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

Buugga Yoo’eel iyo Kaniisadda La’odikiya ee Sebtida-maalinta Toddobaad - Lambar Soddon iyo Saddex

Number Thirty-Three

Lambar Soddon iyo Saddexaad

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.

Marka sharciga Axadda la dhaqan geliyo, boqolka iyo afartan iyo afarta kun waxay si nebiyaysan ula kulmaan shaqaalayaasha saacadda kow iyo tobnaad. Boqolka iyo afartan iyo afarta kun mar hore ayaa la shaabadeeyey, markaasay ugu yeedhayaan dadkii tirada badnaa inay ka soo baxaan Baabuloon oo ay iyaga la garab istaagaan Sabtida maalinta toddobaad. Xukunka guriga Ilaah wuxuu ku dhammaadaa sharciga Axadda, dabadeedna xukunku wuxuu u gudbaa dadka aan Yuhuudda ahayn, oo ah dadkii tirada badnaa—ido kale oo Ilaah leeyahay. Muujintii toddobaad wuxuu aqoonsanayaa labada kooxoodba, oo shaabadda shanaad dhexdeeda shuhadadii ka soo jeeday Qarniyadii Mugdiga waxay weyddiinayaan, “ilaa goormee,” inta Ilaah xukumayo awoodda baabawnimada dilkoodii shahiidnimo aawadiis? Waxaa lagu yidhaahdaa inay xabaalahooda ku nastaan ilaa laga dhamaystiro koox labaad oo shuhado ah oo ka dhalata cadaadiska baabawnimada, waxaana la siiyaa khamiisyo cadcad. Dadkii tirada badnaa ee ku xusan Muujintii cutubka toddobaad waxay xidhan yihiin khamiisyo cadcad, waayo, waxay metelaan kooxda labaad ee shuhadada baabawnimada ee ku jirta dhibaatada sharciga Axadda ee dhowaan imanaysa. Muujintii toddobaad iyo shaabadda shanaad waxay ka hadlayaan labadan kooxood, sida ay u sameeyaan kaniisadaha Simurna iyo Filadelfiya. Simurna waxay meteshaa shuhadada xasuuqa dhiigga ee ugu dambeeya ee baabawnimada, Filadelfiyana boqolka iyo afartan iyo afarta kun.

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.

Butros wuxuu joogaa saacaddii saddexaad ee Kaysariya Filibbi; oo “lix maalmood” dabadeed, ee aan ahayn lix saacadood, wuxuu joogi lahaa qarka sharciga Axadda, kaas oo ah saacaddii sagaalaad.

> 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.

> Lix maalmood dabadeedna Ciise wuxuu watay Butros, Yacquub, iyo Yooxanaa oo walaalkiis ah, oo wuxuu kaxeeyey buur dheer oo meel gaar ah. Hortoodana ayuu isu beddelay; wejigiisuna wuxuu u ifay sida qorraxda, dharkiisuna wuxuu u caddaaday sida nuurka. Oo bal eeg, waxaa u muuqday Muuse iyo Eliyaas oo la hadlaya isaga. Matayos 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.

Wakhtiga sharciga Axadda, boqolka iyo afar iyo afartan kun si nebiyad ahaan ah ayay ula kulmaan dadkii badnaa ee weynaa. Eliiyaah wuxuu metelaa boqolka iyo afar iyo afartan kun ee aan dhadhansan dhimasho, Muusena wuxuu metelaa kuwa Rabbiga ku dhinta. Waxay Masiixa la taagan yihiin wakhtiga sharciga Axadda, kaas oo ah meesha Masiixu ku subko boqortooyadiisa ammaanta, sida uu boqortooyadiisa nimcada uga dhisay iskutallaabta. Haddii aad weli ku hawlan tihiin mantiqii aannu halkan ku soo bandhignay ee la xidhiidha muddada lixda saacadood ah ee ka bilaabmaysa saacadda saddexaad ilaa saacadda sagaalaad, markaas waa lagama maarmaan in la arko wax ah tusaale aad u gaar ah.

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.

Saacaddii saddexaad ee Kaysariya Filibbos waa alfa-da omega-da saacaddii sagaalaad ee Kaysariya Maritima. Waxaan tilmaamayaa in aanay ahayn lix saacadood, balse lix maalmood dabadood, in Butros joogo Buurta Isbeddelka, taas oo iyaduna muujinaysa taariikhda ku dhammaata sharciga Axadda, kaas oo ah saacaddii sagaalaad. Muddada lixda maalmood ahi waxay la jaanqaaddaa muddada lixda saacadood, hase ahaatee keliya sida fractal ka tirsan Kaysariya ilaa Kaysariya. Waxa aad u gaar ah ayaa ah in dhacdadan ah in fractal taariikhdu ku dhex jirto taariikhda muddada lixda saacadood ay tahay si sax ah waxa dhaca marka aad tixgeliso xilliga Bentekostiga. Lixda saacadood ee ka bilaabma dhimashadii Masiixa ilaa Bentekoste waa fractal ka tirsan muddada iskutallaabta ilaa 34 AD, markaas oo toddobaadkii quduuska ahaa ku dhammaaday oo injiilku u tegey dadka aan Yuhuudda ahayn.

> “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.

> “Hadda kibirka iyo xaasidnimadu waxay albaabka ka xireen iftiinka. Haddii la rumaysan lahaa wararkii ay keeneen adhijirradii iyo nimankii xigmadda lahaa, waxay wadaaddada iyo rabbaaniyiinta gelin lahaayeen meel aad u aan la jeclaysan karin, iyagoo burinaya sheegashadoodii ahayd inay yihiin fasirayaasha runta Ilaah. Macallimiintan waxbartay ma ay is-hoosaysiin lahayn si ay wax uga bartaan kuwa ay ugu yeedhi jireen gaalo. Waxay yidhaahdeen, suurtagal ma aha in Ilaah uu iyaga dhaafo si uu ula xidhiidho adhijirro jaahil ah ama dadka aan gudnayn ee quruumaha kale. Waxay go’aansadeen inay muujiyaan quudhsigooda ku wajahan wararkii kicinayey Boqor Herodos iyo Yeruusaalem oo dhan. Xataa Beytlaxam ma ay tegin si ay u arkaan in waxyaalahani sidaas yihiin iyo in kale. Waxayna dadka ku hoggaamiyeen inay u arkaan xiisaha Ciise loo qabo inuu yahay kicin xamaasadaysan oo waalli u eg. Halkaas ayuu ka billowday diidmada Masiixa ee wadaaddada iyo rabbaaniyiintu sameeyeen. Laga bilaabo bartaas, kibirkoodii iyo madax-adayggoodii waxay ku koreen nacayb go’an oo ay u qabeen Badbaadiyaha. Intii Ilaah albaabka u furayey quruumaha kale, hoggaamiyeyaasha Yuhuuddu iyagaa naftooda albaabka ka xidhayey.” 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.

