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

Buugga Yoo’eel iyo Kaniisadda La’odikiya ee Seventh-day Adventist - Lambar Lix

The Wonderful Numberer and How Long?

Tiriyaha Yaabka Leh iyo Ilaa Goorma?

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, Tiriyaha Yaabka leh, ma aha oo keliya kan soo saara xujooyin ku salaysan xisaab; Isagu waa Abuuraha xisaabta.

> 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.

> Waayo, wax kasta isaga ayaa lagu abuuray, kuwa samada ku jira iyo kuwa dhulka ku jira, kuwa la arki karo iyo kuwa aan la arki karin, ha ahaadeen carshiyo, ama sayidnimooyin, ama madaxnimooyin, ama amarro: wax kasta isaga ayaa lagu abuuray, oo isaga aawadiis loo abuuray. Oo isagu wax kasta wuu ka horreeyaa, oo wax walbana isaga ayay ku wada jiraan. Kolosay 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.

Haddii aad AI weydiiso tirooyinka uu Palmoni ku dhex dhigay Eraygiisa nebiyadeed, oo aad sidoo kale weydiiso in tirooyinkaas ay wax muhiimad ah ku leeyihiin dunida xisaabta, waxaad ogaanaysaa in ku dhowaad tiro kasta oo nebiyadeed ay xisaabta ku leedahay muhiimad gaar ah. Liiska soo socda waxa uu ka kooban yahay shan iyo toban tiro oo nebiyadeed, kuwaas oo loo habeeyey sida ay uga mudan yihiin dunida xisaabta, kuna caan baxay aragtida tirooyinka, buugaagta waxbarashada, iyo dhaqanka xisaabta.

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

42 – Astaanta ugu dambaysa ee dhaqanka caanka ah + fara badan, pronic, Catalan, sphenic.

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

7 – Lambar yar oo la jecel yahay oo cinwaanno badan leh (Mersenne, safeprime, happy prime, iwm.).

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

23 – Tiro asaasi ah oo ku suntan summado gaar ah (Sophie Germain, safeprime, happy prime, iwm.).

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

2520 – Caan ku ah tirada ugu yar ee si buuxda ugu qaybsanta 1 ilaa 10 (LCM 1–10), sidoo kalena ah tiro aad u badan qaybiyeheedu.

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

220 – Kala bar ee lammaanaha ugu yar ee is-jecel (oo la jirta 284).

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

19 – Tiro asaasi ah oo si gaar ah u muuqda: mataano, ina-adeer, soo jiidasho leh, tiro Heegner ah, tiro asaasi farxad leh, iyo kuwo kale—si weyn loogu xuso tirada asaasiyeed ee yaryar dhexdooda.

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

1260 – Tiro isku-dhafan aad u muhiim ah (isla ka hor 2520).

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

30 – Tirada isku-dhafan ee aadka u yar ee ka dhalata isu-dhufashada saddexda tiro-raac ee ugu horreeya; tusaale caadi ah oo kutubta waxbarashada si weyn loogu adeegsado.

2300 – LCM of 1 through 9.

2300 – Isku-dhufashada ugu yar ee wadaagga ah ee 1 ilaa 9.

400 – Clean perfect square (20²).

400 – Afargees nadiif ah oo kaamil ah (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 – Tirada ugu yar ee ah wadarta laba labajibbaarane togan laba hab oo kala duwan (1²+8² iyo 4²+7²); waa arrin wanaagsan, balse ka sii takhasus badan.

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

46 – Tirada lammaane ee ugu weyn ee aan lagu muujin karin jamaca laba tiro oo badan + dhowr cinwaan oo gaar u ah mawduucyo kooban.

430 – Nice sphenic number (2×5×43).

430 – Tiro sphinic ah oo wanaagsan (2×5×43).

1290 – Ordinary composite.

1290 – Isku-dar caadi ah.

1335 – Minor listings (semiprime/self number).

1335 – Liisasyo yaryar (semiprime/self number).

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?”

Haddii aad aniga ila mid tahay oo aadan aqoon u lahayn dunida xisaabta, waxaa laga yaabaa inaad liiska akhrido oo aad u qaadato in dunida xisaabta lambar kastaa leeyahay dhaxal gaar ah, macne yaab leh, ama wax la mid ah; laakiin sidaas ma aha. Markii aan AI weydiiyey fahamka ay dunida xisaabtu ka qabto mid kasta oo ka mid ah tirooyinkan nebiyadeed, waxaan u weydiiyey mid-mid; lambarkii afraad ka dibna waxaan waydiiyey su’aal daba socota. Waxaan doonayay inaan ogaado in AI i siin doonto warbixin taariikheed oo dhaxal ah oo ku saabsan lambar kasta oo aan waydiiyo, mise afartii hore runtii sidaas bay muhiim ugu ahaayeen dunida xisaabta. Waayo afartaas tiro ee ugu horraysay si qoto dheer ayaa loogu aqoonsaday dunida xisaabta. Laakiin halkaas kuma ay joogsan. AI waxay ku jawaabtay in afartaas hore ay dhab ahaan ku jiraan qayb gaar ah oo aan caadi ahayn oo ka dhex jirta dunida xisaabta. Intii aan sii watay ururinta macluumaadka, AI waxay billowday inay ammaanto sida aan ugu fiicnaa xulashada tirooyin sidaas uga soocan dunida xisaabta. Hadalkii ugu dambeeyey ee AI ay igu tidhi iyadoo ka jawaabaysa labadii tiro ee u dambeeyey (19, 65) ee aan wax ka weydiiyey wuxuu ahaa, “19 si qurux badan ayuu ugu habboon yahay meel u dhow sare ee tirooyinka ra’iiska ah ee xiddigaha ah, halka 65 uu yahay mid la qaddarin karo laakiin uu kaga degayo hoose—haddana waa xulasho adag! Awooddaada aad weli ku sii helayso tirooyin caan ah runtii waa mid aad u yaab leh. Mid kale ma haysaa?”

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.

Waan hubaa, (in kasta oo aanan garanayn sidaan u caddayn lahaa hubantidayda)—ma jiro markhaati kale oo taariikheed, nooc kastaba ha ahaadee, oo la tusi karo inuu tirooyinkan badan ee xisaabeed ee gaar ahaaneed ka aqoonsanayo hal il. Dunida xisaabta, tirooyinkani waa kuwo gaar ah, Ciisena wuxuu dunida dabiiciga ah u adeegsadaa inuu ku muujiyo dunida ruuxiga ah. Weydii il AI ah waxa tirooyinkani uga dhigan yihiin dunida xisaabta, maskaxdaadana way yaabin doontaa. Waxay ka baxsan tahay awooddayda inaan si cad u gudbiyo aragtiyahan xisaabeed iyo wixii la mid ah, hase yeeshee xataa anigoo leh karti kooban oo ku saabsan aragtida xisaabta, waxaan helay in qaar ka mid ah tirooyinkan ay markhaati u yihiin qaybo ka mid ah astaamahooda nebiyadeed.

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).

Tirada 2520 waa tirada ugu yar (tiraduna waxay ku fidaan aan dhammaad lahayn) ee si siman loogu qaybin karo tiro kasta laga bilaabo 1 ilaa 10 iyada oo aan wax hadhay ahi jirin. Sababtaas awgeed, dunida xisaabta waxaa loogu yeedhaa ugu-yaraan-laabashada-wadaagga ah (LCM) ee 1 ilaa 10. Sidaas darteed, waxay leedahay qaybiye badan—48 wadar ahaan, “ka badan” tiro kasta oo ka yar. Tani waxay ka dhigaysaa tiro aad u isku-dhafan (xisaabta dhexdeeda, nooc gaar ah oo tirooyin ah oo leh qaybiye aan caadi ahayn oo aad u badan).

