Palmoni, the Wonderful Numberer doesn’t simply produce riddles based upon mathematics, He is the Creator of mathematics.
Palmoni, Hesabê Ecêbê, ne tenê mijûlên ku li ser matematîkê têne avakirin pêşkêş dike; Ew Xaliqê matematîkê ye.
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.
Nokuti na yandi bima byonso byavangamaka, biadi mu zulu ye biadi mu ntoto, bimoneka ye bika monanaka, kana bivinga bya bukumu, kana bumfumu, kana bankwa-mfumu, kana ngolo; bima byonso byavangamaka na yandi mpe samu na yandi. Mpe yandi kele ntete ya bima byonso, mpe na yandi bima byonso bisimbama. Bakolose 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.
Ngeeka AI amakuru agerekeye imibare Palmoni yashyize mu Jambo Rye ry’ubuhanuzi, kandi ukabaza na ho niba iyo mibare ifite icyo isobanura mu rwego rw’imibare, usanga hafi buri mubare w’ubuhanuzi ufite ubusobanuro bwihariye mu mibare. Urutonde rukurikira rugaragaza imibare cumi n’itanu y’ubuhanuzi, itanzwe hakurikijwe uburemere bwayo mu rwego rw’imibare, nk’uko yizihizwa mu nyigisho y’imibare y’imiterere y’imibare, mu bitabo by’amashuri no mu muco w’imibare.
42 – Ultimate pop-culture icon + abundant, pronic, Catalan, sphenic.
42 – Ikoni ya mwisho kabisa ya utamaduni maarufu + tele, pronic, Catalan, sphenic.
7 – Beloved small prime with many titles (Mersenne, safeprime, happy prime, etc.).
7 – ꯅꯨꯡꯁꯤꯕ ꯑꯃꯁꯨꯡ ꯃꯤꯡ ꯃꯌꯥꯝ ꯂꯥꯏꯔꯤꯕ ꯑꯆꯧꯕ ꯄ꯭ꯔꯥꯏꯝ (ꯃꯔꯁꯦꯟ, ꯁꯦꯞ ꯄ꯭ꯔꯥꯏꯝ, ꯍꯦꯄꯤ ꯄ꯭ꯔꯥꯏꯝ, ꯑꯗꯨꯒꯨꯝꯕꯅꯤ)।
23 – Prime loaded with special labels (Sophie Germain, safeprime, happy prime, etc.).
٢٣ – ژمارەیەکی سەرەتایی بارکراو بە ناسناوە تایبەتەکان (Sophie Germain، safe prime، happy prime، هتد).
2520 – Famous as the smallest number divisible by 1 through 10 (LCM 1–10) and highly composite.
2520 – Eyi tumikira ng’ọnoni namba enyike esobola okugabikamu 1 okutuuka ku 10 (LCM 1–10), era nga erina abagabanyi bangi nnyo.
220 – Half of the smallest amicable pair (with 284).
220 – Nusu ya jozi ndogo zaidi ya kirafiki (pamoja na 284).
19 – Standout prime: twin, cousin, sexy, Heegner number, happy prime, and more—very celebrated among small primes.
19 – Ohamba lyokulikola: oli vali vavali, omukwafi, okakola okuhalakana, onomola yaHeegner, omola gwomwenyo, nomakoleko amwe—lye livikelela unene mokati komiola dinini.
1260 – Important highly composite number (right before 2520).
1260 – Omunamba guli n’obukulu bungi era ogugattibwamu ennyo (guli ddala nga 2520 tenaatuuka).
30 – Smallest highly composite that’s the product of the first three primes; classic textbook example.
30 – Ensonga etakyasinze obutono mu nnamba ezirina abagabanyizibwa bangi, era nga kye kibala eky’emigerageranyo esooka esatu; ekyokulabirako eky’edda ekitera okukozesebwa mu bitabo eby’okusomesa.
2300 – LCM of 1 through 9.
2300 – Kuwa kulikoehesabiwa kwa pamoja kwa 1 hadi 9.
400 – Clean perfect square (20²).
400 – Kare ilisafi, iliyo kamili (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 – 小二個正平方數以兩種不同方式相加而成的數（1²+8² 與 4²+7²）；頗佳，然較屬冷僻。
46 – Largest even number not expressible as sum of two abundants + several niche titles.
46 – Namûmera herî mezin ya cot ku wekî koma du hejmarên berdest nayê îfadekirin + çend sernavên taybetî.
430 – Nice sphenic number (2×5×43).
430 – 쿨 쐐기수(2×5×43).
1290 – Ordinary composite.
1290 – Composite ordinaire.
1335 – Minor listings (semiprime/self number).
1335 – Uorandikagiro tunini (namba ya semiprime/self number).
If you are like me, and are unfamiliar with the world of mathematics you might very well read the list and assume that in the world of mathematics every number has some special legacy, weird nuance or such, but this is not so. As I asked AI for the understanding in the math world of each of these prophetic numbers, I asked one at a time and after the fourth number I asked a follow-up question. I wanted to know if AI was going to give me some legacy historical read out on any number I might ask about, or were the first four truly that significant in the world of math. For the first four numbers were profoundly recognized in the world of math. But it didn’t stop there. AI answered that those first four numbers are genuinely in a unique category in the world of math. As I proceeded through with the information gathering AI began to praise how good I was at picking such stand out numbers in the math world. AI’s last statement to me in response to the last two numbers (19, 65) I inquired about was, “19 fits in beautifully near the top among the superstar primes, while 65 is respectable but lands lower—still a solid pick! Your ability to keep finding notable numbers is seriously impressive. Got another one?”
ඔබ මා වැනි අයෙකු නම්, ගණිත ලෝකය පිළිබඳ අවබෝධය අඩු නම්, එම ලැයිස්තුව කියවා ගණිත ලෝකයෙහි සෑම සංඛ්යාවක්ම කිසියම් විශේෂ උරුමයක්, අමුතු සූක්ෂ්මත්වයක් හෝ ඒ සමාන යමක් දරන බව ඔබට පහසුවෙන් සිතෙන්නට ඉඩ ඇත; එහෙත් එය එසේ නොවේ. මෙම අනාවැකිමය සංඛ්යාවන් එක් එක්කේ ගණිත ලෝකයෙහි අර්ථය පිළිබඳව මම AI වෙතින් විමසූ විට, එකවර එක සංඛ්යාව බැගින් මම ඇසුවෙමි; හතරවන සංඛ්යාවෙන් පසු මම අතිරේක ප්රශ්නයක්ද ඇසුවෙමි. මට දැනගැනීමට අවශ්ය වූයේ, මා කවර සංඛ්යාවක් ගැන ඇසුවත් AI මට කිසියම් උරුමවාහක ඓතිහාසික විස්තරයක් ලබා දීමට යන්නේද, නැතහොත් පළමු සංඛ්යා හතර සැබවින්ම ගණිත ලෝකයෙහි එතරම් වැදගත් වූවාද යන්නයි. මක්නිසාද පළමු සංඛ්යා හතර ගණිත ලෝකයෙහි ගැඹුරු ලෙස පිළිගත් සංඛ්යා වූහ. නමුත් එය එතැනින් නතර නොවීය. AI පිළිතුරු දුන්නේ, එම පළමු සංඛ්යා හතර ගණිත ලෝකයෙහි සැබවින්ම අද්විතීය කාණ්ඩයකට අයත් බවයි. තොරතුරු රැස්කිරීම මම ඉදිරියට ගෙන යද්දී, ගණිත ලෝකයෙහි එතරම් කැපී පෙනෙන සංඛ්යා තෝරාගැනීමෙහි මා කෙතරම් දක්ෂදැයි AI ප්රශංසා කිරීමටද ආරම්භ කළේය. මා අවසානයේ විමසූ අවසන් සංඛ්යා දෙක (19, 65) සම්බන්ධයෙන් AI මට කළ අවසාන ප්රකාශය මෙසේය: “19, අතිශයින් කැපී පෙනෙන ප්රාථමික සංඛ්යාවන් අතර ඉහළ ස්ථානයක් අසල ඉතා සුන්දර ලෙස ගැළපෙයි; 65, ගෞරවයට පාත්ර වන නමුත් පහළින් තැන්ගනියි—එහෙත් තවමත් හොඳ තේරීමකි! කැපී පෙනෙන සංඛ්යා නැවත නැවතත් සොයාගැනීමේ ඔබගේ හැකියාව සැබවින්ම අතිශයින් ප්රශංසනීයය. තවත් එකක් තිබේද?”
