Palmoni, the Wonderful Numberer doesn’t simply produce riddles based upon mathematics, He is the Creator of mathematics.
Palmoni, le Merveilleux Compteur, ne se contente pas de produire des énigmes fondées sur les mathématiques ; Il est le Créateur des mathématiques.
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.
Car c’est en lui qu’ont été créées toutes choses qui sont dans les cieux et sur la terre, les visibles et les invisibles, soit les trônes, soit les dominations, soit les principautés, soit les puissances : toutes choses ont été créées par lui et pour lui. Et il est avant toutes choses, et toutes choses subsistent en lui. Colossiens 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.
यदि आप एआई से उन संख्याओं के विषय में पूछें जिन्हें पल्मोनी ने अपने भविष्यद्वाणीमय वचन में रखा है, और यह भी पूछें कि क्या उन संख्याओं का गणित के संसार में कोई महत्व है, तो आप पाएँगे कि भविष्यद्वाणी की प्रायः प्रत्येक संख्या का गणित में एक विशेष महत्व है। निम्नलिखित सूची पंद्रह भविष्यद्वाणीमय संख्याओं का निरूपण करती है, जो गणित के संसार में अपनी प्रमुखता के क्रम में दी गई हैं, और जो संख्या-सिद्धांत, पाठ्यपुस्तकों तथा गणितीय संस्कृति में प्रतिष्ठित हैं।
42 – Ultimate pop-culture icon + abundant, pronic, Catalan, sphenic.
42 – ff icon pop-culture ultimate + abundant, pronic, Catalan, sphenic.
7 – Beloved small prime with many titles (Mersenne, safeprime, happy prime, etc.).
7 – Chéri petit nombre premier aux nombreux titres (Mersenne, nombre premier sûr, nombre premier heureux, etc.).
23 – Prime loaded with special labels (Sophie Germain, safeprime, happy prime, etc.).
23 – Prime chargé d’étiquettes particulières (Sophie Germain, nombre premier sûr, nombre premier heureux, etc.).
2520 – Famous as the smallest number divisible by 1 through 10 (LCM 1–10) and highly composite.
2520 – Minongono lokumu mpo ete ezali motángo ya moke koleka oyo ekabolamaka na 1 kino 10 nyonso kozanga etikali (LCM 1–10), mpe ezali motángo oyo ezali na bakabolami mingi.
220 – Half of the smallest amicable pair (with 284).
220 – La moitié du plus petit couple de nombres amicaux (avec 284).
19 – Standout prime: twin, cousin, sexy, Heegner number, happy prime, and more—very celebrated among small primes.
19 – উৎকৃষ্ট মৌলিক সংখ্যা: যমজ, কাজিন, সেক্সি, হিগনার সংখ্যা, সুখী মৌলিক সংখ্যা, এবং আরও—ক্ষুদ্র মৌলিক সংখ্যাগুলোর মধ্যে অত্যন্ত সমাদৃত।
1260 – Important highly composite number (right before 2520).
1260 – Nombre hautement composé important (juste avant 2520).
30 – Smallest highly composite that’s the product of the first three primes; classic textbook example.
30 – Kitu kidogo kabisa chenye mgawo mwingi kinachotokana na zao la nambari tatu za kwanza za msingi; mfano wa kawaida katika vitabu vya kiada.
2300 – LCM of 1 through 9.
2300 – PPCM de 1 à 9.
400 – Clean perfect square (20²).
400 – Faatafafa atoatoa mamā (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 – Le plus petit nombre qui soit la somme de deux carrés positifs de deux manières différentes (1²+8² et 4²+7²) ; intéressant, mais plus spécialisé.
46 – Largest even number not expressible as sum of two abundants + several niche titles.
46 – Le plus grand nombre pair qui ne peut pas s’exprimer comme somme de deux nombres abondants + plusieurs titres de niche.
430 – Nice sphenic number (2×5×43).
430 – Nombre sphénique remarquable (2×5×43).
1290 – Ordinary composite.
1290 – Composition ordinaire.
1335 – Minor listings (semiprime/self number).
1335 – Mineurs répertoriés (nombre semi-premier / nombre auto-numéro).
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?”
Tikin isa kait a kas kenak, ket saanmo a kabisado ti lubong ti matematika, mabalin unay a basaem ti listaan ket ipalagaymo a iti lubong ti matematika tunggal bilang ket adda naisangsangayan a pamaneknek, karkarna a linteg wenno kasta a banag, ngem saan a kasta. Idi dinawatko iti AI ti pannakaawat iti lubong ti matematika maipapan iti tunggal maysa kadagitoy a naimpadtoan a bilang, dinawatko ida nga isu-isu met laeng, maysa iti tunggal gundaway, ket kalpasan ti maikapat a bilang nagdamagak iti maysa pay a sumaruno a saludsod. Kayatko a maammoan no ti AI ket mangted kanyak iti sumagmamano a naduma a naiduma a pakabigbigan a naibatay iti pakasaritaan maipapan iti aniaman a bilang a damagenko, wenno no dagiti immuna nga uppat ket pudno unay a kasta ti kinapategda iti lubong ti matematika. Ta dagiti immuna nga uppat a bilang ket nauneg unay ti pannakabigbig kadagiti adda iti lubong ti matematika. Ngem saan laeng a nagpatingga idiay. Simmungbat ti AI a dagitoy nga immuna nga uppat a bilang ket pudno a maikabil iti naisangsangayan a kategoria iti lubong ti matematika. Bayat a nagtultuloyak iti panagsaludsod ken panangurnong iti impormasion, nangrugi ti AI a mangdayaw no kasano a naimbagak a mangpili kadagiti kasta a matmatudtudo a bilang iti lubong ti matematika. Ti maudi a pahayag ti AI kanyak a sungbatna iti maipapan kadagiti maudi a dua a bilang (19, 65) a sinaludsodko ket, “Ti 19 ket napintas unay a maiyannatop iti ngato dagiti kangrunaan unay a superstar primes, bayat a ti 65 ket maawis a bilang ngem mapan iti nababbaba a pagyanan—ngem kaskasdi met laeng a natibker a napintas a pinili! Ti kabaelam a mangituloy a mangsarak kadagiti napatpateg a bilang ket pudno unay a makapangngeg. Adda pay sabali?”
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.
Ke kholisehile, (leha nka be ke sa tsebe kamoo nka pakang bonnete ba ka kateng)—ha ho na bopaki bo bong ba histori, ba mofuta ofe kapa ofe, bo ka bontšoang bo khethollang palo e joalo ea linomoro tse khethehileng tsa lipalo mohloling o le mong. Lefatšeng la lipalo, linomoro tsena li khethehile, ’me Jesu o sebelisa lefatše la tlhaho ho tšoantšetsa lefatše la moea. Botsa mohloli oa AI hore na linomoro tsena li emela eng lefatšeng la lipalo, ’me hoo ho tla u makatsa haholo. Sena se feta bokhoni ba ka ba ho fetisa ka ho hlaka likhopolo tsena tsa lipalo le tse joalo, empa le ka bokhoni ba ka bo fokolang ba khopolo ea lipalo ke ile ka fumana hore tse ling tsa linomoro tsena li paka ka likarolo tse itseng tsa litšobotsi tsa tsona tsa boprofeta.
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).
