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

Igitabo cya Yoweli n’Itorero ry’Abadivantisiti b’Umunsi wa Karindwi ry’i Lawodikiya - Nimero Mirongo Itatu n’Itatu

Number Thirty-Three

Umubare wa Mirongo Itatu n’Itatu

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.

Mu gihe cy’itegeko ryo ku Cyumweru, bya giporofeti wa bantu ibihumbi ijana na mirongo ine na bine bahura n’abakozi bo ku isaha ya cumi n’imwe. Abo bantu ibihumbi ijana na mirongo ine na bine baba baramaze gushyirwaho ikimenyetso, maze icyo gihe bagahamagarira imbaga y’abantu benshi gusohoka i Babuloni no guhagararana na bo ku bw’Isabato y’umunsi wa karindwi. Urubanza rutangirira ku nzu y’Imana rurangirira ku itegeko ryo ku Cyumweru, hanyuma urubanza rukerekeza ku Banyamahanga, ari bo mbaga y’abantu benshi—izindi ntama z’Imana. Ibyahishuwe 7 hagaragaza ayo matsinda yombi, kandi mu kimenyetso cya gatanu, abahowe ukwizera bo mu Bihe by’Umwijima babaza bati: “Ni ryari?” kugeza ubwo Imana izacira urubanza ububasha bwa gikipapa kubera ukwicwa kwabo. Babwirwa kuruhukira mu mva zabo kugeza igihe hazuzurizwa itsinda rya kabiri ry’abahowe ukwizera bazira itotezwa rya gikipapa, kandi bahabwa amakanzu yera. Imbaga y’abantu benshi bo mu gice cya karindwi cy’Ibyahishuwe bambaye amakanzu yera, kuko bahagarariye itsinda rya kabiri ry’abahowe ukwizera bazira gikipapa mu kaga k’itegeko ryo ku Cyumweru kegereje. Ibyahishuwe 7 n’ikimenyetso cya gatanu bivuga ayo matsinda yombi, nk’uko n’amatorero ya Simuruna na Filadelifiya abigenza. Simuruna ihagarariye abahowe ukwizera bo mu isesekara rya nyuma ry’amaraso ry’ubupapa, naho Filadelifiya igahagararira bya bihumbi ijana na mirongo ine na bine.

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.

Petero yari mu isaha ya gatatu i Kayisariya ya Filipo, kandi nyuma y’“iminsi itandatu,” si amasaha atandatu, yari kugera ku rugabano rw’itegeko ryo ku Cyumweru, ari yo saha ya cyenda.

> 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.

> Maze iminsi itandatu ishize, Yesu ajyana Petero, Yakobo, na Yohana mwene se wa Yakobo, abazamukana ku musozi muremure biherereye. Nuko ahindurirwa ishusho imbere yabo; mu maso he harabagirana nk’izuba, kandi imyambaro ye iba yera nk’umucyo. Nuko dore, babonekerwa Mose na Eliya bavugana na we. Matayo 17:1–3.

At the Sunday law the one hundred and forty-four thousand prophetically meet the great multitude. Elijah represents the one hundred and forty-four thousand who do not taste of death, and Moses represents those who die in the Lord. They are standing with Christ at the Sunday law, which is where Christ anoints His kingdom of glory as He established His kingdom of grace at the cross. If you are still engaged in the logic we are setting forth in connection with the six-hour period from the third to ninth hour, then it is necessary to see something that is a very special illustration.

Ku itegeko ryo ku Cyumweru, mu buryo bw’ubuhanuzi, abantu ibihumbi ijana na mirongo ine na bine bahura n’imbaga y’abantu benshi. Eliya ahagarariye abantu ibihumbi ijana na mirongo ine na bine batarya ku rupfu, kandi Mose ahagarariye abapfira mu Mwami. Bahagaze hamwe na Kristo ku itegeko ryo ku Cyumweru, ari na ho Kristo asīga ubwami Bwe bw’ikuzo amavuta, nk’uko yashinze ubwami Bwe bw’ubuntu ku musaraba. Niba mugikurikirana logic turimo kugaragaza ihuriye n’igihe cy’amasaha atandatu, kuva ku isaha ya gatatu kugeza ku isaha ya cyenda, ni ngombwa ko mubona ikintu ari cyo kigereranyo cyihariye cyane.

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.

Isaha ya gatatu ya Kayisariya Filipi ni alfa y’omega y’isaha ya cyenda ya Kayisariya Maritima. Ndimo kugaragaza ko atari nyuma y’amasaha atandatu, ahubwo nyuma y’iminsi itandatu, Petero ari ku Musozi wo Guhindurirwaho ishusho, kandi ibyo na byo bishushanya amateka arangirira ku itegeko ryo ku Cyumweru, ari ryo saha ya cyenda. Igihe cy’iminsi itandatu gihura n’igihe cy’amasaha atandatu, ariko gusa nk’ifuratali ya Kayisariya igana i Kayisariya. Ikintu cyihariye cyane ni uko iki kintu cy’ifuratali y’amateka iri mu mateka y’igihe cy’amasaha atandatu ari cyo rwose kibaho iyo usuzumye igihe cya Pentekote. Amasaha atandatu ava ku rupfu rwa Kristo kugeza kuri Pentekote ni ifuratali y’igihe kuva ku musaraba kugeza mu mwaka wa 34 nyuma ya Kristo, igihe icyumweru cyera cyasozwaga kandi ubutumwa bwiza bukajya ku Banyamahanga.

> “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.

