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

Incwadi kaJoweli neBandla lama-Adventist osuku lwesikhombisa laseLawodisiya - Inombolo Engamashumi Amathathu Nantathu

Number Thirty-Three

Inombolo Engamashumi Amathathu Nantathu

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.

Emthethweni weSonto, labo abayizinkulungwane eziyikhulu namashumi amane nane bahlangana ngokwesiprofetho nabasebenzi behora leshumi nanye. Labo abayizinkulungwane eziyikhulu namashumi amane nane sebevele bebekiwe uphawu, bese kuthi ngaleso sikhathi babize isixuku esikhulu ukuba siphume eBhabhiloni futhi sime kanye nabo ngenxa yeSabatha yosuku lwesikhombisa. Ukwahlulela kwendlu kaNkulunkulu kuphela emthethweni weSonto, bese ukwahlulela kudlulela kwabeZizwe, isixuku esikhulu—omunye umhlambi kaNkulunkulu. IsAmbulo isahluko sesikhombisa sikhomba womabili la maqembu, kanti ophawini lwesihlanu abafela ukholo baseNkathini Yobumnyama bayabuza ukuthi “koze kube nini” uNkulunkulu aze ahlulele umbuso wobupapa ngenxa yokubulawa kwabo ngenxa yokholo? Batshelwa ukuba baphumule emathuneni abo kuze kugcwaliseke iqembu lesibili labafela ukholo ngenxa yokushushiswa kobupapa, futhi banikwa izingubo ezimhlophe. Isixuku esikhulu sesAmbulo isahluko sesikhombisa sigqoka izingubo ezimhlophe, ngokuba simelela iqembu lesibili labafela ukholo ngenxa yobupapa enkingeni yomthetho weSonto esezayo maduze. IsAmbulo isahluko sesikhombisa nophawu lwesihlanu kukhuluma ngala maqembu amabili, njengoba kunjalo nangebandla laseSmirna nelaseFiladelfiya. ISmirna limelela abafela ukholo bokuchitheka kwegazi kokugcina kobupapa, kanti iFiladelfiya limelela labo abayizinkulungwane eziyikhulu namashumi amane nane.

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.

UPetru usehora lesithathu eKhesariya Filiphi, futhi “emva kwezinsuku eziyisithupha,” hhayi amahora ayisithupha, wayezoba emaphethelweni omthetho weSonto, okuyihora lesishiyagalolunye.

> 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 emva kwezinsuku eziyisithupha uJesu wathatha uPetru, noJakobe, noJohane umfowabo, wabakhuphulela eNtabeni ephakeme bebodwa; waguqulwa isimo phambi kwabo; ubuso bakhe bakhanya njengelanga, nezingubo zakhe zaba mhlophe njengokukhanya. Bheka, kwabonakala kubo uMose no-Eliya bekhuluma naye. Mathewu 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.

Emthethweni yangeSonto labo abayizinkulungwane eziyikhulu namashumi amane nane, ngokwesiprofetho, bahlangana nesixuku esikhulu. U-Eliya umelela labo abayizinkulungwane eziyikhulu namashumi amane nane abangakunambithiyo ukufa, kanti uMose umelela labo abafela eNkosini. Bemi noKristu emthethweni yangeSonto, okuyilapho uKristu egcoba khona umbuso waKhe wenkazimulo njengoba wamisa umbuso waKhe womusa esiphambanweni. Uma nisabandakanyekile emgudwini womqondo esiwubekayo maqondana nesikhathi samahora ayisithupha kusukela ehoreni lesithathu kuya kwelesishiyagalolunye, khona-ke kuyadingeka ukubona into engumfanekiso okhetheke 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.

Ihora lesithathu laseKhesariya Filiphi liyialfa ye-omega yehora lesishiyagalolunye laseKhesariya Maritima. Ngikhomba ukuthi akusikho ngemuva kwamahora ayisithupha, kodwa ngemuva kwezinsuku eziyisithupha, uPetru useNtabeni yoKuguqulwa, okuphinde kufanekise umlando ophetha ngomthetho weSonto, okuyihora lesishiyagalolunye. Isikhathi sezinsuku eziyisithupha sihambisana nesikhathi samahora ayisithupha, kodwa kuphela njengomfanekiso ophindaphindayo weKhesariya kuya eKhesariya. Okukhetheke kakhulu ngukuthi lesi simo somfanekiso ophindaphindayo womlando ongaphakathi emlandweni wesikhathi samahora ayisithupha siyikho kanye okwenzekayo lapho ucabangela inkathi yePhentekoste. Amahora ayisithupha kusukela ekufeni kukaKristu kuze kube yiPhentekoste angumfanekiso ophindaphindayo wesikhathi esisukela esiphambanweni kuze kube ngu-34 AD, lapho isonto elingcwele laphetha khona futhi ivangeli laya kwabeZizwe.

> “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.

> “Manje ukuzidla nomona kwavala umnyango ekukhanyeni. Uma imibiko elethwa abelusi nezazi yayemukelwa njengeyiqiniso, yayizobeka abapristi norabi esimweni esingafiseleki neze, iphikisa isimangalo sabo sokuthi bangabachazi beqiniso likaNkulunkulu. Laba bafundisi abafundileyo babengeke bazithobe ukuze bafundiswe yilabo ababebabiza ngokuthi bangabahedeni. Kwakungeke kwenzeke, bathi, ukuthi uNkulunkulu ubedlule kubo ukuze axhumane nabelusi abangenalwazi noma nabeZizwe abangasokile. Bazimisela ukukhombisa ukwedelela kwabo imibiko eyayijabulisa iNkosi uHerode neJerusalema lonke. Abazange ngisho baya eBetlehema ukuyobona ukuthi lezi zinto zazinjalo yini. Futhi baholela abantu ekutheni babheke intshisekelo ngoJesu njengokuvukwa inkanuko kobushiseka obuyize. Lapha kwaqala ukwaliwa kukaKristu ngabapristi norabi. Kusukela kuleli qophelo ukuzidla nenkani yabo kwakhula kwaba yinzondo eqinile ngoMsindisi. Ngenkathi uNkulunkulu evulela abeZizwe umnyango, abaholi bamaJuda babezivala bona ngokwabo umnyango.” 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.

