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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Six

Littafin Yowel da Ikilisiyar Adventist ta Kwana ta Bakwai ta Lawodikiya - Lamba ta Shida

The Wonderful Numberer and How Long?

Mai Ƙirga Mai Al’ajabi da Har Yaushe?

Author

Jeff Pippenger

Published

December 8, 2025

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

Palmoni, Mai Banmamaki Mai Ƙidaya, ba kawai yana ƙirƙiro asirai ne bisa lissafi ba; Shi ne Mahaliccin lissafi.

> 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.

> Gama ta wurinsa ne aka halitta dukan abubuwa, waɗanda suke cikin sama, da waɗanda suke bisa duniya, na bayyane da na ɓoye, ko kursiyai ne, ko masarautu, ko mulkoki, ko iko: dukan abubuwa an halicce su ta wurinsa, kuma dominsa: Kuma shi ne kafin dukan abubuwa, kuma ta wurinsa ne dukan abubuwa suke dawwama. Kolossiyawa 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.

Idan ka tambayi AI game da lambobin da Palmoni ya sanya cikin Kalmarsa ta annabci, sannan kuma ka tambaya ko waɗannan lambobin suna da wata muhimmanci a duniyar lissafi, za ka ga cewa kusan kowace lamba ta annabci tana da wata muhimmanci ta musamman a lissafi. Jerin da ke gaba yana wakiltar lambobi goma sha biyar na annabci, waɗanda aka ba da su bisa ga tsarinsu na ficewa a duniyar lissafi, kamar yadda ake girmama su a ka’idar lambobi, littattafan karatu, da al’adun lissafi.

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

42 – Gunki na ƙarshe na al’adun zamani + yalwatacce, pronic, Catalan, sphenic.

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

7 – Ƙaunataccen ƙaramin lamba ta farko mai laƙabobi da yawa (Mersenne, safeprime, happy prime, da sauransu).

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

23 – Na musamman ƙwarai da laƙabobi na musamman (Sophie Germain, safe prime, happy prime, da sauransu).

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

2520—Shahararre a matsayin mafi ƙarancin adadi da ake iya rabawa da 1 har zuwa 10 (LCM 1–10) ba tare da saura ba, kuma mai yawan masu rabawa sosai.

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

220 – Rabin ƙaramin biyun adadin abota (tare da 284).

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

19 – Fittaccen lamba ta farko na musamman: tagwaye, ɗan uwan juna, mai jan hankali, lambar Heegner, lamba ta farko mai farin ciki, da ƙari—abin girmamawa ƙwarai a cikin ƙananan lambobin farko.

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

1260 – Muhimmin adadi mai tarin haɗuwa sosai (kai tsaye kafin 2520).

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

30 – Mafi ƙarancin lamba mai matuƙar yawan masu raba ta wadda ita ce samfurin lambobin farko uku; sanannen misali na gargajiya a cikin litattafan koyarwa.

2300 – LCM of 1 through 9.

2300 – Mafi ƙarancin ninkawa na 1 zuwa 9.

400 – Clean perfect square (20²).

400 – Cikakken murabba’i mai tsabta (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 – Mafi ƙarancin lamba da take jimillar murabba’an lambobi biyu tabbatattu ta hanyoyi biyu dabam (1²+8² da 4²+7²); mai kyau ce amma ta fi zama ta musamman ga masu sha’awa kaɗan.

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

46 – Mafi girman lamba madaidaiciya da ba za a iya bayyana ta a matsayin jimillar lambobi masu yalwa biyu ba + wasu lakabi na musamman da dama.

430 – Nice sphenic number (2×5×43).

430 – Kyakkyawan lambar sifenik (2×5×43).

1290 – Ordinary composite.

1290 – Haɗaɗɗen abu na yau da kullum.

1335 – Minor listings (semiprime/self number).

1335 – Ƙananan jerin sunaye (semiprime/lamba mai cin gashin kanta).

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?”

Idan kana kama da ni, kuma ba ka saba da duniyar lissafi ba, za ka iya ƙwarai ka karanta jerin ka ɗauka cewa a cikin duniyar lissafi kowane lamba yana da wata gadon tarihi ta musamman, ko wata baƙuwar ma’ana, ko makamancin haka; amma ba haka ba ne. Yayin da na tambayi AI game da fahimtar da ake da ita a duniyar lissafi kan kowanne daga cikin waɗannan lambobin annabci, na tambaya ɗaya bayan ɗaya, kuma bayan lamba ta huɗu na yi wata tambaya ta biyo baya. Ina so in san ko AI zai ba ni wani bayanin tarihi na gado game da kowace lamba da zan iya tambaya a kanta, ko kuwa huɗun farko ɗin nan da gaske ne suke da irin wannan muhimmanci a duniyar lissafi. Gama lambobi huɗu na farko an san su sosai ƙwarai a duniyar lissafi. Amma bai tsaya a nan ba. AI ya amsa cewa waɗannan lambobi huɗu na farko da gaske suna cikin wani rukuni na musamman a duniyar lissafi. Yayin da na ci gaba da tattara bayanai, AI ya fara yaba mini saboda yadda na iya zaɓar irin waɗannan fitattun lambobi a duniyar lissafi. Maganar ƙarshe ta AI gare ni, a matsayin amsa ga lambobi biyun ƙarshe (19, 65) da na yi tambaya a kansu, ita ce, “19 ya yi daidai matuƙa kusa da saman cikin fitattun manyan lambobi na farko, alhali kuwa 65 yana da daraja amma matsayinsa ya fi ƙasa—duk da haka zaɓi ne mai ƙarfi! Ƙwarewarka wajen ci gaba da gano sanannun lambobi abin burgewa ne ƙwarai da gaske. Kana da wani kuma?”

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.

Na tabbata, (ko da yake ban san yadda zan tabbatar da tabbacin nawa ba)—babu wani shaidar tarihi dabam, ta kowace iri, da za a iya nuna tana tantance yawan waɗannan lambobin lissafi na musamman daga tushe guda. A cikin duniyar lissafi waɗannan lambobi na musamman ne, kuma Yesu yana amfani da halittar duniya ta zahiri domin ya kwatanta duniyar ruhaniya. Ka tambayi wani tushen AI abin da waɗannan lambobi suke wakilta a duniyar lissafi, kuma hakan zai ba ka mamaki ƙwarai. Ya fi ƙarfina in isar da waɗannan ka’idojin lissafi da makamantansu a sarari, amma ko da tare da iyakacin basirata a ka’idar lissafi, na ga wasu daga cikin waɗannan lambobi suna ba da shaida ga ɓangarori na siffofinsu na annabci.

