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

Kitabu cha Yoeli na Kanisa la Waadventista Wasabato wa Laodikia - Namba Thelathini na Tatu

Number Thirty-Three

លេខ សាមសិបបី

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.

Pa mutemo weSabata yeSondo, vane zana nemakumi mana nezvina zana nezvina vanosangana nenzira yechiporofita nevashandi veawa regumi nerimwe. Vane zana nemakumi mana nezvina zana nezvina vakatovharirwa nechisimbiso, uye panguva iyoyo vari kudana chaunga chikuru kuti chibude muBhabhironi uye chimire pamwe navo nokuda kweSabata rezuva rechinomwe. Kutongwa kweimba yaMwari kunopera paMutemo weSondo, uye kutongwa kunobva kwaenda kuvaHedheni, iro chaunga chikuru—boka raMwari rimwe. Zvakazarurwa 7 inoratidza mapoka ose ari maviri, uye muchisimbiso chechishanu vafira kutenda veNguva dzeRima vanobvunza vachiti, “kusvikira riniko,” Mwari asati atonga simba rehupapa pamusoro pokuurawa kwavo? Vanoudzwa kuti vazorore mumakuva avo kusvikira rimwe boka rechipiri revafira kutenda nokuda kwekutambudzwa nehupapa razadzikiswa, uye vanopiwa nguvo chena. Chaunga chikuru chechitsauko 7 cheZvakazarurwa chinopfeka nguvo chena, nokuti chinomirira boka rechipiri revafira kutenda nehupapa mudambudziko reMutemo weSondo riri kuuya nokukurumidza. Zvakazarurwa 7 nechisimbiso chechishanu zvinotaura pamusoro pemapoka aya maviri, sezvinoitawo machechi eSmirna neFiraderfia. Smirna inomirira vafira kutenda vokupedzisira mukudeurwa kweropa nehupapa, uye Firaderfia inomirira vane zana nemakumi mana nezvina zana nezvina.

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.

Petro ari paawa rechitatu paKesariya Firipi, uye shure kwe“mazuva matanhatu,” kwete maawa matanhatu, aizova pamucheto pemutemo weSvondo, rinova paawa rechipfumbamwe.

> 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.

> Uye shure kwemazuva matanhatu, Jesu akatora Petro, Jakobo, naJohane munun’una wake, akavaendesa vari voga pagomo refu. Akashandurwa chimiro pamberi pavo; chiso chake chikapenya sezuva, nenguvo dzake dzikachena sechiedza. Zvino tarirai, vakazoonekwa kwavari Mozisi naEriya vachitaura naye. Mateo 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.

Pa mutemo weSabata, zana ramazana nemakumi mana nezvina vanosangana, muchimiro chechiporofita, neboka guru. Eriya anomiririra zana ramazana nemakumi mana nezvina vasingaraviri rufu, uye Mozisi anomiririra avo vanofira muna She. Vakamira naKristu pa mutemo weSabata, apo ndipo panodzodza Kristu umambo Hwake hwekubwinya, sezvaakasimbisa umambo Hwake hwenyasha pamuchinjikwa. Kana muchiri kutevera pfungwa dzine nhevedzano dzatiri kuisa pamberi maererano nenguva yamaawa matanhatu kubva paawa rechitatu kusvikira paawa yepfumbamwe, ipapo zvinodikanwa kuti muone chimwe chinhu chiri mufananidzo wakasarudzika zvikuru.

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.

បីម៉ោងទីបីនៃ Caesarea Philippi គឺជា​អាល់ហ្វា​នៃ​អូមេហ្គា​នៃ​ម៉ោងទីប្រាំបួន​របស់ Caesarea Maritima។ ខ្ញុំកំពុងកំណត់អត្តសញ្ញាណថា មិនមែនក្រោយប្រាំមួយម៉ោងទេ ប៉ុន្តែក្រោយប្រាំមួយថ្ងៃ ពេត្រុសស្ថិតនៅលើភ្នំបំលែងរូបរាង ដែលក៏បង្ហាញពីប្រវត្តិសាស្ត្រដែលឈានដល់ចំណុចកំពូលនៅក្រឹត្យថ្ងៃអាទិត្យ ដែលជាម៉ោងទីប្រាំបួន។ រយៈពេលប្រាំមួយថ្ងៃ ស្របគ្នានឹងរយៈពេលប្រាំមួយម៉ោង ប៉ុន្តែតែក្នុងនាមជាហ្វ្រាក់តាល់​នៃ Caesarea ទៅ Caesarea ប៉ុណ្ណោះ។ អ្វីដែលពិសេសយ៉ាងខ្លាំង គឺថា បាតុភូត​នៃ​ហ្វ្រាក់តាល់​មួយ​នៃ​ប្រវត្តិសាស្ត្រ​ដែលស្ថិត​នៅក្នុង​ប្រវត្តិសាស្ត្រ​នៃ​រយៈពេលប្រាំមួយម៉ោង​នេះ គឺជាអ្វីដដែលៗដែលកើតឡើង នៅពេលអ្នកពិចារណាអំពីរដូវកាល Pentecostal។ ប្រាំមួយម៉ោង​ចាប់ពីការសោយទិវង្គត​របស់ព្រះគ្រីស្ទ​រហូតដល់ Pentecost គឺជា​ហ្វ្រាក់តាល់​នៃ​រយៈពេល​ចាប់ពីឈើឆ្កាង​រហូតដល់ គ.ស. 34 នៅពេលសប្ដាហ៍បរិសុទ្ធត្រូវបានបញ្ចប់ ហើយដំណឹងល្អបានទៅដល់សាសន៍ដទៃ។

> “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.

