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

Buk me Yoweli ki Kanisa pa Seventh-day Adventist ma Laodikea - Namba abicel

The Wonderful Numberer and How Long?

Lapim ma Lamal ki Kare me adii?

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, Lapim namba ma mager, pe keken ocweyo apoya ma tye ikom matimatiki; en aye Lacwe pa matimatiki.

> 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.

> Pien ki iye gin weng onwongo kicweyo, ma i polo ki ma i piny, ma romo neno ki ma pe romo neno; kadi obedo kom rwot, onyo lobo me loyo, onyo ladito me loyo, onyo teko: gin weng kicweyo ki iye, pi iye. Kede en tye anyim gin weng, ki iye gin weng gicung kacel. Kolosai 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.

Ka i penyo AI ikom namba ma Palmoni otyeko keto i Lok me porofeti pa En, ki pud i penyo ka namba meno tye ki dwong mo i dunia me matematika, ibino nongo ni opoto namba weng me porofeti tye ki dwong ma patpat i matematika. Ma bino anyim nyuto namba abicel me porofeti, ma kityeko yaro gi i ruc me dwonggi i dunia me matematika, ma gityeko miyo dwong i teori me namba, buk me kwano, ki i kultura me matematika.

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

42 - aikon me pop-kalcha ma madit loyo weng + abundant, pronic, Catalan, sphenic.

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

7 - Namba me prime matidi ma jo mito tutwal, ma tye ki nying mapol (Mersenne, safeprime, happy prime, etc.).

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

23 - namba ma prime ma opong ki lanyut mapire tek (Sophie Germain, safeprime, happy prime, ki mukene).

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

2520 - Ngene maber macalo namba matidi loyo ma romo kobo kwede 1-10 (LCM 1-10), ki bene en namba me 'highly composite'.

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

220 - Acel i gin aryo me amicable ma matin loyo (ki 284).

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

19 - prime ma nyutu woko: twin prime, cousin prime, sexy prime, namba Heegner, happy prime, ki mukene mapol — opaki tutwal i bot prime matino.

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

1260 - Namba ma matir ma tye ki fakito mapol loyo namba mo keken matye piny kwede (kakare i anyim 2520).

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

30 — Namba highly composite ma obedo matin loyo weng, kede en product pa namba prime adek ma acakke; cal madit me buk me kwano.

2300 – LCM of 1 through 9.

2300 - LCM me namba 1-9.

400 – Clean perfect square (20²).

400 - namba me tung aryo ma maler, ma opong maber (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 - namba ma tye piny loyo ma obedo med-gi me kwac aryo pozitifu i yoo aryo mapat (1²+8² ki 4²+7²); maber, ento pi lwak manok.

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

46 - Namba ‘even’ madit loyo weng ma pe romo nyutu calo med pa ‘abundant’ aryo + nying mapatpat me kit ma piny.

430 – Nice sphenic number (2×5×43).

430 - Namba sphenic maber (2×5×43).

1290 – Ordinary composite.

1290 - Gin ma kiketo ki jami mapol ma matwal.

1335 – Minor listings (semiprime/self number).

1335 - Lista matidi (semiprime/namba keken).

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?”

Ka in obedo macalo an, ki pe i ngec maber i piny me matimatiki, itwero kwano lisi ci itami ni i piny me matimatiki namba weng tye ki lok me kare mapire tek, onyo piny-cik ma orumu onyo gin ma camo camo; ento pe obedo kamano. Ka an akwayo AI me ngec me kit ma piny me matimatiki tye kwede ikom namba acel acel magi me porofetik, an akwayo acel keken, ci inge ki namba angwen an openyo lapeny mukene. Amito ngeno ka AI obino omiya lok me gin ma time con ikom namba mo keken ma abino penyo ikome, onyo ka namba angwen me acaki gin adada ki twero mapire tek i piny me matimatiki. Pien namba angwen me acaki ki gamo maber madit i piny me matimatiki. Ento pe ocad woko kany. AI ogamo ni namba angwen me acaki magi tye adada i rwate ma patpat i piny me matimatiki. Ka an omede ki cogo ngec, AI ocako opwoyo kit ma anyalo yero namba ma ogoro woko i piny me matimatiki. Lok me agiki ma AI owaco bot an me dwoko ikom namba aryo me agiki (19, 65) ma an openyo ikome obedo ni, “19 oingore maber i wi ikin namba prime ma lamal mapol, kace 65 tye tutwal maber ento obutu piny—ento pud yero ma tek! Twero ma in me mede nongo namba ma lamal obedo me loyo tek atata. Itye ki mukene?”

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.

An tye ki adwogi ma tek—ento pe angeyo kit me nyutu adwogi na—ni pe tye rekodi me gin matime con mo keken ma twero yaro ki nyutu namba me cal ma pire tek mapol macalo man ki i tung acel. I piny me cal namba man tye ma pire tek, kede Yesu tiyo kwede piny me kom me nyutu piny me Tipu. Peny tung me AI ngo ma namba man tero i piny me cal; obi cwiro cwinya matek. En oloyo twero na me nyutu terang lok me tiyori me cal; ento, ka acel ki ngec na matidi i tiyori me cal, anongo ni namba mogo magi miyo adwogi pi jami me kica pa nabi ma tye i gin-gi.

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).

Namba 2520 obedo namba matidi loyo (kacel ki ni namba pe otyeko) ma twero pako iye maber ki namba weng aa i 1 bot 10, pe weko mo odong. Pien eni, i piny me matematiks kimiyo nying ni least common multiple (LCM) me 1 bot 10. Pien ne, tye ki namba mapol ma pako iye—48 weng—mapol loyo ikom namba matidi mo keken. Man omiyo obedo “highly composite number” (i matematiks, dul makwongo pa namba ma tye ki gi ma pako iye mapol loyo).