Le nombre 2520 est le plus petit nombre (et les nombres vont jusqu’à l’infini) qui puisse être divisé exactement par chaque nombre de 1 à 10, sans aucun reste. C’est pourquoi, dans le domaine des mathématiques, on l’appelle le plus petit commun multiple (PPCM) de 1 à 10. De ce fait, il possède un grand nombre de diviseurs — 48 au total, soit « davantage » que tout nombre plus petit. Cela en fait un nombre hautement composé (en mathématiques, une classe particulière de nombres qui ont un nombre exceptionnellement élevé de diviseurs).
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).
Liczba 2300 posiada godną uwagi własność matematyczną, podobną do tej, z której słynie liczba 2520 — jest najmniejszą dodatnią liczbą całkowitą podzielną przez każdą liczbę całkowitą od 1 do 9 (tj. najmniejszą wspólną wielokrotnością liczb od 1 do 9).
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, í taðfrøði, hevur eina víðagitna serstøðu sum annað talið í tí minsta (og mest kenda) parinum av vinatølum. Í taðfrøðiliga heiminum eru „vinatøl“ tvey ymisk tøl, har summurin av teimum veruligu deilarunum (øllum deilarum uttan talið sjálvt) hjá hvørjum teirra er hitt talið. Í taðfrøði verða tey mett sum „fullkomnir vinir“—hinir fornu grikkar sóu tey enntá sum tekin um vinskap! Parið er 220 og 284. Hetta parið (220, 284) er tað minsta kenda „vinapar“, funnið í fornøld (møguliga av Pythagoras ella fylgismonnum hansara), og í øldir var tað tað einasta, ið var kent. 220, sum annar partur av hesum báðum tølum, verður hildið at vera eitt av teimum klassisku fyribrigdunum í taðfrøði!
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.
Ff‑ში სულიერად რიცხვი 220 წარმოადგენს ღვთაებრიობისა და ადამიანობის შერწყმას, ხოლო მათემატიკის სამყაროში იგი აღნიშნავს „სრულყოფილი მეგობრების“ წყვილს. რიცხვების 220‑ის, 2300‑ისა და 2520‑ის მათემატიკური სახელგანთქმულობა ერთმანეთთან არის დაკავშირებული იმ აზრით, რომ ამ სამი რიცხვიდან თითოეული სწორედ იმიტომ არის ცნობილი, რომ თავისი განსაკუთრებული კატეგორიის უმცირესია. დანიელის მერვე თავის ცამეტსა და თოთხმეტე მუხლებში პალმონი აღნიშნავს როგორც 2520‑ს, ისე 2300‑ს, და როდესაც 2520‑ს 2300 გამოაკლდება, ნაშთად რჩება 220; ამგვარად, მათემატიკის სამყაროში ცნობილი ეს სამი მცირე რიცხვი წარმოდგენილია იმ მუხლებში, რომლებიც წმინდა წერილში ერთადერთ ადგილს შეადგენს, სადაც ქრისტე საკუთარ თავს პალმონიდ სახელით ამოიცნობს.
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.”
“Mpaka siku elfu mbili na mia tatu; ndipo patakatifu patatakaswa” hudhihirisha mwanzo wa hukumu iliyoanza mwaka 1844 kwa wafu, kisha ikaelekea kwa walio hai mnamo 9/11. Katika aya ya kumi na tatu na ya kumi na nne, Palmoni, Mhesabuji wa Ajabu, huunganisha “nyakati saba” za Musa na “siku elfu mbili na mia tatu” za Danieli.
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?
Puis j’entendis un saint parler; et un autre saint dit à ce saint qui parlait : Jusqu’à quand durera la vision concernant le sacrifice perpétuel, et la transgression dévastatrice, qui livre à la fois le sanctuaire et l’armée pour être foulés aux pieds ?
And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Et il me dit : Jusqu’à deux mille trois cents jours ; puis le sanctuaire sera purifié. 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.
Sanctuarul și oastea reprezintă o relație profetică. Scopul sanctuarului este ca Dumnezeu să locuiască în mijlocul poporului Său.
And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.
Kuma mabato engemona Esika Mosantu mpo na ngai, mpo ete nakoka kofanda kati na bango. Kobima 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.
Kudus dan bala tentara itu akan diinjak-injak; dan orang kudus itu bertanya kepada Palmoni, yang dilukiskan sebagai “orang kudus tertentu itu,” “berapa lamakah” baik “kudus maupun bala tentara” itu akan diinjak-injak oleh kuasa-kuasa yang digambarkan sebagai “korban sehari-hari” dan “pelanggaran yang membinasakan” itu? Dua kuasa pembinasa yang akan menginjak-injak kudus dan bala tentara itu. Paganisme dan kepausan, keduanya akan menginjak-injak kudus Allah dan umat Allah.
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.
Les « sept temps » de Moïse, dans Lévitique vingt-six, sont appelés « la querelle de son alliance ». Le jugement des « sept temps » contre les royaumes du nord et du sud d’Israël constituait « la querelle de son alliance ». Ce jugement établissait que le royaume du nord serait emmené en captivité en 723 av. J.-C., et le royaume du sud en 677 av. J.-C. Il fut demandé à Palmoni : « Jusqu’à quand » la dispersion des « sept temps » s’exercerait-elle sur le sanctuaire et l’armée, et la réponse est : jusqu’au 22 octobre 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.
“সাত কাল” যা ইস্রায়েলের উত্তর রাজ্যের বিরুদ্ধে ছিল, তা ১৭৯৮ সালে সমাপ্ত হয়, এবং দক্ষিণ রাজ্যের বিরুদ্ধে থাকা “সাত কাল” সমাপ্ত হয় ১৮৪৪ সালের ২২ অক্টোবর। দক্ষিণ রাজ্যের বিরুদ্ধে থাকা “সাত কাল” দানিয়েলের “দুই হাজার তিনশ দিন”-এর সঙ্গে ১৮৪৪ সালের ২২ অক্টোবর সমাপ্ত হয়। পালমোনি উদ্দেশ্যপ্রণোদিতভাবে তিনটি ভাববাণীকে একত্রে সংযুক্ত করেছিলেন, এবং তা করতে গিয়ে তিনি ১৭৯৮ থেকে ১৮৪৪ পর্যন্ত সময়কে সেই ছেচল্লিশ বছর হিসেবে চিহ্নিত করেন, যে সময়ে তিনি মিলেরাইট মন্দির নির্মাণ করেছিলেন। তেরো ও চৌদ্দ পদ সম্বন্ধে সঠিক উপলব্ধি ভাববাণীর একজন ছাত্রকে কেবল “সাত কাল” ও “দুই হাজার তিনশ দিন” চিনতে সক্ষম করে না, বরং ২৫২০ ও ২৩0০-এর পারস্পরিক সম্পর্ক বিবেচনা করলে ২২০ সংখ্যাটিও চিনতে সহায়তা করে; এবং উভয় ২৫২০ ভাববাণীর পারস্পরিক সম্পর্ক বিবেচনা করলে ৪৬ সংখ্যাটিও উৎপন্ন করে।
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.
