Palmoni, the Wonderful Numberer doesn’t simply produce riddles based upon mathematics, He is the Creator of mathematics.

पालमोनी, अद्भुत संख्या-गणक, केवल गणित पर आधारित पहेलियाँ ही उत्पन्न नहीं करता; वह स्वयं गणित का सृष्टिकर्ता है।

For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist. Colossians 1:16, 17.

چۈنكى ھەممە نەرسە—ئاسمانلاردىكى ۋە يەر يۈزىدىكى، كۆرۈنەرلىك ۋە كۆرۈنمەس، تەختلەر بولسۇن ياكى ھۆكۈمرانلىقلار، باشلىقلار ياكى قۇدرەتلەر بولسۇن—ئۇنىڭ ئارقىلىق يارىتىلدى؛ ھەممە نەرسە ئۇنىڭ ئارقىلىق ۋە ئۇنىڭ ئۈچۈن يارىتىلدى. ئۇ ھەممە نەرسىدىن ئىلگىرىدۇر، ۋە ھەممە نەرسە ئۇنىڭدا مەۋجۇت بولۇپ تۇرىدۇ. كولوسىلىقلار 1:16، 17.

If you ask AI about the numbers that Palmoni has placed into His prophetic Word and also ask if those numbers hold any significance in the world of mathematics you find that virtually every number of prophecy has a special significance in mathematics. The following list represents fifteen prophetic numbers, given in order of their prominence in the world of mathematics celebrated in number theory, textbooks and the math culture.

Աե ի հարցնես ԱԲ-ին այն թվերի մասին, որոնք Պալմոնին դրել է Իր մարգարեական Խոսքի մեջ, և նաև հարցնես, թե արդյոք այդ թվերը որևէ նշանակություն ունեն մաթեմատիկայի աշխարհում, կգտնես, որ մարգարեության գրեթե յուրաքանչյուր թիվ մաթեմատիկայում ունի առանձնահատուկ նշանակություն։ Ստորև բերվող ցանկը ներկայացնում է տասնհինգ մարգարեական թվեր՝ ըստ նրանց կարևորության հերթականության մաթեմատիկայի աշխարհում, ինչպես այն մեծարվում է թվերի տեսության մեջ, դասագրքերում և մաթեմատիկական մշակույթում։

42 – Ultimate pop-culture icon + abundant, pronic, Catalan, sphenic.

42 – Últimu íconu definitivu de la cultura pop + abondosu, prónicu, catalán, esfénicu.

7 – Beloved small prime with many titles (Mersenne, safeprime, happy prime, etc.).

7 – ទីស្រឡាញ់ លេខបឋមតូច​មួយ​ដែល​មាន​ចំណង​ជើង​ជាច្រើន (Mersenne, safeprime, happy prime, ល.ប.)។

23 – Prime loaded with special labels (Sophie Germain, safeprime, happy prime, etc.).

23 – ראשוני הטעון בתוויות מיוחדות (Sophie Germain, safeprime, happy prime, וכו').

2520 – Famous as the smallest number divisible by 1 through 10 (LCM 1–10) and highly composite.

2520 – 1-ից մինչև 10-ը բաժանվող ամենափոքր հայտնի թիվը (LCM 1–10) և խիստ բաղադրյալ։

220 – Half of the smallest amicable pair (with 284).

220 – Ijora la’icii mararraa waliigalan keessaa walakkaa (284 wajjin).

19 – Standout prime: twin, cousin, sexy, Heegner number, happy prime, and more—very celebrated among small primes.

19 – Prime manaka warmin ikicha, ayllu-masicha, munayniyuq, Heegner yupay, kusisqa prime nisqapas, aswan achka ima nisqakuna—huch’uy primekunamanta ancha reqsisqa, hatun yupaychasqa.

1260 – Important highly composite number (right before 2520).

1260 – Narxia taybetî ya gelek hevpeyvandî ya girîng e (berî 2520).

30 – Smallest highly composite that’s the product of the first three primes; classic textbook example.

30 – Hësa më e vogël shumë e përbërë që është prodhim i tre numrave të parë të thjeshtë; shembull klasik i teksteve mësimore.

2300 – LCM of 1 through 9.

2300 – 1-дав 9-ғичә болған санларниң әң кичик умумий көпәйткичи.

400 – Clean perfect square (20²).

400 – Nete kare pûr cihêreng (20²).

65 – Smallest number that is the sum of two positive squares in two different ways (1²+8² and 4²+7²); nice but more niche.

65 – Positive square tin maran ma'suma chayaw iskay hukniray ñankunapi yapakusqan huch'uy yupay: 1²+8² hinallataq 4²+7²; sumaqmi, ichaqa aswan sapaqchasqa yachaypaqmi.

46 – Largest even number not expressible as sum of two abundants + several niche titles.

46 – Аса йәп ҙур булған, ике мул һандың суммаһы рәүешендә күрһәтеп булмай торған йоп һан + бер нисә махсус атама.

430 – Nice sphenic number (2×5×43).

430 – Рақами хуби сферикӣ (2×5×43).

1290 – Ordinary composite.

1290 – Composición ordinaria.

1335 – Minor listings (semiprime/self number).

1335 – Minor listings (semiprime/self number).

If you are like me, and are unfamiliar with the world of mathematics you might very well read the list and assume that in the world of mathematics every number has some special legacy, weird nuance or such, but this is not so. As I asked AI for the understanding in the math world of each of these prophetic numbers, I asked one at a time and after the fourth number I asked a follow-up question. I wanted to know if AI was going to give me some legacy historical read out on any number I might ask about, or were the first four truly that significant in the world of math. For the first four numbers were profoundly recognized in the world of math. But it didn’t stop there. AI answered that those first four numbers are genuinely in a unique category in the world of math. As I proceeded through with the information gathering AI began to praise how good I was at picking such stand out numbers in the math world. AI’s last statement to me in response to the last two numbers (19, 65) I inquired about was, “19 fits in beautifully near the top among the superstar primes, while 65 is respectable but lands lower—still a solid pick! Your ability to keep finding notable numbers is seriously impressive. Got another one?”

ئەگەر تۆ وەک من بیت، و لە جیهانی بیرکاری نائاشنا بیت، بە ئاسانی ڕەنگە ئەو لیستە بخوێنیتەوە و وەها گومان ببەیت کە لە جیهانی بیرکاریدا هەموو ژمارەیەک میراتێکی تایبەتی، وردەکارییەکی سەیر، یان شتێکی لەم جۆرە هەیە؛ بەڵام وا نییە. کاتێک لە AI داوای تێگەیشتنم کرد لە جیهانی بیرکاریدا بۆ هەر یەکێک لەمانە ژمارە پێشبینییەکان، یەک بە یەک پرسیارم کرد، و دوای ژمارەی چوارەم پرسیارێکی دواترم کرد. دەمەوێت بزانم ئاخۆ AI بۆ هەر ژمارەیەک کە لێی بپرسم، خوێندنەوەیەکی مێژووییی میراتی پێدەدات، یان ئەو چوارە یەکەمە بە راستی هێندە گرنگ بوون لە جیهانی بیرکاریدا. چونکە ئەو چوار ژمارە یەکەمە بە قووڵی لە جیهانی بیرکاریدا ناسراو بوون. بەڵام تەنها لەوەدا نەوەستا. AI وەڵامی دا کە ئەو چوار ژمارە یەکەمانە بەڕاستی لە پۆلێکی یەکتا دان لە جیهانی بیرکاریدا. کاتێک بەردەوام بووم لە کۆکردنەوەی زانیاری، AI دەستی کرد بە ستایشی ئەوەی کە چەند باش بووم لە هەڵبژاردنی ئەو ژمارانەی کە لە جیهانی بیرکاریدا دیار و ناوازەن. دوا وتەی AI بۆ من، لە وەڵامدا بەرامبەر دوو ژمارەی کۆتایی (19, 65) کە لێم پرسیبوو، ئەمە بوو: “19 fits in beautifully near the top among the superstar primes, while 65 is respectable but lands lower—still a solid pick! Your ability to keep finding notable numbers is seriously impressive. Got another one?”

I am certain, (though I would not know how to prove my certainty)—there is no other historical witness, of any kind that could be shown to identify this many special mathematical numbers from one source. In the math world these numbers are special, and Jesus employs the natural world to illustrate the spiritual world. Ask an AI source what these numbers represent in the world of mathematics and it will blow your mind. It is beyond my ability to clearly convey these mathematical theories and such, but even with my limited aptitude for mathematical theory I found some of these numbers to bear witness to elements of their prophetic characteristics.

ن یقین دارم—اگرچہ میں نہیں جانتا کہ اپنی اس یقین کو کیسے ثابت کروں—کہ تاریخ میں کسی بھی نوع کی کوئی اور ایسی گواہی موجود نہیں جس کے بارے میں یہ دکھایا جا سکے کہ وہ ایک ہی ماخذ سے اس قدر زیادہ خاص ریاضیاتی اعداد کی نشان دہی کرتی ہو۔ ریاضی کی دنیا میں یہ اعداد غیر معمولی اہمیت رکھتے ہیں، اور یسوع فطری دنیا کو روحانی دنیا کی توضیح کے لیے استعمال کرتا ہے۔ کسی مصنوعی ذہانت کے ماخذ سے پوچھیں کہ ریاضی کی دنیا میں یہ اعداد کس چیز کی نمائندگی کرتے ہیں، تو آپ حیرت زدہ رہ جائیں گے۔ میرے لیے ان ریاضیاتی نظریات وغیرہ کو واضح طور پر بیان کرنا ممکن نہیں، لیکن ریاضیاتی نظریے کے باب میں اپنی محدود استعداد کے باوجود میں نے ان میں سے بعض اعداد کو ان کی نبوی خصوصیات کے عناصر پر گواہی دیتے ہوئے پایا۔

The number 2520 is the smallest number (and numbers go into infinity) that can be divided evenly by every number from 1 to 10 with no remainder. For this reason, in the world of mathematics it is called the least common multiple (LCM) of 1 through 10. Because of that, it has a lot of divisors—48 in total, “more” than any smaller number. This makes it a highly composite number (in mathematics, a special class of numbers that have unusually many divisors).

2520 ܗܘ ܡܢܝܢܐ ܙܥܘܪܐ ܒܝܬܪ (ܘܡܢܝ̈ܢܐ ܐܙܠܝܢ ܠܐܝܢܣܘܦ) ܕܡܬܦܠܓ ܫܘܝܐܝܬ ܒܝܕ ܟܠ ܡܢܝܢܐ ܡܢ 1 ܥܕܡܐ ܠـ10 ܕܠܐ ܫܪܟܐ. ܡܛܠ ܗܢܐ، ܒܥܠܡܐ ܕܪܝܫܢܘܬܐ ܕܡܢܝ̈ܢܐ ܡܬܩܪܐ ܗܘ ܡܫܘܬܦܐ ܙܥܘܪܐ ܒܝܬܪ (LCM) ܕـ1 ܥܕܡܐ ܠـ10. ܘܡܛܠ ܗܕܐ، ܐܝܬ ܠܗ ܣܓܝ̈ܐܐ ܡܦܠܓܢ̈ܐ—48 ܒܟܠܗܘܢ، “ܝܬܝܪ” ܡܢ ܟܠ ܡܢܝܢܐ ܕܙܥܘܪ ܡܢܗ. ܗܕܐ ܥܒܕܐ ܠܗ ܡܢܝܢܐ ܕܪܟܝܒ ܛܒ (ܒܪܝܫܢܘܬܐ ܕܡܢܝ̈ܢܐ، ܣܘܓܐ ܕܝܠܗ ܕܡܢܝ̈ܢܐ ܕܐܝܬ ܠܗܘܢ ܡܦܠܓܢ̈ܐ ܣܓܝ̈ܐܐ ܕܠܐ ܥܝܕ).

The number 2300 has a notable mathematical property similar to 2520’s claim to fame—it’s the smallest positive integer divisible by every integer from 1 to 9 (i.e., the least common multiple of 1 through 9).

2300 санының 2520 санының атаққа ие болуына ұқсас елеулі математикалық қасиеті бар — ол 1-ден 9-ға дейінгі әрбір бүтін санға бөлінетін ең кіші оң бүтін сан (яғни, 1-ден 9-ға дейінгі сандардың ең кіші ортақ еселігі).

