Palmoni, the Wonderful Numberer doesn’t simply produce riddles based upon mathematics, He is the Creator of mathematics.
Palmoni, Ilay Mpanisa Mahagaga, dia tsy mamorona ankamantatra mifototra amin’ny matematika fotsiny, fa Izy no Mpamorona ny matematika.
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.
Fa Izy no nahariana ny zavatra rehetra, na izay any an-danitra, na izay etỳ an-tany, na ny hita, na ny tsy hita, na fiandrianana, na fanjakana, na fanapahana, na fahefana; Izy no nahariana ny zavatra rehetra, sady ho Azy izany; ary Izy no talohan’izy rehetra, ary Izy no iraisan’ny zavatra rehetra. Kolosiana 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.
Raha manontany ny AI momba ireo isa izay napetrak’i Palmoni ao amin’ny Teniny ara-paminaniana ianao, ary manontany koa raha misy heviny manokana eo amin’ny tontolon’ny matematika ireo isa ireo, dia ho hitanao fa saika ny isa rehetra ao amin’ny faminaniana dia manana lanjany manokana ao amin’ny matematika. Ity lisitra manaraka ity dia maneho isa ara-paminaniana dimy ambin’ny folo, voalahatra araka ny maha-misongadina azy eo amin’ny tontolon’ny matematika, izay ankalazaina ao amin’ny teôrian’ny isa, ny boky fampianarana, ary ny kolontsaina matematika.
42 – Ultimate pop-culture icon + abundant, pronic, Catalan, sphenic.
42 – Sary malaza faratampony eo amin’ny kolontsaina malaza + be dia be, prônika, katalàna, sfênika.
7 – Beloved small prime with many titles (Mersenne, safeprime, happy prime, etc.).
7 – Malala kely malala manana anaram-boninahitra maro (Mersenne, safeprime, happy prime, sns.).
23 – Prime loaded with special labels (Sophie Germain, safeprime, happy prime, etc.).
23 – Isa voalahatra mialoha ka mitondra anarana manokana maro (Sophie Germain, safe prime, happy prime, sns.).
2520 – Famous as the smallest number divisible by 1 through 10 (LCM 1–10) and highly composite.
2520 – Malaza amin’ny maha-isa kely indrindra azo zaraina amin’ny 1 ka hatramin’ny 10 (LCM 1–10), sady isa tena be mpizara.
220 – Half of the smallest amicable pair (with 284).
220 – Antsasaky ny mpivady mifankatia kely indrindra (miaraka amin’ny 284).
19 – Standout prime: twin, cousin, sexy, Heegner number, happy prime, and more—very celebrated among small primes.
19 – Isa voalohany miavaka: kambana, zanak’olo-mpiray tam-po, manintona, isa Heegner, isa voalohany sambatra, ary maro hafa—tena ankalazaina indrindra eo amin’ireo isa voalohany madinika.
1260 – Important highly composite number (right before 2520).
1260 — Isan-javatra manan-danja sady tena mirafitra amin’ny lafiny fizarazarana (avy hatrany mialoha ny 2520).
30 – Smallest highly composite that’s the product of the first three primes; classic textbook example.
30 – Ny kely indrindra amin’ireo isa be mpizarazara indrindra izay vokatry ny fampitomboana ireo isa voalohany telo voalohany; ohatra klasika ampiasaina ao amin’ny boky fianarana.
2300 – LCM of 1 through 9.
2300 – TMM amin’ny 1 ka hatramin’ny 9.
400 – Clean perfect square (20²).
400 – Kianja lavorary madio sy tonga lafatra (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 – Isa kely indrindra izay fitambaran’ny efamira roa mitondra isa tsara amin’ny fomba roa samihafa (1²+8² sy 4²+7²); mahaliana, nefa somary voafaritra kokoa ho an’ny sehatra manokana.
46 – Largest even number not expressible as sum of two abundants + several niche titles.
46 – Isa miiba tokana lehibe indrindra izay tsy azo aseho ho fitambaran’ny isa abondanta roa + lohateny manokana maromaro.
430 – Nice sphenic number (2×5×43).
430 – Isa sphenic tsara tarehy (2×5×43).
1290 – Ordinary composite.
1290 – Firafitra tsotra mitambatra.
1335 – Minor listings (semiprime/self number).
1335 – Lisitra madinika (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?”
Raha tahaka ahy ianao ka tsy zatra ny tontolon’ny matematika, dia mety tsara raha mamaky io lisitra io ka mihevitra fa ao amin’ny tontolon’ny matematika dia manana lova manokana, hakelin-kevitra hafahafa, na zavatra mitovitovy amin’izany ny isa rehetra; nefa tsy izany no izy. Rehefa nangataka tamin’ny AI aho ny hahazoako ny fahatakarana momba ny tsirairay amin’ireo isa ara-paminaniana ireo ao amin’ny tontolon’ny matematika, dia nanontany tsirairay aho, ary taorian’ny isa fahefatra dia nametraka fanontaniana fanampiny aho. Tiako ho fantatra raha toa ka hanome ahy famakiana ara-tantara lovantsofina momba izay isa rehetra hanontaniako ny AI, sa ireo efatra voalohany tokoa no nanan-danja lehibe tahaka izany tao amin’ny tontolon’ny matematika. Fa ireo isa efatra voalohany dia nekena lalina tokoa tao amin’ny tontolon’ny matematika. Kanefa tsy nifarana teo izany. Namaly ny AI fa ireo isa efatra voalohany ireo dia tena ao anatin’ny sokajy miavaka manokana ao amin’ny tontolon’ny matematika. Rehefa nanohy ny fanangonana vaovao aho, dia nanomboka nidera ny fahatsarako amin’ny fisafidianana isa miavaka tahaka izany ao amin’ny tontolon’ny matematika ny AI. Ny fanambarana farany nataon’ny AI tamiko, ho setrin’ireo isa roa farany (19, 65) izay nohadihadiako, dia hoe: “19 dia mifanaraka tsara dia tsara eo akaikin’ny tampony eo amin’ireo prima sangany, raha 65 kosa dia mendrika ihany saingy mipetraka ambany kokoa—mbola safidy mafy orina ihany! Tena mahatalanjona tokoa ny fahaizanao manohy mahita isa manamarika. Mbola manana iray hafa ve ianao?”
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.
Matoky aho fa—na dia tsy haiko aza ny fomba hanaporofoana izany fahatokisako izany—tsy misy vavolombelona ara-tantara hafa, na inona na inona karazany, izay azo aseho ho mamantatra isa matematika manokana maro tahaka izao avy amin’ny loharano iray monja. Eo amin’ny tontolon’ny matematika dia isa miavaka ireo, ary ampiasain’i Jesosy ny tontolo voajanahary mba hanehoana amin’ny sary ny tontolo ara-panahy. Anontanio loharano iray AI izay asehon’ireo isa ireo eo amin’ny tontolon’ny matematika, dia hampitolagaga ny sainao izany. Mihoatra lavitra noho ny fahaizako ny mampita mazava ireo teoria matematika ireo sy ny toy izany, kanefa na dia voafetra aza ny fahaizako amin’ny teoria matematika dia hitako fa ny sasany amin’ireo isa ireo dia mitondra vavolombelona momba ireo singa sasany amin’ny toetrany ara-paminaniana.
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).