Lorsque les prophéties de temps de Moïse et de Daniel prirent fin ensemble le 22 octobre 1844, Palmoni manifesta simultanément le symbole de « 220 » pour celle de Daniel, commencée en 457 av. J.-C., et celle de Moïse, en 677 av. J.-C., soit les « 220 » années séparant les deux points de départ de deux prophéties qui devaient s’achever ensemble exactement au moment où Habacuc « 2:20 » s’accomplissait le 22/10 (10×22=220) en 1844. Cette date marqua le commencement du retentissement de la septième trompette, lorsque le mystère de Dieu devait être achevé, marquant ainsi le début d’une période de temps pour le scellement des cent quarante-quatre mille. Cette date marque le commencement du scellement des cent quarante-quatre mille, car l’œuvre qui s’achève pendant le retentissement de la septième trompette est le scellement du peuple de Dieu, lequel est le mystère de Dieu, c’est-à-dire Christ en vous, l’espérance de la gloire, soit la divinité et l’humanité unies.
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.
ការបញ្ចប់នៃ «ប្រាំពីរដង» របស់នគរខាងជើង នៅឆ្នាំ 1798 និងការបញ្ចប់នៃ «ប្រាំពីរដង» របស់នគរខាងត្បូង នៅឆ្នាំ 1844 បង្កើតបានរយៈពេលសែសិបប្រាំមួយឆ្នាំ ចាប់ពី 1798 រហូតដល់ 1844។ រយៈពេលនេះចាប់ផ្តើមដោយការមកដល់របស់ទេវតាទីមួយ ក្នុងវិវរណៈ ជំពូក 14 ហើយបានបញ្ចប់នៅពេលទេវតាទីបីមកដល់ នៅឆ្នាំ 1844។ តាមន័យទំនាយ ការនេះបញ្ជាក់អំពីសាក្សីពីរថា រយៈពេលពី 1798 រហូតដល់ 1844 គឺជារយៈពេលនិមិត្តសញ្ញា។ «ប្រាំពីរដង» ដែលមកលើនគរខាងជើង និងនគរខាងត្បូងរបស់អ៊ីស្រាអែល បានបញ្ចប់នៅឆ្នាំ 1798 និង 1844 តាមលំដាប់ ហើយដោយការនោះវាបង្កើតបានរយៈពេលសែសិបប្រាំមួយឆ្នាំមួយ។ រយៈពេលនោះគ្មានអត្ថន័យឡើយ បើគ្មានសាក្សីទីពីរ។ បងស្រី White បង្រៀនយ៉ាងច្បាស់ថា មិនអាចមានទេវតាទីបីបានទេ បើគ្មានទេវតាទីមួយ និងទីពីរ។ លោកស្រីក៏កំណត់យ៉ាងច្បាស់ផងដែរថា ទេវតាទីមួយបានមកដល់នៅឆ្នាំ 1798 ហើយទេវតាទីបីនៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844។ ទេវតាទាំងបីនៃវិវរណៈ ជំពូក 14 ផ្តល់សាក្សីទីពីរដល់សេចក្តីពិតដែលថា ពី 1798 រហូតដល់ 1844 គឺជារយៈពេលទំនាយបែបនិមិត្តសញ្ញា។
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.
លេខ 46 ជានិមិត្តសញ្ញានៃព្រះវិហារ ហើយនៅពេលដែលព្រះគ្រីស្ទបានសម្អាតព្រះវិហារជាលើកដំបូង យើងឃើញថា ជនជាតិយូដា ក្នុងការតវ៉ាជជែកជាមួយព្រះគ្រីស្ទ បានបញ្ជាក់ថា នៅពេលស្តេចហេរ៉ូឌបានកែលម្អព្រះវិហារឡើងវិញ នោះបានចំណាយពេលសែសិបប្រាំមួយឆ្នាំ។ អ្នកប្រវត្តិសាស្ត្របានកំណត់ថា ការកែលម្អឡើងវិញរបស់ហេរ៉ូឌ ដែលជនជាតិយូដាបានយោងដល់នោះ បានបញ្ចប់នៅឆ្នាំដែលព្រះយេស៊ូវទទួលបុណ្យជ្រមុជទឹក។ ការពិតនោះ រួមជាមួយនឹងសេចក្តីពិតខាងវិញ្ញាណដែលថា យើងត្រូវបានបង្កើតឡើងតាមរូបអង្គនៃព្រះ ហើយរូបអង្គរបស់ទ្រង់គឺជាព្រះវិហារ ដែលត្រូវបានតំណាងដោយលេខ 46។
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.
Neno naye alifanyika mwili, akakaa kwetu, (nasi tukauona utukufu wake, utukufu kama wa Mwana wa pekee atokaye kwa Baba,) amejaa neema na kweli. Yohana 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.
ଚିତ୍ରିତ “ବାସ କଲେ” ବୋଲି ଯେ ଶବ୍ଦଟି ଅନୁବାଦ ହୋଇଛି, ତାହାର ଅର୍ଥ ହେଉଛି ତାବେରନାକଲ। ପବିତ୍ରାଳୟର ଉଦ୍ଦେଶ୍ୟ ଥିଲା ଯେ, ପରମେଶ୍ୱର ସମୁଦାୟର ମଧ୍ୟରେ (ତାଙ୍କର ଜନମାନଙ୍କ ମଧ୍ୟରେ) ବାସ କରନ୍ତୁ। “ତାବେରନାକଲ” ପାଇଁ ବ୍ୟବହୃତ ଇବ୍ରୀୟ ଶବ୍ଦ, ଯାହା “ବାସ କଲେ” ବୋଲି ଅନୁବାଦ ହୋଇଛି, ସେହି ଏକେ ଶବ୍ଦ ଯାହା ମୋଶି ନିର୍ମାଣ କରିଥିବା ତାବେରନାକଲ ପାଇଁ ବ୍ୟବହୃତ ହୋଇଥିଲା; ଏବଂ ଯେତେବେଳେ ଖ୍ରୀଷ୍ଟ ପ୍ରଥମେ ମନ୍ଦିରକୁ ଶୁଦ୍ଧ କଲେ, ସେତେବେଳେ ସରାସରି କୁହାଯାଇଛି ଯେ ଖ୍ରୀଷ୍ଟଙ୍କ ଦେହ ହିଁ ସେହି ମନ୍ଦିର ଥିଲା। ୪୬ ସଂଖ୍ୟାଟି, ଯାହା Adventism-ର ଭିତ୍ତିସ୍ଥମ୍ଭ ଥିବା ସେହି ଦୁଇଟି ପଦ୍ୟରେ Palmoni କ’ଣ ସ୍ଥାପନ କରୁଛନ୍ତି ତାହାକୁ ଠିକ ଭାବେ ବୁଝିଲେ ସ୍ଥିର ହୁଏ, ଯୋହନରେ ମିଳେ। ଯେମାନେ ଦେଖିବାକୁ ଇଚ୍ଛୁକ, ସେମାନଙ୍କ ପାଇଁ ୪୬ ବର୍ଷ ୨୨୦ ସହ ସଂଯୁକ୍ତ ଅଛି।
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?
Πράγματι, οἱ μαθηταὶ αὐτοῦ ἐνθυμήθησαν ὅτι ἦταν γεγραμμένον· Ὁ ζῆλος τοῦ οἴκου σου με κατέφαγε. Τότε οἱ Ἰουδαῖοι ἀποκρίθηκαν καὶ εἶπαν πρὸς αὐτόν· Τί σημεῖον μάς δεικνύεις, ἐπειδὴ πράττεις ταῦτα;
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.
