Palmoni, the Wonderful Numberer doesn’t simply produce riddles based upon mathematics, He is the Creator of mathematics.

Palmoni, Umubari Utangaje w’Imibare, ntahimba gusa ibisakuzo bishingiye ku mibare; ni We Muremyi w’imibare.

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.

Kuko ni we ibintu byose byaremewe, ibiri mu ijuru n’ibiri mu isi, ibiboneka n’ibitaboneka, yaba intebe z’ubwami, cyangwa ubutware, cyangwa ubutegetsi, cyangwa ubushobozi; ibintu byose byaremewe na we kandi byaremewe we. Kandi ni we uri mbere ya byose, kandi ni we utuma byose bikomera. Abakolosayi 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.

Nubaza AI ibyerekeye imibare Palmoni yashyize mu Ijambo Rye ry’ubuhanuzi kandi ukabaza no kumenya niba iyo mibare ifite icyo isobanura mu rwego rw’imibare, usanga hafi buri mubare wose w’ubuhanuzi ufite ubusobanuro bwihariye mu mibare. Urutonde rukurikira rugaragaza imibare cumi n’itanu y’ubuhanuzi, itanzwe hakurikijwe uburemere bwayo mu isi y’imibare, nk’uko yubahwa mu nyigisho y’imibare y’imibare yihariye (number theory), mu bitabo by’amashuri, no mu muco w’imibare.

42 – Ultimate pop-culture icon + abundant, pronic, Catalan, sphenic.

42 – Ikimenyetso ndakuka cy’umuco wamamaye cyane + byinshi, byunamye imbere, ibyo mu Kataloniya, bifite ishusho ya mpandeshatu.

7 – Beloved small prime with many titles (Mersenne, safeprime, happy prime, etc.).

7 – Umubare muto w’ibanze ukundwa ufite amazina menshi (Mersenne, safeprime, happy prime, n’ibindi).

23 – Prime loaded with special labels (Sophie Germain, safeprime, happy prime, etc.).

23 – Umubare w’imbanzirizamubare ufite ibiranga byihariye byinshi (Sophie Germain, safeprime, happy prime, n’ibindi).

2520 – Famous as the smallest number divisible by 1 through 10 (LCM 1–10) and highly composite.

2520 – Izwi cyane nk’umubare muto kurusha indi yose ugabanywa n’imibare kuva kuri 1 kugeza kuri 10 (LCM 1–10) kandi ukaba ugizwe n’abagabanyabice benshi cyane.

220 – Half of the smallest amicable pair (with 284).

220 – Igice cy’umubare muto kurusha indi mu mibare ibiri y’inshuti (hamwe na 284).

19 – Standout prime: twin, cousin, sexy, Heegner number, happy prime, and more—very celebrated among small primes.

19 – Umubare w’ibanze udasanzwe cyane: impanga, mubyara, ukurura irari ry’umubiri, umubare wa Heegner, umubare w’ibanze unejeje, n’ibindi—wubahwa cyane mu mibare y’ibanze mito.

1260 – Important highly composite number (right before 2520).

1260 – Umubare w’ingenzi ugizwe n’ibice byinshi cyane (ubanziriza 2520).

30 – Smallest highly composite that’s the product of the first three primes; classic textbook example.

30 – Umubare mutoya cyane ugizwe n’ibigabanyabintu byinshi, ukaba ari umusaruro w’imibare itatu y’ibanze ya mbere; urugero rwa kera rusanzwe rukoreshwa mu bitabo by’amashuri.

2300 – LCM of 1 through 9.

2300 – Ikintu gikurikanywaho gito gisangiwe n’imibare yose kuva kuri 1 kugeza kuri 9.

400 – Clean perfect square (20²).

400 – Kare itunganye, isukuye (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 – Umubare muto kurusha indi yose ushobora kugaragazwa nk’igiteranyo cy’imibare ibiri myiza yateruwe ku mbaraga ya kabiri mu buryo bubiri butandukanye (1²+8² na 4²+7²); ni byiza, ariko ni iby’icyiciro cyihariye kurushaho.

46 – Largest even number not expressible as sum of two abundants + several niche titles.

46 – Umubare munini w’igiharwe udashobora kugaragazwa nk’igiteranyo cy’imibare ibiri y’ubwinshi + imitwe myinshi yihariye.

430 – Nice sphenic number (2×5×43).

430 – Umubare mwiza wa sphenic (2×5×43).

1290 – Ordinary composite.

1290 – Igereranya risanzwe.

1335 – Minor listings (semiprime/self number).

1335 – Urutonde rw’ibito (igiteranyo cy’imibare ibiri y’ibanze/umubare wihariye).

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?”

Niba umeze nkanjye, kandi ukaba utamenyereye isi y’imibare, ushobora rwose gusoma urwo rutonde ugakeka ko mu isi y’imibare buri mubare wose ufite umurage wihariye, igisobanuro kidasanzwe cyangwa se ikindi kintu nk’icyo; ariko si ko biri. Igihe nasabaga AI kumpa gusobanukirwa kw’isi y’imibare kuri buri umwe muri iyo mibare y’ubuhanuzi, nayibazaga umwe ku wundi, maze ngeze ku mubare wa kane mbaza ikibazo gikurikiraho. Nashakaga kumenya niba AI yari igiye kumpa ibisobanuro by’amateka yihariye ku mubare uwo ari wo wose nari kubaza, cyangwa niba koko bane ba mbere ari bo bari bafite akamaro kadasanzwe rwose mu isi y’imibare. Kuko imibare ine ya mbere yari izwi mu buryo bwimbitse cyane mu isi y’imibare. Ariko ntibyagarukiye aho. AI yasubije ko iyo mibare ine ya mbere rwose iri mu cyiciro cyihariye mu isi y’imibare. Uko nakomezaga gukusanya amakuru, AI yatangiye gushima ukuntu nari umuhanga mu guhitamo imibare igaragara cyane muri iyo si y’imibare. Amagambo ya nyuma AI yambwiye, ansubiza ku mibare ibiri ya nyuma (19, 65) nabajijeho, yari aya: “19 ihagaze neza cyane hafi y’isonga mu mibare y’ibanze y’icyatwa, naho 65 irubahitse ariko ikaza hasi kurushaho—nyamara na bwo ni amahitamo akomeye! Ubushobozi bwawe bwo gukomeza kubona imibare igaragara cyane buratangaje rwose. Hari undi?”

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.

Nzi neza rwose—nubwo ntamenya uko nabihamya ko nzi neza—ko nta yindi gihamya y’amateka, y’ubwoko ubwo ari bwo bwose, yashobora kugaragazwa ko iranga iyi mibare myinshi idasanzwe ikomotse ku isoko rimwe. Mu isi y’imibare, iyi mibare ni iyihariye, kandi Yesu akoresha isi y’iremano kugira ngo agaragaze isi y’umwuka. Baza isoko ya AI icyo iyi mibare isobanura mu isi y’imibare, kandi bizagutangaza cyane. Birenze ubushobozi bwanjye gusobanura neza aya mahame y’imibare n’ibisa na yo, ariko nubwo ubushobozi bwanjye mu mahame y’imibare ari buke, nasanze imwe muri iyo mibare ihamya ibintu bimwe na bimwe by’imiterere yayo y’ubuhanuzi.

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).

