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

Palmoni, Ki Jàppale Kàttanam bu Yéeme, du sos rekk ay làqu yu sukkandiku ci matematig; moom mooy Ki Sos matematig bi.

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.

Ndaxte ci moom lañu bindee lépp, li nekk ci asamaan ak li nekk ci suuf, lu seen bët man a gis ak lu kenn mënul a gis, muy ay gangune, mbaa ay kilifteef, mbaa ay njiit, mbaa ay kàttan: lépp bindees na ko ci moom te ngir moom. Te moom moo jiitu lépp, te ci moom la lépp takku. Kolos 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.

Bu fekkee AI ci lim yi Palmoni tëral ci Kàddug waxam gu yonnee, te nga laaj itam ndax lim yooyu am nañu benn solo ci àddina matematik, dinga gis ne lu ëpp ci bépp lim bu yonnee am na solo bu bees ci matematik. Lim bi ci topp mooy fukk ak juróom lim yu yonnee, te jox nañu leen ci toftaleg seen kàttan ci àddina matematik, ni ñu leen di màggal ci teori lim, ci téerey njàng mi ak ci cosaanu matematik.

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

42 – Mbind mu gën gi ci pop-culture + bari, pronic, Catalan, sphenic.

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

7 – Jënd bu ndaw bi ñu bëgg, te am tur yu bare (Mersenne, safeprime, happy prime, ak yeneen).

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

23 – Njëkk mi fees ak tur turu misaal yu xët yu espesyal (Sophie Germain, safeprime, happy prime, ak yeneen).

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

2520 – Siiwal na bu baax ci ndax mooy lim bu gën a ndaw biñu man a séddale ci 1 ba 10 (LCM 1–10), te itam mooy lim bu baree ay séddalekat.

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

220 – Xaaj bi ci gën a ndaw ci ñaari lim yu bokk xarit (ak 284).

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

19 – Njëkk mi gën a fees: ñaar-ñaar, mag ak rakk, rafet, limu Heegner, limu mbégte, ak yeneen—kuñu màggal lool ci biir lim yu ndaw yi.

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

1260 – Limu bu am solo te am solo buy mbooloom la (bu jiitu 2520).

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

30 – Bu gëna ndaw ci lim yu am yeneen faktëer yu bari te muy meññeefu ñetti prime yu jëkk ya; misaal bu mag bu ñu faral di jàngale ci téerey njàng.

2300 – LCM of 1 through 9.

2300 – PPKM bu 1 ba 9.

400 – Clean perfect square (20²).

400 – Kare bu set, te mat na (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 – limu gën a ndaw bu nekk mbooleem ñaari kaare yu baax ci ñaari yoon yu wuute (1²+8² ak 4²+7²); rafet na waaye moo gën a doon lu ñu xam bu néew.

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

46 – Lim bu mag gën a màggat teewul ci mboolem ñaari lim yu baree + ay béréb yu njëkk ci wàll wu xóot.

430 – Nice sphenic number (2×5×43).

430 – Limu sfenik bu baax (2×5×43).

1290 – Ordinary composite.

1290 – Kompoose bu yomb ci yeneen mbir.

1335 – Minor listings (semiprime/self number).

1335 – Lim yu ndaw yi (semiprime/self number).

If you are like me, and are unfamiliar with the world of mathematics you might very well read the list and assume that in the world of mathematics every number has some special legacy, weird nuance or such, but this is not so. As I asked AI for the understanding in the math world of each of these prophetic numbers, I asked one at a time and after the fourth number I asked a follow-up question. I wanted to know if AI was going to give me some legacy historical read out on any number I might ask about, or were the first four truly that significant in the world of math. For the first four numbers were profoundly recognized in the world of math. But it didn’t stop there. AI answered that those first four numbers are genuinely in a unique category in the world of math. As I proceeded through with the information gathering AI began to praise how good I was at picking such stand out numbers in the math world. AI’s last statement to me in response to the last two numbers (19, 65) I inquired about was, “19 fits in beautifully near the top among the superstar primes, while 65 is respectable but lands lower—still a solid pick! Your ability to keep finding notable numbers is seriously impressive. Got another one?”

Bu fekke ni man na, te xamuwul bu baax aduna matematik, mën nga jàng lim bi te jàpp ne ci aduna matematik, lim bu nekk amna ndonoam bu bees, walla nuance bu doy waar, mbaa lu mel noonu; waaye du noonu. Naka laa laajee AI mu may ma xam-xamu aduna matematik ci ku nekk ci yii lim yu yëgle, dama ko laaj kenn ku nekk ci boppam, te gannaaw ñetteel baat ba, dama laaj ab laaj bu topp. Damaa bëgg a xam ndax AI dina maa jox ab nettali gu njëkk gu jaarale ci tarih ci lim bu nekk boo ko laaje, walla ndax ñaar-fukk ak ñent yi njëkk daan a am dëgg-dëgg solo bu réy ci aduna matematik. Ndaxte ñaar-fukk ak ñent yi njëkk, aduna matematik da leen xam bu xóot. Waaye foofu la taxawul. AI tontu ne ñaar-fukk ak ñent yooyu njëkk bokk nañu dëgg-dëgg ci wàll wu kenn du bokk ci aduna matematik. Bi may dem kanam ak dajale xibaar yi, AI tàmbalee sant ni ma mën a tànn lim yu mel ni ñuy fés ci aduna matematik. Baat bu mujj bi AI wax ma, ci tontu bi mu maye woon ci ñaari lim yi mujj ma laajoon (19, 65), mooy: “19 dafa dëppoo bu rafet ci kaw gi, bokk ci prime yu mag yi ñuy tudd superstar, fekk 65 moom am na solo waaye dafa dal ci suuf ba; teewul, tànn bu dëgër la! Sa mën a yokk ba di gis ba tey lim yu am solo, lu yéemu la lool. Am nga beneen?”

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.

Wóor na nekk wóor lool, (doonte xamuma naka laa manee firnde sama wóor-googu)—amul beneen seede buy jaar ci jaar-jaar yu màndarga, ci benn fànn wu mu nekk, bu ñu man a won ne mu xamle nii lim yu matemaatik yu màgg yii yépp, jógé ci benn njëlbéen. Ci àddina matemaatik, lim yii ay lim yu am solo lañu; te Yeesu dafay jëfandikoo àddina su naturaal ngir melaxal àddina su ruu. Laajal ab njëlbéen AI lu lim yii di tekki ci àddina matemaatik, te dina la yéemu lool. Dafa wees sama kàttan maay waxe bu leer teyorii yu matemaatik yii ak yeneen yi ni mel; waaye sax ak sama xel mu néew ci teyorii matemaatik, gis naa ne yenn ci lim yii dañuy seedeel yenn cër yu seen melokaan yi yonent bi.

