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

Macaafa Yo’elii fi Waldaa Adveentistii Guyyaa Torbaffaa Laa’odiiqeyaa - Lakkoofsa Soddoma fi Sadii

Number Thirty-Three

Lakkobsa Soddomaafi Sadii

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.

ରବିବାର ନିୟମ ସମୟରେ, ଏକ ଶତ ଚୁଆଳିଶ ହଜାର ଜଣ ଭବିଷ୍ୟଦ୍ବାଣୀଗତ ଭାବରେ ଏକାଦଶ-ଘଣ୍ଟାର କାର୍ମିକମାନଙ୍କ ସହ ମିଳନ କରନ୍ତି। ଏକ ଶତ ଚୁଆଳିଶ ହଜାର ଜଣ ତା’ ପୂର୍ବରୁହିଁ ମୁଦ୍ରାଙ୍କିତ ହୋଇସାରିଛନ୍ତି, ଏବଂ ପରେ ସେମାନେ ବଡ଼ ଜନସମୂହକୁ ବାବିଲୋନରୁ ବାହାରିଆସିବାକୁ ଓ ସପ୍ତମ-ଦିନର ବିଶ୍ରାମବାର ପକ୍ଷରେ ସେମାନଙ୍କ ସହ ଦୃଢ଼ଭାବେ ଠିଆ ହେବାକୁ ଆହ୍ୱାନ କରୁଛନ୍ତି। ଈଶ୍ୱରଙ୍କ ଗୃହ ପାଇଁ ବିଚାର ରବିବାର ନିୟମ ସମୟରେ ସମାପ୍ତ ହୁଏ, ଏବଂ ତା’ପରେ ବିଚାର ଅନ୍ୟଜାତିମାନଙ୍କ ଦିଗକୁ, ଅର୍ଥାତ୍ ବଡ଼ ଜନସମୂହ—ଈଶ୍ୱରଙ୍କ ଅନ୍ୟ ମେଷପାଳ ଦିଗକୁ ଅଗ୍ରସର ହୁଏ। ପ୍ରକାଶିତ ବାକ୍ୟ ସାତମ ଅଧ୍ୟାୟ ଏହି ଉଭୟ ଦଳକୁ ଚିହ୍ନିତ କରେ, ଏବଂ ପଞ୍ଚମ ମୁଦ୍ରାରେ ଅନ୍ଧକାର ଯୁଗର ଶହୀଦମାନେ ପଚାରନ୍ତି, ସେମାନଙ୍କ ଶହୀଦତ୍ୱ ପାଇଁ ଈଶ୍ୱର କେତେଦିନ ପର୍ଯ୍ୟନ୍ତ ପାପାଲ ଶକ୍ତିର ବିଚାର କରିବେନାହିଁ? ସେମାନଙ୍କୁ କୁହାଯାଏ ଯେ, ପାପାଲ ନିର୍ଯାତନାର ଶହୀଦମାନଙ୍କ ଦ୍ୱିତୀୟ ଦଳ ପୂର୍ଣ୍ଣ ହେଉ ପର୍ଯ୍ୟନ୍ତ ସେମାନେ ନିଜ ନିଜ ସମାଧିରେ ବିଶ୍ରାମ କରୁନ୍ତୁ, ଏବଂ ସେମାନଙ୍କୁ ଶ୍ୱେତ ବସ୍ତ୍ର ଦିଆଯାଏ। ପ୍ରକାଶିତ ବାକ୍ୟ ସାତମ ଅଧ୍ୟାୟର ବଡ଼ ଜନସମୂହ ଶ୍ୱେତ ବସ୍ତ୍ର ପରିଧାନ କରିଥାଏ, କାରଣ ସେମାନେ ଶୀଘ୍ର-ଆସୁଥିବା ରବିବାର ନିୟମ ସଙ୍କଟରେ ପାପାଲ ଶହୀଦମାନଙ୍କ ଦ୍ୱିତୀୟ ଦଳଙ୍କ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି। ପ୍ରକାଶିତ ବାକ୍ୟ ସାତମ ଅଧ୍ୟାୟ ଏବଂ ପଞ୍ଚମ ମୁଦ୍ରା ଯେପରି ଏହି ଦୁଇ ଦଳକୁ ସମ୍ବୋଧନ କରେ, ସେପରି ସ୍ମୁର୍ନା ଓ ଫିଲାଦେଲଫିଆ ମଣ୍ଡଳୀମାନେ ମଧ୍ୟ କରନ୍ତି। ସ୍ମୁର୍ନା ଅନ୍ତିମ ପାପାଲ ରକ୍ତସ୍ନାନର ଶହୀଦମାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଏବଂ ଫିଲାଦେଲଫିଆ ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କୁ।

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.

Pheexiros Qeysaariyaa Filiphositti saʼaatii sadaffaarratti argama; “guyyoota jaʼa” booda immoo, saʼaatii jaʼa utuu hin taʼin, inni handaara seera Dilbataatti, jechuunis saʼaatii sagalaffaatti, gaʼa ture.

> 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.

> Guyyaa jaʼa booddee Yesuus Pheexiroosin, Yaaqoobiin, Yohannis obboleessa isaa wajjin fudhatee, gara tulluu ol dheeraa iddoo kophaa taʼetti isaan geesse; fuula isaanii durattis inni bifa ni jijjiirame; fuulli isaas akka aduutti ni ife, uffanni isaas akka ifaatti adii ture. Kunoo, Museenii fi Eeliyaas isa wajjin haasaʼaa jiran isaanitti mulʼatan. Maatewos 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.

በሰንበት ሕጉ ጊዜ እነዚያ መቶ አርባ አራት ሺህ በትንቢታዊ ሁኔታ ከታላቁ ብዙ ሕዝብ ጋር ይገናኛሉ። ኤልያስ ሞትን የማይቀምሱትን መቶ አርባ አራት ሺህ ይወክላል፥ ሙሴም በጌታ ውስጥ የሚሞቱትን ይወክላል። እነርሱ ከክርስቶስ ጋር በሰንበት ሕጉ ላይ ቆመዋል፤ ይህም ክርስቶስ በመስቀል ላይ የጸጋውን መንግሥት እንዳቆመ ሁሉ፥ የክብሩን መንግሥት የሚቀባበት ቦታ ነው። ከሦስተኛው ሰዓት እስከ ዘጠነኛው ሰዓት ያለውን የስድስት ሰዓት ጊዜ በተመለከተ እያቀረብነው ካለው አመክንዮ ጋር አሁንም ተሳትፋችሁ ከሆነ፥ እጅግ ልዩ ምሳሌ የሆነ አንድ ነገር ማየት አስፈላጊ ነው።

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.

Saʼaatiin sadaffaan Qeesaariyaa Filiphoosii omeegaa saʼaatii saglaffaa Qeesaariyaa Maritimaa keessatti argamuuf alfaadha. Ani as keessatti, saʼaatii jaha utuu hin taʼin, guyyoota jaha booda Pheexiroos Gaara Jijjiirama Ulfinaatti akka argamu adda baasaa jira; kunis seenaa Dambii Dilbataa irratti xumuramu, isa saʼaatii saglaffaa taʼe, ni fakkeessa. Yeroon guyyoota jahan kun yeroo saʼaatii jahan waliin wal-sima; garuu qofa akka fraaktaalii Qeesaariyaa irraa gara Qeesaariyaatti. Wanti baayʼee addaa taʼe immoo, mulʼatni fraaktaalii seenaa kun seenaa yeroo saʼaatii jahan keessatti argamu kun, akkuma jirutti, yeroo ati waqtii Phentaaqostee ilaaltee hubattu ni taʼa. Saʼaatiin jahan duʼa Kiristoos irraa hamma Phentaaqosteetti jiran fraaktaalii yeroo fannoo irraa hamma bara 34 A.D. tti, yeroo torban qulqulluun xumuramee wangeelli gara Ormootaatti deemetti, taʼu.