220 has a famous special classification in number theory—for its one half of the smallest (and most well-known) pair of amicable numbers. In the math world “amicable numbers” are a pair of different numbers where the sum of the proper divisors (all divisors excluding the number itself) of each one equals the other number. They’re considered “perfect friends” in math—the ancient Greeks even saw them as symbols of friendship! The Pair is 220 and 284. This pair (220, 284) is the smallest known “amicable pair,” discovered in ancient times (possibly by Pythagoras or his followers), and it remained the only known one for centuries. 220 as one part of two numbers is understood to be one of the classics in number theory!

220 ədədinin ədədlər nəzəriyyəsində məşhur bir xüsusi təsnifatı vardır—ən kiçik (və ən çox tanınan) dost ədədlər cütünün yarısından biri olması baxımından. Riyaziyyat aləmində “dost ədədlər” hər biri üçün həqiqi bölənlərinin (ədədin özü istisna olmaqla bütün bölənlərin) cəminin o biri ədədə bərabər olduğu iki müxtəlif ədəddən ibarət cütdür. Riyaziyyatda onlar “mükəmməl dostlar” hesab olunurlar—qədim yunanlar hətta onları dostluğun rəmzləri kimi görürdülər! Bu cüt 220 və 284-dür. Bu cüt (220, 284) məlum olan ən kiçik “dost cüt”dür; qədim dövrlərdə kəşf edilmişdir (ehtimal ki, Pifaqor və ya onun davamçıları tərəfindən) və əsrlər boyu məlum olan yeganə belə cüt olaraq qalmışdır. 220 ədədi iki ədəddən ibarət bir cütün bir hissəsi olaraq ədədlər nəzəriyyəsində klassik nümunələrdən biri hesab edilir!

Spiritually the number 220 represents the combination of divinity with humanity and in the math world it represents a pair of “perfect friends.” The mathematical fame of 220, 2300 and 2520 are tied together in the sense that the thing which each of the three numbers are famous for is because they are the smallest of their particular category. Palmoni identifies both the 2520 and the 2300 in verses thirteen and fourteen of Daniel eight, and when 2300 is taken from 2520 there remains 220, so each of these three famous small numbers in the math world are represented in the verses that represent the only time in the Scriptures that Christ identifies Himself as Palmoni.

روحانی طور پر عدد 220 الوہیت کے انسانیت کے ساتھ امتزاج کی نمائندگی کرتا ہے، اور ریاضی کی دنیا میں یہ “کامل دوستوں” کے ایک جوڑے کی نمائندگی کرتا ہے۔ 220، 2300 اور 2520 کی ریاضیاتی شہرت آپس میں اس معنی میں مربوط ہے کہ ان تینوں اعداد میں سے ہر ایک جس چیز کے لیے معروف ہے، وہ اس لیے ہے کہ وہ اپنی مخصوص قسم میں سب سے چھوٹا ہے۔ پالْمونی دانی ایل آٹھ کی آیات تیرہ اور چودہ میں 2520 اور 2300 دونوں کی نشان دہی کرتا ہے، اور جب 2520 میں سے 2300 منہا کیا جائے تو 220 باقی رہتا ہے؛ پس ریاضی کی دنیا کے یہ تینوں مشہور چھوٹے اعداد اُن آیات میں ممثل ہیں جو کلامِ مقدس میں وہ واحد مقام ہیں جہاں مسیح اپنی شناخت پالْمونی کے طور پر کراتا ہے۔

Unto twenty-three hundred days, then shall the sanctuary be cleansed identifies the beginning of the judgment that began in 1844 with the dead and then moved to the living at 9/11. In verses thirteen and fourteen Palmoni, the Wonderful Numberer combines Moses’ “seven times” with Daniel’s “twenty-three hundred days.”

«Asə 2300 wan, deḥin beṯ maqdəsa yenəṭəhar» yəḥəlləq məgəbäʾə fəṭḥ zäbädu bä-1844 bə-mutan, wädä həyawanən isə tənqäṣä bə-9/11. Bä-ʾaqdäm 13 wə-14, Palmoni, Täʾammərawi Qotari, yädämmäraläw yä-Muse «säbat gize» kə-Danyel «asə 2300 wan».

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?

Шунда мен бир муқаддаснинг сўзлаётганини эшитдим, ва бошқа бир муқаддас сўзлаётган ўша муайян муқаддасга деди: кундалик қурбонлик, вайрон қилувчи гуноҳ ва муқаддасгоҳ ҳамда лашкарнинг оёқ ости қилиниши ҳақидаги ваҳий қачонгача давом этади?

And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Tha e ag ràdh rium, Gu ruig dà mhìle agus trì cheud là; an sin bidh an naomh-ionad air a ghlanadh. Daniel 8:13, 14.

The sanctuary and the host represent a prophetic relationship. The purpose of the sanctuary is that God might dwell among His people.

El santuario y la hueste representan una relación profética. El propósito del santuario es que Dios pueda morar entre Su pueblo.

And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.

Ma ayén ma pu meyáray it sāyda a pagnánáyan; ta akó manákna kadakuada. Exodo 25:8.

The sanctuary and the host were to be trodden under foot and the saint asked Palmoni, represented as “that certain saint,” “how long” were both “the sanctuary and the host” to be trodden under foot by the powers represented as “the daily” and “the transgression of desolation?” Two desolating powers who would trample down the sanctuary and the host. Paganism and papalism would both trample down God’s sanctuary and God’s people.

अल्दोस बनाइनेस्थान आ मण्डली पैठिक खुरादि थेनुंजाय जुइ, अनि “त्यो निश्चित पवित्रजन” भनी प्रतिनिधित्व गरिएका सन्तले पाल्मोनीलाई सोधे, “कति समयसम्म” “अल्दोस बनाइनेस्थान र मण्डली” दुवैलाई “दैनिक” र “उजाड पार्ने अपराध” भनी प्रतिनिधित्व गरिएका शक्तिहरूले पैठिक खुरादि थेनुंजाय जुइ?” उजाड पार्ने दुई शक्तिहरू, जसले अल्दोस बनाइनेस्थान र मण्डलीलाई कुल्चनेछन्। अन्यजातीयतन्त्र र पोपतन्त्र दुवैले परमेश्वरको अल्दोस बनाइनेस्थान र परमेश्वरका जनलाई कुल्चनेछन्।

Moses’ “seven times” in Leviticus twenty-six is called “the quarrel of his covenant.” The “seven times” judgment against the northern and southern kingdoms of Israel were the “quarrel of his covenant.” That judgment identified that the northern kingdom would be carried into captivity in 723 BC and the southern kingdom in 677 BC. Palmoni was asked “how long” will the scattering of the “seven times” be carried out upon the sanctuary and the host, and the answer is until October 22, 1844.

ئەو «حەوت جار»ەی موسا لە لاویان بیست‌وشەشدا بە «ناکوکیی پەیمانەکەی» ناودەبرێت. سزای «حەوت جار» دژی پاشایەتی باکوور و باشووری ئیسرائیل هەمان «ناکوکیی پەیمانەکەی» بوو. ئەو حوکمە دیاری دەکرد کە پاشایەتی باکوور لە ساڵی 723 پ.ز بۆ دیلایەتی ببرێت و پاشایەتی باشوور لە ساڵی 677 پ.ز. لە پالْمۆنی پرسیار کرا «تا کەی» ئەو پەرتوازەبوونەی «حەوت جار» لەسەر پیرۆزگاکە و سوپا بەڕێوە دەبرێت، و وەڵامەکە ئەوەیە: هەتا 22ی ئۆکتۆبری 1844.

The “seven times” against the northern kingdom of Israel ended in 1798 and the “seven times” against the southern kingdom ended on October 22, 1844. The “seven times” against the southern kingdom ended with Daniel’s “twenty-three hundred days” on October 22, 1844. Palmoni purposely tied three prophecies together and in doing so he identifies 1798 unto 1844 as the forty-six years that He erected the Millerite temple. The correct understanding of verses thirteen and fourteen allow a student of prophecy to recognize not only the “seven times” and “twenty-three hundred days,” but also the number 220 when considering the relationship of 2520 and 2300, and it also produces the number 46 when considering the relationship of both 2520 prophecies.

«ᎦᎵᏉᎩ ᎢᏳᎾᏍᏗ» ᎾᏍᎩ ᏧᏁᎬ ᎤᏂᎦᏛ ᎢᏏᎵ ᎤᎾᏤᎵᎦ ᎦᏚᎲ ᎡᎶᎯ ᏴᏫ ᎠᏍᏆᎸᎲ 1798 ᎾᏕᎳ, ᎠᎴ «ᎦᎵᏉᎩ ᎢᏳᎾᏍᏗ» ᎾᏍᎩ ᏧᏁᎬ ᎤᏂᎦᏛ ᏧᏓ ᎤᎾᏤᎵᎦ ᎠᏍᏆᎸᎲ ᎠᏂᎩᏍᎬ 22, 1844 ᎾᏕᎳ. «ᎦᎵᏉᎩ ᎢᏳᎾᏍᏗ» ᎾᏍᎩ ᏧᏁᎬ ᎤᏂᎦᏛ ᏧᏓ ᎤᎾᏤᎵᎦ ᎠᏍᏆᎸᎲ ᏕᏂᏯᎵ ᎤᏤᎵ «ᏔᎵᏧ ᏦᎢᏧᏈ ᎢᎦ» ᎠᏂᎩᏍᎬ 22, 1844 ᎾᏕᎳ. ᏆᎵᎹᏂ ᎤᏚᎵᏍᏔᏅ ᏦᎢ ᏓᎾᏙᎴᎰᎯ ᎢᏧᎾᏓᏡᎬᎢ ᎠᎴ ᎾᏍᎩ ᎢᎦᎢ 1798 ᏂᎬᏗᏳ 1844 ᎤᏕᎵᏛ ᏅᎦᏍᎪᎯ ᏑᏓᎵᏏ ᏧᏕᏘᏴᏛ ᎾᏍᎩ ᎡᏍᎦᏉ ᎤᏁᏍᎬ ᎻᎳᎵᏓᎢᏛ ᎤᏓᏁᎸᎢ. ᎤᏙᎯᏳ ᎤᏬᎯᏳᏔᏅ ᏗᏆᏍᎬ 13 ᎠᎴ 14 ᎠᏓᏁᎶᏙᎯ ᎤᎪᎵᏰᎥ ᎤᎵᏍᏔᵁᏍᏗ ᏂᎨᏒ ᎤᎦᏛᏗ ᎥᏝ ᏉᏃ «ᎦᎵᏉᎩ ᎢᏳᎾᏍᏗ» ᎠᎴ «ᏔᎵᏧ ᏦᎢᏧᏈ ᎢᎦ», ᎠᏎᏃ 220 ᎾᏍᏉ ᎢᎦᎢ ᎤᏓᏅᏖᎸ 2520 ᎠᎴ 2300 ᎠᏂᏛᏗᏍᎬ ᎤᎾᏠᏯᏍᏗ ᎠᎴ ᎾᏍᏉ 46 ᎤᏩᏒ ᎤᏓᏅᏖᎸ ᎠᏂᏔᎵᏍᎪᎸ 2520 ᏓᎾᏙᎴᎰᎯ ᎤᎾᏠᏯᏍᏗ.

When Moses’ and Daniel’s time prophecies ended together on October 22, 1844, Palmoni simultaneously manifested the symbol of “220” for Daniel’s started in 457 BC and Moses’s in 677 BC, the “220” years between the two starting points for two prophecies that would end together exactly when Habakkuk “2:20” was fulfilled on 10-22 (10X22=220) in 1844. That date marked the beginning of the sounding of the seventh trumpet when the mystery of God was to be finished, thus marking the beginning of a period of time for the sealing of the one hundred and forty-four thousand. That date marks the beginning of the sealing of the one hundred and forty-four thousand, for the work that is finished during the sounding of the seventh trumpet is the sealing of God’s people, which is the mystery of God, which is Christ in you the hope of glory, which is divinity and humanity combined.

