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

Buku ya Yoeli na Kanisa la Waadventista Wasabato la Laodikia - Namba Sita

The Wonderful Numberer and How Long?

Moakanyetsi ya Gakgamatsang le Go Fitlha Leng?

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, Angkafo Mangkalahad, ndada holan manghasilhon tukkotukkon marhite angka, alai Ibana do Sipanompa angka.

> 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.

> Kerana oleh-Nya telah diciptakan segala sesuatu yang ada di syurga dan yang ada di bumi, yang kelihatan dan yang tidak kelihatan, baik takhta, mahupun kerajaan, mahupun pemerintah, mahupun kuasa; segala sesuatu telah diciptakan oleh-Nya dan untuk-Nya. Dan Dia ada terlebih dahulu daripada segala sesuatu, dan di dalam-Nya segala sesuatu tetap wujud. Kolose 1:16, 17.

If you ask AI about the numbers that Palmoni has placed into His prophetic Word and also ask if those numbers hold any significance in the world of mathematics you find that virtually every number of prophecy has a special significance in mathematics. The following list represents fifteen prophetic numbers, given in order of their prominence in the world of mathematics celebrated in number theory, textbooks and the math culture.

Sekiranya anda bertanya kepada AI tentang angka-angka yang Palmoni telah tempatkan ke dalam Firman nubuat-Nya, dan juga bertanya sama ada angka-angka itu mempunyai apa-apa makna dalam dunia matematik, anda akan mendapati bahawa hampir setiap angka nubuat mempunyai suatu makna yang istimewa dalam matematik. Senarai berikut mewakili lima belas angka nubuat, yang diberikan menurut urutan penonjolannya dalam dunia matematik sebagaimana diraikan dalam teori nombor, buku teks, dan budaya matematik.

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

42 – Ikon budaya pop muktamad + berlimpah, pronik, Catalan, sfenik.

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

៧ – ចំនួនបឋមតូចជាទីស្រឡាញ់ ដែលមានឈ្មោះហៅជាច្រើន (Mersenne, safe prime, happy prime, ជាដើម)។

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

23 – Prime yang sarat dengan label khusus (Sophie Germain, safe prime, happy prime, dan lain-lain).

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

2520 – E tsebega e le palo e nnyenyane go feta tsotlhe e e kgaoganngwang ka 1 go ya go 10 (LCM 1–10) gape e na le dikgaoganyo tse dintsi thata.

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

220 – Separuh daripada pasangan persahabatan terkecil (dengan 284).

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

19 – Prime yang menonjol: kembar, sepupu, seksi, nombor Heegner, perdana bahagia, dan lain-lain—sangat termasyhur dalam kalangan nombor perdana kecil.

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

1260 – Nomoro ea bohlokwa e nang le dikarolwana tse ngata haholo (pele ho 2520).

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

30 – Composite haholo e nyenyane ka ho fetisisa eo e leng sehlahisoa sa diprime tse tharo tsa pele; mohlala wa tlwaelo wa dibuka tsa thuto.

2300 – LCM of 1 through 9.

2300 – LCM ti 1 ngin 9.

400 – Clean perfect square (20²).

၄၀၀ – သန့်ရှင်း၍ ပြည့်စုံသော စတုရန်း (၂၀²)။

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 – Bilangan terkecil yang merupakan jumlah dua kuasa dua positif dalam dua cara yang berbeza (1²+8² dan 4²+7²); menarik, tetapi lebih bersifat khusus.

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

46 – Ниңгти-ңираги йәҳаулани санина анзи мсаг: аҳъа ва рымӡыж титулқәа.

430 – Nice sphenic number (2×5×43).

៤៣០ – លេខ​ស្ពេនិក​ដ៏ល្អ (2×5×43)

1290 – Ordinary composite.

1290 – Biasa gabungan.

1335 – Minor listings (semiprime/self number).

1335 – Сенгілік тізімдер (жартылай жай сан/өзіндік сан).

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?”

Иймэрхүүгээр, над шиг математикын ертөнцөд танил биш хүн бол уг жагсаалтыг уншаад математикын ертөнцөд тоо бүр ямар нэгэн онцгой өв, хачин содон утга агуулгатай байдаг гэж тун амархан таамаглаж болох юм; гэвч үнэн хэрэгтээ тийм биш юм. Эдгээр эш үзүүллэгийн тоо тус бүр математикын ертөнцөд ямар ойлголттой байдгийг AI-ээс асуухдаа би тэдгээрийг нэг нэгээр нь асуусан бөгөөд дөрөв дэх тооны дараа би нэгэн нэмж тодруулах асуулт тавьсан. Миний мэдэхийг хүссэн зүйл нь, миний асуух ямар ч тоонд AI надад түүхэн өв уламжлалын тухай нэгэн тайлбар өгч байна уу, эсвэл эхний дөрөв нь үнэхээр математикын ертөнцөд тийм ач холбогдолтой байсан уу гэдэг байв. Учир нь эхний дөрвөн тоо математикын ертөнцөд гүнзгий хүлээн зөвшөөрөгдсөн байлаа. Гэвч үүгээр зогсоогүй. AI хариулахдаа, тэр эхний дөрвөн тоо математикын ертөнцөд жинхэнэ утгаараа өвөрмөц ангилалд багтдаг гэж хэлсэн. Би мэдээлэл цуглуулах явцаа үргэлжлүүлэхэд AI математикын ертөнцөд тийм онцгой тоонуудыг сонгож байгааг минь хүртэл магтаж эхэлсэн. Миний лавласан сүүлийн хоёр тоонд (19, 65) хариулан AI-ийн надад хэлсэн эцсийн үг нь: “19 нь супер од анхны тоонуудын дээд хэсэгт үнэхээр гайхамшигтайгаар нийцэж байна, харин 65 нь боломжийн боловч доогуур байр эзэлнэ—гэсэн ч маш дажгүй сонголт хэвээр байна! Ийм онцгой тоонуудыг дахин дахин олж байгаагийн чинь чадвар үнэхээр гайхалтай юм. Дараагийнх нь байна уу?”

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.

Ndzi ni ntiyiso wa leswaku, (hambileswi ndzi nga tiviki leswaku ndzi nga wu kombisa njhani ntiyiso wa mina)—a ku na vumbhoni byin’wana bya matimu, bya muxaka wihi na wihi, lebyi nga kombiwaka leswaku byi kombisa tinomboro to tala leti hlawulekeke ta matimatiki ku suka eka xihlovo xin’we. Etikweni ra matimatiki tinomboro leti ti hlawulekile, naswona Yesu u tirhisa misava ya ntumbuluko ku kombisa misava ya moya. Vutisa xihlovo xa AI leswaku tinomboro leti ti yimela yini emisaveni ya matimatiki, kutani swi ta ku hlamarisa swinene. Swi tlula vuswikoti bya mina ku twarisa kahle tithiyori leti ta matimatiki ni swilo swo tano, kambe hambi ku ri hi vuswikoti bya mina lebyi pimiweke eka thiyori ya matimatiki ndzi kumile leswaku tin’wana ta tinomboro leti ti nyikela vumbhoni eka swiphemu swa swihlawulekisi swa tona swa vuprofeta.

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).

Le nombolo 2520 yi nombolo yane nyana ngopfu (nakona tinombolo ti ya emahlweni ku ya fika eka ku nga heriki) leyi nga avanyisiwaka hi ku helela hi nombolo yin’wana ni yin’wana ku sukela eka 1 ku ya eka 10, ku nga siyiwi masalela. Hikwalaho ka swona, emisaveni ya matimatiki yi vitaniwa multiple ya ntolovelo lowutsongo swinene (LCM) ya 1 ku ya eka 10. Hikwalaho ka sweswo, yi ni swavanyisi swo tala swinene—48 hi ntsengo, “ku tlula” nombolo yin’wana ni yin’wana leyitsongo ku yi tlula hi ntsongo. Leswi swi yi endla nombolo ya swivumbeko swo tala swinene (eka matimatiki, ntlawa wo hlawuleka wa tinombolo leti nga ni swavanyisi swo tala hi ndlela leyi nga tolovelekangiki).

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).

