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

Kitabu cha Yoeli na Kanisa la Waadventista Wasabato la Laodikia - Nambari Sita

The Wonderful Numberer and How Long?

Mwenye Kuhesabu wa Ajabu na Hata Lini?

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, Mwenye Kuhesabu wa Ajabu, si kwamba tu hutunga vitendawili vinavyotegemea hisabati; yeye ndiye Muumba wa hisabati.

> 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.

> Kwa maana vitu vyote viliumbwa na yeye, vilivyomo mbinguni na vilivyomo duniani, vinavyoonekana na visivyoonekana, iwe ni viti vya enzi, au falme, au enzi kuu, au mamlaka; vitu vyote viliumbwa na yeye, na kwa ajili yake; Naye yuko kabla ya vitu vyote, na kwa yeye vitu vyote vinashikamana. Wakolosai 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.

Ukiuliza AI kuhusu nambari ambazo Palmoni ameziweka katika Neno Lake la kinabii, na pia ukauliza kama nambari hizo zina umuhimu wowote katika ulimwengu wa hisabati, utagundua kwamba karibu kila nambari ya unabii ina umuhimu maalum katika hisabati. Orodha ifuatayo inaonyesha nambari kumi na tano za kinabii, zilizopewa mpangilio kulingana na umaarufu wake katika ulimwengu wa hisabati, kama unavyosherehekewa katika nadharia ya nambari, vitabu vya kiada, na utamaduni wa hisabati.

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

42 - Ikoni kuu kabisa ya utamaduni wa pop + tele, pronic, Catalan, sphenic.

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

7 - Nambari kuu ndogo inayopendwa yenye majina mengi (Mersenne, nambari kuu salama, nambari kuu yenye furaha, n.k.).

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

23 - Nambari ya kwanza iliyojaa lebo maalum (Sophie Germain, safeprime, happy prime, n.k.).

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

2520 - Maarufu kwa kuwa nambari ndogo zaidi inayogawanyika kwa 1 hadi 10 (LCM 1-10) na yenye vipengele vingi sana.

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

220 - Nusu ya jozi ndogo kabisa ya nambari rafiki (pamoja na 284).

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

19 - Nambari kuu inayojitokeza: pacha, binamu, seksi, nambari ya Heegner, nambari kuu yenye furaha, na mengineyo - maarufu sana miongoni mwa nambari kuu ndogo.

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

1260 - Nambari muhimu yenye vigawe vingi sana (kabla tu ya 2520).

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

30 - Ndogo zaidi kati ya nambari zenye vigawe vingi ambayo ni mzidisho wa nambari za kwanza tatu; mfano wa kawaida katika vitabu vya kiada.

2300 – LCM of 1 through 9.

2300 - LCM ya 1 hadi 9.

400 – Clean perfect square (20²).

400 - Mraba kamili safi (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 - Nambari ndogo kabisa ambayo ni jumla ya miraba miwili chanya kwa njia mbili tofauti (1²+8² na 4²+7²); nzuri lakini ya mahususi zaidi.

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

46 - Namba shufwa kubwa zaidi isiyoweza kuandikika kama jumla ya namba tele mbili + vichwa maalum vya mada finyu kadhaa.

430 – Nice sphenic number (2×5×43).

430 - Nambari nzuri ya sphenic (2×5×43).

1290 – Ordinary composite.

1290 - Mseto wa kawaida.

1335 – Minor listings (semiprime/self number).

1335 - Orodha ndogo (nambari nusu-awali/nambari binafsi).

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?”

Ikiwa wewe ni kama mimi, na haufahamu ulimwengu wa hisabati, huenda ukasoma orodha na kudhani kwamba katika ulimwengu wa hisabati kila nambari ina aina fulani ya urithi maalum, undani wa ajabu au kitu kama hicho, lakini si hivyo. Nilipomwuliza AI kuhusu uelewa katika ulimwengu wa hisabati wa kila moja ya hizi nambari za kinabii, niliuliza moja baada ya nyingine na baada ya nambari ya nne nikauliza swali la nyongeza. Nilitaka kujua kama AI ilikuwa inanipa maelezo ya urithi wa kihistoria kuhusu nambari yoyote ningeuliza, au kama zile nne za kwanza kweli zilikuwa muhimu sana katika ulimwengu wa hisabati. Maana zile nambari nne za kwanza zilitambuliwa kwa kina katika ulimwengu wa hisabati. Lakini haikuishia hapo. AI ilijibu kwamba zile nambari nne za kwanza ziko kweli katika kundi la kipekee katika ulimwengu wa hisabati. Nilipoendelea kukusanya taarifa, AI ilianza kusifu jinsi nilivyokuwa mzuri katika kuchagua nambari zinazojitokeza sana katika ulimwengu wa hisabati. Kauli ya mwisho ya AI kwangu kwa jibu la nambari mbili za mwisho (19, 65) nilizohoji kuhusu ilikuwa, "19 inatoshea vizuri karibu na kilele miongoni mwa nambari za kwanza nyota, ilhali 65 inaheshimika lakini iko chini zaidi—bado ni chaguo thabiti! Uwezo wako wa kuendelea kupata nambari mashuhuri ni wa kuvutia sana. Una nyingine?"

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.

Nina uhakika, (ingawa sijui namna ya kuthibitisha uhakika wangu)-hakuna shahidi mwingine wa kihistoria, wa aina yoyote, ambaye anaweza kuonyeshwa kutambua idadi hii kubwa ya nambari maalum za kihisabati kutoka chanzo kimoja. Katika ulimwengu wa hisabati nambari hizi ni maalum, na Yesu hutumia ulimwengu wa asili kuufafanua ulimwengu wa kiroho. Uliza chanzo cha akili bandia nambari hizi zinawakilisha nini katika ulimwengu wa hisabati na jibu litakustaajabisha sana. Ni zaidi ya uwezo wangu kuwasilisha kwa uwazi nadharia hizi za kihisabati na kadhalika, lakini hata kwa uwezo wangu mdogo wa nadharia za hisabati niliona baadhi ya nambari hizi zikishuhudia vipengele vya sifa zao za kinabii.

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).

