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.
Ci yoonu dëkkalukaayu Dibeer, ñaar-fukk ak ñeent junni ak ñent-ñeent ñi dañuy daje ak liggéeykat yi ci waxtu wa fukk ak benn, ci misaalug yoonent bi. Ñaar-fukk ak ñeent junni ak ñent-ñeent ñi dañooñ a tëj, te booba ñuy woote mbooloo mu réy mi ngir mu génn Babilon te taxaw ak ñoom ngir bésub noflaay bu juróom-ñaareel bi. Àtte ngir kër Yàlla jeex na ci yoonu Dibeer, te gannaaw loolu àtte bi dafa jëm ca xeeti àddina yi, mbooloo mu réy mi—juróom Yàlla ji ci des. Peeñu 7 mooy xamle ñaari koox yooyu; te ci juróomeelu lakk bi, seede yi dëdduwoon ci jamonoy lëndëm yi laaj nañu ne: “ba kañ” la Yàlla di àtte dooley paap ba ngir seen reyteef? Waxees na leen ñu noppalu ci seen bàmmeel ba keraale keneen ñaareelu mbooloom seede yu reyteefu paap di mat, te mayees na leen yére yu weex. Mbooloo mu réy mi ci Peeñu saar 7 sol nañu yére yu weex, ndaxte ñoom dañuy tegtal ñaareelu mbooloom seede yu reyteefu paap ci jafe-jafe yoonu Dibeer bi jagleel a ñëw. Peeñu 7 ak juróomeelu lakk bi dañuy wax ci ñaari koox yooyu, ni ko itam bëti mboolooy Smirna ak Filadelfi di def. Smirna day tegtal seede yi ci mujjug sangu deretu paap, te Filadelfi ñaar-fukk ak ñeent junni ak ñent-ñeent ñi.
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.
Piyeer nekk na ci ñetteelu waxtu ba ca Cesaree Filip, te gannaaw “juróom-benn fan ak benn fan,” du juróom-benn waxtu, dina nekk ca wetug yoonu Dibéer, mooy juróomeelu waxtu.
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.
Gannaaw juróom-benni fan, Yeesu jël Piyeer, Saag ak Yowaana doomu ndeyam, yóbbu leen ci tund wu kawe wu ñu weesu. Foofa mu soppeeku ci seen kanam; jëmmam leer ni jant bi, te ay yéreem weex ni leer gi. Te gis-leen, Muusaa ak Eliya feeñu nañu leen, di wax ak moom. Macë 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.
Ci yoonu Dibeer bi, ñetti-fukki-ñeent ak junni ñaar-fukk ak ñeent ñi dañuy daje ak mbooloo mu réy mi ci misaal gu yonent. Eliya mooy tegtal ñi ñetti-fukki-ñeent ak junni ñaar-fukk ak ñeent, ñi dul mos a seet dee; te Muse mooy tegtal ñi dee ci Boroom bi. Ñoo ngi taxaw ak Kirist ci yoonu Dibeer bi, fa la Kirist di diwale nguuru ndamam, ni Mu sampoon nguuru yiwame ci bant ba. Su fekkee ne ngeen di sax ci xel mi nu ngi tëral ci njaxlaf gi jëm ci diirub juróom-benn waxtu, bu aju ci waxtuwaat wu ñetteel ba ca waxtuwaat wu juróomeel ba, kon war nañu gis lu neex lool te màgg ci misaal bu bees bi.
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.
Waxtu bu ñetteeluwaayu Kaisare Filib la di alfa bu omega waxtu bu juróom-ñenteeluwaayu Kaisare Maritima. Maa ngi xamale ne du juróom-benn waxtu ginnaaw, waaye juróom-benn fan ginnaaw, Piyeer am na boppam ci Tundu Soppikug Melokaan, te loolu itam dafay wone jaar-jaaru taarix bi di jeexee ci yoonu Dibéer, mi di waxtu bu juróom-ñenteeluwaay. Diiru juróom-benn fan bi mën na méngoo ak diiru juróom-benn waxtu bi, waaye rekk ni ab fraktal bu Kaisare ba Kaisare. Li ci gëna yéeme mooy ne fenomen bii, mooy ne fraktal bu taarix bi nekk ci biir taarix bu diiru juróom-benn waxtu bi, mooyu li sax di am bu nu seetee jamono Pentekot bi. Juróom-benn waxtu yi dale ci dee Krist ba Pentekot, ñu ngi doon ab fraktal bu diiru kàttan gi ba atum 34 A.D., ba ca ayu-bés bu sell ba jeexee te xibaar bu baax bi dem ca xeeti àddina yi.
“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.
“Léegi, réyréylu ak kiñaan tëj na bunt mbir mu leer. Suñu gëmée wax ji sàmmkat yi ak boroom xam-xam yi indiwon, loolu dina teg saraxalekat yi ak rabbi yi ci benn taxawaay bu ñu warul bëgg, te dina weddi seen wax ne ñoom la Yàlla dénk njàngale dëggam. Jàngalekat yu xam-xam yooyu bëgguñu woon suufe ba nangu njàng ci ñi ñuy wax ne ay xeet yu dul Yawut lañu. Ñu ne, mënu ko nekk ne Yàlla bàyyi leen, ngir wax ak sàmmkat yu ñàkk xam-xam walla ak xeeti àddina yu ñu xarafalul. Ñu dogaloon won seen xeeb ci xibaar yi di yëngu Buur Erodd ak Yerusalem gépp. Bëgguñu woon sax dem Betleyem ngir gis ndax mbir yooyu dëgg lañu. Te ñoo teg askan wi ci gis ne bànneex bi ñu am ci Yeesu ab yëngu-yëngu bu jàdd la. Fii la saraxalekat yi ak rabbi yi tàmbalee bañ Kirist. Li dale fii, seen réyréylu ak seen dégg dëgër màgg ba nekk bañ gu sax ci Musalkat bi. Bi Yàlla di ubbil xeeti àddina yi bunt, njiit yu Yawut yi di tëj seen bopp bunt bi.” 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.