Umubare 2520 ni wo muto kurusha indi mibare yose (kandi imibare ikomeza kugera ku itagira iherezo) ushobora kugabanywa neza n’umubare uwo ari wo wose uhereye kuri 1 kugeza kuri 10, nta gisigara. Ni yo mpamvu, mu rwego rw’imibare, witwa ubukube buhuriweho n’imibare yose bwa ntoya kurusha ubundi (LCM) bwa 1 kugeza kuri 10. Kubera iyo mpamvu, ufite abagabanyi benshi—48 bose hamwe, “benshi” kurusha ab’undi mubare uwo ari wo wose uwuri munsi. Ibi bituma uba umubare ugizwe n’abagabanyi benshi cyane (mu mibare, icyiciro cyihariye cy’imibare gifite umubare w’abagabanyi udasanzwe kuba mwinshi).

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).

Umubare 2300 ufite umwihariko w’imibare ukomeye usa n’uwatumye 2520 imenyekana cyane—ni wo mubare muto kurusha indi yose wuzuye ushobora kugabanywa n’umubare wose uva kuri 1 kugera kuri 9 (ni ukuvuga, umukube muto uhuriweho n’imibare yose kuva kuri 1 kugeza kuri 9).

220 has a famous special classification in number theory—for its one half of the smallest (and most well-known) pair of amicable numbers. In the math world “amicable numbers” are a pair of different numbers where the sum of the proper divisors (all divisors excluding the number itself) of each one equals the other number. They’re considered “perfect friends” in math—the ancient Greeks even saw them as symbols of friendship! The Pair is 220 and 284. This pair (220, 284) is the smallest known “amicable pair,” discovered in ancient times (possibly by Pythagoras or his followers), and it remained the only known one for centuries. 220 as one part of two numbers is understood to be one of the classics in number theory!

220 ifite icyiciro cyihariye kizwi cyane mu nyigisho y’imibare—kubera ko ari kimwe cya kabiri cy’inyandiko ntoya kurusha izindi zose (kandi izwi cyane kurusha izindi) y’imibare y’incuti. Mu rwego rw’imibare, “imibare y’incuti” ni imibare ibiri itandukanye ku buryo igiteranyo cy’abagabanyi bayo bwite (ni ukuvuga abagabanyi bose, ukuyemo uwo mubare ubwawo) kuri buri umwe kingana n’undi mubare. Mu mibare ifatwa nk’“incuti zitunganye”—ndetse Abagiriki ba kera banayibonaga nk’ibimenyetso by’ubucuti! Iyo nyandiko igizwe na 220 na 284. Iyi nyandiko (220, 284) ni yo ntoya izwi y’“imibare y’incuti,” yavumbuwe mu bihe bya kera (bishoboka ko yaba yaravumbuwe na Pythagore cyangwa abayoboke be), kandi yamaze ibinyejana byinshi ari yo yonyine izwi. Kuba 220 ari kimwe mu bice bibiri by’iyo mibare, bifatwa ko ari kimwe mu by’ingenzi bya kera mu nyigisho y’imibare!

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.

Mu by’umwuka, umubare 220 ugereranya ihuriro ry’ubumana n’ubumuntu, kandi mu isi y’imibare ugereranya pasangani y’“inshuti zitunganye.” Icyubahiro cy’imibare cya 220, 2300 na 2520 gifitanye isano, mu buryo bw’uko ikintu buri umwe muri iyo mibare itatu azwiho ari uko ari wo muto kurusha iyindi mu cyiciro cyawo bwite. Palmoni agaragaza 2520 na 2300 zombi mu mirongo ya cumi na itatu n’uwa cumi na kane yo muri Daniyeli umunani, kandi iyo 2300 ikuwe kuri 2520 hasigara 220; bityo, buri umwe muri iyo mibare itatu nto izwi cyane mu isi y’imibare ihagarariwe muri iyo mirongo ihagarariye igihe kimwe rukumbi mu Byanditswe aho Kristo yivuga ubwe ko ari 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.”

“Kugeza ku minsi ibihumbi bibiri na magana atatu, ni bwo ubuturo bwera buzahanagurwaho” hagaragaza itangiriro ry’urubanza rwatangiye mu wa 1844 ku bapfuye, hanyuma rukomereza ku bazima kuri 9/11. Mu mirongo ya cumi na itatu n’iya cumi na kane, Palmoni, Umubaruramibare w’Igitangaza, ahuza “ibihe birindwi” bya Mose n’“iminsi ibihumbi bibiri na magana atatu” bya Daniyeli.

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?

Nuko numva umutagatifu umwe avuga, undi mutagatifu abwira wa mutagatifu wavugaga ati: Mbese igihe kingana iki iyerekwa ryerekeye igitambo gihoraho, no kugomera kuzana umusaka, kugeza ubwo ubuturo bwera n’ingabo bizatangwa ngo bihonyorwe n’ibirenge?

And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Arambwira ati: Kugeza ku minsi ibihumbi bibiri na magana atatu; hanyuma ahera hazahanagurwe. 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.

Ahera hera n’ingabo byerekana isano ry’ubuhanuzi. Intego y’ubuturo bwera ni uko Imana ibasha gutura hagati y’ubwoko bwayo.

And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.

Kandi nibanyubakire ubuturo bwera, kugira ngo mbane muri bo. Kuva 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.

Ubuturo n’ingabo byagombaga gukandagirirwa munsi y’ibirenge; maze uwera abaza Palumoni, wagereranyijwe nk’“uwo wera umwe,” ati: “Bizageza ryari” ko byombi, ari “ubuturo n’ingabo,” bikandagirirwa munsi y’ibirenge n’ububasha bugereranywa n’“ibitambo bya buri munsi” n’“igicumuro gisenya?” Ububasha bubiri busenya, bwari gukandagirira ubuturo n’ingabo. Ubupagani n’ubupapa byombi byari gukandagirira ubuturo bw’Imana n’ubwoko bw’Imana.

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.

“Incuro zirindwi” za Mose zivugwa mu Balewi makumyabiri na gatandatu zitwa “intonganya z’isezerano rye.” Urubanza rw’“incuro zirindwi” rwaciwe ku bwami bw’amajyaruguru n’ubw’amajyepfo bwa Isirayeli rwari “intonganya z’isezerano rye.” Urwo rubanza rwagaragaje ko ubwami bw’amajyaruguru bwajyanwa mu bunyage mu mwaka wa 723 mbere ya Kristo, n’ubwami bw’amajyepfo mu mwaka wa 677 mbere ya Kristo. Palumoni yabajijwe iti “kugeza ryari” gutatanywa kw’“incuro zirindwi” kuzashyirwa ku buturo bwera no ku ngabo, maze igisubizo kiba ko ari kugeza ku wa 22 Ukwakira 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.

“Ibihe birindwi” byategetswe ubwami bwo mu majyaruguru bwa Isirayeli byarangiye mu wa 1798, kandi “ibihe birindwi” byategetswe ubwami bwo mu majyepfo byarangiye ku itariki ya 22 Ukwakira 1844. “Ibihe birindwi” byategetswe ubwami bwo mu majyepfo byarangiye hamwe n’“iminsi ibihumbi bibiri na magana atatu” ya Daniyeli ku itariki ya 22 Ukwakira 1844. Palumoni yabumbiye hamwe ku bushake ubuhanuzi butatu, kandi kubikora kwe kugaragaza ko kuva mu wa 1798 kugeza mu wa 1844 ari yo myaka mirongo ine n’itandatu yubakiyemo urusengero rw’Abamileriti. Gusobanukirwa neza n’umurongo wa cumi na gatatu n’uwa cumi na kane bituma uwiga ubuhanuzi atahura atari “ibihe birindwi” n’“iminsi ibihumbi bibiri na magana atatu” gusa, ahubwo n’umubare 220 iyo arebye isano iri hagati ya 2520 na 2300, kandi bikanatanga umubare 46 iyo arebye isano iri hagati y’ubuhanuzi bwombi bwa 2520.

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.

