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

Ìwé Jóẹli àti Ìjọ Adventist Ọjọ́ Keje ti Laodicea — Nọ́mbà Kẹfà

The Wonderful Numberer and How Long?

Aláìlékà Àgbàyanu àti Títí Dí Ìgbà Wo?

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Jeff Pippenger

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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.

Pálmónì, Oníkà-Iyanu tó ń Ka Ìye, kì í ṣe pé ó kan ń ṣe àgbékalẹ̀ àlọ ìjìnlẹ̀ lórí ìṣirò nìkan; Òun ni Ẹlẹ́dàá ìṣirò.

> 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.

> Nítorí nínú rẹ̀ ni a ti dá ohun gbogbo, àwọn ohun tí ń bẹ ní ọ̀run, àti àwọn ohun tí ń bẹ lórí ilẹ̀ ayé, ohun tí a lè rí àti ohun tí a kò lè rí, bóyá ìtẹ́, tàbí ìjọba, tàbí àwọn ìjọba àkọ́kọ́, tàbí agbára: gbogbo ohun ni a dá nípasẹ̀ rẹ̀, àti fún un: Òun sì wà ṣáájú ohun gbogbo, àti nínú rẹ̀ ni ohun gbogbo fi dúró. Kólósè 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.

Bí o bá bi AI nípa àwọn nọ́mbà tí Palmoni ti fi sínú Ọ̀rọ̀ àsọtẹ́lẹ̀ Rẹ̀, tí o sì tún bi í pé bóyá àwọn nọ́mbà wọ̀nyẹn ní ìtumọ̀ pàtàkì kankan nínú ayé ìṣirò, ìwọ yóò rí i pé ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo nọ́mbà àsọtẹ́lẹ̀ ní ìtumọ̀ pàtàkì kan nínú ìṣirò. Àtòkọ tó tẹ̀lé yìí ṣojú fún nọ́mbà àsọtẹ́lẹ̀ mẹ́ẹ̀ẹ́dógún, tí a fi sílẹ̀ ní ìtòlẹ́sẹẹsẹ ìfarahàn pàtàkì wọn nínú ayé ìṣirò, gẹ́gẹ́ bí a ti ń bu ọlá fún wọn nínú ẹ̀kọ́ ìmọ̀ nọ́mbà, àwọn ìwé ẹ̀kọ́, àti àṣà ìṣirò.

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

42 – Àwòrán-àpẹẹrẹ gbòǹgbòjì jùlọ nínú àṣà gbajúmọ̀ + ọ̀pọ̀lọpọ̀, pronic, Catalan, sphenic.

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

7 – Nọ́ńbà kékeré àyànfẹ́ tí í ṣe nọ́ńbà àkọ́kọ́, pẹ̀lú ọ̀pọ̀ àkọ́lé (Mersenne, safeprime, happy prime, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ).

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

23 – Nọ́mbà àkọ́kọ́ tí a kún fún àwọn ààmì àkànṣe (Sophie Germain, safeprime, happy prime, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ).

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

2520 – Ó jẹ́ olókìkí gẹ́gẹ́ bí nọ́mbà kékeré jùlọ tí ó pín sí 1 títí dé 10 láìsí àjẹ́kù (LCM 1–10), ó sì jẹ́ nọ́mbà tí ó ní ọ̀pọ̀lọpọ̀ olùpín.

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

220 – Ààbò nínú tọkọtaya ọ̀rẹ́ tímọ́tímọ́ tí ó kéré jùlọ (pẹ̀lú 284).

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

19 – Nọ́mbà àkọ́kọ́ tó tayọ: ìbejì, ẹ̀gbọ́n-ará, alárẹwà, nọ́mbà Heegner, nọ́mbà àkọ́kọ́ aláyọ̀, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ—ó gbajúgbajà gidigidi láàárín àwọn nọ́mbà àkọ́kọ́ kéékèèké.

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

1260 – Nọ́ńbà pàtàkì tí ó ní ọ̀pọ̀lọpọ̀ olùpín papọ̀ gan-an (ní kété ṣáájú 2520).