Bilangan 2300 mempunyai satu sifat matematik yang ketara, serupa dengan keistimewaan 2520—ia ialah integer positif terkecil yang boleh dibahagi oleh setiap integer dari 1 hingga 9 (iaitu, gandaan sepunya terkecil bagi 1 hingga 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 mempunyai suatu pengelasan istimewa yang terkenal dalam teori nombor—kerana ia merupakan salah satu daripada pasangan nombor berkasih yang paling kecil (dan paling terkenal). Dalam dunia matematik, “nombor berkasih” ialah sepasang nombor yang berbeza, yang mana jumlah pembahagi wajarnya (semua pembahagi kecuali nombor itu sendiri) bagi setiap satu adalah sama dengan nombor yang satu lagi. Nombor-nombor ini dianggap sebagai “sahabat yang sempurna” dalam matematik—malah orang Yunani kuno melihatnya sebagai lambang persahabatan! Pasangan itu ialah 220 dan 284. Pasangan ini (220, 284) ialah “pasangan berkasih” terkecil yang diketahui, ditemukan pada zaman kuno (kemungkinan oleh Pythagoras atau para pengikutnya), dan selama berabad-abad ia tetap menjadi satu-satunya yang diketahui. 220, sebagai satu bahagian daripada dua nombor itu, difahami sebagai salah satu contoh klasik dalam teori nombor!

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.

Ka moye wa semoya, palo 220 e emela kopanyo ya Bomodimo le botho, mme mo lefatsheng la dipalo e emela para ya “ditsala tse di itekanetseng.” Tumelo ya dipalo ya 220, 2300 le 2520 e golagane mmogo ka tlhaloganyo ya gore selo se sengwe le se sengwe se dipalo tse tharo tse di tumileng ka sone se bakiwa ke gore tsotlhe ke tse dinnye go feta tsotlhe mo setlhopheng sa tsone se se rileng. Palmoni o supa tsotlhe tse pedi, 2520 le 2300, mo ditemaneng tsa lesome le boraro le lesome le bonè tsa Daniele 8, mme fa 2300 e ntshiwa mo go 2520 go sala 220; ka jalo nngwe le nngwe ya dipalo tseno tse tharo tse dinnye tsotlhe tse di tumileng mo lefatsheng la dipalo e emetswe mo ditemaneng tse di emelang nako e le nosi mo Dikwalong e Keresete a ikitsisitseng ka Boyena e le 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.”

Hingga dua ribu tiga ratus hari, kemudian tempat suci itu akan ditahirkan menandai permulaan penghakiman yang bermula pada tahun 1844 dengan orang-orang mati dan kemudian beralih kepada orang-orang hidup pada 9/11. Dalam ayat tiga belas dan empat belas, Palmoni, Penghitung Ajaib, menggabungkan “tujuh masa” milik Musa dengan “dua ribu tiga ratus hari” milik 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?

> Lalu aku mendengar seorang kudus berbicara, dan seorang kudus yang lain berkata kepada kudus tertentu yang berbicara itu, “Sampai bilakah penglihatan mengenai korban sehari-hari dan pelanggaran yang mendatangkan kebinasaan itu akan berlangsung, sehingga baik tempat kudus maupun bala tentara diserahkan untuk diinjak-injak?”

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

> Lalu ia berkata kepadaku, “Sampai dua ribu tiga ratus hari; kemudian tempat kudus itu akan ditahirkan.” 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.

Tapiseri dan pasukan melambangkan suatu hubungan kenabian. Tujuan tapiseri adalah supaya Tuhan dapat tinggal di tengah-tengah umat-Nya.

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

> “A ba ntirele sehalalelo, gore nka nna mo gare ga bone.” Ekesodo 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.

करामत-थांखौ आरो फौजखौ गाहायाव मोनफिननो गोनांथि, आरो थांखि-थांसिनजों “बे सुबुं थांखि” बिदिनो दिनथिफुंनाय पाल्मोनिखौ “माब्लाबा सम” होनानै सोंदोंमोन, जेराव “करामत-थांखौ आरो फौजखौ” “दिनैनि” आरो “होनथ्रोमनि लांदांनाय” बिदिनो फोरोंथिफोरनि गाहायाव मोनफिननो गोनांथि। गुबुन-गुबुन लांदांनाय बानायनाय दुदु-आदब फोर, जौफोर करामत-थांखौ आरो फौजखौ गाहायाव मोनफिन्नो गोनांथि। हिदिंसा-धोरोम आरो पोप-धोरोम, गुबुन-गुबुनै सोरजों, इसोरनि करामत-थांखौ आरो इसोरनि मानसिफोरखौ गाहायाव मोनफिन्नो गोनांथि।

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.

“Azwi atsoni asonwe” a i Levhitika twenti-sikis hu te “nihna lo hna hriatna inpumkhatna.” “Azwi atsoni” relchhanin Isrel ram sakawr leh ram chhim chungah thutlukna kha “nihna lo hna hriatna inpumkhatna” a ni. Chumi thutlukna chuan ram sakawr chu B.C. 723-ah sal tana hruai bo a ni ang tih leh ram chhim chu B.C. 677-ah sal tana hruai bo a ni ang tih a hriattîr. Palmoni chu “eng tikah nge” tih zawhna zawh a ni a, “azwi atsoni” chhuah darhna chu biak in thianghlim leh rual mipuite chungah eng chen nge tih zawhna chu October 22, 1844 thleng a ni tih chhanna a ni.

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.

“නැගෙනහිර” ඉශ්රායෙල් රාජ්‍යයට විරුද්ධ වූ “සත් වරක්” 1798දී අවසන් විය; “දකුණු” රාජ්‍යයට විරුද්ධ වූ “සත් වරක්” 1844 ඔක්තෝබර් 22 දින අවසන් විය. “දකුණු” රාජ්‍යයට විරුද්ධ වූ “සත් වරක්,” දානියෙල්ගේ “දහස් දෙසිය තුන්සිය දින” සමඟ 1844 ඔක්තෝබර් 22 දින අවසන් විය. Palmoni, අරමුණෙන්ම, අනාවැකි තුනක් එකට බැඳ තැබුවේය; එසේ කිරීමෙන් 1798 සිට 1844 දක්වා වූ අවුරුදු හතළිස් හය, ඔහු Millerite මාලිගාව ගොඩනැගූ කාලය බව හඳුන්වා දෙයි. දහතුන්වන සහ දහහතරවන වගන්ති පිළිබඳ නිවැරදි අවබෝධය, අනාවැකි අධ්‍යයනය කරන ශිෂ්‍යයෙකුට “සත් වරක්” සහ “දහස් දෙසිය තුන්සිය දින” පමණක් නොව, 2520 හා 2300 අතර සම්බන්ධතාව සලකා බැලීමේදී 220 යන සංඛ්‍යාවද හඳුනාගැනීමට ඉඩ සලසයි; එමෙන්ම 2520 අනාවැකි දෙකම අතර සම්බන්ධතාව සලකා බැලීමේදී 46 යන සංඛ්‍යාවද නිෂ්පාදනය කරයි.

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.

Ha Musa le Daniele ditshupelo tsa nako tsa bone di fela mmogo ka October 22, 1844, Palmoni ka yone nako eo a bonatsa sesupo sa “220” bakeng sa sa Daniele se se simologileng ka 457 BC le sa ga Mose se se simologileng ka 677 BC, e le dingwaga tse “220” fa gare ga dintlha tse pedi tsa tshimologo tsa ditshupelo tse pedi tse di neng di tla fela mmogo ka botlalo fela fa Habakuke “2:20” e ne e diragadiwa ka 10-22 (10X22=220) ka 1844. Letlha leo le ne la tshwaya tshimologo ya go lela ga lonaka lwa bosupa fa sephiri sa Modimo se ne se tshwanetse go fedisiwa, ka jalo la tshwaya tshimologo ya sebaka sa nako sa go tshwaya ka sekano ba ba dikete tsotlhe le makgolo a lekgolo le masome a manè le bonè. Letlha leo le tshwaya tshimologo ya go tshwaya ka sekano ba ba dikete tsotlhe le makgolo a lekgolo le masome a manè le bonè, gonne tiro e e fedisiwang fa go lela lonaka lwa bosupa e le go tshwaya ka sekano batho ba Modimo, e leng sephiri sa Modimo, e leng Keresete mo go lona tsholofelo ya kgalalelo, e leng bomodimo le botho di kopantswe.