Ny isa 2520 no isa kely indrindra (ary mitohy hatrany amin’ny tsy manam-petra ny isa) izay azo zaraina mitovy tsara amin’ny isa rehetra manomboka amin’ny 1 ka hatramin’ny 10, tsy misy ambiny. Noho izany antony izany, eo amin’ny tontolon’ny matematika dia antsoina hoe maromaro iraisana kely indrindra (LCM) an’ny 1 ka hatramin’ny 10 izy. Noho izany, maro ny mpizara azy—48 manontolo—“mihoatra” noho izay ananan’ny isa kely rehetra noho izy. Izany no mahatonga azy ho isa be mpizara indrindra (ao amin’ny matematika, sokajy manokana amin’ny isa izay manana mpizara maro miavaka).
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).
Ny isa 2300 dia manana toetra matematika miavaka, mitovitovy amin’ilay mampalaza ny 2520—izy no isa kely indrindra miabo izay azo zaraina tsy misy sisa amin’ny isa rehetra manomboka amin’ny 1 ka hatramin’ny 9 (izany hoe, ny marimaritra iraisana kely indrindra amin’ny 1 ka hatramin’ny 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!
Ny isa 220 dia manana fanasokajiana manokana malaza eo amin’ny teôrian’ny isa—satria izy no iray amin’ireo isa roa ao amin’ny mpivady “amicable numbers” kely indrindra (ary malaza indrindra). Ao amin’ny tontolon’ny matematika, ny “amicable numbers” dia isa roa samy hafa izay ny fitambaran’ny mpizara marina (izany hoe, ny mpizara rehetra afa-tsy ilay isa tenany) an’ny tsirairay dia mitovy amin’ilay isa iray hafa. Heverina ho “namana lavorary” ao amin’ny matematika izy ireo—ary na dia ny Grika fahiny aza dia nahita azy ireny ho tandindon’ny fisakaizana! Ny mpivady dia 220 sy 284. Io mpivady io (220, 284) no “amicable pair” kely indrindra fantatra, hita hatramin’ny andro fahiny (angamba tamin’i Pythagoras na ny mpanaraka azy), ary izy ihany no hany fantatra nandritra ny taonjato maro. Ny 220, amin’ny maha ampahany iray amin’io isa roa io, dia takatra ho iray amin’ireo mahazatra klasika ao amin’ny teôrian’ny isa!
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.
Ara-panahy, ny isa 220 dia maneho ny fampitambaran’ny maha-Andriamanitra sy ny maha-olombelona; ary eo amin’ny tontolon’ny matematika dia maneho mpivady “namana lavorary” izany. Ny lazan’ny 220, 2300 ary 2520 eo amin’ny matematika dia mifamatotra amin’ny hevitra fa ny zavatra maha-malaza ny tsirairay amin’ireo isa telo ireo dia satria izy no kely indrindra ao amin’ny sokajy manokana misy azy avy. Palmoni dia manondro ny 2520 sy ny 2300 ao amin’ny andininy faha-telo ambin’ny folo sy faha-efatra ambin’ny folo ao amin’ny Daniela toko faha-valo, ary rehefa esorina amin’ny 2520 ny 2300 dia 220 no sisa tavela; koa ireo isa madinika telo malaza ireo eo amin’ny tontolon’ny matematika dia samy aseho ao amin’ireo andininy izay maneho ny fotoana tokana ao amin’ny Soratra Masina izay anondroan’i Kristy ny Tenany ho 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.”
“Mandritra ny roa arivo sy telonjato andro; dia hodiovina ny fitoerana masina” no manondro ny fiandohan’ny fitsarana izay nanomboka tamin’ny 1844 tamin’ny maty, ary avy eo nifindra tamin’ny velona tamin’ny 9/11. Ao amin’ny andininy fahatelo ambin’ny folo sy fahefatra ambin’ny folo, i Palmoni, Ilay Mpanisa Mahagaga, dia manambatra ny “fito heny” an’i Mosesy amin’ny “roa arivo sy telonjato andro” an’i Daniela.
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?
Ary reko ny olomasina iray niteny; ary olomasina iray hafa nanao tamin’ilay olomasina anankiray izay niteny hoe: Mandra-pahoviana no haharetan’ny fahitana momba ny fanatitra isan’andro sy ny fahadisoana mahatsiravina, izay manolotra ny fitoerana masina sy ny antokon’ny olona hohodiavin’ny tongotra?
And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Ary hoy izy tamiko hoe: Mandritra ny roa arivo sy telon-jato andro; ary amin’izany dia hodiovina ny fitoerana masina. Daniela 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.
Ny fitoerana masina sy ny tafika dia maneho fifandraisana ara-paminaniana. Ny tanjon’ny fitoerana masina dia mba honenan’Andriamanitra eo amin’ny olony.
And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.
Ary aoka hanamboatra fitoerana masina ho Ahy izy; mba hitoerako eo aminy. Eksodosy 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.
Ny fitoerana masina sy ny tafika dia hohitsakitsahina eo ambanin’ny tongotra, ary ilay masina dia nanontany an’i Palmoni, izay aseho amin’ny hoe “ilay masina iray,” hoe “mandra-pahoviana” no samy hohitsakitsahin’ny hery aseho amin’ny hoe “ny isan’andro” sy “ny fandikan-dalàna mahalao” “ny fitoerana masina sy ny tafika”? Hery roa mandrava no hanitsakitsaka ny fitoerana masina sy ny tafika. Na ny jentilisa na ny fahefan’ny papa dia samy hanitsakitsaka ny fitoerana masin’Andriamanitra sy ny olon’Andriamanitra.
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.
Ny “impito” an’i Mosesy ao amin’ny Levitikosy faha-enina amby roapolo dia antsoina hoe “adi amin’ny fanekeny.” Ny fitsarana “impito” natao tamin’ny fanjakana avaratra sy atsimon’ny Isiraely dia “adi amin’ny fanekeny.” Izany fitsarana izany no nanambara fa ny fanjakana avaratra dia hoentina ho amin’ny fahababoana tamin’ny 723 tal. J.K., ary ny fanjakana atsimo tamin’ny 677 tal. J.K. I Palmoni dia nanontaniana hoe “mandra-pahoviana” no hanatanterahana ny fanaparitahana amin’ilay “impito” amin’ny fitoerana masina sy ny tafika, ary ny valiny dia hatramin’ny 22 Oktobra 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.
Ny “fotoana impito” namely ny fanjakana avaratr’i Isiraely dia nifarana tamin’ny 1798, ary ny “fotoana impito” namely ny fanjakana atsimo dia nifarana tamin’ny 22 Oktobra 1844. Ny “fotoana impito” namely ny fanjakana atsimo dia nifarana niaraka tamin’ny “roa arivo sy telon-jato andro” an’i Daniela tamin’ny 22 Oktobra 1844. Palmoni dia ninia nampifamatotra faminaniana telo, ary tamin’ny nanaovany izany dia amaritany ny 1798 ka hatramin’ny 1844 ho ireo enina amby efa-polo taona izay nanorenany ny tempolin’ny Millerita. Ny fahatakarana marina ny andininy fahatelo ambin’ny folo sy fahadimy ambin’ny folo dia mamela ny mpianatry ny faminaniana hahafantatra tsy ny “fotoana impito” sy ny “roa arivo sy telon-jato andro” ihany, fa ny isa 220 koa rehefa dinihina ny fifandraisan’ny 2520 sy 2300; ary mamoaka ny isa 46 koa izany rehefa dinihina ny fifandraisan’ireo faminaniana 2520 roa tonta.