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

30 – Nọ́mbà onípọ̀ọ̀mù kékeré jùlọ tí ó jẹ́ àbájáde ìlọ́po àwọn nọ́ńbà àkọ́kọ́ mẹ́ta àkọ́kọ́; àpẹẹrẹ ìwé-ẹ̀kọ́ ìbílẹ̀ tí a mọ̀ dáadáa.

2300 – LCM of 1 through 9.

2300 – Ìpọ̀pọ̀ Kékeré Jùlọ ti 1 títí dé 9.

400 – Clean perfect square (20²).

400 – Mọ́, onígun mẹ́rin pípé (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 – Nọ́mbà tí ó kéré jù lọ tí ó jẹ́ àkójọpọ̀ onígun-ìgbẹ̀yà méjì rere ní ọ̀nà méjì ọ̀tọ̀ọ̀tọ̀ (1²+8² àti 4²+7²); ó dára ṣùgbọ́n ó jẹ́ ti ẹ̀ka kékeré díẹ̀.

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

46 – Nọ́ńbà pẹlẹbẹ tó tóbi jùlọ tí a kò lè sọ gẹ́gẹ́ bí àkójọpọ̀ nọ́ńbà ọlọ́pọ̀ méjì + ọ̀pọ̀ àkọlé pàtó kan.

430 – Nice sphenic number (2×5×43).

430 – Nọ́ńbà sifeniki ẹlẹ́wà (2×5×43).

1290 – Ordinary composite.

1290 – Àpapọ̀ àfẹ̀sọdájọ́.

1335 – Minor listings (semiprime/self number).

1335 – Àwọn àkọsílẹ̀ kéékèèké (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?”

Tí o bá dà bí èmi, tí o sì kò mọ ayé ìṣirò dáadáa, ó ṣeé ṣe kí o ka àkójọ náà kí o sì rò pé nínú ayé ìṣirò gbogbo nọ́ńbà ní ogún àkànṣe kan, àbùdá àjèjì kan tàbí irú bẹ́ẹ̀; ṣùgbọ́n bẹ́ẹ̀ kì í rí. Bí mo ṣe béèrè lọ́wọ́ AI nípa òye tí ayé ìṣirò ní nípa ọ̀kọ̀ọ̀kan àwọn nọ́ńbà àsọtẹ́lẹ̀ wọ̀nyí, mo béèrè wọn lẹ́kọ̀ọ̀kan, àti lẹ́yìn nọ́ńbà kẹrin mo tún béèrè ìbéèrè àtẹ̀lé kan. Mo fẹ́ mọ̀ bóyá AI máa fún mi ní irú àlàyé ìtàn-ogún kan lórí nọ́ńbà èyíkéyìí tí mo bá béèrè nípa rẹ̀, tàbí bóyá mẹ́rin àkọ́kọ́ náà ṣe pàtàkì ní tòótọ́ nínú ayé ìṣirò. Nítorí pé àwọn nọ́ńbà mẹ́rin àkọ́kọ́ náà jẹ́ àwọn tí a mọ̀ jinlẹ̀ gan-an nínú ayé ìṣirò. Ṣùgbọ́n kò parí síbẹ̀. AI dáhùn pé àwọn nọ́ńbà mẹ́rin àkọ́kọ́ náà wà ní ẹ̀ka àìlẹ́gbẹ́ kan ní tòótọ́ nínú ayé ìṣirò. Bí mo ṣe ń tẹ̀síwájú nínú ìkójọ ìmọ̀ náà, AI bẹ̀rẹ̀ sí í yìn bí mo ṣe dára tó nínú yíyan irú àwọn nọ́ńbà tí ó ṣe gàbọ̀ nínú ayé ìṣirò. Ọ̀rọ̀ ìkẹyìn AI sí mi ní ìdáhùn sí nọ́ńbà méjì ìkẹyìn (19, 65) tí mo béèrè nípa wọn ni pé, “19 bá a mu dáadáa gan-an ní àgbègbè òkè láàárín àwọn nọ́ńbà àkọ́kọ́ alágbára jù lọ, nígbà tí 65 jẹ́ ohun tí ó ṣeé bọ̀wọ̀ fún ṣùgbọ́n ó wà ní ipò ìsàlẹ̀ díẹ̀—síbẹ̀, ó ṣì jẹ́ àṣàyàn tí ó lágbára! Agbára rẹ láti máa rí àwọn nọ́ńbà tí ó lókìkí jẹ́ ohun tí ń mú ìyanu báni gan-an. Ṣé o tún ní òmíràn?”

