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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 wa Sabato la Laodikia - Nambari Thelathini na Tatu

Number Thirty-Three

Nambari thelathini na tatu

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.

Wakati wa sheria ya Jumapili, wale mia moja arobaini na nne elfu hukutana kinabii na wafanyakazi wa saa ya kumi na moja. Mia moja arobaini na nne elfu tayari wametiwa muhuri, na wakati huo wanatoa wito kwa mkutano mkubwa utoke Babeli na kusimama pamoja nao kwa ajili ya Sabato ya siku ya saba. Hukumu ya nyumba ya Mungu hukoma wakati wa sheria ya Jumapili, kisha hukumu inahamia kwa Mataifa, yaani mkutano mkubwa—kondoo wengine wa Mungu. Ufunuo sura ya saba unatambulisha makundi yote mawili, na katika muhuri wa tano wafia-dini wa Enzi za Giza huuliza, “Hata lini,” mpaka Mungu aihukumu nguvu ya kipapa kwa ajili ya kuuawa kwao kama mashahidi? Wanaambiwa wapumzike makaburini mwao hadi kikundi cha pili cha wafia-dini wa mateso ya kipapa kitimie, nao wanapewa mavazi meupe. Mkutano mkubwa wa Ufunuo sura ya saba huvaa mavazi meupe, kwa maana wanawakilisha kikundi cha pili cha wafia-dini wa kipapa katika mzozo ujao wa sheria ya Jumapili unaokaribia. Ufunuo sura ya saba na muhuri wa tano vinawahusu makundi haya mawili, kadhalika ilivyo kwa makanisa ya Smirna na Filadelfia. Smirna inawakilisha wafia-dini wa mchinjano wa mwisho wa kipapa, na Filadelfia inawakilisha wale mia moja arobaini na nne elfu.

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 yuko katika saa ya tatu huko Kaisaria Filipi, na baada ya “siku sita,” si masaa sita, angekuwa kwenye kizingiti cha sheria ya Jumapili, ambayo ni saa ya tisa.

> 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.

> Na baada ya siku sita Yesu akawatwaa Petro, Yakobo, na Yohana nduguye, akawapeleka juu ya mlima mrefu faraghani; akageuka sura mbele yao; uso wake ukang’aa kama jua, na mavazi yake yakawa meupe kama nuru. Na tazama, waliwatokea Musa na Eliya, wakizungumza naye. Mathayo 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.

Wakati wa Sheria ya Jumapili, wale mia arobaini na nne elfu kiunabii hukutana na ule mkutano mkubwa. Elia anawakilisha wale mia arobaini na nne elfu wasioonja mauti, na Musa anawakilisha wale wafao katika Bwana. Wanasimama pamoja na Kristo wakati wa Sheria ya Jumapili; huko ndiko Kristo anapouutia mafuta ufalme wake wa utukufu, kama vile aliuanzisha ufalme wake wa neema msalabani. Ikiwa bado unaendelea na mantiki tunayofafanua inayohusiana na kipindi cha masaa sita, kuanzia saa ya tatu hadi saa ya tisa, basi ni lazima uone jambo ambalo ni mfano maalum sana.

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.

Saa ya tatu ya Kaisaria Filipi ni Alfa ya Omega ya saa ya tisa ya Kaisaria Maritima. Ninatambua kwamba si baada ya masaa sita, bali baada ya siku sita, Petro yuko katika Mlima wa Kubadilika Sura, jambo ambalo pia linaonyesha historia inayotamatika katika sheria ya Jumapili, ambayo ni saa ya tisa. Kipindi cha siku sita kinalingana na kipindi cha masaa sita, lakini tu kama frakta ya Kaisaria hadi Kaisaria. Kilicho cha pekee sana ni kwamba jambo hili la frakta ya historia kuwa ndani ya historia ya kipindi cha masaa sita ndilo hasa hutokea unapotazama majira ya Pentekoste. Masaa sita kutoka kifo cha Kristo hadi Pentekoste ni frakta ya kipindi cha msalaba hadi 34 BK, wakati juma takatifu lilihitimika na injili ilipelekwa kwa Mataifa.

> “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.

> Sasa kiburi na wivu vilifunga mlango dhidi ya nuru. Kama taarifa zilizoletwa na wachungaji na wenye hekima zingesadikiwa, zingewaweka makuhani na marabi katika hali isiyohusudiwa kabisa, zikibatilisha dai lao kwamba wao ndio wafasiri wa ukweli wa Mungu. Walimu hawa wasomi hawakutaka kujishusha ili kufundishwa na wale waliowaita wapagani. Haiwezekani, walisema, kwamba Mungu amewapita, akawasiliana na wachungaji wasio na elimu au Wamataifa wasiotahiriwa. Wakaazimia kuonyesha dharau yao kwa taarifa zilizokuwa zikiwatia wasiwasi Mfalme Herode na Yerusalemu yote. Hawakutaka hata kwenda Bethlehemu kuona ikiwa mambo haya ni hivyo. Nao waliwaongoza watu kuiona shauku kuhusu Yesu kama msisimko wa kifanatiki. Hapa ndipo kukataliwa kwa Kristo na makuhani na marabi kulipoanza. Tangu hapa, kiburi na ukaidi wao vikakua vikawa chuki iliyokita dhidi ya Mwokozi. Wakati Mungu alikuwa akiwafungulia Wamataifa mlango, viongozi wa Kiyahudi walikuwa wakijifungia mlango wao wenyewe. 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.

