Palmoni, the Wonderful Numberer doesn’t simply produce riddles based upon mathematics, He is the Creator of mathematics.
पाल्मोनी, अद्भुत गणकले केवल गणितमा आधारित पहेलीहरू मात्र प्रस्तुत गर्नुहुन्न; उहाँ त गणितकै सृष्टिकर्ता हुनुहुन्छ।
For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist. Colossians 1:16, 17.
Nokuti mwa iye vinthu vyose vikapangika, ivyo viri kuchanya, na ivyo viri pa charu chapasi, vyakuwoneka na vyambura kuwoneka, kwali ni mipando ya ufumu, panji maulamuliro, panji maulamuliri ghakuru, panji nkhongono; vinthu vyose vikapangika na iye, ndipo vikapangikira iye; ndipo iye walipo pambere vinthu vyose vindakhalirepo, ndipo mwa iye vinthu vyose vikukhaliriramo. Akolose 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.
Kana mukabvunza AI pamusoro penhamba dzakaiswa naPalmoni muShoko Rake rechiporofita, uye mukabvunzawo kana nhamba idzodzo dziine kukosha kupi nokupi munyika yemasvomhu, muchawana kuti anenge nhamba dzose dzechiporofita ane kukosha kwakatsaurika mumasvomhu. Rondedzero inotevera inomiririra nhamba gumi neshanu dzechiporofita, dzakarongeka maererano nokukudzwa kwadzo munyika yemasvomhu, kunopembererwa mudzidziso yenhamba, mumabhuku ezvidzidzo, uye mutsika yemasvomhu.
42 – Ultimate pop-culture icon + abundant, pronic, Catalan, sphenic.
42 – Chiratidzo chikuru chose chetsika dzakakurumbira + chakawanda, pronic, Catalan, sphenic.
7 – Beloved small prime with many titles (Mersenne, safeprime, happy prime, etc.).
7 – Ẹni-kekere olufẹ́ tí ó jẹ́ nọ́ńbà àkọ́kọ́ pẹ̀lú ọ̀pọ̀ àpèjúwe (Mersenne, safeprime, happy prime, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ).
23 – Prime loaded with special labels (Sophie Germain, safeprime, happy prime, etc.).
23 – Nambari kuu iliyojaa sifa maalumu (Sophie Germain, safe prime, happy prime, n.k.).
2520 – Famous as the smallest number divisible by 1 through 10 (LCM 1–10) and highly composite.
2520 – Yanozivikanwa sekuti ndiyona nhamba duku zvikuru inopatsanurwa pasina kusara nenhamba 1 kusvika ku10 (LCM 1–10), uye ine zvipatsanuri zvizhinji kwazvo.
220 – Half of the smallest amicable pair (with 284).
220 – Hafu yepaya duku-diki inowirirana (ine 284).
19 – Standout prime: twin, cousin, sexy, Heegner number, happy prime, and more—very celebrated among small primes.
19 – Prime yodziŵika chomene: mapasa, msuweni, yachikoka, nambala ya Heegner, prime yakukondweska, na vinyake vinandi—yakutumbikika chomene pakati pa maprime ghachoko.
1260 – Important highly composite number (right before 2520).
1260 – Nambala yakuzirwa chomene yakupambana-pambana (pambere pakuti 2520 yizengere).
30 – Smallest highly composite that’s the product of the first three primes; classic textbook example.
30 – ni namba ndogo zaidi yenye vigawanyishi vingi sana ambayo ni zao la namba za kwanza tatu za msingi; ni mfano wa jadi unaotumiwa sana katika vitabu vya kiada.
2300 – LCM of 1 through 9.
2300 – Karamata ndihombe ya 1 kusvika 9.
400 – Clean perfect square (20²).
400 – Mraba kamili safi (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 – Huwandu hudiki-hudiki hunova huwandu hwemasikweya maviri akanaka nenzira mbiri dzakasiyana (1²+8² na4²+7²); zvakanaka, asi zviri muchikamu chinonyanya kusarudzika.
46 – Largest even number not expressible as sum of two abundants + several niche titles.
46 – Largest even number not expressible as sum of two abundants + several niche titles.
430 – Nice sphenic number (2×5×43).
430 – අලංකාර සෆෙනික් සංඛ්යාවක් (2×5×43).
1290 – Ordinary composite.
1290 – Bintu bya bulijjo ebigattiddwa wamu.
1335 – Minor listings (semiprime/self number).
1335 – Uluhlu oluncinane (semiprime/inani elizimeleyo).
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?”
Kana wakaita seni, uye usingazive nezvenyika yemasvomhu, unogona kwazvo kuverenga rondedzero iyi wofungidzira kuti munyika yemasvomhu nhamba imwe neimwe ine nhaka yakati yakasarudzika, mutsauko unoshamisa kana zvimwe zvakadaro; asi hazvina kudaro. Pandakakumbira AI kuti indipe kunzwisisa, munyika yemasvomhu, kwenhamba imwe neimwe yemanhamba aya echiporofita, ndakaibvunza imwe panguva, uye mushure menhamba yechina ndakabvunza mubvunzo wekutevera. Ndakanga ndichida kuziva kana AI yaizondipa here kuverengwa kwenhoroondo yenhaka pane chero nhamba yandingabvunza nezvayo, kana kuti idzo nhamba ina dzokutanga dzaiva dzakakosha zvechokwadi munyika yemasvomhu. Nokuti nhamba ina dzokutanga idzodzo dzaizivikanwa zvikuru munyika yemasvomhu. Asi hazvina kugumira ipapo. AI yakapindura kuti nhamba ina dzokutanga idzodzo dziri chaizvo muchikamu chakasiyana munyika yemasvomhu. Pandakaramba mberi nekuunganidza mashoko, AI yakatanga kurumbidza kuti ndaigona sei kusarudza nhamba dzakatanhamara kudaro munyika yemasvomhu. Mashoko okupedzisira eAI kwandiri, mukupindura kunhamba mbiri dzokupedzisira (19, 65) dzandakaibvunza nezvadzo, aiva okuti, “19 inokwana zvinoshamisa pedyo nepamusoro pakati pemaprime ane mukurumbira mukuru, asi 65 inoremekedzeka asi inowira pasi zvishoma—ichiri sarudzo yakasimba! Kugona kwako kuramba uchiwana nhamba dzinozivikanwa zvikuru kunoshamisa chaizvo. Une imwezve here?”
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.
Ndzi tiyisile, (hambileswi ndzi nga tiviki leswaku ndzi nga swi kombisa njhani ku tiyiseka ka mina)—a ku na un’wana vumbhoni bya matimu, bya muxaka wihi na wihi, lebyi nga kombisiwaka leswaku byi kombisa tinomboro to tala ta nkoka ta misava ya tinhlayo leti humaka eka xihlovo xin’we. Eku misaveni ya tinhlayo tinomboro leti i ta nkoka, naswona Yesu u tirhisa misava ya ntumbuluko ku kombisa misava ya moya. Vutisa xihlovo xa AI leswaku tinomboro leti ti yimela yini emisaveni ya tinhlayo kutani swi ta ku hlamarisa ngopfu. Swi tlula vuswikoti bya mina ku hlamusela hi ku tlhela ku vonaka tidyondzo leti ta tinhlayo ni swilo swo tano, kambe hambiloko ndzi ri ni vuswikoti lebyi ringaniseriweke eka dyondzo ya tinhlayo, ndzi kumile leswaku tin’wana ta tinomboro leti ti beka vumbhoni eka swiphemu swa swihlawulekisi swa tona swa vuprofeta.
