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.

Dina hukum Minggu, saratus opat puluh opat rébu sacara profétis papanggih jeung para pagawe jam ka-sabelas. Saratus opat puluh opat rébu geus diségel, sarta tuluy maranéhna nyaur ka jalma réa anu agung supaya kaluar ti Babul jeung nangtung babarengan jeung maranéhna pikeun Sabat poé katujuh. Pangadilan pikeun imah Allah réngsé dina hukum Minggu, tuluy pangadilan ngalih ka bangsa-bangsa lain, nyaéta jalma réa anu agung—domba Allah nu séjén. Wahyu tujuh ngenalkeun duanana golongan, sarta dina segel kalima para syuhada ti Jaman Poék nanya, “dugi ka iraha,” nepi ka Allah ngahakiman kakawasaan kapausan ku sabab kasaksian syahid maranéhna? Maranéhna dipapatahan supaya ngaso di kubur maranéhna nepi ka kabentuk golongan kadua syuhada tina panganiayaan kapausan, sarta maranéhna dipasihan jubah bodas. Jalma réa anu agung dina Wahyu pasal tujuh maké jubah bodas, sabab maranéhna ngawakilan golongan kadua syuhada kapausan dina krisis hukum Minggu anu geura datang. Wahyu tujuh jeung segel kalima nyangkem dua golongan ieu, kitu deui jamaah Smirna jeung Filadelfia. Smirna ngawakilan para syuhada tina pancuran getih kapausan anu panungtungan, sarta Filadelfia saratus opat puluh opat rébu.

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.

Petrus aya dina jam katilu di Kaisarea Filipi, sarta sanggeus “genep poé,” lain genep jam, anjeunna bakal aya di tapel wates hukum Minggu, nyaéta jam kasalapan.

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.

Sanggeus genep poé, Yesus nyandak Petrus, Yakobus, jeung Yohanes dulurna, tuluy mawa maranéhna naék ka hiji gunung anu luhur, nyorangan. Di dinya Anjeunna robah rupa di hareupeun maranéhna: beungeut-Na hérang saperti panonpoé, jeung pakean-Na bodas saperti cahaya. Jeung, behold, ka maranéhna nembongan Musa jeung Elias keur nyarita jeung Anjeunna. Mateus 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.

Dina mangsa hukum Minggu, saratus opat puluh opat rébu sacara profétis patepang jeung riungan anu gedé. Elia ngawakilan saratus opat puluh opat rébu anu henteu ngaraosan maot, sarta Musa ngawakilan jalma-jalma anu paéh dina Gusti. Maranéhna keur nangtung babarengan jeung Kristus dina mangsa hukum Minggu, nyaéta tempat Kristus ngurapi karajaan kamulyaan-Na sakumaha Anjeunna netepkeun karajaan kurnia-Na dina salib. Lamun anjeun masih kénéh ngulik logika anu keur kami netelakeun patalina jeung periode genep jam ti jam katilu nepi ka jam kasalapan, mangka perlu ningali hiji hal anu mangrupa ilustrasi anu kacida istiméwana.

The third hour of Caesarea Philippi is the alpha of the ninth hour’s omega of Caesarea Maritima. I am identifying that not six hours, but six days later, Peter is at the Mount of Transfiguration, that also illustrates the history that culminates at the Sunday law, which is the ninth hour. The six-day period aligns with the six-hour period, but only as a fractal of Caesarea to Caesarea. What is very special is that this phenomenon of a fractal of the history being within the history of the six-hour period is exactly what happens when you consider the Pentecostal season. The six hours from the death of Christ unto Pentecost is a fractal of the period of the cross unto 34 AD, when the sacred week concluded and the gospel went to the Gentiles.

Jam katilu di Caesarea Philippi téh mangrupa alfa tina omega jam kasalapan di Caesarea Maritima. Kuring keur nandaan yén lain genep jam, tapi genep poé ti harita, Petrus aya di Gunung Transfigurasi, anu ogé ngagambarkeun sajarah nu puncakna nepi ka undang-undang Minggu, nyaéta jam kasalapan. Mangsa genep poé éta sajajar jeung mangsa genep jam, tapi ngan saukur minangka hiji fraktal tina Caesarea ka Caesarea. Anu kacida istiméwana nyaéta yén fénoména ieu, nyaéta ayana fraktal tina sajarah di jero sajarah mangsa genep jam, téh persis kajadian nalika anjeun mertimbangkeun usum Pentakosta. Genep jam ti pupusna Kristus nepi ka Pentakosta téh mangrupa fraktal tina mangsa ti salib nepi ka taun 34 M, nalika minggu suci réngsé sarta Injil indit ka bangsa-bangsa séjén.

“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.

“Ayeuna kasombongan jeung sirik nutup panto ngalawan kana cahaya. Lamun beja-beja anu dibawa ku para pangangon jeung jalma-jalma wijaksana téh dipihormat minangka bebeneran, éta bakal nempatkeun para imam jeung rabi dina kaayaan anu pohara matak teu dipikahayang, ku ngabuktikeun palsuna pangakuan maranéhna yén maranéhna téh juru ngécéskeun bebeneran Allah. Guru-guru anu sarjana ieu henteu daék nurunkeun diri pikeun diajar ti jalma-jalma anu ku maranéhna disebut kapir. Ceuk maranéhna, moal mungkin Allah parantos ngaliwat ka maranéhna, tuluy nyampeurkeun pangandika ka para pangangon anu bodo atawa ka bangsa-bangsa sanés anu teu disunat. Maranéhna mutuskeun pikeun némbongkeun hinaanana kana laporan-laporan anu keur ngagerakkeun Raja Herodes jeung sakumna Yerusalem. Maranéhna ogé henteu daék indit ka Bétléhém pikeun ningali naha ieu sagala hal téh enya kitu. Jeung maranéhna ngarahkeun rahayat supaya nganggep yén minat ka Yesus téh ngan saukur kagumbiraan fanatik. Ti dieu mimiti panolakan ka Kristus ku para imam jeung rabi. Ti titik ieu kasombongan jeung kakukuhan maranéhna tumuwuh jadi kabencian anu netep ka Jurusalamet. Nalika Allah keur muka panto pikeun bangsa-bangsa sanés, para pamingpin Yahudi malah keur nutup panto pikeun dirina sorangan.” 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.

Di tengah minggu anu suci, Kristus disalib. Tilu satengah taun ti harita, Stépanus dirajam ku batu sarta Kornelius nyaur Petrus. Tilu satengah taun sanggeus salib, mangsa kasempetan anugerah pikeun Israél baheula geus lekasan sagemblengna. Tuluy Stépanus neuteup ka sawarga sarta ningali Kristus nangtung, anu mangrupakeun lambang panutupan mangsa kasempetan anugerah dina Daniel dua welas ayat hiji. Panto nutup pikeun Israél baheula sarta muka pikeun bangsa-bangsa séjén.

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.