Bartamihii toddobaadka quduuska ah ayaa Masiixa iskutallaabta lagu qodbay. Saddex sano iyo badh ka dib Istefanos ayaa dhagax lagu dilay, Korneliyosna wuxuu u yeedhay Butros. Saddex sano iyo badh ka dib iskutallaabta, wakhtigii imtixaanka waxaa si buuxda loogu soo afjaray Israa’iilkii hore. Markaasaa Istefanos samada eegay oo arkay Masiixa oo taagan, taas oo ah astaanta xidhitaanka wakhtiga imtixaanka ee Daniel 12:1. Albaabkii waxaa loo xidhay Israa’iilkii hore, waxaana loo furay quruumaha.

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.

Muddadii u dhexeysay dhimashadii Masiixa saacaddii sagaalaad iyo dhimashadii Istefanos iyo yeeriddii Butros saacaddii sagaalaad, Korneeliyos iyo Istefanos waa laba markhaati oo muujinaya in kun iyo laba boqol iyo lixdankii maalmood ee nebiyadeed la dhammaystiray. Laga soo bilaabo saacaddii sagaalaad ee dhimashada ilaa saacaddii sagaalaad ee dhimashada, waxa ay ahayd 1,260 maalmood oo nebiyadeed. Saacaddii sagaalaad ee dhimashada ilaa saacaddii sagaalaad ee Bentakostiga waxay tilmaamaysaa jab-jab ka mid ah 1,260-ka maalmood, muddada laba iyo konton maalmood gudaheed.

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.

Qaab-jajabka ahaa xilligii Bentakostiga waxa uu ku yaal bilowga 1,260-kaas maalmood, dhammaadka maalmahaasna Butros si nebiyaysan ayaa loogu meeleeyaa Qaysariya saacadda saddexaad iyo weliba saacadda sagaalaad. Labada Qaysariya waxay matalaan alfa iyo oomega ee muddo lix-saac ah oo nebiyaysan. Gudaha muddadaas nebiyaysan ee lixda saacadood ah ee labada Qaysariya, Butros wuxuu safraa lix maalmood oo wuxuu gaadhaa Buurta Isbeddelka. Buurtu waxay matalaysaa shaabadaynta ku dhammaanaysa sharciga Axadda, taas oo ah meesha kiniisadda guulaysata kor loogu qaado buuraha oo dhan ka sarraysa. Lixdaas maalmood waxay matalaan muddada lixda saacadood ah ee ka timaadda Qaysariya ilaa Qaysariya, waana qaab-jajab ku dhex jira muddadaas, sida xilligii Bentakostiguna uu u ahaa qaab-jajab bilowgii isla muddadaas quduuska ah.

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.

Fractalkii bilowga ahaa wuxuu ahaa dhammaystirka iidihii Guga ee la xidhiidha xilligii Bentakostiga. Fractalka dhammaadka ka bilaabma Qaysariya Filibos ilaa Buurta Isbeddelka ayaa isaguna si nebiyad ah ugu xidhxidhan toddobaadka quduuska ah. Buurta dusheeda Aabbuhu wuu hadlay, sidii uu yeelay baabtiiskii Masiixa, iyo sidii uu mar kale u hadli lahaa wax yar ka hor iskutallaabta. Aabbuhu si maqalka ah ayuu u hadlay saddex jeer laga bilaabo bilowgii toddobaadka quduuska ah ilaa iskutallaabta. Mar baabtiiska, dabadeed Buurta Isbeddelka, ka dibna wuxuu ku hadlay hooska iskutallaabta soo dhawaanaysa.

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.

Iskutallaabtu waa omega-da 1,260-ka maalmood ee ka bilaabmay baabtiiskiisii. Baabtiiska iyo iskutallaabtu waa calamado qeexan oo ka tirsan toddobaadka quduuska ah ee Daanyeel sagaal, sidaas darteedna waxay Buurta Isbeddelka u aqoonsanayaan inay qayb ka tahay toddobaadka quduuska ah. Haddii kan ugu horreeya iyo kan ugu dambeeya ay yihiin calamado dhammaystiraya waxsii sheegidda toddobaadka quduuska ah, markaas calaamadda dhexe waa inay, daruurad waxsii sheegid awgeed, sidaas oo kale samayso.

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.

Baabtiisku waa malaa’igtii kowaad; Buurta Isbeddelidda waa tan labaad, iskutallaabtuna waa tan saddexaad. Buurta dusheeda, Ilaah wuxuu Muuse iyo Eliyaas u aqoonsaday calaamado-jid oo kaniisadda hadhay. Adeegsiga arrintani waxa uu ku midoobayaa astaanta saddex-geesoodka ah ee Butros, Yacquub, iyo Yooxanaa. Waxaa jiray saddex jeer oo Ciise Butros, Yacquub, iyo Yooxanaa la kaxaystay. Markii ugu horraysay waxay ahayd sarakiciddii gabadhii Yaa’iirus, tii labaadna waxay ahayd Isbeddelidii, tii saddexaadna waxay ahayd Getsemane. Markii ugu horraysay, Butros, Yacquub, iyo Yooxanaa waxay goob-joog u ahaayeen bikrad laba iyo toban jir ah oo la sara kiciyey.

> 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.

