito maber me neno iye.
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.
Erwate, pude lutu pa paro mamegi, bedu me loyo cwiny, ki guro pire kene pi kica ma bi kelo botu ka kigonyo Yesu Kiristo. Macalo nyithini ma winyo, pe uyubu wuwe calo leyo mukato i kare ma ne pe i ngec. Ento macalo en ma owayo botu obedo maleng, bedu bende maleng i kit weng me yubu; pien kicoyo ni, “Bedu maleng; pien an aye maleng.”
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.
Ka ce ukwayo Ladit, ma pe tye ki yaro dano, opimo dano acel acel ki tic pa iye, otum cawa me bedo ni kany i woro; pien uneno ni pe ukigolo woko ki gin ma ketho, calo feza gi zahabu, ki i kit kwo mape ki ber ma unongone ki yore pa kwaro u; ento ki remo ma welo me Kristo, calo lam ma pe tye ki bal, pe tye ki ater; ma kicwiko con, mapwod pe kicweyo twol me piny, ento oyabo i kare magi me agiki pi in; ki ne ugene i Lubanga, ma onyolo ne ki i tho, ki omiyo ne dwong; pien geno u gi subi u obed i bot Lubanga. Pien unyiko cwinyu maleng kun uwinjo gin atir ki Roho Maleng, pi mero ma pe ki rweny i bot ludito, wone ni umaro acel ki acel ki cwiny ma maleng, ki cwiny macwer; unywal doki, pe ki cucu ma ketho, ento ki cucu ma pe ketho, ki Lok me Lubanga, ma tye kede kwo, ki bedo kare ducu. Pien ring ducu obedo calo odudu, ki dwong ducu pa dano obedo calo kwede me odudu. Odudu opoyo, ki kwede ne obur woko; ento Lok pa Rwot opongo bedo kare ducu. Ki man en aye Lok ma ki Injili kigobo botu. 1 Pita 1:1-25.