Article

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

Ìwé Jóẹli àti Ìjọ Adventist Ọjọ́ Keje ti Laodikia — Nọ́mbà Mẹ́tàlélọ́gbọ̀n

Number Thirty-Three

Nọ́mbà Mẹ́tàlélọ́gbọ̀n

Author

Jeff Pippenger

Published

January 21, 2026

Formats

PDF
Word
Song MP3

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.

Ní òfin Ọjọ́ Àìkú ni ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún] àti ẹgbẹ̀rún mẹ́rin [100,000+44,000 = 144,000] pàdé àwọn òṣìṣẹ́ wákàtí kọkànlá ní ọ̀nà àn̄fààní àsọtẹ́lẹ̀. A ti fi èdìdì dì ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún] àti ẹgbẹ̀rún mẹ́rin náà tẹ́lẹ̀, nígbà náà ni wọ́n sì ń pe ọ̀pọ̀lọpọ̀ ènìyàn ńlá náà pé kí wọ́n jáde kúrò ní Babiloni, kí wọ́n sì dúró pẹ̀lú wọn fún Sábá ọjọ́ keje. Ìdájọ́ fún ilé Ọlọ́run parí ní òfin Ọjọ́ Àìkú, lẹ́yìn náà ni ìdájọ́ sì yí padà sí àwọn Keferi, ìyẹn ọ̀pọ̀lọpọ̀ ènìyàn ńlá náà—agbo mìíràn ti Ọlọ́run. Ìfihàn orí keje ṣe ìdánimọ̀ ẹgbẹ́ méjèèjì, àti nínú èdìdì karùn-ún, àwọn ajẹ́rìíkú láti Àwọn Àkókò Òkùnkùn béèrè pé, “títí di ìgbà wo,” kí Ọlọ́run tó dá agbára póòpù lẹ́jọ́ nítorí ìjẹ́rìíkú wọn? A sọ fún wọn pé kí wọ́n sinmi nínú ibojì wọn títí ẹgbẹ́ kejì àwọn ajẹ́rìíkú ìnúnibíni póòpù yóò fi pé, a sì fi aṣọ funfun fún wọn. Ọ̀pọ̀lọpọ̀ ènìyàn ńlá ti Ìfihàn orí keje wọ aṣọ funfun, nítorí wọ́n ṣàpẹẹrẹ ẹgbẹ́ kejì àwọn ajẹ́rìíkú póòpù nínú ìpèníjà òfin Ọjọ́ Àìkú tí ó sún mọ́lé. Ìfihàn orí keje àti èdìdì karùn-ún ń sọ̀rọ̀ nípa ẹgbẹ́ méjèèjì wọ̀nyí, gẹ́gẹ́ bí àwọn ìjọ Símírínà àti Filadelfia ṣe ń ṣe. Símírínà ṣàpẹẹrẹ àwọn ajẹ́rìíkú ìwẹ̀ ẹ̀jẹ̀ póòpù ìkẹyìn, Filadelfia sì ṣàpẹẹrẹ ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún] àti ẹgbẹ̀rún mẹ́rin.

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.

Peteru wà ní wákàtí kẹta ní Kesaréà Filipi, àti lẹ́yìn “ọjọ́ mẹ́fà,” kì í ṣe wákàtí mẹ́fà, yóò wà ní etí òfin ọjọ́ Àìkú, èyí tí í ṣe wákàtí kẹsàn-án.

> 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.

> Lẹ́yìn ọjọ́ mẹ́fà, Jesu sì mú Peteru, Jakọbu, àti Johanu arákùnrin rẹ̀, ó sì kó wọn gòkè lọ sí orí òkè gíga kan ní ìpamọ́. A sì yí i pa dà níwájú wọn; ojú rẹ̀ sì tàn bí oòrùn, aṣọ rẹ̀ sì funfun bí ìmọ́lẹ̀. Sì kíyèsi i, Mose àti Elijah farahàn fún wọn, wọ́n ń bá a sọ̀rọ̀. Matteu 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.

Ní òfin Ọjọ́ Àìkú, ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì mẹ́rin [one hundred and forty-four thousand] pàdé ọ̀pọ̀ ènìyàn ńlá náà ní ọ̀nà àsọtẹ́lẹ̀. Élíjà ṣojú ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì mẹ́rin tí kò tọ́ ikú wò, Mósè sì ṣojú àwọn tí wọ́n kú nínú Olúwa. Wọ́n dúró pẹ̀lú Kristi ní òfin Ọjọ́ Àìkú, ibẹ̀ ni Kristi ti fi òróró yàn ìjọba ògo Rẹ̀ gẹ́gẹ́ bí Ó ti fi ìdí ìjọba oore-ọ̀fẹ́ Rẹ̀ múlẹ̀ lórí àgbélébùú. Bí ẹ bá ṣì ń bá a lọ nínú ọgbọ́n-òye tí à ń gbé kalẹ̀ ní ìbáṣepọ̀ pẹ̀lú àkókò wákàtí mẹ́fà láti wákàtí kẹta dé wákàtí kẹsàn-án, nígbà náà ó yẹ kí a rí ohun kan tí ó jẹ́ àpèjúwe pàtàkì gidigidi.

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.

Wákàtí kẹta ti Kesaríà Fílípì ni alfà ti omégà wákàtí kẹsàn-án ti Kesaríà Màrítímà. Èmi ń fi hàn pé kì í ṣe wákàtí mẹ́fà lẹ́yìn náà, bí kò ṣe ọjọ́ mẹ́fà lẹ́yìn náà, ni Pétérù wà lórí Òkè Ìyípadà, èyí náà sì tún ṣàfihàn ìtàn tí ó parí ní òfin Ọjọ́ Àìkú, èyí tí í ṣe wákàtí kẹsàn-án. Àkókò ọjọ́ mẹ́fà náà bá àkókò wákàtí mẹ́fà mu, ṣùgbọ́n gẹ́gẹ́ bí fíràkítà láti Kesaríà sí Kesaríà nìkan. Ohun tí ó ṣe pàtàkì gidigidi ni pé ìṣẹ̀lẹ̀ yìí ti fíràkítà ìtàn tí ó wà nínú ìtàn àkókò wákàtí mẹ́fà náà gan-an ni ohun tí ń ṣẹlẹ̀ nígbà tí a bá wo àkókò Pẹ́ńtíkọ́sìtì. Wákàtí mẹ́fà láti ikú Kristi títí dé Pẹ́ńtíkọ́sìtì jẹ́ fíràkítà ti àkókò láti àgbélébùú títí dé ọdún 34 AD, nígbà tí ọ̀sẹ̀ mímọ́ náà parí, tí ìhìnrere sì lọ sí ọ̀dọ̀ àwọn aláìkọlà.

> “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.

> “Lọ́wọ́lọ́wọ́ ìgbéraga àti ìlara ti pa ilẹ̀kùn mọ́ sí ìmọ́lẹ̀. Bí a bá gba àwọn ìròyìn tí àwọn olùṣọ́-àgùntàn àti àwọn amòye mú wá gbọ́, wọ́n yóò fi àwọn àlùfáà àti àwọn rábì sí ipò kan tí kò ní ṣe ilára rárá, ní fífi hàn pé ẹ̀tọ́ wọn láti jẹ́ alátúmọ̀ òtítọ́ Ọlọ́run kò pé. Àwọn olùkọ́ wọ̀nyí tí wọ́n kàwé kò ní rẹ ara wọn sílẹ̀ láti jẹ́ kí àwọn tí wọ́n ń pè ní àwọn aláìmọ̀-Ọlọ́run kọ́ wọn. Wọ́n ní, kò ṣeé ṣe kí Ọlọ́run ti fi wọ́n sílẹ̀, kí ó sì bá àwọn olùṣọ́-àgùntàn aláìmòye tàbí àwọn Kèfèrí aláìkọlà sọ̀rọ̀. Wọ́n pinnu láti fi ẹ̀gàn wọn hàn sí àwọn ìròyìn tí ń ru Ọba Hẹ́rọ́dù àti gbogbo Jerúsálẹ́mù sókè. Kò tilẹ̀ sí pé wọ́n lọ sí Bẹtilẹhẹmu láti rí bóyá àwọn nǹkan wọ̀nyí rí bẹ́ẹ̀. Wọ́n sì mú kí àwọn ènìyàn wo ìfẹ́ sí Jésù gẹ́gẹ́ bí ìmúnikún-fún-ẹ̀mí àwọn aláìnírònú. Níhìn-ín ni ìkọ̀sílẹ̀ Kristi láti ọwọ́ àwọn àlùfáà àti àwọn rábì ti bẹ̀rẹ̀. Láti ìgbà yìí ni ìgbéraga àti agídí wọn ti dàgbà sí ìkórìíra tó ti dúró ṣinṣin sí Olùgbàlà. Nígbà tí Ọlọ́run ń ṣí ilẹ̀kùn sí àwọn Kèfèrí, àwọn aṣáájú àwọn Júù ń ti ilẹ̀kùn mọ́ sí ara wọn.” 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.

