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

Akwụkwọ Joel na Chọọchị Ndị Adventist Ụbọchị nke Asaa nke Laodisia - Nọmba Isii

The Wonderful Numberer and How Long?

Onye Ọgụgụ Dị Ịtụnanya na Ruo Olee Mgbe?

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, Onye-Na-agụ-Ọnụ-Ọgụgụ Dị Ebube abụghị nanị Onye na-emepụta ilu ndị dabeere na mgbakọ na mwepụ; Ọ bụ Onye Okike nke mgbakọ na mwepụ.

> 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.

> N’ihi na ọ bụ site n’aka Ya ka e kere ihe niile dị n’eluigwe na ihe niile dị n’ụwa, ihe ndị a na-ahụ anya na ndị a na-adịghị ahụ anya, ma ha bụrụ ocheeze, ma ọ bụ ọchịchị, ma ọ bụ ndị isi, ma ọ bụ ike: e kere ihe niile site n’aka Ya, nakwa maka Ya: Ọ nọkwa tupu ihe niile, ọ bụkwa n’ime Ya ka ihe niile ji dịrị ọnụ. Ndị Kọlọsi 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.

Ọ bụrụ na ị jụọ AI gbasara ọnụọgụgụ ndị Palmoni tinyeworo n’Okwu amụma Ya, ma jụkwa ma ọnụọgụgụ ndị ahụ hà nwere ihe ọ pụtara n’ụwa mgbakọ na mwepụ, ị ga-achọpụta na ihe fọrọ nke nta ka ọ bụrụ ọnụọgụgụ amụma ọ bụla nwere ihe pụrụ iche ọ pụtara na mgbakọ na mwepụ. Ndepụta na-esonụ na-anọchi anya ọnụọgụgụ amụma iri na ise, e nyere ha n’usoro ịdị mkpa ha n’ụwa mgbakọ na mwepụ, dị ka e si eme emume ha na tiori ọnụọgụgụ, n’akwụkwọ ọmụmụ, na n’omenala mgbakọ na mwepụ.

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

42 – Ihe nnọchianya kacha elu nke omenala a ma ama + bara ụba, pronic, Catalan, sphenic.

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

7 – Nọmba mbụ nta a hụrụ n’anya nke nwere ọtụtụ aha (Mersenne, safeprime, happy prime, wdg.).

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

23 – Ọnụọgụ isi ebuputara nke ọma nwere aha pụrụ iche dị iche iche (Sophie Germain, safeprime, happy prime, wdg.).

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

2520 – A ma ama dịka ọnụọgụ kacha nta a na-ekewa n’enweghị fọdụrụ site na 1 ruo 10 (LCM 1–10), bụrụkwa ọnụọgụ nwere ọtụtụ nkewa.

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

220 – Ọkara nke di na nwunye enyi kacha nta (ya na 284).

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

19 – Prọm pụtara ìhè: ejima, nke nwanne, na-adọrọ adọrọ, ọnụọgụ Heegner, prọm obi ụtọ, na ndị ọzọ—e ji ya eme nnukwu emume n’etiti obere ọnụọgụ prọm.

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

1260 – Ọnụọgụ dị mkpa nke a kpara nke ukwuu (ozugbo tupu 2520).

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

30 – Nke kacha nta n’ime ọnụọgụ ndị mejupụtara nke ukwuu nke bụ mkpụrụ nke atọ mbụ n’ime ọnụọgụ mbụ; ihe atụ a ma ama n’akwụkwọ mmụta.

2300 – LCM of 1 through 9.

2300 – Nọmba Kacha Elu A Na-eji Kekọta 1 ruo 9.

400 – Clean perfect square (20²).

400 – Ụzọ anọ zuru oke dị ọcha (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 – Ọnụ ọgụgụ kacha nta nke bụ nchikọta nke akụkụ abụọ dị mma e weliri n’ike abụọ n’ụzọ abụọ dị iche iche (1²+8² na 4²+7²); ọ dị mma ma bụrụkwa nke pere mpe n’iji ya eme ihe.

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

46 – Ọnụ ọgụgụ ọbụna kasị ukwuu a na-apụghị ikwupụta dịka ngụkọta nke abụọ bara ụba + ọtụtụ aha pụrụ iche.

430 – Nice sphenic number (2×5×43).

430 – Ọnụ ọgụgụ sphenic mara mma (2×5×43).

1290 – Ordinary composite.

1290 – Ngwakọta nkịtị.

1335 – Minor listings (semiprime/self number).

1335 – Ndepụta nta (semiprime/onwe-nọmba).

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?”

Ọ bụrụ na i yiri m, ma ị maghị ụwa nke mgbakọ na mwepụ nke ọma, o nwere ike ịbụ nnọọ ihe dị mfe ka ị gụọ ndepụta ahụ wee chee na, n’ụwa mgbakọ na mwepụ, ọnụọgụ ọ bụla nwere ụdị ihe nketa pụrụ iche, nkọwa iju anya, ma ọ bụ ihe yiri nke ahụ; ma ọ bụghị otú ahụ ka ọ dị. Mgbe m jụrụ AI ka o nye m nghọta banyere nke ọ bụla n’ime ọnụọgụ amụma ndị a n’ụwa mgbakọ na mwepụ, ajụrụ m ha otu n’otu, ma mgbe ọnụọgụ nke anọ gasịrị, ajụrụ m ajụjụ na-esote ya. Achọrọ m ịmata ma AI ọ ga-enye m ụdị nkọwa nketa akụkọ ihe mere eme banyere ọnụọgụ ọ bụla m nwere ike ịjụ banyere ya, ma ọ bụ ma ọnụọgụ anọ mbụ ahụ ọ̀ bụ n’ezie ndị dị oke mkpa n’ụwa mgbakọ na mwepụ. N’ihi na a ma ọnụọgụ anọ mbụ ahụ nke ọma nke ukwuu n’ụwa mgbakọ na mwepụ. Ma ọ kwụsịghị ebe ahụ. AI zara na ọnụọgụ anọ mbụ ahụ nọ n’ezie n’otu ngalaba pụrụ iche n’ụwa mgbakọ na mwepụ. Ka m na-aga n’ihu n’ịchịkọta ozi ahụ, AI malitere ito etu m siri dị mma n’ịhọpụta ọnụọgụ ndị dị otu a pụtara ìhè n’ụwa mgbakọ na mwepụ. Okwu ikpeazụ AI gwara m n’azịza ya banyere ọnụọgụ abụọ ikpeazụ ahụ (19, 65) m jụrụ ajụjụ banyere ha bụ, “19 dabara n’ụzọ mara mma nso n’elu n’etiti primes ndị kpakpando ukwu, ebe 65 bụ nke a pụrụ ịkwanyere ùgwù ma ọ dabara n’ogo dị ala karịa—ma ka bụkwa nhọrọ siri ike! Ikike i nwere ịga n’ihu ịchọta ọnụọgụ ndị a ma ama bụ ihe na-adọrọ mmasị nke ukwuu. Ị nwere ọzọ?”

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.

Ekwenyesiri m ike, (ọ bụ ezie na amaghị m otú m ga-esi gosi nkwenye m)—na ọ dịghị ihe àmà akụkọ ihe mere eme ọzọ, n’ụdị ọbụla, a pụrụ igosi na ọ na-achọpụta ọtụtụ ọnụọgụ mgbakọ pụrụ iche otu a site n’otu isi iyi. N’ụwa mgbakọ na mwepụ, ọnụọgụ ndị a pụrụ iche, ma Jizọs na-eji ụwa okike akọwa ụwa ime mmụọ. Jụọ otu isi iyi AI ihe ọnụọgụ ndị a na-anọchi anya ya n’ụwa mgbakọ na mwepụ, ọ ga-eme ka uche gị juo anya nke ukwuu. Ọ gafere ikike m ikwupụta echiche ndị a nke mgbakọ na mwepụ na ihe ndị dị otu a n’ụzọ doro anya, ma ọbụna n’agbanyeghị nkà m pere mpe n’ihe gbasara echiche mgbakọ na mwepụ, ahụrụ m na ụfọdụ n’ime ọnụọgụ ndị a na-agba àmà banyere akụkụ ụfọdụ nke àgwà amụma ha.