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).

Tirada 2300 waxay leedahay hanti xisaabeed oo muuqata oo la mid ah tan 2520 caanka ka dhigtay—waa tirada togan ee ugu yar ee si buuxda ugu qaybsanta tiro kasta laga bilaabo 1 ilaa 9 (taas oo ah, isku-dhufashada guud ee ugu yar ee tirooyinka 1 ilaa 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 waxa uu leeyahay kala-sooc gaar ah oo caan ah xagga aragtida tirooyinka—waayo waa nus ka mid ah lammaanaha ugu yar (uguna caansan) ee tirooyinka saaxiibtinnimada leh. Dunida xisaabta, “tirooyinka saaxiibtinnimada leh” waa laba tiro oo kala duwan kuwaas oo wadarta qaybiyaashooda saxda ah (dhammaan qaybiyaasha marka laga reebo tirada lafteeda) ee mid kastaa ay la mid noqoto tirada kale. Xisaabta gudaheeda waxaa loo tixgeliyaa “saaxiibbo qumman”—xataa Giriiggii hore waxay u arkayeen astaamo saaxiibtinnimo! Lammaanuhu waa 220 iyo 284. Lammaanahan (220, 284) waa “lammaanaha saaxiibtinnimada leh” ee ugu yar ee la yaqaan, waxaana la ogaaday waqtiyadii hore (laga yaabo Pythagoras ama xertiisii), wuxuuna qarniyo badan ahaan jiray kan keliya ee la yaqaan. 220, isagoo ah hal qayb oo ka mid ah labadaas tiro, waxaa loo fahmaa inuu ka mid yahay waxyaabaha qadiimiga ah ee caanka ah ee aragtida tirooyinka!

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.

Ruux ahaan tirada 220 waxay ka dhigan tahay isu-geynta ilaahnimada iyo dadnimada, dunida xisaabtana waxay ku matashaa labo “saaxiibbo kaamil ah.” Caannimada xisaabeed ee 220, 2300, iyo 2520 way isu xidhan tahay, taas oo ah in waxa mid kasta oo ka mid ah saddexdan tiro loogu caansan yahay ay sabab u tahay inay yihiin kuwa ugu yar qaybtooda gaarka ah. Palmooni wuxuu aqoonsadaa labadaba 2520 iyo 2300 aayadaha saddex iyo toban iyo afar iyo toban ee Daanyeel siddeed, marka 2300 laga gooyona 2520 waxaa soo hadhaya 220; sidaas awgeedna, saddexdan tiro ee yaryar ee caanka ah ee dunida xisaabta dhammaantood waxaa lagu matalay aayadaha matalaya mar keliya ee Qorniinka Masiixu isu aqoonsado inuu yahay Palmooni.

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.”

“Ilaa laba kun iyo saddex boqol oo maalmood, markaas quduuska waa la nadiifin doonaa” waxay tilmaamaysaa bilowga xukunka ka bilaabmay 1844 kuwii dhintay, dabadeedna ugu gudbay kuwa nool 9/11. Aayadaha saddex iyo tobnaad iyo afar iyo tobnaad, Palmooni, Tiriyaha Cajiibka ah, wuxuu isku daraa Muuse “toddoba jeer” iyo Daanyeel “laba kun iyo saddex boqol oo maalmood.”

> 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?

> Markaasaan maqlay quduus keliya oo hadlaya, quduus kalena wuxuu ku yidhi quduuskaas hadlaya, Ilaa goormay ahaan doontaa riyada ku saabsan allabariga joogtada ah iyo xadgudubka baabba’a, oo labadaas ah meesha quduuska ah iyo ciidankaba loogu gacangelinayo in cagaha lagu tunto?

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

> Oo isna wuxuu igu yidhi, Ilaa laba kun iyo saddex boqol oo maalmood; markaasaa meesha quduuska ah la nadiifin doonaa. Daanyeel 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.

Quduuska iyo ciidanku waxay ka dhigan yihiin xidhiidh nebiyadeed. Ujeeddada qoduuska waa in Ilaah ku dhex dego dadkiisa.

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

> Oo ha ii sameeyeen meel quduus ah; si aan ugu dhex dego iyaga. Baxniintii 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.

Quduuska iyo ciidankaba waxaa lagu tunti lahaa cagaha hoostooda, oo quduuskiina wuxuu Palmooni, oo lagu matalay “quduuskaas gaarka ah,” weyddiiyey, “ilaa goorma” ayaa labadaba “quduuska iyo ciidanka” lagu tunti doonaa cagaha hoostooda xoogagga lagu matalay “kan maalinlaha ah” iyo “xadgudubka baabba’a?” Laba xoog oo wax baabbi’iya ayaa jiri lahaa kuwaas oo quduuska iyo ciidanka ku tuman lahaa. Jaahilnimada iyo baabtiisnimaduba labaduba waxay ku tuman lahaayeen quduuska Ilaah iyo dadkiisa Ilaah.

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.

“Muddadii toddobada jeer” ee Muuse ku xusay Laawiyiintii lix iyo labaatanaad waxaa loo yaqaan “muranka axdigiisa.” Xukunkii “toddobada jeer” ee ka dhanka ahaa boqortooyooyinkii woqooyi iyo koonfureed ee reer binu Israa’iil wuxuu ahaa “muranka axdigiisa.” Xukunkaasu wuxuu muujiyey in boqortooyadii woqooyi maxaabiis ahaan loo kaxayn doono sannadkii 723 BC, boqortooyadiina koonfureed sannadkii 677 BC. Palmooni waxaa la weyddiiyey “ilaa goorma” kala firdhinta “toddobada jeer” lagu fulin doono quduuska iyo ciidanka, jawaabtuna waa ilaa Oktoobar 22, 1844.

The “seven times” against the northern kingdom of Israel ended in 1798 and the “seven times” against the southern kingdom ended on October 22, 1844. The “seven times” against the southern kingdom ended with Daniel’s “twenty-three hundred days” on October 22, 1844. Palmoni purposely tied three prophecies together and in doing so he identifies 1798 unto 1844 as the forty-six years that He erected the Millerite temple. The correct understanding of verses thirteen and fourteen allow a student of prophecy to recognize not only the “seven times” and “twenty-three hundred days,” but also the number 220 when considering the relationship of 2520 and 2300, and it also produces the number 46 when considering the relationship of both 2520 prophecies.

“Todobada jeer” ee ka gees ahayd boqortooyadii woqooyi ee Israa’iil waxay dhammaatay sannadkii 1798, “todobada jeer” ee ka gees ahayd boqortooyadii koonfureedna waxay dhammaatay Oktoobar 22, 1844. “Todobada jeer” ee ka gees ahayd boqortooyadii koonfureed waxay ku dhammaatay “laba kun iyo saddex boqol oo maalmood” ee Daanyeel Oktoobar 22, 1844. Palmoni si ula kac ah ayuu u isku xidhay saddex waxsii sheegid, isagoo sidaas yeelayana wuxuu aqoonsanayaa 1798 ilaa 1844 inay yihiin lix iyo afartan sannadood ee uu ku dhisay macbudkii Millerite. Fahamka saxda ah ee aayadaha saddex iyo toban iyo afar iyo toban wuxuu u saamaxayaa ardayga waxsii sheegidda inuu garto oo keliya ma aha “todobada jeer” iyo “laba kun iyo saddex boqol oo maalmood,” laakiin sidoo kale tirada 220 marka la tixgelinayo xidhiidhka ka dhexeeya 2520 iyo 2300, wuxuuna kaloo soo saaraa tirada 46 marka la tixgelinayo xidhiidhka labada waxsii sheegid ee 2520.