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).

Namba 2300 tye ki kit me matimatiki ma lapire, ma rwate ki gin ma omiyo 2520 onongo kitye ki nying—obedo namba me pozitifu matin loyo weng ma romo kipyero iye ki namba weng acel acel aa ki 1 dok 9 (en aye ‘least common multiple’ me 1 dok 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 tye ki kit pire tek ma ma loyo i number theory—pien en acel ikin gin aryo me “namba ma rwate” ma tye tinytin (kacel ki ma kigeno maber). I piny me matematika, “namba ma rwate” gin gin aryo me namba ma mapat; kun kigamo proper divisors me acel acel (divisors weng, ento labongo namba en keken), rom namba mukene. Ki paro gi calo “rwate ma opong maber” i matematika—Girik me cawa macon bene gineno gi calo alama me rwate! Gin aryo en 220 ki 284. Gin aryo man (220, 284) obedo “amicable pair” ma tye tinytin ma kigeno, ki kinongo i cawa macon (twero bedo ni Pythagoras onyo laregi), ci odong obedo acel keken ma kigeno pi cawa mapol. 220, ka obedo acel i gin aryo magi, gineno calo acel i gin macon ma maloyo i number theory!

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.

I kit pa loyo cwinya, namba 220 nyutu rwate me kit pa Lubanga ki kit pa dano; ki i piny me matematiks nyutu “lawi maber woko” aryo. Dwong me matematiks pa 220, 2300 ki 2520 gicwako gi kacel, pien gin ma acel acel ikin namba adek eni gicwako kwede dwong en ni, gin aye namba ma matidi loyo tutwal i kitgi kene. Palmoni nyutu 2520 ki 2300 i vese 13 ki 14 pa Daniel 8, ki ka iweyo 2300 ki 2520, odong 220; erwate, namba adek man ma matidi-ki-ma nyinggi i piny me matematiks ginyutu i vese magi, ma obedo kare acel keken i Kitap pa Lubanga ma Kristo nyutu pire kene ni en aye 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.”

“Ka ceng 2300 otyeko, eka kabedo maler bi yweyo” nyutu cako me gamo ma ocako i 1844 ki jo otho, eka omede bot jo ma tye ki kwo i 9/11. I cing 13 ki 14, Palmoni, Ngat ma lamal me pimo, oketo kacel lok pa Musa “kare abic aryo” ki lok pa Daniel “ceng 2300.”

> 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?

> Dong an awinyo dano maleng acel ma tye ka waco; ci dano maleng mukene owaco bot dano maleng ma onongo tye ka waco ni, “Obedo nyaka kare mene loka me neno ikome lim me cawa cawa ki bal ma kelo ogola, me mino kabedo maleng kacel ki lwak pi gitinyo gi i cing?”

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

> En owaco bot an ni, Nyo ceng alupiny aryo ki mia adek; eka ot maleng bi yweyo. 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.

Kabedo maleng ki lwak nyutu kore me por pa janabi. Kwec pa kabedo maleng en ni Lubanga obed i tung jo ne.

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

> Kacel, wek gi yubu pi an ot maleng; mi an obed i tunggi. Exodus 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.

Ot maleng ki lwak kitye me gogi piny ki cinge; ci jal maleng onongo penyo Palmoni, ma kinyutu calo ‘jal maleng acel acel,’ ni, ‘kare mane ma “ot maleng ki lwak” bibedo me gogi piny ki cinge ki teko ma kinyutu calo “me kare ducu” ki “bal me goro piny”?’ Teko aryo me goro piny ma gibiro gogi piny ot maleng ki lwak. Paganism ki Papalism, gi aryo, gebiro gogi piny ot maleng pa Lubanga ki jo pa Lubanga.

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.

‘Kare abicel aryo’ pa Mosis i Levitiko 26 kilwongo ni ‘kac pa lacam pa en.’ Gamo me ‘kare abicel aryo’ ma obedo ikom piny pa rwot pa bor pa Isirael ki piny pa rwot pa cen pa Isirael, obedo ‘kac pa lacam pa en.’ Gamo man onyutu ni piny pa rwot pa bor obikwany woko i otongo i 723 BC, ki piny pa rwot pa cen obikwany woko i otongo i 677 BC. Gi kwayo Palmoni ni, ‘Obedo tutwal adii ni boroboro pa “kare abicel aryo” obitimo i kom paco maler ki i lwak?’ Ki dwoko ne ni nyaka 22 me October 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.

“Kare abic aryo” ma gubo i piny tung bor pa Isirael ogiko i 1798, ki “kare abic aryo” ma gubo i piny tung piny ogiko i nino 22 me dwe October, 1844. “Kare abic aryo” ma gubo i piny tung piny ogiko ki “nino 2300” pa Daniel i nino 22 me dwe October, 1844. Palmoni, ki aimito, oketo kor kacel lok pa lanen adek; kede eni, onyutu 1798 dok i 1844 macalo higa apar abicel ma En oketo malo temple pa Millerite. Ngec matut pa lok apar adek ki apar angwen weko lami ngec pa lok pa lanen onang’o, pe keken “kare abic aryo” ki “nino 2300”, ento bende namba 220 ka paro kit ma 2520 ki 2300 rwate, ki bende omiyo namba 46 ka paro kit ma like 2520 aryo rwate.

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.