Dina mangsa ti pupusna Kristus dina jam kasalapan nepi ka pupusna Stéfanus jeung panggerona Petrus dina jam kasalapan, Kornélius jeung Stéfanus téh dua saksi yén sarébu dua ratus genep puluh poé nubuat geus kacumponan. Ti jam kasalapan pupus nepi ka jam kasalapan pupus, éta nya éta 1.260 poé nubuat. Ti jam kasalapan pupus nepi ka jam kasalapan Pentakosta nandeskeun hiji fraktal tina 1.260 poé, dina rentang lima puluh dua poé.

The fractal that was the Pentecostal season is at the beginning of those 1,260 days, and at the end of those days Peter is prophetically located at both the third and ninth hour in Caesarea. The two Caesarea’s represent the alpha and omega of a prophetic six-hour period. Within the prophetic six-hour period of the two Caesarea’s, Peter travels for six days and gets to the Mount of Transfiguration. The Mount represents the sealing that culminates at the Sunday law, which is where the church triumphant is lifted up above all the mountains. Those six days represent the six-hour period from Caesarea to Caesarea and are a fractal within the period, as was the Pentecostal season a fractal at the beginning of the very same sacred period.

Fraktal anu mangrupa usum Pentakosta aya dina awal 1.260 poé éta, sarta dina tungtung poé-poé éta Petrus sacara nubuat ditempatkeun boh dina jam katilu boh dina jam kasalapan di Kaisarea. Dua Kaisarea éta ngagambarkeun alfa jeung omega tina hiji mangsa genep jam anu sifatna nubuat. Dina jero mangsa genep jam anu sifatna nubuat tina dua Kaisarea éta, Petrus ngalakonan perjalanan salila genep poé sarta nepi ka Gunung Transfigurasi. Gunung éta ngagambarkeun pamaséan anu ngahontal puncakna dina hukum Minggu, nyaéta tempat garéja nu unggul diangkat luhur ngaleuwihan sakabéh gunung. Genep poé éta ngagambarkeun mangsa genep jam ti Kaisarea ka Kaisarea sarta mangrupa hiji fraktal di jero éta mangsa, sakumaha usum Pentakosta mangrupa hiji fraktal dina awal mangsa suci anu sarua éta.

The beginning fractal was a fulfillment of the Spring feasts associated with the Pentecostal season. The ending fractal of Caesarea Philippi to the Mount of Transfiguration is also prophetically tied together with the sacred week. At the Mount the Father spoke, as He had done at Christ’s baptism, and as He would just before the cross. The Father audibly spoke three times from the start of the sacred week unto the cross. Once at the baptism, then at the Mount of Transfiguration and then He spoke in the shadow of the approaching cross.

Fraktal anu mimiti téh mangrupa panggenepan pésta-pésta Musim Semi anu pakait jeung usum Pentakosta. Fraktal anu panungtung, ti Kaisarea Filipi nepi ka Gunung Pangalihan Rupa, ogé ku cara nubuat téh kabeungkeut babarengan jeung minggu suci. Di Gunung éta, Rama ngandika, sakumaha Anjeunna geus ngandika dina baptisan Kristus, jeung sakumaha Anjeunna bakal ngandika deui pas méméh salib. Rama ngandika kalawan sora anu kadéngé tilu kali ti mimiti minggu suci nepi ka salib. Sakali dina waktu baptisan, tuluy di Gunung Pangalihan Rupa, tuluy Anjeunna ngandika dina kalangkang salib anu keur ngadeukeutan.

The cross is the omega of the 1,260 days that began at His baptism. The baptism and the cross are specific waymarks of the sacred week of Daniel nine, thus identifying the Mount of Transfiguration as part of the sacred week. If the first and last fulfill waymarks of the prophecy of the sacred week, then the middle waymark must of prophetic necessity do the same.

Salib téh mangrupa omega tina 1.260 poé anu dimimitian dina waktos baptisan-Na. Baptisan jeung salib téh mangrupa waymark anu tangtu tina minggu suci dina Daniel salapan, ku kituna Gunung Transfigurasi kawanoh minangka bagian tina minggu suci. Upama waymark kahiji jeung panungtung ngalaksanakeun minuhan nubuat minggu suci, mangka waymark tengah, ku kabutuhan nubuat, kudu ngalakukeun hal anu sarua.

The baptism is the first angel; the Mount of Transfiguration is the second and the cross is the third. At the Mount, God identified Moses and Elijah as waymarks of the remnant church. The application is tied together with the threefold symbol of Peter, James and John. There were three times that Jesus took Peter, James and John with Him. The first time it was the resurrection of Jairus’ daughter, the second was the Transfiguration and the third was Gethsemane. The first time Peter, James and John witnessed a resurrected twelve-year-old virgin.

Baptisan teh malaikat kahiji; Gunung Transfigurasi teh nu kadua, jeung salib teh nu katilu. Di Gunung éta, Allah nandakeun Musa jeung Elia minangka pananda jalan tina garéja sésa. Larapna dihijikeun ku lambang tilu-rangkep Petrus, Yakobus, jeung Yohanes. Aya tilu kali Isa nyandak Petrus, Yakobus, jeung Yohanes sareng Anjeunna. Kahiji kalina nyaéta dina hudangna putri Yairus, nu kadua nyaéta Transfigurasi, jeung nu katilu nyaéta Getsemani. Kahiji kalina Petrus, Yakobus, jeung Yohanes nyaksian hiji parawan umur dua welas taun anu dihudangkeun deui.

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.

Sarta kajadian, waktu Yesus mulang, rahayat narima ka Mantenna kalawan suka cita, sabab maranéhna kabéh keur ngadagoan ka Mantenna. Jeung, lah, datang saurang lalaki ngaranna Yairus, anjeunna hiji kapala sinagoga; tuluy anjeunna sujud di suku Yesus, sarta nyuhunkeun pisan supaya Mantenna kersa sumping ka imahna. Sabab anjeunna boga anak awéwé tunggal, umurna kira-kira dua belas taun, sarta éta budak keur nyanghareupan pati. Tapi waktu Mantenna angkat, jalma réa ngarubung ka Mantenna. Lukas 8:40–42.

The name Jairus means “the enlightener” and “to be luminous and glorious.” Of the three times when Peter, James and John were exclusively guests of Christ, this was the first time, and Jairus’ represents the first angel who lightens the earth with its glory. The twelve-year old virgin represents the virgins who are to be resurrected as the one hundred and forty-four thousand. Christ reached the home of the virgin daughter, after His interaction of a woman who had an issue of blood for twelve years.

Ngaran Yairus hartina “nu méré pencerahan” jeung “jadi caang tur mulya.” Tina tilu kali nalika Petrus, Yakobus, jeung Yohanes sacara husus janten tamu Kristus, ieu nya éta kahiji kalina, sarta Yairus ngagambarkeun malaikat kahiji anu nyaangan bumi ku kamulyaan-Na. Parawan anu umurna dua welas taun ngagambarkeun para parawan anu baris dihudangkeun deui jadi saratus opat puluh opat rébu. Kristus sumping ka imah putri parawan éta sanggeus patepang-Na jeung saurang awéwé anu geus gering ngaluarkeun getih salila dua welas taun.