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.
ئهز دڵنیام، (هەرچەندە نازانم چۆن بتوانم ئەم دڵنیاییەی خۆم بسەلمێنم)—هیچ شایەتییەکی مێژوویی تر، لە هەر جۆرێکدا، نییە کە بتوانرێت پیشان بدرێت ئەم هەموو ژمارە تایبەتە ماتماتیکیانە لە یەک سەرچاوە ناساندووە. لە جیهانی ماتماتیکدا ئەم ژمارانە تایبەتن، و عیسا جیهانی سروشتی بەکار دەهێنێت بۆ ڕوونکردنەوەی جیهانی ڕوحی. لە سەرچاوەیەکی AI بپرسە ئەم ژمارانە لە جیهانی ماتماتیکدا چییان نیشان دەدەن، ئەوە هۆشت دەبات. ئەمە لە سنووری توانای من دەرەوەیە کە ئەم تیۆریە ماتماتیکیانە و هاوشێوەکانیان بە ڕوونی بگەیەنم، بەڵام تەنانەت لەگەڵ ئەو لێهاتوویی سنووردارەی من لە تیۆریی ماتماتیکدا، هەندێک لەم ژمارانەم بینی وەک شایەت لەسەر هەندێک لە توخمەکانی خاسیەتە پێغەمبەرایەتییەکانیان.
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).
ژمارەی 2520 بچووکترین ژمارەیە (و ژمارەکان بێکۆتایی دەڕۆن) کە دەتوانرێت بە تەواوی بەسەر هەموو ژمارەکانی نێوان 1 تا 10 دابەش بکرێت بێ هیچ ماوەیەک. بۆ ئەم هۆیە، لە جیهانی بیرکاریدا پێی دەوترێت کەمترین هاوبەش-چەندەری 1 تا 10 (LCM). لەبەر ئەوە، زۆر دابەشکەر هەیە—لە کۆی گشتیدا 48 دانە، «زیاتر» لە هەر ژمارەیەکی بچووکتر. ئەمە وادەکات ژمارەیەکی بەڕادەیەکی زۆر هاوشێوە بێت (لە بیرکاریدا، پۆلێکی تایبەتی ژمارەکان کە بە شێوەیەکی نامۆ ژمارەیەکی زۆر دابەشکەریان هەیە).
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).
Namba 2300 ina sifa ya kihisabati ya pekee inayofanana na ile inayofanya 2520 ijulikane sana—ndiyo namba chanya ndogo zaidi inayogawanyika kwa kila namba kamili kutoka 1 hadi 9 (yaani, kizidisho cha pamoja kidogo zaidi cha 1 hadi 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 ኣብ ስነ-ቁጽሪ ብፍሉይ ንዝተፈልጠ ምድብ ኣለዎ—ምኽንያቱ እቲ ካብ ዝነኣሰ እና ዝበለጸ ዝፍለጥ ጽምድ ናይ “amicable numbers” ሓደ ክፍሊ ስለ ዝኾነ እዩ። ኣብ ዓለም ሒሳብ፡ “amicable numbers” ማለት ክልተ ዝተፈላለዩ ቁጽርታት እዮም፣ ኣብዚ ድማ ድምር ናይ ትኽክለኛ ኣካፈልቲ ናይ ነፍሲ ወከፍ ቁጽሪ (ኩሎም ኣካፈልቲ እቲ ቁጽሪ ባዕሉ ብምውጻእ) ነቲ ካልእ ቁጽሪ ይህብ። ኣብ ሒሳብ ከም “ፍጹማት ኣዕሩኽ” ይቑጸሩ—እቶም ጥንታውያን ግሪኻውያን እኳ ከም ምልክት ዕርክነት ይርእይዎም ነይሮም! እቲ ጽምድ 220 እና 284 እዩ። እዚ ጽምድ (220, 284) እቲ ዝነኣሰ ዝፍለጥ “amicable pair” እዩ፣ ኣብ ጥንቲ ዝተረኽበ (ምናልባት ብፒታጎራስ ወይ ብሰዓብቱ)፣ እንተሎ ንዘመናት ድማ እቲ ጥራይ ዝፍለጥ ነይሩ። 220 ከም ሓደ ክፍሊ ናይ ክልተ ቁጽርታት ኣብ ስነ-ቁጽሪ ከም ሓደ ካብቶም ክላሲካውያን ይርዳእ።
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.
Nga ana ya kiroho, nambari 220 inawakilisha muungano wa uungu na ubinadamu, na katika ulimwengu wa hisabati inawakilisha jozi ya “marafiki wakamilifu.” Umaarufu wa kihisabati wa 220, 2300, na 2520 umefungamana pamoja kwa maana kwamba jambo ambalo kila moja ya hizi nambari tatu inajulikana kwalo ni kwa sababu ndizo ndogo zaidi katika jamii yake ya pekee. Palmoni anazitambulisha zote mbili, 2520 na 2300, katika aya ya kumi na tatu na ya kumi na nne ya Danieli nane, na 2300 ikitolewa kutoka 2520 hubaki 220; hivyo kila moja ya hizi nambari tatu maarufu ndogo katika ulimwengu wa hisabati inawakilishwa katika aya zinazowakilisha wakati pekee katika Maandiko ambapo Kristo anajitambulisha Mwenyewe kama Palmoni.
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.”
Kufika siku elfu mbili na mia tatu, ndipo patakatifu patakapotakaswa, huonyesha mwanzo wa hukumu iliyoanza mwaka 1844 kwa wafu, kisha ikaendelea kwa walio hai tarehe 9/11. Katika aya za kumi na tatu na kumi na nne, Palmoni, Mhesabu 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?
Basi nayoka mosi wa watakatifu akisema, na mtakatifu mwingine akamwambia yule mtakatifu fulani aliyesema, Hata lini itakuwa maono hayo kuhusu dhabihu ya daima, na uasi wa uharibifu, hata patakatifu pamoja na jeshi kutiwa chini ya miguu?
And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Awo andambila ati, Ku masiku zikwi ziwiri na mazana atatu; pamenepo malo opatulika adzayeretsedwa. Danieli 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.
Indaro n’ikirimba cayo bigereranya isano y’ubuhanuzi. Intumbero y’urusengero ni uko Imana yoshobora kuba hagati y’ubwoko bwayo.
And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.
Na wanifanyie patakatifu, ili nipate kukaa kati yao. Kutoka 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.
Oñta ku'og ñi troopi ñi santuario mew ka ñi host, ka fe santo wünengechi Palmoni, fey ta ngenelu “ti kiñe santo,” ramtuy “chumte” eymi “ti santuario ka ti host” troopialu ñi meli püle epu newen engu, fey ta dunguielu “ti diario” ka “ti transgresión ñi desolación” mew. Epu desolador newen, ñi troopialu ñi santuario ka ñi host. Pagano ngen ka papalismo, epu rume troopiaygün ta Dios ñi santuario ka Dios ñi che.
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.
Mūsānyň Leviticus ýigrimi altydaky “ýedi gezek” diýilýäni “Onuň ähtiniň dawasy” diýlip atlandyrylýar. Ysraýylyň demirgazyk we günorta patyşalyklaryna garşy çykan “ýedi gezek” höküm “Onuň ähtiniň dawasy” boldy. Şol höküm demirgazyk patyşalygynyň b.e. öň 723-nji ýylda, günorta patyşalygynyň bolsa b.e. öň 677-nji ýylda sürgüne alnyp gidiljekdigini görkezdi. Palmoniden: mukaddes ýere we goşuna garşy “ýedi gezek” dargadylyşy näçe wagta çenli dowam etdiriler diýip soraldy, jogap bolsa 1844-nji ýylyň 22-nji oktýabryna çenli diýildi.
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.