> “Zvino kuzvikudza negodo zvakavhara suo richiramba chiedza. Dai mishumo yakauyiswa nevafudzi nevarume vakachenjera yakagamuchirwa sechokwadi, yaizoisa vaprista navarabi panzvimbo isingafadzi zvikuru, ichiramba zvavaitaura kuti ndivo vatsananguri vechokwadi chaMwari. Vadzidzisi ava vakadzidza vaisazozvidzikisa kuti vadzidziswe navaya vavaiti vahedheni. Hazvaigona kuva zvakadaro, vakadaro, kuti Mwari akanga avapfuura, achitaurirana nevafudzi vasina kudzidza kana nevaHedheni vasina kudzingiswa. Vakatsunga kuratidza kuzvidza kwavo mishumo yakanga ichimutsa Mambo Herodhe neJerusarema yose. Havana kutomboenda kuBheterehema kunoona kana zvinhu izvi zvakanga zvakadaro. Uye vakatungamirira vanhu kuti vaone kufarira Jesu sokunge kwaiva kufarira kwekupenga kwevanhu vanonyanyisa. Ipapo pakatanga kurambwa kwaKristu navaprista navarabi. Kubva panguva iyoyo kuzvikudza kwavo nokuomesa mwoyo kwavo zvakakura zvikava ruvengo rwakasimba kuMuponesi. Mwari paakanga achizarura suo kuvaHedheni, vatungamiri vechiJudha vakanga vachizvivharira ivo pachavo suo.” 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.

Mukati mevhiki dzvene Kristu akarovererwa pamuchinjikwa. Makore matatu nehafu akatevera, Stefano akatakwa nematombo uye Kornelio akadana Petro. Makore matatu nehafu mushure memuchinjikwa, nguva yenyasha yakanga yapera zvizere kuna Israeri yekare. Ipapo Stefano akatarisa kudenga akaona Kristu amire, chiri chiratidzo chokupera kwenguva yenyasha muna Danieri 12:1. Mukova wakavharirwa Israeri yekare ukazarurirwa Vemamwe Marudzi.

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

Mu kipindi kiri hagati y’urupfu rwa Kristo rwabaye ku isaha ya cyenda n’urupfu rwa Sitefano hamwe no guhamagarwa kwa Petero ku isaha ya cyenda, Koruneliyo na Sitefano ni abagabo babiri b’intahe bagaragaza ko iminsi y’ubuhanuzi igihumbi na magana abiri na mirongo itandatu yasohoye. Kuva ku isaha ya cyenda y’urupfu kugeza ku isaha ya cyenda y’urupfu, hari iminsi y’ubuhanuzi 1,260. Isaha ya cyenda y’urupfu kugeza ku isaha ya cyenda ya Pentekote igaragaza ishusho yisubiramo ya ya minsi 1,260, mu gihe kingana n’iminsi mirongo itanu n’ibiri.

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

فراکتالی که فصل پنطیکاست بود، در آغازِ آن ۱٬۲۶۰ روز قرار دارد، و در پایانِ آن روزها، پطرس از لحاظ نبوتی در هر دو ساعتِ سوم و نهم در قیصریه واقع می‌شود. آن دو قیصریه، آلفا و اُمگای یک دورهٔ نبوتیِ شش‌ساعته را نمایندگی می‌کنند. در درونِ دورهٔ نبوتیِ شش‌ساعتهٔ آن دو قیصریه، پطرس شش روز سفر می‌کند و به کوهِ تبدّلِ هیئت می‌رسد. آن کوه نمایانگرِ مُهر و مومی است که در قانونِ یکشنبه به اوج می‌رسد؛ همان‌جا که کلیسای ظافر بر فرازِ همهٔ کوه‌ها برافراشته می‌شود. آن شش روز، نمایانگرِ دورهٔ شش‌ساعته از قیصریه تا قیصریه‌اند و فراکتالی در درونِ آن دوره هستند، همان‌گونه که فصلِ پنطیکاست نیز در آغازِ همان دورهٔ مقدّس، فراکتالی بود.

The beginning fractal was a fulfillment of the Spring feasts associated with the Pentecostal season. The ending fractal of Caesarea Philippi to the Mount of Transfiguration is also prophetically tied together with the sacred week. At the Mount the Father spoke, as He had done at Christ’s baptism, and as He would just before the cross. The Father audibly spoke three times from the start of the sacred week unto the cross. Once at the baptism, then at the Mount of Transfiguration and then He spoke in the shadow of the approaching cross.

Fractal rekutanga kwakanga kuri kuzadzikiswa kwemitambo yeChirimo yakabatana nenguva yePentekosti. Fractal rokupedzisira rinobva kuCaesarea Philippi richisvika kuGomo reKushandurwa kweChimiro rakabatanidzwawo pamwe chete, nenzira yechiporofita, nesvondo dzvene. Pagomo Baba vakataura, sezvavakanga vaita parubhabhatidzo rwaKristu, uye sezvavaizotaura nguva pfupi pamberi pomuchinjikwa. Baba vakataura zvinonzwika katatu kubva pakutanga kwesvondo dzvene kusvikira pamuchinjikwa. Kamwe parubhabhatidzo, ipapo paGomo reKushandurwa kweChimiro, uyezve vakataura vari mumumvuri womuchinjikwa wakanga uchiswedera.

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.

Krusi ndiyo omega ya zile siku 1,260 zilizoanza wakati wa ubatizo Wake. Ubatizo na krusi ni alama maalum za utimizo za juma takatifu la Danieli tisa, hivyo kuutambulisha Mlima wa Kubadilika Sura kuwa sehemu ya juma takatifu. Ikiwa alama za mwanzo na za mwisho zinatimiza unabii wa juma takatifu, basi alama ya kati, kwa lazima wa kinabii, nayo lazima ifanye vivyo hivyo.

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.