And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, Came behind him, and touched the border of his garment: and immediately her issue of blood stanched. Luke 8:43, 44.

Jeung aya hiji awéwé anu geus dua belas taun kakeunaan panyakit ngaluarkeun getih, anu geus ngabelanjakeun sakabéh pangupa jiwana ka tabib-tabib, tapi ku saurang ogé teu bisa diubaran, datang ti tukangeun Anjeunna, tuluy nyabak kana juru pakeanana; sarta harita kénéh geutahna eureun ngocor. Lukas 8:43, 44.

A twelve-year old virgin is identified, and then in the next verse a woman who has a blood issue for twelve years is then identified. The woman had the issue of blood the entire life of the virgin. Jesus was about to pass by the woman with the issue of blood, in order to reach the virgin daughter. The woman represents the first angel’s message as represented by the message to Laodicea. Christ was about to resurrect and raise the virgin to life, and the sick woman, the Laodicean woman, still had a brief opportunity to touch Divinity. A child represents the last generation, and Jesus is passing by a sickly woman, Laodicea to raise up the virgin of the last days. When the virgin is resurrected, the woman has been either healed or passed by.

Aya hiji parawan yuswa dua welas taun dipikawanoh, tuluy dina ayat salajengna dipikawanoh ogé hiji awéwé anu geus kakurangan ku panyakit ngaluarkeun getih salila dua welas taun. Awéwé éta ngalaman panyakit ngaluarkeun getih sapanjang hirup éta parawan. Yesus rék ngalangkungan awéwé anu kakurangan ku panyakit ngaluarkeun getih, sangkan nepi ka putri parawan éta. Awéwé éta ngalambangkeun amanat malaikat kahiji sakumaha dilambangkeun ku amanat ka Laodicea. Kristus rék ngahudangkeun deui sarta ngahirupkeun deui éta parawan, sedengkeun awéwé nu gering, awéwé Laodicea, masih boga kasempetan sakeudeung deui pikeun nyabak Kaallahan. Hiji anak ngalambangkeun generasi panungtungan, sarta Yesus keur ngalangkungan hiji awéwé nu gering, Laodicea, pikeun ngahirupkeun éta parawan dina poé-poé panungtungan. Nalika éta parawan dihudangkeun deui, awéwé éta geus boh cageur boh kaliwatan.

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

Salah sahiji ciri malaikat anu kahiji nyaéta sieun, sarta aya dua rupa sieun.

While he yet spake, there cometh one from the ruler of the synagogue’s house, saying to him, Thy daughter is dead; trouble not the Master. But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole. Luke 8:49, 50.

Nalika Anjeunna keur nyarios kénéh, datang saurang ti imah kapala sinagoga, saur anjeunna ka anjeunna, “Anaking geus pupus; ulah nyusahkeun deui ka Guru.” Tapi nalika Yesus ngadangu éta, Anjeunna ngawaler ka anjeunna, saur-Na, “Ulah sieun; percaya wungkul, sarta manehna bakal dipulihkeun.” Lukas 8:49, 50.

Then Peter, James and John go into the room where the resurrection, symbolized by Christ’s baptism, represented the empowerment of the first and third angels. The Mount of Transfiguration is the second time Peter, James and John are witnesses. The Mount of Transfiguration is the second angel, and when Christ took the same disciples to Gethsemane, it represented the third angel. At the second step, the Mount of Transfiguration there is a “doubling,” for the waymark of the Mount is the middle of the three times that the Father spoke. The first was at His baptism, which aligns with the resurrection of the twelve-year-old virgin, the second was the Mount, and the third was just before the cross. The three times the Father spoke and the three times the three disciples went by themselves with Jesus are tied together by the fact that the second waymark in either line is the Mount of Transfiguration.

Tuluy Pétrus, Yakobus, jeung Yohanes asup ka jero kamar tempat kabangkitan, anu dilambangkeun ku baptisan Kristus, ngawakilan pangkuatan malaikat kahiji jeung katilu. Gunung Pangrobahan Rupa téh mangrupa kadua kalina Pétrus, Yakobus, jeung Yohanes jadi saksi. Gunung Pangrobahan Rupa téh nya éta malaikat kadua, sarta nalika Kristus mawa murid-murid nu sarua ka Getsemani, éta ngawakilan malaikat katilu. Dina léngkah kadua, di Gunung Pangrobahan Rupa aya hiji “panggedéan ganda,” sabab tanda jalan Gunung éta aya di tengah tina tilu kali Rama nyarios. Nu kahiji nyaéta dina waktu baptisan-Na, anu saluyu jeung kabangkitan parawan umur dua welas taun, nu kadua nyaéta Gunung éta, sarta nu katilu nyaéta pas saméméh salib. Tilu kali Rama nyarios jeung tilu kali tilu murid éta indit nyorangan jeung Yesus téh silih kait ku kanyataan yén tanda jalan kadua dina unggal garis nyaéta Gunung Pangrobahan Rupa.

And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth. And they laughed him to scorn, knowing that she was dead. And he put them all out, and took her by the hand, and called, saying, Maid, arise. And her spirit came again, and she arose straightway: and he commanded to give her meat. And her parents were astonished: but he charged them that they should tell no man what was done. Luke 8:51–56.

Jeung nalika Anjeunna sumping ka jero imah, Anjeunna henteu ngidinan saurang ogé asup, iwal ti Petrus, Yakobus, jeung Yohanes, sarta bapa jeung indung budak awéwé éta. Jeung sakabéh jalma nangis sarta meratapi dirina; tapi Anjeunna ngandika, “Ulah ceurik; manéhna henteu paéh, ngan keur saré.” Jeung maranéhna seuri ngahina ka Anjeunna, lantaran maranéhna nyaho yén manéhna geus paéh. Jeung Anjeunna ngusir maranéhna kabéh ka luar, tuluy nyekel leungeunna, sarta nyaur, saur-Na, “Budak awéwé, hudang.” Jeung rohna balik deui, sarta manéhna geuwat hudang; tuluy Anjeunna maréntahkeun supaya dipasihan dahareun. Jeung kolotna kacida héranna; tapi Anjeunna maréntahkeun ka maranéhna supaya ulah nyaritakeun ka saha waé naon anu geus kajadian. Lukas 8:51–56.

Peter, James and John witness the first angel at the resurrection of the virgin, who had been asleep, as was Lazarus. When she awoke, she immediately rose and was given food. When Elijah and Moses are resurrected in Revelation eleven, they immediately rise, and then the Holy Spirit is poured out without measure, representing the virgin’s food. The Mount of Transfiguration was six days after Caesarea Philippi, except when Luke records the events.

Petrus, Yakobus, sareng Yohanes nyaksian malaikat anu kahiji dina kabangkitan parawan, anu parantos saré, saperti Lasarus. Nalika anjeunna hudang, anjeunna geuwat gugah sarta dipaparin tuangeun. Nalika Elia sareng Musa dihudangkeun dina Wahyu sabelas, maranéhna geuwat nangtung, teras Roh Suci dituangkeun tanpa ukuran, ngagambarkeun tuangeun parawan. Gunung Transfigurasi lumangsung genep poé sanggeus Kaisarea Filipi, iwal nalika Lukas nyatet kajadian-kajadian éta.