> “Noneho ubwibone n’ishyari bikinga urugi ngo umucyo utinjira. Iyo ibyavuzwe n’abashumba n’abanyabwenge byemerwa, byari gushyira abatambyi n’abarabi mu mwanya uteye isoni cyane, bigahinyuza ibyo biyitirira byo kuba ari bo basobanura ukuri kw’Imana. Abo bigisha bize cyane ntibashoboraga kwicisha bugufi ngo bigishwe n’abo bitaga abanyamahanga. Bavugaga ko bidashoboka ko Imana yaba yarabarenganye kugira ngo ivugane n’abashumba b’injiji cyangwa abanyamahanga batakebwe. Biyemeje kugaragaza agasuzuguro kabo ku byo bari barumvise byari byakangishije Umwami Herode n’i Yerusalemu hose. Ntibigeze banajya i Betelehemu kureba niba ibyo bintu ari ukuri. Nuko bayobora abantu gufata ko kwita kuri Yesu ari ukwishimisha k’ubuhezanguni. Aho ni ho hatangiriye kwangwa kwa Kristo n’abatambyi n’abarabi. Uhereye icyo gihe, ubwibone bwabo no kwinangira kwabo byakuze bihinduka urwango ruhamye rw’umukiza. Mu gihe Imana yari irimo ifungurira abanyamahanga urugi, abayobozi b’Abayuda bo bari bariyugariye urugi ubwabo.” _The Desire of Ages_, 62.

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

Mu cyumweru cyera hagati, Kristo yabambwe. Nyuma y’imyaka itatu n’igice, Sitefano aterwa amabuye, maze Koruneliyo ahamagaza Petero. Nyuma y’imyaka itatu n’igice nyuma y’umusaraba, igihe cy’imbabazi kirangira rwose kuri Isirayeli ya kera. Nuko Sitefano yitegereza mu ijuru, abona Kristo ahagaze, ari cyo kimenyetso cy’ikorwa ry’iherezo ry’igihe cy’imbabazi muri Daniyeli 12:1. Urugi rwafungiranywe Isirayeli ya kera, maze rufungurirwa abanyamahanga.

In the period from the death of Christ at the ninth hour to the death of Stephen and Peter’s calling at the ninth hour, Cornelius and Stephen are two witnesses that the twelve hundred and sixty prophetic days were fulfilled. From the ninth hour of death to the ninth hour of death, was 1,260 prophetic days. The ninth hour of death unto the ninth hour of Pentecost identifies a fractal of the 1,260 days, in the space of fifty-two days.

Mu gihe kuva ku rupfu rwa Kristo ku isaha ya cyenda kugeza ku rupfu rwa Sitefano no guhamagarwa kwa Petero ku isaha ya cyenda, Koruneliyo na Sitefano ni abagabo babiri b’ubuhamya bemeza ko iminsi igihumbi na magana abiri na mirongo itandatu y’ubuhanuzi yasohoye. Kuva ku isaha ya cyenda y’urupfu kugeza ku isaha ya cyenda y’urupfu, hari iminsi y’ubuhanuzi 1,260. Isaha ya cyenda y’urupfu kugeza ku isaha ya cyenda ya Pentekote igaragaza ishusho ntoya y’iminsi 1,260, mu gihe cy’iminsi mirongo itanu n’ibiri.

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.

Fractale yari igihe cya Pentekote iri ku itangiriro ry’iyo minsi 1.260, kandi ku iherezo ry’iyo minsi Petero ashyirwa mu buryo bw’ubuhanuzi ku isaha ya gatatu no ku isaha ya cyenda i Kayisariya. Aho hombi hitwa Kayisariya hagereranya alfa na omega by’igihe cy’ubuhanuzi cy’amasaha atandatu. Muri icyo gihe cy’ubuhanuzi cy’amasaha atandatu cy’izo Kayisariya zombi, Petero agenda iminsi itandatu maze agera ku Musozi wo Guhindurirwaho ishusho. Uwo musozi ugereranya gushyirwaho ikimenyetso gisozwa ku itegeko ryo ku Cyumweru, ari na ho itorero rinesha rishyirwa hejuru y’imisozi yose. Iyo minsi itandatu igereranya igihe cy’amasaha atandatu kuva i Kayisariya kugera i Kayisariya kandi ni fractale iri muri icyo gihe, nk’uko igihe cya Pentekote na cyo cyari fractale ku itangiriro ry’icyo gihe cyera nyir’izina.

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.

Fraktali yo mu ntangiriro yari isohozwa ry’iminsi mikuru yo mu itumba rijyane n’igihe cya Pentekote. Fraktali yo ku iherezo, kuva i Kayisariya Filipi kugeza ku Musozi wo Guhindurirwaho isura, na yo ihujwe mu buryo bw’ubuhanuzi n’icyumweru cyera. Kuri uwo Musozi, Data yaravuze, nk’uko yari yarabigenje mu mubatizo wa Kristo, kandi nk’uko yari kuzabigenza mbere gato y’umusaraba. Data yavugiye mu ijwi ryumvikana incuro eshatu, uhereye ku ntangiriro y’icyumweru cyera kugeza ku musaraba. Rimwe mu mubatizo, hanyuma ku Musozi wo Guhindurirwaho isura, hanyuma na none avugira mu gicucu cy’umusaraba wari wegereje.

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.

Umusaraba ni wo omega y’iminsi 1.260 yatangiriye ku mubatizo We. Umubatizo n’umusaraba ni ibimenyetso by’inzira byihariye by’icyumweru cyera cyo muri Daniyeli 9, bityo bigaragaza ko Umusozi wo Guhindurirwaho Ushusho uri mu cyumweru cyera. Niba ibimenyetso by’inzira bya mbere n’ibya nyuma byuzuza ubuhanuzi bw’icyumweru cyera, noneho ikimenyetso cyo hagati na cyo, kubw’itegeko ry’ubuhanuzi, kigomba kubigenza gityo.

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.

Umubatizo ni marayika wa mbere; Umusozi wo Guhindurirwaho ni uwa kabiri, kandi umusaraba ni uwa gatatu. Kuri uwo Musozi, Imana yerekanye Mose na Eliya nk’ibimenyetso by’inzira by’itorero ry’abasigaye. Ibyo bishyirwa hamwe n’ikimenyetso cy’ubutatu cya Petero, Yakobo na Yohana. Hari incuro eshatu Yesu yajyanye Petero, Yakobo na Yohana. Ubwa mbere byari ku izuka ry’umukobwa wa Yayiro, ubwa kabiri ku Guhindurirwaho, ubwa gatatu i Getsemani. Ubwa mbere Petero, Yakobo na Yohana biboneye umwari wazutse w’imyaka cumi n’ibiri.

