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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-Three

Littafin Yowel da Ikilisiyar Adventist ta Kwana ta Bakwai ta Laodikiya - Lamba Talatin da Uku

Number Thirty-Three

Lamba Talatin da Uku

Author

Jeff Pippenger

Published

January 21, 2026

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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.

A lokacin dokar Lahadi, dubu ɗari da arba’in da huɗu suna haɗuwa da ma’aikatan sa’a ta goma sha ɗaya a ma’anar annabci. Dubu ɗari da arba’in da huɗu an riga an hatimce su, sa’an nan kuma suna kira ga babban taro su fito daga Babila kuma su tsaya tare da su domin Asabar ta rana ta bakwai. Shari’a ga gidan Allah tana ƙarewa a lokacin dokar Lahadi, sa’an nan kuma shari’a tana komawa ga Al’ummai, wato babban taron—wani garken Allah dabam. Ru’ya ta Yohanna bakwai tana fayyace ƙungiyoyin nan biyu, kuma a hatimi na biyar shahidan daga Tsakiyar Zamani mai Duhu suna tambaya, “har yaushe,” sai Allah ya hukunta ikon papanci saboda kisan shahadarsu? Ana gaya musu su huta a kaburburansu har sai an cika rukuni na biyu na shahidai na tsanantawar papanci, kuma ana ba su fararen riguna. Babban taron da ke cikin Ru’ya ta Yohanna sura ta bakwai suna sanye da fararen riguna, domin suna wakiltar rukuni na biyu na shahidan papanci a cikin rikicin dokar Lahadi da ke gab da zuwa. Ru’ya ta Yohanna bakwai da hatimi na biyar suna magana game da waɗannan ƙungiyoyi biyu, kamar yadda cocin Simirna da Filadelfiya ma suke yi. Simirna tana wakiltar shahidan zubar da jinin papanci na ƙarshe, Filadelfiya kuma dubu ɗari da arba’in da huɗu.

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.

Bitrus yana a sa’a ta uku a Kaisariya Filibi, kuma bayan “kwana shida,” ba sa’o’i shida ba, zai kasance a bakin dokar Lahadi, wadda ita ce sa’a ta tara.

> 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.

> Bayan kwana shida kuwa, Yesu ya ɗauki Bitrus, da Yakubu, da Yahaya ɗan’uwansa, ya kai su kan wani babban dutse su kaɗai. Sai aka sāke kamanninsa a gabansu; fuskarsa kuwa ta haskaka kamar rana, tufafinsa kuma suka yi fari kamar haske. Sai ga shi, Musa da Iliya suka bayyana gare su suna magana da shi. Matiyu 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.

A dokar Lahadi, dubu ɗari da arba’in da huɗu suna haɗuwa da babban taron jama’a a ma’anar annabci. Iliya yana wakiltar dubu ɗari da arba’in da huɗu waɗanda ba su ɗanɗani mutuwa ba, Musa kuma yana wakiltar waɗanda suke mutuwa cikin Ubangiji. Suna tsaye tare da Almasihu a dokar Lahadi, wadda ita ce inda Almasihu yake shafewa mulkin ɗaukakarsa kamar yadda Ya kafa mulkin alherinsa a kan giciye. Idan har yanzu kuna bi cikin tsarin tunanin da muke gabatarwa dangane da tsawon sa’o’i shida daga awa ta uku zuwa awa ta tara, to wajibi ne a ga wani abu da yake kwatanci ne na musamman ƙwarai.

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.

Sa’a ta uku na Kaisariya Filibbi ita ce alfa na omega na sa’a ta tara ta Kaisariya Maritima. Ina nuna cewa ba sa’o’i shida ba ne, amma bayan kwanaki shida, Bitrus yana kan Dutsen Sāke Kāmanni, wanda shi ma yana misalta tarihin da yake ƙarewa a dokar Lahadi, wadda ita ce sa’a ta tara. Lokacin kwanaki shida ya yi daidai da lokacin sa’o’i shida, amma a matsayin fractal ne kawai daga Kaisariya zuwa Kaisariya. Abin da yake da ban musamman shi ne cewa wannan al’amari na fractal na tarihin da yake cikin tarihin lokacin sa’o’i shida shi ne ainihin abin da yake faruwa sa’ad da aka yi la’akari da lokacin Fentikos. Sa’o’i shida daga mutuwar Kristi har zuwa Fentikos fractal ne na lokacin daga gicciye har zuwa shekara ta 34 A.D., lokacin da mako mai tsarki ya ƙare kuma bishara ta tafi ga Al’ummai.

> “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.

> “Yanzu kuwa girman kai da hassada suka rufe ƙofa ga haske. Da a ce an gaskata rahotannin da makiyayan da masu hikima suka kawo, da sun sa firistoci da rabbiyai cikin wani matsayi mafi rashin burgewa, suna karyata ikirarinsu na cewa su ne masu bayyana gaskiyar Allah. Waɗannan malamai masu ilimi ba za su ƙasƙantar da kansu su karɓi koyarwa daga waɗanda suke kira arna ba. Ba zai yiwu ba, in ji su, cewa Allah ya wuce su ya yi magana da makiyaya marasa ilimi ko Al’ummai marasa kaciya. Suka ƙudura su nuna raininsu ga rahotannin da suke tayar wa Sarki Hirudus da dukan Urushalima hankali. Ba su ma je Baitalami ba domin su ga ko waɗannan abubuwa haka suke. Kuma suka sa mutane su ɗauki sha’awar da ake nunawa ga Yesu a matsayin wata murna ta tsattsauran ra’ayi. A nan ne ƙin Kristi da firistoci da rabbiyai suka fara. Daga wannan lokaci girman kansu da taurin zuciyarsu suka ƙaru har suka zama tabbatacciyar ƙiyayya ga Mai Ceto. Yayin da Allah yake buɗe ƙofa ga Al’ummai, shugabannin Yahudawa suna rufe ƙofar ga kansu.” 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.