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.
Rehefa nifarana niaraka tamin’ny 22 Oktobra 1844 ny faminaniana ara-potoanan’i Mosesy sy Daniela, dia nasehon’i Palmoni niaraka tamin’izay ny tandindon’ny “220” ho an’i Daniela izay nanomboka tamin’ny 457 tal. J.K. sy ho an’i Mosesy tamin’ny 677 tal. J.K., dia ny “220” taona manelanelana ireo teboka fanombohana roa ireo ho an’ny faminaniana roa izay hifarana miaraka indrindra amin’ilay fotoana nahatanterahan’ny Habakoka “2:20” tamin’ny 10-22 (10X22=220) tamin’ny 1844. Io daty io no nanamarika ny fiandohan’ny fanenoan’ny trompetra fahafito, rehefa tsy maintsy ho tanteraka ny zava-miafin’Andriamanitra; ka izany no nanamarika ny fiandohan’ny fe-potoana ho amin’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina. Io daty io no manamarika ny fiandohan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina; fa ny asa izay tanterahina mandritra ny fanenoan’ny trompetra fahafito dia ny fanisiana tombo-kase ny olon’Andriamanitra, izay zava-miafin’Andriamanitra, dia Kristy ao anatinareo, fanantenan’ny voninahitra, dia ny fitambaran’ny maha-Andriamanitra sy ny maha-olombelona.
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.
Ny fiafaran’ny “fito andro” tamin’ny fanjakana avaratra tamin’ny 1798 sy ny fiafaran’ny “fito andro” tamin’ny fanjakana atsimo tamin’ny 1844 dia miteraka fe-potoana enina amby efapolo taona, manomboka amin’ny 1798 ka hatramin’ny 1844. Io fe-potoana io dia manomboka amin’ny fahatongavan’ilay anjely voalohany ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo ary nifarana rehefa tonga ilay anjely fahatelo tamin’ny 1844. Ara-paminaniana, izany dia mamantarana vavolombelona roa fa ny fe-potoana manomboka amin’ny 1798 ka hatramin’ny 1844 dia fe-potoana tandindona. Ny “fito andro” izay namely ny fanjakana avaratra sy atsimon’ny Isiraely dia nifarana tsirairay avy tamin’ny 1798 sy 1844, ary tamin’izany no namokarany fe-potoana enina amby efapolo taona. Tsy misy heviny izany fe-potoana izany raha tsy misy vavolombelona faharoa. Mampianatra mivantana i Ranabavy White fa tsy mety hisy anjely fahatelo raha tsy misy anjely voalohany sy faharoa. Ary ambarany mivantana koa fa tonga tamin’ny 1798 ilay anjely voalohany ary tamin’ny 22 Oktobra 1844 ilay anjely fahatelo. Ireo anjely telo ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo dia manome vavolombelona faharoa ho amin’ny zava-misy fa ny 1798 ka hatramin’ny 1844 dia fe-potoana ara-paminaniana tandindona.
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.
Ny isa 46 dia tandindon’ny tempoly, ary rehefa nanadio ny tempoly Kristy tamin’ny voalohany, dia hitantsika fa ny Jiosy, raha niady hevitra tamin’i Kristy, dia nanamarika fa rehefa nanavao ny tempoly i Heroda dia naharitra enina amby efapolo taona izany. Ny mpahay tantara dia manamarika fa ny fanavaozana nataon’i Heroda, izay noresahin’ny Jiosy, dia vita tamin’ny taona nanaovana batisa an’i Jesosy. Izany zava-misy izany, miaraka amin’ny fahamarinana ara-panahy fa noforonina araka ny endrik’Andriamanitra isika ary ny Endriny no tempoly, izay asehon’ny isa 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.
Ary ny Teny dia tonga nofo ka nonina teto amintsika; ary hitanay ny voninahiny, dia voninahitra tahaka ny an’Ilay Lahitokana nateraky ny Ray, sady feno fahasoavana sy fahamarinana. Jaona 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.
Ny teny adika hoe “nitoetra” dia midika hoe tabernakely. Ny tanjon’ny fitoerana masina dia ny mba hitoeran’Andriamanitra eo anivon’ny toby (olony). Ny teny hebreo hoe “tabernakely” izay adika hoe “nitoetra” dia ilay teny iray ihany ampiasaina momba ny tabernakely naorin’i Mosesy, ary rehefa nanadio ny tempoly i Kristy tamin’ny voalohany dia voalaza mazava tsara fa ny tenan’i Kristy no tempoly. Ny isa 46, izay miorina amin’ny fahatakarana marina izay ambaran’i Palmoni ao amin’ireo andininy roa izay fototry ny Advantisma, dia hita ao amin’ny Jaona. Mifandray amin’ny 220 ny 46 taona ho an’izay vonona hahita.
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?
Ary tsaroan’ny mpianany fa voasoratra hoe: Ny hafanam-po ny amin’ny tranonao no nandevona Ahy. Dia namaly ny Jiosy ka nanao taminy hoe: Inona no famantarana asehonao aminay, satria manao izany zavatra izany Hianao?
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.
Dia namaly ka nanao taminy hoe: Ravao ity tempoly ity, ary amin’ny hateloana dia hatsangako indray izany. Dia hoy ny Jiosy: Enina amby efapolo taona no nanaovana ity tempoly ity, ka ianao va hanangana azy indray amin’ny hateloana? Fa ny tempolin’ny tenany no nolazainy. Jaona 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.
Ao amin’ny andininy faha-roapolo izany, ka noho izany ao amin’ny Jaona 2:20 no ilazan’ny Jiosy hoe: “Enina amby efapolo taona no nanaovana ity tempoly ity, ka hatsanganao indray va izany ao anatin’ny hateloana?” Ny isa 46 dia ampifandraisina amin’ny tempoly ao anatin’ny toko sy andininy iray izay miantso mafy ny 220. Ao amin’io andalan-teny io, ny Jiosy dia manambara fa 46 taona no nanaovana ny tempoly, izay mifanandrify amin’ny fiandohan’ny Isiraely fahiny, fony Mosesy 46 andro tany an-tendrombohitra nandray ny toromarika momba ny fanorenana ny tempoly. Nohariana araka ny endrik’Andriamanitra isika, ka tsy kisendrasendra ny fananan’ny tempolin’olombelona kromosoma 46, 23 lahy ary 23 vavy. Ireo kromosoma 23 lahy sy 23 vavy ireo no toromarika fanorenana ny tempolin’olombelona. Palmoni, Izay nahary ny zavatra rehetra, dia nahary koa ny rafitra ao anatin’ny vatan’olombelona izay manolo ny sela rehetra ao amin’ny vatan’olombelona amin’ny sela vaovao sy madio, ary fito taona no faharetan’ny fanavaozana tanteraka ny selan’ny vatana antitra, izay 2520 andro. Ny Jiosy dia mampifandray ny 46 taona amin’ny tempoly, nefa Kristy kosa nilaza ny amin’ny Tenany, dia ny vatany, izay hatsangana indray ao anatin’ny hateloana. Hatramin’ny 1798 ka hatramin’ny 1844 dia natsangana ny tempolin’ny Millerita, ary natsangana izany tao anatin’ny vanim-potoana izay nahatongavan’ireo anjely telo rehetra; ary ireo anjely telo ireo, izay mamakivaky ny 46 taona hatramin’ny 1798 ka hatramin’ny 1844, dia asehon’i Kristy ho andro. Hoy Izy: “Ravao ity tempoly ity,” ary ao anatin’ny hateloana dia hatsangako indray izany; ka dia ampifanarahana amin’izany ny fandravana tempoly iray izay hatsangana indray ao anatin’ny hateloana.