> 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.

> Nuko Yesu agarutse, abantu bamwakirana ibyishimo, kuko bose bari bamuteze. Nuko haza umuntu witwaga Yayiro, yari umutware w’isinagogi; yikubita hasi ku birenge bya Yesu, aramwinginga ngo aze iwe, kuko yari afite umukobwa umwe rukumbi, w’imyaka nk’cumi n’ibiri, kandi yari agiye gupfa. Ariko akiri mu nzira ajyayo, abantu baramukikiza cyane. 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.

Izina Yayiro risobanura “umumurikira” kandi “kuba uwaka kandi ufite ikuzo.” Mu ncuro eshatu Petero, Yakobo na Yohana babayemo bonyine abatumiwe ba Kristo, iyi ni yo ncuro ya mbere, kandi Yayiro agereranya marayika wa mbere umurikisha isi ikuzo ryayo. Uwo mukobwa w’isugi w’imyaka cumi n’ibiri agereranya amasugi agomba kuzazurwa ari ba bantu ibihumbi ijana na mirongo ine na bine. Kristo yageze mu rugo rw’umukobwa w’isugi nyuma yo guhura kwe n’umugore wari umaze imyaka cumi n’ibiri arwaye kuva amaraso.

> 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.

> Maze umugore wari umaze imyaka cumi n’ibiri ava amaraso, akaba yari yarashoye ibyari bimutunze byose ku baganga, nyamara ntiyagira n’umwe umukiza; aza amukurikira inyuma, akora ku musozo w’umwenda we; uwo mwanya amaraso ye ahita ahagarara. 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.

Umwari w’isugi w’imyaka cumi n’ibiri aramenyekanishwa, hanyuma mu murongo ukurikiyeho hamenyekanishwa umugore wari umaze imyaka cumi n’ibiri arwaye kuva amaraso. Uwo mugore yari amaranye ikibazo cyo kuva amaraso ubuzima bwose bw’uwo mwarikazi. Yesu yari hafi kunyura iruhande rw’uwo mugore wari urwaye kuva amaraso, kugira ngo agere ku mukobwa w’isugi. Uwo mugore ahagarariye ubutumwa bw’umumarayika wa mbere nk’uko bugaragazwa n’ubutumwa buhabwa Laodikiya. Kristo yari agiye kuzura no guha ubuzima uwo mwarikazi w’isugi, kandi wa mugore urwaye, umugore w’i Laodikiya, yari agifite amahirwe magufi yo gukoraho Ubumana. Umwana ahagarariye igisekuru cya nyuma, kandi Yesu arimo anyura iruhande rw’umugore urwajwi, Laodikiya, kugira ngo ahagurutse uwo mwarikazi w’iminsi y’imperuka. Iyo uwo mwarikazi azutse, uwo mugore aba yarakize cyangwa yararenganyijwe.

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

Ikiranga kiranga marayika wa mbere ni ubwoba, kandi hari ubwoko bubiri bw’ubwoba.

> 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.

> Akivuga atyo, haza haza umuntu avuye mu rugo rw’umutware w’isinagogi, aramubwira ati: Umukobwa wawe yapfuye; ntukomeze kurushya Umwigisha. Ariko Yesu abyumvise, aramusubiza ati: Witinya; wizere gusa, kandi arakira. 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.

Nuko Petero, Yakobo na Yohana binjira mu cyumba aho umuzuko, ushushanywa n’umubatizo wa Kristo, wagereranyaga guhabwa imbaraga kw’abamarayika ba mbere n’uwa gatatu. Umusozi wo Guhindurirwaho ishusho ni ubwa kabiri Petero, Yakobo na Yohana babaye abahamya. Umusozi wo Guhindurirwaho ishusho ni marayika wa kabiri, kandi igihe Kristo yajyanaga abo bigishwa nyine i Getsemani, byagereranyaga marayika wa gatatu. Ku ntambwe ya kabiri, ku Musozi wo Guhindurirwaho ishusho habaho “gukuba kabiri,” kuko ikimenyetso cy’inzira cy’uwo Musozi ari cyo kiri hagati mu bihe bitatu Se yavuzemo. Icya mbere cyabereye ku mubatizo We, gihura n’umuzuko w’umwari w’imyaka cumi n’ibiri, icya kabiri cyari Umusozi, kandi icya gatatu cyari mbere gato y’umusaraba. Ibihe bitatu Se yavuzemo n’inshuro eshatu abo bigishwa batatu bajyanye na Yesu bonyine bihurizwa hamwe n’uko ikimenyetso cya kabiri cy’inzira muri buri murongo ari Umusozi wo Guhindurirwaho ishusho.

> 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.

> Ageze mu nzu, ntiyemera ko hagira umuntu winjiramo, keretse Petero, na Yakobo, na Yohana, na se w’umukobwa na nyina. Bose barariraga kandi bamuborogera; ariko arababwira ati: Ntimurire; ntiyapfuye, ahubwo arasinziriye. Baramuseka bamugira urw’amenyo, kuko bari bazi ko yapfuye. Ariko bose arabasohora, afata ukuboko kwe, arahamagara ati: Mwari, haguruka. Umwuka we uragaruka, aherako arahaguruka; maze ategeka ko bamugaburira. Ababyeyi be baratangara cyane; ariko arabihanangiriza kugira ngo batagira uwo babwira ibyabaye. 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.

Petero, Yakobo na Yohana biboneye umumarayika wa mbere mu kuzuka kw’isugi, yari isinziriye nk’uko Lazaro yari ari. Imaze gukanguka, yahise ihaguruka kandi ihabwa ibyokurya. Iyo Eliya na Mose bazurwa mu Ibyahishuwe igice cya cumi na kimwe, bahita bahaguruka, maze Umwuka Wera agasukwa nta rugero, ibyo bikaba bishushanya ibyokurya by’isugi. Umusozi wo Guhinduriraho ishusho wari nyuma y’iminsi itandatu uhereye i Kayisariya ya Filipo, usibye igihe Luka yanditse ibyo byabaye.

