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

Incwadi kaYoweli neBandla lama-Adventist oMhla weSixhenxe laseLawodikea - Inani Lamashumi Amathathu anesithathu

Number Thirty-Three

Inani Lamashumi Amathathu Anesithathu

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.

Ngomthetho weCawa, abo balikhulu elinamashumi amane anesine amawaka badibana ngokwesiprofeto nabasebenzi beyure yeshumi elinanye. Abo balikhulu elinamashumi amane anesine amawaka sele betywiniwe, yaye ngelo xesha babiza isihlwele esikhulu ukuba siphume eBhabheli size sime nabo ngenxa yeSabatha yosuku lwesixhenxe. Umgwebo wendlu kaThixo uphela ngomthetho weCawa, yaye umgwebo uze usuke uye kwiintlanga, isihlwele esikhulu—omnye umhlambi kaThixo. ISityhilelo sesixhenxe sichaza omabini amaqela, yaye kutywina lwesihlanu abafeli-nkolo bamaXesha Obumnyama bayabuza bathi, “Koda kube nini” ade uThixo agwebe igunya lobupapa ngenxa yokubulawa kwabo ngenxa yokholo? Baxelelwa ukuba mabaphumle emangcwabeni abo kude kugqitywe iqela lesibini labafeli-nkolo bentshutshiso yobupapa, yaye banikwa iingubo ezimhlophe. Isihlwele esikhulu seSityhilelo isahluko sesixhenxe sinxibe iingubo ezimhlophe, kuba simela iqela lesibini labafeli-nkolo bobupapa kwingxaki yomthetho weCawa esondelayo. ISityhilelo isixhenxe notywina lwesihlanu zithetha ngala maqela mabini, njengoko kunjalo nangeebandla zaseSmirna naseFiladelfiya. ISmirna simela abafeli-nkolo bokugqibela kwendawo yokuphalala kwegazi yobupapa, yaye iFiladelfiya imela abo balikhulu elinamashumi amane anesine amawaka.

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.

UPetros ukwiyure yesithathu eKesareya Filipi, yaye emva “kweentsuku ezintandathu,” kungekhona iiyure ezintandathu, wayeza kuba emdeni womthetho weCawa, ongowesithoba.

> 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.

> Kwathi ke emva kweentsuku ezintandathu, uYesu wathabatha uPetros, noYakobi, noYohane umntakwabo, wabanyusa baya nabo entabeni ephakamileyo bodwa. Waguqulwa isimo phambi kwabo; ubuso bakhe bakhazimla njengelanga, neengubo zakhe zamhlophe njengokukhanya. Khangela, kwabonakala kubo uMoses noEliya bethetha naye. Mateyu 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.

Ngomthetho weCawa, abo balikhulu elinamashumi amane anesine amawaka badibana nesihlwele esikhulu ngokwesiprofeto. U-Eliya umele abo balikhulu elinamashumi amane anesine amawaka abangakungcamliyo ukufa, yaye uMoses umele abo bafela eNkosini. Bemi noKristu ngexesha lomthetho weCawa, apho uKristu athambisa khona ubukumkani baKhe bozuko kanye njengoko wamisa ubukumkani baKhe bobabalo emnqamlezweni. Ukuba nisasebenza kwingqiqo esiyibekayo ngokuphathelele ixesha leeyure ezintandathu ukusuka kweyesithathu kuse kweyesithoba, kuyimfuneko ukuba nibone into engumzekeliso okhethekileyo kakhulu.

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.

Iyure yesithathu yaseKesareya Filipi yi-alpha ye-omega yeyure yesithoba yaseKesareya Maritima. Ndichaza ukuba, kungekhona emva kweeyure ezintandathu, kodwa emva kweentsuku ezintandathu, uPetros useNtabeni yoTshintsho loBume, nto leyo ekwabonisa imbali efikelela encotsheni kumthetho weCawa, oyiyure yesithoba. Ixesha leentsuku ezintandathu lihambelana nexesha leeyure ezintandathu, kodwa kuphela njengofraktali osuka eKesareya uye eKesareya. Into ebaluleke kakhulu kukuba le nto yofraktali yembali engaphakathi kwimbali yexesha leeyure ezintandathu yinto kanye eyenzekayo xa uqwalasela ixesha lePentekoste. Iiyure ezintandathu ukusukela ekufeni kukaKristu kude kuse kwiPentekoste zingofraktali zexesha elisusela emnqamlezweni kude kube ngu-34 AD, xa iveki engcwele yafikelela esiphelweni sayo waza umvangeli waya kwiiNtlanga.

> “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.

> “Ke ngoku ikratshi nomona zaluvala umnyango ekukhanyeni. Ukuba iingxelo ezaziswe ngabelusi nezazi zazamkelwa njengeziyinyaniso, zazingabeka ababingeleli noorabhi kwindawo engathandekiyo kakhulu, ziphikise ibango labo lokuba bangabatoliki benyaniso kaThixo. Aba bafundisi bafundileyo babengenakuzithoba ukuze bafundiswe ngabo babebabiza ngokuba ngabahedeni. Babesithi akunakwenzeka ukuba uThixo ebadlulile, aye kunxibelelana nabelusi abangazi nto okanye neeNtlanga ezingalukileyo. Bazimisela ukubonakalisa indelelo yabo kwiingxelo ezazivuse uchulumanco kuKumkani uHerode nakuyo yonke iYerusalem. Babengafuni nokuya eBhetelehem ukuze babone ukuba ezi zinto zinjalo na. Baza bakhokela abantu ekubeni bawuthabathe umdla ngoYesu njengochulumanco lwabashisekeli abagqithisileyo. Apha kwaqala ukwaliwa kukaKristu ngababingeleli noorabhi. Ukusukela kweli nqanaba ikratshi labo nenkani yabo zakhula zaya kuba yintiyo emiselweyo kuMsindisi. Ngelo xesha uThixo wayevulela iiNtlanga umnyango, iinkokeli zamaYuda zona zazizivalela umnyango ngokwazo.” Ulangazelelo Lwamaphakade, 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.

