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.

Ku tteeka lya Ssande, aba 144,000 mu by’obunnabbi basisinkana abakola b’essaawa ey’ekkumin’emu. Aba 144,000 bamaze okuteekebwako akabonero, era ne bayita ekibiina ekinene ennyo okuva mu Babulooni, ne bayimirira nabo ku lwa Ssabbaata y’olunaku olw’omusanvu. Okusalira omusango kw’ennyumba ya Katonda kuggwaawo ku tteeka lya Ssande, era oluvannyuma okusalira omusango kusengukira eri Ab’amawanga, ekibiina ekinene—ekisibo ekirala kya Katonda. Okubikkulirwa omutwe ogw’omusanvu kirambulula ebibinja byombi, era mu kifunga eky’okutaano abamattirwa mu Biro eby’Ekizikiza babuuziza nti, “kutuusa ddi,” okutuusa Katonda lw’alasalira omusango obuyinza bwa Papa olw’okumattibwa kwabwe? Babategeeza bawummule mu ntaana okutuusa nga kibumbiddwa mu bujjuvu ekibiina ek’okubiri ky’abamattirwa olw’okutulugunyizibwa okwa Papa, era ne bawa ebyambalo ebyeru. Ekibiina ekinene eky’Okubikkulirwa omutwe ogw’omusanvu kiyambala ebyambalo ebyeru, kubanga kiyimira ekibiina ek’okubiri ky’abamattirwa ab’oku butulugunya bwa Papa mu kizibu ky’etteeka lya Ssande ekigenda okutuuka mu bwangu. Okubikkulirwa omutwe ogw’omusanvu n’ekifunga eky’okutaano byogera ku bibinja bino byombi; era bwe kityo ne amakanisa ga Smyrna ne Philadelphia. Smyrna eyimira abamattirwa ab’omu kutonnya omusaayi okw’enkomerero okwa Papa, ate Philadelphia eyimira aba 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.

Peetero ali ku ssaawa essatu e Kayisaliya Firipi, era oluvannyuma lwa “ennaku mukaaga,” si ssaawa mukaaga, aliba ku nsalo y’etteeka lya Sande, lye ssaawa omwenda.

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.

Awo ennaku mukaaga bwe zaayitawo, Yesu n’atwala Peetero, Yakobo, ne Yokaana muganda wa Yakobo, n’abatwala waggulu ku lusozi oluwanvu bokka; n’akyusibwamu mu maaso gaabwe: obwenyi bwe ne bukakaana ng’enjuba, n’ebyambalo bye ne biba byeru ng’omusana. Era, laba, Musa ne Eriya ne babalabikira nga boogera naye. 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.

Mu kiseera ky’etteeka lya Sande, aba 144,000 mu ngeri y’obunnabbi basisinkanira ekibiina ekinene ennyo. Eriya ayimirira aba 144,000 abataliiraba kufa, ate Musa ayimirira abo abafa mu Mukama. Beyimiridde wamu ne Kristo mu kiseera ky’etteeka lya Sande; era wano we Kristo afukako amafuta ku bwakabaka bwe obwa kitiibwa, nga bwe yateekaawo obwakabaka bwe obw’ekisa ku musaalaba. Singa okyagoberera enkola y’amagezi gye tuteeka mu maaso mu nkolagana n’ekiseera eky’essaawa mukaaga okuva ku ssaawa ey’okusatu okutuuka ku ssaawa ey’omwenda, kiba kyetaagisa okulaba olulabirako olwa njawulo ennyo.

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.

Essaawa ey’okusatu eya Kayisaliya Firipi ye Alufa ya Omega ey’essaawa ey’omwenda eya Kayisaliya Maritima. Nnondoola nti, si mu essaawa mukaaga, wabula oluvannyuma lw’ennaku mukaaga, Peetero abeera ku Lusozi olw’Okukyusibwa, era olusozi olwo lulaga n’ebyafaayo ebikomekkerezebwa ku tteeka ery’Olunnaku lwa Sande, eriri essaawa ey’omwenda. Ekiseera ky’ennaku mukaaga kikwatagana n’ekiseera ky’essaawa mukaaga, naye nga firaakito yokka ey’okuva e Kayisaliya okutuuka e Kayisaliya. Eky’enjawulo ennyo kye kino nti fenomeno eno ey’okubaawo kwa firaakito y’ebyafaayo munda mu byafaayo by’ekiseera ky’essaawa mukaaga kye kimu ddala ekibaawo bw’otunuulira ekiseera kya Pentekooti. Essaawa mukaaga okuva ku kufa kwa Kristo okutuuka ku Pentekooti ye firaakito ey’ekiseera okuva ku musalaba okutuuka mu 34 AD, awo nga Sabiiti entukuvu yakomekkerezebwa era Enjiri n’etwalibwa eri Abaamawanga.

“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.

Kaakano amalala n’obuggya ne baggalira oluggi eri omusana. Singa ebijulirwa ebyaleetebwa abalunzi n’abasajja ab’amagezi baali babikkiriziddwa, byandibateeka bakabona n’Abalabbi mu mbeera ey’okuswazisa ennyo, nga biggyamu okweyita kwabwe nti be bannyonnyola abakkirizibwa b’amazima ga Katonda. Abo bayigirizza ab’amagezi tebaali bategefu okwetoowaza ne bayigirizibwa abo be baayita abapagani. Bagamba nti tekisoboka nti Katonda yababuuka, n’abikkulira abalunzi abatalina masomo oba Abamawanga abatakomole. Baatuula ne basalawo okulaga okunyooma kwabwe eri ebijulirwa ebyali bisisimula Kabaka Kerode ne Yerusaalemi yonna. Tebaageenda na mu Besirekemu kulaba oba ebyo byali bwe bityo. Era ne bakulembera abantu okulaba okufaayo ku Yesu ng’okusisimuka okw’obuwekalakaanyi bw’eddiini. Wano we watandikira okugaanibwa kwa Kristo okuva eri bakabona n’Abalabbi. Okuviira wano, amalala gaabwe n’okukakanyizibwa kw’emitima gyabwe ne byeyongera ne bifuuka okukyawa okw’akamalirizo eri Omulokozi. Nga Katonda yali ng’aggulawo oluggi eri Abamawanga, abakulembeze Abayudaaya baali baggalira bo bennyini oluggi. The Desire of Ages, 62.

