why the Transfiguration
is our departure ;
why it belongs to Passover
(and it cóuld be this May)
[2022-05may.05]
annex : Luke 4 ‘the Jubilee’ :
the 3,6 years wait for the 144
(restored section)
[2022-05may.08]
chapter 1
– part I : A : the key verse – why it concerns ús – as 144
B : why indeed He went to Heaven at the Transfiguration
– part II : the days that the Transfiguration did nót happen
– part III : the giveaway : ‘the two witnesses’ (-as Eliah and Moses?)
chapter 2
the relation with Passover (and the 7 days of Unleavened Bread) [<< click]
chapter 3
attempt to (sections of-) the text
(but will require time to sort out the deep corruptions)
annex
links and cross-readings
— the 3,6 years (linked to Jubilee and Eliah) is about the 144
— God has said “… in the third year (-after prophets are understood)”
but it is the third year now – yet we had no palpable timeframe to can hold on to ;
you saw that last Autumn we made an attempt at ‘Trumpets’ – but frankly it was a mess ,
and now shows that Trumpets alltogether is wrong …
please know that this is not “a quest to be right” but a quest to understánd ,
almost as … a touchstone of everything we translated so far ,
since these days are more evil with the hóur
– that we haven’t seen this previously :
we can only say that there are so many topics to do , and ALL due to the curse of Esau’s
murderous corruptions to distort the context of endtime concepts – including this one
chapter 1
part I
A) the key verse : why it concerns ús
Esau has cut up the end of chapter 16 into chapter 17 – because the story runs on –
in order to hide the related context between the verses :
below : the numbers in bold show the réal numbering :
[Mt.16 :]
26 3
“For the Son of man shall come in the glory of his Father with his angels;
and then he shall reward every man according to his works.
27 2
Verily I say unto you, There be some standing here, which shall not taste of death,
till they see the Son of man coming in his kingdom. [<< ‘to this world’, Mar.8:38]
[Mt.17 ;
but line belongs to the stárt ;]
1 1
And after six days Jesus taketh Peter, James, and John his brother,
and bringeth them up into an high mountain apart,
2 4
And was transfigured before them:
and his face did shine as the sun, and his raiment was white as the light.
a) “some who will not taste death” :
that line is for ús , the same as in prophets “.. why would you die, house Ishral ?” ;
while the “reward to their works” is the job which the 144 will have completed :
to die to the Self and be covered by the understanding what is said in prophets ;
for another conformation that it is about the 144 , see ‘two witnesses’ below ;
B) why indeed He went to Heaven at the Transfiguration
… Esau has cut off these two lines from its main section Luke 9:27-36
[Luke.24:]
50
And he led them out as far as to Bethany, and he lifted up his hands, and blessed them.
51
And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.
a) (led out and) “was carried up to heaven” :
line 50 was warped to not make it resemble the “… bring them to a mountain”
and to destort the cóntext of the Transfiguration (see section below)
but in every other evangelist Esau doctored away the ‘and was carried up into heaven’ as “end” :
2) and also Acts 1 :
… though very much of the book of Acts is deeply corrupted
line 11 seems to have survived that onslaught , reading ,
[Acts 1:]
11
“this same Jesus, which is taken up from you into heaven,
shall so come in like manner as ye have seen him go into heaven.”
a) read : rise to , and next time descend upon the clouds :
the phrasing rules out that the Transfiguration happened “to empower Him for the upcoming trial”;
(subnote : next line wrote “from the Olive mountain” because it is unlikely
that they all went to a far-away place like “the high mountain Horeb” ,
also because that was exactly the mount where the fallen angels landed …!) ;
part II
the days that the Transfiguration did nót happen
… this also Esau has hidden with his tricks , and two conflicting opinions are nurtured :
a)
it supposedly happened ‘around the time of Tabernacles’ :
because of the line
where “Peter suggests to build three booths – for Christ , Eliah and Moses” [Mt.17:4]
but even thát line is a nasty Nonsense corruption , see below ;
b)
it supposedly happened ‘some time before the crucifixion’ :
because of a line where He says that he will be betrayed
but because of Esau’s copy and paste the Transfiguration séemed to happen after that line ;
c)
it supposedly happened ‘forty days after the ressurection’ :
apart from one ‘40’
nowhere is supported ‘that Christ still was forty days on this earth’ and it is not LOGICAL —
after his ressurection Christ tells his disciples “that they have to wait a little while until the Spirit
will be poured out on them” – at Pentecost – which was 50 days after Passover :
because they still had to wait ‘forty days’ AFTER the Transfiguration – when He had left !
