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.
Amin’ny lalàn’ny Alahady no ihaonan’ireo iray hetsy sy efatra amby efapolo arivo ara-paminaniana amin’ireo mpiasa tamin’ny ora fahiraika ambin’ny folo. Efa voaisy tombo-kase ireo iray hetsy sy efatra amby efapolo arivo, ary amin’izany dia miantso ny vahoaka betsaka izy ireo mba hivoaka avy any Babylona sy hijoro miaraka aminy ho an’ny Sabata andro fahafito. Mifarana amin’ny lalàn’ny Alahady ny fitsarana ny tranon’Andriamanitra, ary avy eo dia mifindra ho amin’ny Jentilisa, dia ny vahoaka betsaka—ondry hafa an’Andriamanitra—ny fitsarana. Ny Apokalypsy toko fahafito dia manondro ireo antokona roa tonta, ary ao amin’ny tombo-kase fahadimy ireo maritiora tamin’ny Vanim-potoana Maizina dia manontany hoe: “Mandra-pahoviana” vao hitsaran’Andriamanitra ny fahefan’ny papa noho ny namonoana azy ireo ho maritiora? Lazaina aminy ny mba hiala sasatra ao am-pasany mandra-pahafeno ny antoko faharoa amin’ireo maritioran’ny fanenjehana ataon’ny papa, ary omena akanjo fotsy izy ireo. Ny vahoaka betsaka ao amin’ny Apokalypsy toko fahafito dia mitafy akanjo fotsy, satria izy ireo no maneho ny antoko faharoa amin’ireo maritioran’ny papa ao amin’ilay krizin’ny lalàn’ny Alahady izay ho avy tsy ho ela. Ny Apokalypsy toko fahafito sy ny tombo-kase fahadimy dia miresaka ireo antokona roa ireo, tahaka izany koa ny fiangonan’i Smyrna sy Filadelfia. I Smyrna dia maneho ireo maritiora amin’ilay fandatsahan-dra farany ataon’ny papa, ary i Filadelfia kosa ny iray hetsy sy efatra amby efapolo arivo.
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.
Petera dia eo amin’ny ora fahatelo ao Kaisaria Filipy, ary rehefa afaka “enina andro”, fa tsy enina ora, dia ho eo amin’ny sisin’ny lalàn’ny Alahady izy, izay ora fahasivy.
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.
Ary rehefa afaka enina andro, Jesosy dia nitondra an’i Petera sy Jakoba ary Jaona rahalahiny, ka nitondra azy niakatra teny an-tendrombohitra avo iray nitokana; ary niova tarehy teo anatrehany Izy; dia namirapiratra tahaka ny masoandro ny tavany, ary ny fitafiany dia fotsy tahaka ny mazava. Ary, indro, niseho taminy Mosesy sy Elia niresaka taminy. Matio 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.
Amin’ny lalàn’ny Alahady no ihaonan’ny efatra arivo amby efatra alina amby iray hetsy amin’ny fomba ara-paminaniana amin’ilay vahoaka betsaka tsy tambo isaina. Elia dia misolo tena ireo efatra arivo amby efatra alina amby iray hetsy izay tsy hanandrana fahafatesana, ary Mosesy kosa misolo tena ireo izay maty ao amin’ny Tompo. Mijoro miaraka amin’i Kristy izy ireo amin’ny fotoanan’ny lalàn’ny Alahady, izay no toerana anosehan’i Kristy ny fanjakany be voninahitra, tahaka ny nanorenany ny fanjakany feno fahasoavana teo amin’ny hazo fijaliana. Raha mbola manaraka ny lojika apetratsika mifandray amin’ilay fe-potoana enina ora hatramin’ny ora fahatelo ka hatramin’ny ora fahasivy ianareo, dia ilaina ny mahita zavatra iray izay fanoharana tena miavaka.
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.
Ny ora fahatelo tao Kaisaria Filipy no alfa amin’ny omega‑n’ny ora fahasivy tao Kaisaria Maritima. Amantariko eto fa tsy adiny enina, fa enina andro tatỳ aoriana, i Petera dia eo amin’ny Tendrombohitry ny Fiovam‑tarehy, izay mampiseho koa ilay tantara mifarana amin’ny lalàna Alahady, izay ny ora fahasivy. Mifanaraka amin’ilay fe‑potoana adiny enina ny fe‑potoana enina andro, nefa amin’ny maha‑fraktaly avy amin’i Kaisaria ho any Kaisaria ihany. Ny tena miavaka dia izao: io trangan’ny fraktaly‑n’ny tantara ao anatin’ny tantaran’ilay fe‑potoana adiny enina io indrindra no mitranga rehefa heverina ny vanim‑potoanan’ny Pentekosta. Ireo adiny enina manomboka amin’ny fahafatesan’i Kristy ka hatramin’ny Pentekosta dia fraktaly‑n’ilay fe‑potoana manomboka amin’ny hazo fijaliana ka hatramin’ny taona 34 taor. J.K., rehefa nifarana ny herinandro masina ary nankany amin’ny Jentilisa ny filazantsara.
“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.
“Ankehitriny ny avonavona sy ny fialonana no nanidy ny varavarana tsy hidiran’ny mazava. Raha nekena ho marina ireo tatitra nentin’ny mpiandry ondry sy ny olon-kendry, dia hametraka ny mpisorona sy ny raby amin’ny toerana tena mampahamenatra indrindra izany, ka handà ny filazany fa izy no mpanazava ny fahamarinan’Andriamanitra. Ireo mpampianatra manam-pahaizana ireo tsy nety hiondrika hampianarina amin’izay nantsoiny hoe jentilisa. Tsy azo ekena, hoy izy, ny hoe nandalo azy Andriamanitra ka nifandray tamin’ny mpiandry ondry tsy nahita fianarana na tamin’ny Jentilisa tsy voafora. Nifanaraka izy ireo mba hampiseho ny fanamavoany ireo tatitra izay nampientanentana an’i Heroda Mpanjaka sy i Jerosalema manontolo. Tsy nety akory izy ireo hankany Betlehema hijery raha marina izany zavatra izany. Ary notarihiny ny vahoaka hihevitra fa fihetsiketseham-po feno hafanam-po tafahoatra ny fahalianana momba an’i Jesosy. Teo no niandohan’ny fandavan’ny mpisorona sy ny raby an’i Kristy. Hatramin’izany fotoana izany dia nitombo ny avonavony sy ny hamafiny ka tonga fankahalana raikitra ny Mpamonjy. Raha Andriamanitra nanokatra ny varavarana ho an’ny Jentilisa, ireo mpitarika jiosy kosa nanidy ny varavarana ho an’ny tenany.” Ilay Fitiavana Mandrakizay, 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.