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

Mu makkati g’omu wiiki entukuvu Kristo yabambibwa ku musaalaba. Nga wayiseewo emyaka esatu n’ekitundu, Esitefano yakubibwa amayinja, era Koneeriyo n’ayita Peetero. Oluvannyuma lw’omusaalaba lwa myaka esatu n’ekitundu, ekiseera ky’omusaasizo kyaggwa ddala eri Isirayiri ey’edda. Awo Esitefano n’atunuulira eggulu, n’alaba Kristo ayimiridde, ekyo kye kabonero ak’okuggalwa kw’ekiseera ky’omusaasizo mu Danyeri 12:1. Oluggi lwaggala eri Isirayiri ey’edda, era ne lwaggulwawo eri Abaamawanga.

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.

Mu bbanga okuva ku kufa kwa Kristo mu essaawa ey’omwenda okutuuka ku kufa kwa Stefano n’okuyitibwa kwa Peetero mu essaawa ey’omwenda, Korneliyo ne Stefano be bajulirwa babiri nti ennaku 1,260 ez’obunnabbi zaatuukirizibwa. Okuva mu essaawa ey’omwenda ey’okufa okutuuka mu essaawa ey’omwenda ey’okufa, waaliwo ennaku 1,260 ez’obunnabbi. Okuva mu essaawa ey’omwenda ey’okufa okutuuka mu essaawa ey’omwenda eya Pentekooti, kikakasa fractal ey’ennaku 1,260 mu bbanga ly’ennaku amakumi ataano mu bbiri.

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 eyali ekiseera kya Pentekooti eri ku ntandikwa z’ennaku ezo 1,260, era ku nkomerero z’ennaku ezo Peetero mu kwolesebwa kw’obunnabbi asangibwa e Kayisaliya ku ssaawa ey’okusatu era n’ey’omwenda. Kayisaliya zombi ziyimirira Alufa ne Omega z’ekiseera eky’obunnabbi eky’essaawa mukaaga. Mu kiseera eky’obunnabbi eky’essaawa mukaaga eky’e Kayisaliya zombi, Peetero atambula ennaku mukaaga n’atuuka ku Lusozi lw’Okukyusibwa. Olusozi luyimirira Okukakkanyizibwa olukomekkerezebwa ku tteeka lya Ssande, era we Ekkanisa ey’obuwanguzi etumbulwa waggulu okusinga ensozi zonna. Ezo ennaku mukaaga ziyimirira ekiseera eky’essaawa mukaaga okuva e Kayisaliya okutuuka e Kayisaliya, era ziba fractal munda mu kiseera ekyo, nga bwe kyali ekiseera kya Pentekooti nga fractal ku ntandikwa y’ekiseera ekitukuvu kye kimu.

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 ey’entandikwa yali okutuukirizibwa kw’embaga ez’ekiseera kya Spring ezikwataganira wamu n’ebbanga lya Pentekosite. Fractal ey’okukomekkereza okuva e Kayisaliya Fulipi okutuuka ku Lusozi olw’Okufuulibwa nayo mu ngeri y’obunnabbi egattiddwa wamu n’Ewiiki Entukuvu. Ku Lusozi Kitaffe yayogera, nga bwe yayogera ku kubatizibwa kwa Kristo, era nga bwe yali anaayogera nga omusalaba guli kumpi. Kitaffe yayogera mu eddoboozi eryawulika emirundi esatu okuva ku ntandikwa y’Ewiiki Entukuvu okutuuka ku musalaba. Omulundi gumu ku kubatizibwa, ne ku Lusozi olw’Okufuulibwa, era n’addamu n’ayogera mu kisiikirize ky’omusalaba ogwabadde gusemberera.

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.

Omusalaba ye omega ey’ennaku 1,260 ezatandika ku kubatizibwa kwe. Okubatizibwa n’omusalaba bye bibonero ebirambulukufu eby’okulaga ekkubo eby’eyo wiiki entukuvu eya Dannieri omwenda, bityo ne biraga nti Olusozi olw’Okufuulibwa luli ng’ekitundu kya wiiki entukuvu. Oba nga ekyasooka n’ekisembayo bituukiriza obubonero obulaga ekkubo eby’obunnabbi eby’eyo wiiki entukuvu, olwo n’akabonero ak’omumakkati, olw’obwetaavu bw’obunnabbi, kateekwa okutuukiriza kye kimu.

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.

Okubaatizibwa kwe Malayika ow’olubereberye; Olusozi olw’Okukyusibwa lwe Malayika ow’okubiri, era Omusaalaba gwe Malayika ow’okusatu. Ku Olusozi, Katonda yalambulula Musa ne Eriya ng’obubonero obulaga ekkubo bw’ekkanisa ensigalira. Enkozesa egattiddwa wamu n’akabonero ak’obusatu aka Peetero, Yakobo ne Yokaana. Waliwo emirundi esatu Yesu gye yaatwala Peetero, Yakobo ne Yokaana wamu naye. Omulundi ogusooka kwali okuzuukizibwa kw’omuwala wa Yayiro, ogwokubiri kwali Okukyusibwa, era ogwokusatu kwali Geseemane. Omulundi ogusooka Peetero, Yakobo ne Yokaana baalaba omuwala omubikira w’emyaka kkumi n’ebiri eyazukizibwa.

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.

Awo Yesu bwe yakomawo, abantu ne bamwaniriza n’essanyu; kubanga bonna baali bamulindiridde. Era, laba, n’ajja omusajja erinnya lye Yayiro, era yali omukulu w’ekkuŋŋaaniro; n’avuunama mu bigere bya Yesu, ng’amusaba amuyingire mu nnyumba ye; kubanga yalina muwala we omu yekka, nga wa myaka nga kkumi n’ebiri, era nga yali ng’afa. Naye bwe yali ng’agenda abantu ne bamunyigiriza. Lukka 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.