A tsakiyar mako mai tsarki aka gicciye Almasihu. Bayan shekara uku da rabi aka jejjefe Istifanas da duwatsu, kuma Karniliyus ya aika a kira Bitrus. Bayan shekara uku da rabi bayan gicciye, lokacin jarrabawar alheri ya ƙare gaba ɗaya ga Isra’ila ta dā. Sa’an nan Istifanas ya duba cikin sama, ya ga Almasihu a tsaye, abin da yake alamar rufe lokacin jarrabawar alheri a Daniyel sura ta goma sha biyu aya ta ɗaya. Ƙofa ta rufe ga Isra’ila ta dā, kuma ta buɗe ga Al’ummai.

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.

A cikin lokacin daga mutuwar Almasihu a sa’a ta tara zuwa mutuwar Istifanus da kuma kiran Bitrus a sa’a ta tara, Karniliyas da Istifanus shaida biyu ne cewa kwanaki dubu ɗaya da ɗari biyu da sittin na annabci sun cika. Daga sa’a ta tara ta mutuwa zuwa sa’a ta tara ta mutuwa, akwai kwanaki 1,260 na annabci. Daga sa’a ta tara ta mutuwa zuwa sa’a ta tara ta Fentikos yana nuna wani fractal na kwanaki 1,260, a cikin tazarar kwanaki hamsin da biyu.

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.

Ƙananan sifar maimaituwa da kakar Fentikos ta kasance tana a farkon waɗannan kwanaki 1,260 ne, kuma a ƙarshen waɗannan kwanakin an sanya Bitrus a wurare biyu na annabci, a sa’a ta uku da kuma ta tara a Kaisariya. Kaisariya biyu ɗin suna wakiltar alfa da omega na wani zamani na annabci mai tsawon sa’o’i shida. A cikin wannan zamani na annabci mai tsawon sa’o’i shida na Kaisariya biyu ɗin, Bitrus ya yi tafiya na kwanaki shida, ya kuma isa Dutsen Sāke Kamanni. Dutsen yana wakiltar hatimcewar da take kai wa ga cikar ta a dokar Lahadi, wanda a can ne aka ɗaga ikkilisiya mai nasara sama da dukan duwatsu. Waɗannan kwanaki shida suna wakiltar zamani na sa’o’i shida daga Kaisariya zuwa Kaisariya, kuma su ne ƙaramar sifa mai maimaituwa a cikin wannan zamani, kamar yadda kakar Fentikos ta kasance ƙaramar sifa mai maimaituwa a farkon wannan lokaci mai tsarki ɗaya tak.

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.

Farakon farko ya kasance cikar bukukuwan bazara da suke da alaƙa da lokacin Fentakos. Hakanan farakon ƙarshe daga Kaisariya Filibbi zuwa Dutsen Sāke-Kamanni an kuma ɗaure shi tare ta annabci da mako mai tsarki. A kan Dutsen Uban ya yi magana, kamar yadda Ya yi a baftismar Almasihu, kuma kamar yadda Zai yi nan da kaɗan kafin gicciye. Uban ya yi magana da murya mai ji sau uku tun daga farkon mako mai tsarki har zuwa gicciye. Sau ɗaya a baftismar, sa’an nan a Dutsen Sāke-Kamanni, sannan kuma Ya yi magana a inuwar gicciyen da yake gabatowa.

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.

Gicciye shi ne omega na kwanaki 1,260 da suka fara a baftismarsa. Baftismar da gicciyen takamaiman alamomin hanya ne na mako mai tsarki na Daniyel tara, ta haka suna nuna cewa Dutsen Sāke Kamanni wani ɓangare ne na mako mai tsarki. Idan alamomin hanya na farkon da na ƙarshe sun cika annabcin mako mai tsarki, to lalle ne alamar hanya ta tsakiya ita ma, bisa ga larurar annabci, ta yi haka.

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.

Baftisma shi ne mala’ika na fari; Dutsen Sāke-Kama shi ne na biyu, gicciye kuma shi ne na uku. A kan Dutsen, Allah ya bayyana Musa da Iliya a matsayin alamomin hanya na cocin saura. Aikace-aikacen yana daure ne tare da alama mai sassa uku ta Bitrus, Yaƙub, da Yohanna. Akwai sau uku da Yesu ya ɗauki Bitrus, Yaƙub, da Yohanna tare da Shi. A karo na fari, tashin ’yar Yayirus ne daga matattu; na biyu kuwa shi ne Sāke-Kaman, na uku kuma Getsemani. A karo na fari, Bitrus, Yaƙub, da Yohanna sun shaida wata budurwa ’yar shekara goma sha biyu da aka tashe ta daga matattu.

> 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.

> Sai ya faru, da Yesu ya komo, mutane suka karɓe shi da murna; gama dukansu suna jiransa. Sai ga shi, wani mutum mai suna Yayirus ya zo, shi kuwa shugaban majami’a ne; ya fāɗi a gaban ƙafafun Yesu, yana roƙonsa ya zo gidansa: gama yana da diya mace guda ɗaya tilo, wadda take wajen shekara goma sha biyu da haihuwa, kuma tana gab da mutuwa. Amma yayin da yake tafiya, taron mutane suka yi ta cakusa da shi. Luka 8:40–42.