Láàárín ọ̀sẹ̀ mímọ́ náà ni a kàn Kristi mọ́ àgbélébùú. Ọdún mẹ́ta àtààbọ̀ lẹ́yìn náà ni a sọ Stéfánù ní òkúta, a sì pe Kọ̀nílíù fún Pétérù. Ọdún mẹ́ta àtààbọ̀ lẹ́yìn àgbélébùú, àkókò oore-ọ̀fẹ́ parí pátápátá fún Ísírẹ́lì àtijọ́. Nígbà náà ni Stéfánù wo ọ̀run, ó sì rí Kristi tí ó dúró, èyí tí í ṣe ààmì ìparí àkókò oore-ọ̀fẹ́ ní Danieli orí kejìlá ẹsẹ̀ kìn-ín-ní. Ilẹ̀kùn ti pa mọ́ fún Ísírẹ́lì àtijọ́, ó sì ṣí sílẹ̀ fún àwọn Kèfèrí.

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.

Ní àkókò láti ikú Kristi ní wákàtí kẹsàn-án títí dé ikú Sítéfánù àti ìpè Pétérù ní wákàtí kẹsàn-án, Kọ̀nẹ́líù àti Sítéfánù jẹ́ ẹlẹ́rìí méjì pé ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọjọ́ àsọtẹ́lẹ̀ ni a mú ṣẹ. Láti wákàtí kẹsàn-án ikú sí wákàtí kẹsàn-án ikú, ọjọ́ àsọtẹ́lẹ̀ 1,260 ni. Wákàtí kẹsàn-án ikú títí dé wákàtí kẹsàn-án Pẹ́ńtíkọ́sì fi hàn pé àwòrán-frákítà kan wà nínú ọjọ́ 1,260 náà, láàárín ààyè ọjọ́ méjìlélọ́gọ́ta.

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.

Fractal tí ó jẹ́ àkókò Pẹ́ńtíkọ́sì wà ní ìbẹ̀rẹ̀ àwọn ọjọ́ 1,260 wọ̀nyẹn, àti ní òpin àwọn ọjọ́ wọ̀nyẹn, ní ọ̀nà àsọtẹ́lẹ̀, a gbé Pétérù kalẹ̀ sí méjèèjì wákàtí kẹta àti wákàtí kẹsàn-án ní Kesaríà. Àwọn Kesaríà méjèèjì dúró fún alfa àti omega ti àkókò àsọtẹ́lẹ̀ wákàtí mẹ́fà. Nínú àkókò àsọtẹ́lẹ̀ wákàtí mẹ́fà ti àwọn Kesaríà méjèèjì, Pétérù rìn ìrìnàjò ọjọ́ mẹ́fà ó sì dé Òkè Ìyípadà. Òkè náà dúró fún ìdìdì tí ń parí ní òfin Ọjọ́ Àìkú, níbi tí a ti gbé ìjọ iṣẹ́gun sókè ju gbogbo àwọn òkè lọ. Àwọn ọjọ́ mẹ́fà wọ̀nyẹn dúró fún àkókò wákàtí mẹ́fà láti Kesaríà dé Kesaríà, wọ́n sì jẹ́ fractal kan nínú àkókò náà, gẹ́gẹ́ bí àkókò Pẹ́ńtíkọ́sì náà ti jẹ́ fractal kan ní ìbẹ̀rẹ̀ gan-an ti àkókò mímọ́ kan náà.

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

Fractal ìbẹ̀rẹ̀ náà jẹ́ ìmúṣẹ àwọn àjọ̀dún Àkókò Orísun tí a so mọ́ àkókò Pẹ́ńtẹ́kọ́sì. Fractal ìparí láti Kesarea Filipi títí dé Òkè Ìyípadà Ògo náà pẹ̀lú ni a tún so pọ̀ ní ọ̀nà àsọtẹ́lẹ̀ pẹ̀lú ọ̀sẹ̀ mímọ́ náà. Ní Òkè náà ni Baba sọ̀rọ̀, gẹ́gẹ́ bí Ó ti ṣe nígbà ìrìbọmi Kristi, àti gẹ́gẹ́ bí Yóò ṣe ṣe díẹ̀ ṣáájú agbelebu. Baba sọ̀rọ̀ ní ohùn tí a gbọ́ lẹ́ẹ̀mẹ́ta láti ìbẹ̀rẹ̀ ọ̀sẹ̀ mímọ́ títí dé agbelebu. Lẹ́ẹ̀kan nígbà ìrìbọmi, lẹ́yìn náà ní Òkè Ìyípadà Ògo, lẹ́yìn náà sì ni Ó sọ̀rọ̀ ní ojú òjìji agbelebu tí ń súnmọ́.

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.

Àgbélébùú ni omega àwọn ọjọ́ 1,260 tí ó bẹ̀rẹ̀ ní ìrìbọmi Rẹ̀. Ìrìbọmi náà àti àgbélébùú náà jẹ́ àwọn àmì ọ̀nà pàtó ti ọ̀sẹ̀ mímọ́ ti Dáníẹ́lì mẹ́sàn-án, báyìí ni wọ́n ṣe ń fi hàn pé Òkè Ìyípadà-Ìrísí jẹ́ apá kan ti ọ̀sẹ̀ mímọ́ náà. Bí àwọn àmì ọ̀nà ìmúṣẹ àkọ́kọ́ àti ìkẹyìn bá mú àsọtẹ́lẹ̀ ọ̀sẹ̀ mímọ́ náà ṣẹ, nígbà náà ni àmì ọ̀nà àárín gbọ́dọ̀, nípa dandan àsọtẹ́lẹ̀, ṣe bẹ́ẹ̀ pẹ̀lú.

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.

Ìrìbọmi ni áńgẹ́lì àkọ́kọ́; Òkè Ìyípadà ni èkejì, àgbélébùú sì ni ẹ̀kẹta. Ní orí Òkè náà, Ọlọ́run fi Mósè àti Élíjà hàn gẹ́gẹ́ bí àwọn àmì ọ̀nà ti ìjọ àṣẹ́kù. Ìlò rẹ̀ ni a so pọ̀ pẹ̀lú àmì alákọ̀ọ́ta ti Pétérù, Jémù, àti Jòhánù. Ìgbà mẹ́ta ni Jésù mú Pétérù, Jémù, àti Jòhánù lọ pẹ̀lú Rẹ̀. Ní ìgbà àkọ́kọ́, ó jẹ́ àjíǹde ọmọbìnrin Jàírù; èkejì ni Ìyípadà, ẹ̀kẹta sì ni Gẹtisémánì. Ní ìgbà àkọ́kọ́, Pétérù, Jémù, àti Jòhánù jẹ́rìí sí àjíǹde wúńdíá ọmọ ọdún méjìlá kan.

> 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.

> Ó sì ṣẹlẹ̀ pé, nígbà tí Jésù padà, àwọn ènìyàn fi ayọ̀ gbà á: nítorí gbogbo wọn ń retí rẹ̀. Kíyèsí i, ọkùnrin kan sì wá, orúkọ rẹ̀ ń jẹ́ Jàírù, ó sì jẹ́ alákòóso sínágọ́gù: ó sì dojúbolẹ̀ lẹ́bàá ẹsẹ̀ Jésù, ó sì bẹ̀ ẹ́ pé kí ó wá sí ilé òun: nítorí ó ní ọmọbìnrin kan ṣoṣo, ẹni tí ó tó ọmọ ọdún méjìlá, ó sì ń lọ sí ikú. Ṣùgbọ́n bí ó ti ń lọ, àwọn ènìyàn kó ara wọn jọ yí i ká. Lúùkù 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.