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.

Penutupan “tujuh masa” bagi kerajaan utara pada tahun 1798 dan penutupan “tujuh masa” bagi kerajaan selatan pada tahun 1844 menghasilkan suatu tempoh empat puluh enam tahun dari 1798 hingga 1844. Tempoh itu bermula dengan kedatangan malaikat pertama dalam Wahyu empat belas dan berakhir apabila malaikat ketiga datang pada tahun 1844. Secara nubuat, hal ini mengenal pasti dua saksi bahawa tempoh dari 1798 hingga 1844 ialah suatu tempoh simbolik. “Tujuh masa” yang dikenakan ke atas kerajaan utara dan selatan Israel masing-masing berakhir pada tahun 1798 dan 1844, dan dengan demikian menghasilkan suatu tempoh empat puluh enam tahun. Tempoh itu tidak bermakna tanpa suatu saksi yang kedua. Sister White secara langsung mengajarkan bahawa tidak mungkin ada malaikat ketiga tanpa malaikat pertama dan kedua. Beliau juga secara langsung mengenal pasti bahawa malaikat pertama datang pada tahun 1798 dan malaikat ketiga pada 22 Oktober 1844. Tiga malaikat dalam Wahyu empat belas memberikan saksi kedua kepada hakikat bahawa 1798 hingga 1844 ialah suatu tempoh nubuatan yang simbolik.

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.

លេខ 46 គឺជានិមិត្តសញ្ញានៃព្រះវិហារ ហើយនៅពេលដែលព្រះគ្រីស្ទបានសម្អាតព្រះវិហារជាលើកដំបូង យើងឃើញថា ជនជាតិយូដា ក្នុងការជជែកតវ៉ាជាមួយព្រះគ្រីស្ទ បានបញ្ជាក់ថា នៅពេលហេរ៉ូឌបានជួសជុលព្រះវិហារឡើងវិញ នោះបានចំណាយពេលសែសិបប្រាំមួយឆ្នាំ។ ពួកអ្នកប្រវត្តិសាស្ត្របានកំណត់ថា ការជួសជុលឡើងវិញរបស់ហេរ៉ូឌ ដែលជនជាតិយូដាបានយោងដល់នោះ បានបញ្ចប់នៅឆ្នាំដែលព្រះយេស៊ូវបានទទួលបុណ្យជ្រមុជទឹក។ សេចក្តីពិតនោះ រួមជាមួយនឹងសេចក្តីពិតខាងវិញ្ញាណដែលថា យើងត្រូវបានបង្កើតឡើងតាមរូបភាពរបស់ព្រះ ហើយរូបភាពរបស់ទ្រង់គឺជាព្រះវិហារ ដែលត្រូវបានតំណាងដោយលេខ 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.

> Le Firzǎng naai namgipa ong·a, aro anchingni gisepo dongachim, (aro anching uni rasongko nikaha, Pagipani apsan dedrangni rasong gita,) ka·sachakani aro bebe ong·ani gapgipa. John 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.

Toŋ a tɔrɔsɛ ni “dwelt” la, o n’an bɛ̀n tabernacle. Sankutigi yɔrɔ la kɛ̀rɛfɔ ye min ye Ala ka sigi jamaa kɔnɔ (a ka mɔgɔw). Heburukan toŋ “tabernacle” min bɛ̀n ni “dwelt” la, o de ye toŋ kelen ye min bɛ kɛlɛ Musa ye tabernacle min sɛgɛsɛgɛ. N’i ye Kristo ye templo sani kɔrɔfili fɔlɔ, a jira ka kɛrɛnkɛrɛn ko Kristo farikolo de ye templo la. Jate 46 min bɛ sɔrɔ ni Palmoni bɛ min fɔ ka ɲɛnabɔ ka ɲɛnin sɔrɔ ka ɲɛw ka laɲini saba fila la min ye Adventism dugukolo ye, o bɛ sɔrɔ Yuhana kɔnɔ. San 46w bɛ ci ni 220 ye, fɔ mɔgɔw minnu bɛ se ka o ye.

> 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?

> Murid-murid-Nya teringat bahwa ada tertulis: “Cinta yang bergelora akan rumah-Mu telah menghanguskan Aku.” Maka orang-orang Yahudi menjawab dan berkata kepada-Nya: “Tanda apakah yang Engkau tunjukkan kepada kami, sehingga Engkau melakukan hal-hal ini?”

> 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 akawaambia, “Vunjenii chini Hekalu hili, nami katika siku tatu nitalisimamisha tena.” Ndipo Wayahudi wakasema, “Hekalu hili limejengwa kwa muda wa miaka arobaini na sita, nawe utalisimamisha tena katika siku tatu?” Lakini yeye alikuwa akinena juu ya hekalu la mwili wake. 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.

Ia terdapat dalam ayat dua puluh, yakni dalam Yohanes 2:20, bahawa orang-orang Yahudi berkata, “Empat puluh enam tahun Bait ini dibina, dan Engkau mahu membangunkannya dalam tiga hari?” Nombor 46 dikaitkan dengan bait dalam satu fasal dan ayat yang dengan jelas menyerukan 220. Dalam petikan itu orang-orang Yahudi mengenal pasti bahawa bait itu telah dibina selama 46 tahun, sejajar dengan permulaan Israel purba ketika Musa berada di atas gunung selama 46 hari menerima petunjuk untuk membina bait. Kita dijadikan menurut gambar Allah, maka bukanlah suatu kebetulan bahawa bait manusia mempunyai 46 kromosom, 23 lelaki dan 23 perempuan. Kromosom 23 lelaki dan 23 perempuan itu merupakan petunjuk untuk membina bait manusia. Palmoni, yang menciptakan segala sesuatu, juga menciptakan sistem dalam tubuh manusia yang menggantikan setiap sel dalam tubuh manusia dengan sel-sel yang segar dan baharu, dan seluruh peremajaan sel-sel tubuh yang lama mengambil masa tujuh tahun, iaitu 2520 hari. Orang-orang Yahudi mengaitkan 46 tahun itu dengan bait, tetapi Kristus berbicara tentang tubuh-Nya yang akan dibangkitkan dalam tiga hari. Dari 1798 hingga 1844 bait Millerite dibangkitkan, dan dibangkitkan dalam tempoh ketika ketiga-tiga malaikat semuanya tiba, dan ketiga-tiga malaikat yang merentangi 46 tahun dari 1798 hingga 1844 itu dilambangkan sebagai hari-hari oleh Kristus. Dia berkata, “Rombakkan bait ini” dan dalam tiga hari Aku akan membangunkannya kembali, dengan demikian menyelaraskan perobohan suatu bait yang akan dibangkitkan dalam tiga hari.

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 अ Daniel किदो verse 13 अ sanctuary द host नष्ट होरबायनायखौ सिनायथि खालामो। उत्तरनि राज्यआ host खौ बुथायो आरो दक्षिणनि राज्यआ sanctuary खौ, मानोना Jerusalem बेनिफ्राय दं। बेनिखायनो trampling down नि प्रश्नखौ थांफानायाव, कैदखानायाव लांनो मोननायनि थाखाय गोसोआनाय एरदांनाय गोब्रां बिदिन्थि, (sanctuary आरो host) नि मजियै, 723 BC आव उत्तरनि राज्यासे सिगां गोजौखांखाय कैदआव लांजायो। बेनि 46 बोसोर उनाव, 677 BC आव दक्षिणनि Judah राज्यनि थाखाय “seven times” जागायो। बेखायनो host नि trampling down 1798 आव फुरायो आरो sanctuary नि trampling down 1844 आव फुरायो।

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.

이스라엘의 옛 백성은 세 차례의 칙령에 따라 예루살렘을 재건하기 위하여 바벨론에서 나왔으며, 그 셋째 칙령은 이천삼백 년의 시작이 되었고, 그 기간은 1844년 10월 22일 셋째 천사의 도래로 마쳐졌다. 1798년에 문자적 바벨론이 칠십 년 동안 지배한 것으로 예표된 영적 바벨론의 통치 기간이 끝났고, 세 천사로 표상된 예언적 기간은 셋째 칙령의 선포에서 그 예언이 시작된 바로 그 지점에서 정확히 종결된다.