Erinnya Yayiro litegeeza ‘omumanyisa’ era ‘okuba omumasamasa era ow’ekitiibwa.’ Mu mirundi esatu Peetero, Yakobo ne Yokaana mwe baali bokka Kristo b’aatwala naye, guno gwe gwali ogwasooka, era Yayiro ayimirira malayika omusooka amanyisa ensi n’ekitiibwa kye. Omuwala ow’emyaka kkumi n’ebiri ataliko musajja ayimirira abawala abatakyaliko basajja abagenda okuzuukizibwa nga b’ekibinja ky’emitwalo kkumi na nnya n’enkumi nnya. Kristo yatuuka mu maka g’omuwala oyo ataliko musajja, nga amaze okusisinkana n’omukazi eyalina okukulukuta kw’omusaayi okumala emyaka kkumi n’ebiri.

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.

Era omukazi eyalina endwadde ey’okulwala omusaayi okumala emyaka kkumi n’ebiri, eyali ammalidde eby’obugagga bye byonna ku basawo, nga tewali n’omu ku bo eyayinza okumuwonya, n’ajja ennyuma we, n’akoma ku lububi lw’olugoye lwe: era amangu ago okulukuta kw’omusaayi kwe ne kukoma. Lukka 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.

Omuwala omuto wa myaka kkumi n’ebiri atannaba kubeera n’omusajja alambululibwa; era mu kyawandiikibwa ekiddako, omukazi eyalina okukulukuta kw’omusaayi okumaze emyaka kkumi n’ebiri naye alambululibwa. Omukazi yalina okukulukuta kw’omusaayi okumala ekiseera kyonna eky’obulamu bw’omuwala. Yesu yali ng’anaatera okuyita ku mukazi alina okukulukuta kw’omusaayi, alyoke atuuke ku muwala omuto atannaba kubeera n’omusajja. Omukazi akiikirira obubaka bw’omulayika ow’olubereberye nga bwe kiyimiririzibwa mu bubaka eri Lawodikiya. Kristo yali ng’anaatera okuzuukiza n’okumuzza mu bulamu omuwala, ate omukazi omulwadde, omukazi wa Lawodikiya, ng’akyalina akaseera katono ak’okukwata ku ObwaKatonda. Omwana akiikirira olulyo olw’enkomerero, era Yesu ng’ayita okumpi n’omukazi omulwadde, Lawodikiya, alyoke azimuse omuwala ow’ennaku ez’enkomerero. Omuwala bw’azuukizibwa, omukazi aba oba awonyeddwa oba ayitiddwamu.

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

Ekiranga kya Malayika asooka kye entya, era waliwo ebika eby’entya bibiri.

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.

Bwe yali ng’akyayogera, waŋŋaayo omu okuva mu nnyumba y’omukulu w’ekkuŋŋaaniro, n’amugamba nti, Omuwala wo afudde; tomutawaanya Omuyigiriza. Naye Yesu bwe yawulira, n’amuddamu, n’agamba nti, Totya; kkiriza bwokka, era anaawonyezebwa. Lukka 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.

Awo Peetero, Yakobo ne Yokaana ne bayingira mu kisenge, awali okuzuukira, okwakabonerezebwa mu kubatizibwa kwa Kristo, era okwo kwakiikirira okugabibwa amaanyi kwa malayika wa sooka n’owa ssatu. Olusozi olw’Okufuuka Ekifaananyi lwe luba omulundi ogw’okubiri Peetero, Yakobo ne Yokaana okubeera abajulizi. Olusozi olw’Okufuuka Ekifaananyi ye malayika ow’okubiri, era Kristo bwe yaggya abayigirizwa bano bennyini n’abatwala e Getisemani, ekyo kyakiikirira malayika ow’okusatu. Ku mutendera ogw’okubiri, ku Lusozi olw’Okufuuka Ekifaananyi waliwo “doubling,” kubanga akabonero ak’alaga ekkubo ak’Olusozi kali wakati w’emirundi esatu Kitaffe mwe yayogera. Ogwasooka gwali ku kubatizibwa kwe, okw’ekwatagana n’okuzuukira kw’omuwala omutongoole ow’emyaka kkumi n’ebiri; ogw’okubiri gwali Olusozi; n’ogw’okusatu gwali nga okubbambwa ku Musaalaba tekunnaba kutuuka. Emirundi esatu Kitaffe gye yayogera n’emirundi esatu gye abayigirizwa basatu baagendanga bokka ne Yesu bisibiddwa wamu olw’ensonga nti akabonero ak’alaga ekkubo ak’okubiri mu buli linyiriri ke Lusozi olw’Okufuuka Ekifaananyi.

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.

Awo bwe yatuuka mu nnyumba, teyakkiriza muntu yenna okuyingira, okuggyako Peetero, ne Yakobo, ne Yokaana, ne kitaawe ne nnyina w'omuwala. Era bonna ne bakaaba, ne bamukungubagira; naye n'agamba nti, Temukaaba; tafudde, wabula yeebase. Ne bamusekerera mu kunyooma, kubanga baamanyi nti yafudde. N'abagoba bonna ebweru, n'amukwata ku mukono, n'amuyita ng'agamba nti, Omuwala, yimuka. Era omwoyo gwe ne gumuddangamu, n'ayimuka amangu ago; n'alagira bamuwe emmere. Abazadde be ne beewuunya; naye n'abakuutira obutagamba muntu yenna ekyo ekyakolebwa. Lukka 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.

Peetero, Yakobo ne Yokaana baalaba malayika asooka mu kuzuukira kw’omuwala ow’obuveera, nga abadde yeebase, nga Lazaro bwe yali. Bwe yagolokoka, amangu ddala n’asituka era ne bamuwa emmere. Bwe Eriya ne Musa bazuukizibwa mu Eby’Okubikkulirwa eky’ekkumi n’emu, amangu ddala basituka, era oluvannyuma Mwoyo Omutukuvu n’ayiyizibwa nga tewali kipimo, ng’akiikirira emmere y’omuwala ow’obuveera. Olusozi lw’Okukyusibwa lwabangawo nga wayise ennaku mukaaga okuva e Kayisaliya Firipi, okuggyako mu kiwandiiko kya Luka.