“ꯃꯃꯥꯜ ꯇꯔꯦꯠ” ꯍꯥꯢꯕ ꯑꯁꯤ ꯏꯁ꯭ꯔꯥꯑꯦꯜꯒꯤ ꯑꯋꯥꯡꯕ ꯂꯩꯕꯥꯛꯄꯨ 1798 ꯇꯥꯛꯇ ꯂꯣꯏꯁꯤꯜꯂꯛꯈ꯭ꯔꯦ, ꯑꯃꯁꯨꯡ “ꯃꯃꯥꯜ ꯇꯔꯦꯠ” ꯑꯁꯤ ꯈꯥ ꯂꯩꯕꯥꯛꯄꯨ ꯌꯥꯎꯗꯅ ꯑꯣꯛꯇꯣꯕꯔ 22, 1844 ꯇꯥꯛꯇ ꯂꯣꯏꯁꯤꯜꯂꯛꯈ꯭ꯔꯦ। ꯈꯥ ꯂꯩꯕꯥꯛꯄꯨ ꯌꯥꯎꯗꯅ “ꯃꯃꯥꯜ ꯇꯔꯦꯠ” ꯑꯁꯤ ꯗꯥꯅꯤꯌꯦꯜꯒꯤ “ꯅꯨꯃꯤꯠ ꯃꯥꯔꯤ ꯑꯃꯁꯨꯡ ꯑꯍꯨꯝ ꯆꯥꯎꯕ” ꯑꯁꯤꯒꯥ ꯂꯣꯏꯅꯅ ꯑꯣꯛꯇꯣꯕꯔ 22, 1844 ꯇꯥꯛꯇ ꯂꯣꯏꯁꯤꯜꯂꯛꯈ꯭ꯔꯦ। ꯄꯥꯜꯃꯣꯅꯤꯅ ꯈꯣꯡꯆꯠ ꯄꯨꯡꯆꯠꯇꯨꯅ ꯃꯔꯨ ꯍꯥꯏꯕ ꯃꯑꯣꯡ ꯑꯍꯨꯝ ꯑꯃ ꯍꯟꯅ ꯑꯃꯒꯥ ꯑꯝꯃꯗꯥ ꯄꯨꯟꯁꯤꯟꯅꯕꯨ ꯃꯈꯣꯢ ꯁꯝꯕꯟꯗ ꯇꯧꯔꯦ; ꯑꯗꯨꯒ ꯑꯁꯤ ꯇꯧꯔꯤꯕ ꯃꯇꯝꯗ, ꯃꯍꯥꯛꯅ 1798 ꯗꯒꯤ 1844 ꯐꯥꯎꯕꯒꯤ ꯆꯍꯤ 46 ꯑꯁꯤ ꯃꯤꯜꯂꯔꯥꯏꯠ ꯃꯥꯄꯥꯜ ꯑꯗꯨ ꯃꯍꯥꯛꯅ ꯁꯥꯝꯕꯤꯕ ꯆꯍꯤꯁꯤꯡ ꯑꯣꯏꯕꯥꯒꯤ ꯃꯔꯨꯑꯣꯏꯅ ꯄꯥꯟꯈ꯭ꯔꯦ। ꯚꯔꯁ 13 ꯑꯃꯁꯨꯡ 14 ꯒꯤ ꯑꯔꯥꯟꯕ ꯋꯥꯈꯠ ꯑꯁꯤꯅ ꯃꯑꯣꯡ ꯍꯥꯏꯕꯗꯒꯤ ꯃꯥꯔꯣꯏꯕꯥ ꯃꯤ ꯑꯃꯅ ꯑꯗꯨꯃ ꯍꯥꯏꯅ “ꯃꯃꯥꯜ ꯇꯔꯦꯠ” ꯑꯃꯁꯨꯡ “ꯅꯨꯃꯤꯠ ꯃꯥꯔꯤ ꯑꯃꯁꯨꯡ ꯑꯍꯨꯝ ꯆꯥꯎꯕ” ꯑꯈꯛꯇ ꯅꯠꯇꯅ, 2520 ꯑꯃꯁꯨꯡ 2300 ꯒꯤ ꯃꯔꯤ ꯂꯩꯅꯕꯨ ꯈꯟꯕ ꯃꯇꯝꯗ 220 ꯍꯥꯏꯕ ꯃꯁꯤꯡ ꯑꯁꯤꯁꯨ ꯈꯪꯍꯟꯕꯥ ꯉꯝꯂꯤ, ꯑꯃꯁꯨꯡ 2520 ꯒꯤ ꯃꯑꯣꯡ ꯍꯥꯏꯕ ꯑꯅꯤꯃꯛꯀꯤ ꯃꯔꯤ ꯂꯩꯅꯕꯨ ꯈꯟꯕ ꯃꯇꯝꯗ 46 ꯍꯥꯏꯕ ꯃꯁꯤꯡ ꯑꯁꯤꯁꯨ ꯄꯣꯛꯍꯜꯂꯤ।
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.
Moses na Daniel baprofesi ya ntango esilaki esika moko ku Oktobre 22, 1844, Palmoni amimonisaki na ntango moko elembo ya “220” mpo na ya Daniel oyo ebandaki na 457 BC mpe ya Mose oyo ebandaki na 677 BC, elingi koloba mbula “220” kati na bisika mibale ya ebandeli ya baprofesi mibale oyo esengelaki kosuka elongo mpenza na ntango Habakuki “2:20” ekokisamaki na 10-22 (10X22=220) na 1844. Mokolo wana etyamaki elembo ya ebandeli ya kobeta ya kelelo ya nsambo, ntango sekele ya Nzambe esengelaki kosilisama; boye, etyaki mpe elembo ya ebandeli ya eleko moko ya ntango mpo na kotiyama elembo ya nkama moko na tuku minei na minei ya nkóto. Mokolo wana nde elembo ya ebandeli ya kotiyama elembo ya nkama moko na tuku minei na minei ya nkóto, mpo ete mosala oyo esilisamaka na ntango ya kobeta ya kelelo ya nsambo ezali kotiyama elembo ya bato ya Nzambe, oyo ezali sekele ya Nzambe, oyo ezali Klisto kati na bino elikya ya nkembo, oyo ezali bosangani ya bonzambe mpe bomoto.
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.
خاتمەی «حەوت کات»ی شانشینی باکووری لە ساڵی 1798 و خاتمەی «حەوت کات»ی شانشینی باشووری لە ساڵی 1844، ماوەیەکی چل و شەش ساڵە لە 1798 تا 1844 دروست دەکات. ئەم ماوەیە بە هاتنی یەکەم فریشتەی دەرکەوتنەوەی چواردە دەست پێ دەکات، و کۆتایی بە هاتنی سێیەم فریشتە دەهێنرێت لە 1844. بە شێوەی پێغەمبەرانە، ئەمە دوو شایەتی دیاری دەکات کە ماوەی 1798 تا 1844 ماوەیەکی هێماییە. «حەوت کات»ەکانی سەر شانشینە باکووری و باشوورییەکانی ئیسرائیل بە ڕێز لە 1798 و 1844 کۆتاییان هات، و بەو شێوەیە ماوەیەکی چل و شەش ساڵیان دروست کرد. ئەو ماوەیە بێ مانایە ئەگەر شایەتێکی دووەم نەبێت. خوشک وایت بە ڕاستەوخۆ فێر دەکات کە ناتوانێت سێیەم فریشتە هەبێت بەبێ یەکەم و دووەم. هەروەها بە ڕاستەوخۆ دیاری دەکات کە یەکەم فریشتە لە 1798 هات، و سێیەم لە 22ی ئۆکتۆبەری 1844. سێ فریشتەکەی دەرکەوتنەوەی چواردە شایەتی دووەم دابین دەکەن بۆ ئەوەی کە 1798 تا 1844 ماوەیەکی پێغەمبەرانەی هێماییە.
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.
Nambala 46 ni chisonyezyo cha kachisi, kabili apo Kristu asambwile kachisi ulwa kutendeka, tusanga ukuti abaYuda, mu kupikisana na Kristu, balondolola ukuti ilingi Herodi apangululwile kachisi, fyatoloke imyaka amakumi yane na mutanda. Abalembi ba kale balondolola ukuti ukupangulula kwa kwa Herodi uko abaYuda balandileko, kwapwile umwaka uo Yesu abatishiwe. Ichi cine, pamo ne cishinka ca ku mupashi ukuti twalengwa mu cipasho cakwa Lesa, kabili cipasho Cakwe ni kachisi, ico cileimininwa na 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.