Ka poropheti me kare pa Moses ki Daniel ogiko pire kene i October 22, 1844, Palmoni i kare acel onyutu lamal “220” pi me Daniel ma ocake i 457 BC ki me Moses ma ocake i 677 BC—“220” me mwaka i tung kany i kabedo ma ocake aryo pi poropheti aryo magi, ma ogiko pire kene kakare ka Habakkuk “2:20” otimere i 10-22 (10×22=220) i 1844. Ceng meno en acake me woyo opuk mabicel aryo, ka mystery pa Lubanga myero ogiko; kede mano, en obedo acake me kare pi sealing pa 144,000. Ceng meno omii acake me sealing pa 144,000, pien tic ma ogiko i kare me woyo opuk mabicel aryo en aye sealing pa jo pa Lubanga, ma en mystery pa Lubanga, ma en Kirisito i yin the hope of glory, ma en divinity ki humanity maketo ka dong acel.

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.

Tyeko me "seven times" pa lobo ma i malo i 1798, kede tyeko me "seven times" pa lobo ma i piny i 1844, giyubo kare me mwaka 46 ma aa ki 1798 dok i 1844. Kare en ocako ka malaika mokwongo me Revelation 14 obinyo, kede otyeko ka malaika ma adek obinyo i 1844. I poropheti, man nyutu lajul aryo ni kare ma aa ki 1798 dok i 1844 obedo kare me alama. "Seven times" ma i lobo ma i malo ki ma i piny pa Isirael otyeko i 1798 ki i 1844, kede ka gityeko kamano giyubo kare me mwaka 46. Kare en pe tye adwogi ka pe tye lajul ma aryo. Dako White pwonyo pire kene ni pe romo bedo ki malaika ma adek ka pe tye malaika mokwongo ki ma aryo. En bende nyutu pire kene ni malaika mokwongo obinyo i 1798, ki malaika ma adek i 22 me October, 1844. Malaika adek me Revelation 14 gi miyo lajul ma aryo me nyutu ni aa ki 1798 dok i 1844 obedo kare me poropheti ma me 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.

Namba 46 obedo alama pa hekalu, ci ka Kristo ocweyo hekalu pi kare me acaki, wanimone ni Yahudi, i kare ma gi turo lok ki Kristo, ginyutu ni ka Herode oyubo odoco hekalu, tic kono onongo okwako higa 46. Jo me historia ginyutu ni yubo odoco pa Herode, ma Yahudi guturo kwede, otum i mwaka ma baptiiso pa Yesu otime. Gin man, kacel ki adwogi me lamo ni Lubanga oyubo wa i cal pa En, ci cal pa En obedo hekalu, ma kinyutu kwede 46.

> And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.

> Ki Lok obedo ringi, ki odak i tung wa, (ki ne wa neno madwong pa iye, madwong calo pa wod acel keken ma oa bot Wuoro,) opong ki ngwono ki adiera. Yohana 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.

Lok ma gitero calo “dwelt” nyute ni “tabernacle”. Lamal me kabedo maleng obedo ni Rubanga obed iye lwak mamegi. Lok “tabernacle” i Leb Hebru ma gitero calo “dwelt” en aye lok acel keken ma ki tiyo kwede pi “tabernacle” ma Mose oketo, kacel ka Kristo me acel oyweyo Hekalu, ki nyutu atir ni ring pa Kristo obedo Hekalu. Namba 46, ma kitero piny ki ngec ma atir ikom gima Palmoni tye tero anyim i cakke aryo ma kitero piny pi Adventism, tye i John. Higa 46 okube ki 220 pi jo ma mito neno.

> 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?

> Lacam pa en giparo ni kicone, “Lwak pa ot pa in omako an.” Jo-Yahudi ogamo gi owaco bot en ni, “In inyuto wa alama ngo, kun wa nen ni itimo gin man?”

> 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 odwoko gi ni, “Keth ot pa Lubanga man, ki i ceng adek abi nywako malo.” Ento Yahudi owaco ni, “Higa piero angwen ki abicel kitye ka yubo ot man; in itwero nywako malo i ceng adek?” Ento en owaco pi ot pa komne. Yohana 2:17-21.

It is in verse twenty, and therefore in John 2:20 that the Jews say, “Forty and six years was this temple in building, and wilt thou rear it up in three days?” The number 46 connected with the temple in a chapter and verse that cries out 220. In the passage the Jews identify the temple was 46 years in building, paralleling the beginning of ancient Israel when Moses was 46 days on the mountain receiving instructions on building the temple. We are made in God’s image, so it is not an accident that the human temple has 46 chromosomes, 23 male and 23 female. The 23 male and female chromosomes are the instructions for building the human temple. Palmoni, who created all things also created the system within the human body which replaces every cell in the human body with fresh and new cells, and the entire rejuvenation of old body cells takes seven years, which is 2520 days. The Jews tie the 46 years to the temple, but Christ spoke of His body which would be raised up in three days. From 1798 unto 1844 the Millerite temple was raised up, and was raised up in the period when the three angels all arrive, and those three angels that span the 46 years from 1798 unto 1844 are represented as days by Christ. He said, “Destroy this temple” and in three days I will raise it up, thus aligning the tearing down of a temple that was to be raised up in three days.