Orúkọ Jàírùsì túmọ̀ sí “olùmọ́lẹ̀” àti “láti jẹ́ ẹni tí ń tàn ìmọ́lẹ̀ tí ó sì ní ògo.” Nínú ìgbà mẹ́ta náà tí Pétérù, Jémsì, àti Jọ́nù jẹ́ àlejò Kristi ní pàtó, èyí ni ìgbà àkọ́kọ́, Jàírùsì sì dúró fún áńgẹ́lì àkọ́kọ́ tí ń tan ayé náà mọ́lẹ̀ pẹ̀lú ògo rẹ̀. Wúńdíá ọmọ ọdún méjìlá náà dúró fún àwọn wúńdíá tí a ó jí dìde gẹ́gẹ́ bí ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì. Kristi dé ilé ọmọbìnrin wúńdíá náà lẹ́yìn ìbálòpọ̀ Rẹ̀ pẹ̀lú obìnrin kan tí ó ní ìṣàn ẹ̀jẹ̀ fún ọdún méjìlá.

> 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.

> Obìnrin kan sì wà tí ó ti ní ìṣàn ẹ̀jẹ̀ fún ọdún méjìlá, ẹni tí ó ti na gbogbo ohun ìní rẹ̀ lórí àwọn oníṣègùn, tí kò sì lè rí ìwòsàn gbà lọ́dọ̀ ẹnìkan kankan, ó wá lẹ́yìn rẹ̀, ó sì fi ọwọ́ kan etí aṣọ rẹ̀: lẹ́sẹ̀kẹsẹ̀ ni ìṣàn ẹ̀jẹ̀ rẹ̀ dáwọ́ dúró. Lúùkù 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.

Wọ mọ́ wúńdíá kan tí ó jẹ́ ọmọ ọdún méjìlá, lẹ́yìn náà ní ẹsẹ̀ tí ó tẹ̀ lé e ni wọ́n sì tún mọ obìnrin kan tí ó ní ìṣòro ẹ̀jẹ̀ fún ọdún méjìlá. Obìnrin náà ní ìṣòro ẹ̀jẹ̀ náà ní gbogbo ìgbésí ayé wúńdíá náà. Jésù fẹ́ kọjá lọ́dọ̀ obìnrin tí ó ní ìṣòro ẹ̀jẹ̀, kí ó lè dé ọ̀dọ̀ ọmọbìnrin wúńdíá náà. Obìnrin náà dúró gẹ́gẹ́ bí ìránṣẹ́ áńgẹ́lì kìn-ín-ní, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ìránṣẹ́ sí Laodicea. Kristi fẹ́ jí wúńdíá náà dìde, kí ó sì gbé e padà sí ìyè, obìnrin aláìsàn náà, obìnrin Laodicea náà, sì ṣì ní ànfààní kékeré díẹ̀ láti fọwọ́ kan Ìwà-Ọlọ́run. Ọmọ kékeré ń ṣojú ìran ìkẹyìn, Jésù sì ń kọjá lọ́dọ̀ obìnrin aláìlera kan, Laodicea, láti gbé wúńdíá ti àwọn ọjọ́ ìkẹyìn dìde. Nígbà tí a bá jí wúńdíá náà dìde, obìnrin náà ti jẹ́ pé a ti mú un lára dá tàbí pé a ti kọjá lọ.

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

Àmì àkọ́kọ́ tí áńgẹ́lì kìn-ín-ní ní ni ìbẹ̀rù, ìbẹ̀rù sì ní irú méjì.

> 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.

> Bí ó ti ń sọ̀rọ̀ lọ́wọ́lọ́wọ́, ọ̀kan wá láti ilé olórí sínágọ́gù, ó sì wí fún un pé, Ọmọbìnrin rẹ ti kú; má ṣe yọ Olùkọ́ náà lẹ́nu mọ́. Ṣùgbọ́n nígbà tí Jésù gbọ́ ọ́, ó dá a lóhùn, ó ní, Má bẹ̀rù: gbàgbọ́ nìkan, a ó sì mú un sàn pátápátá. Luku 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.

Lẹ́yìn náà, Peteru, Jakọbu àti Johanu wọ inú yàrá náà níbi tí àjíǹde, tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìrìbọmi Kristi, ti ṣojú fún ìfúnni ní agbára fún áńgẹ́lì àkọ́kọ́ àti ẹ̀kẹta. Òkè Ìyípadà ni ìgbà kejì tí Peteru, Jakọbu àti Johanu di ẹlẹ́rìí. Òkè Ìyípadà ni áńgẹ́lì kejì, àti nígbà tí Kristi mú àwọn ọmọ-ẹ̀yìn kan náà lọ sí Gẹtisémánì, ó ṣojú fún áńgẹ́lì ẹ̀kẹta. Ní ìgbésẹ̀ kejì, ní Òkè Ìyípadà, “ìlọ́po-mejì” kan wà, nítorí pé àmì ọ̀nà ti Òkè náà ni àárín nínú àwọn ìgbà mẹ́ta tí Baba sọ̀rọ̀. Èyí àkọ́kọ́ ni ní ìrìbọmi Rẹ̀, èyí tí ó bá àjíǹde wúńdíá ọmọ ọdún méjìlá mu; èyí kejì ni Òkè náà, àti èyí ẹ̀kẹta sì wá ṣẹlẹ̀ díẹ̀ kí agbelebu tó dé. Àwọn ìgbà mẹ́ta tí Baba sọ̀rọ̀ àti àwọn ìgbà mẹ́ta tí àwọn ọmọ-ẹ̀yìn mẹ́tẹ̀ẹ̀ta náà lọ lọ́tọ̀ pẹ̀lú Jésù ni a so pọ̀ mọ́ ara wọn nípasẹ̀ òtítọ́ náà pé àmì ọ̀nà kejì nínú ìlà èyíkéyìí ni Òkè Ìyípadà.

> 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.

> Nígbà tí ó sì wọ inú ilé, kò jẹ́ kí ẹnikẹ́ni wọlé pẹ̀lú rẹ̀, bí kò ṣe Peteru, àti Jakọbu, àti Johanu, àti baba àti ìyá ọmọbìnrin náà. Gbogbo wọn sì ń sunkún, wọ́n sì ń ṣọ̀fọ̀ rẹ̀: ṣùgbọ́n ó wí pé, Ẹ má ṣe sọkún; kò kú, ṣùgbọ́n ó ń sùn. Wọ́n sì fi í ṣẹ̀sín, nítorí wọ́n mọ̀ pé ó ti kú. Ó sì lé wọn gbogbo jáde, ó sì dì í mú ní ọwọ́, ó sì pè, ó ní, Ọmọbìnrin, dìde. Ẹ̀mí rẹ̀ sì padà bọ̀, ó sì dìde lójúkan náà: ó sì pàṣẹ pé kí wọ́n fún un ní oúnjẹ. Ẹnu sì yà àwọn òbí rẹ̀ gidigidi: ṣùgbọ́n ó kìlọ̀ fún wọn pé kí wọn má sọ ohun tí ó ṣẹlẹ̀ fún ẹnikẹ́ni. Luku 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.

Peteru, Jakọbu àti Johanu jẹ́rìí sí angẹli àkọ́kọ́ ní àjíǹde wúńdíá náà, ẹni tí ó ti sùn, gẹ́gẹ́ bí Lasaru. Nígbà tí ó jí, lẹ́sẹ̀kẹsẹ̀ ni ó dìde, a sì fún un ní oúnjẹ. Nígbà tí a bá jí Elijah àti Mose dìde nínú Ìfihàn orí kọkànlá, lẹ́sẹ̀kẹsẹ̀ ni wọ́n dìde, lẹ́yìn náà ni a sì da Ẹ̀mí Mímọ́ jáde láìsí ìwọ̀n, èyí tí ó dúró fún oúnjẹ wúńdíá náà. Òkè Ìyípadà náà jẹ́ ọjọ́ mẹ́fà lẹ́yìn Kesarea Filipi, àfi nígbà tí Luku kọ ìṣẹ̀lẹ̀ náà sílẹ̀.