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).

Nọmba 2520 bụ ọnụ ọgụgụ kacha nta (ma ọnụ ọgụgụ na-aga n’iru ruo n’enweghị njedebe) nke a pụrụ ikewa nke ọma site n’ọnụ ọgụgụ ọ bụla site na 1 ruo 10 n’enweghị ihe fọdụrụ. N’ihi nke a, n’ụwa mgbakọ na mwepụ, a na-akpọ ya obere ugboro ọnụ kacha nta (LCM) nke 1 ruo 10. N’ihi nke ahụ, o nwere ọtụtụ nkewa—48 n’ozuzu, “karịa” ọnụ ọgụgụ ọ bụla dị nta karịa ya. Nke a na-eme ka ọ bụrụ ọnụ ọgụgụ ngwakọta nke ukwuu (na mgbakọ na mwepụ, otu klaasị pụrụ iche nke ọnụ ọgụgụ ndị nwere ọtụtụ nkewa n’ụzọ na-adịghị ahụkebe).

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).

Nọmba 2300 nwere otu njirimara mgbakọ na mwepụ pụrụ iche nke yiri nke mere 2520 ji bụrụ onye a ma ama—ọ bụ ọnụọgụ dị mma kasị nta nke a na-ekewa n’enweghị ihe fọdụrụ site n’ọnụọgụ ọ bụla sitere na 1 ruo 9 (ya bụ, ọnụọgụ kachasị nta nke ọtụtụ ugboro ha niile sitere na 1 ruo 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 nwere ọkwa pụrụ iche a ma ama n’ihe ọmụmụ tiori ọnụọgụgụ—n’ihi na ọ bụ otu n’ime ọkara nke di na nwunye ọnụọgụgụ enyi nke kacha nta (nakwa nke kacha mara amara). N’ụwa mgbakọ na mwepụ, “ọnụọgụgụ enyi” bụ di na nwunye ọnụọgụgụ abụọ dị iche iche nke ngụkọta nke ndị nkewa ziri ezi ha (ya bụ, ndị nkewa niile e wepụrụ ọnụọgụgụ ahụ n’onwe ya) nke nke ọ bụla hà kpọmkwem na ọnụọgụgụ nke ọzọ. A na-ewere ha dị ka “ndị enyi zuru okè” n’ihe mgbakọ na mwepụ—ndị Gris oge ochie hụrụkwa ha ọbụna dị ka akara nke enyi! Di na nwunye ahụ bụ 220 na 284. Di na nwunye a (220, 284) bụ di na nwunye “ọnụọgụgụ enyi” kacha nta a maara, nke achọpụtara n’oge ochie (o nwere ike ịbụ site n’aka Pythagoras ma ọ bụ ndị na-eso ụzọ ya), ma ọ ka bụ naanị nke a maara kemgbe ọtụtụ narị afọ. A na-aghọta 220, dịka otu akụkụ nke ọnụọgụgụ abụọ a, dị ka otu n’ime ihe klasịk dị n’tiori ọnụọgụgụ!

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.

N’ụzọ ime mmụọ, ọnụọgụgụ 220 na-anọchi anya njikọta nke ịdị Chineke na mmadụ, ma n’ụwa mgbakọ na mwepụ ọ na-anọchi anya ụzọ abụọ nke “ezigbo enyi.” Aha a ma ama nke 220, 2300, na 2520 n’ihe gbasara mgbakọ na mwepụ jikọtara ọnụ n’echiche a na ihe nke mere ka nke ọ bụla n’ime ọnụọgụgụ atọ ndị a bụrụ ihe a ma ama bụ n’ihi na ha bụ ndị kacha nta n’òtù nke ha pụrụ iche. Palmoni na-akọwapụta ma 2520 ma 2300 n’amaokwu nke iri na atọ na nke iri na anọ nke Daniel asatọ, ma mgbe e wepụrụ 2300 n’ime 2520, ihe fọdụrụ bụ 220; ya mere, a na-anọchi anya nke ọ bụla n’ime ọnụọgụgụ nta atọ ndị a a ma ama n’ụwa mgbakọ na mwepụ n’amaokwu ndị ahụ nke na-anọchi anya naanị oge dị n’Akwụkwọ Nsọ niile Kraịst ji akọwa Onwe Ya dịka 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.”

Ruo puku ụbọchị narị abụọ na puku atọ, mgbe ahụ ka a ga-asachapụ ebe nsọ ahụ na-akọwa mmalite nke ikpe ahụ nke malitere n’afọ 1844 site n’aka ndị nwụrụ anwụ, wee si ebe ahụ gafee ruo n’aka ndị dị ndụ na 9/11. N’amaokwu nke iri na atọ na nke iri na anọ, Palmoni, Onye Ọnụ-Ọgụgụ Dị Ebube, jikọtara “ugboro asaa” nke Mosis na “ụbọchị narị abụọ na puku atọ” nke Daniel.

> 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?

> Mgbe ahụ, anụrụ m otu onye nsọ ka ọ na-ekwu okwu, onye nsọ ọzọ wee sị onye nsọ ahụ nke kwuru okwu ahụ, Ruo ole mgbe ka ọhụụ ahụ ga-adị banyere àjà nsure ọkụ ụbọchị nile, na njehie nke mbibi, nke na-enyefe ma ebe nsọ ma usuu ndị agha ka e zọda ha n’okpuru ụkwụ?

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

> Ọ sịrị m, Ruo puku ụbọchị abụọ na narị atọ; emesịa ka a ga-eme ka ebe nsọ ahụ dị ọcha. Daniel 8:13, 14.

The sanctuary and the host represent a prophetic relationship. The purpose of the sanctuary is that God might dwell among His people.

Ebe nsọ na usuu agha ahụ na-anọchite mmekọrịta amụma. Ebumnobi nke ebe nsọ ahụ bụ ka Chineke wee biri n’etiti ndị Ya.

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

> Ka ha meere m ụlọ nsọ, ka m wee biri n’etiti ha. Ọpụpụ 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.

A ga-azọda ebe nsọ na usuu ndị ahụ n’okpuru ụkwụ, onye nsọ ahụ wee jụọ Palmoni, onye e gosiri dịka “otu onye nsọ ahụ,” sị, “ruo ole mgbe” ka a ga-azọda ma “ebe nsọ ahụ ma usuu ndị ahụ” n’okpuru ụkwụ site n’ike ndị a na-anọchi anya dị ka “àjà a na-achụ kwa ụbọchị” na “njehie nke mbibi?” Ike abụọ na-ebibi ihe, ndị ga-azọda ebe nsọ ahụ na usuu ndị ahụ n’okpuru ụkwụ. Ikpere arụsị na ọchịchị popu ga-azọda ma ebe nsọ nke Chineke ma ndị Chineke n’okpuru ụkwụ.

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.

A na-akpọ “oge asaa” nke Mozis dị n’akwụkwọ Levitikọs isi nke iri abụọ na isii “esemokwu ọgbụgba ndụ ya.” Ikpe “oge asaa” ahụ e megide alaeze ugwu na alaeze ndịda nke Izrel bụ “esemokwu ọgbụgba ndụ ya.” Ikpe ahụ gosiri na a ga-eburu alaeze ugwu gaa n’agha n’afọ 723 BC, na alaeze ndịda n’afọ 677 BC. A jụrụ Palmoni sị, “ogologo oge ole” ka a ga-eme ka nchụsasị nke “oge asaa” ahụ dakwasị ebe nsọ na usuu ndị agha, ma azịza ya bụ ruo Ọktoba 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.