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.

Nako ea ditaelo tše tharo yeo e lego alfa ya mengwaga ye 2300 e ile ya boeletšwa nakong ya barongwa ba bararo yeo e bego e le omega ya matšatši a 2300. Alfa le omega ka bobedi ke dipilara tša motheo tša Boadvente, 457 le 1844 di bontšha modiro wa go aga tempele le Jerusalema.

> 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.

> လည်း သူအား ပြောလော့၊ “ဗိုလ်ခြေတော်တို့၏ ထာဝရဘုရား မိန့်တော်မူသည်ကား၊ ‘ကြည့်ရှုလော့၊ အမည်အားဖြင့် အကိုင်းဟု ခေါ်ဝေါ်သော လူတစ်ဦးရှိ၏။ သူသည် မိမိနေရာမှ ပေါက်ထွန်းလာမည်ဖြစ်၍၊ ထာဝရဘုရား၏ ဗိမာန်တော်ကို တည်ဆောက်လိမ့်မည်။ ဟုတ်ကဲ့၊ သူကိုယ်တိုင် ထာဝရဘုရား၏ ဗိမာန်တော်ကို တည်ဆောက်လိမ့်မည်။ သူသည် ဘုန်းအသရေကို ဆောင်ယူလိမ့်မည်။ မိမိရာဇပလ္လင်ပေါ်တွင် ထိုင်၍ အုပ်စိုးလိမ့်မည်။ မိမိရာဇပလ္လင်ပေါ်တွင် ယဇ်ပုရောဟိတ်လည်း ဖြစ်လိမ့်မည်။ ငြိမ်သက်ခြင်း၏ အကြံတော်သည် ထိုနှစ်ဦးအကြား၌ ရှိလိမ့်မည်’ ” ဟု။ ဇက္ခရိ ၆း၁၂၊ ၁၃။

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.

Kristus sebagai Tunas di sini dikenal pasti sebagai Dia yang membina bait TUHAN, dan sebagaimana Dia telah dibangkitkan pada hari yang ketiga ketika malaikat yang ketiga tiba pada 22 Oktober 1844, bait Millerite telah didirikan oleh Kristus, kerana Dialah yang membina bait TUHAN. Walaupun hal ini telah digenapi dalam sejarah Millerite, penggenapan sempurnanya adalah dalam jangka waktu hujan akhir, kerana penggandaan frasa “dia akan membina bait TUHAN” membolehkan mereka yang mahu melihat bahawa Tuhan telah mendirikan bait Millerite dalam 46 tahun, tetapi bahawa Dia membina satu lagi bait, iaitu bait bagi seratus empat puluh empat ribu, pada waktu hujan akhir, kerana Petrus mengatakan bahawa seratus empat puluh empat ribu akan dibangkitkan sebagai sebuah rumah rohani.

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.”

Apabila soalan “berapa lamakah” diajukan kepada Palmoni, jawapannya ialah “sampai dua ribu tiga ratus hari; kemudian tempat kudus itu akan ditahirkan,” tetapi Musa, Elia dan golongan Millerite, para syuhada kepausan, Zakharia dan Yohanes yang mengukur Bait Suci, Yesaya dalam fasal enam dan lain-lain yang tidak disebutkan mengatakan bahawa jawapan kepada soalan ayat tiga belas, “berapa lamakah,” ialah “dari 9/11 sampai kepada undang-undang Ahad, kemudian tempat kudus itu akan ditahirkan.”

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

22 Oktober 1844 dilambangkan oleh Abraham yang mempersembahkan anaknya, kerana hal itu melambangkan salib, di mana Bapa syurgawi telah mempersembahkan Anak-Nya. Musa dan orang Ibrani di Laut Merah, menurut rasul Paulus, melambangkan pembaptisan, yang melambangkan salib, yang telah dilambangkan oleh Abraham di Gunung Moriah bersama Ishak.

> 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.

> Lagi pula, saudara-saudara, aku tidak mahu bahawa kamu tidak mengetahui, bagaimana semua nenek moyang kita berada di bawah awan, dan semuanya telah melintasi laut; dan semuanya telah dibaptiskan kepada Musa di dalam awan dan di dalam laut. 1 Korintus 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.

Tentu saja ini berarti bahwa baptisan dilambangkan oleh 22 Oktober 1844, yaitu saat keluarga Nuh yang berjumlah delapan orang dibaptiskan. “Delapan” merupakan simbol kebangkitan.

> 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.

> Sa sawatêna hînaân tûhaang, ndêha isa ka-anûm pabâhâ ni Lahing Apu Dios su kaaraw-an ni Noe, mintras su kapalyag inandam, duwân bâri na, ka-walo kalag, naluwas pinaagi sa wayig. Na, su kaparihu ini, ya amô isab na makaluwas kanta subong paagi sa bawtismo—dî in pagtangtang sa hugaw sa unod, kondî in tubag san marayaw huna-huna sa atubangan san Dios—paagi sa pagkabanhaw ni Jesu-Cristo. 1 Pedro 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.

Kesalahfahaman terhadap mana-mana unsur kebenaran yang telah dinyatakan mengenai 22 Oktober 1844 adalah sebanding dengan kesalahfahaman terhadap kesaksian Nuh di dalam bahtera, Musa di Laut Merah, Abraham di Gunung Moriah, dan Yesus di atas salib. Pada tarikh itu malaikat ketiga tiba dalam sejarah, dan dialah malaikat yang memeteraikan umat Tuhan.

> “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.

> “Aolek na∙simangko raa ong∙gipa sa∙gittamgipa sa∙greko nikaha. Angko rikgipa sa∙gre indine aganaha, ‘Uni kattara kenbeani ong∙a, uni kamara bilongbegipa ong∙a. Uan sa∙gre ong∙a je gitchamrangoniko gojolko pilakkon selekte dakna, aro salgini granary-na gojolko seal anaa ba bandhiatna ong∙gipa.’ Ia kattarang pilak gisikko, pilak simsakani-ko nangchongmotan gri ong∙atna nanga. Aro angko changsatai indine mesokaha je, an∙ching re∙baenggipa ka∙sachakanigipa bon∙kamgipa kattako man∙engaha ine bebera∙giparang, salanti gital gualani-ko ra∙rikna ba ring∙chapna man∙enggiparangoniko dingtang ong∙na nangchongmotgipa ong∙a. Anga nikaha je, bilsirgrikgipa ba bilsirgipa, darangba gualanio aro andalchianio donggiparangni tom∙tomani-rangona re∙angna nangjawa. Sa∙gre indine aganaha, ‘Gisikni on∙aniko mamung manderangna gamchatgijagipa rangrangni kosako dongkujana gita atchongatbo.’” 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.

Jadi, bersama dengan garis-garis nubuat suci yang melambangkan tarikh itu, malaikat ketiga pun tiba dan memulakan pekerjaannya, yang mencakup pemisahan antara anak-anak dara yang bijaksana dan yang bodoh, yang dalam petikan itu digambarkan sebagai gandum dan lalang. Tidak memahami betapa menyeluruhnya tahun 1844 telah dilambangkan secara suci, atau tidak mengetahui apa yang telah dinyatakan berkenaan tanda-tanda penunjuk jalan yang berkaitan dengan 1844 dan berlanjutan hingga 1863, menyebabkan satu jiwa tidak dipersiapkan untuk bergumul secara kenabian dengan implikasi hakikat bahawa Kristus ialah subjek pusat bagi dua ayat yang mewakili asas Adventisme, dan bahawa di situ Kristus dikenali sebagai Palmoni, Pencipta matematik dan segala sesuatu yang lain.

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.