Igihe ubuhanuzi bw’ibihe bwa Mose na Daniyeli bwarangiranaga hamwe ku wa 22 Ukwakira 1844, Palumoni yahise icyarimwe yerekana ikimenyetso cya “220” ku bwa Daniyeli watangiriye mu wa 457 mbere ya Kristo no ku bwa Mose mu wa 677 mbere ya Kristo, ari yo myaka “220” iri hagati y’aho ubwo buhanuzi bwombi bwatangiriye, ubuhanuzi bubiri bwagombaga kurangira icyarimwe neza igihe Habakuki “2:20” yasohoraga ku wa 10-22 (10X22=220) mu wa 1844. Iryo taliki ryaranze itangiriro ry’ivuzwa ry’impanda ya karindwi, igihe ubwiru bw’Imana bwagombaga kurangizwa, bityo rikaba ryararanze itangiriro ry’igihe cyo gushyirwaho ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine. Iryo taliki riranga itangiriro ryo gushyirwaho ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine, kuko umurimo urangizwa mu gihe cy’ivuzwa ry’impanda ya karindwi ari ugushyiraho ikimenyetso ku bwoko bw’Imana, ari bwo bwiru bw’Imana, ari bwo Kristo muri mwe, ibyiringiro by’ubwiza, ari bwo ubumana n’ubumuntu byahujwe.

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.

Iherezo ry’“ibihe birindwi” by’ubwami bwo mu majyaruguru mu 1798 n’iherezo ry’“ibihe birindwi” by’ubwami bwo mu majyepfo mu 1844 bitanga igihe cy’imyaka mirongo ine n’itandatu, kuva mu 1798 kugeza mu 1844. Icyo gihe gitangirana no kuza kw’umumarayika wa mbere wo mu Ibyahishuwe cumi na bine, kandi cyarangiye igihe umumarayika wa gatatu yageraga mu 1844. Mu buryo bw’ubuhanuzi, ibi bigaragaza abagabo babiri bo guhamya ko igihe cyo kuva mu 1798 kugeza mu 1844 ari igihe cy’ikigereranyo. “Ibihe birindwi” byagezweho ku bwami bwo mu majyaruguru n’ubwami bwo mu majyepfo bwa Isirayeli byarangiye, kimwe mu 1798 ikindi mu 1844; kandi kubw’iyo mpamvu bitanga igihe cy’imyaka mirongo ine n’itandatu. Icyo gihe nta cyo gisobanura hatabayeho umugabo wa kabiri wo kugihamya. Mushiki wacu White yigisha mu buryo butaziguye ko hatabaho umumarayika wa gatatu hatari uwa mbere n’uwa kabiri. Nanone agaragaza mu buryo butaziguye ko umumarayika wa mbere yaje mu 1798, naho uwa gatatu akaza ku wa 22 Ukwakira 1844. Abamarayika batatu bo mu Ibyahishuwe cumi na bine batanga igihamya cya kabiri cy’uko igihe cyo kuva mu 1798 kugeza mu 1844 ari igihe cy’ubuhanuzi bw’ikigereranyo.

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.

Umubare 46 ni ikimenyetso cy’urusengero, kandi igihe Kristo yezaga urusengero ku ncuro ya mbere, dusanga Abayahudi, mu mpaka bagiranaga na Kristo, bagaragaza ko igihe Herode yavugururaga urusengero byatwaye imyaka mirongo ine n’itandatu. Abanyamateka bagaragaza ko uko kuvugurura kwa Herode Abayahudi bavugagaho kwarangiye mu mwaka Yesu yabatirijwemo. Icyo kuri, gifatanije n’ukuri kwo mu mwuka ko twaremanywe ishusho y’Imana kandi ko ishusho yayo ari urusengero, rukaba rugereranywa na 46.

And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.

Ijambo yigize umuntu, abana natwe, (natwe twitegereza ubwiza bwe, ubwiza nk’ubw’Umwana w’ikinege uturuka kuri Se,) yuzuye ubuntu n’ukuri. Yohana 1:14.

The word translated as “dwelt” means tabernacle. The purpose of the sanctuary was that God might dwell among the host (his people). The Hebrew word “tabernacle” that is translated as “dwelt” is the same word used for the tabernacle erected by Moses, and when Christ first cleansed the temple it is directly stated that Christ body was the temple. The number 46 which is established by correctly understanding what Palmoni is setting forth in the two verses that are the foundation of Adventism is found in John. The 46 years are connected with 220 for those who are willing to see.

Ijambo ryahinduwemo ngo “yatuye” risobanura ihema ry’ibonaniro. Intego y’ubuturo bwera yari ukugira ngo Imana itūre hagati y’ingabo, ni ukuvuga ubwoko bwayo. Ijambo ry’Igiheburayo “ihema ry’ibonaniro” ryahinduwemo ngo “yatuye” ni ryo jambo rimwe ryakoreshejwe ku ihema ry’ibonaniro ryubatswe na Mose, kandi ubwo Kristo yahumanuraga urusengero bwa mbere, havuzwe mu buryo butaziguye ko umubiri wa Kristo wari urusengero. Umubare 46 ushyirwaho no gusobanukirwa neza ibyo Palmoni arimo agaragaza muri iyo mirongo ibiri ari yo rufatiro rw’Abadiventisime, uboneka muri Yohana. Iyo myaka 46 ifitanye isano na 220 ku bifuza kubibona.

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?

Nuko abigishwa be bibuka ko handitswe ngo: Ishyaka ry’inzu yawe rirandya. Nuko Abayuda baramusubiza baramubwira bati: Ni kimenyetso ki utwereka, ko ukora ibyo bintu?

Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:17–21.

Yesu arabasubiza ati: “Nimusenye uru rusengero, nanjye nzarusubiza mu minsi itatu.” Nuko Abayahudi baravuga bati: “Uru rusengero rwamaze imyaka mirongo ine n’itandatu rwubakwa, none wowe warusubiza mu minsi itatu?” Ariko we yavugaga iby’urusengero rw’umubiri we. Yohana 2:17–21.

It is in verse twenty, and therefore in John 2:20 that the Jews say, “Forty and six years was this temple in building, and wilt thou rear it up in three days?” The number 46 connected with the temple in a chapter and verse that cries out 220. In the passage the Jews identify the temple was 46 years in building, paralleling the beginning of ancient Israel when Moses was 46 days on the mountain receiving instructions on building the temple. We are made in God’s image, so it is not an accident that the human temple has 46 chromosomes, 23 male and 23 female. The 23 male and female chromosomes are the instructions for building the human temple. Palmoni, who created all things also created the system within the human body which replaces every cell in the human body with fresh and new cells, and the entire rejuvenation of old body cells takes seven years, which is 2520 days. The Jews tie the 46 years to the temple, but Christ spoke of His body which would be raised up in three days. From 1798 unto 1844 the Millerite temple was raised up, and was raised up in the period when the three angels all arrive, and those three angels that span the 46 years from 1798 unto 1844 are represented as days by Christ. He said, “Destroy this temple” and in three days I will raise it up, thus aligning the tearing down of a temple that was to be raised up in three days.