Phakathi nesonto elingcwele uKristu wabethelwa esiphambanweni. Eminyakeni emithathu nengxenye kamuva uStefanu wakhandwa ngamatshe, kwathi uKorneliyu wabizela uPetru. Eminyakeni emithathu nengxenye emva kwesiphambano, isikhathi somusa saphela ngokuphelele ku-Israyeli wasendulo. UStefanu wayesebheka ezulwini wabona uKristu emi, okuyisifanekiso sokuvalwa kwesikhathi somusa kuDaniyeli ishumi nambili ivesi lokuqala. Umnyango wavalelwa u-Israyeli wasendulo wavulelwa abeZizwe.

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.

Esikhathini esisukela ekufeni kukaKristu ngehora lesishiyagalolunye kuze kufike ekufeni kukaStefanu nasekubizweni kukaPetru ngehora lesishiyagalolunye, uKorneliyu noStefanu bangofakazi ababili bokuthi izinsuku eziyisiprofetho eziyinkulungwane namakhulu amabili namashumi ayisithupha zagcwaliseka. Kusukela ehoreni lesishiyagalolunye lokufa kuya ehoreni lesishiyagalolunye lokufa, kwakuyizinsuku eziyisiprofetho eziyi-1,260. Ihora lesishiyagalolunye lokufa kuze kufike ehoreni lesishiyagalolunye lePhentekoste likhomba i-fractal yezinsuku eziyi-1,260, esikhaleni sezinsuku ezingamashumi amahlanu nambili.

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.

I-fractal eyayiyisikhathi samaPentekoste isekuqaleni kwalezo zinsuku eziyi-1,260, futhi ekupheleni kwalezo zinsuku uPetru ubekwa ngokwesiprofetho kokubili ngehora lesithathu nangehora lesishiyagalolunye eKhesariya. AmaKhesariya amabili amele i-alpha ne-omega yesikhathi esingokwesiprofetho samahora ayisithupha. Ngaphakathi kwaleso sikhathi esingokwesiprofetho samahora ayisithupha samaKhesariya amabili, uPetru uhamba izinsuku eziyisithupha aze afike eNtabeni yokuPhenduka isimo. INtaba imele ukubekwa uphawu okuphetha ngomthetho weSonto, okuyilapho ibandla elinqobayo liphakanyiselwa khona ngaphezu kwazo zonke izintaba. Lezo zinsuku eziyisithupha zimele isikhathi samahora ayisithupha sisuka eKhesariya siye eKhesariya futhi ziyifractal ngaphakathi kwaleso sikhathi, njengoba nesikhathi samaPentekoste sasiyifractal ekuqaleni kwaleso sikhathi esifanayo esingcwele.

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.

I-fractal yokuqala yayiwukugcwaliseka kwemikhosi yasentwasahlobo ehlobene nenkathi yePhentekoste. I-fractal yokugcina, esukela eKesariya Filipi iye eNtabeni yokuPhenduka isimo, nayo ihlanganiswe ngokwesiprofetho nesonto elingcwele. Entabeni uYise wakhuluma, njengoba ayekwenzile embhapathizweni kaKristu, nanjengoba ayezokwenza ngaphambi nje kwesiphambano. UYise wakhuluma ngezwi elizwakalayo kathathu kusukela ekuqaleni kwesonto elingcwele kwaze kwaba sesiphambanweni. Kanye embhapathizweni, kwase kuba seNtabeni yokuPhenduka isimo, wase ekhuluma emthunzini wesiphambano esasisesondela.

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.

Isiphambano siyi-omega yezinsuku eziyi-1,260 ezaqala ekubhapathizweni kwaKhe. Ukubhapathizwa nesiphambano kuyizimpawu zendlela eziqondile zesonto elingcwele likaDaniyeli isahluko sesishiyagalolunye, ngaleyo ndlela kukhonjwa iNtaba yokuGuqulwa isimo njengengxenye yesonto elingcwele. Uma izimpawu zendlela zokuqala nezokugcina zigcwalisa isiprofetho sesonto elingcwele, khona-ke uphawu lwendlela oluphakathi kufanele, ngokwesidingo sesiprofetho, lwenze okufanayo.

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.

Ubhapathizo buyingelosi yokuqala; iNtaba yokuGuqulwa isimo iyeyesibili, kanti isiphambano siyeyesithathu. Entabeni, uNkulunkulu wakhomba uMose no-Eliya njengezimpawu zendlela zebandla lensali. Ukusetshenziswa kwalokhu kuhlanganiswe ndawonye ngophawu oluphindwe kathathu lukaPetru, uJakobe noJohane. Kwaba khona izikhathi ezintathu lapho uJesu ahamba noPetru, uJakobe noJohane. Ngokokuqala kwakuwukuvuswa kwendodakazi kaJayiru, okwesibili kwakuwukuGuqulwa kwesimo, kanti okwesithathu kwakuyiGetsemane. Ngokokuqala uPetru, uJakobe noJohane babona intombi eneminyaka eyishumi nambili ivusiwe kwabafileyo.