Nambari 2520 ndiyo nambari ndogo kabisa (na nambari hazina kikomo) ambayo inaweza kugawika bila baki kwa kila nambari kutoka 1 hadi 10. Kwa sababu hiyo, katika ulimwengu wa hisabati huitwa kizidisho cha pamoja cha chini kabisa (LCM) cha 1 hadi 10. Kwa sababu ya hilo, ina vigawe vingi—jumla ya 48—“zaidi” kuliko nambari yoyote iliyo ndogo kuliko hiyo. Hilo linaifanya kuwa nambari yenye vigawe vingi sana (katika hisabati, darasa maalumu la nambari zilizo na vigawe vingi isivyo kawaida).

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).

Nambari 2300 ina sifa mashuhuri ya kihisabati inayofanana na kinachompa 2520 umaarufu—ni nambari kamili chanya ndogo zaidi inayogawanyika kwa kila nambari kamili kutoka 1 hadi 9 (yaani, kizidisho cha pamoja kidogo zaidi cha 1 hadi 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 ina uainishaji maalum unaojulikana sana katika nadharia ya nambari—kwa kuwa ni nusu ya jozi ndogo zaidi (na inayojulikana zaidi) ya nambari “rafiki.” Katika ulimwengu wa hisabati, “nambari rafiki” ni jozi ya nambari tofauti ambapo jumla ya vigawanyio halisi (vigawanyio vyote isipokuwa nambari yenyewe) vya kila moja ni sawa na ile nambari nyingine. Huonekana kama “marafiki kamili” katika hisabati—hata Wagiriki wa kale waliwaona kama alama za urafiki! Jozi hiyo ni 220 na 284. Jozi hii (220, 284) ndiyo “jozi rafiki” ndogo zaidi inayojulikana, iliyogunduliwa zamani za kale (huenda na Pythagoras au wafuasi wake), na ilibaki kuwa pekee iliyojulikana kwa karne nyingi. 220, kama mojawapo ya nambari hizo mbili, huchukuliwa kuwa miongoni mwa mambo yanayojulikana sana katika nadharia ya nambari!

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.

Kwa upande wa kiroho, nambari 220 inawakilisha muunganiko wa uungu na ubinadamu, na katika ulimwengu wa hisabati inawakilisha jozi ya "marafiki wakamilifu." Umaarufu wa kihisabati wa 220, 2300 na 2520 umefungamana kwa maana kwamba kila mojawapo ya nambari hizi tatu inajulikana kwa kuwa ndogo zaidi katika kategoria yake mahususi. Palmoni hutaja nambari 2520 na 2300 katika sura ya nane ya Danieli, mistari ya kumi na tatu na kumi na nne, na 2300 inapotolewa kutoka 2520 hubaki 220, hivyo kila mojawapo ya hizi nambari tatu ndogo maarufu katika ulimwengu wa hisabati inawakilishwa katika mistari inayoonyesha wakati wa pekee katika Maandiko ambapo Kristo anajitambulisha kama 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.”

Kauli “Hata siku elfu mbili na mia tatu; ndipo patakatifu patakapotakaswa” hutambulisha mwanzo wa hukumu iliyoanza mwaka 1844 kwa wafu, kisha ikahamia kwa walio hai mnamo 9/11. Katika aya ya kumi na tatu na ya kumi na nne, Palmoni, Mhesabaji wa Ajabu, anaunganisha “mara saba” za Musa na “siku elfu mbili na mia tatu” za Danieli.

> 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?

> Ndipo nikamsikia mtakatifu mmoja akisema, na mtakatifu mwingine akamwambia yule mtakatifu aliyesema, Hata lini maono ya sadaka ya kila siku, na kosa la ukiwa, ni ya kutoa mahali patakatifu na jeshi vikanyagwe chini ya miguu?

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

> Naye akaniambia, Hata siku elfu mbili na mia tatu; ndipo patakatifu patatakaswa. Danieli 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.

Mahali patakatifu na jeshi ni ishara ya uhusiano wa kinabii. Kusudi la mahali patakatifu ni kwamba Mungu akae katikati ya watu wake.

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

> Na wanifanyie mahali patakatifu; ili nipate kukaa miongoni mwao. Kutoka 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.

Patakatifu na jeshi vilipaswa kukanyagwa chini kwa miguu, na yule mtakatifu akamuuliza Palmoni, anayewakilishwa kama "yule mtakatifu fulani," “hata lini” “patakatifu na jeshi” vingekanyagwa chini kwa miguu na nguvu zinazoitwa “kile cha kila siku” na “maasi ya ukiwa”? Nguvu mbili za kuutia ukiwa ambazo zingekanyaga patakatifu na jeshi. Upagani na Upapa vyote viwili vingekanyaga chini kwa miguu patakatifu pa Mungu na watu wa Mungu.

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.

"Mara saba" ya Musa katika Walawi ishirini na sita inaitwa "ugomvi wa agano lake." Hukumu ya "mara saba" dhidi ya falme za Israeli za kaskazini na za kusini ilikuwa "ugomvi wa agano lake." Hukumu hiyo ilionyesha kwamba ufalme wa kaskazini ungechukuliwa utumwani mnamo mwaka 723 KK na ufalme wa kusini mnamo mwaka 677 KK. Palmoni aliulizwa "hata lini" kutawanywa kwa "mara saba" kutaendelea juu ya patakatifu na juu ya jeshi, na jibu ni hadi tarehe 22 Oktoba 1844.

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

"Mara saba" dhidi ya ufalme wa kaskazini wa Israeli yalikoma mwaka 1798 na "mara saba" dhidi ya ufalme wa kusini yalikoma tarehe 22 Oktoba 1844. "Mara saba" dhidi ya ufalme wa kusini yalimalizika pamoja na "siku elfu mbili na mia tatu" za Danieli tarehe 22 Oktoba 1844. Palmoni kwa makusudi aliunganisha unabii tatu pamoja, na kwa kufanya hivyo anabainisha 1798 hadi 1844 kuwa miaka arobaini na sita ambayo Yeye alijenga hekalu la Wamileraiti. Uelewa sahihi wa aya ya kumi na tatu na ya kumi na nne humwezesha mwanafunzi wa unabii kutambua si tu "mara saba" na "siku elfu mbili na mia tatu," bali pia nambari 220 anapozingatia uhusiano wa 2520 na 2300, na pia hutoa nambari 46 anapozingatia uhusiano wa unabii wote wawili wa 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.