Ci biir ayu bés bi, dañu daaj Kirist. Ñaari at ak genn-wàll ak genn-genn ci gannaaw loolu, dañu xeer Setefan, te Korneliyus woo Piyeer. Ñaari at ak genn-wàll ak genn-genn gannaaw bant ba, àtteb yoon wi jeex na bu baax ci kaw Israayil gu yàgg ga. Noonu Setefan xool asamaan te gis Kirist taxaw, te loolu mooy misaalu tëjugu àtteb yoon wi ci Daniel ñaar-fukk ak ñaar benn. Bunt bi tëjjaloo na ci kaw Israayil gu yàgg ga, te ubbi na ci xeeti ñi dul Yawut.
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.
Ci jamono bi doomu Kirist ca waxtu juróom-ñett ba ci dee Eten ak woote Piyeer ci waxtu juróom-ñett, Korneel ak Eten ñooy ñaari seede yu dëggal ne junni ak ñeent téeméer ak juróom-benn fukk fan yu yoonent yi mat nañu. Jóg ci waxtu juróom-ñett bu dee ba ca waxtu juróom-ñett bu dee, loolu moo doon 1,260 fan yu yoonent. Jóg ci waxtu juróom-ñett bu dee ba ca waxtu juróom-ñett bu Pentekot, dafay xamle ab faraktaal bu 1,260 fan yi, ci biir juróom-ñaari fukk ak ñaar fan.
The fractal that was the Pentecostal season is at the beginning of those 1,260 days, and at the end of those days Peter is prophetically located at both the third and ninth hour in Caesarea. The two Caesarea’s represent the alpha and omega of a prophetic six-hour period. Within the prophetic six-hour period of the two Caesarea’s, Peter travels for six days and gets to the Mount of Transfiguration. The Mount represents the sealing that culminates at the Sunday law, which is where the church triumphant is lifted up above all the mountains. Those six days represent the six-hour period from Caesarea to Caesarea and are a fractal within the period, as was the Pentecostal season a fractal at the beginning of the very same sacred period.
Fractal bi nekkoon jamonoy Pentekot bi dafa nekk ci tambaliwaayub 1,260 fan yooyu, te ci mujjeem fan yooyu Piyeer nekk na ci anam wu yonent bu wér ci waxtu bu ñetteel ak waxtu bu juróom-ñaareel ca Ceesare. Ñaari Ceesare yooyu dañuy tegtal alfa ak omega bu ab diirub yonent bu juróom-benn waxtu. Ci biir diirub yonent bu juróom-benn waxtu bu ñaari Ceesare yooyu, Piyeer dafa tukki juróom-benn fan ba agsi ca Tundu Soppikub Melokaan. Tundu woowu day tegtal tëj gi di mujje ci yoonu Dibeer, fa kanam jaamburug mbooloom Yàlla bi dafa yékkatiw ba weesu tundi yépp. Juróom-benn fan yooyu dañuy tegtal diirub juróom-benn waxtu gu Ceesare ba Ceesare, te ñoom itam fractal lañu ci biir diir boobu, ni jamonoy Pentekot bi nekkoon fractal ci tambaliwaayub benn diir bu sell boobu sax.
The beginning fractal was a fulfillment of the Spring feasts associated with the Pentecostal season. The ending fractal of Caesarea Philippi to the Mount of Transfiguration is also prophetically tied together with the sacred week. At the Mount the Father spoke, as He had done at Christ’s baptism, and as He would just before the cross. The Father audibly spoke three times from the start of the sacred week unto the cross. Once at the baptism, then at the Mount of Transfiguration and then He spoke in the shadow of the approaching cross.
Fractal bu jëkk dafa doon matalug màggalu Bët-set bu tàqook jamonoy Pentecôte. Fractal mu mujj bi, bu joge Caesarea Philippi ba ca Tundu Soppikoo bi, itam dañu ko boole ci yoonu waxi yonent yi ak ayub bu sell bi. Ca Tundu ba, Baay bi wax na, ni Mu ko defee ci sóobug Kirist, ak ni Mu ko nar a defaat lu jiitu bant bi. Baay bi wax na ci anam bu ñuy dégg ñetti yoon, dale ko ca tàmbaliy ayub bu sell bi ba ca bant bi. Benn yoon ca sóobu ba, gannaaw gi ca Tundu Soppikoo ba, te mujj Mu wax ca ker giiru keru bant bi buy jege.
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.
Bantu mi mooy omega bu fan yu 1,260 yi tambalee ci Ay Sóobam. Sóob bi ak buntu mi ay waymark yu xóot yu ayu waxtu yu sell yu Daniyeel juróom-ñent, ba tax ñu xam ne tundu Transfiguration bokk na ci ayu waxtu yu sell bi. Su fekkee ne waymark bu njëkk ak bu mujj di matale waymark yi ci kàddug wax ci ayu waxtu yu sell bi, kon waymark bu diggante bi war na, ci soxlay wax ju yonent, def noonu itam.
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.
Sóobu bi mooy malaaka bi jëkk; tundu Soppiku Melokaan ga mooy ñaareelu bi, te bant ba mooy ñetteelu bi. Ci tundu ba, Yàlla wonnee ne Muse ak Eli mooy ay mandarga-yoon yu mbooloom ngeen ga des. Jëfandikoo gi boolees na ak mandarga ñetti yoon yi di Piyeer, Saag ak Yowaana. Am na ñetti yoon yu Yeesu àndale ak moom Piyeer, Saag ak Yowaana. Yoon wu jëkk wa mooy ndekkitey doom ju jigéen Jairus, ñaareel ba mooy Soppiku Melokaan ga, te ñetteel ba mooy Getsemaane. Ci yoon wu jëkk wa, Piyeer, Saag ak Yowaana seede woon nañu ci ndekkitel benn janq bu sell buy am fukki at ak ñaar.