Katikati ya juma lile takatifu Kristo alisulubiwa. Miaka mitatu na nusu baadaye Stefano alipigwa mawe, na Kornelio akamwita Petro. Miaka mitatu na nusu baada ya msalaba, kipindi cha rehema kinamalizika kikamilifu kwa Israeli ya kale. Ndipo Stefano akatazama mbinguni, akamwona Kristo akiwa amesimama, jambo ambalo ni ishara ya kufungwa kwa mlango wa rehema katika Danieli kumi na mbili aya ya kwanza. Mlango ulifungwa kwa Israeli ya kale na ukafunguliwa kwa Mataifa.

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.

Katika kipindi kuanzia kifo cha Kristo saa ya tisa hadi kifo cha Stefano na mwito wa Petro saa ya tisa, Kornelio na Stefano ni mashahidi wawili kwamba siku elfu moja mia mbili na sitini za kinabii zilitimizwa. Kuanzia saa ya tisa ya kifo hadi saa ya tisa ya kifo kulikuwa na siku 1,260 za kinabii. Saa ya tisa ya kifo hadi saa ya tisa ya Pentekoste hubainisha fraktali ya zile siku 1,260, katika kipindi cha siku hamsini na mbili.

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.

Fraktali iliyokuwa msimu wa Kipentekoste iko mwanzoni mwa zile siku 1,260, na mwishoni mwa siku hizo Petro amewekwa kinabii katika saa ya tatu na ya tisa huko Kaisaria. Kaisaria hizo mbili zinawakilisha Alfa na Omega ya kipindi cha kinabii cha masaa sita. Ndani ya kipindi cha kinabii cha masaa sita cha Kaisaria hizo mbili, Petro anasafiri kwa siku sita na kufika Mlima wa Kubadilika Sura. Mlima huo unawakilisha kutiwa muhuri kunakokamilika katika sheria ya Jumapili, ambako Kanisa Lishindalo huinuliwa juu ya milima yote. Siku hizo sita zinawakilisha kipindi cha masaa sita kutoka Kaisaria hadi Kaisaria, na ni fraktali ndani ya kipindi hicho, kama vile msimu wa Kipentekoste ulivyokuwa fraktali mwanzoni mwa kipindi hicho hicho kitakatifu.

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

Fraktali ya kwanza ilikuwa utimilifu wa sikukuu za majira ya kuchipua zinazohusishwa na msimu wa Pentekoste. Fraktali ya mwisho, kuanzia Kaisaria Filipi hadi Mlima wa Kubadilika Sura, pia imefungamanishwa kinabii na Juma Takatifu. Mlimani Baba alinena, kama alivyokuwa amenena katika ubatizo wa Kristo, na kama angenena kabla tu ya msalaba. Baba alinena kwa sauti mara tatu kuanzia mwanzo wa Juma Takatifu hata msalabani. Mara moja katika ubatizo, tena katika Mlima wa Kubadilika Sura, halafu alinena katika kivuli cha msalaba uliokuwa unakaribia.

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.

Msalaba ndio omega ya siku 1,260 zilizoanza katika Ubatizo Wake. Ubatizo na Msalaba ni alama mahsusi za juma takatifu la Danieli sura ya tisa, hivyo kutambulisha Mlima wa Kubadilika Sura kuwa sehemu ya juma hilo takatifu. Ikiwa alama ya kwanza na alama ya mwisho zinatimiza alama za unabii za juma hilo takatifu, basi alama ya katikati, kwa ulazima 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.

Ubatizo ni malaika wa kwanza; Mlima wa Kubadilika Sura ni malaika wa pili, na msalaba ni malaika wa tatu. Mlimani, Mungu aliwatambua Musa na Eliya kuwa alama za njia za kanisa la mabaki. Matumizi yake yanaunganishwa na ishara ya mara tatu ya Petro, Yakobo na Yohana. Kulikuwa na mara tatu ambazo Yesu aliwachukua Petro, Yakobo na Yohana pamoja Naye. Mara ya kwanza ilikuwa ufufuo wa binti wa Yairo, ya pili ilikuwa Kubadilika Sura, na ya tatu ilikuwa Getsemane. Mara ya kwanza Petro, Yakobo na Yohana walishuhudia bikira mwenye umri wa miaka kumi na miwili aliyefufuliwa.

> 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.

> Ikawa Yesu aliporudi, watu wakampokea kwa furaha; kwa maana wote walikuwa wakimngoja. Na tazama, akaja mtu jina lake Yairo, naye alikuwa mkuu wa sinagogi; akaanguka miguuni pa Yesu, akamsihi aingie nyumbani mwake; kwa kuwa alikuwa na binti yake wa pekee, mwenye umri wa miaka kama kumi na miwili, naye alikuwa akifa. Naye alipokwenda, makutano wakamsonga. Luka 8:40-42.

The name Jairus means “the enlightener” and “to be luminous and glorious.” Of the three times when Peter, James and John were exclusively guests of Christ, this was the first time, and Jairus’ represents the first angel who lightens the earth with its glory. The twelve-year old virgin represents the virgins who are to be resurrected as the one hundred and forty-four thousand. Christ reached the home of the virgin daughter, after His interaction of a woman who had an issue of blood for twelve years.