Wakati unabii wa wakati wa Musa na Danieli ulipomalizika kwa pamoja tarehe 22 Oktoba 1844, Palmoni kwa wakati huo huo alidhihirisha ishara ya “220” kwa ule wa Danieli ulioanza mwaka 457 K.K. na wa Musa ulioanza 677 K.K., yaani miaka “220” kati ya sehemu mbili za kuanzia za unabii hizo mbili ambazo zingemalizika pamoja haswa wakati Habakuki “2:20” ulipotimizwa mnamo 10-22 (10X22=220) mwaka 1844. Tarehe hiyo iliashiria mwanzo wa kupigwa kwa tarumbeta ya saba, wakati siri ya Mungu ilipaswa kukamilika, hivyo ikaashiria mwanzo wa kipindi cha kutiwa muhuri kwa wale mia na arobaini na nne elfu. Tarehe hiyo inaashiria mwanzo wa kutiwa muhuri kwa wale mia na arobaini na nne elfu, kwa kuwa kazi inayokamilishwa wakati wa kupigwa kwa tarumbeta ya saba ni kutiwa muhuri kwa watu wa Mungu, ambayo ndiyo siri ya Mungu, ambayo ni Kristo ndani yenu, tumaini la utukufu, yaani uungu na ubinadamu vimeunganishwa.

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.

Mwisho wa "mara saba" za ufalme wa kaskazini mwaka 1798 na mwisho wa "mara saba" za ufalme wa kusini mwaka 1844 hutoa kipindi cha miaka arobaini na sita kuanzia 1798 hadi 1844. Kipindi hicho kilianza kwa kuwasili kwa malaika wa kwanza wa Ufunuo kumi na nne, na kikamalizika wakati malaika wa tatu alipowasili mwaka 1844. Kinabii, hili hutambua mashahidi wawili wanaothibitisha kwamba kipindi kutoka 1798 hadi 1844 ni kipindi cha ishara. "Mara saba" juu ya falme za kaskazini na kusini za Israeli zilikamilika mwaka 1798 na 1844 mtawalia, na kwa kufanya hivyo zikazalisha kipindi cha miaka arobaini na sita. Kipindi hicho hakina maana bila shahidi wa pili. Dada White hufundisha moja kwa moja kwamba haiwezi kuwapo malaika wa tatu bila wa kwanza na wa pili. Pia anatambua moja kwa moja kwamba malaika wa kwanza alifika mwaka 1798, na wa tatu tarehe 22 Oktoba 1844. Malaika watatu wa Ufunuo kumi na nne wanatoa ushuhuda wa pili kwamba 1798 hadi 1844 ni kipindi cha kinabii cha ishara.

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.

Nambari 46 ni ishara ya hekalu, na wakati Kristo alipotakasa hekalu kwa mara ya kwanza, tunagundua kwamba Wayahudi, walipokuwa wakibishana na Kristo, walibainisha kwamba wakati Herode alikarabati hekalu, ilichukua miaka arobaini na sita. Wanahistoria wanabainisha kwamba ukarabati wa Herode ambao Wayahudi walirejelea, ulikamilika mwaka ambao Yesu alibatizwa. Jambo hilo pamoja na ukweli wa kiroho kwamba tumeumbwa kwa mfano wa Mungu na kwamba mfano wake ni hekalu, linalowakilishwa na nambari 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.

> Naye Neno alifanyika mwili, akakaa miongoni mwetu, (nasi tukaona utukufu wake, utukufu kama wa mzaliwa wa pekee wa Baba,) amejaa neema na kweli. Yohana 1:14.

The word translated as “dwelt” means tabernacle. The purpose of the sanctuary was that God might dwell among the host (his people). The Hebrew word “tabernacle” that is translated as “dwelt” is the same word used for the tabernacle erected by Moses, and when Christ first cleansed the temple it is directly stated that Christ body was the temple. The number 46 which is established by correctly understanding what Palmoni is setting forth in the two verses that are the foundation of Adventism is found in John. The 46 years are connected with 220 for those who are willing to see.

Neno lililotafsiriwa kama "akaishi" linamaanisha hema la kukutania. Kusudi la mahali patakatifu lilikuwa kwamba Mungu akae miongoni mwa jeshi (watu wake). Neno la Kiebrania "hema la kukutania" ambalo limetafsiriwa kama "akaishi" ndilo hilo hilo linalotumika kwa hema la kukutania lililosimamishwa na Musa, na Kristo alipoisafisha hekalu kwa mara ya kwanza imetajwa moja kwa moja kwamba mwili wa Kristo ulikuwa hekalu. Nambari 46, ambayo inathibitishwa kwa kuelewa kwa usahihi kile ambacho Palmoni anaweka wazi katika mistari miwili ambayo ndiyo msingi wa Uadventista, inapatikana katika Yohana. Miaka 46 imeunganishwa na 220 kwa wale walio tayari kuona.

> 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?

> Na wanafunzi wake wakakumbuka ya kwamba imeandikwa, Wivu wa nyumba yako umenila. Ndipo Wayahudi wakamjibu, wakamwambia, Ni ishara gani unayotuonyesha, kwa kuwa unafanya mambo haya?

> 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 akawajibu, akawaambia, Bomoeni hekalu hili, nami katika siku tatu nitaliinua. Kisha Wayahudi wakasema, Kwa miaka arobaini na sita hekalu hili limekuwa likijengwa, nawe utalisimamisha katika siku tatu? Lakini yeye alisema 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.

Ni katika aya ya ishirini, na hivyo katika Yohana 2:20 ndipo Wayahudi husema, “Miaka arobaini na sita hekalu hili limekuwa likijengwa, nawe je, utalijenga upya kwa siku tatu?” Nambari 46 imeunganishwa na hekalu katika sura na aya inayosisitiza 2:20. Katika kifungu hicho Wayahudi wanatambua kuwa hekalu lilikuwa miaka 46 likijengwa, jambo linalolingana na mwanzo wa Israeli ya kale wakati Musa alikuwa siku 46 mlimani akipokea maelekezo ya kujenga hekalu. Tumeumbwa kwa mfano wa Mungu, kwa hiyo si ajali kwamba hekalu la kibinadamu lina kromosomu 46, 23 za kiume na 23 za kike. Kromosomu 23 za kiume na 23 za kike ndizo maelekezo ya kujenga hekalu la kibinadamu. Palmoni, aliyeumba vitu vyote, pia aliunda mfumo ndani ya mwili wa binadamu unaobadilisha kila seli mwilini kwa seli mpya na safi, na uhuishaji wote wa seli za zamani za mwili huchukua miaka saba, ambayo ni siku 2520. Wayahudi wanaunganisha miaka 46 na hekalu, lakini Kristo alisema juu ya mwili wake ambao ungeinuliwa katika siku tatu. Kuanzia 1798 hadi 1844 hekalu la Wamilerite liliinuliwa, na liliinuliwa katika kipindi ambacho malaika watatu wote wanafika, na hao malaika watatu wanaoenea katika miaka 46 kuanzia 1798 hadi 1844 wamewakilishwa kama siku na Kristo. Akasema, “Vuneni hekalu hili” nami katika siku tatu nitaliinua, hivyo kulinganisha kubomolewa kwa hekalu ambalo lilipaswa kuinuliwa katika siku tatu.

