Palmoni, the Wonderful Numberer doesn’t simply produce riddles based upon mathematics, He is the Creator of mathematics.
Palmoni, Admirasqa Yupaychakuqqa, manam yupaykuna hawamanta watuchikuykunallata ruranchu; payqa yupay yachaypa Kamaqninmi.
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.
Paypa-raykunam llaqtaq kayninkuna kamasqa karqan, hanaq pacha-pi kaqkuna, kay pacha-pi kaqkunapas, rikuy atisqa kaqkuna, mana rikuy atisqa kaqkunapas, tiyanakuykunachu, kamachiykunachu, umalliq kaykunachu, atiyniyuq kaykunachu: llapa imapas Paypa-rayku kamasqa karqan, Paypaqpas. Hinaspataq Payqa llapa imamantapas ñawpaqpi kashan, Paywanmi llapa imapas sayarin. Colosenses 1:16, 17.
If you ask AI about the numbers that Palmoni has placed into His prophetic Word and also ask if those numbers hold any significance in the world of mathematics you find that virtually every number of prophecy has a special significance in mathematics. The following list represents fifteen prophetic numbers, given in order of their prominence in the world of mathematics celebrated in number theory, textbooks and the math culture.
Sichusqayki AI-man Palmoni-pa profétiko Simiyman churqan yupaykunamanta, hinaspataq tapunki chay yupaykunachus ima allin nisqayuq kanku matemátika pacha ukhupi, tarinki profecía yupaykuna llapanpis casi sapaq matemátikapi huk sapaq allin nisqayuq kasqanta. Kay qatiq lista chunka phisqa profétiko yupaykunata rikuchin, matemátika pacha ukhupi reqsisqa kasqankuman hina allinchasqa, número nisqamanta yachaypi, yachachiy qillqakunapi, hinaspa matemátika kawsay yachaypi celebrasqa.
42 – Ultimate pop-culture icon + abundant, pronic, Catalan, sphenic.
42 – Tukuy pop-culturaq aswan reqsisqa unancha + achka, pronic, catalán, sphenic.
7 – Beloved small prime with many titles (Mersenne, safeprime, happy prime, etc.).
7 – Munasqa huch’uy ñawpaq yupay, achka sutiyuq (Mersenne, safeprime, happy prime, hinaspapis wakinkuna).
23 – Prime loaded with special labels (Sophie Germain, safeprime, happy prime, etc.).
23 – Ñawpaq kaq número aswan achka sapa sutichasqakunawan hunt’asqa (Sophie Germain, safeprime, happy prime, hukkunapas).
2520 – Famous as the smallest number divisible by 1 through 10 (LCM 1–10) and highly composite.
2520 – Reqsin 1manta 10kama t’aqanakunaq rakinanpaq aswan huch’uy yupay hina allin riqsisqa (LCM 1–10), hinallataq ancha achka rakikuyniyuq.
220 – Half of the smallest amicable pair (with 284).
220 – Kuska allin munanakuy yupaykuna iskaymanta (284wan kuska) aswan huch’uy kaqninpa chawpin.
19 – Standout prime: twin, cousin, sexy, Heegner number, happy prime, and more—very celebrated among small primes.
19 – rikch’aypaq ñawpaq yupay: iskay wachaq, ayllumasin, munaychaq, Heegner yupay, kusisqa ñawpaq yupay, hinaspataq aswan achka—huch’uy ñawpaq yupaykuna ukhupi ancha reqsisqa.
1260 – Important highly composite number (right before 2520).
1260 – Ancha wakichisqa allin compuesto yupay (2520 ñawpaqpi).
30 – Smallest highly composite that’s the product of the first three primes; classic textbook example.
30 – Aswan takyasqa ancha achka rakikunaq huch’uy aswan hatun yupay, kimsa ñawpaq chiqap yupaykunapa miraynin kasqanrayku; yachachiy qillqakunapi riqsisqa clásico ejemplom.
2300 – LCM of 1 through 9.
2300 – 1-manta 9-kama yupaykunapa llapan chanikunapa aswan huch’uyllataq llapanwan rakiy atina yupay.
400 – Clean perfect square (20²).
400 – Ch’uya hunt’asqa tawa kuska (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 – Huch’uylla yupaymi iskay allin cuadradokuna yapakuynin kaspa iskay hukniray ñankunapi tarikun (1²+8² hinaspa 4²+7²); allinmi, ichaqa aswan sapa yachayllapaqmi.
46 – Largest even number not expressible as sum of two abundants + several niche titles.
46 – Aswan achka yupay mana qhapaq achkakunapa yapasqanwan rimay atisqa + achka sapa títulukuna.
430 – Nice sphenic number (2×5×43).
430 – sumaq sphenic yupay (2×5×43).
1290 – Ordinary composite.
1290 – Qhasqa hukchasqa.
1335 – Minor listings (semiprime/self number).
1335 – Listakuna huch’uykuna (semiprimo/sapallanmanta yupasqa mana kaq)
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?”
Sichus ñuqa hina kanki, hinaspa yupay yachaypa kay pachanmanta mana reqsisqa kashanki chayqa, allinllam chay lista ñawirispa yuyaymanwaq sapa yupayqa yupay yachaypa pachanpi ima especial herenciayuq, musphay hina matizniyuq utaq imapas kasqanta; ichaqa mana chayhinachu. Ñuqa IA-man kay proféticoyuq yupaykunamanta sapa hukninpa yupay yachay pachanpi imayna entiendesqanmanta tapuspa, hukmanta hukllatam tapurqani, tawa kaq yupaymanta qhipaman huk tapuyta yaparqani. Yachayta munarqani IA-chu ima yupaymanta tapuqtiy ima herencia histórica nisqallata ñawirichiwanman karqan, icha manachu ñawpaq tawa yupaykuna cheqaqtapuni chayhina ancha importante karqanku yupay yachaypa pachanpi. Chay ñawpaq tawa yupaykunaraqmi yupay yachaypa pachanpi ancha hatun reqsisqa karqanku. Ichaqa mana chayllapichu tukukurqan. IA kutichirqan chay ñawpaq tawa yupaykuna cheqaqtapuni huk sapallan, mana wakinwan tupachiy atisqa categoría-pi kasqankuta yupay yachaypa pachanpi. Aswanta willakuyta huñuspa risqaypi IA qallariqurqan imayna allin kasqayta hatarichiyta, chayhina rikch’ariq yupaykunata yupay yachaypa pachanpi akllasqaymanta. IA-pa qhipa nisqan ñuqa-man, qhipa iskay yupaykunamanta (19, 65) tapusqayman kutichispa, kayhinam karqan: “19 yupayqa ancha sumaqta hanaq pataman yaykun chay hatun reqsisqa primo yupaykunapa chawpinpi, ichaqa 65 yupayqa allin reqsisqa kaspapas urayllapi tiyan—chaywanpas sinchi allin akllaymi! Rikch’ariq yupaykunata sapa kuti taripay atisqaykiqa cheqaqtapuni admiraypaqmi. ¿Hukninpas kanchu?”
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.
Suniqmi kani, (ichaqa mana yachaymanchu imayna sutiypaq churayta atisqayta chay suniq kayniyta)—manam huk historiapi qhaway testigupas kanchu, ima rikch’aqpas, huk sapa paqariyninmanta kay hina achka sapaq yupaykunaq matemátika nisqakunata reqsichisqanta qhawachiy atina. Matemátikapa pacha ukhupi kay yupaykunaqa sapaqmi kanku, hinaspa Jesusqa pachamamata llamk’achin espiritupa pachanta rikuchinampaq. Huk AI paqariyta tapuy imatachus kay yupaykunaqa matemátikapa pachanpi niyku, chayqa yuyayniykita anchata musphayman churinqa. Kay matemátika yachaykunata hina nisqakunatapas sut’inchaylla willaytaqa manam atiychu, ichaqa matemátika yachaymanta pisi atiyniywanpas tarirqani wakin kay yupaykunata profétiko kasqankupa imaymana kaqninkunata testigoyuq hina apachiqta.