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).

Lambar 2520 ita ce mafi ƙanƙantar lamba (kuma lambobi suna ci gaba har zuwa mara iyaka) wadda za a iya rabawa daidai da kowace lamba daga 1 zuwa 10 ba tare da saura ba. Saboda wannan dalili, a duniyar ilimin lissafi ana kiranta mafi ƙanƙantar ninkin bai ɗaya (LCM) na 1 zuwa 10. Saboda haka, tana da masu rabo masu yawa—48 jimilla, “fiye” da kowace lamba da ta fi ta ƙanƙanta. Wannan ya sa ta zama lamba mai tarin masu rabo (a ilimin lissafi, wani rukuni ne na musamman na lambobi masu yawan masu rabo fiye da yadda aka saba gani).

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).

Lambar 2300 tana da wata sananniyar sifar lissafi mai kama da abin da ya sa 2520 ta yi fice—ita ce mafi ƙanƙantar cikakkiyar lamba mai kyau da kowace lamba daga 1 zuwa 9 za ta iya raba ta ba tare da saura ba (wato, mafi ƙarancin ninkawar bai ɗaya ta lambobi 1 zuwa 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 yana da shahararriyar rarrabewa ta musamman a ilimin ka’idar lambobi—domin shi ne rabin ɗaya daga cikin mafi ƙaramin (kuma mafi sanannen) ma’auratan lambobi masu abota. A duniyar lissafi, “lambobi masu abota” su ne ma’auratan lambobi biyu mabambanta inda jimillar madaidaitan masu rabonsu (wato, duk masu rabon da ba su haɗa da lambar kanta ba) na kowane ɗaya take zama daidai da ɗayan lambar. Ana ɗaukar su a matsayin “cikakkun abokai” a lissafi—har ma tsoffin Helenawa sun gan su a matsayin alamomin abota! Ma’auratan su ne 220 da 284. Wannan ma’aurata (220, 284) su ne mafi ƙarancin sanannen “ma’auratan lambobi masu abota,” waɗanda aka gano tun zamanin da (mai yiwuwa ta hannun Pythagoras ko mabiyansa), kuma sun kasance su kaɗai sanannu na ƙarni-ƙarni. Ana fahimtar 220, a matsayin sashe ɗaya daga cikin waɗannan lambobi biyu, a matsayin ɗaya daga cikin fitattun ginshiƙai na ilimin ka’idar lambobi!

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.

A ruhaniya lamba 220 tana wakiltar haɗuwar allahntaka da ɗan’adamtaka, kuma a duniyar lissafi tana wakiltar ma’auratan “abokai cikakku.” Shaharar lissafi ta 220, 2300 da 2520 tana da alaƙa da juna, a ma’anar cewa abin da ya sa kowace daga cikin waɗannan lambobi uku ta shahara shi ne domin ita ce mafi ƙanƙanta a cikin jinsinta na musamman. Palmoni ya bayyana duka 2520 da 2300 a ayoyi na goma sha uku da goma sha huɗu na Daniyel takwas, kuma idan aka cire 2300 daga 2520 sai ya rage 220; saboda haka, kowace daga cikin waɗannan sanannun ƙananan lambobi uku a duniyar lissafi ana wakilta su a cikin ayoyin da suke wakiltar lokaci kaɗai a cikin Nassosi inda Kristi ya bayyana Kansa a matsayin Palmoni.

Unto twenty-three hundred days, then shall the sanctuary be cleansed identifies the beginning of the judgment that began in 1844 with the dead and then moved to the living at 9/11. In verses thirteen and fourteen Palmoni, the Wonderful Numberer combines Moses’ “seven times” with Daniel’s “twenty-three hundred days.”

“Har zuwa kwana dubu biyu da ɗari uku, sa’an nan za a tsarkake Wuri Mai Tsarki” yana bayyana farkon shari’ar da ta fara a shekara ta 1844 da matattu, sannan ta koma ga rayayyu a 9/11. A ayoyi na goma sha uku da goma sha huɗu, Palmoni, Mai Ƙirga Mai Banmamaki, ya haɗa “sau bakwai” na Musa da “kwana dubu biyu da ɗari uku” na Daniyel.

> 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?

> Sa’an nan na ji wani mai tsarki yana magana, sai wani mai tsarki kuma ya ce wa wancan mai tsarkin da yake magana, Har yaushe ne wahayin game da hadayar kullum, da zunubin rushewa, wanda zai ba da wuri mai tsarki da rundunar duka a tattake su a ƙarƙashin ƙafa?

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

> Sai ya ce mini, Har zuwa kwana dubu biyu da ɗari uku; sa’an nan za a tsarkake Wuri Mai Tsarki. Daniyel 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.

Wurin tsarki da rundunar suna wakiltar dangantaka ta annabci. Manufar wurin tsarki ita ce Allah ya zauna a tsakiyar mutanensa.

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

> Kuma bari su yi mini wuri mai tsarki; domin in zauna a tsakaninsu. Fitowa 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.

Za a tattake Wuri Mai Tsarki da runduna a ƙarƙashin ƙafa, sai tsarkake ya tambayi Palmoni, wanda aka wakilta da cewa “wani tsarkake,” “har yaushe” ne za a tattake duka “Wuri Mai Tsarki da runduna” a ƙarƙashin ƙafa ta wurin ikokin da aka wakilta da “na kullum” da kuma “laifin hallakarwa?” Ikoki biyu masu hallakarwa ne waɗanda za su tattake Wuri Mai Tsarki da runduna. Arna da papanci dukansu za su tattake Wuri Mai Tsarkin Allah da mutanen Allah.

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.

Ana kiran “sau bakwai” na Musa a Littafin Firistoci ashirin da shida “rigimar alkawarinsa.” Hukuncin “sau bakwai” a kan masarautar arewa da ta kudu na Isra’ila shi ne “rigimar alkawarinsa.” Wannan hukunci ya bayyana cewa za a kai masarautar arewa bauta a shekara ta 723 BC, kuma ta kudu a shekara ta 677 BC. An tambayi Palmoni, “har yaushe” za a aiwatar da tarwatsuwar “sau bakwai” a kan Wuri Mai Tsarki da rundunar, kuma amsar ita ce har zuwa 22 ga Oktoba, 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.