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.

Awo bwe yatuuka, nga waayiseewo ennaku nga munaana oluvannyuma lw’ebigambo bino, n’atwala Peetero ne Yokaana ne Yakobo, n’ayambuka ku lusozi okusaba. Era bwe yali ng’asaba, endabika y’obwenyi bwe ne kikyuka, n’engoye ze ne ziba njeru era nga z’ayaka. Era, laba, waaliwo abasajja babiri abaayogera naye, be Musa ne Eriya. Lukka 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 ne Makko bombi bagamba mu bukakafu nti, “oluvannyuma lw’ennaku mukaaga,” ate Luka agamba nti, “waliwo nga ennaku munaana.” Abawandiisi ba Baibuli baakozesa engeri bbiri ez’okubala ekiseera; emu eyitibwa ey’okubalira mu, n’endala eyitibwa ey’okubalira bweru. Okulaba okusooka kyandisaanidde okulabika ng’obutakkiriziganya, naye olw’okuba Luka yagamba nti, “waliwo nga ennaku munaana,” kitegeeza nti yayogerera mu ngeri ey’okubalira mu; era bwe Matayo ne Makko bagamba nti, “oluvannyuma lw’ennaku mukaaga,” babeera balaga nti baabalanga ennaku ezituukiridde, nga tebabaliramu lunaku olwatandika ekiseera eky’ennaku munaana newaakubadde olunaku olwaggwawo ekiseera ekyo. Enjawukana eyo evaamu obubonero bw’omuwendo bubiri obulaga ekiseera kye kimu; emu ye omuwendo munaana, endala ye ennaku mukaaga.

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.

Ky’ekikakasiddwa mu bujulizi bubiri eby’ennaku mukaaga oba munaana, ebikwata ku Kayisaliya ey’e Firipi n’Olusozi olw’Okufuuka ennyo, kye kino: nti mu kiseera Kristo lwe ateekako akabonero ku 144,000, ennamba munaana eyimirira emmeeme munaana ezali ku Ssafina ya Nuuwa, ate ennamba mukaaga eyimirira ekkanisa ey’omukaaga eya Firadelfiya, eyagendereddwawo okufuuka ekkanisa ey’omunaana, ey’omu musanvu. Bo bafuulibwa ekkanisa ey’omunaana mu kiseera eky’okutikkirwa ekitiibwa kwa Musa, Eriya ne Kristo. Okutikkirwa ekitiibwa ku lusozi nako kusimbibwa mu kifaananyi ky’okutikkirwa ekitiibwa ku lusozi mu byafaayo bya Musa.

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

Musa bwe yayambuka olusozi, yatwala abakadde nsanvu ne Yoswa wamu naye.

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.

Awo Musa, n’Aaroni, Nadabu ne Abihu, n’abakadde amakumi asanvu ba Isirayiri ne banyuka. Ne balaba Katonda wa Isirayiri; era wansi w’ebigere bye waali ng’olupapa lw’ejjinja lya safiro, era ng’eggulu bwe liri mu bulongoofu bwalyo. Era ku b’ekiitiibwa mu baana ba Isirayiri teyassa mukono gwe; era ne balaba Katonda, ne barya ne banywa. Awo Mukama n’agamba Musa nti, Yambukira gye ndi ku lusozi, obeere eyo; nange nnaakuwa ebibawo by’amayinja, n’etteeka, ne biragiro bye nnawandiika, olw’okubiyigiriza.

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.

Awo Musa n’ayimuka, n’omuweereza we Yoswa; era Musa n’alinnya olusozi lwa Katonda. N’agamba abakadde nti, Mubeere wano mulindire ffe okutuusa lwe tunaakomawo eri mmwe; era, laba, Alooni ne Kuuli bali wamu nammwe: omuntu yenna bw’aba alina ensonga, ajje gye bali.

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.

Ne Musa n’alinnya ku lusozi, era ekire ne kikisa olusozi. Era ekitiibwa kya Mukama ne kitudde ku Lusozi Sinaayi, n’ekire ne kikisa olusozi ennaku mukaaga; era ku lunaku olw’omusanvu n’ayita Musa okuva mu wakati w’ekire. Era endabika y’ekitiibwa kya Mukama yali ng’omuliro ogw’okulya ku ntikko y’olusozi mu maaso g’abaana ba Isirayiri. Ne Musa n’ayingira mu wakati w’ekire, n’alinnya ku lusozi; era Musa yali ku lusozi ennaku amakumi ana n’eby’ekiro amakumi ana. Okuva 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.”

Obubaka bw’Omulayika asooka bwali okuzuukizibwa kw’omuwala wa Yayiro, nga kikwatagana n’Okubatizibwa kwa Kristo. Awo, oluvannyuma lw’ennaku mukaaga, ne wajja Olusozi lw’Okukyusibwa, Omulayika ow’okubiri, olwatuusa ku Musalaba, Omulayika ow’okusatu. Nga Omulayika ow’okubiri, Olusozi luno luba n’obujulizi obubiri, kubanga okwogera kwa Kitaffe ku Lussozi kuyunga ku lunyiriri olw’okubiri mu bisatu. Emirundi esatu Peetero, Yakobo ne Yokaana lwe baali abalondebwa bokka abaatwalibwa Kristo, n’emirundi esatu Kitaffe lwe yayogera, byombi biraga okulabika okw’okubiri kw’eddoboozi lya Kitaffe; era omulundi ogw’okubiri Yesu lwe yatwala Peetero, Yakobo ne Yokaana kwe ku Olusozi lw’Okukyusibwa. Akabonero ak’okubiri ak’Olusozi kalina obujulizi obubiri, eddoboozi lya Kitaffe n’abayigirizwa basatu, kubanga obubaka obw’okubiri bulambulula bulijjo ‘okubeera kabiri’.

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.