Rubhabhatidzo ndomutumwa wokutanga; Gomo reKushandurwa Chiso ndiro rechipiri, uye muchinjikwa ndiwo wechitatu. Pagomo, Mwari vakaratidza Mozisi naEria sezviratidzo zvenzira zvechechi yevakasara. Kushandiswa kwazvo kunobatanidzwa pamwe chete nechiratidzo chine zvikamu zvitatu chaPetro, Jakobho naJohani. Paiva nenguva nhatu idzo Jesu akatora Petro, Jakobho naJohani pamwe naye. Nguva yokutanga yaiva pakumutswa komwanasikana waJairusi, yechipiri yaiva yeKushandurwa Chiso, uye yechitatu yaiva yeGetsemani. Nguva yokutanga Petro, Jakobho naJohani vakaona mhandara yakanga ine makore gumi namaviri yamutswa kuvakafa.

> 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.

> Zvino zvakaitika kuti Jesu paakanga adzoka, vanhu vakamugamuchira nomufaro; nokuti vose vakanga vakamumirira. Zvino tarirai, kwakauya murume ainzi Jairo, uye akanga ari mukuru wesinagoge; akawira patsoka dzaJesu, akamukumbira kwazvo kuti apinde mumba make; nokuti akanga ane mwanasikana mumwe chete oga, waiva namakore anenge gumi namaviri okuberekwa, uye akanga ava pedyo nokufa. Asi paakanga achienda, vanhu vakanga vachimutsimbirira. Ruka 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.

Dzina lakuti Yairasi limatanthauza “wowunikira” ndiponso “kukhala wonyezimira ndi waulemu.” Pa maulendo atatu amene Petro, Yakobo ndi Yohane anali alendo apadera a Khristu okha, uwu unali ulendo woyamba, ndipo Yairasi akuimira mngelo woyamba amene awunikira dziko lapansi ndi ulemerero wake. Namwali wa zaka khumi ndi ziwiri akuimira anamwali amene adzaukitsidwe monga zikwi zana limodzi ndi makumi anayi ndi zinayi. Khristu anafika kunyumba ya mwana wamkazi wamngwiro uja, atatha kukumana ndi mkazi amene anali ndi kutuluka kwa magazi kwa zaka khumi ndi ziwiri.

> 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.

> Zvino mumwe mukadzi wakanga ava namakore gumi namaviri achibuda ropa, uyo wakanga aparadza zvose zvaairarama nazvo kuvanachiremba, asi asina kukwanisa kuporeswa nomumwe wavo, akasvika shure kwake, akabata mupendero wejasi rake; pakarepo kubuda kwake ropa kukamira. Ruka 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.

Ametambulika msichana bikira mwenye umri wa miaka kumi na miwili, kisha katika aya inayofuata akatambulika mwanamke aliyekuwa na tatizo la kutoka damu kwa muda wa miaka kumi na miwili. Mwanamke huyo alikuwa na tatizo la damu katika maisha yote ya yule bikira. Yesu alikuwa karibu kumpita yule mwanamke mwenye tatizo la damu, ili amfikie yule binti bikira. Mwanamke huyo anawakilisha ujumbe wa malaika wa kwanza kama unavyowakilishwa na ujumbe kwa Laodikia. Kristo alikuwa karibu kumfufua na kumwinua yule bikira apate uzima, na yule mwanamke mgonjwa, mwanamke wa Laodikia, bado alikuwa na fursa fupi ya kuugusa Uungu. Mtoto huwakilisha kizazi cha mwisho, na Yesu anampita mwanamke mgonjwa, Laodikia, ili amwinue yule bikira wa siku za mwisho. Yule bikira anapofufuliwa, yule mwanamke ama amekwisha kuponywa au amepitwa.

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

Chimiro chemutumwa wokutanga kutya, uye kutya kune mhando mbiri.

> 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.

> Achataura, kwakasvika mumwe achibva kumba komukuru wesinagoge, achiti kwaari, Mwanasikana wenyu afa; musatambudza Mudzidzisi. Asi Jesu wakati achizvinzwa, akamupindura, achiti, Usatya; tenda chete, uye achaporeswa. Ruka 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.

Ipapo Petro, Jakobo na Johani vanopinda mumba umo rumuko, rwakafananidzirwa nerubhabhatidzo rwaKristu, rwakanga ruchimirira kupihwa simba kwengirozi yokutanga neyechitatu. Gomo reKushandurwa Chiso ndirwo rwechipiri Petro, Jakobo naJohani kuva zvapupu. Gomo reKushandurwa Chiso ndirwo ngirozi yechipiri, uye Kristu paakatora vadzidzi vamwe chete kuenda navo kuGetsemani, izvi zvakanga zvichimirira ngirozi yechitatu. Padanho rechipiri, paGomo reKushandurwa Chiso pane “kuwiriraniswa kaviri,” nokuti chiratidzo chenzira cheGomo ndicho chiri pakati penguva nhatu dzakataurwa naBaba. Yokutanga yakanga iri parubhabhatidzo rwake, iyo inoenderana nerumuko rwemhandara ine makore gumi namaviri, yechipiri yakanga iri Gomo, uye yechitatu yakanga iri nguva pfupi pamberi pomuchinjikwa. Nguva nhatu dzakataurwa naBaba uye nguva nhatu dzakaenda vadzidzi vatatu vari voga naJesu zvakabatanidzwa pamwe chete nechikonzero chokuti chiratidzo chenzira chechipiri mumutsara upi noupi iGomo reKushandurwa Chiso.

> 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.

> Zvino wakati apinda mumba, haana kutendera kuti munhu upi noupi apinde, asi Petro, naJakobho, naJohane, nababa namai vomusikana. Uye vose vakanga vachichema nokumuungudza; asi iye akati, Musachema; haana kufa, asi avete. Vakabva vamuseka nokumushora, vachiziva kuti wakanga afa. Asi iye akavabudisa vose kunze, akamubata ruoko, akadanidzira achiti, Musikana, muka. Mweya wake ukadzoka, akabva amuka pakarepo; akaraira kuti apiwe zvokudya. Vabereki vake vakashamiswa kwazvo; asi akavarayira kuti varege kuudza munhu zvaitika. Ruka 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.