> Oo waxaa dhacay in, markii Ciise soo noqday, dadkii farxad ku soo dhoweeyeen isaga; waayo, kulligood way sugayeen isaga. Oo bal eeg, waxaa yimid nin la odhan jiray Yayros, oo wuxuu ahaa taliye sunagogga ka mid ah; markaasuu isku tuuray cagaha Ciise agtooda, oo baryay inuu gurigiisa yimaado; waayo, wuxuu lahaa gabadh keliya oo qiyaastii laba iyo toban jir ah, oo dhimasho ku sii dhowayd. Laakiin intuu socday, dadkii ayaa ku cidhiidhiyey. Luukos 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.

Magaca Yayros wuxuu ka dhigan yahay “kan iftiimiya” iyo “inuu ahaado if leh oo ammaanan.” Saddexdii jeer ee Butros, Yacquub, iyo Yooxanaa si gaar ah marti ugu ahaayeen Masiixa, tani waxay ahayd markii ugu horraysay, Yayrosna wuxuu u taagan yahay malaa’igtii ugu horraysay ee dhulka ku iftiimisa ammaantiisa. Gabadha bikradda ah ee laba iyo toban jirka ahi waxay u taagan tahay bikradaha la sara kicin doono oo ah boqol iyo afar iyo afartan kunka. Masiixu wuxuu gaadhay gurigii gabadha bikradda ah ka dib markii uu la falgalay naag laba iyo toban sannadood dhiig-bax qabtay.

> 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.

> Markaasaa naag laba iyo toban sannadood dhiig-bax qabtay, oo wixii ay ku noolayd oo dhan dhakhaatiir ku bixisay, oo aan midkoodna bogsiin karin, ayaa gadaashiisa ka timid oo taabatay darafka dharkiisa; markiiba dhiig-baxeedii waa joogsaday. Luukos 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.

Bikrad laba iyo toban jir ah ayaa la aqoonsaday, dabadeedna aayadda xigta waxaa haddana la aqoonsaday naag laba iyo toban sannadood dhiig-bax qabtay. Naagtu dhiig-baxaas ayay qabtay intii ay bikradda oo dhan noolayd. Ciise wuxuu ku sigtay inuu ka ag maro naagta dhiig-baxa qabta, si uu u gaadho gabadha bikradda ah. Naagtu waxay u taagan tahay farriintii malaa’igta kowaad sida ay ugu muuqato farriinta La’odikiya. Masiixu wuxuu ku sigtay inuu soo sara kiciyo oo uu bikradda nolosha ugu soo celiyo, naagta bukta ahna, naagta La’odikiya, weli waxay haysatay fursad kooban oo ay Ilaahnimada ku taabato. Ilmo wuxuu u taagan yahay jiilka ugu dambeeya, oo Ciise wuxuu ka ag marayaa naag bukaalaysan, La’odikiya, si uu u sara kiciyo bikradda maalmaha ugu dambeeya. Marka bikradda la soo sara kiciyo, naagtu ama way bogsatay ama waa laga ag maray.

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

Astaanta malaa’igta kowaad waa cabsi, cabsiduna waa laba nooc.

> 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.

> Intuu weli hadlaya ayaa nin ka yimid gurigii taliyihii sunagogga yimid, isagoo ku leh, Gabadhaadii way dhimatay; Macallinka ha dhibin. Laakiin Ciise markuu taas maqlay, ayuu ugu jawaabay, isagoo leh, Ha cabsan; rumayso oo keliya, oo iyadu way bogsan doontaa. Luukos 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.

Markaas Butros, Yacquub iyo Yooxanaa waxay galeen qolka ay sarakicidda, oo lagu astaan yeelay baabtiiskii Masiixa, ka dhiganayd awood-siintii malaa’igta koowaad iyo tan saddexaad. Buurta Isbeddelka Qofeedu waa markii labaad ee Butros, Yacquub iyo Yooxanaa ay markhaatiyaal noqdaan. Buurta Isbeddelka Qofeedu waa malaa’igta labaad, oo markii Masiixu isla xertiias u watay Getsemane, waxay taasi matalaysay malaa’igta saddexaad. Tallaabada labaad, Buurta Isbeddelka Qofeeda waxaa ka jira “labalaabnaan,” waayo calaamadda Buurtu waa bartamaha saddexdii jeer ee Aabbuhu ku hadlay. Ti ugu horraysay waxay ahayd baabtiiskiisii, taas oo la jaanqaadaysa sarakicidda bikradda laba-iyo-tobanka jirka ah; ti labaadna waxay ahayd Buurta, ti saddexaadna waxay ahayd wax yar ka hor iskutallaabta. Saddexdii jeer ee Aabbuhu ku hadlay iyo saddexdii jeer ee saddexda xerti ay kelidood Ciise ula tageen waxa isku xiran xaqiiqda ah in calaamadda labaad ee mid kasta oo ka mid ah labada sadar ay tahay Buurta Isbeddelka Qofeeda.

> 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.

> Oo markuu gurigii galay, cidna uma uu oggolaan inay la gasho Butros, iyo Yacquub, iyo Yooxanaa, iyo gabadha aabbaheed iyo hooyadeed maahee. Dhammaantoodna way ooyayeen oo u barooranayeen; laakiin wuxuu yidhi, Ha ooyina; iyadu ma dhiman, ee way huruddaa. Markaasay ku qosleen quudhsasho, iyagoo og inay dhimatay. Isaguse dibadda ayuu u saaray kulligood, dabadeedna gacanta ayuu qabtay, oo wuxuu u yeedhay isagoo leh, Gabadhay, kac. Ruuxeedii baa ku soo noqday, oo kolkiiba way kacday; markaasuu amray in cunto la siiyo. Waalidkeedna way yaabeen; laakiin wuxuu ku amray inaanay cidna u sheegin wixii dhacay. Luukos 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.

Butros, Yacquub, iyo Yooxanaa waxay markhaati ka yihiin malaa’igtii ugu horraysay ee sarakicidda bikradda, tii hurudday, sidii Laasaros oo kale. Markay toostay, isla markiiba way kacday, cunto ayaana la siiyey. Markii Eliiyaah iyo Muuse lagu soo sara kiciyo Muujintii kow iyo tobnaad, isla markiiba way kacaan, dabadeedna Ruuxa Quduuska ah ayaa lagu shubaa iyaga qiyaas la’aan, taas oo u taagan cuntadii bikradda. Buurtii Isbeddelidda waxay ahayd lix maalmood ka dib Kaysariya Filibbi, marka laga reebo marka Luukos diiwaangeliyo dhacdooyinka.