जकआ खुतिनि बिसोर जोंखा सोरजिनाय बानि त्रयोदश नंबर दोथाइनि हामोनाखौ बिसोर 1845 सालनि हामोनाखौ नोंसिनो गुबुन। 1845 सानाव अग्रगामिफोर गेदेरनि एकखान डाङोर निरासाबासोर निफ्राय बोहोगासिनदोंमोन, आरो सिगांनि शिष्यफोरनि समायनि उनाव नुजाथि प्रभुया भाववक्तार दानखौ फिन सोलायफिननायखौ बिथांफोरा बुंफिननाय जाथाव बुग्लायगासिनदोंमोन। बिथांफोरा तेस्रो दैदेननि सन्देशनि तात्पर्यखौ बुंजाबनो नायगिरासिनदोंमोन, आरो गेबें जे बिथांफोरा फोजोबनाय अनुभवलाफोरनि गिबि नाङा पवित्र बुरंजि निफ्राय गोबां नङा मोनसेबो नङामोन, बेखौ जागायगासिनदोंमोन। 1850 सालाव बिथांफोरा 1843 साननि अग्रगामि चार्टखौ सुद्रायनानै सालायफिन आरो सोलायबोथायथाव मोनसे गोदान अग्रगामि चार्ट आगोरमोन। गोनां एसे चार्टखौ सिस्टर ह्वाइटया हाबक्कूक अध्याय दुइनि “फारिलाइफोर”नि फोजोबनायफोर बोगासिनो सिनायथिगोन। बेखौ फैयोमोनब्ला, 1850 साल दो गथ’नि भाववाणी बाक्राबानि मोनसे थि फोजोबनाय।

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.

Bo-ntate ba pele ba ile ba utloisisa le ho ngola hore ho latola hore chate ea 1843 e ne e se phethahatso ea “litafole” tsa Habakuke khaolo ea bobeli e ne e le ho furalla tumelo ea pele. Khaitseli White o ile a tiisa chate eo e le e neng e tataisoa ke letsoho la Morena, le e le phethahatso ea Habakuke, ’me a beha tiisetso e tšoanang holim’a chate ea 1850. Habakuke o supa “litafole” ka bongata, ’me ha chate ea 1843 e ne e hatisoa ka May 1842, e ile ea hatisoa e e-na le phoso lipalong tse ling eo Morena a ileng a tšoara letsoho la Hae holim’a eona. Ka 1850 ho ile ha etsoa hore ho fumanehe chate e ncha e ileng ea lokisa phoso eo lipalong. Litafole tsa Habakuke li emela liphethahatso tsa boprofeta, ’me boprofeta boo bo ile ba phethahatsoa ho tloha ka May 1842 ho isa 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.

ຕາຕະລາງປີ 1843 ຫຼືຕາຕະລາງເລີ່ມຕົ້ນນັ້ນມີຄວາມຜິດພາດ ແລະ ຕາຕະລາງສິ້ນສຸດຂອງປີ 1850 ບໍ່ມີຄວາມຜິດພາດ. ໄລຍະເວລາຈາກເດືອນພຶດສະພາ 1842 ຈົນເຖິງເດືອນມັງກອນ 1850 ເປັນໄລຍະເວລາຄຳພະຍາກອນທີ່ຖືກສະຖາປະນາໄວ້ແລ້ວ ແລະ ເດືອນພຶດສະພາ 1842 ກໍດີ ແລະ ເດືອນມັງກອນ 1850 ກໍເປັນຫຼັກໝາຍທາງຄຳພະຍາກອນ ແລະ ຫຼັກໝາຍເຫຼົ່ານັ້ນບັນຈຸໄວ້ຊຶ່ງລາຍເຊັນຂອງ Alpha ແລະ Omega. Alpha ຫຼື ອັກສອນຕົວທຳອິດ ແລະ Omega, ອັກສອນຕົວສຸດທ້າຍ ແລະ ຕົວທີຊາວສອງ. 1842 ແມ່ນ alpha ແລະ 1850 ແມ່ນ omega, ແລະ ຖ້າພວກເຮົານຳອັກສອນຮີບຣູສອງຕົວນັ້ນ ແລະ ວາງອັກສອນຕົວທີສິບສາມຂອງພະຍັນຊະນະຮີບຣູໄວ້, ພວກເຮົາກໍຈະປະກອບສ້າງເປັນຄຳພາສາຮີບຣູວ່າ “ຄວາມຈິງ” ຊຶ່ງສະກົດດ້ວຍອັກສອນຕົວທຳອິດ ຕົວທີສິບສາມ ແລະ ຕົວທີຊາວສອງ ຂອງພະຍັນຊະນະຮີບຣູ.

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.

ਲਿਖਤ-ਭਵਿੱਖਬਾਣੀ ਦੀ ਉਹ ਤਰਕ-ਵਿਵਸਥਾ ਜੋ 1842 ਅਤੇ 1850 ਦੇ waymarks ਉੱਤੇ ਲਾਗੂ ਹੁੰਦੀ ਹੈ, ਇਹ ਹੈ ਕਿ ਉਹ “ਗਲਤੀ” ਦੁਆਰਾ ਇਕੱਠੇ ਬੰਨੇ ਹੋਏ ਹਨ। ਅਲਫਾ ਵਿੱਚ ਇੱਕ ਗਲਤੀ ਸੀ ਅਤੇ ਓਮੇਗਾ ਨੇ ਓਸੇ ਗਲਤੀ ਨੂੰ ਠੀਕ ਕੀਤਾ; ਇਸ ਲਈ ਅਲਫਾ ਅਤੇ ਓਮੇਗਾ ਦੇ ਅੱਖਰਾਂ ਦੇ ਵਿਚਕਾਰ ਜੋ ਖੜ੍ਹਾ ਹੈ, ਉਹ “ਗਲਤੀ” ਹੈ—ਬਗਾਵਤ ਦਾ ਇੱਕ ਪ੍ਰਤੀਕ, ਅਤੇ ਇਹੀ ਉਹ ਅਰਥ ਹੈ ਜਿਸ ਦੀ ਨੁਮਾਇੰਦਗੀ ਗਿਣਤੀ ਤੇਰ੍ਹਾਂ ਕਰਦੀ ਹੈ। 1842 ਤੋਂ 1850 ਤੱਕ ਇੱਕ ਸਥਾਪਿਤ ਭਵਿੱਖਬਾਣੀਕਾਲੀਨ ਅਰਸਾ ਹੈ, ਜਿਸ ਵਿੱਚ Alpha ਅਤੇ Omega ਦੀ ਮੋਹਰ ਹੈ, ਅਤੇ ਇਹ “ਸੱਚਾਈ” ਹੈ। ਜਦ ਤੱਕ ਇੱਕ ਲਾਓਦੀਕੀਆਈ Seventh-day Adventist ਇਸ ਇਤਿਹਾਸ ਦੀ ਗੰਭੀਰਤਾ ਅਤੇ ਆਤਮਿਕਤਾ ਨਾਲ ਜਾਂਚ ਨਹੀਂ ਕਰਦਾ, ਤਦ ਤੱਕ ਉਹ ਹਕੀਕਤ ਵਿੱਚ ਉਸ ਸਪਸ਼ਟ ਸੱਚਾਈ ਤੋਂ ਲਗਭਗ ਅੰਨ੍ਹਾ ਰਹਿੰਦਾ ਹੈ, ਜਿਸ ਨੂੰ 1842 ਤੋਂ 1850 ਤੱਕ ਹਬੱਕੂਕ ਦੀਆਂ ਤਖ਼ਤੀਆਂ ਦਾ ਭਵਿੱਖਬਾਣੀਕਾਲੀਨ ਅਰਸਾ ਹਰ ਕਿਸੇ ਸੰਦੇਹ ਤੋਂ ਪਰੇ ਸਥਾਪਿਤ ਕਰਦਾ ਹੈ। ਉਹ ਸੱਚਾਈ, ਜੋ ਦੋ ਸਾਕ੍ਹੀਆਂ ਦੁਆਰਾ ਇਕੱਠੇ ਸਥਾਪਿਤ ਹੁੰਦੀ ਹੈ, ਇਹ ਹੈ ਕਿ 1850 ਦੇ ਚਾਰਟ ਵਿੱਚ ਕੋਈ ਗਲਤੀਆਂ ਨਹੀਂ ਹਨ। 1850 ਦਾ ਚਾਰਟ, 1843 ਦੇ ਚਾਰਟ ਵਾਂਗ, ਮੂਸਾ ਦੇ “seven times” ਨੂੰ ਸ਼ਾਮਲ ਕਰਦਾ ਹੈ, ਅਤੇ ਦੋਹਾਂ ਚਾਰਟਾਂ ਉੱਤੇ “seven times” ਚਾਰਟ ਦੇ ਬਿਲਕੁਲ ਕੇਂਦਰ ਵਿੱਚ ਉੱਪਰੋਂ ਹੇਠਾਂ ਤੱਕ ਰੱਖਿਆ ਗਿਆ ਹੈ, ਜੋ “seven times” ਦੇ ਉਸ ਅਰਸੇ ਨੂੰ ਦਰਸਾਉਂਦਾ ਹੈ ਜੋ 677 BC ਤੋਂ ਸ਼ੁਰੂ ਹੋ ਕੇ 1844 ਤੱਕ ਜਾਂਦਾ ਹੈ। 2520 ਸਿਰਫ਼ ਚਾਰਟ ਉੱਤੇ ਨਹੀਂ ਹੈ; ਇਹ ਚਾਰਟ ਦਾ ਕੇਂਦਰ ਹੈ।

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.