Ebbanga ly’essaawa mukaaga wakati wa ssaddaaka ey’akawungeezi n’ey’enkya, lifaananyizibwa mu nnaku mukaaga eza Matayo ne Makko okuva e Kayisaliya Firipi okutuuka ku Lusozi; era ezo zifaananyizibwa mu nnaku mukaaga za Musa, okutuusa lwe yayitibwa okuyingira mu kire ku lunaku olw’omusanvu.

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.

Olunyiriri lwatandika n’ekiseera eky’okulindirira ky’Malayika ow’okubiri, nga Mose alagira abakadde ensanvu ‘mulindirire’ okutuusa lw’addayo. Ennaku mukaaga ezasooka mu lunyiriri zisoloddwa, naye zikyali omutundu gw’ebbanga lyonna ly’ennaku amakumi ana mu mukaaga. Ennaku mukaaga zino ze bbanga eriretanga eri okukezebwa okw’okusatu, oluyimiririzibwa ennaku amakumi ana. Ennaku amakumi ana mu mukaaga ziyimiririra yeekaalu; ennaku mukaaga zino ze ssaawa mukaaga okuva ku kufa kwa Kristo okutuuka ku Pentekooti, ssaawa mukaaga okuva ku kubambibwa kwe ku musaalaba okutuusa ku kufa kwe, ssaawa mukaaga e Kayisaliya okutuuka e Kayisaliya, ne ssaawa mukaaga za Peetero mu kisenge ekya waggulu okutuuka ku yeekaalu. Mose afuna Amateeka g’Endagaano, era afuna ebiragiro ku ngeri y’okuzimba yeekaalu. Newankubadde Baibuli egamba nti tewali muntu yalabye Katonda, abakadde “baalaba Katonda wa Isirayiri.” Okutukuzibwa kwa Katonda ku lusozi awamu ne Mose n’abakadde kwakifaananyiriza okutukuzibwa ku Lusozi lw’Okufuulibwa. Byombi birimu ebbanga ly’ennaku mukaaga. Olunyiriri lwa Mose luyingizaamu ekiseera eky’okulindirira ky’Malayika ow’okubiri n’ennaku amakumi ana mu mukaaga zonna eziyimiririra yeekaalu. Ennaku amakumi ana ze yafunirako amateeka ziyimiririra okuteekebwako akabonero.

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.

Petro yali e Kayisaliya Firipi mu essaawa ey’okusatu, nga ali mu lugendo olw’okugenda e Kayisaliya Maritima mu essaawa ey’omwenda; era mu nnaku mukaaga okutuuka ku munaana abeera ku Olusozi, ng’amalayo akaseera wamu n’abakadde nsanvu ba Musa, awo n’alaba ekyolesebwa ky’Omukama eyagulumizibwa, nga bwe yalaba Daniyeri mu mutwe ogw’ekkumi. Daniyeri yalaba Omukama mu maaso ku maaso, era ne Gidyoni n’abakadde abo nsanvu ne balaba bwe batyo. Olusozi lw’Okukyusibwa gye abo 144,000 abali mu movimenti ya Laodikiya bakyusibwa ne bafuuka mu movimenti ya Firadelfiya ey’abo 144,000. Bafuuka Ekkanisa ey’omunaana ey’eri Ekkanisa ey’omukaaga; bw’atyo tulaba ennaku mukaaga n’ennaku munaana.

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.

Essaawa mukaaga okuva ku kubambibwa ku musalaba okutuuka ku kufa kwe, essaawa mukaaga eza Pentekooti, essaawa mukaaga ez’e Kayisaliya okudda e Kayisaliya, ennaku mukaaga okutuuka ku Lusozi lw’Okukyusibwa, n’ennaku mukaaga za Musa ezireeteddewo ennaku amakumi ana, ziri ku luyiriri lumu. Wakati wa Kayisaliya Firipi, kye Paniumu, n’etteeka erya Ssande, 144,000 bateekebwako akabonero. Okuteekebwako akabonero okwo kuleeta okwawukana.

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.

Era nze Danyeri nzekka nnalaba okwolesebwa: kubanga abasajja abaali nange tebaalaba okwolesebwa; naye entiisa enene yabagwira, ne badduka ne beekweka. Danyeri 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 yayawukana n’abakadde bwe yagamba nti, “Mumalemu wano mutulindirire okutuusa lwe tuddangayo gye muli.” Musa yayawukana n’ensanvu mu kiseera eky’okulindirira, era wiiki nsanvu zikiikirira ekiseera eky’okugezesebwa eri abantu b’endagaano eyasooka. Bwe yaggwaawo wiiki eya nsanvu, era wiiki eya nsanvu eyo yali wiiki entukuvu mwe Kristo yakakasa endagaano n’abangi, awo Kristo n’ayawukana ddala okuva mu bantu b’endagaano eyasooka. Ekiseera mwe abantu b’endagaano eyasooka baayinza okumalawo ensonga yaabwe ey’omusaayi, ekyabwe okukkiriza nti balokolebwa mu musaayi gwa Ibulayimu, kyaggwaawo, era omuwala atamanyiddwa musajja ow’emyaka kkumi na bibiri yazuukizibwa okuweereza. Bwe kyatandika ekiseera eky’okulindirira, Musa yafuna amateeka g’endagaano, n’ebiragiro eby’okuzimba yeekaalu.

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.

Bwe baali Peetero, Yakobo ne Yokaana ku Lusozi, okuteekebwako akabonero kw’abantu ba Katonda, era n’oluvannyuma okutumbulibwa kwabwe ng’ekiwondero, kiikirira abo bantu b’endagaano ng’Yeekaalu ya 144,000. Awo abakozi b’essaawa ey’ekkumi n’emu begattibwa ku Yeekaalu eyo.

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.