> 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.

> Oo waxaa dhacday, qiyaastii siddeed maalmood dabadeed hadalladan, inuu watay Butros iyo Yooxanaa iyo Yacquub, oo uu buur fuulay si uu u tukado. Intuu tukadayna, muuqashadii wejigiisu way is beddeshay, dharkiisiina wuxuu noqday caddaan oo dhalaalaya. Oo bal eeg, laba nin baa la hadlay isaga, kuwaas oo ahaa Muuse iyo Eliyaas. Luukos 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.

Matayos iyo Markos labaduba si cad bay u yidhaahdaan, “lix maalmood dabadeed,” Luukosna wuxuu yidhaahdaa “ku dhowaad” siddeed maalmood. Qorayaashii Kitaabku waxay adeegsadeen laba hab oo wakhtiga loo tiriyo; mid waxaa la yidhaahdaa tirin loo dhan yahay, ka kalena tirin aan loo dhanayn. Marka hore waxay u ekaan kartaa iskhilaaf, hase ahaatee xaqiiqda ah in Luukos yidhi “ku dhowaad” waxay caddaynaysaa inuu ku hadlayey habka tirinta loo dhan yahay; markii Matayos iyo Markosna yidhaahdaan, “lix maalmood dabadeed,” waxay muujinayaan inay tirinayeen maalmo buuxa, ee aanay ku darin maalintii bilowday muddada siddeedda maalmood ah iyo maalintii ay muddada siddeedda maalmood ahi ku dhammaatay. Farqigaasi wuxuu dhalinayaa laba calaamadood oo tiro ahaan u taagan isla muddadaas; mid waa tirada siddeed, tan kalena waa lixda maalmood.

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.

Waxa lagu xaqiijiyey labada markhaatifur ee muddada lixda ama siddeedda maalmood ah ee ka timid Qaysariya Filibbi iyo Buurta Isbeddelka Wejiga waa in muddada uu Masiixu shaabadeeyo boqol iyo afar iyo afartan kun, tirada siddeeddu ay ka dhigan tahay siddeedda naf ee doontii Nuux saarnayd, halka lixduna ay ka dhigan tahay kiniisadda lixaad ee Filadelfiya, taas oo loo qaddaray inay noqoto kiniisadda ah tan siddeedaad, taas oo toddobada ka mid ah. Waxaa loo beddelaa tan siddeedaad marka Muuse, Eliiyaah, iyo Masiixa la ammaaneeyo. Ammaanta buurta dusheedana waxaa sidoo kale lagu matalay ammaantii buurta dusheeda ee taariikhda Muuse.

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

Markii Muuse buurta fuulay, wuxuu la kaxeystay toddobaatan oday iyo Yashuuca.

> 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.

> Markaasaa Muuse, Haaruun, Naadaab, Abiihuu, iyo toddobaatan ka mid ah waayeelladii reer binu Israa’iil ayaa kor u baxay. Oo waxay arkeen Ilaaha Israa’iil; cagihiisa hoostoodana waxaa yiil wax u eg gogol dhagax safayr ah oo laami ah, oo u ekaa cirka qudhiisa daahirsanaantiisa. Oo amiirradii reer binu Israa’iilna gacantiisii kuma uu fidin; iyaguna Ilaah bay arkeen, wayna cuneen oo wax bay cabbeen. Markaasaa Rabbigu Muuse ku yidhi, Buurta iigu soo kac, oo halkaas joog; oo anna waxaan ku siin doonaa looxyo dhagax ah, iyo sharci, iyo amarro aan qoray, si aad iyaga u bartid.

> 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.

> Markaasaa Muuse kacay, isaga iyo kaaliyihiisii Yashuuca; oo Muuse wuxuu u kacay buurtii Ilaah. Oo wuxuu odayaashii ku yidhi, Halkan noogu sii jooga ilaa aannu idiinku soo noqonno; oo bal eega, Haaruun iyo Xuurba way idinla joogaan; kii wax dacwo ah lehna ha u tago iyaga.

> 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.

> Markaasaa Muuse buurta fuulay, daruurna buurtana way qarisay. Oo ammaanta Rabbiguna Buur Siinaay dusheedii degtay, daruurtuna lix maalmood bay qarisay; oo maalintii toddobaad ayuu Muuse uga yeedhay daruurta dhexdeeda. Oo muuqaalka ammaanta Rabbigu wuxuu indhaha reer binu Israa’iil ugu ekaa sida dab wax gubaya oo buurta dusheeda ka ololaya. Markaasaa Muuse daruurta dhexdeedii galay, wuuna sii fuulay buurta; oo Muusena buurta ayuu joogay afartan maalmood iyo afartan habeen. Baxniintii 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.”

Farriintii malaa’igta kowaad waxay ahayd sara kicintii gabadhii Ya’iirus, taasoo la jaanqaadaysa baabtiiskii Masiixa. Dabadeed lix maalmood ka dib waxaa yimid Buurtii Isbeddelka, taas oo ah malaa’igta labaad, taasoo horseedday iskutallaabta, taas oo ah malaa’igta saddexaad. Sida malaa’igta labaad, Buurtu waxay leedahay markhaati laba-laab ah, waayo hadalkii Aabbuhu ka sheegay Buurta wuxuu ku xidhmayaa xarriiq labaad oo ka mid ah saddexda. Saddexdii jeer ee Butros, Yacquub, iyo Yooxanaa ay ahaayeen martida gaarka ah ee Masiixa, iyo saddexdii jeer ee Aabbuhu hadlay, labaduba waxay aqoonsanayaan muujintii labaad ee codka Aabbaha; oo jeerkii labaad ee Ciise kaxaystay Butros, Yacquub, iyo Yooxanaa wuxuu ahaa Buurtii Isbeddelka. Calaamadda labaad ee Buurtu waxay leedahay markhaati laba-laab ah oo ah codka Aabbaha iyo saddexda xerta ah, waayo farriinta labaad had iyo jeer waxay tilmaantaa “laba-laabid.”