> 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.

> Ó sì ṣẹ̀ ní ìwọ̀n ọjọ́ mẹ́jọ lẹ́yìn àwọn ọ̀rọ̀ wọ̀nyí, ó mú Peteru àti Johanu àti Jakọbu, ó sì gòkè lọ sí orí òkè kan láti gbàdúrà. Bí ó sì ti ń gbàdúrà, ìrísí ojú rẹ̀ yí padà, aṣọ rẹ̀ sì di funfun, ó ń dán. Kíyèsi i, àwọn ọkùnrin méjì sì ń bá a sọ̀rọ̀, àwọn wọ̀nyí ni Mose àti Elijah. Luke 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.

Mátíù àti Máàkù méjèèjì sọ ní ìdánilójú pé, “lẹ́yìn ọjọ́ mẹ́fà,” Lúùkù sì sọ pé “ní ìbìkíbi” ọjọ́ mẹ́jọ. Àwọn akọ̀wé Bíbélì lo ọ̀nà méjì láti ka àkókò; ọ̀kan ni a ń pè ní ìṣírò tó kà pẹ̀lú ìbẹ̀rẹ̀ àti ìparí, èkejì sì ni ìṣírò tó kó ìbẹ̀rẹ̀ tàbí ìparí sílẹ̀. Ní ìwòye àkọ́kọ́, ó lè dà bí ẹni pé àwọn ìtakora wà, ṣùgbọ́n òtítọ́ pé Lúùkù sọ pé “ní ìbìkíbi” fi hàn pé ó ń sọ̀rọ̀ ní ọ̀nà ìṣírò tó kà pẹ̀lú ìbẹ̀rẹ̀ àti ìparí, nígbà tí Mátíù àti Máàkù sọ pé, “lẹ́yìn ọjọ́ mẹ́fà,” wọ́n ń fi hàn pé wọ́n ka ọjọ́ pípé, kì í sì í ṣe ọjọ́ tí ó bẹ̀rẹ̀ àkókò ọjọ́ mẹ́jọ náà, tàbí ọjọ́ tí ó parí àkókò ọjọ́ mẹ́jọ náà. Ìyàtọ̀ náà mú àwòrán nọ́ńbà méjì jáde fún àkókò kan náà; ọ̀kan ni nọ́ńbà mẹ́jọ, èkejì sì ni ọjọ́ mẹ́fà.

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.

Ohun tí a fi ẹ̀rí méjèèjì ti àkókò ọjọ́ mẹ́fà tàbí mẹ́jọ láti Kesarea Filipi àti Òkè Ìyípadà Ìrísí múlẹ̀ ni pé, ní àkókò tí Kristi fi èdìdì di ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún náà, nọ́mbà mẹ́jọ dúró fún ẹ̀mí mẹ́jọ tí wọ́n wà nínú Ọkọ̀ Noa, àti mẹ́fà dúró fún ìjọ kẹfà ti Filadelfia, ẹni tí a ti yàn láti jẹ́ ìjọ tí í ṣe ẹ̀kẹjọ, èyíinì ni láti inú àwọn méje. A yí wọn padà sí ẹ̀kẹjọ nígbà ìyìn Mosesi, Elijah àti Kristi. Ìyìn lórí òkè náà ni a tún ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìyìn lórí òkè nínú ìtàn Mose.

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

Nígbà tí Mósè gòkè lọ sí orí òkè náà, ó mú àádọ́rin àgbààgbà àti Jóṣúà pẹ̀lú rẹ̀.

> 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.

> Nígbà náà ni Mósè gòkè lọ, àti Árónì, Nádábù, àti Ábíhù, àti àádọ́rin nínú àwọn àgbààgbà Ísírẹ́lì: wọ́n sì rí Ọlọ́run Ísírẹ́lì: ohun tí ó sì wà lábẹ́ ẹsẹ̀ rẹ̀ dàbí iṣẹ́ tí a tẹ́ pẹ̀lú òkúta sàfáyà, ó sì dàbí ara ọ̀run nínú ìmímọ́ rẹ̀. Kò sì na ọwọ́ rẹ̀ sí àwọn ọlọ́lá nínú àwọn ọmọ Ísírẹ́lì: wọ́n sì tún rí Ọlọ́run, wọ́n sì jẹ, wọ́n sì mu. Olúwa sì wí fún Mósè pé, Gòkè wá sọ́dọ̀ mi lórí òkè náà, kí o sì wà níbẹ̀: èmi yóò sì fi àwọn wàláà òkúta, àti òfin kan, àti àwọn àṣẹ tí mo ti kọ̀ fún ọ; kí o lè kọ́ wọn.

> 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.

> Mósè sì dìde, àti Jóṣúà iranṣẹ́ rẹ̀; Mósè sì gòkè lọ sí orí òkè Ọlọ́run. Ó sì wí fún àwọn àgbà pé, “Ẹ dúró de wa níhìn-ín yìí, títí a ó fi padà tọ̀ yín wá; sì kíyèsi i, Árónì àti Húrì wà pẹ̀lú yín: bí ẹnikẹ́ni bá ní ọ̀ràn kankan láti ṣe, kí ó tọ̀ wọ́n lọ.”

> 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.

> Mósè sì gòkè lọ sí orí òkè náà, ìkùukùu kan sì bo òkè náà. Ògo Olúwa sì bà lé orí òkè Sínáì, ìkùukùu náà sì bò ó fún ọjọ́ mẹ́fà; ní ọjọ́ keje ó sì pè Mósè láti inú àárín ìkùukùu náà. Ìrí ògo Olúwa sì dàbí iná tí ń jó run ní orí òkè náà lójú àwọn ọmọ Israẹli. Mósè sì wọ inú àárín ìkùukùu náà, ó sì gòkè lọ sí orí òkè náà: Mósè sì wà ní orí òkè náà fún ogójì ọjọ́ àti ogójì òru. Eksodu 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.”

Ìhìnrere áńgẹ́lì àkọ́kọ́ ni àjíǹde ọmọbìnrin Jairu, tí ó bá ìrìbọmi Kristi mu. Lẹ́yìn náà, ọjọ́ mẹ́fà lẹ́yìnna, Òkè Ìyípadà wá, èyí tí í ṣe áńgẹ́lì kejì, tí ó sì darí sí àgbélébùú, èyí tí í ṣe áńgẹ́lì kẹta. Gẹ́gẹ́ bí áńgẹ́lì kejì, Òkè náà ní ẹ̀rí méjì, ní ti pé ọ̀rọ̀ tí Baba sọ lórí Òkè náà ní ìsọ̀kan pẹ̀lú ìlà kejì nínú mẹ́ta náà. Àwọn ìgbà mẹ́ta tí Peteru, Jakọbu àti Johanu jẹ́ àwọn àlejò àyànfẹ́ Kristi nìkan, àti àwọn ìgbà mẹ́ta tí Baba sọ̀rọ̀, méjèèjì ni wọ́n ń fi ìfarahàn kejì ohùn Baba hàn, àti ìgbà kejì tí Jésù mú Peteru, Jakọbu àti Johanu lọ ni Òkè Ìyípadà. Àmì ọ̀nà kejì ti Òkè náà ní ẹ̀rí méjì ti ohùn Baba àti ti àwọn ọmọ-ẹ̀yìn mẹ́tẹ̀ẹ̀ta náà, nítorí ìhìnrere kejì máa ń fi “ìmúlẹ̀ méjì” hàn ní gbogbo ìgbà.

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.

Àkókò wákàtí mẹ́fà tí ó wà láàárín ẹbọ ìrọ̀lẹ́ àti ẹbọ òwúrọ̀, èyí tí a fi ọjọ́ mẹ́fà Mátíù àti Máàkù láti Kesarea Filipi títí dé Òkè náà ṣàpẹẹrẹ, ni a tún fi ọjọ́ mẹ́fà Mósè ṣàpẹẹrẹ, títí a fi pè é sínú ìkùukùu náà ní ọjọ́ keje.

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.

