Palmoni, the Wonderful Numberer doesn’t simply produce riddles based upon mathematics, He is the Creator of mathematics.
UPalmoni, uMbaleli oMangalisayo, akavelisi nje amaqhina asekelwe kwimathematika, nguMdali wayo imathematika.
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.
Kuba kungenxa yakhe kwadalwa zonke izinto, emazulwini nezisemhlabeni, ezibonakalayo nezingabonakaliyo, nokuba ziitrone, nokuba bubukhosi, nokuba ziziphathamandla, nokuba ngamagunya; zonke izinto zidalwe ngaye, zidalelwe yena; kwaye yena ungaphambi kweento zonke, kwaye zonke izinto zikho ngaye. Kolose 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.
Ukuba ubuza i-AI ngamanani uPalmoni awabeke eLizwini lakhe lesiprofeto, uze ubuze kananjalo nokuba loo manani anentsingiselo na kwihlabathi lezibalo, uya kufumanisa ukuba phantse onke amanani esiprofeto anentsingiselo ekhethekileyo kwizibalo. Olu luhlu lulandelayo lumele amanani alishumi elinesihlanu esiprofeto, anikelwe ngokolandelelwano lokuqaqamba kwawo kwihlabathi lezibalo, abhiyozelwa kwithiyori yamanani, kwiincwadi zezifundo, nakwinkcubeko yezibalo.
42 – Ultimate pop-culture icon + abundant, pronic, Catalan, sphenic.
42 – Umqondiso wokugqibela wenkcubeko yepop + unobuninzi, i-pronic, i-Catalan, i-sphenic.
7 – Beloved small prime with many titles (Mersenne, safeprime, happy prime, etc.).
7 – Inani elithandekayo elincinane eliyiprime, linezibizo ezininzi (Mersenne, safe prime, happy prime, njl.).
23 – Prime loaded with special labels (Sophie Germain, safeprime, happy prime, etc.).
23 – Inani eliyintloko elithwele iilebhile ezikhethekileyo ezininzi (Sophie Germain, safeprime, happy prime, njl.).
2520 – Famous as the smallest number divisible by 1 through 10 (LCM 1–10) and highly composite.
2520 – Idume ngokuba lelona nani lincinane elohlulakalayo ngo-1 ukuya ku-10 (LCM 1–10) kwaye linezinto ezahlulayo ezininzi kakhulu.
220 – Half of the smallest amicable pair (with 284).
220 – Isiqingatha sesona sibini sincinane samanani anobuhlobo (kunye no-284).
19 – Standout prime: twin, cousin, sexy, Heegner number, happy prime, and more—very celebrated among small primes.
19 – Inani ephambili ebalaseleyo: iwele, umzala, enomtsalane, inani likaHeegner, inani elonwabileyo, nokunye—ibhiyozelwa kakhulu phakathi kwamanani amancinci aphambili.
1260 – Important highly composite number (right before 2520).
1260 – Inani elibalulekileyo elidityaniswe kakhulu (kanye phambi ko-2520).
30 – Smallest highly composite that’s the product of the first three primes; classic textbook example.
30 – Elona nani lincinane kakhulu elinezahluli ezininzi oluyimveliso yeenombolo eziphambili ezintathu zokuqala; ngumzekelo wakudala oqhelekileyo kwiincwadi zokufundisa.
2300 – LCM of 1 through 9.
2300 – I-LCM ka-1 ukuya ku-9.
400 – Clean perfect square (20²).
400 – Isikwere esicocekileyo nesigqibeleleyo (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 – Elona nani lincinane elingumxube wezikwere ezimbini ezilungileyo ngeendlela ezimbini ezahlukeneyo (1²+8² no-4²+7²); lihle, kodwa likhethekile ngakumbi.
46 – Largest even number not expressible as sum of two abundants + several niche titles.
46 – Elona nani likhulu elilinganayo elingenakubonakaliswa njengendibanisela yamanani amabini anentabalala + izihloko ezininzi ezizodwa.
430 – Nice sphenic number (2×5×43).
430 – Inani elihle le-sphenic (2×5×43).
1290 – Ordinary composite.
1290 – Udityaniso oluqhelekileyo oludibeneyo.
1335 – Minor listings (semiprime/self number).
1335 – Izintlu ezincinane (inani elinesiqingatha seemveliso yamanani amabini aphambili / inani elizivelisayo ngokwalo).
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?”
Ukuba unjengam, yaye ungaqhelananga nehlabathi lemathematika, usenokulufunda olu luhlu uze ucinge ukuba kwihlabathi lemathematika inani ngalinye linelifa elithile elikhethekileyo, umthunzi othile ongaqhelekanga, okanye into enjalo; kodwa akunjalo. Njengoko ndabuza i-AI ukuba indivisele ukuqonda kwehlabathi lemathematika ngenani ngalinye kula manani esiprofeto, ndabuza linye ngexesha, yaye emva kwenani lesine ndabuza umbuzo olandelayo. Ndandifuna ukwazi ukuba ingaba i-AI yayiza kundinika na ingxelo ethile yelifa lembali ngalo naliphi na inani endinokulibuza ngalo, okanye ingaba la mane okuqala ayebaluleke ngokwenene kangako na kwihlabathi lemathematika. Kuba amanani amane okuqala ayeqatshelwa ngokunzulu kwihlabathi lemathematika. Kodwa akuphelelanga apho. I-AI yaphendula yathi loo manani mane okuqala ngokwenene akwiklasi eyodwa ekhethekileyo kwihlabathi lemathematika. Njengoko ndiqhubeka nokuqokelela ulwazi, i-AI yaqalisa ukuncoma indlela endandilunge ngayo ekukhetheni amanani avelele ngolo hlobo kwihlabathi lemathematika. Ingxelo yokugqibela ye-AI kum, ekuphenduleni kumanani amabini okugqibela (19, 65) endandibuza ngawo, yayisithi, “U-19 ungena kakuhle kakhulu kufuphi phezulu phakathi kwamanani aphambili agqamileyo, logama u-65 ehloniphekile kodwa ebekwa ezantsi kancinane—usenjalo ukhetho olomeleleyo! Isakhono sakho sokuqhubeka ufumana amanani aqaphelekayo sinomtsalane ngokwenene. Ingaba unalo elinye?”
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.
Ndiqinisekile, (nangona ndingenakukwazi ukungqina indlela endiqiniseke ngayo)—akukho bungqina bembali bumbi, balo naluphi na uhlobo, obunokubonakaliswa njengobuchaza le mininzi kangaka yamanani akhethekileyo ezibalo evela kumthombo omnye. Ehlabathini lezibalo la manani akhethekile, yaye uYesu usebenzisa ihlabathi lendalo ukubonakalisa ihlabathi lomoya. Buza umthombo we-AI ukuba la manani amele ntoni ehlabathini lezibalo, yaye oko kuya kuvuthulula ingqondo yakho. Kungaphaya kwamandla am ukucacisa ngokucokisekileyo ezi ngcamango zezibalo nezinjalo, kodwa kwanobuchule bam obulinganiselweyo kwithiyori yezibalo ndafumanisa ukuba amanye ala manani angqina izinto ezithile zeempawu zawo zesiprofeto.