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.

Muddada lixda saacadood ah ee u dhexaysa allabariga fiidka iyo allabariga subaxda, taas oo ay metelaan lixda maalmood ee Matayos iyo Markos ka bilaabma Kaysariya Filibbi ilaa Buurta, waxaa metela lixdii maalmood ee Muuse, ilaa loogu yeedho daruurta maalinta toddobaad.

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.

Xariiqdu waxay ku bilaabmaysaa wakhtiga sugidda ee malaa’igta labaad, sida Muuse uu toddobaatanka oday ugu farayo inay “sugaan” ilaa uu ka soo noqonayo. Lixda maalmood ee ugu horraysa ee xariiqda ku jira waa kuwo gooni loo soocay, hase yeeshee weli waxay qayb ka yihiin guud ahaan 46-ka maalmood. Lixdaas maalmood waa muddo horseedaysa imtixaanka saddexaad, oo ay afartan maalmood matalaan. 46-ka maalmood waxay astaan u yihiin macbudka; lixda maalmoodna waa lixdii saacadood laga bilaabo dhimashadii Masiixa ilaa Bentakostiga, lixdii saacadood laga bilaabo iskutallaabta lagu qodbay ilaa dhimashadiisa, lixdii saacadood ee Qaysariya ilaa Qaysariya, iyo lixdii saacadood ee Butros ka yimid qolka sare ilaa macbudka. Muuse wuxuu qaadanayaa Sharciga axdiga, wuxuuna helayaa tilmaamaha ku saabsan sida macbudka loo taagi lahaa. In kastoo Kitaabku yidhaahdo ninuna Ilaah ma arag, haddana odayaashu waxay “arke en Ilaaha reer binu Israa’iil.” Ammaanta Ilaah ee buurta dusheeda kula muuqatay Muuse iyo odayaasha waxay ahayd nooc u taagan ammaantii ka muuqatay Buurtii Isbeddelka. Labaduba waxay ka kooban yihiin muddada lixda maalmood. Xariiqda Muuse waxay ka kooban tahay wakhtiga sugidda ee malaa’igta labaad iyo dhammaan 46-ka maalmood ee macbudka matalaya. Afartankii maalmood ee uu sharciga qaadanayay waxay matalaan shaabadaynta.

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.

Butros wuxuu joogay Kaysariya Filibbi saacaddii saddexaad, isagoo ku sii jeeda Kaysariya Maritima saacaddii sagaalaad, oo lix ilaa siddeed maalmood gudahoodna wuxuu joogaa Buurta, isagoo la daahaya toddobaatankii oday ee Muuse, markii uu arkay aragti Rabbiga ammaansan, sidii Daanyeel ku arkay cutubka tobnaad. Daanyeel wuxuu Rabbiga u arkay fool ka fool, sidii Gidcoon iyo toddobaatankii oday ay yeeleen. Buurta Isbeddelka waa meesha dhaqdhaqaaqa La’odikiya ee boqol iyo afartan iyo afarta kun lagu beddelo dhaqdhaqaaqa Filadelfiya ee boqol iyo afartan iyo afarta kun. Waxay noqdaan kiniisadda siddeedaad oo ah kiniisadda lixaad; sidaas daraaddeed waxaan aragnaa lix maalmood iyo siddeed maalmood.

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.

Lixda saacadood ee ka bilaabmay iskutallaabta ilaa dhimashadiisa, lixda saacadood ee Bentekoste, lixda saacadood ee Kaysariya ilaa Kaysariya, lixda maalmood ee ku tegey Buurta Isbeddelka iyo lixda maalmood ee Muuse ee horseeday afartanka maalmood, dhammaantood waa isla xariiqdaas. Inta u dhexaysa Kaysariya Filibos, oo ah Paniyum, iyo sharciga Axadda, boqolka iyo afartan iyo afarta kun waa la shaabadeeyaa. Shaabadayntaasi waxay keentaa kala-qaybsanaan.

> 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.

> Aniga oo keliya, Daanyeel ah, ayaa arkay muujintii; waayo, nimankii ila joogay muujinta ma ay arkin; hase yeeshee gariir weyn baa ku dhacay, sidaas daraaddeed way carareen si ay isu qariyaan. Daanyeel 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.

Muuse wuxuu ka soocmay odayaashii markii uu yidhi, “Halkan noogu suga, ilaa aannu idiinku soo noqonno.” Muuse wuxuu ka soocmay toddobaatankii wakhtiga sugidda, toddobaatan toddobaadna waxay ka dhigan yihiin wakhtiga tijaabada ee dadkii axdigii hore. Markii toddobaadkii toddobaatanaad dhammaaday, oo toddobaadkaas toddobaatanaad uu ahaa toddobaadkii quduuska ahaa ee Masiixu axdiga kula adkeeyey kuwo badan, markaas Masiixu si buuxda ayuu uga soocmay dadkii axdigii hore. Wakhtigii ay dadkii axdigii hore xallin kari lahaayeen dhibkooda dhiig-baxa, taas oo iyaga u ahayd rumaysnaantoodii ahayd in lagu badbaadiyey dhiigga Ibraahim, wuu dhammaaday, bikraddii laba iyo toban jirka ahaydna waa la sara kiciyey si ay ugu adeegto. Marka wakhtiga sugiddu bilaabmay, Muuse wuxuu helay sharcigii axdiga iyo tilmaamihii dhismaha macbudka.

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.

Markii Butros, Yacquub iyo Yooxanaa ay Buurta joogeen, shaabadaynta dadka Ilaah, iyo dabadeed kor loo qaadiddooda iyagoo calamad ahaan u taagan, waxay dadkaas axdiga ah u metelaan macbudka boqol iyo afartan iyo afar kun. Markaas shaqaalihii saacaddii kow iyo tobnaad ayaa lagu daraa macbudkaas.

> 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.