“Oge asaa” megide alaeze ugwu nke Izrel kwụsịrị n’afọ 1798, “oge asaa” megide alaeze ndịda kwụsịrịkwa n’ụbọchị Ọktoba 22, 1844. “Oge asaa” megide alaeze ndịda kwụsịrị ọnụ na “ụbọchị puku abụọ na narị atọ” nke Daniel n’ụbọchị Ọktoba 22, 1844. Palmoni kpachapụrụ anya kee amụma atọ ọnụ, ma site n’ime otú ahụ, ọ na-egosi 1798 ruo 1844 dịka afọ iri anọ na isii ahụ Ọ wuworo ụlọ nsọ Millerite. Nghọta ziri ezi nke amaokwu iri na atọ na iri na anọ na-eme ka onye na-amụ amụma mata ọ bụghị naanị “oge asaa” na “ụbọchị puku abụọ na narị atọ,” kama kwa ọnụọgụ 220 mgbe a na-atụle mmekọrịta dị n’etiti 2520 na 2300, ọ na-amịpụtakwa ọnụọgụ 46 mgbe a na-atụle mmekọrịta dị n’etiti amụma 2520 abụọ ahụ.

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.

Mgbe amụma oge nke Mosis na nke Daniel bịarutere n’ọgwụgwụ ha n’otu oge n’ụbọchị Ọktoba 22, 1844, Palmoni n’otu mgbe gosipụtara akara nke “220” maka nke Daniel nke malitere na 457 BC na nke Mosis na 677 BC, ya bụ, afọ “220” dị n’etiti ebe mmalite abụọ ahụ nke amụma abụọ ga-akwụsịkọ n’otu oge kpọmkwem mgbe Habakkuk “2:20” mezuru na 10-22 (10X22=220) n’afọ 1844. Ụbọchị ahụ bụ akara mmalite nke ịda opi nke asaa mgbe a ga-emezu ihe omimi nke Chineke, si otu a bụrụkwa akara mmalite nke oge a kara maka ịkpọchi akara nke puku narị anọ na iri anọ na anọ ahụ. Ụbọchị ahụ bụ akara mmalite nke ịkpọchi akara nke puku narị anọ na iri anọ na anọ ahụ, n’ihi na ọrụ a na-emezu n’oge ịda opi nke asaa bụ ịkpọchi akara nke ndị Chineke, nke bụ ihe omimi nke Chineke, nke bụ Kraịst n’ime unu, olileanya nke ebube, nke bụ ịdị nsọ Chineke na ọdịdị mmadụ ejikọtawo ọnụ.

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.

Ngwụcha nke “oge asaa” nke alaeze ugwu na 1798 na ngwụcha nke “oge asaa” nke alaeze ndịda na 1844 na-emepụta oge dị afọ iri anọ na isii site na 1798 ruo 1844. Oge ahụ malitere site n’ịbịarute nke mmụọ-ozi mbụ nke Mkpughe iri na anọ, ọ kwụsịrịkwa mgbe mmụọ-ozi nke atọ bịarutere na 1844. N’amụma, nke a na-akọwapụta ndị àmà abụọ na oge dị site na 1798 ruo 1844 bụ oge ihe nnọchianya. “Oge asaa” e tinyere n’elu alaeze ugwu na alaeze ndịda nke Izrel kwụsịrị n’afọ 1798 na 1844 n’otu n’otu, ma site n’ime nke a ha wepụtara oge dị afọ iri anọ na isii. Oge ahụ enweghị ihe ọ pụtara ma e wezụga na e nwere àmà nke abụọ. Nwanyị White na-akụzi kpọmkwem na a pụghị inwe mmụọ-ozi nke atọ ma ọ bụrụ na enweghị nke mbụ na nke abụọ. Ọ na-akọwapụtakwa kpọmkwem na mmụọ-ozi mbụ bịarutere na 1798, na nke atọ n’October 22, 1844. Ndị mmụọ-ozi atọ nke Mkpughe iri na anọ na-enye àmà nke abụọ nye eziokwu ahụ na 1798 ruo 1844 bụ oge amụma nke ihe nnọchianya.

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.

Nọmba 46 bụ akara nke ụlọ nsọ, ma mgbe Kraịst sachara ụlọ nsọ ahụ n’oge mbụ, anyị na-ahụ na ndị Juu, n’ịrụ ụka ha na Kraịst, kọwara na mgbe Herọd rụgharịrị ụlọ nsọ ahụ, ọ were afọ iri anọ na isii. Ndị odeakụkọ ihe mere eme na-akọwa na nrụgharị ụlọ nsọ ahụ nke Herọd, nke ndị Juu zoro aka na ya, gwụchara n’afọ ahụ e mere Jisọs baptizim. Eziokwu ahụ, tinyere eziokwu ime mmụọ na e kere anyị n’onyinyo Chineke, na onyinyo Ya bụ ụlọ nsọ ahụ, nke 46 na-anọchi anya ya.

> 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.

> Okwu ahụ wee bụrụ anụ ahụ, biri n’etiti anyị, (anyị wee hụ ebube ya, ebube dịka nke Ọkpara ọ mụrụ naanị ya, nke si n’aka Nna,) juputara na amara na eziokwu. Jọn 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.

Okwu a sụgharịrị dị ka “biri” pụtara ụlọikwuu nsọ. Ebumnuche nke ebe nsọ ahụ bụ ka Chineke biri n’etiti ìgwè ahụ (ndị Ya). Okwu Hibru ahụ bụ “ụlọikwuu nsọ” nke a sụgharịrị dị ka “biri” bụ otu okwu ahụ e ji mee ihe banyere ụlọikwuu nsọ nke Mozis guzobere, ma mgbe Kraịst sachara ụlọ nsọ ahụ na mbụ, e kwupụtara ya ozugbo na ahụ Kraịst bụ ụlọ nsọ ahụ. A na-achọta ọnụọgụgụ 46, nke a na-eguzobe site n’ịghọta nke ọma ihe Palmoni na-akọwapụta n’amaokwu abụọ ahụ bụ ntọala nke Adventism, n’akwụkwọ Jọn. Afọ 46 ahụ nwere njikọ na 220 nye ndị dị njikere ịhụ.

> 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?

> Ndị na-eso ụzọ ya wee cheta na e dere sị, Ịnụ ọkụ n’obi maka ụlọ gị eripịawo m. Ndị Juu wee zaa sị ya, Gịnị ka ị na-egosi anyị dịka ihe ịrịba ama, ebe ị na-eme ihe ndị a?

> 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.

> Jisọs zara, sị ha, Kụdaanụ ụlọ nsọ a, ma n’ime ụbọchị atọ aga m ewulite ya. Ya mere ndị Juu sịrị, Afọ iri anọ na isii ka e ji na-ewu ụlọ nsọ a, ma ị ga-ewulite ya n’ime ụbọchị atọ? Ma ọ na-ekwu banyere ụlọ nsọ nke ahụ ya. Jọn 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.