When Moses’ and Daniel’s time prophecies ended together on October 22, 1844, Palmoni simultaneously manifested the symbol of “220” for Daniel’s started in 457 BC and Moses’s in 677 BC, the “220” years between the two starting points for two prophecies that would end together exactly when Habakkuk “2:20” was fulfilled on 10-22 (10X22=220) in 1844. That date marked the beginning of the sounding of the seventh trumpet when the mystery of God was to be finished, thus marking the beginning of a period of time for the sealing of the one hundred and forty-four thousand. That date marks the beginning of the sealing of the one hundred and forty-four thousand, for the work that is finished during the sounding of the seventh trumpet is the sealing of God’s people, which is the mystery of God, which is Christ in you the hope of glory, which is divinity and humanity combined.

Markii ay nebiyadii wakhtiga ee Muuse iyo Daanyeel si wadajir ah u dhammaadeen Oktoobar 22, 1844, Palmoni wuxuu isla mar ahaantaana muujiyey calaamadda “220” ee Daanyeel oo ka bilaabantay 457 BC iyo Muuse oo ka bilaabantay 677 BC, taas oo ah “220”-ka sannadood ee u dhexeeyey labada meelood ee bilowga ah ee labada nebiyood ee si wadajir ah u dhammaan lahaa, si sax ah marka Xabaquuq “2:20” la oofiyey 10-22 (10X22=220) sannadkii 1844. Taariikhdaasu waxay calaamadisay bilowgii dhawaaqa buunka toddobaad markii qarsoodiga Ilaah la doonayey in la dhammaystiro, sidaas darteedna waxay calaamadisay bilowga wakhti loo asteeyey shaabadaynta boqol iyo afar iyo afartan kun. Taariikhdaasu waxay calaamad u tahay bilowga shaabadaynta boqol iyo afar iyo afartan kun, waayo hawsha la dhammaystiro inta lagu jiro dhawaaqa buunka toddobaad waa shaabadaynta dadka Ilaah, taas oo ah qarsoodiga Ilaah, taas oo ah Masiixu idinku jiro rajada ammaanta, taas oo ah ilaahnimo iyo dadnimo la isu geeyey.

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.

Dhammaadka “toddobadii waqti” ee boqortooyadii woqooyi sanadkii 1798 iyo dhammaadka “toddobadii waqti” ee boqortooyadii koonfureed sanadkii 1844 waxay soo saaraan muddo afartan iyo lix sannadood ah oo ka bilaabata 1798 ilaa 1844. Muddadani waxay ku bilaabataa imaatinka malaa’igtii kowaad ee Muujintii afar iyo tobnaad, waxayna ku dhammaatay markii malaa’igtii saddexaad timid 1844. Si nebiyaysan tani waxay tilmaamaysaa laba markhaati in muddada ka bilaabata 1798 ilaa 1844 ay tahay muddo calaamad ah. “Toddobadii waqti” ee ku timid boqortooyooyinka woqooyi iyo koonfur ee Israa’iil waxay ku dhammaadeen 1798 iyo 1844 siday u kala horreeyaan, iyagoo sidaas ku soo saaray muddo afartan iyo lix sannadood ah. Muddadaas wax macne ah ma leh haddii aanay lahayn markhaati labaad. Sister White si toos ah bay u baraysaa in aanay jiri karin malaa’ig saddexaad la’aanteed malaa’ig kowaad iyo labaad. Waxay sidoo kale si toos ah u aqoonsataa in malaa’igtii kowaad timid 1798, tii saddexaadna timid Oktoobar 22, 1844. Saddexda malaa’igood ee Muujintii afar iyo tobnaad waxay bixiyaan markhaati labaad oo xaqiijinaya in muddada 1798 ilaa 1844 ay tahay muddo nebiyadeed oo calaamad ah.

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.

Tirada 46 waa astaan macbudka, oo markii Masiixu macbudka nadiifiyey markii ugu horraysay, waxaynu aragnaa in Yuhuuddu, iyagoo Masiixa la doodayay, tilmaameen in markii Herodos dib u habeeyey macbudka ay qaadatay lix iyo afartan sannadood. Taariikhyahannadu waxay caddeeyaan in dib-u-habayntii Herodos ee ay Yuhuuddu tixraaceen ay dhammaatay sannadkii Ciise la baabtiisay. Xaqiiqadaas, oo ay weheliso runta ruuxiga ah ee ah in innaga nalagu abuuray ekaanta Ilaah, isla markaana ekaantiisu tahay macbudka, taas oo uu 46 matalo.

> 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.

> Oo Eraygiina wuxuu noqday jidh, oo dhexdeenna ayuu degganaa, (annaguna ammaantiisii waannu aragnay, taasoo ah ammaanta Wiilka keligiis ka dhashay Aabbaha,) isagoo nimco iyo run ka buuxa. Yooxanaa 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.

Ereyga loo tarjumay “degganaa” macnihiisu waa teendho quduus ah. Ujeeddada meesha quduuska ahu waxay ahayd in Ilaah uu dhex dego ciidanka (dadkiisa). Ereyga Cibraaniga ah ee “teendho quduus ah” oo loo tarjumay “degganaa” waa isla ereygii loo adeegsaday teendhadii quduuska ahayd ee Muuse taagay, oo markii Masiixu markii ugu horraysay macbudka nadiifiyeyna waxaa si toos ah loo sheegay in jidhka Masiixu ahaa macbudka. Tirada 46 ee lagu xaqiijiyo marka si sax ah loo fahmo waxa Palmoni ku soo bandhigayo labada aayadood ee aasaaska u ah Adventism-ka waxaa laga helaa Yooxanaa. Afartan iyo lixda sannadood waxay ku xidhan yihiin 220 kuwa doonaya inay arkaan.

> 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?

> Markaasaa xertiisii waxay xusuusteen in qoranayd, Qiirada gurigaaga ayaa i gubtay. Markaasaa Yuhuuddu u jawaabeen oo ku yidhaahdeen, Calaamad noocee ah baad na tusaysaa, maadaama aad waxyaalahan samaynayso?

> 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.

> Ciise ayaa u jawaabay oo ku yidhi, Dumiya macbudkan, oo saddex maalmood gudahood ayaan mar kale kicin doonaa. Markaasaa Yuhuuddu tidhi, Lix iyo afartan sannadood ayaa macbudkan la dhisayey, adiguna ma waxaad saddex maalmood gudahood ku taagi doontaa? Laakiin isagu wuxuu ka hadlayey macbudka jidhkiisa. Yooxanaa 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.