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).

Limu 2520 mooy lim bu gëna ndaw (te lim yi dafa dem ba ci ag infinité) bi ñu mëna séddale bu baax ci bépp lim bu 1 ba 10 te amul benn desit. Loolu moo tax ci àddina xisaab yi ñuy ko waxe sa boole bu gëna ndaw (LCM) bu 1 ba 10. Ndax loolu, am na barey séddalekat—48 yépp a nekk, “gëna bari” lépp lim bu ko gëna ndaw. Loolu tax na mu nekk lim bu am yàgg yàgg ci séddalekat yu bari (ci xisaab, xeetu lim yu sell bu am ay séddalekat yu bari lool ci anam wu yéeme).

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).

Limbu 2300 am na mbir mu xam-xam bu lim yi, bu mel ni li tax 2520 siiw—mooy lim bu gëna ndaw bu ëpp solo te manees a seddoo ak bépp lim bu nekk diggante 1 ak 9 (li mooy least common multiple bu 1 ba 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 am na klasifikaasioŋ bu siiw ci teeriy njàng xayma lamba yi—ndax mooy benn ci ñaari lamba yuñuy wax ay “amicable numbers” yu gën a tuuti te gën a xamle. Ci àddina xayma, “amicable numbers” mooy ñaari lamba yu wuute, ba jumtukaay yu yelloo yi ci ku nekk (mooy mbooleem faktor yi, waaye bañ a boole lamba bi ci boppam) su ñu leen dajale, nekk lamba bi ci beneen bi. Ñu leen di jàpp ni ay “xarit yu mat sëkk” ci xayma—Gereg yu yàgg ya sax dañoo leen gisoon ni ay misaalu xarit! Ñaari lamba yi mooy 220 ak 284. Ñaari lamba yii (220, 284) mooy ñaari “amicable” yu gën a tuuti yuñu xam, te xamoon nañu leen ca jamono yu yàgg ya (amaana Pythagoras walla ay toppkatam moo leen gis), te dañoo des di ñoom rekk yuñu xam ci ay téeméeri at. Naka la 220 di benn cér ci ñaari lamba yii, dees ko xam ni mooy benn ci misaal yu mag yi ci teeriy njàng xayma lamba yi!

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.

Ci xel, limu 220 dafay tegtal njaxlafug Yàlla ak nit, te ci àddina matematik it, mooy benn ñaaru “xarit yu mat sëkk.” Sagoomu matematik bu 220, 2300 ak 2520 am, dañoo lëkkaloo ci ne li tax kenn ku nekk ci ñetti lim yi siiw mooy ndaxte ñoo gëna tuuti ci seen xeetu bopp. Palmoni màggal na 2520 ak 2300 ñoom ñaar ci aaya 13 ak 14 yu Daniel juróom-ñett, te bu ñu jële 2300 ci 2520, 220 moo des; noonu ñetti lim yii yu siiw te gëna tuuti ci àddina matematik, dañoo tegtal ci aaya yi tegtal benn yoon rekk bi Kirist joxee boppam turu Palmoni ci Mbind mi.

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.”

“Ba ci juróom-ñaar téeméeri fan ak ñaar téeméeri fan, noonu ñu di setal kër-yàlla bi” di màggale tàmbali àtteb Yàlla bi tàmbalee ci 1844 ak ñi dee ba noppi dem ci ñi dund ci 9/11. Ci saar yi fukki ñatt ak fukki ñent, Palmoni, Ki di Waxkat bu Yéeme bi, boole na “juróom-ñaari yoon” yu Muuse ak “juróom-ñaar téeméeri fan ak ñaar téeméeri fan” yu Danyeel.

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?

Noonu ma, dégg naa benn waliyu Yàlla di wax, te beneen waliyu Yàlla ne waliyu Yàlla boobu miy wax: “Ba kañ la peeñ mi di dox, ci mbirum sarax su bés bu nekk, ak moytu gu indi yàqute, ngir joxe bérébu sell bi ak mbooloom nit ñi, ba ñu tacc leen ci suufu?”

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

Noonu ne ma, “Ba noppi ñaari junni ak ñetti téeméeri fan; gannaaw loolu ñu sellal kër Yàlla gi.” 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.

Bérabu sellal bi ak mbooloom dañuy tektal ab digënté gu yonent yi wax. Njariñu bérabu sellal bi mooy ne Yàlla dëkk ci biir ay nitam.

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

Te nañu ma tabax ab bérab bu sell; ngir ma mana dëkk ci seen biir. Eksóod 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.

Bérab bi ak mbooloom ñi dañu leen waroon a jàll ci suufu tànk, te santo bi laaj Palmoni, mi ñu tegtale ne mooy “santo boobu,” ne “ba fan” lañu war a jàll ci suufu tànk ñoom ñaar, “bérab bi ak mbooloom ñi,” jaarale ko ci kàttan yi ñu tegtale ne mooy “sarum bes bu nekk” ak “tooñu yàquwaay bi?” Ñaari kàttan yu yàqkat yu war a trampli bérab bi ak mbooloom ñi. Bokk-na ci leen paganism ak papalism; ñoom ñaar ñépp dañuy trampli bérabu Yàlla ak askanu Yàlla.

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.

“Juróomi benn yoor” yi ci Leviticus ñaar-fukk ak juróom-benn ñi ngi ko wax ne mooy “xulóo kóllëreem.” Àtteb “juróomi benn yoor” bi ci kaw nguur gu bëj-gànnaaru ak gu bëj-saalumu Israayil, mooyoon “xulóo kóllëreem.” Àtte boobu moo xamle ne dees na yóbbu nguur gu bëj-gànnaaru gi ca njaam ga ci atum 723 BC, ak nguur gu bëj-saalumu gi ci atum 677 BC. Laaj nañu Palmoni ne “ba kañ” la tasaaroo bu “juróomi benn yoor” bi di am ci kaw kër Yàlla ga ak mbooloo mi, te tontu bi mooy ba 22 Oktoobar 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.

“Juróom-ñaari waxtu” yi ci kaw nguurug bëtub bëj-gànnaar bu Israyil jeex nañu ci atum 1798, te “juróom-ñaari waxtu” yi ci kaw nguurug bëj-saalum bi jeex nañu 22 Oktoobar 1844. “Juróom-ñaari waxtu” yi ci kaw nguurug bëj-saalum bi jeex nañu ak “ñaari junni ak ñetti téeméeri fan” yi Daniel ci 22 Oktoobar 1844. Palmoni, ak xel mu jagleel, boole na ñetti waxi waxyu yi, te ci loolu mu fésal ne 1798 ba 1844 mooy ñeent-fukki juróom-benni at yi Mu tabaxee kër-yàlla Millerite bi. Degg-deggu waxin aaya 13 ak 14 di may taalibeb waxyu ba xam du rekk “juróom-ñaari waxtu” ak “ñaari junni ak ñetti téeméeri fan,” waaye itam limu 220 bi, bu mu seetee diggante 2520 ak 2300; te noonu itam mu jur limu 46 bi, bu mu seetee diggante ñaari waxyu 2520 yi.