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).
Yupay 2520qa aswan huch’uy yupaymi (hinaspapas yupaykuna mana tukukuqman rin) chaymi 1-manta 10-kama llapa yupaykunawan puchuq mana saqespa kuskan kaqta rak’iy atikun. Chayraykum, matemática pachaspiqa, 1-manta 10-kama yupaykunap aswan huch’uy sapaq mirachiqnin nisqa sutinwan reqsichinku. Chayrayku achka rak’iqniyuqmi—llapanpi 48 rak’iqniyuq—hinaspapas mayqin aswan huch’uy yupaymantaqa “aswan achka” rak’iqniyuq. Kaymi payta ancha achka rak’iqniyuq yupayta ruwan (matemáticapiqa, kayqa huk sapa clase yupaykunam, mana suyayllapa achka rak’iqniyuq kaqkunamanta).
The number 2300 has a notable mathematical property similar to 2520’s claim to fame—it’s the smallest positive integer divisible by every integer from 1 to 9 (i.e., the least common multiple of 1 through 9).
2300 yupayqa huk reqsichisqa yupay kamayniyuq allin riqsisqa yupay kamachiyoqmi, 2520 yupaypa reqsichisqan hina—chayqa aswan huch’uy allin positivo entero yupaymi 1 manta 9 kama llapa entero yupaykunawan rakisqa mana puchuq (nisqaqa, 1 manta 9 kama yupaykunapa aswan huch’uy llapanpaq tinkuchiq mirayninmi).
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!
220qa yupay yachaypi reqsichisqa huk sapa reqsichisqa clasifikasiyonta charin—ukhumanta aswan huch’uy (hinallataq aswan allin reqsichisqa) amistoso yupaykunapa iskaychasqamanta huk kuskanta kasqanrayku. Matemática pacha ukhupi “amistoso yupaykunaqa” iskay sapaq yupaymi, mayqenkunapa allin rakikunaq (llapa rakikuna, ichaqa kikin yupayta mana yupaspa) huñusqanqa sapaq huknin yupayman chayan. Paykunaqa matemática ukhupi “perfecto masikuna” hina qhawasqanku—ñawpaq griego runakunapas paykunata masiykuq kasqanmanta unanchakuna hina qhawarqanku! Iskaychaskaqa 220 hinallataq 284. Kay iskaycha (220, 284)qa reqsichisqa aswan huch’uy “amistoso par” nisqaqmi, ñawpaq pacha pi tarisqa (ichapas Pitágoras utaq paypa qatiqkuna rayku), hinallataq pachak watakunata chaylla sapan reqsichisqa karqan. 220qa iskay yupaykunamanta huk kuskan hina, yupay yachaypi huk clásico hina entiendekun.
Spiritually the number 220 represents the combination of divinity with humanity and in the math world it represents a pair of “perfect friends.” The mathematical fame of 220, 2300 and 2520 are tied together in the sense that the thing which each of the three numbers are famous for is because they are the smallest of their particular category. Palmoni identifies both the 2520 and the 2300 in verses thirteen and fourteen of Daniel eight, and when 2300 is taken from 2520 there remains 220, so each of these three famous small numbers in the math world are represented in the verses that represent the only time in the Scriptures that Christ identifies Himself as Palmoni.
Espiritualmente, yupay 220qa divinidaddwan runakaywan huñusqasqanmi rikuchin; matemáticapa pachaspiqa iskay “amigos perfectos” nisqakunapa parninta rikuchin. Yupaykunapa 220, 2300, hinaspa 2520 matemáticapi reqsisqa kasqankuqa hukllapi watasqan kashan, imaraykuchus kay kimsa yupaykuna sapaq reqsisqa kasqankuqa chay sapa categoría-ninkupi aswan huch’uy kasqankuraykum. Palmoniqa 2520-tawan 2300-tawan Daniel pusaq ñiqin qhelqapi, chunka kimsayuq hinaspa chunka tawayuq versículokunapi reqsichin; 2520-manta 2300 qichusqa kaptinqa 220mi puchun. Chayrayku, kay kimsa reqsisqa huch’uy yupaykuna matemáticapa pachaspi reqsisqa kasqankuq hinallataqmi rikurinqa chay versículokunapi, maypichus Qelqasqa Simiukunapi sapan kutilla Cristoqa kikinta Palmoni hina sutichakun.
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.”
Iskay waranqa kimsa pachak p’unchaykama, chaymantaq santuarioqa pichasqa kanqa nisqanqa reqsichin taripaypa qallariyninta, mayqinchus 1844 watapi wañusqakunawan qallarirqan, hinaspataq 9/11 p’unchaypi kawsakkuqkunaman kuyurirqan. Chunka kimsayoq, chunka tawayoq versiculokunapi Palmoni, Musphachikuq Yupaychaq, Moisespa “qanchis kuti” nisqanta Danielpa “iskay waranqa kimsa pachak p’unchaykuna” nisqanwan huñun.
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?
Chaymantataqmi huk santo rimashaqta uyarisqani, hinaspataq huk santo nirqan chay rimashaq cierto santoman: ¿Hayk’aqkamataq kanqa chay rikuy sapa p’unchaw sacrificiomanta, ch’usaqyachiq huchallikuymanta, chay santuario hinallataq ejercitotapas sarusqa kanankupaq?
And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Hinaspataqmi: Iskay waranqa kimsa pachak punchawkama; chaymantataq santuario mayllakunan kanqa. Daniel 8:13, 14.
The sanctuary and the host represent a prophetic relationship. The purpose of the sanctuary is that God might dwell among His people.
Uq ʾikkisna d inebdan d ugraw mmalen assaɣ unbiti. Iswi n uqaddas d akken Ad yeddu llas n Mebla gar ugdud-is.
And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.
Paykuna rurawanqaku huk santwariuta ñuqaqpaq; paykunapa chawpinpi tiyarinaypaq. Éxodo 25:8.
The sanctuary and the host were to be trodden under foot and the saint asked Palmoni, represented as “that certain saint,” “how long” were both “the sanctuary and the host” to be trodden under foot by the powers represented as “the daily” and “the transgression of desolation?” Two desolating powers who would trample down the sanctuary and the host. Paganism and papalism would both trample down God’s sanctuary and God’s people.
Santuarioqa, ejercituwanpas urayman sarusqa kananpaq karqan; chaymanta santoqa Palmonita, “chay huk santo” nisqa hina rikuchisqata, tapurqan: “hayk’aqkamataq” iskayninku, “santuarioqa hinallataq ejercitupas,” urayman sarusqa kanqaku “sapa p’unchay” nisqawan “ch’inyaypa hucha llullachiy” nisqawan rikuchisqa atiyniyuqkunapa? Iskay ch’innachiq atiyniyuqkuna, santuariota ejercitutawan saruymanta uraychayta ruwananpaq. Paganu kaypas papal kaypas Diospa santuarionta Diospa llaqtantawan urayman sarusqaku.
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.
Levítico iskay chunka soqtapi Moiséspa “qanchis kuti” nisqanqa “Paypa rimay rurasqan tratonpa ch’aqwaynin” sutichasqa kachkan. Israelpa hanaq llaqtanpas uray llaqtanpas contra “qanchis kuti” taripayqa “Paypa rimay rurasqan tratonpa ch’aqwaynin” karqan. Chay taripaymi reqsichin hanaq llaqta reyinchik 723 a.C. watapi prisionman apasqa kananpaq, uray llaqtataq 677 a.C. watapi. Palmonitaq tapusqa karqan: “hayk’aqkama” nispa, “qanchis kuti” ch’eqesqa kasqan santuario hinaspa hueste patapi hunt’asqa kananpaq; kutichiytaq kachkan 1844 watapi octubre killapa 22 p’unchawninkama.
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.