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).
Inani elingu-2520 lelona nani lincinane (kwaye amanani aya kude kube ngunaphakade) elinokwahlulwa ngokulinganayo ngalo lonke inani ukusuka ku-1 ukuya ku-10 ngaphandle kwentsalela. Ngenxa yesi sizathu, kwihlabathi lemathematika libizwa ngokuba sisiphindaphindi esiqhelekileyo esincinane kunazo zonke (LCM) sika-1 ukuya ku-10. Ngenxa yoko, linezahluli ezininzi—ezingama-48 zizonke, “ngaphezulu” kunalo naliphi na inani elincinane kunalo. Oku kulenza libe linani elihlanganiseke kakhulu (kwimathematika, udidi olukhethekileyo lwamanani anenani elingaqhelekanga lezihluli ezininzi).
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).
Inani elingu-2300 lineempawu eziphawulekayo zezibalo ezifanayo nodumo olunxulunyaniswa no-2520—lelona nani lincinane eliqinisekileyo elahlulwa ngokupheleleyo ngawo onke amanani apheleleyo ukusuka ku-1 ukuya ku-9 (oko kukuthi, lelona nani lincinane liphindaphindwayo ngokufanayo lamanani ukusuka ku-1 ukuya ku-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!
U-220 unodidi olukhethekileyo noludumileyo kwithiyori yamanani—kuba usisiqingatha esinye sesibini esincinane kakhulu (kwaye esaziwa kakhulu) samanani anobuhlobo. Ehlabathini lezibalo, “amanani anobuhlobo” sisibini samanani ahlukeneyo apho isambuku sabahluli abakhoyo ngokufanelekileyo (bonke abahluli ngaphandle kwenani ngokwalo) benani ngalinye silingana nelinye inani. Kwezibalo athathwa “njengabahlobo abagqibeleleyo”—amaGrike amandulo ade awabone njengemiqondiso yobuhlobo! Esi Sibini ngu-220 no-284. Esi sibini (220, 284) sesona “sibini sinobuhlobo” sincinane saziwayo, safunyanwa kumaxesha amandulo (mhlawumbi nguPythagoras okanye ngabalandeli bakhe), yaye sahlala sisiso sodwa esaziwayo kangangeenkulungwane. U-220, njengenxalenye enye yala manani mabini, uqondwa njengomnye wemizekelo yakudala ephambili kwithiyori yamanani!
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.
Ngokomoya inani lama-220 limela umanyano lobuthixo nobuntu, yaye kwihlabathi lezibalo limela isibini “sabahlobo abagqibeleleyo.” Udumo lwezibalo lwama-220, ama-2300, nama-2520 lunxulumene kunye ngengqiqo yokuba into inani ngalinye kula mathathu elidume ngayo kungenxa yokuba lelona lincinane kudidi lwalo oluthile. UPalmoni uchonga omabini ama-2520 nama-2300 kwiindinyana zeshumi elinesithathu neshumi elinesine zikaDaniyeli isibhozo, yaye xa ama-2300 esuswa kuma-2520 kusala ama-220, ngoko ke ngalinye kula manani mathathu adumileyo amancinane kwihlabathi lezibalo limelwe kwiindinyana ezimele ekuphela kwexesha eZibhalweni apho uKristu azichaza ngalo njengoPalmoni.
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.”
Kude kube ziintsuku ezingamawaka amabini anamakhulu amathathu, yandule ke ingcwele ihlanjululwe kuchaza ukuqala komgwebo owaqala ngo-1844 ngabafileyo waza emva koko wafudukela kwabaphilayo ngomhla we-9/11. Kwiindima zeshumi elinesithathu neshumi elinesine uPalmoni, uMbali-manani oMangalisayo, udibanisa “amaxesha asixhenxe” kaMoses kunye “neentsuku ezingamawaka amabini anamakhulu amathathu” zikaDaniel.
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?
Ndaza ndeva omnye ongcwele ethetha, yaza enye ingcwele yathi kuloo ngcwele yayithethayo, Koda kube nini na umbono ongombingelelo wamihla le, nokugqithisa okuzisa incithakalo, ukunikela ngendawo engcwele kwanomkhosi ukuba kunyathelwe phantsi kweenyawo?
And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Waza wathi kum, Kude kube ziintsuku ezingamawaka amabini anamakhulu amathathu; yandule ke ihlanjululwe ingcwele. Daniyeli 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.
Ingcwele nenkitha zibonakalisa ubudlelane besiprofeto. Injongo yengcwele kukuba uThixo ahlale phakathi kwabantu baKhe.
And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.
“Mabandakhele ingcwele; ukuze ndihlale phakathi kwabo.” Eksodus 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.
Ingcwele nenginginya zaziza kunyathelwa phantsi, waza ongcwele wabuza kuPalmoni, omelwe ngokuthiwa “loo ngcwele ithile,” esithi, “Koda kube nini” kokubini “ingcwele nenginginya” ziya kunyathelwa phantsi ngamagunya amelwe ngokuthiwa “umnikelo wemihla ngemihla” kunye “nesikreqo sencithakalo?” Ngamagunya amabini azisayo intshabalalo, aya kuyinyathela phantsi ingcwele nenginginya. Ubuhedeni nobupopu bobabini baya kuyinyathela phantsi ingcwele kaThixo nabantu bakaThixo.
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.
“izihlandlo ezisixhenxe” zikaMoses kuLevitikus amashumi amabini anesithandathu zibizwa ngokuba “yingxabano yomnqophiso wakhe.” Umgwebo “wezihlandlo ezisixhenxe” nxamnye nezikumkani ezisentla nezisemazantsi zakwaSirayeli wawuyiyo “ingxabano yomnqophiso wakhe.” Lowo mgwebo wabonisa ukuba ubukumkani basentla buya kuthinjwa ekuthinjweni ngo-723 BC, nobukumkani basemazantsi ngo-677 BC. UPalmoni wabuzwa ukuba “kuya kude kube nini” ukusasazwa “kwezihlandlo ezisixhenxe” kuya kwenziwa phezu kwengcwele nomkhosi, yaye impendulo ithi kude kube ngo-Oktobha 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.