Bw’ati bw’ayogera Mukama nti, Mukuume obwenkanya, mukole obutuukirivu; kubanga obulokozi bwange buli kumpi okutuuka, n’obutuukirivu bwange bulyoke okulabisibwa. Balina omukisa omuntu akola kino, n’omwana w’omuntu akikwatako; akuuma Ssabbiiti obutagyonoonya, era akuuma omukono gwe obutakola kibi kyonna. Era omwana w’omunnaggwanga eyegatta ku Mukama talyogera nti, Mukama annyawudde ddala okuva ku bantu be; so n’omusiyazi tayogere nti, Laba, ndi omuti owumye. Kubanga bw’ati bw’ayogera Mukama eri abasiyazi abakuuma Ssabbiiti zange, era abalonda ebintu ebinsanyusa nze, era abakwatira ku ndagaano yange; nabo ndibawa mu nnyumba yange ne munda mu bbugwe bwange ekifo n’erinnya erisinga ery’abaana ab’obulenzi n’ab’obuwala; ndibawa erinnya ery’olubeerera ddala eritaliggibwaawo. Era n’abaana b’omunnaggwanga abegatta ku Mukama okumuweereza, era okwagala erinnya lya Mukama, okuba abaddu be, buli akuuma Ssabbiiti obutagyonoonya, era akwata ku ndagaano yange; nabo ndibaleeta ku lusozi lwange olutukuvu, ne mbasanyusa mu nnyumba yange ey’okusaba; ebiweebwayo byabwe ebyokebwa n’essaaddaaka zaabwe birikkirizibwa ku kyoto kyange; kubanga ennyumba yange eriyitibwa ennyumba ey’okusaba eri abantu bonna.

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.

Mukama Katonda, akuŋŋaanya abasaabaze ba Isirayiri, agamba nti, Naye ndyongera okuŋŋaanyira gy’ali n’abalala, okuyongerako ku abo abaakuŋŋaanyiziddwa gy’ali. Isaaya 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.

Peetero, Yakobo ne Yokaana, awamu ne Musa, bakiikirira ‘abagobeddwa b’e Isirayiri,’ abo baganda baabwe abaabakyaawa be baabagoba.

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?

Bw’ati bw’ayogera Mukama: Eggulu ye ntebe yange, n’ensi ye ntebe y’ebigere byange; ennyumba gyemunnzimbira eri wa? era ekifo eky’okuwummulirako kwange kiri 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.

Kubanga ebyo byonna omukono gwange gwe byakola, era ebyo byonna byavawo, bw’ayogera Mukama; naye ku oyo gwe ntunuulira, ye omwavu era alina omwoyo omenyese, era akankana olw’ekigambo kyange. Atta ente ennume ng’asse omuntu; awaayo omwana gw’endiga ng’asaze ku nsingo y’embwa; awaayo ekiweebwayo ng’awaayo omusaayi gw’embizzi; ayokya obubaane ng’akisaamu omukisa ekifaananyi. Weewaawo, beerondedde amakubo gaabwe, era emmeeme yaabwe esanyukira mu bikolwa byabwe eby’omuzizo. Nange ndibalondera eby’okubakyama, era ndibaleetera entiisa zaabwe; kubanga bwe nayita, tewali yaddamu; bwe njogedde, tebaawulira: naye baakola ebibi mu maaso gange, era beerondedde ekyo kye saasanyukiranga.

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.

Muwulire ekigambo kya Mukama, mmwe abatya ekigambo lye; baganda bammwe ababayagalira obubi, ne babagoba olw’erinnya lyange, bo bagamba nti, Mukama agulumizibwe: naye alibalabikira olw’essanyu lyammwe, nabo balikwatibwa ensonyi. Isaaya 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.

Ekigambo “essanyu” kifunibwamu emirundi n’engeri nnyingi mu Ebyawandiikibwa Ebitukuvu, era bw’atyo n’ekigambo “ensonyi.” Mu ngeri Peetero gy’ayogeramu ng’asinziira ku kitabo kya Yoweeri, ensonyi n’essanyu bifaanaanyizibwa nga by’enkaliriza ebiri wamu, nga bwe kiri ku “ab’amagezi n’abasirusiru” oba “ngano n’obwogi.” Mu mbeera ya Yoweeri, ensonyi n’essanyu byeyimirira abo abalina amafuta, oba abalina obubaka bw’enkuba ey’oluvannyuma, okweesimbaganya n’abo abatabulina. Kyekka bwe olaba ensonga eno entono, osobola okutuuka ku makulu agaddirila ga, “Baganda bammwe ababakyaaye, ababagoba olw’erinnya lyange.” Baganda abo be bennyini abo abeeragibwa mu Spalding ne Magan, omuko ogusooka n’ogwokubiri, nga “Abadiventisti b’erinnya, nga Yuda,” abaliba “abatutuwayo eri Abakatoliki,” “kubanga batukyawa olw’Essabbiiti, kubanga tebasobola kugiwakanya.” Baganda bo abakukyawa, bakugoba olw’obubaka bwa Ssabbiiti y’ettaka, Musa “emirundi musanvu,” ekitasobola kuwakanibwa. Ekigendererwa wano kye kino: ogobebwa ku lwa kuwakana kw’enjigiriza, “empaka,” nga Isaaya bw’aziyita; era empaka z’enjigiriza ezo kye kimu n’obubaka bw’enkuba ey’oluvannyuma.

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.

Yoweeri ayita obubaka obwo "omwenge omuggya"; era bwe mulina obubaka obwo, mulina essanyu. Bwe mutalirina, muzuukuka ng’abanywi b’omwenge ba Yoweeri, ne musanga nti omwenge omuggya gukomeddwa okuva mu kamwa kammwe. Mu kiseera ekyo, mu ngeri y’obunnabbi, "mubeera n’ensonyi." Ekibinja ekirina amafuta kirina essanyu, ate ekibinja ekitalina mafuta kiba n’ensonyi. Amafuta era ge g’omwenge omuggya, era gakwatanibwa n’essanyu. Ky’ensonga Isaaya bw’agamba nti, "Muwulirize ekigambo kya Mukama." Ekibinja kimu kirondawo okuwulira, ate ekirala tewawuliriza ddoboozi ly’ekkondeere. Isaaya alambulula ddala ekibinja ekiwulira, bw’agamba nti, "mmwe abatitimira olw’ekigambo kye." Mukama akuŋŋaanya abo abaagobebwa olw’obubaka obwatuuka ku 9/11, era ku tteeka lya Ssande, akuŋŋaanya abasiyazi ba Isaaya, abaakiikirirwa ng’emiti emikalu. Bwe banaakwata ku ndagaano, tebalakyawulibwa 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.