Phakathi kweveki engcwele uKristu wabethelelwa emnqamlezweni. Kwiminyaka emithathu enesiqingatha kamva uStefano waxulutywa ngamatye, yaye uKorneli wabizela uPetros. Kwiminyaka emithathu enesiqingatha emva komnqamlezo, ixesha lovavanyo lwakwaSirayeli wamandulo laphela ngokupheleleyo. Emva koko uStefano wajonga ezulwini waza wabona uKristu emi, nto leyo engumfuziselo wokuvalwa kwexesha lovavanyo kuDaniyeli ishumi elinesibini ivesi yokuqala. Ucango lwavalelwa uSirayeli wamandulo, lwaza lwavulelwa iiNtlanga.

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.

Ngexesha elisusela ekufeni kukaKristu ngentsimbi yesithoba kuse ekufeni kukaStefano nasekubizweni kukaPetros ngentsimbi yesithoba, uKorneli noStefano bangamangqina amabini okuba iintsuku eziliwaka elinamakhulu amabini anamashumi amathandathu zesiprofeto zazaliseka. Ukusuka kwintsimbi yesithoba yokufa kuse kwintsimbi yesithoba yokufa, kwakukho iintsuku zesiprofeto ezili-1,260. Intsimbi yesithoba yokufa kuse kwintsimbi yesithoba yePentekoste ichaza ifraktali yeentsuku ezili-1,260, kwisithuba seentsuku ezingamashumi amahlanu anesibini.

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.

Ifractal eyayiyixesha lePentekoste ikwisithethe sokuqala sezo ntsuku zili-1 260, yaye ekupheleni kwezo ntsuku uPetros, ngokwesiprofeto, umi kokubini kwiyure yesithathu neyesithoba eKesareya. IiKesareya ezimbini zimele ialfa ne-omega zexesha lesiprofeto leeyure ezintandathu. Ngaphakathi kwelo xesha lesiprofeto leeyure ezintandathu leeKesareya ezimbini, uPetros uhamba iintsuku ezintandathu aze afike eNtabeni yoTshintsho. INtaba imele ukutywinwa okufikelela encotsheni kumthetho weCawa, apho ibandla eloyisileyo liphakanyiselwa ngaphezu kweentaba zonke. Ezo ntsuku zintandathu zimele ixesha leeyure ezintandathu ukusuka eKesareya ukuya eKesareya, yaye ziyifractal engaphakathi kwelo xesha, njengokuba nexesha lePentekoste laliyifractal ekuqaleni kwelo xesha linye elingcwele.

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.

Ifraktali yokuqala yaba kukuzalisekiswa kwemibhiyozo yaseNtwasahlobo enxulumene nexesha lePentekoste. Ifraktali yokugqibela esuka eKesareya Filipi isiya eNtabeni yoTshintsho yoMzimba nayo inxulunyaniswe ngokwesiprofeto kunye neveki engcwele. Entabeni uYise wathetha, njengoko wayenzile ekubhaptizweni kukaKristu, kwananjengoko wayeya kwenza kanye phambi komnqamlezo. UYise wathetha ngokuvakalayo kathathu ukususela ekuqaleni kweveki engcwele kuse kumnqamlezo. Kanye ekubhaptizweni, emva koko eNtabeni yoTshintsho yoMzimba, waza ke wathetha esethunzini lomnqamlezo owawusondela.

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.

Umnqamlezo uyi-omega yeentsuku ezili-1,260 ezaqala ekubhaptizweni kwaKhe. Ubhaptizo nomnqamlezo ziimpawu zendlela ezithile zeveki engcwele kaDaniyeli isahluko sesithoba, ngaloo ndlela zibonakalisa ukuba iNtaba yoGuquko inxalenye yeveki engcwele. Ukuba ezokuqala nezokugqibela zizalisekisa iimpawu zendlela zesiprofeto seveki engcwele, ngoko ke umqondiso wendlela osembindini umele, ngokunyaniseka kwesiprofeto, wenze kwaloo nto.

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.

Ubhaptizo yingelosi yokuqala; iNtaba yoGuquko yeyesibini, yaye umnqamlezo ngowesithathu. Entabeni, uThixo wabachaza uMoses noEliya njengemiqondiso yendlela yebandla lentsalela. Ukusetyenziswa kwayo kudityaniswe kunye ngumfuziselo ophindwe kathathu kaPetros, uYakobi noYohane. Kwakukho izihlandlo ezithathu apho uYesu wathabatha uPetros, uYakobi noYohane wahamba nabo. Okokuqala kwakukukuvuswa kwentombi kaYayiro, okwesibini yayinguGuquko, yaye okwesithathu yayiyiGetsemane. Okokuqala uPetros, uYakobi noYohane bangqina intombi enyulu eneminyaka elishumi elinesibini ivusiwe.

> 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.