Teo afovoan’ny herinandro masina no nanomboana an’i Kristy tamin’ny hazo fijaliana. Telo taona sy tapany tatỳ aoriana dia notoraham-bato Stefana, ary nantsoin’i Kornelio i Petera. Telo taona sy tapany taorian’ny hazo fijaliana, dia tapitra tanteraka ny fotoam-pahasoavana ho an’ny Isiraely fahiny. Dia nijery ny lanitra Stefana ka nahita an’i Kristy nitsangana, izay tandindon’ny fifaranan’ny fotoam-pahasoavana ao amin’ny Daniela toko faha-roa ambin’ny folo andininy voalohany. Nakatona ny varavarana ho an’ny Isiraely fahiny ary nosokafana ho an’ny Jentilisa.
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.
Tamin’ny vanim-potoana nanomboka tamin’ny fahafatesan’i Kristy tamin’ny ora fahasivy ka hatramin’ny fahafatesan’i Stefana sy ny fiantsoana an’i Petera tamin’ny ora fahasivy, i Kornelio sy Stefana dia vavolombelona roa manamarina fa tanteraka ireo andro ara-paminaniana enina amby enimpolo amby roanjato sy arivo. Hatramin’ny ora fahasivin’ny fahafatesana ka hatramin’ny ora fahasivin’ny fahafatesana dia 1.260 andro ara-paminaniana izany. Ny ora fahasivin’ny fahafatesana ka hatramin’ny ora fahasivin’ny Pentekosta dia mampahafantatra fractal iray amin’ireo 1.260 andro, ao anatin’ny fe-potoana roa amby dimampolo andro.
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.
Ny fractal izay vanim-potoana Pentekotista dia eo am-piandohan’ireo 1 260 andro ireo, ary eo amin’ny faran’ireo andro ireo i Petera dia apetraka ara-paminaniana ao Kaisaria amin’ny ora fahatelo sy fahasivy. Ireo Kaisaria roa ireo dia maneho ny alfa sy omega-n’ny vanim-potoana ara-paminaniana enina ora. Ao anatin’io vanim-potoana ara-paminaniana enina ora io, dia mandeha enina andro i Petera ka tonga eo amin’ny Tendrombohitry ny Fiovan-tarehy. Ny Tendrombohitra dia maneho ny fanisiana tombo-kase izay mifarana amin’ny lalàn’ny Alahady, izay toerana anandratana ny fiangonana mpandresy ambonin’ny tendrombohitra rehetra. Ireo enina andro ireo dia maneho ilay vanim-potoana enina ora avy any Kaisaria ka hatrany Kaisaria ary fractal ao anatin’io vanim-potoana io, tahaka ny naha-fractal ny vanim-potoana Pentekotista teo am-piandohan’io vanim-potoana masina io ihany.
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.
Ny fractal tany am-piandohana dia fahatanterahan’ireo fety amin’ny Lohataona mifandray amin’ny vanim-potoanan’ny Pentekosta. Ny fractal amin’ny farany, manomboka ao Kaisaria Filipy ka hatrany amin’ny Tendrombohitry ny Fiovan-tarehy, dia mifamatotra ara-paminaniana koa amin’ny herinandro masina. Teny an-Tendrombohitra no nitenenan’ny Ray, tahaka ny nataony tamin’ny batisan’i Kristy, ary tahaka izay mbola hataony talohan’ny hazo fijaliana. Ny Ray dia niteny tamin’ny feo re intelo hatramin’ny fiandohan’ny herinandro masina ka hatramin’ny hazo fijaliana. Indray mandeha tamin’ny batisa, avy eo teny amin’ny Tendrombohitry ny Fiovan-tarehy, ary avy eo niteny Izy tao anatin’ny aloky ny hazo fijaliana efa nanakaiky.
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.
Ny hazo fijaliana no omega-n’ireo 1 260 andro izay nanomboka tamin’ny batisany. Ny batisa sy ny hazo fijaliana dia marika manokana eo amin’ilay herinandro masina ao amin’ny Daniela toko faha-sivy, ka amin’izany no amaritana fa anisan’ilay herinandro masina ny Tendrombohitry ny Fiovan-tarehy. Raha ny marika voalohany sy farany no manatanteraka ny famantarana ao amin’ny faminanian’ilay herinandro masina, dia tsy maintsy manao toy izany koa, araka ny tsy maintsy takian’ny faminaniana, ny marika eo afovoany.
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.
Ny batisa no anjely voalohany; ny Tendrombohitry ny Fiovan-tarehy no faharoa ary ny hazo fijaliana no fahatelo. Teny an-tendrombohitra, Andriamanitra dia nanondro an’i Mosesy sy Elia ho famantarana ny fiangonan’ny sisa. Ny fampiharana dia afatotra miaraka amin’ilay tandindona telo sosona momba an’i Petera sy Jakoba ary Jaona. Nisy intelo Jesosy no nitondra an’i Petera sy Jakoba ary Jaona niaraka taminy. Tamin’ny voalohany dia ny fitsanganan’ny zanakavavin’i Jairo tamin’ny maty, ny faharoa dia ny Fiovan-tarehy ary ny fahatelo dia Getsemane. Tamin’ny voalohany, Petera sy Jakoba ary Jaona dia nanatri-maso virijiny iray roa ambin’ny folo taona natsangana tamin’ny maty.
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.
Ary nony niverina Jesosy, dia noraisin’ny olona tamim-pifaliana Izy; fa niandry Azy avokoa izy rehetra. Ary, indro, nisy lehilahy atao hoe Jairo tonga, ary mpanapaka tao amin’ny synagoga izy; dia niankohoka teo an-tongotr’i Jesosy izy ka niangavy Azy mba hankao an-tranony; fa nanana zanakavavy tokana izy, tokony ho roa ambin’ny folo taona, ary efa nadiva ho faty izany. Fa raha nandeha Jesosy, dia nifanesika taminy ny olona. Lioka 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.