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).
නොබෙදෙන කිසිදු ඉතිරියක් නොමැතිව 1 සිට 10 දක්වා සෑම සංඛ්යාවකින්ම සමානව බෙදිය හැකි අති කුඩාම සංඛ්යාව 2520 ය (සංඛ්යා අනන්තය දක්වා දිගහැරේ). එම හේතුව නිසා, ගණිත ලෝකයේ එය 1 සිට 10 දක්වා සංඛ්යාවන්ගේ අඩුම පොදු ගුණිතය (LCM) ලෙස හැඳින්වේ. ඒ නිසාම, එයට බෙදුම්කාරක බොහෝ ප්රමාණයක් ඇත—මුළු එකතුව 48කි, එනම්, එයට වඩා කුඩා වෙනත් කිසිදු සංඛ්යාවකට වඩා “වැඩි”ය. මෙය එය අතිශයින් සංයුක්ත සංඛ්යාවක් බවට පත් කරයි (ගණිතයේ, සාමාන්යයෙන් නොව අති විශාල බෙදුම්කාරක සංඛ්යාවක් ඇති සංඛ්යාවන්ට අයත් විශේෂ පන්තියකි).
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).
Nhamba 2300 ine chimiro chinokosha kwazvo pamasvomhu chakafanana nechinonyanya kuzivikanwa nacho 2520—ndiyo nhamba diki-kuru yakanaka inopatsanurika pasina kusara nenhamba dzose kubva pa1 kusvika pa9 (ndiko kuti, ndiyo least common multiple yenhamba 1 kusvika pa9).
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 ina uainishaji maalumu maarufu katika nadharia ya namba—kwa kuwa ni nusu moja ya jozi ndogo zaidi (na inayojulikana zaidi) ya namba rafiki. Katika ulimwengu wa hisabati, “namba rafiki” ni jozi ya namba mbili tofauti ambapo jumla ya vigawanyo halisi (yaani, vigawanyo vyote ukiondoa namba yenyewe) vya kila moja huwa sawa na namba ile nyingine. Katika hisabati huchukuliwa kuwa “marafiki wakamilifu”—hata Wagiriki wa kale waliwaona kuwa alama za urafiki! Jozi hiyo ni 220 na 284. Jozi hii (220, 284) ndiyo “jozi ya namba rafiki” ndogo zaidi inayojulikana, iliyogunduliwa nyakati za kale (huenda na Pythagoras au wafuasi wake), nayo ilibaki kuwa ndiyo pekee iliyojulikana kwa karne nyingi. 220, ikiwa sehemu moja ya namba mbili hizo, hufahamika kuwa mojawapo ya mifano ya kale kabisa iliyo mashuhuri katika nadharia ya namba!
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.
Kiroho, nhamba 220 inomirira kusangana kwehumwari nevanhu, uye munyika yemasvomhu inomirira vaviri ve“shamwari dzakakwana.” Mukurumbira wemasvomhu wenhamba 220, 2300, na2520 wakabatanidzwa pamwe chete mupfungwa yokuti chinhu chinoita kuti imwe neimwe yenhamba idzi nhatu ive yakakurumbira ndechokuti ndidzo diki kupfuura dzimwe dzose muchikamu chadzo chakasarudzika. Palmoni anozivisa zvose zviri zviviri 2520 ne2300 mundima yegumi nenhatu neyegumi neina yaDanieri 8, uye kana 2300 yabviswa pa2520 panosara 220; naizvozvo imwe neimwe yenhamba idzi nhatu duku dzine mukurumbira munyika yemasvomhu inomiririrwa mundima dzinomirira nguva chete muMagwaro umo Kristu anozvizivisa saPalmoni.
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.”
“Mazuva anezviuru zviviri namazana matatu; ipapo nzvimbo tsvene ichacheneswa,” zvinoratidza kutanga kwekutongwa kwakatanga muna 1844 nevakafa, kukazofambira kuvapenyu pa9/11. Mundima gumi nenhatu negumi neina, Palmoni, Muverengi Wezviverengero Anoshamisa, anobatanidza “nguva nomwe” dzaMosesi ne“mazuva anezviuru zviviri namazana matatu” aDanieri.
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?
Ipapo ndakapuvha mumwe mutsvene achitaura, uye mumwe mutsvene akati kuna uyo mutsvene wakati achitaura, Chiratidzo ichi pamusoro pechibayiro chezuva nezuva, nokudarika kunounza kuparadzwa, kusvikira riniko, zvokuti zvose zviri zviviri nzvimbo tsvene nehondo zvipiwe kuti zvitsikirirwe pasi petsoka?
And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Iye akati kwandiri, Kusvikira pamazuva ane zviuru zviviri namazana matatu; ipapo nzvimbo tsvene ichacheneswa. Danieri 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.
Indawo engcwele kanye nebutho kumele ubudlelwane besiprofetho. Inhloso yendawo engcwele ukuthi uNkulunkulu ahlale phakathi kwabantu baKhe.
And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.
“Uye ngavangindzakhele indlu lengcwele, ukuze ngihlale phakathi kwabo.” Eksodusi 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.
Malo opatulika ndi khamu zinali kudzaponderezedwa; ndipo woyera mtima anafunsa Palmoni, woimiridwa monga “woyera mtima wina,” kuti, “kufikira liti” “malo opatulika ndi khamu” zidzaponderezedwa ndi maulamuliro oimiridwa monga “ya tsiku ndi tsiku” ndi “kulakwa kwa chiwonongeko?” Maulamuliro awiri owononga amene akanapondereza malo opatulika ndi khamu. Chikunja ndi upapa zonse zikanapondereza malo opatulika a Mulungu ndi anthu a Mulungu.
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.
“mipata saba” ya Musa katika Mambo ya Walawi ishirini na sita inaitwa “ugomvi wa agano lake.” Hukumu ya “mipata saba” dhidi ya falme za kaskazini na kusini za Israeli ilikuwa “ugomvi wa agano lake.” Hukumu hiyo ilibainisha kwamba ufalme wa kaskazini ungechukuliwa utumwani katika mwaka wa 723 KK na ufalme wa kusini katika mwaka wa 677 KK. Palmoni aliulizwa “hata lini” kutawanywa kwa “mipata saba” kungedumu juu ya patakatifu na jeshi, na jibu ni mpaka Oktoba 22, 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.