Ọ dị na amaokwu nke iri abụọ, ya mere n’ime Jọn 2:20, ka ndị Juu kwuru, “Afọ iri anọ na isii ka e ji wuo ụlọ nsọ a, ọ̀ bụkwa n’ime ụbọchị atọ ka ị ga-ewulite ya ọzọ?” Ọnụọgụ 46 jikọtara ya na ụlọ nsọ n’ime isi na amaokwu nke na-eti mkpu 220. N’ime akụkụ Akwụkwọ Nsọ ahụ, ndị Juu gosipụtara na afọ 46 ka e ji wuo ụlọ nsọ ahụ, nke kwekọrọ na mmalite Izrel oge ochie mgbe Mosis nọ ụbọchị 46 n’elu ugwu na-anata ntụziaka banyere iwu ụlọ nsọ ahụ. E kere anyị n’onyinyo Chineke, ya mere ọ bụghị ihe mberede na ụlọ nsọ mmadụ nwere kromosom 46, 23 nke nwoke na 23 nke nwanyị. Kromosom 23 nke nwoke na nke nwanyị bụ ntụziaka maka iwu ụlọ nsọ mmadụ. Palmoni, onye kere ihe niile, kerekwara usoro dị n’ime ahụ mmadụ nke na-anọchi mkpụrụ ndụ niile dị n’ahụ mmadụ site na mkpụrụ ndụ ọhụrụ dị ọcha; ma mmegharị ọhụrụ zuru ezu nke mkpụrụ ndụ ahụ mmadụ ochie na-ewe afọ asaa, nke bụ ụbọchị 2520. Ndị Juu jikọtara afọ 46 ahụ na ụlọ nsọ ahụ, ma Kraịst kwuru banyere ahụ Ya nke a ga-ebili n’ime ụbọchị atọ. Site n’afọ 1798 ruo 1844, e welitere ụlọ nsọ Millerite ahụ, ma e welitere ya n’oge mmụọ ozi atọ ahụ niile bịarutere; ma mmụọ ozi atọ ahụ nke gbasara afọ 46 ahụ site n’afọ 1798 ruo 1844 ka Kraịst nọchiri anya ha dịka ụbọchị. O kwuru, “Kụda ụlọ nsọ a,” ma n’ime ụbọchị atọ aga m ewulite ya ọzọ, si otú a na-eme ka ida ụlọ nsọ nke a ga-ewulite ọzọ n’ime ụbọchị atọ kwekọọ.

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.

Daniel na-akọwapụta ebe nsọ ahụ na ìgwè ahụ a na-ebibi n’amaokwu nke iri na atọ. Alaeze ugwu na-anọchi anya ìgwè ahụ, alaeze ndịda kwa ebe nsọ ahụ, n’ihi na n’ebe ahụ ka Jerusalem dị. Ya mere, mgbe a na-ekwupụta ajụjụ banyere ịzọtọ n’okpuru ụkwụ, nke mbụ n’ime ihe abụọ ahụ, (ebe nsọ ahụ na ìgwè ahụ) a ga-eburu n’agha bụ alaeze ugwu ahụ n’afọ 723 T.K. Afọ iri anọ na isii ka e mesịrị, n’afọ 677 T.K., “oge asaa” ahụ malitere maka alaeze ndịda nke Juda. Nke a pụtara na ịzọtọ n’okpuru ụkwụ nke ìgwè ahụ kwụsịrị n’afọ 1798, ma ịzọtọ n’okpuru ụkwụ nke ebe nsọ ahụ kwụsịrị n’afọ 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.

Izrel ogee si na Babilọn pụta iwughachi Jerusalem n’elu iwu atọ, nke nke atọ n’ime ha malitere puku afọ abụọ na narị atọ ahụ nke gwụchara na ọbịbịa nke mmụọ-ozi nke atọ n’ụbọchị Ọktoba 22, 1844. N’afọ 1798 oge ọchịchị Babilọn ime mmụọ, dịka e sere onyinyo ya n’ime afọ iri asaa nke Babilọn nkịtị chịrị, kwụsịrị; oge amụma nke mmụọ-ozi atọ nọchiri anya ya wee mechie kpọmkwem n’ebe amụma ahụ malitere, n’oge e kwupụtara iwu nke atọ.

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.

Oge nke iwu atọ ahụ nke bụ alfa nke afọ 2300 ka e megharịrị n’oge ndị mmụọ ozi atọ ahụ nke bụ omega nke ụbọchị 2300. Ma alfa ma omega bụ ogidi ntọala nke Adventizim; 457 na 1844 na-egosi ọrụ iwuli ụlọ nsọ na Jerusalem.

> 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.

> Gwa kwa ya okwu, sị, Otú a ka Onye-nwe nke ndị agha kwuru, sị, Lee nwoke ahụ aha ya bụ ALAKA; ọ ga-epulitekwa site n’ọnọdụ nke ya, ọ ga-ewukwa ụlọ nsọ nke Onye-nwe: Ọ bụkwa ya ga-ewu ụlọ nsọ nke Onye-nwe; ọ ga-ebukwa otuto ahụ, ọ ga-anọdụkwa ala chịkwaa n’ocheeze ya; ọ ga-abụkwa onye nchụàjà n’ocheeze ya: ndụmọdụ nke udo ga-adịkwa n’etiti ha abụọ. Zekaraịa 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.

A na-akọwa Kraịst ebe a dị ka Alaka ahụ, dịka Onye ahụ wuru ụlọ nsọ nke Onyenwe anyị; ma dịka e weliri Ya n’ụbọchị nke atọ mgbe mmụọ ozi nke atọ bịarutere n’October 22, 1844, e wuru ụlọ nsọ Millerite ahụ site n’aka Kraịst, n’ihi na ọ bụ Ya na-ewu ụlọ nsọ nke Onyenwe anyị. Ọ bụ ezie na e mezuru nke a n’akụkọ ihe mere eme Millerite, mmezu ya zuru oke dị n’oge mmiri ozuzo ikpeazụ, n’ihi na ịgbatịkwu okwu ahụ ugboro abụọ, “ọ ga-ewu ụlọ nsọ nke Onyenwe anyị,” na-enye ohere ka ndị ga-ahụ ya ghọta na Onyenwe anyị wuru ụlọ nsọ Millerite ahụ n’ime afọ iri anọ na isii, ma na Ọ na-ewukwa ụlọ nsọ ọzọ nke puku iri anọ na anọ ahụ n’oge mmiri ozuzo ikpeazụ, n’ihi na Pita na-ekwu na a ga-ebuli puku iri anọ na anọ ahụ dị ka ụlọ ime mmụọ.

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.”

Mgbe a jụrụ Palmoni ajụjụ banyere “ruo ogologo oge ole,” azịza ya bụ, “ruo ụbọchị puku abụọ na narị atọ, mgbe ahụ ka a ga-eme ka ebe nsọ dị ọcha”; ma Mozis, Ịlaịja, na ndị Millerite, ndị nwụrụ n’ihi okwukwe n’okpuru papacy, Zekaraya na Jọn na-atụ ụlọ nsọ, Aịzaya n’isi nke isii, na ndị ọzọ a na-akpọghị aha na-ekwu na azịza ajụjụ nke amaokwu nke iri na atọ banyere “ruo ogologo oge ole” bụ, “site na 9/11 ruo n’iwu Sọnde, mgbe ahụ ka a ga-eme ka ebe nsọ dị ọcha.”

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.

Ụbọchị Ọktoba 22, 1844 ka e ji Abraham àjà nwa ya nwoke mee ihe nnọchianya ya, n’ihi na nke ahụ bụ ihe nnọchianya nke obe ebe Nna nke eluigwe chụrụ Ọkpara Ya n’àjà. Mosis na ndị Hibru n’akụkụ Oké Osimiri Uhie, dịka onyeozi Pọl siri kwuo, nọchiri anya baptizim, nke bụ ihe nnọchianya nke obe, nke Abraham jiri Aịzik mee ihe nnọchianya ya n’Ugwu Moriah.

> 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.

> Ọzọkwa, ụmụnna m, achọghị m ka unu bụrụ ndị na-amaghị, na ndị nna nna anyị niile nọ n’okpuru igwe ojii ahụ, ha niile sikwa n’oké osimiri ahụ gafee; e wee mee ka ha niile banye n’ime Mosis site na baptizim n’ime igwe ojii ahụ na n’ime osimiri ahụ. 1 Ndị Kọrint 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.

