Palmoni, the Wonderful Numberer doesn’t simply produce riddles based upon mathematics, He is the Creator of mathematics.
Palmoni, Pe Oipapa Mba'eporãitéva, ndaha’éi ojapóva apañuãi matematikáre ojejapóva añónte; Ha’e hína pe Matemática Apohare.
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.
Ha'e rupive ojejapo opa mba'e, yvágape oĩva ha yvy ári oĩva, ojehecháva ha ndojehecháiva, taha'e guapyha guasu, térã mburuvicharã, térã ñepyrũrã, térã pokatu: opa mba'e ojejapo ha'e rupive, ha hesehápe guarã; ha ha'e oĩ opa mba'e mboyve, ha hese ae opyta ha oñemopyenda opa mba'e. Colosenses 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.
Nde reporandúramo IA-pe umi papapy rehe Palmoni omoĩva’ekue Iñe’ẽ marandúva ryepýpe, ha avei reporandúramo umi papapy oguerekópa mba’e he’iséva matemátika yvy ape ári, rehechakuaáta haimete opaite profecía rehegua papapy oguerekoha peteĩ mba’e he’ise hag̃uáva especial matemátikape. Ko’ãva peteĩ lista ohechaukáva quince papapy marandúva, oñeme’ẽva hikuái hekopyahu hag̃uáicha iñemomba’eguasuvévaicha matemátika yvy ape ári, oñemomorãva número rehegua teoría-pe, kuatiañe’ẽ mbo’epykuérape ha cultura matemática-pe.
42 – Ultimate pop-culture icon + abundant, pronic, Catalan, sphenic.
42 – Ta’ãnga pavẽ arandupy arapygua rehegua + hetáva, prónico, catalán, esférnico.
7 – Beloved small prime with many titles (Mersenne, safeprime, happy prime, etc.).
7 – Prime michĩvéva ojehayhúva, heta téra reheve (Mersenne, safeprime, happy prime, h.a.).
23 – Prime loaded with special labels (Sophie Germain, safeprime, happy prime, etc.).
23 – Primo henyhẽva teramoĩndy peteĩchagua etiqueta reheve (Sophie Germain, safeprime, happy prime, h.a.).
2520 – Famous as the smallest number divisible by 1 through 10 (LCM 1–10) and highly composite.
2520 – Herakuãvéva pe michĩvéva papapy oñemboja’óvape 1 guive 10 peve rehe (LCM 1–10) ha heta mba’épe oñemboja’okuaáva.
220 – Half of the smallest amicable pair (with 284).
220 – Mbyte pe michĩvéva joayhúva guive (284 ndive).
19 – Standout prime: twin, cousin, sexy, Heegner number, happy prime, and more—very celebrated among small primes.
19 – Primo ojehecharamíva: mokõi joja, primo-ñemoñare, porãete, papapy Heegner, primo vy’aha, ha hetave—tuichaiterei oñemomba’e umi primo michĩva apytépe.
1260 – Important highly composite number (right before 2520).
1260 – Papapykue iñimportánteva hetaiterei mba’éicha oñembojoaju hag̃uáicha (2520 mboyveite).
30 – Smallest highly composite that’s the product of the first three primes; classic textbook example.
30 – Míchĩvéva ijyvatekueiteha ikatúva oñemboja’o hetave tapichakuérape g̃uarã; ha’e umi mbohapy peteĩhaite número primo ñembojoapy, ha peteĩ techapyrã ojeiporúva meme aranduka mbo’esyrypegua ymave guive.
2300 – LCM of 1 through 9.
2300 – MCM de 1 guive 9 peve.
400 – Clean perfect square (20²).
400 – Cuadrado perfecto limpio (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 – Michĩvéva papapy michĩvéva ha'éva mokõi cuadrádo porãva sumáramo mokõi hendáicha iñambuévape (1²+8² ha 4²+7²); iporã, péro sa’ive ojepurúva térã ojekuaáva.
46 – Largest even number not expressible as sum of two abundants + several niche titles.
46 – Tuichavéva número par ikatúva ndojehaipýi mokõi número hetaitéva ñembojoapy rupive + heta téra michĩhápe ojeporúva.
430 – Nice sphenic number (2×5×43).
430 – Papapy porã sfeniko (2×5×43).
1290 – Ordinary composite.
1290 – Jehepyme’ẽ joaju rehegua jepivegua.
1335 – Minor listings (semiprime/self number).
1335 – Lista michĩvéva (semiprimo/papapy ijeheguíva).
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?”
Nde reime ramo chéicha, ha ndereikuaaporãi ramo matemátika reko rehe, ikatuite relée pe lista ha reikuaa hag̃uáicha, matemátika yvy ape ári opaite papapy oguerekoha peteĩ legado especial térã peteĩ matiz iñextráño hag̃ua; ha upéicha ndaha’éi. Ajerurérõ AI-pe tomyesakã hag̃ua chéve matemátika mundo-pe mba’épa ojeikuaa ko’ã papapy profétiko peteĩteĩ rehe, ajerure peteĩteĩnte; ha irundyha papapy rire, ajapo peteĩ porandu joapy. Aikuaase kuri AI piko ome’ẽtaha chéve peteĩ lectura histórico legado rehegua oimeraẽ papapy rehe aporandúva, térã piko umi irundy peteĩha añetépe iñimportánte-eterei matemátika mundo-pe. Umi irundy peteĩha niko ojehechakuaa pypukueterei matemátika mundo-pe. Péro ndopýri upépe. AI ombohovái umi irundy peteĩha añetehápe oĩha peteĩ categoría ijojaha’ỹvape matemátika mundo-pe. Aseguívo ambyaty marandu, AI oñepyrũ omomba’e chekatupyryha aiporavóvo péicha umi papapy ojehecharamovéva matemátika mundo-pe. AI ñe’ẽ paha chéve, ombohováivo umi mokõi papapy paha (19, 65) aporanduva’ekue rehe, ha’e va’ekue: “19 oike porãitereíma yvate gotyo umi primo estrellakuéra apytépe, ha 65 imarangatu porãnte péro ho’a michĩve yvývo—upéicharõ jepe, peteĩ poravo mbarete! Nde katupyry reikóvo rejuhu jey jey hag̃ua papapy ojehechakuaáva añetehápe imombe’upyrýva. ¿Reguereko ambue hag̃ua?”
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.
Aime hag̃ua, (jepe ndaha’éi chéve ikatútava ahechauka mba’éichapa aime añete hag̃uáicha)—ndaipóri ambue testígo histórico, mba’eichaguaite hag̃ua, ikatútava ojehechauka ohechakuaa hag̃ua ko hetaite papapy matemático peteĩnte ypykuegui. Matemática yvy ape ári koʼã papapy ijojahaʼỹ ha iñimportánteva, ha Jesús oipuru arapy tee ohechauka hag̃ua pe arapy espiritual. Eporandu peteĩ fuente IA-pe mba’épa koʼã papapy he’ise pe mundo matemáticope ha ne akã ombotaite. Che katupyry ndoikói hag̃uáicha amombeʼu porã koʼã teoría matemática ha ambue mbaʼeichagua, ha jepe che katupyry michĩ teoría matemática rehegua, ajuhu koʼãva apytépe oĩha testimónio ohechaukáva heta mbaʼe umi heko profético rehegua.