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.
Bi loolu amee, ba Yeesu dellusee, mbooloo ma jàpp ko ak mbégte, ndaxte ñépp a doon xaar ko. Te xoolleen, góor gu tuddoon Yayirus dikk, te mooyoon njiitu jàngu ba; mu daanu ca tànki Yeesu, di ko ñaan bu baax mu ñëw ci këram. Ndaxte amoon na benn doom ju jigéen rekk, tollook fukk ak ñaar at, te mu doon taxaw ci dee. Waaye bi mu doon dem, mbooloo ma daan na ko xëcce. Luug 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.
Tur Jairus tekki “ki leer” ak “nekk ku leer te am ndam.” Ci ñetti yoon yi Piyeer, Saag ak Yowan nekk woon doomu dalu Kirist rekk, lii moo nekkoon jëkk bi, te Jairus mooy melokaan bu jëkk bi di leerel suuf si ak ndamam. Janq bu jigéen bu am fukki at ak ñaar dafa tegu ci jigéen yu sell yi war a dekki ngir nekk ñaari fukki junni ak ñeenti junni. Kirist agsi ca kërug doom ju jigéen ja, gannaaw ba Mu waxee ak jigéen ju doon tudd deret diirub fukki at ak ñaar.
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.
Te benn jigéen bu doon jànq deret diiru fukk ak ñaar at, te moom dafa defoon yépp li mu am ci ay doktoor, waaye kenn mënuloon ko faj, ñëw ca ginnaawam, laal pepum mbubbam; te ci saa si deretam taxaw. Luke 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.
Ab janq ci atum fukk ak ñaar lañu xamle, te ci saraxale bi ci topp jigéen ju am wergu-yaramu deret ci atum fukk ak ñaar itam lañu xamle. Jigéen jooju dafa amoon njàngor googu ci bépp dundam ab janq jooju. Yeesu nekkoon ci nguurug romb jigéen jooju ju am njàngoru deret, ngir man a agg ca doomu janq ja. Jigéen jooju moo di misaalu yégle bu njëkk bi, ni ko bataaxal bi ñu jox Laodisee di tegtal. Kirist dafa nekkoon ci wetu dekkal janq ja ak yékkati ko ci dund, te jigéen ji wopp, jigéenu Laodisee ji, amoon na ba tey ab tuuti waxtu ngir laal Yàllaay. Xale di misaalu maas gi mujj, te Yeesu di romb ab jigéen ju wopp, Laodisee, ngir yékkati janq ju mujj-jamono ji. Bu ñu dekkalee janq ja, jigéen ji moom dafa joko wér walla ñu romb ko.
A characteristic of the first angel is fear, and there are two types of fear.
Benn malaaka bu jëkk bi mooy ragal, te am na ñaari xeetu ragal.
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.
Bi mu doon wax ji wax, kenn dikk ci kër njiitub jàngu bi ne ko: “Sa doom ju jigéen dee na; buxalul Kilifa gi.” Waaye bi Yeesu déggee loolu, mu tontu ko ne ko: “Bul ragal; gëm rekk, te dees na ko wéral.” Luug 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.
Noonu Piyeer, Saag ak Yowaana dugg ci néeg ba, fa ndekkite gi, mi sóobal ci sóobug Kirist, di tegtal dooley malaaka bu njëkk ak bu ñetteel. Tundu Coppite Melokaanu bi mooy ñaareelu yoon bi Piyeer, Saag ak Yowaana nekk seede. Tundu Coppite Melokaanu bi mooy malaaka bu ñaareel bi, te bi Kirist yóbboo taalibe yooyu ci Getsemaane, loolu dafa tegtal malaaka bu ñetteel bi. Ci ñaareelu jéego ba, ci Tundu Coppite Melokaanu bi am na “ñaariywaat,” ndaxte màndargay Tundu ba mooy diggante bi ci ñetti yoon yi Baay bi waxe. Bu njëkk ba nekkoon ci sóobam, te loolu méngoo ak ndekkite janq bu jigéen bu fukki at ak ñaar, bu ñaareel ba nekkoon ci Tundu ba, te bu ñetteel ba nekkoon lu jiitu bant ba. Ñetti yoon yi Baay bi waxe ak ñetti yoon yi ñetti taalibe yi dem seen bopp ak Yeesu, ñoo lëkkaloo ndax li tax màndargay ñaareel bi ci manees nañu bind ci benn yoon walla beneen, mooy Tundu Coppite Melokaanu bi.
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.
Bi mu agsee kër gi, maye kenn nit ku dugg, lu dul Piyeer, Ak Saag, Ak Yowaana, ak baay ak ndeyu janq bi. Ñépp di jooy tey metti ci moom; waaye mu ne: «Buleen jooy; deewul, waaye nelaw rekk la.» Noonu ñu ree ko, di ko xeeb, xam ne dee na. Waaye mu génne leen ñépp, jàpp loxoom, woo ko naan: «Janq, jógal.» Noonu ruwam dellusi, te mu jóg ci saa si; te mu santaane ñu jox ko lekk. Waaye waajuram ya yéemu lool; te mu dénk leen bu wér ne ñu bañ a wax kenn li xew. Luug 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.