> 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.

> Nuko hashize nk’iminsi umunani nyuma y’ayo magambo, ajyana Petero na Yohana na Yakobo, azamuka umusozi gusenga. Ariko asenga, ishusho y’obuso bwe irahinduka, imyambaro ye iba umweru ikayangana. Kandi dore, abantu babiri bavugana na we, ari bo Mose na Eliya. 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.

Matayo na Mariko bombi bavuga mu buryo budasubirwaho bati “nyuma y’iminsi itandatu,” naho Luka akavuga ati “hafi” y’iminsi umunani. Abanditsi ba Bibiliya bakoresheje uburyo bubiri bwo kubara igihe; bumwe bwitwaga kubara mu buryo bwo kubariramo no mu ntangiriro no ku mpera, ubundi na bwo bukitwa kubara hadashyirwamo umunsi w’intangiriro n’uwo ku mpera. Urebeye ku ikubitiro byasa n’aho harimo ukwivuguruza, ariko kuba Luka yaravuze ati “hafi” bigaragaza ko yavugaga akurikije uburyo bwo kubara burimo no ku ntangiriro no ku mpera; kandi igihe Matayo na Mariko bavuga bati “nyuma y’iminsi itandatu,” bagaragaza ko babaraga iminsi yuzuye, batabariyemo umunsi watangije igihe cy’iminsi umunani cyangwa umunsi washoje icyo gihe cy’iminsi umunani. Iryo tandukaniro ritanga ibimenyetso bibiri by’imibare by’igihe kimwe; kimwe ni umubare umunani, ikindi ni iminsi itandatu.

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.

Icyemezwa n’ubuhamya bubiri bw’igihe cy’iminsi itandatu cyangwa umunani cyo kuva i Kayisariya ya Filipo no ku Musozi wo Guhindurirwaho, ni uko mu gihe Kristo ashyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine, umubare umunani ushushanya abantu umunani bari mu Nkuge ya Nowa, naho umubare gatandatu ugashushanya itorero rya gatandatu rya Filadelifiya, rigenewe kuzaba itorero ari ryo rya munani, ari irikomoka kuri arindwi. Bahindurwamo aba munani mu gihe cyo guhabwa ikuzo kwa Mose, Eliya na Kristo. Guhabwa ikuzo ku musozi na byo bishushanywa no guhabwa ikuzo ku musozi mu mateka ya Mose.

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

Igihe Mose yazamukaga umusozi yajyanye na we abakuru mirongo irindwi na Yosuwa.

> 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.

> Maze Mose arazamuka, ajyana na Aroni, Nadabu, Abihu, n’abakuru mirongo irindwi bo muri Isirayeli; babona Imana ya Isirayeli. Munsi y’ibirenge byayo hari hameze nk’umukorano ushashe w’ibuye rya safiro, kandi hasa nk’ikirere ubwacyo mu kubonerana kwacyo. Kandi ku banyacyubahiro bo mu bana ba Isirayeli ntiyarambuye ukuboko kwayo; kandi babonye Imana, bararya kandi baranywa. Uwiteka abwira Mose ati: Zamutse unsange ku musozi, ugumeyo; nanjye nzaguha ibisate by’amabuye, n’amategeko, n’amabwiriza nanditse, kugira ngo ubigishe.

> 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.

> Mose arahaguruka, n’umukozi we Yosuwa; Mose arazamuka ajya ku musozi w’Imana. Nuko abwira abakuru ati: Nimudutegereze hano kugeza ubwo tuzagarukira iwanyu; kandi dore, Aroni na Huri bari kumwe namwe: nihagira umuntu ugira ibyo abaza, aze kuri bo.

> 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.

> Mose arazamuka ajya ku musozi, maze igicu gitwikira uwo musozi. Kandi ubwiza bw’Uwiteka buba ku musozi wa Sinayi, igicu kiwutwikira iminsi itandatu; ku munsi wa karindwi ahamagara Mose ari hagati muri cya gicu. Kandi uko ubwiza bw’Uwiteka bwasaga byari nk’umuriro ukongora ku gasongero k’umusozi, imbere y’amaso y’abana ba Isirayeli. Mose yinjira hagati muri cya gicu, arazamuka ajya ku musozi; Mose amara kuri uwo musozi iminsi mirongo ine n’amajoro mirongo ine. Kuva 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.”

Ubutumwa bw’umumarayika wa mbere bwari ukuzuka k’umukobwa wa Yayiro, bujyanye n’umubatizo wa Kristo. Hanyuma, hashize iminsi itandatu, haza Umusozi wo Guhindurirwaho, ari wo mumarayika wa kabiri, wayoboye ugana ku musaraba, ari wo mumarayika wa gatatu. Nk’uko uwo mumarayika wa kabiri ari, uwo Musozi ufite ubuhamya bubiri, kuko kuvuga kwa Data kuri uwo Musozi guhuza n’umurongo wa kabiri muri wa batatu. Inshuro eshatu Petero, Yakobo na Yohana babaye abashyitsi batoranyijwe bonyine ba Kristo, n’inshuro eshatu Data yavuzemo, byombi bigaragaza ukwigaragaza kwa kabiri kw’ijwi rya Data; kandi ubwa kabiri Yesu yajyanye Petero, Yakobo na Yohana, ni ku Musozi wo Guhindurirwaho. Ikimenyetso cya kabiri cy’inzira, ari cyo uwo Musozi, gifite ubuhamya bubiri bw’ijwi rya Data n’abo bigishwa batatu, kuko ubutumwa bwa kabiri buri gihe bugaragaza “gusubirwamo kabiri.”

The six-hour-period between the evening and morning sacrifices, which is represented by Matthew and Marks’ six days from Caesarea Philippi and the Mount, are represented by Moses’ six days, until he is called into the cloud on the seventh day.

