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

Buku Joel dan Gereja Masehi Advent Hari Ketujuh Laodikia - Nombor Tiga Puluh Tiga

Number Thirty-Three

លេខ​សាមសិប​បី

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.

Pada undang-undang hari Minggu, seratus empat puluh empat ribu itu secara nubuat bertemu dengan para pekerja pada jam kesebelas. Seratus empat puluh empat ribu itu telah dimeteraikan, dan kemudian mereka menyerukan agar kumpulan besar itu keluar dari Babel dan berdiri bersama mereka bagi Sabat hari ketujuh. Penghakiman bagi rumah Allah berakhir pada undang-undang hari Minggu, dan sesudah itu penghakiman beralih kepada bangsa-bangsa lain, yaitu kumpulan besar—kawanan Allah yang lain. Wahyu tujuh mengenali kedua kelompok itu, dan dalam meterai kelima para martir dari Zaman Kegelapan bertanya, “berapa lama lagi,” sampai Allah menghakimi kuasa kepausan karena kemartiran mereka? Mereka diberitahu untuk beristirahat di dalam kubur mereka sampai kelompok kedua para martir akibat penganiayaan kepausan digenapkan, dan kepada mereka diberikan jubah putih. Kumpulan besar dalam Wahyu pasal tujuh mengenakan jubah putih, sebab mereka melambangkan kelompok kedua martir kepausan dalam krisis undang-undang hari Minggu yang segera datang. Wahyu tujuh dan meterai kelima membahas kedua kelompok ini, demikian pula jemaat Smirna dan Filadelfia. Smirna melambangkan para martir dari pertumpahan darah kepausan yang terakhir, dan Filadelfia melambangkan seratus empat puluh empat ribu.

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.

Petros enggai ba timpuh ketiga ba Caesarea Philippi, lalu udah “enam hari,” ukai enam jam, iya deka ba ujung adat hari Minggu, ti nya timpuh kesembilan.

> 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.

> Lepas enam ari, Yesus ngambi Petrus, Yakobus, enggau John menyadi iya, lalu mai sida niki ngagai bukit ti tinggi, berasing. Lalu Iya berubah rupa ba mua sida: mua Iya besinar baka matahari, lalu gari Iya puteh baka penampak. Lalu, peda meh, Moses enggau Elias pegari enggau Iya, lalu dipeda sida. Matthew 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.

Pada undang-undang Ahad, seratus empat puluh empat ribu itu secara nubuatan bertemu dengan kumpulan besar itu. Elia melambangkan seratus empat puluh empat ribu yang tidak mengalami kematian, dan Musa melambangkan mereka yang mati dalam Tuhan. Mereka berdiri bersama Kristus pada undang-undang Ahad, iaitu tempat Kristus mengurapi kerajaan kemuliaan-Nya sebagaimana Dia telah menegakkan kerajaan kasih karunia-Nya di salib. Jika anda masih mengikuti logik yang sedang kami kemukakan berhubung dengan tempoh enam jam dari jam ketiga hingga jam kesembilan, maka adalah perlu untuk melihat sesuatu yang merupakan satu gambaran yang sangat istimewa.

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.

Babak ketelu sangka Kaisarea Filipi iku alfa saka omega babak kasanga ing Kaisarea Maritima. Aku lagi netepake manawa dudu nem jam, nanging enem dina sawisé iku, Pétrus ana ing Gunung Pangowahan Rupa, kang uga nggambarake sajarah sing tekan pucake ing undhang-undhang Minggu, yaiku babak kasanga. Mangsa enem dina iku selaras karo mangsa nem jam, nanging mung minangka fraktal saka Kaisarea tumuju Kaisarea. Sing banget mirunggan yaiku manawa gejala fraktal saka sajarah kang ana ing sajroning sajarah mangsa nem jam iki persis kedadeyan nalika kowé nimbang mangsa Pentakosta. Nem jam wiwit saka seda Sang Kristus nganti Pentakosta iku sawijining fraktal saka mangsa salib nganti taun 34 M, nalika minggu suci rampung lan Injil lumebu marang bangsa-bangsa liya.

> “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.

> “Mbora na ijele ujiji kwetre u ri kuṋala muṋango phanḓa ha tshedza. Arali mivhigo ye ya ḓiswa nga vhalisa na vhaloḓi yo no tendiwa, yo vha i tshi ḓo vhea vhaprista na vharabbi kha vhuimo vhu sa takadzei nga maanda, i tshi hanedza maṅwalo avho a uri ndi vhone vhatalutshedzi vha ngoho ya Mudzimu. Avha vhadededzi vho gudaho vho vha vha sa nga ḓiṱukufhadzi u funzwa nga avho vhe vha vha tshi vha vhidza vhatshena. A zwo ngo konadzea, vha ralo, uri Mudzimu o vha fhira, a ḓivhadza kha vhalisa vha sa ḓivhi tshithu kana kha Vhannḓa vha songo fumbiwaho. Vho dzhia phetho ya u sumbedza u nyadza havho mivhigo ye ya vha i tshi khou takusa Khosi Herode na Yerusalema yoṱhe. A vho ngo vhuya vha ya Betelehema u yo vhona arali hezwi zwithu zwo vha zwi ngoho. Nahone vho ranga phanḓa vhathu uri vha dzhie dzangalelo kha Yesu sa nyanyulelo ya vhuṱungu ha vhupengo. Hafha ndi hone he ha thoma u landulwa ha Kristo nga vhaprista na vharabbi. U bva afho phanḓa, u ḓihudza havho na u oma mbilu havho zwa aluwa zwa vha vengo ḽo dzikaho kha Mutshidzi. Musi Mudzimu a tshi khou vululela Vhannḓa muṋango, vharangaphanḓa vha Vhayuda vho vha vha tshi khou ḓi valela vhone vhaṋe muṋango.” The Desire of Ages, 62.

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

Di tengah-tengah minggu yang suci, Kristus disalibkan. Tiga setengah tahun kemudian Stefanus dirajam dan Kornelius memanggil Petrus. Tiga setengah tahun sesudah salib, masa kasihan bagi Israel purba sepenuhnya berakhir. Kemudian Stefanus memandang ke surga dan melihat Kristus berdiri, yang merupakan lambang berakhirnya masa kasihan dalam Daniel dua belas ayat satu. Pintu tertutup bagi Israel purba dan terbuka bagi bangsa-bangsa lain.

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.

Dalam tempoh dari kematian Kristus pada jam kesembilan hingga kematian Stefanus dan pemanggilan Petrus pada jam kesembilan, Kornelius dan Stefanus merupakan dua saksi bahawa seribu dua ratus enam puluh hari nubuatan telah digenapi. Dari jam kesembilan kematian hingga jam kesembilan kematian, terdapat 1,260 hari nubuatan. Jam kesembilan kematian hingga jam kesembilan Pentakosta mengenal pasti suatu fraktal bagi 1,260 hari itu, dalam jangka masa lima puluh dua hari.