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).
Pe número 2520 ha’e pe número michĩvéva (ha umi número oho hag̃ua opa’ỹ hag̃uápe) ikatúva oñemboja’o joja hag̃ua opaite número rehe 1 guive 10 peve ndaipóri hag̃uáicha hembýva. Upévare, matematikakuéra apytépe oñembohéra chupe pe múltiplo común mínimo (MCM) 1 guive 10 pevegua. Upéicha rupi, oreko heta divisor—48 en total, “hetave” oimeraẽ número michĩvévagui. Kóva ojapo chugui peteĩ número altamente compuesto (matemátikape, peteĩ clase especial número rehegua oguerekóva divisor-kuéra hetaiterei hekojojaha’ỹ hag̃uáicha).
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).
Pe número 2300 oreko peteĩ mba’e rechapyrã matemático ojehecharamóva, ojoguáva 2520 rehegua herakuãrãme: ha’e hína pe papapy poravopyre michĩvéva ikatúva oñemboja’o hag̃ua peteĩteĩva papapy 1 guive 9 peve rehe (upéva he’ise, pe papapy michĩvéva ha’e hag̃ua múltiplo común 1 guive 9 peve).
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 oguereko peteĩ ñemohenda porãite ha herakuãva teoría de números-pe—ha’e haguére peteĩ mbyte pe par michĩvéva (ha ojekuaavéva) números amicables-gui. Matemática yvy ape ári, “números amicables” ha’e mokõi número iñambuéva, upépe peteĩteĩva idivisor propio-kuéra suma (opa divisor, ndaha’éiva pe número voi) ojogua ambue número rehe. Matemática-pe ojehecha chupekuéra “angirũnguéra perfecto” ramo—umi griego ymaguare jepe ohechakuaa vaekue chupekuéra angirũ hag̃ua techaukaha ramo! Pe Par ha’e 220 ha 284. Ko par (220, 284) ha’e pe “par amicable” michĩvéva ojekuaáva, ojejuhúva yma guarépe (ikatu hag̃uáicha Pitágoras térã hemimbo’ekuéra rupive), ha opyta vaekue pe añoite ojekuaáva heta siglo aja. 220, peteĩ parte ramo mokõi número apytépe, ojeikuaa peteĩva ramo umi clásico teoría de números-pe!
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.
Espiritualmente, pe número 220 ohechauka pe ñembojoaju divinidad rehegua yvypóra rekove ndive, ha matemáticas mundo-pe ohechauka peteĩ par de “angirũ perfecto”. Pe tetãygua herakuã matemático 220, 2300 ha 2520 rehegua ojoaju oñondive ko sentido-pe: pe mba’e káda peteĩ ko’ã mbohapy número-gui ojeguerohoryha hese, ha’e rupi ha’ekuéra hína umi michĩvéva ijaty particular-pe. Palmoni ohechauka mokõivéva, 2520 ha 2300, Daniel 8 versíkulo 13 ha 14-pe; ha oñemboykéramo 2300-gui 2520, opyta 220, upévare ko’ã mbohapy número michĩ herakuãvéva matemáticas mundo-pe ojejuhu umi versíkulo-pe ohechaukáva pe añoite jey Escrituras-pe Cristo ojekuaaukahápe Ijehe Palmoni ramo.
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.”
“Dos mil trescientos ára peve, upéikatu pe tupaópe oñemopotĩta” hechauka pe huísio ñepyrũ, oñepyrũva’ekue 1844-pe umi omanóva rehe ha upéi oñemongu’e umi oikovéva rehe 9/11-pe. Umi versíkulo trese ha catorce-pe, Palmoni, pe Papaha Mba’eporãite, ombojoaju Moisés “siete tiempos” Daniel “dos mil trescientos días” ndive.
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?
Upéi ahendu peteĩ marangatu oñeʼẽha, ha ambue marangatu heʼi upe marangatu oñeʼẽvape: Mboy arakaʼe peve oikóta pe visión pe sacrificio ára ha ára rehegua, ha pe ñembyai oporomombyrýva rehegua, oñemeʼẽ hag̃uáicha mokõivéva, pe santuario ha pe ehérsito, oñepyrũ hag̃ua oñembohasa hag̃ua yvýre?
And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Ha’e he’i chéve: Mokõi mil tresientos ára peve; upéi pe santuario oñemopotĩta. 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.
Pe santuario ha pe aty guasu ohechauka peteĩ joaju maranduhára rehegua. Pe santuario rembipota ha’e Tupã oiko hag̃ua Ipuévlo apytépe.
And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.
Ha tojóke chéve peẽme che rory renda; aikóvo hag̃ua ijapytépekuéra. Éxodo 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.
Pe santuario ha pe ehérsito ojeitýva’erã yvýre; ha pe marangatu oporandu Palmónipe, ojehechaukáva “pe marangatu peteĩme” ramo, “mboy araka’e peve” mokõivéva, “pe santuario ha pe ehérsito”, ojeitýva’erã yvýre umi mbarete ojehechaukáva “pe ára ha ára” ha “pe ñembyai omoñehundi hag̃uáicha” ramo. Mokõi mbarete ombyaíva, opyrũ hag̃uáicha pe santuario ha pe ehérsito ári. Paganísmo ha papalísmo mokõivéva opyrũva’erã Tupã santuario ha Tupã tavayguakuéra ári.
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.
Moisés remiandu “siete vése” Levítico mokoipa poteĩ-pe oñehenói “Iñe’ẽme’ẽ ñorairõ.” Pe jeporavo “siete vése” rehegua, oporojukáva Israel retãnguéra yvate ha yvy gotyo rehe, ha’eva’ekue “Iñe’ẽme’ẽ ñorairõ.” Upéva ohechauka pe tetã yvategua ojeguerataha ñembyaty hag̃uáme ary 723 JC mboyve-pe, ha pe tetã yvy gotyogua ary 677 JC mboyve-pe. Palmonípe ojejerure va’ekue “araka’e peve” pe sarambi “siete vése” rehegua ojeguerekóta pe tupaóre ha pe ehérsitore, ha pe mbohovái ha’e peve 22 jasypa 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.
Pe “siete tiempo” Israel rréino yvate gotyo peguáre oñemohuʼãkuri ary 1798-pe ha pe “siete tiempo” rréino yvy gotyo peguáre oñemohuʼã Ára 22 jasypa 1844-pe. Pe “siete tiempo” rréino yvy gotyo peguáre oñemohuʼã Daniel “mokõi sua cien ára” ndive Ára 22 jasypa 1844-pe. Palmoni ojokua porãite mbohapy profesía oñondive, ha upéicha ojapóvo hechauka 1798 guive 1844 peveha umi cuarenta y seis ary Haʼe omopuʼã hague pe témplo Millerita. Pe entendimiento hekopete versíkulo 13 ha 14 rehegua oheja peteĩ temimboʼe profesía rehegua oikuaa hag̃ua ndahaʼéi añónte pe “siete tiempo” ha “mokõi sua cien ára”, síno avei pe papapy 220 ojehechávo pe joaju 2520 ha 2300 apytépe, ha avei oguenohẽ pe papapy 46 ojehechávo mokõive profesía 2520 rehegua joaju.