Igihe cy’amasaha atandatu kiri hagati y’igitambo cya nimugoroba n’igitambo cya mu gitondo, gishushanywa n’iminsi itandatu ivugwa na Matayo na Mariko uhereye i Kayisariya ya Filipo kugera ku Musozi, na cyo gishushanywa n’iminsi itandatu ya Mose, kugeza igihe ahamagarirwa kwinjira mu gicu ku munsi wa karindwi.

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.

Umurongo utangirana n’igihe cyo gutinda kwa marayika wa kabiri, nk’uko Mose ategeka abakuru mirongo irindwi “gutegereza” kugeza agarutse. Iminsi itandatu ya mbere iri muri uwo murongo itandukanyijwe, nyamara iracyari igice cy’iminsi mirongo ine n’itandatu yose. Iyo minsi itandatu ni igihe kiyobora ku kigeragezo cya gatatu, kigereranywa n’iminsi mirongo ine. Iminsi mirongo ine n’itandatu ishushanya urusengero; iminsi ya gatandatu ni amasaha atandatu kuva ku rupfu rwa Kristo kugeza kuri Pentekote, amasaha atandatu kuva ku kubambwa kwe kugeza ku rupfu rwe, amasaha atandatu ya Kayisariya kugera i Kayisariya, n’amasaha atandatu ya Petero kuva mu cyumba cyo hejuru kugera ku rusengero. Mose ari kwakira amategeko y’isezerano, kandi ari guhabwa amabwiriza y’uko urusengero ruzubakwa. Nubwo Bibiliya ivuga ko nta muntu wabonye Imana, abakuru “babonye Imana ya Isirayeli.” Uguhimbazwa kw’Imana ku musozi hamwe na Mose n’abakuru kwashushanyaga uguhimbazwa kwabereye ku Musozi wo Guhindurirwaho. Byombi birimo igihe cy’iminsi itandatu. Umurongo wa Mose urimo igihe cyo gutinda kwa marayika wa kabiri n’iminsi mirongo ine n’itandatu yuzuye igereranya urusengero. Iminsi mirongo ine yamaze yakira amategeko igereranya gushyirwaho ikimenyetso.

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.

Petero yari i Kesariya ya Filipo mu isaha ya gatatu, ari mu rugendo rujya i Kesariya Maritima mu isaha ya cyenda, kandi mu minsi itandatu kugeza ku munani aba ageze ku Musozi, atindana n’abakuru mirongo irindwi ba Mose, ubwo abonye iyerekwa ry’Umwami wahawe ubwiza, nk’uko Daniyeli na we yaribonye mu gice cya cumi. Daniyeli yabonye Umwami imbonankubone, nk’uko byagendekeye Gideyoni n’abakuru mirongo irindwi. Umusozi wo Guhindurirwaho Ushusho ni ho urugendo rwa Lawodikiya rw’abo ibihumbi ijana na mirongo ine na bine ruhindurirwa rukaba urugendo rwa Filadelifiya rw’abo ibihumbi ijana na mirongo ine na bine. Bahinduka itorero rya munani ari ryo torero rya gatandatu, bityo tukabona iminsi itandatu n’iminsi umunani.

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.

Amasaha atandatu yo kuva ababambiwe ku musaraba kugeza ku rupfu rwe, amasaha atandatu ya Pentekote, amasaha atandatu ya Kayisariya kugera i Kayisariya, iminsi itandatu yo kugera ku Musozi wo Guhindurirwaho ishusho n’iminsi itandatu ya Mose yagejeje ku minsi mirongo ine ni umurongo umwe n’uwo. Hagati ya Kayisariya Filipi, ari yo Paniumi, n’itegeko ryo ku Cyumweru, ibihumbi ijana na mirongo ine na bine birashyirwaho ikimenyetso. Uko gushyirwaho ikimenyetso gutera ugucikamo ibice.

> 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.

> Nuko jye Daniyeli jyenyine ni jye wabonye iryo yerekwa; kuko abagabo bari kumwe nanjye batabonye iryo yerekwa; ariko guhinda umushyitsi gukomeye kubagwirira, bituma bahunga ngo bihishe. Daniyeli 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.

Mose yitandukanyije n’abakuru igihe yavugaga ati: “Mudutegereze hano, kugeza ubwo tuzagarukira iwanyu.” Mose yitandukanyije na mirongo irindwi mu gihe cyo gutegereza, kandi ibyumweru mirongo irindwi bigereranya igihe cyo kugeragezwa cy’abantu b’isezerano rya mbere. Icyumweru cya mirongo irindwi kimaze kurangira, kandi icyo cyumweru cya mirongo irindwi cyari icyumweru cyera Kristo yakomejemo isezerano na benshi, Kristo yahise yitandukanya mu buryo bwuzuye n’abantu b’isezerano rya mbere. Igihe abantu b’isezerano rya mbere bashoboraga gukemura ikibazo cyabo cy’amaraso, ari byo kuri bo byari ukwizera ko bakijijwe n’amaraso ya Aburahamu, cyari kirangiye, maze umwari w’imyaka cumi n’ibiri arazurwa kugira ngo akore umurimo. Igihe cyo gutegereza gitangiye, Mose yaherewe amategeko y’isezerano n’amabwiriza yo kubaka urusengero.

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.

Igihe Petero, Yakobo na Yohana bari ku Musozi, ugushyirwaho ikimenyetso kw’ubwoko bw’Imana, no gukurikiraho kuzamurwa kwabwo ngo bube ibendera, bigereranya abo bantu b’isezerano nk’urusengero rw’abahumbi ijana na mirongo ine na bane. Abakozi b’isaha ya cumi n’imwe ni bwo bahita bifatanya n’urwo rusengero.

> 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.