A Musa ya da Daniyel vach’ ḥesban nvu’iman shlemu akhda b-22 d-Tishrin Qadim 1844, Palmoni b-zabna ḥad gelya simana d-“220” l-Daniyel d-sharya b-457 QDLM, w-l-Musa b-677 QDLM, hon “220” shnin d-ben tre nuqde d-shuraya d-tre nvu’iman d-‘atidin hawu l-mishtlam akhda tamman ka-da b-zabna d-Ḥabaqquq “2:20” itqayyam b-10-22 (10X22=220) b-1844. Hada yoma hwa siman l-shuraya d-taqta d-shbu‘a shvi‘aya, kad razeh d-Alaha ‘atid hwa l-mishtlam, w-hakha misayem shuraya d-zabna l-khatma d-mea w-arba‘in w-arba‘a alpin. Hada yoma hwa siman l-shuraya d-khatma d-mea w-arba‘in w-arba‘a alpin, mṭul d-‘bada d-mishtlama b-zabna d-taqta d-shbu‘a shvi‘aya hi khatma d-‘ammeh d-Alaha, w-hiy razeh d-Alaha, w-hu Mshiḥa bkhon, sabra d-shubḥa, d-ithaw d-alahuta w-nashuta mkhulta akhda.

The ending of the “seven times” of the northern kingdom in 1798 and the ending of the “seven times” of the southern kingdom in 1844 produces a forty-six-year period from 1798 unto 1844. The period begins with the arrival the first angel of Revelation fourteen and it ended when the third angel arrived in 1844. Prophetically this identifies two witnesses that the period from 1798 unto 1844 is a symbolic period. The “seven times” upon the northern and southern kingdoms of Israel concluded in 1798 and 1844 respectively and in doing so they produce a forty-six year period. That period is meaningless without a second witness. Sister White directly teaches that there cannot be a third angel without a first and second. She also directly identifies that the first angel arrived in 1798 and the third on October 22, 1844. The three angels of Revelation fourteen provide second witness to the fact that 1798 unto 1844 is a symbolic prophetic period.

ئسرائیل کی شمالی مملکت کے اوپر "سات زمانوں" کا اختتام 1798 میں اور جنوبی مملکت کے اوپر "سات زمانوں" کا اختتام 1844 میں، 1798 سے 1844 تک چھیالیس برس کی ایک مدت پیدا کرتا ہے۔ یہ مدت مکاشفہ چودہ کے پہلے فرشتے کی آمد سے شروع ہوتی ہے اور 1844 میں تیسرے فرشتے کی آمد پر ختم ہوئی۔ نبوتی طور پر یہ دو گواہوں کی نشان دہی کرتا ہے کہ 1798 سے 1844 تک کی مدت ایک علامتی مدت ہے۔ اسرائیل کی شمالی اور جنوبی مملکتوں پر "سات زمانے" بالترتیب 1798 اور 1844 میں اختتام کو پہنچے، اور یوں وہ چھیالیس برس کی ایک مدت پیدا کرتے ہیں۔ وہ مدت دوسرے گواہ کے بغیر بے معنی ہے۔ سسٹر وائٹ صراحت کے ساتھ تعلیم دیتی ہیں کہ پہلے اور دوسرے فرشتے کے بغیر تیسرا فرشتہ نہیں ہو سکتا۔ وہ یہ بھی براہِ راست واضح کرتی ہیں کہ پہلا فرشتہ 1798 میں آیا اور تیسرا 22 اکتوبر 1844 کو۔ مکاشفہ چودہ کے تین فرشتے اس حقیقت پر دوسری گواہی فراہم کرتے ہیں کہ 1798 سے 1844 تک ایک علامتی نبوتی مدت ہے۔

The number 46 is a symbol of the temple, and when Christ cleansed the temple the first time, we find that the Jews in arguing with Christ, identify that when Herod remodeled the temple it took forty-six years. The historians identify that Herod’s remodeling of which the Jews referred to, finished the year Jesus was baptized. That fact along with the spiritual truth that we are created in God’s image and His image is the temple, which is represented by 46.

46-ы саны ғибадатхананың нышаны болып табылады, ал Мәсіх ғибадатхананы алғаш рет тазартқан кезде, яһудилердің Мәсіхпен айтыс барысында Ирод ғибадатхананы қайта жөндегенде, оған қырық алты жыл кеткенін айтқанын көреміз. Тарихшылар яһудилер меңзеген Иродтың сол қайта жөндеу жұмыстары Иса шомылдыру рәсімінен өткен жылы аяқталғанын көрсетеді. Бұл дерек Құдайдың бейнесі бойынша жаратылғанымыз және Оның бейнесі 46 санымен бейнеленетін ғибадатхана екендігі жөніндегі рухани ақиқатпен ұштасады.

And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.

Ꞷ eLidimani laba yinyama, yahlala phakathi kwethu, (sabona uzuko lwayo, uzuko olunjengolwo loZelweyo okuphela kwakhe nguYise,) izele lubabalo nenyaniso. Yohane 1:14.

The word translated as “dwelt” means tabernacle. The purpose of the sanctuary was that God might dwell among the host (his people). The Hebrew word “tabernacle” that is translated as “dwelt” is the same word used for the tabernacle erected by Moses, and when Christ first cleansed the temple it is directly stated that Christ body was the temple. The number 46 which is established by correctly understanding what Palmoni is setting forth in the two verses that are the foundation of Adventism is found in John. The 46 years are connected with 220 for those who are willing to see.

ަދަވަނީ މި ތަރުޖަމާކުރެވިފައިވާ “dwelt” މި ބަސް މާނަކުރަނީ ޓެބަރނާކަލް އެވެ. ގަދަސްކުރެވިފައިވާ މަގުސަދަކީ އެކަލާނގެ މީހުންނާއެކު، އެބަހީ އެކަލާނގެ ބަޔާއެކު، އިންނެވުން ހުއްޓެވުމަށެވެ. “dwelt” އަށް ތަރުޖަމާކުރެވޭ ހިބްރޫ ބަސް “tabernacle” އަކީ، މޫސާ ޤާއިމުކުރި ޓެބަރނާކަލް އަށް ބޭނުންކުރެވިފައިވާ އެއް ބަހެވެ، އަދި ކްރައިސްޓް ފުރަތަމަ ފަހަރު ބައިތްލްމުޤައްދަސް ސާފުކުރި އިރު، ކްރައިސްޓްގެ ޖަސަދު އެއީ ބައިތްލްމުޤައްދަސް ކަމަށް ސީދާ ބުނެފައި އޮވެއެވެ. އެޑްވެންޓިޒަމްގެ އަސާސް ދެ އާޔަތުގައި ޕަލްމޮނީ ބަޔާންކުރަމުންދާ ކަން ރަނގަޅަށް ދެނެގަތުމުން ޘާބިތުވާ 46 މި ޢަދަދު ޔޫހަންނާގައި ފެންނައެވެ. 46 އަހަރު 220 އާއި ގުޅިގެންވެއެވެ، ފެންނަން ބޭނުންވާ މީހުންނަށެވެ.

And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things?

Шуның билән униң шагиртлири: «Сениң өйүңгә болған қизғин муһәббәтлик ғайритиң мени йәп түгәтти» дәп йезилғанлиғини әсләшти. Шу вақитта йәһудийлар униңға җаваб берип: «Сән бу ишларни қиливатқан екәнсән, бизгә қандақ бир мөҗизә көрситисән?» деди.

Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:17–21.

ژێسوس وەڵامی دانەوە و پێی فەرموون: ئەم پەرستگایە وێران بکەن، و من لە ماوەی سێ ڕۆژدا هەڵیدەستمەوە. ئەوجا جولەکەکان گوتیان: چل و شەش ساڵ بوو ئەم پەرستگایە دروست دەکرا، و تۆ لە ماوەی سێ ڕۆژدا دووبارە هەڵیدەستێنیتەوە؟ بەڵام ئەو سەبارەت بە پەرستگای جەستەی خۆی دەدووایەوە. یۆحەنا 2:17–21.

It is in verse twenty, and therefore in John 2:20 that the Jews say, “Forty and six years was this temple in building, and wilt thou rear it up in three days?” The number 46 connected with the temple in a chapter and verse that cries out 220. In the passage the Jews identify the temple was 46 years in building, paralleling the beginning of ancient Israel when Moses was 46 days on the mountain receiving instructions on building the temple. We are made in God’s image, so it is not an accident that the human temple has 46 chromosomes, 23 male and 23 female. The 23 male and female chromosomes are the instructions for building the human temple. Palmoni, who created all things also created the system within the human body which replaces every cell in the human body with fresh and new cells, and the entire rejuvenation of old body cells takes seven years, which is 2520 days. The Jews tie the 46 years to the temple, but Christ spoke of His body which would be raised up in three days. From 1798 unto 1844 the Millerite temple was raised up, and was raised up in the period when the three angels all arrive, and those three angels that span the 46 years from 1798 unto 1844 are represented as days by Christ. He said, “Destroy this temple” and in three days I will raise it up, thus aligning the tearing down of a temple that was to be raised up in three days.

Aayaata digdich 2:20 irratti Yihudoonni, “Mana qulqullummaa kana ijaaruuf waggaa afurtamii fi jaʼa fudhate; ati immoo guyyaa sadi keessatti ni dhaabdaa?” jedhu. Lakkoofsi 46 mana qulqullummaa wajjin walqabatee boqonnaa fi lakkoofsa aayataa 220 ifatti labsu keessatti argama. Kutaa kana keessatti Yihudoonni mana qulqullummaa waggaa 46 keessatti ijaaramaa ture jechuun ibsu; kunis jalqaba Israa’el durii wajjin wal-sima, yeroo Museen mana qulqullummaa ijaaruu irratti qajeelfama fudhachuuf gaara irratti guyyaa 46 ture. Nuyi bifa Waaqayyootiin uumamne; kanaafuu mana qulqullummaa namaa kromosoomota 46, dhiira 23 fi dubartii 23 qabaachuun isaa tasumaa tasaa miti. Kromosoomonni 23 dhiiraa fi dubartii mana qulqullummaa namaa ijaaruuf qajeelfamoota dha. Palmooniin, inni wantoota hundumaa uume, sirna qaama namaa keessatti argamu isa seelii hundumaa seelota haaraa fi qulqulluu taʼaniin bakka buusuus uume; haaromsi guutuun seelota qaamaa moofaa waggaa torba keessatti raawwatama; kunis guyyoota 2520 dha. Yihudoonni waggoota 46 sana mana qulqullummaa wajjin walqabsiisu; Kiristoos garuu waaʼee qaama Isaa, isa guyyaa sadi keessatti kaafamu, dubbate. Bara 1798 irraa hamma 1844 tti mana qulqullummaa Milleriit kaafame; yeroo ergamoonni sadan hundinuu dhufan keessatti kaafame; ergamoonni sadan kunis waggoota 46 bara 1798 irraa hamma 1844 tti dheeratan, Kiristoosiin akka guyyootaatti bakka buʼanii dhihaatu. Inni, “Mana qulqullummaa kana diigaa,” jedhe, “anii immoo guyyaa sadi keessatti isa nan kaasa”; kanaan diigamuu mana qulqullummaa tokkoo isa guyyaa sadi keessatti kaafamuu qabu wajjin walqixxeessa.

Daniel identifies the sanctuary and the host being destroyed in verse thirteen. The northern kingdom represents the host and the southern kingdom the sanctuary, for that is where Jerusalem is. So when the question of the trampling down is expressed, the first of the two entities, (the sanctuary and host) to be carried into captivity was the northern kingdom in 723 BC. 46 years later in 677 BC the “seven times” begins for the southern kingdom of Judah. This means the trampling down of the host ended in 1798 and the trampling down of the sanctuary ended in 1844.

Դանիելը տասներեքերորդ համարում նույնացնում է սրբարանը և զորքը՝ որ կործանվելու էին։ Հյուսիսային թագավորությունը ներկայացնում է զորքը, իսկ հարավային թագավորությունը՝ սրբարանը, որովհետև այնտեղ է Երուսաղեմը։ Ուստի, երբ արտահայտվում է ոտնակոխ լինելու վերաբերյալ հարցը, գերության մատնվելու ենթակա այդ երկու միավորներից առաջինը՝ (սրբարանը և զորքը), եղավ հյուսիսային թագավորությունը՝ մ.թ.ա. 723 թվականին։ 46 տարի անց՝ մ.թ.ա. 677 թվականին, Հուդայի հարավային թագավորության համար սկսվում է «յոթ ժամանակը»։ Սա նշանակում է, որ զորքի ոտնակոխ լինելը ավարտվեց 1798 թվականին, իսկ սրբարանի ոտնակոխ լինելը՝ 1844 թվականին։

Ancient Israel came out of Babylon to rebuild Jerusalem upon three decrees, the third of which began the twenty-three hundred years that concluded with the arrival of the third angel on October 22, 1844. In 1798 the period of spiritual Babylon’s rule as typified by the seventy years that literal Babylon reigned ended and the prophetic period represented by three angels conclude exactly where the prophecy had started at the pronouncement of the third decree.