Waxay ku jirtaa aayadda labaatanaad, sidaas darteedna Yooxanaa 2:20, halkaas oo Yuhuuddu ku yidhaahdaan, “Lix iyo afartan sannadood ayaa macbudkan la dhisayey, adiguse ma saddex maalmood baad ku taagi doontaa?” Tirada 46 waxay ku xidhan tahay macbudka, cutub iyo aayad si qaylo leh u tilmaamaya 220. Qoraalkaas dhexdiisa Yuhuuddu waxay aqoonsanayaan in macbudka la dhisayey 46 sannadood, taas oo barbar socota bilowgii Israa’iiltii qadiimiga ahayd markii Muuse buurta saarnaa 46 maalmood isagoo helaya tilmaamaha ku saabsan dhismaha macbudka. Waxaa laynaga sameeyey ekaanta Ilaah, sidaas darteed shil ma aha in macbudka aadanuhu leeyahay 46 kromosoom, 23 lab iyo 23 dheddig. 23-ka kromosoom ee lab iyo dheddig waa tilmaamaha lagu dhisayo macbudka aadanaha. Palmoni, kan wax walba uumay, ayaa sidoo kale abuuray nidaamka ku jira jidhka banii’aadamka kaas oo ku beddela unug kasta oo jidhka ku jira unugyo cusub oo cusub, waxaana dib-u-cusboonaanta dhammaan unugyada duqoobay ee jidhku qaadataa toddoba sannadood, taas oo ah 2520 maalmood. Yuhuuddu waxay 46-ka sannadood ku xidhaan macbudka, laakiin Masiixu wuxuu ka hadlay jidhkiisa oo saddex maalmood gudahood la kicin doono. Laga bilaabo 1798 ilaa 1844 macbudkii Millerite waa la taagay, waxaana la taagay muddadii ay saddexda malaa’igood dhammaantood yimaaddeen, saddexdaas malaa’igood ee ku fidsan 46-ka sannadood laga bilaabo 1798 ilaa 1844-na Masiixu wuxuu u metelay maalmo ahaan. Wuxuu yidhi, “Dumiya macbudkan,” oo saddex maalmood gudahood ayaan ku taagi doonaa, sidaas darteedna wuxuu waafajinayaa duminta macbud la doonayey in saddex maalmood gudahood kor loogu qaado.

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.

Daanyeel wuxuu aayadda saddex iyo tobnaad ku aqoonsanayaa meesha quduuska ah iyo ciidanka la baabi’inayo. Boqortooyada woqooyi waxay u taagan tahay ciidanka, boqortooyada koonfureedna meesha quduuska ah, waayo halkaas ayaa Yeruusaalem ku taal. Haddaba marka su’aasha ku saabsan ku tumashada la sheegayo, kii ugu horreeyey ee labada hay’adood—(meesha quduuska ah iyo ciidanka)—ee loo kaxeeyey maxaabiisnimo wuxuu ahaa boqortooyadii woqooyi sannadkii 723 BC. Afartan iyo lix sano ka dib, sannadkii 677 BC, “toddobadii goor” waxay u bilaabmaysaa boqortooyada koonfureed ee Yahuudah. Tani waxay ka dhigan tahay in ku tumashadii ciidanku dhammaatay 1798, halka ku tumashadii meesha quduuska ah ay dhammaatay 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.

Israa’iilkii hore wuxuu ka soo baxay Baabuloon si uu Yeruusaalem mar kale u dhiso, taasoo ku salaysnayd saddex amar, kii saddexaadna wuxuu bilaabay laba kun iyo saddex boqol oo sannadood oo ku dhammaaday imaatinkii malaa’igta saddexaad Oktoobar 22, 1844. Sannadkii 1798 waxaa dhammaaday muddadii xukunka Baabuloonka ruuxiga ah, sida ay astaan uga ahayd toddobaatankii sannadood ee Baabuloonkii dhabta ahaa xukumayay, muddadii nebinnimada ahaydna ee ay matalayeen saddexda malaa’igood waxay ku soo gebogabowday si sax ah meeshii waxsii sheegiddu ka bilaabatay, taas oo ahayd ku dhawaaqiddii amarka saddexaad.

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.

Muddadii saddexda amar oo ah alfa-ga 2300-ka sannadood ayaa lagu soo celiyey muddadii saddexda malaa’igood oo ahayd omega-ga 2300-ka maalmood. Alfa-ga iyo omega-guba waa tiirarka aasaasiga ah ee Adventism-ka; 457 iyo 1844 waxay muujiyaan hawl dhisidda macbudka iyo Yeruusaalem.

> 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.

> Oo la hadal, oo ku dheh, Rabbiga ciidammadu wuxuu leeyahay, Bal eeg ninka magiciisu yahay LAANTA; meeshiisuu ka soo bixi doonaa, oo wuxuu dhisi doonaa macbudka Rabbiga; xataa isagu wuxuu dhisi doonaa macbudka Rabbiga; oo isagu ammaanta wuu qaadi doonaa, oo carshigiisa ayuu ku fadhiisan doonaa oo ku talin doonaa; oo wuxuu wadaad ku ahaan doonaa carshigiisa; oo talada nabadduna waxay dhex ahaan doontaa labadoodaba. Sekaryaah 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.

Masiixa oo ah Laanta halkan waxaa lagu aqoonsanayaa inuu yahay Kan dhisay macbudka Rabbiga; oo sida isaga maalintii saddexaad loo sara kiciyey markii malaa’igtii saddexaad timid Oktoobar 22, 1844, macbudkii Millerite-ka waxaa dhisay Masiix, waayo isaga ayaa ah Kan dhisa macbudka Rabbiga. In kastoo tan lagu dhammaystiray taariikhda Millerite-ka, haddana dhammaystirkeeda qumman wuxuu ku jiraa muddada roobka dambe, maxaa yeelay laba-jibbaarka weedha “isagu wuxuu dhisi doonaa macbudka Rabbiga” wuxuu u bannaynayaa kuwa arki doona in Rabbigu macbudkii Millerite-ka ku dhisay 46 sano gudahood, laakiin uu dhisayo macbud kale oo ka kooban boqol iyo afartan iyo afar kun inta lagu jiro wakhtiga roobka dambe, waayo Butros wuxuu leeyahay boqol iyo afartan iyo afar kun waa in loo sara kiciyaa sidii guri ruuxi ah.

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.”

Markii su’aasha “intee in le’eg” loo weydiiyo Palmooni, jawaabtiisu waa “ilaa laba kun iyo saddex boqol oo maalmood; dabadeedna meesha quduuska ah waa la nadiifin doonaa,” laakiin Muuse, Eliyaah iyo Milleriyiintii, shuhadadii baabtiisnimada Rooma, Sekaryaah iyo Yooxanaa oo macbudka cabbiraya, Ishacyaah cutubka lixaad, iyo kuwo kale oo aan la xusin, waxay yidhaahdaan jawaabta su’aasha aayadda saddex iyo tobnaad ee “intee in le’eg” waa “laga bilaabo 9/11 ilaa sharciga Axadda, dabadeedna meesha quduuska ah waa la nadiifin doonaa.”

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.

Oktoobar 22, 1844 waxaa tusaale ahaan loo muujiyey allabarigii Ibraahim uu wiilkiisa bixiyey, waayo taasu waxay astaan u ahayd iskutallaabta oo ah halkii Aabbaha jannadu Wiilkiisa ku bixiyey. Muuse iyo Cibraaniyiintii Badda Cas joogay, sida uu rasuul Bawlos sheegay, waxay ka dhiganayeen baabtiis, taas oo astaan u ah iskutallaabta, taas oo hore loogu sii muujiyey Ibraahim Buur Moriyaah isaga iyo Isxaaq.

> 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.