Piyeer, Saag ak Yowaana seede nanu malaaka bu njëkk ba ci ndekkitel jigéen ju sell ji, mi doon nelaw, ni Laasar la woon. Bi mu yewwee, ci saa si mu jóg, te ñu jox ko lekk. Bi Eliya ak Muusaa dekkitalee ci Peeñu yi fukki benn, ci saa si ñuy jóg, te noonu la Xelum Yàlla tuuru ba amul nattal, di melal lekk bi ñu joxoon jigéen ju sell ji. Tundu Coppite gi nekkoon juróom-benni fan ginnaaw Seesaree Filib, suul rekk bi Luug bindee xew-xew yi.
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.
Ba noppi juróom-ñaar ci fan yi topp wax jooju yi, mu yóbbu Piyeer ak Yowaana ak Saag, te mu yéeg ca tundu ga ngir ñaan. Te bi mu doon ñaan, melokaanu kanamam soppeeku, te ay yéreem weex lool ba mel ni muuy leer. Te xoolal, ñaar ñu góor di wax ak moom, te ñoomooy Musaa ak Eliyaas. Luug 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.
Macë ak Màrk ñoo benn wax bu wóor ne “gannaaw juróom-benn fan yi,” te Luuk ne “lu tollu ak” juróom-ñaar fan. Bindkat yi ci Biibël bi jëfandikoo nañu ñaari njaŋat yu wuute ngir waññi jamono; benn bi ñuy wax boole-lépp, beneen bi mooy secc. Bu nit xoolee ko ci njëlbéen, man naa mel ni am na juuyoo, waaye li Luuk wax ne “lu tollu ak” moo xamle ne dafa wax ci anam wu boole-lépp, te bi Macë ak Màrk nee, “gannaaw juróom-benn fan yi,” dañuy xamle ne dañoo waññi fan yu mat, te duñu boole bés bi tàmbalee jamono ju juróom-ñaar fan, walla bés bi ko jeexalee. Wuute woowu mooy jur ñaari misaal yu limu yi ci benn jamono ji; benn mooy limu juróom-ñaar, beneen bi mooy juróom-benn fan yi.
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.
Li ñu dëggal ak ñaari seede yi ci juróom-benn fan walla juróom-ñett fan ba noppiwul, yu jóge Caesarea Philippi ak Tundu Njëkkël gi, mooy ne ci jamono ji Kirist di tëj miir ñeent-fukk ak ñeent junni nit, lim bu juróom-ñett bi dafay taxawal juróom-ñett xel yi nekk ci gaalug Nóóx, te juróom-benn bi dafay taxawal ñetteelu këru-gëmug Filadelfi, gi yoonu mooy ne mooy doon kërug-gëm gi di juróom-ñett, maanaam gi bokk ci juróom-ñaari yi. Ñoom dees na leen soppi ci juróom-ñett bi ca màggalug Muuse, Eliya ak Kirist ba. Màggalug ga ci tunduwaay bi itam, seedees na ko ak màggalug ga ci tunduwaay bi ci jaar-jaaru Muuse.
When Moses ascended the mountain he took seventy elders and Joshua with him.
Bi Muusee yéegoon tundu bi, dafa àndale ak juróom-ñaar-fukk wa mag yi ak Yosuwe.
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.
Noonu Musaa ag yéeg, moom ak Aaróon, Nadab ak Abiyu, ak juróom-ñaar-fukk ak ñaari magi Israayil. Ñu gis Yàlla Israayil; te ci suufu tànkam amoon lu mel ni liggéey bu ñu defare ak dojwu safir, te mel ni yaramu asamaan ci sellam gu leer. Te ci kaw kilifay doomi Israayil, teguloon ay loxoom; te itam ñu gis Yàlla, lekk naan. Te Boroom bi ne Musaa: “Yéegël ci man ca tund wa, te nga nekk fa; dinaa la jox xàjj yu doj, ak yoonu xeer, ak ndigali yi ma bind ngir nga jàngal leen.”
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.
Móosi jóg na, ak ay jawriñam Yosuwa; te Móosi yéeg ca tundu Yàlla ji. Mu ne mag ña: “Toogleen fii ngir nun, ba nu dellusi ci yéen; te xoolleen, Aaróon ak Hur ñoo ngi ak yéen; ku am lu mu war a def, na ñëw ci ñoom.”
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.
Noonu Musa yéeg ca tund wa, te niir gu muur tund wa. Ndoxalu Boroom bi daldi dëkk ci tundu Sinayi, te niir gi muur ko juróom-benni fan. Ca ñaareelu fan ba, mu woo Musa jógé ci biir niir gi. Te melokaanu ndoxalu Boroom bi mel ni safara su xoy ci kaw tund wa, ci bët yi doom Israayil. Noonu Musa duggu ci biir niir gi, te yéeg ca tund wa; te Musa nekk ca tund wa ñeent-fukk fan ak ñeent-fukk guddi. Eksod 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.”
Bataaxal malaaka bu njëkk bi mooy ndekkitewaat bu doom ju jigéen bu Jayirus, te mu màndarga ak sóobu Kirist ci ndox mi. Gannaaw loolu, juróom-benn fan yi weesu, tundu Woññante bi dikk, te mooy ñaareelu malaaka bi, bi jiite ba ci bant bi, te mooy ñetteelu malaaka bi. Naka ñaareelu malaaka bi, Tundu bi am na seede yu ñaar, ndax waxug Baay bi ca Tundu ba, boolees na ak ñaareelu rëdd ci ñett yi. Ñetti yoon yi Piyeer, Sàk, ak Yànga nekkoon gan yu sellal yu Kirist rekk, ak ñetti yoon yi Baay bi wax, ñoom ñépp di fésal ñaareelu feeñug baatu Baay bi; te ñaareelu yoon bi Yeesu yóbbu Piyeer, Sàk, ak Yànga, mooy Tundu Woññante bi. Ñaareelu màndargay yoon wa bu Tundu bi am na seede yu ñaar ci baatu Baay bi ak ci ñetti taalibe ya, ndax ndigal bu ñaareel bi dafa sax di fésal “ñaaral.”