“විට හත” යන අනාගතවචනය උතුරු ඉශ්රායෙල් රාජ්යයට එරෙහිව 1798 දී අවසන් වූ අතර, දකුණු රාජ්යයට එරෙහි “විට හත” 1844 ඔක්තෝබර් 22 දින අවසන් විය. දකුණු රාජ්යයට එරෙහි “විට හත” දානියෙල්ගේ “දහස් දෙසිය තුන්සිය දින” සමඟ 1844 ඔක්තෝබර් 22 දින අවසන් විය. Palmoni ඉතා අරමුණින් අනාගතවචන තුනක් එකිනෙක බැඳ තැබූ අතර, එසේ කිරීමෙන් 1798 සිට 1844 දක්වා කාලය ඔහු මිලෙරයිට් මාලිගාව ගොඩනැගූ අවුරුදු හතළිස් හය ලෙස හඳුනා දෙයි. දහතුන්වන සහ දහහතරවන පදවල නිවැරදි අවබෝධය අනාගතවචන ශිෂ්යයෙකුට “විට හත” සහ “දහස් දෙසිය තුන්සිය දින” පමණක් නොව, 2520 සහ 2300 අතර සම්බන්ධතාවය සලකා බැලීමේදී 220 යන සංඛ්යාව ද හඳුනාගැනීමට ඉඩ දෙයි; එසේම 2520 අනාගතවචන දෙකම අතර සම්බන්ධතාවය සලකා බැලීමේදී 46 යන සංඛ්යාවද උපදවයි.
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.
Musi wa Danieri paakatanga zvisiyano zvazvo zvenguva dzechiporofita pamwe chete pana Gumiguru 22, 1844, Palmoni panguva imwe chete akaratidza chiratidzo che“220” chaDanieri chakanga chatangira muna 457 BC uye chaMusi muna 677 BC, kureva makore “220” pakati penzvimbo mbiri idzi dzekutangira dzezviporofita zviviri zvaizopera pamwe chete chaizvo panguva iyo Habhakuki “2:20” yakazadzikiswa pana 10-22 (10X22=220) muna 1844. Zuva iroro rakaratidza kutanga kwekuridzwa kwehwamanda yechinomwe apo chakavanzika chaMwari chaifanira kupedzwa, nokudaro richiratidza kutanga kwenguva yokuiswa chisimbiso kwezana namakumi mana nezvina zvezviuru. Zuva iroro rinoratidza kutanga kwokuiswa chisimbiso kwezana namakumi mana nezvina zvezviuru, nokuti basa rinopedzwa panguva yokuridzwa kwehwamanda yechinomwe ndiko kuiswa chisimbiso kwavanhu vaMwari, icho chiri chakavanzika chaMwari, icho chiri Kristu mamuri tariro yokubwinya, icho chiri kubatanidzwa kwehumwari nohunhu hwevanhu.
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.
Kupera kwe“nguva nomwe” dzeumambo hwokumusoro muna 1798 uye kupera kwe“nguva nomwe” dzeumambo hwokumaodzanyemba muna 1844 kunobudisa nguva yemakore makumi mana namatanhatu kubva muna 1798 kusvikira muna 1844. Nguva iyi inotanga nokusvika kwengirozi yokutanga yaZvakazarurwa gumi nechina, uye yakapera pakasvika ngirozi yechitatu muna 1844. Muporofita, izvi zvinoratidza zvapupu zviviri kuti nguva iri kubva muna 1798 kusvikira muna 1844 inguva yokufananidzira. “Nguva nomwe” dzakaiswa pamusoro peumambo hwokumusoro nehwokumaodzanyemba hwaIsraeri dzakapera muna 1798 uye muna 1844, zvichiteerana, uye nokudaro dzinobudisa nguva yemakore makumi mana namatanhatu. Nguva iyoyo haina zvainoreva pasina chapupu chechipiri. Sista White anodzidzisa pachena kuti hakugoni kuva nengirozi yechitatu pasina yokutanga neyechipiri. Anotaurawo pachena kuti ngirozi yokutanga yakasvika muna 1798, uye yechitatu musi wa22 Gumiguru 1844. Ngirozi nhatu dzaZvakazarurwa gumi nechina dzinopa chapupu chechipiri kuchokwadi chokuti 1798 kusvikira muna 1844 inguva yokufananidzira yechiporofita.
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.
លេខ 46 ជានិមិត្តសញ្ញានៃព្រះវិហារ ហើយនៅពេលដែលព្រះគ្រីស្ទបានសម្អាតព្រះវិហារជាលើកដំបូង យើងឃើញថា ជនជាតិយូដា ក្នុងការតវ៉ាជាមួយព្រះគ្រីស្ទ បានបញ្ជាក់ថា នៅពេលហេរ៉ូឌបានកែលម្អព្រះវិហារ នោះបានចំណាយពេលសែសិបប្រាំមួយឆ្នាំ។ អ្នកប្រវត្តិសាស្ត្របានបញ្ជាក់ថា ការកែលម្អរបស់ហេរ៉ូឌដែលជនជាតិយូដាបានយោងដល់នោះ បានបញ្ចប់នៅឆ្នាំដែលព្រះយេស៊ូវបានទទួលបុណ្យជ្រមុជទឹក។ សេចក្តីពិតនោះ រួមជាមួយនឹងសេចក្តីពិតខាងវិញ្ញាណដែលថា យើងត្រូវបានបង្កើតឡើងតាមរូបភាពរបស់ព្រះ ហើយរូបភាពរបស់ទ្រង់គឺជាព្រះវិហារ ដែលត្រូវបានតំណាងដោយលេខ 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.
Na Shoko akava nyama, akagara pakati pedu, (uye takaona kubwinya kwake, kubwinya kwakaita kwoMwanakomana akaberekwa ari oga waBaba,) azere nenyasha nechokwadi. Johani 1:14.
The word translated as “dwelt” means tabernacle. The purpose of the sanctuary was that God might dwell among the host (his people). The Hebrew word “tabernacle” that is translated as “dwelt” is the same word used for the tabernacle erected by Moses, and when Christ first cleansed the temple it is directly stated that Christ body was the temple. The number 46 which is established by correctly understanding what Palmoni is setting forth in the two verses that are the foundation of Adventism is found in John. The 46 years are connected with 220 for those who are willing to see.
Izwi rakashandurwa richinzi “akagara” rinoreva tabhenakeri. Chinangwa chenzvimbo tsvene chaiva chokuti Mwari agare pakati pehondo yavanhu (vanhu vake). Izwi rechiHebheru rokuti “tabhenakeri” rakashandurwa richinzi “akagara” ndiro izwi rimwe chetero rakashandiswa patabhenakeri yakamiswa naMozisi, uye apo Kristu paakatanga kunatsa tembere zvinotaurwa pachena kuti muviri waKristu ndiwo waiva tembere. Nhamba 46, iyo inosimbiswa nokunzwisisa zvakarurama zviri kuiswa pachena naPalmoni mundima mbiri dziri hwaro hweAdventism, inowanikwa muna Johane. Makore 46 ane ukama ne220 kuna avo vanoda kuona.
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?
Ndzi disciples va yena va tsundzuke leswaku ku tsariwile ku te: “Ku hisekela yindlu ya wena ku ndzi dlayile.” Kutani Vayuda va n’wi hlamula va ku: “Hi xihi xikombiso lexi u hi kombaka xona, leswi u endlaka swilo leswi?”
Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:17–21.
Yesu akajibu, akawaambia, Hekalu hili libomoeni, nami nitalisimamisha katika siku tatu. Basi Wayahudi wakasema, Hekalu hili limejengwa muda wa miaka arobaini na sita, nawe utalisimamisha katika siku tatu? Lakini yeye alinena habari za hekalu la mwili wake. Yohana 2:17–21.