“Amatyeli asixhenxe” achasene nobukumkani basentla bukaSirayeli aphela ngowe-1798, yaye “amatyeli asixhenxe” achasene nobukumkani basemazantsi aphela ngomhla wama-22 ku-Oktobha, 1844. “Amatyeli asixhenxe” achasene nobukumkani basemazantsi aphela kunye “neentsuku ezingamawaka amabini anamakhulu amathathu” zikaDaniyeli ngomhla wama-22 ku-Oktobha, 1844. UPalmoni wazibopha ngenjongo iziprofeto ezithathu kunye, yaye ngokwenjenjalo uchaza u-1798 ukuya ku-1844 njengeminyaka engamashumi amane anesithandathu awawakha ngayo itempile yamaMillerite. Ukuqondwa ngokuchanekileyo kweendima zeshumi elinesithathu neleshumi elinesine kuvumela umfundi wesiprofeto ukuba aqonde kungekuphela nje “amatyeli asixhenxe” kunye “neentsuku ezingamawaka amabini anamakhulu amathathu,” kodwa kwanenenani u-220 xa kuqwalaselwa ubudlelwane buka-2520 no-2300, yaye kukwavelisa nenani u-46 xa kuqwalaselwa ubudlelwane beziprofeto zombini zika-2520.
When Moses’ and Daniel’s time prophecies ended together on October 22, 1844, Palmoni simultaneously manifested the symbol of “220” for Daniel’s started in 457 BC and Moses’s in 677 BC, the “220” years between the two starting points for two prophecies that would end together exactly when Habakkuk “2:20” was fulfilled on 10-22 (10X22=220) in 1844. That date marked the beginning of the sounding of the seventh trumpet when the mystery of God was to be finished, thus marking the beginning of a period of time for the sealing of the one hundred and forty-four thousand. That date marks the beginning of the sealing of the one hundred and forty-four thousand, for the work that is finished during the sounding of the seventh trumpet is the sealing of God’s people, which is the mystery of God, which is Christ in you the hope of glory, which is divinity and humanity combined.
Xa iziprofeto zexesha zikaMoses nezikaDaniyeli zagqitywa ngaxeshanye ngomhla wama-22 ku-Okthobha 1844, uPalmoni ngaxeshanye wabonakalisa umqondiso ka-“220” kaDaniyeli owaqala ngo-457 BC nowakaMoses owaqala ngo-677 BC, loo minyaka ingama-“220” ephakathi kweendawo ezimbini zokuqalisa zeziprofeto ezibini ezaziza kugqitywa kunye kanye ngelo xesha xa uHabakuki “2:20” wazalisekiswayo ngomhla we-10-22 (10X22=220) ngowe-1844. Loo mhla waphawula ukuqala kokuvakala kwexilongo lesixhenxe xa imfihlelo kaThixo yayiza kugqitywa, ngaloo ndlela uphawula ukuqala kwethuba lexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka. Loo mhla uphawula ukuqala kokutywinwa kwekhulu elinamashumi amane anesine amawaka, kuba umsebenzi ogqitywayo ngexesha lokuvakala kwexilongo lesixhenxe kukutywinwa kwabantu bakaThixo, okuyimfihlelo kaThixo, enguKristu kuni, ithemba lozuko, obunguThixo nobuntu obudityanisiweyo.
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.
Ukuphela kwee-“xesha ezisixhenxe” zobukumkani basemantla ngowe-1798 nokuphela kwee-“xesha ezisixhenxe” zobukumkani basemazantsi ngowe-1844 kuvelisa ixesha leminyaka engamashumi amane anesithandathu ukusuka kowe-1798 kuse kowe-1844. Elo xesha liqala ngokufika kwengelosi yokuqala yesiTyhilelo 14, lize liphele xa ingelosi yesithathu yafikayo ngowe-1844. Ngokwesiprofeto oku kuchaza amangqina amabini okokuba ixesha elisusela kowe-1798 kuse kowe-1844 lixesha elifuziselayo. Ezi “xesha ezisixhenxe” phezu kobukumkani basemantla nobasemazantsi bakwaSirayeli zaphela ngowe-1798 nangowe-1844 ngokulandelelana, yaye ngokwenjenjalo zivelisa ixesha leminyaka engamashumi amane anesithandathu. Elo xesha alinamsebenzi ngaphandle kobungqina besibini. USister White ufundisa ngokungqalileyo ukuba akunakubakho ngelosi yesithathu ngaphandle kweyokuqala neyesibini. Kwakhona uchaza ngokungqalileyo ukuba ingelosi yokuqala yafika ngowe-1798, neyesithathu ngo-Oktobha 22, 1844. Iingelosi ezintathu zesiTyhilelo 14 zinika ubungqina besibini bokuba ixesha elisusela kowe-1798 kuse kowe-1844 lixesha lesiprofeto elifuziselayo.
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.
Inani lama-46 liluphawu lwetempile; yaye xa uKristu wayihlambulula itempile okokuqala, sifumanisa ukuba amaYuda, ekuphikisaneni noKristu, abonisa ukuba xa uHerode wayeyilungisa ngokutsha itempile kwathabatha iminyaka engamashumi amane anesithandathu. Ababhali-mbali bachaza ukuba ukulungiswa ngokutsha kukaHerode, amaYuda ababhekisa kuko, kwagqitywa ngonyaka awabhaptizwa ngawo uYesu. Loo nyaniso, kunye nenyaniso yokomoya yokuba sidalwe ngokomfanekiselo kaThixo, yaye umfanekiselo waKhe uyitempile, emelwe ngama-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.
ILizwi lenziwa inyama, lahlala phakathi kwethu, (sabubona ubuqaqawuli balo, ubuqaqawuli obungathi bobowokuphela kozelwe nguYise,) lizele lubabalo nenyaniso. Yohane 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.
Igama eliguqulelwe ngokuba “wahlala” lithetha umnquba. Injongo yengcwele yayikukuba uThixo ahlale phakathi komkhosi (abantu bakhe). Igama lesiHebhere elithi “umnquba” eliguqulelwe ngokuba “wahlala” lelona gama linye elisetyenziselwa umnquba owamiselwa nguMoses, yaye xa uKristu waqala ukulihlambulula itempile kuchazwa ngokungqalileyo ukuba umzimba kaKristu wawuyitempile. Inani lama-46, elisekwa ngokuqondwa ngokuchanekileyo oko uPalmoni akubekayo kwezi ndinyana zimbini eziyisiseko se-Adventism, lifumaneka kuYohane. Iminyaka engama-46 inxulumene nama-220 kwabo banokuzimisela ukubona.
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?
Abafundi bakhe bakhumbula ukuba kubhaliwe kwathiwa, Ukuzondelela indlu yakho kundigqibile. Athi ke amaYuda amphendula, esithi kuye, Luphi na uphawu osibonisa lona, ngenxa enza ezi zinto?
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.
UYesu waphendula wathi kubo, Yidilizeni le tempile, yaye ngemihla emithathu ndiya kuyivusa. Athi ke amaYuda, Le tempile yakhiwa iminyaka emashumi mane anesithandathu, uze wena uyivuse ngemihla emithathu na? Ke yena wayethetha ngetempile yomzimba wakhe. Yohane 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.