UPetro, uJakobe noJohane bafakaza ingelosi yokuqala ekuvukeni kwentombi, eyayilele, njengokuba kwakunjalo ngoLazaru. Lapho ivuka, yasukuma masinyane, yanikwa ukudla. Lapho u-Eliya noMose bevuswa futhi kuSambulo 11, basukuma masinyane, bese uMoya oNgcwele uthululwa ngaphandle kwesilinganiso, okufanekisa ukudla kwentombi. INtaba yoKuguqulwa kwesimo yayisemva kwezinsuku eziyisithupha emva kweKhesariya Filipi, ngaphandle kwalapho uLuka elandisa khona izehlakalo.

> 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.

> Zvino zvakaitika anenge mazuva masere shure kwamashoko iwayo, akatora Petro naJohane naJakobho, akakwira mugomo kundonyengetera. Zvino wakati achinyengetera, chimiro chechiso chake chikashandurwa, nenguo dzake dzikachena dzikapenya. Uye tarirai, varume vaviri vakataura naye, vaiva Mozisi naEria. Ruka 9:28–30.

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

Matiyu na Mariko bose bavuga mu buryo budasubirwaho ngo “nyuma y’iminsi itandatu,” naho Luka akavuga ngo “nk’aho hashize” iminsi umunani. Abanditsi ba Bibiliya bakoresheje uburyo bubiri bwo kubara igihe: bumwe bwitwa ububariramo, ubundi bukitwa ubuvanamo. Urebye ubwa mbere, byasa n’aho ari ukwivuguruza, ariko kuba Luka yaravuze ngo “nk’aho” bigaragaza ko yavugaga akoresheje ububariramo; kandi igihe Matiyu na Mariko bavuga bati, “nyuma y’iminsi itandatu,” baba bagaragaza ko babaraga iminsi yuzuye, batabariramo umunsi watangiye icyo gihe cy’iminsi umunani, cyangwa umunsi washoje icyo gihe cy’iminsi umunani. Iryo tandukaniro ritanga ibimenyetso bibiri by’imibare by’icyo gihe kimwe: kimwe ni umubare umunani, ikindi na cyo ni ya minsi itandatu.

What is established with the two testimonies of the six or eight day period from Caesarea Philippi and the Mount of Transfiguration is that in the period when Christ seals the one hundred and forty-four thousand, the number eight represents the eight souls on Noah’s Ark, and the six represents the sixth church of Philadelphia, who is destined to be the church that is the eighth, that is of the seven. They are transformed into the eighth at the glorification of Moses, Elijah and Christ. The glorification on the mountain is also typified by the glorification on the mountain in the history of Moses.

Zvinosimbiswa nezvapupu zviviri zvenguva yemazuva matanhatu kana masere kubva kuKesariya Firipi nepaGomo reKushandurwa Chimiro ndezvekuti, munguva iyo Kristu anosimbisa chisimbiso pamusoro pevane zviuru zana nemakumi mana nezvina, nhamba sere inomirira mweya misere yaiva muAreka yaNoa, uye nhanhatu inomirira kereke yechitanhatu yeFiradherifia, iyo yakagadzirirwa kuva kereke iri yechisere, kureva iyo inobva pane nomwe. Vanoshandurwa kuva yechisere pakubwinya kwaMosesi, Eria naKristu. Kubwinya kuri pagomo kunomiridzwawo nekubwinya kuri pagomo munhoroondo yaMosesi.

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

Mosesi paakakwira mugomo, akaenda nevakuru makumi manomwe naJoshua.

> 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.

> Ipapo Mose akakwira, na Aroni, Nadhabhi, na Abhihu, pamwe chete navakuru makumi manomwe vaIsraeri; vakaona Mwari waIsraeri; uye pasi petsoka dzake pakanga pane chinhu chakaita sebasa rakarongwa namabwe esafiro, chakanga chakafanana nokujeka kwedenga pacharo. Uye pamusoro pavakuru vavana vaIsraeri haana kuisa ruoko rwake; ivo vakaonawo Mwari, vakadya nokunwa. Jehovha akati kuna Mose, Kwira kwandiri mugomo, ugarepo; zvino ndichakupa mahwendefa amabwe, nomurayiro, nemitemo yandakanyora, kuti uvadzidzise.

> 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.

> Na Mose akasimuka, pamoja na mtumishi wake Yoshua; naye Mose akapanda kwenda mlimani mwa Mungu. Akawaambia wazee, Ngojeni hapa kwa ajili yetu, hata tutakaporudi kwenu tena; na tazameni, Haruni na Huri wako pamoja nanyi; mtu akiwa na neno lolote la kushughulikia, na awaendee wao.

> 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.

> Zvino Mozisi akakwira mugomo, uye gore rikafukidza gomo. Kubwinya kwaJehovha kukagara pamusoro peGomo reSinai, uye gore rakarifukidza kwamazuva matanhatu; pazuva rechinomwe akadanira Mozisi ari pakati pegore. Uye kuonekwa kwekubwinya kwaJehovha kwakanga kwakaita somoto unoparadza pamusoro pegomo pamberi pavana vaIsraeri. Mozisi akapinda pakati pegore, akakwira mugomo; uye Mozisi akava mugomo mazuva makumi mana nousiku makumi mana. Ekisodho 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.”

Mharidzo yengirozi yokutanga yakanga iri yekumutswa kwemwanasikana waJairasi, ichiwirirana nerubhabhatidzo rwaKristu. Zvino mazuva matanhatu akatevera, kwakauya Gomo reKushanduka Chiso, rinova ndiro ngirozi yechipiri, iro rakatungamirira kumuchinjikwa, unova ngirozi yechitatu. Sengingirozi yechipiri, Gomo rine chapupu chakapetwa kaviri, pakuti kutaura kwaBaba paGomo kunobatana nomutsara wechipiri wevatatu. Nguva nhatu apo Petro, Jakobho naJohane vakanga vari vaenzi vakasarudzika vaKristu, uye nguva nhatu apo Baba vakataura, zvose zviri zviviri zvinoratidza kuonekwa kwechipiri kwenzwi raBaba; uye nguva yechipiri apo Jesu akatora Petro, Jakobho naJohane yaiva paGomo reKushanduka Chiso. Chiratidzo chechipiri cheGomo chine chapupu chakapetwa kaviri chenzwi raBaba uye chevadzidzi vatatu, nokuti mharidzo yechipiri inogara ichiratidza “kupetwa.”