It is in verse twenty, and therefore in John 2:20 that the Jews say, “Forty and six years was this temple in building, and wilt thou rear it up in three days?” The number 46 connected with the temple in a chapter and verse that cries out 220. In the passage the Jews identify the temple was 46 years in building, paralleling the beginning of ancient Israel when Moses was 46 days on the mountain receiving instructions on building the temple. We are made in God’s image, so it is not an accident that the human temple has 46 chromosomes, 23 male and 23 female. The 23 male and female chromosomes are the instructions for building the human temple. Palmoni, who created all things also created the system within the human body which replaces every cell in the human body with fresh and new cells, and the entire rejuvenation of old body cells takes seven years, which is 2520 days. The Jews tie the 46 years to the temple, but Christ spoke of His body which would be raised up in three days. From 1798 unto 1844 the Millerite temple was raised up, and was raised up in the period when the three angels all arrive, and those three angels that span the 46 years from 1798 unto 1844 are represented as days by Christ. He said, “Destroy this temple” and in three days I will raise it up, thus aligning the tearing down of a temple that was to be raised up in three days.
Zviri mundima yechi makumi maviri, nokudaro muna Johani 2:20, apo vaJudha vanoti, “Tembere iyi yakavakwa makore ana makumi mana namatanhatu, zvino iwe ungaimutsazve namazuva matatu here?” Nhamba 46 yakabatanidzwa netembere muchitsauko nendima zvinodanidzira 220. Mundima iyi vaJudha vanoratidza kuti tembere yakanga yava nemakore 46 ichivakwa, zvichifanana nekutanga kwaIsraeri yekare apo Mozisi akava mazuva 46 ari pagomo achigamuchira mirayiridzo yokuvakwa kwetembere. Takaitwa nomufananidzo waMwari, naizvozvo hazvisi zvetsaona kuti tembere yomunhu ine machromosome 46, 23 echirume uye 23 echikadzi. Machromosome 23 echirume neechikadzi ndiwo mirayiridzo yokuvaka tembere yomunhu. Palmoni, uyo akasika zvinhu zvose, akasikawo hurongwa huri mukati momuviri womunhu hunotsiva sero rimwe nerimwe riri mumuviri womunhu nemasero matsva uye matsva, uye kuvandudzwa kwakazara kwemasero omuviri akare kunotora makore manomwe, ayo ari mazuva 2520. VaJudha vanobatanidza makore 46 netembere, asi Kristu akataura pamusoro pomuviri Wake waizomutswa mumazuva matatu. Kubva muna 1798 kusvikira muna 1844 tembere yeMillerite yakamutswa, uye yakamutswa munguva iyo vatumwa vatatu vose vanosvika, uye vatumwa vatatu avo vanotambanudza makore 46 kubva muna 1798 kusvikira muna 1844 vanomiririrwa samazuva naKristu. Iye akati, “Paradzai tembere iyi” uye mumazuva matatu ndichaimutsa, nokudaro achienderanisa kuputswa kwetembere yaifanira kuzomutswa mumazuva matatu.
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.
Danieri anozivisa nzvimbo tsvene neuto zviri kuparadzwa mundima yegumi nenhatu. Umambo hwokumusoro hunomirira uto, uye umambo hwokumaodzanyemba nzvimbo tsvene, nokuti ndiko kune Jerusarema. Naizvozvo, kana mubvunzo wokutsikwa-tsikwa uku uchitaurwa, chekutanga pazvinhu zviviri izvi, (nzvimbo tsvene neuto) kutapwa ndihwo umambo hwokumusoro muna 723 BC. Makore 46 gare gare, muna 677 BC, “nguva nomwe” dzinotanga kuumambo hwokumaodzanyemba hwaJudha. Izvi zvinoreva kuti kutsikwa-tsikwa kweuto kwakaguma muna 1798 uye kutsikwa-tsikwa kwenzvimbo tsvene kwakaguma muna 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.
VaIsraeri vekare vakabuda muBhabhironi kuti vavakezve Jerusarema pamusoro pemirairo mitatu, wechitatu wayo wakatanga makore zviuru zviviri namazana matatu, akazoguma nokusvika kwengirozi yechitatu musi wa22 Gumiguru, 1844. Muna 1798 nguva yokutonga kweBhabhironi romweya, sezvayakafananidzirwa namakore makumi manomwe okutonga kwakaita Bhabhironi chairo, yakaguma, uye nguva yechiporofita inomiririrwa nengirozi nhatu yakagumira chaizvo panzvimbo payakatangira muchiporofita, pakaziviswa murairo wechitatu.
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.
കാലഘട്ടമായ 2300 വർഷങ്ങളുടെ ആൽഫയായ മൂന്ന് കല്പനകളുടെ കാലം, 2300 ദിവസങ്ങളുടെ ഓമേഗയായ മൂന്ന് ദൂതന്മാരുടെ കാലഘട്ടത്തിൽ ആവർത്തിക്കപ്പെട്ടു. ആൽഫയും ഓമേഗയും ഇരുവരും അഡ്വെന്റിസത്തിന്റെ അടിസ്ഥാനസ്തംഭങ്ങളാണ്; 457-വും 1844-വും ദേവാലയവും യെരൂശലേമും പണിയുന്ന ഒരു പ്രവൃത്തിയെ പ്രതിപാദിക്കുന്നു.
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.
Uye utaure naye, ukiti, Zvanzi naJehovha wehondo, achiti, Tarirai murume une zita rinonzi Davi; iye achamera kubva panzvimbo yake, uye iye achavaka temberi yaJehovha. Zvirokwazvo iye achavaka temberi yaJehovha; uye iye achatakura kubwinya, uye achagara nokutonga pachigaro chake choushe; uye iye achava muprista pachigaro chake choushe; uye zano rorugare richava pakati pavo vari vaviri. Zekaria 6:12, 13.
Christ as the Branch is here identified as He who built the temple of the Lord and just as he was raised up in the third day when the third angel arrived on October 22, 1844 the Millerite temple had been erected by Christ, for it is He who builds the temple of the Lord. Though this was fulfilled in Millerite history its perfect fulfillment is in the time period of the latter rain, for the doubling of the phrase “he shall build the temple of the Lord” allows those who will see that the Lord erected the Millerite temple in 46 years, but that he builds another temple of the one hundred and forty-four thousand during the time of the latter rain, for Peter says that one hundred and forty-four thousand are to raised up as a spiritual house.
Kristu sa Dzinde rino pano anozivikanwa saIye akavaka temberi yaJehovha, uye sezvaakamutswa nezuva retatu pakasvika mutumwa wechitatu musi wa22 Gumiguru, 1844, temberi yeMillerite yakanga yavakwa naKristu, nokuti ndiye anovaka temberi yaJehovha. Kunyange zvazvo izvi zvakazadzikiswa munhoroondo yeMillerite, kuzadzikiswa kwazvo kwakakwana kuri munguva yemvura yokupedzisira, nokuti kudzokororwa kwamashoko okuti “iye achavaka temberi yaJehovha” kunobvumira avo vachazviona kuti Ishe akavaka temberi yeMillerite mumakore 46, asi kuti anovaka imwezve temberi yavane zana namakumi mana nezvina zvuru panguva yemvura yokupedzisira, nokuti Petro anoti vane zana namakumi mana nezvina zvuru vachamutswa seimba yomweya.
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.”