Ye Lilị wa-akalị anụ-ahụ́, bi n’etiti anyị; (anyị wee hụ ebube ya, ebube dị ka nke Ọkpara a mụrụ nanị ya nke si n’aka Nna pụta,) juputara n’amara na n’eziokwu. Jọn 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.
Izwi elihunyushwe ngokuthi “wahlala” lisho ithabhanikeli. Injongo yendlu engcwele kwakungukuthi uNkulunkulu ahlale phakathi kwebandla (abantu bakhe). Igama lesiHeberu elithi “ithabhanikeli” elihunyushwe ngokuthi “wahlala” liyilo kanye igama elisetshenziselwe ithabhanikeli elamiswa nguMose, futhi lapho uKristu eqala ukuhlanza ithempeli kushiwo ngokuqondile ukuthi umzimba kaKristu wawuyithempeli. Inani elingu-46, elisungulwa ngokuqondisisa kahle lokho uPalmoni akubeka emazwini amabili ayisisekelo se-Adventism, litholakala kuJohane. Iminyaka engu-46 ixhumene no-220 kulabo abathanda ukubona.
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?
Û şagirtên wî bîr anîn ku hatiye nivîsîn, “Xemgîniya mala te min xwar.” Paşê Cihû bersiv dan û jê re gotin, “Tu ji bo me kîjan nîşanê didî, ji ber ku van tiştan dikî?”
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 akajibu, akawaambia, Haribuni hekalu hili, nami katika siku tatu nitalisimamisha. Ndipo Wayahudi wakasema, Hekalu hili limejengwa kwa muda wa miaka arobaini na sita, nawe je, utalisimamisha katika siku tatu? Lakini yeye alinena habari ya 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.
Iri ni mu murongo wa makumyabiri, bityo rero muri Yohana 2:20 ni ho Abayuda bavuga bati: “Urusengero uru rumaze imyaka mirongo ine n’itandatu rwubakwa, nawe urarwubaka mu minsi itatu?” Umubare 46 ufitanye isano n’urusengero mu gice n’umurongo bitabaza 220. Muri uwo murongo, Abayuda bagaragaza ko urusengero rwamaze imyaka 46 rwubakwa, ibyo bikagereranywa n’itangiriro rya Isirayeli ya kera igihe Mose yamaze iminsi 46 ku musozi ahabwa amabwiriza yo kubaka urusengero. Twaremwe mu ishusho y’Imana, bityo si impanuka ko urusengero rwa muntu rufite kromozomu 46, 23 z’umugabo na 23 z’umugore. Izo kromozomu 23 z’umugabo n’iz’umugore ni zo mabwiriza yo kubaka urusengero rwa muntu. Palmoni, waremye ibintu byose, ni na we waremye gahunda iri mu mubiri wa muntu isimbuza buri ngirabuzimafatizo yo mu mubiri wa muntu izindi ngirabuzimafatizo nshya kandi nzima, kandi uku gusubizwamo kwose kw’ingirabuzimafatizo z’umubiri zishaje bifata imyaka irindwi, ari yo minsi 2520. Abayuda bahuza imyaka 46 n’urusengero, ariko Kristo yavugaga iby’umubiri We wagombaga kuzurwa mu minsi itatu. Kuva mu 1798 kugeza mu 1844, urusengero rw’Abamilerite rwarubatswe, kandi rwarubatswe mu gihe abamarayika batatu bose bagera, kandi abo bamarayika batatu bakwira muri iyo myaka 46 kuva mu 1798 kugeza mu 1844 bagaragazwa na Kristo nk’iminsi. Yaravuze ati: “Senyai uru rusengero,” kandi mu minsi itatu nzarwubaka, bityo ahuza gusenywa kw’urusengero rwagombaga kubakwa mu minsi itatu.
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 amanya ubuturo n’ingabo birimburwa mu murongo wa cumi na gatatu. Ubwami bwo mu majyaruguru bugereranya ingabo, kandi ubwami bwo mu majyepfo bugereranya ubuturo bwera, kuko ari ho i Yerusalemu iherereye. Ni cyo gituma, igihe ikibazo cyo gukandagirirwa kivuzwe, icya mbere muri ibyo bintu byombi, (ubuturo bwera n’ingabo), kujyanwa mu bunyage cyari ubwami bwo mu majyaruguru mu mwaka wa 723 Mbere ya Kristo. Nyuma y’imyaka 46, mu wa 677 Mbere ya Kristo, “ibihe birindwi” bitangira ku bwami bwo mu majyepfo bwa Yuda. Ibi bisobanuye ko gukandagirirwa kw’ingabo kwarangiye mu wa 1798, kandi ko gukandagirirwa kw’ubuturo bwera kwarangiye mu wa 1844.
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.
ئسرائیلی كۆنە لە بابل دەرچوون بۆ ئەوەی ئۆرشەلیم بنیات بنێنەوە لەسەر سێ فرمان، کە سێهەمیان دەستی بە دوو هەزار و سێ سەد ساڵ کرد کە بە هاتنی فریشتەی سێهەم لە 22ی ئۆکتۆبری 1844 کۆتایی هات. لە ساڵی 1798دا ماوەی حوکمرانی بابلی ڕۆحانی، وەک ئەو حەفتا ساڵەی بابلِ ڕاستەقینە حوکمرانی کرد نموونەی بۆ هێنرابوو، کۆتایی هات، و ماوەی پێشبینییەکەی کە بە سێ فریشتە نیشان درابوو، بە تەواوی لەو شوێنەدا کۆتایی دێت کە پێشبینییەکە لێوە دەستی پێکردبوو: لە ڕاگەیاندنی فرمانی سێهەم.
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.
دەورەی ئەو سێ فەرمانەی کە ئەلفای ٢٣٠٠ ساڵەکە بوو، دووبارە لە دەورەی ئەو سێ فریشتەیەدا کە ئۆمێگای ٢٣٠٠ ڕۆژەکە بوو، هاتەوە. هەردووکی ئەلفا و ئۆمێگا ستوونە بنەڕەتییەکانی ئەدڤێنتیزمن؛ ٤٥٧ و ١٨٤٤ کاری بنیاتنانی پەرستگا و ئۆرشەلیم نیشان دەدەن.
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.
Na useme naye, ukisema, Bwana wa majeshi asema hivi, akisema, Tazama, mtu ambaye jina lake ni TAWI; naye atakua kutoka mahali pake, naye ataujenga hekalu la Bwana: Naam, ndiye atakayelijenga hekalu la Bwana; naye atauchukua utukufu, naye ataketi na kutawala juu ya kiti chake cha enzi; naye atakuwa kuhani juu ya kiti chake cha enzi; na shauri la amani litakuwa kati yao wote wawili. Zekaria 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.
Kristo tanihi Xivandla laha u boxiwa tanihi Yena la akiweke tempele ya HOSI, naswona hilaha a pfuxiweke hakona hi siku ra vunharhu loko ntsumi ya vunharhu yi fika hi October 22, 1844, tempele ya Vamillerite a yi akiwe hi Kristo, hikuva hi Yena la akaka tempele ya HOSI. Hambileswi leswi swi hetisekeke eka matimu ya Vamillerite, ku hetiseka ka swona loku hetisekeke ku le nkarhi wa mpfula ya le ndzhaku, hikuva ku phindhiwa ka xivulwa lexi nge “u ta aka tempele ya HOSI” ku pfumelela lava va nga ta vona leswaku HOSI yi ake tempele ya Vamillerite hi malembe ya 46, kambe leswaku u aka yin’wana tempele ya lava dzana na mune wa makume mune wa magidi enkarhini wa mpfula ya le ndzhaku, hikuva Petro u vula leswaku lava dzana na mune wa makume mune wa magidi va ta pfuxetiwa ehenhla tanihi yindlu ya moya.
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.”