Ìlà náà bẹ̀rẹ̀ pẹ̀lú àkókò ìduró ti angẹli kejì, gẹ́gẹ́ bí Mósè ṣe kọ́ àwọn àgbààgbà àádọ́rin pé kí wọ́n “dúró” títí yóò fi padà. Ọjọ́ mẹ́fà àkọ́kọ́ nínú ìlà náà jẹ́ àtọ̀ka lọ́tọ̀, ṣùgbọ́n wọ́n ṣì jẹ́ apá kan nínú gbogbo ọjọ́ mẹ́rìnlélógójì. Ọjọ́ mẹ́fà náà jẹ́ àkókò tí ó ń darí sí ìdánwò kẹta, tí ogójì ọjọ́ ṣàpẹẹrẹ rẹ̀. Ọjọ́ mẹ́rìnlélógójì náà jẹ́ ààmì tẹ́ńpìlì, ọjọ́ kẹfà náà sì ni wákàtí mẹ́fà láti ikú Kristi títí dé Pẹ́ńtíkọ́sì, wákàtí mẹ́fà láti àgbélébùú Rẹ̀ títí dé ikú Rẹ̀, wákàtí mẹ́fà láti Kesaréà sí Kesaréà, àti wákàtí mẹ́fà ti Pétérù nínú yàrá òkè títí dé tẹ́ńpìlì. Mósè ń gba Òfin májẹ̀mú náà, ó sì ń gba àwọn ìtọ́nisọ́nà nípa bí a ṣe lè gbé tẹ́ńpìlì náà dìde. Bí ó tilẹ̀ jẹ́ pé Bíbélì sọ pé kò sí ènìyàn tí ó ti rí Ọlọ́run, àwọn àgbààgbà náà “rí Ọlọ́run Ísírẹ́lì.” Ìyin Ọlọ́run lórí òkè pẹ̀lú Mósè àti àwọn àgbààgbà náà jẹ́ àpẹẹrẹ ti ìyìn lórí Òkè Ìyípadà. Méjèèjì ní àkókò ọjọ́ mẹ́fà náà. Ìlà Mósè ní àkókò ìduró ti angẹli kejì àti gbogbo ọjọ́ mẹ́rìnlélógójì tí ń ṣojú tẹ́ńpìlì náà. Ogójì ọjọ́ tí ó fi gba òfin náà ń ṣojú fífi èdìdì dì.

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.

Peteri wà ní Kesaréà Filipi ní wákàtí kẹta, ní ọ̀nà rẹ̀ lọ sí Kesaréà Maritima ní wákàtí kẹsàn-án, àti ní ọjọ́ mẹ́fà sí mẹ́jọ ó ti dé Òkè náà, ó sì ń dúró pẹ̀lú àádọ́rin àgbà Mósè nígbà tí ó rí ìran Olúwa tí a ti sọ di ògo, gẹ́gẹ́ bí Dáníẹ́lì náà ti rí ní orí kẹwàá. Dáníẹ́lì rí Olúwa lójúkojú, gẹ́gẹ́ bí Gídíónì àti àádọ́rin àgbà náà pẹ̀lú ṣe rí i. Òkè Ìyípadà ni ibi tí ìṣípò Laodikea ti ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì ti yí padà sí ìṣípò Filadelfia ti ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì. Wọ́n di ìjọ kẹjọ tí í ṣe ìjọ kẹfà, bẹ́ẹ̀ ni a fi rí ọjọ́ mẹ́fà àti ọjọ́ mẹ́jọ.

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.

Wákàtí mẹ́fà láti ìkàn mọ́ àgbélébùú títí dé ikú Rẹ̀, wákàtí mẹ́fà ti Pẹ́ńtíkọ́sì, wákàtí mẹ́fà láti Kesaréà sí Kesaréà, ọjọ́ mẹ́fà sí Òkè Ìyípadà Àwòrán àti ọjọ́ mẹ́fà ti Mósè tí ó ṣamọ̀nà sí ọjọ́ ogójì jẹ́ ìlà kan náà. Láàárín Kesaréà Fílípì, èyí tí í ṣe Páníọ́mù, àti òfin Ọjọ́ Àìkú, ni a ti fi èdìdì di ẹni ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin ẹgbẹ̀rún. Ìfìdídi èdìdì náà ń fa ìpínyà.

> 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.

> Emi Danieli nìkan sì ni mo rí ìran náà: nítorí àwọn ọkùnrin tí wọ́n wà pẹ̀lú mi kò rí ìran náà; ṣùgbọ́n ìwarìrì ńlá kan bà wọ́n, débi pé wọ́n sá lọ láti fi ara wọn pamọ́. 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.

Mósè yà ara rẹ̀ sọ́tọ̀ kúrò lára àwọn àgbàgbà nígbà tí ó ní pé, “Ẹ dúró níhìn-ín yìí de ọ̀dọ̀ wa, títí a ó fi padà tọ̀ yín wá.” Mósè yà ara rẹ̀ sọ́tọ̀ kúrò lọ́dọ̀ àádọ́rin náà ní àsìkò ìdúró náà, àti pé ọ̀sẹ̀ àádọ́rin ń ṣàpẹẹrẹ àsìkò ìdánwò fún àwọn ènìyàn májẹ̀mú àkọ́kọ́. Nígbà tí ọ̀sẹ̀ keẹ̀ẹ́dógún náà parí, àti pé ọ̀sẹ̀ keẹ̀ẹ́dógún náà ni ọ̀sẹ̀ mímọ́ tí Kristi fi fìdí májẹ̀mú múlẹ̀ pẹ̀lú ọ̀pọ̀lọpọ̀, nígbà náà ni Kristi yà ara rẹ̀ sọ́tọ̀ pátápátá kúrò lọ́dọ̀ àwọn ènìyàn májẹ̀mú àkọ́kọ́. Àkókò náà, nígbà tí àwọn ènìyàn májẹ̀mú àkọ́kọ́ lè yanjú ọ̀ràn ìṣàn ẹ̀jẹ̀ wọn, èyí tí ó túmọ̀ sí fún wọn pé wọ́n gbàgbọ́ pé ẹ̀jẹ̀ Ábúráhámù ni ó ń gbà wọ́n là, ti kọjá tán, àti pé a jí wúńdíá ọmọ ọdún méjìlá náà dìde láti ṣe iṣẹ́ ìránṣẹ́. Nígbà tí àsìkò ìdúró náà bẹ̀rẹ̀, Mósè gba òfin májẹ̀mú náà, àti àwọn ìtọ́nisọ́nà fún gbígbé tẹ́ńpìlì náà dìde.

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.

Nígbà tí Pétérù, Jémù àti Jòhánù wà lórí Òkè náà, ìdìdì àwọn ènìyàn Ọlọ́run, àti gbígbé wọn dìde lẹ́yìn náà gẹ́gẹ́ bí àsíá, ń ṣàfihàn àwọn ènìyàn májẹ̀mú wọ̀nyí gẹ́gẹ́ bí tẹ́ńpìlì ẹgbẹ̀rún lọ́nà mẹ́rìnlélógójì. Lẹ́yìn náà ni a sì so àwọn òṣìṣẹ́ wákàtí kọkànlá mọ́ tẹ́ńpìlì náà.

> 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.