Kedma Yisra’el pisqa men Bavel le-vnoth et Yerushalayim al pi shloshah gezerot, ve-ha-shelishit she-ba-hem hechilah et arba’ah ve-esrim u-shalosh me’ot ha-shanim asher nikhlalu be-vo ha-mal’akh ha-shelishi be-yom 22 be-October, 1844. Bi-shnat 1798 nigmarah tekufat memshelet Bavel ha-rukhanit, ke-fi she-hutzgah be-shiv‘im ha-shanim asher malchah Bavel ha-mamashit, ve-ha-tekufah ha-nevu’it ha-meyutzeget al yedei shloshah mal’akhim ba’ah el kitzah be-diuk ba-makom asher bo hechilah ha-nevu’ah, be-et hakhrazat ha-gezerah ha-shelishit.

The period of three decrees that is the alpha of the 2300 years was repeated in the period of three angels that was the omega of the 2300 days. Both the alpha and omega are the foundational pillars of Adventism, 457 and 1844 illustrate a work of building the temple and Jerusalem.

دورانِ سه فرمان که الفِ ۲۳۰۰ سال بود، در دورانِ سه فرشته که اومگایِ ۲۳۰۰ روز بود، تکرار شد. هم الف و هم اومگا ستون‌های بنیادینِ ادونتیسم هستند؛ ۴۵۷ و ۱۸۴۴ کاری برای بنای هیکل و اورشلیم را به تصویر می‌کشند.

And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. Zechariah 6:12, 13.

بدو وێ بێژە و بڵێ: ئاوا دەفەرموێت پەروەردگاری سوپاهان، دەفەرموێت: ئەوەتا ئەو پیاوەی ناوی «لَق»ە؛ و ئەو لە شوێنی خۆیەوە گەشە دەکات، و ئەو پەرستگای پەروەردگار بنیاد دەنێت: بەڕاستی، هەر ئەو پەرستگای پەروەردگار بنیاد دەنێت؛ و ئەو شکۆ هەڵدەگرێت، و لەسەر تەختی خۆی دادەنیشێت و فەرمانڕەوایی دەکات؛ و ئەو لەسەر تەختی خۆی کاهین دەبێت: و ئامۆژگاری ئاشتی لەنێوان هەردووکیاندا دەبێت. زەکەریا 6:12, 13.

Christ as the Branch is here identified as He who built the temple of the Lord and just as he was raised up in the third day when the third angel arrived on October 22, 1844 the Millerite temple had been erected by Christ, for it is He who builds the temple of the Lord. Though this was fulfilled in Millerite history its perfect fulfillment is in the time period of the latter rain, for the doubling of the phrase “he shall build the temple of the Lord” allows those who will see that the Lord erected the Millerite temple in 46 years, but that he builds another temple of the one hundred and forty-four thousand during the time of the latter rain, for Peter says that one hundred and forty-four thousand are to raised up as a spiritual house.

ဤနေရာတွင် အညှောင့်ဖြစ်တော်မူသော ခရစ်တော်ကို ထာဝရဘုရား၏ ဗိမာန်တော်ကို တည်ဆောက်တော်မူသောသူအဖြစ် သတ်မှတ်ဖော်ပြထားပြီး၊ တတိယကောင်းကင်တမန်သည် 1844 ခုနှစ်၊ အောက်တိုဘာ 22 ရက်နေ့တွင် ရောက်ရှိလာသောအခါ သုံးရက်မြောက်နေ့၌ ကိုယ်တော်သည် ထမြောက်တော်မူခဲ့သကဲ့သို့၊ မီလာရိုက် ဗိမာန်တော်သည်လည်း ခရစ်တော်အားဖြင့် တည်ဆောက်ပြီးဖြစ်ခဲ့သည်။ အကြောင်းမှာ ထာဝရဘုရား၏ ဗိမာန်တော်ကို တည်ဆောက်တော်မူသည်မှာ ကိုယ်တော်ပင် ဖြစ်တော်မူသောကြောင့် ဖြစ်သည်။ ဤအရာသည် မီလာရိုက်သမိုင်းတွင် ပြည့်စုံခဲ့သော်လည်း၊ ၎င်း၏ ပြည့်စုံခြင်းအပြည့်အဝသည် နောက်မိုးကာလ၏ အချိန်ကာလ၌ ဖြစ်၏။ အကြောင်းမှာ “သူသည် ထာဝရဘုရား၏ ဗိမာန်တော်ကို တည်ဆောက်လိမ့်မည်” ဟူသော စကားရပ်ကို နှစ်ကြိမ်ထပ်ဆိုထားခြင်းသည်၊ ထာဝရဘုရားသည် မီလာရိုက် ဗိမာန်တော်ကို 46 နှစ်အတွင်း တည်ဆောက်တော်မူခဲ့သည်ကို မြင်နိုင်ကြမည့်သူတို့အား ခွင့်ပြုသကဲ့သို့၊ နောက်မိုးကာလအတွင်းတွင်လည်း တစ်သိန်းလေးသောင်းလေးထောင်နှင့်ဆိုင်သော အခြားဗိမာန်တော်တစ်ခုကို ကိုယ်တော် တည်ဆောက်တော်မူကြောင်းကိုလည်း ဖော်ပြသောကြောင့် ဖြစ်သည်။ အကြောင်းမှာ ပေတရုက တစ်သိန်းလေးသောင်းလေးထောင်သည် ဝိညာဉ်ရေးအိမ်တော်အဖြစ် ထမြောက်စေခြင်းကို ခံရမည်ဟု ဆိုထားသောကြောင့် ဖြစ်သည်။

When the question of “how long” is asked of Palmoni his answer is “unto twenty-three hundred days then shall the sanctuary be cleansed,” but Moses, Elijah and the Millerites, the papal martyrs, Zechariah and John measuring the temple, Isaiah in chapter six and others unmentioned say the answer to verse thirteen’s question of “how long” is “from 9/11 unto the Sunday law, then shall the sanctuary be cleansed.”

دەرئەنجامی پرسیاری «تا کەی» کاتێک لە پالْمۆنی دەکرێت، وەڵامی ئەو ئەوەیە: «هەتا دوو هەزار و سێ سەد ڕۆژ؛ پاشان پیرۆزگاکە پاک دەکرێتەوە»؛ بەڵام موسا، ئیلیا و میلەرییەکان، شەهیدانی پاپایی، زەکەریا و یۆحەنا کە پەرستگاکە پێوانە دەکەن، ئیشعیا لە بەشی شەشەمدا، و ئەوانی دیکەی ناویان نەهاتوو دەڵێن وەڵامی پرسیاری «تا کەی»ی ئایەتی سێزدەهەم ئەوەیە: «لە 9/11 هەتا یاسای یەکشەممە، پاشان پیرۆزگاکە پاک دەکرێتەوە.»

October 22, 1844 was typified by Abraham offering his son, for that typified the cross where the heavenly Father offered up His Son. Moses and the Hebrews at the Red Sea according to the apostle Paul represented baptism, which typifies the cross, which was typified by Abraham on Mount Moriah with Isaac.

अक्टूबर २२, १८४४ को अब्राहम द्वारा अपने पुत्र को अर्पित करने के द्वारा पूर्वरूपित किया गया था, क्योंकि वह उस क्रूस का पूर्वरूप था जहाँ स्वर्गीय पिता ने अपने पुत्र को अर्पित किया। प्रेरित पौलुस के अनुसार लाल समुद्र पर मूसा और इब्रानियों ने बपतिस्मा का प्रतिनिधित्व किया, जो क्रूस का पूर्वरूप है, और जिसका पूर्वरूप मोरिय्याह पर्वत पर इसहाक के साथ अब्राहम द्वारा प्रकट किया गया था।

Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.

Gegjjawlaa, wawáaseñ, jukiw jani yatipxañam munkti, taqe nayra awkinakasax qenayaruw manqhan jikxatasipxäna, taqenis lamar qutaruw makhatapxäna; taqeniraki Moisesaruw bautisatäpxäna qenay tuqisa, lamar quta tuqisa. 1 Corintios 10:1, 2.

This of course means that baptism is represented by October 22, 1844 which is where Noah’s family of eight was baptized. “Eight” being a symbol of resurrection.

Daxuyîna ku ev tê de ye ev e ku vaftîzm bi 22-ê Cotmeha 1844-an tê temsîl kirin, li wir malbata Noah a ji heşt kesan pêk tê vaftîz kirin. “Heşt” jî sembola vejîna ji nû ve ye.

Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ. 1 Peter 3:20, 21.

Iri rimwe bari abatumvira, igihe ukwihangana kw’Imana kwategerezaga mu minsi ya Nowa, ubwo inkuge yariko irategurwa; muri yo hakizwa bake, ni ukuvuga abantu umunani, bakizwa n’amazi. Kandi ico cigereranyo ni co n’umubatizo ubu natwe udukiza; si ugukurwaho kw’umwanda w’umubiri, ariko ni inyishu y’ijwi ryo mu mutima mwiza imbere y’Imana, kubw’izuka rya Yesu Kristo. 1 Petero 3:20, 21.

To misunderstand any element of truth that has been revealed about October 22, 1844 is parallel to misunderstanding the testimony of Noah in the ark, Moses at the Red Sea, Abraham on Mount Moriah and Jesus upon the cross. On that date the third angel arrived into history, and he is the angel that seals God’s people.

२२ अक्तूबर १८४४ के विषय में प्रकट किए गए सत्य के किसी भी तत्व को गलत समझना, नूह की गवाही को जहाज़ में, मूसा की गवाही को लाल समुद्र के तट पर, इब्राहीम की गवाही को मोरिय्याह पर्वत पर, और यीशु की गवाही को क्रूस पर गलत समझने के समानांतर है। उस तिथि पर तीसरा स्वर्गदूत इतिहास में प्रकट हुआ, और वही वह स्वर्गदूत है जो परमेश्वर की प्रजा पर मुहर लगाता है।

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

“Әндин мән үчинчи пәриштини көрдүм. Мени билән биллә жүргән пәриштә мундақ деди: «Униң сөзи дәһшәтлик, униң вәзиписи һәйвәтлик. У буғдайни пахалдин айрип чиқидиған вә буғдайни асмандики амбар үчүн мөһүрләйдиған яки бағлайдиған пәриштидур». Бу ишлар пүтүн әқилни, пүтүн диққәтни бәнт қилиши керәк. Йәнә маңа шу көрситилдикин, биз ахирқи рәһим-шәпқәт хәвирини қобул қиливатимиз дәп ишинидиғанларниң һәр күни йеңи хата тәлимни қобул қилидиған яки ичигә сиңдүридиғанлардин айрим болушиниң зөрүрлүки бар екән. Мән яшларму, қериларму хаталиқ вә қараңғулуқ ичидә болғанларниң жиғилишлириға қатнашмаслиқи керәклигини көрдүм. Пәриштә мундақ деди: «Әқил пайдисиз нәрсиләр үстидә тохтап қалмисун».” Manuscript Releases, volume 5, 425.

So along with the sacred prophetic lines that typified the date, the third angel arrived and began his work, which includes separating the wise and foolish virgins represented as wheat and tares in the passage. Not understanding how thoroughly 1844 has been sacredly typified, or not knowing what has been revealed concerning the waymarks that were connected to 1844 and continued on to 1863 leaves a soul unprepared to grapple prophetically with the implications of the fact that Christ is the central subject of the two verses that represent the foundation of Adventism, and that there Christ is recognized as Palmoni, the creator of mathematics and everything else.