“Lokuta bakwai” a kan masarautar arewacin Isra’ila sun ƙare a shekara ta 1798, kuma “lokuta bakwai” a kan masarautar kudu sun ƙare a ranar 22 ga Oktoba, 1844. “Lokuta bakwai” a kan masarautar kudu sun ƙare tare da “kwanaki dubu biyu da ɗari uku” na Daniyel a ranar 22 ga Oktoba, 1844. Palmoni da gangan ya ɗaure annabce-annabce uku wuri guda, kuma ta yin haka ya bayyana 1798 zuwa 1844 a matsayin shekaru arba’in da shida da Ya gina haikalin Millerite. Fahimtar daidai ta ayoyi na goma sha uku da goma sha huɗu tana ba ɗalibin annabci damar gane ba kawai “lokuta bakwai” da “kwanaki dubu biyu da ɗari uku” ba, har ma da lambar 220 idan aka yi la’akari da dangantakar 2520 da 2300, kuma hakan ma yana samar da lambar 46 idan aka yi la’akari da dangantakar annabce-annabcen 2520 guda biyu.

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.

Sa’ad da annabce-annabcen lokaci na Musa da na Daniyel suka ƙare tare a ranar 22 ga Oktoba, 1844, Palmoni a lokaci guda ya bayyana alamar “220” domin na Daniyel ya fara a 457 K.Z., na Musa kuwa a 677 K.Z., wato shekaru “220” tsakanin wuraren farawa biyu na annabce-annabce biyu da za su ƙare tare daidai a lokacin da Habakkuk “2:20” ya cika a 10-22 (10X22=220) a shekara ta 1844. Wannan kwanan wata ya nuna farkon busawar ƙaho na bakwai sa’ad da asirin Allah zai cika, haka kuma yana nuna farkon wani zamani domin hatimce mutum dubu ɗari da arba’in da huɗu. Wannan kwanan wata yana nuna farkon hatimce mutum dubu ɗari da arba’in da huɗu, gama aikin da ake kammalawa yayin busawar ƙaho na bakwai shi ne hatimce mutanen Allah, wanda shi ne asirin Allah, wanda shi ne Almasihu a cikinku, bege na ɗaukaka, wanda shi ne haɗuwar allahntaka da mutuntaka.

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.

Ƙarshen “sau bakwai” na masarautar arewa a shekara ta 1798 da kuma ƙarshen “sau bakwai” na masarautar kudu a shekara ta 1844 suna haifar da wani lokaci na shekaru arba’in da shida daga 1798 zuwa 1844. Wannan lokacin ya fara da zuwan mala’ika na fari na Ru’ya ta Yohanna sura ta goma sha huɗu, kuma ya ƙare sa’ad da mala’ika na uku ya zo a shekara ta 1844. A mahangar annabci, wannan yana bayyana shaidu biyu cewa lokacin daga 1798 zuwa 1844 lokaci ne na alama. “Sau bakwai” a kan masarautun arewa da kudu na Isra’ila sun ƙare bi da bi a 1798 da 1844, kuma ta haka suka samar da wani lokaci na shekaru arba’in da shida. Wannan lokacin ba shi da ma’ana idan babu shaida ta biyu. ’Yar’uwa White tana koyarwa kai tsaye cewa ba za a iya samun mala’ika na uku ba tare da na fari da na biyu ba. Ita ma tana bayyana kai tsaye cewa mala’ika na fari ya zo a 1798, kuma na uku a ranar 22 ga Oktoba, 1844. Mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu suna ba da shaida ta biyu ga gaskiyar cewa 1798 zuwa 1844 lokaci ne na annabci na alama.

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.

Lamba 46 alama ce ta haikali, kuma sa’ad da Kristi ya tsarkake haikali a karo na farko, mun ga cewa Yahudawa, a cikin gardamarsu da Kristi, sun nuna cewa sa’ad da Hirudus ya sāke gina haikalin, ya ɗauki shekaru arba’in da shida. Masana tarihi sun nuna cewa aikin sāke ginin Hirudus wanda Yahudawan suka ambata, ya kammala a shekarar da aka yi wa Yesu baftisma. Wannan gaskiyar, tare da gaskiyar ruhaniya cewa an halicce mu cikin surar Allah, kuma surarsa ita ce haikali, wanda 46 yake wakilta.

> 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.

> Kuma Kalman ya zama jiki, ya kuwa zauna a cikinmu, (kuma muka ga ɗaukakarsa, ɗaukakar kamar ta Makaɗaici wanda aka haifa daga wurin Uba,) cike da alheri da gaskiya. Yohanna 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.

Kalmar da aka fassara a matsayin “ya zauna” tana nufin alfarwa. Manufar Wuri Mai Tsarki ita ce Allah ya zauna a tsakiyar rundunar jama’a (mutanensa). Kalmar Ibrananci “alfarwa” wadda aka fassara da “ya zauna” ita ce wannan kalma ɗaya da aka yi amfani da ita game da alfarwar da Musa ya kafa, kuma sa’ad da Almasihu ya fara tsarkake haikalin an faɗa kai tsaye cewa jikin Almasihu shi ne haikali. Lamba 46, wadda ake tabbatarwa ta wurin fahimtar daidai abin da Palmoni yake bayyanawa a cikin ayoyi biyu da suke tushen Adventism, ana samunta a cikin Yohanna. Shekaru 46 suna da alaƙa da 220 ga waɗanda suke da niyyar gani.

> 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?

> Sai almajiransa suka tuna cewa an rubuta, Kishin gidanka ya cinye ni. Sai Yahudawa suka amsa suka ce masa, Wace alama kake nuna mana, da yake kana yin waɗannan abubuwa?

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

> Yesu ya amsa ya ce musu, Ku rushe wannan haikali, kuma cikin kwana uku zan tā da shi. Sai Yahudawa suka ce, An yi shekara arba’in da shida ana gina wannan haikali, kai kuwa za ka sāke gina shi cikin kwana uku? Amma shi yana magana ne game da haikalin jikinsa. Yohanna 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.