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

Sunan Yayiru yana nufin “mai haskakawa” da kuma “zama mai haske da ɗaukaka.” A cikin lokuta uku da Bitrus, Yaƙub, da Yohanna suka kasance ba tare da kowa baƙi na musamman na Kristi, wannan ne karo na farko, kuma Yayiru yana wakiltar mala’ika na fari wanda yake haskaka duniya da ɗaukakarta. Budurwar mai shekara goma sha biyu tana wakiltar budurwai waɗanda za a ta da su a matsayin dubu ɗari da arba’in da huɗu. Kristi ya isa gidan ’yar budurwar, bayan mu’amalarsa da wata mace wadda ta yi fama da zubar jini na shekara goma sha biyu.

> 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.

> Kuma wata mace da take da zubar jini shekara goma sha biyu, wadda ta kashe dukan abin da take da shi ga likitoci, amma ba wanda ya iya warkar da ita, ta zo daga bayansa, ta taɓa gefen rigarsa; nan take kuwa zubar jininta ya tsaya. Luka 8:43, 44.

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

An gano wata budurwa mai shekara goma sha biyu, sa’an nan kuma a aya ta gaba aka gano wata mace mai zubar jini na tsawon shekara goma sha biyu. Matar ta yi fama da zubar jinin a duk tsawon rayuwar budurwar. Yesu yana gab da wucewa ta wurin matar mai zubar jinin, domin ya isa ga ’yar budurwar. Matar tana wakiltar saƙon mala’ika na fari kamar yadda aka wakilta a cikin saƙon zuwa ga Laodicea. Kristi yana gab da ta da budurwar, ya mai da ita zuwa rai, kuma matar marar lafiya, matar Laodicea, har yanzu tana da ɗan gajeren zarafin ta taɓa Allahntaka. Yaro yana wakiltar ƙarni na ƙarshe, kuma Yesu yana wucewa ta wurin wata mace marar ƙarfi, wato Laodicea, domin ya tashe budurwar kwanaki na ƙarshe. Sa’ad da aka ta da budurwar, matar ta riga ta warke ko kuwa an riga an wuce ta.

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

Siffa ɗaya ta mala’ika na fari ita ce tsoro, kuma akwai nau’i biyu na tsoro.

> 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.

> Yayinda yake magana tukuna, sai wani ya zo daga gidan shugaban majami’ar, yana ce masa, ‘Yarka ta mutu; kada ka ƙara damun Maigidan.’ Amma da Yesu ya ji haka, sai ya amsa masa, yana cewa, ‘Kada ka ji tsoro: ka gaskata kawai, kuma za a warkar da ita.’ Luka 8:49, 50.

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

Sa’an nan Bitrus, Yaƙub da Yohanna suka shiga ɗakin inda tashin matattu, wanda baftismar Almasihu ta wakilta a matsayin alama, ya nuna ba da iko ga mala’ika na fari da na uku. Dutsen Sauyawar Siffa shi ne karo na biyu da Bitrus, Yaƙub da Yohanna suka zama shaidu. Dutsen Sauyawar Siffa shi ne mala’ika na biyu, kuma sa’ad da Almasihu ya ɗauki waɗannan almajiran zuwa Getsamani, ya wakilci mala’ika na uku. A mataki na biyu, Dutsen Sauyawar Siffa akwai “ninkawa biyu,” domin alamar hanya ta Dutsen ita ce tsakiya cikin sau uku da Uba ya yi magana. Na fari shi ne a baftismarsa, wanda ya yi daidai da tashin yarinya budurwa mai shekaru goma sha biyu, na biyu kuwa shi ne Dutsen, na uku kuma shi ne daf da gicciye. Sau uku da Uba ya yi magana da kuma sau uku da almajiran nan uku suka tafi su kaɗai tare da Yesu suna da alaƙa da juna ta wurin gaskiyar cewa alamar hanya ta biyu a kowane layi ita ce Dutsen Sauyawar Siffa.

> 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.

> Da ya shiga cikin gidan kuwa, bai bar kowa ya shiga tare da shi ba, sai Bitrus, da Yakubu, da Yohanna, da mahaifin yarinyar, da mahaifiyarta. Duka kuwa suna kuka, suna makokinta; amma ya ce, “Kada ku yi kuka; ba ta mutu ba, amma tana barci.” Sai suka yi masa dariya ta reni, domin sun san cewa ta mutu. Amma ya fitar da su duka waje, ya kama hannunta, ya kira, yana cewa, “Yarinya, tashi.” Sai ruhunta ya komo, ta kuwa tashi nan da nan; sai ya ba da umarni a ba ta abinci. Iyayenta kuwa suka yi mamaki ƙwarai; amma ya umarce su kada su gaya wa kowa abin da ya faru. Luka 8:51–56.

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

Bitrus, Yakubu da Yohanna sun shaida mala’ika na fari a tashin budurwar daga matattu, wadda ta kasance cikin barci, kamar yadda Li’azaru ya kasance. Sa’ad da ta farka, nan da nan ta tashi, aka kuma ba ta abinci. Sa’ad da Iliya da Musa suka tashi daga matattu a Ru’ya ta Yohanna sura ta goma sha ɗaya, nan da nan suka miƙe, sa’an nan kuma aka zubo Ruhu Mai Tsarki ba tare da awo ba, yana wakiltar abincin budurwar. Dutsen Sāke Kamanni ya kasance bayan kwana shida daga Kaisariya Filibbi, sai dai lokacin da Luka ya rubuta abubuwan da suka faru.

> 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.