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.

Nguva yemaawa matanhatu iri pakati pezvibayiro zvemanheru nezvemangwanani, inomiririrwa nemazuva matanhatu aMateo naMako kubva kuKesaria Firipi neGomo, inomiririrwawo nemazuva matanhatu aMozisi, kusvikira adanwa mugore pazuva rechinomwe.

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.

Mutsetse unotanga nenguva yokunonoka kwengirozi yechipiri, sezvinorayira Mozisi vakuru makumi manomwe kuti “vambomira” kusvikira adzoka. Mazuva matanhatu okutanga ari mumutsetse uyu akaparadzaniswa, asi achiri kuumba chikamu chemazuva makumi mana namatanhatu ose. Mazuva matanhatu aya inguva inotungamirira kumuedzo wechitatu, unomiririrwa namazuva makumi mana. Mazuva makumi mana namatanhatu anomiririra temberi; mazuva matanhatu acho ndiwo maawa matanhatu kubva parufu rwaKristu kusvikira paPendekosti, maawa matanhatu kubva pakurovererwa kwake kusvikira parufu rwake, maawa matanhatu eKesariya kusvika kuKesariya, uye maawa matanhatu aPetro ari muimba yapamusoro kusvika kutemberi. Mozisi vari kugamuchira Murayiro wesungano, uye vari kupiwa mirayiridzo yokuti temberi inomiswa sei. Kunyange hazvo Bhaibheri richiti hakuna munhu akamboona Mwari, vakuru “vakaona Mwari waIsraeri.” Kukudzwa kwaMwari pagomo pamwe naMozisi navakuru kwaifananidzira kukudzwa kwakaitika paGomo reKushandurwa. Zvose zviri zviviri zvinosanganisira nguva yamazuva matanhatu. Mutsetse waMozisi unosanganisira nguva yokunonoka kwengirozi yechipiri uye mazuva makumi mana namatanhatu akazara anomiririra temberi. Mazuva makumi mana aakagamuchira murayiro, anomiririra kusimbiswa.

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.

Pedru wakaŵa pa Kesareya Filipi pa ora lachitatu, pa ulendo wake kuluta ku Kesareya Maritima pa ora la nain, ndipo mu mazuŵa ghankhondi na limoza m’paka ghankhondi na ghaŵiri wali pa Phiri, wakukhala pamoza na ŵalara ŵa Mose ŵankhondi na makhumi ghankhondi na ghaŵiri, apo wakuwona mboniwoni ya Fumu yakuchindikika, nga umo Danieli wakachitira mu chipatulo teni. Danieli wakawona Fumu maso na maso, nga umo ŵakachitira Gidiyoni na ŵalara ŵankhondi na makhumi ghankhondi na ghaŵiri. Phiri la Kusanduka Nkhope ndilo malo agho gulu la Laodikeya la ŵana ŵakwankhondi na makhumi ghanayi na ŵakwiya na vinayi likusandulika kuŵa gulu la Filadelfiya la ŵana ŵakwankhondi na makhumi ghanayi na ŵakwiya na vinayi. Ŵakusanduka mpingo wachitatu na ŵawiri uwo ni mpingo wachinkhondi na chimoza, ntheura tikuwona mazuŵa ghankhondi na limoza na mazuŵa ghankhondi na ghaŵiri.

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.

Ezi awala mukaaga okuva ku kukomererwa kwe okutuuka ku kufa kwe, awala mukaaga aga Pentekooti, awala mukaaga okuva mu Kayisaliya okutuuka mu Kayisaliya, ennaku mukaaga ezituuka ku Lusozi olw’Okuakyusibwa, n’ennaku mukaaga eza Musa ezaaviiramu ennaku amakumi ana, ge gamu. Wakati wa Kayisaliya Firipo, kwe kugamba Paniyumu, n’etteeka lya Ssande, abantu emitwalo kikumi mu enkumi amakumi ana mu enkumi nnya bateekebwako akabonero. Okuteekebwako akabonero okwo kuleeta okwawukana.

> 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.

> Ini ndini Danieri ndoga ndakaona chiratidzo chacho; nokuti varume vakanga vaneni havana kuona chiratidzo chacho; asi kudedera kukuru kwakavawira, zvekuti vakatiza kundohwanda. Danieri 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.

Moses akaparadzana navakuru paakati, “Mirirai pano nokuda kwedu, kusvikira tadzokazve kwamuri.” Moses akaparadzana navanamakumi manomwe panguva yokumirira, uye mavhiki makumi manomwe anomirira nguva yokuedzwa yavanhu vechibvumirano chokutanga. Vhiki rechinomwegumi parakaguma, uye vhiki iro rechinomwegumi raiva vhiki dzvene iro Kristu akasimbisa naro chibvumirano navazhinji, ipapo Kristu akazoparadzana zvizere navanhu vechibvumirano chokutanga. Nguva iyo vanhu vechibvumirano chokutanga vaigona kugadzirisa nyaya yavo yokubuda ropa, iyo kwavari yaiva kutenda kuti vakaponeswa neropa raAbhurahama, yakanga yapera, uye mhandara yaiva nemakore gumi namaviri yakamutswa kuti ishumire. Panguva yokumirira payakatanga, Moses akagamuchira mutemo wechibvumirano, nemirayiro yokumisa temberi.

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.

Pita, Jakobo, na Yohana walipokuwa mlimani, kutiwa muhuri kwa watu wa Mungu, na kuinuliwa kwao baadaye kuwa bendera, kunawawakilisha watu hao wa agano kama hekalu la wale mia moja na arobaini na nne elfu. Kisha watenda kazi wa saa ya kumi na moja huunganishwa na hekalu hilo.