Jina Yairo maana yake ni “mwangazaji” na “kuwa mwenye uangavu na utukufu.” Katika nyakati tatu ambazo Petro, Yakobo na Yohana walikuwa wageni wa kipekee wa Kristo, hii ilikuwa ya kwanza, na la Yairo linawakilisha malaika wa kwanza aangazaye dunia kwa utukufu wake. Bikira wa miaka kumi na miwili anawakilisha mabikira watakaofufuliwa kuwa wale mia moja arobaini na nne elfu. Kristo alifika nyumbani kwa binti yule bikira, baada ya kukutana na mwanamke aliyekuwa na tatizo la kutokwa na damu kwa miaka kumi na miwili.

> 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.

> Na mwanamke mmoja aliyekuwa akitokwa na damu kwa miaka kumi na miwili, ambaye alikuwa ametumia mali yake yote kwa madaktari, wala hakuweza kuponywa na yeyote, akaja nyuma yake, akagusa pindo la vazi lake; na mara kutokwa kwake na damu kukakoma. Luka 8:43, 44.

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

Bikira wa miaka kumi na miwili anatambuliwa, na kisha katika aya inayofuata anatambuliwa mwanamke aliyekuwa na ugonjwa wa kutokwa na damu kwa miaka kumi na miwili. Mwanamke huyo alikuwa na ugonjwa wa kutokwa na damu kwa kipindi chote cha maisha ya yule bikira. Yesu alikuwa karibu kumpita yule mwanamke mwenye ugonjwa wa kutokwa na 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 kumhuisha yule bikira, na yule mwanamke mgonjwa, mwanamke wa Laodikia, bado alikuwa na fursa fupi ya kugusa Uungu. Mtoto anawakilisha kizazi cha mwisho, na Yesu anapita kando ya mwanamke aliye dhaifu, Laodikia, ili amuinue yule bikira wa siku za mwisho. Wakati yule bikira atakapofufuliwa, mwanamke huyo ama atakuwa ameponywa au atakuwa amepitwa.

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

Sifa mojawapo ya malaika wa kwanza ni hofu, na kuna aina mbili za hofu.

> 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.

> Alipokuwa bado akisema, akaja mtu mmoja kutoka nyumbani kwa mkuu wa sinagogi, akimwambia, Binti yako amekufa; usimsumbue Mwalimu. Lakini Yesu aliposikia hayo, akamjibu, akisema, Usiogope; amini tu, naye atapona. Luka 8:49, 50.

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

Kisha Petro, Yakobo na Yohana wanaingia katika chumba ambako ufufuo, uliowakilishwa kwa mfano na ubatizo wa Kristo, uliwakilisha kutiwa nguvu kwa malaika wa kwanza na wa tatu. Mlima wa Kubadilika Sura ni mara ya pili kwa Petro, Yakobo na Yohana kuwa mashahidi. Mlima wa Kubadilika Sura ni malaika wa pili, na Kristo alipowachukua wale wale wanafunzi kwenda Getsemane, jambo hilo liliwakilisha malaika wa tatu. Katika hatua ya pili, yaani Mlima wa Kubadilika Sura, kuna “umaradufu,” kwa kuwa alama ya njia ya Mlima huo iko katikati ya nyakati tatu ambazo Baba alinena. Ya kwanza ilikuwa wakati wa ubatizo Wake, inayolingana na ufufuo wa bikira wa miaka kumi na miwili; ya pili ilikuwa Mlima huo, na ya tatu ilikuwa kabla tu ya msalaba. Nyakati tatu ambazo Baba alinena na nyakati tatu ambazo wale wanafunzi watatu walienda kwa faragha pamoja na Yesu zinafungamanishwa na ukweli kwamba alama ya njia ya pili katika kila mfuatano ni Mlima wa Kubadilika Sura.

> 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.

> Alipoingia nyumbani, hakumruhusu mtu yeyote kuingia, ila Petro, na Yakobo, na Yohana, na baba na mama wa yule msichana. Nao wote walikuwa wakilia na kumuomboleza; lakini akasema, Msiilie; hajafa, bali amelala. Wakamcheka kwa dhihaka, kwa kuwa walijua ya kwamba amekufa. Akawatoa wote nje, akamshika mkono, akamwita, akisema, Binti, amka. Roho yake ikarudi, naye akainuka mara moja; akawaamuru apewe chakula. Wazazi wake wakastaajabu; lakini akawaagiza wasimwambie mtu yeyote yaliyotendeka. Luka 8:51-56.

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

Petro, Yakobo na Yohana wanashuhudia malaika wa kwanza katika ufufuo wa bikira, aliyekuwa amelala, kama vile Lazaro. Alipoamka, alisimama mara moja, akapewa chakula. Elia na Musa wanapofufuliwa katika Ufunuo kumi na moja, huinuka mara moja, kisha Roho Mtakatifu humiminwa bila kipimo, ikiwakilisha chakula cha bikira. Tukio la Kubadilika Sura mlimani lilikuwa siku sita baada ya Kaisarea Filipi, isipokuwa Luka anapoyasimulia matukio hayo.

> 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.