> Rabbigu wuxuu leeyahay, Xukunka ilaaliya, oo caddaalad sameeya, waayo, badbaadadaydu way dhow dahay inay timaado, oo xaqnimadayduna way dhow dahay in la muujiyo. Waxaa barakaysan ninkii waxan sameeya, iyo binu-aadmiga kan ku dhegganaada; kaasoo sabtida xajiya oo aan nijaasayn, oo gacantiisana ka ilaaliya samaynta wax shar ah oo dhan. Oo yaanu shisheeyaha wiilkiisa oo Rabbiga isku daray odhan, Rabbigu hubaal ahaanba wuu iga soocay dadkiisa; bohonkuna yuusan odhan, Bal eeg, anigu waxaan ahay geed engegan. Waayo, Rabbigu sidaasuu ku leeyahay bohonnada sabtiyadayda xajiya, oo doorta waxyaalaha iga farxiya, oo axdigayga ku dhegganaada; xataa iyaga waxaan gurigayga iyo derbiyadayda dhexdooda ku siin doonaa meel iyo magac ka sii wanaagsan kan wiilal iyo gabdho; waxaan iyaga siin doonaa magac weligiis ah oo aan go’i doonin. Oo weliba shisheeyaha wiilashiisa Rabbiga isku dara inay isaga u adeegaan, oo ay magaca Rabbiga jeclaadaan, inay addoommadiisa ahaadaan, mid kasta oo sabtida xajiya oo aan nijaasayn, oo axdigayga ku dhegganaada; xataa iyaga waxaan keeni doonaa buurtayda quduuska ah, oo waxaan ku farxin doonaa gurigayga salaadda; qurbaannadooda la gubo iyo allabaryadooduba waa laga aqbali doonaa meeshayda allabariga saaran; waayo, gurigayga waxaa loogu yeedhi doonaa guri salaad oo dadyowga oo dhan loogu talagalay.

> 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.

> Sayidka Rabbiga ah ee soo ururiya qaxootiga reer binu Israa’iil ayaa leh, Kuwa isaga loo soo ururiyey ka sokow, kuwo kale ayaan weli isaga u soo ururin doonaa. Ishacyaah 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.

Butros, Yacquub iyo Yooxanaa, iyo weliba Muuse, waxay matalaan “kuwa laga eryay reer binu Israa’iil,” kuwaas oo ay eryeen walaalahood oo necbaa.

> 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?

> Sayidku wuxuu leeyahay, Samadu waa carshigayga, dhulkuna waa meeshaan cagahayga saarto; haddaba meeday guriga aad ii dhisaysaan? Oo meeday meesha nasashadaydu tahay?

> 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.

> Waxyaalahaas oo dhan gacantaydaa samaysay, oo waxyaalahaas oo dhammuna way jireen, ayaa Rabbigu leeyahay; laakiinse kan baan eegi doonaa, kaas oo miskiin ah, oo ruux jaban leh, oo ereygayga ka gariira. Kii dibi gawraca waa sida mid nin dila; kii wan allabariyaana waa sida mid qoorta eey ka jara; kii qurbaan bixiyaana waa sida mid dhiig doofaar bixiya; kii foox gubana waa sida mid sanam barakeeya. Hubaal iyagu waxay doorteen jidadkooda, oo naftooduna waxay ku faraxdaa karaahiyadooda. Aniguna waxaan dooran doonaa dhalanteedkooda, oo waxaan ku soo dejin doonaa wixii ay ka cabsanayeen; maxaa yeelay, markaan yeedhay, ninna kama jawaabin; markaan hadlayna, ima ay dhegaysan; laakiinse waxay hortayda ku sameeyeen shar, oo waxay doorteen wixii aanan ku farxin.

> 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.

> Maqla erayga Rabbiga, kuwiinna eraygiisa ka gariira; walaalihiinnii idin nebcaa, oo magacayga aawadiis idiin eryay, waxay yidhaahdeen, Rabbigu ha la ammaano; laakiinse isagu wuxuu idiin muuqan doonaa farxaddiinna, iyaguna way ceeboobi doonaan. Ishacyaah 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.

Erayga “farxad” marar badan oo noocyo kala duwan leh ayay uga dhacdaa Qorniinka, sida erayga “ceebaysnaan” isaguna uga dhaco. Marka loo eego duruufaha farriintii Butros ee kitaabka Yoo’eel, ceebta iyo farxaddu waa isbarbar-yaal, sida kuwa xigmadda leh iyo kuwa nacaska ah, ama sarreenka iyo gocondhada. Ceebta iyo farxaddu waxay, marka loo eego macnaha Yoo’eel, metelaan kuwa saliidda haysta, ama farriinta roobka dambe, marka loo eego kuwa aan haysan. Waa keliya marka aad aragto tafaasiishan ayaad gaadhi kartaa macnaha qoto dheer ee, “Walaalihiin idin neceb, oo idin eryay magacayga daraaddiis.” Walaalahaasu waa kuwa ku xusan Spalding and Magan, bogga koowaad iyo labaad, kuwaas oo ah “Adventist-yada magaca uun ah, sida Yuudas oo kale,” kuwaas oo “noo gacangelin doona Katooligga,” “waayo, way ina neceen sabtida aawadeed, maxaa yeelay way burin kari waayeen.” Walaalihiin idin neceb waxay idinka eryayaan farriinta sabtida dalka, Muuse toddoba jeer, taas oo aan la burin karin. Ujeeddadu halkan waa in laydinka eryo dood caqiido awgeed, dood cilmiyeed, sida Ishacyaah ugu yeedho, dooddaasna waa farriinta roobka dambe.

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.

Yoo’eel fariintaas wuxuu ugu yeedhaa “khamri cusub,” oo haddii aad haysato fariintaas, waxaad leedahay farxad. Haddii aadan haysan, waxaad u soo toostaa sida sakhraamiintii Yoo’eel oo kale si aad u ogaato in khamrigii cusbaa afkaaga laga gooyay. Markaas waxaad si nebiyad ahaan ah u noqotaa “mid ceeboobay.” Kooxda saliidda leh waxay leedahay farxad, kooxda aan saliidda lahayni na waa ceeboobtaa. Saliiddu sidoo kale waa khamri cusub, waxayna la xidhiidhaa farxad. Taas aawadeed ayuu Ishacyaah leeyahay, “Maqla erayga Rabbiga.” Hal koox ayaa doorata inay maqasho, halka kooxda kale aanay dheg u dhigin codka buunka. Ishacyaah si gaar ah ayuu u aqoonsadaa kooxda wax maqasha markuu leeyahay, “kuwiinna eraygiisa ka gariira.” Rabbigu wuxuu soo ururiyaa kuwa la eryay sababo la xidhiidha fariintii timid 9/11, oo marka sharciga Axadda yimaado, wuxuu soo ururiyaa bohomadiisa Ishacyaah, kuwaas oo lagu metelay geedo engegan. Haddii ay axdiga qabsadaan, mar dambe lagama sooci doono buurta quduuska ah ee Ilaah.