> Kuma bayan wajen kwana takwas da waɗannan maganganu, ya ɗauki Bitrus da Yohanna da Yakubu, ya hau wani dutse domin yin addu’a. Kuma yana addu’a, siffar fuskarsa ta sāke, tufafinsa kuma suka zama farare suna walƙiya. Kuma ga shi, waɗansu maza biyu suna magana da shi, su ne Musa da Iliya. Luka 9:28–30.

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

Matiyu da Markus dukansu sun faɗa a sarari cewa “bayan kwana shida,” Luka kuwa ya ce “kimanin” kwanaki takwas. Marubutan Littafi Mai Tsarki sun yi amfani da hanyoyi biyu na ƙirga lokaci; ɗaya ana kiranta ta haɗawa, ɗaya kuma ta keɓewa. Da farko kallo yana iya bayyana kamar sabani ne, amma gaskiyar cewa Luka ya ce “kimanin” tana nuna cewa yana magana ne ta hanyar haɗawa, kuma sa’ad da Matiyu da Markus suka ce, “bayan kwana shida,” suna nuna cewa suna ƙirga cikakkun kwanaki ne, ba kuma ranar da ta fara lokacin kwanaki takwas ɗin ba, ko ranar da ta ƙare lokacin kwanaki takwas ɗin ba. Wannan bambancin yana haifar da alamomin lamba biyu na lokaci guda ɗaya; ɗaya shi ne lamba takwas, ɗaya kuma kwanaki shida.

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.

Abin da aka tabbatar ta wurin shaidun nan biyu na kwanaki shida ko takwas daga Kaisariya Filibbi da Dutsen Sāke Siffa shi ne cewa, a lokacin da Kristi yake hatimce mutum dubu ɗari da arba’in da huɗu, lamba takwas tana wakiltar rayuka takwas da suka kasance a cikin jirgin Nuhu, lamba shida kuma tana wakiltar ikkilisiya ta shida ta Filadelfiya, wadda aka ƙaddara za ta zama ikkilisiyar da ita ce ta takwas, wadda take daga cikin bakwai. Ana sāke su su zama ta takwas a lokacin ɗaukakar Musa, Iliya da Kristi. Ɗaukakar da ta faru a kan dutsen kuma an yi mata kwatanci da ɗaukakar da ta faru a kan dutsen a tarihin Musa.

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

Sa’ad da Musa ya hau dutsen, ya ɗauki dattawa saba’in da kuma Joshua tare da shi.

> 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.

> Sa’an nan Musa ya hau, tare da Haruna, da Nadab, da Abihu, da kuma mutum saba’in daga cikin dattawan Isra’ila. Kuma suka ga Allah na Isra’ila; a ƙarƙashin ƙafafunsa kuwa akwai kamar aikin shimfiɗa na dutsen saffir, mai kama da sararin sama a cikin tsarkinsa. Kuma bai ɗora hannunsa a kan manyan mutanen ’ya’yan Isra’ila ba; su ma suka ga Allah, suka ci suka kuma sha. Ubangiji kuwa ya ce wa Musa, Ka hau zuwa gare ni a kan dutsen, ka kasance a can; ni kuwa zan ba ka allunan dutse, da shari’a, da umarnai waɗanda na rubuta, domin ka koyar da su.

> 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.

> Sai Musa ya tashi, tare da Joshua mai yi masa hidima; Musa kuwa ya hau dutsen Allah. Sai ya ce wa dattawan, “Ku dakata a nan dominmu, har sai mun komo wurinku kuma; ga shi, Haruna da Hur suna tare da ku: in wani mutum yana da wata magana, sai ya zo wurinsu.”

> 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.

> Sai Musa ya hau kan dutsen, sai wani gajimare ya rufe dutsen. Ɗaukakar Ubangiji kuwa ta zauna a kan Dutsen Sinai, gajimaren kuwa ya rufe shi har kwana shida; a rana ta bakwai kuma ya kira Musa daga tsakiyar gajimaren. Ganin ɗaukakar Ubangiji kuwa ya zama kamar wuta mai cinyewa a kan ƙolin dutsen a idanun ’ya’yan Isra’ila. Sai Musa ya shiga tsakiyar gajimaren, ya hau kan dutsen; Musa kuwa ya kasance a kan dutsen kwana arba’in da dare arba’in. Fitowa 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.”

Saƙon mala’ika na farko shi ne tashin ɗiyar Yayirus, yana daidaita da baftismar Almasihu. Sa’an nan bayan kwana shida, sai Dutsen Sāke-Kamanni ya zo, wanda shi ne mala’ika na biyu, wanda ya kai ga gicciye, wanda shi ne mala’ika na uku. Kamar yadda mala’ika na biyu yake, Dutsen yana da shaidu biyu, a cikin haka maganar da Uba ya yi a kan Dutsen tana haɗuwa da layi na biyu daga cikin ukun. Sau uku Bitrus, Yakubu da Yohanna suka kasance baƙi na musamman na Almasihu, kuma sau uku Uba ya yi magana; dukansu biyun suna nuna bayyanuwa ta biyu ta muryar Uba, kuma lokaci na biyu da Yesu ya ɗauki Bitrus, Yakubu da Yohanna shi ne Dutsen Sāke-Kamanni. Alamar hanya ta biyu ta Dutsen tana da shaidu biyu na muryar Uba da almajirai uku, domin saƙo na biyu koyaushe yana nuna “ninkawa.”

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.

Lokacin sa’o’i shida da yake tsakanin hadayar yamma da ta safiya, wanda yake wakiltuwa ta wurin kwanaki shida na Matiyu da Markus daga Kaisariya Filibi zuwa Dutsen, shi ma yana wakiltuwa da kwanaki shida na Musa, har sai da aka kira shi cikin gajimare a rana ta bakwai.