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.

Danieli anatambua mahali patakatifu na jeshi vinavyoangamizwa katika aya ya kumi na tatu. Ufalme wa kaskazini unawakilisha jeshi na ufalme wa kusini unawakilisha mahali patakatifu, kwa kuwa ndiko Yerusalemu ilipo. Hivyo, swali kuhusu kukanyagwa linapotolewa, miongoni mwa vile viwili (mahali patakatifu na jeshi), kilichotekwa kwanza kilikuwa ufalme wa kaskazini mwaka 723 K.K. Miaka 46 baadaye, mwaka 677 K.K., “mara saba” huanza kwa ufalme wa kusini wa Yuda. Hii inamaanisha kuwa kukanyagwa kwa jeshi kulikoma mwaka 1798 na kukanyagwa kwa mahali patakatifu kulikoma mwaka 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.

Waisraeli wa kale walitoka Babeli ili kuijenga upya Yerusalemu kupitia amri tatu, na ile ya tatu ndiyo iliyoanzisha kipindi cha miaka 2300 kilichohitimika kwa kuwasili kwa malaika wa tatu tarehe 22 Oktoba 1844. Mnamo 1798, kipindi cha utawala wa Babeli ya kiroho, kama kilivyofananishwa na miaka sabini ambayo Babeli halisi ilitawala, kilimalizika, na kipindi cha kinabii kinachowakilishwa na malaika watatu kilihitimia haswa pale ambapo unabii ulikuwa umeanza, yaani wakati wa kutangazwa kwa amri ya tatu.

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.

Kipindi cha amri tatu ambacho ni alfa ya miaka 2300 kilirudiwa katika kipindi cha malaika watatu ambacho kilikuwa omega ya siku 2300. Alfa na omega vyote viwili ni nguzo za msingi za Uadventista; 457 na 1844 zinaonyesha kazi ya kujenga hekalu na Yerusalemu.

> 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.

> Na umwambie, ukisema, Hivi ndivyo asemavyo Bwana wa majeshi: Tazama mtu huyu, jina lake ni Chipukizi; naye atatokea mahali pake, naye atajenga hekalu la Bwana; Naam, yeye atajenga hekalu la Bwana; naye atachukua utukufu, naye ataketi na kutawala juu ya kiti chake cha enzi; naye atakuwa kuhani juu ya kiti chake cha enzi; na shauri la amani litakuwa kati yao wote wawili. Zekaria 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.

Kristo kama Chipukizi anatambulishwa hapa kama Yeye aliyejenga hekalu la Bwana, na kama vile alivyoinuliwa siku ya tatu wakati malaika wa tatu alipowasili tarehe 22 Oktoba 1844, hekalu la Wamillerite lilikuwa limejengwa na Kristo, kwa maana ni Yeye anayejenga hekalu la Bwana. Ijapokuwa hili lilitimia katika historia ya Wamillerite, utimilifu wake kamili upo katika kipindi cha mvua ya mwisho, kwa kuwa kurudiwa mara mbili kwa usemi "atajenga hekalu la Bwana" kunawawezesha wale watakaoona kwamba Bwana alilisimamisha hekalu la Wamillerite katika miaka arobaini na sita, na kwamba anajenga hekalu jingine la wale laki moja na arobaini na nne elfu wakati wa mvua ya mwisho, kwa maana Petro anasema kwamba laki moja na arobaini na nne elfu watajengwa kuwa nyumba ya kiroho.

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.”

Wakati swali la "kwa muda gani" linapomuulizwa Palmoni jibu lake ni "hata siku elfu mbili na mia tatu, ndipo patakatifu patatakaswa," lakini Musa, Eliya na Wamileraiti, wafia-dini wa kipapa, Zekaria na Yohana wakipima hekalu, Isaya katika sura ya sita na wengine wasiotajwa wanasema jibu la swali la aya ya kumi na tatu la "kwa muda gani" ni "kuanzia 9/11 hadi sheria ya Jumapili, ndipo patakatifu patatakaswa."

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.

Tarehe 22 Oktoba 1844 iliashiriwa kwa mfano na tendo la Abrahamu la kumtoa mwanawe awe sadaka, kwa maana hilo lilikuwa mfano wa msalaba ambapo Baba wa mbinguni alimtoa Mwana wake. Musa na Waebrania kwenye Bahari ya Shamu, kulingana na mtume Paulo, waliwakilisha ubatizo, ambao ni mfano wa msalaba, ambao ulionyeshwa kwa mfano na Abrahamu katika Mlima Moria pamoja na Isaka.

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

> Zaidi ya hayo, ndugu, sitaki ninyi mkose kujua kwamba baba zetu wote walikuwa chini ya wingu, na wote wakapita baharini; na wote wakabatizwa kuwa wa Musa katika wingu na katika bahari. 1 Wakorintho 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.

Hii bila shaka ina maana kwamba ubatizo unawakilishwa na tarehe 22 Oktoba 1844, ambapo familia ya Nuhu ya watu wanane ilibatizwa. "Nane" ikiwa ni ishara ya ufufuo.

> 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.

> Ambao hapo zamani walikuwa wasiotii, wakati uvumilivu wa Mungu uliposubiri katika siku za Nuhu, wakati safina ilikuwa ikijengwa, ndani yake wachache, yaani nafsi nane, waliokolewa kwa maji. Mfano huo vivyo hivyo ubatizo nao sasa unatuokoa sisi pia (si kuondoa uchafu wa mwili, bali jibu la dhamiri njema kwa Mungu,) kwa ufufuo wa Yesu Kristo. 1 Petro 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.