Palmoni paanobvunzurudzwa mubvunzo wokuti “kusvikira riniko,” mhinduro yake ndeyokuti “kusvikira pamazuva ane zviuru zviviri namazana matatu; ipapo nzvimbo tsvene ichacheneswa”; asi Mozisi, Eriya, nemaMillerite, vakafira kutenda veupapa, Zekariya naJohane vachiyera temberi, Isaya muchitsauko chechitanhatu, pamwe navamwe vasina kutaurwa, vanoti mhinduro kumubvunzo wevhesi regumi netatu wokuti “kusvikira riniko” ndeiyi: “kubva pa9/11 kusvikira kumutemo weSvondo, ipapo nzvimbo tsvene ichacheneswa.”
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.
Tarehe 22 Oktoba, 1844 ilifananishwa kwa njia ya mfano na Abrahamu kumtoa mwanawe, kwa maana hilo lilikuwa mfano wa msalaba ambapo Baba wa mbinguni alimtoa Mwanawe. Musa na Waebrania katika Bahari ya Shamu, kulingana na mtume Paulo, waliwakilisha ubatizo, ambao ni mfano wa msalaba, nao ulikuwa umefananishwa kwa njia ya mfano na Abrahamu katika Mlima Moria pamoja na Isaka.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.
Zvakare, hama dzangu, handidi kuti murege kuziva kuti madzibaba edu ose akanga ari pasi pegore, uye ose akayambuka nomugungwa; uye ose akabhabhatidzwa kuna Mozisi mugore nomugungwa. 1 VaKorinte 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.
Kubhabhatidza, chokwadika, kunomiririrwa na22 Gumiguru 1844, apo ndipo pakabhabhatidzwa mhuri yaNoa yaiva nevanhu vasere. “Vasere” chiri chiratidzo cherumuko.
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.
Iwo panguva yakapfuura vakanga vasingateereri, apo kutsungirira kwaMwari kwakambomirira mumazuva aNoa, areka ichiri kugadzirwa, maiva mairi vakaponeswa nemvura vanhu vashoma, ndiko kuti, mweya misere. Mufananidzo wakafanana nawo ndowokuti rubhabhatidzo zvino rwunotiponesawo isu, (kwete kubviswa kwetsvina yenyama, asi mhinduro yehana yakanaka kuna Mwari,) kubudikidza nokumuka kwaJesu Kristu. 1 Petro 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.
Kunzwisisa zvisiri izvo chero chikamu chechokwadi chakazarurwa pamusoro pa22 Gumiguru 1844 kwakafanana nokusanzwisisa uchapupu hwaNoa mungarava, hwaMozisi paGungwa Dzvuku, hwaAbrahama paGomo reMoria, uye hwaJesu pamuchinjikwa. Pazuva iroro ngirozi yechitatu yakapinda munhoroondo, uye ndiyo ngirozi inoisira chisimbiso vanhu vaMwari.
“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.
“Ndakaona zvino mutumwa wechitatu. Mutumwa wandakanga ndichiperekedzwa naye akati, ‘Shoko rake rinotyisa, basa rake rinovhundutsa. Ndiye mutumwa achaparadzanisa gorosi nemasora, uye achasimbisa kana kusunga gorosi kuti riiswe mudura rokudenga.’ Zvinhu izvi zvinofanira kubata pfungwa yose, kutarisisa kwose. Zvakare ndakaratidzwa kukosha kwokuti avo vanotenda kuti tiri kugamuchira shoko rokupedzisira rengoni vaparadzane navaya vari kugamuchira kana kumwa zvikanganiso zvitsva mazuva ose. Ndakaona kuti hakuna, kana muduku kana mukuru, anofanira kupinda misangano yavaya vari mukukanganisa nomurima. Mutumwa akati, ‘Pfungwa ngairege kugara pazvinhu zvisina zvazvinobatsira.’” Manuscript Releases, vhoriyamu 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.
Saka, pamwe chete nemitsara mitsvene yechiporofita yakanga yaratidza zuva iri semufananidzo, ngirozi yechitatu yakasvika ikatanga basa rayo, rinosanganisira kupatsanura mhandara dzakangwara nedzisina kungwara, dzakamiririrwa mundima iyoyo segorosi nemasora. Kusanzwisisa kuti 1844 yakaratidzirwa sei zvizere nenzira tsvene semufananidzo, kana kusaziva zvakazarurwa pamusoro pezviratidzo zvenzira zvakanga zvakabatana na1844 uye zvakaramba zvichienderera mberi kusvika muna 1863, kunosiya mweya usina kugadzirira kurwisana nenzira yechiporofita nezvinorehwa nechokwadi chokuti Kristu ndiye nyaya huru iri pakati pendima mbiri dzinomirira hwaro hweAdventism, uye kuti ipapo Kristu anozivikanwa saPalmoni, musiki wemasvomhu nezvimwe zvose.
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.
Mhinduro yazvino kumubvunzo wendima yegumi nenhatu yakasiyana nemhinduro yaivapo muna 1845. Muna 1845 mapiyona akanga achiri kubvisa pavari kuora mwoyo kukuru, achitanga kunetsana nepfungwa yokuti Ishe akanga adzorerazve chipo chomuporofita nenzira yakanga isati yamboitwa kubva panguva yavadzidzi. Vakanga vachitsvaka kunzwisisa zvinorehwa neshoko rengirozi yechitatu, uye vachimutswa kuti vaone chokwadi chokuti chiitiko chavakanga vachangobva kupfuura machiri chakanga chisiri chimwe chinhu kunze kwenhoroondo tsvene. Pakazosvika 1850 vakanga vava kupa chati itsva yemapiyona kuti igadzirise uye itsive chati yemapiyona ya1843. Chati dzose dziri mbiri dzakazivikanwa naSista White sokuzadziswa kwe“matafura” ari muchitsauko chechipiri chaHabakuki. Sezvo zviri izvo, 1850 kuzadziswa kwakatosimbiswa kweShoko raMwari rouporofita.
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.
Mapiyona aya akanzwisisa uye akanyora kuti kuramba kuti chati ya1843 yakanga isiri kuzadzikiswa kwe“mapuranga” aHabakuki chitsauko 2 kwaireva kusiya kutenda kwekutanga. Hanzvadzi White yakatsigira chati iyi sechinhu chakatungamirirwa noruoko rwaShe, uye sekuzadzikiswa kwaHabakuki; uye yakaisawo tsigiro imwe cheteyo pachati ya1850. Habakuki anoratidza “mapuranga” ari muuwandu, uye chati ya1843 payakadhindwa muna Chivabvu 1842, yakadhindwa iine kukanganisa mune dzimwe nhamba, uko Ishe vakabata ruoko rwavo pamusoro pazvo. Muna 1850 pakabudiswa chati itsva yakagadzirisa kukanganisa uku kwenhamba. Mapuranga aHabakuki anomirira kuzadzikiswa kweuporofita, uye uprofita ihwohwo hwakazadzikiswa kubva muna Chivabvu 1842 kusvikira muna Ndira 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.
Tafura ya 1843, au tafura ya mwanzo, ilikuwa na kosa, na tafura ya mwisho ya 1850 haikuwa na kosa. Kipindi cha kuanzia Mei 1842 hadi Januari 1850 ni kipindi cha unabii kilichowekwa imara, na Mei 1842, na pia Januari 1850, vinawakilisha alama za unabii, na alama hizo zina saini ya Alfa na Omega. Alfa, yaani herufi ya kwanza, na Omega, herufi ya mwisho na ya ishirini na mbili. Mwaka 1842 ni alfa na 1850 ni omega, na kama tungalichukua hizo herufi mbili za Kiebrania na kuweka herufi ya kumi na tatu ya alfabeti ya Kiebrania, tungaliunda neno la Kiebrania “kweli,” linaloandikwa kwa herufi ya kwanza, ya kumi na tatu, na ya ishirini na mbili za alfabeti ya Kiebrania.