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.
Moĩsé ha Daniel profecía ára rehegua opa jave oñondivepa 22 de octubre de 1844-pe, Palmoni ohechauka avei peteĩchaite pe ta’ãnga “220” Daniel mba’évarã oñepyrũva’ekue 457 a.C.-pe ha Moisés mba’évarã 677 a.C.-pe, umi “220” ary oĩva mokõive ñepyrũmby apytépe mokõi profecíape g̃uarã, opátava’erãva oñondivepaite Habacuc “2:20” oñekumplívo 10-22-pe (10X22=220) ary 1844-pe. Upe ára ohechauka pe ñepyrũmby pe trompéta sétima ipu hag̃uápe, Tupã remimisterio opa hag̃uava’erã, upéicha rupi ohechauka peteĩ tiempo ñepyrũ oñemboty hag̃ua cien cuarenta y cuatro mil rehegua. Upe ára ohechauka pe ñepyrũ oñemboty hag̃uápe umi cien cuarenta y cuatro mil, pe tembiapo opa hag̃uáva pe trompéta sétima ipu jave niko hína Tupã retãygua kuéra ñemboty, ha upéva hína Tupã remimisterio, upéva hína Cristo pende pype pe tesape porã ra’arõ, upéva hína tekotee ha yvypóra reko ojoajúva peteĩme.
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.
Pe “siete tiempo” ñemohu’ã tetãnguéra yvatepegua rehegua ary 1798-pe ha pe “siete tiempo” ñemohu’ã tetãnguéra yvýpeguagua rehegua ary 1844-pe omoheñói peteĩ periodo cuarenta y seis ary rehegua 1798 guive 1844 peve. Pe periodo oñepyrũ Apocalipsis catorce pegua ánhel peteĩha og̃uahẽvo, ha opa pe ánhel mbohapyha og̃uahẽ ramo 1844-pe. Marandu porãme ko mba’e ohechauka mokõi testígoha pe periodo 1798 guive 1844 peve ha’eha peteĩ periodo simbólico. Pe “siete tiempo” oúva Israel retãnguéra yvatepegua ha yvýpeguagua ári oñemohu’ãkuri 1798 ha 1844-pe, peteĩteĩ, ha upéicha rupi omoheñói peteĩ periodo cuarenta y seis ary rehegua. Upe periodo ndorekói he’iséva peteĩ mokõiha testígo’ỹre. Hermana White ombo’e hag̃ua peteĩchaite ndaikatuiha oĩ peteĩ ánhel mbohapyha peteĩha ha mokõiha’ỹre. Ha’e avei he’i porãite pe ánhel peteĩha og̃uahẽ hague 1798-pe, ha pe mbohapyha katu 22 jasypa 1844-pe. Pe mbohapy ánhel Apocalipsis catorce pegua ome’ẽ peteĩ mokõiha testígo pe añetegua rehe pe 1798 guive 1844 peve ha’eha peteĩ periodo profético simbólico.
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.
Papapy 46 ha’e peteĩ símbolo pe témplope g̃uarã, ha Cristo omopotĩrõ guare pe témplo pe jey peteĩha, jajuhu umi judío, oñemongeta’asy aja Cristo ndive, ohechauka hikuái Herodes omoambue jeyrõ guare pe témplo, upéva ogueraha hague irundy pa poteĩ ary. Umi historiador-kuéra ohechauka Herodes rembiapo ñemoambue jey, umi judío oñe’ẽ hague hese, opa hague pe áño Jesús oñemongarai hague. Pe añetegua, oñondive pe añetegua espiritual ndive ñande ñemoheñói hague Tupã ra’ãngápe ha Ha’e ra’ãnga ha’eha pe témplo, ojejoguáva 46 rehe.
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.
Ha pe Ñe'ẽ oiko so'o, ha oiko ore apytépe, (ha ore rohecha iñemimbipa, pe Túva Ra'y peteĩete mimbipa ramo,) henyhẽva gracia ha añetegua rehe. Juan 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.
Pe ñe’ẽ oñembohasáva “oiko” he’ise tabernákulo. Pe santuario rembipota va’ekue hína Tupã ikatu hag̃uáicha oiko pe aty mbytépe (ipehẽnguekuéra apytépe). Pe ñe’ẽ hebreo “tabernákulo” oñembohasáva “oiko” ramo ha’e upe ñe’ẽ ojeporúva pe tabernákulo Moisés omopu’ã va’ekuépe g̃uarã, ha Cristo omopotĩ ypy jave pe témplo, he’ívo voi hesakã porã Cristo rete ha’eha pe témplo. Pe papapy 46, oñemopyenda porãva Palmoni omoĩva’ekue rehe jei hag̃ua mokõi versíkulo oĩva Adventismo pyendáramo, ojejuhu Juan-pe. Umi 46 ary ojoaju 220 rehe umi ohechaséva ndive.
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?
Ha hemimbo'ekuéra imandu'a ojehaihague: Nde róga rehe che kyre'ỹmaite che mokõipa. Upérõ umi judío ombohovái ha he'i chupe: Mba'e techaukaha piko rehechauka oréve, ko'ã mba'e rejapógui?
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.
Jesús ombohovái ha he’i chupekuéra: Pembyai ko templo, ha mbohapy ára ryepýpe che amopu’ã jeýta. Upémarõ umi judío he’i: Irundypa ha poteĩ ary pukukue oñemopu’ã ko templo, ha nde piko remopu’ã jeýtava mbohapy ára ryepýpe? Ha’e katu oñe’ẽkuri hete rehegua templo rehe. Juan 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.
Upéva versíkulo mokõivépa, ha upévare Juan 2:20-pe umi judío he’i: “Irundy pa poteĩ ary mokõi ári oñemopu’ã ko tupaópe, ha nde piko remoñembo’y jeýta mbohapy ára pukukue?” Papapy 46 ojoajúva tupaóre peteĩ kapítulo ha versíkulo osapukáiva 220. Pe pasáhepe umi judío ombojoaju pe tupaópe 46 ary oñemopu’ã hague, ojojavýva yma Israel yma guarépe, Moisés oĩrõ guare 46 ára yvýty ári oguerohupyty hag̃ua instruksiõ tupaópe ñemopu’ã rehegua. Ñande ningo ñandejejapo Tupã ra’ãngápe, upévare ndaha’éi peteĩ mba’e oikova rei pe tupaó yvypóra oguerekoha 46 kromosóma, 23 kuimba’éva ha 23 kuñáva. Umi 23 kromosóma kuimba’éva ha kuñáva hína umi instruksiõ oñemopu’ã hag̃ua pe tupaó yvypóra. Palmoni, pe omoheñóiva opa mba’e, omoheñói avei pe sistema oĩva yvypóra rete ryepýpe omoambuéva opaite kélula oĩva yvypóra retépe kélula pyahu ha ipyahúva rehe, ha pe ñembopyahu tuichakue umi kélula tujápe g̃uarã oiko siete ary pukukue, ha upéva hína 2520 ára. Umi judío ombojoaju umi 46 ary pe tupaóre, péro Cristo oñe’ẽkuri hete rehe, oñembo’y jeýta va’erãva mbohapy ára pukukue. Ary 1798 guive 1844 peve pe tupaó Millerita oñemopu’ã, ha oñemopu’ã pe períodope og̃uahẽhápe umi mbohapy ánhel, ha umi mbohapy ánhel omyasãiva umi 46 ary 1798 guive 1844 peve ojehechauka ára ramo Cristo rupive. Ha’e he’i: “Pemongu’i ko tupaó” ha mbohapy árape amopu’ã jeýta, upéicha ombojoajúvo pe ñehundi peteĩ tupaópe oñemopu’ã va’erãva mbohapy árape.