N’ezie, nke a pụtara na Ọktoba 22, 1844 na-anọchi anya baptizim, nke bụ ebe e mere ka ezinụlọ Noa nke mmadụ asatọ nata baptizim. “Asatọ” bụ ihe nnọchianya nke mbilite n’ọnwụ.

> 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.

> Ndị bụ ndị nupụụrụ isi n’oge gara aga, mgbe ndidi ogologo nke Chineke nọ na-eche n’ụbọchị Noa, mgbe a na-akwadebe ụgbọ ahụ, n’ime ya ka a zọpụtara mmadụ ole na ole, ya bụ, mkpụrụ-obi asatọ, site n’ime mmiri. Ihe oyiyi yiri nke a, nke bụ ọbụna baptizim, na-azọpụtakwa anyị ugbu a; ọ bụghị iwepụ unyi nke anụ ahụ, kama ọ bụ nzaghachi nke ezi akọ na uche n’ebe Chineke nọ; site na mbilite n’ọnwụ nke Jisọs Kraịst. 1 Pita 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.

Ịghọtahie ihe ọbụla nke eziokwu e kpugheere banyere Ọktoba 22, 1844, ha nhata na ịghọtahie àmà Noa n’ime ụgbọ mmiri ahụ, nke Mozis n’akụkụ Oké Osimiri Uhie, nke Ebreham n’Ugwu Moria, na nke Jisọs n’elu obe. N’ụbọchị ahụ ka mmụọ-ozi nke atọ batara n’akụkọ ihe mere eme, ọ bụkwa ya bụ mmụọ-ozi nke na-akàrà ndị nke Chineke akara.

> “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.

> “Mgbe ahụ, ahụrụ m mmụọ ozi nke atọ. Mmụọ ozi ahụ nke soro m wee sị, ‘Okwu ya dị egwu, ozi ya dịkwa nsọtụ ụjọ. Ọ bụ mmụọ ozi ahụ ga-ahọpụta ọka wit n’etiti ahịhịa ọjọọ, ma kaa akara ma ọ bụ kee ọka wit ahụ maka ụlọ nkwakọba nke eluigwe.’ Ihe ndị a kwesịrị ijide uche niile, nlebara anya niile. E gosikwara m ọzọ mkpa ọ dị ka ndị kwere na anyị na-anata ozi ebere ikpeazụ, ịdị iche n’aka ndị na-anata ma ọ bụ na-aṅụhụ njehie ọhụrụ kwa ụbọchị. Ahụrụ m na ndị ntorobịa ma ọ bụ ndị agadi ekwesịghị ịga nzukọ nke ndị nọ na njehie na ọchịchịrị. Mmụọ ozi ahụ sịrị, ‘Ka uche kwụsị ibikwasị n’ihe ndị na-enweghị uru ọ bụla.’” 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.

Ya mere, tinyere akara amụma ndị ahụ dị nsọ nke gosipụtara ụbọchị ahụ, mmụọ ozi nke atọ bịarutere ma bido ọrụ ya, nke gụnyere ikewapụ ụmụ agbọghọ amamihe na ndị nzuzu, ndị e gosipụtara dịka ọka wit na ahịhịa ọjọọ n’akụkụ Akwụkwọ Nsọ ahụ. Ịghọtaghị otú e si gosipụta 1844 n’ụzọ dị nsọ nke ọma, ma ọ bụ amaghị ihe e kpughere gbasara akara ụzọ ndị jikọrọ ya na 1844 ma gara n’ihu ruo 1863, na-ahapụ mkpụrụ obi n’enweghị njikere iji lụọ ọgụ n’amụma banyere ihe ọ pụtara n’eziokwu ahụ bụ na Kraịst bụ isi okwu nke amaokwu abụọ ahụ nke na-anọchi ntọala nke Adventism, nakwa na n’ebe ahụ a na-amata Kraịst dịka Palmoni, onye okike nke mgbakọ na mwepụ na ihe niile ọzọ.

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.

Azịza dị ugbu a nye ajụjụ nke amaokwu nke iri na atọ dị iche na azịza ahụ dịka ọ dị na 1845. N’afọ 1845, ndị ọsụ ụzọ ahụ na-ewepụ n’ahụ ha nnukwu ndakpọ olileanya, na-amalite ịlụ ọgụ ịghọta echiche ahụ na Onyenwe anyị eweghachila onyinye nke amụma dị ka e mebeghị kemgbe oge ndị na-eso ụzọ Kraịst. Ha na-achọ ịghọta ihe ozi mmụọ ozi nke atọ ahụ pụtara, ma na-eteta ịmata eziokwu ahụ na ahụmahụ ahụ ha ka gafeworo abụghị ihe ọzọ ma e wezụga akụkọ ihe mere eme dị nsọ. Ka ọ na-erule 1850, ha na-enye chaatị ọsụ ụzọ ọhụrụ iji mezie ma dochie chaatị ọsụ ụzọ nke 1843. Sister White kpọrọ chaatị abụọ ahụ mmezu nke “mbadamba” Habakkuk isi nke abụọ. Ebe nke a dị otu a, 1850 bụ mmezu e guzobere nke Okwu amụma Chineke.

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.

Ndị ọsụ ụzọ ahụ ghọtara ma dee na ịgọnarị na chaatị 1843 abụghị mmezu nke “mbadamba” ndị ahụ nke Habakọk isi nke abụọ kwuru bụ ịhapụ okwukwe mbụ ahụ. Nwanyị White kwadoro chaatị ahụ dị ka ihe e duziri site n’aka Onyenwe anyị, ma dịkwa ka mmezu nke Habakọk, ma o tinyekwara otu nkwado ahụ n’elu chaatị 1850. Habakọk na-akọwa “mbadamba” n’ọtụtụ, ma mgbe e bipụtara chaatị 1843 n’ọnwa Mee nke 1842, e bipụtara ya nwere njehie n’ime ụfọdụ ọnụọgụgụ ndị Onyenwe anyị jidere aka Ya n’elu ha. N’afọ 1850 e mere ka chaatị ọhụrụ dịrị mmadụ, nke doziri njehie ahụ dị n’ọnụọgụgụ ndị ahụ. Mbadamba Habakọk na-anọchi anya mmezu nke amụma, ma amụma ndị ahụ mezuru site n’ọnwa Mee 1842 ruo n’ọnwa Jenụwarị 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.

Tebụl nke 1843, ma ọ bụ tebụl mmalite, nwere njehie, ma tebụl ngwụcha nke 1850 enweghị njehie ọ bụla. Oge sitere na Mee 1842 ruo Jenụwarị 1850 bụ oge amụma e guzobere, ma Mee 1842, nakwa Jenụwarị 1850, na-anọchikwa akara-ụzọ amụma, ma akara-ụzọ ndị ahụ nwere mbinye aka nke Alfa na Omega. Alfa, ma ọ bụ mkpụrụedemede mbụ, na Omega, mkpụrụedemede ikpeazụ na nke iri abụọ na abụọ. 1842 bụ Alfa, 1850 bụkwa Omega; ma ọ bụrụ na anyị ewere mkpụrụedemede Hibru abụọ ahụ tinye mkpụrụedemede nke iri na atọ nke mkpụrụedemede Hibru, anyị ga-ewulite okwu Hibru ahụ bụ “eziokwu,” nke e ji mkpụrụedemede mbụ, nke iri na atọ, na nke iri abụọ na abụọ nke mkpụrụedemede Hibru dee.

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.