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.
Magwiridwe a ulosi amene akugwiritsidwa ntchito pa zizindikiro za njira za 1842 ndi 1850 ndi akuti zimamangiriridwa pamodzi ndi “cholakwa.” Alpha inali ndi cholakwa, ndipo omega inakonza cholakwa chomwecho; chotero chimene chili pakati pa zilembo za alpha ndi omega ndi “cholakwa,” chizindikiro cha kupanduka, chimene ndi chimene nambala khumi ndi zitatu imayimira. 1842 kufika 1850 ndi nthawi ya ulosi yokhazikika yokhala ndi chizindikiro cha Alpha ndi Omega, ndipo imeneyo ndi “choonadi.” Mpaka mbiri imeneyo ifufuzidwe mozama, moona mtima, ndi mwa uzimu ndi Mlaodikea wa Mpingo wa Seventh-day Adventist, iye amakhala ngati wakhungu pa CHOONADI chowonekera chimene nthawi ya ulosi ya matebulo a Habakuku kuchokera mu 1842 kufika 1850 imakhazikitsa mopitirira kukayika kulikonse. Choonadi chimene chikukhazikitsidwa pamodzi ndi mboni ziwirizo n’chakuti tchati cha 1850 chilibe zolakwa. Tchati cha 1850, monga momwe zilili ndi tchati cha 1843, chili ndi “nthawi zisanu ndi ziwiri” za Mose, ndipo pa matchati onse awiriwo “nthawi zisanu ndi ziwiri” zaikidwa pakati pa tchati, kuyambira pamwamba kufika pansi, kusonyeza nthawi ya “nthawi zisanu ndi ziwiri” yoyambira mu 677 BC kufika mu 1844. 2520 siili pa tchati mokha, koma ndiyo pakati pa tchati.
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.
Emakathini omugca wesiprofetho obonisa “izikhathi eziyisikhombisa” kufanekiselwa isiphambano. Emakathini awo womabili amatafula kukhona umugqa wesikhathi ongu-2520 owehla usuka phezulu uya phansi. Phakathi nendawo kunesiphambano. Isiphambano saba maphakathi nesonto lapho uKristu aqinisa khona isivumelwano nabaningi, ekugcwalisekeni kukaDaniyeli 9:27. Lelo sonto limele iminyaka eyisikhombisa, okuyinto ngokwesiprofetho engu-2520 yezinsuku. Njengasematafuleni, maphakathi impela kulezo zinsuku ezingu-2520, uKristu wayeqinisa isivumelwano esesiphambanweni. Kusukela embhapathizweni kaKristu kuze kufike esiphambanweni kwakuyizinsuku ezingu-1260 ngokwesiprofetho. Lokhu kusho ukuthi kusukela embhapathizweni kuze kube esiphambanweni kwakuyoba khona iminikelo yasekuseni engu-1260 neminikelo yakusihlwa engu-1260 eholela esiphambanweni; kodwa esiphambanweni lelo Wundlu lokugcina lomhlatshelo laphunyuka kumpristi, kwase kuba iWundlu likaNkulunkulu umhlatshelo wakusihlwa, ngaleyo ndlela lamelela umnikelo weWundlu ongu-2520 kusukela embhapathizweni.
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.
Pakati pevhiki paiva pamuchinjikwa, uye pakati pematafura ose ari maviri matsvene pane muchinjikwa; asi munyaya imwe neimwe Gwayana rakaiswa mukati mechokwadi chinomiririrwa nechiratidzo nenhamba 2520. Muchinjikwa wakaiswa pakati pemazuva 2520, uye pamuchinjikwa Jesu ndiye aiva chipiriso chechi2520 uye chokupedzisira. Nhoroondo iri pakati paMay 1842 naJanuary 1850 inomiririra kukanganisa, uye Kristu, iye Chokwadi, akaiswa pakati pevapari vemhosva vaviri; kunyange zvakadaro, iye akanga asiri mupari wemhosva, akanga achibatwa somumwe wavo. Naizvozvo tine vapari vemhosva vatatu, mumwe achaparadzwa uye mumwe achaponeswa. Vapari vemhosva vatatu ava zviratidzo zvitatu zvenzira zvakasungwa pamwe chete nemhosva, kunyange hazvo chiratidzo chepakati chiri chinopesana nealpha neomega remupari wemhosva. Alpha neomega evapari vemhosva akabatanidzwa nechiratidzo chepakati, muchinjikwa.
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.
Nga mathebula a Habakuki okuva mu 1842 okutuuka mu 1850, ensobi yali ennukuta ey’omu makkati eyagatta awamu n’akamanyiso akasooka n’akasembayo. Akamanyiso ak’omu makkati ku musaalaba kaagatta awamu abamenyi b’amateeka basatu, naye akamanyiso ak’omu makkati mu bino si nsobi; ge Mazima. Era ekimu ku bintu eby’amazima ebinywezebwa omusaalaba ne mathebula a Habakuki kwe kuba nti 2520, “emirundi musanvu” egya Ebyabaleevi essuula amakumi abiri mu mukaaga, ge mazima; era mu mbeera y’ensonga ezakateekebwawo, okugaana 2520 kwe kugaana Yesu.
When Palmoni, the Wonderful Numberer states, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed,” He is answering the prophetic question of “how long.” The answer is no longer 1844, for the Philadelphian Millerite movement ceased in 1856 as it was then identified by James and Ellen White that the movement had transitioned from Philadelphia to Laodicea. When Sister White drew that line in the sand. it meant until that condition changed that the relation of God with His people was to be understood as representing a separation, for He stands outside knocking on the hearts of Laodiceans seeking for entrance. His divinity is not within their humanity. The very work Christ began on October 22, 1844 was to combine His divinity with humanity, and Christ was willing to do that very thing, but it was not to be.
Palmoni, Muverengi Anoshamisa, paanoti, “Kusvika pamazuva ane zviuru zviviri namazana matatu; ipapo nzvimbo tsvene ichacheneswa,” ari kupindura mubvunzo wechiporofita unoti, “kusvikira riniko?” Mhinduro yacho haisisiri 1844, nokuti sangano reMillerite reFiladherufia rakaguma muna 1856, nokuti panguva iyoyo James naEllen White vakaratidza kuti sangano rakanga rashanduka kubva kuFiladherufia richienda kuRaodhikia. Sister White paakakweva mutsara mujecha, zvaireva kuti kusvikira mamiriro iwayo achinja, ukama hwaMwari nevanhu Vake hwaifanira kunzwisiswa sechinomiririra kupatsanurwa, nokuti Anomira kunze achigogodza pamwoyo yevaRaodhikia achitsvaka kupinda. Uhumwari Hwake hahusi mukati mehunhu hwavo. Basa chairo iro Kristu akatanga pana Gumiguru 22, 1844 rakanga riri rokubatanidza uhumwari Hwake nehunhu, uye Kristu akanga achida kuita chinhu ichocho, asi hazvina kuitika.