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.

Kira-kira dalapan poé sanggeus pangandika éta, Mantenna nyandak Petrus, Yohanes, jeung Yakobus, tuluy naék ka hiji gunung pikeun neneda. Jeung nalika Mantenna keur neneda, rupa pameunteuna robah, sarta papakéan-Na jadi bodas ngagenclang. Jeung, behold, aya dua urang lalaki keur ngawangkong jeung Mantenna, nyaéta Musa jeung Elias. Lukas 9:28–30.

Matthew and Mark both say decisively “after six days,” and Luke says “about” eight days. The Bible authors employed two reckonings of time; one called inclusive and the other exclusive. At first glance it might appear as contradictions, but the fact that Luke said “about” identifies that he was speaking in inclusive terms, and when Matthew and Mark say, “after six days,” they are identifying that they were counting whole days, and not the day that started the eight-day period, or the day that ended the eight-day period. The difference produces two numerical symbols of the same period; one is the number eight and the other is the six days.

Matéus jeung Markus duanana nyebut kalayan écés, “sanggeus genep poé,” sedengkeun Lukas nyebut “kira-kira” dalapan poé. Para panulis Alkitab ngagunakeun dua cara ngitung waktu; nu hiji disebut inklusif jeung nu hiji deui éksklusif. Dina paningal kahiji, ieu sigana kawas aya pasalingsingan, tapi kanyataan yén Lukas nyebut “kira-kira” nandakeun yén anjeunna keur nyarita dina itungan inklusif, sedengkeun waktu Matéus jeung Markus nyebut, “sanggeus genep poé,” maranéhna nandakeun yén maranéhna ngitung poé-poé lengkep, lain poé anu ngamimitian mangsa dalapan poé éta, atawa poé anu mungkas mangsa dalapan poé éta. Bédana éta ngahasilkeun dua lambang angka pikeun mangsa anu sarua; nu hiji nyaéta angka dalapan, jeung nu hiji deui nyaéta genep poé.

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.

Naon anu ditetepkeun ku dua kasaksian ngeunaan jangka waktu genep atawa dalapan poé ti Kaisarea Pilipi jeung Gunung Transfigurasi nyaéta kieu: dina mangsa Kristus nyélaan saratus opat puluh opat rébu, angka dalapan ngawakilan dalapan jiwa anu aya dina Bahtera Nuh, sedengkeun angka genep ngawakilan gareja kagenep, nyaéta Filadelfia, anu dipiwarang bakal jadi gareja anu kadalapan, nyaéta anu asalna tina anu tujuh. Maranéhna dirobah jadi anu kadalapan dina waktu pemuliaan Musa, Elia, jeung Kristus. Pemuliaan di gunung ogé ditandakeun ku perlambang pemuliaan di gunung dina sajarah Musa.

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

Nalika Musa naék ka gunung, anjeunna mawa tujuh puluh kokolot jeung Yosua babarengan jeung anjeunna.

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.

Geus Musa, Harun, Nadab, jeung Abihu, kitu deui tujuh puluh kokolot Israil. Maranéhna ningali Allahna Israil; sarta di handapeun sampéanna aya anu saolah-olah karya batu nilam anu dipasang rata, jeung saolah-olah raga langit dina kajembarannana anu beresih. Jeung ka para bangsawan urang Israil Mantenna henteu ngaleungeunkeun panangan-Na; maranéhna ogé ningali Allah, tuluy dahar jeung nginum. Sarta PANGERAN ngandika ka Musa, “Naék ka Kami ka gunung, sarta cicing di dinya; jeung Kami bakal maparin ka maneh papan-papan batu, jeung hukum, jeung parentah-parentah anu geus ku Kami ditulis, supaya ku maneh diajarkeun ka maranéhna.”

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.

Tuluy Musa gugah, jeung Yosua, palayanna; tuluy Musa naék ka gunung Allah. Saur anjeunna ka para kokolot, “Antosan heula di dieu pikeun kami, nepi ka kami datang deui ka maranéh; jeung, tingali, Harun jeung Hur aya bareng jeung maranéh: lamun aya jalma boga perkara anu kudu diurus, sing datang ka maranéhna.”

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.

Tuluy Musa naék ka gunung, sarta gunung téh katutupan ku méga. Kamulyaan PANGERAN nyicingan Gunung Sinai, sarta méga nutupan éta genep poé lilana; dina poé katujuh Anjeunna nyaur ka Musa ti tengah-tengah méga. Ari pintonan kamulyaan PANGERAN téh siga seuneu nu ngaduruk dina puncak gunung, dina paningal urang Israil. Tuluy Musa lebet ka tengah-tengah méga, sarta naék ka gunung; jeung Musa aya di gunung opat puluh poé opat puluh peuting. Exodus 24:9–18.

The first angel’s message was the resurrection of Jairus’ daughter, aligning with Christ’s baptism. Then six days later, came the Mount of Transfiguration which is the second angel, that led to the cross, which is the third angel. As the second angel, the Mount has a double witness, in that the speaking of the Father at the Mount, connects with a second line of the three. The three times Peter, James and John were exclusive guests of Christ, and the three times the Father spoke, both identify the second manifestation of the Father’s voice, and the second time Jesus took Peter, James and John was the Mount of Transfiguration. The second waymark of the Mount has a double witness of the Father’s voice and the three disciples, for the second message always identifies a “doubling.”

Pesen malaikat kahiji nya éta hudangna putri Yairus, sajajar jeung baptisan Kristus. Tuluy genep poé sanggeusna, datang Gunung Transfigurasi anu mangrupa malaikat kadua, anu nuntun ka salib, anu mangrupa malaikat katilu. Salaku malaikat kadua, Gunung éta miboga kasaksian ganda, dina harti yén pangandika Rama di Gunung éta ngahubung jeung garis kadua tina tilu éta. Tiluna waktos nalika Petrus, Yakobus, jeung Yohanes jadi tamu anu éksklusif keur Kristus, jeung tiluna waktos nalika Rama ngandika, duanana nandakeun manifestasi kadua tina sora Rama; jeung waktos kadua Yesus nyandak Petrus, Yakobus, jeung Yohanes nya éta di Gunung Transfigurasi. Waymark kadua, nya éta Gunung, miboga kasaksian ganda tina sora Rama jeung tilu murid éta, sabab pesen kadua salawasna nandakeun hiji “penggandaan.”

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.

Mangsa genep jam antara kurban soré jeung kurban isuk, anu dilambangkeun ku genep poé dina Mateus jeung Markus ti Caesarea Filipi nepi ka Gunung, ogé dilambangkeun ku genep poé Musa, nepi ka anjeunna disaur asup kana mega dina poé katujuh.