> Báyìí ni Olúwa wí, Ẹ máa pa ìdájọ́ mọ́, kí ẹ sì máa ṣe òdodo: nítorí ìgbàlà mi súnmọ́ láti dé, àti òdodo mi láti farahàn. Alábùkún fún ni ẹni tí ń ṣe èyí, àti ọmọ ènìyàn tí ó di í mú ṣinṣin; ẹni tí ń pa ọjọ́ ìsinmi mọ́ kí ó má bà á jẹ́, tí ó sì ń pa ọwọ́ rẹ̀ mọ́ kúrò nínú ṣíṣe ibi kankan. Kí ọmọ àjèjì náà tí ó ti so ara rẹ̀ mọ́ Olúwa má sọ pé, Olúwa ti ya mí kúrò lójúkan kúrò láàrín àwọn ènìyàn rẹ̀: bẹ́ẹ̀ ni kí abirùn má sọ pé, Wò ó, èmi jẹ́ igi gbígbẹ. Nítorí báyìí ni Olúwa wí fún àwọn abirùn tí ń pa àwọn ọjọ́ ìsinmi mi mọ́, tí wọ́n sì ń yan àwọn ohun tí ó yọ mí lẹ́nu, tí wọ́n sì di májẹ̀mú mi mú ṣinṣin; Àní fún wọn ni èmi yóò fi nínú ilé mi àti láàrin àwọn ògiri mi fún wọn ní ipò àti orúkọ tí ó sàn ju ti àwọn ọmọkùnrin àti ti àwọn ọmọbìnrin lọ: èmi yóò fi orúkọ àìnípẹ̀kun fún wọn, tí a kì yóò ké kúrò. Pẹ̀lú, àwọn ọmọ àjèjì tí ń so ara wọn mọ́ Olúwa, láti máa sìn ín, àti láti fẹ́ràn orúkọ Olúwa, láti jẹ́ ìránṣẹ́ rẹ̀, olúkúlùkù ẹni tí ń pa ọjọ́ ìsinmi mọ́ kí ó má bà á jẹ́, tí ó sì di májẹ̀mú mi mú ṣinṣin; Àní àwọn wọ̀nyí ni èmi yóò mú wá sí òkè mímọ́ mi, èmi yóò sì mú wọn yọ̀ nínú ilé àdúrà mi: àwọn ẹbọ sísun wọn àti àwọn ẹbọ wọn ni a ó gbà lórí pẹpẹ mi; nítorí ilé mi ni a ó máa pè ní ilé àdúrà fún gbogbo ènìyàn.

> 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.

> Oluwa Ọlọ́run, ẹni tí ń kó àwọn ẹni ìtìjú Ísírẹ́lì jọ, wí pé, Síbẹ̀, èmi yóò tún kó àwọn mìíràn jọ sọ́dọ̀ rẹ̀, lẹ́gbẹ̀ẹ́ àwọn tí a ti kó jọ sọ́dọ̀ rẹ̀. Isaiah 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.

Peter, James àti John, pẹ̀lú Mose, dúró gẹ́gẹ́ bí aṣojú “àwọn ẹni tí a lé jáde nínú Israẹli,” àwọn tí àwọn ará wọn, tí wọ́n kórìíra wọn, lé jáde.

> 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?

> Báyìí ni Olúwa wí, Ọ̀run ni ìtẹ́ mi, ayé sì ni àpótí ẹsẹ̀ mi: ilé wo ni ẹ̀yin ó kọ́ fún mi? ibo ni ibùsùn ìsinmi mi sì wà?

> 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.

> Nítorí ọwọ́ mi ni ó ṣe gbogbo nǹkan wọ̀nyí, gbogbo nǹkan wọ̀nyí sì ti wà, ni Olúwa wí; ṣùgbọ́n ẹni yìí ni èmi yóò bojú wò, àní ẹni tí ó jẹ́ tálákà, tí ó ní ẹ̀mí tí ó ronúpìwàdà, tí ó sì ń wárìrì ní ọ̀rọ̀ mi. Ẹni tí ó pa màlúù dà bí ẹni pé ó pa ènìyàn; ẹni tí ó fi ọ̀dọ́-àgùntàn rúbọ, dà bí ẹni pé ó gé ọrùn ajá; ẹni tí ó fi ọrẹ-ẹbọ rú, dà bí ẹni pé ó fi ẹ̀jẹ̀ ẹlẹ́dẹ̀ rú; ẹni tí ó sun tùràrí, dà bí ẹni pé ó bù kún òrìṣà. Béẹ̀ ni, wọ́n ti yan ọ̀nà ara wọn, ọkàn wọn sì ń yọ̀ nínú àwọn ohun ìríra wọn. Èmi pẹ̀lú yóò yan ìtànjẹ wọn, èmi yóò sì mú ohun tí wọ́n bẹ̀rù wá sórí wọn; nítorí pé nígbà tí mo pè, kò sí ẹni tí ó dáhùn; nígbà tí mo sọ̀rọ̀, wọn kò gbọ́: ṣùgbọ́n wọ́n ṣe búburú níwájú ojú mi, wọ́n sì yan ohun tí inú mi kò dùn sí.

> 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.

> Ẹ gbọ́ ọ̀rọ̀ Olúwa, ẹ̀yin tí ń wárìrì níwájú ọ̀rọ̀ rẹ̀; Àwọn arákùnrin yín tí ó kórìíra yín, tí wọ́n sì lé yín jáde nítorí orúkọ mi, wí pé, Kí a yin Olúwa lógo: ṣùgbọ́n òun yóò farahàn sí ayọ̀ yín, àwọn náà yóò sì tijú. Isaiah 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.

Ọ̀rọ̀ náà, “ayọ̀,” farahàn ní ọ̀pọ̀lọpọ̀ ìgbà àti ní ọ̀nà púpọ̀ nínú Ìwé Mímọ́, gẹ́gẹ́ bí ọ̀rọ̀ náà, “ìtìjú,” náà ṣe rí. Nínú àyíká ọ̀rọ̀ Peteru láti inú ìwé Joẹli, ìtìjú ní ìdíkejì ayọ̀, gẹ́gẹ́ bí ọlọ́gbọ́n àti aṣiwèrè tàbí alikama àti èpò ṣe jẹ́ ìbáṣiṣẹ́. Ìtìjú àti ayọ̀ dúró, nínú àyíká Joẹli, fún àwọn tí wọ́n ní òróró, tàbí ìhìn iṣẹ́ òjò àrọ̀yìn, ní ìdíkejì àwọn tí kò ní í. Nígbà tí o bá rí kúlẹ̀kúlẹ̀ yìí nìkan ni o lè dé inú ìtumọ̀ jíjinlẹ̀ ti ọ̀rọ̀ yìí pé, “Àwọn ará yín tí ó kórìíra yín, tí wọ́n sì lé yín jáde nítorí orúkọ mi.” Àwọn ará wọ̀nyẹn ni àwọn tí, nínú Spalding and Magan, ojú-ìwé kìíní àti kejì, jẹ́ “àwọn Adventist lásán, bí Judasi,” tí yóò “fi wá lé àwọn Kátólíìkì lọ́wọ́,” “nítorí wọ́n kórìíra wa nítorí ọjọ́ ìsinmi, nítorí wọn kò lè tako rẹ̀.” Àwọn ará yín tí ó kórìíra yín, ń lé yín jáde nítorí ìhìn iṣẹ́ ọjọ́ ìsinmi ilẹ̀ náà, Mose ní ìgbà méje, èyí tí a kò lè tako. Kókó ọ̀rọ̀ níbí ni pé a ń lé yín jáde nítorí àríyànjiyàn ẹ̀kọ́ ìgbàgbọ́ kan, ìjíròrò kan, gẹ́gẹ́ bí Isaiah ṣe pè é, àti pé ìjíròrò ẹ̀kọ́ ìgbàgbọ́ náà ni ìhìn iṣẹ́ òjò àrọ̀yìn.

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.

Joẹli pe ìránṣẹ́ náà ní “ọtí wáìnì tuntun,” àti bí o bá ní ìránṣẹ́ náà, o ní ayọ̀. Bí o kò bá ní i, ìwọ yóò jí gẹ́gẹ́ bí àwọn ọ̀mùtí ní inú Joẹli ṣe jí láti rí i pé a ti gé ọtí wáìnì tuntun náà kúrò ní ẹnu rẹ. Ní àkókò náà ni a fi ń pe ọ ní “tìjú” ní ìtumọ̀ àsọtẹ́lẹ̀. Ẹgbẹ́ tí ó ní òróró, ní ayọ̀; ẹgbẹ́ tí kò sì ní òróró, ní ìtìjú. Òróró náà sì tún jẹ́ ọtí wáìnì tuntun, a sì so ó pọ̀ mọ́ ayọ̀. Ìdí nìyẹn tí Isaiah fi wí pé, “Ẹ gbọ́ ọ̀rọ̀ Oluwa.” Ẹgbẹ́ kan yàn láti gbọ́, ẹlòmíràn kò sì fetí sí ohun ìpè. Isaiah dá ẹgbẹ́ àwọn tí ń gbọ́ náà mọ̀ ní pàtó nígbà tí ó sọ pé, “ẹ̀yin tí ń wárìrì ní ọ̀rọ̀ rẹ̀.” Oluwa ń kó àwọn tí a ti lé jáde jọ nítorí ìránṣẹ́ tí ó dé ní 9/11, àti ní òfin Ọjọ́ Àìkú, Ó kó àwọn ìwẹ̀fà Isaiah jọ, àwọn tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí igi gbígbẹ. Bí wọ́n bá di májẹ̀mú mú, a kì yóò tún ya wọ́n kúrò ní òkè mímọ́ Ọlọrun mọ́.