لہٰذا اُن مقدس نبوتی خطوط کے ساتھ، جنہوں نے اُس تاریخ کی تمثیل پیش کی، تیسرا فرشتہ آیا اور اُس نے اپنا کام شروع کیا، جس میں اُس عبارت میں گندم اور کڑوے دانے کے طور پر ظاہر کی گئی دانا اور نادان کنواریوں کو جدا کرنا شامل ہے۔ 1844 کو کس قدر کامل طور پر مقدس تمثیل میں پیش کیا گیا ہے، اِس کو نہ سمجھنا، یا اُن نشاناتِ راہ کے بارے میں مکشوفہ امور سے ناواقف ہونا جو 1844 سے مربوط تھے اور 1863 تک جاری رہے، ایک جان کو اِس امر کے مضمرات سے نبوتی طور پر نبرد آزما ہونے کے لیے غیر تیار چھوڑ دیتا ہے کہ مسیح اُن دو آیات کا مرکزی موضوع ہے جو ایڈونٹ ازم کی بنیاد کی نمائندگی کرتی ہیں، اور یہ کہ وہاں مسیح پال مونی کے طور پر پہچانا جاتا ہے، جو ریاضی اور ہر دوسری چیز کا خالق ہے۔

The current answer to the question of verse thirteen is different than the answer was in 1845. In 1845 the pioneers were shaking off a great disappointment, beginning to grapple with the idea that the Lord had restored the gift of a prophet as had not been done since the time of the disciples. They were seeking to understand the implication of the message of the third angel, and awakening to the fact that the experience that had just went through was nothing less than sacred history. By 1850 they were offering a new pioneer chart to correct and replace the 1843 pioneer chart. Both the charts were identified by Sister White as being fulfillments of Habakkuk chapter two’s “tables.” This being the case 1850 is an established fulfillment of God’s prophetic Word.

ވަނަ ތޭރަވަނަ އާޔަތުގެ ސުވާލުގެ މިހާރު ދެވޭ ޖަވާބު، 1845 ގައި ދެވުނު ޖަވާބާ ތަފާތުވެއެވެ. 1845 ގައި ޕަޔޮނިއަރުން ބޮޑު ނިރާޝާއެއްގެ އަސަރުން ނިކުތެމުން، ލޯޑު ދައްތަގެ ޒަމާނުން ފަހު ނުވި ގޮތަކަށް ނަބިއެއްގެ ހިބަ އަލުން ރައްދުކޮށްދެއްވިކަމުގެ ފިކުރާ މެދު ކަމާ ގަބޫލުކުރަން ފެށިއެވެ. އެއޮތީ ތިންވަނަ މަލާއިކާގެ މެސެޖުގެ ނަތީޖާ އެނގޭނެ ގޮތް ހޯދަމުން، އެއާއެކު އެހެންމެ މި ކުޑަކޮށް ހިނގި ތަޖުރިބާ އަކީ މުގައްދަސް ތާރީޚެއް ނޫނީ އެއަށް ކުޑަކޮށް ނޫން ކަމަށް ހޭލުންތެރިވެމުންނެވެ. 1850 އަށް ދެރަށް ދިޔައިރު، 1843 ގެ ޕަޔޮނިއަރ ޗާޓު އިސްލާޙުކޮށް ބަދަލުކުރުމަށް އައު ޕަޔޮނިއަރ ޗާޓެއް އެއޮތީ ހުށަހަޅަމުންނެވެ. އެ ޗާޓުތައް ދެކެ ސިސްޓަރ ވައިޓު ދެނެގަތީ ހަބައްކޫޤު ބާބު ދޭއްގެ “ލޯނުތައް” ގެ ފުއްދުންތަކެއް ކަމަށެވެ. މިހެން ކަމުން، 1850 އަކީ އެކަށޭނަކޮށް ސާބިތުވެފައިވާ، އެކަތިވެފައިވާ، އިލާހީ ނަބީކަލާމުގެ ފުއްދުނެކެވެ.

The pioneers understood and wrote that to deny that the 1843 chart was not a fulfillment of Habakkuk chapter two’s “tables” was to leave the original faith. Sister White endorsed the chart as being directed by the hand of the Lord, and as a fulfillment of Habakkuk, and she placed the same endorsement upon the 1850 chart. Habakkuk identifies “tables” in the plural, and when the 1843 chart was printed in May of 1842, it was printed with an error in some of the figures that the Lord held His hand over. In 1850 a new chart was made available which corrected that error in the figures. Habakkuk’s tables represent fulfillments of prophecy, and those prophecies were fulfilled from May 1842 unto January 1850.

आदि अगुवाहरूले बुझे र लेखे कि 1843 को चार्ट हबक्कूक अध्याय दुईका “tables” को परिपूर्तिहरूमध्ये एक थियो भन्ने कुरा इन्कार गर्नु भनेको मूल विश्वासलाई त्याग्नु हो। सिस्टर ह्वाइटले उक्त चार्टलाई प्रभुको हातद्वारा निर्देशित भएको र हबक्कूकको परिपूर्ति भएको भनी अनुमोदन गरिन्, र उनले यही अनुमोदन 1850 को चार्टमाथि पनि राखिन्। हबक्कूकले “tables” लाई बहुवचनमा चिन्हित गर्छन्, र जब 1843 को चार्ट 1842 को मे महिनामा मुद्रित गरियो, तब त्यसका केही अङ्कहरूमा एउटा त्रुटिसहित मुद्रित गरिएको थियो, जसलाई प्रभुले आफ्नो हातले ढाकिराख्नुभयो। 1850 मा एउटा नयाँ चार्ट उपलब्ध गराइयो, जसले अङ्कहरूमा रहेको त्यो त्रुटि सच्यायो। हबक्कूकका tables ले अगमवाणीका परिपूर्तिहरूलाई प्रतिनिधित्व गर्छन्, र ती अगमवाणीहरू 1842 को मे महिनादेखि 1850 को जनवरी महिनासम्म परिपूर्ण भए।

The 1843 or beginning table had an error and the ending table of 1850 had no error. The period from May of 1842 until January 1850 is an established prophetic period, and May of 1842, and also January 1850 represents prophetic waymarks and those waymarks contain the signature of Alpha and Omega. The alpha or first letter and the omega, the last and twenty-second letter. 1842 is alpha and 1850 is omega, and if we took those two Hebrew letters and placed the thirteenth letter of the Hebrew alphabet, we would construct the Hebrew word “truth” that is spelled with the first, thirteenth and twenty-second letters of the Hebrew alphabet.

جدول 1843، أو الجدول الابتدائي، كان فيه خطأ، أمّا الجدول الختامي لسنة 1850 فلم يكن فيه خطأ. إن الفترة الممتدة من مايو 1842 حتى يناير 1850 هي فترة نبوية ثابتة، ومايو 1842، وكذلك يناير 1850، يمثّلان معالم نبوية، وهذه المعالم تحمل سِمة الألفا والأوميغا. فالألفا، أو الحرف الأول، والأوميغا، الحرف الأخير والثاني والعشرون. إن 1842 هو الألفا، و1850 هو الأوميغا، وإذا أخذنا هذين الحرفين العبريين ووضعنا بينهما الحرف الثالث عشر من الأبجدية العبرية، نكون قد كوّنّا الكلمة العبرية «حق»، وهي مكتوبة بالحروف الأول والثالث عشر والثاني والعشرين من الأبجدية العبرية.

The prophetic logic brought to bear upon the waymarks of 1842 and 1850 is that they are tied together by “error.” The alpha had an error and the omega corrected that very same error, so what stands between the alpha and omega letters is “error” a symbol of rebellion, which is what the number thirteen represents. 1842 to 1850 is an established prophetic period containing the signature of Alpha and Omega and it is the “truth.” Until that history is seriously and spiritually investigated by a Laodicean Seventh-day Adventist they are virtually blinded to the obvious TRUTH which the prophetic period of Habakkuk’s tables from 1842 to 1850 establishes beyond any doubt. The truth that together are established by the two witnesses is that the 1850 chart has no errors. The 1850 chart, as with the 1843 chart contains Moses’ “seven times,” and on both charts the “seven times” is placed in the center of the chart running top to bottom illustrating the period of the “seven times” beginning in 677 BC unto 1844. The 2520 is not simply on the chart, it is the center of the chart.

ᎤᏙᎯᏳ ᎤᏓᏅᏙ 1842 ᎠᎴ 1850 ᎠᏂᎦᏙᎵ ᎤᏍᏗ ᎠᎴ ᎤᏙᎯᏳ ᎤᏓᏅᏙ ᎠᏎ ᎾᏍᎩ ᎠᏂᏙᎲ ᎢᏳᏍᏗ ᎨᏒ ᎾᏍᎩ “error” ᎤᏓᏓᏈᎢ. ᎠᎦᏃ ᎤᏓᏑᏰᏒ ᎤᏓᏓᏈᎢ ᎠᎴ ᎣᏍᏓᎵ ᎾᏍᎩ ᎢᏳᏍᏗ ᎤᏓᏓᏈᎢ ᎤᏓᏅᏁᎸ, ᎾᏍᎩ ᎠᎦᏃ ᎠᎴ ᎣᏍᏓᎵ ᎪᎱᏍᏗ ᎠᏁᎲ ᎨᏒ “error,” ᎾᏍᎩ ᎤᏓᏟᎶᏍᏗ ᎤᏒᏍᏛ ᎤᏂᏓᏡᎬ, ᎾᏍᎩ ᏦᎦᏚᎯ ᎤᏙᎯᏳ ᎤᏓᏟᎶᏍᏗ. 1842 ᎢᎬᏱ 1850 ᎢᎬᏱ ᎠᎴ ᎤᎵᏍᏆᏗ ᎤᏙᎯᏳ ᎤᏓᏅᏙ ᎠᏥᏍᏆᏂᎪᏗ ᎾᏍᎩ Alpha ᎠᎴ Omega ᎤᏙᎯᏳ ᎤᏃᏰᎸ ᎠᎴ ᎾᏍᎩ “truth.” ᎬᏩᏓᏅᏘ ᎾᏍᎩ ᏣᎣᏗᏏᎠ ᏧᏍᏆᎸᎯ ᏌᏉ ᎢᎦ ᎤᎾᏙᎯᏳ ᏧᎾᏓᏅᏛ ᎤᏣᏘ ᎠᎴ ᎤᏓᏅᏙᎯ ᎤᎾᏙᎴᎰᎯ ᎠᏥᎪᎵᏰᎸᎭ, ᎤᏂᎨᏫᏎᎸᎯ ᎤᎾᏍᏗ ᎢᏳᏍᏗ ᎠᎪᎵᏰᏗ ᎾᏍᎩ TRUTH ᎾᏍᎩ 1842 ᎢᎬᏱ 1850 ᎢᎬᏱ ᎤᏙᎯᏳ ᎤᏓᏅᏙ ᎻᏆᎫᎩ ᏧᎪᏪᎳᏅᎯ ᏕᎪᎵᏰᎭ ᎤᏙᎯᏳ ᎢᎬᏱ ᎤᎶᏒ ᎥᏝ ᎪᎱᏍᏗ ᎤᏜᏓᏅᏛ ᎨᏒ ᎡᎯ. ᎾᏍᎩ ᎤᏙᎯᏳ ᎠᏂᏔᎵ ᎠᏂᎦᏔᎲᎯ ᎠᏁᎬ ᎠᏂᏍᏛᏗ ᎨᏒ 1850 ᎤᎾᏓᎪᎳᏅᎯ ᎥᏝ ᎤᏓᏓᏈᎢ ᎠᏁᎮ. 1850 ᎤᎾᏓᎪᎳᏅᎯ, 1843 ᎤᎾᏓᎪᎳᏅᎯ ᎤᏍᏗ ᎤᏠᏱ, ᎼᏏᏍ “seven times” ᎠᎵᏍᎪᎸᏔᏅ ᎠᏓᏍᏗ, ᎠᎴ ᎠᏂᏔᎵᏉ ᎤᎾᏓᎪᎳᏅᎯ ᎪᎯ “seven times” ᎠᏰᎵ ᎠᎴ ᎠᏰᎵ ᎠᏥᏅᏢ ᎠᏛᏅ ᎢᎦᎵᏍᎬ ᎠᏓᏍᏗ ᎦᎸᎳᏗ ᏗᎦᏃᏍᏛ ᏧᏍᏗ ᎡᎳᏗ ᏧᎵᎪᎯ, ᎾᏍᎩ “seven times” ᎠᏓᏍᏗ 677 BC ᎤᎾᎵᏍᏗᏱ 1844 ᏗᏍᏆᎸᎢ. 2520 ᎥᏝ ᎤᏩᏒᏉ ᎤᎾᏓᎪᎳᏅᎯ ᎤᏍᏗ ᏱᎩ; ᎾᏍᎩ ᎤᏰᎵ ᎢᏯᏛᏁᎯ ᎨᏒ ᎤᎾᏓᎪᎳᏅᎯ.