first ,
this nicely represents the 2000 years (40 x 50 Jubilee years) christianity had to wait ,
but it also brings us into the timeframe as ‘the first ten days after Passover’ , and see below ;
part III
the giveaway : ‘the two witnesses’ (-Eliah and Moses?)
… these ‘two witnesses’ – whomever they were – which were flanking Christ represented
the 144,000 as the house Ishral and the house Judah to which God says in prophets
“yóu are My witnesses” (read : ‘will be’ , because that is what it likely wrote) —
sadly , this is all we know :
because Esau has corrupted this section too deeply – and that cnsequently in each Gospel
1) ‘who’ were these two witnesses ? :
… frankly ány combination could make Sense — “Eliah” sounds solid because he had
been taken to Heaven without dying , just as the 144 will not physically die ;
but “Moses” is doubtful
eventhough he led the people out of Egypt , read : ‘out of this world’ ;
this second one could have been someone who represented ‘Eden’ in the sense that
Christ had restored the connection between souls on this earth and (the soul in-) eden ;
it can even have been a fémale (but who?) in the sense that Christ mediated that both
male and female shared in the Change – represented then as the Transsubstantiation —
we simply do not know
since neither we have a reference through the text : it is all too heavily corrupted
2) what was the conversation about ? :
… it was NOT “about Peter suggsting to make booths”, that is for sure ,
but the remained roots show a context which suggests that
– the disciples were shown also théir future glorious state ,
– but that they were not to receive it right now : one line mentions ‘proper season’
which Paul also used to describe this difference ;
instead , a line writes they was given power to tell the Gospel through the world – first ,
while Paul wrote that they will receive their Gorgious when the 144 will ;
… see second half of this chapter for an attempt to the text ;
chapter 2
the relation with Passover
… the very ‘buildup’ of these days can give us clues here —
at Passover also started “the seven days of unleavened bread” which should
‘léad to something’ at the end of that period ; when looking at ‘unleavened’ we have :
– leaven is ‘yeast’ ,
symbolically as “something which has (illegally-) been added”
in this case “the additions (=corruptions) the Pharisees had made to scripture”
and you will find many lines referring to this very theme ;
– in context ,
the “unleavened” means “to only eat the unadulterated words” , the original version ,
and that “from the time of trial — until the moment of rescue” !
so – ‘who’ has been rescued ?
none , since it has not applied to anyone – yet ;
now – at the end of the full seven weeks at Pentecost there was a group which received
a blessing in the form of Fire : how much is the chance we’ve to look for another group
who will receive their blessing at the last day of Unleavened Bread … ?
not only that : but as a group which does not eat corruption ,
from the very moment that their ówn trial (!) begun – symbolized in Passover ;
and to whom is repeatedly promised “the third day” —
how much is the chance
that Christ , after having risen the third day, will save the 144 in the (next) third day ?