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.

Bi yooni Musaa ak Danyeel jeexee benn fan ci 22 Oktoobar 1844, Palmoni feeñaloon na ci benn yoon a benn simbóol bu “220” ngir Danyeel, mi tambalee ci 457 aw. J.K., ak Musaa, mi tambalee ci 677 aw. J.K., maanaam “220” at yi nekk ci diggante ñaari bopp-tal yu ñaari waxu jamono-ji ci yégle yi, te dinañu jeex benn fan dëgg-dëgg ba ci bi Habakuk “2:20” matalee ci 10-22 (10X22=220) ci atum 1844. Bés boobu moo màndarga tàmbaliwaayu woote gi bu trompet bu juróom-ñaareel bi, ba muy jamono ji kumpag Yàlla war a mat, noonu it di màndarga tàmbaliwaayu ab diirub jamono ngir màndargaalug téj gi ñeel ñaar-fukk ak ñeent junni ak téeméer ak ñeent-fukk ak ñeent. Bés boobu mooy màndarga tàmbaliwaayu téj gi ñeel ñaar-fukk ak ñeent junni ak téeméer ak ñeent-fukk ak ñeent, ndax li mat ci waxtu woote gi bu trompet bu juróom-ñaareel bi mooy téj gi ñeel askanu Yàlla, te loolu mooy kumpag Yàlla, te loolu mooy Kirist ci yéen, yaakaaru ndam ak màggal, te loolu mooy buxoo yiw ak nit ñoo booloo.

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.

Mujjig “juróom-ñaari waxtu yi” yu nguur gu bëj-gànnaar gi ci atum 1798 ak mujjig “juróom-ñaari waxtu yi” yu nguur gu bëj-saalum gi ci atum 1844 jur na ab diiru ñeent-fukk ak juróom-benn at, dale ci 1798 ba 1844. Diiru bi tàmbalee na ak ñëwum malaaka bu njëkk bi ci Peeñu 14, te mu jeex bi malaaka bu ñetteel bi agsee ci 1844. Ci yoon wu yonent, loolu mooy wone ñaari seede ne diiru bi nekk ci diggante 1798 ak 1844, di ab diiru bu xàmm-xàmmi. “Juróom-ñaari waxtu yi” ci kaw nguur yi bëj-gànnaar ak bëj-saalum yu Israyil jeex nañu, benn ci 1798 te beneen bi ci 1844; te noonu lañuy sos ab diiru bu ñeent-fukk ak juróom-benn at. Diiru boobu amul njariñ su amul ab ñaareelu seede. Sœur White jàngale na ci lu xóot ne maneesul a am malaaka bu ñetteel te amul bu njëkk ak bu ñaareel. Te itam moom ci boppam moo wone bu leer ne malaaka bu njëkk bi agsi na ci 1798, te bu ñetteel bi ci 22 Oktoobar 1844. Ñetti malaaka yi ci Peeñu 14 jox nañu ab ñaareelu seede ci dëgg bi ne 1798 ba 1844 mooy ab diiru yonent bu xàmm-xàmmi.

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.

Lambaayu 46 mooy màndarga kër Yàlla ga, te bi Kirist setalee kër Yàlla ga yoon wu njëkk, gis nanu ne Yawut ya, bi ñuy werante ak Kirist, wax nañu ne bi Erodd soppee kër Yàlla ga, juroom-benn-fukk ak juróom-benn at la jël. Boroom bind yi xamle nañu ne soppi gi Erodd defoon, gi Yawut ya wax, jeex na at mi ñu sóobee Yeesu ci ndox. Dëgg googu, booleek dëgg gu xel gu nees ne bindees nanu ci melokaanu Yàlla te melokaanam mooy kër Yàlla ga, mi 46 di màndargaal.

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.

Te Kàddug Yàlla nekk na yaram, te dëkk ci sunu biir; (te gis nanu ndamam, ndam la bu mel ni bu Doom ji kenn rekk jur ci Baay bi,) fees ak yiw ak dëgg. Yowaana 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.

Kàddu giñ tekki ne “dëkk” mooy tabernaakal. Njariñu kër-yàlla ga mooy ne Yàlla man a dëkk ci biir mbooloom njàngat ya (doomam yi). Baat bu Ebrë “tabernaakal” bi ñuy tekki ne “dëkk”, mooy benn baat bi ñu jëfandikoo ci tabernaakal bi Muuse taxaw, te bi Almasi bi jëkk setalee kër Yàlla ga, waxees na ko ci lu leer ne yaramu Almasi mooy kër Yàlla ga. Limu 46, bi ñuy gis ci deggoo bu jaar yoon ci li Palmoni di wone ci ñaari aaya yi di ndombootug Adventism, feeñ na ci Yowaana. Ñeent-fukk ak juróom-benn at yooyu jokkoo nañu ak 220 ngir ñi bëgg a gis.

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?

Taalibeem nga fàtte ne ñu bindoon na: “Sàkkug sa kër leeta ma.” Noonu Yawut yi tontu ko ne ko: “Ban kéemaan nga nu won, gannaaw yuy def yooyu?”

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.

Yeesu tontu leen ne: “Yàqleen kër Yàlla gii, te ci ñetti fan dinaa ko yokkati.” Noonu Yawut ya ne ko: “Ñeen-fukk ak juróom-benn at lañu jëfandikoo ngir tabax kër Yàlla gii, te yaa ngi koy yokkati ci ñetti fan?” Waaye moom, lu mu waxoon mooy kër Yàlla gu doon saaramam. Yowaana 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.