> 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.

> Zvanzi Ishe, ichiti: Chengetedzai kururamisira, uye itai zvakarurama; nokuti ruponeso rwangu rwaswedera kuuya, nokururama kwangu kuti kuzarurwe. Akaropafadzwa munhu anoita izvi, nomwanakomana womunhu anozvibatisisa; anochengeta sabata kuti arege kurisvibisa, uye anochengeta ruoko rwake kuti rurege kuita chakaipa chipi nechipi. Mwanakomana womutorwa akazvibatanidza naIshe ngaarege kutaura achiti, Ishe vakandiparadzanisa chose navanhu vake; uye ngomwa ngairege kuti, Tarirai, ndiri muti wakaoma. Nokuti zvanzi naIshe kuna ngomwa dzinochengeta masabata angu, dzinosarudza zvinondifadza, uye dzinobatisisa sungano yangu: Kunyange kwadziri ndichavapa mumba mangu nomukati memasvingo angu nzvimbo nezita zviri nani kupfuura zvavanakomana nezvavanasikana; ndichavapa zita risingaperi, risingazombobviswi. Uyewo vanakomana vomutorwa vanozvibatanidza naIshe, kuti vamushumire, nokuda zita raIshe, vave varanda vake, mumwe nomumwe anochengeta sabata kuti arege kurisvibisa, uye anobatisisa sungano yangu; ivowo ndichavaunza kugomo rangu dzvene, uye ndichavafadza mumba mangu yokunyengetera; zvipiriso zvavo zvinopiswa nezvibayiro zvavo zvichagamuchirwa pamusoro pearitari yangu; nokuti imba yangu ichanzi imba yokunyengetera yamarudzi ose.

> 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.

> A Tswami Xikwembu, loyi a hlengeletaka lava hlongoriweke va Israele, u ri: “Ndzi ta ha hlengeleta van’wana eka yena, ku tlula lava se va hlengeletiweke eka yena.” Esaya 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.

Petro, Jakobo na Johane, pamoja na Mose, wanawawakilisha “watu waliofukuzwa wa Israeli,” waliotupwa nje na ndugu zao waliowachukia.

> 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?

> Zvanzi Ishe, “Denga ndiro chigaro changu choushe, uye nyika ndicho chitsiko chetsoka dzangu; zvino imba yamungandivakira iripi? uye nzvimbo yokuzororera kwangu iripi?”

> 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.

> Nekuti zvinhu zvose izvi zvakaitwa noruoko rwangu, uye zvinhu zvose izvi zvakavapo, ndizvo zvinotaura Jehovha; asi ndichatarira kumunhu uyu, iye ari murombo uye ane mweya wakaputsika, uye anodedera pashoko rangu. Uyo anobaya nzombe akaita somunhu anouraya munhu; uyo anobayira gwayana, sokunge anogura mutsipa wembwa; uyo anopa chipiriso, sokunge anopa ropa renguruve; uyo anopfungaidza zvinonhuhwira, sokunge anorumbidza chifananidzo. Hongu, ivo vakazvisarudzira nzira dzavo, uye mweya yavo inofarira zvinonyangadza zvavo. Neniwo ndichasarudza kunyengerwa kwavo, uye ndichaunza zvinovatyisa pamusoro pavo; nokuti pandakadana, hakuna wakapindura; pandakataura, havana kuteerera; asi vakaita zvakaipa pamberi pangu, vakasarudza izvo zvandisina kufarira.

> 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.

> Inzwai izwi raJehovha, imi munodedera paizwi rake; hama dzenyu dzakakuvengai, dzikakudzingirai kunze nokuda kwezita rangu, dzakati, Jehovha ngaakudzwe; asi iye achaonekwa kuti mufare, uye ivo vachanyadziswa. Isaya 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.

Izraz “veselje” se v Svetem pismu pojavlja mnogokrat in na različne načine, prav tako tudi izraz “osramočen.” V okviru Petrovega sporočila iz Joelove knjige sta osramočenost in veselje vzporednica, kakor modri in nespametni ali pšenica in ljuljka. Osramočenost in veselje v Joelovem okviru predstavljata tiste, ki imajo olje oziroma sporočilo poznega dežja, nasproti tistim, ki ga nimajo. Šele ko prepoznaš to podrobnost, moreš priti do globljega pomena besed: “Vaši bratje, ki vas sovražijo, ki vas izganjajo zaradi mojega imena.” Ti bratje so tisti, ki so v Spalding and Magan, na prvi in drugi strani, “nazivni adventisti, kakor Juda,” ki nas bodo “izdali katoličanom,” “kajti sovražili so nas zaradi sobote, ker je niso mogli ovreči.” Vaši bratje, ki vas sovražijo, vas izganjajo zaradi sporočila o soboti dežele, Mojzes sedemkrat, ki ga ni mogoče ovreči. Bistvo tukaj je, da ste izgnani zaradi doktrinarnega spora, razprave, kakor jo imenuje Izaija, in ta doktrinarna razprava je sporočilo poznega dežja.

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.

Joweri anodaidza shoko iro kuti “waini itsva,” uye kana uine shoko iro, une mufaro. Kana usina iro, unomuka sezvinoita zvidhakwa zvaJoweri kuti uwane kuti waini itsva yabviswa pamuromo wako. Panguva iyoyo unenge “wanyadziswa” muchiporofita. Boka rine mafuta rine mufaro, uye boka risina mafuta rinonyadziswa. Mafuta iwowo waini itsva, uye ane chokuita nemufaro. Ndokusaka Isaya achiti, “Inzwai shoko raJehovha.” Rimwe boka rinotsunga kunzwa, uye rimwe hariteereri kurira kwehwamanda. Isaya anonyatsoratidza boka rinonzwa, paanoti, “imi vanodedera pashoko rake.” Ishe vanounganidza avo vakadzingwa nokuda kweshoko rakasvika pa9/11, uye pamutemo weSvondo, vanounganidza ngomwa dzaIsaya, dzinomiririrwa semiti yakaoma. Kana vakabata sungano zvakasimba, havachazoparadzaniswi negomo dzvene raMwari.