The line begins with the tarrying time of the second angel, as Moses instructs the seventy elders to “tarry” until he returns. The first six-days in the line are isolated, but still form part of the overall 46 days. The six days are a period that leads to the third test, represented by forty days. The 46 days symbolize the temple, the sixth days are the six hours from Christ’s death to Pentecost, the six hours from His crucifixion to His death, the six hours of Caesarea to Caesarea and the six hours of Peter in the upper room to the temple. Moses is receiving the Law of the covenant, and getting the instructions upon how to raise the temple. Though the Bible says no man has seen God, the elders “saw the God of Israel.” The glorification of God on the mount with Moses and the elders typified the glorification on the Mount of Transfiguration. Both contain the six-day period. Moses’ line includes the tarrying time of the second angel and the full forty-six days representing the temple. The forty days he received the law, represents the sealing.

Garis éta dimimitian ku mangsa nungguan malaikat kadua, sakumaha Musa maréntahkeun ka tujuh puluh kokolot supaya “nungguan” nepi ka anjeunna mulang. Genep poé anu kahiji dina garis éta dipisahkeun, tapi tetep mangrupa bagian tina sakabéh 46 poé. Genep poé éta mangrupa hiji mangsa anu ngantarkeun ka ujian katilu, anu dilambangkeun ku opat puluh poé. Opat puluh genep poé éta ngalambangkeun Bait Suci; genep poé éta nyaéta genep jam ti pupusna Kristus nepi ka Pentakosta, genep jam ti panyaliban-Na nepi ka pupusna-Na, genep jam ti Kaisarea ka Kaisarea, jeung genep jam Petrus di rohangan luhur nepi ka Bait Suci. Musa keur narima Hukum tina perjangjian, sarta meunang pituduh ngeunaan kumaha ngadegkeun Bait Suci. Sanajan Kitab Suci nyebutkeun yén teu aya saurang ogé anu geus ningali Allah, para kokolot “ningali Allah Israil.” Pangmulya Allah di gunung bareng Musa jeung para kokolot ngalambangkeun pangmulya dina Gunung Robah Rupa. Duanana ngamuat mangsa genep poé. Garis Musa ngawengku mangsa nungguan malaikat kadua jeung sakabéh opat puluh genep poé anu ngalambangkeun Bait Suci. Opat puluh poé nalika anjeunna narima hukum ngalambangkeun panyegelan.

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.

Petrus aya di Kaisarea Pilipi dina jam katilu, dina lalampahanana ka Kaisarea Maritima dina jam kasalapan, sarta dina genep nepi ka dalapan poé anjeunna aya di Gunung éta, cicing jeung tujuh puluh kokolotna Musa nalika anjeunna ningali hiji tetenjoan ngeunaan Gusti anu dipaparin kamulyaan, sakumaha Daniel ogé ningali dina pasal sapuluh. Daniel ningali Gusti padeukeut hareupeun, sakumaha ogé Gideon jeung tujuh puluh kokolot éta. Gunung Pangrobahan Rupa téh tempat gerakan Laodikia tina saratus opat puluh opat rébu dirobah jadi gerakan Piladelfia tina saratus opat puluh opat rébu. Maranéhna jadi gareja ka dalapan anu nyaéta gareja ka genep, ku kituna urang ningali genep poé jeung dalapan poé.

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.

Genep jam ti panyaliban nepi ka pupusna Anjeunna, genep jam Pentakosta, genep jam ti Kaesarea ka Kaesarea, genep poé nepi ka Gunung Panyalindungan Kamulyaan, jeung genep poé Musa anu nganteur kana opat puluh poé téh mangrupa garis anu sarua. Di antara Kaesarea Filipi, nyaéta Panium, jeung hukum Minggu, saratus opat puluh opat rébu disegel. Panyegelan éta nimbulkeun hiji pamisahan.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.

Jeung kuring, Daniel, nyalira anu ningali éta tetempoan; sabab jalma-jalma anu babarengan jeung kuring henteu ningali éta tetempoan; tapi hiji ngageter anu kacida gedéna tumiba ka maranéhna, nepi ka maranéhna lumpat nyumputkeun dirina. Daniel 10:7.

Moses separated from the elders when he said, “Tarry ye here for us, until we come again unto you.” Moses separated from seventy at the tarrying time, and seventy weeks represents probationary time for the former covenant people. When the seventieth week ended, and that seventieth week was the sacred week that Christ confirmed the covenant with many, Christ then fully separated from the former covenant people. The period when the former covenant people could resolve their issue of blood, which for them was believing they were saved by the blood of Abraham, was over and the virgin of twelve years was resurrected to serve. Once the tarrying time began, Moses received the law of the covenant, and the instructions of raising the temple.

Musa misah ti para kokolot waktu manéhna nyebut, “Antosan maraneh di dieu pikeun kami, nepi ka kami datang deui ka maraneh.” Musa misah ti tujuh puluh dina mangsa antosan, jeung tujuh puluh minggu ngalambangkeun mangsa pangudagan pikeun umat perjangjian baheula. Nalika minggu ka tujuh puluh réngsé, sarta minggu ka tujuh puluh éta nya éta minggu suci nalika Kristus negeskeun perjangjian ka loba jalma, harita Kristus sapinuhna misah ti umat perjangjian baheula. Mangsa nalika umat perjangjian baheula tiasa ngabéréskeun perkara getihna, anu pikeun maranéhna hartina percaya yén maranéhna disalametkeun ku getih Ibrahim, geus béak, sarta parawan nu umurna dua belas taun dihudangkeun deui pikeun ngaladénan. Sanggeus mangsa antosan dimimitian, Musa nampa hukum perjangjian, jeung pituduh pikeun ngadegkeun Bait Allah.

When Peter, James and John were at the Mount, the sealing of God’s people, and their subsequent raising up as an ensign represents those covenant people as the temple of the one hundred and forty-four thousand. The eleventh-hour workers are then joined to that temple.

Nalika Petrus, Yakobus, jeung Yohanes aya di Gunung, panyégélan umat Allah, sarta pangangkatan maranéhna saterusna jadi hiji panji, ngalambangkeun eta umat perjangjian minangka Bait Allah ti saratus opat puluh opat rébu. Para pagawe jam ka-sebelas tuluy dihijikeun kana bait eta.

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.