Ny anarana hoe Jairôsy dia midika hoe “mpanazava” sy “ho mamirapiratra ary be voninahitra.” Tamin’ireo fotoana intelo izay i Petera sy Jakoba ary Jaona irery ihany no vahinin’i Kristy manokana, dia ity no voalohany, ary i Jairôsy dia maneho ny anjely voalohany izay mampahazava ny tany amin’ny voninahiny. Ilay virijiny roa ambin’ny folo taona dia maneho ireo virijiny izay hatsangana amin’ny maty ho ilay iray hetsy sy efatra alina sy efatra arivo. Tonga tao an-tranon’ilay zanakavavy virijiny Kristy, rehefa avy nifandray tamin’ny vehivavy iray izay nararin-dra nandritra ny roa ambin’ny folo taona Izy.
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.
Ary nisy vehivavy anankiray izay narary nandeha rà roa ambin’ny folo taona ka efa nandany ny fananany rehetra tamin’ny mpanao fanafody, nefa tsy nisy nahasitrana azy, dia nanatona Azy avy ao aoriana ka nanendry ny moron’akanjony; ary niaraka tamin’izay dia nitsahatra ny fandehan-dra. Lioka 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.
Virjiny roa ambin’ny folo taona no fantarina, ary avy eo, ao amin’ny andininy manaraka, dia fantarina koa ny vehivavy iray izay efa roa ambin’ny folo taona no nananany nandeha rà. Io vehivavy io dia nanana izany nandeha rà izany nandritra ny androm-piainan’ilay virjiny manontolo. Efa handalo an’ilay vehivavy nandeha rà Jesosy mba hahatratra ilay zanakavavy virjiny. Ilay vehivavy dia maneho ny hafatry ny anjely voalohany araka ny asehon’ny hafatra ho an’i Laodikia. Efa hamelona indray sy hanangana ilay virjiny ho amin’ny fiainana Kristy, ary ilay vehivavy marary, ilay vehivavy Laodikiana, dia mbola nanana fahafahana fohy hikasika ny Maha-Andriamanitra. Ny zaza dia maneho ny taranaka farany, ary Jesosy dia mandalo eo anilan’ny vehivavy marofy, dia i Laodikia, mba hanangana ilay virjiny amin’ny andro farany. Rehefa atsangana amin’ny maty ilay virjiny, ilay vehivavy dia na efa sitrana, na efa nandaloana.
A characteristic of the first angel is fear, and there are two types of fear.
Toetra mampiavaka ny anjely voalohany ny tahotra, ary misy karazany roa ny tahotra.
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.
Raha mbola niteny Izy, dia tonga ny olona anankiray avy any an-tranon’ilay lehiben’ny synagoga ka nanao taminy hoe: Maty ny zanakao vavy; aza manahirana ny Mpampianatra intsony. Fa raha nandre izany Jesosy, dia namaly azy hoe: Aza matahotra; minoa ihany, dia ho sitrana izy. Lioka 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.
Ary Petera sy Jakoba ary Jaona dia niditra tao amin’ilay efitra izay nanehoan’ny fitsanganana amin’ny maty, izay asehon’ny batisan’i Kristy ho tandindona, ny fanomezam-pahefana ny anjely voalohany sy fahatelo. Ny Tendrombohitry ny Fiovan-tarehy no fanindroany naha-vavolombelona an’i Petera sy Jakoba ary Jaona. Ny Tendrombohitry ny Fiovan-tarehy no anjely faharoa, ary rehefa nitondra ireo mpianatra ireo ihany ho any Getsemane i Kristy, dia naneho ny anjely fahatelo izany. Eo amin’ny dingana faharoa, dia misy “fampitomboana” eo amin’ny Tendrombohitry ny Fiovan-tarehy, satria io mariky ny lalana amin’ny Tendrombohitra io no afovoan’ireo intelo nitenenan’ny Ray. Ny voalohany dia tamin’ny batisa nataony, izay mifanaraka amin’ny fitsanganan’ilay virijiny roa ambin’ny folo taona, ny faharoa dia ny Tendrombohitra, ary ny fahatelo dia talohan’ny hazo fijaliana indrindra. Ireo intelo nitenenan’ny Ray sy ireo intelo nandehanan’ireo mpianatra telo nitokana niaraka tamin’i Jesosy dia mifamatotra noho ny zava-misy fa ny mariky ny lalana faharoa amin’ny andalana roa tonta dia ny Tendrombohitry ny Fiovan-tarehy.
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.
Ary rehefa tonga tao an-trano Izy, dia tsy navelany hisy hiditra, afa-tsy Petera sy Jakoba ary Jaona, mbamin’ny rainy sy ny renin’ilay zazavavy. Ary ny olona rehetra nitomany sy nandala azy; fa hoy Izy: Aza mitomany; tsy maty izy, fa matory. Dia naneso Azy ireo, satria fantany fa efa maty izy. Ary navoakany avokoa izy rehetra, dia noraisiny ny tànan-dravehivavy, ka niantso Izy nanao hoe: Ry zazavavy, mitsangàna. Dia niverina ny fanahiny, ary niarina niaraka tamin’izay izy; ary nasainy nomena hanina izy. Ary talanjona ny ray aman-dreniny; nefa nodidiany izy ireo mba tsy hilaza amin’olona izay efa natao. Lioka 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.
Petera sy Jakoba ary Jaona dia vavolombelon’ilay anjely voalohany tamin’ny fitsanganan’ny virijiny tamin’ny maty, izay efa natory, tahaka an’i Lazarosy. Raha vao nifoha izy, dia nitsangana niaraka tamin’izay ary nomena hanina. Rehefa atsangana amin’ny maty i Elia sy Mosesy ao amin’ny Apokalypsy toko fahairaika ambin’ny folo, dia mitsangana avy hatrany izy ireo, ary avy eo ny Fanahy Masina dia aidina tsy amin’ny fetra, izay maneho ny hanin’ny virijiny. Ny Tendrombohitry ny Fiovan-tarehy dia enina andro taorian’i Kaisaria Filipy, afa-tsy raha i Lioka no mitantara ireo zava-nitranga.