> Hata ikawa, yapata siku nane baada ya maneno hayo, akawatwaa Petro na Yohana na Yakobo, akapanda mlimani ili aombe. Na alipokuwa akiomba, sura ya uso wake ikabadilika, na mavazi yake yakawa meupe, yakimeta-meta. Na tazama, watu wawili walikuwa wakizungumza naye, nao ni Musa na Eliya. Luka 9:28-30.

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

Mathayo na Marko wote wawili wanasema kwa dhahiri, “baada ya siku sita,” na Luka anasema “takribani” siku nane. Waandishi wa Biblia walitumia njia mbili za kuhesabu muda; moja huitwa ya kujumuisha na nyingine ya kutokujumuisha. Kwa mtazamo wa kwanza huenda ikaonekana kana kwamba kuna migongano, lakini ukweli kwamba Luka alisema “takribani” unaonyesha kwamba alikuwa akinena kwa hesabu ya kujumuisha, na Mathayo na Marko wanaposema, “baada ya siku sita,” wanabainisha kwamba walikuwa wakihesabu siku kamili, si siku iliyoanza kipindi cha siku nane, wala siku iliyohitimisha kipindi cha siku nane. Tofauti hii inazalisha alama mbili za nambari za kipindi kilekile; moja ni namba nane na nyingine ni siku sita.

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.

Kinachothibitishwa kwa ushuhuda wawili wa kipindi cha siku sita au nane kutoka Kaisaria Filipi na Mlima wa Kubadilika Sura ni kwamba, katika kipindi ambacho Kristo anawatia muhuri wale mia arobaini na nne elfu, namba nane inawakilisha nafsi nane katika Safina ya Nuhu, na namba sita inawakilisha kanisa la sita la Filadelfia, ambalo limekusudiwa kuwa kanisa la nane, yaani lililo la wale saba. Kanisa hilo hubadilishwa kuwa la nane wakati wa kutukuzwa kwa Musa, Eliya na Kristo. Kutukuzwa juu ya mlima huko pia kunaonyeshwa kwa mfano na kutukuzwa juu ya mlima katika historia ya Musa.

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

Mose alipokwea mlimani, alichukua pamoja naye wazee sabini na Yoshua.

> 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.

> Kisha Musa, na Haruni, na Nadabu, na Abihu, na wazee sabini wa Israeli, wakakwea. Wakamwona Mungu wa Israeli; na chini ya miguu yake palikuwa kana kwamba ni kazi ya sakafu ya jiwe la yakuti samawi, na kana kwamba ni umbo la mbingu katika uangavu wake. Wala juu ya wakuu wa wana wa Israeli hakutandaza mkono wake; nao wakamwona Mungu, wakala na wakanywa. Bwana akamwambia Musa, Panda uje kwangu mlimani, ukae huko; nami nitakupa mbao za mawe, na torati, na amri nilizoziandika, ili uwafundishe.

> 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.

> Musa akaondoka, na mtumishi wake Yoshua; naye Musa akapanda juu ya mlima wa Mungu. Akawaambia wazee, Kaeni hapa kwa ajili yetu, hata tutakaporudi kwenu; na tazama, Haruni na Huri wapo pamoja nanyi; mtu akiwa na neno lolote, na aje kwao.

> 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.

> Na Musa akakwea mlimani, na wingu likaufunika mlima. Na utukufu wa Bwana ukakaa juu ya mlima Sinai, na wingu likaufunika mlima huo siku sita; na siku ya saba akamwita Musa kutoka katikati ya lile wingu. Na kuonekana kwa utukufu wa Bwana kulikuwa kama moto ulao juu ya kilele cha mlima mbele ya macho ya wana wa Israeli. Naye Musa akaingia katikati ya lile wingu, akakwea mlimani; naye Musa akawa mlimani siku arobaini na usiku arobaini. Kutoka 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.”

Ujumbe wa malaika wa kwanza ulikuwa ufufuo wa binti ya Yairo, ukiambatana na ubatizo wa Kristo. Kisha, baada ya siku sita, ukaja Mlima wa Kubadilika Sura, ambao ndio malaika wa pili, ukapelekea msalabani; na msalaba huo ndio malaika wa tatu. Kama malaika wa pili, Mlima huo una ushuhuda maradufu, kwa kuwa kunena kwa Baba mlimani kunahusiana na safu ya pili miongoni mwa zile tatu. Mara tatu Petro, Yakobo na Yohana waliandamana na Kristo kwa faragha, na mara tatu Baba alinena; vyote viwili vinautambulisha udhihirisho wa pili wa sauti ya Baba, na mara ya pili Yesu alipowachukua Petro, Yakobo na Yohana ilikuwa ni katika Mlima wa Kubadilika Sura. Alama ya njia ya pili ya Mlima ina ushuhuda maradufu wa sauti ya Baba na wale wanafunzi watatu, kwa maana ujumbe wa pili siku zote hutambulisha hali ya “kuwiri.”

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.

Muda wa saa sita kati ya dhabihu za jioni na za asubuhi, unaowakilishwa na siku sita zinazotajwa na Mathayo na Marko tangu Kaisaria Filipo hadi Mlimani, tena unaowakilishwa na siku sita za Musa, mpaka alipoitwa kuingia ndani ya wingu siku ya saba.

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.