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

Fractal yang merupakan musim Pentakosta itu berada pada permulaan 1.260 hari tersebut, dan pada akhir hari-hari itu Petrus secara nubuat ditempatkan pada jam ketiga dan jam kesembilan di Kaisarea. Kedua Kaisarea itu melambangkan alfa dan omega dari suatu masa enam jam yang bersifat nubuat. Di dalam masa enam jam yang bersifat nubuat dari kedua Kaisarea itu, Petrus berjalan selama enam hari dan sampai ke Gunung Transfigurasi. Gunung itu melambangkan pemeteraian yang mencapai puncaknya pada hukum hari Minggu, yaitu saat gereja yang berjaya diangkat lebih tinggi daripada segala gunung. Enam hari itu melambangkan masa enam jam dari Kaisarea ke Kaisarea dan merupakan suatu fraktal di dalam masa tersebut, sebagaimana musim Pentakosta merupakan suatu fraktal pada permulaan masa kudus yang sama itu.

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.

Qalo ea fractal e bile phethahatso ea mekete ea Selemo e amanang le nako ea Pentekonta. Fractal ea ho qetela ho tloha Cesarea Filipi ho ea Thabeng ea Phetoho ea Sebōpeho le eona e hokahane ka boprofeta le beke e halalelang. Thabeng, Ntate o ile a bua, joalokaha A ne A entse kolobetsong ea Kreste, le joalokaha A ne A tla etsa pejana ho sefapano. Ntate o ile a bua ka lentsoe le utloahalang makhetlo a mararo ho tloha qalong ea beke e halalelang ho fihlela sefapanong. Hang kolobetsong, eaba ke Thabeng ea Phetoho ea Sebōpeho, ’me hamorao A bua moriting oa sefapano se neng se atamela.

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.

Na ahɔnnua no yɛ nnansa 1,260 a ɛhyɛɛ ase wɔ Ne asubɔ mu no omega. Asubɔ no ne ahɔnnua no yɛ nsɛnkyerɛnne pɔtee a ɛda Daniel ti 9 mu dapɛn kronkron no adi, na ɛnam so ma ɛda adi sɛ Bepɔw a Wɔsakraa No no ka dapɛn kronkron no ho. Sɛ nea edi kan ne nea etwa to no yɛ nsɛnkyerɛnne a ɛhyɛ nkɔmhyɛ a ɛfa dapɛn kronkron no ho no ma, ɛnde ɛsɛ sɛ mfinimfini no nso, esiane nkɔmhyɛ no ahiade nti, yɛ saa ara.

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.

Baptisme itu ialah malaikat yang pertama; Gunung Transfigurasi ialah yang kedua dan salib ialah yang ketiga. Di Gunung itu, Allah mengenal pasti Musa dan Elia sebagai penanda jalan bagi gereja yang sisa. Penerapan ini diikat menjadi satu dengan lambang tiga serangkai Petrus, Yakobus dan Yohanes. Terdapat tiga kali Yesus membawa Petrus, Yakobus dan Yohanes bersama-Nya. Kali yang pertama ialah kebangkitan anak perempuan Yairus, yang kedua ialah Transfigurasi dan yang ketiga ialah Getsemani. Pada kali yang pertama, Petrus, Yakobus dan Yohanes menyaksikan seorang dara berumur dua belas tahun yang dibangkitkan.

> 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.

> အကြောင်းမူကား ယေရှု ပြန်ရောက်တော်မူသောအခါ လူအစုအဝေးတို့သည် ကိုယ်တော်ကို ဝမ်းမြောက်စွာ ကြိုဆိုလက်ခံကြ၏။ အဘယ်ကြောင့်ဆိုသော် သူတို့အားလုံးသည် ကိုယ်တော်ကို စောင့်မျှော်လျက် ရှိကြသောကြောင့်တည်း။ ထိုအခါ၊ ယိုင်ရု အမည်ရှိသော လူတစ်ယောက် လာ၏။ သူသည် တရားစရပ်အုပ်ဖြစ်၏။ သူသည် ယေရှု၏ ခြေရင်းတော်၌ လဲကျ၍ ကိုယ်တော်သည် မိမိအိမ်သို့ ကြွလာတော်မူပါရန် တောင်းပန်လျှောက်ထား၏။ အကြောင်းမူကား သူ၌ အသက် တစ်ဆယ့်နှစ်နှစ်ခန့် ရှိသော တစ်ဦးတည်းသော သမီးရှိ၍၊ သူမသည် သေခါနီး ဖြစ်လျက်ရှိ၏။ သို့ရာတွင် ကိုယ်တော် ကြွတော်မူစဉ် လူအစုအဝေးတို့သည် ကိုယ်တော်ကို ဝိုင်းအုံတိုးကျပ်ကြ၏။ လုကာ ၈:၄၀–၄၂။

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.

Nama Jairus bermaksud “yang menerangi” dan “menjadi bercahaya serta mulia.” Daripada tiga kali ketika Petrus, Yakobus, dan Yohanes secara khusus menjadi tetamu Kristus, inilah kali yang pertama, dan Jairus melambangkan malaikat pertama yang menerangi bumi dengan kemuliaannya. Anak dara yang berumur dua belas tahun itu melambangkan para dara yang akan dibangkitkan sebagai seratus empat puluh empat ribu. Kristus sampai ke rumah anak dara itu sesudah interaksi-Nya dengan seorang perempuan yang mengalami pendarahan selama dua belas tahun.

> 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.

> Dan seorang perempuan yang sudah dua belas tahun menderita pendarahan, yang telah menghabiskan seluruh nafkah hidupnya untuk tabib-tabib, namun tidak dapat disembuhkan oleh seorang pun, datang dari belakang-Nya dan menjamah tepi jubah-Nya; dan seketika itu juga pendarahannya berhenti. Lukas 8:43, 44.

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

Eo go hlaodiwa morwetsana yo a nang le dingwaga di le some le bobedi, mme fong mo temaneng e e latelang go bo go hlaodiwa mosadi yo o nang le bolwetse jwa go elela madi ka dingwaga di le some le bobedi. Mosadi yoo o ne a na le bolwetse jwa madi botshelo jotlhe jwa morwetsana yoo. Jesu o ne a le gaufi le go feta fa thoko ga mosadi yo o nang le bolwetse jwa madi, gore a fitlhe kwa go morwadi wa morwetsana. Mosadi yoo o emela molaetsa wa moengele wa ntlha jaaka o emetswe ke molaetsa o o yang kwa Laodikea. Keresete o ne a le gaufi le go tsosa le go busetsa morwetsana mo botshelong, mme mosadi yo o bokoa, mosadi wa Laodikea, o ne a sa ntse a na le tšhono e khutshwane ya go ama Bomodimo. Ngwana o emela kokomana ya bofelo, mme Jesu o feta fa thoko ga mosadi yo o bobolang, Laodikea, gore a tsose morwetsana wa malatsi a bofelo. Fa morwetsana a tsosiwa, mosadi yoo o setse a fodisitswe kgotsa a fetilwe.