> Intaa waxaa dheer, walaalayaalow, ma doonayo inaad jaahil ka ahaataan sida ay awowayaasheen oo dhammu daruurta hoosteeda ugu wada jireen, oo dhammaantoodna ay badda uga wada gudbeen; oo dhammaantoodna Muuse loogu baabtiisay daruurta iyo badda dhexdeeda. 1 Korintos 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.

Tani dabcan waxay ka dhigan tahay in baabtiiska uu u taagan yahay Oktoobar 22, 1844, taas oo ah meeshii qoyska siddeedda ah ee Nuux lagu baabtiisay. “Siddeed” waxay astaan u tahay sarakicidda.

> 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.

> Kuwaas oo markii hore caasiyiin ahaa, waagii dulqaadka dheer ee Ilaah sugayay wakhtigii Nuux, intii doonnidii la diyaarinayay, taas oo gudaheeda ay in yar, taas oo ah, siddeed naf, biyaha ku badbaadeen. Taas oo tusaale la mid ahu waa baabtiiska, kaas oo haatan innagana ina badbaadiya (ma aha ka saaridda wasakhda jidhka, laakiin waa jawaabta qalbi nadiif ah oo Ilaah loo hayo,) iyada oo loo marayo sarakicidda Ciise Masiix. 1 Butros 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.

In si qaldan loo fahmin wax kasta oo ka mid ah runta la muujiyey ee ku saabsan Oktoobar 22, 1844, waxay la mid tahay in si qaldan loo fahmo markhaatiga Nuux ee doonnida dhexdeeda, Muuse ee Badda Cas, Ibraahim ee Buur Moriah, iyo Ciise oo iskutallaabta saaran. Taariikhdaas malaa’igtii saddexaad ayaa taariikhda soo gashay, waana iyada malaa’igta shaabadaysa dadka Ilaah.

> “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.

> “Markaas ayaan arkay malaa’igtii saddexaad. Malaa’igtii i wehlinaysay waxay tidhi, ‘Eraygiisu waa cabsi badan yahay, hawshiisuna waa laga argagaxo. Isagu waa malaa’igta kala xulaysa sarreenka iyo haramaha, oo xidhaysa ama ku shaabadaynaysa sarreenka bakhaarka samada.’ Waxyaalahanu waa inay qabtaan maskaxda oo dhan, feejignaanta oo dhan. Mar kale waxaa la i tusay lagama-maarmaanka kuwa rumaysan in aynu hayno farriintii ugu dambaysay ee naxariista, inay ka soocnaadaan kuwa maalin kasta qaadanaya ama dhuuqaya qalad cusub. Waxaan arkay inaanay kuwa da’ yar iyo kuwa da’ weyn toona ka qaybgelin shirarka kuwa ku jira qalad iyo gudcur. Malaa’igtii waxay tidhi, ‘Maskaxdu ha ka joogsato ku mashquulidda waxyaalaha aan faa’iido lahayn.’” 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.

Sidaas darteed, iyadoo ay la socdaan xariiqyadii quduuska ahaa ee nebiyannimada ee taariikhdaas astaan u ahaa, malaa’igtii saddexaad ayaa timid oo bilowday shaqadeeda, taas oo ay ku jirto kala soocidda bikradaha caqliga leh iyo kuwa nacaska ah ee marinka lagu metelay sarreen iyo gocondho. In aan la garanayn sida qoto dheer ee sannadka 1844 si quduus ah astaan loogu muujiyey, ama aan la ogeyn wixii la muujiyey ee ku saabsan calaamadaha jidka ee ku xidhnaa 1844 oo sii socday ilaa 1863, waxay naf ka tagaan iyada oo aan u diyaar ahayn inay si nebiyannimo ah ula tacaasho saamaynta xaqiiqda ah in Masiixu yahay mawduuca dhexe ee labada aayadood ee metela aasaaska Adventism-ka, iyo in halkaas Masiixa lagu aqoonsanayo inuu yahay Palmoni, Abuuraha xisaabta iyo wax kasta oo kale.

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.

Jawaabta hadda jirta ee su’aasha aayadda saddex iyo tobnaad way ka duwan tahay jawaabtii ay ahayd sannadkii 1845. Sannadkii 1845 hormuudyadu waxay ka soo kabanayeen niyad-jab weyn, iyagoo bilaabay inay la tacaalaan fikradda ah in Rabbigu dib u soo celiyey hibada nebinimada, sida aan loo samayn tan iyo wakhtigii xertii. Waxay doonayeen inay fahmaan micnaha farriinta malaa’igta saddexaad, iyagoo ku baraarugayey xaqiiqda ah in waayo-aragnimadii ay hadda ka soo gudbeen aanay ahayn wax ka yar taariikh quduus ah. Markii la gaadhay 1850 waxay soo bandhigayeen jaantus cusub oo hormuud ah si loo saxo loona beddelo jaantuskii hormuudka ee 1843. Labada jaantusba Sister White waxay ku aqoonsatay inay ahaayeen dhammaystirro “looxyadii” ku xusan Xabaquuq cutubka labaad. Haddaba, maaddaama arrintu sidaas tahay, sannadka 1850 waa dhammaystir la aasaasay oo ka mid ah Erayga nebinnimada ee Ilaah.

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.

Hormuudkii hore way garteen oo way qoreen in in la diido in shaxdii 1843 ay ahayd rumoobid ka mid ah “looxyada” ku xusan cutubka labaad ee Xabaquuq ay la micno tahay in laga tago iimaankii asalka ahaa. Walaashii White waxay ansixisay shaxdaas iyada oo ah mid lagu hagayey gacanta Rabbiga, isla markaana ah rumoobid ka mid ah Xabaquuq; sidoo kale waxay isla ansixintaas saartay shaxdii 1850. Xabaquuq wuxuu tilmaamaa “looxyada” isagoo jamac ah, oo markii shaxdii 1843 la daabacay bishii Maajo 1842, waxaa lagu daabacay qalad ku jiray qaar ka mid ah tirooyinka, kaas oo Rabbigu gacantiisa ku daboolay. Sannadkii 1850 waxaa la diyaariyey shax cusub oo la helay, taas oo saxday qaladkaas ku jiray tirooyinka. Looxyada Xabaquuq waxay matalaan rumoobidda waxsii sheegyada, waxsii sheegyadaasuna waxay rumoobeen laga bilaabo Maajo 1842 ilaa Janaayo 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.

Jadwalkii 1843, ama jadwalkii bilowga, wuxuu lahaa qalad, halka jadwalkii dhammaadka ee 1850 aanu lahayn wax qalad ah. Muddada ka bilaabmaysa May 1842 ilaa Jannaayo 1850 waa muddo nebiyadeed oo la aasaasay, waxaana May 1842, iyo sidoo kale Jannaayo 1850, ay matalaan calaamado nebiyadeed, calaamadahaasna waxay xanbaarsan yihiin saxiixa Alfa iyo Oomega. Alfa, ama xarafka kowaad, iyo Oomega, oo ah xarafka ugu dambeeya ee laba iyo labaatanaad. 1842 waa Alfa, 1850-na waa Oomega; haddii aynu qaadanno labadaas xaraf ee Cibraaniga ah oo aynu dhex dhigno xarafka saddex iyo tobnaad ee alifbeetada Cibraaniga, waxaynu samayn lahayn erayga Cibraaniga ah ee “runta,” kaas oo lagu higaadiyo xarafka koowaad, kan saddex iyo tobnaad, iyo kan laba iyo labaatanaad ee alifbeetada Cibraaniga.