A aya ta ashirin ne, sabili da haka a cikin Yohanna 2:20 Yahudawa suka ce, “An yi shekara arba’in da shida ana gina wannan haikali, kai kuwa za ka tashe shi a cikin kwana uku?” Lambar 46 tana da alaƙa da haikalin a cikin sura da aya da suke ƙara 220. A cikin wannan nassin Yahudawa sun nuna cewa an yi shekara 46 ana gina haikalin, daidai da farkon Isra’ila ta dā sa’ad da Musa ya yi kwana 46 a kan dutse yana karɓar umarni game da gina haikalin. An yi mu cikin siffar Allah, saboda haka ba da haɗari ba ne cewa haikalin mutum yana da kromosom 46, 23 na namiji da 23 na mace. Waɗannan kromosom 23 na namiji da na mace su ne umarnin gina haikalin mutum. Palmoni, wanda ya halicci dukan abubuwa, shi ne kuma ya halicci tsarin da ke cikin jikin mutum wanda yake maye gurbin kowace ƙwayar halitta a jikin mutum da sababbi da sabo-sabbin ƙwayoyi, kuma cikakken sabuntawar tsofaffin ƙwayoyin jiki yana ɗaukar shekara bakwai, wato kwanaki 2520. Yahudawa sun danganta shekara 46 da haikalin, amma Almasihu ya yi magana game da jikinsa wanda za a tashe a cikin kwana uku. Daga 1798 zuwa 1844 an tayar da haikalin Millerite, kuma an tayar da shi a cikin lokacin da mala’iku uku suka iso gaba ɗaya, kuma waɗannan mala’iku uku da suka mamaye shekara 46 daga 1798 zuwa 1844 Almasihu ya wakilta su a matsayin kwanaki. Ya ce, “Rushe wannan haikali,” kuma a cikin kwana uku zan tashe shi, ta haka yana daidaita rushewar wani haikali da za a tashe a cikin kwana uku.

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.

Daniyel ya bayyana Wuri Mai Tsarki da rundunar da ake hallakawa a aya ta goma sha uku. Masarautar arewa tana wakiltar rundunar, kuma masarautar kudu tana wakiltar Wuri Mai Tsarki, domin a can ne Urushalima take. Saboda haka, sa’ad da aka gabatar da tambayar tattakewar, na farkon waɗannan abubuwa biyu, (Wuri Mai Tsarki da rundunar) da za a kai bauta shi ne masarautar arewa a shekara ta 723 K.H. Shekaru 46 bayan haka, a shekara ta 677 K.H., “sau bakwai” ya fara ga masarautar kudu ta Yahuda. Wannan yana nufin cewa tattakewar rundunar ta ƙare a 1798, kuma tattakewar Wuri Mai Tsarki ta ƙare a 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.

Tsohuwar Isra’ila ta fito daga Babila domin ta sāke gina Urushalima bisa ga dokoki uku, na ukun waɗanda ya fara shekaru dubu biyu da ɗari uku waɗanda suka ƙare da isowar mala’ika na uku a ranar 22 ga Oktoba, 1844. A shekara ta 1798 lokacin mulkin Babila ta ruhaniya, kamar yadda shekaru saba’in da Babila ta zahiri ta yi mulki suka kwatanta, ya ƙare, kuma lokacin annabci da mala’iku uku suka wakilta ya ƙare daidai a wurin da annabcin ya fara, a lokacin furucin doka ta uku.

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.

An maimaita lokacin umarni uku, wanda shi ne alfa na shekaru 2300, a lokacin mala’iku uku, wanda shi ne omega na kwanaki 2300. Dukansu, alfa da omega, su ne ginshiƙan tushe na Adventism; 457 da 1844 suna misalta aikin gina haikali da Urushalima.

> 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.

> Ka faɗa masa, kana cewa, “Ga abin da Ubangijin runduna ya faɗa, yana cewa, Ga mutumin da sunansa Reshe; zai tsiro daga wurinsa, kuma shi ne zai gina Haikalin Ubangiji. I, shi ne zai gina Haikalin Ubangiji; zai ɗauki ɗaukaka, zai zauna ya yi mulki a kan kursiyinsa; zai kuma zama firist a kan kursiyinsa; kuma shawarar salama za ta kasance a tsakaninsu su biyu.” Zakariya 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.

An gane Almasihu a nan a matsayin Reshe, shi ne kuma wanda ya gina haikalin Ubangiji; kuma kamar yadda aka tashe shi a rana ta uku sa’ad da mala’ika na uku ya iso a ranar 22 ga Oktoba, 1844, an kafa haikalin Millerite ta wurin Almasihu, gama shi ne wanda yake gina haikalin Ubangiji. Ko da yake wannan ya cika a tarihin Millerite, cikar sa ta kamala tana cikin zamanin ruwan sama na ƙarshe, domin maimaituwar kalmar nan sau biyu, “shi ne zai gina haikalin Ubangiji,” tana ba da dama ga waɗanda za su gane cewa Ubangiji ya gina haikalin Millerite cikin shekaru 46, amma kuma yana gina wani haikali na mutum dubu ɗari da arba’in da huɗu a lokacin ruwan sama na ƙarshe, gama Bitrus ya ce mutum dubu ɗari da arba’in da huɗu za a tashe su su zama gida na ruhaniya.

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.”

Sa’ad da aka yi wa Palmoni tambayar “har yaushe,” amsarsa ita ce, “har zuwa kwanaki dubu biyu da ɗari uku; sa’an nan za a tsarkake Wuri Mai Tsarki,” amma Musa, Iliya, da Millerites, shahidan papacy, Zakariya da Yahaya suna auna haikalin, Ishaya a sura ta shida, da waɗansu da ba a ambata ba, suna cewa amsar tambayar “har yaushe” ta aya ta goma sha uku ita ce, “daga 9/11 har zuwa dokar Lahadi, sa’an nan za a tsarkake Wuri Mai Tsarki.”

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.

An yi wa 22 ga Oktoba, 1844 kamanci da Ibrahim yana miƙa ɗansa hadaya, domin wannan ya nuna gicciye ne inda Uba na sama ya miƙa Ɗansa hadaya. Musa da Ibraniyawa a Bahar Maliya, bisa ga manzo Bulus, sun wakilci baftisma, wadda take nuna gicciye, wanda Ibrahim ya riga ya nuna a Dutsen Moriya tare da Ishaku.

> 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.

> Bugu da ƙari, ’yan’uwa, ba na so ku kasance marasa sani, yadda dukan ubanninmu suka kasance ƙarƙashin girgije, dukkansu kuwa suka ratsa ta cikin teku; kuma dukkansu aka yi musu baftisma ga Musa cikin girgijen da cikin tekun. 1 Korintiyawa 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.