Mstari huu huanza na kipindi cha kusubiri cha malaika wa pili, Musa anapowaagiza wazee sabini “wasubiri” hadi atakaporudi. Siku sita za kwanza katika mstari huo zimetengwa, lakini bado ni sehemu ya jumla ya siku arobaini na sita. Siku hizo sita ni kipindi kinachoongoza kwenye mtihani wa tatu, unaowakilishwa na siku arobaini. Siku arobaini na sita zinaashiria hekalu; na siku sita hizo ni saa sita kuanzia kifo cha Kristo hadi Pentekoste, saa sita kuanzia kusulubishwa Kwake hadi kifo Chake, saa sita za Kaisaria hadi Kaisaria, na saa sita za Petro kutoka chumba cha juu hadi hekaluni. Musa anapokea Sheria ya Agano, na anapatiwa maagizo ya jinsi ya kujenga hekalu. Ingawa Biblia yasema hakuna mtu aliyemwona Mungu, wale wazee “walimwona Mungu wa Israeli.” Utukuzwaji wa Mungu juu ya mlima pamoja na Musa na wazee ulikuwa kielelezo cha utukuzwaji juu ya Mlima wa Kubadilika Sura. Vyote viwili vinajumuisha kipindi cha siku sita. Mstari wa Musa unajumuisha kipindi cha kusubiri cha malaika wa pili na siku arobaini na sita kamili zinazoashiria hekalu. Siku arobaini alizopokea Sheria zinawakilisha kutiwa muhuri.

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.

Petro alikuwa Kaisaria Filipi saa ya tatu, akiwa njiani kuelekea Kaisaria Maritima saa ya tisa, na baada ya siku sita hadi nane yuko Mlimani, akikaa kwa muda pamoja na wazee sabini wa Musa, wakati anapoona maono ya Bwana aliyetukuzwa, kama vile Danieli alivyofanya katika sura ya kumi. Danieli alimwona Bwana uso kwa uso, kama walivyofanya Gideoni na wale wazee sabini. Mlima wa Kubadilika Sura ndipo harakati ya Laodikia ya elfu mia moja arobaini na nne hubadilishwa kuwa harakati ya Filadelfia ya elfu mia moja arobaini na nne. Wanakuwa kanisa la nane ambalo ni kanisa la sita; kwa hiyo tunaona siku sita na siku nane.

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.

Saa sita kutoka kusulubiwa hadi Kifo Chake, saa sita za Pentekoste, saa sita za Kaisaria hadi Kaisaria, siku sita hadi Mlima wa Kubadilika Sura, na siku sita za Musa zilizoongoza hadi siku arobaini, ni mstari uleule. Kati ya Kaisaria Filipi, ambayo ni Panium, na sheria ya Jumapili, elfu mia na arobaini na nne wanatiwa muhuri. Kutiwa muhuri huo husababisha mgawanyiko.

> 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.

> Na mimi, Danieli, peke yangu nikaona maono; kwa maana wale watu waliokuwa pamoja nami hawakuyaona maono; bali tetemeko kuu liliwaangukia, hata wakakimbia ili kujificha. Danieli 10:7.

Moses separated from the elders when he said, “Tarry ye here for us, until we come again unto you.” Moses separated from seventy at the tarrying time, and seventy weeks represents probationary time for the former covenant people. When the seventieth week ended, and that seventieth week was the sacred week that Christ confirmed the covenant with many, Christ then fully separated from the former covenant people. The period when the former covenant people could resolve their issue of blood, which for them was believing they were saved by the blood of Abraham, was over and the virgin of twelve years was resurrected to serve. Once the tarrying time began, Moses received the law of the covenant, and the instructions of raising the temple.

Musa alijitenga na wazee aliposema, "Kaini hapa kwa ajili yetu, hata tutakaporudi kwenu." Musa alijitenga na wale sabini wakati wa kusubiri, na majuma sabini yanawakilisha kipindi cha rehema kwa watu wa agano la kwanza. Juma la sabini lilipokwisha, na lile juma la sabini ndilo lilikuwa juma takatifu ambalo Kristo alithibitisha agano pamoja na wengi, ndipo Kristo akajitenga kabisa na watu wa agano la kwanza. Kipindi ambacho watu wa agano la kwanza wangeweza kutatua tatizo lao la damu, ambalo kwao lilikuwa ni kuamini kwamba waliokolewa kwa damu ya Ibrahimu, kilikuwa kimekwisha, na bikira wa miaka kumi na miwili akafufuliwa ili kutumika. Mara tu muda wa kusubiri ulipoanza, Musa alipokea sheria ya agano, na maagizo ya kulijenga hekalu.

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.

Walipokuwa Petro, Yakobo na Yohana mlimani, kutiwa muhuri kwa watu wa Mungu, pamoja na kuinuliwa kwao baadaye kama bendera, huwakilisha watu hao wa agano kama hekalu la wale elfu mia arobaini na nne. Ndipo wafanyakazi wa saa ya kumi na moja wanaunganishwa 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.