What is depicted in the center of the prophetic line illustrating the “seven times” is the cross. The center of both tables is the 2520 timeline running from top to bottom. In the middle is the cross. The cross was the middle of the week Christ confirmed the covenant with many in fulfillment of Daniel nine verse twenty-seven. That week represents seven years, which prophetically is 2520 days. As with the tables, in the very center of the 2520 days, Christ was confirming the covenant on the cross. From Christ’s baptism until the cross was 1260 days prophetically. This means that from the baptism to the cross there would be 1260 morning offerings and 1260 evening offerings leading to the cross, but at the cross that final sacrificial lamb escaped from the priest, and the Lamb of God became the evening sacrifice and thus represented the 2520th Lamb offering since the baptism.

ꯃꯔꯨꯡ ꯃꯥꯐꯝꯗ ꯄꯤꯔꯣꯛꯄ ꯑꯗꯨ “ꯁꯦꯕꯟ ꯇꯥꯏꯝꯁ” ꯍꯥꯏꯕ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯂꯥꯏꯟꯗ ꯄꯥꯛꯍꯟꯕ ꯃꯤꯇ꯭ꯌꯦꯡꯁꯤꯡꯗꯨ ꯀ꯭ꯔꯣꯁꯅꯤ꯫ ꯇꯦꯕꯜ ꯑꯅꯤꯃꯛꯀꯤ ꯃꯌꯨꯝꯗ ꯃꯊꯛꯇꯒꯤ ꯃꯈꯥꯗ ꯆꯠꯂꯛꯄ 2520 ꯇꯥꯏꯝꯂꯥꯏꯟ ꯑꯗꯨꯅꯤ꯫ ꯃꯌꯨꯝ ꯃꯔꯛꯇ ꯀ꯭ꯔꯣꯁ ꯂꯩ꯫ ꯀ꯭ꯔꯣꯁ ꯑꯗꯨ ꯗꯦꯅꯤꯌꯦꯜ ꯅꯥꯏꯟ ꯚꯔꯁ ꯇ꯭ꯋꯦꯟꯇꯤ-ꯁꯦꯚꯟꯒꯤ ꯃꯄꯨꯡ ꯐꯥꯕꯗ ꯈ꯭ꯔꯥꯏꯁꯇꯅ ꯑꯃꯥ ꯑꯃꯥꯁꯨꯡ ꯃꯌꯥꯝꯕ ꯃꯤꯁꯤꯡꯒꯥ ꯔꯥꯈꯜ ꯑꯗꯨ ꯄꯨꯝꯅꯃꯛ ꯁꯨꯊꯣꯛꯄ ꯆꯌꯣꯜ ꯑꯗꯨꯒꯤ ꯃꯌꯨꯝꯅꯤ꯫ ꯑꯗꯨꯒꯤ ꯆꯌꯣꯜ ꯑꯗꯨ ꯆꯍꯤ ꯇꯔꯦꯠ ꯈꯛ ꯈꯪꯍꯜꯂꯤ, ꯃꯁꯤ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯑꯣꯏꯅ 2520 ꯅꯨꯃꯤৎꯅꯤ꯫ ꯇꯦꯕꯜꯁꯤꯡ ꯑꯗꯨꯗ ꯑꯣꯏꯕ ꯃꯇꯝꯗꯨꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅ, 2520 ꯅꯨꯃꯤৎꯀꯤ ꯃꯌꯨꯝ ꯃꯔꯛꯇ ꯈ꯭ꯔꯥꯏꯁꯇꯅ ꯀ꯭ꯔꯣꯁ ꯑꯗꯨꯗ ꯔꯥꯈꯜ ꯑꯗꯨ ꯁꯨꯊꯣꯛꯂꯤ꯫ ꯈ꯭ꯔꯥꯏꯁꯇꯀꯤ ꯕꯥꯞꯇꯤꯖꯝꯗꯒꯤ ꯀ꯭ꯔꯣꯁꯇ ꯐꯥꯎꯕ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯑꯣꯏꯅ 1260 ꯅꯨꯃꯤৎ ꯂꯩ꯫ ꯃꯁꯤꯅ ꯈꯣꯏꯗꯣꯛꯏ ꯍꯥꯏꯕꯗꯤ, ꯕꯥꯞꯇꯤꯖꯝꯗꯒꯤ ꯀ꯭ꯔꯣꯁꯇ ꯐꯥꯎꯕ 1260 ꯃꯣꯔꯅꯤꯡ ꯑꯣꯐꯔꯤꯡꯁꯤꯡ ꯑꯃꯁꯨꯡ 1260 ꯏꯚꯅꯤꯡ ꯑꯣꯐꯔꯤꯡꯁꯤꯡ ꯀ꯭ꯔꯣꯁꯇ ꯂꯥꯛꯄꯒꯤ ꯃꯃꯥꯡꯗ ꯂꯩꯔꯝꯂꯣꯏ; ꯑꯗꯨꯕꯨ ꯀ꯭ꯔꯣꯁꯇ ꯑꯗꯨꯗ ꯃꯇꯨꯡ ꯈꯪꯅꯕ ꯃꯐꯝꯁꯤꯡ ꯑꯗꯨ ꯃꯥꯏꯁꯥꯖꯤꯡꯗꯒꯤ ꯃꯥꯎꯗꯣꯛꯈ꯭ꯔꯦ, ꯑꯃꯁꯨꯡ ꯏꯁ꯭ꯋꯔꯒꯤ ꯂꯦꯝ ꯑꯗꯨ ꯏꯚꯅꯤꯡ ꯁꯦꯛꯔꯤꯐꯥꯏꯁ ꯑꯣꯏꯈ꯭ꯔꯦ, ꯑꯗꯨꯒꯤ ꯕꯥꯞꯇꯤꯖꯝꯗꯒꯤ 2520ꯁꯨꯕ ꯂꯦꯝ ꯑꯣꯐꯔꯤꯡ ꯑꯣꯏꯅ ꯃꯍꯥꯛꯅ ꯃꯤꯇ꯭ꯌꯦꯡ ꯄꯤꯔꯛꯈ꯭ꯔꯦ꯫

The center of the week was the cross and the center of both sacred tables is the cross, but in each case the Lamb is set within the truth symbolically represented by 2520. The cross is set in the middle of 2520 days and at the cross Jesus was the 2520th and last offering. The history between May of 1842 and January 1850 represents error and Christ, the truth was set between two criminals, though He was not a criminal He was being treated as such. We therefore have three criminals, one who will be lost and one who will be saved. The three criminals are three waymarks tied together by crime, though the middle waymark is the opposite of the alpha and omega criminal. The alpha and omega criminals are connected by the middle waymark, the cross.

ᎤᎬᏫᏳᏗ ᏧᏒᎯᏱ ᎠᏰᎵ ᎤᏓᏍᏆᏂᎪᏗ ᎨᏒ ᎾᏍᎩ ᎤᏲᎱᏒ ᎤᎦᏙᎢ, ᎠᎴ ᏔᎵᏱ ᎾᏍᎩ ᏧᏓᏍᏆᏂᎪᏗ ᏧᏍᎦᏅᏨ ᏗᏍᏆᏂᎪᏗ ᎤᎬᏫᏳᏗ ᎾᏍᏉ ᎤᏲᎱᏒ ᎤᎦᏙᎢ ᎨᏒᎢ; ᎠᏎᏃ ᏂᎦᏛ ᎢᏳᎾᏍᏗ ᎤᏃᏴᏫ ᎠᏫ 2520 ᎤᏙᎯᏳᎯ ᏚᏙᏢᏒ ᎠᎴ ᎤᏪᏟᏌᏅ ᎾᏍᎩ ᎠᏯᏙᎯᏍᏗ ᎭᏫᎾᏗ ᎨᏒᎢ. ᎤᏲᎱᏒ ᎤᎦᏙᎢ 2520 ᎢᎦ ᎠᏰᎵ ᎠᎴ ᎤᎬᏫᏳᏗ ᎠᏰᎵ ᎤᏲᎱᏒ ᎨᏒ ᏥᏌ 2520th ᎠᎴ ᎤᎵᏍᏆᏗᏗ ᎠᏓᏁᎸ ᎨᏒᎢ. 1842 ᎠᏰᎵ ᎠᎵᏍᎪᎯ ᏔᎵᏃ ᎤᏒᎵᏙᏗ ᎤᏓᏬᏍᎬᎢ ᎠᎴ 1850 ᎠᏰᎵ ᎤᏃᏓᎴᎢ ᎠᏰᎵ ᏚᏂᏍᎪᎸᎢ ᎤᏓᏠᏯᏍᏔᏅ ᏕᎦᎵᏍᎪᎸ ᎠᎴ ᎦᎶᏁᏛ, ᎤᏙᎯᏳᎯ, ᏔᎵ ᎠᏂᏍᎦᏅᏨᎩ ᏕᎨᏥᏅᏎ ᎠᏰᎵ ᎤᏅᏔᏗᏍᎬᎢ; ᎠᏎᏃ ᎠᏍᎦᏅᏨᎩ ᏄᎵᏍᏗᎾ ᎨᏎᎢ, ᎠᏎ ᎾᏍᎩ ᎢᏳᏍᏗ ᎠᏍᎦᏅᏨᎩ ᎠᏰᎵ ᎬᏁᎸ ᎨᏎᎢ. ᎾᏍᎩ ᎢᏳᏍᏗ ᏦᎢ ᎠᏂᏍᎦᏅᏨᎩ ᎠᏓᏑᏴᎩ, ᎠᏏᏴᏫ ᏥᎨᏏ ᎤᏲᏍᏗ ᎨᏎᏍᏗ, ᎠᎴ ᎠᏏᏴᏫ ᏥᎨᏏ ᎤᏓᏗᏫᏎᏍᏗ ᎨᏎᏍᏗ. Ꮎ ᏦᎢ ᎠᏂᏍᎦᏅᏨᎩ ᏦᎢ ᏗᏖᎸᎢ ᏕᏣᎦᎵᏦᏛ ᎠᏍᎦᏅᏨ ᎤᏍᏗ ᏗᎪᏢᏒ ᎾᏍᎩ; ᎠᏎᏃ ᎠᏰᎵ ᏗᏖᎸᎢ ᎠᏍᏓᏩᏛ ᎤᏍᏗ ᎠᎵᏍᏓᏁᏗ ᎨᏒᎢ ᎠᎵᏍᎪᎸ alpha ᎠᎴ omega ᎠᏍᎦᏅᏨᎩ. alpha ᎠᎴ omega ᎠᏂᏍᎦᏅᏨᎩ ᎠᏰᎵ ᎨᏣᏓᏑᏴᎩ ᎠᏰᎵ ᎠᏰᎵ ᏗᏖᎸᎢ, ᎤᏲᎱᏒ ᎤᎦᏙᎢ.

With Habakkuk’s tables from 1842 unto 1850, error was the middle letter that tied together with the first and last waymark. The middle waymark at the cross tied the three criminals together, but the middle waymark in these is not error, it is Truth, and an element of truth that is upheld by both the cross and Habakkuk’s tables is that the 2520, the “seven times” of Leviticus twenty-six is truth, and in the context of the logic just set forth, to reject the 2520 is to reject Jesus.

Mezɨk Habakkuk 1842-ak 1850-akay tabelan, waymark naw aqna ao kɨn ɨkɨnle asɨl ak oying waymark yaŋ. Cross-î waymark naw aqna ao kɨn ɨkɨnle asɨl aŋganan aŋa ɛlɛrɛr yaŋ, ama yekan waymark naw aqna ao kɨn ɨkɨnle asɨl ao error ma, ao Truth, kanda truth nɨŋ element naon cross ak Habakkuk-î tabelan kɨnaŋ upheld yaŋ nɨŋ, 2520, Leviticus 26-î “seven times” ao truth. Kanda logic nɨŋ context pɨla laŋa set forth yaŋ awi, 2520 reject awi ao Jesus reject awi.

When Palmoni, the Wonderful Numberer states, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed,” He is answering the prophetic question of “how long.” The answer is no longer 1844, for the Philadelphian Millerite movement ceased in 1856 as it was then identified by James and Ellen White that the movement had transitioned from Philadelphia to Laodicea. When Sister White drew that line in the sand. it meant until that condition changed that the relation of God with His people was to be understood as representing a separation, for He stands outside knocking on the hearts of Laodiceans seeking for entrance. His divinity is not within their humanity. The very work Christ began on October 22, 1844 was to combine His divinity with humanity, and Christ was willing to do that very thing, but it was not to be.