Kukwivesi yamashumi amabini, ngoko ke kuYohane 2:20, apho amaYuda athi, “Le tempile yakhiwa iminyaka emashumi mane anamathandathu, wena ke uya kuyivusa ngeentsuku ezintathu na?” Inani lama-46 linxulumene netempile kwisahluko nakwivesi ezikhwaza zithi 220. Kule ndawo amaYuda achaza ukuba itempile yayineminyaka engama-46 isakhiwa, nto leyo ehambelana nesiqalo sikaSirayeli wamandulo xa uMoses wayeneentsuku ezingama-46 entabeni efumana imiyalelo yokwakha itempile. Senziwe ngokomfanekiso kaThixo, ngoko ke akusosiganeko nje ukuba itempile yomntu ineechromosome ezingama-46, ezingama-23 zesiduna nezingama-23 zesifazana. Ezo chromosome zingama-23 zesiduna nezesifazana ziyimiyalelo yokwakha itempile yomntu. UPalmoni, owadala zonke izinto, wadala kananjalo inkqubo engaphakathi emzimbeni womntu etshintsha zonke iiseli emzimbeni womntu ngeeseli ezintsha nezihlaziyekileyo, yaye ukuhlaziywa ngokupheleleyo kweeseli ezindala zomzimba kuthabatha iminyaka esixhenxe, engama-2520 eentsuku. AmaYuda ayibophelela iminyaka engama-46 netempile, kodwa uKristu wathetha ngomzimba waKhe, owawuya kuvuswa ngeentsuku ezintathu. Ukususela ngo-1798 kuse ku-1844 itempile yamaMillerite yavuswa, yaye yavuswa ngelo xesha xa iingelosi ezintathu zonke zifika, yaye ezo ngelosi zintathu ezithabathela iminyaka engama-46 ukusuka ku-1798 kuse ku-1844 zimelwe njengeentsuku nguKristu. Wathi, “Yidilizeni le tempile,” yaye ngeentsuku ezintathu ndiya kuyivusa; ngaloo ndlela ehambelanisa ukudilizwa kwetempile eyayiza kuvuswa ngeentsuku ezintathu.
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.
UDaniyeli uyichaza ingcwele nomkhosi abatshatyalaliswayo kwindinyana yeshumi elinesithathu. Ubukumkani basemantla bumela umkhosi, nobukumkani basemazantsi ingcwele, kuba kulapho ikhoyo iYerusalem. Ngoko ke xa kuchazwa umbuzo wokunyathelwa phantsi, owokuqala kula maqela mabini, (ingcwele nomkhosi) ukuthinjwa kwawo yayibubukumkani basemantla ngowama-723 BC. Kwiminyaka engama-46 kamva, ngowama-677 BC, kuqalisa “amaxesha asixhenxe” obukumkani basemazantsi bakwaYuda. Oku kuthetha ukuba ukunyathelwa phantsi komkhosi kwaphela ngowe-1798, kwaye ukunyathelwa phantsi kwengcwele kwaphela ngowe-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.
USirayeli wamandulo waphuma eBhabheli ukuze aphinde akhe iYerusalem phezu kwemimiselo emithathu, owesithathu kuyo waqalisa iminyaka engamawaka amabini anamakhulu amathathu eyagqitywa kukufika kwengelosi yesithathu ngo-Oktobha 22, 1844. Ngo-1798 ixesha lolawulo lweBhabheli yokomoya, njengoko lwalufanekiswe yiminyaka engamashumi asixhenxe eyalawula ngayo iBhabheli yokoqobo, laphela, yaye ixesha lesiprofeto elimelwe ziingelosi ezintathu lagqibela kanye apho isiprofeto saqala khona, ekubhengezweni kommiselo wesithathu.
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.
Ixesha lezigqibo ezithathu elaliyialfa yeminyaka engama-2300 laphindwa kwixesha lezingelosi ezintathu elaliyioomega leentsuku ezingama-2300. Zombini ialfa neomega ziintsika ezisisiseko ze-Adventism, u-457 no-1844 zibonakalisa umsebenzi wokwakha itempile neYerusalem.
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.
Uze uthethe kuye, usithi, Itsho iNkosi yemikhosi, isithi, Yabona, indoda egama linguHlumelo; iya kuhluma iphume endaweni yayo, iyakuyakha itempile yeNkosi; ewe, yona iya kuyakha itempile yeNkosi; iya kuthwala uzuko, ihlale ilawule etroneni yayo; ibe ngumbingeleli etroneni yayo; yaye icebo loxolo liya kuba phakathi kwazo zombini. Zekariya 6:12, 13.
Christ as the Branch is here identified as He who built the temple of the Lord and just as he was raised up in the third day when the third angel arrived on October 22, 1844 the Millerite temple had been erected by Christ, for it is He who builds the temple of the Lord. Though this was fulfilled in Millerite history its perfect fulfillment is in the time period of the latter rain, for the doubling of the phrase “he shall build the temple of the Lord” allows those who will see that the Lord erected the Millerite temple in 46 years, but that he builds another temple of the one hundred and forty-four thousand during the time of the latter rain, for Peter says that one hundred and forty-four thousand are to raised up as a spiritual house.
UKristu njengeSebe apha uchazwa njengaLowo wakha itempile kaYehova, yaye kanye njengoko wavuswayo ngomhla wesithathu xa ingelosi yesithathu yafikayo ngo-Oktobha 22, 1844, itempile yamaMillerite yayimisiwe nguKristu, kuba nguYe owakha itempile kaYehova. Nangona oku kwazaliseka kwimbali yamaMillerite, ukuzaliseka kwako okugqibeleleyo kusexesheni lemvula yamva, kuba ukuphindwa kabini kwebinzana elithi “uya kwakha itempile kaYehova” kuvumela abo baya kubona ukuba iNkosi yayimisa itempile yamaMillerite kwiminyaka engama-46, kodwa ukuba Yakha enye itempile yabaliwaka elinye anamakhulu amane anamashumi amane anesine ngexesha lemvula yamva, kuba uPetros uthi abo baliwaka elinye anamakhulu amane anamashumi amane anesine baya kuvuselwa ukuba babe yindlu yokomoya.
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.”
Xa umbuzo othi “koda kube nini” ubuzwa kuPalmoni impendulo yakhe ithi “kude kube ziintsuku ezingamawaka amabini anamakhulu amathathu; yandule ke ingcwele ihlanjululwe,” kodwa uMoses, uEliya, namaMillerite, abafeli-nkolo bopopu, uZekariya noYohane belinganisa itempile, uIsaya kwisahluko sesithandathu, nabanye abangakhankanywanga bathi impendulo kumbuzo okwivesi yeshumi elinesithathu othi “koda kube nini” ithi “ukusukela ku-9/11 kude kube ngumthetho weCawa, yandule ke ingcwele ihlanjululwe.”
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.