Moo ngi ci saar fukki téeméeri ñaar, mooy ci Yowaana 2:20, ba Muus yi wax ne: «Ñaar-fukk ak juróom-benn at lañu doon tabax kër Yàlla bii, te yaa ngi koy yékkati ci ñetti fan?» Limu 46 boolees na ko ak kër Yàlla gi ci benn sàrt ak benn saar buy yuux 220. Ci xibaar bi, Yawut yi jëfandikoo ne kër Yàlla gi 46 at lañu ko doon tabax, te loolu dafa melo ak njàlbéenu Israayil gu yàgg ga, ba Muusaa nekkoon ci tundu wa 46 fan ngir jot ndigali tabax kër Yàlla gi. Ñu bind nañu nu ci melokaanu Yàlla, ba tax du mbir mu aksil ne kër nit ku nekk am na 46 kromosom, 23 yu góor ak 23 yu jigéen. 23 kromosom yu góor ak yu jigéen yooyu mooy ndigali tabax kër nit ki. Palmoni, mi bind lépp, moom itam moo bind xeetu doxalin bi nekk ci yaramu nit, bi di wecci bépp sell bu nekk ci yaramu nit ak ay sell yu bees yu fres, te yéppug yeesal sell yu yaram wu mag takes na juróom-ñaari at, mooy 2520 fan. Yawut yi boole nañu 46 at ya ak kër Yàlla gi, waaye Almasi waxoon na ci Yaramam, mi deesoon koy yékkati ci ñetti fan. Dale ko ca 1798 ba 1844, kër Yàlla gu Millerite gi yékkat nañu ko, te yékkat nañu ko ci jamono ji ñetti malaaka yaa ngi agsi, te ñetti malaaka yooyu miy jàll 46 at yi nekk diggante 1798 ak 1844, Almasi wone na leen ni ay fan. Mu ne: «Yàquleen kër Yàlla gii,» te ci ñetti fan dinaa ko yékkati; noonu mu jaarale yàqug benn kër Yàlla gu waroon a yékkat ci ñetti fan.

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.

Danyeel tëral kër gi ak mbooloo mi ñuy yàq ci aaya fukk ak ñett. Nguuru bëj-gànnaar mooy teewal mbooloo mi, te nguuru bëj-saalum mooy kër gi sell, ndax foofa la Yerusalem nekk. Kon bu laaj bi jëm ci bañ a giñee xamle ne ñuy dox ci kawam di ko toroxal, ki jëkk ci ñaari mbir yii, (kër gi sell ak mbooloo mi), buñu yóbbu ca njaam ga, mooy nguuru bëj-gànnaar gi ci atum 723 BC. 46 at gannaaw loolu, ci 677 BC, “juróom-ñaari waxtu” bi tàmbali ngir nguuru bëj-saalum gu Yuda. Lii tekki ne toroxalug mbooloo mi jeex na ci 1798, te toroxalug kër gi sell jeex na ci 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.

Israayil gu mag aawo Bàbbiloon ngir tabaxaat Yerusalem ci kaw ñetti ndigal, te ñetteelu ndigal boobu moo tàmbalee ñaari junni ak ñetti téeméeri at yi, yu jeexee ak dikkug ñetteelu malaaka bi ci 22 Oktoobar 1844. Ci 1798, jamono ji Bàbbiloon gu xel doon nguur, ni ko fésalee ci juróom-ñaar fukki at yi Bàbbiloon gu dëgg doon nguuru, jeex na; te jamono yëgleb gi ci waxu yonent bi, mi ñetti malaaka yi tegtal, jeex na bu mat ci bérab ba yonent bi tàmboo woon, ba ñu yéglee ñetteelu ndigal bi.

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.

Jamono ñetti ndigël yi ñett, te mooy alfa bu 2300 at yi, amaat na benn yoon ci jamono malaaka yi ñett, te mooy omega bu 2300 fan yi. Alfa ak omega ñoom ñaar ñooy tànk yu njàlbéen yu Adventism; 457 ak 1844 dañuy wone liggéeyu tabax kër Yàlla gi ak Yerusalem.

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.

Te wax ak moom ne: Nii la Boroom mbooloom yi waxe, naan: Xool-leen, nit ki tudd Garab gi; dina sax ci bérabam, te moom dina tabax kër Yàlla ji. Waaw, moom dina tabax kër Yàlla ji; te moom dina yeb ndam li, te dina toog ci nguuram, di nguuru; dina nekk saraxalekat ci nguuram; te xel mu jàmm dina nekk ci seen diggante ñoom ñaar. Sàkkaryaa 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.

Krist mi ni mooy Carax bi, fii dañu ko xamle ni mooy Ki tabax kër Yàlla gi; te noonu it, naka lañu ko dekkaloon ca ñetteelu bés ba, bi ñetteelu malaaka bi àggee 22 Oktoobar 1844, kër Millerite gi tabaxees na ko Krist, ndaxte moom la di Ki tabax kër Yàlla gi. Doonte ne loolu amoon na yoonam ci jaar-jaaru Millerite, waaye matug matam am na ci jamono ji ñuy wax tawte gu mujj gi, ndaxte ñaari yoon yi waxe ne “mooy tabax kër Yàlla gi” may na ñi gis ne Boroom bi tabaxoon na kër Millerite gi ci 46 at, waaye itam mu ngi tabax beneen kër bu ñaar-fukk ak ñeent-fukk ak ñeent-ñaari junni nit ñi ci jamono ji tawte gu mujj gi, ndaxte Piyeer nee na ñaar-fukk ak ñeent-fukk ak ñeent-ñaari junni nit ñoo wara dekkal ngir nekk kër gu ruu.

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.”

Bi loolu jëfandikoo laaj bi ne “ba kañ” ci Palmoni, tontoom mooy “ba ñaar-fukk ak ñetti téeméer at ak benn téeméeri fan, su ko defee bés bu sell bi dees na ko setal”; waaye Musaa, Eliya, ak ñi doon Millerite yi, samaytu ndigalu paap yi, Sakkariya ak Yowaana miy natt kër Yàlla ga, Isaya ci saar 6, ak ñeneen ñi kenn waxul, nee nañu ne tontu bi ci laaj bi ne “ba kañ” ci saar 13 mooy “dale ci 9/11 ba àtteb Dibeer bi, su ko defee bés bu sell bi dees na ko setal.”

October 22, 1844 was typified by Abraham offering his son, for that typified the cross where the heavenly Father offered up His Son. Moses and the Hebrews at the Red Sea according to the apostle Paul represented baptism, which typifies the cross, which was typified by Abraham on Mount Moriah with Isaac.

22 Oktoobar 1844, misaal na koon woon na Ibraaima saraxee doomam; ndaxte loolu dafa misaalaloon bant bi, fa Baay bi ci kaw joxe Doomu Yàllaam. Muusaa ak waa Ebraay yi ca géej gu xonq ga, ni ko ndaw li Pool waxe, dañoo teewloo sóobu ci ndox, te loolu day misaalal bant bi, bi Ibraaima misaalalee woon ak Isaaxa ci tundu Moriya.

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.