> 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, uJesu esebuyile, abantu bamamukela ngenjabulo; ngoba bonke babemlindile. Bheka, kwafika indoda egama layo linguJayiru, eyayingumbusi wesinagoge; yawa phansi ezinyaweni zikaJesu, yamncenga ukuba eze endlini yayo; ngoba yayinentombazane eyodwa kuphela, eneminyaka engaba yishumi nambili, futhi yayisizokufa. Kepha esahamba, izixuku zamminyela. 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 lisho “okhanyisayo” nokuthi “ukuba nokukhanya nenkazimulo.” Ezikhathini ezintathu lapho uPetru, uJakobe noJohane babeyizivakashi zikaKristu kuphela, lokhu kwakungokokuqala, futhi uJairus umelela ingelosi yokuqala ekhanyisa umhlaba ngenkazimulo yayo. Intombi eyayineminyaka eyishumi nambili imelela izintombi eziyovuswa zibe yizinkulungwane eziyikhulu namashumi amane nane. UKristu wafika emzini wendodakazi eyintombi, emva kokusebenzelana Kwakhe nowesifazane owayenomopho wegazi iminyaka eyishumi nambili.

> 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.

> Owesifazane owayenomopho iminyaka eyishumi nambili, owayechithe konke ayenakho kubelaphi, kodwa engelapheki nakoyedwa, weza ngemuva kwakhe, wathinta umphetho wengubo yakhe; masinyane umopho wakhe wanqamuka. 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.

Kukhonjwa intombi eyintombi eneminyaka eyishumi nambili ubudala, bese kuthi evesini elilandelayo kukhonjwe owesifazane onenkinga yokopha osekuneminyaka eyishumi nambili enayo. Lowo wesifazane wayenenkinga yokopha kuyo yonke impilo yaleyo ntombi. UJesu wayesezodlula kowesifazane onenkinga yokopha ukuze afinyelele endodakazini eyintombi. Lowo wesifazane umelela umlayezo wengelosi yokuqala, njengoba uvezwe emlayezweni oya eLawodikeya. UKristu wayesezovusa, aphakamisele ekuphileni, leyo ntombi; kanti owesifazane ogulayo, owesifazane waseLawodikeya, wayesesenalo ithuba elifushane lokuthinta ubuNkulunkulu. Umntwana umelela isizukulwane sokugcina, futhi uJesu udlula kowesifazane ogulayo, iLawodikeya, ukuze avuse intombi yezinsuku zokugcina. Lapho intombi ivuswa, owesifazane usuke eselaphekile noma usedlulwe.

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

Isici sokuqala sengelosi yokuqala ukwesaba, futhi kunezinhlobo ezimbili zokwesaba.

> 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.

> Esakhuluma, kwafika omunye evela endlini yomphathi wesinagoge, ethi kuye: Indodakazi yakho ifile; ungabe usamhlupha uMfundisi. Kodwa uJesu ekuzwa lokho, wamphendula, wathi: Ungesabi; kholwa kuphela, khona iyakusindiswa. 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.

Khona-ke uPetru, uJakobe noJohane bangena ekamelweni lapho ukuvuka kwabafileyo, okufanekiselwa ubhapathizo lukaKristu, kwakumela khona ukunikwa amandla kwengelosi yokuqala neyesithathu. Intaba Yokuguqulwa Isimo ingokwesibili lapho uPetru, uJakobe noJohane bengofakazi khona. Intaba Yokuguqulwa Isimo iyingelosi yesibili, futhi lapho uKristu ethatha bona laba bafundi baya eGetsemane, kwakumelela ingelosi yesithathu. Esinyathelweni sesibili, eNtabeni Yokuguqulwa Isimo kukhona “ukuphindwa kabili,” ngokuba uphawu lwendlela lweNtaba luphakathi nendawo ezikhathini ezintathu uYise akhuluma ngazo. Esokuqala kwakungesobhapathizo lwaKhe, oluhambisana nokuvuka kwentombi eneminyaka eyishumi nambili; esesibili kwakuyiNtaba; kanti esesithathu kwakungaphambi nje kwesiphambano. Izikhathi ezintathu uYise akhuluma ngazo nezikhathi ezintathu abafundi abathathu bahamba bodwa noJesu kuhlanganiswa iqiniso lokuthi uphawu lwendlela lwesibili kunoma yimuphi umugqa luyiNtaba Yokuguqulwa Isimo.

> 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.

> Kwathi esefikile endlini, akavumelanga muntu ukuba angene, ngaphandle kukaPetru, noJakobe, noJohane, noyise nonina wentombi. Bonke bakhala, bemlilela; kodwa wathi, Ningakhali; akafanga, kepha ulele. Base bemhleka usulu, bazi ukuthi ufile. Wabakhipha bonke, wayibamba ngesandla, wamemeza, ethi, Ntombazana, vuka. Umoya wayo wabuyela, yasukuma masinyane; wayeseyala ukuba bayinike ukudla. Abazali bayo bamangala kakhulu; kodwa wabayala ukuba bangatsheli muntu okwenzekileyo. 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.

UPetru, uJakobe noJohane babona ingelosi yokuqala ekuvukeni kwentombi, eyayilele ubuthongo, njengalokhu noLazaru wayelele. Lapho ivuka, yasukuma masinyane yanikwa ukudla. Lapho u-Eliya noMose bevuswa kwabafileyo kusAmbulo ishumi nanye, basukuma masinyane, bese kuthi uMoya oNgcwele uthululwe ngaphandle kwesilinganiso, okufanekisa ukudla kwentombi. INtaba yokuGuqulwa Yaba Nkazimulo yaba emva kwezinsuku eziyisithupha ngemva kweKhesariya Filiphi, ngaphandle kwalapho uLuka aloba khona lezi zehlakalo.