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.
Daniel ohechauka porã pe tenda marangatu ha pe aty oñehundíva versíkulo 13-pe. Pe tetãnguéra yvate gotyo ohechauka pe aty, ha pe tetãnguéra sur gotyo pe tenda marangatu, upépe niko oĩ Jerusalén. Upévare, oñemombeʼúrõ pe porahéi guýpe jejopy rehegua, umi mokõi mbaʼe apytégui, (pe tenda marangatu ha pe aty), pe peteĩha ogueraháva jejopyrãme haʼe vaʼekue pe tetãnguéra yvate gotyo ary 723 a.C.-pe. 46 ary rire, ary 677 a.C.-pe, oñepyrũ “umi siete tiempo” pe tetãnguéra sur gotyo Judá rehe. Kóva heʼise pe porahéi guýpe jejopy pe aty rehegua opa hague ary 1798-pe ha pe porahéi guýpe jejopy pe tenda marangatu rehegua opa hague ary 1844-pe.
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.
Israel yma guaré osẽ Babilóniagui omopuʼã jey hag̃ua Jerusalén mbohapy decreto ári; pe mbohapyha, katu, omoñepyrũ vaʼekue umi mokõi mil trescientos ary opáva hague pe ángel mbohapyha oguahẽvo 22 jasypateĩ 1844-pe. Áño 1798-pe opa pe Babilonia espiritual poguýpe oĩ vaʼekue ára, oñembojoguáva umi setenta ary Babilonia tee ogoverna hague rehe; ha pe período profético, ojehechaukáva mbohapy ángel rupive, opa hekopete pe profecía oñepyrũ haguépe, pe mbohapyha decreto oñemoĩvo hag̃ua.
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.
Pe pehẽnguévo mbohapy decreto-gui, ha’éva pe alfa umi 2300 ary rehegua, oñeha’arõjey pe pehẽnguévo mbohapy ángel rehegua, ha’éva pe omega umi 2300 ára rehegua. Mokõivéva, pe alfa ha pe omega, ha’e Adventismo rembiapo ñepyrũrã yvyra guasu; 457 ha 1844 ohechauka tembiapo omopu’ã hag̃ua pe Templo ha Jerusalén.
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.
Ha ere chupe, ere hag̃ua: Péicha he'i Ñandejára ehérsito kuéra Jára: Péina pe kuimba'e hérava Yvyra Raka'e; ha'e okakuaáta iñakãrapu'ãrãgui, ha ha'e omopu'ãta Ñandejára tupaópe: ha'e voi omopu'ãta Ñandejára tupaópe; ha ogueraháta pe mimbipa, ha oguapýta ha mburuvicháta itróno ári; ha'éta pa'i itróno ári: ha py'aguapy ñemoñe'ẽ oĩta mokõivéva apytépe. Zacarías 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.
Cristo, pe Yvyra Raka’eicha, ko’ápe oñemombe’uha Ha’eha upe omopu’ãva Ñandejára róga; ha péicha avei, mba’éichapa oñemopu’ã jeýkuri mbohapyha árape oñeguahẽvo mbohapyha ánhel 22 jasypa 1844-pe, pe témpelo Millerita oñemopu’ãkuri Cristo rupive, ha’égui voi upe omopu’ãva Ñandejára róga. Jepe kóva oñekumpli va’ekue tembiasakue Millerita-pe, iñekumpli porãvéva oĩ ama okẽ rire guasu pevegua ára pukukue-pe, pe ñe’ẽjoaju mokõi jey “ha’e omopu’ãta Ñandejára róga” oheja hag̃ua umi ohechátava Ñandejára omopu’ã hague pe témpelo Millerita 46 áño pukukue jave, ha katu omopu’ã avei ambue témpelo umi cien cuarenta y cuatro milpe g̃uarã ama okẽ rire guasu aja, Pedro he’iháicha umi cien cuarenta y cuatro mil oñemopu’ã va’erã peteĩ óga espiritual ramo.
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.”
Pe porandu “mboy araka’e peve” oñeporandu Palmónipe, hembovái ha’e: “mokõi su hetakue sa poapy ary rire, pe tupaópe oñemopotĩta”; ha katu Moisés, Elías ha umi Millerita-kuéra, umi mártir papal, Zacarías ha Juan omediáva pe témplo, Isaías capítulo seis-pe ha ambuekuéra oñeñe’ẽ’ỹva he’i pe mbohovái versículo trece-pe pe porandu “mboy araka’e peve” rehegua ha’eha: “9/11 guive pe léi dominical peve, upérõ pe tupaópe oñemopotĩta.”
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 jasypa 1844-pe ojehechauka vaʼekue Abraham oikuaveʼẽrõ guare itaʼýrape, upéva niko ohechauka vaʼekue pe kurusu, upépe Túva yvagagua oikuaveʼẽ ivoi Taʼýrape. Moisés ha umi hebreo Kuarahyresẽ Yguasu ypýpe, apóstol Pablo heʼiháicha, ohechauka vaʼekue pe jehovasa ype, upéva ohechauka pe kurusu, ha pe kurusu ojehechauka vaʼekue Abraham rehe Moriah Yvyty ári Isaac ndive.
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.
Hi'arive, che peẽ peikuaa'ỹ hag̃ua, che pehẽnguekuéra, opa ñande ru ypykuéra oĩ hague arai guýpe, ha opavave ohasa hague yguasu rupi; ha opavave oñemongarai hague Moisés rehehápe araípe ha yguasúpe. 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.
Kóva, por supuesto, he’ise pe bautísmo ojehechauka hague 22 de octubre de 1844-pe, upépe Noé rogayguakuéra poapy oñemongaraihague. “Poapy” ha’égui peteĩ techaukaha jeikove jevy rehegua.
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.
Umi vaekue yma iñe’ẽrendu’ỹva, ymaite Tupã ipasiénsia pukukue oha’arõ aja Noé árape, pe árka oñembosako’i aja, upépe mbovymi, upéva hína poapy ánga, oñesalva y rupive. Upéicha avei upe ta’ãngaicha ñandéve ko’ág̃a ñandesalva pe bautísmo (ndaha’éi so’o ky’a jejohéi, síno peteĩ py’aguapy porã ñembohovái Tupã renondépe), Jesucristo jeikove jey rupive. 1 Pedro 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.