پالمونی، آن شمارندهٔ شگفت‌انگیز، آنگاه که می‌فرماید: «تا دو هزار و سیصد روز؛ آنگاه مقدس تطهیر خواهد شد»، به پرسش نبویِ «تا به کی» پاسخ می‌دهد. این پاسخ دیگر ۱۸۴۴ نیست، زیرا جنبش میلریِ فیلادلفیایی در سال ۱۸۵۶ پایان یافت، چرا که در آن زمان جیمز و الن وایت تصدیق کردند که آن جنبش از فیلادلفیا به لائودکیه انتقال یافته است. هنگامی که خواهر وایت آن خط را در شن ترسیم کرد، معنایش این بود که تا زمانی که آن وضعیت دگرگون نشود، رابطهٔ خدا با قومش باید به‌منزلهٔ نمایانگرِ جدایی فهمیده شود؛ زیرا او بیرون ایستاده و بر دل‌های لائودکیان می‌کوبد و در پیِ ورود است. الوهیت او در انسانیت ایشان درون‌نشین نیست. همان کاری که مسیح در ۲۲ اکتبر ۱۸۴۴ آغاز کرد، این بود که الوهیت خویش را با انسانیت درآمیزد، و مسیح مایل بود همان کار را به انجام رساند، اما قرار نبود چنین شود.

“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

«1844 дахь их урам хугаралтын дараа Адвентистууд итгэлдээ бат зогсож, Бурханы нээгдэж буй удирдамжийг нэгдмэлээр даган, гурав дахь тэнгэрэлчийн мэдээг хүлээн авч, Ариун Сүнсний хүчээр түүнийг дэлхийд тунхагласан бол, тэд Бурханы авралыг үзэх байсан, Эзэн тэдний хичээл зүтгэлтэй хамт хүчирхэгээр үйлдэх байсан, ажил дуусах байсан, бөгөөд Христ Өөрийн ард түмнийг шагналыг нь хүртээхийн тулд өдийд аль хэдийн ирэх байсан. Харин урам хугарлын дараах эргэлзээ ба тодорхойгүй байдлын үед адвентийн итгэгчдийн олон нь итгэлээсээ няцсан байв.... Ийнхүү ажил саатуулагдаж, дэлхий харанхуйд орхигдов. Хэрэв Адвентист бүх бие Бурханы тушаалууд ба Есүсийн итгэл дээр нэгдсэнсэн бол, бидний түүх хэчнээн өргөнөөр өөр байх байсан бол!» Evangelism, 695.

Repeating the history of ancient Israel the Lord brought modern Israel out of the darkness of Dark Ages and entered into covenant with them at the Red Sea, for baptism is a symbol of covenant relationship. But Israel is to be tested whether they would keep the covenant. With ancient Israel they failed ten tests according to the book of Numbers. At the tenth failure they were condemned to die in the wilderness over forty years, thus providing an example of modern Israel’s rejection of the Laodicean message of 1856. As with ancient Israel’s failure of ten progressive tests (ten being a symbol of a test), from the arrival of the third angel in 1844 unto 1856 a progressive testing process was brought upon the Philadelphian Millerite movement.

یون نورتبا ایسرائل کے تاریخ اَر دہرانے ہووِت، خداوندٕن نَوِ ایسرائلہٕ تہٕ تاریک دورٕکۍ اَندھٕکارَس منز نیرٕ کٔر، تہٕ ریڈ سیس پؠٹھ تِمن سانٕد عہد باندھ، کیٚنہہ بپتسمہ عہدی رشتٕچ علامت چھُ۔ مگر ایسرائلہٕ ہاوِو آزمایہٕ یِم تِم عہد قائم رکھنہٕ۔ قدیم ایسرائلَس سانٕد معاملَس منز، گنتیٕچ کتابہٕ مُطابِق تِمن دَہ آزمایشَن منز ناکامی وُچھ۔ دَہمٕکۍ ناکامی پؠٹھ تِم چُھ ویرانَس منز ژٕنہٕ خٲطرٕ چلہِس سالہٕ دوران مرنہٕ خٲطرٕ محکوم کرنہٕ آمت، یِمیتھ پؠٹھ 1856 ہُنٛد لاودیکیہٕ پیغام ردّ کرنہٕ ہُنٛد نَوِ ایسرائلُک مِثال فراہَم گژھ۔ یِتھٕ پٲٹھٕ زان قدیم ایسرائلہٕ دَہ ترقّی یاب آزمایشَن منز ناکامی وُچھ (دَہ آزمایشٕک علامت گژھنہٕ سۭتۍ)، 1844 منز تیسرٕ فرشتُک آسنہٕ پیٹھٕ پؠٹھ 1856 تام، فِلَدِلفیائی میلرائٹ تحریکہٕ پؠٹھ اَکھ ترقّی یاب آزمایشُک عمل لاگو کرنہٕ آو۔

The ten tests from the Red Sea to the first rebellion at Kadesh is represented as a prophetic period for it has the number ten tying the period together. Ten being a symbol of a test, ten tests identified the ten tribes that rejected the covenant and failed the tenth test and the testing process. The period began at the Red Sea crossing and the Ten Commandments are represented as the first of the ten tests after the sea, the first test being the Sabbath the symbol and seal of the Ten Commandments (represented by the mana). When the period of ten tests in ancient Israel is so clearly set forth as a specific prophetic period and the Spirit of Prophecy informs us that the Red Sea crossing typified October 22, 1844, then we should know that at that point a progressive testing process began. Adventism does not know that, so they are unable to see that in 1863 they were assigned to die in the Laodicean wilderness until the Sunday law, the very law they were given to proclaim a warning about at the very beginning of the testing process that led to 1863.

يُمثِّلُ الاختباراتُ العشرةُ من البحر الأحمر إلى أوّل تمرّدٍ في قادش فترةً نبوية، لأن العدد عشرة يربط تلك الفترة بعضها ببعض. وإذ كان العشرة رمزًا للاختبار، فقد حدَّدت الاختبارات العشرة الأسباطَ العشرة الذين رفضوا العهد ورسبوا في الاختبار العاشر وفي عملية الامتحان بأسرها. وقد بدأت الفترة عند عبور البحر الأحمر، وتُمثَّل الوصايا العشر على أنها أولُ الاختبارات العشرة بعد البحر، وكان الاختبار الأول هو السبت، رمزَ الوصايا العشر وخاتمَها (الذي يمثله المنّ). وحين تُعرَض فترةُ الاختبارات العشرة في إسرائيل القديمة بهذه الصورة الواضحة بوصفها فترة نبوية محددة، ويُعلِمنا روح النبوة أن عبور البحر الأحمر كان رمزًا ليوم 22 أكتوبر 1844، فعندئذ ينبغي أن نعلم أنه عند تلك النقطة بدأت عمليةُ اختبارٍ تدريجية. والأدفنتية لا تعرف ذلك، ولذلك فهي عاجزة عن أن ترى أنهم في سنة 1863 قد حُكِم عليهم أن يموتوا في برية لاودكية إلى أن يأتي قانون الأحد، ذلك القانون عينه الذي أُعطوا منذ بداية عملية الاختبار التي أفضت إلى سنة 1863 أن يعلنوا بشأنه إنذارًا.

When the pronouncement of the Laodicea condition came upon Millerite Adventism in 1856 “new wine” was published upon the “seven times.” The new light was never accepted and seven years later, or 2520 prophetic days later the Laodicean Millerite movement ended and became the Laodicean Seventh-day Adventist church. Moses was willing to go into the Promised Land, but the tenth test had arrived, and of course it was a foundational test, for the very work assigned to Moses from the outset was to lead God’s people to the Promised Land. That was the work before Moses arrived in Egypt. The tenth test had arrived and the rebels vacillated over entering the Promised Land.

مِللری ادونت ازمٛیَه 1856 د لاودیسیا د حالت اعلان راغی، نو د «اوه وختونه» په باب «نوی شراب» خپور شو. دغه نوې رڼا هېڅکله ونه منل شوه، او اوه کاله وروسته، یا 2520 نبوي ورځې وروسته، لاودیسیایي مِللری غورځنګ پای ته ورسېد او د اوومې ورځې ادونتست لاودیسیایي کلیسا وګرځېد. موسی چمتو و چې موعودې خاورې ته ننوځي، خو لسمه ازموینه رارسېدلې وه، او البته دا بنسټیزه ازموینه وه، ځکه هماغه کار چې له پیل څخه موسی ته سپارل شوی و، دا و چې د خدای خلک موعودې خاورې ته بوځي. همدا هغه کار و چې لا د موسی تر مصر ته رسېدو وړاندې د هغه مخې ته اېښودل شوی و. لسمه ازموینه رارسېدلې وه، او یاغیان موعودې خاورې ته د ننوتلو په باب دوه‌زړي وو.

And I said unto you, Ye are come unto the mountain of the Amorites, which the Lord our God doth give unto us. Behold, the Lord thy God hath set the land before thee: go up and possess it, as the Lord God of thy fathers hath said unto thee; fear not, neither be discouraged. And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come. And the saying pleased me well: and I took twelve men of you, one of a tribe. Deuteronomy 1:20–23.

Aguysa'ẽ peẽme: Peẽ peju hína amorreo kuéra yvýty peve, ñande Ruete Jehová ome'ẽva ñandéve. Péina, nde Jára nde Ruete omoĩma pe yvy nde renondépe; eho ejupi ha eguereko, nde ru kuéra Jára Ruete he'ihaguéicha ndéve; ani rekyhyje, ha ani reñembopy'aju. Upémarõ peẽ maymáva peñemboja che rehe ha peje: “Tamondo kuimba'e kuéra ñande renonderã, ha tohechase hag̃ua ñandéve pe yvy, ha tou omombe'u jey ñandéve mba'e tape rupípa jajupíta, ha mba'e táva kuérape jahupytýta.” Ha upe ñe'ẽ ogusta porã chéve; ha aiporavo pende apytégui doce kuimba'e, peteĩteĩ peteĩ tríbugui. Deuteronomio 1:20–23.

From that point until the twelve spies return represents the history when the last foundational test arrived in 1856 and for seven years the Laodicean Millerites search the land until they chose to cease as a movement and become a church.

Oq qhepachakama, tunka paya watayuq yatichaqkuna kutimunkukamaqa, qhepa pacha willakuyta rikuchin, maypachachus qhipa cimientomanta prueba 1856 watapi chayamurqan, hinaspata qanchis watakunapi Laodicea Milleritekuna hallp’ata mask’arqanku, chaykamaqa kuyuy hina kayta saqespa, iglesia hina tukuyta akllarqanku.

The first truth discovered by Miller was the “seven times” making it the foundation of the foundational truths that make up Jeremiah’s old paths. The last new prophetic light brought to Adventism was in 1856 and it was a series of articles on the “seven times.” There is a great deal of light associated with a deep study of these historical facts, but if we are going to be able to identify why the answer of verse fourteen of Daniel eight is “from 9/11 unto the Sunday law, then shall the sanctuary be cleansed,” we must keep moving forward.

မီလာရှာဖွေတွေ့ရှိခဲ့သော ပထမဆုံးအမှန်တရားမှာ “ခုနစ်ကာလ” ဖြစ်ပြီး၊ ယေရမိ၏ ရှေးလမ်းခရီးများကို ဖွဲ့စည်းထားသည့် အခြေခံအမှန်တရားများ၏ အခြေခံအုတ်မြစ်အဖြစ် ထိုအရာကို သတ်မှတ်ခဲ့သည်။ အက်ဒ်ဗင့်ဝါဒသို့ နောက်ဆုံးယူဆောင်လာခဲ့သော ပရောဖက်ပြုအသစ်သော အလင်းမှာ 1856 ခုနှစ်တွင် ဖြစ်ပြီး၊ ၎င်းမှာ “ခုနစ်ကာလ” အကြောင်း ဆောင်းပါးစဉ်တစ်ရပ် ဖြစ်하였다။ ဤသမိုင်းဆိုင်ရာ အချက်အလက်များကို နက်နက်ရှိုင်းရှိုင်း လေ့လာသုံးသပ်ခြင်းနှင့် ဆက်စပ်သော အလင်းများစွာ ရှိသည်။ သို့ရာတွင် ဒာနီယေလ အခန်းကြီး 8၊ အပိုဒ် 14 ၏ အဖြေသည် “9/11 မှ စ၍ တနင်္ဂနွေနေ့ဥပဒေတိုင်အောင်၊ ထိုနောက် သန့်ရှင်းရာဌာနကို သန့်စင်စေလိမ့်မည်” ဖြစ်သည်ကို အဘယ်ကြောင့်ဖြစ်ကြောင်း ကျွန်ုပ်တို့ ခွဲခြားသိမြင်နိုင်ရန်၊ ကျွန်ုပ်တို့သည် ဆက်လက်ရှေ့သို့ တိုးသွားရမည်။

The work which Christ began in 1844 was turned aside in 1863, so the “cleansing” of the sanctuary that began at that time was put on hold while God’s people began to traverse the wilderness of Laodicea. For this reason, the work that was to be accomplished by Christ in the period of 1844 to 1863, was of necessity to be repeated when the third angel, who is the angel who separates and seals ultimately accomplishes the work represented by “cleansing.” The prophetic waymarks of 1844 to 1863 are the waymarks in which Christ would have accomplished the work of cleansing the sanctuary, and those waymarks represent the history where the work will be accomplished. If it can be shown that 1844 unto 1863 represents the period of 9/11 unto the Sunday law, the question of “how long” is in agreement with the other lines represented by “how long.”