> Hivi asema Bwana, Shikeni hukumu, na tendeni haki; kwa maana wokovu wangu uko karibu kuja, na haki yangu iko karibu kufunuliwa. Heri mtu afanyaye hilo, na mwana wa mtu ashikaye hilo; aishikiaye Sabato asiitie unajisi, na auzuia mkono wake usitende uovu wowote. Wala mwana wa mgeni aliyejiunganisha na Bwana asiseme, Bwana amenitenga kabisa na watu wake; wala towashi asiseme, Tazama, mimi ni mti mkavu. Kwa maana Bwana asema hivi kwa matowashi wazishikao Sabato zangu, na wanaochagua mambo yanipendezayo, na washikiao agano langu; Hata hao nitawapa katika nyumba yangu na ndani ya kuta zangu mahali na jina lililo bora kuliko la wana na binti; nitawapa jina la milele, lisilokatiliwa mbali. Tena wana wa mgeni wanaojiunganisha na Bwana, ili wamtumikie, na kulipenda jina la Bwana, wawe watumishi wake, kila aishikiaye Sabato asiitie unajisi, na ashikaye agano langu; Hata hao nitawaleta katika mlima wangu mtakatifu, na kuwafurahisha katika nyumba yangu ya sala; sadaka zao za kuteketezwa na dhabihu zao zitakubaliwa juu ya madhabahu yangu; kwa kuwa nyumba yangu itaitwa nyumba ya sala kwa watu wote.

> 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.

> Bwana Mungu, akusanyaye waliotengwa wa Israeli, asema, Tena nitawakusanya wengine kwake, zaidi ya hao waliokusanywa kwake. Isaya 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, Yakobo na Yohana, pamoja na Musa, wanawakilisha “watengwa 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?

> Hivi asemavyo Bwana: Mbingu ni kiti cha enzi changu, na dunia ni kiti cha kuwekea miguu yangu; nyumba mnayonijengea iko wapi? Na mahali pa kupumzika pangu ni wapi?

> 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.

> Kwa maana vitu vyote hivyo mkono wangu umevifanya, na vitu vyote hivyo vimekuwako, asema Bwana; lakini nitamtazama mtu huyu, yaani, aliye maskini na mwenye roho iliyopondeka, atetemekaye kwa neno langu. Auaye ng’ombe ni kana kwamba amemuua mwanadamu; atoaye sadaka ya mwana-kondoo ni kana kwamba amekata shingo ya mbwa; atoaye sadaka ni kana kwamba ametoa damu ya nguruwe; afukizaye uvumba ni kana kwamba amebariki sanamu. Naam, wamechagua njia zao wenyewe, na nafsi zao hupendezwa na machukizo yao. Mimi nami nitachagua udanganyifu wao, nami nitaleta juu yao hofu zao; kwa sababu nilipoita, hapana aliyenijibu; niliposema, hawakusikia; bali walitenda maovu machoni pangu, wakachagua yale nisiyoyapendezwa nayo.

> 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.

> Lisikieni neno la Bwana, ninyi mnaotetemeka kwa neno lake; ndugu zenu waliowachukia, waliowafukuza kwa ajili ya jina langu, walisema, “Bwana na atukuzwe”; lakini ataonekana kwa furaha yenu, nao wataaibika. 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.

Neno "furaha" hutokea mara nyingi na kwa namna mbalimbali katika Maandiko Matakatifu, kama ilivyo neno "aibu." Katika muktadha wa ujumbe wa Petro uliotolewa kutoka katika kitabu cha Yoeli, aibu dhidi ya furaha ni mlinganisho sambamba, kama vile wenye hekima na wapumbavu au ngano na magugu. Aibu na furaha, katika muktadha wa Yoeli, vinawawakilisha wale walio na mafuta, yaani ujumbe wa mvua ya mwisho, kinyume na wale wasio nao. Ni pale tu unapoutambua undani huu ndipo unaweza kufikia maana ya ndani zaidi ya, "Ndugu zenu waliowachukia ninyi, waliowafukuza kwa ajili ya jina langu." Hao ndugu ndilo kundi ambalo katika Spalding and Magan, ukurasa wa kwanza na wa pili, ni "Waadventista wa jina tu, kama Yuda," watakaotusaliti "kwa Wakatoliki," "kwa maana walituchukia kwa sababu ya Sabato, kwa kuwa hawakuweza kuipinga." Ndugu zenu wanaowachukia ninyi, wanawafukuza kwa ajili ya ujumbe wa Sabato ya nchi na Musa mara saba, ambao hauwezi kupingwa. Hoja hapa ni kwamba mnafukuzwa kwa sababu ya mabishano ya mafundisho, mjadala, kama Isaya anavyouita, na huo mjadala wa mafundisho ndio ujumbe wa mvua ya mwisho.

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.

Yoeli anauita ujumbe huo “divai mpya,” na ukiwa nao, una furaha. Na ikiwa hauna, unaamka kama walewi anaowataja Yoeli, ukakuta kwamba divai mpya imekatiliwa mbali kutoka kinywani mwako. Wakati huo, kwa namna ya kinabii, unaaibika. Kundi lenye mafuta lina furaha, na kundi lisilo na mafuta linaaibika. Mafuta pia ni divai mpya, nayo yahusishwa na furaha. Ndiyo sababu Isaya asema, “Sikieni neno la Bwana.” Kundi moja huchagua kusikia, na jingine halisikiliza sauti ya baragumu. Isaya anawatambulisha kwa uwazi wanaosikia, anaposema, “ninyi mnaotetemeka kwa neno lake.” Bwana huwakusanya wale waliotengwa kwa ajili ya ujumbe uliowasili tarehe 9/11, na wakati wa sheria ya Jumapili, Yeye huwakusanya matowashi wa Isaya, wanaowakilishwa kama miti mikavu. Wakishika agano, hawatatengwa tena na mlima mtakatifu wa Mungu.