Umhla wama-22 Oktobha, 1844 wawumelwe kwangaphambili nguAbraham xa wayenikela ngonyana wakhe; kuba oko kwakumelwe kwangaphambili umnqamlezo apho uYise wasezulwini wanikela ngoNyana waKhe. UMoses namaHebhere kuLwandle oluBomvu, ngokukaMpostile uPawulos, babemela ubhaptizo, obumfuzisela umnqamlezo, lowo wawufanekisiwe kwangaphambili nguAbraham eNtabeni iMoriya kunye noIsake.
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.
Ngaphezu koko, bazalwana, andithandi ukuba ningabi nalwazi ngoko, ukuba bonke oobawo bethu babengaphantsi kwelifu, baza bonke badlula elwandle; yaye bonke babhaptizelwa kuMoses efini naselwandle. 1 Korinte 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.
Oku, kambe, kuthetha ukuba ubhaptizo bumelwe ngu-22 Oktobha 1844, apho intsapho kaNowa eyayinabantu abasibhozo yabhaptizwayo. “Isibhozo” singumqondiso wovuko.
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.
abathi ngaxa lithile babengathobeli, ekubeni ukunyamezela kukaThixo kwakulindile ngemihla kaNowa, ngoxa kwakusakhiwa umkhombe, ekwathi kuwo basindiswa ngamanzi abambalwa, oko kukuthi, imiphefumlo esibhozo. Umfuziselo ofana noko, nto leyo elubhaptizweni, nayo ngoku iyasisindisa nathi (ingekuko ukususwa kokungcola kwenyama, koko iyimpendulo yesazela esilungileyo kuThixo,) ngovuko lukaYesu Kristu. 1 Petros 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.
Ukungaqondi kakuhle naliphi na icandelo lenyaniso elityhiliweyo ngo-Oktobha 22, 1844, kuyalingana nokungaqondi ubungqina bukaNowa emkhombeni, obukaMoses eLwandle oluBomvu, obuka-Abraham entabeni yaseMoriya, nobukaYesu emnqamlezweni. Ngaloo mhla ingelosi yesithathu yangena embalini, yaye yiyo ingelosi etywina abantu bakaThixo.
“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.
“Ndaza ke ndabona ingelosi yesithathu. Ingelosi eyayihamba nam yathi, ‘Liyoyikeka ilizwi layo, limbi umsebenzi wayo. Yiyo ingelosi emiselweyo ukwahlula ingqolowa nokhula, nokutywina okanye ukubopha ingqolowa ukuze ibekwe esibayeni sasezulwini.’ Ezi zinto zimele ukubandakanya ingqondo iphela, ingqalelo iphela. Kwakhona ndaboniswa imfuneko yokuba abo bakholwayo ukuba sinomyalezo wokugqibela wenceba, bazahlule kwabo bamkela okanye basela impazamo entsha imihla ngemihla. Ndabona ukuba akukho baselula nabadala abafanele ukuya kwiindibano zabo bakwimpazamo nasebumnyameni. Ingelosi yathi, ‘Ingqondo mayiyeke ukuhlala kwizinto ezingenanzuzo.’” 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.
Ngoko ke, kunye nemigca engcwele yesiprofeto eyayimele loo mhla, ingelosi yesithathu yafika yaza yaqalisa umsebenzi wayo, oquka ukwahlula iintombi ezizizilumko neziziyatha ezimelwe njengengqolowa nokhula kuleso siqendu. Ukungaqondi ukuba u-1844 umelelwe ngokungcwele kangakanani, okanye ukungazi oko kutyhilwe ngokumalunga neempawu zendlela ezazinxulunyaniswe no-1844 zaza zaqhubeka zaya kutsho ku-1863, kushiya umphefumlo ungakulungelanga ukujongana ngokwesiprofeto neentsingiselo zenyaniso yokuba uKristu nguye umxholo oyintloko weendinyana ezimbini ezimele isiseko sobu-Adventist, nokuba apho uKristu uqatshelwa njengoPalmoni, uMdali wezibalo nayo yonke enye into.
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.
Impendulo yangoku kumbuzo wevesi yeshumi elinesithathu yahlukile kwimpendulo eyayikho ngo-1845. Ngo-1845 oovulindlela babesele bezivuthulula ukuphoxeka okukhulu, beqalisa ukujamelana nombono wokuba iNkosi yayiyibuyisile isipho somprofeti ngendlela eyayingazange yenziwe ukususela kwixesha labafundi. Babezama ukuqonda intsingiselo yomyalezo wengelosi yesithathu, yaye bevuka baqonde inyaniso yokuba amava abasandula ukudlula kuwo ayengengaphantsi kwembali engcwele. Ngo-1850 babenikela ngeshati entsha yoovulindlela ukuze balungise baze bathabathe indawo yeshati yoovulindlela ka-1843. Zombini ezo shati zachongwa nguDade White njengezazizalisekisa “amacwecwe” eHabakuki isahluko sesibini. Njengoko kunjalo ke, u-1850 sisizaliseko esimiselweyo seLizwi likaThixo lesiprofeto.
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.
Oovulindlela baqonda, baza babhala, ukuba ukukhanyela ukuba itshathi ka-1843 yayingekokuzaliseka “kweetafile” zesahluko sesibini sikaHabakuki kwakukutyeshela ukholo lokuqala. USister White wayixhasa loo tshathi njengelawulwa sisandla seNkosi, nanjengokuzaliseka kukaHabakuki, waza wayibeka kwaloo nkxaso inye naphezu kwetshathi ka-1850. UHabakuki uchaza “iitafile” ngokwesininzi, yaye xa itshathi ka-1843 yayiprintwa ngoMeyi ka-1842, yaprintwa inempazamo kwezinye izibalo iNkosi eyasibamba isandla sayo phezu kwayo. Ngo-1850 kwafumaneka itshathi entsha eyalungisa loo mpazamo kwizibalo. Iitafile zikaHabakuki zimele ukuzaliseka kweziprofeto, yaye ezo ziprofeto zazaliseka ukusukela ngoMeyi 1842 kwada kwangoJanuwari 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.
Itafile ka-1843 okanye itafile yokuqala yayinesiphene, kwaye itafile yokugqibela ka-1850 yayingenasiphene. Ixesha elisusela kuMeyi 1842 de kube nguJanuwari 1850 liliyona xesha lesiprofeto elimiselweyo, yaye uMeyi 1842, kwakunye noJanuwari 1850, bamele iimpawu zendlela zesiprofeto, kwaye ezo mpawu zendlela ziqulethe umqondiso ka-Alfa no-Omega. U-alfa okanye unobumba wokuqala, no-omega, unobumba wokugqibela nowamashumi amabini anesibini. U-1842 ngu-alfa, yaye u-1850 ngu-omega, kwaye ukuba sithathe abo nobumba babini bamaHebhere size sibeke unobumba weshumi elinesithathu wealfabhethi yamaHebhere, besiya kwakha igama lesiHebhere elithi “inyaniso” elipelwe ngoonobumba bokuqala, oweshumi elinesithathu, nowamashumi amabini anesibini bealfabhethi yamaHebhere.