> “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.

> “Ammaan boonasaa fi hinaaffaan ifa irratti balbala cufan. Yoo gabaasonni tiksootaatii fi ogeeyyii warra ba’a baha irraa dhufaniin fide amanaman ta’e, isaan lubootaa fi barsiisota seera Yihudootaa iddoo baay’ee nama hin hawwisiisne keessa kaa’u turan; jechuunis, himannaa isaanii akka isaan ibsitoota dhugaa Waaqayyoo ta’an soba taasisu turan. Barsiisonni beekumsa qaban kun warra isaan saboota Waaqayyo hin beekne jedhan irraa barsiifamuuf of hin gad qabne. Isaan akka jedhanitti, Waaqayyo isaan bira darbee tiksoota wallaaloo yookaan Ormoota hin dhaabne wajjin qunnamu jechuun hin danda’amu ture. Isaan gabaasa mootummaa Herodisii fi Yerusaalem guutuu kakaasaa ture sana tuffii isaanii agarsiisuuf murteessan. Isaan wantoonni kun dhugaa ta’uu isaanii ilaaluudhaaf illee gara Beetlihem hin deemne. Isaanis uummata akka Yesuus irratti fedhiin agarsiifamu kun kaka’umsa xinnummaatti nama harkisu ta’eetti ilaalu geggeessan. Asitti Kiristoos lubootaa fi barsiisota seeraa biratti fudhatama dhabuun jalqabe. Bakkuma kana irraa jalqabee, boonasni isaanii fi mata-jabinni isaanii gara jibba cimaa Fayyisaatti hundeeffameetti guddate. Yeroo Waaqayyo Ormootaaf balbala banutti, hooggantoonni Yihudootaa ofii isaaniif balbala cufaa turan.” 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.

Torbannee qulqulluu sana gidduutti Kiristoos fannifame. Waggaa sadii fi walakkaa booda Istifaanos dhagaadhaan rukutamee ajjeefame, Qorneeliyoosis Phexiros akka isaaf waamu godhe. Fannoo sana irraa waggaa sadii fi walakkaa booda, yeroo carraa kennaa Israa’el durii guutummaatti xumurame. Achi booddee Istifaanos gara samii ilaalee Kiristoos dhaabatee arge; kunis Daani’el boqonnaa kudha lama, lakkoofsa tokko keessatti yeroo carraan kennaa xumuramu agarsiisuudha. Balballi Israa’el durii irratti cufame; warra Ormaatiifis baname.

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.

କ୍ରୀଷ୍ଟଙ୍କ ନବମ ଘଣ୍ଟାରେ ଘଟିଥିବା ମୃତ୍ୟୁଠାରୁ ଷ୍ଟିଫେନଙ୍କ ମୃତ୍ୟୁ ଏବଂ ପିତରଙ୍କ ନବମ ଘଣ୍ଟାରେ ଆହ୍ୱାନ ପର୍ଯ୍ୟନ୍ତ ଥିବା ଅବଧିରେ, କର୍ନେଲିୟ ଏବଂ ଷ୍ଟିଫେନ ଏହାର ଦୁଇଜଣ ସାକ୍ଷୀ, ଯେ ବାରଶେ ଷାଷ୍ଠି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଦିନ ପୂରଣ ହୋଇଥିଲା। ନବମ ଘଣ୍ଟାର ମୃତ୍ୟୁଠାରୁ ନବମ ଘଣ୍ଟାର ମୃତ୍ୟୁ ପର୍ଯ୍ୟନ୍ତ, ୧,୨୬୦ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଦିନ ଥିଲା। ମୃତ୍ୟୁର ନବମ ଘଣ୍ଟାଠାରୁ ପେନ୍ତେକୋଷ୍ଟର ନବମ ଘଣ୍ଟା ପର୍ଯ୍ୟନ୍ତ, ବାଉନ୍ନ ଦିନର ଅବଧି ମଧ୍ୟରେ ୧,୨୬୦ ଦିନର ଏକ ଫ୍ରାକ୍ଟାଲ ଚିହ୍ନଟ ହୁଏ।

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.

ጴንጤቆስጤ ዘመን የነበረው ፍራክታል በእነዚያ 1,260 ቀኖች መጀመሪያ ላይ ነው፤ በእነዚያም ቀኖች መጨረሻ ጴጥሮስ በትንቢታዊ ሁኔታ በቂሳርያ በሦስተኛውና በዘጠነኛው ሰዓት ተቀምጦ ይገኛል። ሁለቱ ቂሳርያዎች የአንድ ትንቢታዊ የስድስት ሰዓት ዘመን አልፋና ኦሜጋን ይወክላሉ። በሁለቱ ቂሳርያዎች የትንቢታዊው የስድስት ሰዓት ዘመን ውስጥ፣ ጴጥሮስ ስድስት ቀኖች ይጓዛል እና ወደ ለውጠ መልክ ተራራ ይደርሳል። ተራራው እሁድ ሕግ ላይ ፍጻሜውን የሚያገኝ ማኅተምን ይወክላል፤ በዚያም ድል አድራጊቱ ቤተ ክርስቲያን ከተራሮች ሁሉ በላይ ከፍ ትላለች። እነዚያ ስድስት ቀኖች ከቂሳርያ እስከ ቂሳርያ ያለውን የስድስት ሰዓት ዘመን ይወክላሉ፤ እነርሱም በዚያ ዘመን ውስጥ ያለ ፍራክታል ናቸው፥ እንደ ጴንጤቆስጤ ዘመንም በዚያው ቅዱስ ዘመን መጀመሪያ ላይ ፍራክታል እንደነበረው።

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.

Jalqabni fractal jechuun ayyaana Birraa yeroo Pentecoosteetti walqabatan kan guute ture. Fractalli dhumaa Qeesaariyaa Fiiliphoos irraa gara Tulluu Jijjiiramaatti jiru immoo torban qulqulluu wajjin raajii keessatti walitti hidhamuun jira. Tulluu sana irratti Abbaan dubbate, akkuma cuuphaamummaa Kiristoositti godhe sana, akkasumas akkuma inni yeroo fannoo dura dhihaatutti dubbatuuf ture. Abbaan sagalee dhageessifamuun yeroo sadii jalqaba torban qulqulluu irraa kaasee hamma fannooatti dubbate. Yeroo tokko cuuphaatti, itti aansuunis Tulluu Jijjiiramaa irratti, achiis gaaddisa fannoo dhihaachaa jiru keessatti dubbate.

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.

እቲ መስቀል ናይቲ ብጥምቀቱ ዝጀመረ 1,260 መዓልታት ኦሜጋ እዩ። ጥምቀቱን መስቀሉን ናይ ዳንኤል ምዕራፍ ዘጠኝ ቅዱስ ሰሙን ዝምልከቱ ፍሉያት ምልክታት መንገዲ እዮም፤ እዚ ድማ እቲ ከረን ምልዋጥ መልክዕ ከም ክፍሊ ናይቲ ቅዱስ ሰሙን ይለልዮ። እቶም ቀዳማይን መወዳእታን ምልክታት መንገዲ ንትንቢት ናይቲ ቅዱስ ሰሙን ዝፍጽሙ እንተ ኾይኖም፡ እቲ ማእከላይ ምልክት መንገዲ ድማ ብናይ ትንቢት ግድነት ከምኡ ክገብር ኣለዎ።

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.

Cuuphaan inni ergamaa isa jalqabaa dha; Gaara Jijjiirramaa inni lammaffaa, fannoon immoo inni sadaffaa dha. Gaara sana irratti, Waaqayyo Musee fi Eliyaasin mallattoo karaa waldaa haftee taʼanitti adda baasee mulʼise. Itti-fayyadamnisaa mallattoo saddeetii Phexros, Yaaqoobii fi Yohannis jedhuun walitti hidhamee jira. Yeroo sadii Yesus Phexrosiin, Yaaqoobii fi Yohannisiin of wajjin geesse ture. Yeroo jalqabaa duʼaa kaʼuu intala Yaaʼiros ture; yeroo lammaffaatti Jijjiirrama, yeroo sadaffaatti immoo Getesemaanee ture. Yeroo jalqabaatti Phexros, Yaaqoobii fi Yohannis durba waggaa kudha lamaan duʼaa kaafamte arganiiru.