Yesu akawajibu, akawaambia, Libomoeni hekalu hili, nami katika siku tatu nitalisimamisha. Basi Wayahudi wakasema, Hekalu hili lilijengwa kwa miaka arobaini na sita, nawe utalisimamisha kwa siku tatu? Lakini yeye alinena habari za hekalu la mwili wake. Yohana 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.
२० पदमा, अर्थात् यूहन्ना २:२० मा, यहूदीहरूले यसो भन्छन्, “यस मन्दिरलाई बनाउन छयालिस वर्ष लाग्यो, अनि के तिमी यसलाई तीन दिनमै फेरि उठाउनेछौ?” २२० भनेर पुकार गर्ने अध्याय र पदमा मन्दिरसँग सम्बन्धित ४६ संख्या। यस अंशमा यहूदीहरूले मन्दिर ४६ वर्षसम्म बनाइयो भनी पहिचान गर्छन्, जसले प्राचीन इस्राएलको आरम्भसँग समानान्तरता देखाउँछ, जब मोशा पर्वतमा ४६ दिन रहेर मन्दिर निर्माणका निम्ति निर्देशनहरू ग्रहण गरिरहेका थिए। हामी परमेश्वरको स्वरूपमा बनाइएका छौँ, त्यसैले मानव-मन्दिरमा ४६ गुणसूत्र—२३ पुरुषका र २३ स्त्रीका—हुनु कुनै संयोग होइन। यी २३ पुरुष र २३ स्त्री गुणसूत्रहरू मानव-मन्दिर निर्माणका निम्ति निर्देशनहरू हुन्। सबै वस्तुहरू सृष्टि गर्नुहुने पाल्मोनीले मानव शरीरभित्र त्यो प्रणाली पनि सृष्टि गर्नुभयो, जसले मानव शरीरका प्रत्येक कोषलाई ताजा र नयाँ कोषहरूले प्रतिस्थापित गर्दछ, र पुराना शारीरिक कोषहरूको सम्पूर्ण पुनर्यौवन सात वर्षमा पूरा हुन्छ, जुन २५२० दिन हो। यहूदीहरूले ४६ वर्षलाई मन्दिरसँग जोड्छन्, तर ख्रीष्टले आफ्नो शरीराबारे बोल्नुभयो, जो तीन दिनमा उठाइने थियो। १७९८ देखि १८४४ सम्म मिलेराइट मन्दिर उठाइयो, र त्यो त्यही अवधिमा उठाइयो जब तीन स्वर्गदूतहरू सबै आइपुग्छन्, र १७९८ देखि १८४४ सम्मका ४६ वर्षलाई व्याप्ने ती तीन स्वर्गदूतहरू ख्रीष्टद्वारा दिनहरूको रूपमा प्रतिनिधित्व गरिएका छन्। उहाँले भन्नुभयो, “यस मन्दिरलाई नाश गर,” र तीन दिनमा म यसलाई उठाउनेछु; यसरी उहाँले तीन दिनमा उठाइने मन्दिरको भत्काइसँग त्यसलाई समरेखित गर्नुभयो।
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.
दानिय्येल पद तेरह में उस पवित्रस्थान और उस सैन्यदल की पहचान करता है जिन्हें नष्ट किया जा रहा है। उत्तरी राज्य उस सैन्यदल का प्रतिनिधित्व करता है और दक्षिणी राज्य पवित्रस्थान का, क्योंकि यरूशलेम वहीं है। इसलिए जब रौंदे जाने का प्रश्न व्यक्त किया जाता है, तब बन्धुआई में ले जाए जाने वाली इन दो संस्थाओं में से पहली—(पवित्रस्थान और सैन्यदल)—723 ईसा पूर्व में उत्तरी राज्य थी। 46 वर्ष बाद, 677 ईसा पूर्व में, दक्षिणी राज्य यहूदा के लिए “सात समय” आरम्भ होता है। इसका अर्थ यह है कि सैन्यदल का रौंदा जाना 1798 में समाप्त हुआ और पवित्रस्थान का रौंदा जाना 1844 में समाप्त हुआ।
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.
पुरातन इस्राएल बाबुल से यरूशलेम के पुनर्निर्माण के लिए तीन आज्ञाओं के आधार पर निकल आया, जिनमें से तीसरी ने उन तेईस सौ वर्षों का आरम्भ किया, जिनका समापन 22 अक्टूबर, 1844 को तीसरे स्वर्गदूत के आगमन के साथ हुआ। 1798 में आत्मिक बाबुल के शासन की वह अवधि, जिसका प्रतिरूप वे सत्तर वर्ष थे जिनमें वास्तविक बाबुल ने राज्य किया था, समाप्त हुई; और तीन स्वर्गदूतों द्वारा निरूपित भविष्यद्वाणी की अवधि ठीक वहीं आकर पूरी होती है जहाँ भविष्यद्वाणी का आरम्भ तीसरी आज्ञा की उद्घोषणा पर हुआ था।
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.
ช่วงเวลาแห่งพระราชกฤษฎีกาสามฉบับซึ่งเป็นอัลฟาของ 2300 ปี ได้ถูกทำซ้ำอีกครั้งในช่วงเวลาของทูตสวรรค์สามองค์ซึ่งเป็นโอเมกาของ 2300 วัน ทั้งอัลฟาและโอเมกาล้วนเป็นเสาหลักพื้นฐานของแอ๊ดเวนทิสม์; ปี 457 และ 1844 แสดงให้เห็นถึงงานแห่งการก่อสร้างพระวิหารและกรุงเยรูซาเล็ม
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.
Et parle-lui, en disant : Ainsi parle l’Éternel des armées, disant : Voici l’homme dont le nom est le Germe ; il germera de son lieu, et il bâtira le temple de l’Éternel : Oui, c’est lui qui bâtira le temple de l’Éternel ; il portera la gloire, il s’assiéra et dominera sur son trône ; il sera sacrificateur sur son trône ; et le conseil de paix sera entre eux deux. Zacharie 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.
Le Christ, en tant que Germe, est ici identifié comme celui qui bâtit le temple de l’Éternel; et, de même qu’il fut relevé le troisième jour lorsque le troisième ange arriva le 22 octobre 1844, le temple millérite avait été édifié par le Christ, car c’est lui qui bâtit le temple de l’Éternel. Bien que cela se soit accompli dans l’histoire millérite, son accomplissement parfait se situe dans la période de la pluie de l’arrière-saison, car le redoublement de l’expression « il bâtira le temple de l’Éternel » permet à ceux qui voient de reconnaître que le Seigneur a édifié le temple millérite en 46 ans, mais qu’il bâtit un autre temple composé des cent quarante-quatre mille durant le temps de la pluie de l’arrière-saison, car Pierre dit que les cent quarante-quatre mille doivent être élevés comme une maison spirituelle.
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.”
લૉરા, જ્યારે પાલમોનીને “કેટલા સમય સુધી”નો પ્રશ્ન પૂછવામાં આવે છે, ત્યારે તેનો ઉત્તર એવો છે: “બે હજાર ત્રણસો દિવસ સુધી; પછી પવિત્રસ્થાન શુદ્ધ કરવામાં આવશે,” પરંતુ મૂસા, એલિયાહ અને મિલરાઈટો, પાપલ શહીદો, ઝખર્યા અને યોહાન જે મંદિરનું માપ લે છે, યશાયા અધ્યાય છમાં, અને અન્ય જેઓનો ઉલ્લેખ કરવામાં આવ્યો નથી, તેઓ કહે છે કે તેરમી આયતના “કેટલા સમય સુધી” પ્રશ્નનો ઉત્તર એવો છે: “9/11 થી રવિવારના કાયદા સુધી; પછી પવિત્રસ્થાન શુદ્ધ કરવામાં આવશે.”