> Kwathi ke, ekubuyeni kukaYesu, abantu bamamkela ngovuyo; kuba bonke babemlindile. Kwaye, yabonakala indoda egama linguYayiro, yaye yona yayingumphathi wesikhungu; yawa ezinyaweni zikaYesu, yamcenga ukuba angene endlwini yayo; kuba yayinentombi enye ekuphela kwayo, emalunga neminyaka elishumi elinesibini ubudala, yaye yayilele isifa. Kodwa ke, njengoko wayehamba, izihlwele zamxinana. 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.

Igama elithi Jairus lithetha “umkhanyiseli” noku “ba nokukhanya nenkazimulo.” Kumaxesha amathathu apho uPetros, uYakobi noYohane babengabamemelekileyo bakaKristu bodwa ngokukhethekileyo, eli yayilixesha lokuqala, yaye uJairus umele ingelosi yokuqala ekhanyisela umhlaba ngozuko lwayo. Intombi enyulu eneminyaka elishumi elinesibini imele iintombi ezinyulu eziza kuvuswa njengamawaka alikhulu anamashumi amane anesine. UKristu wafika emzini wentombi enyulu emva kokusebenzisana kwakhe nomfazi owayenomophu wegazi iminyaka elishumi elinesibini.

> 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.

> Ke kaloku kwakukho umfazi owayenesifo sokuphuma kwegazi iminyaka elishumi elinesibini, owachitha konke awayenako koogqirha, kodwa engakhange aphiliswe nangubani na. Weza ngasemva kwakhe, wachukumisa umqukumbelo wengubo yakhe; kwaoko ukuphuma kwegazi kwakhe kwema. 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.

Intombi enyulu eneminyaka elishumi elinesibini iyachongwa, yaye ke kwivesi elandelayo kuchongwa umfazi onengxaki yokuphuma kwegazi kangangeminyaka elishumi elinesibini. Umfazi lowo wayenengxaki yokuphuma kwegazi bonke ubomi bentombi enyulu. UYesu wayesele eza kudlula ngakumfazi onengxaki yokuphuma kwegazi, ukuze afike kwintombi eyintombi. Umfazi umele isigidimi sengelosi yokuqala njengoko simelwe sisigidimi esiya eLawodike. UKristu wayesele eza kuvusa aze aphakamisele intombi enyulu ebomini, yaye umfazi ogulayo, umfazi waseLawodike, wayesenalo ithuba elifutshane lokuchukumisa ubuThixo. Umntwana umele isizukulwana sokugqibela, yaye uYesu udlula ngakumfazi ogulayo, iLawodike, ukuze avuse intombi enyulu yemihla yokugqibela. Xa intombi enyulu ivuswa, umfazi usenokuba uphilisiwe okanye udlulwe ngakuye.

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

Uphawu lwengelosi yokuqala luloyiko, yaye kukho iindidi ezimbini zoloyiko.

> 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.

> Esathetha nje, kwafika umntu ephuma endlwini yomphathi wesikhungu, esithi kuye, Intombi yakho ifile; ungabi saphazamisa uMfundisi. Ke kaloku uYesu, akuva oko, wamphendula, wathi, Musa ukoyika; kholwa kuphela, yaye iya kuphiliswa. 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.

Ke kaloku uPetros, uYakobi noYohane bangena egumbini apho uvuko, olwalufuziselwe lubhaptizo lukaKristu, lwamela ukuxhotyiswa kweengelosi yokuqala neyesithathu. INtaba yoGuquko yisihlandlo sesibini apho uPetros, uYakobi noYohane bengamangqina. INtaba yoGuquko yileyo ngelosi yesibini, yaye xa uKristu wathabatha abo bafundi banye waya nabo eGetsemane, oko kwamela ingelosi yesithathu. Kwinqanaba lesibini, eNtabeni yoGuquko kukho “ukuphindwa kabini,” kuba uphawu lwendlela lweNtaba luphakathi kwezi zihlandlo zintathu uBawo awathetha ngazo. Esokuqala sasikukubhaptizwa kwaKhe, oku kungqinelana novuko lwentombi enyulu eneminyaka elishumi elinesibini; esesibini yayiyiNtaba, yaye esesithathu saba ngaphambi komnqamlezo. Ezi zihlandlo zithathu uBawo awathetha ngazo, nezi zihlandlo zithathu apho aba bafundi bathathu bahamba bodwa noYesu, zibotshelelwe ndawonye yinyaniso yokuba uphawu lwendlela lwesibini kuwo nawuphi na umgca luyiNtaba yoGuquko.

> 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.

> Ke kaloku, akungena endlwini, akavumelanga bani ukuba angene, ngaphandle koPetros, noYakobi, noYohane, noyise nonina wentombi leyo. Ke bonke babelila, beyizilela; kodwa yena wathi, Musani ukulila; ayifanga, ilele. Bamhleka usulu, besazi ukuba ifile. Ke yena wabakhupha bonke, wayibamba ngesandla, wabiza, esithi, Ntombazana, vuka. Wabuya umoya wayo, yasuka yema kwaoko; wayala ukuba mayiphiwe ukudla. Nabazali bayo bamangaliswa; kodwa wabayala ukuba bangaxeleli bani ngoko kwenziweyo. 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.

UPetros, uYakobi noYohane babona ingelosi yokuqala ekuvukeni kwentombi enyulu, eyayilele, njengoko wayenjalo uLazaro. Yakuvuka, yaphakama ngoko nangoko yaza yanikwa ukudla. Xa uEliya noMoses bevuswa kwisiTyhilelo seshumi elinanye, baphakama ngoko nangoko, kwandule ke kuthululwe uMoya oyiNgcwele ngaphandle komlinganiselo, nto leyo emela ukudla kwentombi enyulu. INtaba yoTshintsho yaba ziintsuku ezintandathu emva kweKesareya Filipi, ngaphandle kwaxa uLuka ebhala ezi ziganeko.