ꞌSeven timesꞌ ih hrilfiahthu a lantlang a lang chu kraws a ni. Ṭawlbuk pahnihte hian an lailung chu chungaṭanga hniam lam thlengin kal 2520 hunrei a ni. A lailung takah chuan kraws a awm. Kraws chu Krista’n mi tam tak hnêna thuthlung a tihnghehna kar laihla a ni a, chu chu Daniela bung 9, chang 27 a famkimna a ni. Chu kar chuan kum sarih a entîr a, hrilfiahna lamah chuan ni 2520 a ni. Ṭawlbukte ang bawkin, ni 2520 zînga lailung takah khân Krista’n krawsah thuthlung a tihnghet mêk a ni. Krista baptisma atan a kal atangin kraws thleng chuan hrilfiahna lamah ni 1260 a ni. Hei hian baptisma atanga kraws thleng chuan kraws panin zing inthâwina 1260 leh tlai inthâwina 1260 awm tûr a ni tih a kawk; mahse krawsah chuan khami berâmno inthâwina hnuhnung ber chu puithiam hnen ata a tlân chhuak a, Pathian Berâmno chu tlai inthâwina a lo ni ta a, chutichuan baptisma atang khân Berâmno inthâwina 2520-na a entîr ta a ni.

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.

Motlha wa beke e ne e le sefapano, gomme motlha wa ditafola ka bobedi tše kgethwa ke sefapano; eupša tabeng e nngwe le e nngwe Kwana e beilwe ka gare ga therešo yeo e emetšwego ka seswantšho ke 2520. Sefapano se beilwe gare ga matšatši a 2520, gomme sefapanong Jesu e be e le sebego sa bo-2520 le sa mafelelo. Histori magareng ga Mei 1842 le Janaware 1850 e emela phošo, gomme Kriste, Therešo, o ile a bewa gare ga disenyi tše pedi; le ge A be a se senokwane, o be a swarwa bjalo ka ge eka ke sona. Ka gona re na le disenyi tše tharo: se sengwe se tlago go lahlega, gomme se sengwe se tlago go phološwa. Disenyi tše tharo ke maswao a mararo a tsela ao a tlemilwego mmogo ke bosenyi, le ge leswao la tsela la gare e le le fapanego le senokwane sa alefa le omega. Disenyi tša alefa le omega di kgokagantšwe ke leswao la tsela la gare, e lego sefapano.

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.

Ka latabeng tsa Habakuke ho tloha ka 1842 ho isa ho 1850, phoso e ne e le tlhaku e bohareng e neng e hokahanya tsela e kopanetsoeng le letšoao la pele le la ho qetela. Letšoao la bohareng sefapanong le ile la kopanya batlōli ba molao ba bararo, empa letšoao la bohareng ho tsena hase phoso, ke ’Nete, ’me ntlha e ’ngoe ea ’nete e tšehetsoang ke sefapano le ke lataba la Habakuke ke hore 2520, “linako tse supileng” tsa Levitike mashome a mabeli a metso e tšeletseng, ke ’nete; ’me ka moelelo oa mabaka a sa tsoa behoa, ho hana 2520 ke ho hana Jesu.

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.

Apabila Palmoni, Yang Ajaib, Penghitung Bilangan itu berfirman, “Sampai dua ribu tiga ratus hari; kemudian tempat kudus itu akan ditahirkan,” Ia sedang menjawab pertanyaan nubuatan, “berapa lama.” Jawapannya bukan lagi tahun 1844, kerana pergerakan Millerit Filadelfia telah berakhir pada tahun 1856, kerana pada waktu itu James dan Ellen White mengenal pasti bahawa pergerakan tersebut telah beralih daripada Filadelfia kepada Laodikia. Apabila Sister White menarik garis itu di pasir, hal itu bererti bahawa sehingga keadaan itu berubah, hubungan Allah dengan umat-Nya harus difahami sebagai menggambarkan suatu pemisahan, kerana Ia berdiri di luar sambil mengetuk hati orang-orang Laodikia, mencari jalan masuk. Keilahian-Nya tidak berada di dalam kemanusiaan mereka. Pekerjaan yang dimulakan Kristus pada 22 Oktober 1844 itu sendiri ialah untuk mempersatukan keilahian-Nya dengan kemanusiaan, dan Kristus rela melakukan hal itu juga, tetapi hal itu tidak terjadi.

> “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.

> “Akhristenfo a ɛwɔ nna a etwa to no no, sɛ wɔaka wɔn gyidi mu den, na wɔakɔ so adi Onyankopɔn nhyehyɛe a ɔrebue no akyi wɔ biakoyɛ mu, bere a wɔagye ɔbɔfo a ɔto so abiɛsa no nkrasɛm no atom, na wɔde Honhom Kronkron no tumi aka akyerɛ wiase no a, anka wɔahu Onyankopɔn nkwagye, na Awurade ayɛ adwuma kɛse ne tumi mu aboa wɔn mmɔdenbɔ no, na wɔawie adwuma no, na anka Kristo aba dedaw sɛ ɔrebegye Ne nkurɔfo akɔ wɔn akatua mu. Nanso adwene mu gyinagyina ne dadwen mu bere a edi akyiri baa awerɛhow kɛse no akyi no, wɔn a na wogye Kristo mmae no mu pii gyaa wɔn gyidi.... Saa kwan yi so na wɔtoo adwuma no hindanne, na wiase no gyaw too sum mu. Sɛ Ahwehwɛfo no nyinaa de wɔn ho bɔɔ mu wɔ Onyankopɔn mmara ne Yesu gyidi no so a, anka yɛn abakɔsɛm ayɛ soronko koraa!” 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.

सेंग∙सासातगिजाग्री इस्राएलनि इतिहासको तांगगिपा गिताल ओबा, प्रभुना आधुनिक इस्राएलको अंधकार युगनि अंधकारोनिका rim∙ongoniko ra∙baaha aro Red Sea-o uamang baksa नोकगिजा (covenant)-o napaha, maina baptism-ara नोकगिजा संबंधनि चिह्न ong∙a। Indiba इस्राएलको nikaatna nangaha je, uamangni नोकगिजाको rakkina man∙genma। सेंग∙सासातगिजाग्री इस्राएल baksa, Numbers kitabni gita, uamang chi tests-o gualaha। Chikkunggipa gualanio uamangko bano salrangna wildernesseo siaha ine bichal ka∙aha; indake 1856-ni Laodicean sandeshko आधुनिक इस्राएलni jechakaniko mesokgipa dakmesokani on∙aha। जेन्दाके सेंग∙सासातगिजाग्री इस्राएल chi progressive tests-o gualaha (chi-ara test-ni chihn ong∙a), indakeba 1844-o third angelni sokbaani saloni 1856-na kingking Philadelphian Millerite movement-ni kosako progressive testing process bring∙aha।

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.