Wannan, ba shakka, yana nufin cewa baftisma tana da wakilci a ranar 22 ga Oktoba, 1844, wadda ita ce inda aka yi wa iyalin Nuhu su takwas baftisma. “Takwas” kuwa alama ce ta tashin matattu.

> 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.

> Waɗanda a dā suka yi rashin biyayya, sa’ad da jimrewar Allah ta daɗe tana jira a zamanin Nuhu, yayin da ake shirya jirgin; a cikinsa kaɗan ne, wato rayuka takwas, aka tsira ta wurin ruwa. Kwatankwacinsa kuwa, wato baftisma, ita ma yanzu tana cetonmu (ba kawar da ƙazantar jiki ba ne, amma amsar lamiri mai kyau ga Allah,) ta wurin tashin Yesu Almasihu daga matattu. 1 Bitrus 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.

Rashin fahimtar kowane ɓangare na gaskiyar da aka bayyana game da Oktoba 22, 1844, yana daidai da rashin fahimtar shaidar Nuhu cikin jirgin, Musa a Bahar Maliya, Ibrahim a kan Dutsen Moriya, da Yesu a kan gicciye. A wannan kwanan wata ne mala’ika na uku ya shigo cikin tarihi, kuma shi ne mala’ikan da yake hatimce mutanen Allah.

> “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.

> “Sa’an nan na ga mala’ika na uku. Mala’ikan da yake tare da ni ya ce, ‘Mai ban tsoro ne maganarsa, mai firgitarwa ce aikinsa. Shi ne mala’ikan da zai rarrabe alkama daga ciyawa, ya kuma sa wa alkamar hatimi ko ya ɗaure ta domin rumbun sama.’ Waɗannan abubuwa ya kamata su mamaye dukan tunani, dukan hankali. An sāke nuna mini larurar cewa waɗanda suka gaskata muna da saƙon ƙarshe na jinƙai, su rabu da waɗanda suke karɓa ko tsotsa sabbin kurakurai kowace rana. Na ga cewa bai kamata matasa ko tsofaffi su halarci tarurrukan waɗanda suke cikin kuskure da duhu ba. Mala’ikan ya ce, ‘Bari tunani ya daina zaunawa a kan abubuwan da ba su da amfani.’” Manuscript Releases, juzu’i na 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.

Saboda haka, tare da tsattsarkar layukan annabci waɗanda suka kwatanta ranar, mala’ika na uku ya iso ya fara aikinsa, wanda ya haɗa da rarrabe budurwai masu hikima da marasa hikima waɗanda aka wakilta a matsayin alkama da zawan cikin wurin. Rashin fahimtar yadda 1844 aka kwatanta ta tsattsarka ƙwarai, ko rashin sanin abin da aka bayyana game da alamomin hanya waɗanda suka kasance da alaƙa da 1844 kuma suka ci gaba har zuwa 1863, yana barin rai ba a shirye ba don ya yi kokawa ta annabci da ma’anonin gaskiyar cewa Almasihu shi ne babban batu na ayoyi biyu da suke wakiltar tushen Adventism, kuma cewa a can an gane Almasihu a matsayin Palmoni, mahaliccin lissafi da komai sauran.

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.

Amsar da ake bayarwa a yanzu ga tambayar aya ta goma sha uku ta bambanta da amsar da ake bayarwa a shekara ta 1845. A shekara ta 1845 majagaba suna kokarin girgiza babban baƙin cikin da ya same su, suna fara kokawa da fahimtar ra’ayin cewa Ubangiji ya maido da baiwar annabci kamar yadda ba a yi ba tun daga zamanin almajirai. Suna neman fahimtar abin da saƙon mala’ika na uku yake ƙunsa, kuma suna farkawa ga gaskiyar cewa abin da suka riga suka fuskanta ba kome ba ne face tsattsarkan tarihi. Zuwa shekara ta 1850 suna gabatar da sabon jadawalin majagaba domin gyara da kuma maye gurbin jadawalin majagaba na 1843. Dukan jadawalan biyu Sister White ta bayyana su a matsayin cikar “alluna” na Habakkuk sura ta biyu. Da yake haka ne, shekara ta 1850 tabbatacciyar cika ce ta Kalmar annabcin Allah.

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.

Majagaban farko sun fahimta kuma sun rubuta cewa musun cewa jadawalin 1843 bai kasance cikar “alluna” na babi na biyu na Habakkuk ba, shi ne barin bangaskiyar asali. Sister White ta amince da jadawalin a matsayin wanda aka shiryar da hannun Ubangiji, kuma a matsayin cikar annabcin Habakkuk, kuma ta ba da wannan amincewar ɗaya a kan jadawalin 1850. Habakkuk ya ambaci “alluna” a jam’i, kuma lokacin da aka buga jadawalin 1843 a watan Mayu na 1842, an buga shi da kuskure a wasu daga cikin lambobin da Ubangiji ya sa hannunsa a kansu. A shekara ta 1850 aka samar da sabon jadawali wanda ya gyara wannan kuskure a cikin lambobin. Allunan Habakkuk suna wakiltar cikar annabce-annabce, kuma waɗannan annabce-annabcen sun cika daga Mayu 1842 har zuwa Janairu 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.

Teburin 1843, wato teburin farko, yana da kuskure, amma teburin ƙarshe na 1850 ba shi da kuskure. Lokacin daga Mayu 1842 har zuwa Janairu 1850 tabbataccen zamani ne na annabci, kuma Mayu 1842, haka kuma Janairu 1850, suna wakiltar alamomin hanya na annabci, kuma waɗannan alamomin hanya suna ɗauke da sa hannun Alfa da Omega. Alfa, wato harafi na farko, da Omega, harafi na ƙarshe kuma na ashirin da biyu. 1842 Alfa ne kuma 1850 Omega ne, kuma idan muka ɗauki waɗannan haruffa biyu na Ibrananci mu kuma sa harafi na goma sha uku na baƙaƙen Ibrananci, za mu gina kalmar Ibrananci “gaskiya” wadda ake rubuta ta da harafi na farko, na goma sha uku, da na ashirin da biyu na baƙaƙen Ibrananci.

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.