> 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.

> Kwathi, malunga neentsuku ezisibhozo emva kwala mazwi, wathabatha uPetros noYohane noYakobi, wenyuka waya entabeni ukuba athandaze. Kwathi, ekuthandazeni kwakhe, inkangeleko yobuso bakhe yaguquka, nesambatho sakhe saba mhlophe, sibengezela. Khangela, kwakuthetha naye amadoda amabini, awayengoMoses noEliya. 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.

UMateyu noMarko bobabini bathetha ngokucacileyo besithi “emva kweentsuku ezintandathu,” kanti uLuka uthi “malunga” neentsuku ezisibhozo. Ababhali beBhayibhile basebenzisa iindlela ezimbini zokubala ixesha; enye ibizwa ngokuba yindlela ebandakanyayo, kanti enye yindlela engabandakanyiyo. Ekuboneni kokuqala kunokubonakala ngathi kukho ukungangqinelani, kodwa into yokuba uLuka athi “malunga” ibonisa ukuba wayethetha ngendlela ebandakanyayo, yaye xa uMateyu noMarko besithi, “emva kweentsuku ezintandathu,” babonisa ukuba babebala iintsuku ezipheleleyo, bengabali usuku olwaqalisa ixesha leentsuku ezisibhozo, okanye usuku olwaphelisa ixesha leentsuku ezisibhozo. Lo mahluko uvelisa imifuziselo emibini yamanani yexesha elinye; omnye ngumhlathi wesibhozo, kanti omnye ziintsuku ezintandathu.

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.

Oko kusekwa ngamangqina amabini exesha leentsuku ezintandathu okanye ezisibhozo ukusuka eKesareya Filipi nakwiNtaba yoTshintsho loBume, kukuba ngexesha uKristu atywina ngalo ikhulu elinamashumi amane anesine amawaka, inani lesibhozo limela imiphefumlo esibhozo eyayikwiTyeya kaNowa, yaye isithandathu simela ibandla lesithandathu laseFiladelfiya, elimiselwe ukuba libe libandla elilesibhozo, elingelaphuma kwasixhenxe. Batshintshwa baba ngabesibhozo ekuzukisweni kukaMoses, uEliya noKristu. Ukuzukiswa entabeni kukwafuziselwa kukuzukiswa entabeni kwimbali kaMoses.

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

Xa uMoses enyuka intaba, wahamba namadoda amakhulu angamashumi asixhenxe noYoshuwa.

> 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.

> Kwenyuka uMoses, noAron, uNadabhi, noAbhihu, namashumi asixhenxe abadala bakwaSirayeli; baza bambona uThixo kaSirayeli; yaye phantsi kweenyawo zakhe kwakungathi ngumsebenzi ogangathiweyo welitye lesafire, kungathi sisibhakabhaka kanye ngokucaca kwaso. Ke kwabaziinganga zoonyana bakaSirayeli akasolulanga isandla sakhe; nabo bambona uThixo, badla, basela. Yathi iNkosi kuMoses, Nyuka uze kum entabeni, ube khona; ndokunika amacwecwe amatye, nomyalelo, nemithetho endiyibhalileyo; ukuze ubafundise.

> 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.

> Wanduluka uMoses, noYoshuwa umkhonzi wakhe; waza uMoses wenyuka waya entabeni kaThixo. Wathi kumadoda amakhulu, Hlalani apha ngenxa yethu, side sibuyele kuni; nanko uAron noHure benani; ukuba kukho umntu onombandela awenzayo, make eze kubo.

> 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.

> UMoses wenyuka waya entabeni, yaye ilifu layigubungela intaba. Ke lona uzuko lweNkosi lwahlala phezu kwentaba yeSinayi, yaye ilifu layigubungela iintsuku ezintandathu; ngomhla wesixhenxe wayibiza uMoses ephuma phakathi kwelifu. Kwaye ukubonakala kozuko lweNkosi kwaba njengomlilo odlayo encotsheni yentaba emehlweni oonyana bakaSirayeli. Waza uMoses wangena phakathi kwelifu, wenyuka waya entabeni; yaye uMoses waba sentabeni iintsuku ezimashumi mane nobusuku obumashumi mane. Eksodus 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.”

Umyalezo wengelosi yokuqala yayikukuvuswa kwentombi kaYayiro, uhambelana nobhaptizo lukaKristu. Kwandula ke, kwiintsuku ezintandathu kamva, kwafika iNtaba yoGuquko, eyiyo ingelosi yesibini, eyakhokelela emnqamlezweni, oyiyo ingelosi yesithathu. Njengengelosi yesibini, iNtaba inobungqina obuphindwe kabini, kuba ukuthetha kukaYise eNtabeni kunxulumana nomgca wesibini kweyo mithathu. Amaxesha amathathu uPetros, uYakobi noYohane babengabamenywa abakhethekileyo bakaKristu, namaxesha amathathu uYise awathetha ngawo, omabini achonga ukubonakaliswa kwesibini kwezwi likaYise; yaye okwesibini uYesu awathabatha ngako uPetros, uYakobi noYohane kwakuseNtabeni yoGuquko. Umqondiso wesibini weNtaba unobungqina obuphindwe kabini bezwi likaYise naba bafundi bathathu, kuba umyalezo wesibini usoloko uchonga “ukuphindwa kabini.”

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.