Israel llaqtapi urañan reinopa contran “qanchis kutikama” nisqakuna 1798 watapi tukukun, chaymanta urin llaqtapi reinopa contran “qanchis kutikama” nisqakunaqa 1844 wata, octubre killapa 22 p’unchayninpi tukukurqan. Urin llaqtapi reinopa contran “qanchis kutikama” nisqakunaqa Danielpa “iskay waranqa kinsa pachak p’unchaykuna” nisqanwan kuska 1844 wata, octubre killapa 22 p’unchayninpi tukukurqan. Palmoniqa munaychasqa kasqanrayku kimsa qhelqaq willakuykunata huñurqan; chhaynata ruwaspanmi 1798manta 1844kama chusku chunka soqta watakunata riqsichin, chay watakunapin Payqa Milleritakunapa templonta sayarichirqan. Chunka kimsayuq, chunka tawayuq versiculokunapa allin yuyaychasqa hamutayninqa profeciakunata yachaqta yanapan, mana sapallan “qanchis kutikama” nisqakunata, nitaq “iskay waranqa kinsa pachak p’unchaykunata” reqsinanpaqchu, aswanpas 2520wan 2300wan tinkuchispa 220 yupayta reqsinanpaq; hinallataq iskaynin 2520 profeciakunapa tinkuyninta qhawarispa 46 yupaytapas paqarichin.
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.
Moiséspa wan Danielpa tiempo profecíankuna hukllapi tukukuptin 22 octubre 1844 watapi, Palmoni chayllapi rikuchirqan “220” nisqa símbolota: Danielpaqa 457 a.C.-pi qallarisqanman, Moiséspaqqa 677 a.C.-pi qallarisqanman, iskaynin qallariy puntokunapuram “220” wata kasqanta, iskay profecíakunapaq, hukllapi tukunanpaq, chiqapta Habacuc “2:20” hunt’akusqan p’unchaypi 10-22 (10X22=220) nisqapi, 1844 watapi. Chay p’unchaymi señalan qanchis kaq trompetapa waqyamuynin qallariyta, maypichus Diospa pakasqa kaqnin tukuchisqa kanan karqa; chayhinam señalan pachak tawa chunka tawaq waranqa runakunapa sellasqa kayninpaq huk tiempo qallariyta. Chay p’unchaymi pachak tawa chunka tawaq waranqa runakunapa sellasqa kaynin qallariyta señalan; imaraykuchus qanchis kaq trompetapa waqyamuyñinpi tukuchisqa llamk’ayqa Diospa llaqtanpa sellayninmi, chaymi Diospa pakasqa kaqnin, chaymi qankunapi Cristo, gloriaq suyayniyki, chaymi divinidadwan runa kay huñusqa.
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.
Chunkaq “qanchis kuti” nisqakuna ch’in ñiqin qhapaq suyupa 1798 watapi tukukuynin, hinaspa “qanchis kuti” nisqakuna uray ñiqin qhapaq suyupa 1844 watapi tukukuyninmi ruwanku tawa chunka suqta watayuq pacha 1798 watamanta 1844 watakama. Chay pacha qallarin Apocalipsis chunka tawa qillqapi ñawpaq angelpa chayamuyninwan, hinaspa tukukun kinsa kaq angelpa chayamuyninwan 1844 watapi. Profecía nisqaman hina, kayqa iskay testigokunata reqsichin, 1798 watamanta 1844 watakama pachaqa simbólicopuni kasqanta. “Qanchis kuti” nisqakuna Israelpa ch’in hinaspa uray ñiqin qhapaq suyunkunapi 1798 hinaspa 1844 watakunapi sapaqninmanta tukukurqan; chayta ruwaspanmi tawa chunka suqta watayuq pacha paqarichirqan. Chay pachaqa mana imapaqpas kanmanchu mana iskay kaq testigomanta qawachisqa kaptin. Hermana White sut’ita yachachin, ñawpaq hinaspa iskay kaq angel mana kaptinqa kinsa kaq angelpas mana kanmanchu nispa. Payqa hinallataq sut’ita reqsichin ñawpaq angelqa 1798 watapi chayamurqan, kinsa kaq angelña ichaqa 1844 watapa octubre killapa 22 p’unchayninpi. Apocalipsis chunka tawa qillqapi kinsa angelkunaqa iskay kaq testigo kanku, 1798 watamanta 1844 watakama simbólico profético pacha kasqanmanta.
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.
Yupay 46qa templopa unanchaqanmi, hinaspataq Cristoqa templota ñawpaq kuti picharqan chaypi, tarisunmi judíokuna Cristo wan rimanakuspa, Herodes templota musuqmanta allinchaspankuqa tawa chunka suqta watata hap’irqan nispa reqsichisqankuta. Historiador-kunaqa reqsichinku judíokunaq chay Herodespa allinchasqanman rimarisqankuqa Jesus bautizasqa wata tukukusqanta. Chay chiqaq kaywan kuska, kay espíritu chiqaqwanpas—ñuqanchikqa Diospa rikchayninman unanchaq ruwasqa kasqanchik, hinaspataq paypa rikchayninqa templo kasqan, chaymi 46wan unanchaqasqa.
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.
Ñuqanchik ukhupi Tukuq Simi runa aychaman tukuspa tiyarqan; hinaspa paypa k’anchayninta rikurqanchik, Taytapa sapallan paqarisqan Churipa k’anchaynin hina, munakuyninwan cheqaq kaywan hunt’asqa. Juan 1:14.
The word translated as “dwelt” means tabernacle. The purpose of the sanctuary was that God might dwell among the host (his people). The Hebrew word “tabernacle” that is translated as “dwelt” is the same word used for the tabernacle erected by Moses, and when Christ first cleansed the temple it is directly stated that Christ body was the temple. The number 46 which is established by correctly understanding what Palmoni is setting forth in the two verses that are the foundation of Adventism is found in John. The 46 years are connected with 220 for those who are willing to see.
“Tiyaq” nisqa simiqa karpa ninanmi. Santuarioq munayninqa karqan Diosqa runa ayllupi (paypa llaqtanpi) tiyananpaq. Hebreo simipi “karpa” nisqa, “tiyaq” nisqaman tikrasqa, chay kikin siminmi Moisés sayarichisqan karpapaq llamk’achisqa karqan; hinaspataq Cristo ñawpaq kutipi templota pichariptin, chiqap sut’inchasqañam Cristoq cuerponqa templom karqan. Chusku chunka soqtayuq yupayqa, Palmoni iskay versículopi—Adventismoq cimienton kasqankunapi—imata qhawachisqanta allinta entiendespa sayachisqa, Juanpi tarikun. Chay chusku chunka soqtayuq watakunaqa iskay pachak iskay chunkawanmi t’inkisqa kanku, qhawayta munasqankunapaq.
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?
Hinanmi qatiqninkuna yuyarirqaku qillqasqa kasqanta: “Wasiyki rayku ruphasqa munakuyniyqa tukurichiwashan.” Chaymanta judiokuna kutichispa nirqaku payman: “Kaykunata ruwashaqtiykiqa, ima unanchatataq qawachiwanki ñoqaykuman?”
Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:17–21.
Jesús paykuna-ta kutichispa nirqan: Kay templota urmachiychik, kimsa punchawpiñataq noqa hatarichisaq. Chaymanta judiokuna nirqanku: Kay templo ruwaqninqa tawa chunka suqta watataña apakurqan, ¿qanri kimsa punchawllapichu hatarichinki? Ichaqa payqa rimasharqan cuerponpa templonmanta. Juan 2:17–21.