Исаў Масих дар соли 1844 оғоз намуда буд, дар соли 1863 ба канор гардонда шуд; бинобар ин, «поксозии» муқаддасгоҳе, ки дар он замон оғоз ёфта буд, муваққатан боздошта шуд, дар ҳоле ки қавми Худо ба паймудани биёбони Лоудикия оғоз карданд. Аз ин сабаб, коре, ки мебоист аз ҷониби Масих дар давраи аз 1844 то 1863 анҷом дода мешуд, ногузир бояд такрор мегардид, ҳангоме ки фариштаи сеюм, ки ҳамон фариштаест, ки ҷудо мекунад ва мӯҳр мезанад, дар ниҳоят кореро, ки бо «поксозӣ» ифода ёфтааст, ба анҷом мерасонад. Аломатҳои роҳнамои нубувватии солҳои 1844 то 1863 ҳамон аломатҳои роҳнамо мебошанд, ки дар онҳо Масих мебоист кори поксозии муқаддасгоҳро анҷом медод, ва он аломатҳои роҳнамо таърихеро ифода мекунанд, ки дар он ин кор ба анҷом расонда хоҳад шуд. Агар нишон дода шавад, ки давраи аз 1844 то 1863 давраи аз 9/11 то қонуни якшанберо ифода мекунад, пас саволи «то кай» бо дигар хатҳое, ки бо «то кай» ифода ёфтаанд, мувофиқат дорад.

1844 was the arrival of the third angel and 1863 marks the end of the testing period. In 1846 the Whites were married and Ellen’s last name changed from Harmen to White, and the married couple began to keep the seventh-day Sabbath in that year. The Sabbath, marriage and a name change are all symbols of a covenant relationship prophetically. The Lord brought modern Israel through the Red Sea of 1844 and in 1846 brought them to Sinai to give them the law and enter into covenant with them. That law as with Habakkuk’s two tables is written upon two tables, the first table contains 4 laws and the second table contains 6. Two tables represent the covenant relation of both ancient and modern Israel and together the two tables of the covenant that is the Ten Commandments and is marked as 46 symbolically for ancient Israel, typified Habakkuk’s two tables who represent the history of the latter rain. Together with the two wave loaf offerings of Pentecost, they represent the ensign that is the one hundred and forty-four thousand.

1844 քըրուդրե անгেলүс մӕн бӕркәлд, әм 1863 сынау дәверин ахырыны күрсәтә. 1846 да Уайтлар өйләнделәр, әм Элленың соңгы исеме Хармендан Уайтка үҙгәрде, һәм шул йылда өйләнешкән пар етенсе көн Шимбәген тота башланы. Шимбә, никах, һәм исем алмашыныуы — болар барысы да пәйгамбәрлек ягыннан килешү мөнәсәбәтенең символларыдыр. Ходай заманча Исраилне 1844 нең Кызыл диңгезе аша үткәрде, әм 1846 да аларга канун бирер өчен һәм алар белән килешүгә керер өчен Синайга китерде. Ул канун, Хаввакукның ике таш тактасы кебек, ике такта өстенә язылган: беренче тактада 4 канун, икенче тактада 6 канун бар. Ике такта борынгы да, заманча да Исраилнең килешү мөнәсәбәтен күрсәтә, һәм бергәләп, Килешүнең ике тактасы — ягъни Ун Әмер — борынгы Исраил өчен символик рәвештә 46 дип билгеләнә; алар соңгы яңгыр тарихын күрсәткән Хаввакукның ике тактасының тибы булды. Илленче көн бәйрәменең ике дулкынлы икмәк тәкъдиме белән бергә, алар байракны — ягъни йөз кырык дүрт меңне — күрсәтәләр.

When Sister White’s name changed from Harmen to White. Harmen means a soldier of peace, but it was replaced with White, which is the righteousness of Christ. The name Gould means gold, and Ellen means a bright and shining light. Her name represents the Laodicean message.

दिदी व्हाइटको नाम हार्मेनबाट व्हाइट हुँदा। हार्मेनको अर्थ शान्तिको सैनिक हो, तर त्यसको स्थानमा व्हाइट आयो, जुन ख्रीष्टको धार्मिकता हो। गूल्ड नामको अर्थ सुन हो, र एलेनको अर्थ उज्ज्वल र चम्किलो ज्योति हो। उनको नामले लाओदिकीया सन्देशको प्रतिनिधित्व गर्दछ।

I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye salve, that thou mayest see. Revelation 3:18.

Seni benim yanımdan ateşte denenmiş altın satın almaya öğütlüyorum; öyle ki zengin olasın; ve beyaz giysiler, öyle ki giyinesin ve çıplaklığının utancı görünmesin; ve gözlerine göz merhemi sür, öyle ki göresin. Vahiy 3:18.

The “eye salve” is the light of God’s Word, and Ellen is a bright and shining light. The safety for the Millerites in 1856 was to be found in receiving the message to Laodicea as presented through her writings, and as represented in her name. Sister White is clear that the 1888 message of Jones and Waggoner was the Laodicean message, and that their message was also the third angels’ message.

“မြင်မျက်စိဆေး” သည် ဘုရားသခင်၏ နှုတ်ကပတ်တော်၏ အလင်းဖြစ်ပြီး၊ Ellen သည် တောက်ပ၍ လင်းလက်သော အလင်းတစ်ပါးဖြစ်သည်။ ၁၈၅၆ ခုနှစ်တွင် Millerites တို့အတွက် လုံခြုံမှုသည် သူမ၏ ရေးသားချက်များအားဖြင့် တင်ပြထားသကဲ့သို့လည်းကောင်း၊ သူမ၏အမည်တွင် ကိုယ်စားပြုထားသကဲ့သို့လည်းကောင်း Laodicea သို့သော သတင်းစကားကို လက်ခံခြင်း၌ တွေ့ရှိရမည်ဖြစ်သည်။ Sister White သည် ၁၈၈၈ ခုနှစ်တွင် Jones နှင့် Waggoner တို့၏ သတင်းစကားသည် Laodicean message ဖြစ်ကြောင်းကိုလည်းကောင်း၊ သူတို့၏ သတင်းစကားသည် third angels’ message လည်းဖြစ်ကြောင်းကိုလည်းကောင်း ရှင်းလင်းစွာ ဖော်ပြထားသည်။

“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. … This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

«እግዚአብሔር በታላቅ ምሕረቱ በኤልደሮች ዋጎነርና ጆንስ አማካይነት ለሕዝቡ እጅግ ውድ የሆነ መልእክት ላከ። … ይህ እግዚአብሔር ለዓለም እንዲሰጥ ያዘዘው መልእክት ነው። ይህም በታላቅ ድምፅ ሊታወጅ የሚገባው ሦስተኛው የመልአኩ መልእክት ነው፤ እንዲሁም በብዙ መጠን በመንፈሱ መፍሰስ የሚታጀብ ነው።» Testimonies to Ministers, 91.

The third angel arrived in 1844, and he attempted his work a second time in 1888. The message of 1888 was the Laodicean message, it was the third angel’s message, it marked the descent of the angel of Revelation eighteen, it was the message of justification by faith which is proclaimed during the outpouring of the latter rain. The third angel arrived in 1844 and then again in 1888, only to be rejected in both instances, but both instances typify when the third angel arrives at the time of the latter rain. 1844 is a symbol of 9/11, and if 1863 typifies the Sunday law, then the prophetic period of “9/11 to the Sunday law” as represented by the symbol of “how long” would represent the present truth answer to verse thirteen’s question of “how long.”

فرشتۀ سوم در سال ۱۸۴۴ آمد، و برای بار دوم در سال ۱۸۸۸ کوشید کار خود را انجام دهد. پیام سال ۱۸۸۸ همان پیام لاودکیه بود؛ همان پیام فرشتۀ سوم بود؛ نزول فرشتۀ مکاشفه هجده را نشان‌گذاری می‌کرد؛ و همان پیام آمرزش به‌واسطۀ ایمان بود که در هنگام افاضۀ باران آخر اعلام می‌شود. فرشتۀ سوم در سال ۱۸۴۴ آمد و سپس بار دیگر در سال ۱۸۸۸، اما در هر دو مورد رد شد؛ با این حال، هر دو مورد نمونه‌وار زمانی را مجسم می‌کنند که فرشتۀ سوم در زمان باران آخر می‌آید. سال ۱۸۴۴ نمادی از ۹/۱۱ است، و اگر ۱۸۶۳ مُمَثِّل قانون یکشنبه باشد، آنگاه دورۀ نبویِ «از ۹/۱۱ تا قانون یکشنبه» که به‌وسیلۀ نمادِ «تا به کی» بازنمایی شده است، پاسخِ حقیقتِ حاضر به پرسشِ «تا به کی» در آیۀ سیزده را نشان می‌دهد.

The Millerite history from 1842 unto 1850 is a prophetic period that overlaps the prophetic period of the testing of the third angel from 1844 to 1863. 1842 onward to 1863 possesses prophetic waymarks that illustrate the history of 9/11 unto the Sunday law when Christ cleanses his temple, first His church and thereafter the eleventh-hour workers. At the Sunday law, Christ will have a purified people to present to the world as an ensign offering and the church will become the church triumphant. His sanctuary will then have been cleansed.

1842-dən 1850-yə qədər olan Millerçi tarix, 1844-dən 1863-ə qədər üçüncü mələyin sınaqdan keçirilməsi peyğəmbərlik dövrü ilə üst-üstə düşən bir peyğəmbərlik dövrüdür. 1842-dən etibarən 1863-ə qədər olan dövr, Məsihin Öz məbədini — əvvəlcə Öz kilsəsini, daha sonra isə on birinci saat işçilərini — təmizlədiyi Bazar qanununa qədər 11 sentyabr tarixini təsvir edən peyğəmbərlik nişanələrinə malikdir. Bazar qanunu zamanı Məsihin dünyaya bayraq qurbanı kimi təqdim edəcəyi paklanmış bir xalqı olacaq və kilsə zəfər çalan kilsəyə çevriləcək. O zaman Onun məbədi təmizlənmiş olacaq.

We have placed the symbol of “how long” in place, though there is of course more. We will begin to bring this and the previous five articles back into the lens of the book of Joel, but these side diversions seemed important to put in place. The testimony of every “how long” we have considered agrees with the question of “how long” which Palmoni answered in verse fourteen, for the sanctuary is to be cleansed from 9/11 unto the Sunday law. That history is the history of the latter rain and the history of the latter rain is set forth in the book of Joel.

Ñuqanchikqa “hayk’aqkamataq” nisqa unanchata churaykurqanchikña, ichaqa, cheqaqpuni, aswanraqmi kan. Kunanqa kayta, chay ñawpaq pichqa qillqakunawan kuska, Joelpa qillqanpa qhawanaman kutichiyta qallarisun; ichaqa kay chaymanraq lluqsisqakunaqa churaykuspa sayachinapaq ancha importantemi karqan. Tukuy “hayk’aqkamataq” nisqakunaq willakuyninmi, chunca tawanñiqin versículopi Palmoni kutichisqan “hayk’aqkamataq” tapuywan hukllachasqa kachkan, imaraykuchus santuarioqa 9/11-manta Domingo kamachikuykama pichasqa kananpaqmi. Chay historiayaqa qhipa tamyapa historiannmi, qhipa tamyapa historiantaq Joelpa qillqanpi rikuchisqa kachkan.