“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.
“Ukuba ama-Adventist, emva kokudumala okukhulu ngo-1844, ayebambelele ngokuqinileyo elukholweni lwawo aze aqhubeke emanyene ekuvulekeni kolwalathiso lukaThixo, emkela isigidimi sengelosi yesithathu aze, ngamandla oMoya oyiNgcwele, asivakalise ehlabathini, ngewawubonile usindiso lukaThixo; iNkosi ngewasebenza ngamandla kunye nemigudu yawo, umsebenzi ngewawugqityiwe, yaye uKristu ngebefikile kudala ukuza kwamkela abantu baKhe emvuzweni wabo. Kodwa ngexesha lokuthandabuza nokungaqiniseki elalandela ukudumala, abaninzi kwabakholwayo be-advent banikezela elukholweni lwabo.... Ngaloo ndlela umsebenzi waphazamiseka, yaye ihlabathi lashiywa ebumnyameni. Ukuba wonke umzimba wama-Adventist wawumanyene phezu kwemithetho kaThixo nokholo lukaYesu, imbali yethu ngewahluke kakhulu!” 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.
Achidzokorora nhoroondo yaIsraeri yekare, Ishe vakabudisa Israeri yazvino murima reNguva dzeRima, vakapinda navo musungano paGungwa Dzvuku, nokuti rubhabhatidzo chiratidzo chouhukama hwesungano. Asi Israeri yaifanira kuedzwa kuti vaizochengeta here sungano yacho. Kuna Israeri yekare vakakundikana miedzo gumi maererano nebhuku raNumeri. Pakukundikana kwechigumi vakatongerwa kufira murenje kwemakore anopfuura makumi mana, nokudaro zvichipa muenzaniso wokurambwa neIsraeri yazvino kweshoko reRaodhikia ra1856. Sezvakangoitikawo pakukundikana kwaIsraeri yekare pamiedzo gumi yakatevedzana (gumi richiva chiratidzo chomuedzo), kubvira pakusvika kwengirozi yechitatu muna 1844 kusvikira muna 1856, nzira yokuedzwa inofambira mberi yakaiswa pamusoro peboka reMillerite reFiradherufia.
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.
Miedzo gumi yakabva paGungwa Dzvuku kusvikira pakupanduka kwekutanga paKadheshi inomiririrwa senguva yechiporofita, nokuti ine nhamba gumi inobatanidza nguva iyoyo pamwe chete. Gumi, richiva chiratidzo chemuedzo, miedzo gumi yakaratidza marudzi gumi akaramba sungano uye akakundikana pamuedzo wegumi uye pamuitiro wokuedzwa. Nguva iyoyo yakatanga pakuyambuka Gungwa Dzvuku, uye Mirayiro Gumi inomiririrwa somuedzo wokutanga wemiedzo gumi yakatevera gungwa, muedzo wokutanga uri Sabata, chiratidzo nechisimbiso cheMirayiro Gumi (chinomiririrwa nemana). Apo nguva yemiedzo gumi muIsraeri yekare yakarongwa zvakajeka kwazvo senguva yakatarwa yechiporofita, uye Mweya Wechiporofita uchitizivisa kuti kuyambuka Gungwa Dzvuku kwaifananidzira Gumiguru 22, 1844, ipapo tinofanira kuziva kuti panguva iyoyo muitiro wokuedzwa waifambira mberi wakatanga. VaAdventist havazvizivi izvozvo, saka havagoni kuona kuti muna 1863 vakatemerwa kufira murenje reRaodhikia kusvikira pamutemo weSvondo, iwo mutemo chaiwo wavakapihwa kuparidza yambiro pamusoro pawo pakutanga chaipo kwemuitiro wokuedzwa wakatungamirira kuna 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.
Muna 1856, apo chirevo chemamiriro eLaodikia chakasvika pamusoro peMillerite Adventism, “waini itsva” yakabudiswa pamusoro pe“nguva nomwe.” Chiedza chitsva ichocho hachina kumbobvumwa, uye makore manomwe gare gare, kana kuti mazuva 2520 echiprofita gare gare, sangano reMillerite reLaodikia rakaguma rikava kereke yeSeventh-day Adventist yeLaodikia. Mozisi akanga achida kupinda muNyika yeChipikirwa, asi muedzo wegumi wakanga wasvika, uye zvirokwazvo wakanga uri muedzo wepasi, nokuti basa chairo rakapiwa Mozisi kubva pakutanga raiva rokutungamirira vanhu vaMwari kuNyika yeChipikirwa. Ndiro raiva basa rakanga riri pamberi paMozisi asati asvika muEgipita. Muedzo wegumi wakanga wasvika, uye vapanduki vakanga vachizengurira pamusoro pokupinda muNyika yeChipikirwa.
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.
Zvino ndakati kwamuri, Masvika pagomo ravaAmori, ratinopiwa naJehovha Mwari wedu. Tarirai, Jehovha Mwari wako aisa nyika pamberi pako; kwira unoitora ive yako, sezvawakarehwa naJehovha Mwari wamadzibaba ako; usatya, uye usaora mwoyo. Ipapo imi mose makauya pedyo neni, mukati, Ngatitumei varume vatitungamirire, kuti vationgororere nyika, vagodzoka vatizivisa nzira yatinofanira kukwira nayo, nemaguta atichasvikamo. Zano iri rikandifadza kwazvo; ndokutora pakati penyu varume gumi navaviri, mumwe mumwe wedzinza rake. Dheuteronomio 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.
Kusvika panguva iyoyo kusvikira vadzori gumi navaviri vadzoka kunomirira nhoroondo yenguva iyo muedzo wokupedzisira wenheyo wakasvika muna 1856, uye kwemakore manomwe vaMillerite veLaodikia vakatsvaka nyika kusvikira vasarudza kurega kuva sangano rinofamba uye vava chechi.
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.
චෙන් “සත් වාර” යන්න හෙළිදරව් කළ පළමු සත්යය වූ අතර, එය යෙරෙමියාගේ පැරණි මාර්ග රචනා කරන මූලික සත්යයන්ගේ පදනම බවට පත් විය. ඇඩ්වෙන්ටිස්ට්වාදයට ගෙන එන ලද අවසාන නව අනාවැකිමය ආලෝකය 1856 දී වූ අතර, එය “සත් වාර” පිළිබඳ ලිපි මාලාවක් විය. මෙම ඓතිහාසික කරුණු ගැඹුරින් අධ්යයනය කිරීම සමඟ සම්බන්ධ වූ විශාල ආලෝකයක් ඇත; එහෙත්, දානියෙල් අටවන පරිච්ඡේදයේ දහහතරවන වාක්යයේ පිළිතුර “9/11 සිට ඉරිදා නීතිය දක්වාය; එවිට ශුද්ධස්ථානය පවිත්ර කරනු ලබන්නේය” යැයි ඇයි වන්නේදැයි අපට හඳුනාගත හැකි වීමට නම්, අපි ඉදිරියට ගමන් කරමින් සිටිය යුතුය.
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.”