Kon nag yi bokk yi, bëgguma ngeen nekk ci ñàkk xam ne sunuy baay yépp nekkoon nañu ci suufu niir gi, te ñoom ñépp romb nañu géej gi; te ñoom ñépp sóobees nañu ca Musaa ci biir niir gi ak ci biir géej gi. 1 Corinthians 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.

Loolu ne mooy ne, ci lu leer, batis buñu wax fii dañu koy tektal ci 22 Oktoobar 1844, foofa la njabootu Nowaa, ñaar-fukk ak ñett, jële batis. “Juróom-ñett” miit na nekka misaalu dekki gu bees.

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.

Ñi nekkoonoon, ba noppi woon nañ ci jamono ju yàgg ba, bi muñug Yàlla di xaar ci fan yi Nóoe, bi gaal gu mag ga di ñu ko sàkk, ci biir gi ñu muccé ndox, ñu néew, maanaam juróom-ñett ñi. Loolu itam mooy misaal mi sóobu di léegi muccal nun, du setal sobewu yaram, waaye tontu xel mu sell ci kanam Yàlla, jaarale ko ci dekkiwaatug Yeesu Kirist. 1 Piyeer 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.

Bule am njàngat benn cér ci dëgg gi Yàlla feeñaloon ci 22 Oktoobar 1844, dafa yam ak njàngatu seede Noë bi ci gaal ga, Musa ca géej gu xonq ga, Ibrahima ca tundu Moriya ga ak Yeesu ca bant ba. Ca bés boobu malaaka bu ñetteel bi agsi na ci jaar-jaaru bindu, te mooy malaaka biy tëj askanu Yàlla ci màndarga ga.

“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.

“Gannaaw ma gis malaaka ñetteel bi. Malaaka mi ma doon àndal nee ma: ‘Ay waxam ragal nañu, te ay yónnentam metti na. Moom la di malaaka mi war a tànn dugub ji ci biir ñax mu bon mi, te mu tëj wala mu boole dugub ji ngir dencukaay asamaan bi.’ Yëf yii war nañu a yóbbu xel mépp, ak seetlu gépp. Ba noppi itam, won na ma soxla bu am solo bi ne, ñi gëm ne nuy jot ndaje yi mujj ci yërmande bi, war nañu a weesu ci ñi di bés bu nekk jot walla naan ay njàngum njublaŋ bu bees. Gis naa ne du ñu war a teew ndaje yi ñi nekk ci njublaŋ ak lëndëm di def, muy ndaw muy mag. Malaaka mi nee: ‘Na xel mi bàyyi a dëkk ci kaw yëf yu amul njariñ.’” 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.

Noonu ak rëyam yu sell yeneen bind yu sell yu wax ci bés bi te doon misaalal waxtu wa, malaaka bi ñetteel dafa agsi te tambali liggéeyam, muy boole ci moom tas xel yu am ak yu amul xel, yi ñu tektalee ci waxtaan wi ni dugub ak ñax mu bon. Su nit xamul ni 1844 dafa am misaal yu sell yu mat sëkk, walla xamul li ñu wone ci mbirum màndarga yi jëmoon ak 1844 te yàgg ba 1863, loolu di bàyyi bakkan bu parewul ngir jëfandikoo ci yoonu kàddug yonent ngir jànkoonte ak solo yi nekk ci dëgg bi ne Kirist mooy mbir mi gën a nekk ci diggante ñaari aaya yi tektalee ndëggëlug Adventism, te fa lañu xàme Kirist ni Palmoni, ki sàkk matematik ak lépp lu ci des.

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.

Tontu bëccëg ci laaj bu aaya fukk ak ñett bi moo wuute ak tontu bi nekkoon ci atum 1845. Ci 1845, ñi jiitu woon dañuy rocci seen njiqit gu réy, di tàmbalee jàppandikoo ak xalaat ne Boroom bi delloo na maye yëglekat bi, lu ñu masul a def ba ci jamonoy taalibey yi. Dañu doon seet a xam njariñ ak tekkiinu ndigalum malaaka bu ñetteel bi, te di yeewu ci dëgg bi ne jëfandikoo gi ñu fekkoon a jaar dëgërul dara ludul ne moo doon taarix bu sell. Ba ci 1850, dañu doon joxe ab karte bu bees bu ñi jiitu ngir yémpaale te wuutu karteb ñi jiitu bu 1843 bi. Ñaari karte yi Sister White mooy wax ne ay matal yu “taabali” yi nekk ci Habakkuk saar ñaar. Naka noonu, 1850 mooy matal gu sampu ci Kàddug yégleb Yàlla.

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.

Jëkkëri yi xamoon nañu te bind ne weddi ne kaart bu 1843 bi nekkuloon matug “taabal yi” yi nekk ci saar 2 bu Habakuk, mooy bàyyi ngëm gu njëkk ga. Sœur White dëggal na ne kaart bi dafa jaar ci loxoy Boroom bi, te mooy matug kàddug Habakuk; te mu teg noonu sax benn dëggal boobu ci kaart bu 1850 bi. Habakuk wax na ci “taabal yi” ci yàppale, te bi ñu móllee kaart bu 1843 bi ci weeru Mee 1842, amoon na ci njumte ci yenn lim yi, yi Boroom bi aaroon ak loxoom. Ci 1850, ñu joxeene beneen kaart bu bees, buy yemp njumte boobu ci lim yi. Taabal yi ci Habakuk dañuy tektale matug waxi yonent yi, te waxi yonent yooyu mat nañu dale ci Mee 1842 ba ci Janwiyee 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.

Taabal 1843 bi walla taabal njàlbéen baa am na njuumte, waaye taabal mujjug 1850 bi amul woon njuumte. Diggante weeru Mee 1842 ak weeru Sànwiye 1850 mooy ab diir bu yonnee bu dëgër, te weeru Mee 1842, noonu itam weeru Sànwiye 1850, dañuy teewal ay màndargay yoon yu yonnee, te màndargay yooyu ëmb nañu màndarga Alpha ak Omega. Alpha mooy araf bu njëkk, te Omega mooy araf bu mujj, di ñaareel-fukk ak ñaaréel araf. 1842 mooy Alpha te 1850 mooy Omega, te bu nu jëlée ñaari arafi Ebrë yooyu, daldi ci teg araf bu fukk ak ñettéel ci alfabee Ebrë bi, dina nu sos baatub Ebrë bi di “dëgg,” bi ñuy bind ak araf bu njëkk, bu fukk ak ñettéel, ak bu ñaareel-fukk ak ñaaréel ci alfabee Ebrë bi.

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.