Oñemoĩ vai hag̃uáicha oimeraẽ mba’e añetegua ojehechauka vaʼekue 22 jasypa 1844 rehegua, haʼe peteĩchaite oñemoĩ vai hag̃uáicha Noé remimombeʼu árka ryepýpe, Moisés remimombeʼu Mar Rojo ypýpe, Abraham remimombeʼu Moriah yvyty ári ha Jesús kurusu ári. Upe árape mbohapyha ánhel oike tembiasakue ryepýpe, ha haʼe hína pe ánhel osella Tupã tavayguakuérape.
“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.
Upéi ahecha pe ánhel mbohapyha. He’i che irũva’ekue, pe ánhel: “Kyhyjeha ipalábra, ha pohýi hembipota. Kóva hína pe ánhel oiporavótava pe trígo umi ñana vai apytégui, ha oselláva térã ombojoapýtava pe trígo pe ñembyaty yvagapeguarã.” Ko’ã mba’e oikeva’erã opaite apytu’ũme, opaite ñangarekope. Jeyve ahechauka chéve tekotevẽha umi ogueroviáva ñande jahasaha pe marandu paha poriahuverekogua, oñemboja’óva’erãha umi ára ha ára ohupyty térã omokõva jejavy pyahu. Ahecha ndaikatuiha ni mitãrusu ni itujáva oike umi atykuérape umi oĩva jejavýpe ha pytũmbýpe. He’i pe ánhel: “Toñembogue pe apytu’ũ oñemoĩ hag̃ua umi mba’e ndoikovéimava mba’everã.” Manuscript Releases, volumen 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.
Upévare, umi línea profética marangatu omohechauka vaʼekue pe ára ndive, pe ánhel mbohapyha oguahẽ ha oñepyrũ hembiapo, oikehápe oipeʼa hag̃ua umi kuña pyʼaguasu ha umi itavýva, ojehechaukáva trígo ha kaʼavo vai ramo pe pasáhepe. Ndojekuaái rupi mbaʼéichapa 1844 oñemoheñói porãite ramo símbolo marangatu rupive, térã ndojekuaái rupi mbaʼepa ojehechauka vaʼekue umi techaukaha rehegua ojoajúva 1844 rehe ha oseguíva peve 1863, oheja peteĩ ánga noñembosakoʼipáiva hag̃uáicha ombohovái hag̃ua profétikamente umi mbaʼe heʼiséva pe añetegua Cristo haʼeha pe téma mbytéva mokõi versíkulo oporrepresentáva Adventísmo rembiapo ypy, ha upépe Cristo ojekuaa hag̃ua Palmoni ramo, pe matemátika ha opa mbaʼe ambue Apohare.
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.
Koʼág̃a pe mbohovái porandu paapyha pegua iñambue pe mbohovái oĩ vaʼekuégui ary 1845-pe. Ary 1845-pe umi pionéro oheja mbeguekatúpe peteĩ tuicha ñembyasy, ha oñepyrũ hikuái ombohovái hag̃ua pe ñeʼẽrã Ñandejára ombojevy hague maranduhára don, ndajajapói haguéicha umi temimboʼe ára guive. Oheka hikuái oikuaa hag̃ua mbaʼéichapa ojepuru pe marandu árahaapyha angél rehegua, ha opáy hikuái ohechakuaa hag̃ua pe ohasa ramóva hese kuéra ndahaʼeiha ambuéva tembiasakue marangatu. Oguahẽvo ary 1850-pe, oikuaveʼẽ hikuái peteĩ pyahu cuadro pionéro rehegua omyatyrõ ha omyengovia hag̃ua pe cuadro pionéro ary 1843 pegua. Mokõivéva umi cuadro-pe, Sy White ohechauka vaʼekue ojepysoha Habacuc kapítulo mokoĩme heʼíva “mesas” ñemohuʼãrõ. Péicha rupi, ary 1850 haʼe peteĩ ñemohuʼãrõ oñemopyendáva Tupã Ñeʼẽ profétika rehe.
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.
Umi pionéro oikuaa ha ohai vaʼekue, pe onega hag̃ua pe kuatiarechaukaha 1843 pegua ndahaʼei hague peteĩ ñembyaty Habacuc capítulo mokõi pegua “kuatia” rehegua, haʼeha pe jerovia ypykue reheja. Hermana White omoneĩ pe kuatiarechaukaha heʼívo ojejapo hague Ñandejára po poguýpe, ha haʼeha peteĩ ñembyaty Habacuc rehegua, ha upeicha avei omoĩ pe moneĩmby pe kuatiarechaukaha 1850 peguáre. Habacuc ombohéra “kuatia” heta hag̃uáicha, ha pe kuatiarechaukaha 1843 pegua oñemonguatia ramo guare mayo 1842-pe, oñemonguatia peteĩ jejavy reheve algunos papapykuérape, upe jejavy ári Ñandejára ojoko ipópe. Ary 1850-pe oñemoĩ hag̃uáicha peteĩ kuatiarechaukaha pyahu omoĩporãva upe jejavy papapykuérape. Habacuc kuatiakuéra ohechauka maranduhypy ñembyatykuéra, ha umi maranduhypy oñembyaty mayo 1842 guive enero 1850 peve.
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.
Pe tabla de 1843 térã pe tabla ñepyrũrã oĩ vaʼekue jejavy, ha pe tabla paha 1850 gua ndorekói jejavy. Pe ára pukukue mayo 1842 guive enero 1850 peve haʼe peteĩ período profético oñemopyendáva, ha mayo 1842, avei enero 1850, orrepresenta techaukaha profético, ha umi techaukaha oguereko Alpha ha Omega réra tee. Pe alpha térã pe kuatiañeʼẽ peteĩha, ha pe omega, pe paháva ha mokõipa mokõiha kuatiañeʼẽ. 1842 haʼe alpha ha 1850 haʼe omega, ha ñande jagueraha rire umi mokõi kuatiañeʼẽ hebreo ha ñamoĩ pe kuatiañeʼẽ paapyha pe alfabeto hebreogua, ñamopuʼãta pe ñeʼẽ hebrea “añetegua” ojehaíva pe peteĩha, paapyha ha mokõipa mokõiha kuatiañeʼẽnguéra reheve pe alfabeto hebreogua.
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.
Pe lógica profética aplicada umi waymarks 1842 ha 1850 rehegua ohechauka hína oñembojoajuha “jejavy” rupive. Pe alfa oguereko vaʼekue peteĩ jejavy ha pe omega omyatyrõ upe jejavyete; upévare pe oĩva umi letra alfa ha omega apytépe haʼe “jejavy”, peteĩ símbolo ñemopuʼã rehegua, ha upéva hína pe papapy trece ohechaukáva. 1842 guive 1850 peve haʼe peteĩ período profético oñemopyendáva, oguerekóva Alpha ha Omega réra-signatura, ha upéva hína pe “añetegua”. Pe tembiasakue ndojehapereka mbaretépe ha espiritualmente peteĩ Adventista del Séptimo Día Laodiceagua rehe, peve haʼekuéra opyta hag̃uáicha oñembotavy hag̃uáicha pe AÑETEGUA hesakã porãitévare, pe período profético umi tabla Habacuc rehegua 1842 guive 1850 peve omopyendáva marãʼỹ hag̃uáicha oimeraẽ duda. Pe añetegua umi mokõi testigo oñondive omopyendáva haʼe kóva: pe gráfico 1850 rehegua ndorekói jejavy. Pe gráfico 1850 rehegua, pe gráfico 1843 reheguaicha avei, oguereko Moisés “siete tiempos”; ha mokõivéva gráfico-pe pe “siete tiempos” oñemoĩ pe gráfico mbytépe, yvate guive yvýpe osyryrýva, ohechaukávo pe período “siete tiempos” rehegua oñepyrũha 677 a.C. guive 1844 peve. Pe 2520 ndahaʼéi añónte oĩva pe gráfico-pe, haʼe pe gráfico mbyte.