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.

Layin ya fara da lokacin jinkirin mala’ika na biyu, kamar yadda Musa ya umarci dattawa saba’in su “jira” har sai ya komo. Kwanaki shida na farko a cikin layin an keɓe su, amma duk da haka suna cikin cikakkun kwanaki arba’in da shida. Kwanaki shidan wani zamani ne da ke kaiwa ga gwaji na uku, wanda kwanaki arba’in suke wakilta. Kwanaki 46 suna alamar haikalin, kwanaki shida na shida su ne awoyi shida daga mutuwar Almasihu zuwa Fentikos, awoyi shida daga gicciye shi zuwa mutuwarsa, awoyi shida na Kaisariya zuwa Kaisariya da kuma awoyi shida na Bitrus daga ɗakin bisa zuwa haikalin. Musa yana karɓar Dokar alkawari, yana kuma samun umarni game da yadda za a gina haikalin. Ko da yake Littafi Mai Tsarki ya ce babu mutumin da ya taɓa ganin Allah, dattawan “sun ga Allah na Isra’ila.” Ɗaukakar Allah a kan dutsen tare da Musa da dattawan ta misalta ɗaukakawar da aka bayyana a kan Dutsen Sāke Siffa. Dukansu suna ɗauke da zamanin kwanaki shida. Layin Musa ya ƙunshi lokacin jinkirin mala’ika na biyu da cikakkun kwanaki arba’in da shida masu wakiltar haikalin. Kwanaki arba’in ɗin da ya karɓi dokar suna wakiltar hatimtarwa.

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.

Bitrus yana Kaisariya Filibbi a sa’a ta uku, a kan hanyarsa zuwa Kaisariya Maritima a sa’a ta tara, kuma cikin kwanaki shida zuwa takwas yana a kan Dutsen, yana jinkiri tare da dattawan Musa saba’in sa’ad da ya ga wahayi na Ubangiji cikin ɗaukaka, kamar yadda Daniyel ya yi a sura ta goma. Daniyel ya ga Ubangiji fuska da fuska, kamar yadda Gidiyon da dattawa saba’in suka yi. Dutsen Sāke Kāmanni shi ne inda motsin Laodikiya na dubu ɗari da arba’in da huɗu yake sāke kama zuwa motsin Filadelfiya na dubu ɗari da arba’in da huɗu. Suna zama ikilisiya ta takwas wadda ita ce ikilisiya ta shida, saboda haka muke ganin kwanaki shida da kwanaki takwas.

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.

Awanni shida daga gicciye shi zuwa mutuwarsa, awanni shida na Fentikos, awanni shida na Kaisariya zuwa Kaisariya, kwanaki shida zuwa Dutsen Sāke-Kamanni, da kwanaki shida na Musa da suka kai ga kwanaki arba’in, duka layi guda ne. A tsakanin Kaisariya Filibbi, wato Panium, da dokar Lahadi, ana hatimce dubu ɗari da arba’in da huɗu. Wannan hatimcewa tana jawo rarrabuwa.

> 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.

> Ni kuwa Daniyel kaɗai na ga wahayin: gama mutanen da suke tare da ni ba su ga wahayin ba; amma wata babbar rawar jiki ta kama su, har suka gudu suka ɓoye kansu. 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 ya rabu da dattawan sa’ad da ya ce, “Ku dakata a nan dominmu, har mu komo gare ku.” Musa ya rabu da saba’in a lokacin jira, kuma makonni saba’in suna wakiltar lokacin gwaji ga mutanen alkawari na farko. Sa’ad da mako na saba’in ya ƙare, kuma wannan mako na saba’in shi ne mako mai tsarki da Almasihu ya tabbatar da alkawari da mutane da yawa, sai Almasihu ya rabu gaba ɗaya da mutanen alkawari na farko. Lokacin da mutanen alkawari na farko za su iya warware matsalarsu ta zubar jini, wadda a gare su ita ce gaskatawa cewa an cece su ta wurin jinin Ibrahim, ya ƙare, kuma an ta da budurwar mai shekara goma sha biyu domin ta yi hidima. Da zarar lokacin jira ya fara, Musa ya karɓi shari’ar alkawari, da kuma umarnin gina haikali.

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.

Lokacin da Bitrus, Yakubu da Yohanna suke a kan Dutsen, hatimce mutanen Allah, da kuma daga baya ɗaukakarsu a matsayin tuta, yana wakiltar waɗannan mutanen alkawari a matsayin haikalin dubu ɗari da arba'in da huɗu. Sa’an nan ma’aikatan sa’a ta goma sha ɗaya suna haɗuwa da wannan haikali.

> 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.