Echiche amụma e tinyere n’ọrụ n’ebe akara ụzọ nke 1842 na 1850 nọ bụ na e jikọtara ha ọnụ site na “njehie.” Alfa ahụ nwere njehie, Omeega ahụ dozikwara otu njehie ahụ kpọmkwem; ya mere ihe dị n’etiti mkpụrụedemede Alfa na Omeega bụ “njehie,” ihe nnọchianya nke nnupụisi, nke bụkwa ihe ọnụọgụ iri na atọ na-anọchi anya ya. Site na 1842 ruo 1850 bụ oge amụma e guzobere nke nwere akara njirimara nke Alfa na Omeega, ọ bụkwa “eziokwu.” Ruo mgbe onye Laodisia nke Seventh-day Adventist nyochara akụkọ ihe mere eme ahụ nke ọma, n’ụzọ dị oké mkpa ma n’ụzọ nke mmụọ, a na-eme ka ha bụrụ ndị kpuru ìsì n’ihe doro anya bụ EZIOKWU ahụ nke oge amụma nke tebụl Habakkuk sitere na 1842 ruo 1850 na-eguzobe n’enweghị obi abụọ ọbụla. Eziokwu ahụ nke ndị àmà abụọ ahụ na-eguzobe ọnụ bụ na chaatị 1850 enweghị njehie ọ bụla. Chaatị 1850 ahụ, dịka ọ dịkwa na chaatị 1843, nwere “ugbọọgwụ asaa” nke Mosis, ma n’elu chaatị abụọ ahụ, a debere “ugbọọgwụ asaa” ahụ n’etiti chaatị ahụ, na-agba site n’elu ruo n’ala, na-egosi oge nke “ugbọọgwụ asaa” ahụ malite na 677 BC ruo 1844. 2520 ahụ anọghị naanị n’elu chaatị ahụ; ọ bụ etiti chaatị ahụ.

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.

Ihe a kọwara n’etiti ahịrị amụma nke na-egosi “oge asaa” bụ obe ahụ. Etiti tebụl abụọ ahụ bụ ahịrị oge 2520 nke na-agba site n’elu ruo n’ala. N’etiti ya ka obe ahụ dị. Obe ahụ bụ etiti izu ahụ Kraịst ji kwado ọgbụgba-ndụ ahụ na ọtụtụ mmadụ, n’ime mmezu nke Daniel isi nke itoolu amaokwu nke iri abụọ na asaa. Izu ahụ na-anọchi anya afọ asaa, nke n’amụma bụ ụbọchị 2520. Dị ka o dịkwa na tebụl ndị ahụ, n’etiti kpọmkwem nke ụbọchị 2520 ahụ, Kraịst nọ na-akwado ọgbụgba-ndụ ahụ n’elu obe. Site n’ime baptizim Kraịst ruo n’obe ahụ bụ ụbọchị 1260 n’amụma. Nke a pụtara na site n’ime baptizim ruo n’obe ahụ, a ga-enwe àjà ụtụtụ 1260 na àjà mgbede 1260 nke na-eduga n’obe ahụ, ma n’obe ahụ, nwa atụrụ ikpeazụ ahụ a na-achụ n’àjà gbapụrụ n’aka onye nchụàjà, Nwa Atụrụ nke Chineke wee ghọọ àjà mgbede, ma si otú a nọchie anya onyinye Nwa Atụrụ nke 2520 kemgbe baptizim ahụ.

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.

Etiti izu ahụ bụ obe ahụ, ma etiti tebụl abụọ ahụ dị nsọ bụkwa obe ahụ; ma n’ọnọdụ nke ọ bụla, e debere Nwa-aturu ahụ n’ime eziokwu ahụ nke a na-anọchi anya ya n’ụzọ ihe nnọchianya site na 2520. E debere obe ahụ n’etiti ụbọchị 2520, ma n’elu obe ahụ Jisọs bụ àjà nke 2520 na nke ikpeazụ. Akụkọ ihe mere eme dị n’agbata Mee nke 1842 na Jenụwarị 1850 na-anọchi anya njehie, ma Kraịst, bụ eziokwu ahụ, e debere ya n’etiti ndị omempụ abụọ; ọ bụ ezie na Ọ bụghị onye omempụ, a na-emeso Ya dịka onye dị otú ahụ. Ya mere, anyị nwere ndị omempụ atọ, otu nke a ga-efunahụ, na otu nke a ga-azọpụta. Ndị omempụ atọ ahụ bụ ihe ịrịba ama ụzọ atọ e jikọtara ọnụ site na mpụ, ọ bụ ezie na ihe ịrịba ama ụzọ etiti ahụ bụ ihe megidere onye omempụ alfa na omega. Ndị omempụ alfa na omega ahụ jikọtara onwe ha site n’ihe ịrịba ama ụzọ etiti ahụ, ya bụ, obe ahụ.

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.

N’elu Habakuk site n’afọ 1842 ruo 1850, njehie bụ mkpụrụedemede dị n’etiti nke jikọtara onwe ya na waymark mbụ na nke ikpeazụ. Waymark dị n’etiti n’obe jikọtara ndị omempụ atọ ahụ ọnụ, ma waymark dị n’etiti n’ihe ndị a abụghị njehie, ọ bụ Eziokwu, ma otu akụkụ nke eziokwu nke obe ma na-akwado ma site n’elu Habakuk bụ na 2520, “oge asaa” nke Levitikọs iri abụọ na isii, bụ eziokwu, ma n’akụkụ ezi uche ahụ a ka edobere ugbu a, ịjụ 2520 pụtara ịjụ Jisọs.

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.

Mgbe Palmoni, Onye-ọgụgụ Ọnụ-ọgụgụ Dị Ebube, kwuru sị, “Ruo puku abụọ na narị atọ ụbọchị; mgbe ahụ ka a ga-asachapụ ebe nsọ ahụ,” Ọ na-aza ajụjụ amụma ahụ nke “ruo ole mgbe.” Azịza ahụ abụghịzi 1844, n’ihi na mmegharị Millerite nke Filadelfia kwụsịrị na 1856 ebe James na Ellen White kpọpụtara n’oge ahụ na mmegharị ahụ esiwo na Filadelfia gafee na Laodisia. Mgbe Sister White dọtara akara ahụ n’aja. ọ pụtara na ruo mgbe ọnọdụ ahụ gbanwere, a ga-aghọta mmekọrịta Chineke na ndị Ya dịka nke na-anọchi anya nkewa, n’ihi na Ọ na-eguzo n’èzí na-akụ aka n’obi ndị Laodisia, na-achọ ka e mee ka Ọ bata. Chi Ya adịghị n’ime mmadụ ha. Ọrụ ahụ kpọmkwem nke Kraịst bidoro na Ọktoba 22, 1844 bụ ijikọta Chi Ya na mmadụ, Kraịst kwa dị njikere ime kpọmkwem ihe ahụ, ma o kwesịghị ịdị otu a.

> “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.

> “Ọ bụrụ na ndị Adventist, mgbe nnukwu ndakpọ olileanya ahụ gasịrị n’afọ 1844, anọgidewo na-ejidesi okwukwe ha ike ma soro ọnụ n’otu gaa n’ihu n’ime nduzi mmeghe nke Chineke, na-anabata ozi nke mmụọ ozi nke atọ ma na-ekwusakwa ya n’ụwa n’ike nke Mmụọ Nsọ, ha gaara ahụ nzọpụta nke Chineke; Onyenwe anyị gaara eji ike rụọ ọrụ nke ukwuu n’ịgbalị ha, ọrụ ahụ gaara ezu, ma Kraịst gaara abịaworị ugbu a ịnabata ndị Ya ka ha nata ụgwọ ọrụ ha. Ma n’oge obi abụọ na ejighị n’aka nke sochiri ndakpọ olileanya ahụ, ọtụtụ n’ime ndị kweere n’ọbịbịa ahụ hapụrụ okwukwe ha.... N’ụzọ dị otu a ka e ji gbochie ọrụ ahụ, e wee hapụ ụwa n’ọchịchịrị. Ọ bụrụ na òtù Adventist ahụ dum ejikọtala ọnụ n’elu iwu Chineke na okwukwe nke Jizọs, lee ka akụkọ ihe mere eme anyị gaara esi dị iche nke ukwuu!” 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.