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.
Pe mba’e ojehechauka pe línea profética mbytépe omohechaukáva pe “siete tiempos” ha’e pe kurusu. Mokõivéva tabla mbyte ha’e pe línea de tiempo 2520 oguatáva yvate guive yvýpe. Ipytépe oĩ pe kurusu. Pe kurusu ha’eva’ekue pe semana mbyte Cristo omombaretévo pe pacto heta ndive, oñekumpli hag̃ua Daniel nueve, versículo veintisiete. Umi semana ohechauka siete áño, ha upéva proféticamente ha’e 2520 ára. Umi tabla reheguáicha, pe 2520 ára mbytépe voi, Cristo omombaretehína kuri pe pacto pe kurusúre. Cristo ñemongarai guive pe kurusu peve oĩ va’ekue 1260 ára proféticos. Kóva he’ise pe ñemongarai guive pe kurusu peve oĩ va’erã hague 1260 ofrenda pyharevegua ha 1260 ofrenda ka’arugua ogueraháva pe kurusu peve; ha pe kurusúpe, upe Cordero sacrificial paha okañy pe pa’i pógui, ha Tupã Ovecha Ra’y oiko pe sacrificio ka’arugua ramo ha upéicha orrepresenta pe ofrenda 2520ha Cordero rehegua pe ñemongarai guive.
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.
Pe semána mbyteguápe oĩva’ekue kurusu, ha mokõivéva mesa marangatu mbytepe oĩva avei kurusu; hákatu káda kásope Ovecha Ra’y oñemoĩ añetegua ryepýpe, ha upéva oñerrepresenta simbólikamente 2520 rupive. Kurusu oñemoĩ 2520 ára mbytégui, ha kurusúpe Jesús ha’eva’ekue pe ofrénda 2520ha ha paha. Pe tembiasakue mayo 1842 guive enero 1850 peve orrepresenta jejavy, ha Cristo, añetegua, oñemoĩ mokõi mba’evai apohára apytépe; jepénte ndaha’éi mba’evai apohára, ojejapo hese ku peteĩvaichagua. Upévare jaguereko mbohapy mba’evai apohárape: peteĩ oñehundítava ha peteĩ ojesalvátava. Umi mbohapy mba’evai apohára ha’e mbohapy techaukaha ojoajúva jejavy rupive, jepe pe techaukaha mbytegua ha’e pe alpha ha omega mba’evai apohára rovái. Pe alpha ha omega mba’evai apohára ojoaju pe techaukaha mbytegua rupive, upéva hína kurusu.
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.
Habacuc távla 1842 guive 1850 peve ndive, jejavy vaekue pe taipe mbytegua ombojoajúva pe peteĩha ha paha tape rechaukaha ndive. Pe tape rechaukaha mbytegua kurusúpe ombojoaju vaekue umi mbohapy hembiapo vaíva, péro ko’ãvape pe tape rechaukaha mbytegua ndaha’éi jejavy, ha’e Añetegua; ha peteĩ elemento pe añeteguágui ojejoko ha oñemomba’éva mokõivéva rehe, kurusu ha Habacuc távla rehe, ha’e pe 2520, pe “siete veces” Levítico 26-pe, ha’eha añetegua; ha pe lógica oñemoĩmava ko’ág̃a rehegua contexto-pe, omboykévo pe 2520, oñemboyke Jesúspe.
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.
Palmoni, Pe Mombýri hechapyrãvéva, he’i vove: “Mokõi su ha mbohapy sa ary pukukue peve; upéi pe tupa marangatu oñemopotĩta”, ha’e ombohovái pe porandu profétikova “araka’e peve”. Pe mbohovái ndaha’éima 1844, pe movimiento Millerita Filadelfiagua opa haguére 1856-pe, upérõ James ha Ellen White ohechakuaa rupi pe movimiento ohasamahague Filadelfiágui Laodicéape. Kuñataĩ White omoĩrõ guare upe línea yvyku’ípe, he’ise kuri pe estado noñemoambuéiramo peve, Ñandejára relación Itavayguakuéra ndive ojeikuaava’erãha peteĩ jepe’áramo, Ha’e oñembo’ygui okápe ombota Laodiceagua kuéra korasõme oheka hag̃ua oike. IdiVinidad ndaha’éi ipypekuéra humanidad ryepýpe. Pe tembiapoete Cristo omoñepyrũ va’ekue 22 jasypa 1844-pe ha’e kuri ombojoaju hag̃ua Idivinidad yvypóra reko ndive, ha Cristo oĩkuri dispuesto ojapo hag̃ua upe mba’eete, ha katu ndoupéicha va’ekue.
“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.
“Adventista-kuéra, pe ñembotavy guasu rire ary 1844-pe, ojejokóramo hatã ijerovia rehe ha osegíramo peteĩ ñe’ẽme Tupã providénsia ojehechaukávape, og̃uahẽvo tercer ánhel marandu ha Espíritu Santo pokatu rupive omoherakuãvo upéva yvórape, haʼekuéra ohechavaʼerãmoʼã kuri Tupã salvación, Ñandejára ombaʼapo mbareteetéta kuri ijesfuerzo-kuéra ndive, tembiapo oñemohuʼãma vaʼerãmoʼã kuri, ha Cristo oumavaʼerãmoʼã koʼág̃a peve ogueraha hag̃ua Itavayguápe hymbaʼerãme. Péro pe ára jere pyʼaro ha ndaikatúi hag̃uáicha ojekuaa porã mbaʼe oikótava, pe ñembotavy rire, heta umi ogueroviáva pe advenimiento-pe oheja ijereko jerovia rehe.... Péicha pe tembiapo ojoko hag̃ua ojejoko, ha yvóra opyta pytũmbýpe. Opaite aty Adventista ojoajúrire Tupã mandamiento-kuéra ha Jesús jerovia rehe, mbaʼeichaitépa iñambue vaʼerãmoʼã ñane rembiasakue!” 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.