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.

Ọ̀dọ̀kùnrin aláìléso tàbí igi gbígbẹ́ dúró fún ikú. Ọ̀dọ̀kùnrin aláìléso kò lè bí ọmọ, igi gbígbẹ́ sì kò ní ìyè. Ìlérí náà ni pé bí àwọn Kèfèrí wọ̀nyẹn, tàbí àwọn òṣìṣẹ́ wákàtí kọkànlá, bá gba májẹ̀mú tí a fi Sábáàtì ṣàpẹẹrẹ, wọn yóò ní àwọn ọmọkùnrin àti àwọn ọmọbìnrin. Ní ìbẹ̀rẹ̀, Ó kó àwọn ìsàkìrì Ísírẹ́lì jọ; lẹ́yìn náà Ó gbé àwọn ìsàkìrì náà sókè gẹ́gẹ́ bí àsíá, nígbà náà sì ni Ó tún kó agbo Rẹ̀ yòókù jọ. Ìkójọ àkọ́kọ́ àti èkejì náà dúró fún àkókò láti 9/11 títí dé òfin Ọjọ́ Àìkú nígbà tí Ẹ̀mí Mímọ́ ń fi omi wọn wọn, àti pẹ̀lú àkókò láti òfin Ọjọ́ Àìkú títí Míkáẹ́lì yóò fi dìde tí a ó sì da òjò àìpẹ́ jáde láìníwọ̀n. Nínú àkókò méjèèjì, òjò àìpẹ́ jẹ́ ìhìnṣẹ́ kan, èyí tí bí o bá ní i, yóò mú ayọ̀ wá, ṣùgbọ́n bí o kò bá ní i, yóò mú ìtìjú wá.

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.

Ìwé Mátíù ni a pín sí ìlà mẹ́ta, tí wọ́n dúró fún àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá. Ọ̀kọ̀ọ̀kan nínú àwọn ìlà mẹ́ta náà pẹ̀lú ní àwọn fractals ti àwọn áńgẹ́lì mẹ́ta náà. Ìlà kejì láti orí kẹ́tàlá dé orí kejìlélógún ni àárín, nítorí pé ó jẹ́ áńgẹ́lì kejì, ẹni tí a gbé kalẹ̀ láàárín áńgẹ́lì àkọ́kọ́ àti ẹ̀kẹta. Ìwé Mátíù fúnra rẹ̀ jẹ́ ìlà àárín, nígbà tí a bá wo orí kọkànlá títí dé orí kejìlélógún nínú àyíká àwọn orí májẹ̀mú ti Jẹ́nẹ́sísì àti Ìfihàn.

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.

Àárín àwọn orí mẹ́wàá-lélógún májẹ̀mú náà ni ti Mátíù wà, àti ìlà àárín nínú àwọn ìlà mẹ́ta Mátíù ni a rí nínú àwọn orí mẹ́wàá-lélógún kan náà. Àárín àwọn orí mẹ́wàá-lélógún wọ̀nyẹn ni ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì àti ẹgbẹ̀rún mẹ́rin náà. Àyè àárín yẹn ni a ṣojú rẹ̀ nípasẹ̀ ẹsẹ̀ mẹ́ta, tí ó bá àwọn ẹsẹ̀ àárín mẹ́ta ti àwọn orí mẹ́wàá-lélógún májẹ̀mú ti Jẹ́nẹ́sísì àti Ìfihàn mu.

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.

Peteru ni àárín gbùngbùn àárín gbùngbùn àárín gbùngbùn, ó sì ṣojú fún ìyàwó Kristẹni àkọ́kọ́ àti ti ìkẹyìn. Èyí ni ààmì ìdánimọ̀ Alfa àti Omega. Palmoni pẹ̀lú fi ààmì ìdánimọ̀ Rẹ̀ lé ìyípadà orúkọ Peteru, nígbà tí Ó ṣe àkànṣe àdììtú orúkọ Peteru ní èdè Gẹ̀ẹ́sì. Jésù bá Peteru sọ̀rọ̀ ní èdè Heberu, a sì kọ ìjíròrò náà sílẹ̀ ní èdè Giriki, lẹ́yìn náà ni a sì tú ú sí èdè Gẹ̀ẹ́sì. Ní èdè Gẹ̀ẹ́sì, Palmoni sọ Peteru ní orúkọ nípa lílo lẹ́tà kẹrìndínlógún nínú àlùfábẹ́ẹ̀tì Gẹ̀ẹ́sì, lẹ́yìn náà lẹ́tà karùn-ún, tí ó tẹ̀lé e ni ogún, tí ó tẹ̀lé e ni karùn-ún, tí ó sì tẹ̀lé e ni kejìdínlógún, ní mímọ̀ pátápátá pé nígbà tí Òun, gẹ́gẹ́ bí Palmoni, dá orúkọ náà tí yóò láti Heberu lọ sí Giriki, tí yóò sì dé Gẹ̀ẹ́sì. Ó tún ṣe àkànṣe pé orúkọ Gẹ̀ẹ́sì náà yóò jẹ́ kí àdììtú kan wà nípa mímú àwọn lẹ́tà márùn-ún wọ̀nyẹn pọ̀ síra ní títẹ̀lé ara wọn láti dé iye ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún. Palmoni, ẹni tí ó tún jẹ́ àkọ́kọ́ àti ìkẹyìn, ṣe àkànṣe pé àkọ́kọ́ nínú àwọn lẹ́tà Gẹ̀ẹ́sì márùn-ún wọ̀nyẹn àti ìkẹyìn nínú wọn tí wọ́n dá orúkọ Peteru jẹ́ ni lẹ́tà kẹrìndínlógún àti kejìdínlógún, nítorí a ti pinnu kí orúkọ Peteru farahàn ní Matthew 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.

Pẹ̀lú gbogbo èyí nípa Peteru, a sì tún nílò láti sọ̀rọ̀ nípa “ìwọ̀n wúrà.” A ṣàpẹẹrẹ ìwọ̀n wúrà nípasẹ̀ Matteu 16:18, nítorí ìwọ̀n náà jẹ́ 1.618. A so ìwọ̀n wúrà pọ̀ mọ́ àwọn fractal ìṣẹ̀dá, àti nígbà tí Palmoni bá fi Peteru sí Matteu 16:18, Palmoni ń tọ́ka sí i pé kọ́kọ́rọ́ àsọtẹ́lẹ̀ tí a fi lé èjìká Eliakimu lórí nínú Isaiah 22:22, àti àwọn kọ́kọ́rọ́ àsọtẹ́lẹ̀ tí a fi fún Peteru àti ìjọ nínú ẹsẹ̀ náà, ní àwọn fractal àsọtẹ́lẹ̀ nínú.

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.

Kesaréà Fílípì ní wákàtí kẹta títí dé Kesaréà Màrítímà ní wákàtí kẹsàn-án ṣàpẹẹrẹ fíràkítà kan ti wákàtí kẹta nígbà tí a kàn Kristi mọ́ àgbélébùú títí dé wákàtí kẹsàn-án nígbà tí Kọ̀nélíù ránṣẹ́ pe Pétérù. Àkókò Pẹ́ńtíkọ́sì láti wákàtí kẹta ti kíkàn mọ́ àgbélébùú títí dé ìgbà tí Pétérù wà nínú tẹ́ńpìlì ní Pẹ́ńtíkọ́sì ní wákàtí kẹsàn-án, jẹ́ fíràkítà kan ti ọjọ́ ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì lé ọgọ́ta láti àgbélébùú títí dé Kọ̀nélíù. Àwọn ìgbà mẹ́ta tí Baba sọ̀rọ̀ jẹ́ fíràkítà kan ti àwọn áńgẹ́lì mẹ́ta, gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn ìgbà mẹ́ta tí Jésù mú Pétérù, Jémsì àti Jọ́n nìkan. Ìmọ̀ ìsọtẹ́lẹ̀ tí a fi pamọ́ sínú àwọn ẹsẹ̀ níbi tí Pétérù ti ṣàfihàn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rinlélọ́gọ́rin jinlẹ̀ tó bẹ́ẹ̀ gẹ́gẹ́ bí òtítọ́ èyíkéyìí ti jẹ́ rí, síbẹ̀ a kò tíì fi Pétérù sí Páníùmù nínú Dáníẹ́lì mọ́kànlá.