> 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.

> Yommuu Yesuus deebiʼee dhufe, uummanni hundinuu isa eeggachaa turaniif gammachuudhaan isa simatan. Kunoo, namichi maqaan isaa Yaayiroos jedhamu tokko dhufe; inni dura taa’aa mana sagadaa ture. Innis miilla Yesuusitti kufee, gara mana isaatti akka dhufu isa kadhate; sababiin isaas inni intala tokko qofa, umurii waggaa kudha lamaa keessaa qabaa ture; isheen immoo duʼa irra geesse turte. Inni yommuu achi deemus, namoonni isa maranii tuqaa turan. Luqaas 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.

Maqaan Yaayeros jechuun “isa ibsu” fi “ifaa fi ulfina qabeessa taʼuu” jechuudha. Yeroo sadii keessatti Pheexiros, Yaaqoobii fi Yohaannis qofa keessummoota addaa Kiristoos taʼan keessaa, kun yeroo jalqabaati; Yaayerosnis ergamaa jalqabaa isa ulfina isaatiin lafa ifa godhu bakka buʼa. Durbi waggaa kudha lamaa sun durboota akka dhibba tokkoo fi afurtamii afur kumaatti duʼaa kaafaman bakka buʼiti. Kiristoos, dubartii dhiiga dhangalaʼu waggaa kudha lamaaf qabdu wajjin walqunnamtii isaa booda, mana intala durbii sanaa gaʼe.

> 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.

> Dubartiin dhiiga ishee irraa waggaa kudha lamaa oliif dhangalaasuun qabamtee, isaafis qabeenya ishee hundumaa ogeeyyii fayyaa irratti fixxe, garuu tokkoon isaanii illee ishee fayyisuu hin dandeenye, duubaan isa bira dhuftee handaara uffata isaa tuqte; yeruma sana dhiigni ishee dhaabate. Luqaas 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.

Duraa waggaa kudha lamaa qabdu tokko ni beekamti; achiis lakkoofsa itti aanu keessatti dubartiin dhibee dhiigaa waggaa kudha lamaaf qabdu ni beekamti. Dubartiin sun jireenya guutuu durba sanaa keessatti dhibee dhiigaa sana qabdi turte. Yesuus gara intala durbaa sanaa ga’uuf jecha dubartii dhibee dhiigaa qabdu sana bira darbuuf jedhu ture. Dubartiin sun ergaa ergamaa isa jalqabaa, akkuma ergaa Laa’odiiqeyaatti bakka bu’ameetti, bakka buuti. Kiristoos durba sana du’aa kaasee jireenyatti deebisuuf jedhu ture; dubartiin dhukkubsattuun sunis, dubartiin Laa’odiiqeyaa sunis, yeroo gabaabaa tokko illee Waaqummaa tuquuf carraa qabdi turte. Daa’imni dhaloota isa dhumaa bakka bu’a; Yesuusis dubartii dhukkubsattuu, Laa’odiiqeyaa, bira darbuu irratti, durba guyyoota dhumaa kaasuuf jira. Yommuu durbi sun du’aa kaafamtu, dubartiin sun yookaan fayyiteerti yookaan bira darbameerti.

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

Amalli ergamaa inni jalqabaa sodaa dha; sodaanis gosa lama qaba.

> 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.

> Utuu inni dubbachaa jiruu, namni tokko mana bulchaa mana sagadaa irraa dhufee, “Intalli kee duuteetti; Barsiisaa hin dhiphisin,” isaan jedhe. Yesuus garuu kana yommuu dhaga’e, deebisee akkana jedheen: “Hin sodaatin; amani qofa, isheenis ni fayyiti.” Luqaas 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.

Achiis Phexros, Yaaqoobii fi Yohannis gara kutaa keessaa, bakka duʼaa kaʼuun, cuuphaa Kiristoosiin fakkeenya godhamee, humneeffamuu ergamoota jalqabaa fi sadaffaa bakka buʼetti, seenu. Tulluun Geeddaramuu yeroo lammaffaa Phexros, Yaaqoobii fi Yohannis dhugaa-baatota taʼanidha. Tulluun Geeddaramuu ergamaa lammaffaati; Kiristoosis yeroo bartoota isuma kana Getesemaanee geessetti, inni ergamaa sadaffaa bakka buʼe. Tarkaanfii lammaffaatti, Tulluu Geeddaramuu irratti “lammaffaan” tokko jira; sababiin isaas mallattoon karaa Tulluu sanaa gidduu yeroo sadii Abbaa dubbateeti. Isa jalqabaa cuuphaa Isaa irratti ture; kunis duʼaa kaʼuu durba waggaa kudha lamaa wajjin wal-sima; isa lammaffaan Tulluu sana ture; isa sadaffaan immoo fannoo dura xinnoo ture. Yeroo sadii Abbaan dubbate fi yeroo sadii bartoonni sadan Yesuus wajjin kophaatti deeman, akka walitti hidhatan kan taasisu dhugaan, sarara kamiyyuu keessatti mallattoon karaa lammaffaan Tulluu Geeddaramuu taʼuudha.

> 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.

> Inni yommuu mana seene, Phexiroosii, Yaaqoobii, Yohaannisii, akkasumas abbaa fi haadha intalattii malee, namni tokko iyyuu akka ol hin seenne hin eeyyamne. Hundinuu ni boo’u turan, isheefis ni wawwaatu turan; inni garuu, “Hin boo’inaa; isheen duute miti, ciifti malee,” jedhe. Isheen duute akka taate waan beekaniif, isa tuffiidhumaan itti kolfan. Inni garuu hunda isaanii alatti baasee, harka ishee qabee waamee, “Intala, ka’i,” jedhe. Hafuurri ishees deebi’ee dhufe, innis battaluma sanatti kaate; isheen nyaata akka kennamuufis inni ajaje. Maatiin ishee baay’ee dinqisiifatan; inni garuu wanta raawwatame sana akka nama tokkotti iyyuu hin himneef isaan cimsee ajaje. Luqaas 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.

Pheexiros, Yaaqoobii fi Yohaannis du’aa ka’uu durba raftee turtee, akkuma Alaazaar, keessatti ergamaa isa jalqabaa ni argu. Isheen yeroo dammaqxetti, battalumatti ni kaate; nyaannis isheedhaaf kenname. Yeroo Eliyaasii fi Museen Mul’ata boqonnaa kudha tokko keessatti du’aa kaafaman, isaanis battalumatti ni ka’u; ergasii Hafuuri Qulqulluun daangaa malee ni dhangala’a; kunis nyaata durbaa sanaa ni bakka bu’a. Tulluun Bifa-Diddaa Qeesariyaa Filiphoos irraa guyyaa jaha booddee ture, Luqaas yeroo taateewwan sana galmeessu irraa kan hafe.

> 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.

> Kanaas dubbii kanaa booddee guyyaa saddeetii jechuun ni danda’ama, inni Phexirosiin, Yohannisii fi Yaaqoobin fudhatee kadhachuuf gara tulluutti ol ba’e. Yommuu inni kadhachaa ture, bifa fuula isaa ni geeddarame; uffanni isaas adii fi ifa calaqqisu ture. Kunoo, namoonni lama isa wajjin dubbachaa turan; isaanis Musee fi Eliyaas turan. Luqaas 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.