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.
Ingqiqo yesiprofeto esetyenziswa kwiimpawu zendlela zango-1842 nango-1850 yeyokuba zibotshelelwe kunye “yimpazamo.” I-alpha yayinempazamo, yaye i-omega yalungisa kanye loo mpazamo inye; ngoko ke into emi phakathi koonobumba be-alpha ne-omega “yimpazamo,” umqondiso wokuvukela, nto leyo emelwe linani leshumi elinesithathu. U-1842 ukuya ku-1850 lixesha lesiprofeto elimiselweyo eliqulathe umqondiso ka-Alpha no-Omega, yaye lilo “inyaniso.” Kude kube loo mbali iphande ngenyameko nangokomoya ngumSeventh-day Adventist waseLawodike, baphantse baphuphutheke kweyona NYANISO icacileyo ethi ixesha lesiprofeto leetafile zikaHabakuki ukusuka ku-1842 ukuya ku-1850 liyimise ngaphaya kwayo nayiphi na intandabuzo. Inyaniso emiselwa kunye ngamangqina amabini yeyokuba itshathi yango-1850 ayinazimpazamo. Itshathi yango-1850, njengokuba kunjalo nangetshathi yango-1843, iqulathe “izihlandlo ezisixhenxe” zikaMoses, yaye kuzo zombini iitshathi ezo “zihlandlo ezisixhenxe” zibekwe embindini wetshathi zisuka phezulu ziye ezantsi, zibonakalisa ixesha lezo “zihlandlo ezisixhenxe” liqala ngo-677 BC lisiya ku-1844. U-2520 akakho nje kuphela kwitshathi, ungumbindi wetshathi.
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.
Okuboniswe embindini womgca wesiprofeto obonisa “amaxesha asixhenxe” ngumnqamlezo. Umbindi wazo zombini iitafile ngumgca wexesha we-2520 ohla usuka phezulu uye ezantsi. Embindini kukho umnqamlezo. Umnqamlezo wawungumbindi weveki uKristu awayiqinisa ngayo umnqophiso nabaninzi, ekuzalisekiseni kukaDaniyeli 9:27. Loo veki imela iminyaka esixhenxe, ethi ngokwesiprofeto ibe ziintsuku eziyi-2520. Njengakwii tafile, kanye embindini weentsuku eziyi-2520, uKristu wayeqinisa umnqophiso emnqamlezweni. Ukusuka kubhaptizo lukaKristu kude kube semnqamlezweni kwakuyi-1260 yeentsuku ngokwesiprofeto. Oku kuthetha ukuba ukusukela kubhaptizo kude kube semnqamlezweni kwakukho iminikelo yasekuseni eyi-1260 neminikelo yangokuhlwa eyi-1260, ikhokelela emnqamlezweni; kodwa emnqamlezweni loo mvu yokugqibela yedini yaphuncuka kumpristi, yaye iMvana kaThixo yaba lidini langokuhlwa, yaza ngaloo ndlela yamela umnikelo weMvana we-2520 ukususela kubhaptizo.
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.
Umbindi weveki yayingumnqamlezo, yaye umbindi weetafile zombini ezingcwele ngumnqamlezo; kodwa kuzo zombini ezi meko iMvana ibekwe phakathi kwenyaniso emelwe ngokomfuziselo yi-2520. Umnqamlezo ubekwe embindini weentsuku eziyi-2520, yaye emnqamlezweni uYesu wayengumnikelo we-2520 nowokugqibela. Imbali ephakathi kukaMeyi ka-1842 noJanuwari ka-1850 imele impazamo, yaye uKristu, oyinyaniso, wabekwa phakathi kwezihange ezibini; nangona wayengengomphangi, wayephathwa ngokungathi unjalo. Ngako oko ke sinezihange ezithathu, esinye esiya kulahleka nesinye esiya kusindiswa. Ezi zihange zithathu ziimpawu zendlela ezintathu ezibotshelelwe kunye lulwaphulo-mthetho, nangona uphawu lwendlela olusembindini luchasene nesihange se-alpha nese-omega. Izihange ze-alpha neze-omega zidityaniswe luphawu lwendlela olusembindini, umnqamlezo.
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.
Ngeetafile zikaHabakuki ukususela ku-1842 kuse ku-1850, impazamo yayiyeyona leta iphakathi eyayidibanisa kunye nomqondiso wendlela wokuqala nowokugqibela. Umqondiso wendlela ophakathi emnqamlezweni wabopha izigebenga ezithathu ndawonye, kodwa umqondiso wendlela ophakathi kwezi awusosiphene, uyiNyaniso, yaye inxalenye yenyaniso exhaswa ngumnqamlezo nangamatefile kaHabakuki kukuba i-2520, “amaxesha asixhenxe” kaLevitikus 26, iyinyaniso, yaye kwimeko yengqiqo esandul’ ukumiselwa, ukwala i-2520 kukwala uYesu.
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.
Xa uPalmoni, uMbalimibalo Omangalisayo, esithi, “Kude kube ziintsuku ezingamawaka amabini anamakhulu amathathu; emva koko ingcwele iya kuhlanjululwa,” uphendula umbuzo wesiprofeto othi “kuya kude kube nini na.” Impendulo ayisengowokuba ngu-1844, kuba intshukumo yamaMillerite yaseFiladelfiya yaphela ngowe-1856, kuba ngelo xesha kwachongwa nguJames noEllen White ukuba loo ntshukumo yayisele itshintshe isuka eFiladelfiya yaya eLawodike. Xa uDade White wazoba loo mgca esantini, oko kwakuthetha ukuba de loo meko itshintshe ubudlelane bukaThixo nabantu baKhe babumele buqondwe njengobubonisa ukwahlukana, kuba umi ngaphandle enkqonkqoza ezintliziyweni zamaLawodike efuna ukungeniswa. UbuThixo baKhe abukho ngaphakathi kubuntu babo. Owona msebenzi kanye uKristu awawuqalayo ngo-Oktobha 22, 1844, yayikukudibanisa ubuThixo baKhe nobuntu, yaye uKristu wayekulungele ukuyenza kanye loo nto, kodwa kwakungamelanga kube njalo.
“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 kokudana okukhulu ngo-1844, ayebambelele nkqi elukholweni lwawo aza aqhubeka emanyene kulwalathiso oluvulekileyo lolwalathiso lukaThixo, esamkela isigidimi sengelosi yesithathu aze ngamandla oMoya oyiNgcwele asivakalise ehlabathini, ngewayelibonile usindiso lukaThixo, iNkosi ngeyayisebenze ngamandla kunye nemizamo yawo, umsebenzi ngewawugqityiwe, yaye uKristu ngewayesele efikile ngoku ukuze amkele abantu baKhe emvuzweni wabo. Kodwa ngexesha lokuthandabuza nokungaqiniseki elalandela ukudana, abaninzi kwabakholwayo kuza kwesibini banikezela ukholo lwabo.... Ngaloo ndlela umsebenzi wathintelwa, yaye ihlabathi lashiywa ebumnyameni. Ukuba wonke umzimba wama-Adventist wawumanyene phezu kwemithetho kaThixo nokholo lukaYesu, imbali yethu ngeyayahluke kangakanani na!” 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.