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.

Boqor ama geed engegan waxay astaan u yihiin dhimasho. Boqorku ma dhalin karo, geed engeganna nolol ma leh. Ballanqaadku wuxuu yahay in haddii quruumahaas, ama shaqaalihii saacaddii kow iyo tobnaad yimid, ay aqbalaan axdiga uu Sabtidu matalayso, ay yeelan doonaan wiilal iyo gabdho. Marka hore Isagu wuxuu soo ururiyaa kuwa la eryay ee reer binu Israa'iil, dabadeedna kuwaas la eryay ayuu kor ugu qaadaa calan ahaan, ka dibna wuxuu soo ururiyaa adhigiisa kale. Ururinta koowaad iyo ta labaad waxay ka dhigan yihiin muddada laga bilaabo 9/11 ilaa xeerka Axadda marka Ruuxa Quduuska ahi uu rusheynayo, iyo sidoo kale muddada laga bilaabo xeerka Axadda ilaa Miikaa'iil istaago oo roobka dambe lagu shubo qiyaas la'aan. Labada muddoba roobka dambe waa farriin, taas oo haddii aad haysato farxad keenta, haddaanadse haysan ceeb keenta.

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.

Kitaabka Matayos waxa uu u qaybsan yahay saddex sadar, kuwaas oo matalaya saddexda malaa’igood ee Muujintii afar iyo tobnaad. Mid kasta oo ka mid ah saddexda sadar waxa uu sidoo kale xambaarsan yahay jajabyo isu-eg oo ka tirsan saddexda malaa’igood. Sadarka labaad, oo ka bilaabma cutubka kow iyo tobnaad ilaa cutubka laba iyo labaatanaad, waa xarunta, waayo waa malaa’igta labaad, taas oo taagan inta u dhexaysa malaa’igta kowaad iyo tan saddexaad. Kitaabka Matayos laftiisu waa sadar dhexe, marka aynu u fiirsanno cutubyada kow iyo tobnaad ilaa laba iyo labaatanaad marka lagu eego cutubyada axdiga ee Bilowgii iyo Muujintii.

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.

Bartamaha laba-iyo-tobanka cutub ee axdiga waa kan Matayos, xariiqda dhexe ee saddexda xariiq ee Matayosna waxa laga helaa isla laba-iyo-tobankaas cutub. Bartamaha laba-iyo-tobankaas cutub waa shaabadaynta boqol iyo afar iyo afartan kun. Bartaas dhexe waxa metela saddex aayadood, kuwaas oo la jaanqaadaya saddexda aayadood ee dhexe ee laba-iyo-tobanka cutub ee axdiga ee Bilowgii iyo Muujintii.

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.

Butros waa barta dhexe ee barta dhexe ee barta dhexe, wuxuuna matalaa aroosadda Masiixiyiinta ee ugu horraysa iyo tan ugu dambaysa. Taasu waa saxiixa Alfa iyo Oomega. Palmooni sidoo kale wuxuu saxiixiisii dul saaray beddelidda magaca Butros, markii uu hindisay halxiraalaha magaca Butros ee af-Ingiriisiga. Ciise wuxuu Butros kula hadlay af-Cibraani, wada hadalkana waxaa lagu qoray af-Giriig, dabadeedna waxaa loo beddelay af-Ingiriisi. Af-Ingiriisiga, Palmooni wuxuu Butros u magacaabay isagoo adeegsanaya xarafka 16aad ee alifbeetada Ingiriisiga, oo ay ku xigto xarafka 5aad, kaas oo ay ku xigto kan 20aad, kaas oo ay ku xigto kan 5aad oo ay ku xigto kan 18aad, isagoo si buuxda u og in marka Isagu, isagoo ah Palmooni, uu abuuray magaca ka gudbi doona Cibraani ilaa Giriig ilaa Ingiriisi. Wuxuu kaloo u qorsheeyey in magaca Ingiriisigu oggolaado halxiraale ah in shantaas xaraf la isu dhufto si loo gaaro tirada boqol iyo afar iyo afartan kun. Palmooni, oo isaguna ah kan ugu horreeya iyo kan ugu dambeeya, wuxuu u qorsheeyey in kan ugu horreeya shantaas iyo kan ugu dambeeya shanta xaraf ee Ingiriisiga ah ee ka kooban magaca Peter ay yihiin xarafka 16aad iyo xarafka 18aad, waayo magaca Peter wuxuu ku dhici lahaa Matayos 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.

Iyadoo intaas oo dhan laga hadlayo Butros, haddana weli waa in aynu ka hadalnaa “saamiga dahabka ah.” Saamiga dahabka ah waxa lagu matalaa Matayos 16:18, waayo saamigu waa 1.618. Saamiga dahabka ah waxa lala xidhiidhiyaa jajabnaanta is-la-ekaysiinta leh ee dabiicadda, oo marka Palmoni Butros ku meeleeyo Matayos 16:18, Palmoni waxa uu tilmaamayaa in furaha nebiyadeed ee garabka Eliyaaqiim la saaray ee Ishacyaah 22:22, iyo furayaasha nebiyadeed ee Butros iyo kaniisadda lagu siiyey tuducaas, ay ka kooban yihiin jajabnaano nebiyadeed.

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.