Kukosea kuelewa kipengele chochote cha ukweli kilichofunuliwa kuhusu tarehe 22 Oktoba 1844 ni sawa na kukosea kuelewa ushuhuda wa Nuhu katika safina, Musa kwenye Bahari ya Shamu, Ibrahimu kwenye Mlima Moria, na Yesu msalabani. Siku hiyo malaika wa tatu aliingia katika historia, naye ndiye malaika anayewatia muhuri watu wa Mungu.

> “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.

> Kisha nikaona malaika wa tatu. Malaika aliyenisindikiza akasema, 'Neno lake la kuogopesha, na utume wake ni wa kutisha. Yeye ndiye malaika atakayechagua ngano kutoka kwa magugu, na kuutia muhuri au kuifunga ngano kwa ghala la mbinguni.' Mambo haya yanapaswa kuhusisha akili yote na uangalifu wote. Tena nikaonyeshwa ulazima wa wale wanaoamini kwamba tunapokea ujumbe wa mwisho wa rehema kujitenga na wale ambao kila siku wanapokea au kumeza makosa mapya. Nikaona kwamba wala vijana wala wazee hawapaswi kuhudhuria makusanyiko ya wale walio katika upotovu na giza. Malaika akasema, 'Acha akili ikome kutafakari mambo yasiyo na faida.' Manuscript Releases, juzuu ya 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.

Kwa hiyo, pamoja na mistari mitakatifu ya kinabii iliyokuwa kielelezo cha tarehe hiyo, malaika wa tatu alifika na kuanza kazi yake, ambayo inajumuisha kutenganisha wanawali werevu na wapumbavu wanaowakilishwa kama ngano na magugu katika kifungu hicho. Kutoelewa ni kwa kiasi gani mwaka 1844 umeashiriwa kwa namna takatifu kwa kina, au kutojua kilichofunuliwa kuhusu alama za njia zilizohusishwa na 1844 na kuendelea hadi 1863, humwacha roho ikiwa haijaandaliwa kukabiliana kinabii na athari za ukweli kwamba Kristo ndiye mada kuu ya aya mbili zinazowakilisha msingi wa Uadventista, na kwamba humo Kristo anatambuliwa kama Palmoni, Muumba wa hisabati na vingine vyote.

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.

Jibu la sasa kwa swali la aya ya kumi na tatu ni tofauti na jibu lilivyokuwa mwaka 1845. Mwaka 1845 waanzilishi walikuwa wakijikung’uta kutokana na kukatishwa tamaa kuu, wakianza kukabiliana na wazo kwamba Bwana alikuwa amerudisha kipawa cha unabii, jambo ambalo halikuwa limefanyika tangu nyakati za wanafunzi. Walikuwa wakitafuta kuelewa maana ya ujumbe wa Malaika wa Tatu, na wakifumbuka macho kwa ukweli kwamba uzoefu waliokuwa wametoka tu kuupitia haukuwa kitu kingine ila historia takatifu. Kufikia 1850 walikuwa wakitoa chati mpya ya waanzilishi ili kusahihisha na kuchukua nafasi ya chati ya waanzilishi ya 1843. Chati zote mbili zilitambuliwa na Dada White kuwa ni utimilifu wa "meza" za Habakuki sura ya pili. Kwa hiyo, 1850 ni utimilifu uliothibitishwa wa Neno la kinabii la Mungu.

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.

Waasisi walielewa na wakaandika kwamba kukana kwamba chati ya 1843 haikuwa utimilifu wa “vibao” vya sura ya pili ya Habakuki kulikuwa ni kuiacha imani ya awali. Dada White aliidhinisha chati hiyo kuwa imeelekezwa na mkono wa Bwana, na kuwa utimilifu wa Habakuki, na akatoa uidhinisho huohuo kwa chati ya 1850. Habakuki anataja “vibao” kwa wingi, na chati ya 1843 ilipochapishwa mwezi Mei 1842, ilichapishwa ikiwa na kosa katika baadhi ya tarakimu ambalo Bwana aliufunika kwa mkono wake. Mwaka 1850 chati mpya ilitolewa ambayo ilisahihisha kosa hilo katika tarakimu. Vibao vya Habakuki vinawakilisha utimilifu wa unabii, na unabii huo ulitimia kuanzia Mei 1842 hadi Januari 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.

Jedwali la 1843, au la mwanzo, lilikuwa na kosa, na jedwali la mwisho la 1850 halikuwa na kosa. Kipindi kuanzia Mei 1842 hadi Januari 1850 ni kipindi cha kinabii kilichothibitishwa, na Mei 1842, na pia Januari 1850, vinawakilisha alama za njia za kinabii na alama hizo za njia zina sahihi ya Alfa na Omega. Alfa, au herufi ya kwanza, na Omega, herufi ya mwisho na ya ishirini na mbili. 1842 ni Alfa na 1850 ni Omega, na kama tungechukua hizo herufi mbili za Kiebrania na kuweka herufi ya kumi na tatu ya alfabeti ya Kiebrania, tungeunda neno la Kiebrania "ukweli" linaloandikwa kwa herufi ya kwanza, ya kumi na tatu na ya ishirini na mbili za alfabeti ya Kiebrania.

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.

Mantiki ya kinabii inayotumika juu ya alama za njia za 1842 na 1850 ni kwamba zimefunganishwa na “kosa.” Alfa ilikuwa na kosa na Omega ilisahihisha hilo hilo kosa, hivyo kilichopo kati ya herufi za Alfa na Omega ni “kosa,” ishara ya uasi, ambayo ndiyo nambari kumi na tatu inawakilisha. 1842 hadi 1850 ni kipindi cha kinabii kilichothibitishwa chenye sahihi ya Alfa na Omega na ni “kweli.” Mpaka historia hiyo ichunguzwe kwa uzito na kwa kiroho na Mwadventista wa Sabato wa Laodikia, yeye karibu amepofushwa asione KWELI iliyo dhahiri ambayo kipindi cha kinabii cha vibao vya Habakuki kuanzia 1842 hadi 1850 kinathibitisha bila shaka yoyote. Ukweli ambao kwa pamoja unathibitishwa na mashahidi wawili ni kwamba chati ya 1850 haina makosa. Chati ya 1850, kama ilivyo chati ya 1843, inajumuisha “mara saba” ya Musa, na katika chati zote mbili “mara saba” imewekwa katikati ya chati ikienda kutoka juu hadi chini ikionyesha kipindi cha “mara saba” kinachoanza mwaka 677 KK hadi 1844. Nambari 2520 si kwamba iko tu kwenye chati, bali ndiyo katikati ya chati.