> 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.

> Kwase kuthi emva kwalezizwi cishe ngezinsuku eziyisishiyagalombili, wathatha uPetru noJohane noJakobe, wenyukela entabeni ukuyokhuleka. Kwathi esakhuleka, isimo sobuso bakhe saguquka, nezingubo zakhe zaba mhlophe zikhazimula. Futhi, bheka, kwakukhuluma naye amadoda amabili, okwakunguMose no-Eliya. Luka 9:28–30.

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

UMathewu noMarku bobabili bakusho ngokuqondile ukuthi “emva kwezinsuku eziyisithupha,” kanti uLuka uthi “cishe” izinsuku eziyisishiyagalombili. Ababhali beBhayibheli basebenzisa izindlela ezimbili zokubala isikhathi; enye ibizwa ngokuthi ukubala okubandakanyayo kanti enye ukubala okungabandakanyi. Ngokubuka kokuqala kungase kubonakale sengathi kukhona ukuphikisana, kodwa iqiniso lokuthi uLuka wathi “cishe” libonisa ukuthi wayekhuluma ngendlela yokubala ebandakanyayo, kanti lapho uMathewu noMarku bethi, “emva kwezinsuku eziyisithupha,” babonisa ukuthi babebala izinsuku eziphelele, hhayi usuku olwaqala inkathi yezinsuku eziyisishiyagalombili, noma usuku olwaphetha inkathi yezinsuku eziyisishiyagalombili. Lo mehluko uveza izimpawu ezimbili zezinombolo zenkathi efanayo; enye iyinani elithi isishiyagalombili kanti enye yizinsuku eziyisithupha.

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.

Okumiswayo ngobufakazi obubili besikhathi sezinsuku eziyisithupha noma eziyisishiyagalombili kusukela eKesariya Filipi naseNtabeni yokuGuqulwa isimo ukuthi, esikhathini lapho uKristu ebeka uphawu kwabakhulu abayikhulu namashumi amane nane ezinkulungwane, inani eliyisishiyagalombili limelela imiphefumulo eyisishiyagalombili eyayisemkhunjini kaNowa, kanti eliyisithupha limelela ibandla lesithupha laseFiladelfiya, elimiselwe ukuba libe yibandla eliyilo elesishiyagalombili, okungelivela kwayisikhombisa. Baguqulwa baba yilesishiyagalombili ekukhazinyulisweni kukaMose, u-Eliya noKristu. Ukukhazinyuliswa entabeni kubonakaliswa futhi ngokomfanekiso ngokukhazinyuliswa entabeni emlandweni kaMose.

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

Kwathi uMose enyukela entabeni, wahamba nabadala abangamashumi ayisikhombisa kanye noJoshuwa.

> 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.

> Kwase kukhuphuka uMose, no-Aroni, noNadabi, no-Abihu, kanye namadoda angamashumi ayisikhombisa kubadala bakwa-Israyeli; babona uNkulunkulu ka-Israyeli; ngaphansi kwezinyawo zakhe kwakukhona okunjengomsebenzi ogandayiwe wetshe lesafire, kunjengomkhathi wezulu ekucwebekeni kwawo. Kepha phezu kwezikhulu zabantwana bakwa-Israyeli akazange abeke isandla sakhe; futhi bambona uNkulunkulu, badla, baphuza. INkosi yasisithi kuMose: Khuphukela kimi entabeni, uhlale khona; ngiyakukunika izibhebhe zamatshe, nomthetho, nemiyalo engiyilobileyo, ukuze ubafundise yona.

> 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.

> UMose wasukuma, kanye noJoshuwa inceku yakhe; uMose wenyukela entabeni kaNkulunkulu. Wayesethi kubadala: Hlalani lapha nisilindele, size sibuye size kini; bhekani, u-Aroni noHure bakanye nani; uma kukhona umuntu onendaba ayenzayo, makeze 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.

> UMose wenyukela entabeni, ifu lamboza intaba. Inkazimulo kaJehova yahlala phezu kweNtaba iSinayi, ifu layimboza izinsuku eziyisithupha; kwathi ngosuku lwesikhombisa wambiza uMose ephakathi kwefu. Ukubukeka kwenkazimulo kaJehova kwakunjengomlilo oqothulayo esiqongweni sentaba emehlweni abantwana bakwa-Israyeli. UMose wangena phakathi kwefu, wenyukela entabeni; uMose wahlala entabeni izinsuku ezingamashumi amane nobusuku obungamashumi amane. Eksodusi 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 wawuwukuvuswa kwendodakazi kaJayiru, uvumelana nokubhapathizwa kukaKristu. Khona-ke, ezinsukwini eziyisithupha kamuva, kwafika iNtaba yokuGuqulwa isimo, okuyingelosi yesibili, eyaholela esiphambanweni, okuyingelosi yesithathu. Njengengelosi yesibili, iNtaba inobufakazi obuphindwe kabili, ngokuthi ukukhuluma kukaYise eNtabeni kuhlobana nomugqa wesibili kwaleyo mithathu. Izikhathi ezintathu uPetru, uJakobe noJohane baba yizivakashi ezikhethekile zikaKristu, nezikhathi ezintathu uYise akhuluma ngazo, kokubili kukhomba ukubonakaliswa kwesibili kwezwi likaYise; futhi okwesibili uJesu athatha ngakho uPetru, uJakobe noJohane kwaba yiNtaba yokuGuqulwa isimo. Uphawu lwesibili lwendlela lweNtaba lunobufakazi obuphindwe kabili bezwi likaYise kanye nabafundi abathathu, ngokuba umyalezo wesibili njalo ukhomba “ukuphindwa kabili.”