We will continue this study in the next article.

A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tí ó kàn.

> 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.

> Peteru, aposteli Jesu Kristi, sí àwọn àjèjì tí a tú káàkiri ní Pontu, Galatia, Kappadokia, Asia, àti Bitinia, àwọn àyànfẹ́ gẹ́gẹ́ bí ìmọ̀tẹ́lẹ̀ Ọlọ́run Baba, nípasẹ̀ ìsọ́dimímọ́ ti Ẹ̀mí, sí ìgbọràn àti fífọ́n ẹ̀jẹ̀ Jesu Kristi: Kí oore-ọ̀fẹ́ àti àlàáfíà máa pọ̀ sí i fún yín. Olùbùkún ni Ọlọ́run àti Baba Oluwa wa Jesu Kristi, ẹni tí, gẹ́gẹ́ bí ọ̀pọ̀lọpọ̀ àánú rẹ̀, ti tún bí wa sí ìrètí alààyè nípasẹ̀ àjíǹde Jesu Kristi kúrò nínú òkú, sí ogún tí kò lè bàjẹ́, tí kò ní àbàwọ́n, tí kì í sì í rẹ́, èyí tí a fi pamọ́ sí ọ̀run fún yín, àwa tí a ń pa mọ́ nípasẹ̀ agbára Ọlọ́run nípa ìgbàgbọ́ sí ìgbàlà tí a ti pèsè tán láti fihàn ní àkókò ìkẹyìn.

> 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.

> Nínú èyí ni ẹ̀yin ti ń yọ̀ gidigidi; bí ó tilẹ̀ jẹ́ pé ní báyìí fún ìgbà díẹ̀, bí ó bá jẹ́ dandan, ẹ̀yin wà nínú ìbànújẹ nípasẹ̀ ọ̀pọ̀lọpọ̀ ìdánwò: kí ìdánwò ìgbàgbọ́ yín, èyí tí ó ṣe iyebíye jù wúrà tí ń ṣègbé lọ, bí ó tilẹ̀ jẹ́ pé iná ni a fi ń dán án wò, lè hàn sí ìyìn àti ọlá àti ògo ní ìfarahàn Jesu Kristi: ẹni tí ẹ kò rí, ẹ fẹ́ràn; nínú ẹni náà, bí ó tilẹ̀ jẹ́ pé ní báyìí ẹ kò rí i, síbẹ̀ nípa gbígbàgbọ́, ẹ ń yọ̀ pẹ̀lú ayọ̀ tí a kò lè sọ, tí ó sì kún fún ògo: ní gbigba òpin ìgbàgbọ́ yín, àní ìgbàlà ọkàn yín.

> 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.

> Nítorí ìgbàlà yìí ni àwọn wòlíì béèrè, wọ́n sì fi taratara wá a kiri, àwọn tí wọ́n sọtẹ́lẹ̀ nípa oore-ọ̀fẹ́ tí yóò tọ̀ yín wá: wọ́n ń wá ìtumọ̀ ohun tí, tàbí irú àkókò wo, tí Ẹ̀mí Kristi tí ó wà nínú wọn ń fi hàn, nígbà tí Ó ti ń jẹ́rìí ṣáájú nípa ìyà Kristi, àti ògo tí yóò tẹ̀lé e. Fún wọn ni a fihàn pé, kì í ṣe fún ara wọn, ṣùgbọ́n fún wa ni wọ́n ń ṣe ìránṣẹ́ nínú àwọn nǹkan wọ̀nyí, èyí tí a ti kéde fún yín nísinsìnyí nípasẹ̀ àwọn tí wọ́n ti wàásù ìhìnrere fún yín pẹ̀lú Ẹ̀mí Mímọ́ tí a rán sọ̀kalẹ̀ láti ọ̀run; àwọn nǹkan wọ̀nyí ni àwọn áńgẹ́lì ń fẹ́ láti wò jinlẹ̀ sí.

> 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.

> Nítorí náà, ẹ di ìbàdí ọkàn yín mú, ẹ máa ṣọ́ra, kí ẹ sì ní ìrètí pípé dé òpin fún oore-ọ̀fẹ́ tí a ó mú wá fún yín ní ìfihàn Jesu Kristi; gẹ́gẹ́ bí ọmọ ìgbọràn, kí ẹ má ṣe ṣe ara yín ní ìrísí gẹ́gẹ́ bí ìfẹ́kúfẹ̀ẹ́ àtijọ́ nínú àìmọ̀ yín: Ṣùgbọ́n gẹ́gẹ́ bí Ẹni tí ó pè yín ti jẹ́ mímọ́, bẹ́ẹ̀ ni kí ẹ náà jẹ́ mímọ́ nínú gbogbo ìwà yín; nítorí a ti kọ ọ́ pé, Kí ẹ jẹ́ mímọ́; nítorí Èmi jẹ́ mímọ́.

> 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.

> Àti bí ẹ bá ń pe Baba náà, ẹni tí kò ṣe ojúsàájú ènìyàn, ṣùgbọ́n tí ó ń dájọ́ gẹ́gẹ́ bí iṣẹ́ olúkúlùkù, ẹ fi ìbẹ̀rù lo àkókò ìjòjò yín níhìn-ín: Nítorí ẹ mọ̀ pé kì í ṣe pẹ̀lú àwọn ohun tí ń bàjẹ́, bí fàdákà àti wúrà, ni a fi rà yín padà kúrò nínú ìwà asán yín tí a fi àṣà ìbílẹ̀ gbà yín lọ́wọ́ àwọn baba yín; Ṣùgbọ́n pẹ̀lú ẹ̀jẹ̀ iyebíye Kristi, bí ti ọdọ-àgùntàn aláìlábùkù àti aláìlábùdà: Ẹni náà ni a ti pinnu rẹ̀ tẹ́lẹ̀ nítòótọ́ kí ayé tó dá, ṣùgbọ́n a fihàn án ní àwọn àkókò ìkẹyìn wọ̀nyí nítorí yín, Àwọn tí ẹ̀yin nípasẹ̀ rẹ̀ gbàgbọ́ nínú Ọlọ́run, ẹni tí ó jí i dìde kúrò nínú òkú, tí ó sì fi ògo fún un; kí ìgbàgbọ́ àti ìrètí yín lè wà nínú Ọlọ́run. Níwọ̀n bí ẹ ti sọ ọkàn yín di mímọ́ nípa ìgbọràn sí òtítọ́ nípasẹ̀ Ẹ̀mí sí ìfẹ́ ará tí kò ní àgàbàgebè, ẹ rí i pé kí ẹ fẹ́ràn ara yín pẹ̀lú ọkàn mímọ́ gidigidi: Níwọ̀n bí a ti tún bí yín, kì í ṣe láti inú irúgbìn tí ń bàjẹ́, bí kò ṣe ti èyí tí kò lè bàjẹ́, nípa ọ̀rọ̀ Ọlọ́run, èyí tí ó wà láàyè, tí ó sì dúró títí láé. Nítorí gbogbo ẹran-ara dà bí koríko, àti gbogbo ògo ènìyàn dà bí òdòdó koríko. Koríko a máa gbẹ, òdòdó rẹ̀ a sì máa rẹ̀ ṣubú: Ṣùgbọ́n ọ̀rọ̀ Olúwa dúró títí láé. Èyí sì ni ọ̀rọ̀ náà tí a fi ìyìn rere wàásù fún yín. 1 Peteru 1:1–25.

Back to Articles