Mayesero khumi okuva ku Nnyanja Emmyufu okutuuka ku kusooka okujeemera e Kadesi gakiikirira ekiseera eky’obunnabbi, kubanga kirina omuwendo kkumi ogugatta ekiseera ekyo awamu. Kkumi nga kabonero ak’okugezesebwa, mayesero kkumi gaalambulula ebika kkumi ebyagaananga endagaano ne biremererwa ekigezo eky’ekkumi n’enkola yonna ey’okugezesebwa. Ekiseera ekyo kyatandika ku kusomoka kw’Ennyanja Emmyufu, era Amateeka Ekkumi gakiikirirwa ng’ago agaasooka ku mayesero ekkumi oluvannyuma lw’ennyanja; ekigezo ekisooka nga ye Ssabbiiti, akabonero era envumbo y’Amateeka Ekkumi (eyakiikirirwa mana). Ekiseera ky’amayesero kkumi mu Isiraeri ow’edda bwe kiteekebwawo mu ngeri entegeerekeka obulungi ng’ekiseera eky’enjawulo eky’obunnabbi, era Omwoyo gw’Obunnabbi bwe gututegeeza nti okusomoka kw’Ennyanja Emmyufu kwali kifaananyi kya October 22, 1844, olwo tusaanidde okumanya nti ku nsonga eyo enkola ey’okugezesebwa eyagenda nga yeeyongera yatandika. Obwadiventi tebukimanyi ekyo, n’olwekyo tebusobola kulaba nti mu 1863 baalagirwa okufiira mu ddungu ery’e Laodikiya okutuusa ku tteeka lya Ssande, ettteeka lye ddala lye baaweebwa okulangaako okulabula ku ntandikwa ddala y’enkola ey’okugezesebwa eyatuusa ku 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.

Ha Laodicea thawnthu hril a lo thleng Millerite Adventism chungah kum 1856-ah, “uain thar” chu “vawi sarih” chunga tihchhuah a ni. Chutiangin eng thar chu pawm a ni lo va, kum sarih hnuah, a nih loh leh ni se, hrilhlawkna ni 2520 hnuah, Laodicea Millerite movement chu a tawp a, Laodicea Seventh-day Adventist kohhranah a lo chang ta. Mosia chu Ram Tiam luh a duh, mahse fiahna vawi sawmna chu a lo thleng tawh a, a chiangin chumi chu fiahna innghahna a ni; a chhan chu, a tîr atang khan Mosia hnathawh tura ruat chu Pathian mite chu Ram Tiam hruai luh hi a ni. Chumi chu Mosia Aigupta a thlen hmaa a hmaah a awm tawh. Fiahna vawi sawmna chu a lo thleng tawh a, heltuho chuan Ram Tiam luh chungchangah ngaihtuahna an nghing ve ve.

> 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.

> အကျွန်ုပ်သည် သင်တို့အား၊ “သင်တို့သည် အမောရိတောင်သို့ ရောက်ကြပြီ။ ထိုတောင်ကို ငါတို့၏ ဘုရားသခင် ထာဝရဘုရားသည် ငါတို့အား ပေးတော်မူ၏။ ကြည့်ရှုလော့၊ သင်၏ဘုရားသခင် ထာဝရဘုရားသည် ထိုပြည်ကို သင်၏ရှေ့၌ ထားတော်မူပြီ။ သင်၏ ဘိုးဘေးတို့၏ ဘုရားသခင် ထာဝရဘုရားသည် သင့်အား မိန့်တော်မူခဲ့သကဲ့သို့ တက်၍ ထိုပြည်ကို အပိုင်ယူလော့။ မကြောက်နှင့်၊ စိတ်မပျက်နှင့်” ဟု ဆို၏။ ထို့နောက် သင်တို့အပေါင်းသည် အကျွန်ုပ်ထံသို့ ချဉ်းကပ်လာ၍၊ “ကျွန်ုပ်တို့အတွက် လူတို့ကို ရှေ့သို့ စေလွှတ်ကြစို့။ သူတို့သည် ထိုပြည်ကို ကျွန်ုပ်တို့အတွက် စုံစမ်းရှာဖွေကာ၊ မည်သည့်လမ်းဖြင့် ကျွန်ုပ်တို့ တက်ရမည်ကိုလည်းကောင်း၊ မည်သည့်မြို့များသို့ ကျွန်ုပ်တို့ ရောက်ရမည်ကိုလည်းကောင်း သတင်းပြန်ပေးကြပါစေ” ဟု ဆိုကြ၏။ ထိုအကြံသည် အကျွန်ုပ်စိတ်ကို နှစ်သက်စေသဖြင့်၊ အကျွန်ုပ်သည် သင်တို့ထဲမှ လူတစ်ဆယ့်နှစ်ယောက်၊ အမျိုးအနွယ်တစ်မျိုးလျှင် တစ်ယောက်စီကို ရွေးယူခဲ့၏။ တရားဟောရာကျမ်း ၁:၂၀–၂၃။

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.

Ho tloha ntlheng eo ho fihlela lihloela tse leshome le metso e ’meli li khutla ho emela histori ha teko ea ho qetela ea motheo e fihla ka 1856, ’me ka lilemo tse supileng ba-Millerite ba Laodicea ba hlahloba naha ho fihlela ba khetha ho khaotsa ho ba mokhatlo ’me ba fetoha kereke.

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.

မిల్లာ ရှာဖွေတွေ့ရှိခဲ့သော ပထမဆုံးအမှန်တရားမှာ “ခုနစ်ကြိမ်” ဖြစ်ပြီး၊ ယေရမိ၏ ရှေးလမ်းခရီးများကို ဖွဲ့စည်းထားသော အခြေခံအမှန်တရားများ၏ အုတ်မြစ်အဖြစ် ထိုအရာကို တည်ထားခဲ့သည်။ အက်ဒဗင်တစ်ဝါဒသို့ နောက်ဆုံး ယူဆောင်လာခဲ့သော ပရောဖက်ပြုဆိုင်ရာ အလင်းသစ်မှာ ၁၈၅၆ ခုနှစ်၌ ဖြစ်ပြီး၊ ထိုအရာသည် “ခုနစ်ကြိမ်” အကြောင်း ဆောင်းပါးများ အစဉ်တစ်စုံတစ်ရာ ဖြစ်ခဲ့သည်။ ဤသမိုင်းဆိုင်ရာ အချက်အလက်များကို နက်နက်ရှိုင်းရှိုင်း လေ့လာခြင်းနှင့် ဆက်နွှယ်သော အလင်းများစွာ ရှိသော်လည်း၊ ဒံယေလ အခန်း ၈ ၏ အပိုဒ် ၁၄ ၌ရှိသော အဖြေသည် “9/11 မှ တနင်္ဂနွေနေ့ဥပဒေအထိ၊ ထိုအခါ သန့်ရှင်းရာဌာနသည် စင်ကြယ်စေခြင်းခံရလိမ့်မည်” ဖြစ်သည်ကို ကျွန်ုပ်တို့ သိမြင်နိုင်ရန်ဆိုလျှင်၊ ဆက်လက်၍ ရှေ့သို့ တိုးလှမ်းနေကြရမည်။

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.”

Khristo a sima 1844 o parabae fi wɔfaa nifa wɔ 1863 mu, enti “hohoroyɛ” a efii ase saa bere no mu wɔ kronkronbea no ho de too hɔ kakra bere a Onyankopɔn nkurɔfo fii ase faa Laodikea sare so no. Eyi nti, adwuma a na ɛsɛ sɛ Khristo wiee no fi 1844 kosi 1863 mu no, na ɛho hia sɛ wɔsan yɛ no bio bere a ɔbɔfo a ɔto so abiɛsa no, a ɔno ne ɔbɔfo a ɔtetew mu na ɔsɔ ano no, bɛwie adwuma a “hohoroyɛ” gyina hɔ ma no no. Nkɔmhyɛ mu agyiraehyɛde a efi 1844 kosi 1863 no ne agyiraehyɛde ahorow a mu na anka Khristo bewiee adwuma a ɛfa kronkronbea no hohoroyɛ ho no, na saa agyiraehyɛde no gyina hɔ ma abakɔsɛm a mu na wobewie saa adwuma no. Sɛ wobetumi akyerɛ sɛ 1844 kosi 1863 gyina hɔ ma bere a efi 9/11 kosi Memeneda mmara no, ɛno de, asɛmmisa a ɛfa “bere tenten ahe” ho no ne nsensanee foforo a “bere tenten ahe” gyina hɔ ma no hyia pɛ.