Xel gu jaar-jaaru waxu yonent bi ñu teg ci kaw màndarga yi ci 1842 ak 1850 mooy ne ñoom dañoo lëkkaloo ak “njuumte.” Alfa amoon na ab njuumte, te Omega düzgal na boobu benn njuumte; kon li nekk ci diggante araf yi Alfa ak Omega mooy “njuumte,” muy ab màndarga rébélioŋ, te loolu la nimero fukk ak ñett di tektal. 1842 ba 1850 mooy ab diir bu yonent bi sampu bu baax, bi yor màndargay Alfa ak Omega, te mooy “dëgg gi.” Ba kerook benn Adventiste fanweeru juróom-ñaareel bu Laodisee doo seet xibaar boobu ci yeneen ak ci xel mu sell, dinañu nekk ni ku gumb ci kanam DËGG gu leer gi, gi diirub yonent bu teer yi Habakuk, 1842 ba 1850, dëggalal weesu kèpp. Dëgg gi ñaari seede yi sampu and ak mooy ne tablóo 1850 amul benn njuumte. Tablóo 1850, ni tablóo 1843, yor na “juróom-ñaari yoon” yi Musaa; te ci ñaari tablóo yi ñépp, “juróom-ñaari yoon” yi dañu leen def ci diggu tablóo bi, daw suuf ak kaw, di wone diiru “juróom-ñaari yoon” yi tàmbali ci 677 BK ba 1844. 2520 nekkul rekk ci kaw tablóo bi; mooy diggu tablóo bi.

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.

Li waral ci diggante bindu yégle bi buy won “juróom-ñaari jamono yi” mooy bant bi. Diggante taabal yi ñoom ñaar mooy atum-waxtu 2520 bi dawé ndax kaw ba suuf. Ci biir diggante ba amna bant bi. Bant bi mooyoon diggante ayubis bi Kirist dugg ci dëggal kóllëre gi ak ñu bari, ngir matal li ñu wax ci Daniyeel 9:27. Ayubis boobu dafay teyir juróom-ñaari at, te ci yëgle gu baax mooy 2520 fan. Ni ko deme ak taabal yi, ci diggante dëgg-dëggu 2520 fan yi, Kirist dafa doon dëggal kóllëre gi ci bant bi. Dale na ci sóobu Kirist ci ndox mi ba ci bant bi, amoon na ci yëgle gu baax 1260 fan. Loolu tekki ne, dale na ci sóobu ndox mi ba ci bant bi, dina am 1260 sarax yu suba ak 1260 sarax yu ngoon, yu jiitu ba ci bant bi; waaye ci bant bi, gannaaw ndeysaan bu mujj boobu rëcc na ci sëriñ ba, te Mbëru Yàlla mi nekk saraxu ngoon, ba noonu mu doon tegtal saraxu Mbëru bu 2520 ba ca gannaaw sóobu ndox mi.

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.

Diggu ayaar ba mooy bant bi, te diggu ñaari tabal yu sell yi it mooy bant bi; waaye ci benn-benn fànn, Mbuur mi dekkal nañu ko ci biir dëgg gi 2520 di tegn ci misaal. Bant bi dañu ko samp ci diggu 2520 fan, te ci bant ba Yeesu mooy sarax bu 2520eelu te mujj ba. Jaar-jaar bi nekk diggante Mee 1842 ak Sànwiyee 1850 dafa mel ni njuumte ak Almasi bi, moom dëgg gi, te ñu samp ko woon diggante ñaari saay-saay, doonte ne saay-saayul woon, waaye dafa nekkoon ni ñuy ko jëfandikoo noonu. Kon nag am nanu ñetti saay-saay: kenn ku ñuy alag, ak kenn ku ñuy musal. Ñetti saay-saay yooyu ñoo di ñetti màndarga-yoon yu ñu boole ci bàkkaaru tooñ, doonte ne màndarga-yoon bi ci digg moo di lu juume ak saay-saay bu alfa ak omega. Saay-saay bu alfa ak bu omega, màndarga-yoon bi ci digg, mooy bant bi, moo leen boole.

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.

Ak taabal Yàllaay Habakuk yu 1842 ba 1850, njuumte moo doon araf bu digg bi mi jàppale woon waymark bu njëkk ak bu mujj bi. Waymark bu digg bi ca bant ba moo boolee ñetti saay-saay yi, waaye waymark bu digg bi ci yii du njuumte; Dëgg la, te benn mbir ci dëgg bi ñuy taxawal ci kaw mooy ne 2520 bi, “juróom-ñaari yoon” yi ci Léwite 26, dëgg la; te ci wàllu xel mu jëkkër bi ñu teg fii, bañ a nangu 2520 mooy bañ a nangu Yeesu.

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.

Bi Palmoni, Kilifa ga diis bopp, waxee ne: “Jàppale ci ñaar junni ak ñetti téeméeri fan; gannaaw loolu dinañu setal kër Yàlla gi,” mooy tontu laaj gu yonent bi ne “ba kañ.” Tontu bi duatul 1844, ndaxte yëngu-yëngu Millerite bu Filadelfi dafa taxawoon ci 1856, ndax ci jamono jooju James ak Ellen White wone nañu ne yëngu-yëngu bi jóge na Filadelfi, dugg Laodise. Bi Sœur White tënkee suuf si, loolu tekkoon na ne ba keroog xaalis jooju soppeeku, jokkoo Yàlla ak askanam dafa wara am njàngatam ni muy tegtal tasare, ndaxte Moo ngi taxaw biti, di bës ci xol yi laaj Laodise ngir dugg. Yàllaam gi nekkul ci seen nittee. Jëf ji Kirist tàmbalee 22 Oktoobar 1844 mooy boole Yàllaam ak nittee, te Kirist bëggoon na def loolu sax, waaye warul a am.

“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.

«Su fekkee ne Adventistes yi, gannaaw njaaxle bu mag ba ci atum 1844, saxoon nañu ci seen ngëm te topp ci benn xol yoonu Yàlla buy ubbi, nangu yéglebu ñetteel malaaka mi, te ci doole Xel Mu Sell mi xamle ko àddina si, kon dañu doon gis musalug Yàlla; Boroom bi dina doon liggéey ak kàttan ci seen jéffort yi, liggéey bi dina mat, te Kirist dina ñëw ba noppi ngir jël ay nitam ngir seen pey. Waaye ci jamono ji shak ak leeradi toppoon njaaxle boobu, ñu bare ci ñi gëm yoonuwaayu dikk bi bàyyi nañu seen ngëm.... Noonu liggéey bi tere woon na, te àddina si bàyyikoo ci lëndëm. Su fekkee ne mbooloom Adventistes bépp bennoon nañu ci santaane yi Yàlla ak ngëmu Yeesu, ana nu seen jaar-jaar di doon lu wuute lool!» 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.