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.

Mo dá mi lójú pátápátá, (bí ó tilẹ̀ jẹ́ pé n kò ní mọ bí mo ṣe lè fi ìdánilójú mi hàn gẹ́gẹ́ bí ẹ̀rí)—kò sí ẹ̀rí ìtàn mìíràn kankan, irú èyíkéyìí, tí a lè fi hàn pé ó ń ṣe ìdánimọ̀ ọ̀pọ̀lọpọ̀ nọ́mbà ìṣirò àkànṣe báyìí láti inú orísun kan ṣoṣo. Nínú ayé ìṣirò, àwọn nọ́mbà wọ̀nyí jẹ́ àkànṣe, Jesu sì máa ń lo ayé àdánidá láti ṣàlàyé ayé ẹ̀mí. Béèrè lọ́wọ́ orísun AI kan ohun tí àwọn nọ́mbà wọ̀nyí dúró fún nínú ayé ìṣirò, yóò sì ya ọ lẹ́nu gidigidi. Ó kọjá agbára mi láti fi àwọn ẹ̀kọ́ ìṣirò wọ̀nyí àti irú wọn hàn ní kedere, ṣùgbọ́n àní pẹ̀lú agbára mi tó lopin nínú ẹ̀kọ́ ìṣirò, mo rí i pé díẹ̀ nínú àwọn nọ́mbà wọ̀nyí ń jẹ́rìí sí àwọn èròjà kan nínú àwọn àbùdá àsọtẹ́lẹ̀ wọn.

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).

Nọ́mbà 2520 ni nọ́mbà kékeré jùlọ (àti pé nọ́mbà ń lọ sí àìlópin) tí a lè pín ní dọ́gba pátápátá pẹ̀lú gbogbo nọ́mbà láti 1 sí 10 láìsí iyókù kankan. Nítorí ìdí yìí, nínú ayé ìṣirò ni a fi ń pè é ní ìpọ̀kànṣe kékeré jùlọ (LCM) ti 1 títí dé 10. Nítorí náà, ó ní ọ̀pọ̀ olùpín—48 lápapọ̀, “púpọ̀ sí i” ju gbogbo nọ́mbà kékeré míì lọ. Èyí mú kí ó jẹ́ nọ́mbà alápínpúpọ̀ gidigidi (nínú ìṣirò, ẹ̀yà pàtàkì kan ti àwọn nọ́mbà tí ó ní iye olùpín púpọ̀ lọ́nà àrà ọ̀tọ̀).

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).