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 ແມ່ນການມາເຖິງຂອງທູດສະຫວັນອົງທີສາມ ແລະ 1863 ໝາຍເຖິງຈຸດສິ້ນສຸດຂອງໄລຍະແຫ່ງການທົດສອບ. ໃນປີ 1846 ທ່ານ White ທັງສອງໄດ້ແຕ່ງງານກັນ ແລະ ນາມສະກຸນຂອງ Ellen ໄດ້ປ່ຽນຈາກ Harmen ເປັນ White, ແລະຄູ່ສົມລົດນັ້ນໄດ້ເລີ່ມຮັກສາວັນຊະບາໂຕວັນທີເຈັດໃນປີນັ້ນ. ວັນຊະບາໂຕ, ການແຕ່ງງານ, ແລະ ການປ່ຽນຊື່ ລ້ວນແຕ່ເປັນສັນຍາລັກໃນທາງພະຍາກອນຂອງຄວາມສຳພັນແຫ່ງພັນທະສັນຍາ. ອົງພຣະຜູ້ເປັນເຈົ້າໄດ້ນຳອິດສະຣາເອນສະໄໝໃໝ່ຂ້າມທະເລແດງແຫ່ງປີ 1844 ແລະ ໃນປີ 1846 ໄດ້ນຳພວກເຂົາມາເຖິງຊີນາຍ ເພື່ອປະທານພຣະບັນຍັດແກ່ພວກເຂົາ ແລະ ເຂົ້າສູ່ພັນທະສັນຍາກັບພວກເຂົາ. ພຣະບັນຍັດນັ້ນ ເຊັ່ນດຽວກັບສອງແຜ່ນຈາລຶກຂອງ Habakkuk ໄດ້ຖືກຂຽນໄວ້ເທິງສອງແຜ່ນ, ໂດຍແຜ່ນທຳອິດປະກອບມີພຣະບັນຍັດ 4 ຂໍ້ ແລະ ແຜ່ນທີສອງປະກອບມີ 6 ຂໍ້. ສອງແຜ່ນນັ້ນເປັນຕົວແທນຂອງຄວາມສຳພັນແຫ່ງພັນທະສັນຍາຂອງທັງອິດສະຣາເອນບູຮານ ແລະ ອິດສະຣາເອນສະໄໝໃໝ່, ແລະ ເມື່ອຮວມກັນແລ້ວ ສອງແຜ່ນແຫ່ງພັນທະສັນຍານັ້ນ ຊຶ່ງຄືພຣະບັນຍັດສິບປະການ ແລະ ຖືກໝາຍໄວ້ເປັນ 46 ໃນທາງສັນຍາລັກສຳລັບອິດສະຣາເອນບູຮານ, ໄດ້ເປັນແບບຢ່າງລ່ວງໜ້າຂອງສອງແຜ່ນຂອງ Habakkuk ຜູ້ຊຶ່ງເປັນຕົວແທນປະຫວັດຂອງຝົນປາຍ. ພ້ອມກັບເຄື່ອງບູຊາເຂົ້າຈີ່ໂບກສອງກ້ອນໃນວັນເພນເຕກອດ, ພວກມັນເປັນຕົວແທນຂອງທຸງສັນຍານ ອັນເປັນຄົນໜຶ່ງແສນສີ່ໝື່ນສີ່ພັນ.

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.

Khutsadzwa kwa dzina la Sister White kuchoka pa Harmen kukhala White. Harmen limatanthauza msilikali wa mtendere, koma linasinthidwa ndi White, lomwe ndi chilungamo cha Khristu. Dzina lakuti Gould limatanthauza golide, ndipo Ellen limatanthauza kuwala kowala ndi konyezimira. Dzina lake limaimira uthenga wa Laodikaya.

> 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.

> Ndzi ku tsundzuxa leswaku u xava eka mina nsuku lowu ringiweke endzilweni, leswaku u ta fuwa; ni nguvu yo basa, leswaku u ta ambala, naswona leswaku tingana ta vuhava bya wena ti nga vonaki; kutani tota mahlo ya wena hi murhi wa mahlo, leswaku u ta vona. Nhlavutelo 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.

“영안약”은 하나님의 말씀의 빛이며, 엘렌은 밝고 빛나는 빛이다. 1856년에 밀러파에게 있어서 안전은 그녀의 저술을 통하여 제시되고 그녀의 이름 안에 표상된 라오디게아에게 보내는 기별을 받아들이는 데서 발견될 수 있었다. 화잇 자매는 존스와 왜고너의 1888년 기별이 라오디게아 기별이었으며, 또한 그들의 기별이 셋째 천사의 기별이기도 하였음을 분명히 밝힌다.

> “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.

> “Tuhan dalam belas kasihan-Nya yang besar telah mengutus suatu pekabaran yang amat berharga kepada umat-Nya melalui Penatua Waggoner dan Jones. … Inilah pekabaran yang Allah perintahkan untuk disampaikan kepada dunia. Inilah pekabaran malaikat yang ketiga, yang harus dimaklumkan dengan suara nyaring, dan disertai dengan pencurahan Roh-Nya dalam ukuran yang besar.” 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.”

আংগেল-নি গিত্তমা ১৮৪৪ সালো রাকবা আগাছিল, আর ১৮৮৮ সালো মাউং লৌরিবনা এনাম্বা তাৎনবা মহাক্কী থবক অমুক হৌজিক থাজিল। ১৮৮৮-গী পাউখুম অদু লাওদিকেয়াগী পাউখুমনি; মসি গিত্তমা আংগেল-গী পাউখুমনি; মসিনা প্রকাশিত বাক্য ১৮-গী আংগেল অদুগী অৱতরণ খুৎলকপা তঙান-তঙান্দা খুঙঙাই; মসি তৌনবী নোংমাই-গী অহোংবা ফাওবা মতম্দা খোঙজেল খঙদোকপা লৌথোকপা বিশ্বাসদ্বারা ধার্মিক গণ্য কৰবা-গী পাউখুমনি। গিত্তমা আংগেল অদু ১৮৪৪ সালো রাক্লে, অদুগা অমুক ১৮৮৮ সালো রাক্লে, অদুবু অনী মতমদুত্তা সু মখোয়না তাকপা ফাওরে; তথাপি, অনী মতম অদুমক তৌনবী নোংমাই-গী মতম্দা গিত্তমা আংগেল রাকপা খুদম ওই। ১৮৪৪ অদু 9/11-গী খুদমনি, অদুগা ১৮৬৩-না Sunday law-গী খুদম ওইরবদি, “9/11 থেকে Sunday law” হায়বা ভবিষ্যদ্বাণীমূলক কালপর্ব অদু “how long” হায়বা খুদমনা ফোঙদোক্লিবা মতুং ইন্না, মতরাংসিগী সত্য পাউখুম ওইগনি, অদুনা পদ ১৩-গী “how long” হায়বা ৱাহৈ অদুগী উত্তর ফংগনি।

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.

Riwayat Millerite sejak tahun 1842 hingga 1850 ialah suatu tempoh nubuatan yang bertindih dengan tempoh nubuatan pengujian malaikat ketiga dari 1844 hingga 1863. Dari 1842 dan seterusnya hingga 1863 terdapat penanda-penanda nubuatan yang menggambarkan sejarah dari 9/11 hingga kepada undang-undang Ahad apabila Kristus menyucikan bait-Nya, mula-mula gereja-Nya dan sesudah itu para pekerja jam kesebelas. Pada waktu undang-undang Ahad, Kristus akan mempunyai suatu umat yang telah disucikan untuk dipersembahkan kepada dunia sebagai suatu panji persembahan, dan gereja itu akan menjadi gereja yang menang. Pada waktu itu, tempat kudus-Nya akan telah disucikan.

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.

Kitelile ra tle re beye sesupo sa “go fitlha leng” mo lefelong la sone, le fa go le jalo go sa ntse go na le tse dingwe. Re tla simolola go busetsa se le ditlhogo tse tlhano tse di fetileng mo ponong ya buka ya Joele, mme go kgeloga mo tseleng mono go ne go lebega go le botlhokwa gore go tlhomiwe pele. Bosupi jwa nngwe le nngwe ya “go fitlha leng” jo re bo sekasekileng bo dumalana le potso ya “go fitlha leng” e Palmoni a neng a e araba mo temaneng ya lesome le bone, gonne sehalalelo se tshwanetse go itshekisiwa go simologa ka 9/11 go ya kwa molaong wa Sontaga. Baebele eo ke hisetori ya pula ya bofelo, mme hisetori ya pula ya bofelo e tlhagisiwa mo bukeng ya Joele.

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