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

Taba ya malaika wa kwanza ni hofu, nayo hofu iko ya namna mbili.

> 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.

> Semasa Dia masih berkata-kata, datanglah seorang dari rumah ketua rumah ibadat itu, lalu berkata kepadanya, Anak perempuanmu sudah mati; janganlah lagi menyusahkan Guru itu. Tetapi apabila Yesus mendengarnya, Dia menjawab dia, katanya, Jangan takut: percaya sahaja, maka dia akan disembuhkan. Lukas 8:49, 50.

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

Pe Peter, James, ne John va kena ka phaposing moo tsogo, e emeloang ka kolobetso ya Kreste, e neng e emela ho newa matla ha mangeloi a pele le a boraro. Thaba ya Phetoho ya Sebopeho ke lekgetlo la bobedi leo ka lona Peter, James, le John e leng dipaki. Thaba ya Phetoho ya Sebopeho ke lengeloi la bobedi, mme ha Kreste a nka barutuwa bao bao hape a ya le bona Gethsemane, hoo ho ne ho emela lengeloi la boraro. Mohatong wa bobedi, Thabeng ya Phetoho ya Sebopeho ho na le “ho imena habedi,” hobane letshwao la tsela la Thaba ke bohareng ba makgetlo a mararo ao Ntate a ileng a bua ka wona. La pele e ne e le kolobetsong ya Hae, e tsamaisanang le tsogo ya morwetsana wa dilemo tse leshome le metso e mmedi; la bobedi e ne e le Thaba; mme la boraro e ne e le pejana feela ho sefapano. Makgetlo a mararo ao Ntate a buileng ka wona le makgetlo a mararo ao barutuwa ba bararo ba ileng ba ya ka thoko ba le bang le Jesu a hokahane mmoho ka taba ya hore letshwao la tsela la bobedi moleng ofe kapa ofe ke Thaba ya Phetoho ya Sebopeho.

> 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.

> Apabila Ia masuk ke dalam rumah itu, Ia tidak mengizinkan seorang pun masuk bersama-Nya, kecuali Petrus, Yakobus, Yohanes, serta ayah dan ibu anak perempuan itu. Dan semua orang menangis dan meratapi dia; tetapi Ia berkata, “Jangan menangis; ia tidak mati, melainkan tidur.” Dan mereka menertawakan Dia dengan hina, karena mereka tahu bahwa anak itu telah mati. Tetapi Ia menyuruh semua orang itu keluar, lalu memegang tangan anak itu dan berseru, kata-Nya, “Hai anak, bangunlah.” Maka rohnya kembali, dan seketika itu juga ia bangkit; lalu Ia memerintahkan supaya anak itu diberi makan. Dan orang tuanya sangat heran; tetapi Ia berpesan kepada mereka agar jangan memberitahukan kepada siapa pun apa yang telah terjadi. Lukas 8:51–56.

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

पीतर, याकूब और यूहन्ना ने उस कुँवारी के पुनरुत्थान पर प्रथम स्वर्गदूत को देखा, जो लाज़र के समान सोई हुई थी। जब वह जागी, तो वह तुरन्त उठ खड़ी हुई और उसे भोजन दिया गया। जब प्रकाशितवाक्य अध्याय ग्यारह में एलिय्याह और मूसा पुनर्जीवित किए जाते हैं, तो वे तुरन्त उठ खड़े होते हैं, और तब पवित्र आत्मा बिना माप के उण्डेला जाता है, जो उस कुँवारी के भोजन का प्रतिनिधित्व करता है। रूपान्तरण का पर्वत कैसरिया फिलिप्पी के छह दिन बाद था, सिवाय इसके कि जब लूका इन घटनाओं का वर्णन करता है।

> 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.

> Gona ga diragala mo e ka nna malatsi a robabobedi morago ga dipolelo tse, a tsaya Petere le Johane le Jakobe, mme a tlhatlogela kwa thabeng go rapela. Mme e rile a sa ntse a rapela, ponalo ya sefatlhego sa gagwe ya fetolwa, mme diaparo tsa gagwe tsa nna tse ditshweu e bile di phatsima. Mme bonang, banna ba le babedi ba bua le ene, e bong Moshe le Elia. 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.

මත්තෙව් සහ මාර්ක් යන දෙදෙනාම නිශ්චිතව “දින හයකට පසු” යැයි කියති; ලූක් නම් “සමීප වශයෙන්” දින අටක් යැයි කියයි. බයිබලයේ කතුවරුන් කාලය ගණනය කිරීමේ ක්‍රම දෙකක් භාවිත කළහ; එකක් සම්පූර්ණ-ඇතුළත් ගණනය ලෙසද, අනෙක සම්පූර්ණ-බැහැර ගණනය ලෙසද හැඳින්වෙයි. මුලින් බැලූ විට මෙය පරස්පරතාවක් සේ පෙනෙන්නට පුළුවන; එහෙත් ලූක් “සමීප වශයෙන්” යැයි පැවසීමෙන් ඔහු ඇතුළත් ගණනයක් අනුව කතා කළ බව හඳුනාගත හැක. මත්තෙව් සහ මාර්ක් “දින හයකට පසු” යැයි කියන විට, ඔවුන් සම්පූර්ණ දින ගණන් කළ බවත්, දින අටක කාල පරාසය ආරම්භ කළ දිනය හෝ එය අවසන් කළ දිනය ගණනයට ඇතුළත් නොකළ බවත් පැහැදිලි කරති. මෙම වෙනස එම එකම කාල පරාසය සඳහා සංඛ්‍යාත්මක සංකේත දෙකක් උපදවයි; එකක් අංක අට වන අතර අනෙක දින හයය.

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.

Chen pezh a zo diazezet gant an daou desteni diwar-benn pad ar c'hwec'h pe an eizh devezh adalek Caesarea Philippi ha Menez an Treuzfurmiadenn eo penaos, er mare ma siell Krist ar c'hant pevar ha daou-ugent mil, an niver eizh a arouez an eizh den war Arc'h Noe, hag ar c'hwec'h a arouez ar c'hwec'hvet iliz, Philadelphia, hag a zo merket da vezañ an iliz a zo an eizhvet, da lavarout eo, eus ar seizh. Treuzfurmet int en eizhvet pa vez glorifiet Moizez, Elia ha Krist. Ar glorifiadur war ar menez a zo ivez skoueriet gant ar glorifiadur war ar menez en istor Moizez.

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

Moše a nyolohela thabeng, a nka baholo ba mashome a supileng le Joshua hammoho le eena.

> 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.

> Lalu naiklah Musa, dan Harun, Nadab, dan Abihu, serta tujuh puluh orang tua-tua Israel. Dan mereka melihat Allah Israel; dan di bawah kaki-Nya tampak seperti suatu hamparan yang terbuat dari batu nilam, dan seperti langit itu sendiri dalam kejernihannya. Tetapi kepada para pemuka bani Israel Ia tidak mengulurkan tangan-Nya; mereka juga melihat Allah, lalu makan dan minum. Berfirmanlah TUHAN kepada Musa: Naiklah kepada-Ku ke atas gunung dan tinggallah di sana; maka Aku akan memberikan kepadamu loh-loh batu, dan hukum, serta perintah-perintah yang telah Kutuliskan, supaya engkau mengajarkannya kepada mereka.