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.

Isikhathi samahora ayisithupha esiphakathi komhlatshelo wakusihlwa nowasekuseni, esimelwe yizinsuku eziyisithupha zikaMathewu noMarku kusukela eKesariya Filipi kuze kube seNtabeni, simelwe yizinsuku eziyisithupha zikaMose, aze abizwe angene efwini ngosuku lwesikhombisa.

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.

Umugqa uqala ngesikhathi sokulibala sengelosi yesibili, njengoba uMose eyala abadala abangamashumi ayisikhombisa ukuba “balinde” aze abuye. Izinsuku eziyisithupha zokuqala emugqeni zihlukanisiwe, kodwa ziseyingxenye yezinsuku ezingamashumi amane nesithupha sezizonke. Lezi zinsuku eziyisithupha ziyisikhathi esiholela esivivinyweni sesithathu, esimelwe yizinsuku ezingamashumi amane. Izinsuku ezingamashumi amane nesithupha zifanekisela ithempeli, izinsuku eziyisithupha ziyihora eziyisithupha kusukela ekufeni kukaKristu kuya ePhentekoste, amahora ayisithupha kusukela ekubethelweni Kwakhe kuya ekufeni Kwakhe, amahora ayisithupha aseKesariya ukuya eKesariya, kanye namahora ayisithupha kaPetru esegunjini eliphezulu kuya ethempelini. UMose wamukela uMthetho wesivumelwano, futhi ethola imiyalelo yokuthi ithempeli limiswe kanjani. Nakuba iBhayibheli lithi akekho umuntu oke wabona uNkulunkulu, abadala “babona uNkulunkulu ka-Israyeli.” Ukukhazinyuliswa kukaNkulunkulu entabeni kanye noMose nabadala kwakuwuphawu lokukhazinyuliswa eNtabeni yokuGuqulwa Isimo. Kokubili kuqukethe isikhathi sezinsuku eziyisithupha. Umugqa kaMose uhlanganisa isikhathi sokulibala sengelosi yesibili nezinsuku ezingamashumi amane nesithupha eziphelele ezimelela ithempeli. Izinsuku ezingamashumi amane ayemukela ngazo umthetho zimelela ukubekwa uphawu.

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.

UPetru wayeseKesariya Filipi ngehora lesithathu, esendleleni eya eKesariya Maritima ngehora lesishiyagalolunye; futhi ngezinsuku eziyisithupha kuya kweziyisishiyagalombili useNtabeni, elibele khona nabadala bakaMose abangamashumi ayisikhombisa, lapho ebona umbono weNkosi ekhazinyulisiweyo, njengoba noDaniyeli enza esahlukweni seshumi. UDaniyeli wayibona iNkosi ubuso nobuso, njengoba noGidiyoni nabadala abangamashumi ayisikhombisa benza. INtaba yokuGuqulwa isimo iyindawo lapho inhlangano yaseLawodikeya yabayizinkulungwane eziyikhulu namashumi amane nane iguqulwa ibe yinhlangano yaseFiladelfiya yabayizinkulungwane eziyikhulu namashumi amane nane. Baba yibandla lesishiyagalombili eliyibandla lesithupha, ngalokho sibona izinsuku eziyisithupha nezinsuku eziyisishiyagalombili.

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.

Amahora ayisithupha kusukela ekubethelweni esiphambanweni kuze kube sekufeni Kwakhe, amahora ayisithupha ePentekoste, amahora ayisithupha aseKesariya kuya eKesariya, izinsuku eziyisithupha eziya eNtabeni yoKuguqulwa isimo, kanye nezinsuku eziyisithupha zikaMose ezaholela ezinsukwini ezingamashumi amane, kuyilowo nalowo mgqa ofanayo. Phakathi kweKesariya Filipi, okuyiPaniumi, nomthetho weSonto, abayizinkulungwane eziyikhulu namashumi amane nane bayabekwa uphawu. Lokho kubekwa uphawu 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.

> Mina, Daniyeli, ngedwa ngabona umbono; ngoba amadoda ayenami awawubonanga umbono; kodwa ukuthuthumela okukhulu kwehlela phezu kwawo, aze abaleka ayocasha. 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.

UMose wehlukana namalunga ngesikhathi ethi, “Hlalani lapha nisilindele, size sibuye sibuyele kini.” UMose wehlukana nabangamashumi ayisikhombisa ngesikhathi sokulinda, kanti amasonto angamashumi ayisikhombisa amele isikhathi sokuvivinywa sabantu besivumelwano sangaphambili. Kuthe lapho kuphela isonto lamashumi ayisikhombisa, futhi lelo sonto lamashumi ayisikhombisa laliyisonto elingcwele uKristu aqinisa ngalo isivumelwano nabaningi, uKristu wase ehlukana ngokuphelele nabantu besivumelwano sangaphambili. Isikhathi lapho abantu besivumelwano sangaphambili babengalulungisa khona udaba lwabo lokopha, okwakuthi kubo kube ukukholelwa ukuthi babesindiswe ngegazi lika-Abrahama, sase siphelile, futhi intombi eneminyaka eyishumi nambili yavuswa ukuze ikhonze. Kwathi lapho isikhathi sokulinda sesiqalile, uMose wamukela umthetho wesivumelwano, kanye neziyalezo zokumisa ithempeli.

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.