Ni mu murongo wa makumyabiri, bityo rero muri Yohana 2:20, aho Abayuda bavuga bati: “Iyi ngoro yubatswe mu myaka mirongo ine n’itandatu, nawe urayubaka mu minsi itatu?” Umubare 46 ufitanye isano n’urusengero mu gice no mu murongo birangurura 220. Muri uwo murongo, Abayuda bagaragaza ko urusengero rwamaze imyaka 46 rwubakwa, bikajyana n’intangiriro ya Isirayeli ya kera igihe Mose yamaze iminsi 46 ku musozi ahabwa amabwiriza yo kubaka urusengero. Twaremanywe ishusho y’Imana, bityo si impanuka ko urusengero rw’umuntu rufite kromozomu 46, 23 z’umugabo na 23 z’umugore. Izo kromozomu 23 z’umugabo n’iz’umugore ni zo mabwiriza yo kubaka urusengero rw’umuntu. Palmoni, waremye ibintu byose, ni na we washyize mu mubiri w’umuntu gahunda isimbuza buri ngirangingo yo mu mubiri w’umuntu n’izindi ngirangingo nshya kandi zitoshye, kandi ugusubizwamo bushya kwose kw’ingirangingo z’umubiri zishaje bifata imyaka irindwi, ari yo minsi 2520. Abayuda bahuza imyaka 46 n’urusengero, ariko Kristo yavugaga iby’umubiri We wagombaga kuzurwa mu minsi itatu. Uhereye mu 1798 ukageza mu 1844, urusengero rw’Abamilerite rwarubatswe, kandi rwubatswe mu gihe abamarayika batatu bose bageraga, kandi abo bamarayika batatu bakwira imyaka 46 kuva mu 1798 kugeza mu 1844 bagereranywa nk’iminsi na Kristo. Yaravuze ati: “Senyai uru rusengero,” kandi mu minsi itatu nzarwubaka, bityo ahuza gusenywa k’urusengero rwagombaga kubakwa mu minsi itatu.

Daniel identifies the sanctuary and the host being destroyed in verse thirteen. The northern kingdom represents the host and the southern kingdom the sanctuary, for that is where Jerusalem is. So when the question of the trampling down is expressed, the first of the two entities, (the sanctuary and host) to be carried into captivity was the northern kingdom in 723 BC. 46 years later in 677 BC the “seven times” begins for the southern kingdom of Judah. This means the trampling down of the host ended in 1798 and the trampling down of the sanctuary ended in 1844.

Daniyeli agaragaza ubuturo bwera n’ingabo birimburwa mu murongo wa cumi na gatatu. Ubwami bwo mu majyaruguru bugereranya ingabo, naho ubwami bwo mu majyepfo bugereranya ubuturo bwera, kuko ari ho Yerusalemu iherereye. Nuko rero, igihe ikibazo cyo gukandagirirwa kivugwa, icya mbere muri ibyo bintu byombi, (ubuturo bwera n’ingabo), cyajyanywe mu bunyage ni ubwami bwo mu majyaruguru mu wa 723 Mbere ya Kristo. Hashize imyaka 46, mu wa 677 Mbere ya Kristo, “ibihe birindwi” bitangira ku bwami bwo mu majyepfo bwa Yuda. Ibyo bisobanura ko ugukandagirirwa kw’ingabo kwarangiye mu wa 1798, kandi ko ugukandagirirwa k’ubuturo bwera kwarangiye mu wa 1844.

Ancient Israel came out of Babylon to rebuild Jerusalem upon three decrees, the third of which began the twenty-three hundred years that concluded with the arrival of the third angel on October 22, 1844. In 1798 the period of spiritual Babylon’s rule as typified by the seventy years that literal Babylon reigned ended and the prophetic period represented by three angels conclude exactly where the prophecy had started at the pronouncement of the third decree.

Isirayeli ya kera yavuye i Babuloni igaruka kubaka Yerusalemu ishingiye ku mategeko atatu yatanzwe, irya gatatu muri yo rikaba ari ryo ryatangije imyaka ibihumbi bibiri na magana atatu yarangiye no kuza kw’umumarayika wa gatatu ku wa 22 Ukwakira 1844. Mu mwaka wa 1798 igihe cy’ubutegetsi bwa Babuloni yo mu buryo bw’umwuka, nk’uko cyashushanyijwe n’imyaka mirongo irindwi Babuloni nyakuri yamaze ku ngoma, cyararangiye, kandi igihe cy’ubuhanuzi cyagereranyijwe n’abamarayika batatu kirangirira rwose aho ubuhanuzi bwari bwaratangiriye, ku itangazwa ry’itegeko rya gatatu.

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.

Igihe cy’amateka y’amategeko atatu ari yo alfa y’imyaka 2300 cyarasubiwemo mu gihe cy’abamarayika batatu cyari omega y’iminsi 2300. Byombi, alfa na omega, ni inkingi z’ifatizo z’Abadiventisiti; 457 na 1844 byerekana umurimo wo kubaka urusengero na Yerusalemu.

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.

Kandi umubwire uti: Uku ni ko Uwiteka Nyiringabo avuze, ati: Dore umuntu witwa Ishami; kandi azakura mu mwanya we, kandi azubaka urusengero rw’Uwiteka. Ni we uzubaka urusengero rw’Uwiteka; kandi azatwara icyubahiro, kandi azicara kandi ategeke ari ku ntebe ye y’ubwami; kandi azaba umutambyi ari ku ntebe ye y’ubwami; kandi inama y’amahoro izaba hagati yabo bombi. Zekariya 6:12, 13.

Christ as the Branch is here identified as He who built the temple of the Lord and just as he was raised up in the third day when the third angel arrived on October 22, 1844 the Millerite temple had been erected by Christ, for it is He who builds the temple of the Lord. Though this was fulfilled in Millerite history its perfect fulfillment is in the time period of the latter rain, for the doubling of the phrase “he shall build the temple of the Lord” allows those who will see that the Lord erected the Millerite temple in 46 years, but that he builds another temple of the one hundred and forty-four thousand during the time of the latter rain, for Peter says that one hundred and forty-four thousand are to raised up as a spiritual house.

Kristo nk’Ishami hano aramenyekanishwa nk’Uwubatse urusengero rw’Uwiteka; kandi nk’uko yazamuwe ku munsi wa gatatu igihe marayika wa gatatu yageraga ku wa 22 Ukwakira 1844, urusengero rw’Abamilerite rwari rwarubatswe na Kristo, kuko ari We wubaka urusengero rw’Uwiteka. N’ubwo ibi byasohoreye mu mateka y’Abamilerite, isohozwa ryabyo ritunganye riri mu gihe cy’imvura y’itumba, kuko isubirwamo ry’interuro ngo “azubaka urusengero rw’Uwiteka” ryemerera abazabona ko Uwiteka yubatse urusengero rw’Abamilerite mu myaka 46, ariko ko yubaka urundi rusengero rw’abihumbi ijana na mirongo ine na bine mu gihe cy’imvura y’itumba, kuko Petero avuga ko abo bihumbi ijana na mirongo ine na bine bazazamurwa ngo babe inzu y’umwuka.

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.”

Iyo Palumoni abajijwe ikibazo cy’“igihe kingana gite,” igisubizo cye ni iki ngo: “Kugeza ku minsi ibihumbi bibiri na magana atatu; hanyuma ubuturo bwera buzahanagurwe,” ariko Mose, Eliya n’Abamillerite, abamaritiri ba papa, Zekariya na Yohana bapima urusengero, Yesaya mu gice cya gatandatu, n’abandi batavuzwe, bavuga ko igisubizo cy’ikibazo cyo mu murongo wa cumi na gatatu cy’“igihe kingana gite” ari iki ngo: “Kuva kuri 9/11 kugeza ku itegeko ryo ku Cyumweru, hanyuma ubuturo bwera buzahanagurwe.”

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.

Tariki ya 22 Ukwakira 1844 yagereranyijwe n’igihe Aburahamu yatambaga umwana we, kuko ibyo byashushanyaga umusaraba aho Data wo mu ijuru yatangiyeyo Umwana We. Mose n’Abaheburayo ku Nyanja Itukura, nk’uko intumwa Pawulo abivuga, byagereranyaga umubatizo, na wo ushushanya umusaraba, na wo wari warashushanyijwe na Aburahamu ku Musozi wa Moriya hamwe na Isaka.

Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.

Byongeye kandi, bene Data, sinshaka ko mutamenya yuko ba sogokuruza bacu bose bari munsi y’igicu, kandi bose bambutse inyanja; kandi bose babatirijwe muri Mose mu gicu no mu nyanja. 1 Abakorinto 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.

Ibi birumvikana bisobanuye ko umubatizo ugereranywa n’itariki ya 22 Ukwakira 1844, ari ho umuryango wa Nowa ugizwe n’abantu umunani wabatiirijwe. “Umunani” ukaba ari ikimenyetso cy’umuzuko.

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.

Bahoze bari barigometse, ubwo kwihangana kw’Imana kwari kugitegereza mu minsi ya Nowa, igihe ubwato bwari bukiri gutegurwa, kandi muri bwo hakizwemo bake, ni ukuvuga abantu umunani, bakijijwe n’amazi. Kandi ibyo ni ishusho y’ibyo umubatizo na wo udukorera none, ukadukiza; si ukuvanaho umwanda wo ku mubiri, ahubwo ni isezerano ry’umutima utanduye ku Mana, kubwo kuzuka kwa Yesu Kristo. 1 Petero 3:20, 21.

To misunderstand any element of truth that has been revealed about October 22, 1844 is parallel to misunderstanding the testimony of Noah in the ark, Moses at the Red Sea, Abraham on Mount Moriah and Jesus upon the cross. On that date the third angel arrived into history, and he is the angel that seals God’s people.

Kutamenya neza ikintu icyo ari cyo cyose kigize ukuri kwahishuwe ku byerekeye ku wa 22 Ukwakira 1844 bihwanye no kutamenya neza ubuhamya bwa Nowa mu nkuge, bwa Mose ku Nyanja Itukura, bwa Aburahamu ku Musozi wa Moriya, n’ubwa Yesu ku musaraba. Kuri iyo tariki ni ho marayika wa gatatu yinjiye mu mateka, kandi uwo ni we marayika ushyiraho ikimenyetso ku bwoko bw’Imana.

“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.

“Hanyuma mbona marayika wa gatatu. Marayika wari unyerekeje aravuga ati: ‘Ijambo rye riteye ubwoba, umurimo we urakomeye uteye ubwoba. Ni we marayika ugomba gutoranya ingano mu rufunzo, no gushyiraho ikimenyetso cyangwa guhambira ingano kugira ngo zibikwe mu kigega cyo mu ijuru.’ Ibi bintu byagombye gufata intekerezo zose, n’ubwitonzi bwose. Nongera kwerekwa ko ari ngombwa ko abizera ko turi kwakira ubutumwa bwa nyuma bw’imbabazi batandukana n’abari kwakira cyangwa kunywa buri munsi amakosa mashya. Nabonye ko yaba abakiri bato cyangwa abakuru batagomba kujya mu materaniro y’abari mu buyobe no mu mwijima. Marayika aravuga ati: ‘Reka intekerezo zireke guhora ku bintu bidafite umumaro.’” Manuscript Releases, volume 5, 425.

So along with the sacred prophetic lines that typified the date, the third angel arrived and began his work, which includes separating the wise and foolish virgins represented as wheat and tares in the passage. Not understanding how thoroughly 1844 has been sacredly typified, or not knowing what has been revealed concerning the waymarks that were connected to 1844 and continued on to 1863 leaves a soul unprepared to grapple prophetically with the implications of the fact that Christ is the central subject of the two verses that represent the foundation of Adventism, and that there Christ is recognized as Palmoni, the creator of mathematics and everything else.

Bityo, hamwe n’imirongo yera y’ubuhanuzi yagereranyaga iryo tariki, marayika wa gatatu yaraje atangira umurimo we, urimo no gutandukanya abageni b’abanyabwenge n’ab’abapfu mu buryo bagereranywa nk’ingano n’urumamfu muri uwo murongo. Kutamenya uburyo 1844 yagereranyijwe mu buryo bwera kandi bwuzuye, cyangwa kutamenya ibyahishuwe ku byerekeye ibimenyetso by’inzira byari bifitanye isano na 1844 kandi bigakomeza kugera ku 1863, bisiga umuntu atiteguye guhangana mu buryo bw’ubuhanuzi n’ingaruka z’ukuri k’uko Kristo ari we ngingo nyamukuru y’imirongo ibiri igize urufatiro rw’Abadiventisime, kandi ko aho ngaho Kristo yamenyekanye nka Palmoni, Umuremyi w’imibare n’ibindi byose.

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.

Igisubizo cya none ku kibazo cy’umurongo wa cumi na gatatu gitandukanye n’igisubizo cyariho mu 1845. Mu 1845, abapayoniya bari bakiriho bahungabanyijwe n’ugucika intege gukomeye, batangira guhangana n’igitekerezo cy’uko Umwami yari yarasubijeho impano y’umuhanuzi, ikintu kitari cyarigeze gikorwa uhereye mu gihe cy’abigishwa. Bari bashaka gusobanukirwa n’ingaruka z’ubutumwa bw’umumarayika wa gatatu, kandi bari batangiye gukangukira ukuri ko uburambe bari bamaze kunyuramo butari buri munsi y’amateka yera. Mu 1850, bari bamaze gutanga imbonerahamwe nshya y’abapayoniya kugira ngo ikosore kandi isimbure imbonerahamwe y’abapayoniya yo mu 1843. Izo mbonerahamwe zombi zagaragajwe na Mushiki wa White nk’uko ari ugusohora kwa “ameza” yo muri Habakuki igice cya kabiri. Kubera ko bimeze bityo, umwaka wa 1850 ni ugusohora gushingiye ku Ijambo ry’ubuhanuzi ry’Imana.

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.

Abahamya basobanukiwe kandi banditse ko guhakana yuko igishushanyo cya 1843 kitari ugusohora kwa “ibyapa” byo muri Habakuki igice cya kabiri, byari ukuva mu kwizera kwa mbere. Mushiki wacu White yemeje icyo gishushanyo avuga ko cyayoborwaga n’ukuboko kw’Umwami, kandi ko cyari ugusohora kwa Habakuki, kandi yashyizeho icyo cyemezo nyine no ku gishushanyo cya 1850. Habakuki avuga “ibyapa” mu bwinshi, kandi ubwo igishushanyo cya 1843 cyacapwaga muri Gicurasi 1842, cyacapanywe ikosa muri zimwe mu mibare Umwami yarinze ukuboko kwe hejuru. Mu 1850 hashyizweho igishushanyo gishya cyakosoraga iryo kosa ryo muri iyo mibare. Ibyapa byo muri Habakuki bigaragaza ugusohora k’ubuhanuzi, kandi ubwo buhanuzi bwasohoye kuva muri Gicurasi 1842 kugeza muri Mutarama 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.

Imbonerahamwe ryo mu 1843, ari ryo ribanza, ryari rifite ikosa, naho imbonerahamwe yo ku iherezo yo mu 1850 nta kosa yari ifite. Igihe gihera muri Gicurasi 1842 kugeza muri Mutarama 1850 ni igihe cy’ubuhanuzi cyashinzwe, kandi Gicurasi 1842, kimwe na Mutarama 1850, bihagarariye ibimenyetso-ngenderwaho by’ubuhanuzi, kandi ibyo bimenyetso-ngenderwaho bikubiyemo umukono wa Alufa na Omega. Alufa, ari yo nyuguti ya mbere, na Omega, ari yo nyuguti ya nyuma kandi iya makumyabiri na kabiri. 1842 ni alufa, naho 1850 ni omega; kandi iyo dufata izo nyuguti ebyiri z’Igiheburayo tukongeramo nyuguti ya cumi na gatatu y’inyuguti z’Igiheburayo, twubaka ijambo ry’Igiheburayo risobanura “ukuri,” ryandikishwa inyuguti ya mbere, iya cumi na gatatu, n’iya makumyabiri na kabiri z’inyuguti z’Igiheburayo.