> Ga abin da Ubangiji yana cewa, Ku kiyaye shari’a, ku aikata adalci; gama cetona yana kusa da zuwa, adalcina kuma yana kusa da bayyanawa. Mai albarka ne mutumin da yake yin wannan, da ɗan mutum wanda yake riƙe da shi ƙam; wanda yake kiyaye Asabar kada ya ƙazantar da ita, yana kuma tsare hannunsa daga aikata kowane irin mugunta. Kada kuma baƙon da ya haɗa kansa ga Ubangiji ya yi magana yana cewa, Lalle Ubangiji ya raba ni sarai daga mutanensa; kada kuma bawan da aka yi wa kaciya ya ce, Ga shi, ni itace ce busasshiya. Gama ga abin da Ubangiji yana cewa ga bayin da aka yi wa kaciya waɗanda suke kiyaye Asabarina, suna zaɓen abubuwan da suke faranta mini rai, suna kuma riƙe da alkawarina; a gare su ma zan ba su, a cikin gidana da cikin katanguna na, wuri da suna mafi kyau fiye da na ’ya’ya maza da na ’ya’ya mata: zan ba su suna madawwami, wanda ba za a datse shi ba. Haka kuma ’ya’yan baƙon da suke haɗa kansu ga Ubangiji, domin su bauta masa, su ƙaunaci sunan Ubangiji, su zama bayinsa, kowane mutum da yake kiyaye Asabar kada ya ƙazantar da ita, yana kuma riƙe da alkawarina; su ma zan kawo su zuwa tsattsarkan dutsena, in sa su yi farin ciki a cikin gidana na addu’a: hadayunsu na ƙonawa da hadayunsu za su zama abin karɓa a bisa bagadena; gama za a kira gidana gidan addu’a domin dukan al’ummai.

> 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.

> Ubangiji Allah, wanda yake tattara waɗanda aka kora daga cikin Isra’ila, ya ce, Har yanzu zan tattara waɗansu zuwa gare shi, banda waɗanda aka riga aka tattara zuwa gare shi. Ishaya 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.

Bitrus, Yaƙub da Yohanna, haka kuma Musa, suna wakiltar “korarrun Isra’ila,” waɗanda ’yan’uwansu da suka ƙi su suka kora.

> 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?

> Ga abin da Ubangiji ya ce, Sama kursiyina ne, ƙasa kuma matattakalar ƙafafuna ce: ina gidan da kuke gina mini? kuma ina wurin hutawata?

> 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.

> Gama dukan waɗannan abubuwa hannuna ne ya yi su, kuma dukan waɗannan abubuwa sun kasance, in ji Ubangiji; amma ga wannan mutum ne zan duba, wato ga wanda yake matalauci, mai ruhi mai karyewa, kuma mai rawar jiki ga maganata. Wanda yake yanka sa, kamar ya kashe mutum ne; wanda yake miƙa rago hadaya, kamar ya yanke wuyan kare ne; wanda yake miƙa baiko, kamar ya miƙa jinin alade ne; wanda yake ƙona turare, kamar ya albarkaci gunki ne. I, sun zaɓi hanyoyinsu na kansu, kuma ransu yana jin daɗin abubuwan ƙyama nasu. Ni ma zan zaɓi ruɗunansu, kuma zan kawo abubuwan da suke tsoro a kansu; domin sa’ad da na kira, ba wanda ya amsa; sa’ad da na yi magana, ba su ji ba: amma suka aikata mugunta a gabana, kuma suka zaɓi abin da ban ji daɗinsa ba.

> 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.

> Ku ji maganar Ubangiji, ku da kuke rawar jiki ga maganarsa; ’yan’uwanku da suka ƙi ku, waɗanda suka kore ku saboda sunana, suka ce, Bari a ɗaukaka Ubangiji: amma zai bayyana domin farin cikinku, su kuwa za su sha kunya. Ishaya 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.

Kalmar “murna” tana bayyana sau da yawa kuma ta hanyoyi dabam-dabam a cikin Nassosi, kamar yadda kalmar “kunya” ma take bayyana. A cikin mahallin saƙon Bitrus daga littafin Joel, kunya da murna suna tafiya ne a layi ɗaya, kamar masu hikima da wawaye ko kuma alkama da ciyawar banza. Kunya da murna suna wakiltar, a cikin mahallin Joel, waɗanda suke da mai, wato saƙon ruwan sama na ƙarshe, da kuma waɗanda ba su da shi. Sai dai idan ka ga wannan dalla-dalla ne kawai za ka iya kaiwa ga zurfaffen ma’anar wannan magana: “’Yan’uwanku waɗanda suka ƙi ku, waɗanda suka kore ku saboda sunana.” Waɗannan ’yan’uwa su ne waɗanda a cikin Spalding and Magan, shafi na ɗaya da na biyu, aka kira “Adventists na suna kawai, kamar Yahuda,” waɗanda za su “miƙa mu ga Katolika,” “gama sun ƙi mu saboda Asabar, domin ba su iya karyata ta ba.” ’Yan’uwanku waɗanda suke ƙin ku suna kore ku ne saboda saƙon Asabar na ƙasa, Musa sau bakwai, wanda ba za a iya karyatawa ba. Ma’anar a nan ita ce, ana kore ku ne saboda gardamar koyarwa, muhawara, kamar yadda Ishaya ya kira ta, kuma muhawarar koyarwar ita ce saƙon ruwan sama na ƙarshe.

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.

Yoel ya kira wannan saƙo “sabon ruwan inabi,” kuma idan kana da wannan saƙon, kana da farin ciki. Idan ba ka da shi, za ka farka kamar yadda mashayan giya na Yoel suke yi, ka tarar an yanke sabon ruwan inabin daga bakinka. A wannan lokacin, a annabce kana “kunya.” Ajin da yake da mai, yana da farin ciki, kuma ajin da ba shi da mai yana cikin kunya. Mai ɗin ma sabon ruwan inabi ne, kuma yana da alaƙa da farin ciki. Shi ya sa Ishaya ya ce, “Ku ji maganar Ubangiji.” Wani aji ya zaɓi ya ji, ɗayan kuma bai kasa kunne ga sautin ƙaho ba. Ishaya ya fayyace ajin da suke ji, sa’ad da ya ce, “ku da kuke rawar jiki saboda maganarsa.” Ubangiji yana tattara waɗanda aka kore saboda saƙon da ya iso a 9/11, kuma a lokacin dokar Lahadi, yana tattara bābān Ishaya, waɗanda aka wakilta a matsayin busassun itatuwa. Idan za su riƙe alkawarin da ƙarfi, ba za a ƙara raba su da dutsen tsarkinsa ba.