Ngokuphinda imbali kaSirayeli wamandulo, iNkosi yamkhupha uSirayeli wale mihla ebumnyameni bamaXesha Obumnyama, yaza yangena nabo emnqophisweni eLwandle oluBomvu, kuba ubhaptizo luwuphawu lobudlelane bomnqophiso. Kodwa ke uSirayeli wayeza kuvavanywa ukuba uya kuwugcina na umnqophiso. KuSirayeli wamandulo basilela kwizilingo ezilishumi ngokwencwadi kaNumeri. Ekusileleni kwesishumi bagwetyelwa ukuba bafe entlango kwiminyaka engaphezu kwamashumi amane, ngaloo ndlela benika umzekelo wokwaliwa nguSirayeli wale mihla komyalezo waseLawodikea ka-1856. Njengokuba kwaba njalo ngokusilela kukaSirayeli wamandulo kwizilingo ezilishumi eziqhubekekayo (ishumi lingumfuziselo wesilingo), ukususela ekufikeni kwengelosi yesithathu ngo-1844 kude kube ngu-1856 inkqubo yovavanyo oluqhubekekayo yaziswa phezu kwentshukumo yaseFiladelfiya yamaMillerite.
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.
Izilingo ezilishumi ukusuka kuLwandle oluBomvu kude kube kuvukelo lokuqala eKadeshe zimelwe njengexesha lesiprofeto, kuba linenani elilishumi elidibanisa elo xesha. Ishumi, lisisimboli sovavanyo, yaye izilingo ezilishumi zabachonga izizwe ezilishumi ezala umnqophiso zaza zasilela kuvavanyo lweshumi nakwinkqubo yokuvavanywa. Elo xesha laqala ekuweleni kuLwandle oluBomvu, yaye iMithetho Elishumi imelwe njengolokuqala lwezilingo ezilishumi emva kolwandle, uvavanyo lokuqala luyiyo iSabatha, isimboli netywina leMithetho Elishumi (elimelwe yimana). Xa ixesha lezilingo ezilishumi kuSirayeli wamandulo limiswe ngokucacileyo kangaka njengexesha elithile lesiprofeto, yaye uMoya Wesiprofeto usazisa ukuba ukuwela kuLwandle oluBomvu kwakungumfuziselo ka-Oktobha 22, 1844, ngoko sifanele sazi ukuba ngelo xesha kwaqala inkqubo eqhubekayo yokuvavanywa. UbuAdventisti abukwazi oko, ngoko abunakho ukubona ukuba ngowe-1863 babekiselwe ukuba bafe kwintlango yaseLawodike de kufike umthetho weCawa, owona mthetho kanye abawunikwayo ukuba bavakalise isilumkiso ngawo ekuqaleni kanye kwenkqubo yokuvavanywa eyakhokelela kowe-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.
Xa ukuvakalisa imeko yaseLawodike kwafikela ubu-Adventism bamaMiller ngowe-1856, “iwayini entsha” yapapashwa malunga “namaxesha asixhenxe.” Oko kukhanya kutsha akuzange kwamkelwe, yaye kwiminyaka esixhenxe kamva, okanye kwiintsuku ezingama-2520 zesiprofeto kamva, intshukumo yamaMiller yaseLawodike yaphela yaza yaba libandla lama-Adventist oMhla weSixhenxe laseLawodike. UMoses wayekulungele ukungena kwiLizwe leDinga, kodwa uvavanyo lweshumi lwalufikile, yaye ke ngoko lwaluluvavanyo olusisiseko, kuba kanye umsebenzi owawabelwe uMoses kwasekuqaleni yayikukukhokela abantu bakaThixo ukuya kwiLizwe leDinga. Lowo yayingumsebenzi owawuphambi kukaMoses ngaphambi kokuba afike eYiputa. Uvavanyo lweshumi lwalufikile, yaye abavukeli bathandabuza ngokungena kwiLizwe leDinga.
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.
Ndaza ndathi kuni, Nifikile entabeni yama-Amori, asinika yona uYehova uThixo wethu. Khangela, uYehova uThixo wakho ulubekile ilizwe phambi kwakho; nyuka ulidle ilifa, njengoko wathethayo kuwe uYehova uThixo wooyihlo; musa ukoyika, ungatyhafi. Naza nasondela kum nonke, umntu ngamnye kuni, nathi, Siya kuthuma amadoda phambi kwethu, asihlolele ilizwe, aze asibuyisele ilizwi lokuba mamele indlela esimele ukunyuka ngayo, nezixeko esiya kungena kuzo. Elo lizwi landivuyisa kakuhle; ndaza ndathabatha amadoda alishumi elinambini kuni, libe linye kwisizwe ngasinye. Duteronomi 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.
Ukususela kuloo ndawo de kubuye iintlola ezilishumi elinambini kubonakalisa imbali xa uvavanyo lokugqibela olusisiseko lwafikayo ngowe-1856, yaye kangangeminyaka esixhenxe amaMillerite aseLawodike akhangela ilizwe de akhethe ukuyeka ukuba yintshukumo aze abe yibandla.
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.
Inyaniso yokuqala eyafunyanwa nguMiller yaba “ngamaxesha asixhenxe,” iyenza isiseko seenyaniso ezisisiseko ezenza iindlela zakudala zikaYeremiya. Ukukhanya kokugqibela okutsha kwesiprofeto okwaziswa kubu-Adventist kwaba ngowe-1856, yaye kwakuluthotho lwamanqaku angokuthi “ngamaxesha asixhenxe.” Kukho ukukhanya okuninzi okunxulumene nophando olunzulu lwezi nyaniso zembali, kodwa ukuba siza kuba nako ukuchonga ukuba kutheni impendulo yevesi yeshumi elinesine kaDaniyeli isibhozo isithi “ukususela ku-9/11 kuse kuMthetho weCawa, ngoko ke indawo engcwele iya kuhlanjululwa,” kufuneka siqhubeke siye phambili.
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.”
Umsebenzi awawuqalayo uKristu ngo-1844 waphambukiswa ngo-1863, ngoko ke “ukuhlanjululwa” kwengcwele okwaqalayo ngelo xesha kwamiswa okwethutyana lo gama abantu bakaThixo baqalisa ukunqumla intlango yaseLawodike. Ngenxa yesi sizathu, umsebenzi owawumele uzalisekiswe nguKristu kwisithuba sika-1844 ukuya ku-1863, ngokuyimfuneko kwafuneka uphindwe xa ingelosi yesithathu, eyingelosi eyahlulayo yaza itywine, ekugqibeleni iwuzalisekisa umsebenzi omelwe “kukuhlanjululwa.” Iimpawu zendlela zesiprofeto zika-1844 ukuya ku-1863 ziimpawu zendlela apho uKristu ngewayewuzalisekisile umsebenzi wokuhlanjululwa kwengcwele, yaye ezo mpawu zendlela zimele imbali apho loo msebenzi uya kuzalisekiswa khona. Ukuba kunokubonakaliswa ukuba u-1844 kuse ku-1863 umele ixesha lika-9/11 kuse kuMthetho weCawa, umbuzo othi “koda kube nini” uyavumelana neminye imigca emelwe “koda kube nini.”