Qaysariya Filibbi saacaddii saddexaad ilaa Qaysariya Maritima saacaddii sagaalaad waxay u taagan tahay jajab is-le’eg oo ka mid ah saacaddii saddexaad markii Masiixa la qodbay ilaa saacaddii sagaalaad ee Korneliyos u cid diray Butros. Xilliga Bentekostal ee ka bilaabma saacaddii saddexaad ee iskutallaabta lagu qodbay ilaa Butros macbudka jooga maalintii Bentekoste saacaddii sagaalaad, waa jajab is-le’eg oo ka mid ah 1,260-ka maalmood ee ka bilaabma iskutallaabta ilaa Korneliyos. Saddexdii goor ee Aabbuhu ku hadlay waa jajab is-le’eg oo ka mid ah saddexda malaa’igood, sida oo kale ay yihiin saddexdii goor ee Ciise keligood ula tegey Butros, Yacquub, iyo Yooxanaa. Xogta nebiyadeed ee ku qarsan aayadaha uu Butros ku muujinayo boqol iyo afar iyo afartan kun waa mid u qoto dheer sida run kasta oo weligeed jirtay, hase ahaatee weli ma aynaan dhigin Butros Panium dhexdeeda Daanyeel kow iyo tobnaad.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> 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.

> Butros, rasuulkii Ciise Masiix, wuxuu u qorayaa qurbajoogta ku kala firidhsan Bontus, Galatiya, Kabbadokiya, Aasiya, iyo Bituniya, kuwa la doortay sida waafaqsan ogaanshaha hore ee Ilaaha Aabbaha, quduus-ka-dhigista Ruuxa dhexdeeda, xagga addeecidda iyo rushaynta dhiigga Ciise Masiix: Nimco ha idiin badato, iyo nabadgelyona. Mahad waxaa leh Ilaaha ah Aabbaha Rabbigeenna Ciise Masiix, kan sida naxariistiisa badan inoogu dhalay mar kale rajo nool oo ku timid sarakicidda Ciise Masiix kuwii dhintay dhexdiisa, inaan helno dhaxal aan baabba’in, oo aan wasakhoobayn, oo aan engegin, oo idiin loogu kaydiyey samada, idinkoo lagu dhawro xoogga Ilaah rumaysad dhexdiis xagga badbaadada diyaar u ah in la muujiyo wakhtiga ugu dambeeya.

> 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.

> Taas oo aad aad ugu faraxdaan, in kastoo imminka intii muddo ah, haddii loo baahdo, aad murug ku jirtaan jirrabaado kala badan aawadood; si imtixaanka rumaysadkiinnu, oo aad uga qaalisan dahabka baabba’a, in kastoo dab lagu tijaabiyo, looga helo ammaan iyo sharaf iyo ammaano marka Ciise Masiix soo muuqdo; kan aydaan arag ayaad jeceshihiin; kaas oo, in kastoo aydnaan imminka arkin, haddana idinkoo rumaysan ayaad ku faraxdaan farxad aan la sheegi karin oo ammaan ka buuxdo; idinkoo qaadanaya dhammaadka rumaysadkiinna, kaas oo ah badbaadada nafihiinna.

> 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.

> Badbaadintaas nebiyadii ayaa wax ka weyddiiyey oo aad u baaray, kuwaas oo wax ka sii sheegay nimcada idiin iman lahayd; iyagoo baaraya wakhtigii ama nooca wakhtiga Ruuxa Masiixa ee iyaga ku jiray uu tilmaamayay, markuu hore uga markhaati furayay xanuunadii Masiixa iyo ammaanta ka dambayn lahayd. Iyaga waxaa loo muujiyey in aanay naftooda u adeegayn, laakiin ay annaga noo adeegayeen waxyaalahaas, kuwaas oo imminka laydiinku sheegay kuwii injiilka idiinku wacdiyey Ruuxa Quduuska ah oo samada laga soo diray; waana waxyaalo ay malaa'igtuna damacdo inay fiiriso.

> 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.

> Sidaa darteed, guntada dhexda maankiinna, feejignaada, oo rajadiinna si buuxda ugu haya nimcada laydiin keeni doono markii Ciise Masiix la muujiyo; idinkoo ah carruur addeecda, oo aan isu ekaysiinayn damacyadii hore ee jaahilnimadiinnii: Laakiin sida Kan idiin yeedhay uu quduus u yahay, sidaas oo kalena quduus uga ahaada hab-dhaqankiinna oo dhan; maxaa yeelay, waa qoran tahay, Quduus ahaada; waayo, anigu quduus baan ahay.

> 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.

> Oo haddaad Aabbaha baryaysaan, kan aan eex u kala qaadin dadka, laakiin nin kasta u xukuma sida camalkiisu yahay, wakhtiga qurbajooggiinna halkan ku jooga ku qaata cabsi; maxaa yeelay, waad og tihiin inaan laydinku furan waxyaalo baabba’a, sida lacag iyo dahab, oo laydinka furay socodkiinnii madhnaa ee aad dhaqan ahaan uga dhaxasheen awowayaashiin; laakiin waxaa laydinku furtay dhiigga qaaliga ah ee Masiixa, sida wan aan iin iyo ceeb toona lahayn; kaas oo dhab ahaan hore loo sii doortay intaan dunida la aasaasin ka hor, laakiinse wakhtiyadan ugu dambeeya aawadiin loo muujiyey; idinkoo isaga ku rumaysta Ilaah, kii isaga kuwii dhintay ka sara kiciyey oo ammaanno siiyey, si rumaysadkiinna iyo rajadiinnu Ilaah ugu ahaadaan. Maadaama aad naftiinna ku daahiriseen addeecidda runta xagga Ruuxa ilaa jacayl aan labaweji lahayn oo walaalaha loo qabo, is jeclaada idinkoo qalbi daahir ah si kulul; idinkoo mar kale dhalanaya, oo aan ahayn abuur baabba’a, laakiin ah abuur aan baabba’ayn, xagga ereyga Ilaah oo nool oo weligiis jira. Waayo, binu-aadmiga oo dhammu waa sida cawska, oo ammaanta dadka oo dhammuna waa sida ubaxa cawska. Cawsku wuu engegaa, ubaxiisuna wuu dhacaa; laakiinse ereyga Rabbigu weligiis wuu waaraa. Kanu waa eraygii injiilka laydiinku wacdiyey. 1 Butros 1:1–25.

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