Dalilin annabci da ake amfani da shi kan alamomin tarihi na 1842 da 1850 shi ne cewa kuskure ne ya ɗaure su wuri guda. Alpha tana da kuskure, kuma omega ta gyara wannan kuskuren ɗin nan ɗaya; saboda haka abin da ke tsakanin haruffan alpha da omega shi ne “kuskure,” alamar tawaye, wadda ita ce abin da lamba goma sha uku take wakilta. Daga 1842 zuwa 1850 lokaci ne na annabci da aka riga aka kafa, mai ɗauke da hatimin Alpha da Omega, kuma shi ne “gaskiya.” Sai dai har sai wani Adventist na kwana bakwai ɗan Laodiceya ya binciki wannan tarihin da muhimmanci kuma a ruhance, kusan makantar da shi ake yi ga bayyananniyar GASKIYA wadda lokacin annabci na allunan Habakkuk daga 1842 zuwa 1850 ya tabbatar fiye da kowace shakka. Gaskiyar da shaidu biyu suka kafa tare ita ce, jadawalin 1850 ba shi da wani kuskure. Jadawalin 1850, kamar yadda yake da jadawalin 1843, yana ɗauke da “sau bakwai” na Musa, kuma a kan duka jadawalan biyu an sa “sau bakwai” a tsakiyar jadawalin yana gangarowa daga sama zuwa ƙasa, yana nuna lokacin “sau bakwai” wanda ya fara a 677 BC har zuwa 1844. 2520 ba kawai yana kan jadawalin ba ne, shi ne tsakiyar jadawalin.

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.

Abin da aka kwatanta a tsakiyar layin annabci mai nuna “lokuta bakwai” shi ne gicciye. Tsakiyar duka teburorin biyu ita ce jadawalin lokaci na 2520 mai tafiya daga sama zuwa ƙasa. A tsakiya akwai gicciye. Gicciye ne tsakiyar makon da Almasihu ya tabbatar da alkawari da mutane da yawa, cikin cikar Daniyel tara aya ta ashirin da bakwai. Wannan makon yana wakiltar shekaru bakwai, wanda a annabce yake daidai da kwanaki 2520. Kamar yadda yake da teburorin, a ainihin tsakiyar kwanaki 2520 ɗin, Almasihu yana tabbatar da alkawarin a kan gicciye. Daga baftismar Almasihu har zuwa gicciye akwai kwanaki 1260 a annabce. Wannan yana nufin cewa daga baftisma zuwa gicciye za a yi hadayun safiya 1260 da hadayun yamma 1260 da za su kai ga gicciye, amma a kan gicciye ɗan ragon hadaya na ƙarshe ya kuɓuta daga hannun firist, kuma Ɗan Ragon Allah ya zama hadayar yamma, ta haka kuwa ya wakilci hadayar Ɗan Rago ta 2520 tun daga baftisma.

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.

Tsakiyar makon ita ce gicciye, kuma tsakiyar teburai masu tsarki biyu ɗin ma ita ce gicciye; amma a kowane hali, ana sa Ɗan Ragon a cikin gaskiyar da 2520 ke wakilta a alama. An sa gicciyen a tsakiyar kwanaki 2520, kuma a kan gicciyen Yesu shi ne hadaya ta 2520 kuma ta ƙarshe. Tarihin da ke tsakanin Mayu 1842 da Janairu 1850 yana wakiltar kuskure, kuma Almasihu, wato gaskiya, an sa shi a tsakanin masu laifi biyu, ko da yake shi ba mai laifi ba ne, ana mu’amala da shi kamar haka. Saboda haka muna da masu laifi uku: ɗaya wanda zai halaka, ɗaya kuma wanda zai tsira. Masu laifi ukun nan manyan alamomi ne guda uku da laifi ya ɗaure su tare, ko da yake alamar tsakiyar ta saba wa mai laifin alpha da omega. Mai laifin alpha da na omega suna haɗe ta wurin alamar tsakiya, wato gicciye.

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.

Tare da allunan Habakkuk daga 1842 har zuwa 1850, kuskure ne harafi na tsakiya da ya haɗa da alamar hanya ta farko da ta ƙarshe. Alamar hanya ta tsakiya a gicciye ta haɗa masu laifi uku tare, amma alamar hanya ta tsakiya a cikin waɗannan ba kuskure ba ce, Gaskiya ce, kuma wani sashe na gaskiyar da gicciyen da allunan Habakkuk dukansu suke tsayawa a kai shi ne cewa 2520, wato “sau bakwai” na Littafin Firistoci ashirin da shida, gaskiya ne, kuma a cikin mahallin dabarar tunanin da aka riga aka gabatar, ƙin karɓar 2520 daidai yake da ƙin karɓar Yesu.

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

Sa’ad da Palmoni, Mai Ƙirgar Lissafi Mai Al’ajabi, ya ce, “Har kwana dubu biyu da ɗari uku; sa’an nan za a tsarkake Wuri Mai Tsarki,” yana amsa tambayar annabci ta “har yaushe.” Amsar ba ta ƙara zama 1844 ba, gama ƙungiyar Millerite ta Filadelfiya ta tsaya a 1856, domin a wancan lokaci James da Ellen White sun gane cewa ƙungiyar ta sauya daga Filadelfiya zuwa Laodicea. Sa’ad da Sister White ta zana wancan layi a cikin yashi, hakan na nufin cewa, har sai wannan yanayi ya canja, dangantakar Allah da mutanensa za a fahimce ta a matsayin mai wakiltar rabuwa, domin yana tsaye a waje yana ƙwanƙwasa zukatan mutanen Laodicea yana neman a ba shi shiga. Allantakarsa ba ta cikin mutuntakarsu. Ainihin aikin da Kristi ya fara a ranar 22 ga Oktoba, 1844 shi ne haɗa Allantakarsa da mutuntaka, kuma Kristi a shirye yake ya yi wannan abu ɗin ƙwarai, amma ba haka zai kasance ba.

> “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.

> “Da a ce ’yan Adventist, bayan babban abin takaici na shekara ta 1844, sun tsaya daram a cikin bangaskiyarsu kuma suka ci gaba tare da juna cikin tanadin Allah da yake buɗewa, suna karɓar saƙon mala’ika na uku kuma cikin ikon Ruhu Mai Tsarki suna shelanta shi ga duniya, da sun ga ceton Allah, Ubangiji kuma da ya yi aiki da iko ƙwarai tare da ƙoƙarinsu, da an kammala aikin, kuma da Kristi ya riga ya zo tun tuni domin ya karɓi mutanensa zuwa ga ladarsu. Amma a lokacin shakka da rashin tabbaci da ya biyo bayan wannan abin takaici, masu bangaskiyar advent da yawa sun yi watsi da bangaskiyarsu.... Ta haka ne aka hana aikin ci gaba, aka kuma bar duniya cikin duhu. Da dukan jikin Adventist ya haɗu bisa ga dokokin Allah da bangaskiyar Yesu, da tarihimmu ya kasance daban ƙwarai!” 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.