> 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.

> Lalu bangunlah Musa bersama-sama dengan Yosua, pelayannya; dan Musa naik ke gunung Allah. Dan ia berkata kepada para tua-tua itu: Tinggallah kamu di sini menantikan kami, sampai kami kembali kepadamu; dan lihatlah, Harun dan Hur ada bersama-sama dengan kamu; jika ada perkara pada seseorang, hendaklah ia datang kepada mereka.

> 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.

> Lalu Musa naik ke atas gunung itu, dan awan menutupi gunung itu. Kemuliaan TUHAN diam di atas Gunung Sinai, dan awan itu menutupinya enam hari lamanya; pada hari yang ketujuh Ia memanggil Musa dari tengah-tengah awan itu. Adapun rupa kemuliaan TUHAN itu seperti api yang menghanguskan di puncak gunung itu pada pemandangan bani Israel. Maka masuklah Musa ke tengah-tengah awan itu, lalu naik ke atas gunung itu; dan Musa berada di atas gunung itu empat puluh hari empat puluh malam. Keluaran 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.”

ᏗᏂᏙᎯ ᎠᏂᎸᏉᏗ ᎤᏂᏃᎮᎸ ᏤᎡᎥᏍ ᎤᏪᏥ ᎤᏲᎱᏒ ᎤᎵᏌᎳᏓᏅᎢ ᎤᏂᏌᎳᏓᏅᎢᏍᏗ ᎦᎶᏁᏛ ᎤᏬᏍᎦᏅᎢᏍᏔᏅᎢ ᎠᎵᏍᏓᏴᏁᎮᎢᏍᏗ. ᎿᎭᏉᏃ ᏑᏓᎵ ᎢᎦ ᎤᎶᏐᏅ ᎣᏂ ᎤᎷᏤ ᎣᏓᎸ ᎦᏬᏂᎯᏍᏔᏅᎢ, ᎾᏍᎩ ᎠᏂᏔᎵᏁ ᎠᏂᎸᏉᏗ ᎤᏂᏃᎮᎸ, ᎾᏍᎩ ᎤᏘᏃᎴ ᎤᏓᎿᎭᏩᏛᎢ, ᎾᏍᎩ ᎠᏦᎢᏁ ᎠᏂᎸᏉᏗ. ᎠᏂᏔᎵᏁ ᎠᏂᎸᏉᏗ ᎠᎵᏍᏓᏴᏁᎮᎢᏍᏗ, ᎣᏓᎸ ᎠᎵᏍᏓᏴᏁᎯ ᏔᎵ ᎢᎦᏛ ᎤᎬᏫᏳᎯ ᎤᏬᏂᎯᏍᏔᏅ ᎣᏓᎸ ᎤᏁᎬ, ᏚᏁᎦᎸᎢ ᏔᎵᏁ ᎤᏍᏗ ᎠᏦᎢ ᎢᏯᏓᎴᎩ. ᏦᎢ ᏧᏓᎴᏅᏛ ᏈᏓ, ᏥᎻ ᎠᎴ ᏣᏂ ᎤᏂᏃᎯᏳᎯ ᎤᎾᏓᏅᏖᎵᏍᎩ ᎨᏒ ᎦᎶᏁᏛ, ᎠᎴ ᏦᎢ ᏧᏓᎴᏅᏛ ᎠᎦᏴᎵᎨ ᎤᏬᏂᎴ, ᎢᏧᎳ ᎠᏂᏔᎵᏁ ᎬᏂᏳᏉ ᎤᏬᏂᎯᏍᏔᏅ ᎠᎦᏴᎵᎨ ᎤᏪᏂᎢ ᎠᎴ ᎠᏂᏔᎵᏁ ᎢᎦ ᏥᏌ ᏚᏘᏅᏎ ᏈᏓ, ᏥᎻ ᎠᎴ ᏣᏂ ᎾᏍᎩ ᎣᏓᎸ ᎦᏬᏂᎯᏍᏔᏅᎢ. ᎠᏂᏔᎵᏁ ᎤᏖᎸᎢ ᎣᏓᎸ ᏔᎵ ᎢᎦᏛ ᎤᏬᎯᏳᎯ ᎠᎦᏴᎵᎨ ᎤᏪᏂᎢ ᎠᎴ ᏦᎢ ᎠᏂᏍᏓᏩᏗᏒᎯ, ᏂᎪᎯᎸᏰᏃ ᎠᏂᏔᎵᏁ ᎤᏂᏃᎮᎸ “ᏔᎵᎦ ᎢᏯᏛᏁᎸᎢ” ᎤᏙᎯᏳᎭ.

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.

Masa enam jam di antara korban petang dan korban pagi, yang dilambangkan oleh enam hari menurut Matius dan Markus dari Kaisarea Filipi hingga Gunung itu, dilambangkan pula oleh enam hari Musa, hingga ia dipanggil masuk ke dalam awan pada hari yang ketujuh.

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.