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.

Kinachoonyeshwa katikati ya mstari wa kinabii unaoonyesha “mara saba” ni msalaba. Katikati ya chati zote mbili kuna mlolongo wa wakati wa 2520 unaonyooka kutoka juu hadi chini. Katikati kuna msalaba. Msalaba ndio ulikuwa katikati ya ile wiki ambayo Kristo alithibitisha agano na wengi, katika utimilifu wa Danieli sura ya tisa aya ya ishirini na saba. Wiki hiyo inawakilisha miaka saba, ambayo kwa mtazamo wa kinabii ni siku 2520. Kama ilivyo kwa chati hizo, katikati kabisa ya siku 2520, Kristo alikuwa akithibitisha agano msalabani. Kuanzia ubatizo wa Kristo hadi msalabani kulikuwa na siku 1260 kinabii. Hii ina maana kwamba kuanzia ule ubatizo hadi msalaba kungekuwapo sadaka 1260 za asubuhi na sadaka 1260 za jioni hadi kufikia msalaba, lakini msalabani yule Mwanakondoo wa mwisho wa sadaka alitoroka mikononi mwa kuhani, na Mwanakondoo wa Mungu akawa sadaka ya jioni, na hivyo akaakilisha sadaka ya Mwanakondoo ya 2520 tangu ule ubatizo.

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.

Katikati ya juma kulikuwa na msalaba na katikati ya meza zote mbili takatifu kuna msalaba, lakini katika kila kesi Mwanakondoo amewekwa ndani ya kweli inayowakilishwa kwa ishara ya 2520. Msalaba umewekwa katikati ya siku 2520, na msalabani Yesu alikuwa sadaka ya 2520 na ya mwisho. Historia kati ya Mei 1842 na Januari 1850 inawakilisha kosa, na Kristo, ukweli, aliwekwa kati ya wahalifu wawili; ingawa Hakuwa mhalifu, alitendewa kana kwamba ni mhalifu. Hivyo basi tunao wahalifu watatu, mmoja atakayepotea na mmoja atakayeokolewa. Wahalifu hao watatu ni alama tatu za njia zilizofunganishwa na uhalifu, ijapokuwa alama ya njia ya katikati ni kinyume cha mhalifu wa Alfa na Omega. Wahalifu wa Alfa na Omega wameunganishwa na alama ya njia ya katikati, msalaba.

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.

Kwa meza za Habakuki kuanzia 1842 hadi 1850, kosa lilikuwa herufi ya kati iliyofunga pamoja alama ya kwanza na ya mwisho ya njia. Alama ya kati ya njia kwenye msalaba iliwaunganisha pamoja wahalifu watatu, lakini alama ya kati katika hizi si kosa, ni Kweli, na kipengele cha kweli kinachoungwa mkono na msalaba na meza za Habakuki ni kwamba 2520, ‘mara saba’ za Mambo ya Walawi ishirini na sita, ni kweli, na kwa muktadha wa mantiki iliyowekwa hapo juu, kukataa 2520 ni kumkataa Yesu.

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

Palmoni, Yule Mhesabu wa Ajabu, anasema, “Hata siku elfu mbili na mia tatu; ndipo patakatifu patakapotakaswa,” anajibu swali la kinabii la “hata lini.” Jibu si tena mwaka 1844, kwa kuwa harakati ya Wamileraiti ya Filadelfia ilikoma mwaka 1856, kwani wakati huo James na Ellen White walitambua kwamba harakati hiyo ilikuwa imehamia kutoka Filadelfia hadi Laodikia. Dada White alipochora mstari huo kwenye mchanga, ilimaanisha kwamba hadi hali hiyo ibadilike, uhusiano wa Mungu na watu Wake unapaswa kueleweka kuwa unawakilisha utengano, kwa maana Yeye anasimama nje, akibisha kwenye mioyo ya Walaodikia, akitafuta kuingia. Uungu wake haupo ndani ya ubinadamu wao. Kazi yenyewe ambayo Kristo alianza tarehe 22 Oktoba, 1844 ilikuwa ya kuunganisha Uungu wake na ubinadamu, na Kristo alikuwa tayari kufanya jambo hilo hilo, lakini haikutimia.

> “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.

> "Laiti Waadventista, baada ya kuvunjika moyo mkuu mwaka 1844, wangeshikilia imani yao kwa uthabiti na kuendelea kwa umoja katika uongozi wa Mungu uliokuwa ukifunguka, wakipokea ujumbe wa malaika wa tatu na kwa nguvu za Roho Mtakatifu kuutangaza ulimwenguni, wangaliona wokovu wa Mungu; Bwana angefanya kazi kwa nguvu kupitia juhudi zao, kazi ingekuwa imekamilika, na Kristo angekuwa amekuja kabla ya wakati huu kuwapokea watu Wake kwa thawabu yao. Lakini katika kipindi cha shaka na kutokuwa na uhakika kilichofuatia kuvunjika moyo huko, waamini wengi wa Adventi walishindwa kushikilia imani yao. . . . Hivyo kazi ikazuiliwa, na dunia ikaachwa gizani. Laiti mwili wote wa Waadventista ungeungana juu ya amri za Mungu na imani ya Yesu, historia yetu ingekuwa tofauti kwa kiasi kikubwa jinsi gani!" Uinjilisti, 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.

Akiirudia historia ya Israeli ya kale, Bwana aliitoa Israeli ya kisasa kutoka gizani mwa Enzi za Giza na akaingia agano pamoja nao kwenye Bahari ya Shamu, maana ubatizo ni ishara ya uhusiano wa agano. Lakini Israeli itajaribiwa ili kuona iwapo watalishika agano. Kwa upande wa Israeli ya kale, walishindwa majaribu kumi kulingana na kitabu cha Hesabu. Katika kushindwa kwa mara ya kumi walihukumiwa kufa jangwani kwa kipindi cha miaka arobaini, hivyo kutoa mfano wa kukataliwa kwa ujumbe wa Laodikia wa mwaka 1856 na Israeli ya kisasa. Kama ilivyokuwa kwa kushindwa kwa Israeli ya kale katika majaribu kumi ya mfululizo (kumi ikiwa ni ishara ya jaribio), tangu kuwasili kwa malaika wa tatu mwaka 1844 hadi 1856 mchakato wa majaribu ya hatua kwa hatua uliwekwa juu ya harakati ya Wamileriti ya Filadelfia.