Delloon na waaxtaanu Israyil bu yàggoon, Boroom bi génne na Israyil bu bees gi ci lëndëm jamonoy Nguur-nguuri Lëndëm yi, te dugg ak ñoom ci kóllëre ca Dexu Xonq ba, ndaxte sóobu ndox mooy misaalu jëfandikoo kóllëre. Waaye waroon nañu nattu Israyil ngir xam ndax dinañu sàmm kóllëre gi. Ak Israyil bu yàgg ba, dañu lajj fukki nattu, ni ko téereb Nimero waxe. Ca fukkéel ba ñu lajjee, daan nañu leen ngir deeji ca màndiŋ ma lu ëpp ñeent-fukki at, noonu di joxe misaal ci bañug Israyil bu bees gi baatub Laodise bi ci 1856. Ni ko mel ak lajjug Israyil bu yàgg ba ci fukki nattu yu yokkute (fukk di misaalu nattu), dale ko ci agsiinu malaaka bu ñetteel bi ci 1844 ba àgg ci 1856, amoon na benn yoonu nattu gu yokkute gu ñu yóbbu woon ci kow yëngu-yëngub Millerite bu Filadelfiya.

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.

Fukki nattu yi jóge Géeju Xonq gi ba ci jëkk njàngat gu njëkk ca Kadès, dañu koy tektal ni ab jamono ju yonent la, ndaxte am na limu fukk buy boole jamono ji benn. Fukk, ndaxte mooy màndarga njàngat, ñaari fukki njàngat yooyu dañoo mel ni ñaari fukki giir yi bañ kóllëre gi te duñu jaar ci njàngat gu fukki ba ci jumtukaayu njàngat gi. Jamono ji tambalee na ca jàllug Géeju Xonq ga, te Fukk i Santaane yi dañu leen tektal ni ñoom ñoo di jëkk ci fukki njàngat yi gannaaw géej gi, njàngat gu jëkk gi di bésub noflaay bi, màndarga ak màndargaalu Fukk i Santaane yi (mi nu tektale ci mana ma). Bu jamonoy fukki njàngat yi ci Israayil gu yàgg ga feeñee ba leer ne mooy ab jamono ju yonent bu mucc, te Xelum Yonent bi xamal nu ne jàllug Géeju Xonq ga dafa melaloon 22 Oktoobar 1844, kon war na nu xam ne ca kërgóo ga la benn yoonu njàngat buy yokku tambalee. Adàntisam xamul loolu, moo tax mënuñu gis ne ci 1863 dees na leen dogaloon ngir ñu dee ci màndiŋu Lawodise ba keraange Alxames bi, moom sax sàrt bi ñu leen joxoon ngir ñu yégle ci lu jiitu ca tàmbaliwaayu yoonu njàngat gi jëmale woon ci 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.

Bi waxu ne xaalisug Laodisee bi dikk ci Adventismu Millerite bi ci atum 1856, ñu siiwal “biiñ bu bees” ci mbiru “juróom-ñaar yoon.” Leer gu bees googu kenn nangu ko; te juróom-ñaari at gannaaw, walla 2520 fan yu yëgle ci waxu yonent, yëngu-yëngu Millerite bu Laodisee bi mujje, daldi soppeeku Kërgu Mbooloom Adventiste Bés bu Juróom-ñaareel bi bu Laodisee. Muse dafa bëgg woon dugg ci Suuf su Digoon, waaye fukki xëy bi àgg na woon; te xam ne loolu dafa doon xëy bu njëkk bu sampu ndombo, ndax liggéey bi ñu joxoon Muse ca njàlbéen ga mooy jiite askanu Yàlla ba ca Suuf su Digoon. Loolu mooyoon liggéey bi nekk ci kanamu Muse bala muy agsi Misra. Fukki xëy bi àgg na woon, te ñi doon ñaawkat yaa ngi yaangi ci agsiwante ci dugg ci Suuf su Digoon.

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.

Noonu naa leen: Yeen agsi ngeen ci tundu Amoréen ña, mi Boroom bi, Yàlla sunu Yàlla, di nu ko jox. Xoolleen, Boroom sa Yàlla teg na suuf si ci sa kanam; yéegleen, moomleen ko, ni Boroom bi, Yàllay sey baay yi, waxe woon na la ko; bul ragal, te bul xenna. Noonu ngeen ñëwsi ci man, kenn ku nekk ci yeen, ne: “Na nu yónni ay nit jiitu nu, ngir ñu seetlu nu réew mi, ba dellusi wax nu ni nu wara yéegee, ak ci ban dëkk la nu di agsi.” Kàddu googu neexoon na ma lool; ba tax maa jël ci yeen fukk ak ñaar ñaari nit, kenn ci wàllu giir gu nekk. Deuteronomy 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.

Li dale ba ker ba ba ñëw, day tektal jamono ji ngir bi nat bu mujj bu sax siñse bërab bi aksi ci atum 1856, te diirub juróom-ñaar at yi, Millerit yu Laodise yi seet réew mi ba kera ñu tànn bàyyi nekk yëngu-yëngu, ba soppi nekk kanam mbooloom gëmkat yu ñuy wooye kërce.

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.

Njàng mi njëkk mi Miller gisoon mooy “juróom-ñaari yoon yi”, ba def ko nekk njàng mu njëkk ci njàng yu njëkk yi ñuy defar yoonu mag yi Yàlla waxe ci Yeremi. Leer gu bees gu mujj ga ñu indi ci Adventism nekkoon ci atum 1856, te dafa doon ab taxawaayu mbind yu aju ci “juróom-ñaari yoon yi”. Am na lu bare ci leer ci yokkute bu xóot ci dëgg-yaram yii ci taarix, waaye su fekkee ne bëgg nanu man a xàm lu tax tontu bi ci aaya fukk ak ñeent ci Daniel juróom-ñaareelu téere mooy “dalee 9/11 ba ci yoonu Dibeer, noonu lañuy sellal kër Yàlla ga”, kon war nanu wéy di dem kanam.

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.”

Liggéey bi Kirist tàmbalee ci atum 1844, jéllal na yoonam ci 1863, ba tax “sellalug” kër Yàlla ga mi tàmbalee ca waxtu woowu, ñu teg ko ci wet ndax nit ñi Yàlla di ñooy tàmbali wër àll baatu Laodise. Moo tax liggéey bi Kirist waroon a matale ci diggante 1844 ak 1863, waroon na ci lu am solo ñibbi ñu defaat ko bu malaaka bu ñatteel bi — mi di malaaka miy tasale te tàmmeel ci mujj — matalee liggéey bi ñu teg ci boppam ci wax ju nekk “sellalug.” Mandarga yiy won yoon ci waxu yonent yi ci 1844 ba 1863, ñooy mandarga yi ci Kirist di koon a matale liggéeyu sellalug kër Yàlla ga, te mandarga yooyu diiru jaar-jaar boobu lañuy tegtal fa liggéey boobu di mat. Su ñu manee wone ne 1844 ba 1863 di firndeel diiru jamono ji 9/11 ba bëgg-bëggal Dimaas, kon laaj bi ne “ñaata la?” méngoo na ak yeneen rëdd yi ñuy firndeel ci wax ju nekk “ñaata la?”.