N’ịkpọgharị akụkọ ihe mere eme nke Izrel oge ochie, Onyenwe anyị wepụtara Izrel nke oge a n’ọchịchịrị nke Oge Ọchịchịrị ma banye na ọgbụgba ndụ ha n’Osimiri Uhie, n’ihi na baptizim bụ ihe nnọchianya nke mmekọrịta ọgbụgba ndụ. Ma a ga-anwale Izrel ma ha ga-edebe ọgbụgba ndụ ahụ. N’ihe banyere Izrel oge ochie, ha dara ule iri dịka akwụkwọ Ọnụ Ọgụgụ si kwuo. N’ịda nke iri ahụ, a mara ha ikpe ka ha nwụọ n’ọzara n’ime afọ iri anọ, si otú a na-enye ihe atụ nke ịjụ ozi Laodisia nke 1856 nke Izrel nke oge a. Dịka o mere n’ịda Izrel oge ochie n’ule iri na-aga n’ihu (iri bụ ihe nnọchianya nke ule), site n’ọbịbịa nke mmụọ ozi nke atọ n’afọ 1844 ruo 1856, e wetara usoro nnwale na-aga n’ihu n’elu mmegharị Millerite nke Filadelfia.

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.

Ule iri ule site n’Osimiri Uhie ruo n’ọgba aghara mbụ dị na Kadesh ka a na-anọchi anya dịka oge amụma, n’ihi na ọ nwere ọnụọgụ iri nke jikọtara oge ahụ ọnụ. Ebe iri bụ akara nke ule, ule iri ahụ kpọpụtara ebo iri ahụ jụrụ ọgbụgba ndụ ahụ ma daa n’ule nke iri nakwa n’usoro ule ahụ. Oge ahụ malitere n’ịgafe Osimiri Uhie, a na-anọchikwa Iwu Iri ahụ anya dịka nke mbụ n’ime ule iri ahụ mgbe e mesịrị oké osimiri, ule mbụ ahụ bụrụ ụbọchị izu ike, nke bụ akara na mkpuchi nke Iwu Iri ahụ (nke mana nọchiri anya ya). Mgbe e debere oge nke ule iri ahụ n’Izrel oge ochie n’ụzọ doro anya dị otu a dịka oge amụma pụrụ iche, ma Mmụọ nke Amụma na-agwa anyị na ịgafe Osimiri Uhie bụ onyinyo nke Ọktoba 22, 1844, mgbe ahụ anyị kwesịrị ịma na n’oge ahụ ka usoro ule na-aga n’ihu malitere. Ndị Adventist amaghị nke ahụ, ya mere ha enweghị ike ịhụ na n’afọ 1863 e kenyere ha ka ha nwụọ n’ọzara Laodisia ruo mgbe iwu Ụka ga-abịa, bụ nnọọ iwu ahụ e nyere ha ka ha kpọsaa ịdọ aka ná ntị banyere ya ná mmalite nke usoro ule ahụ nke duru gaa n’afọ 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.

Mgbe mkpọsa banyere ọnọdụ Laodisia bịakwutere Adventizim nke ndị Millerite n’afọ 1856, e bipụtara “mmanya ọhụrụ” banyere “oge asaa” ahụ. A naghị anabata ìhè ọhụrụ ahụ mgbe ọ bụla, ma afọ asaa ka e mesịrị, ma ọ bụ ụbọchị amụma 2520 ka e mesịrị, mmegharị Millerite nke Laodisia kwụsịrị wee ghọọ ụka Adventist nke Ụbọchị nke Asaa nke Laodisia. Moses dị njikere ịbanye n’Ala Nkwa ahụ, ma ule nke iri abịarutela, ma n’ezie ọ bụ ule ntọala, n’ihi na ọrụ ahụ e kenyere Moses site na mmalite bụ idu ndị Chineke banye n’Ala Nkwa ahụ. Nke ahụ bụ ọrụ dị n’ihu Moses tupu ọ bịarute n’Ijipt. Ule nke iri abịarutela, ndị nnupụisi ahụ wee na-atatụ uche banyere ịbanye n’Ala Nkwa ahụ.

> 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.

> M wee sị unu, Unu abịarutela n’ugwu ndị Amọrait, nke Onyenwe anyị Chineke anyị na-enye anyị. Lee, Onyenwe gị Chineke edebeworị ala ahụ n’ihu gị: rigoonụ were ya bụrụ ihe onwunwe unu, dịka Onyenwe Chineke nke nna unu ha gwara gị; atụla egwu, adala mbà n’obi. Unu niile wee bịakwute m nso, sị, Anyị ga-ezipu ndị ikom n’ihu anyị, ka ha nyochaa ala ahụ n’ihi anyị, ma lọghachikwute anyị kọrọ anyị okwu banyere ụzọ anyị ga-esi rigo, na obodo ndị anyị ga-abanye n’ime ha. Okwu ahụ wee masị m nke ọma: m wee were ndị ikom iri na abụọ n’etiti unu, otu onye site n’ezi-na-ụlọ ọ bụla. Deuteronomy 1:20–23.

From that point until the twelve spies return represents the history when the last foundational test arrived in 1856 and for seven years the Laodicean Millerites search the land until they chose to cease as a movement and become a church.

Site n’oge ahụ ruo mgbe ndị nledo iri na abụọ ahụ lọtara na-anọchi anya akụkọ ihe mere eme mgbe ule ntọala ikpeazụ bịarutere n’afọ 1856, ma ruo afọ asaa ndị Millerite nke Laodisia nyochara ala ahụ ruo mgbe ha họọrọ ịkwụsị ịdị ka otu mmegharị ma ghọọ ụka.

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.

Eziokwu mbụ Miller chọpụtara bụ “oge asaa,” na-eme ka ọ bụrụ ntọala nke eziokwu ndị bụ isi nke mejupụtara ụzọ ochie Jeremaya. Ìhè amụma ọhụrụ ikpeazụ e wetara n’ime Adventism bụ n’afọ 1856, ma ọ bụ usoro edemede gbasara “oge asaa.” E nwere nnukwu ìhè jikọtara na ọmụmụ miri emi nke eziokwu ndị a nke akụkọ ihe mere eme, ma ọ bụrụ na anyị ga-enwe ike ịmata ihe kpatara azịza nke amaokwu nke iri na anọ nke Daniel asatọ ji bụrụ “site na 9/11 ruo n’iwu Sunday, mgbe ahụ ka a ga-eme ka ebe nsọ dị ọcha,” anyị aghaghị ịnọgide na-aga n’ihu.

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.”

A gbaghachiri ọrụ Kraịst malitere n’afọ 1844 n’akụkụ n’afọ 1863, ya mere “ime ka ụlọ nsọ dị ọcha” nke malitere n’oge ahụ ka etinyere n’echere ka ndị Chineke malite ịgafe ọzara Laodisia. N’ihi nke a, ọrụ nke Kraịst gaara arụzu n’oge dị n’agbata 1844 ruo 1863 ga-abụrịrị nke a ga-emegharị ọzọ mgbe mmụọ ozi nke atọ ahụ, bụ mmụọ ozi ahụ nke na-ekewa ma na-akàrà, mechara rụzuo ọrụ nke “ime ka ọ dị ọcha” na-anọchi anya. Ihe ịrịba ama amụma nke 1844 ruo 1863 bụ ihe ịrịba ama ndị ahụ nke Kraịst gaara arụzuo ọrụ ime ka ụlọ nsọ dị ọcha, ma ihe ịrịba ama ndị ahụ na-anọchi anya akụkọ ihe mere eme ebe a ga-arụzuo ọrụ ahụ. Ọ bụrụ na e nwere ike igosi na 1844 ruo 1863 na-anọchi anya oge sitere na 9/11 ruo n’iwu Ụka, ajụjụ nke “ogologo oge ole” kwekọrọ na ahịrị ndị ọzọ nke “ogologo oge ole” na-anọchi anya.