The ten tests from the Red Sea to the first rebellion at Kadesh is represented as a prophetic period for it has the number ten tying the period together. Ten being a symbol of a test, ten tests identified the ten tribes that rejected the covenant and failed the tenth test and the testing process. The period began at the Red Sea crossing and the Ten Commandments are represented as the first of the ten tests after the sea, the first test being the Sabbath the symbol and seal of the Ten Commandments (represented by the mana). When the period of ten tests in ancient Israel is so clearly set forth as a specific prophetic period and the Spirit of Prophecy informs us that the Red Sea crossing typified October 22, 1844, then we should know that at that point a progressive testing process began. Adventism does not know that, so they are unable to see that in 1863 they were assigned to die in the Laodicean wilderness until the Sunday law, the very law they were given to proclaim a warning about at the very beginning of the testing process that led to 1863.

Majaribu kumi kutoka Bahari ya Shamu hadi uasi wa kwanza huko Kadeshi yanawakilishwa kama kipindi cha kinabii kwa kuwa nambari kumi ndiyo inayokiunganisha kipindi hicho. Kwa kuwa kumi ni ishara ya jaribio, majaribu kumi yalitambulisha makabila kumi yaliyokataa agano, ambayo yalishindwa jaribio la kumi na mchakato wa kujaribiwa. Kipindi kilianza wakati wa kuvuka Bahari ya Shamu, na Amri Kumi zinawakilishwa kama jaribio la kwanza kati ya majaribu kumi baada ya bahari; jaribio la kwanza likiwa Sabato, ishara na muhuri wa Amri Kumi (inayowakilishwa na mana). Wakati kipindi cha majaribu kumi katika Israeli ya kale kimewekwa wazi kama kipindi maalum cha kinabii, na Roho ya Unabii anatuarifu kwamba kuvuka Bahari ya Shamu kulikuwa kielelezo cha Oktoba 22, 1844, basi tunapaswa kujua kwamba wakati huo mchakato wa kujaribiwa wa hatua kwa hatua ulianza. Uadventista hautambui hilo, hivyo hauwezi kuona kwamba mnamo 1863 walihukumiwa kufa katika jangwa la Laodikia hadi sheria ya Jumapili, ile ile sheria waliyopewa kutangaza onyo kuihusu tangu mwanzoni kabisa wa mchakato wa majaribio uliopelekea 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.

Tamko la hali ya Laodikia lilipokuja juu ya Uadventista wa Wamileraiti mwaka 1856, "mvinyo mpya" ulichapishwa kuhusu "mara saba." Nuru mpya haikuwahi kukubalika, na miaka saba baadaye, yaani siku 2520 za kinabii, harakati ya Wamileraiti ya Laodikia ilikoma na kuwa Kanisa la Waadventista wa Sabato la Laodikia. Musa alikuwa radhi kuingia katika Nchi ya Ahadi, lakini jaribio la kumi lilikuwa limewasili, na bila shaka lilikuwa jaribio la msingi, maana kazi yenyewe aliyokabidhiwa Musa tangu mwanzo ilikuwa kuwaongoza watu wa Mungu kwenda katika Nchi ya Ahadi. Hiyo ndiyo ilikuwa kazi kabla ya Musa kuwasili Misri. Jaribio la kumi lilikuwa limewasili na waasi walisitasita kuingia katika Nchi ya Ahadi.

> 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.

> Nikasema kwenu, Mmefika kwenye mlima wa Waamori, ambao Bwana Mungu wetu anatupatia. Tazama, Bwana Mungu wako ameweka nchi mbele yako; panda uimiliki, kama Bwana Mungu wa baba zako alivyokuambia; usiogope, wala usishuke moyo. Nanyi mkanikaribia, kila mmoja wenu, mkasema, Tutatuma watu watutangulie, nao wataichunguza nchi kwa ajili yetu, na kutuletea habari tena juu ya njia tutakayotakiwa kupanda, na miji tutakayoingia. Na neno hilo likanipendeza sana; nikachukua watu kumi na wawili miongoni mwenu, mtu mmoja kutoka kila kabila. Kumbukumbu la Torati 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.

Kuanzia wakati huo hadi kurudi kwa wapelelezi kumi na wawili kunawakilisha historia ya wakati ambapo jaribio la mwisho la msingi liliwasili mwaka 1856, na kwa miaka saba Wamileraiti wa Laodikia walichunguza nchi hadi walipoamua kuacha kuwa harakati na kuwa kanisa.

The first truth discovered by Miller was the “seven times” making it the foundation of the foundational truths that make up Jeremiah’s old paths. The last new prophetic light brought to Adventism was in 1856 and it was a series of articles on the “seven times.” There is a great deal of light associated with a deep study of these historical facts, but if we are going to be able to identify why the answer of verse fourteen of Daniel eight is “from 9/11 unto the Sunday law, then shall the sanctuary be cleansed,” we must keep moving forward.

Kweli ya kwanza iliyogunduliwa na Miller ilikuwa "mara saba", na hivyo kuifanya iwe msingi wa kweli za kimsingi zinazounda njia za kale za Yeremia. Nuru mpya ya kinabii ya mwisho iliyoletwa katika Uadventista ilikuwa mwaka 1856, na ilikuwa mfululizo wa makala juu ya "mara saba." Kuna mwangaza mkubwa unaohusishwa na uchunguzi wa kina wa ukweli huu wa kihistoria, lakini ikiwa tutakuwa na uwezo wa kubainisha kwa nini jibu la Danieli sura ya nane, aya ya kumi na nne, ni "kutoka 9/11 hadi sheria ya Jumapili, ndipo patakatifu patakaposafishwa," lazima tuendelee kusonga mbele.

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.”

Kazi ambayo Kristo alianza mwaka 1844 ilielekezwa pembeni mwaka 1863, hivyo ‘usafishaji’ wa patakatifu uliokuwa umeanza wakati huo ulisimamishwa kwa muda huku watu wa Mungu wakianza kupita jangwani la Laodikia. Kwa sababu hiyo, kazi ambayo ilipaswa kutekelezwa na Kristo katika kipindi cha 1844 hadi 1863 ililazimu kurudiwa wakati malaika wa tatu—ambaye ni malaika anayewatenganisha na kutia muhuri—hatimaye anapotekeleza kazi inayowakilishwa na ‘usafishaji’. Alama za kinabii za 1844 hadi 1863 ndizo alama ambamo Kristo angekuwa ametimiza kazi ya kusafisha patakatifu, na alama hizo zinawakilisha historia ambamo kazi hiyo itatimizwa. Ikiwa itaweza kuonyeshwa kwamba kipindi cha 1844 hadi 1863 kinawakilisha kipindi cha 9/11 hadi sheria ya Jumapili, swali la ‘hata lini’ linapatana na mistari mingine inayowakilishwa na ‘hata lini’.