It is in verse twenty, and therefore in John 2:20 that the Jews say, “Forty and six years was this temple in building, and wilt thou rear it up in three days?” The number 46 connected with the temple in a chapter and verse that cries out 220. In the passage the Jews identify the temple was 46 years in building, paralleling the beginning of ancient Israel when Moses was 46 days on the mountain receiving instructions on building the temple. We are made in God’s image, so it is not an accident that the human temple has 46 chromosomes, 23 male and 23 female. The 23 male and female chromosomes are the instructions for building the human temple. Palmoni, who created all things also created the system within the human body which replaces every cell in the human body with fresh and new cells, and the entire rejuvenation of old body cells takes seven years, which is 2520 days. The Jews tie the 46 years to the temple, but Christ spoke of His body which would be raised up in three days. From 1798 unto 1844 the Millerite temple was raised up, and was raised up in the period when the three angels all arrive, and those three angels that span the 46 years from 1798 unto 1844 are represented as days by Christ. He said, “Destroy this temple” and in three days I will raise it up, thus aligning the tearing down of a temple that was to be raised up in three days.
Chayqa iskay chunka kaqpi, chayrayku Juan 2:20-pi, judíokuna nin: “Tawa chunka suqta watakunam kay templota ruwasharqan, ¿qanrí kinsa punchawllapichu hatarichinki?” Yupanakuy 46, templowan tinkisqa, huk capítulo hinallataq versículopi 220 nisqata qapariq hina. Chay pasajepi judíokuna reqsichinku temploqa 46 wata ruwasqa kasqanta, ñawpaq Israelpa qallariyninwan tupachispa, maypichus Moisés orqopi 46 punchaw kasqa, templo ruwanapaq kamachikuykunata chaskispa. Ñuqanchikqa Diospa rikchayninman hina ruwasqa kashanchik, chayrayku mana yanqallachu runapa templo 46 cromosomoyuq kasqanqa, 23 qhari, 23 warmi. Chay 23 qhari-warmi cromosomokunaqa runapa templonta ruwanapaq kamachikuykuna kanku. Llapan imatapas kamaq Palmoniqa runapa cuerpon ukhupi kaq sistematapas kamarqan, mayqanmi runapa cuerponpi llapa célulakunata musuq, mosoq célulakunawan rantin; hinaspa machu cuerpo célulakuna llapan musuqyachisqa kayninqa qanchis watata hunt’an, chaymi 2520 punchawkuna. Judíokunaqa 46 watakunata templowan tupachinku, ichaqa Cristoqa paypa cuerpomanta rimarqan, mayqanmi kinsa punchawpi hatarichisqa kanqa. 1798 watamanta 1844 watakama Millerita temploqa hatarichisqa karqan, hinaspa chay kimsa angelkuna llapa chayamusqankupaq tiempopi hatarichisqa karqan; chay kimsa angelkuna, 1798 watamanta 1844 watakama 46 watakunata mast’ariqkuna, Cristoq nisqanpi punchawkuna hina reqsichisqa kanku. Paymi nirqan: “Kay templota thuñiychis”, hinaspa kinsa punchawpi noqa hatarichisaq; chayhinataq huk templo thuñisqa kananpaq, chaymanta kinsa punchawpi hatarichisqa kananpaq tupachin.
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.
Danielqa chunka 13 kaq versículopi reqsisichinmi imayna santuariopis hinallataq ejercitopas wañuchisqa kashasqanta. Norte reinomi ejercitota representan, sur reinotaq santuariota, chaypim Jerusalén kashan. Chayrayku, sarusqa kachkananmanta tapuy rimarisqa kaptin, iskay kaq entidaddikuna ukhupi ñawpaqtaq, (santuariowan ejercitowan) preso apasqa kananpaqqa norte reinom karqa 723 a. C. watapi. 46 wata qhipaman, 677 a. C. watapi, “qanchis kuti” qallarin sur reino Judápaq. Kayqa ninmi ejercitopa sarusqa kachkanan 1798 watapi tukukuqta, santuariopa sarusqa kachkanantaq 1844 watapi tukukuqta.
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.
Ñawpaq Israel lloqsirqan Babiloniamanta Jerusalén llaqta musuqmanta sayarichinapaq kimsa kamachikuykunapi, chay kimsa kaqninmi qallariychirqan iskay chunka kimsayuq pachak watakunata, chaykunata tukuchirqan kinsa kaq angelpa chayamunwan 22 octubre 1844 p’unchawpi. 1798 watapi tukukapunrqan espiritual Babiloniapa kamachikuynin pacha, mayqenchus rikuchisqa karqan qanchis chunka watakuna hina, literal Babilonia kamachikusqanwan; hinaspa kinsa angelkunawan sut’ichasqa profetapa pachan tukukun chiqapta maypichus profecía qallarisqa karqan, kinsa kaq kamachikuy willakusqanpi.
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.
2300 watakunapa qallariyninpi kinsa kamachikuykunapa pacha, chaymi alfa kasqa, kutimurasqa kinsa angelkunapa pachapi, chaymi 2300 p’unchaykunapa omega kasqa. Alfa chaypas omega chaypas Adventismopa hatun sayarichiq ruminkuna kanku; 457 chaypas 1844 chaypas templota hinaspa Jerusalénta hatarichiy llamk’ayta rikuchinku.
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.
Hinaspataq rimay, nispa: Kay hinatanmi Señor de los ejércitos nin: Qhawariy, chay runa, sutin El Renuevo; payqa kikinpa kasqan cheqamanta wiñanqa, hinaspan Señorpa templonta hatarichinqa. Arí, paymi Señorpa templonta hatarichinqa; paymi hatun kayta apaq kanqa, hinaspan tiyarinqa hinaspa kamachinqa trononpi; hinaspan sacerdote kanqa trononpi; iskayninku chawpinpin allin kawsaypa yuyay tinkunqa. Zacarías 6:12, 13.
Christ as the Branch is here identified as He who built the temple of the Lord and just as he was raised up in the third day when the third angel arrived on October 22, 1844 the Millerite temple had been erected by Christ, for it is He who builds the temple of the Lord. Though this was fulfilled in Millerite history its perfect fulfillment is in the time period of the latter rain, for the doubling of the phrase “he shall build the temple of the Lord” allows those who will see that the Lord erected the Millerite temple in 46 years, but that he builds another temple of the one hundred and forty-four thousand during the time of the latter rain, for Peter says that one hundred and forty-four thousand are to raised up as a spiritual house.
Cristo, Rama hina, kaypi reqsichisqa kashan Señorpa templonta hatarichiqnin hina; hinallataq kinsa kaq p’unchawpi hatarichisqa kasqan hina, kinsa kaq angel 1844 watapi octubre killapa 22 p’unchawninpi chayamuchkaptin, Milleritakunapa temploqa Cristoraykun hatarichisqa karqa, paymi Señorpa templonta hatarichin. Kayqa Milleritakunapa historiankupi hunt’asqa kaptinpas, hunt’asqa aswan allin kayninqa qhipa para pacha tiempopi kashan; imaraykuchus “paymi Señorpa templonta hatarichinqa” nisqa rimay iskay kuti nisqa kasqanmi saqin, Señorqa 46 watakunapi Milleritakunapa templonta hatarichisqanta rikunankupaq; chaymantaq huk templotapas, pachak tawa chunka tawa waranqa runakunamanta, qhipa para tiempopi hatarichisqanta, imaraykuchus Pedro nin pachak tawa chunka tawa waranqa runakuna huk espiritual wasicha hina hatarichisqa kananpaq.
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.”
Palmoniman tapukusqan “haykaqkamataq” nisqa tapuyman kutichisqanqa kaymi: “iskay waranqa kimsa pachak p’unchawkama, chaymantaq temploq cheqan llimp’ichisqa kanqa”; ichaqa Moisés, Elías, hinallataq Miller llaqtapi qatiqkuna, papapa wañuchisqa testigonkuna, Zacaríaswan Juan templota tupuqkuna, Isaías soqta kaq capítulo-pi, huk mana sutichasqa runakunapas ninaku, chunka kimsayuq versículopi “haykaqkamataq” nisqa tapuypa kutichisqanqa kaymi: “9/11-manta Inti p’unchaw kamachikuykama, chaymantaq temploq cheqan llimp’ichisqa kanqa.”