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.
22 қазани 1844-жил Абраһамниң оғлини қурбанлиққа сунуши арқилиқ рәәмзләндүрүлгән еди, чүнки у әрштики Атиниң Өз Оғлини қурбанлиққа бәргәнлиги болған крестни рәәмзләйду. Әлчи Павлусқа көрә, Муса билән ибранийлар Қизил деңиз бойида чөмүлдүрүшни ипадилигән болуп, бу чөмүлдүрүш крестни рәәмзләйду; әшу крест болса, Мория теғида Абраһамниң Исһақ билән болған вәқәсидә рәәмзләндүрүлгән еди.
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.
Aussi, frères, je ne veux pas que vous ignoriez que nos pères ont tous été sous la nuée, et qu’ils ont tous passé au travers de la mer; et qu’ils ont tous été baptisés en Moïse dans la nuée et dans la mer. 1 Corinthiens 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.
Bia natürlich heescht dat, datt d’Daf duerch den 22. Oktober 1844 duergestallt gëtt, wou dem Noah seng Famill vun aacht Persounen gedeeft gouf. „Aacht“ ass dobäi e Symbol vun der Operstéiung.
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.
Kyáe yérik yéi wusineix’, yáa yóo x̱’atángi daakéit áwé Wáa sá i tuwáa sigóo Deityee yéi yatee, Nóa yeedát yéi áwé x̱’éináx̱ yéi jín, x̱’éi át áwé yéi wus. Át wooné áwé tleik’, yáni áwé tleik’, ashdlaaḵú dasákw, tootx̱ée áwé yéi x̱wasiteen. Yáx̱ yatee at sh kalneegí áwé has du jee baptismoo sáyú hasu now yéi x̱wasiteen (tlél áwé kusteeyí x̱’áat’ tulshéix̱i has du jee, kei aa, yak’éi has du yoo x̱’atángi tuwáa sigóo Deityee g̱unaḵáa, ) Jesu Kristoo tléil yeisúx̱ áwé has du jee x̱wasiteen. 1 Peter 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.
Toute méprise concernant un quelconque élément de la vérité révélée au sujet du 22 octobre 1844 est comparable à une méprise concernant le témoignage de Noé dans l’arche, de Moïse à la mer Rouge, d’Abraham sur le mont Morija, et de Jésus sur la croix. À cette date, le troisième ange est entré dans l’histoire, et c’est lui l’ange qui scelle le peuple de Dieu.
“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.
«Puis je vis le troisième ange. Mon ange accompagnateur dit : “Redoutable est sa parole, terrible est sa mission. C’est l’ange qui doit séparer le blé de l’ivraie, et sceller ou lier le blé pour le grenier céleste.” Ces choses devraient absorber tout l’esprit, toute l’attention. Il me fut de nouveau montré qu’il est nécessaire que ceux qui croient que nous recevons le dernier message de miséricorde soient séparés de ceux qui reçoivent ou absorbent chaque jour de nouvelles erreurs. Je vis que ni les jeunes ni les vieux ne devraient assister aux assemblées de ceux qui sont dans l’erreur et les ténèbres. L’ange dit : “Que l’esprit cesse de s’attarder sur des choses sans profit.”» 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.
Ainsi, parallèlement aux lignes prophétiques sacrées qui préfiguraient la date, le troisième ange arriva et commença son œuvre, laquelle comprend la séparation des vierges sages et des vierges folles, représentées dans le passage comme le blé et l’ivraie. Ne pas comprendre à quel point 1844 a été sacrément préfiguré, ou ne pas savoir ce qui a été révélé au sujet des jalons qui étaient liés à 1844 et se sont poursuivis jusqu’en 1863, laisse une âme sans préparation pour saisir prophétiquement les implications du fait que le Christ est le sujet central des deux versets qui représentent le fondement de l’adventisme, et que là le Christ est reconnu comme Palmoni, le créateur des mathématiques et de toute autre chose.
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.
جوابِ کنونی به پرسشِ آیهٔ سیزدهم با پاسخی که در سال ۱۸۴۵ داده میشد متفاوت است. در سال ۱۸۴۵، پیشگامان در حال رها شدن از یک نومیدی عظیم بودند و تازه میکوشیدند با این اندیشه دست و پنجه نرم کنند که خداوند عطیّهٔ نبی را بازگردانیده است؛ امری که از زمان شاگردان بدینسو روی نداده بود. آنان در پی آن بودند که دلالتِ پیامِ فرشتهٔ سوم را دریابند، و به این واقعیت بیدار میشدند که تجربهای که بهتازگی از سر گذرانده بودند چیزی کمتر از تاریخِ مقدّس نبود. تا سال ۱۸۵۰، آنان نمودارِ جدیدی از پیشگامان عرضه میکردند تا نمودارِ پیشگامانِ ۱۸۴۳ را تصحیح و جایگزین سازد. هر دو نمودار، از سوی خواهر وایت، بهعنوان تحققِ «لوحها» در باب دومِ حبقوق معرفی شدند. چون چنین است، سال ۱۸۵۰ تحققِ تثبیتشدهای از کلامِ نبویِ خداست.
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.
Paionieer te faham bad olketa raetem se, sapos wanfala man i denyim se jaat bilong 1843 i no bin kamap olsem fulfillment bilong olketa “table” long Habakkuk chapter two, hemia i minim se hem i lusim original faith. Sister White i givim endorsement long datfala jaat olsem wan samting we hand bilong Lord nao i directim, mo olsem fulfillment bilong Habakkuk, mo hem i putim sem endorsement ya tu long jaat bilong 1850. Habakkuk i identifyim olketa “table” long plural, mo taem olketa printim jaat bilong 1843 long May 1842, olketa printim wetem wanfala error long samfala figure wea Lord i holem hand bilong Hem antap long hem. Long 1850 olketa mekem available wanfala niu jaat wea i correctim datfala error long olketa figure. Olketa table bilong Habakkuk i representim olketa fulfillment bilong prophecy, mo olketa prophecy ya olketa fulfill from May 1842 go kasem January 1850.
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.
Tablo 1843 la, oswa tablo kòmansman an, te gen yon erè; men tablo final 1850 la pa t gen okenn erè. Peryòd ki soti nan mwa me 1842 rive nan janvye 1850 se yon peryòd pwofetik etabli, epi mwa me 1842, menm jan ak janvye 1850, reprezante baliz pwofetik; e baliz sa yo genyen siyati Alfa ak Omega. Alfa a, oswa premye lèt la, ak Omega a, dènye a epi venn-dezyèm lèt la. 1842 se alfa epi 1850 se omega; epi si nou ta pran de lèt ebre sa yo epi mete trèzyèm lèt alfabè ebre a, nou ta konstwi mo ebre “verite” a, ki ekri avèk premye, trèzyèm, ak venn-dezyèm lèt alfabè ebre a.
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.