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.

Muṅkhwa kana muti wakaoma zvinomirira rufu. Muṅkhwa haagoni kubereka, uye muti wakaoma hauna upenyu. Chipikirwa ndechokuti kana vaMarudzi avo, kana vashandi veawa regumi nerimwe, vakagamuchira sungano inomirirwa neSabata, vachava navanakomana navanasikana. Kutanga anounganidza vakadzingwa vaIsraeri, wozosimudza vakadzingwa ivavo sechiratidzo, uye ipapo anounganidza rimwe boka rake ramakwai. Kuunganidzwa kwekutanga nekwemuchipiri kunomirira nguva kubva pa9/11 kusvikira kumutemo weSvondo apo Mweya Mutsvene ari kusasa, uyewo nguva kubva kumutemo weSvondo kusvikira Mikaeri amira uye mvura yokupedzisira yadururwa isina kuyerwa. Munguva mbiri idzodzo mvura yokupedzisira ishoko, iro kana unaro rinouyisa mufaro, uye kana usina rinouyisa kunyadziswa.

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.

Bhuku ra Mateo rakakamurwa kuva mitsetse mitatu, inomiririra ngirozi nhatu dzaZvakazarurwa gumi nechina. Mumwe nomumwe wemitsetse mitatu iyi unewo mafraktari engirozi nhatu. Mutsetse wechipiri, kubva muchitsauko chegumi neimwe kusvika muchitsauko chemakumi maviri nemaviri, ndiwo uri pakati, nokuti ndiwo ngirozi yechipiri, yakaiswa pakati pengirozi yokutanga neyechitatu. Bhuku ra Mateo pacharo mutsetse wapakati, kana tichifunga zvitsauko gumi neimwe kusvika makumi maviri nemaviri mumamiriro ezvitsauko zvesungano zveGenesisi neZvakazarurwa.

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.

మత్తయి సువార్తలోని పన్నెండు నిబంధన అధ్యాయాల కేంద్రమే, మత్తయి యొక్క మూడు రేఖలలోని మధ్య రేఖ కూడ అదే పన్నెండు అధ్యాయాలలో కనబడుతుంది. ఆ పన్నెండు అధ్యాయాల కేంద్రబిందువు ఒక లక్ష నలభై నాలుగు వేల మందికి ముద్ర వేయబడుట. ఆ కేంద్రబిందువు మూడు వచనాలచే ప్రతినిధీకరించబడింది; అవి ఆదికాండమును మరియు ప్రకటన గ్రంథమును సంబంధించిన పన్నెండు నిబంధన అధ్యాయాల మూడు మధ్య వచనాలతో సమాంతరంగా నిలుస్తాయి.

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.

Phetro ndiwo musimboti wepakati wepakati wepakati, uye anomiririra mwenga wechiKristu wokutanga nowokupedzisira. Ichocho ndicho chisimbiso chaArufa naOmega. Palmoni akaisawo chisimbiso Chake pakushandurwa kwezita raPhetro, paakaronga chirahwe chezita raPhetro muChirungu. Jesu akataura naPhetro muchiHebheru, uye hurukuro yacho yakanyorwa muchiGiriki, ikazotevera kuiswa muChirungu. MuChirungu, Palmoni akatumidza Phetro achishandisa tsamba yechi16 yearufabheti yeChirungu, ichiteverwa neyechi5, inoteverwa neyechi20, inoteverwa neyechi5, inoteverwa neyechi18, achinyatsoziva zvizere kuti paAri, saPalmoni, akasika zita raizobva muchiHebheru, richienda muchiGiriki, richizosvika muChirungu. Akarongawo kuti zita reChirungu riite kuti pave nechirahwe chokuwanza tsamba shanu idzodzo zvichitevedzana kuti vasvike panhamba ine zana namakumi mana nezvina ezviuru. Palmoni, anovawo wokutanga nowokupedzisira, akaronga kuti yokutanga pashanu idzodzo neyokupedzisira pashanu dzetsamba dzeChirungu dzinoumba zita rokuti Peter ndedzechi16 neyechi18, nokuti zita rokuti Peter raifanira kuonekwa muna Mateo 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.

Zvose izvozvo pamusoro paPetro zvataurwa, tichiri kufanira kugadzirisa “golden ratio.” Golden ratio inomiririrwa naMateu 16:18, nokuti ratio yacho i1.618. Golden ratio inosanganiswa nema fractal ezvakasikwa, uye apo Palmoni anoisa Petro muna Mateu 16:18, Palmoni ari kuzivisa kuti kiyi yechiporofita inoiswa papfudzi raEriakimu muna Isaya 22:22, pamwe nemakiyi echiporofita anopiwa Petro nekereke mundima iyi, zvinosanganisira ma fractal echiporofita.

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.

KuKaesarea Filipi ngehora lesithathu kuze kube seKaesarea Maritima ngehora lesishiyagalolunye kumela i-fractal yehora lesithathu lapho uKristu abethelwa khona kuze kube ihora lesishiyagalolunye lokuba uKorneliyu athumele ukuba kulandwe uPetru. Isikhathi sePentekoste kusukela ehora lesithathu lokubethelwa kuze kube uPetru ethempelini ngePentekoste ngehora lesishiyagalolunye, siyi-fractal yezinsuku eziyi-1,260 kusukela esiphambanweni kuze kube kuKorneliyu. Izikhathi ezintathu uYise akhuluma ngazo ziyifractal yezingelosi ezintathu, kanjalo nezikhathi ezintathu uJesu athatha ngazo uPetru, uJakobe noJohane kuphela. Ulwazi lwesiprofetho olufihliwe emavesini lapho uPetru emele khona abayizinkulungwane eziyikhulu namashumi amane nane lujulile njengaliphi iqiniso elake laba khona, kanti nokho asikakabeki uPetru ePaniumi kuDaniyeli ishumi nanye.