Ixesha leeyure ezithandathu phakathi kombingelelo wangokuhlwa nowakusasa, olumelwe ziintsuku ezintandathu zikaMateyu noMarko ezisusela eKesareya Filipi naseNtabeni, luyimelwe ziintsuku ezintandathu zikaMoses, ade abizwe angene efini ngomhla wesixhenxe.

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.

Umgca uqala ngexesha lokulibala lengelosi yesibini, njengoko uMoses eyalela amadoda amakhulu angamashumi asixhenxe ukuba “alinde” ade abuye. Iintsuku ezintandathu zokuqala kulo mgca zahluliwe zodwa, kodwa ziseyinxalenye yeentsuku ezingama-46 zizonke. Ezi ntsuku zintandathu zilixesha elikhokelela kuvavanyo lwesithathu, olumelwe ziintsuku ezingamashumi amane. Iintsuku ezingama-46 zifanekisela itempile; iintsuku ezintandathu zezi ziiyure ezintandathu ukusuka ekufeni kukaKristu ukuya kwiPentekoste, iiyure ezintandathu ukusuka ekubethelelweni kwaKhe emnqamlezweni ukuya ekufeni kwaKhe, iiyure ezintandathu zaseKesariya ukuya eKesariya, neeyure ezintandathu zikaPetros ukusuka kwigumbi eliphezulu ukuya etempileni. UMoses wamkela umthetho womnqophiso, yaye efumana nemiyalelo ngendlela yokwakha itempile. Nangona iBhayibhile isithi akukho namnye umntu owakha wabona uThixo, amadoda amakhulu “abona uThixo kaSirayeli.” Ukuzukiswa kukaThixo entabeni kunye noMoses namadoda amakhulu kwakufuzisela ukuzukiswa eNtabeni yoTshintsho loBume. Zombini ziqulethe ixesha leentsuku ezintandathu. Umgca kaMoses uquka ixesha lokulibala lengelosi yesibini neentsuku ezingamashumi amane anesithandathu ezipheleleyo ezimele itempile. Iintsuku ezingamashumi amane awawamkela ngazo umthetho zimele ukutywinwa.

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.

UPetros wayeseKesareya Filipi ngeyure yesithathu, esendleleni eya eKesareya Maritima ngeyure yesithoba, yaye ngeentsuku ezintandathu ukuya kwezisibhozo useNtabeni, elibele apho kunye nabadala bakaMoses abangamashumi asixhenxe, xa ebona umbono weNkosi ezukisiweyo, kanye njengoko wenzayo uDaniyeli kwisahluko seshumi. UDaniyeli wayibona iNkosi ubuso ngobuso, njengoko benzayo noGidiyon kunye nabadala abangamashumi asixhenxe. INtaba yoTshintsho loBume yindawo apho intshukumo yaseLawodike yabali likhulu elinamashumi amane anesine amawaka iguqulwa ibe yintshukumo yaseFiladelfiya yabali likhulu elinamashumi amane anesine amawaka. Baba libandla lesibhozo elililo ibandla lesithandathu, ngoko ke sibona iintsuku ezintandathu neentsuku ezisibhozo.

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.

Iiyure ezintandathu ezasukela ekubethelelweni kwakhe emnqamlezweni zada zaya ekufeni kwakhe, iiyure ezintandathu zePentekoste, iiyure ezintandathu zaseKesareya ukuya eKesareya, iintsuku ezintandathu eziya eNtabeni yoGuquko, neentsuku ezintandathu zikaMoses ezakhokelela kwiintsuku ezingamashumi amane, zingumgca omnye. Phakathi kweKesareya Filipi, okuyiPanium, nomthetho weCawa, ikhulu elinamashumi amane anesine amawaka litywinwa. Oko kutywinwa kubangela ukwahlukana.

> 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.

> Kwaye mna Daniyeli ndedwa ndawubona lo mbono; kuba amadoda ayenam akazange awubone lo mbono; kodwa ukungcangcazela okukhulu kwehla phezu kwawo, kangangokuba asaba aya kuzimela. Daniyeli 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.

UMoses wazahlula kubadala xa wayesithi, “Lindani apha ngenxa yethu, side sibuye size kuni.” UMoses wazahlula kumashumi asixhenxe ngexesha lokulinda, yaye amashumi asixhenxe eeveki amele ixesha lovavanyo kubantu bomnqophiso wangaphambili. Xa iveki yamashumi asixhenxe yaphelayo, yaye loo veki yamashumi asixhenxe yayiyeyona veki ingcwele awathi ngayo uKristu waqinisa umnqophiso nabaninzi, uKristu ngoko wazahlula ngokupheleleyo kubantu bomnqophiso wangaphambili. Ixesha apho abantu bomnqophiso wangaphambili babenokusombulula ingxaki yabo yokopha, ekwakuthi kubo ibe kukukholelwa ukuba basindiswa ligazi lika-Abraham, laligqityiwe, yaye intombi eneminyaka elishumi elinesibini yavuswa ukuze ikhonze. Yakuba iqale ixesha lokulinda, uMoses wamkela umthetho womnqophiso, kwanemiyalelo yokumisa itempile.

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.

Xa uPetros, uYakobi noYohane babesentabeni, ukutywinwa kwabantu bakaThixo, nokuphakanyiswa kwabo okulandelayo babe ngumqondiso, kubonisa abo bantu bomnqophiso njengetempile yabaliwaka elinamakhulu alikhulu anamashumi amane anesine. Abasebenzi beyure yeshumi elinanye baye badityaniswa ke kuloo tempile.

> 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.