Ojehechávo Israel yma guaré rembiasakue, Ñandejára oguenohẽ Israel koʼag̃agua pe pytũmby Arapokõindy Pytũgui ha oike hendivekuéra ñeʼẽmeʼẽme Yguasu Pytãme, pórke pe ñemongarai haʼe peteĩ techaukaha pe joaju ñeʼẽmeʼẽ rehegua. Hákatu Israel oñehaʼãvaʼerãkuri, ojehecha hag̃ua omboguatátapa hikuái pe ñeʼẽmeʼẽ. Israel yma guarépe ndive, haʼekuéra hoʼa vaʼekue paʼũ test-pe, Números aranduka heʼiháicha. Pe décimo jejavyme, oñekondenávaʼekue omano hag̃ua pe ñu mbytépe cuarenta ary pukukue, upéicha omeʼẽvo peteĩ techapyrã Israel koʼag̃agua omboyke hague pe marandu Laodiceagua ary 1856-pe. Oiko haguéicha Israel yma guarépe umi paʼũ prueba oñemotenondéva jejavýpe (paʼũ haʼégui peteĩ techaukaha prueba rehegua), pe mbohapyha ánhel og̃uahẽ guive 1844-pe peve 1856, peteĩ proceso progresivo de prueba oguahẽ vaʼekue pe movimiento Millerita Filadelfiagua ári.
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.
Pa umi ñeha’ãapy Pytã Yguasúgui pe ñepu’ã peteĩha peve Cadéspe ojehechauka peteĩ ára profétiko ramo, pórke oguereko pe papapy diez ombojoajúva pe ára pukukue. Pe diez, ha’évo peteĩ símbolo ñeha’ãrã rehegua, umi pa ñeha’ãapy ohechauka umi diez trívu ope’a va’ekue pe ñe’ẽme’ẽgui ha ndohasái va’ekue pe ñeha’ãapy paha, ha pe ñeha’ãrã rape pukukue. Pe ára ñepyrũ va’ekue Pytã Yguasúpe ojehasa ramo guare, ha umi Diez Mandamiento ojehechauka pe peteĩha ramo umi pa ñeha’ãapy apytépe pe yguasu rire; pe ñeha’ãapy peteĩha ha’ékuri pe sábado, pe símbolo ha sello umi Diez Mandamiento rehegua (ojehechaukáva pe maná rupive). Umi pa ñeha’ãapy yma Israélpe ojehechauka porãiterei ramo peteĩ período profétiko específico ramo, ha pe Espíritu de Profecía ñanemomarandu ramo pe Pytã Yguasúpe ojehasa hague ojoguaha hag̃ua 22 jasypa 1844-pe, upéicharõ jaikuaava’erã upe punto guive oñepyrũ hague peteĩ ñeha’ãrã rape oñemotenondéva. Pe adventismo ndoikuaái upéva; upévare ndaikatúi ohecha hikuái 1863-pe oñeme’ẽ hague chupekuéra omano hag̃ua pe desiérto laodicensepe pe léi dominical peve, upe léi eteiténte oñeme’ẽ va’ekue chupekuéra omomarandu hag̃ua hese peteĩ marandu ñe’ẽmondo ramo pe ñeha’ãrã rape ñepyrũmbýpe, ogueraháva 1863 peve.
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.
Pe ñe’ẽme’ẽ Laodicea rekogua og̃uahẽ jave Adventísmo Millerita ári ary 1856-pe, “víno pyahu” ojeikuaauka “mokõi poapy jey” rehegua ári. Pe tesape pyahu araka’eve noñemoneĩri, ha siete ary rire, térã 2520 ára profétiko rire, pe movimiento Millerita Laodiceagua opa ha oiko pe iglesia Adventista del Séptimo Día Laodiceagua. Moisés oime vaʼekue oikese hag̃uáicha pe Yvy Ñeʼẽmeʼẽmepy, péro pe décimo prueba og̃uahẽma vaʼekue, ha añetehápe upéva haʼe vaʼekue peteĩ prueba ypykuegua, pe tembiapo voi oñeme’ẽvaʼekue Moiséspe iñepyrũmby guive haʼe rupi ogueraha hag̃ua Tupã retãygua pe Yvy Ñeʼẽmeʼẽmepy. Upéva haʼe vaʼekue pe tembiapo oĩva Moisés renondépe og̃uahẽ mboyve Egíptope. Pe décimo prueba og̃uahẽma vaʼekue, ha umi opuʼãva pyʼamokõime oiko hag̃ua oike térã nahániri pe Yvy Ñeʼẽmeʼẽmepy.
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.
Ha haʼe pendeve: Peẽ peju hína amorreo kuéra yvyty peve, ñandejára ñande Jára omeʼẽva ñandéve. Péina, nde Jára Ñandejára omoĩma pe yvy nde renondépe; eho, ejupi ha eñemombaʼe hese, nde ru kuéra Jára Ñandejára heʼi haguéicha ndéve; ani rekyhyje, ani hag̃ua reñemondýi. Upéi peẽ peteĩteĩ peñemboja cherehe ha peje: “Ñamondo kuimbaʼe kuéra ñande renonderã, ha haʼekuéra tohecha ñandéve g̃uarã pe yvy, ha tou omombeʼu jey ñandéve mbaʼe tape rupi jajupíta, ha mbaʼe táva kuérape jahupytyta.” Ha upe ñeʼẽ oguerohory porã chéve; ha aiporavo pende apytégui pakõi kuimbaʼe, peteĩteĩ peteĩ ñemoñaregui. 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.
Upégui guive umi doce espía ou jevy peve orrepresenta pe tembiasakue, araka’e pe prueba paha omoĩva pe cimiento og̃uahẽkuri ary 1856-pe, ha siete áño aja umi Millerita Laodiceagua oheka pe yvy, peve ojapo hag̃ua pe jeporavo opytu’u hag̃ua peteĩ movimiento ramo ha oiko hag̃ua peteĩ iglesia ramo.
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.
Añetegua peteĩha Miller ojuhu vaʼekue hína umi “siete tiempo”, omoĩvo upéva ramo umi añetegua ñepyrũrãva pyenda, oĩva Jeremías tape yma guarépe. Pe pahague pyahu tesape profétika oguerúva Adventísmope oiko vaʼekue ary 1856-pe ha upéva hína peteĩ aty artíkulo rehegua umi “siete tiempo”-re. Heta tesape oĩ peteĩ estudio pypuku koʼã mbaʼeete histórico rehegua ndive; ha katu ikatu hag̃uáicha ñamohuʼã mbaʼérepa Daniel ocho, versículo catorce ñembohovái hína “9/11 guive pe léi dominical peve, upéi pe santuario oñemopotĩta”, tekotevẽ ñañemotenonde meme.
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.”
Pe tembiapo Cristo omoñepyrũ vaekue ary 1844-pe ojejere hag̃ua ambue tape rehe ary 1863-pe, upévare pe “ñemopotĩ” pe santuario-pe oñepyrũ vaekue upe jave oñemoĩ hag̃uáicha oñeha’arõ aja Tupã tavaygua oñepyrũ ohasa hag̃ua desierto Laodicea rehegua. Upévare, pe tembiapo ojejapova’erãva’ekue Cristo rupive pe ára pukukue 1844 guive 1863 peve, tekotevẽ vaekue ojejapo jey, pe ánhel mbohapyha, ha’éva pe ánhel omboykéva ha osella hag̃uáicha ipahápe, omohu’ãvo pe tembiapo ojehechaukáva “ñemopotĩ” rupive. Umi señal profética 1844 guive 1863 peve ha’e umi señal Cristo ojapova’erã haguépe pe tembiapo ñemopotĩ pe santuario rehegua, ha umi señal ohechauka pe tembiasakue ojejapohápe pe tembiapo. Ojehechaukáramo 1844 guive 1863 peve orepresentaha pe periodo 9/11 guive pe léi dominical peve, upéicharõ pe porandu “mboy tiémpopa” oĩ joajúpe ambue línea kuéra reheve ojehechaukáva “mboy tiémpopa” rupive.