ꯃꯔꯤꯁꯤꯡ ꯑꯁꯤ ꯑꯅꯤꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯇꯥꯔꯤꯌꯥꯔꯤꯡ ꯇꯥꯏꯝꯗꯒꯤ ꯍꯧꯔꯛꯂꯤ, ꯑꯗꯨꯒ ꯃꯣꯁꯦꯁꯅ ꯃꯍꯥꯛꯀꯤ ꯍꯟꯁꯤ ꯃꯔꯤ ꯑꯃ ꯑꯗꯨꯗ ꯍꯥꯏꯔꯤ, “ꯑꯩ ꯍꯜꯂꯛꯄ ꯐꯥꯎꯕꯗ ꯆꯥꯡꯁꯤꯟꯂꯨ.” ꯃꯔꯤꯁꯤꯡꯒꯤ ꯑꯍꯨꯝꯁꯨꯕ ꯅꯨꯃꯤꯠ ꯇꯔꯨꯛ ꯑꯗꯨ ꯃꯈꯥꯗꯒꯤ ꯊꯧꯔꯥꯡ ꯑꯣꯏꯅ ꯂꯧꯊꯣꯛꯂꯕ ꯑꯣꯏꯍꯥꯏ, ꯑꯗꯨꯕꯨ ꯃꯁꯤ ꯑꯄꯨꯟꯕ ꯅꯨꯃꯤꯠ 46 ꯑꯗꯨꯒꯤ ꯁꯔꯨꯛ ꯑꯃ ꯑꯣꯏꯔꯤ। ꯅꯨꯃꯤꯠ ꯇꯔꯨꯛ ꯑꯁꯤ ꯅꯨꯃꯤꯠ ꯃꯔꯤꯐꯨ ꯁꯤꯅꯥ ꯃꯥꯏꯖꯤꯡꯒꯤ ꯑꯍꯨꯝꯁꯨꯕ ꯆꯥꯡꯌꯦꯡ ꯑꯁꯤꯗ ꯂꯝꯂꯤꯕ ꯃꯇꯝ ꯑꯃꯅꯤ। ꯅꯨꯃꯤꯠ 46 ꯑꯁꯤ ꯂꯥꯏꯁꯪ ꯑꯁꯤꯒꯤ ꯃꯥꯔꯨ ꯑꯣꯏ, ꯅꯨꯃꯤꯠ ꯇꯔꯨꯛ ꯑꯁꯤ ꯈ꯭ꯔꯥꯏꯁꯠꯀꯤ ꯁꯤꯕꯒꯤ ꯃꯇꯝꯗꯒꯤ Pentecost ꯐꯥꯎꯕꯒꯤ ꯄꯨꯡ 6, ꯃꯍꯥꯛꯀꯤ crucifixion ꯗꯒꯤ ꯃꯍꯥꯛꯀꯤ ꯁꯤꯕ ꯐꯥꯎꯕꯒꯤ ꯄꯨꯡ 6, Caesarea ꯗꯒꯤ Caesarea ꯐꯥꯎꯕꯒꯤ ꯄꯨꯡ 6, ꯑꯃꯁꯨꯡ ꯄꯤꯇꯔꯒꯤ upper room ꯗꯒꯤ ꯂꯥꯏꯁꯪ ꯐꯥꯎꯕꯒꯤ ꯄꯨꯡ 6 ꯑꯗꯨꯅꯤ। ꯃꯣꯁꯦꯁꯅ ꯑꯀꯪꯕꯒꯤ ꯂꯝꯆꯠ ꯑꯗꯨ ꯐꯪꯉꯤ, ꯑꯃꯁꯨꯡ ꯂꯥꯏꯁꯪ ꯑꯁꯤ ꯀꯔꯝꯅ ꯁꯥꯕꯒꯦ ꯍꯥꯏꯕ ꯋꯥꯍꯩꯁꯤꯡꯁꯨ ꯐꯪꯉꯤ। Bible ꯅ ꯃꯤ ꯑꯃꯇꯅ ꯂꯥꯏꯔꯦꯝꯕ ꯎꯔꯕ ꯉꯝꯗꯦ ꯍꯥꯏꯔꯤ, ꯑꯗꯨꯕꯨ ꯃꯔꯤ ꯑꯃ ꯑꯗꯨꯅ “Israel-ꯒꯤ ꯂꯥꯏꯔꯦꯝꯕ ꯎꯔꯦ।” ꯆꯤꯡꯒꯤ ꯃꯊꯛꯇ ꯃꯣꯁꯦꯁ ꯑꯃꯁꯨꯡ ꯃꯔꯤ ꯑꯃ ꯑꯗꯨꯒ ꯂꯣꯏꯅ ꯂꯥꯏꯔꯦꯝꯕꯒꯤ ꯃꯐꯝ ꯑꯁꯤ Mount of Transfiguration ꯒꯤ ꯆꯤꯡꯗ ꯂꯣꯏꯅ ꯂꯥꯏꯔꯦꯝꯕ ꯃꯐꯝ ꯑꯗꯨ ꯃꯥꯛꯍꯜ ꯑꯣꯏꯔꯦ। ꯑꯅꯤꯃꯛꯀꯤ ꯃꯐꯝ ꯑꯁꯤꯗ ꯅꯨꯃꯤꯠ ꯇꯔꯨꯛꯀꯤ ꯃꯇꯝ ꯌꯥꯎꯔꯤ। ꯃꯣꯁꯦꯁꯀꯤ ꯃꯔꯤꯁꯤꯡ ꯑꯁꯤꯗ ꯑꯅꯤꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯇꯥꯔꯤꯌꯥꯔꯤꯡ ꯇꯥꯏꯝ ꯌꯥꯎꯔꯤ, ꯑꯃꯁꯨꯡ ꯂꯥꯏꯁꯪ ꯑꯁꯤꯕꯨ ꯃꯥꯔꯨ ꯑꯣꯏꯍꯜꯂꯤꯕ ꯅꯨꯃꯤꯠ 46 ꯑꯁꯤ ꯑꯄꯨꯟꯕ ꯑꯣꯏꯔꯤ। ꯃꯍꯥꯛꯅ ꯅꯨꯃꯤꯠ ꯃꯔꯤꯐꯨ ꯁꯤꯅꯥ ꯂꯝꯆꯠ ꯑꯗꯨ ꯐꯪꯈꯤꯕ ꯑꯁꯤ, sealing ꯑꯁꯤꯕꯨ ꯃꯥꯌꯣꯛꯄꯅ ꯑꯣꯏꯔꯤ।

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.

Պետրոսը Կեսարիա Փիլիպպեում էր երրորդ ժամին, իններորդ ժամին՝ Կեսարիա Մարիտիմա գնալու ճանապարհին, և վեցից ութ օրում նա Լեռան վրա է՝ Մովսեսի յոթանասուն ծերերի հետ այնտեղ դադար առնելով, երբ տեսնում է փառավորված Տիրոջ տեսիլքը, ճիշտ ինչպես Դանիելը տասներորդ գլխում։ Դանիելը Տիրոջը երես առ երես տեսավ, ինչպես նաև Գեդեոնը և յոթանասուն ծերերը։ Պայծառակերպության Լեռն այն վայրն է, որտեղ հարյուր քառասունչորս հազարի Լաոդիկեական շարժումը փոխակերպվում է հարյուր քառասունչորս հազարի Ֆիլադելֆիական շարժման։ Նրանք դառնում են ութերորդ եկեղեցին, որ վեցերորդ եկեղեցին է, ուստի տեսնում ենք վեց օր և ութ օր։

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.

Hora tse tshela go simologa mo go bapolweng ga Gagwe go fitlha losong lwa Gagwe, diura tse tshela tsa Pentekosete, diura tse tshela tsa Kesarea go ya Kesarea, malatsi a le marataro go ya kwa Thabeng ya Phetogo ya Sefatlhego, le malatsi a le marataro a ga Moshe a a neng a isa kwa malatsing a le masome a manè, tsotlhe ke mola o le mongwe. Magareng ga Kesarea Filipi, e leng Panium le molao wa Sontaga, ba ba dikete di le lekgolo le masome a manè le bonè ba a kanngwa sekano. Go kanngwa sekano moo go baka karogano.

> 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.