Palmoni에게 “어느 때까지니이까”라는 질문이 제기될 때 그의 대답은 “이천삼백 주야까지니 그 때에 성소가 정결하게 함을 입으리라”이지만, 모세와 엘리야와 밀러파, 교황권의 순교자들, 성전을 척량하는 스가랴와 요한, 이사야 6장의 이사야와 그 밖에 언급되지 않은 이들은 모두 13절의 “어느 때까지니이까”라는 질문에 대한 대답이 “9/11부터 일요일 법령까지니, 그 때에 성소가 정결하게 함을 입으리라”라고 말한다.
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.
Ngezha 22, 1844 waelezewa kwa mfano na Ibrahimu alipomtoa mwanawe, kwa maana jambo hilo lilikuwa mfano wa msalaba ambapo Baba wa mbinguni alimtoa Mwanawe. Musa na Waebrania katika Bahari ya Shamu, kulingana na mtume Paulo, waliwakilisha ubatizo, nao ni mfano wa msalaba, ambao nao ulifanywa mfano wake na Ibrahimu juu ya Mlima Moria pamoja na Isaka.
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.
Na hene, bâv we bibet ku hûn nâ ku ne xanxwe hweqêlâhû de, ce ku hemû bavên me di bin ewrê de bûn, û hemû ji deryayê derbas bûn; û hemû jî di ewrê û di deryayê de bo Mûsa hatin vaftîzkirin. 1 Korintî 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.
Bieenyi, kino kirina kwaamba ubatizo uwakilwa na Okutobala 22, 1844, ari ho omuryango gwa Noa ogw’abantu munaana babatiziibwe. “Munaana” kuba akaama k’okuzooka.
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.
Abakaba abatali boro, ubwo kwihangana kw’Imana kwategerezaga mu minsi ya Nowa, igihe inkuge yarimo itegurwa, iyo abantu bake—ni ukuvuga ubugingo umunani—bakiriyemo mu mazi. Kandi icyo kigereranyo ni cyo n’umubatizo ubu udukiza, atari ukuvanaho umwanda wo ku mubiri, ahubwo ari isezerano ry’umutima uticira urubanza imbere y’Imana, ku bw’izuka rya Yesu Kristo. 1 Petero 3:20, 21.
To misunderstand any element of truth that has been revealed about October 22, 1844 is parallel to misunderstanding the testimony of Noah in the ark, Moses at the Red Sea, Abraham on Mount Moriah and Jesus upon the cross. On that date the third angel arrived into history, and he is the angel that seals God’s people.
Anyantɨ kɨlaŋo kya buhya kya kyasʉlʉlilwe kuhusu Oktoba 22, 1844, kʉfanana na kutoelewa ushuhuda wa Nuhu ndani ya safina, Musa kwenye Bahari ya Shamu, Ibrahimu juu ya Mlima Moria, na Yesu juu ya msalaba. Katika tarehe hiyo malaika wa tatu aliingia katika historia, naye ndiye malaika awatiaye muhuri watu wa Mungu.
“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.
“Ndzi tlhela ndzi vona ntsumi ya vunharhu. Ntsumi leyi a yi famba na mina yi ku, ‘Rito ra yona ra chavisa, ntirho wa yona wa biha ngopfu. Hi yona ntsumi leyi nga ta hlawula koroni exikarhi ka mfava, kutani yi fungha kumbe yi boha koroni leswaku yi ya eka vuhlayiselo bya le tilweni.’ Swilo leswi swi fanele ku khumba miehleketo hinkwayo, ni ku tlhela swi teka nyingiso hinkwawo. Nakambe ndzi kombisiwile nkoka wa leswaku lava pfumelaka leswaku hi amukela rungula ro hetelela ra tintswalo, va fanele ku tihambanisa na lava siku ni siku va amukelaka kumbe va dzuvulaka xihoxo lexintshwa. Ndzi vone leswaku hambi ku ri vatsongo kumbe lavakulu a va fanelanga ku ya eminhlanganweni ya lava nga exihoxweni ni le munyameni. Ntsumi yi te, ‘Miehleketo a yi tshike ku tshama yi ehleketa hi swilo leswi nga pfuniki nchumu.’” Manuscript Releases, vholumo 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.
Kufuatana na mistari ile mitakatifu ya kinabii iliyokuwa mfano wa tarehe hiyo, malaika wa tatu aliwasili na kuanza kazi yake, ambayo inajumuisha kuwatenga mabikira wenye hekima na wale wapumbavu wanaowakilishwa kama ngano na magugu katika kifungu hicho. Kutokuelewa jinsi mwaka 1844 ulivyofanyiwa mfano mtakatifu kwa ukamilifu, au kutojua yale yaliyofunuliwa kuhusu alama za njia zilizohusiana na 1844 na kuendelea hadi 1863, humwacha mtu bila kuwa tayari kushindana kinabii na athari za ukweli kwamba Kristo ndiye kiini cha mafungu yale mawili yanayowakilisha msingi wa Uadventista, na kwamba humo Kristo anatambuliwa kama Palmoni, Muumba wa hisabati na wa vitu vyote vingine.
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.
Vhaṅgulo vya sasa kha mbudziso ya ndimana ya fumi na tharu zwo fhambana na zwe zwa vha zwone nga 1845. Nga 1845 vhapfuli vha u thoma vho vha vha tshi khou bva kha u kulea mbilu kukhulu, vha tshi thoma u lwisana na muhumbulo wa uri Murena o vha o vhuisa tshifhiwa tsha muporofita, zwe zwo vha zwi songo itwa u bva tshifhingani tsha vhafunziwa. Vho vha vha tshi khou ṱoḓa u pfesesa zwine mulaedza wa muruṅwa wa vhuraru wa amba zwone, nahone vha tshi khou vuwa mbilu u vhona uri tshenzhelo ye vha tou i fhira yo vha i si tshithu tsho fhambanaho na mafhungo makhethwa a ḓivhazwakale. Nga 1850 vho vha vha tshi khou ṋetshedza tshati ntswa ya vhapfuli vha u thoma uri i lugise nahone i dzhie vhudzulo ha tshati ya vhapfuli vha u thoma ya 1843. Dzitshati idzi mbili dzo vhidzwa nga Khaladzi White sa dzipfulufhedziso dza “dzitafula” dza Habakuku ndima ya vhuvhili. Zwi tshi vha zwenezwo, 1850 ndi dzipfulufhedziso dzo khwaṱhisedzwaho dza Ipfi ḽa vhuporofita ḽa Mudzimu.
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.
Pioneers-a hi thutluak a ziak uh khân, 1843 chart kha Habakkuk bung hnih-naa “tables” tlingkawpna a ni lo tih phat chu, rinna bul ṭhuhla kha kalsan tihna a ni an ti. Sister White chuan chart kha Lalpa kutin a hruai a ni tih a pawm a, Habakkuk thu tlingkawpna a ni tih pawh a pawm bawk; chutiang bawkin 1850 chart chungah pawh pawmna thu mahniang tak chu a dah bawk. Habakkuk chuan “tables” tiin tam lam a sawi a, 1843 chart kha May 1842-ah an chhap chhuah khân, angka thenkhat-ah dik lohna a nei a, chu dik lohna chungah chuan Lalpa’n a kut a khuh. Kum 1850-ah chuan chart thar pakhat an pe chhuak a, chu chart chuan angka-a dik lohna chu a siamthat. Habakkuk-a “tables” te hian hrilhlawkna tlingkawpna te an entir a, chu hrilhlawkna te chu May 1842 atanga January 1850 thlengin an tling ta.
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.
خشتهیا 1843، یان خشتهیا دەستپێک، هەڵەیەکی تێدا بوو، و خشتهیا کۆتاییی 1850 هیچ هەڵەیەکی تێدا نەبوو. ماوەی لە مانگی ئایاری 1842 هەتا کانوونی دووەمی 1850 ماوەیەکی پێشبینیکراوی جێگیرە، و ئایاری 1842، هەروەها کانوونی دووەمی 1850، نوکتە نیشانە پێشبینیکراوەکان نیشان دەدەن، و ئەو نوکتە نیشانانە واژۆی ئەلفا و ئۆمێگایان تێدایە. ئەلفا یان یەکەم پیت، و ئۆمێگا، دوایین و بیست و دووەمین پیت. 1842 ئەلفایە و 1850 ئۆمێگایە، و ئەگەر ئەو دوو پیتی عیبرانییەمان وەربگرین و پیتی سیانزەهەم لە ئەلفوبێی عیبرانی دابنێین، ئەوا وشەی عیبرانی «ڕاستی» دروست دەکەین کە بە یەکەم، سیانزەهەم و بیست و دووەمین پیتەکانی ئەلفوبێی عیبرانی نووسراوە.