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.
Ary rehefa afaka tokony ho valo andro taorian’izany teny izany, dia naka an’i Petera sy Jaona ary Jakoba Izy ka niakatra tany an-tendrombohitra mba hivavaka. Ary raha mbola nivavaka Izy, dia niova ny endriky ny Tavany, ary ny fitafiany dia tonga fotsy sady namirapiratra. Ary, indro, nisy lehilahy roa niresaka taminy, dia Mosesy sy Elia ireo. Lioka 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.
Na Matio sy Marka dia samy milaza amim-pahitsiana hoe: “rehefa afaka henemana,” ary i Lioka kosa milaza hoe “tokony ho” valo andro. Nampiasa fanisana roa ny amin’ny fotoana ireo mpanoratra ny Baiboly; ny iray antsoina hoe fanisana manisika, ary ny iray kosa fanisana manavaka. Raha jerena voalohany dia mety hiseho ho toy ny fifanoherana izany, nefa ny filazan’i Lioka hoe “tokony ho” dia manambara fa tamin’ny fomba fanisana manisika no nitenenany; ary raha i Matio sy Marka milaza hoe: “rehefa afaka henemana,” dia manambara izany fa andro feno no noisaininy, fa tsy ny andro nanombohan’ilay vanim-potoana valo andro, na ny andro namaranana azy. Io fahasamihafana io dia miteraka tandindona ara-isa roa ho an’io vanim-potoana iray io; ny iray dia ny isa valo, ary ny iray kosa dia ny henemana.
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.
Ny voaporofo amin’ireo fijoroana vavolombelona roa momba ny fe-potoana enina na valo andro avy any Kaisaria Filipy sy ny Tendrombohitry ny Fiovan-tarehy dia izao: ao anatin’ny vanim-potoana izay anombohan’i Kristy tombo-kase ny iray hetsy sy efatra amby efatra arivo, ny isa valo dia maneho ireo fanahy valo tao amin’ny sambofiaran’i Noa, ary ny enina kosa maneho ny fiangonana fahenina, dia Filadelfia, izay voatendry ho ilay fiangonana izay fahavalo, dia ilay avy amin’ny fito. Ovaina ho amin’ilay fahavalo izy ireo amin’ny fankalazana amin’ny voninahitra an’i Mosesy sy Elia ary Kristy. Ny fankalazana amin’ny voninahitra teo an-tendrombohitra dia aseho ho tandindona koa amin’ny alalan’ny fankalazana amin’ny voninahitra teo an-tendrombohitra ao amin’ny tantaran’i Mosesy.
When Moses ascended the mountain he took seventy elders and Joshua with him.
Rehefa niakatra tany an-tendrombohitra i Mosesy dia nitondra loholona fitopolo sy Josoa niaraka taminy.
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.
Dia niakatra Mosesy sy Aarona, Nadaba sy Abiho, ary fito-polo tamin’ny loholon’ny Isiraely; ary nahita an’Andriamanitry ny Isiraely izy ireo; ary teo ambanin’ny tongony dia nisy toy ny asa voapetraka amin’ny vato safira, sady toy ny tenan’ny lanitra amin’ny fahadiovany. Ary tamin’ireo andriana tamin’ny Zanak’Isiraely dia tsy naninjitra ny tanany Izy; koa nahita an’Andriamanitra izy ireo, ary nihinana sy nisotro. Ary hoy Jehovah tamin’i Mosesy: Miakara atỳ amiko ho any an-tendrombohitra, ka mitoera ao; ary homeko anao ny vato fisaka sy ny lalàna ary ny didy izay efa nosoratako, mba hampianaranao azy.
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.
Dia niainga Moses mbamin’i Josoa mpanompony; ary Moses niakatra ho any an-tendrombohitry ny Tompo. Ary hoy izy tamin’ireo loholona: Mitoera eto ho anay ianareo mandra-piverinay atỳ aminareo; ary, indro, eo aminareo Arona sy Hora; raha misy olona manan-draharaha, dia aoka izy hanatona azy ireo.
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.
Dia niakatra nankeo an-tendrombohitra Mosesy, ary rahona no nanarona ny tendrombohitra. Ary ny voninahitry ny Tompo nitoetra teo ambonin’i tendrombohitra Sinay, ary ny rahona nanarona azy henemana; ary tamin’ny andro fahafito dia niantso an’i Mosesy teo afovoan’ny rahona Izy. Ary ny fijery ny voninahitry ny Tompo dia tahaka ny afo mandevona teo an-tampon’ny tendrombohitra teo imason’ny Zanak’Isiraely. Ary Mosesy niditra teo afovoan’ny rahona ka niakatra teo an-tendrombohitra; ary Mosesy nitoetra teo an-tendrombohitra efa-polo andro sy efa-polo alina. Eksodosy 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.”
Ny hafatry ny anjely voalohany dia ny fitsanganan’ny zanakavavin’i Jairo tamin’ny maty, mifanaraka amin’ny batisan’i Kristy. Ary enina andro tatỳ aoriana dia tonga ny Tendrombohitry ny Fiovan-tarehy, izay anjely faharoa, ka nitarika ho amin’ny hazo fijaliana, izay anjely fahatelo. Amin’ny maha-anjely faharoa azy, ny Tendrombohitra dia manana vavolombelona roa sosona, satria ny fitenenan’ny Ray teo an-Tendrombohitra dia mifandray amin’ny tsipika faharoa amin’ny telo. Ny fotoana telo izay naha-vahiny natokana ho an’i Kristy an’i Petera sy Jakoba ary Jaona, sy ny fotoana telo izay nitenenan’ny Ray, dia samy manondro ny fisehoana faharoa amin’ny feon’ny Ray; ary ny fanindroany nitondran’i Jesosy an’i Petera sy Jakoba ary Jaona dia teo amin’ny Tendrombohitry ny Fiovan-tarehy. Ny mariky ny lalana faharoa, dia ny Tendrombohitra, izay manana vavolombelona roa sosona avy amin’ny feon’ny Ray sy ireo mpianatra telo, fa ny hafatra faharoa dia manondro mandrakariva “fampitomboana indroa.”
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.