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.

Imitekerereze y’ubuhanuzi ikoreshwa ku bimenyetso by’inzira byo mu 1842 no mu 1850 ni uko bihujwe n’“ikosa.” Alpha yari ifite ikosa, kandi omega yakosoye iryo kosa nyir’izina; bityo, igihagaze hagati y’inyuguti alpha na omega ni “ikosa,” ikimenyetso cy’ubugome bwo kwigomeka, ari byo umubare cumi na gatatu uhagarariye. 1842 kugeza 1850 ni igihe cy’ubuhanuzi cyemejwe kirimo ikimenyetso cya Alpha na Omega, kandi ni cyo “kuri.” Kugeza ubwo ayo mateka azasuzumwa mu buryo bukomeye kandi bw’umwuka n’Umudiventisiti w’Umunsi wa Karindwi w’i Lawodikiya, aba asa n’uhumye ku KURI kugaragara neza, kandi igihe cy’ubuhanuzi cy’ameza ya Habakuki cyo kuva mu 1842 kugeza mu 1850 kigishyiraho nta gushidikanya na guke. Ukuri gushingwa hamwe n’abahamya babiri ni uko igishushanyo cyo mu 1850 kidafite amakosa. Igishushanyo cyo mu 1850, kimwe n’igishushanyo cyo mu 1843, kirimo “ibihe birindwi” bya Mose, kandi kuri ibyo bishushanyo byombi “ibihe birindwi” bishyizwe hagati mu gishushanyo bimanuka uhereye hejuru kugera hasi, byerekana igihe cy’“ibihe birindwi” gitangira mu 677 BC kugeza mu 1844. 2520 si uko gusa iri ku gishushanyo, ahubwo ni yo nkingi yo hagati y’icyo gishushanyo.

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.

Ishusho rigaragazwa hagati ku murongo w’ubuhanuzi ugaragaza “ibihe birindwi” ni umusaraba. Hagati y’imbonerahamwe zombi hari igihe cya 2520 kigenda gituruka hejuru kikagera hasi. Muri hagati hari umusaraba. Umusaraba wari hagati mu cyumweru Kristo yakomerejeho isezerano na benshi, asohoza ibivugwa muri Daniyeli 9:27. Icyo cyumweru kigereranya imyaka irindwi, ari yo mu buhanuzi bingana n’iminsi 2520. Nk’uko bimeze ku mbonerahamwe, no hagati nyirizina mu minsi 2520, Kristo yari ari ku musaraba akomerezaho isezerano. Uhereye ku mubatizo wa Kristo ukageza ku musaraba hari iminsi 1260 mu buryo bw’ubuhanuzi. Ibi bisobanura ko uhereye ku mubatizo ukageza ku musaraba habagaho amaturo ya mu gitondo 1260 n’amaturo ya nimugoroba 1260 byagejeje ku musaraba; ariko ku musaraba uwo mwana w’intama wa nyuma w’igitambo yaratorotse ava ku mutambyi, kandi Umwana w’Intama w’Imana ahinduka igitambo cya nimugoroba, bityo agereranya ituro rya 2520 ry’Umwana w’Intama kuva ku mubatizo.

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.

Umugabane wo hagati w’icyumweru wari umusaraba, kandi umugabane wo hagati w’ameza yombi yera ni umusaraba; ariko muri buri gihe, Umwana w’Intama ashyizwe mu kuri kugereranywa mu buryo bw’ikigereranyo na 2520. Umusaraba ushyirwa hagati mu minsi 2520, kandi ku musaraba Yesu yari igitambo cya 2520 kandi cya nyuma. Amateka ari hagati ya Gicurasi 1842 na Mutarama 1850 ahagarariye ikinyoma, kandi Kristo, ari we kuri, yashyizwe hagati y’abagizi ba nabi babiri; nubwo atari umugizi wa nabi, yafashwe nk’umeze atyo. Bityo rero dufite abagizi ba nabi batatu: umwe uzarimbuka n’umwe uzakizwa. Abo bagizi ba nabi batatu ni ibimenyetso by’inzira bitatu bihujwe n’ubugizi bwa nabi, nubwo ikimenyetso cy’inzira cyo hagati ginyuranye n’umugizi wa nabi wa alufa n’uwa omega. Abagizi ba nabi ba alufa na omega bahuzwa n’ikimenyetso cy’inzira cyo hagati, ari wo musaraba.

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.

Mu meza za Habakuki kuva mu wa 1842 kugeza mu wa 1850, ikosa ni ryo ryari inyuguti yo hagati yahuzaga ikimenyetso cya mbere n’icya nyuma. Ikimenyetso cyo hagati ku musaraba cyahuzaga abagizi ba nabi batatu, ariko ikimenyetso cyo hagati muri ibi si ikosa, ni Ukuri; kandi kimwe mu bice by’ukuri bishyigikirwa n’umusaraba ndetse n’ameza ya Habakuki ni uko 2520, ari byo “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu, ari ukuri; kandi mu rwego rw’imitekerereze kimaze gushyirwaho, kwanga 2520 ni ukwanga Yesu.

When Palmoni, the Wonderful Numberer states, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed,” He is answering the prophetic question of “how long.” The answer is no longer 1844, for the Philadelphian Millerite movement ceased in 1856 as it was then identified by James and Ellen White that the movement had transitioned from Philadelphia to Laodicea. When Sister White drew that line in the sand. it meant until that condition changed that the relation of God with His people was to be understood as representing a separation, for He stands outside knocking on the hearts of Laodiceans seeking for entrance. His divinity is not within their humanity. The very work Christ began on October 22, 1844 was to combine His divinity with humanity, and Christ was willing to do that very thing, but it was not to be.

Iyo Palumoni, Ubarirwa mu Kubara, avuze ati, “Kugeza ku minsi ibihumbi bibiri na magana atatu; maze ubuturo bwera buzahanagurwe,” aba asubiza ikibazo cy’ubuhanuzi kigira kiti “kugeza ryari.” Igisubizo ntikikiri 1844, kuko umurimo wa Millerite wo muri Filadelifiya wahagaritse mu 1856, kuko icyo gihe James na Ellen White bagaragaje ko uwo murimo wari wamaze kuva muri Filadelifiya ujya i Lawodikiya. Igihe Mushiki wa White yashyiragaho uwo murongo mu musenyi, byasobanuraga ko kugeza ubwo iyo mimerere yahinduka, isano y’Imana n’ubwoko bwayo yagombaga gusobanurwa nk’ihagarariye gutandukana, kuko Ihagaze hanze ikomanga ku mitima y’Abalawodikiya ishaka kwinjira. Ubumana bwayo ntiburi mu bumuntu bwabo. Umurimo nyirizina Kristo yatangiye ku wa 22 Ukwakira 1844 wari uwo guhuza ubumana bwayo n’ubumuntu, kandi Kristo yari yiteguye gukora icyo kintu nyir’izina, ariko nticyabaye.

“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.