I ves 20, i Yohanna 2:20, ni Yahudi waco ni, “Higa 46 onongo kitye ka yiko kac man; in ibin keto ne odoco i ceng adek?” Namba 46 orwate ki kac man, i chapta 2 ki ves 20 ma nyutu 220. I lok man Yahudi nyutu ni kac man onongo kitye ka yiko pi higa 46, rwate ki cako me Isra’el macon, ka Musa onongo tye i gok pi ceng 46 ka oywako cik me yiko kac. Pien Lubanga ocweyo wa i cal pa iye, pe obedo adwogi ni kac pa dano tye ki kromosom 46, 23 me laco ki 23 me dako. Kromosom 23 me laco ki 23 me dako gin cik me yiko kac pa dano. Palmoni, ma ocweyo gin weng, bende ocweyo kit i kom ring pa dano ma loki sel weng i ring ki sel manyen, ki dwogo weng pa sel macone cwalo higa 7, ma obedo ceng 2520. Yahudi orwate higa 46 ki kac, ento Kirisito nowaco makwako ring pa iye, ma bin kete odoco i ceng adek. Ki 1798 dok i 1844 kac pa Millerite okete, ki okete i kare ma malaika adek obino weng, ki malaika adek magi ma gicwilo higa 46, aa ki 1798 dok i 1844, Kirisito onyuto gi calo ceng. En owaco ni, “Bal kac man, ki i ceng adek abiro keto ne odoco,” miyo rwate kwanyo woko pa kac ma obino kete odoco i ceng adek.

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.

I gere 13, Daniel nyutu kabedo maleng ki lwak ma gubalo woko. Piny pa Yisrael ma i wi obedo lwak, ki piny pa Yuda ma i piny obedo kabedo maleng, pien iye kany Jerusalem tye. Omiyo, ka lapeny me goyo piny kitero, en ma acel i gin aryo (kabedo maleng ki lwak) ma kigamo kicwalo i cogo en piny pa Yisrael ma i wi, i 723 BC. Hiny 46 lacen, i 677 BC, “cawa abicel acel” ocako pi piny pa Yuda ma i piny. Man tiyo ni goyo piny pa lwak otyeko i 1798, ki goyo piny pa kabedo maleng otyeko i 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.

Isirayeli me con o aa woko ki Babilon me dwogo yubo Yerusalem i kom cik adek, cik ma me adek ocako higa 2300 ma otumu ki bino pa Malaika me adek i 22 me dwe 10, 1844. I 1798, kare me loyo pa Babilon me lapiir, ma kimego calo higa 70 ma Babilon pa kom piny oloyo, otumu; kede bene kare me lagam ma kimego ki malaika adek otumu kakare i ka ma lagam ocako i waco pa cik me adek.

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.

Kare pa cik adek ma obedo Alfa pa higa 2300 otime doki i kare pa lacar adek ma obedo Omega pa nino 2300. Gin Alfa ki Omega gin tong me nkingo pa Adventism; 457 ki 1844 nyuto tic me yubu ot pa Lubanga ki 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.

> Waci bot en ni, “Man Ladit pa jolwak weng owaco ni: Nen ngat ma nyingne obedo LAWÌ; en obioro ki iye kabedo pa en, ka obiyubu ot pa Ladit. En keken con obiyubu ot pa Ladit; ka obikano dwong, ka obicungi i kom rwotne ka obirwero; ka obibedo jadolo i kom rwotne; ka tam me kuc obedo i wanggi gi aryo.” Zekariya 6:12, 13.

Christ as the Branch is here identified as He who built the temple of the Lord and just as he was raised up in the third day when the third angel arrived on October 22, 1844 the Millerite temple had been erected by Christ, for it is He who builds the temple of the Lord. Though this was fulfilled in Millerite history its perfect fulfillment is in the time period of the latter rain, for the doubling of the phrase “he shall build the temple of the Lord” allows those who will see that the Lord erected the Millerite temple in 46 years, but that he builds another temple of the one hundred and forty-four thousand during the time of the latter rain, for Peter says that one hundred and forty-four thousand are to raised up as a spiritual house.

Kirisito macalo ‘Branch’ kany kiketo ni en aye ma oyubo ot pa Rwot; ci calo kaka ocwalo malo i nino me adek ka malaika me adek obin i 22 October, 1844, ot pa Millerite onongo oyube ki Kirisito, pien en aye oyubo ot pa Rwot. Kadi bene man otyeko time i kare pa Millerite, tyeko mabor maber obedo i kare me kot me agiki, pien yiko me lok ‘en bino yubo ot pa Rwot’ weko gin ma binenen ni Rwot onongo oyubo ot pa Millerite i higa 46, ento en bino yubo ot mapat pa 144,000 i kare me kot me agiki, pien Petro owaco ni 144,000 myero kiyub calo ot me Lamo.

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.”

Ka kikwayo Palmoni lapeny me ‘pi kare me nining,’ dwoko ne en ni, ‘nyaka nino 2300; eka kabedo me lamar obiyweyo,’ ento Moses, Elijah ki Millerites, jojul ma ogolo kwo i kom pa Papa, Zechariah ki John ma gipimo ot pa Lubanga, Isaiah i chapta 6, ki mukene ma pe kiginongo nyinggi, gi waco ni dwoko pa lapeny me ‘pi kare me nining’ i verse 13 en ni, ‘ki cako ki 9/11 nyaka Sunday law, eka kabedo me lamar obiyweyo.’

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.

Okitoba 22, 1844 onongo kinyutu anyim ki tic ma Abraham omiyo wode rwom; pien mano onongo kinyutu anyim me Salaba, ka Woro me Polo omiyo Wode rwom. Calo lok pa Aposto Paulo, kit ma Musa ki jo Heberu otime i Yath me Pi mac onongo nyutu baptiiso, ma bene nyutu Salaba, ma Abraham onongo kinyutu anyim i got Moria ki Isaka.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.