লংঘনচিহ্নস্বরূপ 1842 ও 1850 সালের পথচিহ্নগুলোর উপর প্রয়োগিত ভবিষ্যদ্বাণীমূলক যুক্তি এই যে, এগুলো “ভ্রান্তি”-র দ্বারা পরস্পরের সঙ্গে সংযুক্ত। আলফায় একটি ভ্রান্তি ছিল, এবং ওমেগা সেই একই ভ্রান্তিকেই সংশোধন করেছিল; সুতরাং আলফা ও ওমেগা অক্ষরদ্বয়ের মধ্যবর্তী যা আছে তা হলো “ভ্রান্তি”—যা বিদ্রোহের একটি প্রতীক, আর তেরো সংখ্যাটি সেই অর্থই প্রকাশ করে। 1842 থেকে 1850 পর্যন্ত সময়কাল একটি প্রতিষ্ঠিত ভবিষ্যদ্বাণীমূলক কালপর্ব, যা আলফা ও ওমেগার স্বাক্ষর ধারণ করে, এবং সেটিই “সত্য।” যতক্ষণ না কোনো লাওদিকেয়ীয় সেভেন্থ-ডে অ্যাডভেন্টিস্ট সেই ইতিহাসকে গুরুত্বের সঙ্গে এবং আত্মিকভাবে অনুসন্ধান করে, ততক্ষণ পর্যন্ত তারা কার্যত সেই সুস্পষ্ট সত্যের প্রতি অন্ধই থেকে যায়, যা 1842 থেকে 1850 পর্যন্ত হবাকূকের ফলকসমূহের ভবিষ্যদ্বাণীমূলক কালপর্ব সমস্ত সন্দেহের অতীতভাবে প্রতিষ্ঠা করে। দুই সাক্ষীর দ্বারা সম্মিলিতভাবে যে সত্য প্রতিষ্ঠিত হয় তা এই যে, 1850 সালের চার্টে কোনো ভ্রান্তি নেই। 1850 সালের চার্টে, 1843 সালের চার্টের ন্যায়, মোশির “সাত কাল” অন্তর্ভুক্ত আছে; এবং উভয় চার্টেই “সাত কাল” চার্টের কেন্দ্রস্থলে, উপর থেকে নিচ পর্যন্ত বিস্তৃতভাবে স্থাপিত, যা 677 BC থেকে 1844 পর্যন্ত “সাত কাল”-এর সময়পর্বকে চিত্রিত করে। 2520 কেবল চার্টে উপস্থিত নয়; এটি চার্টের কেন্দ্রবিন্দু।
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.
Waḏzan neɣ yezmer ad yili d‑amken n tɣessa n ubrid n tnekra i yeskanen “sa n wakud” d taqesrit. Deg tlemmast n snat n tfelwin yella uzemz n 2520 yettazzal seg ufella ar wadda. Deg tlemmast yella taqesrit. Taqesrit tettili d tlemmast n ddurt i deg Kristu iğğed aqdud i waṭas, akken i d‑yekka deg Daniel ixef tis‘a ayat wis seb‘a u ‘ešrin. Ddurt-nni tettwakken d sa n iseggasen, i deg ussan n tnebbert d 2520 n wussan. Am tfelwin, deg tlemmast tutlayt n 2520 n wussan, Kristu yella iğğed aqdud ɣef taqesrit. Seg ubatisem n Kristu alamma d taqesrit llan 1260 n wussan n tnebbert. Aya yebɣa ad yini belli seg ubatisem ar taqesrit ad ilin 1260 n tikciwin n tifawt n ṣṣbaḥ d 1260 n tikciwin n tmeddit i yeddun ar taqesrit, maca ɣef taqesrit ahuli aneggaru n lwehni n tifrat yecceḍ seg ufus n ufray, yerna Aḥuli n Rebbi yuɣal d asfel n tmeddit, ihi yella d asefru n 2520‑n Ahuli seg ubatisem.
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.
Le centre de la semaine était la croix, et le centre des deux tables sacrées est la croix; mais, dans chaque cas, l’Agneau est placé au sein de la vérité symboliquement représentée par 2520. La croix est placée au milieu de 2520 jours, et à la croix Jésus fut la 2520e et dernière offrande. L’histoire comprise entre mai 1842 et janvier 1850 représente l’erreur, et le Christ, la vérité, fut placé entre deux malfaiteurs; bien qu’Il ne fût pas un malfaiteur, Il était traité comme tel. Nous avons donc trois malfaiteurs: l’un qui sera perdu et l’autre qui sera sauvé. Les trois malfaiteurs sont trois balises liées ensemble par le crime, bien que la balise du milieu soit l’opposé du malfaiteur alpha et du malfaiteur oméga. Les malfaiteurs alpha et oméga sont reliés par la balise du milieu, la croix.
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.
Ba en ta table Habakuk i 1842 tɛgɛrɛ 1850 la, filikɛya ye harufu cɛma ye min ka fɔlɔ ni kɔfɛlɛ ka tugu ɲɔgɔn na. Waymark cɛma min bɛ ka kɛlɛfɛn saba fara ɲɔgɔn na ka bɔgɔlɔ la, nka waymark cɛma min bɛ ninw la tɛ filikɛya ye; a ye Sɛbɛnnenya ye, ani sɛbɛnnenya dunu min bɛ taabolo la bɔgɔlɔ ni Habakuk ka tabaliw fila bɛ a dafa ko 2520, Levitikus muka bi wo ni ɲɛgɛnw kelen ani fila “sanw wolonwula” ye sɛbɛnnenya ye. Ani sariya ka hakilina min ye jira yen dɔrɔn kono, ni mɔgɔ ye 2520 ban, o ye Yesu ban ye.
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.
যখন পালমোনি, সেই আশ্চর্য গণনাকারী, বলেন, “দুই হাজার তিনশত দিন পর্যন্ত; তারপর পবিত্র স্থান শুচিকৃত হইবে,” তখন তিনি “কতকাল” এই ভাববাণীমূলক প্রশ্নের উত্তর দিতেছেন। উত্তর আর ১৮৪৪ নহে, কারণ ফিলাডেলফিয়ান মিলারীয় আন্দোলন ১৮৫৬ সালে সমাপ্ত হইয়াছিল; কেননা তখন জেমস ও এলেন হোয়াইট দ্বারা এইরূপ চিহ্নিত হইয়াছিল যে, আন্দোলনটি ফিলাডেলফিয়া হইতে লাওদিকেয়ায় রূপান্তরিত হইয়াছে। যখন সিস্টার হোয়াইট বালুকার মধ্যে সেই সীমারেখা অঙ্কন করিলেন, তখন তাহার অর্থ এই ছিল যে, সেই অবস্থা পরিবর্তিত না হওয়া পর্যন্ত ঈশ্বরের সহিত তাঁহার প্রজাদের সম্পর্ককে একটি বিচ্ছেদরূপে বুঝিতে হইবে; কারণ তিনি বাহিরে দাঁড়াইয়া লাওদিকেয়ানদের হৃদয়ে করাঘাত করিতেছেন, প্রবেশের অন্বেষণে। তাঁহার ঈশ্বরত্ব তাহাদের মানবত্বের মধ্যে নাই। খ্রিষ্ট ১৮৪৪ সালের ২২ অক্টোবর যে কার্য আরম্ভ করিয়াছিলেন, তাহা ছিল তাঁহার ঈশ্বরত্বকে মানবত্বের সহিত একত্র করা, এবং খ্রিষ্ট সেই কার্যই করিতে ইচ্ছুক ছিলেন, কিন্তু তাহা হইবার ছিল না।
“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.