ମାଥିଉ ଓ ମାର୍କ—ଉଭୟେ ନିଶ୍ଚିତ ଭାବରେ “ଛଅ ଦିନ ପରେ” ବୋଲି କହିଛନ୍ତି, ଏବଂ ଲୂକ “ପ୍ରାୟ” ଆଠ ଦିନ ବୋଲି କହିଛନ୍ତି। ବାଇବେଲର ଲେଖକମାନେ ସମୟ ଗଣନାର ଦୁଇ ପ୍ରକାର ପଦ୍ଧତି ବ୍ୟବହାର କରିଥିଲେ; ଗୋଟିଏକୁ ସମାବେଶୀ ଏବଂ ଅନ୍ୟଟିକୁ ବହିଷ୍କାରୀ ବୋଲି କୁହାଯାଏ। ପ୍ରଥମ ଦୃଷ୍ଟିରେ ଏହା ବିରୋଧାଭାସ ପରି ପ୍ରତୀତ ହୋଇପାରେ, କିନ୍ତୁ ଲୂକ “ପ୍ରାୟ” ବୋଲି କହିଥିବା ସତ୍ୟ ଏହାକୁ ଚିହ୍ନିତ କରେ ଯେ ସେ ସମାବେଶୀ ଅର୍ଥରେ କହୁଥିଲେ; ଏବଂ ଯେତେବେଳେ ମାଥିଉ ଓ ମାର୍କ “ଛଅ ଦିନ ପରେ” ବୋଲି କହନ୍ତି, ସେମାନେ ଏହାକୁ ଚିହ୍ନିତ କରୁଛନ୍ତି ଯେ ସେମାନେ ପୂର୍ଣ୍ଣ ଦିନଗୁଡ଼ିକୁ ଗଣନା କରୁଥିଲେ, ଏବଂ ଆଠ ଦିନର ସେହି ଅବଧିକୁ ଆରମ୍ଭ କରିଥିବା ଦିନକୁ କିମ୍ବା ସେହି ଅବଧିକୁ ସମାପ୍ତ କରିଥିବା ଦିନକୁ ଗଣନା କରୁନଥିଲେ। ଏହି ପାର୍ଥକ୍ୟ ଏକେଇ ଅବଧିର ଦୁଇଟି ସଂଖ୍ୟାତ୍ମକ ପ୍ରତୀକ ଉତ୍ପନ୍ନ କରେ; ଗୋଟିଏ ହେଉଛି ଆଠ ସଂଖ୍ୟା, ଓ ଅନ୍ୟଟି ହେଉଛି ଛଅ ଦିନ।

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.

በቂሳርያ ፊልጶስዩስና በለውጠ መልክ ተራራ ላይ ካለው የስድስት ወይም የስምንት ቀናት ዘመን ሁለቱ ምስክርነቶች የሚያረጋግጡት ይህ ነው፤ ክርስቶስ መቶ አርባ አራት ሺህን በሚያትምበት ዘመን ውስጥ፣ ቁጥር ስምንት በኖኅ መርከብ ውስጥ የነበሩትን ስምንት ነፍሳት ይወክላል፤ ቁጥር ስድስትም ስድስተኛዋን የፊላደልፍያ ቤተ ክርስቲያን ይወክላል፥ እርስዋም ከሰባቱ የሆነችው ስምንተኛይቱ ቤተ ክርስቲያን ለመሆን የተወሰነች ናት። እነርሱ በሙሴና በኤልያስ እና በክርስቶስ መክበር ጊዜ ወደ ስምንተኛይቱ ይለወጣሉ። በተራራው ላይ ያለው የመክበር ሁኔታ በሙሴ ታሪክ ውስጥ በተራራ ላይ ባለው መክበር ደግሞ ተመስሏል።

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

Yeroo Museen tulluu sanitti ol baʼe, manguddoota torbaatamaa fi Iyyaasuu isaa wajjin fudhate.

> 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.

> Achiis Muusee, Aaroon, Naadaab, Abiihuu fi maanguddoota Israa’el keessaa torbaatamni ol ba’an; isaanis Waaqa Israa’el argan; miilla isaa jalaas akka hojii dhagaa saafiiraa diriirfamee tokkootti, akka qaama samii qulqullina isaatiinis ture. Inni gurguddoota ijoollee Israa’el irratti harka isaa hin kaanne; isaanis Waaqa arganii nyaatanii dhugan. Waaqayyos Muuseedhaan, “Gara koo tulluutti ol kottu, achittis turi; anis gabatee dhagaa, seera, fi ajajoota ani barreesse siif nan kenna, akka ati isaan barsiiftuuf” jedhe.

> 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 ka’ee, innisaarfis isaa Iyyaasuu wajjin; Musenis gara tulluu Waaqaatti ol ba’e. Innis maanguddootaan, “Hamma nu deebi’anee isinitti dhufnutti asitti nu eeggadhaa; kunoo, Aroonii fi Huur isin wajjin jiru; namni tokko dhimma qabu yoo ta’e, gara isaanii haa dhufu” jedhe.

> 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.

> Museen gara gaarichatti ol baʼe; duumessi immoo gaaricha haguuge. Ulfinni Waaqayyoo Tulluu Siinaa irra buufate; duumessichis guyyaa jaʼa isa haguuge; guyyaa torbaffaattis inni gidduu duumessaa keessaa Museetti waame. Ija ijoollee Israaʼelitti mulʼanni ulfina Waaqayyoo mataa gaarichaa irratti akka ibidda nama nyaatuutti ture. Museenis gidduu duumessaa keessa seenee gara gaarichaatti ol baʼe; Museenis guyyaa afurtamaa fi halkanii afurtama tulluu sana keessa ture. Baʼuu 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.”

ଯାଇରୁସଙ୍କ କନ୍ୟାଙ୍କର ପୁନରୁତ୍ଥାନ ହେଉଛି ପ୍ରଥମ ଦୂତଙ୍କର ସନ୍ଦେଶ, ଯାହା କ୍ରୀଷ୍ଟଙ୍କ ବାପ୍ତିସ୍ମା ସହ ସମନ୍ୱୟରେ ଅଛି। ପରେ, ଛଅ ଦିନ ପରେ, ରୂପାନ୍ତରଣ ପର୍ବତ ଆସିଲା, ଯାହା ଦ୍ୱିତୀୟ ଦୂତ, ଏବଂ ଏହା କ୍ରୁଶ ପର୍ଯ୍ୟନ୍ତ ନେଇଗଲା, ଯାହା ତୃତୀୟ ଦୂତ। ଦ୍ୱିତୀୟ ଦୂତ ଭାବେ, ସେହି ପର୍ବତର ଦ୍ୱିଗୁଣ ସାକ୍ଷ୍ୟ ଅଛି, କାରଣ ପର୍ବତରେ ପିତାଙ୍କ କଥନ ତିନୋଟିର ଏକ ଦ୍ୱିତୀୟ ରେଖା ସହ ଯୋଡ଼ାଯାଏ। ପେତ୍ର, ଯାକୁବ ଓ ଯୋହନ କ୍ରୀଷ୍ଟଙ୍କର ବିଶେଷ ଅତିଥି ଭାବେ ଥିବା ତିନିଥର, ଏବଂ ପିତା କଥା କହିଥିବା ତିନିଥର—ଉଭୟେ ପିତାଙ୍କ ସ୍ୱରର ଦ୍ୱିତୀୟ ପ୍ରକାଶକୁ ଚିହ୍ନିତ କରେ; ଏବଂ ଯୀଶୁ ପେତ୍ର, ଯାକୁବ ଓ ଯୋହନଙ୍କୁ ଦ୍ୱିତୀୟ ଥର ସହିତ ନେଇଥିଲେ ସେହି ସମୟ ହେଉଛି ରୂପାନ୍ତରଣ ପର୍ବତ। ପର୍ବତର ଏହି ଦ୍ୱିତୀୟ ପଥଚିହ୍ନରେ ପିତାଙ୍କ ସ୍ୱର ଓ ସେହି ତିନି ଶିଷ୍ୟଙ୍କର ଏକ ଦ୍ୱିଗୁଣ ସାକ୍ଷ୍ୟ ଅଛି, କାରଣ ଦ୍ୱିତୀୟ ସନ୍ଦେଶ ସଦା ଏକ “ଦ୍ୱିଗୁଣନ”କୁ ଚିହ୍ନିତ କରେ।

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.