> Aku, Daniel, seorang diri sahaja yang melihat penglihatan itu; kerana orang-orang yang bersama-sama denganku tidak melihat penglihatan itu; tetapi kegentaran yang besar menimpa mereka, sehingga mereka melarikan diri untuk menyembunyikan diri. 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 berpisah daripada para tua-tua ketika dia berkata, “Tinggallah kamu di sini menantikan kami, sehingga kami datang kembali kepada kamu.” Musa berpisah daripada tujuh puluh orang pada waktu penantian itu, dan tujuh puluh minggu melambangkan masa percubaan bagi umat perjanjian terdahulu. Apabila minggu yang ketujuh puluh berakhir, dan minggu yang ketujuh puluh itu ialah minggu kudus ketika Kristus meneguhkan perjanjian dengan ramai orang, maka Kristus pun berpisah sepenuhnya daripada umat perjanjian terdahulu. Tempoh ketika umat perjanjian terdahulu dapat menyelesaikan masalah pendarahan mereka, yang bagi mereka bererti mempercayai bahawa mereka diselamatkan oleh darah Abraham, telah berakhir, dan anak dara yang berumur dua belas tahun itu telah dibangkitkan untuk melayani. Setelah waktu penantian bermula, Musa menerima hukum perjanjian itu, serta petunjuk untuk mendirikan Bait Suci.

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.

Apabila Petrus, Yakobus, dan Yohanes berada di Gunung itu, pemeteraian umat Allah, dan kemudian pengangkatan mereka sebagai panji, menggambarkan umat perjanjian itu sebagai bait suci dari seratus empat puluh empat ribu orang. Para pekerja pada jam kesebelas kemudian digabungkan kepada bait suci itu.

> 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.

> Beginilah firman TUHAN: Peliharalah keadilan dan lakukanlah kebenaran, sebab keselamatan-Ku sudah dekat untuk datang, dan kebenaran-Ku akan dinyatakan. Berbahagialah orang yang melakukan hal ini, dan anak manusia yang berpegang teguh padanya; yang memelihara hari Sabat supaya tidak menajiskannya, dan menjaga tangannya dari melakukan segala yang jahat. Janganlah pula anak orang asing, yang menggabungkan dirinya kepada TUHAN, berkata: TUHAN benar-benar telah memisahkan aku dari umat-Nya; dan janganlah orang kebiri berkata: Lihat, aku ini pohon yang kering. Sebab beginilah firman TUHAN kepada orang-orang kebiri yang memelihara hari-hari Sabat-Ku, yang memilih apa yang berkenan kepada-Ku, dan yang berpegang teguh pada perjanjian-Ku: Kepada mereka akan Kuberikan di rumah-Ku dan di dalam tembok-tembok-Ku suatu tempat dan suatu nama yang lebih baik daripada anak-anak lelaki dan anak-anak perempuan; Aku akan memberikan kepada mereka suatu nama yang kekal, yang tidak akan dilenyapkan. Juga anak-anak orang asing yang menggabungkan diri kepada TUHAN untuk melayani Dia, dan untuk mengasihi nama TUHAN, untuk menjadi hamba-hamba-Nya, setiap orang yang memelihara hari Sabat supaya tidak menajiskannya, dan yang berpegang teguh pada perjanjian-Ku, mereka itu akan Kubawa ke gunung-Ku yang kudus, dan akan Kubuat bersukacita di rumah doa-Ku; korban-korban bakaran mereka dan korban-korban sembelihan mereka akan diterima di atas mezbah-Ku; sebab rumah-Ku akan disebut rumah doa bagi segala bangsa.

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

> Tuhan Allah, yang menghimpunkan orang-orang buangan Israel, berfirman: Namun Aku akan menghimpunkan lagi orang-orang lain kepadanya, selain mereka yang telah dihimpunkan kepadanya. 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.

Peter, James dan John, serta Moses, mewakili “orang buangan Israel,” yang dibuang oleh saudara-saudara mereka yang membenci mereka.

> 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?

> “꞉녹테니 츠호, 아하비가 나의 보좌요, 땅이 나의 발판이니, 너희가 나를 위하여 지을 집이 어디 있으며, 나의 안식할 처소가 어디 있느냐?”

> 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.

> Kerana segala perkara itu telah dibuat oleh tangan-Ku, dan segala perkara itu telah terjadi, firman TUHAN; tetapi kepada orang inilah Aku akan memandang, yakni kepada dia yang miskin dan yang remuk hatinya, serta yang gentar terhadap firman-Ku. Barangsiapa menyembelih lembu adalah seolah-olah dia membunuh seorang manusia; barangsiapa mempersembahkan seekor anak domba, seolah-olah dia mematahkan tengkuk seekor anjing; barangsiapa mempersembahkan suatu persembahan, seolah-olah dia mempersembahkan darah babi; barangsiapa membakar kemenyan, seolah-olah dia memberkati berhala. Ya, mereka telah memilih jalan mereka sendiri, dan jiwa mereka bersukacita dalam segala kekejian mereka. Aku juga akan memilih kesesatan mereka, dan akan mendatangkan ke atas mereka perkara-perkara yang mereka takuti; kerana apabila Aku memanggil, tiada seorang pun yang menjawab; apabila Aku berfirman, mereka tidak mendengar; bahkan mereka melakukan apa yang jahat di hadapan mata-Ku, dan memilih apa yang tidak Aku sukai.

> 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.

> Dengarlah firman Tuhan, hai kamu yang gentar terhadap firman-Nya; saudara-saudaramu yang membenci kamu, yang mengusir kamu oleh karena nama-Ku, berkata, “Biarlah Tuhan dimuliakan”; tetapi Ia akan menampakkan diri untuk sukacitamu, dan mereka akan mendapat malu. 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.

“ຄວາມຊື່ນຊົມຍິນດີ” ປາກົດຢູ່ໃນພຣະຄຳພີຫຼາຍຄັ້ງແລະຫຼາຍຮູບແບບ ເຊັ່ນດຽວກັບຄຳວ່າ “ອັບອາຍ.” ໃນບໍລິບົດຂອງຂ່າວສານຂອງເປໂຕຈາກພຣະທຳໂຢເອນ, ຄວາມອັບອາຍກັບຄວາມຊື່ນຊົມຍິນດີເປັນຄູ່ຂະໜານກັນ ເໝືອນດັ່ງຄົນສະຫຼາດແລະຄົນໂງ່ ຫຼືເຂົ້າສາລີແລະຫຍ້າລະວງ. ຄວາມອັບອາຍແລະຄວາມຊື່ນຊົມຍິນດີ ໃນບໍລິບົດຂອງໂຢເອນ ເປັນຕົວແທນຂອງຜູ້ທີ່ມີນ້ຳມັນ ຫຼືຂ່າວສານຝົນປາຍລະດູ ຕໍ່ກັບຜູ້ທີ່ບໍ່ມີ. ມີແຕ່ເມື່ອທ່ານເຫັນລາຍລະອຽດນີ້ ທ່ານຈຶ່ງຈະເຂົ້າເຖິງຄວາມໝາຍທີ່ເລິກຊຶ້ງກວ່າຂອງຄຳວ່າ, “ພວກພີ່ນ້ອງຂອງທ່ານທີ່ກຽດຊັງທ່ານ, ຜູ້ທີ່ຂັບໄລ່ທ່ານອອກໄປເພາະນາມຂອງເຮົາ.” ພີ່ນ້ອງເຫຼົ່ານັ້ນ ຄືຜູ້ທີ່ໃນ Spalding and Magan, page one and two, ຖືກເອີ້ນວ່າ “ຊາວແອັດເວນຕິສທີ່ມີແຕ່ຊື່, ເໝືອນຢູດາ,” ຜູ້ທີ່ຈະ “ຫັກຫຼັງພວກເຮົາໃຫ້ແກ່ຄາທອລິກ,” “ເພາະພວກເຂົາກຽດຊັງພວກເຮົາເນື່ອງຈາກວັນຊະບາໂຕ, ເພາະພວກເຂົາບໍ່ສາມາດຫັກລ້າງມັນໄດ້.” ພວກພີ່ນ້ອງຂອງທ່ານທີ່ກຽດຊັງທ່ານ ຂັບໄລ່ທ່ານອອກໄປເນື່ອງຈາກຂ່າວສານເລື່ອງວັນຊະບາໂຕຂອງແຜ່ນດິນ, Moses seven times, ຊຶ່ງບໍ່ສາມາດຖືກຫັກລ້າງໄດ້. ປະເດັນໃນທີ່ນີ້ກໍຄື ທ່ານຖືກຂັບໄລ່ອອກໄປເນື່ອງຈາກການໂຕ້ຖຽງດ້ານຄຳສອນ, ການອະພິປາຍໂຕ້ແຍ້ງ, ດັ່ງທີ່ເອຊາຢາເອີ້ນມັນ, ແລະການໂຕ້ຖຽງດ້ານຄຳສອນນັ້ນກໍຄືຂ່າວສານຂອງຝົນປາຍລະດູ.