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 yaba kukufika kwengelosi yesithathu, yaye u-1863 uphawula ukuphela kwexesha lokuvavanywa. Ngo-1846 ooWhite batshata, yaye ifani kaEllen yatshintshwa isuka kuHarmen yaya kuWhite, kwaye esi sibini sitshatileyo saqalisa ukugcina iSabatha yosuku lwesixhenxe ngaloo nyaka. ISabatha, umtshato, nokutshintshwa kwegama konke oku kungumqondiso, ngokwesiprofeto, wobudlelane bomnqophiso. INkosi yawudlulisa uSirayeli wale mihla kuLwandle oluBomvu luka-1844, yaza ngo-1846 yabazisa eSinayi ukuba ibanike umthetho kwaye ingene emnqophisweni nabo. Loo mthetho, njengamacwecwe amabini kaHabakuki, ubhalwe phezu kwamacwecwe amabini; icwecwe lokuqala liqulethe imithetho emi-4, ize eyesibini iqulethe emi-6. Amacwecwe amabini amela ubudlelane bomnqophiso boSirayeli wamandulo nalo wale mihla, yaye kunye la macwecwe mabini omnqophiso, ayiyo iMithetho eliShumi kwaye aphawulwe njengo-46 ngokomfuziselo kuSirayeli wamandulo, afuzisela amacwecwe amabini kaHabakuki amele imbali yemvula yasemva. Kunye neminikelo emibini yezonka ezivukuzelwayo yePentekoste, amele umqondiso oyibhanile, ongamawaka alikhulu anamashumi amane anesine.
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.
Xa igama likaDade White latshintsha lisuka kuHarmen laya kuWhite. UHarmen uthetha umkhosi woxolo, kodwa latshintshwa ngoWhite, elubulungisa bukaKristu. Igama elithi Gould lithetha igolide, yaye uEllen uthetha ukukhanya okuqaqambileyo nokukhazimlayo. Igama lakhe limela isigidimi saseLawodike.
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.
Ndikucebisa ukuba uthenge kum igolide elicikidekileyo emlilweni, ukuze ube sisityebi; neengubo ezimhlophe, ukuze wambeswe, nokuba ihlazo lokuhamba ze kwakho lingabonakali; uze uthambise amehlo akho ngamafutha wamehlo, ukuze ubone. ISityhilelo 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.
“Ithambiso lamehlo” kukukhanya kweLizwi likaThixo, yaye uEllen usisibane esiqaqambileyo nesikhanyayo. Ukhuseleko lwamaMillerite ngowe-1856 lwalufumaneka ekwamkeleni umyalezo oya eLawodike njengoko wawubekwe ngeentetho zakhe ezibhaliweyo, nanjengoko wawumelwe egameni lakhe. UDade White ucacile ukuba umyalezo ka-1888 kaJones noWaggoner wawungumyalezo waseLawodike, yaye umyalezo wabo wawukwangumyalezo wengelosi yesithathu.
“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.
“INkosi, ngenceba yaYo enkulu, yathumela umyalezo oxabiseke kunene kubantu baYo ngoBadala uWaggoner noJones. … Lo ngumyalezo uThixo awawuyalelayo ukuba unikelwe ehlabathini. Ngumyalezo wengelosi yesithathu, omele ukushunyayelwa ngelizwi elikhulu, uze ukhatshwe kukuthululwa koMoya waYo ngomlinganiselo omkhulu.” 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.”
Ingelosi yesithathu yafika ngowe-1844, yaza yazama umsebenzi wayo okwesibini ngowe-1888. Isigidimi sango-1888 sasisisigidimi saseLawodike, sasisisigidimi sengwe losi yesithathu, saphawula ukuhla kwengelosi yeSityhilelo seshumi elinesibhozo, sasisisigidimi sokugwetyelwa ngokholo esishunyayelwa ngexesha lokuthululwa kwemvula yamva. Ingelosi yesithathu yafika ngowe-1844 yaza yabuya kwakhona ngowe-1888, ukuze yaliwe kuzo zombini ezo zihlandlo, kodwa zozibini ezo zihlandlo zingumfuziselo wexesha apho ingelosi yesithathu ifika ngexesha lemvula yamva. U-1844 ungumfuziselo ka-9/11, yaye ukuba u-1863 umele umthetho weCawa, ngoko ixesha lesiprofeto elithi “9/11 ukuya kumthetho weCawa” njengoko limelwe ngumfuziselo othi “koda kube nini” liya kumela impendulo yenyaniso yangoku kumbuzo wesahluko seshumi elinesithathu othi “koda kube nini.”
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.
Imbali yamaMillerite ukusukela ngowe-1842 kuse kuye kowe-1850 yixesha lesiprofeto elidibana ngaphezulu nexesha lesiprofeto lovavanyo lwengelosi yesithathu ukusuka ngowe-1844 kuse kuye kowe-1863. Ukususela kowe-1842 ukuya phambili kuse kuye kowe-1863 kukho iimpawu zendlela zesiprofeto ezibonisa imbali ukusuka kwi-9/11 kuse emthethweni weCawa xa uKristu ecoca itempile yakhe, kuqala iBandla laKhe, aze emva koko abasebenzi beyure yeshumi elinanye. Emthethweni weCawa, uKristu uya kuba nabantu abahlambulukileyo bokubabonisa ehlabathini njengomnikelo womqondiso, yaye iBandla liya kuba liBandla eloyisayo. Ingcwele yaKhe iya kuba ke sele icociwe.
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.
Sibeke uphawu oluthi “kuya kude kube nini” endaweni yalo, nangona ngokuqinisekileyo kusekho okungakumbi. Siya kuqalisa ukubuyisela oku kunye namanqaku amahlanu angaphambili kumbono wencwadi kaYoweli, kodwa ezi ziphambuko zecala zibonakale zibalulekile ukuba ziqale zibekwe endaweni yazo. Ubungqina bako konke “kuya kude kube nini” esikuthathele ingqalelo buyavumelana nombuzo othi “kuya kude kube nini” awaphendulayo uPalmoni kwivesi yeshumi elinesine, kuba ingcwele imele ukuhlanjululwa ukusuka ku-9/11 kude kube ngumthetho weCawa. Loo mbali yimbali yemvula yamva, yaye imbali yemvula yamva ibekwe phambili encwadini kaYoweli.