Ngenkathi uPetru, uJakobe noJohane besentabeni, ukubekwa uphawu kwabantu bakaNkulunkulu, kanye nokuphakanyiswa kwabo okwalandela babe yisibonakaliso, kumela labo bantu besivumelwano njengethempeli labayizinkulungwane eziyikhulu namashumi amane nane. Khona-ke izisebenzi zehora leshumi nanye zihlanganiswa kulelo thempeli.

> 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.

> Usho kanje uJehova: Gcinani ukwahlulela, nenze ukulunga; ngokuba insindiso yami iseduze ukuba ifike, nokulunga kwami ukuba kwambulwe. Ubusisiwe umuntu owenza lokhu, nendodana yomuntu ebambelela kukho; egcina isabatha ukuba ingalingcolisi, negcina isandla sayo ekwenzeni noma yikuphi okubi. Futhi makungashiwo yindodana yomfokazi ezinamathisele kuJehova, ithi: UJehova ungangihlukanisile nokuhlukanisa nabantu bakhe; futhi makungashiwo yithenwa lithi: Bheka, ngingumuthi owomile. Ngokuba usho kanje uJehova kumathenwa agcina amasabatha ami, akhethe izinto ezingithokozisayo, futhi abambe esivumelwaneni sami; wona ngiyakuwanika endlini yami nangaphakathi kwezindonga zami indawo negama elingcono kunelamadodana nelamadodakazi: ngiyakuwanika igama laphakade elingayikunqunywa. Futhi amadodana omfokazi azinamathisela kuJehova, ukuba amkhonze, nokuthanda igama likaJehova, abe yizinceku zakhe, wonke ogcina isabatha ukuba angalingcolisi, futhi obambe esivumelwaneni sami; wona ngiyakuwaletha entabeni yami engcwele, ngiwajabulise endlini yami yokukhuleka: iminikelo yawo yokushiswa nemihlatshelo yawo iyakwamukelwa e-altare lami; ngokuba indlu yami iyakuthiwa indlu yokukhuleka yezizwe 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 uJehova, oqoqayo abaxoshiweyo bakwa-Israyeli, ithi: “Nokho ngiyakumqoqela abanye, ngaphandle kwalabo asebeqoqelwe kuye.” U-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.

UPetru, uJakobe noJohane, kanye noMose, bamele “abaxoshiweyo bakwa-Israyeli,” abaxoshwa ngabafowabo ababebazonda.

> 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?

> Isho kanje iNkosi: Izulu liyisihlalo sami sobukhosi, nomhlaba uyisenabelo sezinyawo zami; ikuphi indlu eningakhela yona mina? ikuphi indawo yokuphumula kwami?

> 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.

> Ngokuba zonke lezo zinto zenziwe yisandla sami, futhi zonke lezo zinto zaba khona, usho uJehova; kodwa ngiyakubheka lo muntu, yebo, lowo ompofu, onomoya ophukileyo, nothuthumela ezwini lami. Obulala inkunzi unjengobulala umuntu; ohlatsha iwundlu lomhlatshelo unjengonquma intamo yenja; oletha umnikelo unjengonikela ngegazi lengulube; oshisa impepho unjengobusisa isithombe. Yebo, bakhethe izindlela zabo siqu, nomphefumulo wabo uthokozela izinengiso zabo. Nami ngiyakukhetha ukudukiswa kwabo, ngilethe phezu kwabo lokho abakwesabayo; ngokuba lapho ngibiza, akubanga namuntu ophendulayo; lapho ngikhuluma, abalalelanga; kepha benza okubi emehlweni ami, bakhetha lokho engingakuthokozelanga.

> 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.

> Yizwani izwi leNkosi, nina enithuthumela ezwini layo; Abafowenu abaninengayo, abanixoshayo ngenxa yegama lami, bathi: INkosi mayidunyiswe; kodwa iyakubonakala kube yinjabulo yenu, bona bayakujabha. 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 “injabulo” livela izikhathi eziningi nangezindlela eziningi emiBhalweni, kanjalo nelithi “ihlazo.” Esimweni somlayezo kaPetru osencwadini kaJoweli, ihlazo uma liqhathaniswa nenjabulo kuyahambisana, njengabahlakaniphileyo nabayiziwula noma ukolweni nokhula. Ihlazo nenjabulo, ngokwesimo sikaJoweli, zimelela labo abanamafutha, noma umlayezo wemvula yamuva, uma kuqhathaniswa nalabo abangenawo. Kuphela uma ubona lo mniningwane lapho ungafinyelela khona encazelweni ejulile yala mazwi athi, “Abafowenu abaninengayo, abanixoshayo ngenxa yegama lami.” Labo bafowenu yilabo okuthi ku-Spalding and Magan, ikhasi lokuqala nelesibili, babe “ama-Adventist ngegama kuphela, njengoJuda,” abayaku “sikhaphela kumaKatolika,” “ngokuba basizonda ngenxa yeSabatha, ngokuba babengenakuyiphikisa.” Abafowenu abaninengayo banixosha ngenxa yomlayezo weSabatha yezwe, uMose kasikhombisa, ongeke waphikiswa. Iphuzu lapha ngukuthi nixoshwa ngenxa yengxabano yemfundiso, impikiswano, njengoba u-Isaya ekubiza, futhi impikiswano yemfundiso ingumlayezo wemvula yamuva.

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.