> Utsho iNkosi ukuthi, Gcinani okusesikweni, nenze ubulungisa; ngokuba usindiso lwam lusondele ukuza, nobulungisa bam buza kutyhilwa. Unoyolo umntu owenza oku, nonyana womntu obambelela kuko; ogcina iSabatha angayingcolisi, nogcina isandla sakhe singenzi bubi nabunye. Makangathethi unyana wasemzini, ozibandakanyileyo noYehova, esithi, UYehova undahlule ngokupheleleyo ebantwini bakhe; kanjalo makangatsho ithenwa ukuthi, Yabona, ndingumthi owomileyo. Kuba utsho uYehova kuwo amathenwa agcina iiSabatha zam, akhetha izinto ezindikholisayo, abambelele emnqophisweni wam; ndiya kubanika, endlwini yam naphakathi kweendonga zam, indawo negama elingcono kunelo loonyana neentombi; ndiya kubanika igama elingunaphakade, elingayi kunqunyulwa. Kananjalo noonyana basemzini abazibandakanya noYehova, ukuba bamkhonze, balithande igama likaYehova, babe ngabakhonzi bakhe, bonke abagcina iSabatha bangayingcolisi, babambelele emnqophisweni wam; nabo ndiya kubazisa entabeni yam engcwele, ndibenze babe nemihlali endlwini yam yomthandazo; iminikelo yabo etshiswayo nemibingelelo yabo iya kwamkeleka esibingelelweni sam; kuba indlu yam iya kubizwa ngokuba yindlu yomthandazo yeentlanga zonke.

> 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.

> INkosi uThixo, ebutha abagxothiweyo bakwaSirayeli, ithi, Ndiya kuphinda ndibuthele kuye abanye, ngaphandle kwabo sele bebutshelwe kuye. 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.

UPetros, uYakobi noYohane, kwanjalo noMoses, bamele “abagxothiweyo bakwaSirayeli,” abagxothwa ngabazalwana babo ababebathiyile.

> 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?

> Utsho uYehova ukuthi, Izulu liyitrone yam, nomhlaba sisihlalo seenyawo zam; iphi na indlu enindakhela yona? iphi na indawo yokuphumla kwam?

> 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.

> Kuba zonke ezo zinto zenziwe sisandla sam, zaza zonke ezo zinto zabakho, utsho uYehova; kodwa ndiya kukhangela kule ndoda, kulowo ulihlwempu, unomoya otyumkileyo, nongcangcazela elizwini lam. Lowo uxhela inkunzi yenkomo unjengalowo ubulala umntu; lowo ubingelela itakane, unjengalowo unqumla intamo yenja; lowo unikela umnikelo wokudla, unjengalowo unikelela igazi lehagu; lowo utshisa isiqhumiso, unjengalowo usikelela isithixo. Ewe, bakhethe iindlela zabo, nomphefumlo wabo uyakholiswa zizinto zabo ezinezothe. Nam ndiya kukhetha izilahlekiso zabo, ndibazisele izinto abazoyikayo; ngokuba, ekubeni ndabiza, akwabakho namnye uphendulayo; ekubeni ndathetha, abevanga; koko benza ububi emehlweni am, bakhetha oko endingakukholiswanga kuko.

> 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.

> Yivani ilizwi leNkosi, nina ningcangcazelayo ngelizwi layo; Abazalwana benu abanithiyileyo, abanigxothayo ngenxa yegama lam, bathi, Makazukiswe uYehova: ke yena uya kubonakala kube luvuyo kuni, bona ke baya kudana. 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.

Igama elithi “uvuyo” livela izihlandlo ezininzi nangeendlela ezininzi eZibhalweni, njengokuba kunjalo nangeligama elithi “bahlazekile.” Kumxholo wesigidimi sikaPetros esivela encwadini kaYoweli, ihlazo ngokuchaseneyo novuyo luhambelana ngokufanayo, njengabalumkileyo nabaziziyatha okanye ingqolowa nokhula. Ihlazo novuyo zifanekisela, kumxholo kaYoweli, abo banayo ioli, okanye isigidimi semvula yasemva, ngokuchaseneyo nabo bangenayo. Kuphela kuxa ubona le nkcukacha apho unokufikelela kwintsingiselo enzulu yale ntetho, “Abazalwana benu abanithiyileyo, abanigxothayo ngenxa yegama lam.” Abo bazalwana ngabo ekuthiwa ngabo kwi Spalding and Magan, iphepha lokuqala nelesibini, “ngama-Adventist abangesosinyani, njengoYuda,” abaya “kusinikezela kumaKatolika,” “kuba babesithiyile ngenxa yeSabatha, kuba babengenakuyiphikisa.” Abazalwana benu abanithiyileyo banigxotha ngenxa yesigidimi seSabatha yomhlaba, uMoses izihlandlo ezisixhenxe, engenakuphikiswa. Ingongoma apha yeyokuba nigxothwa ngenxa yengxoxo yemfundiso, impikiswano, njengoko uIsaya eyibiza njalo, yaye loo mpikiswano yemfundiso sisigidimi semvula yasemva.

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.