> Mede dok, owadwa, a pe mito ni wun bed ka pe wun ngeyo ni, kwaro wa weng obedo i piny tung me cole, kede weng ocoro i pi madit; kacel weng bene gibaptiisii bot Musa i tung me cole ki i pi madit. 1 Korintho 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.

Atir atir, man nyutu ni baptiis kiyaro kwede Okotoba 22, 1844, ma en kare ma jo pa Noa aboro gibaptiisi. “Aboro” obedo lamal pa dwogo i ngima.

> 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.

> Jo ma i kare mo ne pe gi winyo, ka kare acel pac ma lamal pa Lubanga ne kuro i cawa pa Noa, kun Safina ne tye ka kitimo; i iye gin manok keken—en aye ngat 8—kwo pa gi ogwoko ne ki pi. Calo kit ma en, baptiismo bene kombedi ogwoko wa (pe obedo kwanyo woko puk pa ring, ento dwoko me cwiny maber i bot Lubanga), ki dwogo pa Yesu Kiristo. 1 Peter 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.

Ngene marac jami mo keken me adiera ma ki nyuto ikom October 22, 1844, obedo rwate kwede pe ngene lagam pa Noa i boti, pa Mose i Red Sea, pa Abraham i got Moria, ki pa Yesu i musalaba. I kare meno malaika ma adek obino i gin ma otime, ki en aye malaika ma keto muhuri i jo pa Lubanga.

> “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.

> Ci aneno malaika ma adek. Malaika ma obedo ka kobo an owaco ni, ‘Lokne romo oko cwinyi madit; ticne obedo ma piny keken. En aye malaika ma bi yero ngano ki yath marac, ka bi keto rono onyo wuedo ngano pi dogola me polo.’ Gin eni myero ojuko wii weng, kede pong tam. Dok kimiyo an aneno mito ma myero obed, ni jo ma gi geno ni wan tye ka rwako lagam pa kica ma agiki, myero gibed aa woko ki jo ma i cawa weng gicako gamo onyo pokeno bal manyen. Aneno ni pe myero lutino onyo ladit gidony i duli pa jo ma tye i bal ki i ocel. Malaika owaco ni, ‘Wek wii ocung pe tami i jami ma pe kelo ber.’ 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.

Kede rek me porofetik ma lamal ma gityeko kicwalo cal me cawa, malaika me adek obino ocako tic pa iye, ma tye ki weko yaro ne ariyo: birijini ma tye ki ngec ki birijini ma pe ki ngec, ma ginyutu calo witi ki yago marac i nyig coc man. Ka pe in ngene maber niningo ni 1844 gityeko kicwalo cal lamal maber weng, onyo pe in ngeyo gima kinyutu ikom alama me yoo ma kikube ki 1844 ma mede i 1863, eno gweo cwiny pe ki kete me pango porofetik ikom adwogi pa ngec ni Kiristo en gin ma i tung cen pa nyig coc aryo ma ginyutu calo tung acaki pa Adventism, kede ni kono Kiristo kiyero ne macalo Palmoni, Lacweyo me matematiki kede jami weng.

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.

Dwok ma kombedi bot lapeny me rwom apar adek obedo mapat ki dwok ma ne i 1845. I 1845, jo me acaki gitye ka cweyo woko pore madit, gicako temo medo ki tam ma ni Rwot odwogo lamal me janabi, ma pe otime ki cawa pa latic. Gitye ka kwayo me ngeyo tito pa lok pa malak adek, ki gicako longo ni tem ma gitye otyeko cato kwede con ne obedo keken lok pa con ma maleng. I 1850, gimiyo cal me ranyisi manyen me acaki me yubu ci me loko kabedo pa cal me ranyisi me 1843. Cal aryo weng, Sista White otito ni gin piro pa "tables" me pot buk aryo pa Habakkuk. Ka gin obedo kamano, 1850 obedo piro ma kicono maber me Lok me poropheti pa Lubanga.

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.

Jo me acaki gineno ki gicoyo ni, ka yin owaco ni cal me 1843 pe obedo tyeko me “tabula” pa Habakuku i Kit aryo, dong en obedo weko yie me acaki. Sista White oyaro ni cal en ma ki tongo kede lwete pa Rwot, ki ni en obedo tyeko me Habakuku; kede, oyaro pire kene bot cal me 1850. Habakuku tito “tabula” i mapol, ki kare ma cal me 1843 oketone i pap i dwe May 1842, oketone ki bal i lim mogo ma Rwot ocugo lwete iyie. I 1850, gicweyo cal manyen ma oyubo bal me lim eno. “Tabula” pa Habakuku gitito tyeko me lok me lanabi, ki lok magi otyeko kacel ki May 1842 nyaka i January 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.

Tebulu me 1843 onyo tebulu me cako tye ki bal, ento tebulu me agiki me 1850 pe tye ki bal. Kare ma cako i dwe me May me 1842 okato i dwe me January me 1850 obedo kare me porofeti ma kiteti maber, ki dwe me May me 1842 ka kacel ki dwe me January me 1850 gitye calo lamenyo me yo me porofeti, kede lamenyo magi tye ki coc me keto cing pa Alfa ki Omega. Alfa, nyig coc ma acel, ki Omega, nyig coc ma agiki, ma namba 22. 1842 obedo Alfa ki 1850 obedo Omega, ki ka wacayo nyig coc aryo pa Hebru magi ka waketo nyig coc me namba 13 pa alfabet pa Hebru, wa cweyo lok me Hebru “truth” ma gitito kwede nyig coc me acel, me namba 13, ki me namba 22 pa alfabet pa Hebru.