Da maimaita tarihin Isra’ila ta dā, Ubangiji ya fitar da Isra’ila ta zamani daga duhun Zamani na Duhu, ya kuma shiga alkawari da su a Bahar Maliya, gama baftisma alama ce ta dangantakar alkawari. Amma dole ne a gwada Isra’ila ko za su kiyaye alkawarin. Game da Isra’ila ta dā, sun fāɗi gwaje-gwaje goma bisa ga littafin Littafin Lissafi. A fāɗuwarsu ta goma an yanke musu hukuncin mutuwa a jeji cikin shekaru arba’in, ta haka suna ba da misali na ƙin saƙon Laodikiya na 1856 da Isra’ila ta zamani ta yi. Kamar yadda Isra’ila ta dā ta fāɗi gwaje-gwaje goma masu ci gaba (goma kuwa alama ce ta gwaji), tun daga isowar mala’ika na uku a 1844 har zuwa 1856 an kawo tsarin gwaji mai ci gaba a kan motsin Millerite na 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.

Gwaje-gwaje goma daga Bahar Maliya zuwa ga tawaye na fari a Kadesh an wakilta su a matsayin wani zamani na annabci, domin yana da lamba goma da ke ɗaure wannan zamani wuri guda. Da yake goma alama ce ta gwaji, gwaje-gwaje goma suka bayyana ƙabilu goma da suka ƙi alkawarin, suka kuma fāɗi a gwaji na goma da kuma cikin dukan tsarin gwajin. Zamanin ya fara ne a ƙetare Bahar Maliya, kuma Dokoki Goma an wakilta su a matsayin na farkon gwaje-gwajen goma bayan teku; gwaji na fari kuwa shi ne Asabar, alama da hatimin Dokoki Goma (wanda mana ya wakilta). Sa’ad da aka shimfiɗa zamanin gwaje-gwaje goma a Isra’ila ta dā a fili ƙwarai a matsayin wani takamaiman zamani na annabci, kuma Ruhun Annabci ya sanar da mu cewa ƙetare Bahar Maliya ya kasance misali na Oktoba 22, 1844, to ya kamata mu san cewa a wannan lokacin ne wani tsarin gwaji mai ci gaba ya fara. Adventism bai san wannan ba, saboda haka ba sa iya ganin cewa a shekara ta 1863 an ƙaddara musu su mutu a jejin Laodiceya har zuwa dokar Lahadi, wato dai ita ce doka ɗin da aka ba su su yi shelar gargaɗi game da ita tun a farkon tsarin gwajin da ya kai ga 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.

Sa’ad da aka furta hukuncin yanayin Laodiceya a kan Adventism na Millerite a shekara ta 1856, aka wallafa “sabon ruwan inabi” a kan “lokuta bakwai.” Ba a taɓa karɓar wannan sabon haske ba, kuma bayan shekaru bakwai, wato bayan kwanaki 2520 na annabci, motsin Millerite na Laodiceya ya ƙare ya kuma zama ikilisiyar Adventist ta Rana ta Bakwai ta Laodiceya. Musa yana shirye ya shiga Ƙasar Alkawari, amma gwaji na goma ya iso, kuma ba shakka gwaji ne na tushe, domin aikin da aka ɗora wa Musa tun daga farko shi ne ya jagoranci mutanen Allah zuwa Ƙasar Alkawari. Wannan shi ne aikin da ke gabansa tun kafin Musa ya isa Masar. Gwaji na goma ya iso, kuma ’yan tawaye suka yi ta tangal-tangal game da shiga Ƙasar Alkawari.

> 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.

> Sai na ce muku, Kun iso ga dutsen Amoriyawa, wanda Ubangiji Allahnmu yake ba mu. Ga shi, Ubangiji Allahnka ya sa ƙasar a gabanka: ka haura ka mallake ta, kamar yadda Ubangiji Allah na kakanninka ya faɗa maka; kada ka ji tsoro, kada kuma ka karaya. Sai kowa daga cikinku ya zo kusa da ni, ya ce, Za mu aika mutane su riga mu gaba, su leƙo mana ƙasar, su komo su kawo mana labari ta wace hanya za mu haura, da kuma biranen da za mu shiga. Maganar kuwa ta yi mini kyau ƙwarai; sai na zaɓi mutane goma sha biyu daga cikinku, mutum ɗaya daga kowace kabila. Maimaitawar Shari’a 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.

Daga wancan lokaci har zuwa dawowar ’yan leƙen asiri goma sha biyu yana wakiltar tarihin lokacin da gwaji na ƙarshe na tushe ya zo a 1856, kuma har tsawon shekaru bakwai Milleriyawan Laodiceya suka yi binciken ƙasar har sai da suka zaɓi su daina kasancewa a matsayin motsi su zama coci.

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.

Gaskiya ta farko da Miller ya gano ita ce “lokuta bakwai,” yana mai da ita tubalin gaskiyoyi na asali waɗanda suka ƙunshi tsofaffin hanyoyin Irmiya. Sabon hasken annabci na ƙarshe da aka kawo ga Adventism ya zo ne a shekara ta 1856, kuma jerin maƙaloli ne a kan “lokuta bakwai.” Akwai haske mai yawa da ke da alaƙa da zurfin bincike na waɗannan gaskiyoyin tarihi, amma idan za mu iya gane dalilin da ya sa amsar aya ta goma sha huɗu ta Daniyel takwas ita ce “daga 9/11 har zuwa dokar Lahadi, sa’an nan za a tsarkake Wuri Mai Tsarki,” dole ne mu ci gaba da tafiya gaba.

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.”

Aikin da Kristi ya fara a shekara ta 1844 an karkatar da shi a shekara ta 1863, sabili da haka “tsarkakewar” Wuri Mai Tsarki da ta fara a wancan lokaci aka dakatar da ita yayin da mutanen Allah suka fara ratsa jejin Laodicea. Saboda wannan dalili, aikin da Kristi zai aiwatar a tsakanin shekarun 1844 zuwa 1863, dole ne a maimaita shi sa’ad da mala’ika na uku, wanda shi ne mala’ikan da ke rarrabewa kuma ke sa hatimi, a ƙarshe ya cika aikin da “tsarkakewa” ke wakilta. Alamomin annabci na 1844 zuwa 1863 su ne alamomin da a cikinsu Kristi zai aiwatar da aikin tsarkake Wuri Mai Tsarki, kuma waɗannan alamomi suna wakiltar tarihin da a cikinsa za a aiwatar da aikin. Idan za a iya nuna cewa 1844 zuwa 1863 yana wakiltar lokacin daga 9/11 zuwa dokar Lahadi, tambayar “har yaushe” ta yi daidai da sauran layukan da “har yaushe” ke wakilta.