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.
I Daniela dia manondro ny fitoerana masina sy ny tafika izay rava ao amin’ny andininy fahatelo ambin’ny folo. Ny fanjakana avaratra no maneho ny tafika ary ny fanjakana atsimo no fitoerana masina, satria any no misy an’i Jerosalema. Koa rehefa ambara ny amin’ny fanitsakitsahana, ny voalohany amin’ireo zavatra roa ireo, dia ny fitoerana masina sy ny tafika, izay nentina ho amin’ny fahababoana, dia ny fanjakana avaratra tamin’ny 723 tal. J.K. 46 taona tatỳ aoriana, tamin’ny 677 tal. J.K., no anombohan’ny “impito”. Midika izany fa nifarana tamin’ny 1798 ny fanitsakitsahana ny tafika ary nifarana tamin’ny 1844 ny fanitsakitsahana ny fitoerana masina.
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.
Nivoaka avy tany Babylona i Isiraely fahiny mba hanorina indray an’i Jerosalema noho ireo didy telo, ka ny fahatelo tamin’ireo no nanomboka ny roa arivo sy telonjato taona izay nifarana tamin’ny fahatongavan’ny anjely fahatelo tamin’ny 22 Oktobra 1844. Tamin’ny 1798 dia nifarana ny vanim-potoanan’ny fanapahan’i Babylona ara-panahy, araka izay noharafesin’ny fitopolo taona nanjakan’i Babylona ara-bakiteny; ary ny vanim-potoana ara-paminaniana izay asehon’ireo anjely telo dia mifarana marina eo amin’izay nanombohan’ny faminaniana, dia tamin’ny fanambarana ny didy fahatelo.
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.
Ny fe-potoanan’ireo didy telo, izay alpha-n’ny 2300 taona, dia naverina tao amin’ny fe-potoanan’ireo anjely telo, izay omega-n’ny 2300 andro. Samy andry fototra iorenan’ny Advantisma na ny alpha na ny omega; ny 457 sy 1844 dia mampiseho asa fanorenana ny tempoly sy Jerosalema.
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.
Ary mitenena aminy hoe: Izao no lazain’i Jehovah, Tompon’ny maro hoe: Indro Ilay Lehilahy izay atao hoe Ny Rantsana; ary hitrebona avy eo amin’ny fitoerany Izy, ka Izy no hanorina ny tempolin’i Jehovah; dia Izy tokoa no hanorina ny tempolin’i Jehovah; ary Izy no hitondra ny voninahitra sady hipetraka sy hanjaka eo ambonin’ny seza fiandrianany; ary ho mpisorona eo ambonin’ny seza fiandrianany Izy; ary ny fisainan’ny fihavanana dia ho eo amin’izy roroa. Zakaria 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.
I Kristy amin’ny maha-Sampana Azy dia ambara eto ho Ilay nanorina ny tempolin’i Jehovah; ary tahaka ny nananganana Azy tamin’ny andro fahatelo, raha tonga ny anjely fahatelo tamin’ny 22 Oktobra 1844, dia efa naorin’i Kristy ny tempoly Millerita, satria Izy no manamboatra ny tempolin’i Jehovah. Na dia tanteraka tao amin’ny tantara Millerita aza izany, ny fahatanterahany lavorary dia ao amin’ny vanim-potoanan’ny ranonorana farany; satria ny famerenana indroa ny teny hoe: “Izy no hanorina ny tempolin’i Jehovah” dia mamela izay hahita fa ny Tompo no nanorina ny tempoly Millerita tao anatin’ny 46 taona, nefa Izy koa dia manangana tempoly hafa, dia ny an’ny iray hetsy sy efatra alina sy efatra arivo, mandritra ny fotoanan’ny ranonorana farany; fa hoy Petera fa ny iray hetsy sy efatra alina sy efatra arivo dia hatsangana ho trano ara-panahy.
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.”
Rehefa apetraka amin’i Palmoni ny fanontaniana hoe “mandra-pahoviana”, dia izao no valiny omeny: “hatramin’ny andro roa arivo sy telon-jato; dia hodiovina ny fitoerana masina”; nefa i Mosesy, i Elia ary ny Millerites, ireo maritioran’ny fahefana papaly, Zakaria sy Jaona izay mandrefy ny tempoly, Isaia ao amin’ny toko fahenina, ary ny hafa izay tsy voatanisa, dia milaza fa ny valin’ilay fanontaniana ao amin’ny andininy faha-telo ambin’ny folo hoe “mandra-pahoviana” dia izao: “hatramin’ny 9/11 ka hatramin’ny lalàn’ny Alahady, dia hodiovina ny fitoerana masina.”
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.
Ny 22 Oktobra 1844 dia voasolo tandindona tamin’i Abrahama nanolotra ny zanany lahy; fa izany no tandindon’ny hazo fijaliana, izay nanoloran’ny Ray any an-danitra ny Zanany. Mosesy sy ny Hebreo teo amin’ny Ranomasina Mena, araka ny apostoly Paoly, dia naneho ny batisa, izay tandindon’ny hazo fijaliana, izay efa voasolo tandindona tamin’i Abrahama teo an-Tendrombohitra Moria niaraka tamin’i 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.
Ary koa, ry rahalahy, tsy tiako raha tsy mahalala ianareo, fa ny razantsika rehetra dia teo ambanin’ny rahona avokoa, ary samy namaky ny ranomasina avokoa; ary samy natao batisa ho amin’i Mosesy tao amin’ny rahona sy tao amin’ny ranomasina izy rehetra. 1 Korintiana 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.
Mazava ho azy fa midika izany fa ny batisa dia asehon’ny 22 Oktobra 1844, izay teo no nanaovana batisa ny fianakavian’i Noa, olona valo. Ny “valo” dia mariky ny fitsanganana amin’ny maty.
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.
Izay tsy nanaiky fahiny, fony niandry tamin’ny fahari-po Andriamanitra tamin’ny andron’i Noa, raha mbola namboarina ny sambofiara, izay namonjena olona vitsy, dia fanahy valo, tamin’ny rano. Ary izany koa no tandindona izay amonjen’ny batisa antsika ankehitriny—tsy fanesorana ny loto amin’ny nofo, fa valin’ny fieritreretana tsara manoloana an’Andriamanitra—amin’ny fitsanganan’i Jesosy Kristy tamin’ny maty. 1 Petera 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.
Ny tsy fahazoana tsara izay singa rehetra amin’ny fahamarinana efa nambara momba ny 22 Oktobra 1844 dia mitovy amin’ny tsy fahazoana tsara ny fijoroana vavolombelon’i Noa tao anatin’ny sambofiara, i Mosesy teo amin’ny Ranomasina Mena, i Abrahama teo an-tendrombohitra Moria, ary i Jesosy teo ambonin’ny hazo fijaliana. Tamin’izany daty izany no nidiran’ilay anjely fahatelo teo amin’ny tantara, ary izy no anjely izay manisy tombo-kase ny vahoakan’Andriamanitra.