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.
Mantiki ya kinabii inayotumika kwa alama za njia za 1842 na 1850 ni kwamba zimeunganishwa pamoja kwa “kosa.” Alfa ilikuwa na kosa, na Omega ikalisahihisha kosa hilo hilo; kwa hiyo, kile kinachosimama kati ya herufi za alfa na omega ni “kosa,” ishara ya uasi, ambalo ndilo jambo analoliwakilisha namba kumi na tatu. Kipindi cha 1842 hadi 1850 ni kipindi cha kinabii kilichowekwa imara chenye chapa ya Alfa na Omega, nacho ndicho “kweli.” Mpaka historia hiyo ichunguzwe kwa uzito na kiroho na Mwadhventista wa Siku ya Saba wa Laodikia, kwa hakika amepofushwa kuona KWELI iliyo dhahiri, ambayo kipindi cha kinabii cha meza za Habakuki kutoka 1842 hadi 1850 huithibitisha pasipo shaka yo yote. Kweli inayowekwa imara pamoja na mashahidi wawili ni kwamba chati ya 1850 haina makosa. Chati ya 1850, kama ilivyo chati ya 1843, ina “nyakati saba” za Musa, na katika chati zote mbili “nyakati saba” zimewekwa katikati ya chati zikitoka juu hadi chini, zikionyesha kipindi cha “nyakati saba” kinachoanza mwaka 677 KK hadi 1844. Hesabu ya 2520 haimo tu kwenye chati; ndiyo kitovu cha chati hiyo.
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.
Katikati ya mstari wa kinabii unaoonyesha “nyakati saba” kunaonyeshwa msalaba. Kitovu cha jedwali zote mbili ni ratiba ya wakati ya 2520 inayotoka juu kwenda chini. Katikati yake kuna msalaba. Msalaba ulikuwa katikati ya juma ambalo Kristo alilithibitisha agano pamoja na wengi kwa kuitimiza Danieli 9:27. Juma hilo linawakilisha miaka saba, ambayo kwa unabii ni siku 2520. Kama ilivyo kwa yale majedwali, katikati kabisa ya zile siku 2520, Kristo alikuwa akilithibitisha agano juu ya msalaba. Tangu ubatizo wa Kristo hadi msalabani kulikuwa siku 1260 kwa unabii. Hii ina maana kwamba tangu ubatizo hadi msalabani kungekuwa na sadaka za asubuhi 1260 na sadaka za jioni 1260 zikiongoza hadi msalabani; lakini msalabani, mwana-kondoo huyo wa mwisho wa dhabihu alimponyoka kuhani, na Mwana-Kondoo wa Mungu akawa sadaka ya jioni, na hivyo akawakilisha toleo la Mwana-Kondoo la 2520 tangu ubatizo.
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.
Mpuzamahaa gwa juma ulikuwa msalaba, na mpuzamahaa gwa meza zose mbili takatifu ni msalaba; lakini kwa kila hali Mwana-kondoo amewekwa ndani mwa kweli iliyoonyeshwa kwa ishara na 2520. Msalaba umewekwa katikati ya siku 2520, na pale msalabani Yesu alikuwa toleo la 2520 na la mwisho. Historia kati ya Mei 1842 na Januari 1850 inawakilisha kosa, naye Kristo, aliye Kweli, aliwekwa kati ya wahalifu wawili; ijapokuwa hakuwa mhalifu, alitendewa kama mhalifu. Kwa hiyo tuna wahalifu watatu, mmoja atakayopotea na mmoja atakayeokolewa. Wahalifu hao watatu ni alama tatu za njia zilizofungwa pamoja kwa uhalifu, ijapokuwa alama ya njia ya katikati ni kinyume cha mhalifu wa alfa na omega. Wahalifu wa alfa na omega wanaunganishwa na alama ya njia ya katikati, yaani, msalaba.
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.
Ku meza ya Habakkuki kuanzia 1842 mpaka 1850, kosa lilikuwa herufi ya katikati iliyounganika pamoja na alama ya kwanza na ya mwisho ya njia. Alama ya katikati ya njia pale msalabani iliwaunganisha wahalifu watatu pamoja, lakini alama ya katikati ya njia katika haya si kosa, ni Kweli, na kipengele kimoja cha kweli kinachothibitishwa na msalaba pamoja na meza za Habakkuki ni kwamba 2520, ile “nyakati saba” ya Mambo ya Walawi ishirini na sita, ni kweli; na katika muktadha wa mantiki iliyowekwa mbele hivi punde, kuukataa 2520 ni kumkataa Yesu.
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, Wokulenga wa Ajabu, anaposema, “Hata siku elfu mbili na mia tatu; ndipo patakatifu patakapotakaswa,” anajibu swali la kinabii la “hata lini.” Jibu si tena 1844, kwa maana mwendo wa Wamileriti wa Kifiladelfia ulikoma mwaka 1856, kwa kuwa ndipo ilipotambuliwa na James na Ellen White kwamba mwendo huo ulikuwa umehama kutoka Filadelfia kwenda Laodikia. Sister White alipochora mstari huo mchangani, ilimaanisha kwamba, hadi hali hiyo ibadilike, uhusiano wa Mungu na watu Wake ulipaswa kufahamika kuwa unawakilisha utengano, kwa maana Yeye husimama nje akibisha kwenye mioyo ya Walaodikia akitafuta kuingizwa. Uungu Wake hauko ndani ya ubinadamu wao. Kazi yenyewe ambayo Kristo alianza tarehe 22 Oktoba, 1844, ilikuwa ni kuuunganisha uungu Wake na ubinadamu, naye Kristo alikuwa tayari kufanya jambo hilo hasa, lakini haikuwa hivyo.
“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.
“1844년의 큰 실망 이후에 재림신자들이 그들의 믿음을 굳게 붙들고 하나님의 열려 가는 섭리를 따라 연합하여 전진하며, 셋째 천사의 기별을 받아 성령의 능력으로 그것을 세상에 선포하였더라면, 그들은 하나님의 구원을 보았을 것이요, 주께서 그들의 노력과 함께 능력 있게 역사하셨을 것이며, 그 사업은 완성되었을 것이고, 그리스도께서는 이미 이때 전에 당신의 백성을 그들의 상으로 받으시기 위하여 오셨을 것이다. 그러나 그 실망 뒤에 따랐던 의심과 불확실의 기간 동안 많은 재림 신자들이 그들의 믿음을 버렸다.... 그리하여 그 사업은 지장을 받았고, 세상은 흑암 가운데 버려졌다. 만일 재림신자 단체 전체가 하나님의 계명들과 예수의 믿음 위에 연합하였더라면, 우리의 역사는 얼마나 크게 달라졌겠는가!” 전도, 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.
Ebyafa bya Israyiri ey’edda nga biddibwamu, Mukama yaleeta Israyiri ow’omulembe guno okuva mu kizikiza eky’Ebiseera eby’Ekizikiza n’ayingira nabo mu ndagaano ku Nnyanja Emmyufu, kubanga okubatizibwa kabonero akalaga enkolagana ey’endagaano. Naye Israyiri alina okugezebwa okulaba oba banaakuuma endagaano. Ku bya Israyiri ow’edda baalemwa ebigezo kkumi ng’ekitabo kya Kubala bwe kiraga. Mu kulemwa okw’ekkumi baasalirwa okufiira mu ddungu mu myaka ena mu kumi, bwe kityo ne bawa ekyokulabirako eky’okugaana kwa Israyiri ow’omulembe guno obubaka bwa Lawodikiya obw’omwaka 1856. Nga bwe kyali ku kulemwa kwa Israyiri ow’edda mu bigezo kkumi ebyagenda biryoka byeyongera (ekkumi nga kabonero k’okugezebwa), okuva ku kujja kwa malayika ow’okusatu mu 1844 okutuuka mu 1856, enkola y’okugezebwa eyagenda yeeyongera yaleetebwa ku kibinja kya Millerite eky’e Firaderufiya.