October 22, 1844 was typified by Abraham offering his son, for that typified the cross where the heavenly Father offered up His Son. Moses and the Hebrews at the Red Sea according to the apostle Paul represented baptism, which typifies the cross, which was typified by Abraham on Mount Moriah with Isaac.
22 ñiqin octubre killapi 1844 watapi Abrahamqa churinta haywaykusqanwanmi rikuchisqa karqa, chayqa cruztañam rikuchin, maypichus hanaq pacha Yayaqa Churinta haywaykurqa. Moiséswan hebreokunapas Puka Lamar qochapi, apóstol Pablo nisqanman hina, bautismota rikuchirqanku, chaymi cruzta rikuchin, chay cruztaq Moriah urqupi Abrahamqa Isaacwan rikuchisqa karqa.
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.
Chaymantaqa, wawqikuna, mana munanichu kayta mana yachaq kaykichikta: llapa ñawpaq taytakunanchik puyup uranpi karqanku, llapallankutaq lamar qochata chimpapurqanku; llapallankutaq Moisésman bautizasqa karqanku puyupipi hinallataq lamar qochapipi. 1 Corintios 10:1, 2.
This of course means that baptism is represented by October 22, 1844 which is where Noah’s family of eight was baptized. “Eight” being a symbol of resurrection.
Kayqaqa nin ninamanta niyta munan, bautismota 1844 watapi octubre killapa 22 p’unchawninmi rikuchin, maypichus Noépa pusaq ayllunkuna bautizakuspanku. “Pusaq” nisqaqa kawsarimuypa símbolonninmi.
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.
Ñawpaq tiempu mana kasukkuqkuna karqaku, Diospa unay-suyakuynin Noéq p'unchawninkunapi suyarqan, arca ruwasqa kaptin; chaypi pisillam, chayri pusaq alma, yakuwan qespichisqa karqaku. Chayhina rikch'akuqmi kunan bautismupas ñuqanchikta qespichiwanchik — mana aypa aychapa qhellinmanta mayllakuychu, aswanpas allin yuyayniyuq sunqumanta Diosman kutichiyqa — Jesucristo pa kawsarimusqanrayku. 1 Pedro 3:20, 21.
To misunderstand any element of truth that has been revealed about October 22, 1844 is parallel to misunderstanding the testimony of Noah in the ark, Moses at the Red Sea, Abraham on Mount Moriah and Jesus upon the cross. On that date the third angel arrived into history, and he is the angel that seals God’s people.
1844 wata 22 de octubre p’unchawmanta willakusqa cheqaq kaymanta ima elementotapas mana allinta entiendenqa, Noé arca ukhupi qhawayninta mana allinta entiendeywan, Moisés Puka Qochapa patanpi qhawayninta mana allinta entiendeywan, Abraham Moriah Orqopi qhawayninta mana allinta entiendeywan, hinaspa Jesús chakata patapi qhawayninta mana allinta entiendeywan kikinchasqa kashan. Chay p’unchawpi kinsa kaq angelmi historiaman chayamurqa, paymi Diospa llaqtanta sellasqa angelqa.
“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.
Chaymantaraq rikurirqani kimsa kaq angelta. Ñawpaqman pusawaqniy ángel nirqan: “Manchakuypaqmi simin, mancharinapaqmi ruwanan. Paymi ángel, trigo-ta qura qiwñakunamanta akllananpaq, hinaspa trigo-ta hanaq pampa waqaychanaman sellananpaq utaq watananpaq.” Kaykunan llapa yuyayta, llapa atención-ta hap’inan. Yapamantaqa rikuchisqa kani, qhipa kuyapay willakuyta chaskichkanchis nispa iñiqkunapaq ancha necesariom kasqanta, sapa p’unchay musuq pantayta chaskiq utaq upyaqkunamanta sapanchakuspa kayninchikpaq. Rikurirqani mana wayna nitaq machuqa pantaypi hinaspa tutayaypi kaqkunapa tantanakuykuna-man rinankuchu. Ángel nirqan: “Amaña yuyayqa mana allinpaq kaqkunapi tiyakuchunchu.” Manuscript Releases, volumen 5, 425.
So along with the sacred prophetic lines that typified the date, the third angel arrived and began his work, which includes separating the wise and foolish virgins represented as wheat and tares in the passage. Not understanding how thoroughly 1844 has been sacredly typified, or not knowing what has been revealed concerning the waymarks that were connected to 1844 and continued on to 1863 leaves a soul unprepared to grapple prophetically with the implications of the fact that Christ is the central subject of the two verses that represent the foundation of Adventism, and that there Christ is recognized as Palmoni, the creator of mathematics and everything else.
Chaymi, p’unchayta rikuchiq sagrado profético siq’ikunawan kuska, kimsa kaq angel chayamurqa, hinaspataq llamk’aynta qallarin, chayqa ukhunpi kananmi yachaq ñust’akuna hinaspa mana yachaq ñust’akunata t’aqay, trigo hinatawan cizaña hinata pasaje nisqapi rikuchisqakunata. Mana entienderqachu imayna tukuy hinantinpi 1844 watata sagradota hina tipificasqa kasqanta, utaq mana yachaspachu imata revelasqa kasqanta señalkunamanta 1844 wataman tinkisqakunamanta hinaspa 1863 watakama qatipaqmanta, chayqa huk almapa mana wakichisqa saqen proféticamente atipanampaq ima niyninkunata chay hecho nisqamanta: Cristoqa iskay versículokunapa chawpinpi kaq tema principalmi, chay versículokuna Adventismopa cimientonnta rikuchin; chaypitaq Cristoqa Palmoni hina reqsichisqa kashan, matemáticapa kamachiqnin hinaspa tukuy ima kaqkunapapas kamayniyuqnin.
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.
Kunan pacha, chunka kimsayuq versiculopi tapukuypa kutichisqanqa hukniraymi 1845 watapi kutichisqamanta. 1845 watapi ñawpaq pusaqkunaqa hatun llakikuyta chinkachispa karqanku, qallarispa sasachakuyta yuyaywan hap’iyta: Señorqa profetapa qhapaq atiyta kutichisqa kasqanta, discípulokunapa pacha qhepaman mana kutichisqa hina. Paykunaqa kimsa kaq angelpa willakuyninpa ima nirqanta entiendenankupaq maskharqanku, hinaspa rikch’arispa yachayman chayarqanku kay cheqaqman: chay pisi p’unchawkunaña pasanankuta rikusqankuq experiencianqa mana imapas aswanqa, aswanpas sagradu historiami karqan. 1850 watakamaqa musuq ñawpaq pusaqkunapa siq’ita qawarichkarqanku, 1843 watapi ñawpaq pusaqkunapa siq’inta allinchaypaq hinaspa rantinchananpaq. Iskay siq’ikunaqa Sister White nisqawan reqsichisqa karqanku Habacuc qhelqapa iskay ñiqin kapitulumanta “tablaskuna” nisqapa hunt’akuyninkuna hina. Chayna kaptinqa, 1850 wataqa Diospa profetiku Simiyninpa sayarichisqa hunt’akuyninmi.
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.
Ñawpaq runakuna yacharqanku, qillqarqankutaqmi: 1843 watapa cuadro nisqata Habacuc qelqapa iskay kaq kapitulumanta “tablaskuna” nisqapa hunt’akuynin mana kasqanta ñeqeyqa, qallariy iñiyta saqespa lluqsiymi kasqan. Paní Whiteqa chay cuadrotaqmi tayta Diospa makinwan pusasqa kasqanta, Habacucpa hunt’akuynin kasqantaqmi allinta qhespichirqan; chay hina kaq qhespichiytataqmi 1850 watapa cuadromanpas churarqan. Habacucqa “tablaskuna” nisqata achka rimaypi reqsichin, hinaspa 1843 watapa cuadroqa 1842 watapa mayo killapi imprimisqa kaspa, wakin yupaykunapi pantaywan imprimisqa karqan, chay pantaymantaqmi Señorqa makinwan hark’arqan. 1850 watapi huk musuq cuadro waqaychasqa karqan, chaymi chay yupaykunapi kaq pantayta allinchaykurqan. Habacucpa tablaskunanqa profeciakunapa hunt’akuyninkunata reqsichin, chay profeciakunaqa 1842 watapa mayo killamanta 1850 watapa enero killakama hunt’akusqa karqan.