> Uwiteka avuga atya ati: Murinde ubutabera, mukore ibyo gukiranuka; kuko agakiza kanjye kari hafi kuza, no gukiranuka kwanjye kukaba hafi guhishurwa. Hahirwa umuntu ukora ibyo, n’umwana w’umuntu ubikomerezaho; urinda Isabato kugira ngo atayanduza, kandi akabuza ukuboko kwe gukora ikibi icyo ari cyo cyose. Kandi umunyamahanga wifatanyije n’Uwiteka ntakavuge ati: “Uwiteka yantandukanije rwose n’ubwoko bwe”; kandi n’inkone ntikavuge iti: “Dore ndi igiti cyumye.” Kuko Uwiteka avuga atya ku nkone zirinda amasabato yanjye, zigahitamo ibinshimisha, kandi zigakomera ku isezerano ryanjye ati: Nzaziha no mu nzu yanjye no mu nkike zanjye umwanya n’izina biruta iby’abahungu n’abakobwa; nzaziha izina ry’iteka ritazavanwaho. Kandi n’abanyamahanga bifatanya n’Uwiteka, kugira ngo bamukorere, no gukunda izina ry’Uwiteka, no kuba abagaragu be, buri wese urinda Isabato kugira ngo atayanduza, kandi agakomera ku isezerano ryanjye; abo na bo nzabazana ku musozi wanjye wera, kandi nzabanezeza mu nzu yanjye yo gusengeramo: ibitambo byabo byoswa n’umuriro n’ibitambo byabo bizemerwa ku gicaniro cyanjye; kuko inzu yanjye izitwa inzu yo gusengeramo y’amahanga yose.

> 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.

> Uwiteka Imana ikoranya abirukanywe bo muri Isirayeli aravuga iti: “Nzongera kumukoranyiriza abandi, uretse abamaze gukoranirizwa hamwe na we.” Yesaya 56:1–8.

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

Petero, Yakobo na Yohana, kimwe na Mose, bagereranya “abirukanywe bo muri Isirayeli,” birukanwe n’abavandimwe babo babangenaga.

> 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?

> Uwiteka avuga atya ati: Ijuru ni ryo ntebe yanjye y’ubwami, isi na yo ni intebe y’ibirenge byanjye; none inzu munyubakira iri he? Kandi ahantu ho kuruhukira hanjye ni hehe?

> 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.

> Kuko ukuboko kwanjye kwaremye ibyo byose, kandi ibyo byose ni ko byabayeho, ni ko Uwiteka avuga; ariko uyu ni we nzareba: ni ukene kandi ufite umutima umenetse, ugatitira ijambo ryanjye. Uwica ikimasa ameze nk’uwishe umuntu; utamba umwana w’intama ameze nk’uciye imbwa ijosi; utamba ituro ameze nk’utambye amaraso y’ingurube; utwikira imibavu ameze nk’uhaye ikigirwamana umugisha. Ni ukuri, bihitiyemo inzira zabo bwite, kandi ubugingo bwabo bwishimira ibizira byabo. Nanjye kandi nzabatoranyiriza ibyo bibeshya byabo, kandi nzabazanira ibyo batinya; kuko igihe nahamagara, nta wasubizaga; igihe navugaga, ntibumvaga: ahubwo bakoraga ibibi imbere y’amaso yanjye, bagahitamo ibyo ntishimiraga.

> 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.

> Nimwumve ijambo ry’Uwiteka, mwebwe muhindishwa umushyitsi n’ijambo rye; bene wanyu babanze kubanga, bakabirukana babahora izina ryanjye, baravuze bati: Uwiteka nahabwe icyubahiro; ariko azaboneka kugira ngo mwebwe munezerwe, na bo bazakorwa n’isoni. Yesaya 66:1–5.

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

Ijambo “ibyishimo” riboneka incuro nyinshi no mu buryo bunyuranye mu Byanditswe, nk’uko n’ijambo “gukoza isoni” riboneka. Mu rwego rw’ubutumwa bwa Petero buvuye mu gitabo cya Yoweli, isoni n’ibyishimo bigereranywa nk’uko abajijutse n’abapfapfa, cyangwa nk’ingano n’urumamfu. Isoni n’ibyishimo bigereranya, mu rwego rwa Yoweli, abafite amavuta, ari bwo butumwa bw’imvura y’itumba, n’abatayafite. Ni uko gusa iyo ubonye uyu mwihariko ushobora kugera ku busobanuro bwimbitse bw’aya magambo ngo: “Abavandimwe banyu babanga, bakabirukana babahora izina ryanjye.” Abo bavandimwe ni ba bandi muri Spalding and Magan, paji ya mbere n’iya kabiri, bitwa “Abadiventisiti bo mu izina gusa, nka Yuda,” bazaduca “bakatugeza ku Bakatolika,” “kuko batwangaga babahora Isabato, kuko batashoboraga kuyivuguruza.” Abavandimwe banyu babanga babirukana babahora ubutumwa bw’Isabato y’igihugu, Mose incuro ndwi, budashobora kuvuguruzwa. Icy’ingenzi hano ni uko birukanwa kubera impaka z’inyigisho, ikiganiro mpaka, nk’uko Yesaya abyita, kandi icyo kiganiro mpaka cy’inyigisho ni ubutumwa bw’imvura y’itumba.

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.

Yoweli yita ubwo butumwa “divayi nshya,” kandi niba ufite ubwo butumwa, ufite umunezero. Niba utabufite, ukanguka nk’uko abasinzi bo muri Yoweli bakanguka, ugasanga divayi nshya ikuwe ku munwa wawe. Icyo gihe uba, mu buryo bw’ubuhanuzi, “ukozwe n’isoni.” Icyiciro gifite amavuta gifite umunezero, naho icyiciro kidafite amavuta kigakorwa n’isoni. Amavuta na yo ni divayi nshya, kandi ahuzwa n’umunezero. Ni cyo gituma Yesaya avuga ati, “Nimwumve ijambo ry’Uwiteka.” Icyiciro kimwe gihitamo kumva, ikindi nticyumvira ijwi ry’impanda. Yesaya agaragaza by’umwihariko icyiciro cyumva, ubwo avuga ati, “mwebwe muhindishwa umushyitsi n’ijambo rye.” Uwiteka akoranya abajugunywe kure kubera ubutumwa bwageze ku wa 9/11, kandi mu gihe cy’itegeko ryo ku cyumweru, akoranya inkone za Yesaya, zigereranywa n’ibiti byumye. Nibaramuka bafashe isezerano rikomeye, ntibazongera gutandukanywa n’umusozi wera w’Imana.