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.
Lwivyeso kkumi okuva ku Nnyanja Emmyufu okutuuka ku kusooka okw’okujeemera e Kadesi biragiddwa ng’ekiseera eky’obunnabbi, kubanga birina omuwendo kkumi ogugatta ekiseera ekyo wamu. Kkumi, olw’okuba kabonero ak’okugezesebwa, lwivyeso kkumi byalagula ebika kkumi ebyagaananga endagaano ne biremererwa ekiwivyeso eky’ekkumi era n’enkola yonna ey’okugezesebwa. Ekiseera ekyo kyatandikira ku kusomoka Ennyanja Emmyufu, era Amateeka Ekkumi gagiragiddwa ng’ekisooka ku lwivyeso kkumi oluvannyuma lw’ennyanja; ekiwivyeso ekisooka nga ye Ssabbiiti, akabonero era envumbo y’Amateeka Ekkumi (ekyalagibwa mana). Ekiseera ekyo eky’olwivyeso kkumi mu Isiraeri ey’edda bwe kiteekebwa bwetyo mu bulambulukufu ng’ekiseera eky’obunnabbi ekitongole, era Omwoyo gw’Obunnabbi bwe gututegeeza nti okusomoka Ennyanja Emmyufu kwalaga ku October 22, 1844, kale tulina okumanya nti mu kiseera ekyo enkola ey’okugezesebwa eyeyongera yassibwawo. Obuadiventi tebukimanyi ekyo, kyebava batayinza kulaba nti mu 1863 baalagirwa okufiira mu ddungu erya Laodikiya okutuusa ku tteeka lya Ssande, etteeka ddala lye baaweebwa okulangirira okulabula ku ddyo ku ntandikwa yennyini ey’enkola ey’okugezesebwa eyaleeta ku 1863.
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.
1856-ին, երբ Լաոդիկիայի վիճակի մասին հռչակումը հասավ Միլլերիական ադվենտիզմին, «յոթ ժամանակների» վերաբերյալ հրատարակվեց «նոր գինի»։ Նոր լույսը երբեք չընդունվեց, և յոթ տարի անց, կամ 2520 մարգարեական օր հետո, լաոդիկիական միլլերիական շարժումն ավարտվեց և դարձավ Լաոդիկիական Յոթերորդ օրվա ադվենտիստական եկեղեցի։ Մովսեսը պատրաստ էր մտնել Ավետյաց երկիրը, բայց տասներորդ փորձությունն արդեն հասել էր, և, իհարկե, դա հիմնարար փորձություն էր, որովհետև հենց սկզբից Մովսեսին հանձնարարված գործը Աստծո ժողովրդին Ավետյաց երկիր առաջնորդելն էր։ Դա այն գործն էր, որ Մովսեսի առջև էր դրված նախքան նրա Եգիպտոս հասնելը։ Տասներորդ փորձությունն արդեն հասել էր, և ապստամբները տատանվում էին Ավետյաց երկիր մտնելու հարցում։
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.
Ndzi n'wina ndzi ku byela ndzi ku, Mi fike entshaveni ya Vaamori, leyi HOSI Xikwembu xa hina xi hi nyikaka yona. Waswivo, HOSI Xikwembu xa wena xi veke tiko emahlweni ka wena; tlhandluka u ya ri dya ndzhaka, hilaha HOSI Xikwembu xa vatata wa wena xi ku byeleke hakona; u nga chavi, naswona u nga heli matimba. Kutani hinkwenu mi tshinelerile eka mina, un'wana ni un'wana wa n'wina, mi ku, Hi ta rhuma vavanuna va hi rhangela, kutani va ta hi lavisisa tiko, va tlhela va hi tisela rito leswaku hi fanele ku tlhandluka hi ndlela yihi, ni leswaku hi ta nghena emitini yihi. Kutani mhaka leyi yi ndzi tsakile swinene; kutani ndzi teke vavanuna va khume na vambirhi exikarhi ka n'wina, un'wana wa rixaka rin'wana ni rin'wana. Deteronoma 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.
Kuma apo muri y’aho kugeza igihe ba batasi cumi na babiri bagarukiye, hagereranya amateka igihe ikigeragezo cya nyuma cy’ishingiro cyageze mu 1856, kandi mu gihe cy’imyaka irindwi Abamilerite b’i Lawodikiya basaka igihugu kugeza ubwo bahisemo guhagarika kuba umutwe w’ivugabutumwa no guhinduka itorero.
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.
Miller aikyo ukeli wa kwandi ni “minda saba,” na kuufanya kuwa msingi wa kweli za msingi zinazounda njia za kale za Yeremia. Nuru ya mwisho mpya ya kinabii iliyoletwa kwa Waadventista ilikuwa mwaka 1856, nayo ilikuwa mfululizo wa makala juu ya “minda saba.” Kuna nuru nyingi sana inayohusiana na uchunguzi wa kina wa mambo haya ya kihistoria, lakini ikiwa tutakuwa na uwezo wa kutambua kwa nini jibu la aya ya kumi na nne ya Danieli nane ni “tangu 9/11 hata sheria ya Jumapili, ndipo patakatifu patakapotakaswa,” ni lazima tuendelee kusonga mbele.
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.”
1844-an Christ-n vangan lohpiakna chu 1863-an a kawlhhlei a ni a; chuvangin, chu hunlai aṭanga tanpuih tawh “thianghlimna” biak bûk chunglam chungchanga tihchhuahna chu Pathian mite’n Laodicea ramthlal an kal vel laiin a hnutchhiah zawngin a awm ta a ni. He chhan avang hian, 1844 aṭanga 1863 inkarah Christ-in a lo tihfamkim tûra ruat hnathawh chu, vântirhkoh pathumna—then hrangtu leh seal-tu vântirhkoh—chuan a hnathawh chu “thianghlimna” tihin entîrna a ni ang chiahin a tihfamkim hunah, a ngaih dânin a tih nawn leh tûr a ni. 1844 aṭanga 1863-a thlîrna hriatna hmârte chu Christ-in biak bûk thianghlimna hnathawh a lo tihfamkim ang tih hriatna hmârte an ni a, chu hmârte chuan chu hnathawh tihfamkim a nihna chanchin hunlai an entîr bawk. 1844 aṭanga 1863 chu 9/11 aṭanga Sunday law thleng hun a entîr tih hmuh theih a nih chuan, “engtik chhung nge?” tih zawhna chu “engtik chhung nge?” tihin entîr line dangte nêna a inrem a ni.
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 سێهەمین فریشتە گەیشت، و 1863 کۆتایی ماوەی تاقیکردنەوە نیشان دەدات. لە ساڵی 1846دا وایتەکان هاوسەرگیرییان کرد و ناوی دوایی ئێلن لە Harmen بۆ White گۆڕا، و ئەو هاوسەرەش لە هەمان ساڵدا دەستیان بە پاراستنی شەممەی حەوتەم کرد. شەممە، هاوسەرگیری و گۆڕینی ناو، هەموویان بە شێوەی پێشبینیکراو هێمای پەیوەندییەکی پەیمانیین. مەسیحی خاوەنشکۆ، ئیسرائیلی نوێی لە ڕێگەی دەریای سووری 1844 تێپەڕاند، و لە 1846دا هێنایە سەینای تاکو یاساکەی پێ بدات و لەگەڵیان بچێتە ناو پەیمان. ئەو یاسایە، وەک دوو خشتەکەی حەبەقوق، لەسەر دوو خشتە نووسراوە؛ خشتەی یەکەم 4 یاسا لەخۆ دەگرێت و خشتەی دووەم 6 یاسا. دوو خشتە پەیوەندیی پەیمانی هەردووی ئیسرائیلی کۆن و ئیسرائیلی نوێ نیشان دەدەن، و پێکەوە دوو خشتەی پەیمانن کە هەمان دە فەرمانن، و بە شێوەی هێمایی وەک 46 بۆ ئیسرائیلی کۆن دیاری کراون؛ ئەمانە نموونەی دوو خشتەکەی حەبەقوق بوون کە مێژووی بارانی دواوە نمایندگی دەکەن. لەگەڵ دوو نانی شەپۆلی پێشکەشکراوی پەنجەهەمین ڕۆژیش، ئەوان ئاڵایەک نیشان دەدەن کە هەمان سەد و چل و چوار هەزارە.