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.

Joeli e quan atë mesazh “verë të re”, dhe nëse e ke atë mesazh, ke gëzim. Nëse nuk e ke, zgjohesh si pijanecët e Joelit, për të zbuluar se vera e re është hequr nga goja jote. Në atë çast je profetikisht “i turpëruar”. Klasa që ka vajin, ka gëzim, dhe klasa që nuk ka vaj është e turpëruar. Vaji është gjithashtu verë e re, dhe lidhet me gëzimin. Kjo është arsyeja pse Isaia thotë: “Dëgjoni fjalën e Zotit.” Një klasë zgjedh të dëgjojë, dhe tjetra nuk ia vë veshin tingullit të borisë. Isaia e përcakton në mënyrë të veçantë klasën që dëgjon, kur thotë: “ju që dridheni para fjalës së tij”. Zoti i mbledh ata që janë dëbuar për shkak të mesazhit që mbërriti më 11/9, dhe në ligjin e së dielës, Ai i mbledh eunukët e Isaias, të cilët paraqiten si pemë të thata. Nëse ata do të kapen fort pas besëlidhjes, nuk do të jenë më të ndarë nga mali i shenjtë i Perëndisë.

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.

Евнух или сухое дерево означают смерть. Евнух не может производить потомство, и сухое дерево не имеет жизни. Обетование состоит в том, что если те язычники, или работники одиннадцатого часа, примут завет, представленный субботой, у них будут сыновья и дочери. Сначала Он собирает изгнанников Израиля, затем воздвигает этих изгнанников как знамя и после того собирает Своё другое стадо. Первое и второе собирание представляют собой период от 9/11 до воскресного закона, когда Святой Дух окропляет, а также период от воскресного закона до того времени, когда восстанет Михаил и поздний дождь будет излит без меры. В обоих периодах поздний дождь является вестью, которая, если она у тебя есть, приносит радость, а если её у тебя нет, приносит стыд.

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.

Ibhuku yaMatewu ihlukaniswe ngemigqa emithathu, emela izingelosi ezintathu zesAmbulo isahluko seshumi nane. Umugqa ngamunye kule mithathu uqukethe futhi amafraktali ezingelosi ezintathu. Umugqa wesibili, kusukela esahlukweni seshumi nanye kuze kube esahlukweni samashumi amabili nambili, uyisigaba esimaphakathi, ngokuba uyisithunywa sesibili, esimisiwe phakathi kwesithunywa sokuqala nesesithathu. Ibhuku likaMatewu uqobo lwalo lingumugqa ophakathi, lapho sicabangela izahluko zeshumi nanye kuya kwamashumi amabili nambili esimweni sezahluko zesivumelwano zeGenesise neSambulo.

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.

Pusat bagi dua belas fasal perjanjian ialah kitab Matius, dan baris pusat daripada tiga baris Matius terdapat dalam dua belas fasal yang sama. Pusat bagi dua belas fasal itu ialah pemeteraian seratus empat puluh empat ribu orang. Titik pusat itu diwakili oleh tiga ayat, yang sejajar dengan tiga ayat pusat dalam dua belas fasal perjanjian Kejadian dan Wahyu.

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

Peter adalah titik pusat dari titik pusat dari titik pusat, dan ia melambangkan mempelai Kristen yang pertama dan yang terakhir. Itulah tanda tangan Alfa dan Omega. Palmoni juga membubuhkan tanda tangan-Nya atas perubahan nama Peter, ketika Ia merancang teka-teki nama Peter dalam bahasa Inggris. Yesus berbicara kepada Peter dalam bahasa Ibrani, dan percakapan itu dicatat dalam bahasa Yunani dan kemudian dituangkan ke dalam bahasa Inggris. Dalam bahasa Inggris, Palmoni menamai Peter dengan memakai huruf ke-16 dari alfabet Inggris, diikuti oleh huruf ke-5, yang diikuti oleh huruf ke-20, yang diikuti oleh huruf ke-5 yang diikuti oleh huruf ke-18, dengan sepenuhnya mengetahui bahwa ketika Ia, sebagai Palmoni, menciptakan nama yang akan berpindah dari bahasa Ibrani, ke bahasa Yunani, lalu ke bahasa Inggris. Ia juga merancang bahwa nama bahasa Inggris itu akan memungkinkan suatu teka-teki dengan mengalikan kelima huruf tersebut untuk mencapai bilangan seratus empat puluh empat ribu. Palmoni, yang juga adalah yang pertama dan yang terakhir, merancang bahwa huruf pertama dari kelima huruf bahasa Inggris itu dan huruf terakhir dari kelima huruf itu yang membentuk nama Peter adalah huruf ke-16 dan huruf ke-18, sebab nama Peter harus muncul dalam Matius 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.

ចំពោះអ្វីៗទាំងអស់នោះអំពីពេត្រុស យើងនៅតែត្រូវពិភាក្សាអំពី «សមាមាត្រមាស»។ សមាមាត្រមាសត្រូវបានតំណាងដោយ ម៉ាថាយ 16:18 ព្រោះសមាមាត្រនោះគឺ 1.618។ សមាមាត្រមាសមានការទាក់ទងនឹង fractals នៃធម្មជាតិ ហើយនៅពេល Palmoni កំណត់ទីតាំងពេត្រុសនៅក្នុង ម៉ាថាយ 16:18 នោះ Palmoni កំពុងកំណត់អត្តសញ្ញាណថា កូនសោព្យាករណ៍ដែលត្រូវបានដាក់លើស្មារបស់ Eliakim នៅក្នុង អេសាយ 22:22 និងកូនសោព្យាករណ៍ដែលត្រូវបានប្រទានឲ្យពេត្រុស និងក្រុមជំនុំនៅក្នុងខគម្ពីរនោះ រួមបញ្ចូល fractals ព្យាករណ៍។

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.