Ilay fe-potoana enina ora eo anelanelan’ny fanatitra hariva sy ny fanatitra maraina, izay asehon’ny enina andro ao amin’i Matio sy Marka manomboka avy any Kaisaria Filipy ka hatramin’ny Tendrombohitra, dia asehon’ny enina andron’i Mosesy, mandra-piantsoana azy hiditra ao amin’ny rahona amin’ny andro fahafito.
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.
Ny tsipika dia manomboka amin’ny fotoam-piandrasan’ilay anjely faharoa, tahaka ny anoroan’i Mosesy ny loholona fito-polo mba “hiandry” mandra-piverenany. Ny enina andro voalohany ao amin’ilay tsipika dia voatokana, nefa mbola ampahany amin’ny fitambaran’ny 46 andro ihany. Ireo enina andro ireo dia vanim-potoana mitondra mankany amin’ny fitsapana fahatelo, izay asehon’ny efapolo andro. Ny 46 andro dia tandindon’ny tempoly; ny andro enina dia ireo ora enina nanomboka tamin’ny fahafatesan’i Kristy ka hatramin’ny Pentekosta, ireo ora enina nanomboka tamin’ny nanomboana Azy teo amin’ny hazo fijaliana ka hatramin’ny nahafatesany, ireo ora enina avy any Kaisaria ho any Kaisaria, ary ireo ora enina niainan’i Petera tao amin’ny efi-trano ambony ka hatramin’ny tempoly. Mosesy dia mandray ny Lalàn’ny fanekena sady mahazo ny toromarika momba ny fomba hananganana ny tempoly. Na dia milaza aza ny Baiboly fa tsy misy olona nahita an’Andriamanitra, dia “nahita ny Andriamanitry ny Isiraely” ny loholona. Ny fankalazana ny voninahitr’Andriamanitra teo an-tendrombohitra niaraka tamin’i Mosesy sy ny loholona dia nanondro mialoha ny fankalazana ny voninahitra teo amin’ny Tendrombohitry ny Fiovan-tarehy. Samy ahitana ilay fe-potoana enina andro izy roa tonta. Ny tsipik’i Mosesy dia ahitana ny fotoam-piandrasan’ilay anjely faharoa sy ny fitambaran’ny enina amby efapolo andro manontolo izay maneho ny tempoly. Ny efapolo andro nandraisany ny lalàna dia maneho ny fanisiana tombo-kase.
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.
Petera dia tao Kaisaria Filipy tamin’ny ora fahatelo, teny an-dalana ho any Kaisaria Maritima tamin’ny ora fahasivy; ary afaka enina ka hatramin’ny valo andro dia eo an-tendrombohitra izy, mitoetra miaraka amin’ireo loholona fitopolo an’i Mosesy, raha mahita fahitana ny Tompo be voninahitra, tahaka izay nataon’i Daniela tao amin’ny toko fahafolo. Daniela dia nahita ny Tompo nifanatrika, tahaka an’i Gideona sy ireo loholona fitopolo. Ny Tendrombohitry ny Fiovan-tarehy no toerana anovan’ny hetsika Laodikia an’ireo iray hetsy sy efatra alina amby efatra arivo ho tonga hetsika Filadelfia an’ireo iray hetsy sy efatra alina amby efatra arivo. Tonga fiangonana fahavalo izay fiangonana fahenina izy ireo; koa izany no ahitantsika enina andro sy valo andro.
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.
Ny adiny enina nanomboka tamin’ny fanomboana Azy teo amin’ny hazo fijaliana ka hatramin’ny nahafatesany, ny adiny enina tamin’ny Pentekosta, ny adiny enina avy any Kaisaria ho any Kaisaria, ny enina andro ho any an-Tendrombohitry ny Fiovan-tarehy, ary ny enina andron’i Mosesy izay nitarika ho amin’ny efapolo andro, dia tsipika iray ihany. Eo anelanelan’i Kaisaria Filipy, izay Paniona, sy ny lalàn’ny Alahady, dia voaisy tombo-kase ny iray hetsy sy efatra arivo sy efatra alina. Izany fanisiana tombo-kase izany no miteraka fisarahana.
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.
Ary izaho Daniela irery no nahita ny fahitana; fa ireo lehilahy izay niaraka tamiko tsy nahita ny fahitana; nefa fangovitana lehibe no nahazo azy, ka dia nandositra izy mba hiafina. Daniela 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.
Nisara tamin’ireo loholona i Mosesy rehefa nanao hoe: “Miandrasa eto ho anay ianareo mandra-piverinay atỳ aminareo.” Nisaraka tamin’ny fitopolo i Mosesy tamin’ny fotoan’ny fiandrasana, ary ny fitopolo herinandro dia maneho ny fotoam-pitsapana ho an’ny vahoakan’ny fanekena taloha. Rehefa tapitra ny herinandro fahafitopolo, ary io herinandro fahafitopolo io no herinandro masina izay nanamafisan’i Kristy ny fanekena tamin’ny maro, dia nisaraka tanteraka tamin’ny vahoakan’ny fanekena taloha i Kristy. Tapitra ny fotoana izay ahafahan’ny vahoakan’ny fanekena taloha mamaha ny olana momba ny fandehanan-drà, izay ho azy ireo dia ny finoana fa voavonjy tamin’ny ran’i Abrahama izy ireo, ary natsangana ho velona mba hanompo ilay virijiny roa ambin’ny folo taona. Raha vao nanomboka ny fotoan’ny fiandrasana, dia noraisin’i Mosesy ny lalàn’ny fanekena sy ny toromarika momba ny fananganana ny tempoly.
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.
Rehefa teo an-tendrombohitra i Petera sy Jakoba ary Jaona, ny fanisiana tombo-kase ny vahoakan’Andriamanitra, sy ny fanandratana azy ireo taorian’izany ho saina famantarana, dia maneho ireo vahoakan’ny fanekena ireo ho tempolin’ny iray hetsy sy efatra alina sy efatra arivo. Ireo mpiasa tamin’ny ora fahiraika ambin’ny folo dia ampiraisina amin’izany tempoly izany avy eo.
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.