Omusajja eyasalirwako obusasajja oba omuti ogw’ekalidde biraga okufa. Omusajja ay’oyo tasobola okuzaalisa, era omuti ogw’ekalidde tegulina bulamu. Okusuubiza kwe nti singa abo ab’ennansi, oba abakola b’essaawa ey’ekkumin’emu, bakkiriza endagaano erirabikira mu Ssabbiiti, bajja okubeera n’abaana ab’obulenzi n’ab’obuwala. Okusooka akuŋŋaanya abasuulibwa b’Isirayiri, oluvannyuma n’anyimusa abo abasuulibwa ng’ekibendera, n’alyoka akuŋŋaanya ekisibo kye ekirala. Okukuŋŋaanyizibwa okulubereberye n’okw’okubiri kuyimirira ebiseera bibiri: okuva ku 9/11 okutuuka ku tteeka lya Ssande, Omwoyo Omutukuvu ng’afuuyira; era okuva ku tteeka lya Ssande okutuusa Mikaeri bw’anayimirira, nga emvula ey’enkomerero efukibwa nga tegekerwa kipimo. Mu biseera byombi emvula ey’enkomerero ye bubaka, era bwe oba olina obwo buleta essanyu; naye bwe oba tolina obwo buleta nsonyi.

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.

Ekitabo kya Matayo kigabiddwa mu nnyiriri ssatu, eziyimiririra bamalayika basatu b’Okubikkulirwa essuula kkumi n’ennya. Buli ku nnyiriri ezo ssatu mulimu ne fractals z’abamalayika basatu. Olunyiriri olw’okubiri, okuva mu ssuula kkumi n’emu okutuuka mu ssuula amakumi abiri mu bbiri, lwe luwakati; kubanga luyimirira omulayika ow’okubiri, ali wakati w’omulayika ow’olubereberye n’ow’okusatu. Ekitabo kya Matayo kennyini kiri ng’olunyiriri olwawakati, bwe tutunuulira essuula kkumi n’emu okutuuka amakumi abiri mu bbiri mu nteekateeka ya ssuula z’endagaano eza mu Olubereberye n’Okubikkulirwa.

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.

Ekitundu eky’omu kkati mu mitwe kkumi n’ebiri egy’Endagaano kye kya Matayo, era olunyiriri olwa wakati mu misitali esatu egy’Ekitabo kya Matayo luli mu mitwe egyo kkumi n’ebiri gimu. Ekitundu eky’omu kkati mu mitwe egyo kkumi n’ebiri kye kuteekebwako akabonero kw’abo 144,000. Ekifo ekyo eky’omu kkati kiyamirirwa enniriri ssatu, ezikwatagana n’enniriri essatu ez’omu kkati mu mitwe kkumi n’ebiri egy’Endagaano mu bitabo by’Olubereberye n’Okubikkulirwa.

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.

Peetero ye w’awakati ddala w’awakati ddala w’awakati ddala, era ayimirira omugole Omukristaayo asooka era ow’enkomerero. Kyo kye kasayini ka Alufa ne Omega. Era Palmoni n’ateekako akasayini ke ku kukyusibwa kw’erinnya lya Peetero, bwe yayiiya ekyama eky’erinnya lya Peetero mu Lungereza. Yesu yayogera ne Peetero mu Lwebbulaniya, era emboozi eyo yawandiikibwa mu Lugiriki, oluvannyuma ne evvunulwa mu Lungereza. Mu Lungereza, Palmoni yatuuma Peetero ng’akozesa ennukuta ey’ekkumi n’omukaaga ey’alifubeti ey’Olungereza, n’egobererwa ennukuta ey’okutaano, n’egobererwa ey’amakumi abiri, n’egobererwa ey’okutaano, n’egobererwa ey’ekkumi n’omunaana, ng’amanyi bulungi nti bwe yali Palmoni ng’atonda erinnya erandiyitira okuva mu Lwebbulaniya, ne mu Lugiriki, n’oluvannyuma ne mu Lungereza. Era yayiiya nti erinnya ery’Olungereza lijja okusobozesa ekyama eky’okukuba mu buwendo bw’ennamba za nnukuta ezo etaano okutuuka ku namba 144,000. Palmoni, era nga ye asooka n’ow’enkomerero, yayiiya nti eyasooka ku nnukuta ezo etaano n’eyasembayo ku zo ez’Olungereza ezikola erinnya Peetero ze nnukuta ey’ekkumi n’omukaaga n’ey’ekkumi n’omunaana, kubanga erinnya Peetero lyandibadde okulabikira mu 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.

Wadde ng’ebyo byonna ebikwata ku Peetero tumaze okubikwataako, kyetaagisa okukwatako n’ekiyitibwa ‘golden ratio’. ‘Golden ratio’ kiyimirizibwa Matayo 16:18, kubanga ekigero kyakyo kye 1.618. ‘Golden ratio’ kikwataganiddwa ne fractal ez’ebitonde, era Palmoni bw’alaga Peetero mu Matayo 16:18, aba ategeeza nti ekisumuluzo eky’obunnabbi ekiteekebwa ku kibegabega kya Eriyakimu mu Isaaya 22:22, n’ebisumuluzo eby’obunnabbi ebiweebwa Peetero n’ekkanisa mu kitundu ekyo, birimu fractal ez’obunnabbi.

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.