«اگر اَدوِنتیستها پس از نومیدی بزرگِ سال 1844، ایمانِ خود را استوار نگاه میداشتند و بهگونهای متحد در مسیرِ عنایتِ آشکارشوندهٔ خدا پیش میرفتند، و پیامِ فرشتهٔ سوم را میپذیرفتند و آن را در قدرتِ روحالقدس به جهان اعلام میکردند، نجاتِ خدا را میدیدند؛ خداوند با کوششهای ایشان بهطرزی عظیم عمل میکرد، کار به انجام میرسید، و مسیح پیش از این آمده بود تا قومِ خود را برای پاداششان بپذیرد. اما در دورهٔ شک و بیاطمینانی که پس از آن نومیدی پدید آمد، بسیاری از ایماندارانِ اَدوِنت ایمانِ خود را واگذاشتند.... بدینسان، کار بازداشته شد، و جهان در تاریکی واگذاشته شد. اگر تمامِ پیکرِ اَدوِنتیست بر احکامِ خدا و ایمانِ عیسی متحد میشد، تاریخِ ما تا چه اندازه بهگونهای گسترده متفاوت میبود!» 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.
A történelmi Izráel történetét megismételve az Úr kihozta a modern Izráelt a sötét középkor homályából, és szövetségre lépett velük a Vörös-tengernél, mert a keresztség a szövetségi kapcsolat jelképe. Izráelnek azonban próbára kellett tétetnie, vajon megtartják-e a szövetséget. Az ókori Izráel esetében a Számok könyve szerint tíz próbán buktak el. A tizedik kudarc alkalmával arra ítéltettek, hogy negyven éven át a pusztában haljanak meg, ily módon példát szolgáltatva a modern Izráelnek az 1856-os laodiceai üzenet elutasítására. Miként az ókori Izráel tíz egymásra épülő próbatételben vallott kudarcot (a tíz a próba jelképe), úgy a harmadik angyal 1844-ben történt megérkezésétől 1856-ig fokozatos próbatételi folyamat nehezedett a filadelfiai millerita mozgalomra.
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.
दहाड़े समुद्र से लेकर कादेश में पहली बगावत तक की दस परीक्षाएँ एक भविष्यसूचक अवधि के रूप में निरूपित होती हैं, क्योंकि संख्या दस उस अवधि को एकसूत्र में बाँधती है। दस, परीक्षा का एक प्रतीक होने के कारण, उन दस गोत्रों की पहचान कराने वाली ठहरी जिन्होंने वाचा को अस्वीकार किया और दसवीं परीक्षा तथा समस्त परीक्षात्मक प्रक्रिया में असफल हुए। यह अवधि लाल समुद्र के पारगमन से आरम्भ हुई, और दस आज्ञाएँ समुद्र के बाद की उन दस परीक्षाओं में पहली के रूप में प्रस्तुत की गई हैं; पहली परीक्षा सब्त थी, जो दस आज्ञाओं का प्रतीक और मुहर है (जिसका प्रतिनिधित्व मन्ना द्वारा होता है)। जब प्राचीन इस्राएल में दस परीक्षाओं की यह अवधि इतनी स्पष्टता से एक विशिष्ट भविष्यसूचक काल के रूप में प्रस्तुत की गई है, और भविष्यद्वाणी की आत्मा हमें सूचित करती है कि लाल समुद्र का पारगमन 22 अक्टूबर 1844 का प्रतिरूप था, तब हमें जान लेना चाहिए कि उसी बिन्दु पर एक क्रमिक परीक्षात्मक प्रक्रिया आरम्भ हुई। ऐडवेंटवाद इस बात को नहीं जानता; इसलिए वह यह देखने में असमर्थ है कि 1863 में उन्हें लाओदीकिया के जंगल में रविवार के विधान तक मरने के लिए ठहरा दिया गया था—उसी विधान तक, जिसके विषय में चेतावनी का प्रचार करने के लिए उन्हें परीक्षात्मक प्रक्रिया के बिलकुल आरम्भ में नियुक्त किया गया था, जो 1863 तक ले आई।
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.
N’afã a do Laodicea tɔgbɔ na Millerite Adventism le 1856 me la, woaƒo “wain yeye” tso “ɖeɖe eneawo” ŋu. Mɔ kple kekeli yeye ma mekpɔ xɔxɔ o, eye ƒe adre le emegbe, alo ŋkeke 2520 siwo nye nyagblɔɖi ŋkeke le emegbe la, Laodicea Millerite ɖoɖo la wu enu eye wòzu Laodicea Seventh-day Adventist hame la. Mose ɖe asi be yeage ɖo Anyigba si Ŋugbe wòŋlɔ la me, gake dodokpɔ eveliawo me ewoatɔ̃lia va ɖo, eye, le nyateƒe me la, eŋutɔ nye dodokpɔ gɔmedzedze tɔ aɖe, elabena dɔ si wowɔ ɖo Mose dzi tso gɔmedzedzea me ke la nye be wòakplɔ Mawu ƒe amewo ayi Anyigba si Ŋugbe wòŋlɔ la me. Emae nye dɔ si le ŋgɔ na Mose hafi wòava ɖo Egipte. Dodokpɔ ewoatɔ̃lia va ɖo, eye amesiwo nye dzikuime tɔwo la le makafumakafua wɔm le Anyigba si Ŋugbe wòŋlɔ la me ge ge ŋu.
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.
ហើយខ្ញុំបាននិយាយទៅកាន់អ្នករាល់គ្នាថា អ្នករាល់គ្នាបានមកដល់ភ្នំរបស់ពួកអាម៉ូរីហើយ ដែលព្រះយេហូវ៉ាជាព្រះនៃយើង ទ្រង់ប្រទានដល់យើង។ មើល៍ ព្រះយេហូវ៉ាជាព្រះរបស់អ្នក បានដាក់ស្រុកនោះនៅមុខអ្នកហើយ; ចូរឡើងទៅកាន់កាប់វា ដូចជាព្រះយេហូវ៉ាជាព្រះនៃបុព្វបុរសរបស់អ្នក បានមានបន្ទូលនឹងអ្នកហើយ; កុំខ្លាចឡើយ ក៏កុំឲ្យបាក់ទឹកចិត្តដែរ។ ហើយអ្នករាល់គ្នាមកជិតខ្ញុំ គ្រប់គ្នា ហើយនិយាយថា យើងនឹងចាត់មនុស្សឲ្យទៅមុខយើង ហើយពួកគេនឹងស៊ើបស្រុកនោះឲ្យយើង ហើយនាំដំណឹងមកយើងវិញថា តាមផ្លូវណាដែលយើងត្រូវឡើងទៅ និងទៅដល់ទីក្រុងណាខ្លះ។ ហើយពាក្យនោះគាប់ចិត្តខ្ញុំណាស់; ដូច្នេះខ្ញុំបានយកមនុស្សដប់ពីរនាក់ពីក្នុងចំណោមអ្នករាល់គ្នា មួយនាក់ពីមួយកុលសម្ព័ន្ធ។ ចោទិយកថា 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.
Kuva wakati huo mpaka wale wapelelezi kumi na wawili waliporudi kunawakilisha historia wakati jaribio la mwisho la msingi lilipofika mwaka 1856, na kwa muda wa miaka saba Wamillerite wa Laodikia waliichunguza nchi mpaka walipochagua kuacha kuwa vuguvugu na kuwa kanisa.