Kieu timbalan PANGERAN, “Sing jaga kaadilan, jeung lampahkeun kabeneran; sabab kasalametan Kami geus deukeut baris sumping, jeung kaadilan Kami baris diungkabkeun. Bagja jalma anu ngalampahkeun ieu, jeung anak manusa anu pageuh nyepeng kana éta; anu ngajaga poe Sabat sangkan teu najiskeun éta, jeung ngajaga leungeunna tina ngalampahkeun sagala kajahatan. Ulah anak urang asing anu geus ngahijikeun dirina ka PANGERAN nyarita kieu, ‘PANGERAN enya-enya geus misahkeun kuring tina umat-Na’; ulah deui jalma kebiri nyebut, ‘Tingali, kuring ieu tangkal garing.’ Sabab kieu timbalan PANGERAN ka jalma-jalma kebiri anu ngajaga poe-poe Sabat Kami, anu milih perkara-perkara anu matak kersa ka Kami, sarta anu pageuh nyepeng perjangjian Kami: Ka maranehna ku Kami baris dipaparin di jero bumi Kami jeung di jero tembok-tembok Kami hiji tempat jeung hiji ngaran anu leuwih hade ti batan anak-anak lalaki jeung anak-anak awewe; Kami bakal mere ka maranehna ngaran anu langgeng, anu moal dipupus. Kitu deui anak-anak urang asing anu ngahijikeun dirina ka PANGERAN, pikeun ngawula ka Mantenna, jeung pikeun nyaah ka ngaran PANGERAN, supaya jadi abdi-abdi-Na, unggal-unggal anu ngajaga poe Sabat sangkan teu najiskeun éta, jeung anu pageuh nyepeng perjangjian Kami; maranehna oge ku Kami baris dibawa ka gunung suci Kami, sarta dijadikeun bungah di jero bumi doa Kami; kurban beuleuman maranehna jeung kurban-kurban maranehna bakal katarima dina altar Kami; sabab bumi Kami bakal disebut bumi doa pikeun sakabeh bangsa.”

The Lord God which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him. Isaiah 56:1–8.

Gusti ALLAH anu ngumpulkeun jalma-jalma buangan ti Israil ngandika, “Kénéh Kami bakal ngumpulkeun nu lian deui ka anjeunna, salian ti maranéhna anu geus dikumpulkeun ka anjeunna.” Yesaya 56:1–8.

Peter, James and John, as well as Moses represent the “outcasts of Israel,” who are cast out by their brethren which hated them.

Petrus, Yakobus, jeung Yohanes, kitu deui Musa, ngawakilan “jalma-jalma buangan Israil,” anu dipiceun ku dulur-dulurna anu mikabenci ka maranéhna.

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?

Kieu timbalan PANGERAN, Langit teh tahta Kami, jeung bumi teh tumpakan suku Kami; ari imah nu ku maraneh rek diwangun pikeun Kami teh nu mana? jeung di mana tempat pangreureuhan Kami?

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.

Sabab sagala eta geus dijieun ku panangan Kami, sarta ku kituna sagala eta jadi aya, saur PANGERAN; nanging ka ieu jelema Kami bakal neuteup, nya ka anu miskin jeung remuk haténa, sarta ngageter kana pangandika Kami. Anu meuncit sapi, sarua jeung lamun maehan jelema; anu ngurbankeun domba, sarua jeung lamun motong beuheung anjing; anu ngahaturkeun kurban sajian, sarua jeung lamun ngahaturkeun getih babi; anu ngaduruk menyan, sarua jeung lamun muji brahala. Enya, maranéhna geus milih jalan-jalan maranéhna sorangan, jeung jiwana resep kana kalakuan-kalakuan maranéhna anu pikakeuheuleun. Kami ogé bakal milih kasasaran maranéhna, sarta bakal ngadatangkeun ka maranéhna hal-hal anu dipikasieun ku maranéhna; sabab waktu Kami nyaur, euweuh anu ngajawab; waktu Kami nyarita, maranéhna henteu ngadenge; tapi maranéhna ngalakonan kajahatan di payuneun panon Kami, sarta milih anu henteu dipikaresep ku Kami.

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.

Dangukeun pangandika PANGERAN, eh maraneh anu ngageter ku pangandika-Na; dulur-dulur maraneh anu ngabencian maraneh, anu ngusir maraneh ku sabab ngaran Kami, maranehna nyebut, “Mugia PANGERAN dipaparin kamulyaan”; tapi Anjeunna bakal nembongan pikeun kabungahan maraneh, sarta maranehna bakal meunang kaéra. Yesaya 66:1–5.

The word “joy” occurs numerous times and ways in the Scriptures, as does the word “ashamed.” In the context of Peter’s message from the book of Joel, the shame versus joy is a parallel, such as the wise and the foolish or the wheat and the tares. Shame and joy represent, in the context of Joel, those who have the oil, or the latter rain message, versus those who don’t. It is only when you see this detail that you can get to the deeper meaning of, “Your brethren that hated you, that cast you out for my name’s sake.” Those brethren are those who in Spalding and Magan, page one and two, are the “nominal Adventists, like Judas,” that will “betray us to the Catholics,” “for they hated us on account of the Sabbath, for they could not refute it.” Your brethren that hate you, cast you out over the message of the Sabbath of the land, Moses seven times, which cannot be refuted. The point here is that you get cast out over a doctrinal argument, a debate, as Isaiah calls it, and the doctrinal debate is the message of the latter rain.

Kecap “kabungah” kapanggih sababaraha kali dina Kitab Suci, kitu deui kecap “éra.” Dina kontéks amanat Petrus tina kitab Yoél, éra sabalikna jeung kabungah téh mangrupakeun hiji paralél, saperti nu wijaksana jeung nu bodo, atawa gandum jeung jukut liar. Éra jeung kabungah ngagambarkeun, dina kontéks Yoél, maranéhanana anu miboga minyak, atawa amanat hujan ahir, sabalikna jeung maranéhanana anu henteu miboga. Ngan lamun anjeun ningali rinci ieu, anjeun bisa ngahontal harti anu leuwih jero tina, “Dulur-dulur maranéh anu ngabencian ka maranéh, anu miceun maranéh ku sabab ngaran Kami.” Dulur-dulur éta téh nyaéta jalma-jalma anu dina Spalding and Magan, kaca kahiji jeung kadua, disebut “Adventis nominal, saperti Yudas,” anu bakal “ngahianat kami ka urang Katolik,” “sabab maranéhna ngabencian kami ku lantaran poé Sabat, sabab maranéhna teu bisa ngabantah éta.” Dulur-dulur maranéh anu ngabencian ka maranéh, miceun maranéh ku sabab amanat ngeunaan Sabatna tanah, Musa tujuh kali, anu teu bisa dibantah. Maksudna di dieu nyaéta yén maranéh dipiceun ku sabab hiji pasualan doktrinal, hiji perdebatan, sakumaha ku Yesaya disebutna, sarta perdebatan doktrinal éta téh amanat hujan ahir.

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.

Yoél nyebut éta pesen “anggur anyar,” sarta lamun anjeun boga éta pesen, anjeun boga kabungahan. Lamun anjeun henteu miboga éta, anjeun hudang sakumaha para nu mabok dina kitab Yoél hudang, pikeun manggihan yén anggur anyar geus dipiceun tina sungut anjeun. Dina éta waktu anjeun sacara nabi “éra.” Golongan anu miboga minyak, miboga kabungahan, jeung golongan anu henteu miboga minyak téh éra. Minyak ogé mangrupa anggur anyar, sarta éta pakait jeung kabungahan. Ku sabab kitu Yesaya nyebut, “Dengekeun pangandika PANGERAN.” Hiji golongan milih ngadéngé, sedengkeun nu séjén henteu nguping kana sora tarompet. Yesaya sacara husus nangtukeun golongan anu ngadéngé, nalika anjeunna nyebut, “maraneh anu ngageter kana pangandika-Na.” PANGERAN ngumpulkeun jalma-jalma anu geus dipiceun ku sabab pesen anu sumping dina 9/11, sarta dina hukum Minggu, Anjeunna ngumpulkeun para sida-sida dina kitab Yesaya, anu digambarkeun minangka tatangkalan garing. Lamun maranéhna nyekel pageuh kana perjangjian, maranéhna moal deui dipisahkeun ti gunung suci Allah.