… one can argue that the séquence is not correct ,
in the sense that the brothers during Pentecost lived earlier than we , that is true ofcourse ,
but considered that the 144 – as first ones – will receive their Gorgious
(and ofcourse immediately followed by our dear brothers who cáred for us)
it makes sense that the goal of the ressurection mainly focussed on this aspect
and was almost … confirmed by the Transfiguration at the end of those seven days !
conclusion
… the “if an important letter , always send it the next day” remains a good advice ,
and likewise ‘new ideas’ usually need some time to fully descend ;
however – this one felt right from the start because of being ‘well embedded’ —
the next hurdle
is the Time Drift (see page) which can nót be confirmed by scripture
but is an attempt to have all of scripture alive in OUR days
– let’s hope …
chapter 3
attempt to (sections of-) the text
[this will take some time ; we’ll see how far we come]
[6 may]
for You Sir
ANNEX
1) the 3,6 years [Luke 4:16-28] – the Jubilee and Eliah
… please first go read KJV’s lines 16-28 : it is totally incomprehensible —
in order to can translate ,
first we need to look at this cluster of verses and ask :
— do they seem one whole story ?
the text does not appear to have been cut up … it may be that Esau deleted
a line but context doesn’t suggest that here – he must have been too confident ;
— are they corrupted ?
YES – and a major indication of that is “the Synagogue (-was angry)” (line 28) ;
each time Christ discussed with the Pharisees (Synagogue) it was about ‘corruptions’
(as the ‘leaven’ in page above) especially concerning God’s endtime plan ;
Esau used ‘synagogue’ here to twist it positive but see the juxtaposition ;
— is this section about Christ ?
NO – because the Jubilee theme is about the 144 : this theme appears twice in prophets
and is followed both times by “and they (=144) will restore the desolate place” (=eden) ;
though ofcourse Christ came to save the soul the theme is NOT about Him , here ;
hence ,
the verses about Eliah (25-27) must be a parable about the situation of the 144 ;
to understand the context here we first must understand the Eliah story referred to :
(the symbolism is heavy but the whole story is a sound whole ; we feel that Esau
didn’t see the need to corrupt it – exactly why Christ used that story !)
found in 1Kings 17 and 18 :
(17:1)
God announces years of drought and Eliah will hide at the brook near the Jordan
[Eliah represents “all the candidates of the 144” here ; the brook is called KRTH “cut off”,
read “a soul in solitary”, and he is near the Jordan YRD “descent” – of Christ] ;
(3)
he is fed by ravens, drinking from the water
[“in spiritual need” but kept alive] ;
(7)
but even the brook dried up (sic) ;
(9)
he then has to go to a ‘widow’ in Zerepath near Sidon
[Eliah’s epithet changes : he is now “the Truth”, while the epithet of you+we as candidates
is now represented by “the widow” – compare the parable about the unrighteous judge ;
the town name means “smelting place” and Sidon “hunting place” , meaning that certain
candidates are tested (tried) while the ‘huntingplace’ – hunting the word – see next :]
(14)
God promises her that “the oil and flour will not falter”
[‘oil and flour’ represent “the word of God (-in prophets)” ; that préviously she had some
of these is perhaps “that she would be capable to understand” ; compare the line in Luke 4
where “the scroll is given to the sons”] ;
(17)
then her son dies – but is revived by Eliah (‘through ‘breath’, sic)
[the son is the attribute “manchild” itsélf : compare the “valley of dry bones” chapter in
Ezekiel how this attribute is even compared to “dead bones” but will be made alive] ;
[1Kings 18 :]
(1)
in the third year rain will come ,
(4)
the servant Obadiah hid 100 prophets , and had fed them bread and water ;
they were in hiding because Jezebel persued prophets ;
[Jezebel immediately reminds to the timeframe of the 5th Revelation church ,
and factually the 6th church (Philadelphia) falls in the same timeframe ;
at first glance the ‘prophets in hiding’ must be candidates of the 144
but it’s difficult to identify their exact nature , see below] ;
(7-16)
[Eliah must represent here “those candidates (you+we) who have the truth”
(concerning prophets) ;
but the position of Obadiah (‘servant’) is difficult to interpret : he was afraid of Achab ,
perhaps representing ‘society’ ; perhaps as candidates (-of the 144) who are afraid
that society could overcome him ? as a kind of half-hearted towards Eliah ?