Caesarea Philippi pada jam yang ketiga hingga Caesarea Maritima pada jam yang kesembilan melambangkan suatu fraktal dari jam yang ketiga ketika Kristus disalibkan sampai jam yang kesembilan ketika Kornelius menyuruh orang memanggil Petrus. Musim Pentakosta dari jam yang ketiga pada penyaliban hingga Petrus di Bait Suci pada hari Pentakosta pada jam yang kesembilan, merupakan suatu fraktal dari 1.260 hari dari salib sampai kepada Kornelius. Tiga kali Bapa berfirman merupakan suatu fraktal dari ketiga malaikat, demikian pula tiga kali Yesus hanya membawa Petrus, Yakobus, dan Yohanes. Informasi kenabian yang terkode dalam ayat-ayat ketika Petrus menggambarkan seratus empat puluh empat ribu adalah sedalam kebenaran mana pun yang pernah ada, namun kita masih belum menempatkan Petrus di Panium dalam Daniel sebelas.

We will continue this study in the next article.

Ntɛ yi di kan wɔ yɛn adesua yi ho wɔ atwerɛsɛm a edi hɔ no mu.

> Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.

> Petrus, rasul Yesus Kristus, kepada orang-orang asing yang tersebar di seluruh Pontus, Galatia, Kapadokia, Asia, dan Bitinia, yaitu orang-orang pilihan menurut pra-pengetahuan Allah Bapa, oleh pengudusan Roh, menuju ketaatan dan percikan darah Yesus Kristus: Kasih karunia dan damai sejahtera dilimpahkan kepadamu. Terpujilah Allah dan Bapa Tuhan kita Yesus Kristus, yang menurut rahmat-Nya yang berlimpah telah melahirbarukan kita kepada suatu pengharapan yang hidup oleh kebangkitan Yesus Kristus dari antara orang mati, kepada suatu warisan yang tidak dapat binasa, yang tidak bercela, dan yang tidak akan layu, yang tersimpan di sorga bagi kamu, yaitu kamu yang dipelihara oleh kuasa Allah melalui iman menuju keselamatan yang siap untuk dinyatakan pada zaman terakhir.

> 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.

> यसमा तिमीहरू अत्यन्त हर्षित हुन्छौ, यद्यपि अहिले केही समयका लागि, यदि आवश्यक परे, तिमीहरू अनेक प्रकारका परीक्षाहरूका कारण शोकमा परेका छौ; ताकि तिमीहरूको विश्वासको परीक्षा—नाश हुने सुनाभन्दा धेरै अधिक बहुमूल्य, तापनि आगोमा जाँचिने—येशू ख्रीष्टको प्रकट हुने दिनमा प्रशंसा, सम्मान र महिमाका लागि प्रमाणित होस्। उहाँलाई नदेखेका भए पनि तिमीहरू उहाँलाई प्रेम गर्छौ; उहाँलाई अहिले नदेखे तापनि, उहाँमा विश्वास गर्दै, तिमीहरू अवर्णनीय र महिमाले परिपूर्ण आनन्दसहित हर्षित हुन्छौ; किनकि तिमीहरू आफ्नो विश्वासको अन्तिम फल, अर्थात् आफ्ना प्राणहरूको उद्धार, प्राप्त गर्दैछौ।

> 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.

> Mengenai keselamatan itu para nabi telah menyelidiki dan menelusurinya dengan sungguh-sungguh, yaitu mereka yang telah bernubuat tentang kasih karunia yang akan datang kepadamu. Mereka meneliti waktu dan keadaan yang bagaimanakah yang dinyatakan oleh Roh Kristus yang ada di dalam mereka, ketika Ia terlebih dahulu memberi kesaksian tentang penderitaan-penderitaan Kristus dan kemuliaan yang akan menyusul sesudah itu. Kepada mereka telah dinyatakan, bahwa bukan untuk diri mereka sendiri, melainkan untuk kita, mereka melayani hal-hal yang sekarang telah diberitakan kepadamu oleh mereka yang telah memberitakan Injil kepadamu dengan Roh Kudus yang diutus dari surga; hal-hal itu adalah hal-hal yang sangat ingin dipandang oleh para malaikat.

> 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.

> Nafi, tendelá mabe makanisi na bino, bozala na bokebi, mpe botia elikya na bino mobimba na ngolu oyo ekomemela bino na emoniseli ya Yesu Klisto; lokola bana ya botosi, bomibongisa lisusu te kolanda baposa ya kala ya mabe oyo bozalaki na yango na kozanga boyebi na bino; kasi lokola Ye oyo abengi bino azali mosantu, bino mpe bozala basantu na lolenge nyonso ya etamboli na bino; pamba te ekomami ete: “Bozala basantu, pamba te Ngai nazali mosantu.”

> 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.

> और यदि तुम उस पिता को पुकारते हो, जो बिना पक्षपात के हर एक के काम के अनुसार न्याय करता है, तो अपने परदेशवासी जीवन का समय भय के साथ बिताओ; क्योंकि तुम जानते हो कि तुम अपने पूर्वजों से प्राप्त व्यर्थ चालचलन से नाशमान वस्तुओं, अर्थात् चाँदी या सोने, के द्वारा छुड़ाए नहीं गए, परन्तु मसीह के बहुमूल्य लोहू के द्वारा, जो निष्कलंक और निष्दोष मेम्ने के समान है। वह जगत की उत्पत्ति से पहले ही ठहराया गया था, परन्तु इन अंतिम समयों में तुम्हारे लिये प्रगट किया गया; और उसके द्वारा तुम उस परमेश्वर पर विश्वास करते हो, जिसने उसे मरे हुओं में से जिलाया और उसे महिमा दी, ताकि तुम्हारा विश्वास और आशा परमेश्वर में हों। जब कि तुमने आत्मा के द्वारा सत्य के आज्ञाकारी होकर अपने प्राणों को भाइयों के निष्कपट प्रेम के लिये शुद्ध किया है, तो शुद्ध हृदय से एक दूसरे से गहन प्रेम रखो; क्योंकि तुम फिर से जन्मे हो, नाशमान बीज से नहीं, परन्तु अविनाशी बीज से, अर्थात् परमेश्वर के वचन के द्वारा, जो जीवित और अटल बना रहता है सदा सर्वदा। क्योंकि सब प्राणी घास के समान हैं, और मनुष्य की सारी महिमा घास के फूल के समान है। घास सूख जाती है, और उसका फूल झड़ जाता है; परन्तु प्रभु का वचन सदा सर्वदा बना रहता है। और यही वह वचन है, जो सुसमाचार के द्वारा तुम्हें सुनाया गया। 1 पतरस 1:1–25.

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