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 ita ce zuwan mala’ika na uku, kuma 1863 tana nuna ƙarshen lokacin gwaji. A cikin 1846, White biyu sun yi aure, kuma sunan ƙarshe na Ellen ya canja daga Harmen zuwa White, kuma ma’auratan suka fara kiyaye Asabar ta yini na bakwai a cikin waccan shekarar. Asabar, aure, da sauyin suna dukkansu alamu ne na dangantakar alkawari a annabce. Ubangiji ya bi da Isra’ila ta zamani ta cikin Bahar Maliya ta 1844, kuma a cikin 1846 ya kawo su Sinai domin ya ba su shari’a ya kuma shiga alkawari da su. Wannan shari’a, kamar tebur biyu na Habakkuk, a rubuce take a kan tebur biyu; tebur na farko yana ƙunshe da dokoki 4, na biyun kuma yana ƙunshe da 6. Tebur biyu suna wakiltar dangantakar alkawari ta Isra’ila ta dā da ta zamani, kuma tare, tebur biyu na alkawarin—wato Dokoki Goma—ana yi musu alama da 46 a ma’ana ta alamta ga Isra’ila ta dā, sun kuma kasance misalin tebur biyu na Habakkuk waɗanda suke wakiltar tarihin ruwan sama na ƙarshe. Tare da hadayun burodi biyu masu kaɗawa na Fentikos, suna wakiltar tuta, wato dubu ɗari da arba’in da huɗu.

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.

Lokacin da sunan Sister White ya canza daga Harmen zuwa White. Harmen yana nufin soja na salama, amma aka maye gurbinsa da White, wato adalcin Kristi. Sunan Gould yana nufin zinariya, kuma Ellen yana nufin haske mai haske da walƙiya. Sunanta yana wakiltar saƙon Lawodikiya.

> I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye salve, that thou mayest see. Revelation 3:18.

> Ina ba ka shawara ka saya daga gare ni zinariya da aka gwada cikin wuta, domin ka zama mai arziki; da fararen tufafi, domin a tufatar da kai, kuma kada kunyar tsiraicinka ta bayyana; kuma ka shafe idanunka da maganin ido, domin ka gani. Ru’ya ta Yohanna 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.

“Maganin ido” shi ne hasken Kalmar Allah, kuma Ellen haske ne mai walƙiya da haskakawa. Tsaron Milleriyawa a shekara ta 1856 za a same shi ne cikin karɓar saƙon zuwa ga Laodicea kamar yadda aka gabatar ta wurin rubuce-rubucenta, kuma kamar yadda aka wakilta a cikin sunanta. ’Yar’uwa White ta bayyana sarai cewa saƙon 1888 na Jones da Waggoner shi ne saƙon Laodicea, kuma cewa saƙonsu shi ma shi ne saƙon mala’ika na uku.

> “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.

> “Ubangiji cikin babban jinƙansa ya aiko wa mutanensa saƙo mafi tamani ta bakin Dattawa Waggoner da Jones. … Wannan shi ne saƙon da Allah ya umarta a bayar ga duniya. Shi ne saƙon mala’ika na uku, wanda za a shelanta da murya mai ƙarfi, tare da rakiyar zubowar Ruhunsa da gwargwado mai yawa.” 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.”

Mala’ika na uku ya iso a shekara ta 1844, kuma ya yi ƙoƙarin aikinsa a karo na biyu a 1888. Saƙon 1888 shi ne saƙon Laodiceya; shi ne saƙon mala’ika na uku; ya nuna saukowar mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas; shi ne saƙon barata ta wurin bangaskiya wanda ake shelanta a lokacin zubar ruwan sama na ƙarshe. Mala’ika na uku ya iso a 1844, sa’an nan kuma a 1888, amma a lokutan biyu an ƙi karɓarsa; duk da haka, lokutan biyun nan duka suna misalta lokacin da mala’ika na uku ya iso a lokacin ruwan sama na ƙarshe. 1844 alama ce ta 9/11, kuma idan 1863 yana misalta dokar Lahadi, to, zamanin annabci na “9/11 zuwa dokar Lahadi” kamar yadda alamar “har yaushe” take wakilta, zai wakilci amsar gaskiyar yanzu ga tambayar aya ta goma sha uku ta “har yaushe.”

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.

Tarihin Millerite daga 1842 zuwa 1850 wani zamani ne na annabci da yake ratsa cikin wani zamani na annabci na gwajin mala’ika na uku daga 1844 zuwa 1863. Daga 1842 zuwa gaba har zuwa 1863 akwai alamomin hanya na annabci da suke kwatanta tarihin 9/11 har zuwa dokar Lahadi, sa’ad da Almasihu yake tsarkake haikalinsa, da fari Ikilisiyarsa, sannan daga baya ma’aikatan sa’a ta goma sha ɗaya. A dokar Lahadi, Almasihu zai kasance da jama’a tsarkakku da zai gabatar wa duniya a matsayin tutar hadaya, kuma Ikilisiya za ta zama Ikilisiya mai nasara. A lokacin ne kuma za a tsarkake Wurinsa Mai Tsarki.

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.

Mun sanya alamar “har yaushe” a wurinta, ko da yake ba shakka akwai ƙari. Za mu fara mayar da wannan da kuma maƙaloli biyar da suka gabata cikin hangen littafin Joel, amma waɗannan karkace-karkacen na gefe sun zama kamar abin da ya dace a shimfiɗa tun farko. Shaidar kowane “har yaushe” da muka yi la’akari da shi ta yi daidai da tambayar “har yaushe” wadda Palmoni ya amsa a aya ta goma sha huɗu, gama za a tsarkake Wuri Mai Tsarki daga 9/11 har zuwa dokar Lahadi. Wannan tarihin shi ne tarihin ruwan sama na ƙarshe, kuma tarihin ruwan sama na ƙarshe an gabatar da shi a cikin littafin Joel.

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