Izao no lazain’i Jehovah: Tandremo ny fitsarana, ary manaova ny rariny; fa efa antomotra ho tonga ny famonjeko, ary efa haseho ny fahamarinako. Sambatra izay olona manao izany sy ny zanak’olona izay mifikitra amin’izany, dia izay mitandrina ny Sabata ka tsy mandoto azy, ary miaro ny tanany tsy hanao izay ratsy akory. Ary aoka ny zanaky ny hafa firenena izay efa nifikitra tamin’i Jehovah tsy hiteny hoe: Jehovah efa nanavaka ahy tanteraka tsy ho isan’ny olony; ary aoka ny eonoka tsy hiteny hoe: Indro, hazo maina aho. Fa izao no lazain’i Jehovah amin’ny eonoka izay mitandrina ny Sabatako sy mifidy izay ankasitrahako ary mifikitra amin’ny fanekeko: Dia homeko azy ao an-tranoko sy ao anatin’ny mandako fitoerana sy anarana tsara noho ny an’ny zanaka lahy sy ny zanaka vavy izy; anarana mandrakizay no homeko azy, izay tsy ho ringana. Ary ny zanaky ny hafa firenena izay nifikitra tamin’i Jehovah mba hanompo Azy sy ho tia ny anaran’i Jehovah mba ho mpanompony, dia izay rehetra mitandrina ny Sabata ka tsy mandoto azy ary mifikitra amin’ny fanekeko, dia ireny no hoentiko any an-tendrombohitro masina ka hampifaliako ao an-tranoko fivavahana; ny fanatitra dorany sy ny sorony dia hankasitrahana eo ambonin’ny alitarako; fa ny tranoko hatao hoe trano fivavahana ho an’ny firenena rehetra.
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.
Hoy Jehovah, Izay manangona ny voaroaka amin’ny Isiraely, no milaza hoe: Mbola hanangona ny sasany koa Aho ho eo aminy, ankoatra ireo efa voaangona ho eo aminy. Isaia 56:1–8.
Peter, James and John, as well as Moses represent the “outcasts of Israel,” who are cast out by their brethren which hated them.
Petera sy Jakoba ary Jaona, tahaka an’i Mosesy koa, dia maneho ireo “voaroaka amin’ny Isiraely,” izay noroahin’ireo rahalahiny izay nankahala azy.
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?
Izao no lazain’ny Tompo: Ny lanitra no seza fiandrianako, ary ny tany no fitoeran-tongotro; koa aiza ny trano izay haorinareo ho Ahy? ary aiza no fitoeran’ny fitsaharako?
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.
Fa ireo zavatra rehetra ireo dia nataon’ny tanako, ary ireo zavatra rehetra ireo dia tonga teo, hoy Jehovah; nefa ity olona ity no hohajainko, dia izay mahantra sy torotoro fanahy ary mangovitra noho ny teniko. Izay mamono omby dia tahaka ny mamono olona; izay manao sorona zanak’ondry dia tahaka ny manapaka ny vozon’alika; izay manatitra fanatitra dia tahaka ny manatitra ran-kisoa; izay mandoro ditin-kazo manitra dia tahaka ny mitsaoka sampy. Eny, efa nifidy ny lalany ihany izy, ary ny fanahiny dia finaritra amin’ny fahavetavetany. Izaho kosa dia hifidy ny fitaka hahazo azy, ary hampihatra aminy izay atahorany; satria raha niantso Aho, dia tsy nisy namaly; raha niteny Aho, dia tsy nihaino izy; fa nanao izay ratsy teo imasony izy, ary nifidy izay tsy sitrako.
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.
Reo ny tenin’i Jehovah, ianareo izay mangovitra amin’ny teniny; Ny rahalahinareo izay nankahala anareo, izay nandroaka anareo noho ny anarako, dia nanao hoe: Aoka homem-boninahitra Jehovah; nefa Izy hiseho ho fifalianareo, ary izy kosa ho menatra. Isaia 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.
Ny teny hoe “hafaliana” dia miseho imbetsaka sy amin’ny endriny samihafa ao amin’ny Soratra Masina, tahaka izany koa ny teny hoe “menatra.” Ao anatin’ny tontolon-kevitry ny hafatr’i Petera avy ao amin’ny bokin’i Joela, ny menatra mifanandrify amin’ny hafaliana dia fitoviana ara-tandindona, tahaka ny hendry sy ny adala, na ny vary sy ny tsimparifary. Ny menatra sy ny hafaliana dia misolo tena, ao amin’ny tontolon-kevitry ny bokin’i Joela, ireo izay manana ny diloilo, na ny hafatry ny ranonorana farany, mifanohitra amin’ireo izay tsy manana izany. Rehefa hitanao io antsipiriany io ihany vao azonao tratrarina ny hevitra lalina kokoa ao amin’ilay teny hoe: “Ny rahalahinareo izay nankahala anareo, izay nandroaka anareo noho ny anarako.” Ireo rahalahy ireo dia ireo izay ao amin’ny Spalding and Magan, pejy voalohany sy faharoa, antsoina hoe “Advantista araka ny anarany, tahaka an’i Jodasy,” izay “hamadika antsika amin’ny Katolika,” “satria nankahala antsika izy noho ny Sabata, fa tsy afaka nandà izany izy.” Ny rahalahinareo izay mankahala anareo dia mandroaka anareo noho ny hafatry ny Sabatan’ny tany, ny impito an’i Mosesy, izay tsy azo lavina. Ny hevi-dehibe eto dia ny handroahana anareo noho ny fifandirana ara-pampianarana, adihevitra iray, araka ny iantsoan’i Isaia azy, ary io adihevitra ara-pampianarana io dia ny hafatry ny ranonorana farany.
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.