A eunuch or a dry tree represent death. A eunuch cannot reproduce and a dry tree has no life. The promise is that if those Gentiles, or eleventh-hour workers will accept the covenant represented by Sabbath, they will have sons and daughters. First He gathers the outcasts of Israel, then lifts those outcasts up as an ensign and then gathers His other flock. The first and second gatherings represent the period from 9/11 unto the Sunday law when the Holy Spirit is sprinkling, and also the period from the Sunday law until Michael stands up and the latter rain is poured out without measure. In both periods the latter rain is a message, which if you have, brings joy, and if you don’t have, brings shame.

Hiji sida atawa tangkal garing ngalambangkeun maot. Hiji sida teu bisa ngahasilkeun turunan, jeung tangkal garing teu miboga kahirupan. Jangji éta nyaéta yén lamun bangsa-bangsa séjén éta, atawa para pagawe jam ka-sabelas, narima perjangjian anu dilambangkeun ku poé Sabat, maranéhna bakal boga putra-putri. Mimitina Anjeunna ngumpulkeun jalma-jalma buangan Israél, tuluy ngangkat jalma-jalma buangan éta jadi hiji panji, teras ngumpulkeun domba-domba-Na anu séjén. Pangumpulan kahiji jeung kadua ngalambangkeun mangsa ti 9/11 nepi ka hukum Minggu nalika Roh Suci keur nyiramkeun, sarta ogé mangsa ti hukum Minggu nepi ka Mikaél nangtung sarta hujan panungtungan dicurahkeun tanpa ukuran. Dina duanana mangsa éta hujan panungtungan téh mangrupa hiji amanat, anu lamun anjeun miboga éta, mawa kabagjaan, jeung lamun anjeun henteu miboga éta, mawa kaéra.

The book of Matthew is divided into three lines, that represent the three angels of Revelation fourteen. Each of the three lines also contain fractals of the three angels. The second line from chapter eleven unto chapter twenty-two is the center, for it is the second angel, which is positioned between the first and third angels. The book of Matthew is itself a center line, when we consider chapters eleven through twenty-two in the context of Genesis and Revelation’s covenant chapters.

Kitab Mateus kabagi jadi tilu jalur, nu ngagambarkeun tilu malaikat dina Wahyu opat welas. Unggal tina tilu jalur éta ogé ngandung fraktal tina tilu malaikat. Jalur kadua ti pasal sabelas nepi ka pasal dua puluh dua téh mangrupa puseur, sabab éta téh malaikat kadua, anu diperenahkeun di antara malaikat kahiji jeung katilu. Kitab Mateus sorangan mangrupa hiji jalur puseur, lamun urang mertimbangkeun pasal sabelas nepi ka dua puluh dua dina kontéks pasal-pasal perjangjian dina Kajadian jeung Wahyu.

The center of the twelve covenant chapters is Matthew’s, and the center line of Matthew’s three lines is found in the same twelve chapters. The center of those twelve chapters is the sealing of the one hundred and forty-four thousand. That center point is represented by three verses, which align with the three center verses of Genesis and Revelation’s twelve covenant chapters.

Puseur tina dua belas pasal perjangjian nyaéta milik Mateus, jeung larik puseur tina tilu larik Mateus kapanggih dina dua belas pasal anu sarua. Puseur tina dua belas pasal éta nyaéta pamaséan meterai ka saratus opat puluh opat rébu. Titik puseur éta diwakilan ku tilu ayat, anu sajajar jeung tilu ayat puseur tina dua belas pasal perjangjian dina Kajadian jeung Wahyu.

Peter is a the center point of the center point of the center point, and he represents the first and last Christian bride. That is the signature of Alpha and Omega. Palmoni also placed His signature upon Peter’s name change, when He designed the enigma of Peter’s name in English. Jesus spoke to Peter in Hebrew, and the conversation was recorded in Greek and thereafter put into English. In English, Palmoni named Peter by using the 16th letter of the English alphabet, followed by the 5th letter, that is followed by the 20th, that is followed by the 5th that is followed by the 18th, fully knowing that when He, as Palmoni created the name that would go from Hebrew, to Greek to English. He also designed that the English name would allow an enigma of multiplying those five letters in order to reach the number one hundred and forty-four thousand. Palmoni, who is also the first and the last, designed that the first of those five and last of the five English letters that make up the name Peter are the 16th and 18th letters, for the name Peter was to occur in Matthew 16:18.

Petrus mangrupa titik puseur tina titik puseur tina titik puseur, sarta anjeunna ngawakilan pangantén Kristen anu kahiji jeung anu pamungkas. Éta téh tandatangan Alpha jeung Omega. Palmoni ogé nempatkeun tandatangan-Na kana robahna ngaran Petrus, nalika Anjeunna ngarancang enigma tina ngaran Petrus dina basa Inggris. Yesus nyarios ka Petrus dina basa Ibrani, sarta paguneman éta kacatet dina basa Yunani tuluy sanggeusna dialihkeun kana basa Inggris. Dina basa Inggris, Palmoni masihan ngaran ka Petrus ku ngagunakeun hurup ka-16 dina alfabét Inggris, dituturkeun ku hurup ka-5, anu dituturkeun ku hurup ka-20, anu dituturkeun ku hurup ka-5 anu dituturkeun ku hurup ka-18, kalayan sapinuhna terang yén nalika Anjeunna, minangka Palmoni, nyiptakeun ngaran anu bakal ngalangkungan tina basa Ibrani, kana basa Yunani, teras kana basa Inggris. Anjeunna ogé ngarancang yén ngaran basa Inggris éta bakal ngamungkinkeun ayana hiji enigma, nyaéta ngalikeun lima hurup éta nurutkeun urutanana nepi ka ngahontal angka saratus opat puluh opat rébu. Palmoni, anu ogé mangrupa anu kahiji jeung anu pamungkas, ngarancang yén hurup anu kahiji tina lima hurup éta jeung hurup anu pamungkas tina lima hurup basa Inggris anu ngawangun ngaran Peter nyaéta hurup ka-16 jeung ka-18, sabab ngaran Peter ditetepkeun pikeun mucunghul dina Matthew 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.

Kalayan sagala hal ngeunaan Petrus éta, urang tetep kudu ngabahas “rasio emas.” Rasio emas digambarkeun ku Mateus 16:18, sabab rasiona nyaéta 1.618. Rasio emas patali jeung fraktal-fraktal alam, sarta nalika Palmoni nempatkeun Petrus dina Mateus 16:18, Palmoni keur nétélakeun yén konci kenabian anu ditumpangkeun kana taktak Elyakim dina Yesaya 22:22, jeung konci-konci kenabian anu dipasihkeun ka Petrus jeung ka garéja dina éta petikan, ngamuat fraktal-fraktal kenabian.