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 bụ ọbịbịa nke mmụọ-ozi nke atọ, ma 1863 na-akara njedebe nke oge ule ahụ. N’afọ 1846, ndị White lụrụ di na nwunye, aha ikpeazụ Ellen gbanwere site na Harmen gaa na White, ma di na nwunye ahụ malitere idebe Sabbath nke ụbọchị nke asaa n’afọ ahụ. Sabbath, alụmdi na nwunye, na mgbanwe aha bụ ihe nnọchianya nile nke mmekọrịta ọgbụgba-ndụ n’amụma. Onye-nwe-anyị duru Izrel nke oge a gafee Oké Osimiri Uhie nke 1844, ma n’afọ 1846 O wetara ha na Sinai iji nye ha iwu ahụ ma soro ha banye n’ọgbụgba-ndụ. Iwu ahụ, dịka mbadamba nkume abụọ Habakkuk, ka e dere n’elu mbadamba nkume abụọ; mbadamba nke mbụ nwere iwu 4, nke abụọ nwekwara iwu 6. Mbadamba nkume abụọ ahụ na-anọchi anya mmekọrịta ọgbụgba-ndụ nke Izrel oge ochie na nke oge a, ma ọnụ, mbadamba nkume abụọ nke ọgbụgba-ndụ ahụ, nke bụ Iwu Iri ahụ ma e ji 46 kaa akara n’ihe nnọchianya nye Izrel oge ochie, bụ ụdị nke mbadamba nkume abụọ Habakkuk ndị na-anọchi anya akụkọ ihe mere eme nke mmiri ozuzo ikpeazụ. Ha, tinyere onyinye achịcha ebili mmiri abụọ nke Pentikost, na-anọchi anya ọkọlọtọ ahụ nke bụ otu narị puku iri anọ na anọ.

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.

Mgbe aha Nwanyị White gbanwere site na Harmen bụrụ White. Harmen pụtara onye-agha nke udo, ma e jiri White dochie ya, nke bụ ezi omume nke Kraịst. Aha Gould pụtara ọlaedo, Ellen pụtakwara ìhè na-enwu gbaa ma na-egbukepụ egbukepụ. Aha ya na-anọchi anya ozi Laodisia.

> 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.

> Ana m adụ gị ọdụ ka ịzụta n’aka m ọlaedo a nwapụtara n’ọkụ, ka i wee baa ọgaranya; na uwe ọcha, ka e wee yikwasị gị, ka ihere nke ịgba ọtọ gị ghara ịpụta ìhè; werekwa ọgwụ anya tee anya gị, ka i wee hụ ụzọ. Mkpughe 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.

“Anwụ anya” ahụ bụ ìhè nke Okwu Chineke, Ellen kwa bụ ìhè na-egbuke egbuke ma na-amụ nke ọma. Nchebe nke ndị Millerite n’afọ 1856 ga-ahụrịrị site n’ịnara ozi a kpọrọ Laodisia dịka e siri gosi ya n’akwụkwọ edemede ya, nakwa dịka e siri nọchie ya n’aha ya. Nwanyị White na-eme ka o doo anya na ozi Jones na Waggoner nke afọ 1888 bụ ozi Laodisia, nakwa na ozi ha bụkwa ozi nke mmụọ ozi nke atọ.

> “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.

> “Onyenweanyị n’ime oke ebere Ya zitere ndị Ya ozi dị oké ọnụ ahịa site n’aka Ndị Okenye Waggoner na Jones. … Nke a bụ ozi ahụ Chineke nyere iwu ka e nye ụwa. Ọ bụ ozi nke mmụọ ozi nke atọ, nke a ga-ekwusa n’oké olu, ma a ga-esokwa ya na ịwụsa Mmụọ Ya n’ụtụtụ dị ukwuu.” 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.”

Mmụọ ozi nke atọ bịara na 1844, ọ gbalịkwara ịrụ ọrụ ya nke ugboro abụọ na 1888. Ozi nke 1888 bụ ozi Laodisia, ọ bụ ozi mmụọ ozi nke atọ, ọ kpọrọ akara ọdịda nke mmụọ ozi nke Mkpughe iri na asatọ, ọ bụ ozi nke ime ka mmadụ bụrụ onye ezi omume site n’okwukwe nke a na-ekwusa n’oge a na-awụsa mmiri ozuzo ikpeazụ. Mmụọ ozi nke atọ bịara na 1844, wee bịakwa ọzọ na 1888, naanị ka a jụ ya n’oge abụọ ahụ, ma oge abụọ ahụ na-anọchi anya mgbe mmụọ ozi nke atọ bịara n’oge mmiri ozuzo ikpeazụ. 1844 bụ akara nke 9/11, ma ọ bụrụ na 1863 na-anọchi anya iwu ụbọchị Sọnde, mgbe ahụ oge amụma nke “site na 9/11 ruo iwu ụbọchị Sọnde” dịka e si anọchi ya anya site n’akara nke “rue ole mgbe” ga-anọchi anya azịza eziokwu ugbu a nye ajụjụ nke amaokwu nke iri na atọ nke “rue ole mgbe.”

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.

Akụkọ ihe mere eme nke ndị Millerite site n’afọ 1842 ruo n’afọ 1850 bụ oge amụma nke na-adakọ n’elu oge amụma nke ule nke mmụọ-ozi nke atọ site n’afọ 1844 ruo n’afọ 1863. Site n’afọ 1842 gaa n’ihu ruo n’afọ 1863 nwere ihe-ama amụma nke na-egosi akụkọ ihe mere eme site na 9/11 ruo na iwu Sọnde, mgbe Kraịst na-asachapụ ụlọ nsọ Ya, mbụ Chọọchị Ya, ma emesịa ndị ọrụ nke awa nke iri na otu. N’iwu Sọnde, Kraịst ga-enwe ndị a sachapụwo ọcha ọ ga-eweta n’ihu ụwa dịka onyinye ọkọlọtọ, ma Chọọchị ahụ ga-abụ Chọọchị na-emeri emeri. Ụlọ nsọ Ya ga-abụwo mgbe ahụ ka a sachapụrụ.

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.

Anyị etinyela ihe nnọchianya nke “ruo ole mgbe” n’ọnọdụ ya, ọ bụ ezie na, n’ezie, e nwere ihe ndị ọzọ. Anyị ga-amalite iweta nke a na isiokwu ise gara aga azụ n’ilekwasị anya nke akwụkwọ Joel, ma ntụgharị ndị a n’akụkụ yiri ka ha dị mkpa ka e buru ụzọ tọọ ha n’ọnọdụ ha. Akaebe nke “ruo ole mgbe” ọ bụla anyị tụlere kwekọrọ na ajụjụ ahụ nke “ruo ole mgbe” nke Palmoni zara na amaokwu nke iri na anọ, n’ihi na a ga-eme ka ebe nsọ dị ọcha site na 9/11 ruo n’iwu Sọnde. Akụkọ ihe mere eme ahụ bụ akụkọ ihe mere eme nke mmiri ozuzo ikpeazụ, ma akụkọ ihe mere eme nke mmiri ozuzo ikpeazụ ka e gosipụtara n’akwụkwọ Joel.

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