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 moo doon ñëwug ñetteelu malaaka mi, te 1863 mooy fàttaliku jamono jéemante bi. Ci 1846 lañu seetale Whites yi, te turu mujj gi Ellen soppi na nekk Harmen ba White, te ñaari jëkker ak jabar ja tàmbalee sàmm bésub noflaay bu juróomeel-ñaar ba ci at mooma. Bésub noflaay bi, séy bi, ak soppi tur wépp ay màndarga lañu ci wax ci yonent bi nekk ci jëfandikooko ngir wone diggante kóllëre. Boroom bi indi na Israayil bu bees bi jaarale ko ci Géeju Xonq bu 1844 bi, te ci 1846 mu indi leen Sinai ngir may leen yoon wi te dugg ak ñoom ci kóllëre. Yoon woowu, ni ci ñaari ndomboy Habakkuk, ci ñaari xët lañu ko bind; xët bu jëkk bi am na 4 yoon, te ñaareelu xët bi am na 6. Ñaari xët yi dañuy teewal diggante kóllëre gi ci diggante Israayil bu yàgg ak Israayil bu bees, te boolees ko, ñaari xëti kóllëre gi, maanaam Fukk Yoonu Yàlla yi, ñu màndargaal ko ci 46 ci xeetu màndarga, ci Israayil bu yàgg, te mu doon misaal bu ñaari xëti Habakkuk yi miy teewal jaar-jaaru tawte bu mujj bi. Te itam, ak ñaari mburu-yëngal yi ñuy saraxal ci Pentekot, dañuy teewal bannéer bi, maanaam ñi téeméer ak ñeent-fukki junni ak ñeent-fukk ak ñeent.

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.

Bi turu Ndëye White soppee ci turam, mu jóg ci Harmen ba White. Harmen tekki na jàmbaaru jàmm, waaye dañu ko wuutu ko White, maanaam njubug Kirist. Turu Gould tekki wurus, te Ellen tekki leer gu xóot te di melax. Turam dafa tegtal yëgleb Laodise.

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.

Maa ngi lay dénk, nga jënd ci man wurus wu ñu nat ci safara, ngir nga man a neexle; ak yére yu weex, ngir nga soloo ko, te ngir rusug sa rafetadi bañ a feeñ; te nga diiwal say bët ak garab gu ñuy def ci bët, ngir nga man a gis. Peeñu 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.

“Garab bu bët” bi mooy leeru Kàddu Yàlla, te Ellen mooy leer gu xonq te xam-xam. Kaaraange gi ñu waroon am ci Millerites yi ci atum 1856, dafa nekkoon ci nangu yégleb Laodicea, ni ñu ko wonee jaarale ko ci ay bindam, te itam ni ko turam di firndeel. Sœur White wax na leer ne yéglebu Jones ak Waggoner ci 1888 mooy yéglebu Laodicea, te seen yégleb mooy itam yéglebu ñetteelu malaaka bi.

“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.

«Boroom bi ci yërëmam gu réy yónnee na ab xebaar bu gën a am solo, bu wert ngir ay nitam, jaarale ko ci mag ñi Waggoner ak Jones. … Lii mooy xebaar bi Yàlla santaane ngir ñu jox ko àddina. Moo di xebaaru ñetteel malaaka mi, bi war a yégle ak baat bu kowe, te toppandiku ak tuuru Xelam ci natt gu yaatu.» 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.”

Malaaka bi ñetteel bi agsi na woon ci atum 1844, te mu jéemaat liggéeyam ñaareel yoon ci 1888. Yégleb 1888 ba moo doon yégleb Lawdise, moo doon yéglebu malaaka bi ñetteel, te moo jëfandikoo woon ngir màndargaal wàccu malaaka bi nekk ci Peeñu 18, moo doon it yéglebu jubbal ngëm gi ñuy waareel booba ñuy tuur tawbub mujj gi. Malaaka bi ñetteel agsi na woon ci 1844, ba noppi dellusiwaat ci 1888, waaye ñu bañ ko ci ñaari yoon yi, teewul ñaari yoon yooyu ñépp di misaal booba malaaka bi ñetteel di agsi ci jamonoy tawbub mujj gi. 1844 mooy màndarga 9/11, te su fekkee ne 1863 di misaal sàrtu Dibeer bi, kon jamonoy yónent bi ne “9/11 ba ci sàrtu Dibeer bi,” ni ko màndargaal “fan la tollu,” dina doon tontu dëggu jamono jii ci laaj bi ne “fan la tollu” mi nekk ci saar 13.

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.

Jaar-jaaytu Millerite bi dale 1842 ba 1850 mooy ab waxtu wax ci yonent yi, te mu dajale ak beneen waxtu wax ci yonent yi, mooy waxtu nattu ngeleem ñetteel bi, bu 1844 ba 1863. Li tambalee ci 1842 ba 1863 am na ay màndarga yu yonent yi te di wone jaar-jaayu 9/11 ba ci yoonu Dibéeru Dimaas, bi Almasi di sellal këram gu sell gi, jëkk mooy mbooloom, te gannaaw loolu ay liggéeykat yu waxtu fukk ak benn. Ci yoonu Dibéeru Dimaas, Almasi dina am xeet wu sellal ngir wone ko àddina si ni ab ràññee, te mbooloo mi dina doon mbooloom gi dafa not. Foofa këram gu sell ga dina weesu sellal.

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.

Nunu nu tegsi màndarga “bañeelu?” bi ci bérab, doonte am na lu gën ci topp. Dinañu tàmbali di delloo lii ak juróomi mbind yi jiitu woon ci wàllug téereb Yoel, waaye seetaan yu wéet yii mel ne dañoo war a taxaw ci seen bérab. Seedeel bu nekk bu “bañeelu?” bi nu xool, déggoo na ak laajub “bañeelu?” bi Palmoni tontoo ci aaya fukk ak ñeent, ndaxte war nañu sellal kër Yàlla bi dale ci 9/11 ba àgg ci sàrtu Dibéer. Jaar-jaar boobu mooy jaar-jaari tawte bu mujj, te jaar-jaari tawte bu mujj boobu, ci téereb Yoel lañu ko wone.