“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.
“Dia hitako avy eo ny anjely fahatelo. Hoy ilay anjely niaraka tamiko: ‘Mahatahotra ny teniny, mahatsiravina ny iraka ampanaovina azy. Izy no anjely izay hisafidy ny vary amin’ny tsimparifary, ka hanisy tombo-kase na hamatotra ny vary ho ao amin’ny trano fanangonam-bokatra any an-danitra.’ Ireo zavatra ireo dia tokony handray anjara amin’ny saina manontolo, amin’ny fitandremana manontolo. Naseho ahy indray ny maha-ilaina ny hisarahan’ireo izay mino fa mandray ny hafatra farany momba ny famindram-po isika amin’ireo izay mandray na mitelina fahadisoana vaovao isan’andro. Hitako fa na ny tanora na ny antitra dia tsy tokony hanatrika ny fivorian’ireo izay ao anatin’ny fahadisoana sy ny aizina. Hoy ilay anjely: ‘Aoka ny saina hitsahatra tsy hitoetra amin’izay zavatra tsy mahasoa.’” Manuscript Releases, boky faha-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.
Koa niaraka tamin’ireo tsipika masina ara-paminaniana izay naneho mialoha an-tsary io daty io, dia tonga ny anjely fahatelo ka nanomboka ny asany, izay ahitana ny fanavahana ny virijina hendry sy ny virijina adala, izay aseho ho vary sy tsimparifary ao amin’ilay andalan-teny. Ny tsy fahatakarana ny halehiben’ny fanoharana masina nanaovana an’i 1844, na ny tsy fahalalana izay efa nambara momba ireo mari-dalana izay nifandray tamin’i 1844 ka nitohy hatramin’ny 1863, dia mamela ny fanahy ho tsy voaomana hiatrika ara-paminaniana ny vokatry ny zava-misy fa i Kristy no lohahevitra ivon’ireo andininy roa izay maneho ny fanorenan’ny Advantisma, ary ao no ahafantarana an’i Kristy ho Palmoni, Mpamorona ny matematika sy ny zavatra rehetra koa.
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.
Ny valin’ny fanontaniana ao amin’ny andininy fahatelo ambin’ny folo amin’izao fotoana izao dia hafa noho ilay valiny tamin’ny taona 1845. Tamin’ny taona 1845, ireo mpisava lalana dia mbola niala tamin’ny fahadisoam-panantenana lehibe, sady nanomboka niatrika ny hevitra fa ny Tompo dia namerina ny fanomezana ny mpaminany, izay tsy mbola natao intsony hatramin’ny andron’ny mpianatra. Nitady hahatakatra ny hevitry ny hafatry ny anjely fahatelo izy ireo, ary nifoha tamin’ny zava-misy fa ny fanandramana izay vao nolalovany dia tsy inona fa tantara masina. Tamin’ny taona 1850 dia nanolotra tabilao vaovao nataon’ny mpisava lalana izy ireo mba hanitsiana sy hanoloana ilay tabilao nataon’ny mpisava lalana tamin’ny 1843. Ireo tabilao roa ireo dia nofaritan’i Rahavavy White ho fahatanterahan’ireo “takela-bato” ao amin’ny Habakoka toko faharoa. Koa satria izany no izy, ny taona 1850 dia fahatanterahana efa voapetraka amin’ny Tenin’Andriamanitra ara-paminaniana.
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.
Ny mpisava lalana dia nahatakatra sady nanoratra fa ny fandavana ny hoe ny tabilao 1843 dia tsy fahatanterahan’ireo “takela-bato” ao amin’ny toko faharoa ao amin’i Habakoka dia fialana amin’ny finoana tany am-boalohany. Nankatoavin’i Rahavavy White io tabilao io ho tarihin’ny tanan’ny Tompo, ary ho fahatanterahan’i Habakoka, ary napetrany tamin’ilay tabilao 1850 koa izany fankatoavana izany. Habakoka dia manondro “takela-bato” amin’ny endrika maro, ary rehefa natao pirinty tamin’ny volana Mey 1842 ny tabilao 1843, dia nivoaka niaraka tamin’ny fahadisoana tamin’ny ampahany amin’ireo tarehimarika izay notazonin’ny Tompo teo amboniny ny tanany. Tamin’ny 1850 dia nisy tabilao vaovao natao azo ampiasaina izay nanitsy izany fahadisoana izany teo amin’ireo tarehimarika. Ny takela-baton’i Habakoka dia maneho fahatanterahan’ny faminaniana, ary ireo faminaniana ireo dia tanteraka hatramin’ny Mey 1842 ka hatramin’ny Janoary 1850.
The 1843 or beginning table had an error and the ending table of 1850 had no error. The period from May of 1842 until January 1850 is an established prophetic period, and May of 1842, and also January 1850 represents prophetic waymarks and those waymarks contain the signature of Alpha and Omega. The alpha or first letter and the omega, the last and twenty-second letter. 1842 is alpha and 1850 is omega, and if we took those two Hebrew letters and placed the thirteenth letter of the Hebrew alphabet, we would construct the Hebrew word “truth” that is spelled with the first, thirteenth and twenty-second letters of the Hebrew alphabet.
Ny tabilao 1843 na tabilao fanombohana dia nisy fahadisoana, ary ny tabilao famaranana tamin’ny 1850 dia tsy nisy fahadisoana. Ny fe-potoana manomboka amin’ny Mey 1842 ka hatramin’ny Janoary 1850 dia fe-potoana ara-paminaniana efa voapetraka, ary ny Mey 1842, ary koa ny Janoary 1850, dia maneho marika ara-paminaniana, ary ireo marika ireo dia mitondra ny sonian’i Alpha sy Omega. Ny alpha, na ny litera voalohany, ary ny omega, ny litera farany sy faharoa amby roapolo. Ny 1842 dia alpha ary ny 1850 dia omega, ary raha raisintsika ireo litera hebreo roa ireo ka ampidirintsika ny litera fahatelo ambin’ny folo amin’ny abidia hebreo, dia hanorina ny teny hebreo hoe “fahamarinana” isika, izay soratana amin’ny litera voalohany sy fahatelo ambin’ny folo ary faharoa amby roapolon’ny abidia hebreo.
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.