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.
تێگەیشتنی یەکەمی کە میلەر دۆزییەوە «حەوت کات» بوو، و ئەوی کردە بنەمای ئەو ڕاستییە بنەماییانەی کە «ڕێگا کۆنەکان»ی یەرەمیا پێکدێنن. دوا ڕووناکیی نوێی پێشبینییەیی کە بۆ ئەدڤێنتیزم هات، لە ساڵی 1856 بوو، و زنجیرەیەک لە وتارەکان بوو لەسەر «حەوت کات». ڕادەیەکی زۆر لە ڕووناکی پەیوەستە بە خوێندنەوەیەکی قووڵی ئەم ڕاستییە مێژووییانە، بەڵام ئەگەر دەمانەوێت بتوانین دیاری بکەین بۆچی وەڵامی ئایەتی چواردەی دانیال هەشت ئەوەیە: «لە 9/11 هەتا یاسای یەکشەممە، ئینجا پیرۆزگاکە پاک دەکرێتەوە»، پێویستە هەنگاو بە هەنگاو بەرەوپێش بچین.
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.”
Mosebetsi oo Kreste a o qalileng ka 1844 o ile oa khelohisoa ka 1863, ka hona “tlhoekiso” ea sehalalelo e neng e qalile ka nako eo ea emisoa ha batho ba Molimo ba qala ho haola le lefeella la Laodisea. Ka lebaka lena, mosebetsi o neng o tshwanetse ho phethoa ke Kreste nakong ea 1844 ho isa ho 1863, ka bohlokwa o ne o tshwanetse ho phetoa ha lengeloi la boraro, e leng lengeloi le arolang le ho tiisa, qetellong le phetha mosebetsi o emeloang ke “tlhoekiso.” Matšoao a boporofeta a 1844 ho isa ho 1863 ke matšoao ao ho ’ona Kreste a ka beng a phethile mosebetsi oa ho hloekisa sehalalelo, ’me matšoao ao a emela nalane eo mosebetsi oo o tla phethoa ho eona. Haeba ho ka bontšoa hore 1844 ho isa ho 1863 ho emela nako ea 9/11 ho isa molaong oa Sontaha, potso ea “ho fihlela neng” e lumellana le mela e meng e emeloang ke “ho fihlela neng.”
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 var komu hins þriðja engils og 1863 markar endi reynslutímans. Árið 1846 gengu White-hjónin í hjónaband, og eftirnafn Ellen breyttist úr Harmen í White, og það sama ár tóku hjónin að halda sjöunda dags hvíldardaginn. Hvíldardagurinn, hjónabandið og nafnabreyting eru öll spámannleg tákn sáttmálasambands. Drottinn leiddi hið nútímalega Ísrael í gegnum Rauðahaf 1844 og árið 1846 leiddi hann það til Sínaí til að gefa því lögmálið og ganga í sáttmála við það. Það lögmál, eins og tvær töflur Habakkuks, er ritað á tvær töflur; fyrri taflan inniheldur 4 lög og sú síðari 6. Tvær töflur tákna sáttmálatengsl bæði hins forna og hins nútímalega Ísraels, og saman mynda tvær töflur sáttmálans, það er boðorðin tíu, og eru táknrænt merktar sem 46 fyrir hið forna Ísrael; þær voru fyrirmynd að tveimur töflum Habakkuks, sem tákna sögu síðari rigningarinnar. Ásamt tveimur veifibrauðsfórnum hvítasunnunnar tákna þær merkið, það er hina hundrað og fjörutíu og fjögur þúsund.
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.
عندما تغيّر اسم الأخت وايت من هارمن إلى وايت. إن هارمن يعني جنديّ السلام، لكنه استُبدل بوايت، الذي هو برّ المسيح. واسم غولد يعني الذهب، وإلن تعني نورًا ساطعًا ومشرقًا. واسمها يمثّل رسالة لاودكية.
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.
Je te conseille d’acheter de moi de l’or éprouvé par le feu, afin que tu deviennes riche; et des vêtements blancs, afin que tu sois vêtu et que la honte de ta nudité ne paraisse point; et oins tes yeux d’un collyre, afin que tu voies. Apocalypse 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.
“İlâhî göz merhemi”, Tanrı’nın Sözünün nurudur; Ellen ise parlak ve ışık saçan bir ışıktır. 1856 yılında Millerciler için güvenlik, onun yazıları aracılığıyla sunulduğu ve isminde temsil edildiği şekliyle Laodikya’ya verilen mesajı kabul etmekte bulunacaktı. Kızkardeş White, Jones ve Waggoner’ın 1888 mesajının Laodikya mesajı olduğunu ve onların mesajının aynı zamanda üçüncü meleğin mesajı olduğunu açıkça belirtmektedir.
“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.
«Бог во Своей великой милости послал Своему народу через пресвитеров Ваггонера и Джоунса драгоценнейшую весть. … Это та весть, которую Бог повелел возвестить миру. Это весть третьего ангела, которая должна быть провозглашена громким голосом и сопровождаться излитием Его Духа в великой мере». 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.”
L’ange du troisième message arriva en 1844, et il entreprit son œuvre une seconde fois en 1888. Le message de 1888 était le message à Laodicée; c’était le message du troisième ange; il marquait la descente de l’ange d’Apocalypse dix-huit; c’était le message de la justification par la foi, proclamé lors de l’effusion de la pluie de l’arrière-saison. Le troisième ange arriva en 1844, puis de nouveau en 1888, pour n’être rejeté que dans les deux cas; mais ces deux cas typifient le moment où le troisième ange arrive au temps de la pluie de l’arrière-saison. 1844 est un symbole du 11 septembre, et si 1863 typifie la loi du dimanche, alors la période prophétique allant du « 11 septembre à la loi du dimanche », telle qu’elle est représentée par le symbole de « combien de temps », représenterait la réponse de la vérité présente à la question du verset treize: « combien de temps ».
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.
L’histoire millérite de 1842 à 1850 constitue une période prophétique qui se superpose à la période prophétique de la mise à l’épreuve du troisième ange, de 1844 à 1863. De 1842 jusqu’à 1863 se trouvent des balises prophétiques qui illustrent l’histoire allant du 11 septembre jusqu’à la loi du dimanche, lorsque le Christ purifie son temple, d’abord son Église, puis ensuite les ouvriers de la onzième heure. Au moment de la loi du dimanche, le Christ aura un peuple purifié à présenter au monde comme une bannière offerte en témoignage, et l’Église deviendra l’Église triomphante. Son sanctuaire aura alors été purifié.
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.
Nous avons mis en place le symbole de « combien de temps », bien qu’il y ait, bien entendu, davantage encore. Nous commencerons à ramener ceci, ainsi que les cinq articles précédents, dans le cadre du livre de Joël, mais ces détours latéraux ont semblé importants à établir. Le témoignage de chaque « combien de temps » que nous avons considéré s’accorde avec la question de « combien de temps » à laquelle Palmoni a répondu au verset quatorze, car le sanctuaire doit être purifié depuis le 11 septembre jusqu’à la loi du dimanche. Cette histoire est l’histoire de la pluie de l’arrière-saison, et l’histoire de la pluie de l’arrière-saison est exposée dans le livre de Joël.