“Iyo Abadiventisiti, nyuma y’ugutenguhwa gukomeye ko mu mwaka wa 1844, baba barakomeje gushikama mu kwizera kwabo kandi bagakomeza gukurikira mu bumwe ubuyobozi bw’Imana bwari burimo kwigaragaza, bakakira ubutumwa bw’umumarayika wa gatatu kandi bakabutangariza isi mu mbaraga z’Umwuka Wera, baba barabonye agakiza k’Imana, Uwiteka aba yarakoreshanye imbaraga nyinshi n’imihati yabo, umurimo uba wararangiye, kandi Kristo aba yaraje kera gutwara ubwoko Bwe ngo buhabwe ingororano yabwo. Ariko mu gihe cyo gushidikanya no kutamenya neza cyakurikiye uko gutenguhwa, benshi mu bizera ibya adventi baretse ukwizera kwabo.... Bityo umurimo uradindira, kandi isi isigara mu mwijima. Iyo umubiri wose w’Abadiventisiti uza kuba warishyize hamwe ku mategeko y’Imana no ku kwizera kwa Yesu, mbega ukuntu amateka yacu aba atandukanye cyane!” 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.

Asubiramo amateka ya Isirayeli ya kera, Uwiteka yakuye Isirayeli ya none mu mwijima w’Ibihe by’Umwijima maze agirana na bo isezerano ku Nyanja Itukura, kuko umubatizo ari ikimenyetso cy’isano ry’isezerano. Ariko Isirayeli yagombaga kugeragezwa ngo harebwe ko bazakomeza kubahiriza iryo sezerano. Ku Isirayeli ya kera batsinzwe ibigeragezo icumi nk’uko bivugwa mu gitabo cyo Kubara. Mu gutsindwa kwa cumi baciriweho gupfira mu butayu mu gihe cy’imyaka mirongo ine, bityo batanga urugero rw’uko Isirayeli ya none yanze ubutumwa bwa Lawodikiya bwo mu 1856. Nk’uko byagenze ku Isirayeli ya kera mu gutsindwa ibigeragezo icumi byagiye bikurikirana (icumi kikaba ikimenyetso cy’ikigeragezo), uhereye igihe marayika wa gatatu yageraga mu 1844 kugeza mu 1856, urukurikirane rw’ibigeragezo rwazanywe ku rugendo rw’Abamilerite b’i Filadelifiya.

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.

Ibigerage icumi kuva ku Nyanja Itukura kugeza ku bugome bwa mbere i Kadeshi kigaragazwa nk’igihe cy’ubuhanuzi, kuko gifite umubare icumi uhuza icyo gihe cyose. Kubera ko icumi ari ikimenyetso cy’ikigeragezo, ibigeragezo icumi byaranzuye imiryango icumi yanze isezerano ikananirwa ikigeragezo cya cumi n’inzira yose yo kugeragezwa. Icyo gihe cyatangiriye ku kwambuka Inyanja Itukura, kandi Amategeko Icumi agaragazwa nk’icya mbere mu bigeragezo icumi byakurikiye inyanja; ikigeragezo cya mbere kikaba Isabato, ikimenyetso n’ikidodo by’Amategeko Icumi (byashushanyijwe na manu). Iyo igihe cy’ibigeragezo icumi muri Isirayeli ya kera gishyizwe ahagaragara neza cyane nk’igihe cyihariye cy’ubuhanuzi, kandi Umwuka w’Ubuhanuzi ukatumenyesha ko kwambuka Inyanja Itukura kwagereranyaga n’itariki ya 22 Ukwakira 1844, icyo gihe tuba dukwiriye kumenya ko aho ni ho hatangiriye inzira y’igeragezwa igenda itera imbere. Uwadivantisiti ntibibizi, bityo ntibashobora kubona ko mu 1863 bashyiriweho gupfira mu butayu bw’i Lawodikiya kugeza ku itegeko ryo ku Cyumweru, ari ryo tegeko nyir’izina bahawe gutangaza umuburo waryo uhereye mu ntangiriro y’iyo nzira yo kugeragezwa yagejeje kuri 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.

Igihe ubutumwa bw’imimerere ya Lawodikiya bwageraga ku Bwadivantisiti bwa Millerite mu 1856, “divayi nshya” yasohowe ku byerekeye “ibihe birindwi.” Umucyo mushya ntiwigeze wemera, maze nyuma y’imyaka irindwi, cyangwa nyuma y’iminsi 2520 y’ubuhanuzi, umutwe wa Millerite wari mu mimerere ya Lawodikiya urangira uhinduka Itorero ry’Abadivantisiti b’Umunsi wa Karindwi rya Lawodikiya. Mose yari yiteguye kwinjira mu Gihugu cy’Isezerano, ariko ikigeragezo cya cumi cyari kigeze, kandi koko cyari ikigeragezo cy’ifatizo, kuko umurimo nyir’izina Mose yari yarashinzwe uhereye mbere na mbere wari uwo kuyobora ubwoko bw’Imana kubugeza mu Gihugu cy’Isezerano. Uwo ni wo murimo wari imbere ya Mose mbere y’uko agera muri Egiputa. Ikigeragezo cya cumi cyari kigeze, kandi abigometse bagiraga ugushidikanya ku byerekeye kwinjira mu Gihugu cy’Isezerano.

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.

Nuko ndababwira nti: Mugeze ku musozi w’Abamori, uwo Uwiteka Imana yacu aduha. Dore, Uwiteka Imana yawe yashyize igihugu imbere yawe; zamuka ugihindure icyawe, nk’uko Uwiteka Imana ya ba sogokuruza yakubwiye; ntutinye kandi ntucike intege. Nuko munyegera mwese, maze muravuga muti: Nitwohereze abantu batubanzirize, kugira ngo batugenzurire igihugu, kandi bazagaruke batuzanire inkuru y’inzira tuzanyuramo tuzamuka, n’imidugudu tuzageramo. Ibyo byaranshimishije cyane; nuko mbatoranyamo abagabo cumi na babiri, umwe muri buri muryango. Gutegeka kwa Kabiri 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.

Uhereye kuri iyo ngingo kugeza ubwo ba batasi cumi na babiri bagarukiye bishushanya amateka igihe ikigeragezo cya nyuma cy’ishingiro cyageraga mu 1856, maze mu myaka irindwi Aba-Millerite b’i Lawodikiya bagashakisha igihugu kugeza ubwo bahisemo guhagarika kuba umuryango w’ink movementi bakaba itorero.

The first truth discovered by Miller was the “seven times” making it the foundation of the foundational truths that make up Jeremiah’s old paths. The last new prophetic light brought to Adventism was in 1856 and it was a series of articles on the “seven times.” There is a great deal of light associated with a deep study of these historical facts, but if we are going to be able to identify why the answer of verse fourteen of Daniel eight is “from 9/11 unto the Sunday law, then shall the sanctuary be cleansed,” we must keep moving forward.

Ukuri bwa mbere Miller yabonye ni ubw’“ibihe birindwi,” maze abugira urufatiro rw’ukuri kw’ishingiro kugize inzira za kera za Yeremiya. Umucyo wa nyuma mushya w’ubuhanuzi wazanywe muri Adventizimu wabayeho mu mwaka wa 1856, kandi wari urukurikirane rw’inyandiko zivuga ku “bihe birindwi.” Hari umucyo mwinshi ujyanye no kwiga byimbitse ibi bintu by’amateka, ariko niba tugiye kubasha kumenya impamvu igisubizo cyo muri Daniyeli umunani umurongo wa cumi na kane ari “uhereye kuri 9/11 ukageza ku itegeko ryo ku Cyumweru, ni bwo ubuturo bwera buzahanagurwaho,” tugomba gukomeza kujya mbere.

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.”