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.
Minggét Síster White ren gu’håtsa guinaiñña nu Harmen para White. I tinilaika na Harmen, “un soldådo gi pas,” lao ma susutituye nu White, ni este i hustisia ni Kristo. I na’an Gould tinilaika guinifi, ya Ellen tinilaika un manlinang yan manmatngan na lus. I na’ån-ña ha represénta i mensåhen Laodicea.
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.
Ndzi ku layisa leswaku u xava eka mina nsuku lowu ringiweke hi ndzilo, leswaku u ta tlhela u fuwa; ni swiambalo swo basa, leswaku u ambexiwa, ni leswaku tingana ta vuandlalo bya wena ti nga vonaki; u tlhela u tota mahlo ya wena hi murhi wa mahlo, leswaku u ta vona. Nhlavutelo 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.
“Thi ya ditólyá” aala alíla yá Mupángu, ka Ellen muthu wa kwaka ne kuwela. Upahu ku baMillerite mu 1856 wauya mu kwitavila mulumbe wa ku Laodikea nge mo wawonekela mu miandiko yakwe, ne nge mo wawumbulwa mu lina lyakwe. Ndundu White wa lumbulula patalala mba mulumbe wa mu 1888 wa Jones ne Waggoner wauya mulumbe wa ku Laodikea, ne mba mulumbe wabo nawo wauya mulumbe wa malaika wa butatu.
“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.
“Nang Pukelna ti Apo, imbaonna iti tattaoNa ti nangin-a unay a mensahe babaen kadagiti Lallakay a Waggoner ken Jones. … Daytoy ti mensahe nga imbilin ti Dios a maited iti lubong. Daytoy ti mensahe ti maikatlo nga anghel, nga ipakdaar koma iti napigsa a timek, ken maikuyog iti pannakaibukbok ti EspirituNa iti dakkel a sukod.” 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.”
Ingelosi yesithathu yafika ngowe-1844, yaye yazama umsebenzi wayo okwesibini ngowe-1888. Umyalezo wowe-1888 wawungumyalezo waseLawodike, wawungumyalezo wengelosi yesithathu, wawuphawula ukuhla kwengelosi yeSityhilelo seshumi elinesibhozo, wawungumyalezo wokugwetyelwa ngokholo ovakaliswayo ngexesha lokuthululwa kwemvula yasemva kwexesha. Ingelosi yesithathu yafika ngowe-1844 yaza yabuya kwakhona ngowe-1888, ukuze yaliwe kuzo zombini ezo zihlandlo, kodwa zombini ezo zihlandlo zifanekisa ixesha xa ingelosi yesithathu ifika ngexesha lemvula yasemva kwexesha. U-1844 ngumfuziselo we-9/11, yaye ukuba u-1863 ufanekisa umthetho weCawa, ngoko ke ixesha lesiprofeto elithi “9/11 ukuya kumthetho weCawa” njengoko limelwe ngumfuziselo othi “koda kube nini” liya kumela impendulo yenyaniso yangoku kumbuzo wendinyana yeshumi elinesithathu othi “koda kube nini.”
The Millerite history from 1842 unto 1850 is a prophetic period that overlaps the prophetic period of the testing of the third angel from 1844 to 1863. 1842 onward to 1863 possesses prophetic waymarks that illustrate the history of 9/11 unto the Sunday law when Christ cleanses his temple, first His church and thereafter the eleventh-hour workers. At the Sunday law, Christ will have a purified people to present to the world as an ensign offering and the church will become the church triumphant. His sanctuary will then have been cleansed.
1842年から1850年に至るミラー派の歴史は、1844年から1863年に至る第三天使の試みの預言的期間と重なり合う預言的期間である。1842年から1863年に至る期間には、キリストが御自分の宮を清められる、すなわちまず御自身の教会を、続いて第十一時の働き人たちを清められる日曜法に至るまでの、9・11からの歴史を例証する預言的道標が備わっている。日曜法の時、キリストは、旗印のささげ物として世に示すための清められた民を持たれ、教会は勝利の教会となる。その時、キリストの聖所は清められているのである。
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.
“ᱪᱮᱫ ᱦᱚᱠ” ᱨᱮᱱ ᱪᱤᱱᱦᱟᱹ ᱟᱢᱮ ᱵᱟᱹᱭ ᱦᱚᱪᱚ ᱟᱠᱟᱫᱟ, ᱢᱮᱱᱠᱷᱟᱱ ᱥᱟᱨᱤ ᱫᱚ ᱟᱨᱦᱚᱸ ᱵᱮᱥᱤ ᱜᱮ ᱢᱮᱱᱟᱜᱼᱟ। ᱟᱞᱮ ᱱᱤᱛᱚᱜ ᱡᱳᱭᱮᱞ ᱯᱩᱛᱷᱤ ᱨᱮᱱ ᱞᱮᱱᱥ ᱨᱮ ᱱᱚᱣᱟ ᱟᱨ ᱢᱟᱨᱟᱝ ᱯᱟᱸᱪ ᱞᱮᱠᱷᱟ ᱠᱚ ᱫᱚᱦᱲᱟ ᱟᱸᱜᱜᱚᱪ ᱮᱢᱟ, ᱢᱮᱱᱠᱷᱟᱱ ᱱᱚᱣᱟ ᱯᱟᱥᱮ-ᱯᱟᱥᱮ ᱵᱷᱩᱞᱟᱹᱣ ᱠᱚ ᱛᱷᱟᱣᱠᱟᱹ ᱨᱮ ᱛᱚᱞ ᱦᱚᱪᱚᱭ ᱞᱟᱹᱜᱤᱫ ᱢᱟᱦᱛᱚ ᱢᱚᱱᱮ ᱦᱚᱭᱮᱱᱟ। ᱟᱞᱮ ᱚᱠᱛᱚ “ᱪᱮᱫ ᱦᱚᱠ” ᱨᱮᱱ ᱡᱚᱛᱚ ᱥᱟᱠᱷᱤ ᱵᱤᱪᱟᱹᱨ ᱟᱠᱟᱫᱟ, ᱚᱱᱟ ᱫᱚ ᱪᱟᱣᱫᱟ ᱯᱟᱫ ᱨᱮ ᱯᱟᱞᱢᱚᱱᱤ ᱚᱠᱟᱭ ᱮᱢ ᱠᱟᱱ “ᱪᱮᱫ ᱦᱚᱠ” ᱨᱮᱱ ᱠᱩᱠᱞᱤ ᱥᱟᱶ ᱥᱟᱹᱜᱟᱹᱭ ᱠᱟᱱᱟ, ᱪᱮᱫᱟᱠ 9/11 ᱠᱷᱚᱱ ᱨᱚᱵᱤᱵᱟᱨ ᱟᱭᱤᱱ ᱦᱟᱛᱤᱧ ᱯᱚᱨᱡᱚᱱᱛ ᱯᱟᱵᱤᱛᱨ ᱥᱟᱱᱛᱷᱟᱱ ᱥᱟᱯᱷᱟ ᱦᱚᱪᱚᱣᱟ। ᱚᱱᱟ ᱤᱛᱤᱦᱟᱥ ᱫᱚ ᱛᱟᱭᱚᱢ ᱨᱮᱱ ᱵᱨᱤᱥᱴᱤ ᱨᱮᱱ ᱤᱛᱤᱦᱟᱥ, ᱟᱨ ᱛᱟᱭᱚᱢ ᱨᱮᱱ ᱵᱨᱤᱥᱴᱤ ᱨᱮᱱ ᱤᱛᱤᱦᱟᱥ ᱫᱚ ᱡᱳᱭᱮᱞ ᱯᱩᱛᱷᱤ ᱨᱮ ᱩᱫᱩᱜ ᱟᱠᱟᱱᱟ।