UJoweli ubiza lowo myalezo ngokuthi “iwayini elisha,” futhi uma unawo lowo myalezo, unokuthokoza. Uma ungenawo, uvuka njengoba benza izidakwa zikaJoweli zithole ukuthi iwayini elisha linqunyiwe emlonyeni wakho. Ngaleso sikhathi ngokwesiprofetho “unamahloni.” Isigaba esinamafutha sinokuthokoza, futhi isigaba esingenawo amafutha sinamahloni. Amafutha futhi ayilona elinye ngaphandle kwewayini elisha, futhi ahlotshaniswa nokuthokoza. Yingakho u-Isaya ethi, “Zwani izwi likaJehova.” Esinye isigaba sikhetha ukuzwa, kanti esinye asilaleli izwi lecilongo. U-Isaya usichaza ngokucacile isigaba esizwayo, lapho ethi, “nina enithuthumela ngezwi lakhe.” INkosi iqoqa labo abaxoshiweyo ngenxa yomlayezo owafika ngo-9/11, futhi emthethweni weSonto, iqoqa abathenwa baka-Isaya, abamelwe njengezihlahla ezomile. Uma bebambelela esivumelwaneni, abasayikuhlukaniswa nentaba engcwele kaNkulunkulu.

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.

Umthenwa noma umuthi owomile umelela ukufa. Umthenwa akakwazi ukuzala, futhi umuthi owomile awunakho ukuphila. Isithembiso sithi, uma labo beZizwe, noma izisebenzi zehora leshumi nanye, bemukela isivumelwano esimelwe yiSabatha, bayoba namadodana namadodakazi. Kuqala ubutha abaxoshiweyo bakwa-Israyeli, bese ephakamisa labo baxoshiweyo babe yisibonakaliso, abese ebutha omunye umhlambi Wakhe. Ukubuthwa kokuqala nokwesibili kumele isikhathi esisukela ku-9/11 kuze kube ngumthetho weSonto lapho uMoya oNgcwele efafaza, kanye nesikhathi esisukela emthethweni weSonto kuze kube yilapho uMikayeli esukuma khona futhi imvula yokugcina ithululwa ngaphandle kwesilinganiso. Kuzo zombili lezi zikhathi imvula yokugcina ingumyalezo okuthi, uma unawo, ulethe intokozo, futhi uma ungenawo, ulethe 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 kaMathewu yehlukaniswe yaba imigqa emithathu, emele izingelosi ezintathu zesAmbulo ishumi nane. Umugqa ngamunye kule mithathu uqukethe futhi amafrakthali ezingelosi ezintathu. Umugqa wesibili, kusukela esahlukweni seshumi nanye kuze kube esahlukweni samashumi amabili nambili, uyisikhungo, ngoba uyingelosi yesibili, ebekwe phakathi kweyokuqala neyesithathu. Incwadi kaMathewu yona uqobo iyingqikithi ephakathi, uma sibheka izahluko zeshumi nanye kuya kwezamashumi amabili nambili ngokomongo wezahluko zesivumelwano zikaGenesise nezesAmbulo.

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.

Isikhungo sezahluko eziyishumi nambili zesivumelwano sikaMathewu, futhi umugqa ophakathi kwemigqa emithathu kaMathewu utholakala kulezo zahluko eziyishumi nambili ezifanayo. Isikhungo salezo zahluko eziyishumi nambili siwukubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane. Lelo phuzu eliyisikhungo limelelwa amavesi amathathu, ahambisana namavesi amathathu aphakathi ezahlukweni eziyishumi nambili zesivumelwano zikaGenesise neSambulo.

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.

UPetru uyiphuzu eliyisikhungo lesikhungo lesikhungo, futhi umelela umakoti wokuqala nowokugcina ongumKristu. Lokho kuwuphawu luka-Alfa no-Omega. UPalmoni futhi wabeka uphawu lwaKhe ekuguqulweni kwegama likaPetru, lapho aklama khona imfihlakalo yegama likaPetru ngesiNgisi. UJesu wakhuluma noPetru ngesiHebheru, futhi leyo ngxoxo yaqoshwa ngesiGreki, yabe isidluliselwa esiNgisini. NgesiNgisi, uPalmoni waqamba uPetru ngokusebenzisa uhlamvu lwe-16 lwezinhlamvu zesiNgisi, olulandelwa uhlamvu lwe-5, olulandelwa olwe-20, olulandelwa olwe-5, olulandelwa olwe-18, azi ngokugcwele ukuthi Yena, njengoPalmoni, wakha lelo gama elalizodlula lisuke esiHebherwini liye esiGrekini liye esiNgisini. Wabuye waklama nokuthi igama lesiNgisi livumele imfihlakalo yokuphindaphinda lezo zinhlamvu ezinhlanu ngokulandelana ukuze kufinyelelwe enanini eliyizinkulungwane eziyikhulu namashumi amane nane. UPalmoni, ongowokuqala nowokugcina futhi, waklama ukuthi uhlamvu lokuqala kulezo zinhlamvu ezinhlanu nolo lokugcina kulezo zinhlamvu ezinhlanu zesiNgisi ezakha igama elithi Peter kube uhlamvu lwe-16 nolwe-18, ngokuba igama elithi Peter kwakumelwe livele kuMathewu 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.

Naphezu kwakho konke lokho ngoPetru, sisadinga ukubhekana “nesilinganiso segolide.” Isilinganiso segolide simelwe nguMathewu 16:18, ngokuba isilinganiso singu-1.618. Isilinganiso segolide sihlotshaniswa nama-fractal emvelo, futhi lapho uPalmoni ebeka uPetru kuMathewu 16:18, uPalmoni ukhomba ukuthi ukhiye wesiprofetho obekwe ehlombe lika-Eliyakimi ku-Isaya 22:22, nezihluthulelo zesiprofetho ezinikezwa uPetru nebandla kuleso siqephu, kuhlanganisa ama-fractal esiprofetho.

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.