Caesarea Philippi at the third hour unto Caesarea Maritima at the ninth hour represents a fractal of the third hour when Christ was crucified until the ninth hour of Cornelius sending for Peter. The Pentecostal season from the third hour of the crucifixion until Peter in the temple at Pentecost at the ninth hour, is a fractal of the 1,260 days from the cross to Cornelius. The three times the Father spoke is a fractal of the three angels, as is the three times Jesus took only Peter, James and John. The prophetic information that is encoded into the verses where Peter illustrates the one hundred and forty-four thousand is as profound as any truth has ever been, and yet we have not yet placed Peter at Panium in Daniel eleven.

Ti Kaisarea Filipi dina jam katilu nepi ka Kaisarea Maritima dina jam kasalapan ngagambarkeun hiji fraktal tina jam katilu nalika Kristus disalib nepi ka jam kasalapan nalika Kornelius ngutus jalma pikeun ngageroan Petrus. Mangsa Pentakosta ti jam katilu panyaliban nepi ka Petrus aya di Bait Allah dina Pentakosta dina jam kasalapan, nyaéta hiji fraktal tina 1.260 poé ti salib nepi ka Kornelius. Tilu kali Rama nyarios nyaéta hiji fraktal tina tilu malaikat, kitu deui tilu kali Yesus ngan mawa Petrus, Yakobus, jeung Yohanes. Émbaran nubuat anu dikodekeun kana ayat-ayat tempat Petrus ngagambarkeun saratus opat puluh opat rébu téh sajero tur sajembar sakumaha bebeneran naon waé anu kantos aya, sarta sanajan kitu urang can acan nempatkeun Petrus di Panium dina Daniel sabelas.

We will continue this study in the next article.

Urang baris nuluykeun ieu ulikan dina artikel salajengna.

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.

Petrus, rasul Isa Al Masih, ka jalma-jalma pangumbaraan nu kasabur di Pontus, Galatia, Kapadokia, Asia, jeung Bitinia, anu kapilih nurutkeun kana pangaweruh ti heula Allah Rama, ku pangudusan ti Roh, pikeun taat jeung keur dipercik ku getih Isa Al Masih: kurnia ka maraneh, jeung katengtreman, mugia dilobakeun. Puji ka Allah jeung Rama Gusti urang Isa Al Masih, anu nurutkeun kana welas asih-Na anu limpah geus ngalahirkeun urang deui kana pangharepan anu hirup ku jalan kabangkitan Isa Al Masih ti antara nu maraot, Kana warisan anu teu bisa ruksak, anu teu kacemar, jeung anu moal luntur, anu geus disimpen di sawarga pikeun maraneh, Anu dijaga ku kakawasaan Allah ku iman pikeun kasalametan anu geus sadia pikeun dipedalkeun dina mangsa panungtungan.

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.

Anu ku maranéh kacida suka-citana, sanajan ayeuna keur sawatara waktu, upama memang kudu kitu, maranéh keur kasusah ku rupa-rupa panggoda; supaya pangujian iman maranéh, anu jauh leuwih mulya batan emas anu fana, sanajan éta diuji ku seuneu, kapanggih ngahasilkeun puji, kahormatan, jeung kamulyaan dina mangsa Yesus Kristus nembongan: ka Anjeunna, sanajan maranéh can kungsi ningali, maranéh nyaah; dina Anjeunna, sanajan ayeuna maranéh teu ningali Anjeunna, tapi ku percaya, maranéh suka-cita ku kabungah anu teu kaucapkeun jeung pinuh ku kamulyaan: narima tungtung iman maranéh, nya éta kasalametan jiwa maranéh.

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.

Ngeunaan kasalametan éta, para nabi geus nalungtik jeung neangan kalawan taliti, nya éta maranéhna anu ngaramalkeun ngeunaan rahmat anu bakal sumping ka maranéh: maranéhna nalungtik kana waktos naon, atawa kumaha sipat waktosna, anu dituduhkeun ku Roh Kristus anu aya dina maranéhna, waktu Anjeunna maparin kasaksian ti heula ngeunaan sangsara Kristus jeung kamulyaan anu bakal nyusul sanggeusna. Ka maranéhna geus dinyatakeun, yén lain pikeun dirina sorangan, tapi pikeun urang maranéhna ngalayanan hal-hal éta, anu ayeuna geus dibéjakeun ka maranéh ku jalma-jalma anu geus ngawartakeun Injil ka maranéh ku Roh Suci anu diutus ti sawarga; hal-hal anu ku para malaikat ogé kacida dipikahayangna pikeun nenjo kana éta.

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.

Ku sabab eta, keketkeun cangkéng pikiran maranéh, kudu waspada, sarta ngarep nepi ka ahir kana kurnia anu baris dipasihkeun ka maranéh dina panyingkapan Yesus Kristus; Salaku barudak anu taat, ulah maranéh ngawangun diri nurutkeun napsu-napsu heubeul dina mangsa kabodoan maranéh baheula: Tapi sakumaha Anjeunna anu parantos nyaur maranéh teh suci, kitu deui maranéh kudu suci dina sagala rupa kalakuan; Sabab aya tulisan kieu, Kudu maraneh suci; margi Kami suci.

And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear: Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth forever. And this is the word which by the gospel is preached unto you. 1 Peter 1:1–25.

Jeung lamun maraneh nyuhunkeun ka Rama, anu ngahakiman tanpa ngabeda-bedakeun jalma nurutkeun kana pagawean masing-masing, hirupkeun waktu maraneh jadi nu nyicingan samentara di dieu ku sieun; sabab maraneh terang, yén maraneh geus ditebus lain ku barang-barang anu bisa binasa, saperti pérak jeung emas, tina kalakuan maraneh anu sia-sia, anu ditarima ku tradisi ti karuhun maraneh; tapi ku getih Kristus anu mulya, saperti anak domba anu teu aya cacadna jeung teu aya kakuranganna; anu saenyana geus ditangtukeun ti saméméh dasar dunya, tapi dinyatakeun dina mangsa ahir ieu pikeun maraneh, anu ku Anjeunna percaya ka Allah, anu geus ngahirupkeun Anjeunna tina maot, sarta maparin kamulyaan ka Anjeunna; supaya iman jeung pangharepan maraneh aya dina Allah. Ku sabab maraneh geus nyucikeun jiwa maraneh dina taat ka bebeneran ku Roh nepi ka asih ka dulur-dulur anu tulus, sing silih pikanyaah ka sasama kalawan hate anu beresih sarta sumanget pisan: ku sabab maraneh geus dilahirkeun deui, lain tina bibit anu bisa binasa, tapi tina anu teu bisa binasa, ku firman Allah, anu hirup jeung tetep salalawasna. Sabab sakumna daging téh ibarat jukut, jeung sakumna kamulyaan manusa ibarat kembang jukut. Jukut layu, jeung kembangna murag: tapi firman Gusti tetep salalawasna. Jeung ieu téh firman anu diwawarkeun ka maraneh ku Injil. 1 Petrus 1:1–25.