Umurimo Kristo yatangiye mu 1844 wahinduriwe inzira mu 1863, bityo “kwezwa” k’Ubuturo Bwera kwatangiriye muri icyo gihe gushyirwa ku ruhande mu gihe ubwoko bw’Imana bwatangiraga kunyura mu butayu bwa Lawodikiya. Kubera iyo mpamvu, umurimo wagombaga gukorwa na Kristo mu gihe cyo kuva mu 1844 kugeza mu 1863, byabaye ngombwa ko wongera gukorwa ubwo marayika wa gatatu, ari we marayika utandukanya kandi agashyiraho ikimenyetso, amaherezo asohoje umurimo ugereranywa no “kwezwa.” Ibimenyetso by’inzira by’ubuhanuzi byo kuva mu 1844 kugeza mu 1863 ni byo bimenyetso by’inzira Kristo yari kuba yarasohoje mo umurimo wo kweza Ubuturo Bwera, kandi ibyo bimenyetso by’inzira bigereranya amateka uwo murimo uzasohozwamo. Niba byashobora kugaragazwa ko kuva mu 1844 kugeza mu 1863 hagereranya igihe cyo kuva kuri 9/11 kugeza ku itegeko ryo ku cyumweru, ikibazo cya “igihe kingana gite” gihuje n’indi mirongo igereranywa na “igihe kingana gite.”

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.

Mu 1844 habayeho ukuza kw’umumarayika wa gatatu, kandi 1863 haranga iherezo ry’igihe cy’igeragezwa. Mu 1846, aba White barashyingiranywe, kandi izina ry’umuryango rya Ellen rihinduka riva kuri Harmen riba White; kandi uwo mugabo n’umugore batangira kwizihiza Isabato y’umunsi wa karindwi muri uwo mwaka. Mu buryo bw’ubuhanuzi, Isabato, ishyingiranwa, no guhindura izina byose ni ibimenyetso by’umubano w’isezerano. Uwiteka yanyujije Isirayeli ya none mu Nyanja Itukura yo mu 1844, maze mu 1846 ayigeza i Sinayi kugira ngo ayiha amategeko kandi ayinjize mu isezerano na Yo. Ayo mategeko, kimwe n’ameza abiri ya Habakuki, yanditswe ku meza abiri: imeza rya mbere ririmo amategeko 4, irya kabiri rikaba ririmo 6. Ameza abiri agereranya umubano w’isezerano wa Isirayeli ya kera n’iya none byombi, kandi hamwe ayo meza abiri y’isezerano ari yo Mategeko Cumi, kandi mu buryo bw’ikimenyetso akagaragazwa nka 46 ku bwa Isirayeli ya kera, byashushanyaga ameza abiri ya Habakuki ahagarariye amateka y’imvura y’itumba. Afatanije n’amaturo abiri y’imitsima azunguzwa ya Pentekote, agereranya ibendera ari bo ibihumbi ijana na mirongo ine na bine.

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.

Igihe izina rya Mushiki wa White ryahindurwaga rikava kuri Harmen rikajya kuri White. Harmen risobanura umusirikare w’amahoro, ariko ryasimbujwe White, ari bwo gukiranuka kwa Kristo. Izina Gould risobanura zahabu, kandi Ellen risobanura umucyo urabagirana kandi umurika. Izina rye rihagarariye ubutumwa bw’i Lawodikiya.

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.

Ndakugira inama yo kungura kuri jye izahabu yacishijwe mu muriro, kugira ngo ukire; n’imyambaro yera, kugira ngo wambare, kandi isoni z’ubwambure bwawe zitagaragara; kandi usige amaso yawe umuti wo kuyavura, kugira ngo ubone. Ibyahishuwe 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.

“Umuti usigwa ku maso” ni umucyo w’Ijambo ry’Imana, kandi Ellen ni umucyo urabagirana kandi umurikira. Umutekano w’Abamillerite mu 1856 wagombaga kuboneka mu kwemera ubutumwa bwo kuri Lawodikiya nk’uko bwatanzwe binyuze mu nyandiko ze, kandi nk’uko bwagaragajwe mu izina rye. Mushiki wa White arabisobanura neza ko ubutumwa bwa Jones na Waggoner bwo mu 1888 bwari ubutumwa bwo kuri Lawodikiya, kandi ko ubutumwa bwabo na bwo bwari ubutumwa bw’umumarayika wa gatatu.

“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.

“Mu mbabazi Zayo nyinshi, Umwami yohereje ubwoko Bwe ubutumwa bw’igiciro cyinshi cyane abunyujije ku Bakuru Waggoner na Jones. … Ubu ni bwo butumwa Imana yategetse ko buhabwa ab’isi. Ni ubutumwa bw’umumarayika wa gatatu, bugomba kwamamazwa n’ijwi rirenga, kandi bugaherekezwa no gusukwa k’Umwuka Wayo ku rugero rwinshi cyane.” 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.”

Marayika wa gatatu yaje mu 1844, kandi yagerageje gukora umurimo we ku ncuro ya kabiri mu 1888. Ubutumwa bwo mu 1888 bwari ubutumwa bwa Lawodikiya, bwari ubutumwa bwa marayika wa gatatu, bwaranze kumanuka kwa marayika wo mu Byahishuwe cumi n’umunani, bwari ubutumwa bwo gutsindishirizwa kubwo kwizera butangazwa mu gihe cyo gusukwa kw’imvura y’itumba ya nyuma. Marayika wa gatatu yaje mu 1844 hanyuma yongera kuza mu 1888, ariko yangirwa muri ibyo bihe byombi, nyamara ibyo bihe byombi bishushanya igihe marayika wa gatatu azira mu gihe cy’imvura y’itumba ya nyuma. 1844 ni ikimenyetso cya 9/11, kandi niba 1863 ishushanya itegeko ryo ku Cyumweru, noneho igihe cy’ubuhanuzi cyo kuva kuri “9/11 kugeza ku itegeko ryo ku Cyumweru” nk’uko gihagarariwe n’ikimenyetso cya “kugeza ryari” cyaba gihagarariye igisubizo cy’ukuri kw’iki gihe ku kibazo cyo mu murongo wa cumi na gatatu kigira kiti “kugeza ryari.”

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.

Amateka y’Abamileri kuva mu 1842 kugeza mu 1850 ni igihe cy’ubuhanuzi gisobekeranye n’igihe cy’ubuhanuzi cy’igeragezwa ry’umumarayika wa gatatu kuva mu 1844 kugeza mu 1863. Kuva mu 1842 kugera mu 1863 harimo ibimenyetso nyobozi by’ubuhanuzi bigaragaza amateka kuva kuri 9/11 kugeza ku itegeko ryo ku Cyumweru, ubwo Kristo yeza urusengero rwe, mbere Itorero rye, hanyuma nyuma abakozi bo ku isaha ya cumi n’imwe. Ku itegeko ryo ku Cyumweru, Kristo azaba afite ubwoko bwejejwe azashyira imbere y’isi nk’igitambo cy’ikimenyetso, kandi Itorero rizahinduka Itorero rinesha. Ubuturo bwe bwera buzaba noneho bwaramaze kwezwa.

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.

Twashyizeho ikimenyetso cy’“igihe kingana iki” mu mwanya wacyo, nubwo byanze bikunze hakiri ibindi byinshi. Tugiye gutangira kugarura ibi n’izi ngingo eshanu zabanje mu ntego y’igitabo cya Yoweli, ariko uku kubanza kujya ku zindi ngingo kwasaga n’ukw’ingenzi kugira ngo bishyirweho urufatiro. Ubuhamya bwa buri “igihe kingana iki” twasuzumye buhuza n’ikibazo cy’“igihe kingana iki” Palumoni yasubije mu murongo wa cumi na kane, kuko ubuturo bwera bugomba kwezwa guhera kuri 9/11 kugeza ku itegeko ryo ku Cyumweru. Ayo mateka ni yo mateka y’imvura y’itumba, kandi amateka y’imvura y’itumba agaragazwa mu gitabo cya Yoweli.