UYoweli ubiza eso sigidimi ngokuba “yiwayini entsha,” yaye ukuba unaso eso sigidimi, unovuyo. Ukuba awunaso, uvuka njengoko benjenjalo amanxila kaYoweli, ufumane ukuba iwayini entsha inqunyulwe emlonyeni wakho. Ngelo xesha uba “neentloni” ngokwesiprofeto. Iqela elineoli, linovuyo, kanti iqela elingenayo ioli lineentloni. Ioli ikwayiyo iwayini entsha, yaye inxulunyaniswa novuyo. Kungenxa yoko le nto uIsaya esithi, “Yivani ilizwi likaYehova.” Elinye iqela likhetha ukuva, kanti elinye aliphulaphuli isandi sesigodlo. UIsaya uchaza ngokucacileyo iqela elivayo, xa esithi, “nina nigubha ilizwi lakhe.” INkosi iqokelela abo bagxothiweyo ngenxa yesigidimi esafikayo ngo-9/11, yaye ngomthetho weCawa, iqokelela amathenwa kaIsaya, amelwe njengemithi eyomileyo. Ukuba aya kubambelela emnqophisweni, akasayi kuphinda ahlukaniswe nentaba engcwele kaThixo.

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.

Ithenwa okanye umthi owomileyo zimele ukufa. Ithenwa alinakuzala, yaye umthi owomileyo awunabomi. Isithembiso sithi ukuba ezo ntlanga, okanye abasebenzi beyure yeshumi elinanye, baya kwamkela umnqophiso omelwe yiSabatha, baya kuba noonyana neentombi. Kuqala Uqokelela abagxothiweyo bakwaSirayeli, emva koko abaphakamise abo bagxothiweyo babe ngumqondiso, aze emva koko aqokelele omnye umhlambi waKhe. Ukuqokelelwa kokuqala nokwesibini kumele ixesha elisusela ku-9/11 kuse kude kube ngumthetho weCawa xa uMoya oyiNgcwele efafaza, kwanexesha elisusela kumthetho weCawa kuse kude kube uMikayeli ema, yaye imvula yamva igalelwa ngaphandle komlinganiselo. Kuzo zombini ezo maxesha imvula yamva sisigidimi, esithi ukuba unaso, sizisa uvuyo, yaye ukuba awunaso, sizisa ihlazo.

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.

Incwadi kaMateyu yahlulwe yaba yimigca emithathu, emele iingelosi ezintathu zeSityhilelo seshumi elinesine. Ngamnye kule migca mithathu ukwabandakanya iifraktali zeengelosi ezintathu. Umgca wesibini, ukusuka kwisahluko seshumi elinanye kuse kwisahluko samashumi amabini anesibini, ngowona uphakathi, kuba uyingelosi yesibini, ebekwe phakathi kweyokuqala neyesithathu. Incwadi kaMateyu ngokwayo ingumgca ophakathi, xa siqwalasela izahluko zeshumi elinanye ukuya kumashumi amabini anesibini kumxholo wezahluko zomnqophiso zeGenesis neSityhilelo.

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.

Umbindi wezizahluko ezilishumi elinambini zomnqophiso ngokaMateyu, yaye umgca osembindini wemigca emithathu kaMateyu ufunyanwa kwezo zahluko zilishumi elinambini zikwazo. Umbindi wezo zahluko zilishumi elinambini kukutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka. Loo ndawo isembindini imelwe ziivesi ezintathu, ezihambelana neevesi ezintathu ezisembindini zezizahluko ezilishumi elinambini zomnqophiso zikaGenesis nezeSityhilelo.

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.

UPetros ungumbindi wombindi wombindi, yaye umele umtshakazi wokuqala nowokugqibela ongumKristu. Olo luphawu luka-Alfa no-Omega. UPalmoni naye wabeka uphawu lwaKhe ekuguqulweni kwegama likaPetros, xa wayila imfihlelo yegama likaPetros ngesiNgesi. UYesu wathetha noPetros ngesiHebhere, yaye loo ncoko yabhalwa ngesiGrike, yaza kamva yaguqulelwa kwisiNgesi. Ngolwimi lwesiNgesi, uPalmoni wamthiya igama uPetros ngokusebenzisa unobumba we-16 woonobumba besiNgesi, olandelwa ngowesi-5, olandelwa ngowama-20, olandelwa ngowesi-5, olandelwa ngowesi-18, esazi ngokupheleleyo ukuba xa Yena, enguPalmoni, wayedala igama elo laliza kusuka kwisiHebhere, liye kwisiGrike lize lingene kwisiNgesi. Kwakhona wayila ukuba igama lesiNgesi liya kuvumela imfihlelo yokuphinda-phinda abo nobumba bahlanu ngokulandelelana ukuze kufikelelwe kwinani elilikhulu elinamashumi amane anesine amawaka. UPalmoni, okwangowokuqala nowokugqibela, wayila ukuba owokuqala kwabo bahlanu nowokugqibela kwabo bahlanu boonobumba besiNgesi abenza igama elithi Peter ngoonobumba we-16 nowe-18, kuba igama elithi Peter lalimele ukuvela kuMateyu 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.

Ngako konke oko ngoPetros, kusafuneka sisalungise umba “womlinganiselo wegolide.” Umlinganiselo wegolide umelwe nguMateyu 16:18, kuba umlinganiselo ungu-1.618. Umlinganiselo wegolide unxulunyaniswa neefraktali zendalo, yaye xa uPalmoni ebeka uPetros kuMateyu 16:18, uPalmoni uchonga ukuba isitshixo sesiprofeto esibekwe egxalabeni likaEliyakim kuIsaya 22:22, nezitshixo zesiprofeto ezinikwa uPetros nebandla kuleso siqendu, ziquka iifraktali zesiprofeto.

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.