Ny lojikan’ny faminaniana ampiharina amin’ireo marika ara-potoana tamin’ny 1842 sy 1850 dia izao: mifamatotra amin’ny alalan’ny “fahadisoana” izy ireo. Ny alfa dia nanana fahadisoana, ary ny omega dia nanitsy izany fahadisoana izany indrindra; koa izay mijoro eo anelanelan’ny litera alfa sy omega dia ny “fahadisoana”, tandindon’ny fikomiana, izay no asehon’ny isa telo ambin’ny folo. Ny 1842 ka hatramin’ny 1850 dia vanim-potoana ara-paminaniana efa voapetraka, mitondra ny mariky ny Alpha sy Omega, ary izany no “fahamarinana.” Mandra-panaovan’ny Advantista Mitandrina ny Andro Fahafito Laodiseana fanadihadiana matotra sy ara-panahy momba izany tantara izany, dia saika jamba izy ireo manoloana ilay FAHAMARINANA miharihary izay aorin’ny vanim-potoana ara-paminaniana amin’ny tabilao nataon’i Habakoka, manomboka amin’ny 1842 ka hatramin’ny 1850, mihoatra ny fisalasalana rehetra. Ny fahamarinana izay iorenan’ny vavolombelona roa miaraka dia izao: tsy manana fahadisoana ny tabilao 1850. Ny tabilao 1850, tahaka ny tabilao 1843, dia ahitana ny “impito” an’i Mosesy, ary eo amin’ny tabilao roa tonta ny “impito” dia apetraka eo afovoan’ny tabilao, miainga avy any ambony ka hatrany ambany, maneho ny vanim-potoanan’ny “impito” manomboka amin’ny 677 talohan’i Kristy ka hatramin’ny 1844. Ny 2520 dia tsy hoe eo amin’ny tabilao fotsiny, fa izy no ivon’ny tabilao.
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.
Ny zavatra aseho eo afovoan’ilay tsipika ara-paminaniana izay maneho ny “impito” dia ny hazo fijaliana. Ny afovoan’ireo tabilao roa ireo dia ny fandaharam-potoana 2520, izay midina avy any ambony ka hatrany ambany. Eo afovoany no misy ny hazo fijaliana. Ny hazo fijaliana no afovoan’ny herinandro izay nanamafisan’i Kristy ny fanekena tamin’ny maro, ho fahatanterahan’ny Daniela toko faha-sivy andininy faha-fito amby roapolo. Io herinandro io dia maneho fito taona, izay ara-paminaniana dia 2520 andro. Tahaka ny amin’ireo tabilao, eo afovoan’ny 2520 andro indrindra no nanamafisan’i Kristy ny fanekena teo amin’ny hazo fijaliana. Hatramin’ny batisan’i Kristy ka hatramin’ny hazo fijaliana dia 1260 andro ara-paminaniana. Midika izany fa hatramin’ny batisa ka hatramin’ny hazo fijaliana dia hisy fanatitra maraina 1260 sy fanatitra hariva 1260, mitondra mankany amin’ny hazo fijaliana; nefa teo amin’ny hazo fijaliana dia afaka tamin’ny mpisorona ilay zanak’ondry fanatitra farany, ary ny Zanak’ondrin’Andriamanitra no tonga fanatitra hariva, ka dia Izy no nisolo tena ny fanatitra Zanak’ondry faha-2520 hatramin’ny batisa.
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.
Ny ivon’ny herinandro dia ny hazo fijaliana, ary ny ivon’ireo latabatra masina roa tonta koa dia ny hazo fijaliana; nefa amin’ny tranga tsirairay dia apetraka ao anatin’ny fahamarinana asehon’ny 2520 ara-tandindona ny Zanak’ondry. Apetraka eo afovoan’ny 2520 andro ny hazo fijaliana, ary teo amin’ny hazo fijaliana Jesosy no fanatitra faha-2520 sady fanatitra farany. Ny tantara eo anelanelan’ny Mey 1842 sy Janoary 1850 dia maneho fahadisoana, ary Kristy, izay Fahamarinana, dia napetraka teo anelanelan’ny jiolahy roa; na dia tsy jiolahy aza Izy dia nentina tahaka izany. Koa noho izany dia manana jiolahy telo isika: ny iray izay ho very ary ny iray izay hovonjena. Ireo jiolahy telo ireo dia mari-pamantarana telo mifamatotra amin’ny heloka, na dia ny mari-pamantarana afovoany aza no mifanohitra amin’ilay jiolahy alpha sy omega. Ny jiolahy alpha sy omega dia ampifandraisin’ny mari-pamantarana afovoany, dia ny hazo fijaliana.
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.
Miaraka amin’ireo tabilaon’i Habakoka hatramin’ny 1842 ka hatramin’ny 1850, ny fahadisoana no litera afovoany izay nampifamatotra ny mari-dalana voalohany sy farany. Ny mari-dalana afovoany teo amin’ny hazo fijaliana no nampifamatotra ireo jiolahy telo, nefa ny mari-dalana afovoany amin’ireo dia tsy fahadisoana, fa Fahamarinana, ary singam-pahamarinana iray izay tohanan’ny hazo fijaliana sy ny tabilaon’i Habakoka dia izao: ny 2520, dia ny “impito” ao amin’ny Levitikosy enina amby roapolo, dia fahamarinana; ary ao anatin’ny tontolon-kevitry ny lojika vao napetraka teo, ny mandà ny 2520 dia ny mandà an’i Jesosy.
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.
Rehefa milaza i Palmoni, Ilay Mpandanja Mahagaga hoe: “Hatrizay amin’ny roa arivo sy telon-jato andro; dia hodiovina ny fitoerana masina,” dia mamaly ilay fanontaniana ara-paminaniana hoe: “mandra-pahoviana?” Ny valiny dia tsy 1844 intsony, satria ny hetsika Millerita Philadelphiana dia nifarana tamin’ny 1856, fa tamin’izany no nanamarihan’i James sy Ellen White fa ny hetsika dia nifindra niala avy tao Philadelphia ho any Laodikia. Rehefa nametraka izany tsipika mazava izany ny Rahavavy White, dia midika izany fa mandra-piovan’izany toe-javatra izany dia tsy maintsy ho takarina ho maneho fisarahana ny fifandraisan’Andriamanitra amin’ny olony; satria Izy mitsangana any ivelany mandondòna eo am-pon’ny Laodikiana mitady hiditra. Tsy ao anatin’ny maha-olombelona azy ireo ny maha-Andriamanitra Azy. Ny tena asa izay natombok’i Kristy tamin’ny 22 Oktobra 1844 dia ny hampiray ny maha-Andriamanitra Azy amin’ny maha-olombelona, ary vonona i Kristy hanao izany zavatra izany indrindra, nefa tsy izany no nitranga.
“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.
“Raha ny Advantista, taorian’ilay fahadisoam-panantenana lehibe tamin’ny 1844, no nihazona mafy ny finoany ka nanaraka tamim-piraisan-tsaina ny fitarihan’Andriamanitra misokatra teo anoloany, ka nandray ny hafatry ny anjely fahatelo ary tamin’ny herin’ny Fanahy Masina nitory izany tamin’izao tontolo izao, dia ho nahita ny famonjen’Andriamanitra izy; ny Tompo dia ho niasa tamin-kery lehibe niaraka tamin’ny ezaka nataony, ho efa vita ny asa, ary Kristy ho efa tonga hatry ny ela handray ny olony ho amin’ny valisoany. Kanefa tamin’ilay vanim-potoanan’ny fisalasalana sy ny tsy fahazoana antoka izay nanaraka ilay fahadisoam-panantenana, dia maro tamin’ireo mpino ny fiavian’i Kristy no nandao ny finoany.... Toy izany no nanakantsakanana ny asa, ary navela tao amin’ny maizina izao tontolo izao. Raha ny tenan’ny Advantista manontolo no niray hina teo amin’ny didin’Andriamanitra sy ny finoan’i Jesosy, endrey, ho hafa lavitra toy inona ny tantarantsika!” 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.