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.

Inkone cyangwa igiti cyumye bishushanya urupfu. Inkone ntishobora kubyara, kandi igiti cyumye nta buzima kigira. Isezerano ni uko niba abo Banyamahanga, cyangwa abakozi b’isaha ya cumi n’imwe, bazemera isezerano rigereranywa n’Isabato, bazagira abahungu n’abakobwa. Mbere abanza gukoranya abaciwe bo muri Isirayeli, hanyuma akazamura abo baciwe nk’ikimenyetso, maze agakoranya n’izindi ntama ze. Gukoranya kwa mbere n’ukwa kabiri bishushanya igihe gihera kuri 9/11 kugeza ku itegeko ryo ku Cyumweru, ubwo Mwuka Muziranenge ari kuminjagira, kandi n’igihe gihera ku itegeko ryo ku Cyumweru kugeza igihe Mikayeli azahagurukira kandi imvura y’itumba izasukwa idafite urugero. Muri ibyo bihe byombi, imvura y’itumba ni ubutumwa, kandi iyo ubufite buzanira umunezero, naho iyo utabufite bukakuzanira isoni.

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.

Igitabo cya Matayo kigabanyijemo imirongo itatu, ihagarariye abamarayika batatu bo mu Ibyahishuwe cumi na bine. Buri murongo muri iyo mirongo itatu na wo urimo ibice bimeze nk’ishusho z’abamarayika batatu. Umurongo wa kabiri, uhereye ku gice cya cumi na kimwe ukageza ku gice cya makumyabiri na bibiri, ni wo murongo wo hagati, kuko ari wo marayika wa kabiri, ushyizwe hagati y’umumarayika wa mbere n’uwa gatatu. Igitabo cya Matayo ubwacyo ni umurongo wo hagati, iyo turebye ibice bya cumi na kimwe kugeza kuri makumyabiri na bibiri mu rwego rw’ibice by’isezerano byo muri Itangiriro no mu Ibyahishuwe.

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.

Igice cyo hagati cy’imitwe cumi n’ibiri y’isezerano ni icya Matayo, kandi umurongo wo hagati w’imirongo itatu ya Matayo uboneka muri iyo mitwe nyine cumi n’ibiri. Igice cyo hagati cy’iyo mitwe cumi n’ibiri ni ugushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine. Iyo ngingo yo hagati ihagarariwe n’imirongo itatu, ihura n’imirongo itatu yo hagati y’imitwe cumi n’ibiri y’isezerano ya Itangiriro n’Ibyahishuwe.

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.

Petero ni ihuriro ry’ihuriro ry’ihuriro, kandi ahagarariye umugeni wa gikristo wa mbere n’uwa nyuma. Icyo ni ikimenyetso cy’Icyatangira n’Icyanyuma. Palmoni kandi yashyize ikimenyetso cye ku ihindurwa ry’izina rya Petero, igihe yateguraga amayobera y’izina rya Petero mu Cyongereza. Yesu yavuganye na Petero mu Giheburayo, kandi icyo kiganiro cyanditswe mu Kigiriki hanyuma nyuma gishyirwa mu Cyongereza. Mu Cyongereza, Palmoni yahaye Petero izina akoresheje inyuguti ya 16 y’inyuguti z’Icyongereza, igakurikirwa n’iya 5, igakurikirwa n’iya 20, igakurikirwa n’iya 5, igakurikirwa n’iya 18, azi neza rwose ko ubwo We, ari we Palmoni, yaremaga iryo zina ryagombaga kuva mu Giheburayo, rikajya mu Kigiriki rikagera mu Cyongereza. Yateguye kandi ko iryo zina ry’Icyongereza ryemerera amayobera yo kugwiza izo nyuguti eshanu zikurikiranye kugira ngo hagerwe ku mubare w’ibihumbi ijana na mirongo ine na bine. Palmoni, na we ari uwa mbere n’uwa nyuma, yateguye ko iya mbere muri izo nyuguti eshanu n’iya nyuma muri zo z’Icyongereza zigize izina Petero ari inyuguti ya 16 n’iya 18, kuko izina Petero ryari riteganyirijwe kugaragara muri Matayo 16:18.

With all of that about Peter, we still need to address the “golden ratio.” The golden ratio is represented by Matthew 16:18, for the ratio is 1.618. The golden ratio is associated with nature’s fractals, and when Palmoni locates Peter in Matthew 16:18, Palmoni is identifying that the prophetic key that is placed upon the shoulder of Eliakim in Isaiah 22:22, and the prophetic keys that are given to Peter and the church in the passage, includes prophetic fractals.

Nubwo hamwe n’ibyo byose byerekeye Petero, turacyakeneye kuvuga ku “igereranyo cya zahabu.” Igereranyo cya zahabu kigaragazwa na Matayo 16:18, kuko icyo gereranyo ari 1.618. Igereranyo cya zahabu gifitanye isano n’imiterere ya fractals iboneka muri kamere, kandi igihe Palmoni ashyira Petero muri Matayo 16:18, Palmoni aba agaragaza ko urufunguzo rw’ubuhanuzi rushyirwa ku rutugu rwa Eliyakimu muri Yesaya 22:22, n’imfunguzo z’ubuhanuzi zihabwa Petero n’itorero muri uwo murongo, bikubiyemo fractals z’ubuhanuzi.

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.