Joela dia miantso izany hafatra izany hoe “divay vaovao,” ary raha manana izany hafatra izany hianao, dia manana fifaliana. Raha tsy manana izany kosa hianao, dia mifoha tahaka ireo mpimamo ao amin’i Joela ka mahita fa ny divay vaovao dia nesorina tsy ho eo am-bavanao. Amin’izany fotoana izany dia “menatra” ara-paminaniana hianao. Ny sokajy izay manana ny diloilo dia manana fifaliana, ary ny sokajy izay tsy manana diloilo dia menatra. Ny diloilo dia divay vaovao koa, ary mifandray amin’ny fifaliana izany. Izany no antony ilazan’i Isaia hoe: “Henoy ny tenin’i Jehovah.” Ny sokajy iray mifidy ny hihaino, ary ny iray kosa tsy mihaino ny feon’ny trompetra. Isaia dia mamaritra manokana ny sokajy izay mihaino, raha milaza izy hoe: “ianareo izay mangovitra amin’ny teniny.” Jehovah dia manangona ireo izay noroahina noho ny hafatra izay tonga tamin’ny 9/11, ary amin’ny lalàn’ny Alahady dia angoniny ny tandap’i Isaia, izay aseho ho hazo maina. Raha hihazona ny fanekena izy ireo, dia tsy hisaraka amin’ny tendrombohitra masin’Andriamanitra intsony.
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.
Ny ema na hazo maina dia samy maneho fahafatesana. Ny ema dia tsy mahavita miteraka, ary ny hazo maina dia tsy manana aina. Ny fampanantenana dia izao: raha ireo Jentilisa ireo, na mpiasa tamin’ny ora fahiraika ambin’ny folo, manaiky ny fanekena izay asehon’ny Sabata, dia hanan-janaka lahy sy vavy izy. Voalohany Izy manangona ny voaroaka amin’ny Isiraely, avy eo manandratra ireo voaroaka ireo ho faneva, ary avy eo manangona ny ondriny hafa. Ny fanangonana voalohany sy faharoa dia maneho ny vanim-potoana manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady, rehefa famafazana ataon’ny Fanahy Masina no mitranga, ary koa ny vanim-potoana manomboka amin’ny lalàn’ny Alahady mandra-pitsangan’i Mikaela sy handrotsahana tsy misy fetra ny ranonorana farany. Amin’ireo vanim-potoana roa ireo dia hafatra ny ranonorana farany, izay raha anananao dia mitondra fifaliana, ary raha tsy anananao kosa dia mitondra fahamenarana.
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.
Ny bokin’i Matio dia mizara ho tsipika telo, izay maneho ireo anjely telo ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo. Ny tsirairay amin’ireo tsipika telo ireo koa dia mirakitra fizarazarana mitovy endrika amin’ireo anjely telo. Ny tsipika faharoa, manomboka amin’ny toko faha-iraika ambin’ny folo ka hatramin’ny toko faha-roa amby roapolo, no afovoany, satria izy no anjely faharoa, izay mipetraka eo anelanelan’ny anjely voalohany sy ny anjely fahatelo. Ny bokin’i Matio mihitsy dia tsipika afovoany, raha heverintsika ao anatin’ny tontolon-kevitry ny toko momba ny fanekena ao amin’ny Genesisy sy ny Apokalypsy ny toko faha-iraika ambin’ny folo ka hatramin’ny faha-roa amby roapolo.
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.
Ny ivon’ireo toko roa ambin’ny folo momba ny fanekena dia an’i Matio, ary ny andalana afovoan’ireo andalana telo an’i Matio dia hita ao anatin’ireo toko roa ambin’ny folo ireo ihany. Ny ivon’ireo toko roa ambin’ny folo ireo dia ny fanombohan-kase ny iray hetsy sy efatra amby efapolo arivo. Io teboka afovoany io dia asehon’andinin-teny telo, izay mifanaraka amin’ireo andinin-teny afovoany telo ao amin’ireo toko roa ambin’ny folo momba ny fanekena ao amin’ny Genesisy sy ny Apokalypsy.
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.
I Petera dia ivon’ny ivon’ny ivon-javatra, ary izy no maneho ny ampakarin’i Kristiana voalohany sy farany. Izany no sonian’i Alfa sy Omega. Napetrak’i Palmoni teo amin’ny fanovan’anaran’i Petera koa ny soniany, raha namolavola ny zava-miafin’ny anaran’i Petera tamin’ny teny Anglisy Izy. Niteny tamin’i Petera tamin’ny teny Hebreo i Jesosy, ary voarakitra tamin’ny teny Grika izany resaka izany, ary tatỳ aoriana dia nadika ho amin’ny teny Anglisy. Tamin’ny teny Anglisy, nomen’i Palmoni anarana i Petera tamin’ny fampiasana ny litera faha-16 amin’ny abidia Anglisy, narahin’ny litera faha-5, izay narahin’ny faha-20, izay narahin’ny faha-5, izay narahin’ny faha-18, sady fantany tanteraka fa rehefa Izy, amin’ny maha-Palmoni Azy, no namorona ilay anarana izay handeha avy amin’ny teny Hebreo ho amin’ny teny Grika ary ho amin’ny teny Anglisy. Noforoniny koa fa ilay anarana Anglisy dia hahafahana mametraka zava-miafina amin’ny fampitomboana ireo litera dimy ireo araka ny filaharany mba hahatongavana amin’ny isa iray hetsy sy efatra arivo sy efatra alina. Palmoni, Izay koa no voalohany sy farany, dia namolavola fa ny voalohany amin’ireo litera Anglisy dimy sy ny farany amin’ireo dimy mandrafitra ny anarana hoe Peter dia ny litera faha-16 sy faha-18, satria ny anarana hoe Peter dia tokony hiseho ao amin’ny Matio 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.
Na eo aza izany rehetra izany momba an’i Petera, mbola mila resahintsika ihany ny “taha volamena.” Ny taha volamena dia asehon’ny Matio 16:18, satria 1.618 ny tahany. Ny taha volamena dia mifandray amin’ny fraktalin’ny zava-boary, ary rehefa apetrak’i Palmoni ao amin’ny Matio 16:18 i Petera, dia asehon’i Palmoni fa ny fanalahidy ara-paminaniana izay apetraka eo an-tsorok’i Eliakima ao amin’ny Isaia 22:22, sy ireo fanalahidy ara-paminaniana izay omena an’i Petera sy ny fiangonana ao amin’ilay andalan-teny, dia ahitana fraktaly ara-paminaniana.
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.