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.
Juroomi waxtu waxta ci saraxu ngoon ak saraxu suba te Matye ak Maark di ko tegtal ci juróom-benni fan yi nekk diggante Sezare Filipp ak tund bi, moo itam am tegtal ci juróom-benni fan yi Muusaa am, ba bés ba juróom-ñaareel bi ñu woote ko mu dugg ci niir bi.
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.
Rëdd bi tàmbalee ak waxtu yéexub ñaareelu malaaka bi, ni Muuse di jàngale juróom-ñaar-fukk ya mag ña ne leen ñu “yéex” ba kera mu dellusi. Juróom-benn fan yi ci rëdd bi ñu beru nañu, waaye teew nañu sax ci bépp 46 fan yi. Juróom-benn fan yooyu ab jamono la yu jëm ci ñetteelu nattu bi, miñu wone ak ñeent-fukk fan. 46 fan yi dañuy misaal kër Yàlla gi, juróom-benn fan yi mooy juróom-benn waxtu yi dale ca deeñu Kirist ba Pentekot, juróom-benn waxtu yi dale ci ay bàkkaar ba deeñam, juróom-benn waxtu yi ci Kesareya ba Kesareya, ak juróom-benn waxtu yi ci Piyeer, dale ca néegu kaw ga ba kër Yàlla ga. Muuse dafa nangoo yoonu kóllëre gi, te muy jot ndigali ni ñuy yékkati kër Yàlla gi. Doonte Biibël bi wax ne kenn gisul Yàlla, mag ña “gis nañu Yàllay Israyil.” Ndamu Yàlla ca tundu wa ak Muuse ak mag ña dafa misaaloo woon ndamu ga ca Tundu Coppite ga. Ñoom ñépp ñaar dañuy am jamonoy juróom-benn fan. Rëddu Muuse dafay boole waxtu yéexub ñaareelu malaaka bi ak matug 46 fan yi, yiy tegtal kër Yàlla gi. Ñeent-fukk fan yi mu jot yoon wi, dañuy tegtal lakk bi.
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.
Piyeer nekkoonoon ca Kesaré Filib, ci ñetteelu waxtu; mu doon tukki jëm ca Kesaré Maritima ci juróomeelu waxtu; te ci diggante juróom-benn ak juróom-ñaar fan mu nekk ca Tundu ba, di toog ak juróom-ñaar fukki magi Muuse, ba mu gis peeñu Boroom bi ci ndam, ni Danyeel itam gis ko ci saar 10. Danyeel gisoon na Boroom bi jëkk ak kanamam, ni Jidéyon ak juróom-ñaar fukki mag yi itam. Tundu Soppeelu Melokaan bi mooy fi yëngu-yëngu Lawodise bu ñeen-fukk ak ñeent junniy nit ak ñeent-fukk ak ñeent junniy nit di soppeeku nekk yëngu-yëngu Filadelfi bu ñeen-fukk ak ñeent junniy nit. Ñoom dañuy nekk juroomeelu mbooloo-misaal bi di juróomeelu mbooloo-misaal bi, moo tax nuy gis juróom-benn fan ak juróom-ñaar fan.
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.
Juróom waxtu yi nekk diggante dajale Ko ci bant ba ak deeñam, juróom waxtu yi ngir Pentekot, juróom waxtu yi Cesaree ba Cesaree, ak juróom fan yi jëm Ca Kaw Tundu Soppiku Mëlo mi ak juróom fan yu Muuse yi indi woon ñeent-fukk fan yi, ñoom ñépp benn rëdd lañu. Ci diggante Cesaree Filib, mi di Panium, ak yoonu dibeer bi, ñaar-fukk ak ñeent junni nit ñi ak ñent-fukk ak ñeent junni nit ñi dañuy tëj. Tëj boobu moo waral wàññiku.
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.
Man maa, Daniel, rekk a gis peeñ ga; ndaxte góor ña nekkoon ak man gisewuñu peeñ ga; waaye ragal gu réy daldi wàcc ci seen kaw, ba tax ñu daw, dem nëbb seen bopp. 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.
Musaa taxawee na ak mag yi ba mu ne: “Toogal-leen fi nu ci fii, ba keroog nu delluseen ci yéen.” Musaa taxawee na ak juróom-ñett-fukk yi ci waxtu toog-ga, te juróom-ñett-fukk ayu-bés yi dafa mel ni waxtu nattug nit ñi bokkoon ci kóllëre gu jëkk ga. Bi ayu-bés bu juróom-ñett-fukk ba jeexee, te ayu-bés boobu bu juróom-ñett-fukk mooy ayu-bés bu sell bi Almasi bi dëggaloon kóllëre gi ak ñu bare, Almasi booba daldi taxawee bu mat ak nit ñi bokkoon ci kóllëre gu jëkk ga. Jamono ji nit ñi bokkoon ci kóllëre gu jëkk ga manoon a saafara seeniis “rëyinu deret”, maanaam seen ngëm ne deretu Ibraaima mooy li leen di musal, jeex na; te janq bu am fukk ak ñaar at dekkiwaat na ngir liggéey. Bu waxtu toog ga tambalee, Musaa jot na yoonu kóllëre gi, ak ndigali yékkati kër Yàlla ga.
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.
Bi Piyeer, Saag ak Yowaana nekkoon ca tundu wa, lakkalug nit ñi Yàlla moom ak seen tegat ci kaw ngir nekk màndarga dafay tegtal nit ña ngir kóllëre yooyu nekk kër Yàlla gu nit ñi téeméer ak ñeent-fukk ak ñeent-junni. Noonu itam, liggéeykat yi ci waxtu wu mujj wa ñuy booloo ak kër googu.