Waxti sa’aatii ja’a galgalaa fi ganamaa gidduu jiru, kan Maatewosii fi Maarqoosii guyyoota jaha Qisaariyaa Filiphoos irraa hamma Tulluutti jiranin bakka buufame, guyyoota jaha Museetiin bakka buufama; hanga inni guyyaa torbaffaatti duumessa keessa waamamutti.

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.

Sararri kun yeroo ergamaa lammaffaa tiin jalqaba; akkuma Museen maanguddoota torbaatama sana hanga inni deebi’utti “turaa” jedhee isaan ajajetti. Guyyoonni ja’an jalqabaa sarara sana keessatti adda baafamanii jiru, garuu guyyoota 46 guutuu keessaa kutaa ta’anii hafu. Guyyoonni ja’an kun yeroo qoricha sadaffaatti geessu dha; innis guyyoota afurtamaan bakka bu’ameera. Guyyoonni 46 mana qulqullummaa agarsiisu; guyyoonni ja’affaan immoo du’a Kiristoos irraa hamma Phenteqoosteeatti sa’aatii ja’a, fannifamuu Isaa irraa hamma du’a Isaatti sa’aatii ja’a, Qeesaariyaadhaa gara Qeesaariyaatti sa’aatii ja’a, akkasumas Phexros kutaa olii keessaa hamma mana qulqullummaatti sa’aatii ja’a agarsiisu. Museen Seera kakuu fudhachaa jira; akkasumas mana qulqullummaa akkamitti ijaaramu ilaalchisee qajeelfama argachaa jira. Macaafni Qulqulluun namni tokko illee Waaqayyoon hin argine jedhus, maanguddoonni sun “Waaqa Israa’el argan.” Musee fi maanguddoota wajjin tulluu irratti ulfina Waaqayyoo mul’achuun, ulfina Tulluu Jijjiirama Bifa irratti mul’ate fakkeesse. Lamaan isaanii keessatti iyyuu yeroo guyyaa ja’aa ni argina. Sararri Musee yeroo turtii ergamaa lammaffaa fi guyyoota afurtamii jaha guutuu mana qulqullummaa bakka bu’an of keessatti qabata. Guyyoonni afurtan inni Seera itti fudhate, mallattoo kaa’amuu agarsiisu.

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.

Phexiroosiin Pheexiros turetti sadarkaa sadaffaatti ture; inni sadarkaa saglaffaatti gara Qeesaariyaa Maariixiimaatti karaa irra ture; guyyoota ja’a irraa hanga saddeetii keessatti immoo Tulluu sana irra ga’a; achittis Muusee jaarsolii torbaatama waliin turan wajjin tura, yeroo inni mul’ata Gooftaa ulfina-qabeessa ta’e argetti, akkuma Daani’el boqonnaa kudhanaffaatti arge sana. Daani’el fuula duratti Gooftaa arge; akkasumas Gidewoonii fi jaarsoliin torbaatamni ni argan. Tulluun Jijjiirama Ulfinaa iddoo sochiin Laa’odiiqeyaa warra dhibba tokkoo fi afurtamii afur sanaa gara sochii Philadelphiyaa warra dhibba tokkoo fi afurtamii afur sanaatti itti jijjiiramanidha. Isaan waldaa saddeettaffaa, jechuunis waldaa ja’affaa ta’an; kanaafis guyyoota ja’a fi guyyoota saddeet argina.

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.

Oromiffaa keessatti: Ka’umsa fannoo irraa hanga du’a Isaa sa’aatii ja’an, sa’aatii ja’an Phenteqoosxee, sa’aatii ja’an Qeisaariyaa irraa gara Qeisaariyaatti, guyyoota ja’a Tulluu Geeddaramaatti fi guyyoota ja’a Musee kan gara guyyoota afurtamaatti geessan, hundinuu sarara tokkicha dha. Qeisaariyaa Filiphis, jechuunis Paaniyumii fi seera Dilbataa, gidduutti kumni dhibba tokko afurtamii afur ni mallatteeffamu. Mallatteeffamni sun qoodinsa ni fida.

> 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.

> Anis Daani'el kophaa mul'ata sana arge; namoonni anaa wajjin turan garuu mul'ata sana hin argine; raafamni guddaan isaan irra bu'e, kanaafis of dhoksuuf baqatan. Daani'el 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.

ሙሴ “ክሳዕ ንሕና ናባኻትኩም እንምለስ፡ ኣብዚ ንእኛ ጽንሑ” ኢሉ ምስ በለ፡ ካብ ሽማግለታት ተፈልዩ። ሙሴ ኣብ ጊዜ ምጽናሕ ካብ ሰብዓ ተፈልዩ፣ ሰብዓ ሳምንታት ድማ ንህዝቢ ኪዳን ቀዳማይ ጊዜ ፈተና ዝኾነ ጊዜ ይውክል። እቲ ሰብዓተኛ ሳምንቲ ምስ ተወድአ፣ እቲ ሰብዓተኛ ሳምንቲ ክርስቶስ ምስ ብዙሓት ኪዳን ዘጽንዐሉ ቅዱስ ሳምንቲ እዩ ነይሩ፣ ሽዑ ክርስቶስ ካብ ህዝቢ ኪዳን ቀዳማይ ፈጺሙ ተፈልዩ። እቲ ህዝቢ ኪዳን ቀዳማይ ጉዳዮም ናይ ደም ኪፈትሑ ዝኽእሉሉ ጊዜ፣ እዚ ንእኦም ብደም ኣብርሃም ከም ዝድሕኑ ምእማን ማለት እዩ ነይሩ፣ ኣብቂዑ፤ እታ ናይ ዓሰርተ ክልተ ዓመት ድንግል ድማ ንኣገልግሎት ተንሥአት። ጊዜ ምጽናሕ ምስ ጀመረ፡ ሙሴ ሕጊ ኪዳንን መምርሒታት ምቕያም ቤተ መቕደስን ተቐበለ።

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.

ଯେତେବେଳେ ପେତ୍ର, ଯାକୁବ ଓ ଯୋହନ ପର୍ବତରେ ଥିଲେ, ସେତେବେଳେ ଈଶ୍ୱରଙ୍କ ଜନଙ୍କର ମୁଦ୍ରାଙ୍କନ ଓ ପରବର୍ତ୍ତୀକାଳରେ ସେମାନଙ୍କର ପତାକାସ୍ୱରୂପ ଉତ୍ଥାନ, ସେହି ଚୁକ୍ତିବଦ୍ଧ ଜନଙ୍କୁ ଏକ ଶତ ଚୌଳିଶ ହଜାରଙ୍କ ମନ୍ଦିର ଭାବେ ପ୍ରତିନିଧିତ୍ୱ କରେ। ପରେ ଏକାଦଶ ଘଣ୍ଟାର କାର୍ମୀମାନେ ସେହି ମନ୍ଦିର ସହିତ ଯୋଡ଼ାଯାନ୍ତି।

> 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.