Kayisaliya Fulipi ku ssaawa esatu okutuuka Kayisaliya Maritima ku ssaawa mwenda kiyimirira nga fractal w’essaawa esatu Kristo lwe yabambibwa ku musaalaba okutuusa ku ssaawa mwenda, lwe Korneliyo yayita Peetero. Ekiseera kya Pentekooti, okuva ku ssaawa esatu ez’okubambibwa ku musaalaba okutuusa ku ssaawa mwenda Peetero bwe yali mu yeekaalu ku Pentekooti, kye kibonekezo kya fractal kya ennaku 1,260 okuva ku musaalaba okutuuka eri Korneliyo. Emirundi esatu Katonda Kitaawe lwe yayogera kye fractal kya bamalayika basatu; era bw’atyo n’emirundi esatu Yesu lwe yaggya yokka Peetero, Yakobo ne Yokaana. Obubaka bw’obunnabbi obuteekeddwamu mu ebyawandiikibwa awali Peetero gy’alambulira 144,000 bulina obuzito obusukkiridde okwenkana n’obw’ama mazima gonna agaliwo; naye okutuusa kati tetunnateeka Peetero e Panium mu Danyeri ekitundu ekya kkumi n’emu.

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

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.

Peetero, omutume wa Yesu Kristo, eri abagenyi abasaasaanyiziddwa mu Ponto, Galatiya, Kapadookiya, Asiya, ne Bithiniya, abaalondebwa ng’okumanya okw’edda kwa Katonda Kitaffe, mu kutukuzibwa kw’Omwoyo, eri okugondera n’okusansirwako omusaayi gwa Yesu Kristo: Ekisa kibeerenga gyemuli, n’emirembe, byeyongerenga. Atenderezebwe Katonda era Kitaawe wa Mukama waffe Yesu Kristo, oyo, ng’okusaasira kwe okunene bwe kutyo, atuzadde nate eri essuubi eriramu olw’okuzuukira kwa Yesu Kristo okuva mu bafu, eri obusika obutonooneka, obutayonoonebwa, era obutawotoka, obubikirirwa mu ggulu ku lwammwe, mmwe abakuumibwa obuyinza bwa Katonda mu kukkiriza, eri obulokozi obwetegekeddwa okubikkulirwa mu kiseera eky’enkomerero.

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.

Ekirimu mwesanyukira ennyo, newaakubadde kaakano, bwe kiba kyetaagisa, mulemererwa mu kugezesebwa kungi; kubanga okugezesebwa okw’okukkiriza kwammwe, okw’omuwendo omungi nnyo okusukka ezzaabu eyonooneka, newakubadde nga egezesezebwa mu muliro, kusangibwe mu kutenderezebwa n’ekitiibwa n’obugulumizibwa ku kwolesebwa kwa Yesu Kristo; gwe, newaakubadde temumulabye, mumwagala; era mu ye, newaakubadde temumulaba kaakano, kyokka nga mukkiriza, mwesanyukira n’essanyu eritagambika era erijjudde obugulumizibwa; nga mufuna akamalirizo k’okukkiriza kwammwe, ye bulokozi bw’emyoyo gyammwe.

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.

Obulokozi obwo bannabbi baabuuzabuuzako ne babunoonyeza n’obunyiikivu, abaalagula ku kisa ekyali kigenda okutuukirira mmwe; nga bekenneenya nti ekintu ki, oba ekika ki ky’ebiro, Omwoyo wa Kristo eyali mu bo kye yategeeza, bwe yategeeza edda okubonaabona kwa Kristo n’ekitiibwa ekyali kigenda okugoberera. Abo ne babikkulirirwa nti si ku bwabwe bo, naye ku bwaffe, baali baweereza ebyo, ebikati ebibategeezeddwa ababuulidde mmwe Enjiri mu Mwoyo Omutukuvu eyasindikibwa okuva mu ggulu; ebyo b’abalayika baagala okweyingiramu okulabamu.

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.

Ky’ensonga, musibe enkizikiza z’amagezi gammwe, mube abegezi, era mulyoke musuubire ddala ekisa ekirireetebwa gye muli mu kubikkulirwa kwa Yesu Kristo; ng’abaana abawulize, muleme okwefaananyiriza ebyegombesa eby’edda mu butamanya bwammwe; naye nga oyo eyabayita bw’ali Mutukuvu, nammwe mube Batukuvu mu mpisa zammwe zonna; kubanga kyawandiikibwa nti, Mube Batukuvu; kubanga nze ndi Mutukuvu.

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.

Era bwe muyita ku Kitaffe, oyo atalaba ku maaso g’abantu naye asalira omusango buli muntu ng’omulimu gwe bwe guli, mumale ekiseera ky’obwangenyi bwammwe wano mu kutya: kubanga mumanyi nga temunununulibwa n’ebintu ebiggwaawo, ng’afeza newaakubadde zaabu, okuva mu mpisa zammwe ezitaliimu kye zigasa, ze mwafuna ng’ennono okuva eri bajjajjammwe; naye n’omusaayi gwa Kristo ogw’omuwendo omungi, ng’ogwa mwana gw’endiga atalina kamogo newaakubadde akabala: oyo eyateekerwawo edda nga entandikwa y’ensi tennateekebwawo, naye yalabisibwa mu biro bino eby’oluvannyuma ku lwammwe, mmwe abamuyitiraamu mukkiriza mu Katonda eyamuzuukiza mu bafu n’amuwa ekitiibwa; era nga bwe kityo, okukkiriza kwammwe n’essuubi lyammwe bibe mu Katonda. Kubanga bwe mweyerongoosa emyoyo gyammwe mu kugondera amazima mu Mwoyo okutuuka ku kwagala okutali kwa bulimba okw’ab’oluganda, mulabirire mwagalane omu n’omu nnyo n’omutima omutukuvu mu bugumu obungi: nga mwazaalibwa nate, si mu mbeu egiggwaawo, naye mu mbeu egitagwaawo, olw’ekigambo kya Katonda ekiramu era ekibeera emirembe gyonna. Kubanga omubiri gwonna guli ng’omuddo, n’ekitiibwa kyonna eky’omuntu ng’ekimuli ky’omuddo. Omuddo gwewotoka, n’ekimuli kyagwo kigwa: naye ekigambo kya Mukama kibeera emirembe gyonna. Era kino kye kigambo kye kyabuulirwa gyemuli mu Njiri. 1 Peetero 1:1-25.