UKesareya Filipi ngelixa lesithathu kude kuse eKesareya Maritima ngelixa lesithoba umele ifraktali yelixa lesithathu xa uKristu wabethelelwa emnqamlezweni kude kube lixesha lesithoba lokuba uKorneli wase athumele ukuba kubizwe uPetros. Ixesha lePentekoste, ukusuka kwelixa lesithathu lokubethelelwa emnqamlezweni kude kube nguPetros etempileni ngePentekoste ngelixa lesithoba, liyifraktali yeentsuku ezili-1,260 ukusuka emnqamlezweni kude kube kuKorneli. Amaxesha amathathu awathetha ngawo uYise ayifraktali yeengelosi ezintathu, kwanjalo namaxesha amathathu awathi uYesu wathabatha ngawo uPetros, uYakobi noYohane kuphela. Ulwazi lwesiprofeto olufihlakeleyo kwiivesi apho uPetros ebonakalisa ikhulu elinamashumi amane anesine amawaka lunzulu njengayo nayiphi na inyaniso eyakha yabakho, kanti ke asikambeki uPetros ePanium kuDaniyeli ishumi elinanye.

We will continue this study in the next article.

Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.

> 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.

> uPetros, umpostile kaYesu Kristu, kubaphambukeli abasasazeke kulo lonke elasePontus, elaseGalati, elaseKapadokiya, elaseAsiya, nelaseBhitiniya, abanyuliweyo ngokokwazi kwangaphambili kukaThixo uYise, ngcwaliso loMoya, ukuze kubekho ukuthobela nokutshizwa ngegazi likaYesu Kristu: Makwande kuni ubabalo noxolo. Makabongwe uThixo, uYise weNkosi yethu uYesu Kristu, othi ngokwenceba yakhe eninzi asizale ngokutsha, sibe nethemba eliphilileyo ngokuvuka kukaYesu Kristu kwabafileyo, sibe lilifa elingenakonakala, nelingenasiphako, nelingabuniyo, eligcinelwe nina ezulwini, nina nilondolozwa ngamandla kaThixo ngokholo, kusingise elusindisweni olulungele ukutyhilwa ngexesha lokugqibela.

> 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.

> Enivuyayo kakhulu ngenxa yoko, nangona ngoku okwethutyana, ukuba kufuneka, nisenziwa buhlungu zizilingo ezininzi; ukuze ukuvavanywa kokholo lwenu, ekubeni kubaluleke kakhulu kunegolide etshabalalayo, nangona ivavanywa ngomlilo, kufunyanwe kukokudunyiswa, nembeko, nozuko ekubonakaleni kukaYesu Kristu; eningambonanga, kodwa nimthandayo; enithi, nangona ngoku ningamboni, nikholelwa kuye, nize nivuye ngovuyo olungathethekiyo noluzaliswe luzuko; nisamkela isiphelo sokholo lwenu, usindiso lwemiphefumlo yenu.

> 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.

> Ngalo usindiso abaprofeti babebuza baza baphengulula ngenyameko, bona babeprofeta ngobabalo obabuza kuza kuni; bephengulula ukuba ngowuphi, nokuba luhlobo luni lwexesha, uMoya kaKristu owayekubo awayelubonakalisa, xa wawungqina kwangaphambili ngeembandezelo zikaKristu nangozuko oluya kuzilandela. Kwatyhilwa kubo ukuba babengazikhonzeli bona ngokwabo, koko babekhonza thina ngezo zinto, ezithe ngoku zabhengezwa kuni ngabo banishumayezele iindaba ezilungileyo ngoMoya oyiNgcwele othunywe evela ezulwini; ezo zinto iingelosi zinolangazelelo lokuzikhangela.

> 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.

> Ngenxa yoko, bhinqani izinqe zengqondo yenu, nibe ziingcathu, nethembe kude kuse ekupheleni ubabalo eniya kuluziselwa ekutyhilekeni kukaYesu Kristu; njengabantwana abathobelayo, ningazenzi ngokweenkanuko zangaphambili ekungazini kwenu; kodwa, njengokuba Lowo wanibizayo engcwele, yibani nani ngcwele kuyo yonke indlela yokuziphatha; ngokuba kubhaliwe kwathiwa, Yibani ngcwele; kuba ndingcwele mna.

> 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.

> Kwaye, ukuba nibiza kuYise, ogweba ngokwemisebenzi yomntu ngamnye engakhethi buso bamntu, lichitheni ixesha lokuphambukela kwenu apha ngokoyika; kuba nisazi ukuba anikhululwanga ngezinto ezonakalayo, njengesilivere negolide, kule ndlela yenu yokuphila elilize enayamkelayo ngesithethe kooyihlo; kodwa ngegazi elinqabileyo likaKristu, njengelamvana engenasiphako nengenabala; owathi okunene wamiselwa ngenxa engaphambili ngaphambi kokusekwa kwehlabathi, kodwa wabonakaliswa kula maxesha okugqibela ngenxa yenu, nina enikholwa ngoThixo ngaye, owamvusa kwabafileyo wamnika uzuko; ukuze ukholo lwenu nethemba lenu lube kuThixo. Kuba, ekubeni niyihlambulule imiphefumlo yenu ngokuthobela inyaniso ngoMoya, kube luthando olungahanahanisiyo lwabazalwana, thandanani ngokunzulu omnye nomnye ngentliziyo enyulu; nizelwe ngokutsha, kungekhona ngembewu eyonakalayo, kodwa ngengonakaliyo, ngelizwi likaThixo, eliphilayo nelihleli ngonaphakade. Kuba yonke inyama injengengca, nabo bonke ubungangamsha bomntu bunjengentyatyambo yengca. Ingca iyabuna, nentyatyambo yayo iyawa; kodwa ilizwi leNkosi lihleli ngonaphakade. Kanti ke eli lilo ilizwi enalishunyayezwayo ngeendaba ezilungileyo. 1 Petros 1:1–25.

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