We will continue this study in the next article.

අපි මේ අධ්‍යයනය ඊළඟ ලිපියෙහි තවදුරටත් කරගෙන යන්නෙමු.

> 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.

> Petro, mtume wa Yesu Kristo, kwa wageni waliotawanyika katika Ponto, Galatia, Kapadokia, Asia, na Bithinia, wateule kwa kadiri ya kujua tangu awali kwa Mungu Baba, katika kutakaswa na Roho, hata upate utii na kunyunyiziwa damu ya Yesu Kristo: Neema na amani na ziongezwe kwenu. Na ahimidiwe Mungu, Baba wa Bwana wetu Yesu Kristo, ambaye kwa rehema zake nyingi ametuzaa mara ya pili tupate tumaini lenye uzima kwa njia ya ufufuo wa Yesu Kristo katika wafu, tupate urithi usioharibika, usiotiwa uchafu, wala usionyauka, uliohifadhiwa mbinguni kwa ajili yenu, ninyi mnaolindwa na nguvu za Mungu kwa njia ya imani mpate wokovu ulio tayari kufunuliwa wakati wa mwisho.

> 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.

> Mune izvozvo munofara zvikuru, kunyange zvino kwenguva duku, kana zvichifanira kudaro, muri mukusuwa nokuda kwemiedzo yakawanda-siyana; kuti kuedzwa kwokutenda kwenyu, kunokosha zvikuru kupfuura ndarama inoparara, kunyange ichiedzwa nomoto, kuwanikwe kuchiuyisa kurumbidzwa nokukudzwa nokubwinya pakuzarurwa kwaJesu Kristu; iye wamusingaoni makamuda; maari, kunyange zvino musingamuoni, asi muchitenda, munofara nomufaro usingatauriki uye uzere nokubwinya; muchigamuchira mugumo wokutenda kwenyu, ndiko kuponeswa kwemweya yenyu.

> 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.

> වූ එම ගැළවීම පිළිබඳව ඔබ වෙත පැමිණීමට තිබූ අනුග්‍රහය ගැන අනාවැකි කී අනාගතවක්තෘවරු විමසා බැලූහ, ඕනෑකමින් සොයා බැලූහ. ඔවුන් තුළ තිබූ ක්‍රිස්තුස්වහන්සේගේ ආත්මය ක්‍රිස්තුස්වහන්සේගේ දුක්විඳීම්ද, ඒවාට පසු පැමිණෙන මහිමයද පෙරම සాక్షි දරමින්, කුමන කාලයක් හෝ කුමන ආකාරයේ කාලයක් දක්වන්නේදැයි ඔවුහු සොයා බැලූහ. ඔවුන්ට එළිදරව් කරනු ලැබුවේ, ඔවුන් මේ දේවලින් සේවය කළේ තමන්ට නොව, අපට බවය; ඒ දේවල් ස්වර්ගයෙන් එවන ලද ශුද්ධාත්මයාණන්ගේ බලයෙන් ඔබට සුභාරංචිය ප්‍රකාශ කළ අය විසින් දැන් ඔබට ප්‍රකාශ කරනු ලැබ ඇත. දේවදූතයෝ පවා මේ දේවල් දෙස නැමී බැලීමට ආශා කරති.

> 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.

> එබැවින් ඔබගේ මනසේ ඉඟටිය බැඳගෙන, සන්සුන්ව සිට, යේසුස් ක්‍රිස්තුස්වහන්සේගේ ප්‍රකාශ වීමේදී ඔබ වෙත ගෙන එනු ලබන කරුණාව පිළිබඳව අවසානය දක්වා බලාපොරොත්තු වන්න. කීකරු දරුවන් ලෙස, ඔබගේ අවිද්‍යාවේ සිටි කල ඇති වූ පෙර කාමයන්ට අනුව ඔබ yourselves සකසා නොගනිව්. නමුත් ඔබව කැඳවූ තැනැත්තා ශුද්ධ වන පරිදි, ඔබද සියලු ආකාර හැසිරීම්වල ශුද්ධව සිටින්න. මක්නිසාද ලියන ලද්දේ, “ඔබ ශුද්ධව සිටින්න; මක්නිසාද මම ශුද්ධය.” යනුවෙනි.

> 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.

> Uye kana muchidana kuna Baba, anotonga asingatari chiso chomunhu, achitonga zvinoenderana nemabasa omumwe nomumwe, pedzisai nguva yokugara kwenyu pano sevatorwa muchitya; nokuti munoziva kuti hamuna kudzikinurwa nezvinhu zvinoparara, sesirivha nendarama, kubva pamararamiro enyu asina maturo amakagamuchira netsika dzamadzibaba enyu; asi neropa rinokosha raKristu, segwayana risina gwapa uye risina chavangapomera. Iye zvirokwazvo akafanogadzwa nyika isati yavambwa, asi akaratidzwa munguva dzino dzokupedzisira nokuda kwenyu, imi munotenda muna Mwari kubudikidza naye, iye akamumutsa kubva kuvakafa, akamupa kubwinya; kuti kutenda kwenyu netariro yenyu zvive muna Mwari. Zvamakachenesa mweya yenyu pakuteerera chokwadi kubudikidza noMweya kusvikira parudo rusinganyengeri rwavakoma, dananai nomoyo wakachena nesimba rose; sezvo makaberekwazve, kwete nembeu inoparara, asi neisingaparari, neshoko raMwari, iro rinorarama uye rinogara nokusingaperi. Nokuti nyama yose yakaita souswa, uye kubwinya kwose kwomunhu kwakaita seruva rouswa. Uswa hunooma, neruva rwahwo runowira pasi; asi shoko raShe rinogara nokusingaperi. Uye iri ndiro shoko ramakaparidzirwa neevhangeri. 1 Petro 1:1–25.

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