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.

Bahago ko itace busasshe suna wakiltar mutuwa. Bahago ba zai iya haifuwa ba, kuma itace busasshe ba ta da rai. Alkawarin shi ne cewa idan waɗannan Al’ummai, ko ma’aikatan awa ta goma sha ɗaya, suka karɓi alkawarin da Asabaci yake wakilta, za su sami ’ya’ya maza da ’ya’ya mata. Da fari Yana tattara waɗanda aka kore daga Isra’ila, sa’an nan Ya ɗaga waɗannan korarru a matsayin tuta, sa’an nan kuma Ya tattara sauran garkensa. Taruwar farko da ta biyu suna wakiltar lokacin daga 9/11 har zuwa dokar Lahadi lokacin da Ruhu Mai Tsarki yake yayyafawa, da kuma lokacin daga dokar Lahadi har zuwa lokacin da Mika’ilu ya tashi tsaye kuma aka zubo ruwan sama na ƙarshe ba tare da gwargwado ba. A cikin lokutan biyu, ruwan sama na ƙarshe saƙo ne, wanda idan kana da shi, yana kawo farin ciki, kuma idan ba ka da shi, yana kawo kunya.

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.

An raba littafin Matta gida uku, waɗanda suke wakiltar mala’iku uku na Ru’ya ta Yohanna goma sha huɗu. Kowace daga cikin waɗannan layuka uku kuma tana ɗauke da ƙananan siffofi na mala’iku ukun. Layi na biyu daga sura ta goma sha ɗaya har zuwa sura ta ashirin da biyu shi ne tsakiya, domin shi ne mala’ika na biyu, wanda aka kafa tsakanin mala’ika na farko da na uku. Littafin Matta kansa layin tsakiya ne, sa’ad da muka yi la’akari da surori goma sha ɗaya zuwa ashirin da biyu a cikin mahallin surorin alkawari na Farawa da Ru’ya ta Yohanna.

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.

Tsakiyar surori goma sha biyu na alkawari na Matiyu ce, kuma ana samun layin tsakiyar layuka uku na Matiyu a cikin waɗannan surori goma sha biyu ɗin nan. Tsakiyar waɗannan surori goma sha biyu ita ce hatimcewar dubu ɗari da arba’in da huɗu. Wannan maɓuɓɓugar tsakiyar ana wakilta ta wurin ayoyi uku, waɗanda suka yi daidai da ayoyin tsakiyar uku na surori goma sha biyu na alkawari na Farawa da Ru’ya ta Yohanna.

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.

Bitrus shi ne tsakiyar maƙasudi na tsakiyar maƙasudi na tsakiyar maƙasudi, kuma yana wakiltar amaryar Kirista ta fari da ta ƙarshe. Wannan shi ne sa hannun Alfa da Omega. Palmoni kuma ya sanya sa hannunsa a kan canjin sunan Bitrus, sa’ad da Ya tsara asirin sunan Bitrus a cikin Turanci. Yesu ya yi magana da Bitrus da Ibrananci, aka kuma rubuta tattaunawar da Hellenanci, daga baya kuma aka mayar da ita zuwa Turanci. A cikin Turanci, Palmoni ya ba Bitrus suna ta wurin amfani da harafi na 16 na baƙaƙen Turanci, sai kuma na 5, wanda na 20 ya biyo baya, wanda kuma na 5 ya biyo baya, wanda kuma na 18 ya biyo baya, yana sane ƙwarai cewa lokacin da Shi, a matsayin Palmoni, Ya halicci sunan da zai wuce daga Ibrananci, zuwa Hellenanci zuwa Turanci. Ya kuma tsara cewa sunan Turancin zai ba da damar wani asiri na ninka waɗannan haruffa biyar domin a kai ga adadin dubu ɗari da arba’in da huɗu. Palmoni, wanda kuma shi ne na fari da na ƙarshe, ya tsara cewa na farkon waɗannan biyar da na ƙarshe daga cikin haruffan Turanci biyar da suka ƙunshi sunan Peter su ne haruffa na 16 da na 18, gama sunan Peter zai bayyana a Matiyu 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.

Duk da dukan wannan game da Bitrus, har yanzu muna bukatar mu yi magana a kan “rabo na zinariya.” Ana wakiltar rabo na zinariya da Matiyu 16:18, domin rabon shi ne 1.618. Ana danganta rabo na zinariya da fractals na halitta, kuma sa’ad da Palmoni ya sanya Bitrus a cikin Matiyu 16:18, Palmoni yana bayyana cewa mabuɗin annabci da aka ɗora a kan kafadar Eliyakim a cikin Ishaya 22:22, da kuma mabuɗan annabci da aka ba Bitrus da ikilisiya a cikin wannan nassi, sun haɗa da fractals na annabci.

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.

Daga Kaisariya Filibbi a sa’a ta uku zuwa Kaisariya Maritima a sa’a ta tara yana wakiltar wani ɓangaren tsari mai maimaituwa na sa’a ta uku lokacin da aka gicciye Kristi har zuwa sa’a ta tara lokacin da Korneliyus ya aika a kira Bitrus. Lokacin Fentikos daga sa’a ta uku na gicciyen har zuwa lokacin da Bitrus yake cikin haikali a Fentikos a sa’a ta tara, wani ɓangaren tsari mai maimaituwa ne na kwanaki 1,260 daga gicciye zuwa ga Korneliyus. Sau uku da Uba ya yi magana wani ɓangaren tsari mai maimaituwa ne na mala’iku uku, haka kuma sau uku da Yesu ya ɗauki Bitrus, Yakubu da Yohanna kaɗai. Bayanin annabci da aka ɓoye cikin ayoyin da Bitrus yake misalta dubu ɗari da arba’in da huɗu yana da zurfi kamar kowace gaskiya da ta taɓa kasancewa, amma duk da haka har yanzu ba mu sanya Bitrus a Panium cikin Daniyel goma sha ɗaya ba.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a maƙala ta gaba.