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.

Tam maber me lanabi ma kityeko cwalo i alam me yore pa 1842 ki 1850 en ni gin kiribo weng ki “bal”. “Alfa” obedo ki bal, ento “Omega” ogolo bal acel acel eni; ento gin ma tye i atir me “Alfa” ki “Omega” en “bal”—cal me gonyo, ma namba apar adek nyutu. Paka ki cako i 1842 nyaka i 1850 obedo kare me lanabi ma kityeko keto piny, ma tye ki cing pa “Alfa” ki “Omega,” ki en aye “adwogi”. Okoba gin lwak man kiket i penyi matek, ki me Roho, pi “Laodicean Seventh-day Adventist” acel, gi niningi okango wanggi i ADWOGI ma rweny piny ma kare me lanabi pa tabul pa Habakkuk ki cako i 1842 nyaka i 1850 otyeko keto piny labongo pe tye lacim mo keken. Adwogi ma “lami adwogi” aryo gepango kacel tero piny en ni “chart” me 1850 pe tye ki bal mo. “Chart” me 1850, calo “chart” me 1843, tye ki “seven times” pa Mose, ki i chart aryo “seven times” kityeko kete i tung me chart, ki woto ki i wi oo i tere piny, me nyuto kare me “seven times” ma ocako i 677 BC nyaka i 1844. 2520 pe tye keken i chart; en tung me chart keken.

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.

Gin ma kinyutu i tung pa rek me poropheti ma tye ka nyutu "seven times" en Musalaba. I tung pa cal aryo obedo rek me cawa 2520 ma woto ki wii i tyen. I tung bene obedo Musalaba. Musalaba ne obedo i tung pa cabit ma Kirisito ogonyo lwak ki jo mapol, i tyeko poropheti me Daniel 9:27. Cabit eno oyero higa 7, ma i poropheti obedo nino 2520. Macalo ki cal aryo, i tung ma pire tek pa nino 2520, Kirisito tye ka gonyo lwak i Musalaba. I poropheti, ki i baptiismo pa Kirisito nyoro bot Musalaba obedo nino 1260. Man nyuto ni ki i baptiismo nyoro bot Musalaba bino bedo sadaka me otwoke 1260 ki sadaka me otum 1260 ma cwalo bot Musalaba, ento i bot Musalaba, dyang me sadaka ma me agiki oyweyo ki cing pa jadolo, ki Dyang pa Lubanga obedo sadaka me otum, ci obedo sadaka pa dyang ma namba 2520 kun cako ki baptiismo.

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.

I tung me ceng abicel ne en aye musalaba, kede i tung me meca maleng aryo bene en aye musalaba; ento i gin weng, Dyang me sadaka obedo iyie adiera ma ki nyutu ki alama me 2520. Musalaba obedo i tung ceng 2520, kede i musalaba Yesu ne en sadaka me 2520 kede agiki. Mukato ma i kin Mei 1842 ki Januwari 1850 nyutu bal, kede Kristo, adiera, kiceto ne i tung lajwako aryo; ento pe en lajwako, ento gitimo ne calo lajwako. Ka ci, wa tye ki lajwako adek: acel bi gol woko, ki acel bi gwoko. Lajwako adek en alama me yo adek ma kikubo gi ki kwer, ento alama me i tung obedo macok coki ki lajwako ma Alfa ki lajwako ma Omega. Lajwako ma Alfa ki lajwako ma Omega kikubo gi ki alama me i tung, musalaba.

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.

Ki tebul pa Habakkuk me 1842 dok i 1850, bal obedo gin me tung ma omako cing ki lamal me yoo me acaki ki me agiki. Lamal me tung i calaba omako cing gi joma otimo bal adek, ento lamal me tung i gin man pe obedo bal; en atir, kede iye me atir acel ma kiweyo kacel ki calaba ki tebul pa Habakkuk, obedo ni 2520, “kare abiro” me Levitiko 26, en atir, kede i wang lami me wic ma kityeko tero woko kama, kwanyo woko 2520 obedo kwanyo woko 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.

Ka Palmoni, Lakano ma pire tek, owaco ni, “Nyaka nino alufu aryo ki mia adek; eka ot maleng pa Lubanga bi yweyo,” En tye ka dwoko lapeny me lero ma waco ni, “nyaka kare nining?” Dwoko ne pe dong obedo 1844, pien rwom pa Millerite me Philadelphia otyeko woko i 1856, ka James ki Ellen White gubino nyuto ni rwom okwako woko ki Philadelphia odonyo i Laodicea. Ka Sista White oyero rek man i laro, mano nyutu ni, nyaka kit eno olok woko, rwom pa Lubanga ki jogi myero kimaro calo gweyo gi ki woko, pien En tye i but, ka kwayo donyo i cwinyo jo Laodicea. Kit pa Lubanga pa En pe tye i kit pa dano pa gi. Tic madwong ma Kristo ocako i October 22, 1844 obedo me medo kacel kit pa Lubanga pa En ki kit pa dano; ki Kristo bene ogamo me timo atir gin man, ento pe obedo.

> “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.