Basa rakatangwa na Kristu muna 1844 rakatsauswa muna 1863, saka “kucheneswa” kwenzvimbo tsvene kwakatanga panguva iyoyo kwakambomiswa apo vanhu vaMwari vakatanga kufamba murenje reRaodhikia. Nokuda kwechikonzero ichi, basa raifanira kuitwa naKristu munguva ya1844 kusvika 1863, rakanga richifanira nokudikanwa kudzokororwa apo mutumwa wechitatu, anova ndiye mutumwa anoparadzanisa nokuisira chisimbiso, achazopedzisira azadzisa basa rinomiririrwa ne“kucheneswa.” Zviratidzo zvechiporofita zva1844 kusvika 1863 ndizvo zviratidzo umo Kristu angadai akazadzisa basa rekuchenesa nzvimbo tsvene, uye zviratidzo izvozvo zvinomirira nhoroondo umo basa iri richazadzikiswa. Kana zvichigona kuratidzwa kuti 1844 kusvika 1863 inomirira nguva ya9/11 kusvika kumutemo weSvondo, mubvunzo wokuti “kusvikira riniko” unowirirana nemimwe mitsetse inomiririrwawo ne“kusvikira riniko.”
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 e bile go goroga ga moengele wa boraro, mme 1863 e supa bofelo jwa paka ya teko. Ka 1846 ba ga White ba ne ba nyalana, mme sefane sa Ellen sa fetoga go tswa mo go Harmen go ya go White; gape, mo ngwageng oo banyalani bao ba ne ba simolola go boloka Sabata ya letsatsi la bosupa. Sabata, lenyalo, le phetogo ya leina tsotlhe ke matshwao a kamano ya kgolagano ka boporofeti. Morena o ne a tlisa Iseraele wa segompieno go ralala Lewatle le Lehibidu la 1844, mme ka 1846 a ba tlisa kwa Sinai gore a ba neye molao le go tsena mo kgolaganong le bone. Molao oo, fela jaaka ditafolwana tse pedi tsa ga Habakuke, o kwadilwe mo ditafolwaneng tse pedi; tafolwana ya ntlha e na le melao e le 4, mme ya bobedi e na le e le 6. Ditafolwana tse pedi di emela kamano ya kgolagano ya Iseraele wa bogologolo le wa segompieno, mme mmogo ditafolwana tse pedi tsa kgolagano, e leng Melao e e Lesome, di tshwailwe ka 46 ka mokgwa wa seswantsho mo go Iseraele wa bogologolo, di tshwantsha ditafolwana tse pedi tsa ga Habakuke tse di emelang hisetori ya pula ya morago. Mmogo le ditshupo tse pedi tsa dinkgwe tsa tshikinyo tsa Pentekoste, di emela folaga e e leng dikete di lekgolo le masome a manê a manê.
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.
Apo zita ra Hanzvadzi White parakachinja kubva kuna Harmen richienda kuna White. Harmen rinoreva murwi worugare, asi rakatsiviwa naWhite, iro rinomirira kururama kwaKristu. Zita rokuti Gould rinoreva ndarama, uye Ellen rinoreva chiedza chakajeka chinopenya. Zita rake rinomirira shoko reRaodhikia.
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.
Ndinokupa zano rokuti utenge kwandiri goridhe rakaidzwa mumoto, kuti upfume; nenguo chena, kuti ufukidzwe, uye kuti kunyara kwokusafuka kwako kurege kuonekwa; uye zora meso ako nechizoro chemeso, kuti ugone kuona. Zvakazarurwa 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.
“Iziona rokuzora” chiedza cheShoko raMwari, uye Ellen chiedza chinopenya, chinobwinya. Kuchengetedzeka kwavaMillerite muna 1856 kwaizowanikwa mukugamuchira shoko rakanangidzirwa kuRaodhikia sezvarakaiswa pamberi kubudikidza nezvinyorwa zvake, uye sezvarinomiririrwa muzita rake. Hanzvadzi White anotaura zvakajeka kuti shoko ra1888 raJones naWaggoner raiva shoko reRaodhikia, uye kuti shoko ravo raivawo shoko remutumwa wechitatu.
“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.
“Jehovha munyasha Dzake huru akatumira kuvanhu Vake shoko rinokosha kwazvo kubudikidza naVakuru Waggoner naJones. … Iri ndiro shoko rakarairwa naMwari kuti ripiwe kunyika. Ndiro shoko remutumwa wechitatu, rinofanira kuziviswa nenzwi guru, richiperekedzwa nekudururwa kweMweya Wake nechiyero chikuru.” 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.”
Ingeli ya tatu ilifika mwaka 1844, nayo ilijaribu kazi yake mara ya pili mwaka 1888. Ujumbe wa mwaka 1888 ulikuwa ujumbe wa Laodikia; ulikuwa ujumbe wa ingeli ya tatu; uliashiria kushuka kwa yule malaika wa Ufunuo kumi na nane; ulikuwa ujumbe wa kuhesabiwa haki kwa imani unaotangazwa wakati wa kumwagwa kwa mvua ya masika. Ingeli ya tatu ilifika mwaka 1844 na kisha tena mwaka 1888, ila ikakataliwa katika nyakati zote mbili; lakini nyakati hizo zote mbili ni mifano ya wakati ingeli ya tatu inapowasili wakati wa mvua ya masika. Mwaka 1844 ni ishara ya 9/11, na ikiwa 1863 ni mfano wa sheria ya Jumapili, basi kipindi cha kiunabii cha “9/11 hadi sheria ya Jumapili,” kama kinavyowakilishwa na ishara ya “hata lini,” kingewakilisha jibu la kweli ya wakati huu kwa swali la mstari wa kumi na tatu la “hata lini.”
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.
Umlando wamaMillerite kusukela ngowe-1842 kuze kube ngowe-1850 uyisikhathi sesiprofetho esinqamula phezu kwesinye isikhathi sesiprofetho sokuvivinywa kwengelosi yesithathu kusukela ngowe-1844 kuze kube ngowe-1863. Kusukela ngowe-1842 kuya phambili kuze kube ngowe-1863 kunezimpawu zendlela zesiprofetho ezibonisa umlando kusukela ku-9/11 kuze kube ngumthetho weSonto, lapho uKristu ehlanza ithempeli lakhe, kuqala iBandla lakhe bese kuthi emva kwalokho abasebenzi behora leshumi nanye. Ngomthetho weSonto, uKristu uyobe esenabantu abahlanzekileyo azokwethula emhlabeni njengomnikelo wesibhengezo, futhi iBandla liyoba yiBandla elinqobayo. Indawo yakhe engcwele iyobe isihlanziwe ngaleso sikhathi.
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.
Ife tubzike ichilangizo cha “mpaka liti” pamalo pake, ngakhale kuti ndithudi pali zina zambiri. Tsopano tiyamba kubweretsa ichi pamodzi ndi nkhani zisanu zam’mbuyomu m’kuunika kwa buku la Yoweli, koma kupatukira kumbali uku kunaoneka kukhala kofunika kuti kukhazikitsidwe poyamba. Umboni wa “mpaka liti” uliwonse umene tawulingalira ukugwirizana ndi funso la “mpaka liti” limene Palmoni anayankha m’vesi la khumi ndi chinayi, pakuti malo opatulika ayenera kuyeretsedwa kuyambira pa 9/11 kufikira ku lamulo la Lamlungu. Mbiri imeneyo ndi mbiri ya mvula yakumapeto, ndipo mbiri ya mvula yakumapeto yaikidwa poyera m’buku la Yoweli.