Amin’ny famerimberenana ny tantaran’ny Isiraely fahiny dia nentin’ny Tompo nivoaka avy tao amin’ny haizin’ny Vanim-potoana Maizina ny Isiraely maoderina ka nampidiriny tao amin’ny fanekena niaraka taminy teo amin’ny Ranomasina Mena, fa ny batisa dia tandindon’ny fifandraisana amin’ny fanekena. Nefa tsy maintsy hosedraina ny Isiraely mba hahitana raha hitandrina ny fanekena izy. Tamin’ny Isiraely fahiny dia tsy nahomby tamin’ny fitsapana folo izy araka ny bokin’ny Nomery. Tamin’ny tsy fahombiazana fahafolo dia voaheloka ho faty tany an-efitra nandritra ny efapolo taona mahery izy, ka izany no nanome ohatra ny amin’ny fandavan’ny Isiraely maoderina ny hafatr’i Laodikia tamin’ny 1856. Tahaka ny tsy fahombiazan’ny Isiraely fahiny tamin’ny fitsapana mandroso miisa folo (ny folo mantsy dia tandindon’ny fitsapana), hatramin’ny nahatongavan’ny anjely fahatelo tamin’ny 1844 ka hatramin’ny 1856 dia nisy fizotry ny fitsapana mandroso napetraka tamin’ny hetsika Millerita Filadelfiana.
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.
Ny fitsapana folo hatrany amin’ny Ranomasina Mena ka hatramin’ny fikomiana voalohany tao Kadesy dia aseho ho vanim-potoana ara-paminaniana, satria ny isa folo no mamatotra izany vanim-potoana izany ho iray. Ny folo, izay tandindon’ny fitsapana, dia ireo fitsapana folo no nanondro ireo foko folo izay nandà ny fanekena ka tsy nahomby tamin’ny fitsapana fahafolo sy tamin’ny fizotry ny fitsapana. Nanomboka tamin’ny fiampitana ny Ranomasina Mena io vanim-potoana io, ary ny Didy Folo dia aseho ho voalohany amin’ireo fitsapana folo taorian’ny ranomasina; ny fitsapana voalohany dia ny Sabata, tandindona sy tombo-kasen’ny Didy Folo (asehon’ny mana). Rehefa aseho mazava toy izany ny vanim-potoanan’ny fitsapana folo tao amin’ny Isiraely fahiny ho vanim-potoana ara-paminaniana voafaritra tsara, ary ny Fanahin’ny Faminaniana dia mampahafantatra antsika fa ny fiampitana ny Ranomasina Mena dia tandindon’ny 22 Oktobra 1844, dia tokony ho fantatsika fa tamin’izay fotoana izay no nanombohan’ny fizotry ny fitsapana mandroso. Tsy mahalala izany ny Advantisma, ka noho izany dia tsy afaka mahita izy ireo fa tamin’ny 1863 dia voatendry ho faty tao amin’ny efitr’i Laodikia mandra-pahatongan’ny lalàn’ny Alahady, dia ilay lalàna indrindra izay nomena azy ireo hotorina fampitandremana ny aminy tany am-piandohan’ilay fizotry ny fitsapana izay nitarika ho amin’ny 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.
Rehefa tonga tamin’ny Advantisma Millerita tamin’ny taona 1856 ny fanambaràna momba ny toe-piainan’i Laodikia, dia navoaka ny “divay vaovao” momba ny “fito heny”. Tsy nekena mihitsy izany fahazavana vaovao izany, ary fito taona tatỳ aoriana, na 2520 andro ara-paminaniana tatỳ aoriana, dia nifarana ny hetsika Millerita Laodikeana ka tonga Fiangonana Advantista Mitandrina ny Andro Fahafito Laodikeana. Vonona ny hiditra ao amin’ny Tany Nampanantenaina i Mosesy, saingy efa tonga ny fitsapana fahafolo, ary mazava ho azy fa fitsapana fototra izany, satria ny asa indrindra nanendrena an’i Mosesy hatrany am-piandohana dia ny hitondra ny olon’Andriamanitra ho any amin’ny Tany Nampanantenaina. Izany no asa teo anoloan’i Mosesy talohan’ny nahatongavany tany Egypta. Efa tonga ny fitsapana fahafolo, ary nivembena momba ny fidirana ao amin’ny Tany Nampanantenaina ireo mpikomy.
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.
Ary hoy aho taminareo hoe: Tonga eo amin’ny tendrombohitry ny Amorita ianareo, izay omen’i Jehovah Andriamanitsika antsika. Indro, Jehovah Andriamanitrao efa nametraka ny tany eo anoloanao; miakara, ka alao ho fanananao izany, araka izay nolazain’i Jehovah, Andriamanitry ny razanao, taminao; aza matahotra, ary aza kivy. Dia nanatona ahy ianareo rehetra ka nanao hoe: Andeha isika handefa olona hialoha antsika, ary hitsongo ny tany ho antsika izy, ka hitondra teny amintsika indray ny amin’izay lalana hiakarantsika sy izay tanàna hodiavintsika. Dia sitrako tsara izany teny izany; ka naka roa ambin’ny folo lahy taminareo aho, iray isam-poko. Deoteronomia 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.
Hatramin’izany fotoana izany ka mandra-piverin’ireo mpitsikilo roa ambin’ny folo dia maneho ny tantara tamin’ny nahatongavan’ilay fitsapana fototra farany tamin’ny taona 1856, ary nandritra ny fito taona dia nandinika ny tany ireo Millerita Laodiseana mandra-pisafidianany hitsahatra tsy ho hetsika intsony ka ho tonga fiangonana.
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.
Ny fahamarinana voalohany hitan’i Miller dia ny “fotoana fito”, ka izany no niorina ho fototry ny fahamarinana fototra mandrafitra ny lalana fahiny ao amin’i Jeremia. Ny hazavana ara-paminaniana vaovao farany nentina tao amin’ny Advantisma dia tamin’ny 1856, ary andian-dahatsoratra momba ny “fotoana fito” izany. Betsaka ny hazavana mifandray amin’ny fandalinana lalina ireo zava-misy ara-tantara ireo; nefa raha toa ka te ho afaka hamantatra isika hoe nahoana ny valin’ny andininy faha-efatra ambin’ny folo ao amin’ny Daniela valo no hoe “hatramin’ny 9/11 ka hatramin’ny lalàna alahady, dia hodiovina ny fitoerana masina,” dia tsy maintsy manohy mandroso isika.
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.”
Ny asa izay natombok’i Kristy tamin’ny 1844 dia navily tamin’ny 1863, ka noho izany ny “fanadiovana” ny fitoerana masina izay nanomboka tamin’izany fotoana izany dia naato, raha mbola nanomboka nizotra namakivaky ny efitr’i Laodikia ny olon’Andriamanitra. Noho izany antony izany, ny asa izay tokony ho notanterahin’i Kristy tao anatin’ny vanim-potoana 1844 ka hatramin’ny 1863 dia tsy maintsy haverina rehefa ny anjely fahatelo, izay ilay anjely manasaraka sy manisy tombo-kase, no manatanteraka amin’ny farany ny asa asehon’ny hoe “fanadiovana.” Ny mari-pamantarana ara-paminaniana manomboka amin’ny 1844 ka hatramin’ny 1863 no mari-pamantarana izay tokony ho nanatanterahan’i Kristy ny asa fanadiovana ny fitoerana masina, ary ireo mari-pamantarana ireo dia maneho ny tantara izay hanatanterahana izany asa izany. Raha azo aseho fa ny 1844 ka hatramin’ny 1863 dia maneho ny vanim-potoana manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady, dia mifanaraka amin’ireo tsipika hafa asehon’ny hoe “mandra-pahoviana” ny fanontaniana hoe “mandra-pahoviana.”