ICaesarea Philippi ngehora lesithathu kuze kube seCaesarea Maritima ngehora lesishiyagalolunye kumela i-fractal yehora lesithathu lapho uKristu ebethelwa khona kuze kube yihora lesishiyagalolunye lapho uKorneliyu ethumela ukuba kubizwe uPetru. Isikhathi sePhentekoste kusukela ehoreni lesithathu lokubethelwa kuze kube uPetru esethempelini ngePhentekoste ngehora lesishiyagalolunye, siyifractal yezinsuku eziyi-1,260 kusukela esiphambanweni kuze kube kuKorneliyu. Izikhathi ezintathu uYise akhuluma ngazo ziyifractal yezingelosi ezintathu, njengoba kunjalo nangezikhathi ezintathu uJesu athatha ngazo uPetru, uJakobe noJohane kuphela. Ulwazi lwesiprofetho olufihlwe emavesini lapho uPetru efanekisa abayizinkulungwane eziyikhulu namashumi amane nane lujule njengalo lonke iqiniso elake laba khona, nokho asikakamfaki uPetru ePanium kuDaniyeli ishumi nanye.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> 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.

> UPetru, umphostoli kaJesu Kristu, kwabezizwe abahlakazekele ePontu, eGalathiya, eKhaphadokiya, e-Asia, naseBithiniya, abakhethiweyo ngokokwazi ngaphambili kukaNkulunkulu uYise, ngokungcweliswa kukaMoya, kube-ngukulalela nokufafazwa ngegazi likaJesu Kristu: Makwande kini umusa nokuthula. Makabongwe uNkulunkulu noYise weNkosi yethu uJesu Kristu, owasizala kabusha ngokomusa wakhe omkhulu ukuba sibe nethemba eliphilayo ngokuvuka kukaJesu Kristu kwabafileyo, sibe yifa elingonakaliyo, nelingangcolile, nelingabuni, elilondolozelwe nina ezulwini, nina enivikelwa ngamandla kaNkulunkulu ngokukholwa, kube-ngukusindiswa okulungele ukwambulwa ngesikhathi sokugcina.

> 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.

> Nijabula kakhulu ngalokho, nakuba manje okwesikhashana, uma kudingeka, nisebunzimeni ngenxa yezilingo ezinhlobonhlobo; ukuze ukuvivinywa kokukholwa kwenu, okuyigugu kakhulu kunegolide elibhubhayo, nakuba livivinywa ngomlilo, kutholakale kube ngukudunyiswa nodumo nenkazimulo ekubonakaleni kukaJesu Kristu; eningambonanga, kepha niyamthanda; enikholwa kuye, nakuba manje ningamboni, nijabula ngokuthokoza okungachazeki nokugcwele inkazimulo; namukelela ukuphela kokukholwa kwenu, okuwukusindiswa kwemiphefumulo 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.

> Mayelana naleyo nsindiso abaprofethi bayifuna ngokukhuthala, bayiphenya ngokucophelela, bona abaprofetha ngomusa owawuzakuza kini; bephenya ukuthi yisiphi, noma sinjani isikhathi uMoya kaKristu owawukubo ayesikhomba, lapho efakaza ngaphambili ngezinhlupheko zikaKristu, nangenkazimulo eyayizolandela. Kwabonakaliswa kubo ukuthi babengakhonzeli bona uqobo, kodwa thina, ngalezo zinto enazitshelwa manje yilabo abashumayele ivangeli kini ngoMoya oNgcwele othunyelwe evela ezulwini; okuyizinto nezingelosi ezifisa ukuzibhekisisa.

> 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.

> Ngakho bopheni izinkalo zengqondo yenu, nibe ngabazithibayo, nethembe kuze kube sekugcineni umusa eniyakulethelwa wona ekwambulweni kukaJesu Kristu; njengabantwana abalalelayo, ningazenzi nifane nezinkanuko zangaphambili enaba nazo ngesikhathi sokungazi kwenu; kodwa njengalokhu yena onibizileyo engcwele, nani yibani ngcwele kukho konke ukuziphatha kwenu; ngokuba kulotshiwe ukuthi: Yibani ngcwele, ngokuba mina ngingcwele.

> 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.

> Futhi uma nibiza uYise, owahlulela ngokomsebenzi walowo nalowo enganaki ubuso babantu, chithani isikhathi sokuhlala kwenu lapha ngokwesaba; njengoba nazi ukuthi anihlengwanga ngezinto ezonakalayo, njengesiliva negolide, ekuziphatheni kwenu okuyize enakwemukela ngesiko kuboyihlo; kodwa ngegazi eliyigugu likaKristu, njengelamawundlu angenasici nangenabala; yena impela owamiselwa ngaphambili ngaphambi kokusekelwa kwezwe, kodwa wabonakaliswa kulezi zikhathi zokugcina ngenxa yenu, enikholwa ngoNkulunkulu ngaye, owamvusa kwabafileyo wamnika inkazimulo; ukuze ukukholwa kwenu nethemba lenu kube kuNkulunkulu. Njengoba nihlanze imiphefumulo yenu ngokulalela iqiniso ngoMoya kube ngothando lwabazalwane olungazenzisiyo, thandanani ngenkuthalo omunye nomunye ngenhliziyo emhlophe: nizelwe kabusha, kungeyona ngenzalo eyonakalayo, kodwa ngengonakaliyo, ngezwi likaNkulunkulu eliphilayo nelimi kuze kube phakade. Ngokuba yonke inyama injengotshani, nayo yonke inkazimulo yomuntu injengembali yotshani. Utshani buyabuna, nembali yabo iyawa; kodwa izwi leNkosi limi kuze kube phakade. Futhi yilona izwi enashunyayezwa lona ngevangeli. 1 Petru 1:1–25.

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