> Waaqayyo akkana jedhu: Firdii eeggadhaa, qajeelina hojjadhaa; fayyinni koo dhufuuf dhiʼoo dha, qajeelummaan koos mulʼachuuf jira. Namni kana godhu, ilmi namaas isa kana jabeessee qabatu, sanbaticha xureessuu irraa eeggu, harka isaas hamaa kam iyyuu hojjechuu irraa eegu, inni eebbifamaa dha. Ilmi alagaa isa of Waaqayyotti maxxanse, “Waaqayyo dhuguma guutumaan guutuutti saba isaa irraa na addaan baaseera” jedhee hin dubbatiin; akkasumas qoonnii, “Kunoo, ani muka goge dha” jedhee hin jedhu. Waaqayyo qoonnoota sanbatoota koo eeganiif, waan ana gammachiisu filataniif, kakuu koos jabeessanii qabataniif akkana jedha; mana koo keessatti, dallaa koo keessattis, iddoo fi maqaa ilmaanii fi intaloota caalaa wayyu isaaniif nan kenna; maqaa bara baraa, isa hin muramne isaaniin nan kenna. Akkasumas ilmaan alagaa warri of Waaqayyotti maxxansan, isa tajaajiluuf, maqaa Waaqayyoo jaallachuuf, tajaajiltoota isaa taʼuuf, hundi isaanii sanbaticha xureessuu irraa eeganii kakuu koo jabeessanii qabatan, isaanis gara tulluu koo qulqulluutti nan fida; mana kadhannaa koo keessattis gammachuu isaanii nan godha; aarsaan isaanii guutuu fi aarsaan isaanii aarsaa iddoo aarsaa koo irratti fudhatama ni qabaata; sababiin isaas manni koo saba hundumaatiif mana kadhannaa jedhamee ni waamama.

> 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.

> Waaqayyo Gooftaan inni gatamtoota Israa’el walitti qabu akkana jedha, “Ani warra isa biratti walitti qabaman sanaa irra darbee kan biraas itti nan walitti qaba.” Isaayaas 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.

Phexiros, Yaaqoobii fi Yohannis, akkasumas Museen, “warra Israa’el keessaa ari’aman,” warra obboloonni isaanii isaan jibban isaan ari’an, bakka bu’u.

> 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?

> Waaqayyo akkana jedha; samiin teessoo koo ti, laftis miilla koo jala boqonnaa ti; yoos manni isin anaaf ijaartan eessa? iddoon boqonnaa koo eessa?

> 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.

> Wanta hunda kanneen hundumaa harki koo uumeera; isaan hundinuus taʼaniiru, jedha Waaqayyo. Garuu nama kana nan ilaala; isa hiyyeessa taʼe, hafuura cabfamaa qabu, dubbii koo durattis kan hollatu. Namni sangaa ajjeesu akka nama ajjeeseetti; inni hoolaa aarsa godhu akka morma saree murreetti; inni oblaashinii dhiʼeessu akka dhiiga booyyee dhiʼeesseetti; inni ixaana aarsu akka waaqa tolfamaa eebbiseetti. Eeyyee, isaan karaa ofii isaanii filataniiru, lubbuun isaaniis wantoota isaanii jibbisiisoo taʼanitti ni gammaddi. Anis gowwoomsawwan isaanii nan filadha, waan isaan sodaatanis isaanitti nan fida; sababni isaas, yeroo ani waame namni deebise hin turre; yeroo ani dubbadhe isaan hin dhageenye; garuu isaan fuula koo duratti hamaa hojjetan, waan ani itti hin gammannes filatan.

> 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.

> Warri mootummaa dhagaʼaa, isin dubbii isaatti hollattan; obboloonni keessan warri isin jibban, warri maqaa kootiif isin of keessaa baasan, “Waaqayyo haa ulfina argatu” jedhan; inni garuu gammachuu keessaniif mulʼata, isaan immoo ni qaanfatu. Isaayyaas 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.

Jechi “gammachuu” jedhu akka jecha “qaanfachuu” jedhus Caaffata Qulqullaa’oo keessatti yeroo baay’ee fi karaa garaagaraatiin ni mul’ata. Haala ergaa Phexros isa kitaaba Yo’el keessaa keessatti, qaanfachuun faallaa gammachuu ti; akkuma ogeeyyii fi gowwoota yookaan qamadii fi asheeta gidduutti wal-cina dhaabatu sana. Haala Yo’el keessatti qaanfachuunii fi gammachuun warra zayitii, jechuunis ergaa rooba boodaa, qaban faallaa warra isa hin qabne bakka bu’u. Bal’ina kana yeroo argitan qofa hiika gadi fagoo isa, “Obboloonni keessan warri isin jibban, warri maqaa koo irraa kan ka’e isin ari’an,” jedhu bira gahuu dandeessu. Obboloonni sun warra Spalding and Magan, fuula tokkoo fi lama irratti, “Adventistoota maqaa qofa qaban, akkuma Yihudaa” jedhaman, kan “nu Kaatooleekotaatti dabarsee kennan” dha; “isaan Sanbata irraa kan ka’e nu jibban, sababni isaas isa mormanii fashalsuu hin dandeenye.” Obboloonni keessan warri isin jibban, ergaa Sanbata biyyichaa, Musee yeroo torba, kan mormiin itti hin danda’amne sana irratti isin ari’u. Kaayyoon as jiru akka ati falmii barsiisaa, mormii tokko irraan kan ka’e ari’amtu argisiisuu dha; akkuma Isaayaas itti waamu, falmiin barsiisaa sunis ergaa rooba boodaa dha.

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.

ଜୋଏଲ ସେହି ସନ୍ଦେଶକୁ “ନୂତନ ଦ୍ରାକ୍ଷାରସ” ବୋଲି କୁହନ୍ତି, ଏବଂ ଯଦି ତୁମ ପାଖରେ ସେହି ସନ୍ଦେଶ ଅଛି, ତେବେ ତୁମ ପାଖରେ ଆନନ୍ଦ ଅଛି। ଯଦି ସେହିଟି ତୁମ ପାଖରେ ନଥାଏ, ତେବେ ତୁମେ ଜୋଏଲଙ୍କ ମଦ୍ୟପମାନଙ୍କ ପରି ଜାଗ୍ରତ ହେବ, ଏବଂ ଦେଖିବ ଯେ ନୂତନ ଦ୍ରାକ୍ଷାରସ ତୁମ ମୁଖରୁ ବନ୍ଦ କରାଯାଇଛି। ସେ ସମୟରେ ତୁମେ ଭବିଷ୍ୟବାଣୀମୂଳକ ଅର୍ଥରେ “ଲଜ୍ଜିତ” ଅଟ। ଯେ ଶ୍ରେଣୀ ପାଖରେ ତେଲ ଅଛି, ସେହି ଶ୍ରେଣୀ ପାଖରେ ଆନନ୍ଦ ଅଛି; ଏବଂ ଯେ ଶ୍ରେଣୀ ପାଖରେ ତେଲ ନାହିଁ, ସେହି ଶ୍ରେଣୀ ଲଜ୍ଜିତ ଅଟେ। ତେଲ ମଧ୍ୟ ନୂତନ ଦ୍ରାକ୍ଷାରସ ଅଟେ, ଏବଂ ଏହା ଆନନ୍ଦ ସହିତ ସମ୍ବନ୍ଧିତ। ଏହି କାରଣରୁ ଇଶାୟା କୁହନ୍ତି, “ପ୍ରଭୁଙ୍କ ବାକ୍ୟ ଶୁଣ।” ଗୋଟିଏ ଶ୍ରେଣୀ ଶୁଣିବାକୁ ବାଛେ, ଏବଂ ଅନ୍ୟ ଶ୍ରେଣୀ ତୁରୀର ଶବ୍ଦକୁ କାନ ଦେଉନାହିଁ। ଇଶାୟା ସେହି ଶ୍ରେଣୀକୁ ସ୍ପଷ୍ଟରୂପେ ଚିହ୍ନିତ କରନ୍ତି ଯେଉଁମାନେ ଶୁଣନ୍ତି, ଯେତେବେଳେ ସେ କହନ୍ତି, “ତାହାଙ୍କ ବାକ୍ୟରେ କମ୍ପିତ ହେଉଥିବାମାନେ।” ପ୍ରଭୁ ସେମାନଙ୍କୁ ଏକତ୍ର କରନ୍ତି ଯେମାନେ 9/11ରେ ଆସିଥିବା ସନ୍ଦେଶର କାରଣରୁ ବହିଷ୍କୃତ ହୋଇଥିଲେ, ଏବଂ ରବିବାର ଆଇନର ସମୟରେ ସେ ଇଶାୟାଙ୍କ ଖୋଜାମାନଙ୍କୁ ଏକତ୍ର କରନ୍ତି, ଯେମାନେ ଶୁଷ୍କ ଗଛମାନଙ୍କ ରୂପେ ପ୍ରତିନିଧିତ ହୋଇଛନ୍ତି। ଯଦି ସେମାନେ ଚୁକ୍ତିକୁ ଦୃଢ଼ଭାବେ ଧରି ରହିବେ, ତେବେ ସେମାନେ ଆଉ ଦେବଙ୍କ ପବିତ୍ର ପର୍ବତରୁ ବିଚ୍ଛିନ୍ନ ହେବେ ନାହିଁ।

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.