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.
Ny taona 1844 no nahatongavan’ilay anjely fahatelo, ary ny taona 1863 no manamarika ny fiafaran’ny fotoam-pitsapana. Tamin’ny 1846 dia nivady ny Whites, ary niova avy tamin’ny Harmen ho White ny anaran’i Ellen, ary tamin’io taona io no nanombohan’izy mivady nitandrina ny Sabata andro fahafito. Ny Sabata, ny fanambadiana, ary ny fanovana anarana dia samy tandindon’ny fifandraisana amin’ny fanekena ara-paminaniana avokoa. Nentin’ny Tompo namakivaky ny Ranomasina Mena tamin’ny 1844 i Isiraely maoderina, ary tamin’ny 1846 dia nentiny ho eo Sinay izy ireo mba hanomezana azy ny lalàna sy hidirany amin’ny fanekena miaraka amin’izy ireo. Io lalàna io, tahaka ny amin’ireo takelaka roa an’i Habakoka, dia voasoratra eo ambonin’ny takelaka roa; ny takelaka voalohany dia misy lalàna 4 ary ny takelaka faharoa dia misy 6. Ny takelaka roa dia maneho ny fifandraisana amin’ny fanekena an’i Isiraely fahiny sy i Isiraely maoderina, ary miaraka, ireo takelaka roa amin’ny fanekena, dia ny Didy Folo, ary voamarika ara-tandindona ho 46 ho an’i Isiraely fahiny, no tandindon’ireo takelaka roa an’i Habakoka izay maneho ny tantaran’ny ranonorana farany. Miaraka amin’ireo fanatitra mofo ahetsiketsika roa tamin’ny Pentekosta, ireo dia maneho ny faneva, dia ilay iray hetsy sy efatra amby efatra alina.
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.
Rehefa niova avy tamin’i Harmen ho White ny anaran’i Rahavavy White. Harmen dia midika hoe miaramilan’ny fiadanana, nefa nosoloina tamin’ny White izany, izay fanamarinana avy amin’i Kristy. Ny anarana hoe Gould dia midika volamena, ary Ellen dia midika fahazavana mamirapiratra sy manjelanjelatra. Ny anarany dia maneho ny hafatry ny Laodikia.
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.
Manoro hevitra anao Aho mba hividy amiko volamena voazaha toetra tamin’ny afo, mba hanankarena anao; sy fitafiana fotsy, mba hitafianao, ary mba tsy hiseho ny henatry ny fitanjahanao; ary hosory ody maso ny masonao, mba hahitanao. Apokalypsy 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.
Ny “fanafody fanosotra ny maso” dia ny fahazavan’ny Tenin’Andriamanitra, ary i Ellen dia fahazavana mamirapiratra sy mamely. Ny fiarovana ho an’ny Millerites tamin’ny 1856 dia hita tamin’ny fandraisana ny hafatra ho an’i Laodikia araka izay naseho tamin’ny alalan’ny asa sorany, sy araka izay aseho ao amin’ny anarany. Mazava tsara ny filazan-dRahavavy White fa ny hafatra tamin’ny 1888 nentin’i Jones sy Waggoner dia ilay hafatra ho an’i Laodikia, ary fa ny hafatr’izy ireo koa dia ny hafatry ny anjely fahatelo.
“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.
“Ny Tompo, noho ny famindram-pony lehibe, dia nandefa hafatra sarobidy indrindra ho an’ny olony tamin’ny alalan’ireo Loholona Waggoner sy Jones. … Ity no hafatra izay nandidian’Andriamanitra homena izao tontolo izao. Io no hafatry ny anjely fahatelo, izay tsy maintsy hotorina amin’ny feo mahery, sady arahina amin’ny firotsahan’ny Fanahiny amin’ny ambaratonga lehibe.” 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.”
Tonga tamin’ny 1844 ny anjely fahatelo, ary nanandrana ny asany fanindroany izy tamin’ny 1888. Ny hafatry ny 1888 dia ny hafatr’i Laodikia; izany no hafatry ny anjely fahatelo; izany no nanamarika ny fidinan’ilay anjely ao amin’ny Apokalypsy valo ambin’ny folo; izany no hafatry ny fanamarinana amin’ny finoana izay torina mandritra ny firotsahan’ny ranonorana farany. Tonga tamin’ny 1844 ny anjely fahatelo ary avy eo indray tamin’ny 1888, nefa nolavina tamin’ireo fotoana roa ireo ihany izy; kanefa ireo fotoana roa ireo samy tandindon’ny fotoana ahatongavan’ny anjely fahatelo amin’ny andron’ny ranonorana farany. Ny 1844 dia tandindon’ny 9/11, ary raha ny 1863 no tandindon’ny lalàna alahady, dia ny vanim-potoana ara-paminaniana hoe “9/11 ka hatramin’ny lalàna alahady” araka ny asehon’ilay tandindona hoe “mandra-pahoviana” no hisolo tena ny valin’ny fahamarinana ankehitriny ho an’ny fanontanian’ny andininy faha-telo ambin’ny folo hoe: “Mandra-pahoviana?”
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.
Ny tantaran’ny Millerita hatramin’ny 1842 ka hatramin’ny 1850 dia fe-potoana ara-paminaniana izay mifanindry amin’ilay fe-potoana ara-paminaniana momba ny fizahan-toetry ny anjely fahatelo nanomboka tamin’ny 1844 ka hatramin’ny 1863. Ny 1842 ka hatrany amin’ny 1863 dia manana mari-dalana ara-paminaniana izay maneho ny tantara manomboka amin’ny 9/11 ka hatramin’ny lalàna alahady, rehefa manadio ny tempoliny Kristy, voalohany ny fiangonany ary avy eo ireo mpiasa amin’ny ora fahiraika ambin’ny folo. Amin’ny lalàna alahady, Kristy dia hanana vahoaka voadio hatolotra amin’izao tontolo izao ho fanatitra famantarana, ary ny fiangonana dia ho tonga fiangonana mpandresy. Amin’izay fotoana izay dia ho voadio ny fitoerany masina.
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.
Napetratsika teo amin’ny toerany ny tandindon’ny hoe “mandra-pahoviana”, na dia mazava ho azy fa mbola misy hafa koa aza. Hanomboka isika hitondra izao sy ireo lahatsoratra dimy teo aloha hiverina ao anatin’ny fomba fijerin’ny bokin’i Joela, nefa ireo fiviliana an-dalana ireo dia toa zava-dehibe hapetraka mialoha. Ny fijoroana ho vavolombelon’ny “mandra-pahoviana” tsirairay izay nodinihintsika dia mifanaraka amin’ilay fanontaniana hoe “mandra-pahoviana” izay novalian’i Palmoni ao amin’ny andininy faha-efatra ambin’ny folo, satria ny fitoerana masina dia hodiovina hatramin’ny 9/11 ka hatramin’ny lalàna alahady. Izany tantara izany no tantaran’ny ranonorana farany, ary ny tantaran’ny ranonorana farany dia aseho ao amin’ny bokin’i Joela.