Kezariya Filipi ku isaha ya gatatu kugeza i Kezariya Maritima ku isaha ya cyenda bigereranya ishusho ya fraktali y’igihe cyo ku isaha ya gatatu Kristo yabambwe kugeza ku isaha ya cyenda igihe Koruneliyo yatumaga guhamagaza Petero. Igihe cya Pentekote, uhereye ku isaha ya gatatu y’umusaraba kugeza kuri Petero mu rusengero kuri Pentekote ku isaha ya cyenda, ni fraktali y’iminsi 1,260 uhereye ku musaraba kugeza kuri Koruneliyo. Inshuro eshatu Data yavuzemo ni fraktali y’abamarayika batatu, nk’uko no mu nshuro eshatu Yesu yajyanaga Petero, Yakobo na Yohana bonyine. Amakuru y’ubuhanuzi yanditswe mu ibanga mu mirongo aho Petero agaragaza abantu ibihumbi ijana na mirongo ine na bine ni ayimbitse nk’uko ukuri kose kwigeze kuba kumeze, nyamara ntiturashyira Petero i Panium muri Daniyeli cumi n’umwe.

We will continue this study in the next article.

Tuzakomeza iyi nyigisho mu nyandiko ikurikira.

> 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.

> Petero, intumwa ya Yesu Kristo, ku banyamahanga batataniye i Ponto, i Galatiya, i Kapadokiya, muri Aziya no muri Bitiniya, intore zatoranyijwe hakurikijwe kumenya mbere y’igihe kw’Imana Data, mu kwezwa n’Umwuka, kugira ngo mwumvire kandi munyagirwe amaraso ya Yesu Kristo: Ubuntu bube kuri mwe, n’amahoro agwire. Hahimbazwe Imana kandi Se w’Umwami wacu Yesu Kristo, yo, nk’uko imbabazi zayo ari nyinshi, yaduhaye kuvuka ubwa kabiri ngo tugire ibyiringiro bizima ku bwo kuzuka kwa Yesu Kristo mu bapfuye, ngo duhabwe umurage utangirika, utanduye kandi utabasha gucika, mwabikiwe mu ijuru, mwebwe murindwa n’imbaraga z’Imana ku bwo kwizera, kugira ngo muzahabwe agakiza kateguriwe kuzahishurwa mu gihe cy’imperuka.

> 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.

> Muri byo munezererwa cyane, nubwo noneho, ari uko bikenewe, mumaze igihe gito muri agahinda bitewe n’ibigeragezo byinshi; kugira ngo ukwizera kwanyu kugeragejwe, kurusha cyane zahabu irimbuka agaciro, nubwo igeragerezwa mu muriro, kuzaboneke guheshwa ishimwe n’icyubahiro n’ubwiza ubwo Yesu Kristo azahishurwa; uwo, nubwo mutigeze mumubona, muramukunda; kandi nubwo none mutamubona, ariko mumwizera, munezererwa ibyishimo bitavugwa kandi byuzuye ubwiza; kuko murimo kwakira iherezo ry’ukwizera kwanyu, ari ryo gakiza k’ubugingo bwanyu.

> 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.

> Iby’ako gakiza ni ko abahanuzi bakoze ubushakashatsi babaza kandi bashakisha babishyizeho umwete, bo bahanuye ibyerekeye ubuntu mwagenewe kuza: bashakisha icyo ari cyo, cyangwa ubwoko bw’igihe Umwuka wa Kristo wari muri bo yerekanaga, ubwo watangaga ubuhamya mbere y’igihe ku mibabaro ya Kristo n’ubwiza bwagombaga gukurikiraho. Kandi bahishuriwe ko atari bo ubwabo bakoreraga, ahubwo ko ari twe bakoreraga ibyo bintu, ubu bikaba byarabagejejweho n’abababwirije ubutumwa bwiza ku bwa Mwuka Wera woherejwe ava mu ijuru; ibyo bintu ndetse n’abamarayika bifuza kubirunguruka.

> 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.

> Nuko mukenyeze mu nda zo mu bitekerezo byanyu, mwirinde gusinda, kandi mwiringire kugeza ku iherezo ubuntu muzazanirwa mu guhishurwa kwa Yesu Kristo; nk’abana bumvira, ntimwishushanye n’irari mwahoze mukurikiza kera mukiri mu bujiji bwanyu; ahubwo nk’uko Uwahamagawe ari uwera, abe ariko namwe mube abera mu ngeso zanyu zose; kuko byanditswe ngo: “Muzabe abera, kuko ndi uwera.”

> 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.

> Kandi nimwambaza Data, ari we ucira urubanza atarobanura ku butoni, akurikije umurimo wa buri muntu, mujye mumara igihe cy’ubusuhuke bwanyu hano mutinya; kuko muzi yuko mutacungujwe n’ibyangirika, nk’ifeza n’izahabu, ngo mukizwe imigenzereze yanyu y’ubusa mwahawe na ba sogokuruza banyu; ahubwo mwacungujwe n’amaraso y’igiciro cyinshi ya Kristo, nk’ay’umwana w’intama utariho inenge kandi utariho ikizinga: ni we koko wari warateganyijwe mbere yo kuremwa kw’isi, ariko agaragazwa muri ibi bihe by’imperuka ku bwanyu, mwebwe abamwizera mukizera Imana yamuzuye mu bapfuye, ikamuha ikuzo; kugira ngo ukwizera kwanyu n’ibyiringiro byanyu bibe mu Mana. Ko mwezereje imitima yanyu kumvira ukuri kubw’Umwuka, kugira ngo mukundane nk’abavandimwe b’ukuri kutaryarya, mukundane byimazeyo muvuye ku mutima uboneye: kuko mwabyawe ubwa kabiri, mutabyawe n’imbuto yangirika, ahubwo n’itabora, mubiheshejwe n’ijambo ry’Imana, rizima kandi rihoraho iteka ryose. Kuko abafite umubiri bose bameze nk’ibyatsi, n’ikuzo ry’umuntu ryose rimeze nk’ururabyo rw’ibyatsi. Ibyatsi biruma, n’ururabyo rwabyo rugahunguka: ariko ijambo ry’Umwami rihoraho iteka ryose. Kandi iri ni ryo jambo mwabwiwe mu butumwa bwiza. 1 Petero 1:1–25.

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