መኮንን የተቆረጠ ሰው ወይም ደረቅ ዛፍ ሞትን ይወክላሉ። መኮንን የተቆረጠ ሰው መራባት አይችልም፣ ደረቅ ዛፍም ሕይወት የለውም። የተሰጠው ተስፋ ይህ ነው፤ እነዚያ አሕዛብ፣ ወይም የአሥራ አንደኛው ሰዓት ሠራተኞች፣ በሰንበት የተወከለውን ቃል ኪዳን ቢቀበሉ፣ ወንዶችና ሴቶች ልጆች ይኖሯቸዋል። መጀመሪያ የእስራኤልን የተባረሩት ይሰበስባል፤ ከዚያም እነዚያን የተባረሩትን እንደ ሰንደቅ ከፍ ያደርጋቸዋል፤ ከዚያም ሌላውን መንጋውን ይሰበስባል። የመጀመሪያውና የሁለተኛው ስብሰባ ከ9/11 እስከ የእሁድ ሕግ ድረስ መንፈስ ቅዱስ በመርጨት ላይ ያለበትን ዘመን ይወክላሉ፤ እንዲሁም ከየእሁድ ሕግ ጀምሮ ሚካኤል እስኪቆም ድረስ፣ የኋለኛውም ዝናብ ያለ መጠን እስኪፈስ ድረስ ያለውን ዘመን ይወክላሉ። በሁለቱም ዘመናት የኋለኛው ዝናብ መልእክት ነው፤ ይህንንም ካላችሁ ደስታን ያመጣል፣ ከሌላችሁ ግን ነውርን ያመጣል።

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.

ମାଥିଉଙ୍କ ପୁସ୍ତକ ତିନୋଟି ରେଖାରେ ବିଭକ୍ତ, ଯାହା ପ୍ରକାଶିତବାକ୍ୟ ଚଉଦର ତିନିଜଣ ଦୂତଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ଏହି ତିନୋଟି ରେଖାର ପ୍ରତ୍ୟେକରେ ମଧ୍ୟ ସେହି ତିନିଜଣ ଦୂତଙ୍କର ଫ୍ରାକ୍ଟାଲ୍ ରହିଛି। ଏଗାରୋତ୍ତମ ଅଧ୍ୟାୟରୁ ବାଇଶତମ ଅଧ୍ୟାୟ ପର୍ଯ୍ୟନ୍ତ ଥିବା ଦ୍ୱିତୀୟ ରେଖା କେନ୍ଦ୍ରସ୍ଥାନୀୟ, କାରଣ ସେହିଟି ହେଉଛି ଦ୍ୱିତୀୟ ଦୂତ, ଯିଏ ପ୍ରଥମ ଓ ତୃତୀୟ ଦୂତଙ୍କ ମଧ୍ୟରେ ସ୍ଥାପିତ। ଉତ୍ପତ୍ତି ଓ ପ୍ରକାଶିତବାକ୍ୟର ନିୟମ-ସମ୍ବନ୍ଧୀୟ ଅଧ୍ୟାୟମାନଙ୍କର ପରିପ୍ରେକ୍ଷ୍ୟରେ ଯେତେବେଳେ ଆମେ ଏଗାରୋତ୍ତମରୁ ବାଇଶତମ ଅଧ୍ୟାୟ ପର୍ଯ୍ୟନ୍ତକୁ ବିଚାର କରୁ, ସେତେବେଳେ ମାଥିଉଙ୍କ ପୁସ୍ତକ ନିଜେ ମଧ୍ୟ ଏକ କେନ୍ଦ୍ରରେଖା ଅଟେ।

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.

Madda kutaa boqonnaalee kakuu kudha lamaan sanaa kan ta’e kan Maatewos dha; sararri giddu galeessaa sararoota sadii Maatewos keessaa immoo boqonnaalee kudha lamaanuma sana keessatti argama. Madda kutaa boqonnaalee kudha lamaan sanaa jechuun chaappaan nama kuma dhibba tokkoo fi afurtamii afur irratti kaa’amuu dha. Qabxiin giddu galeessaa sun lakkoobsa keessaa lakkoobsa sadiin bakka buufama; isaanis lakkoobsa giddu galeessaa sadii boqonnaalee kakuu kudha lamaan Seera Uumamaa fi Mul’ata keessaa wajjin wal simatu.

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.

Phexros bu wiirtuu wiirtuu wiirtuu ti; innis misirroo Kiristaanaa isa jalqabaa fi isa dhumaa bakka bu’a. Kun mallattoo Alfaa fi Omeegaa ti. Yeroo inni hiika maqaa Phexros afaan Ingiliffaatiin icciitii ta’een qopheesse, Palmoonis mallattoo Isaa jijjiirama maqaa Phexros irratti kaa’e. Yesuus Phexrosiin afaan Ibrootaatiin dubbate; haasawaan sunis afaan Giriikiitiin galmeeffamee, achii booddee afaan Ingiliffaatti hiikame. Afaan Ingiliffaatiin, Palmooni qubee 16ffaa qubee afaan Ingiliffaa fayyadamee Phexros moggaase; sana booddee qubee 5ffaa, isa sana booddee 20ffaa, isa sana booddee 5ffaa, isa sana booddee 18ffaa; yeroo Inni, akka Palmoniitti, maqaa Ibroota irraa gara Giriikiitti, achii gara Ingiliffaatti darbu uume sana guutummaatti beekaa. Akkasumas qubeewwan Ingiliffaa shanan akka tartiibaan baay’ifamanii lakkoofsa dhibba keessaa afurtamii afur kuma ta’an ga’an gochuun akka danda’amu, maqaan Ingiliffaa sun icciitii qabaatee akka ta’u ni qopheesse. Palmooni, inni jalqabaa fi dhumaa ta’es, qubeewwan Ingiliffaa shanan maqaa Phexros ijaaran keessaa inni jalqabaa fi inni dhumaa qubee 16ffaa fi 18ffaa akka ta’an ni qopheesse; sababiin isaas maqaan Phexros Maatewos 16:18 keessatti mul’achuu qaba ture.

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.

ପିତରଙ୍କ ବିଷୟରେ ସେସବୁ କହିସାରିଲା ପରେ ମଧ୍ୟ, ଆମେ ଏପର୍ଯ୍ୟନ୍ତ “ସୁବର୍ଣ୍ଣ ଅନୁପାତ” ବିଷୟକୁ ଆଲୋଚନା କରିବାକୁ ଅବଶ୍ୟକ ଅଛି। ସୁବର୍ଣ୍ଣ ଅନୁପାତକୁ ମାଥିଉ 16:18 ଦ୍ୱାରା ପ୍ରତିନିଧିତ୍ୱ କରାଯାଏ, କାରଣ ସେହି ଅନୁପାତ 1.618 ଅଟେ। ସୁବର୍ଣ୍ଣ ଅନୁପାତ ପ୍ରକୃତିର ଫ୍ରାକ୍ଟାଲମାନଙ୍କ ସହ ଜଡିତ; ଏବଂ ପାଲ୍ମୋନି ଯେତେବେଳେ ମାଥିଉ 16:18 ରେ ପିତରଙ୍କୁ ସ୍ଥାନୀୟ କରନ୍ତି, ସେତେବେଳେ ପାଲ୍ମୋନି ଏହାକୁ ଚିହ୍ନଟ କରୁଛନ୍ତି ଯେ ଯିଶାୟ 22:22 ରେ ଏଲିଆକୀମଙ୍କ କନ୍ଧ ଉପରେ ରଖାଯାଇଥିବା ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଚାବି, ଏବଂ ସେହି ପାଠ୍ୟାଂଶରେ ପିତର ଓ କଳିସିଆଙ୍କୁ ଦିଆଯାଇଥିବା ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଚାବିମାନ, ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଫ୍ରାକ୍ଟାଲମାନଙ୍କୁ ସମାବେଶ କରେ।

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.