I Kaisaria Filipi tamin’ny ora fahatelo ka hatrany Kaisaria Maritima tamin’ny ora fahasivy dia maneho endrika fractal an’ilay ora fahatelo izay nanomboana an’i Kristy ka hatramin’ny ora fahasivy, tamin’ny nanirahan’i Kornelio naka an’i Petera. Ny vanim-potoana Pentekotista hatramin’ny ora fahatelo tamin’ny fanomboana ka hatramin’i Petera tao amin’ny tempoly tamin’ny Pentekosta tamin’ny ora fahasivy, dia fractal an’ireo andro 1.260 manomboka amin’ny hazo fijaliana ka hatramin’i Kornelio. Ny intelo nitenenan’ny Ray dia fractal an’ireo anjely telo, tahaka izany koa ny intelo nitondran’i Jesosy an’i Petera sy Jakoba ary Jaona irery ihany. Ny fanazavana ara-paminaniana izay voahafina ao anatin’ireo andininy izay anehoan’i Petera sary ny iray hetsy sy efatra amby efatra alina dia lalina tahaka izay mety ho fahamarinana rehetra, kanefa mbola tsy napetratsika ao Panium ao amin’ny Daniela iraika ambin’ny folo i Petera.
We will continue this study in the next article.
Hohamafisintsika ao amin’ny lahatsoratra manaraka ity fianarana ity.
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.
Petera, apostolin’i Jesosy Kristy, ho an’ny vahiny miparitaka eran’i Ponto sy Galatia sy Kapadokia sy Azia ary Bitynia, izay voafidy araka ny fahalalan’Andriamanitra Ray rahateo, amin’ny fanamasinan’ny Fanahy, ho amin’ny fankatoavana sy ny famafazana ny ran’i Jesosy Kristy: Ho maro aminareo anie ny fahasoavana sy ny fiadanana. Isaorana anie Andriamanitra sady Rain’i Jesosy Kristy Tompontsika, Izay niteraka antsika indray araka ny haben’ny famindram-pony ho amin’ny fanantenana velona amin’ny fitsanganan’i Jesosy Kristy tamin’ny maty, ho amin’ny lova tsy mety lo, sady tsy misy loto, ary tsy mety levona, voatahiry any an-danitra ho anareo, izay arovana amin’ny herin’Andriamanitra amin’ny finoana ho amin’ny famonjena, vonona haseho amin’ny andro farany.
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.
Izay iorenanareo fifaliana lehibe, na dia amin’izao fotoana izao aza, raha ilaina, dia ampalahelovina vetivety ianareo noho ny fakam-panahy maro samihafa; mba ho hita fa ny fizahan-toetra ny finoanareo, izay sarobidy lavitra noho ny volamena mety levona, na dia zahana amin’ny afo aza izany, dia hiafara amin’ny fiderana sy voninahitra ary haja amin’ny fisehoan’i Jesosy Kristy; Izy, na dia tsy hitanareo aza, dia tianareo; ary ao Aminy, na dia tsy hitanareo ankehitriny aza Izy, nefa mino ihany ianareo, dia mifaly amin’ny fifaliana tsy hay tenenina sady feno voninahitra; mandray ny faran’ny finoanareo, dia ny famonjena ny fanahinareo.
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.
Ny famonjena izay nohadihadian’ny mpaminany sy nokarohiny tamin’ny fahazotoana indrindra, dia ireo izay naminany ny amin’ny fahasoavana izay ho tonga aminareo; nandinika izay zavatra, na fotoan’andro toy ny ahoana, no tondroin’ny Fanahin’i Kristy izay tao anatiny, raha nanambara mialoha ny fijalian’i Kristy sy ny voninahitra izay hanaraka izany Izy. Izy ireo no nanambarana fa tsy ho an’ny tenany, fa ho antsika, no nanompoany tamin’izany zavatra izany, izay efa notorina taminareo ankehitriny tamin’ny alalan’izay nitory ny filazantsara taminareo tamin’ny Fanahy Masina nirahina avy any an-danitra; zavatra izay irin’ny anjely hozahana.
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.
Koa fehezo ny sainareo, mba hiomananareo; aoka ho mahonon-tena ianareo, ary manantena hatramin’ny farany ny fahasoavana izay hoentina ho anareo amin’ny fisehoan’i Jesosy Kristy; tahaka ny zanaka mankatò, aza manaraka ny filan-dratsy fahiny tamin’ny fahalalan-tsainareo tsy ampy; fa tahaka Ilay niantso anareo izay masina, dia aoka mba ho masina kosa ianareo amin’ny fitondran-tena rehetra; satria voasoratra hoe: Aoka ho masina ianareo; fa Izaho no masina.
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.
Ary raha miantso ny Ray ianareo, Izay mitsara tsy mizaha tavan’olona araka ny asan’ny olona rehetra, dia mitondrà tena amin’ny fahatahorana mandritra ny andro fivahiniananareo atỳ; satria fantatrareo fa tsy zavatra mety lo, toy ny volafotsy sy ny volamena, no nanavotana anareo tamin’ny fitondran-tena foana izay nolovainareo tamin’ny razanareo; fa tamin’ny ra saro-bidin’i Kristy, tahaka ny an’ny zanak’ondry tsy misy kilema ary tsy misy pentina; Izay efa voatendry rahateo talohan’ny fanorenana izao tontolo izao, nefa naseho tamin’izao andro farany izao noho ny aminareo, dia ianareo izay mino an’Andriamanitra amin’ny alalany, dia Ilay nanangana Azy tamin’ny maty sy nanome voninahitra Azy; mba ho ao amin’Andriamanitra ny finoanareo sy ny fanantenanareo. Koa satria efa nanadio ny fanahinareo ianareo tamin’ny fankatoavana ny fahamarinana amin’ny alalan’ny Fanahy ho amin’ny fitiavana marina ny rahalahy, dia mifankatiava amin’ny fo madio amin-kafanam-po; satria efa nateraka indray ianareo, tsy avy amin’ny voa mety lo, fa avy amin’ny tsy mety lo, amin’ny tenin’Andriamanitra izay velona sy maharitra mandrakizay. Fa ny nofo rehetra dia tahaka ny ahitra, ary ny voninahitra rehetra ananan’ny olona dia tahaka ny vonin’ny ahitra. Malazo ny ahitra, ary mihintsana ny voniny; fa ny tenin’ny Tompo no maharitra mandrakizay. Ary izany no teny izay notoriana taminareo tamin’ny filazantsara. 1 Petera 1:1–25.