see section in Luke 4 ;
(19-40)
the two sacrifices
[we opt that the scene represents “the effects (-of the understanding) in the other Reality”] ;
(40)
said to Achab : ‘go and eat and drink’
[probably about the society ; compare ‘as in the days of Noah’] ;
(41-end)
the seven times looking for rain
[interesting : this must be the phase wé are in now …] ;
>>>>>>>>>>> back to Luke 4 :
…
(16) (possible)
(17) (possible)
(18-19) the Jubilee passage as it appears in Isaiah
next :
… you can expéct that the line is corrupt by the endless action-descriptions ;
b) ‘sons of the people’ as 144 is also used in prophets ;
c) the “scroll given to the sons” will be the parable of “the widow”, see below ;
in prophets is the line “then the scroll will be given to a learned one ,
but he will respond : I cannot read it because it is sealed” ;
d) the corrupted scroll is that of the prophets , also elsewhere in NT ;
(20)
And he closed the book, and he gave [it] again to the minister, and sat down.
And the eyes of all them that were in the synagogue were fastened on him.
and [+he said] :
(in the-) closed=last days +
the scroll will be given to the minister=sons (144) (of the) seated=people ,
and=which’ fastened=sayings [..] all=those of the Synagogue
were=have eyes=corrupted ; +
next :
… the restored line also appears several times in prophets ;
b) ‘writing of today’ or “present scripture”,
c) Esau swapped two words but all are used here ;
(21)
And he began to say unto them, This day is this scripture fulfilled in your ears.
and=because [..] he=they will say unto them+selves :
[..] this writing (‘scripture’) of today
does [+not] fill [..] your=our ears=soul ; +
next :
… second half of line as intro to next (23) : theme is in prophets and NT :
b) it can never be ‘gracious’ because at the end they are furious ! ;
c) “the others saying : they speak falsehood” : as said in OT and NT ;
you see that it is póssible that ‘Obadiah’ was referred to here ;
d) because next line 23 is an idiom for “an unpopular message”
it requires an ‘intro’ – as “the others” in this line :
(22)
And all bare him witness, and wondered at the gracious words
which proceeded out of his mouth. And they said, Is not this Joseph’s son?
and [..] (+they) will witness=investigate him (‘scroll’)
and will wondered=understand [..] the words of the grace=Father
the=which he proceeded=spoke out=through his mouth=prophets ;
and=but not=many this=óthers will say :
the=those sons is=speak Joseph=fálsehood ;
next :
… next : restored confirm OT and NT :
(23)
And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself:
whatsoever we have heard done in Capernaum, do also here in thy country.
and he=they (‘other believers’) will say unto=about them (‘you+we’) :
ye=they are surely=not declaring _
[..] the physician=right proverb=words of thyself=our heal=Lord ,
whatsoever=therefore we=they will be hear=judged in=for [..1x..] their do=deeds (?)
in=by the father-place=Father [..] ;
next :
… the “widows” as “all possible candidates” ;
b) the for us important “3,5 years” cóuld be corrupt but if you do a search on ‘month’ you will
see several “3,5 (-months)” in NT , almost to support the “three and a half” timeframe ;
(24)
And he said, Verily I say unto you, No prophet is accepted in his own country.
(25)
But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven
was shut up three years and six months, when great famine was throughout all the land;
(26)
But unto none of them was Elias sent,
save unto Sarepta, [a city] of Sidon, unto a woman [that was] a widow.
next :
… we have only 1 short line left to wrap it all up :
it must contain ‘a conclusion’ but it’s very dangerous to restore —
subline (a) could refer back to “the many widows” followed by a cause in (b)
and a promise in subline (c) :
(27)
And many lepers were in Israel in the time of Eliseus the prophet;
and none of them was cleansed, saving Naaman the Syrian.
a and=for (?) many [..1x..] will be [..] Eliseus=left-behind (?) +
b (in-) the prophet=world (?) in=when Israel=I-will-return ,
c and=but not (the-) them=sons (+who) cleansed=understood +
if=the [..] Naaman=words of the Syrian=Father ;
28
And all they in the synagogue, when they heard these things, were filled with wrath.