> Ka Jo Adventist, inge pi kweko cwiny madit i 1844, onongo gimako yiegi matek ka gikwongo woto kacel i timo pa Lubanga ma oyabo, kinongo kwena pa Malaika adek, ki i teko pa Ro Maleng giyubu ne bot piny weng, onongo gineno konyo pa Lubanga; Rwot onongo otimo matek kwede temo gi; tic onongo otyeko; ki Khristo onongo obino con me kawo jogi i pyemgi. Ento i kare me kweyo yie ki pe ngec ma orwenyo kweko cwiny, jo ma geno obino mapol onongo giweyo yiegi. Kamano, tic onongo gigeno, kacel piny onongo otye i nino. Ka Jo Adventist weng onongo gibedo kacel i cik pa Lubanga ki yie pa Yesu, rek wa onongo obed mapat tutwal! 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.

Doko calo gin matime i Isirayel me con, Rwot ocwalo Isirayel me kombedi woko ki i mudho me Dark Ages kede ocako kica kwede gi i Red Sea, pien baptiismo obedo cal me nyutu me rwom me kica. Ento Isirayel myero gitem ni bedo giciko kica onyo pe. I Isirayel me con, gi opoto i teme apar, calo kit ma Kitabu me Numbers owaco. I potope ma namba apar, gicoyo gi me tho i piny mape bedo kwed ngat pi mwaka 40, kacek nongo cal me nyutu me yweyo pa Isirayel me kombedi i kwena me Laodicea me 1856. Macalo ka Isirayel me con opoto i teme apar ma ceto piny piny (apar obedo cal me nyutu me tem), ki i kabino pa malaika me adek i 1844 nyo i 1856, yore me temo ma ceto piny piny kiketo i wii Philadelphian Millerite movement.

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.

Tem apar, ki Pii me Col dok nyo i golo cik ma acel i Kadesh, kityeko yaro gi calo kare me poropheti, pien namba apar omako kare en kacel. Pien apar obedo alama me temo, tem apar onyutu kaka apar ma okweyo kica, ki pe ginywako temo ma apar kacel ki tic me temo weng. Kare en ocake ki kalo i Pii me Col, kede Cik Apar pa Lubanga kityeko yaro gi calo me acel i tem apar ma oko ki pi; ki temo ma acel obedo Sabat, alama ki muhuri pa Cik Apar (ma kityeko yaro gi ki mana). Ka kare me tem apar i Isirayel me con kiceto ne piny maber calo kare me poropheti ma kicimo, kede ka Lamo me Poropheti owaco bot wa ni kalo i Pii me Col kimiyo calo Okitoba 22, 1844, dong myero wan ngene ni ka kare en ocake tic me temo ma medo i mede. Adventizim pe ngene mano, kadi bed ni pe ginywako neno ni i 1863 kicweyo gi me tho i gungu pa Laodicea paka cik me Sande obino—cil ma keken ma gicweyo gi me waco ngec me ciko ikom en i cako-cako pa tic me temo ma okelo i 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.

Ka yaro me kit Laodikia obino ikom Adventism me Millerite i 1856, “divai manyen” kicwalo ikom “kare abiriyo.” Lacar manyen pe kimako, ci higa abiriyo lacen, onyo nino me lami 2520 lacen, muvimenti me Millerite ma Laodikia otyeko ci obalo odoko kanisa me Seventh-day Adventist ma Laodikia. Mose ohero odonyo i Piny ma Lubanga oyarone, ento tem ma apar obino; kun en obedo tem me twolo, pien tic ma kimiyo Mose ki i cako ne obedo me laro jogi pa Lubanga odonyo i Piny ma Lubanga oyarone. En obedo tic me con mapwod pe Mose odonyo i Misri. Tem ma apar obino, ci lupiny giceto wii pi odonyo i Piny ma Lubanga oyarone.

> 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.

> An owaco bot un ni, Un obino i got pa Jo-Amorita, ma Lubanga Rwot wa omiyo wa. Nen, Lubanga Rwot mamegi oketo piny i anyim un: wot malo ci i cano en, macalo ka Lubanga Rwot pa kwaro mamegi owaco bot un; pe ugworo, pe ulub cwiny. Ci un ocung bot an, gin acel acel, ki uwaco ni, “Wabicwalo laco i anyim wa, ki gibigenyo wa piny, ki gibilimo wa lok dwogo pi yoo mene myero watwero wot malo, kede i kabedo mene ma wabiro donyo iye.” Lok ma uwaco oceto maber i wang an: ci an ocwalo laco apar aryo ki bot un, laco acel i dul acel. 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.

Ki kare meno dok i dwogo pa lunyeko apar aryo nyutu kit me gin matime kun tem me kic ma agiki obino i mwaka 1856; ki pi mwaka abicel aryo Millerites me Laodicea gitye ka yeny lobo okato gi yero me weko bedo calo muvimenti ki doko kanisa.

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.

Lok atir ma me acel ma Miller onyutu obedo “seven times”, ma omiyo obedo kite me lok atir mapire-tek ma gicweyo yo macon pa Jeremiah. Ler manyen me janabi ma agiki ma kicwalo bot Adventism obedo i 1856, ki obedo dul me coc ikom “seven times.” Tye ler mapol marwate ki kwano matek me gin matime coni, ento ka wa mito twero nyutu pingo lagam me lok apar angwen me Daniel aboro obedo, “from 9/11 unto the Sunday law, then shall the sanctuary be cleansed,” wa myero woting anyim.

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.”