> 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.

> Bitrus, manzon Yesu Almasihu, zuwa ga baƙin da suke warwatse a ko’ina cikin Pontus, Galatiya, Kafadokiya, Asiya, da Bithiniya, zaɓaɓɓu bisa ga sanin tun da farko na Allah Uba, ta wurin tsarkakewar Ruhu, domin biyayya da yayyafa jinin Yesu Almasihu: alheri gare ku, da salama, su ƙaru. Yabo ya tabbata ga Allah da Uban Ubangijinmu Yesu Almasihu, wanda bisa ga yawan jinƙansa ya sāke haife mu zuwa ga bege mai rai ta wurin tashin Yesu Almasihu daga matattu, zuwa ga gādo marar ruɓewa, marar aibu, wanda ba ya shuɗewa, wanda aka tanada a sama domin ku, ku da ake tsarewa da ikon Allah ta wurin bangaskiya domin ceto a shirye da za a bayyana shi a ƙarshen lokaci.

> 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.

> A cikin wannan kuke matuƙar farin ciki, ko da yake yanzu na ɗan lokaci, in ya zama dole, kuna cikin baƙin ciki ta wurin gwaje-gwaje iri-iri; domin a tabbatar da gwajin bangaskiyarku, wadda ta fi zinariya mai lalacewa daraja ƙwarai, ko da yake ana gwada ta da wuta, ta zama abin yabo da girmamawa da ɗaukaka a bayyanuwar Yesu Almasihu; wanda ko da yake ba ku taɓa ganinsa ba, kuna ƙaunarsa; kuma a cikinsa, ko da yake yanzu ba ku ganinsa, amma da yake kuna ba da gaskiya, kuna farin ciki da farin ciki marar misaltuwa, cike da ɗaukaka; kuna karɓar ƙarshen bangaskiyarku, wato ceton rayukanku.

> 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.

> Game da wannan ceto ne annabawa suka yi bincike suka kuma yi ta zurfafan nema, su waɗanda suka yi annabci game da alherin da zai zo gare ku. Suna bincike ko mene ne, ko kuma irin wane lokaci ne Ruhun Almasihu wanda yake a cikinsu yake nufi sa’ad da ya riga ya ba da shaida tun da farko game da shan wahalolin Almasihu da kuma ɗaukakar da za ta biyo baya. Gare su aka bayyana cewa, ba domin kansu ba, sai dai dominmu ne suke hidimar waɗannan abubuwa, waɗanda yanzu aka sanar muku da su ta bakin waɗanda suka yi muku wa’azin bishara da Ruhu Mai Tsarki wanda aka aiko daga sama; abubuwan da mala’iku suke marmarin dubawa ciki.

> 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.

> Saboda haka ku ɗaure kugun hankalinku, ku kasance masu nutsuwa, ku sa zuciyarku ga alherin da za a kawo muku har zuwa ƙarshe a bayyanuwar Yesu Almasihu; kamar ’ya’ya masu biyayya, kada ku daidaita kanku bisa ga tsofaffin sha’awoyinku na zamanin jahilcinku: Amma kamar yadda shi wanda ya kira ku mai tsarki ne, haka ku ma ku kasance masu tsarki cikin dukan irin halinku; domin a rubuce yake, Ku kasance masu tsarki; gama ni mai tsarki ne.

> 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.

> Kuma in kuna kiran Uba, wanda yake yin hukunci bisa ga aikin kowane mutum ba tare da nuna bambancin mutane ba, ku yi zaman baƙuncinku a nan cikin tsoro: Domin kun sani ba a fanshe ku da abubuwa masu lalacewa ba, kamar azurfa da zinariya, daga halayyarku marar amfani wadda kuka gāda ta al’ada daga kakanninku; Amma da jinin Almasihu mai daraja, kamar na ɗan rago marar aibi, marar tabo: Shi kuwa an riga an ƙaddara shi tun kafin aza harsashin duniya, amma aka bayyana shi a waɗannan kwanaki na ƙarshe sabili da ku, Ku da ta wurinsa kuka ba da gaskiya ga Allah, wanda ya tashe shi daga matattu, ya kuma ba shi ɗaukaka; domin bangaskiyarku da begenku su kasance ga Allah. Da yake kun tsarkake rayukanku cikin biyayya ga gaskiya ta wurin Ruhu zuwa ga ƙauna ta gaskiya ga ’yan’uwa, ku ƙaunaci juna da zuciya mai tsarki da himma sosai: Da yake an sake haifarku, ba daga iri mai lalacewa ba, amma daga marar lalacewa, ta wurin maganar Allah, wadda take da rai, take kuma dawwama har abada. Gama dukan ’yan adam kamar ciyawa ne, dukan ɗaukakar mutum kuwa kamar furen ciyawa take. Ciyawa takan bushe, furenta kuma yakan faɗi: Amma maganar Ubangiji tana dawwama har abada. Wannan kuwa ita ce maganar da aka yi muku wa’azi da ita ta wurin bishara. 1 Bitrus 1:1–25.

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