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.
1843 watapi qallariy tablapi pantay karqan, ichaqa 1850 watapi tukuynin tablapiqa mana ima pantaypas karqanchu. 1842 watapi mayu killamanta 1850 watapi qhapaq raymi killakama pacha huk sayarichisqa profétiku pacha kayninmi, chaymanta 1842 watapi mayu killapas, hinallataq 1850 watapi qhapaq raymi killapas profétiku señal-kunata rikuchin; chay señal-kunapitaq Alpha Omega-pa firmanta apakunku. Alpha nisqaqa ñawpaq letra, Omega nisqataq qhipa, iskay chunka iskayniyuq letra. 1842 watapiqa Alpha-mi, 1850 watapiqa Omega-mi; chay iskay hebreo letra-kunata hap’ispa hebreo alfabetoq chunka kimsayuq letranta churayku chayqa, hebreo simi “cheqaq kay” nisqata ruwasunchik, mayqinchus hebreo alfabetoq ñawpaq, chunka kimsayuq, iskay chunka iskayniyuq letra-kunawan qillqasqa kachkan.
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.
1842 watamanta 1850 watakama profetika señalkunaman churaska profetika yuyayqa kaymi: iskayninku “pantaywan” tinkisqa kanku. Alfaqa huk pantayniyuq karqa, omegañataq chay kikin pantayta allicharqa; chayrayku, alfa hinaspa omega letraspa chawpinpi kaqqa “pantaymi” — huk wakch’ariypa unanchan, chaytaq chunka kimsayoq yupaywan rikuchisqa. 1842manta 1850kamaqa huk sayachisqa profetika pacha-mi, Alpha hinaspa Omegaq firmanta apaq, hinaspa payqa “cheqaq kaqmi.” Chay historiata huk Laodicea Séptimo Día Adventista runa mana allinta, mana espiritualmente tapaspa qhawaykuchkaptinqa, Habacucpa tablankunapa profetika pachan 1842manta 1850kama mana iskayrayay atina sut’i CHEQAQ KAQTA sayachisqanmantaqa, paykunaqa casi qhaway atisqankuta qhichusqa hina kanku. Iskay testigokuna huñuspa sayachisqanku cheqaq kaqqa kaymi: 1850 watayoq gráficoqa mana ima pantayniyoqchu. 1850 watayoq gráficoqa, 1843 watayoq gráfico hina, Moisespa “qanchis kuti” nisqanta apachin; iskaynin gráficokunapitaq “qanchis kuti” nisqa chawpinpi churaska kachkan, hanaqmantapacha uraykama purispa, “qanchis kuti” pachapa qallariyninta 677 a.C. watamanta 1844 watakama rikuchispa. 2520qa mana gráfico ukhullapi kasqallachu; payqa gráficoq chawpinmi.
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.
“qanchis kuti” nisqa profetapa siq’inpa chawpinpi rikuchisqaqa cruzmi. Iskay tablapa chawpinpas hanaqmantam urinman pusaq 2520 p’unchawkunapa pacha siq’imi. Chay chawpinpiqa cruzmi kachkan. Cruzqa chay semanapa chawpin karqa, maypichus Cristo askha runakunawan rimanakuyta takyachirqan Daniel qanchisniyoq tawa chunka qanchis versículopi hunt’asqanman hina. Chay semanaqa qanchis watakunatam rikuchin, mayqinchus profetapa rimayninpi 2520 p’unchawkunam. Tablakunawan hinallataq, 2520 p’unchawkunapa cheq chawpinpi Cristoqa cruzpi kashaspanmi rimanakuyta takyachisharqan. Cristopa bautismonmanta cruzkamaqa profetapa rimayninpi 1260 p’unchawkunam karqa. Chayqa ninmi bautis momantomanta cruzkama 1260 paqarin sacrificiokuna, 1260 ch’isin sacrificiokuna cruzman pusaykachasqanta; ichaqa cruzpi chay qhipa sacrificiopi qaru maltaqa sacerdotemanta qispirqan, Diospa Corderonñataq ch’isin sacrificioman tukuspa, bautismomanta pacha 2520 ñiqin Cordero haywasqa kasqanta rikuchirqan.
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.
Semanaq chawpinmi chakata karqa, iskaynin sagrado mesakunapa chawpintaq chakata kashan; ichaq sapankamaqa Corderota churasqa kashan 2520wan simbólicamente rikuchisqa cheqaq kay ukhupi. Chakataqa 2520 p’unchaykunapa chawpinpi churasqa kashan, chakatapitaq Jesusqa 2520 kaq, qhepa ofrenda karqa. 1842 watapi mayo killamanta 1850 watapi enero killakama historiayaqa pantayta representashan, Cristotaq, cheqaq kay, iskay suwa runakunapa chawpinpi churasqa karqa; mana suwa runa kashaspapas, hinata rikhurisqa karqa. Chayrayku kinsa suwa runakunayoqmi kanchis, huknin chinkapunqa, huknintaq qespichisqa kanqa. Kinsa suwa runakunaqa kinsa señal waymarkkuna crimewan huñusqa kashanku, ichaq chawpi waymarkqa alpha hinaspa omega suwa runakunapa contrarionninmi. Alpha hinaspa omega suwa runakunaqa chawpi waymarkwan, chakatawan, t’inkisqa kashanku.
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.
Habacucpa tablankunawan 1842 watamanta 1850 watakama, pantasqa karqan chawpi qillqa, ñawpaqman hinallataq qhipa waymarkman watarisqa. Chawpi waymarka chakatanapi kimsa huchasapa runakunata huñurqan, ichaqa kaykunapi chawpi waymarka manan pantasqachu, aswanqa Cheqaq Kaqmi; cheqaq kaymanta huk ima, chakatawan Habacucpa tablankunawanpas sayachisqa kaq, kaymi: 2520, Levítico iskay chunka suqta qanchis kuti nisqan, cheqaqmi; chayraq churasqa yuyaychaypa contexto nisqanman hina, 2520ta qichuyqa Jesus-ta qichuymi.
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, yupay atipaq musphayniyuq, nispan: “Iskay waranqa kimsa pachak p’unchaykama; chaymanta qhipamanmi santuario pichasqa kanqa,” sut’inchashanmi profecíaq tapukuyninta “hayk’aqkamataq” nisqapaq. Chay kutichiyqa manañam 1844 watapaqchu, imaraykuchus Filadelfia sutiyuq Millerita kuyuyqa 1856 watapi tukukapunña, chay pachapi James Whitewan Ellen Whitewan reqsichirqankuña kuyuyqa Filadelfiamanta Laodiceaman tikrasqanta. Panin White chay siq’ita allp’api churaptin, chayqa niyranmi, chay kasqayuq kay tikrakama, Diospa ayllunkunawan t’inkisqanqa t’aqasqa hina entiendesqa kananpaq kasqanta; payqa Laodicea runakunapa sonqonkuna hawapi sayaspa takarishan yaykuyta maskhaspa. Paypa divinidadninqa manam paykunapa humanidádninkupi kanchu. Kikin ruwana Cristo qallarisqan 22 octubre 1844 watapiqa karqanmi paypa divinidadninta humanidádwan huñunaypaq, hinaspapas Cristoqa chay kikinta ruwanaypaq munasqanmi karqan, ichaqa mana chayhinachu kanan karqan.
“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.