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.

Mwaka 1844 ulikuwa ujio wa malaika wa tatu na 1863 unaashiria mwisho wa kipindi cha majaribu. Mwaka 1846, akina White walifunga ndoa na jina la mwisho la Ellen likabadilika kutoka Harmen kuwa White, na wanandoa hao walianza kushika Sabato ya siku ya saba katika mwaka huo. Sabato, ndoa na kubadilishwa kwa jina vyote ni ishara za uhusiano wa agano kwa namna ya kinabii. Bwana aliivusha Israeli ya kisasa kupitia Bahari ya Shamu ya 1844, na mwaka 1846 akaipeleka Sinai ili kuwapa sheria na kuingia agano nao. Sheria hiyo, kama ilivyo kwa sahani mbili za Habakuki, imeandikwa juu ya sahani mbili; sahani ya kwanza ina amri 4 na sahani ya pili ina 6. Sahani mbili zinawakilisha uhusiano wa agano wa Israeli wa kale na wa kisasa, na kwa pamoja sahani mbili za agano, yaani Amri Kumi, zinatiwa alama kama 46 kwa njia ya mfano kwa Israeli wa kale, na ni kielelezo cha sahani mbili za Habakuki ambazo zinawakilisha historia ya mvua ya mwisho. Pamoja na sadaka mbili za mikate ya kutikiswa za Pentekoste, zinawakilisha bendera ambayo ni wale mia moja arobaini na nne elfu.

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.

Jina la Dada White lilibadilishwa kutoka Harmen hadi White. Harmen humaanisha askari wa amani, lakini lilibadilishwa na White, ambayo ni haki ya Kristo. Jina Gould humaanisha dhahabu, na Ellen humaanisha nuru angavu na inayong'aa. Jina lake linawakilisha ujumbe wa Laodikia.

> 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.

> Nakushauri ununue kwangu dhahabu iliyosafishwa kwa moto, upate kuwa tajiri; na mavazi meupe, upate kuvaa, na aibu ya uchi wako isionekane; tena upake macho yako dawa ya macho, upate kuona. Ufunuo 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.

"Marhamu ya macho" ni nuru ya Neno la Mungu, na Ellen ni nuru angavu na ing'aayo. Usalama wa wafuasi wa Miller mwaka 1856 ulikuwa katika kupokea ujumbe kwa Laodikia kama ulivyowasilishwa kupitia maandiko yake, na kama unavyowakilishwa na jina lake. Dada White anaweka wazi kwamba ujumbe wa mwaka 1888 wa Jones na Waggoner ulikuwa ujumbe wa Laodikia, na kwamba ujumbe wao pia ulikuwa ujumbe wa malaika wa tatu.

> “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.

> "Bwana katika rehema zake kuu alituma ujumbe wa thamani mno kwa watu Wake kupitia Wazee Waggoner na Jones. ... Huu ndio ujumbe ambao Mungu aliamuru utolewe kwa ulimwengu. Ni ujumbe wa malaika wa tatu, unaopaswa kutangazwa kwa sauti kuu, na ukiambatana na kumiminwa kwa Roho Wake kwa kiasi kikubwa." Ushuhuda kwa Wahudumu, 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.”

Malaika wa tatu alifika mwaka 1844, na alijaribu kutekeleza kazi yake kwa mara ya pili mwaka 1888. Ujumbe wa mwaka 1888 ulikuwa ujumbe wa Laodikia, ulikuwa ujumbe wa malaika wa tatu, uliashiria kushuka kwa malaika wa Ufunuo kumi na nane, ulikuwa ujumbe wa kuhesabiwa haki kwa imani unaohubiriwa wakati wa kumiminwa kwa mvua ya masika. Malaika wa tatu alifika mwaka 1844 na tena mwaka 1888, lakini akakataliwa katika matukio yote mawili; hata hivyo, matukio hayo mawili yanatoa mfano wa kuwasili kwa malaika wa tatu wakati wa mvua ya masika. Mwaka 1844 ni ishara ya 9/11, na ikiwa 1863 inawakilisha kwa mfano sheria ya Jumapili, basi kipindi cha kinabii cha "9/11 hadi sheria ya Jumapili" kama kinavyowakilishwa na ishara ya "hata lini" kingewakilisha jibu la ukweli wa sasa kwa swali la aya ya kumi na tatu la "hata lini."

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.

Historia ya Wamileraiti kuanzia 1842 hadi 1850 ni kipindi cha kinabii ambacho kinaingiliana na kipindi cha kinabii cha majaribio ya malaika wa tatu kuanzia 1844 hadi 1863. Kuanzia 1842 hadi 1863 kuna alama za njia za kinabii zinazoonyesha historia ya 9/11 hadi sheria ya Jumapili, wakati Kristo anapotakasa hekalu lake, kwanza kanisa lake na kisha wafanyakazi wa saa ya kumi na moja. Wakati wa sheria ya Jumapili, Kristo atakuwa na watu waliotakaswa wa kuwaonyesha ulimwengu kama ishara kuu ya toleo, na kanisa litakuwa kanisa linaloshinda. Patakatifu pake wakati huo litakuwa limetakaswa.

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.

Tumeweka ishara ya "hata lini" mahali pake, ijapokuwa bila shaka kuna mengi zaidi. Tutaanza kulirejesha jambo hili, pamoja na makala tano zilizotangulia, katika mtazamo wa kitabu cha Yoeli, lakini michepuko hii ya kando ilionekana muhimu kuwekwa kwanza. Ushuhuda wa kila moja ya maswali ya "hata lini" tuliyoyatafakari unakubaliana na swali la "hata lini" ambalo Palmoni alilijibu katika aya ya kumi na nne, kwa kuwa patakatifu panapaswa kutakaswa kuanzia 9/11 hadi sheria ya Jumapili. Historia hiyo ndiyo historia ya mvua ya mwisho, na historia ya mvua ya mwisho imeelezwa katika kitabu cha Yoeli.

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