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.

Towashi au mti mkavu huwakilisha mauti. Towashi hawezi kuzaa, na mti mkavu hauna uzima. Ahadi ni kwamba ikiwa hao Wamataifa, au wafanyakazi wa saa ya kumi na moja, watakubali agano linalowakilishwa na Sabato, watapata wana na binti. Kwanza anakusanya waliotengwa wa Israeli, kisha huwainua hao waliotengwa kama bendera, kisha hukusanya kundi lake lingine. Makusanyiko ya kwanza na ya pili yanawakilisha vipindi viwili: kwanza, kuanzia 9/11 hadi sheria ya Jumapili, wakati Roho Mtakatifu ananyunyiza; kisha, kuanzia sheria ya Jumapili hadi Mikaeli asimame na mvua ya vuli imiminwe bila kipimo. Katika vipindi vyote viwili mvua ya vuli ni ujumbe, ambao ukiwa nao huleta furaha, na usipokuwa nao huleta aibu.

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.

Kitabu cha Mathayo kimegawanywa katika mistari mitatu, inayowakilisha malaika watatu wa Ufunuo sura ya kumi na nne. Kila mstari kati ya hiyo mitatu pia una fraktali za malaika hao watatu. Mstari wa pili, kuanzia sura ya kumi na moja hadi sura ya ishirini na mbili, ndio wa kati, kwa maana huo ndio malaika wa pili, aliyewekwa kati ya malaika wa kwanza na wa tatu. Kitabu cha Mathayo chenyewe ni mstari wa kati, tunapozingatia sura za kumi na moja hadi ishirini na mbili katika muktadha wa sura za agano za Mwanzo na Ufunuo.

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.

Kitovu cha sura kumi na mbili za agano kiko katika Mathayo, na safu ya katikati ya safu tatu za Mathayo inapatikana katika hizo hizo sura kumi na mbili. Kitovu cha hizo sura kumi na mbili ni kutiwa muhuri kwa wale mia arobaini na nne elfu. Kitovu hicho kimewakilishwa na aya tatu, ambazo zinazolingana na aya tatu za katikati za sura kumi na mbili za agano za Mwanzo na za Ufunuo.

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.

Petro ndiye kitovu cha kitovu cha kitovu, naye anawakilisha bibi-arusi wa Kikristo wa kwanza na wa mwisho. Hiyo ndiyo sahihi ya Alfa na Omega. Palmoni pia aliweka sahihi Yake katika mabadiliko ya jina la Petro, alipotunga kitendawili cha jina la Petro kwa Kiingereza. Yesu alizungumza na Petro kwa Kiebrania, na mazungumzo hayo yakaandikwa kwa Kigiriki na baadaye yakatafsiriwa kwa Kiingereza. Kwa Kiingereza, Palmoni alimpa Petro jina kwa kutumia herufi ya kumi na sita ya alfabeti ya Kiingereza, ikifuatiwa na herufi ya tano, inayofuatiwa na ya ishirini, inayofuatiwa na ya tano, inayofuatiwa na ya kumi na nane, akijua kikamilifu kwamba alipoumba, kama Palmoni, jina ambalo lingeenda kutoka Kiebrania, kwenda Kigiriki hadi Kiingereza. Alipanga pia kwamba jina la Kiingereza lingewezesha kitendawili cha kuzidisha zile herufi tano ili kufikia idadi ya elfu mia moja arobaini na nne. Palmoni, ambaye pia ni wa kwanza na wa mwisho, alipanga kwamba ya kwanza ya zile herufi tano na ya mwisho ya zile herufi tano za Kiingereza zinazounda jina Peter ni herufi ya kumi na sita na ya kumi na nane, kwa kuwa jina Peter lilipaswa kutokea katika Mathayo 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.

Pamoja na hayo yote kuhusu Petro, bado tunahitaji kulishughulikia “uwiano wa dhahabu.” Uwiano wa dhahabu unawakilishwa na Mathayo 16:18, maana uwiano huo ni 1.618. Uwiano wa dhahabu unahusishwa na fraktali za maumbile, na Palmoni anapombainisha Petro katika Mathayo 16:18, Palmoni anabainisha kwamba funguo ya kinabii iliyowekwa juu ya bega la Eliakimu katika Isaya 22:22, na funguo za kinabii zinazotolewa kwa Petro na kanisa katika kifungu hicho, zinajumuisha fraktali za kinabii.

Caesarea Philippi at the third hour unto Caesarea Maritima at the ninth hour represents a fractal of the third hour when Christ was crucified until the ninth hour of Cornelius sending for Peter. The Pentecostal season from the third hour of the crucifixion until Peter in the temple at Pentecost at the ninth hour, is a fractal of the 1,260 days from the cross to Cornelius. The three times the Father spoke is a fractal of the three angels, as is the three times Jesus took only Peter, James and John. The prophetic information that is encoded into the verses where Peter illustrates the one hundred and forty-four thousand is as profound as any truth has ever been, and yet we have not yet placed Peter at Panium in Daniel eleven.