“Noqanchik Adventista runakuna, 1844 watapi hatun llakikuy qhipanpi, paykunapa iñiyninkuta sinchita hap’ispa qhepichispa, Diospa kichasqa providencianman hukllachasqa qatipaspanku, kinsa kaq angelpa willakuyninta chaskispanku hinaspa Espíritu Santopa atiyninwan kayta llaqtaman willaspanku, Diospa salvacionninta rikunman karqan, Señorqa atiyniyoqta llamk’anman karqan paykunapa esfuerzonkunawan, llamk’ayqa tukukunman karqan, hinaspa Cristoqa kaykama hamunman karqan llaqtanta chaskinanpaq, premiunta qunanpaq. Ichaqa llakikuy qhipan hamuq iskayrayaypi mana allin yachaypiwan, achka adventista iñiqkunaqa iñiyninkuta saqerqanku.... Chayhinaqa llamk’ayqa hark’asqa karqan, hinaspa kay pachaqa tutayaypi saqisqa karqan. Sichus llapa Adventista cuerpoqa Diospa kamachikuyninkunapi hinaspa Jesuspa iñiyninpi hukllachasqa kaspanku, ¡hayk’aqta hukniraymi historiayku kanman karqan!” 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.
Ñawpa Israelpa historianta kutichispa, Señorqa kunan pacha Israelta tutayaq Edad Oscurapa tutayaymanta orqomurqan hinaspa Paykunawan Puka Lamar qochapi rimanakuyman yaykurqan, bautismoqa rimanakuywan tinkisqa kasqanmanta señalmantaqmi. Ichaqa Israelta pruebanan karqan, rimanakuyta waqaychankumanchu mana waqaychankumanchu nispa. Ñawpa Israelwanqa, Números libro nisqanman hina chunka pruebakunapi pantarqanku. Chunka kaq pantaypiqa, chunka wata hina ch’usaq pampapi wañunaykupaq huchachasqa karqanku, chay hinaqa 1856 watapi Laodiceapa willakuyninta kunan pacha Israelpa rechazakusqanmanta huk ejemplota qawarichirqan. Imaynachus ñawpa Israelqa chunka wiñariq pruebakunapi pantarqan (chunkaqa pruebamanta símbolo kasqanrayku), chay hinallataq 1844 watapi kimsa kaq angelpa chayamunmanta 1856 kama, huk wiñariq pruebay proceso Philadelphiapi kaq Millerita kuyuyman apamurqan.
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.
Puka Qucha-manta Kadeshpi ñawpaq hatun hatarikuyman chayanankama chunka pruebakunaqa huk willakuy ñawpaq rimay pacha hina qhawasqa kachkan, imaraykuchus chunka yupaymi chay pachata huñuchin. Chunkaqa pruebayuq unanchasqa kasqanrayku, chunka pruebakunami pacto-ta qichqakuyta munasqa chunka ayllukunata reqsichirqan; paykunaqa chunka kaq pruebaypi pantarqanku, hinallataq chay pruebaykuna rurasqa puriypipas mana atirqankuchu. Chay pacha qallariq karqan Puka Quchata chimparisqamanta, Chunka Kamachikuykunataq qochamanta qhipaman kaq chunka pruebaykunamanta ñawpaq kaq hina rikuchisqa kachkan; ñawpaq pruebayqa Sábado karqan, Chunka Kamachikuykunapa unanchan hinaspa sellon, manáwan rikuchisqa. Ñawpa Israelpi kaq chunka pruebaykuna pacha sut’ita, huk sapaq willakuy ñawpaq rimay pacha hina, chayhina allinta qhawachisqa kaptin, hinaspa Profecíapa Espíritu-niyku willawanchik Puka Quchata chimpariyqa 1844 watapa octubre killapa 22 p’unchawta unanchasqa kasqanta, chayqa yachananchikmi chay pachapi huk wiñaq, qatipaq pruebay ruranakuy qallarisqanta. Adventismoqa chayta mana yachanchu; chayraykum mana rikuyta atinkuchu 1863 watapi Laodiceapa chunlla purunpi wañuyman churakusqa kasqankuta Domingo kamachikuykama, chay kikin kamachikuyman, mayqintachus pruebay ruranakuy qallariy qallariyninpi, 1863-man pusasqa chay puriyta qallarinanpacha, willakuyta hinaspa amonestaciónta willakuypaq qusqaku karqan.
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 watapi, Laodicea kasqanmanta willakuy Millerite Adventismoman chayamuchkaptinmi, “musuq vinota” “qanchis kutipi” rikhurichirqaku. Chay musuq k’anchayqa manam hayk’aqpas chaskisqa karqachu, hinaspata qanchis watamanta, icha 2520 profecía p’unchaykunamanta qhipaman, Laodicea Millerite kuyuy tukukapun, hinaspata Laodicea Qanchis Kaq Punchaw Adventista iglesiaman tukurqan. Moisesqa Munasqa Hallp’aman yaykuyta munarqan, ichaqa chunka kaq prueban chayamurqanña, hinaspata, chiqapuni, sayaq umalliq prueba karqan, imaraykuchus qallariymantapacha Moisesman churaska llank’ayqa Diospa llaqtanta Munasqa Hallp’aman pusaymi karqan. Chayqa Moises Egiptoman chayamunankama ñawpaqpi kachkarqan. Chunka kaq prueban chayamurqanña, hinaspata hatarikuqkunaqa Munasqa Hallp’aman yaykuymanta iskayrayarqaku.
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.
Hinaptinmi qankunata: Amorreo runakunapa urqunmanmi hamurqankichik, chaytaqa Señor Diosninchikmi ñuqanchikman qonchis. Qhawariy, Señor Diosniykiqa kay allpata ñawpaqniykipi churapusunkiña: wichariy, hinaspa jap’iy, imaynachus taytaykikunapa Señor Diosnin nisurqanki, chayhinata; ama manchakuychu, amataq hukmanyaychu. Hinaspan sapa hukniykichik ñuqaman qayllayamurqankichik, nispa: Ñawpaqniykuta runakunata kachasaqku, paykunañataq allpata maskhaykuspa qhawamunqaku, hinaspa kutimuspa willawasunman mayqan ñannintachus wicharinanchik, mayqin llaqtakunamantachus haykunanchik, chaymanta. Chay rimayqa allinmi rikch’arirqan ñuqaman; hinaspan qankunamanta chunka iskayniyuq runakunata akllarqani, sapa ayllumanta hukta. Deuteronomio 1:20–23.
From that point until the twelve spies return represents the history when the last foundational test arrived in 1856 and for seven years the Laodicean Millerites search the land until they chose to cease as a movement and become a church.
Chaymanta pacha chunka iskay watuqkuna kutimunankukamaqa rikuchin chay historiata maypichus qhipa t’ikrasqa kallpachakuq prueba 1856 watapi chayamurqan, hinaspa qanchis wata qhatinpi Laodicea sutiyuq Millerita runakuna allp’ata mask’arqanku, chaymanta akllarqanku manaña huk kuyuy hina kaspa tukuyta, aswanpas huk iglesia hina tukuyta.
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.
Millerpa ñawpaq tarisqan cheqaq yachayqa karqan “qanchis kuti” nisqa, chaytaq Jeremiaspa ñawpaq ñankuna ruraypi kaq aswan hatun, cimientopi sayachisqa cheqaq yachaykunapa cimientonman tukuchirqan. Adventismoman qhepa musuq profetiko k’anchay apamusqaqa 1856 watapi karqan, hinaspa chayqa “qanchis kuti” nisqamanta huk qatiq artikulokuna karqan. Kay historiako cheqaqkuna ukhupi sapaqlla unanchasqa aswan allin yachaykunaqa achka kashan; ichaqa, Daniel pusaqpa chunka tawa versiculopi kaq kutichiy imarayku “9/11-manta Domingo kamachikuykama, chaymantataq santuarioqa pichasqa kanqa” nisqa kasqanta reqsinanchikpaq, ñawpaqman puriyta hinallataq qatiyku.