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.
Noonu la Boroom bi wax: “Sammleen yoon ak àtte, te defleen lu jub; ndaxte sama musal ga jege na di ñëw, te sama njubte di na feeñ. Ku barkeel mooy nit ki def loolu, ak doomu nit ki ci jàpp bu baax; miy sàmm bésub Noflaay ba bañ koo sobe, te di sàmm loxoom ba bañ def benn lu bon. Bu doomu tukkikat bi, mi ci boolewul ak Boroom bi, bañ a wax ne: ‘Boroom bi dogal na ma ba noppi, tàgg ma ak ay nitam’; te bu góor gu ñàkk doole jinne jii wax ne: ‘Xoolleen, maa ngi mel ni garab gu wow.’ Ndaxte noonu la Boroom bi wax ci góor ñi ñàkk doole jinne, ñiy sàmm sama ay bésub Noflaay, tey tann li ma neex, te di jàpp sama kóllëre; ci ñoom sax dinaa leen may, ci sama kër ak ci biir sama tata yi, bérab ak tur wu gën a baax turu doom yu góor ak doom yu jigéen; dinaa leen may tur wu dul jeex, wu deesul dagg. Noonu itam doomi tukkikat yi di boole ak Boroom bi ngir jaamu ko, ak ngir bëgg turu Boroom bi, ngir nekk ay surgaam, ku nekk miy sàmm bésub Noflaay ba bañ koo sobe, te di jàpp sama kóllëre; ñoom itam dinaa leen indi sama tundu sell bi, te may leen mbégte ci sama kërug ñaan; seeni sarax yu lakk ak seeni saraxi rendi dinañu nangu ci sama saraxalukaay; ndaxte sama kër dees na ko wooye kërug ñaan ngir xeet yépp.”
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.
Boroom bi diis Yàlla, mi dajale ñi ñu génne ci Israayil, nee na: “Maa ngi di dajaleeneet ay ñeneen ci moom, boole ak ña ñu dajale ba noppi ci moom.” Isaiah 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.
Piyeer, Saag ak Yaxya, noonu itam ak Muusaa, dañuy teewal “ñi ñu génne ci Israyil,” yi seen bokk yi bañoon di leen génne.
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?
Nii la Boroom bi waxe: Asamaan mooy sama gàngune buur, te suuf mooy sama ndëggalu tànk: ana kër ga ngeen may tabaxal? te ana bérab bu may noppalu?
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.
Ndaxte lépp loolu sama loxo moo ko sàkk, te lépp loolu amna, — kàddug Boroom bi. Waaye kii laa xool, mooy ki néew te am xel bu tuub, te ragal sama kàddu. Ki rey nag jël, mel ni kuy rey nit; ki sarax xar, mel ni kuy dagg baatu xaj; ki joxe sarax, mel ni kuy joxe deretu mbaam-xuux; ki taal cuuraay, mel ni kuy barkeel xërëm. Waaw, ñoom dañoo tann seen yoon yu jëm ci seen bopp, te seen bakkan bànneexu ci seen yéefar yu sax. Man itam dinaa tann seen réer, te indi ci seen kaw li ñuy ragal; ndax bi ma woowee, kenn tontuwoon; bi ma waxee, dégguñu woon. Waaye ñu def lu bon ci sama kanam, te tann li ma bëggul woon.
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.
Dégluleen kàddu Boroom bi, yéen ñi ragal ci kàddoom; seen bokk yi leen bañ, te dàq leen ndax sama tur, nee nañu: “Na Boroom bi màggaliku.” Waaye moom dina feeñ ngir seen mbégte, te ñoom dinañu rus. Esayi 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.
Baatu “mbégte” feeñ na ci Mbind mi ci ay yoon yu bari ak ci ay anam yu wuute, ni noonu itam baatu “rus” feeñ na. Ci wér-gu-yaramu yégleb Piyeer bi jële ci téereb Yoel, rus ak mbégte dañuy doxandoo ni ay melokaan yu méngoo, ni boroom xel ak boroom dof, walla dugub ak ñaxu tol. Rus ak mbégte dañuy tegu, ci wér-gu-yaramu Yoel, ci ñi am diwlin bi, walla bataaxalu taw bi mujj, ak ñi ko amul. Xanaa bu ngeen gisee ban détail boobu, ngeen mana agsi ci maana bu gëna xóot bu ne: “Seen bokk yi leen bañ, ñi leen sànni woon bitim, ngir sama tur.” Bokk yooyu mooy ñi ci Spalding and Magan, xët wi jëkk ak ñaareel, ñu tudde “Adventiste yu tuddéef yu mel ni Yudaa,” ñiy “wor nu jébbal katolig yi,” “ndaxte dañu nu bañ woon ngir Sabat bi, ndaxte mënunuñu koo weddi.” Seen bokk yi leen bañ dañu leen di sànni bitim ngir yégleb Sabatu suuf si, Moyse juróom-ñaar yoon, bi kenn mënu koo weddi. Li fi am solo mooy ne dañu leen di sànni bitim ndax diisoo gu jëm ci njàngale, di werante, ni Esayi waxe ko, te werante gu njàngale googu mooy bataaxalu taw bi mujj.
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.