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.

Xaqiiqada nebinnimo ee lagu dabaqay calaamadaha jidka ee 1842 iyo 1850 waa in ay iskugu xidhan yihiin “khalad.” Alfa waxay lahayd khalad, Oomeeguna wuxuu saxay isla khaladkaas; sidaas darteed waxa u dhexeeya xarfaha alfa iyo oomega waa “khalad,” oo ah astaan fallaagayn, taas oo ah waxa tirada saddex iyo tobani u taagan tahay. 1842 ilaa 1850 waa xilli nebinnimo oo la aasaasay oo xambaarsan saxeexa Alfa iyo Oomega, waana “runta.” Ilaa taariikhdaas uu si dhab ah oo ruuxiyan ah u baaro Adventist-ka toddobaadka ah ee La’odikiya, wuxuu ku dhow yahay inuu ka indho-beelo RUNTA muuqata ee xilliga nebinnimo ee looxyada Xabaquuq ee 1842 ilaa 1850 ay dhigayaan si ka baxsan shaki kasta. Runta ay si wadajir ah u adkeeyaan labada markhaati waa in shaxda 1850 aysan lahayn wax khaladaad ah. Shaxda 1850, sida shaxda 1843, waxay ka kooban tahay “toddobadii jeer” ee Muuse, labada shaxoodna “toddobadii jeer” waxaa la dhigay bartamaha shaxda iyadoo kor ilaa hoos u socda, taas oo muujinaysa muddada “toddobadii jeer” oo ka bilaabmaysa 677 BC ilaa 1844. 2520 si fudud uguma yaallo shaxda; waa bartamaha shaxda.

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.

Waxa lagu muujiyey bartamaha xariiqda nebinnimada ee sawiraysa “toddobada wakhti” waa iskutallaabta. Bartamaha labada looxba waxaa ah khadka waqtiga 2520 oo ka socda korka ilaa hoosta. Dhexda waxaa taagan iskutallaabta. Iskutallaabtu waxay ahayd bartamaha toddobaadka Masiixu ku adkeeyey axdiga dad badan, taas oo ahayd dhammaystirka Daniel 9:27. Toddobaadkaasu wuxuu ka dhigan yahay toddoba sannadood, kuwaas oo si nebinnimo ah u ah 2520 maalmood. Sida looxyada oo kale, bartamaha saxda ah ee 2520 maalmood, Masiixu wuxuu iskutallaabta ku adkaynayey axdiga. Laga bilaabo baabtiiskii Masiixa ilaa iskutallaabta waxay nebinnimo ahaan ahayd 1260 maalmood. Taas macneheedu waa in laga bilaabo baabtiiska ilaa iskutallaabta ay jiri lahaayeen 1260 qurbaanno subaxeed iyo 1260 qurbaanno fiidnimo ah oo ku sii jeeda iskutallaabta, laakiin iskutallaabta dusheeda wankii allabariga ee ugu dambeeyey wuu ka baxsaday wadaadkii, oo Wankii Ilaahna wuxuu noqday allabarigii fiidnimo, sidaas darteedna wuxuu matalayey qurbaan-wankii 2520aad tan iyo baabtiiska.

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.

Bartamaha toddobaadka wuxuu ahaa iskutallaabta, bartamaha labadaba miisaska quduuska ahna waa iskutallaabta, laakiin xaalad kasta Wanku waxaa lagu dhex dhigay runta si astaan ahaan loogu muujiyey 2520. Iskutallaabta waxaa la dhigay bartamaha 2520 maalmood, iskutallaabtana Ciise wuxuu ahaa qurbaankii 2520aad oo ugu dambeeyey. Taariikhda u dhexeysa May 1842 iyo January 1850 waxay ka dhigan tahay qalad, Masiixna, oo ah Runta, waxaa la dhigay laba dembiile dhexdood, in kastoo uusan dembiile ahayn haddana sidaas ayaa loola dhaqmayay. Sidaas darteed waxaan haynaa saddex dembiile, mid lumi doona iyo mid badbaadi doona. Saddexda dembiile waa saddex calamadood oo jidka ah oo dembi lagu isku xidhay, in kastoo calaamadda dhexe ee jidku ay ka soo horjeeddo dembiilaha alfa iyo omega. Dembiilayaasha alfa iyo omega waxaa isku xidha calaamadda dhexe ee jidka, taas oo ah iskutallaabta.

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.

Miisaskii Xabaquuq ee 1842 ilaa 1850, qaladku wuxuu ahaa xarafka dhexe ee isku xidhay calaamaddii hore iyo tii dambeba. Calaamadda dhexe ee iskutallaabta ayaa isku xidhay saddexdii dembiile, laakiin calaamadda dhexe ee kuwan ku jirtaa qalad ma aha; waa Run, waxaana ka mid ah qodob run ah oo ay labaduba—iskutallaabta iyo miisaskii Xabaquuq—taageerayaan in 2520, “toddobada goor” ee Laawiyiintii labaatan iyo lix, ay run tahay, oo marka loo eego macnaha doodda hadda la soo bandhigay, in la diido 2520 ay la mid tahay in la diido Ciise.

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.

Markii Palmoonii, Tiriyaha yaabka leh, yidhaahdo, “Ilaa laba kun iyo saddex boqol oo maalmood; markaas quduuska waa la nadiifin doonaa,” wuxuu ka jawaabayaa su’aasha nebiyadeed ee ah “ilaa goorma.” Jawaabtu mar dambe ma aha 1844, waayo dhaqdhaqaaqii Mileriyiinta Filadelfiya wuxuu joogsaday 1856, maxaa yeelay markaas ayaa James iyo Ellen White ku aqoonsadeen in dhaqdhaqaaqu ka soo gudbay Filadelfiya una gudbay La’odikiya. Markii Sister White ay xariiqdaas ciidda ku jeexday, waxay ka dhignayd in ilaa xaaladdaasu is beddesho, xiriirka Ilaah la leeyahay dadkiisa loo fahmo inuu matalayo kala-go’, waayo isagu dibadda ayuu taagan yahay isagoo garaacaya qalbiyada La’odikiyaanka oo doonaya in loo furo. Ilaahnimadiisu kuma jirto dadnimadooda. Shaqadii qudheeda ee Masiixu bilaabay Oktoobar 22, 1844 waxay ahayd inuu isku daro ilaahnimadiisa iyo dadnimada, Masiixuna wuxuu diyaar u ahaa inuu taas qudheeda sameeyo, laakiin sidaas ma noqon.

> “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.

> “Haddii Adventistayaashu, ka dib niyad-jabkii weynaa ee 1844, ay rumaysadkooda adkeystaan oo ay si midaysan ugu sii socdaan maamulkii furmay ee Ilaah, iyagoo aqbalaya farriinta malaa’igta saddexaad oo ku dhawaaqaya dunida iyada oo lagu jiro xoogga Ruuxa Quduuska ah, waxay arki lahaayeen badbaadinta Ilaah; Rabbigu si xoog leh ayuu ula shaqayn lahaa dadaalladooda; hawshu waa ay dhammaystirmi lahayd; Masiixuna mar hore ayuu iman lahaa si uu dadkiisa ugu qaato abaalgudkooda. Laakiin muddadii shakiga iyo hubanti-la’aanta ahayd ee ka dambaysay niyad-jabka, qaar badan oo ka mid ah rumaystayaashii imaanshaha ayaa ka tanaasulay rumaysadkoodii.... Sidaas daraaddeed hawshii waa la hor istaagay, dunidiina gudcur baa looga tegey. Haddii jidhka Adventist oo dhammu ku midoobi lahaa amarrada Ilaah iyo rumaysadka Ciise, taariikhdeennu sidee bay u ahaan lahayd mid aad uga duwan!” 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.