Tic ma Kristo ocako i 1844 kityeko okwanyo i ceke i 1863, “yweyo” me Ka Maleng ma ocako i kare eno kityeko gengo kun lwak pa Lubanga ocako ororo i lobo ma pe bedo me Laodicea. Pien man, tic ma myero Kristo otyeko timo i kare me 1844 dok cen i 1863, myero odwogo timo ka Malaika me adek—Malaika ma yaro ki keto muhuri—i agiki obit tyeko tic ma “yweyo” nyutu kwede. Alama me poropheti pa 1844 dok cen i 1863 obedo alama ma i gine Kristo onongo otyeko timo yweyo me Ka Maleng, ki alama gi nyutu gin matime ma ka i gine tic obit tyeko timo. Ka romo nyutu ni 1844 dok cen i 1863 nyutu kare me 9/11 dok cen i Cik me Sande, lapeny me “en obedo kare adii?” rwate ki rek mapat ma bene ki nyutu kwede “en obedo kare adii?”.

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.

I mwaka 1844 malaika ma adek obino, ki i mwaka 1863 kare me temo otyeko. I mwaka 1846, gin White otyeko kinyomo, kede ni nying ma dul pa Ellen oloke ki Harmen dok obedo White; kacel ki mano, gi aryo ma kinyomo ocako gwoko Sabato me nino abicel aryo i mwaka amano. Sabato, nyom, ki loko nying gin acel-ki-acel cal me rwate me kica i kit me poro. Lubanga okobo Isirayel pa kombedi kore ki Nam me Kuce me 1844, ki i 1846 okelo gi bot Sinai me opogo gi cik ka odonjo i kica ki gi. Cik eno, macalo kwede tabul aryo pa Habakkuk, kicoyo iye i tabul aryo; tabul ma acel tye ki cik angwen, ki tabul ma aryo tye ki cik abicel acel. Tabul aryo gi nyuto rwate me kica pa Isirayel pa con kacel ki pa kombedi; kacel, tabul aryo me kica—man gin Cik Apar—giketo gi cal mar ‘46’ pi Isirayel pa con, ki giyero gi kwede tabul aryo pa Habakkuk ma gi nyuto riko pa Koth me agiki. Kacel ki apuk aryo me poc ma giyoyo i Pentekositi, gi nyuto cal me lweny ma obedo 144,000.

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.

Ka nying Sister White oloko ki i Harmen bot White. Harmen nyutu lalweny pa kuc, ento ki loko ne omedo White, ma obedo otuk maber pa Kristo. Nying Gould nyutu dhahabu, kede Ellen nyutu le ma ler kede ma rwenyo maloyo. Nying ne tye calo kwena pa Laodicea.

> 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.

> Ami tam in ni: igam ki an dhahabu ma kitemo i mac, mi ibed malich; ki gobo ma moru, mi igobu, ka kican me oboke in pe orweny; ki ilub wangi ki yath me wang, mi inen. Revelation 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.

“Yec me wang” obedo can pa Lok pa Lubanga, ki Ellen obedo can ma ler kede ma rumo maber. Gwoko-gi pa jo Millerite i 1856 onongo nonge i ka gigamo lok pi Laodicea calo ma onyutu i coc pa ne, kede calo ma kinyutu iye i nyinge. Dul White nyutu piny maber ni lok pa 1888 ma Jones ki Waggoner ocwalo obedo lok pa Laodicea, kede ni lok-gi bende obedo lok pa malaaika ma adek.

> “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.

> Rwot i kica pa En ma dit tutwal ocwalo lok ma mite tutwal bot jo pa En ki kom Ladit Waggoner kacel ki Jones. ... Man en lok ma Lubanga ociko ni kik mi bot piny weng. En lok pa lacar adek, ma kik waco ki dwon madit, kacel ki culo piny Lamo pa Lubanga i rwom madit. 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.”

Malayika me adek obino i mwaka 1844, kendo i mwaka 1888 odwogo dok cako tic pa ne. Lok me 1888 obedo lok pa Laodicea; en aye lok pa malayika me adek; onyutu odonyo piny pa malayika me Nyuto apar aboro; en aye lok me kare ki yie ma kiwaco ikare me golo piny kot macok. Malayika me adek obino i mwaka 1844, kendo dok i 1888, ento i ceke aryo gicako kijuko ne; ento ceke aryo magi gin alama ma nyutu cawa ma malayika me adek bino ikare me kot macok. 1844 obedo alama pa 9/11, kendo ka 1863 nyutu ‘cik me Sande’, dong kare me poropheti ma ‘ki 9/11 dok i cik me Sande’, calo ma ki nyutu kwede alama me ‘kare adii’, bido nyutu lagam me adwogi me kombedi bot penyi me ‘kare adii’ i rek apar adek.

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.

Rek pa Millerite ki 1842 nyaka 1850 en kare me porofeti ma tye ka time kacel kwede kare me porofeti me temo pa malaika me adek, ki 1844 nyaka 1863. Kare ki 1842 nyaka 1863 tye kwede alama me yo me porofeti ma nyuto rek pa 9/11 nyaka cik me Sande, kun Krisito oyweyo tempu me en, ka acel, kanisa me en; con dok, latic me cawa apar acel. I kare me cik me Sande, Krisito bitye ki jo ma kinyweyo maleng me nyutu bot piny calo lameny, dok kanisa bicone Kanisa ma olamal. Santwari me en con dong kinyweyo woko.

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.

Wan oketo cim me “dii kare” i kabedo, ento tye mukene mapol. Wa bicako kelo man ki coc abic ma con dok i wang me Kitabu pa Joel, ento yore me oko magi onongo ber me keto gi i kabedo. Lok me “dii kare” weng ma wan wangeyo rwate ki lapeny me “dii kare” ma Palmoni odwoko i rek apar angwen, pien Hekalu myero kiyeyo ki 9/11 dok i cik me Sunday. Lok me kare en aye lok me kot me agiki, kacel ki lok me kot me agiki kityeko yaro iye i Kitabu pa Joel.

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