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 watapi Cristo qallarisqan llank’ayninqa 1863 watapi hukmanmi muyurachisqa karqan; chayraykun chay p’unchaypi qallarisqa santuarioq “pichasqan” ruwayqa suyasqa saqisqa karqan, Diospa llaqtan Laodicea chunlla puriyta qallarisqankukama. Chayraykun, Cristo 1844manta 1863kama pacha hunt’achinanpaq kaq llank’ayqa, kinsa kaq angel — t’aqaspa sellaspa tukuypi tukuchaq angel — “pichasqan” nisqawan rikuchisqa llank’ayta hunt’aspa, kutimanta ruwayta munarqan. 1844manta 1863kama profetapa nishqan señalkunaqa, Cristo santuariota pichay llank’ayta hunt’ananpaq karqan chay señalkunam; hinaspataq chay señalkunaqa maypichus chay llank’ay hunt’asqa kanqa chay historiata rikuchin. Sichus rikuchiyta atisqanman 1844manta 1863kama pacha 9/11manta Domingo ley kama pachata unanchasqanta, chayqa “hayk’aqkamataq” nisqamanta tapukuqninqa huk “hayk’aqkamataq” nisqawan rikuchisqa líneaswanmi tinkun.
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 watapi karqan kimsa kaq angelpa chayamunan, 1863 watataq pruebay tiempo tukukuyninta señalachin. 1846 watapi Whites kasarakurqanku, hinaspa Ellenpa qhipa sutin Harmenmanta Whiteman tikrakurqan, chay watallapitaq kasarasqa warmi-qhari qanchis kaq p’unchaw samana p’unchawta waqaychayta qallariqku. Samana p’unchaw, kasarakuy, sutipa tikrakuyninpas llapallan profecíapi tratopi kawsay tinkuyta rikuchiq unanchakuna kanku. Señorqa kunan pacha Israelta 1844 watapa Puka Lamar qhispichirqan, hinaspa 1846 watapi Sinaíman pusarqan leyta qonampaq hinaspa paykunawan tratoman yaykunampaq. Chay leypas, Hinallataq Habacucpa iskay tablankuna hina, iskay tablapi qillqasqa kachkan; ñawpaq tablaqa tawa leykunata hap’in, iskay kaq tablaqataq soqta leykunata. Iskay tablakunaqa unanchanku ñawpa kaq hinaspa kunan pacha Israelpa tratopi tinkuyninta; kuskapiqa tratopa iskay tablankunam kanku, chaytaq Chunka Kamachikuykuna kaspa, unanchasqa kachkan 46 hina simbólicamente ñawpa kaq Israelpaq; chaymi Habacucpa iskay tablankunawan rikch’akuq, paykunaqa qepa para historiata unanchanku. Pentecostéspa iskay wave loaf ofrendasninwan kuskaqa, paykunaqa banderata unanchanku, chaytaq pachak tawa chunka tawa waranqa runakuna kanku.
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.
Wawqi panikupaq sutin Harmenmanta Whiteman tukurqan hina. Harmen nin sumaq kawsaypa soldadota, ichaqa chay sutita rantirqan Whitewan, mayqinchus Cristoq chanin kaynin. Gould suti nin quri, hinaspa Ellen nin k’anchariq, lliphipiq k’anchay. Paypa sutin Laodicea willakuypa mensajenmi rikuchin.
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.
Qampaq yuyaychani ñuqamanta rantinaykipaq ninapi pruybasqa qurita, qhapaq kayman chayanaykipaq; hinaspa yuraq p’achata, p’achasqa kanaykipaq, mana q’ala kayniykipa p’enqaynin rikurinanpaq; hinaspa ñawiykikunata hampiwan llusiy, rikunaykipaq. Apocalipsis 3:18.
The “eye salve” is the light of God’s Word, and Ellen is a bright and shining light. The safety for the Millerites in 1856 was to be found in receiving the message to Laodicea as presented through her writings, and as represented in her name. Sister White is clear that the 1888 message of Jones and Waggoner was the Laodicean message, and that their message was also the third angels’ message.
“Ñawi hampi” nisqaqa Diospa Simiyninpa k’anchayninmi, hinaspa Ellenqa lliklla k’anchariq, llump’aq k’anchaymi. 1856 watapi Milleritakunapa allin waqaychasqa kayninqa tarikusqa kanan karqa Laodiceaman willakuyta chaskispa, paypa qillqasqankunawan rikuchisqa hina, hinaspa sutinpi rikuchisqa hina. Hermana Whiteqa sut’ita nin 1888 watapa Jonespa, Waggonerpa willakuyninqa Laodiceapa willakuynin kasqanta, hinaspa paykunapa willakuyninqa kimsa kaq angelpa willakuyninpas kasqanta.
“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.
“Señorqa hatun kuyakuyninpiqa ancha chanin willakuyta llaqtanman apachirqan Elderes Waggonerwan Joneswan. … Kaymi Diospa kamachisqan willakuyqa kay pachaman qusqan kananpaq. Payqa kinsa kaq angelpa willakuyninmi, hatun qapariyniyuq willakusqa kananpaq, hinaspa Espiritunpa achka tupu hich’akusqanwan kuska kananpaq.” 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.”
Kimsa kaq angelqa 1844 watapi chayamurqan, hinaspa iskay kaq kutita rurasqanta 1888 watapi kallparqan. 1888 watapi willakuq willayqa Laodicea willaymi karqan; chayqa kimsa kaq angelpa willayninmi karqan; Apocalipsis chunka pusaqniyuqpi angel uraykamusqanta señalarqan; chayqa iñiypi chaninchasqa kaymanta willaymi, qhipa tamyapa hich’aykusqan tiempopi willakusqa. Kimsa kaq angelqa 1844 watapi chayamurqan, hinaspa hukmanta 1888 watapipas, ichaqa iskaynin kutipiña mana chaskisqa karqan; ichaqa iskaynin kutikunaqa qhipa tamyapa tiempopi kimsa kaq angel chayamunanta rikch’achinku. 1844 wataqa 9/11-pa unanchanmi, hinaspa 1863 wata domingo kamachita rikch’achispa, chayqa “9/11manta domingo kamachikama” nisqa profetiko pacha, “hayk’aqkamataq” nisqa unanchawan rikuchisqa, kunan p’unchaw cheqaq willayta rikuchinqa chunka kimsa kaq versiculopi “hayk’aqkamataq” nisqa tapukuyman kutichiyta.
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.
Milleritakunaq historianninqa 1842 watamanta 1850 watakamaqa huk profétiko pacha kasqa, chayqa kimsa kaq angelpa pruebanta 1844 watamanta 1863 watakama pruebanan profétiko pachawanmi t’aqanakuspa tupaq. 1842 watamanta pacha 1863 watakamaqa profétiko señalninkunata hap’in, chaykunaqa 9/11 mantapacha Domingo kamachikuykama historiata rikuchin, maypim Cristoqa templonta pichan, ñawpaqta Iglesianta, chaymanta qhepatataq chunka hukniyuq horapi llamkaqkunata. Domingo kamachikuypiqa, Cristoqa llimphu runakunatañam kanqa, paykunata kay pachaman huk estandarte haywarikuq hina rikuchinampaq, iglesiataq atipaq iglesia tukonqa. Chay hinaqa Santuariunta llimphuchasqañam kanqa.
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.
“Hayk’aqkamataq” nisqapa unanchaqninta maypi kaqman churaykuñam, ichaqa cheqaqmi aswanraq kashan. Kunanqa kayta hinallataq ñawpaq pichqa qillqasqatapas Joel qillqap qhawariyninman kutichimuyta qallarisun, ichaqa kay chhika chimpap puriynikunaqa allinmi karqan chaykunata ñawpaqta churaypaq. Tukuy “hayk’aqkamataq” nisqakunaq rikuchikuynin, mayqenkunatapas qhawarisqayku, tinkunmi chay “hayk’aqkamataq” tapuywan, chayta Palmoni tawa chunka tawañiqin versículopi kutichirqan, imaraykuchus 9/11-manta Domingo kamachikuykama santuarioqa pichasqa kananmi. Chay historiataq qipa paraq historiannmi, qipa paraq historiantaq Joel qillqapi churaska kashan.