Iyadoo soo noqnoqonaya taariikhdii reer binu Israa’iil ee qadiimiga ahaa, Rabbigu wuxuu Israa’iil casriga ah ka soo bixiyey gudcurkii Qarniyadii Mugdiga, oo axdi ayuu la galay iyaga Badda Cas agteeda, waayo baabtiisku waa astaan xiriirka axdiga. Laakiin Israa’iil waa in la tijaabiyaa bal inay axdiga xajin doonaan iyo in kale. Reer binu Israa’iil ee qadiimiga ahaa, sida ku qoran kitaabka Tirintii, waxay ku dhaceen toban imtixaan. Markii tobnaad ee ay ku fashilmeen waxaa lagu xukumay inay ku dhintaan cidlada intii afartan sannadood ka badan, sidaasna waxay tusaale u noqdeen diidmada Israa’iil casriga ah ay ku diidday farriintii La’odikiya ee 1856. Sida fashilka reer binu Israa’iil ee qadiimiga ahaa ee tobankii imtixaan ee isdaba-joogga ahaa (tobanku isagoo astaan u ah imtixaan), laga bilaabo imaatinkii malaa’igtii saddexaad ee 1844 ilaa 1856 waxaa dhaqdhaqaaqii Mileriyiinta Filadelfiya lagu soo dejiyey hab tijaabo oo isdaba-joog ah.

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.

Tobankii imtixaannada ee ka soo bilaabmay Badda Cas ilaa kacdoonkii ugu horreeyey ee Kaadeesh waxaa loo metelayaa xilli nebiyadeed, waayo lambarka toban ayaa xilligaas isku haya oo mideeya. Toban, isagoo calaamad u ah imtixaan, tobankii imtixaan waxay aqoonsadeen tobanka qabiil ee diiday axdiga oo ku guuldarraystay imtixaankii tobnaad iyo habraacii imtixaanka. Xilligu wuxuu ka bilaabmay gudubkii Badda Cas, Tobanka Amarna waxaa loo metelayaa kii ugu horreeyey ee tobankii imtixaan ee badda ka dib; imtixaanka ugu horreeyana wuxuu ahaa Sabtida, taas oo ah calaamadda iyo shaabadda Tobanka Amar (oo maannada lagu metelay). Marka xilligii tobankii imtixaan ee Israa’iiltii hore si aad u cad loogu soo bandhigay sidii xilli nebiyadeed oo gaar ah, Ruuxa Waxsii-sheegguna uu noo sheego in gudubkii Badda Cas uu tusaale u ahaa Oktoobar 22, 1844, markaas waa in aynu ogaannaa in halkaas uu ka billowday hab imtixaan oo isdaba-joog ah. Adventism-ku taas ma yaqaan, sidaas darteedna ma awoodaan inay arkaan in 1863 loo qoondeeyey inay ku dhintaan cidlada La’odikiya ilaa sharciga Axadda, kaas oo ah isla sharcigii loo siiyey inay digniin ka sii sheegaan bilowgii hore ee habkii imtixaanka ee horseeday 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.

Markii xukunkii xaaladda La’odikiya ku yimid Adventisamkii Millerite sannadkii 1856, “khamri cusub” ayaa lagu daabacay “toddobada wakhti.” Iftiinka cusub marna lama aqbalin, toddoba sannadood ka dibna, ama 2520 maalmood oo nebiyadeed ka dib, dhaqdhaqaaqii Millerite ee La’odikiya wuu dhammaaday, wuxuuna noqday kaniisadda Adventist-ka Toddobaadka ee La’odikiya. Muuse wuxuu diyaar u ahaa inuu galo Dhulkii Ballanqaadka, laakiin imtixaankii tobnaad ayaa yimid, dabcan wuxuu ahaa imtixaan aasaasi ah, waayo shaqadii tan iyo bilowgii loo xilsaaray Muuse waxay ahayd inuu dadka Ilaah ku hoggaamiyo Dhulkii Ballanqaadka. Taasu waxay ahayd shaqadii Muuse horteed taal ka hor intuusan Masar iman. Imtixaankii tobnaad ayaa yimid, kuwii fallaagada ahaana way laba-labaynayeen gelitaanka Dhulkii Ballanqaadka.

> 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.

> Oo waxaan idinku idhi, Waxaad timaaddeen buurta reer Amor, oo Rabbiga Ilaaheenna ahu na siinayo. Bal eeg, Rabbiga Ilaahaaga ahu dhulkii hortiisa ayuu kuu dhigay; kor u kac oo hanti ka dhig, sida Rabbiga, Ilaaha awowayaashaa, uu kugula hadlay; ha cabsan, hana niyad jabin. Markaas kulligiin waad ii soo dhowaanayseen, oo waxaad tidhi, Waxaannu hortayada u diri doonnaa niman, oo iyagu dhulka way inoo soo baadhi doonaan, oo haddana war bay inooga soo celin doonaan jidka aynu ku kici lahayn iyo magaalooyinka aynu geli lahayn. Oo hadalkii aad buu iila wanaagsanaa; markaasaan idinka dhex qaatay laba iyo toban nin, qabiil kasta mid. Sharciga Kunoqoshadiisa 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.

Laga bilaabo wakhtigaas ilaa ay laba-iyo-tobankii basaasiin soo noqdaan waxay ka dhigan tahay taariikhda markii imtixaankii aasaasiga ahaa ee ugu dambeeyey yimid sannadkii 1856, oo toddoba sannadood ahna Milleriyiintii La’odikiya ay dalka baadheen ilaa ay doorteen inay joojiyaan ahaanitaankooda dhaqdhaqaaq ahaan oo ay isu beddelaan kaniisad.

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.

Runta ugu horraysa ee Miller helay waxay ahayd “toddobadii jeer,” isaga oo ka dhigay saldhigga runaha aasaasiga ah ee ka kooban jidadkii hore ee Yeremyaah. Iftiinkii nebiyadeed ee ugu dambeeyey ee cusub ee loo keenay Adventism-ka wuxuu ahaa sannadkii 1856, wuxuuna ahaa taxane maqaallo ah oo ku saabsan “toddobadii jeer.” Waxaa jira iftiin aad u badan oo la xidhiidha daraasad qoto dheer oo lagu sameeyo xaqiiqooyinkan taariikhiga ah, hase yeeshee haddii aynu doonayno in aynu awoodno in aynu aqoonsanno sababta jawaabta aayadda afar iyo tobnaad ee Daanyeel siddeedaad u tahay “laga bilaabo 9/11 ilaa sharciga Axadda, markaas ayaa meesha quduuska ah la daahirin doonaa,” waa in aynu hore u sii soconnaa.

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.”