Yowel tudde na bataaxal “biiñ bu bees,” te su fekkee nga am na bataaxal boobu, am nga mbégte. Su fekkee ne amoo ko, dinga xëy ni màndiŋi Yowel, ngir gis ne biiñ bu bees bi dagg na ci sa gémmiñ. Ca jamono jooju, ci wàllu waxu Yonent bi, “rus nga.” Mbooloo mi am diwlin, am na mbégte, te mbooloo mi amul diwlin, rus na. Diwlin ji itam mooy biiñ bu bees, te ñu jaxase ko ak mbégte. Looloo tax Esayi nee: “Dégluleen kàddug Boroom bi.” Benn mbooloo tànn na dégg, te beneen bi déggul baatu trompet bi. Esayi wax na leer mbooloo mi dégg, ba mu waxee: “yéen ñi ragal ci kàddoom.” Boroom bi dafa dajale ñi ñu génne woon ndax bataaxal bi ñëw ci 9/11, te ci yoonu Dibeer bi, dafa dajale xaralkati Esayi yi, ñi ñuy tegtal ni garab yu wow. Bu ñu téye jàpp kóllëre gi, dootuñu weesoo ak tund wu sell wu Yàlla.
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.
Ab góor walla garab gu wow dee la firndeel. Góor gu ñàkk jigeen du man a jur, te garab gu wow amul dund. Dig bi mooy ne bu xeeti ñi dul Yàlla, walla liggéeykat yu ñëw ci waxtu mujj wi, nangu geej gi Noflayu firndeel, dinañu am doom yu góor ak yu jigéen. Njëkk mooy dajale ñi ñu dàq ci Israel, gannaaw loolu mu yékkati ña ñu dàq ngir nekk màndarga, te mu dajale tamit moroomam yi des. Dajale bu njëkk bi ak bu ñaareel bi dañuy firndeel jamono ji tambalee ci 9/11 ba ca yoonu Dibeer ba, bi Xel Mu Sell mi di wis wis, ak itam jamono ji tambalee ci yoonu Dibeer ba ba ker Michael di jóg te taw ba mujj bi di tëb ci anam gu amul natt. Ci ñaari jamono yooyu, taw ba mujj bi yégle la, te su la amee di indi mbég, waaye su la amul di indi rus.
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.
Téereb Matye mi ñu ko séddale ci ñetti rëdd yu teewal ñetti malaaka yi ci Peeñu fukk ak ñeent. Benn ku nekk ci ñetti rëdd yooyu dafay itam yor nattin yu ndaw yu teewal ñetti malaaka yi. Ñaareelu rëdd bi, dale ci saa yu fukk ak benn ba ci saa yu ñaar-fukk ak ñaar, mooy digg, ndaxte mooy ñaareelu malaaka bi, mi ñu samp ci diggante malaaka bu jëkk bi ak bu ñetteel bi. Téereb Matye ci boppam itam mooy ab rëdd bu digg, bu nu seetee saa yu fukk ak benn ba ci ñaar-fukk ak ñaar ci mbirum saa yi ci Kàddug Génèse ak Peeñu yi jëm ci kóllëre.
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.
Digganteeru fukki ga ciiru ñaar-fukk ak ñaar yi bokk ci kàddug kóllëre yi mooy taagatu Macë, te rëdd wu digg bi ci ñetti rëdd yi Macë itam nekk na ci yooyu ciiru ñaar-fukk ak ñaar. Digganteeru yooyu ciiru ñaar-fukk ak ñaar mooy tëj ga ñeel téeméer ak ñeent-fukk ak ñeent junni. Bérab boobu buy digg dees ko tegtal ci ñetti aaya, yu dëppook ñetti aaya yu digg yi nekk ci ciiru ñaar-fukk ak ñaar yi Génesis ak Peeñu wax ci kóllëre.
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.
Piyeer mooy boppu digg-bi ci digg-bi ci digg-bi, te mu ngi tegu ci jabaru Kiristaan bu njëkk ak bu mujj. Loolu mooy màndarga Alpha ak Omega. Palmoni itam teg na ay màndargaam ci soppi turu Piyeer, bi Mu sos xurmi turam ci làkku Àngale. Yeesu waxoon na ak Piyeer ci Ebrë, te waxtaan woowu bindees na ko ci Gereg, gannaaw ga ñu yóbbu ko ci Àngale. Ci Àngale, Palmoni tudd na Piyeer ak araf wu 16eel ci alfabetu Àngale, topp ak wu 5eel, ma topp ak wu 20eel, ma topp ak wu 5eel, ma topp ak wu 18eel, di xam bu baax ne moom, ni mu nekk Palmoni, bi Mu sos tur wi di jóge Ebrë, jaar ci Gereg, ba àgg ci Àngale. Mu itam dogaloon na ne turu Àngale woowu dina may xurm bu ñuy lëkkale juroomi araf yooyu ci seen toftale ngir àgg ci limu téeméeri ñeent-fukk ak ñeent junni. Palmoni, mi itam di njëkk bi ak mujj bi, sosoon na ne njëkk ci juroomi araf yooyu ak mujj ci juroomi arafi Àngale yi defar turu Piyeer mooy araf yu 16eel ak 18eel, ndaxte turu Piyeer waroon na feeñ ci Macë 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.
Ak loolu lépp ci mbirum Piyeer, war nañu tey itam jëfandikoo “saay saare xonq bi.” Saay saare xonq bi, Macë 16:18 moo ko tegtal, ndaxte saayam mooy 1.618. Saay saare xonq bi, moom dafa jokkoo ak fraktal yi ci bindu doomu suuf, te bu Palmoni fekk Piyeer ci Macë 16:18, Palmoni mi ngi wone ne caabi waxu yonent bi ñu teg ci garabug bëtub Eliyakim ci Esayi 22:22, ak caabi yu waxu yonent yi ñu jox Piyeer ak kanamug mbooloo mi ci xët wi, dañuy boole itam fraktal yu waxu yonent.
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.