তৃতীয় ঘণ্টাত কৈচৰীয়া ফিলিপ্পীৰ পৰা নবম ঘণ্টাত কৈচৰীয়া মেৰিটিমালৈ যোৱাটোৱে খ্ৰীষ্টক তৃতীয় ঘণ্টাত ক্ৰুশবিদ্ধ কৰা সময়ৰ পৰা কৰ্ণেলিয়ে পিতৰক মাতিবলৈ পঠিওৱা নবম ঘণ্টালৈকে বিস্তৃত হোৱা এক ফ্ৰেক্টালক সূচায়। ক্ৰুশবিদ্ধকৰণৰ তৃতীয় ঘণ্টাৰ পৰা পেণ্টেকষ্টত মন্দিৰত পিতৰ নবম ঘণ্টাত উপস্থিত হোৱালৈকে পেণ্টেকষ্টীয় ঋতুটোৱে, ক্ৰুশৰ পৰা কৰ্ণেলিয়ালৈকে ১,২৬০ দিনৰ এক ফ্ৰেক্টাল। পিতাই কোৱা তিনি বাৰ কথাও তিনি দূতৰ এক ফ্ৰেক্টাল, যেনেকৈ যীচুৱে কেৱল পিতৰ, যাকোব আৰু যোহনক লগত লৈ যোৱা তিনি বাৰ ঘটনাও তেনে। যি পদসমূহত পিতৰে এক লক্ষ চুয়াল্লিশ হাজাৰক চিত্ৰিত কৰিছে, তাত সংকেতিত ভৱিষ্যদ্বাণীমূলক তথ্য যিমান গভীৰ, তেনেকুৱা সত্য হয়তো কেতিয়াও হোৱা নাই; তথাপি আমি এতিয়াও দানিয়েল এগাৰ অধ্যায়ত পানিয়ুমত পিতৰক স্থাপন কৰা নাই।

We will continue this study in the next article.

Nuti aui asubidha la'aa itti aanutti qo'annoo kana itti fufna.

> 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.

> Phexiroos, ergamaa Yesus Kiristoos, warra biyya alaa keessa faca’anii jiraatan Phaanxoos, Galaatiyaa, Qapphadooqiyaa, Eeshiyaa fi Biitiiniyaa keessa jiraniif; akka dursee beekumsa Waaqa Abbaatiin filatamaniitti, qulqulleessuu Hafuuraatiin, ajajamuu fi dhiiga Yesus Kiristoosiin facaafamuudhaaf: ayyaannii fi nagaan isiniif haa baay’atu. Waaqa fi Abbaa Gooftaa keenya Yesus Kiristoos haa eebbifamu; inni akka araara isaa guddaatti, du’aa keessaa ka’uu Yesus Kiristoosiin gara abdiitti jiraataatti nu deebi’ee dhalche; dhaala baduu hin dandeenyee fi xuraa’uu hin dandeenyee fi hin coollagne tokkootti, isa samii keessatti isiniif eegamee jiruuf; isin immoo warra fayyina yeroo dhumaa keessatti mul’achuuf qophaa’e sanaaf amantiidhaan humna Waaqaatin eeggamtan.

> 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.

> Kana keessatti isin baay’ee gammaddan; amma garuu yeroo muraasaaf, yoo barbaachise, qorumsa garaa garaatiin gaddaan dhiphattaniittu; kunis akka amantiin keessan kan qoramu, warqee badu irraa baay’ee gatii guddaa qabu taʼullee, ibiddaan qoratamee, yeroo Yesus Kiristoos mulʼatutti galataaf, ulfinaaf, fi mootummaa ulfinaatti argamuuf taʼe. Isa isin utuu hin argin jaallattu; isa immoo amma utuu hin argin iyyuu amantanii, gammachuu jechuun hin dandaʼamnee fi ulfinaan guutameen gammaddan; dhuma amantii keessanii, jechuunis fayyina lubbuu keessanii ni argattu.

> 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.

> Fayyina kana ilaalchisee raajonni, warri ayyaana isinitti dhufu sana dubbatan, jabeessanii qoratan, cimsaniis barbaadan; Hafuurri Kiristoos inni isaan keessa ture dursa dhiphina Kiristoosii fi ulfina isa duukaa dhufu dhugaa baʼuudhaan, yeroo kam akka taʼe yookaan yeroo akkamii akka taʼe maal akka agarsiisu qoraa turan. Isaanis wantoonni kun ofii isaaniiaf utuu hin taʼin, nuuf akka tajaajilan itti mulʼifame; wantoonni sun ammas warra Wangeela hafuura Qulqulluu isa samii irraa ergameen isinitti lallaban sanaan isinitti himamaniiru; wantoota kanas ergamoonni samii illee keessa ilaaluuf hawwu.

> 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.

> Kanaafuu yaada sammuu keessanii hidhadhaa; of-qabadhaa; ayyaana yeroo mul’achuu Yesuus Kiristoositti isiniif fidamu guutummaatti abdadhaa. Akka ijoollee abboomamoo ta’aniitti, hawwii duraanii yeroo wallaalummaa keessan keessa turtanitti ofii keessan hin fakkeessinaa. Garuu akkuma inni isin waame qulqulluu ta’e, isinis amala keessan hunduma keessatti qulqulloota ta’aa; jechuun barreeffameeraatii, “Qulqulloota ta’aa; ani qulqulluu waan ta’eef.”

> 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.

> Yoo Abbaa irratti waammattan, inni fuula namaa utuu hin ilaaliin akka hojii nama hundaatti murteessu, yeroo isin biyya alagaa akka jiraattotaatti as jiraattan sodaa keessatti dabarsaa; sababni isaas isin akka wantoota baduu dandaʼan, meetii fi warqee fakkaatan, irraa miti, adeemsa jireenyaa keessan isa abbootii keessan irraa duudhaan isinitti darbu sana irraa furamtan akka taʼe ni beektu; garuu dhiiga gatii guddaa qabuun, jechuunis dhiiga Kiristoos, akka hoolaa mudaa fi xurii hin qabne tokkootti. Inni hundeeffama addunyaa dura dursee murtaaʼe ture; garuu isiniif jedhee yeroo isa dhumaa kana keessatti mulʼifame; isin isa sanaan Waaqayyootti kan amantan, isa duʼaa keessaa isa kaasee ulfina isaaf kenne sana, akka amantiin keessanii fi abdii keessan Waaqayyo keessatti taʼuuf. Isin dhugaa Hafuuraan abboomamuudhaan lubbuu keessan jaalala obbolootaa soba hin qabneef qulqulleessitanii jirdu; kanaaf garaa qulqulluudhaan wal jaalladhaa, jabaadhaa. Sababni isaas isin deebiitanii dhalattaniittu; sanyii baduu dandaʼu irraa miti, sanyii hin badne irraa garuu, karaa dubbii Waaqayyoo isa jiraataa fi bara baraan dhaabatuutiin. Foon hundinuu akka margaa ti; ulfinni namaa hundinuus akka daraaraa margaa ti. Margichi ni goga; daraaraan isaas ni kufa; dubbii Gooftaa garuu bara baraan ni dhaabata. Dubbiin kunis isa wangeelaan isinitti lallabame dha. 1 Pheexiroos 1:1–25.

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