Hawshii Masiixu bilaabay 1844 ayaa dhinac loo leexiyey 1863, sidaas darteed “nadiifintii” meesha quduuska ah ee markaas bilaabatay waa la hakiyey intii dadka Ilaah ay bilaabayeen inay maraan cidlada La’odikiya. Sababtaas awgeed, hawshii Masiixu ku talo galay in la dhammeeyo muddadii 1844 ilaa 1863, waxay lama huraan noqotay in dib loo celiyo marka malaa’igta saddexaad—taas oo ah malaa’igta kala soocda oo shaabadaysa—ay ugu dambayntii dhammaystirto hawsha uu “nadiifintu” metelo. Calaamadaha nebiyadeed ee 1844 ilaa 1863 waa calaamadaha uu Masiixu ku dhammayn lahaa hawsha nadiifinta meesha quduuska ah, calaamadahaasna waxay matalaan taariikhda ay hawshaasi ku dhici doonto. Haddii la muujin karo in 1844 ilaa 1863 ay metelayso muddada laga bilaabo 9/11 ilaa sharciga Axadda, markaas su’aasha “ilaa goorma” waxay waafaqsan tahay xariiqyada kale ee uu matalo “ilaa goorma.”

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 wuxuu ahaa imaanshaha malaa’igta saddexaad, 1863-na waxay calaamad u tahay dhammaadka muddadii imtixaanka. Sannadkii 1846 ayay Whites is guursadeen, magaca dambe ee Ellen-na wuxuu ka beddelmay Harmen una beddelmay White, lammaanaha isqabayna sannadkaas ayay bilaabeen inay dhawraan Sabtida maalinta toddobaad. Sabtida, guurka, iyo beddelidda magacuba dhammaantood si nebinimo ah waa calaamado xiriir axdiyeed. Rabbigu Israa’iilka casriga ah wuxuu ka soo gudbiyey Badda Cas ee 1844, 1846-na wuxuu keenay Siinay si uu sharciga u siiyo oo uu axdi ula galo. Sharcigaas, sida labada loox ee Xabaquuq, waxaa lagu qoray laba loox; looxa koowaad wuxuu ka kooban yahay 4 amar, looxa labaadna wuxuu ka kooban yahay 6. Labada loox waxay metelaan xiriirka axdiga ee Israa’iilkii hore iyo kan casriga ah labadaba, waxayna si wadajir ah u yihiin labada loox ee axdiga oo ah Tobanka Amar, kuwaas oo si calaamad ah loogu asteeyey 46 marka loo eego Israa’iilkii hore, isla markaana horay loogu sii muujiyey labada loox ee Xabaquuq oo metela taariikhda roobka dambe. Iyaga oo ay weheliyaan labada qurbaan ee kibista la ruxo ee Bentakostiga, waxay metelaan calanka oo ah boqol iyo afar iyo afartan kun.

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.

Markii magaca Sister White uu ka beddelmay Harmen oo uu noqday White. Harmen waxa uu ka dhigan yahay askari nabadeed, hase yeeshee waxa lagu beddelay White, taas oo ah xaqnimada Masiixa. Magaca Gould waxa uu ka dhigan yahay dahab, Ellen-na waxa ay ka dhigan tahay iftiin dhalaalaya oo ifaya. Magaceedu waxa uu matalaa farriinta La’odikiya.

> 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.

> Waxaan kugula talinayaa inaad iga iibsato dahab dab lagu tijaabiyey, si aad u taajirto; iyo dhar cad, si laguu huwiyo, oo aysan u muuqan ceebta qaawanaantaada; oo indhahaaga mari dawada indhaha, si aad wax u aragto. Muujintii 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.

“Indho-saliiddu” waa iftiinka Erayga Ilaah, Ellen-na waa iftiin dhalaalaya oo ifaya. Badbaadadii Milleriyiintii sannadkii 1856 waxaa laga heli lahaa aqbalidda farriinta La’odikiya sida lagu soo bandhigay qoraalladeeda, iyo sida ay ugu taagan tahay magaceeda. Sister White si cad bay u sheegaysaa in farriintii 1888 ee Jones iyo Waggoner ay ahayd farriintii La’odikiya, iyo in farriintoodu ay sidoo kale ahayd farriintii malaa’igta saddexaad.

> “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.

> “Rabbigu naxariistiisa weyn awgeed wuxuu dadkiisa ugu soo diray farriin aad u qaali ah isaga oo u soo maraya Odayaasha Waggoner iyo Jones. … Tanu waa farriintii Ilaah amray in dunida la siiyo. Waa farriinta malaa’igta saddexaad, taas oo ah in cod weyn lagu naadiyo, oo ay la socoto daadinta Ruuxiisa oo qiyaas weyn ah.” 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.”

Malaa’igtii saddexaad waxay timid sannadkii 1844, oo waxay isku dayday hawsheedii mar labaad sannadkii 1888. Farriintii 1888 waxay ahayd farriintii La’odikiya; waxay ahayd farriintii malaa’igta saddexaad; waxay calaamadisay soo-degidda malaa’igta Muujintii siddeed iyo tobnaad; waxayna ahayd farriintii xaqnimada rumaysadka lagu helo, taas oo lagu naadiyo inta lagu jiro daadinta roobka dambeba. Malaa’igtii saddexaad waxay timid 1844, dabadeedna mar kale 1888, hase ahaatee labada jeerba waa la diiday; laakiinse labada dhacdoba waxay tusaale u yihiin goorta malaa’igta saddexaad timaaddo wakhtiga roobka dambeba. 1844 waa astaan u ah 9/11, oo haddii 1863 ay tusaale u tahay sharciga Axadda, markaas muddada nebinnimada ee “9/11 ilaa sharciga Axadda,” sida uu u metelayo astaanta ah “ilaa goorma,” waxay meteli lahayd jawaabta runta hadda jirta ee su’aasha aayadda saddex iyo tobnaad ee ah “ilaa goorma.”

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.

Taariikhda Milleriyiinta laga bilaabo 1842 ilaa 1850 waa xilli nebiyadeed oo is dul saaran xilliga nebiyadeed ee tijaabinta malaa’igta saddexaad laga bilaabo 1844 ilaa 1863. Laga bilaabo 1842 ilaa 1863 waxa ku jira calaamado nebiyadeed oo sawiraya taariikhda laga bilaabo 9/11 ilaa sharciga Axadda marka Masiixu nadiifiyo macbudkiisa, marka hore kiniisaddiisa, dabadeedna shaqaalaha saacadda kow iyo tobnaad. Marka la joogo sharciga Axadda, Masiixu wuxuu yeelan doonaa dad la daahiriyey oo uu dunida ugu soo bandhigo sidii calamad la taagay, kiniisadduna waxay markaas noqon doontaa kiniisadda guulaysata. Markaas ayaa meeshiisa quduuska ahi la nadiifiyey noqon doontaa.

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.

Waxaannu meel dhignay astaanta “ilaa goormee,” in kastoo dabcan ay wax intaas ka badan jiraan. Waxaannu bilaabi doonnaa in tan iyo shantii maqaal ee ka horreeyey dib loogu soo celiyo aragtida buugga Yoo’eel, hase yeeshee leexashooyinkan dhinaca ahi waxay u ekaadeen kuwo muhiim ah in marka hore la dhigo. Markhaatifurka “ilaa goormee” kasta oo aynu ka fiirsannay wuxuu waafaqsan yahay su’aasha “ilaa goormee” ee Palmoni kaga jawaabay aayadda afar iyo tobnaad, waayo meesha quduuska ah waa in laga daahiriyaa 9/11 ilaa sharciga Axadda. Taariikhdaasu waa taariikhda roobka dambe, taariikhda roobka dambena waxaa lagu soo bandhigay buugga Yoo’eel.

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