Kesarée Filipi ca waxtu wu ñetteelu waxtu ba ca Kesarée Maritima ca juróomeelu waxtu dafay tegu ab fractal bu ñetteelu waxtu bi Kirist ñu ko daaje ci bant ba ca juróomeelu waxtu bi Korneel yónnee ngir Piyeer. Jamonoy Pantekot bi tàmbalee ca ñetteelu waxtu bi ci daajug bant ba ba ca Piyeer ci kër Yàlla ga ca Pantekot ci juróomeelu waxtu, mooy ab fractal bu 1,260 fan yi tàmbalee ci bant ba ba ci Korneel. Ñetti yoon yi Baay bi waxee mooy ab fractal bu ñetti malaaka yi, ni ko mel itam ci ñetti yoon yi Yeesu jëlwoon rekk Piyeer, Saag, ak Yowaana. Xibaaru yonent bi ñu denc ci aaya yi fa Piyeer melaleeka téeméer ak ñeent-fukk ak ñeent-junni ñi, xóot na lool ni mboolem dëgg gu man a am, teewul nag ba léegi sax kenn sampuwoon na Piyeer ca Panium ci Danyeel fukk ak benn.
We will continue this study in the next article.
Ñu dina kontine jàngat bii ci waxtaan bu ci topp.
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.
Piyeer, ndaw Yeesu Kirist, ci gan yi tasaaroo ci réewi Pontus, Galasi, Kapados, Asi ak Bitini, ñi Tàbbital yi, ni ko xam-xamu Yàlla Baay bi jëkkale woon, ci sellalug Xel mi, ngir dégg-ndegeel ak wis-bëgg deretu Yeesu Kirist: na yiw ak jàmm yokku ci yéen. Yees na Yàlla, Baayu sunu Boroom Yeesu Kirist, mi ci yërmandeem gu bare juraat na nu ngir yaakaar gu dund, jaarale ko ci dekki gi Yeesu Kirist dekke ca ñi dee, ngir cër gu yàqul, te amul sobe, te feyatul, te ñu aaral ko ci asamaan ngir yéen, yéen ñi ñuy sàmm ci dooley Yàlla jaarale ko ci ngëm, ba ci mucc gu xëy a feeñ ci jamono ju mujje jii.
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.
Ci ngeen di bég lool, doonte léegi ab diir bu gàtt, su soobee, ngeen nekk ci tiis ndax nattu yu bare-bare; ngir seetlu yéeneg seen ngëm, mi gën a wertu fuuf nguur mi yàqu, doonte dees koy nattu ak safara, gisu ko mu jur cant ak teral ak ndam ca feeñug Yeesu Kirist. Moom mi ngeen gisul, ngeen koy bëgg; ci moom, doonte léegi ngeen gisuko, waaye ndax gëm ngeen, ngeen di bég ak mbég mu waxu neexul te fees dell ak ndam; te ngeen di jot mujju seen ngëm, maanaam musalu seen ruu.
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.
Yoon wi mucc moom, yonent yi seet nañu ko bu baax te wut ko ak farlu, ñoom ñi waxoon lu jëm ci yiw wi war a dikk ci yéen; di seet lan walla ban jamono la Xelum Kirist mi nekkon ci ñoom doon tegtal, bi mu doon seedeel lu jiitu ciy sonal yu Kirist, ak ndam li wara topp. Te feeñal nañu ko ne, du woon ci seen bopp, waaye ci sunu ndam lañu doon liggéey ci mbir yooyu, yi ñu léegi yégle yéen jaarale ko ci ñi yégleel yéen xebaar bu baax bi, ak Xel mu Sell miñu yónnee woon jóge asamaan; te mbir yooyu, malaaka yi bëgg nañu leen xool bu baax.
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.
Kon nag ngeen takk seen xel bu baax, ngeen nekk ku dégg te ngeen yaakaar ba mu mat ci yiw wi ñuy indil yéen bu Yeesu Kirist feeñee; ni doom yu déggal, buleen sàkk seen bopp ci ni seen bakkan doon bëgg a def ndawte gu njëkk, ba ngeen nekkoon ci réer gi; Waaye ni Ki leen woowe sell na, noonu itam ngeen nekk ñu sell ci yépp seeni jëf ak seeni doxalin; ndaxte bind nañu ne: “Ngeen nekk ñu sell, ndax man maa sell.”
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.
Te bu ngeen wooye Baay bi, miy àtte kenn ku nekk ci lu mu def te du xool nit ku, yéen nag, dundleen seen waxtu gan-gaane gi fii ak ragal. Ndaxte xam ngeen ne, dunu leen jottole ak yëfi yàquy, mel ni xaalis ak wurus, ngir goreel leen ci seen doxalin ju amul njariñ, ji ngeen jële ci cosaanu seen baay ya; waaye ak deretu Kirist bu ëpp solo, ni deretu xar mu amul benn sikkim te amul benn ñaawtéef. Moom deesoon na koo tànn ba la addina sosu, waaye feeñ na ci jamono yu mujj yii ngir yéen. Te ci moom la ngeen gëm Yàlla, mi ko dekkal ci ndee, te jox ko ndam ak mag; ngir seen ngëm ak seen yaakaar nekk ci Yàlla. Gannaaw setal ngeen seen bakkan ci topp dëgg gi ci Xelum Mi, ba ag bëggante bu waxul fenn diggantey bokk yi am, bëgganteleen ak xol bu sell ak cëru bu tar. Ndaxte juddoo-at ngeen, waaye du ci peppu buy yàqu, waaye ci peppu buy sax ba fàww, jaarale ko ci kàddug Yàlla, gi dund te sax ba fàww. Ndaxte “bépp yaram mel na ni ñax, te bépp ndamu nit mel na ni tóor-tóoru ñax; ñax mi wow, te tóor-tóoram gi daanu; waaye kàddu Boroom bi sax na ba fàww.” Te loolu mooy kàddu gi ñu yégal leen ci xebaar bu baax bi. 1 Piyeer 1:1–25.