Caesarea Philippi saa ya tatu hadi Caesarea Maritima saa ya tisa inawakilisha fraktali ya kipindi kutoka saa ya tatu Kristo aliposulubiwa hadi saa ya tisa ambapo Kornelio alituma watu kumwita Petro. Kipindi cha Pentekoste, kuanzia saa ya tatu ya kusulubiwa hadi Petro akiwa hekaluni katika Pentekoste saa ya tisa, ni fraktali ya siku elfu moja mia mbili na sitini kuanzia msalabani hadi kwa Kornelio. Mara tatu ambazo Baba alinena ni fraktali ya malaika watatu; vivyo hivyo ni mara tatu ambazo Yesu alimchukua tu Petro, Yakobo na Yohana. Taarifa ya kinabii iliyowekwa kwa msimbo ndani ya aya ambamo Petro anaonyesha wale laki moja na arobaini na nne ina kina sawa na ukweli wowote uliowahi kuwapo, na hata hivyo bado hatujamweka Petro katika Panium katika Danieli sura ya kumi na moja.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> 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 wanaoishi ugenini, waliotawanyika katika Ponto, Galatia, Kapadokia, Asia na Bithinia; wateule sawasawa na ufahamu wa tangu awali wa Mungu Baba, katika utakaso wa Roho, kwa utii na kwa kunyunyiziwa damu ya Yesu Kristo: Neema na amani zizidi kwenu. Ahimidiwe Mungu na Baba wa Bwana wetu Yesu Kristo, ambaye kwa rehema zake nyingi ametuzaa tena kwa tumaini lililo hai kwa kufufuka kwa Yesu Kristo kutoka kwa wafu, kwa ajili ya urithi usioharibika, usiotiwa unajisi, usiofifia, uliohifadhiwa mbinguni kwa ajili yenu, ninyi mnaolindwa kwa nguvu za Mungu kwa njia ya imani, kwa ajili ya wokovu ulio tayari kufunuliwa katika 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.

> Ambamo mnafurahi sana, ijapokuwa sasa, kwa muda mfupi, ikiwa ni lazima, mnahuzunishwa kwa majaribu mengi; kusudi kujaribiwa kwa imani yenu, ilivyo ya thamani kuu zaidi kuliko dhahabu ipoteayo, ijapokuwa hujaribiwa kwa moto, kupatikane kwa sifa na heshima na utukufu katika kufunuliwa kwake Yesu Kristo; ambaye, ingawa hamjamwona, mnampenda; ambaye, ingawa sasa hamumwoni, lakini mnamwamini, mnafurahi kwa furaha isiyoneneka na iliyojaa utukufu; mkipokea mwisho wa imani yenu, yaani wokovu wa roho zenu.

> 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.

> Kwa habari ya wokovu huo manabii walichunguza na kutafuta kwa bidii, waliotabiri juu ya neema itakayowajia ninyi; wakichunguza ni wakati upi, au ni wakati wa namna gani, ambao Roho wa Kristo aliyekuwa ndani yao alionyesha, aliposhuhudia mapema mateso ya Kristo na utukufu utakaofuatia. Na kwao ilifunuliwa kwamba, si kwa ajili yao wenyewe, bali kwa ajili yetu, walihudumia mambo hayo, ambayo sasa mmejulishwa kwa njia ya wale waliowahubiria Injili kwa Roho Mtakatifu aliyetumwa kutoka mbinguni; mambo ambayo malaika hutamani kuyachunguza.

> 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.

> Basi jifungeni viuno vya nia zenu, muwe na kiasi, na mtumaini kikamilifu juu ya neema itakayowaletewa wakati wa kufunuliwa kwa Yesu Kristo; kama watoto wa kutii, msijifananishe na tamaa zenu za kwanza mlipokuwa katika ujinga; bali kama yeye aliyewaita alivyo mtakatifu, ninyi nanyi iweni watakatifu katika mwenendo wote; kwa maana imeandikwa, Iweni watakatifu; kwa kuwa mimi ni mtakatifu.

> 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.

> Na ikiwa mnamwita Baba, yeye ahukumuye bila upendeleo sawasawa na kazi ya kila mtu, pitisheni wakati wa kukaa kwenu hapa ugenini kwa hofu; kwa kuwa mnajua ya kwamba hamkukombolewa kwa vitu viharibikavyo, kama fedha na dhahabu, kutoka katika mwenendo wenu wa ubatili mlioupokea kwa mapokeo ya baba zenu; bali kwa damu ya thamani ya Kristo, kama ya mwana-kondoo asiye na waa wala doa; ambaye kwa kweli aliteuliwa kabla ya misingi ya dunia kuwekwa, lakini akadhihirishwa katika nyakati hizi za mwisho kwa ajili yenu, ninyi ambao kwa yeye mnamwamini Mungu, aliyemfufua kutoka kwa wafu na kumpa utukufu, ili imani yenu na tumaini lenu liwe kwa Mungu. Kwa kuwa mmezitakasa nafsi zenu kwa kuitii kweli kwa njia ya Roho hata kufikia upendo usio na unafiki wa ndugu, mpendane ninyi kwa ninyi kwa moyo safi kwa bidii kuu; mkiwa mmezaliwa tena, si kwa mbegu iharibikayo, bali isiyoharibika, kwa neno la Mungu, liishilo na lidumulo milele. Kwa maana wote wenye mwili ni kama majani, na utukufu wote wa mwanadamu ni kama ua la majani. Majani hunyauka, na ua lake huanguka; bali neno la Bwana hudumu milele. Nalo ndilo neno ambalo kwa Injili limehubiriwa kwenu. 1 Petro 1:1-25.

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