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 ha’e pe ángel mbohapyha og̃uahẽ hague, ha 1863 ohechauka pe ára de prueba paha. Áño 1846-pe umi White omenda, ha Ellen réra paha ojere Harmen-gui White-pe; ha pe karai ha kuñakarai omendáva oñepyrũ ojoko hag̃ua ára pytuʼu, pe sábado ára sieteha, upe áñope. Pe sábado, pe matrimonio ha peteĩ téra ñemoambue, opavave hína símbolo peteĩ relación de pacto rehegua, profétikamente. Ñandejára ogueraha Israel moderno pe Mar Pytã 1844 rehegua rupive, ha 1846-pe ogueru chupekuéra Sinaí-pe omeʼẽ hag̃ua chupekuéra léi ha oike hag̃ua pacto-pe hendivekuéra. Upe léi, Habacuc mokõi tablaicha avei, ojehai mokõi tabla ári; pe tabla peteĩha oguereko 4 léi, ha pe mokõiha oguereko 6. Mokõi tabla ohechauka pe relación de pacto Israel yma guaréva ha Israel moderno rehegua; ha oñondive, pe mokõi tabla del pacto, ha’éva umi Diez Mandamientos ha ojehechaukáva 46 ramo simbólikamente Israel yma guarépe g̃uarã, ohechauka hag̃ua Habacuc mokõi tabla, orepresentáva pe tembiasakue ama pahaguigua rehegua. Oñondive avei umi mokõi pan oñembojoaju vaʼekue Pentecostés-pe, orepresenta hikuái pe estandarte, ha’éva umi cien cuarenta y cuatro mil.
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.
Upe kuña White réra okambiérõ guare Harmen-gui White-pe. Harmen he’ise peteĩ py’aguapy rehegua ñorairõhára, ha upéva oñemyengovia White rehe, upéva hína Cristo rekojoja. Gould réra he’ise óro, ha Ellen he’ise peteĩ tesakã hesakã ha overáva. Héra ohechauka pe marandu Laodiceagua.
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.
Romoñe’ẽ ndéve rejogua hag̃ua chehegui óro tata rupi oñeha’ãmbyre, reiko hag̃ua rico; ha ao morotĩ, reñemonde hag̃uáicha, ani hag̃ua ojekuaa nde opívo reĩha ñemotĩ; ha emoĩ nde resa rehe pohã resápe g̃uarã, rehecha hag̃uáicha. Apocalipsis 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.
Pe “moãresa ñemoĩha” ha’e Tupã Ñe’ẽ resape, ha Ellen ha’e peteĩ tesape hendy ha omimbiáva. Pe tekorosã umi Milleríta-kuérape g̃uarã ary 1856-pe ojejuhúva’erãkuri ojapyhývo pe marandu Laodiceápe g̃uarã, oñepresentaháicha ijehaipýpekuéra rupive, ha ojehechaukaháicha hera rupi. Hermana White he’i porã pe marandu 1888-pegua Jones ha Waggoner rehegua ha’e hague pe marandu Laodiceagua, ha ijmarandu avei hague pe mbohapyha ánhel marandu.
“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.
“Ñandejára, imborayhu porãite rupi, omondo peteĩ marandu iporãiterei ha hepyetevéva Itavayguakuérape umi Mbo’ehára Waggoner ha Jones rupive. … Kóva hína pe marandu Tupã omanda va’ekue oñeme’ẽ hag̃ua ko yvy ape ári. Ha’e hína pe mbohapyha ánhel rembiayhu marandu, oñemoherakuã va’erãva ñe’ẽ hatãme, ha ojehecharamóva Ijespíritu ñehẽguasúpe hetaiterei me’ẽme.” 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.”
Pe tercer ánhel og̃uahẽ vaʼekue 1844-pe, ha oñehaʼã jey hembiapo mokõiha 1888-pe. Pe marandu 1888-pegua haʼe vaʼekue pe marandu Laodiceagua; haʼe vaʼekue pe tercer ánhel rembiguái marandu; ohechauka vaʼekue pe ánhel Apocalipsis dieciocho-pegua oguejyha; haʼe vaʼekue pe marandu pe ñembojoja jerovia rupive rehegua, oñemombeʼúva pe ama paha ñehẽ hag̃ua jave. Pe tercer ánhel og̃uahẽ vaʼekue 1844-pe ha upéi jey 1888-pe, oñemboyke hag̃uánte mokõivéva jey, ha katu mokõivéva ohechauka hag̃ua peteĩ techaukarã ramo arakaʼépa pe tercer ánhel og̃uahẽ pe ama paha tiémpope. 1844 haʼe peteĩ símbolo 9/11 rehegua; ha 1863 ohechaukáramo pe léi domingo rehegua, upéicharõ pe ára profético “9/11 guive pe léi domingo peve”, oñerrepresentáva pe símbolo “mboy arakaʼe peve” rupive, ohechaukáta pe añetegua koʼág̃agua ombohováiva pe porandu versículo trece-pe oĩva, heʼíva: “mboy arakaʼe peve.”
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.
Pe historia Millerita guive 1842 guive 1850 peve ha’e peteĩ período profético ojuehe ári oĩva pe período profético pe mbohapyha ánhel rehegua prueba rehe 1844 guive 1863 peve. 1842 guive 1863 peve oguereko techaukaha profétikokuéra ohechaukáva pe tembiasakue 9/11 guive pe léi domingo peve, Cristo omopotĩ jave Itupao, tenonderãite Ilesia, ha upéi umi omba’apóva pe aravo paha peteĩteĩme. Pe léi domingo-pe, Cristo oguerekóta peteĩ tavaygua ipotĩmava opresenta hag̃ua ko yvy ariguápe peteĩ poyvi-me’ẽ ramo, ha pe iglesia oikóta pe iglesia triunfante ramo. Iñesantuario upérõ oñemopotĩmbáta kuri.
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.
Romoĩma pe ta’anga “araka’e peve” rehegua, jepe oĩ porãve hag̃ua hetave mba’e. Ñañepyrũta ko’ág̃a jaguerujey hag̃ua kóva ha umi cinco artículo ohasava’ekue pe kuatia Joel pegua resa’ỹi ryepýpe, ha katu ko’ã ykepegua jeike ha jevy ojehecha vaekue iñimportánteramo oñemohenda hag̃ua tenonderã. Pe testimónio opaite “araka’e peve” rehegua ñahesa’ỹijo vaekue oñemoĩ peteĩ ñe’ême pe porandu “araka’e peve” rehegua ndive, upéva Palmoni ombohovái vaekue versíkulo catorce-pe, pórke pe santuario oñemopotĩ va’erã 9/11 guive pe domingo léi peve. Pe tembiasakue upéva hína pe ama paha rembiasakue, ha pe ama paha rembiasakue oñemyesakã pe kuatia Joel peguápe.