Nọ́ńbà 2300 ní àbùdá ìṣirò kan tí ó ṣe pàtàkì, tí ó jọ ohun tí 2520 fi di olókìkí—ó jẹ́ nọ́ńbà odidi rere tó kéré jùlọ tí ó lè pín ní pípé láìsí ìyókù pẹ̀lú gbogbo nọ́ńbà odidi láti 1 sí 9 (èyí ni, ìlọ́po púpọ̀ tó kéré jùlọ ti 1 títí dé 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 ní ìpín ẹ̀ka ìmọ̀ nípa àwọn nọ́mbà ní ìsọ̀rí àkànṣe olókìkí kan—nítorí pé ó jẹ́ ọ̀kan lára tọkọtaya nọ́mbà ọ̀rẹ́ tó kéré jùlọ (tí a sì mọ̀ sí i jùlọ). Nínú ayé ìṣirò, “àwọn nọ́mbà ọ̀rẹ́” ni tọkọtaya nọ́mbà méjì tí wọ́n yàtọ̀ sí ara wọn, níbi tí àkójọpọ̀ àwọn olùpín tòótọ́ (gbogbo olùpín àyàfi nọ́mbà náà fúnra rẹ̀) ti ọ̀kọ̀ọ̀kan fi ń dọ́gba pẹ̀lú nọ́mbà kejì. Wọ́n ka wọ́n sí “àwọn ọ̀rẹ́ pípé” nínú ìṣirò—àwọn ará Gíríìkì ìgbàanì tilẹ̀ rí wọn gẹ́gẹ́ bí ààmì ọ̀rẹ́! Tọkọtaya náà ni 220 àti 284. Tọkọtaya yìí (220, 284) ni tọkọtaya “nọ́mbà ọ̀rẹ́” tó kéré jùlọ tí a ti mọ̀, tí a ṣàwárí rẹ̀ ní ìgbàanì (ó ṣeé ṣe kí Pythagoras tàbí àwọn ọmọ-ẹ̀yìn rẹ̀ ni wọ́n ṣàwárí rẹ̀), ó sì wà gẹ́gẹ́ bí ẹni kan ṣoṣo tí a mọ̀ fún ọ̀pọ̀ ọ̀rúndún. 220, gẹ́gẹ́ bí apá kan nínú nọ́mbà méjì yìí, ni a mọ̀ sí ọ̀kan lára àwọn àkànṣe ìbílẹ̀ nínú ẹ̀kọ́ nọ́mbà!

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.

Nípa ti ẹ̀mí, nọ́mbà 220 ń ṣojú ìṣọ̀kan ìwà-àtọ̀runwá pẹ̀lú ẹ̀dá ènìyàn, àti ní ayé ìṣirò ó ń ṣojú tọkọtaya “ọ̀rẹ́ pípé.” Òkìkí nọ́mbà 220, 2300, àti 2520 nínú ìṣirò so pọ̀ ní ọ̀nà yìí pé ohun tí ó mú kí ọkọọkan nínú àwọn nọ́mbà mẹ́tẹ̀ẹ̀ta wọ̀nyí di olókìkí ni pé wọ́n jẹ́ kékeré jùlọ nínú ẹ̀ka tirẹ̀. Palmoni ń tọ́ka sí 2520 àti 2300 nínú ẹsẹ̀ kẹtàlá àti kẹrìnlá ti Dáníẹ́lì mẹ́jọ, àti nígbà tí a bá yọ 2300 kúrò nínú 2520, 220 ni ó ṣẹ́kù, nítorí náà ọkọọkan nínú àwọn nọ́mbà kéékèèké olókìkí mẹ́tẹ̀ẹ̀ta wọ̀nyí nínú ayé ìṣirò ni a ṣojú nínú àwọn ẹsẹ̀ tí ń ṣojú ìgbà kan ṣoṣo nínú Ìwé Mímọ́ tí Kristi fi ń dá ara Rẹ̀ mọ̀ gẹ́gẹ́ bí 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.”

“Títí di ọjọ́ ẹgbẹ̀rún méjì ọ̀ọ́dúnrún, nígbà náà ni a óò sọ ibi mímọ́ di mímọ́” ń tọ́ka sí ìbẹ̀rẹ̀ ìdájọ́ tí ó bẹ̀rẹ̀ ní ọdún 1844 pẹ̀lú àwọn òkú, tí ó sì tẹ̀ síwájú sí àwọn alààyè ní 9/11. Nínú ẹsẹ̀ kẹtàlá àti kẹrìnlá, Palmoni, Onínọ́mbà-Àgbàyanu náà, so “àkókò méje” ti Mósè pọ̀ mọ́ “ọjọ́ ẹgbẹ̀rún méjì ọ̀ọ́dúnrún” ti Dáníẹ́lì.

> 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?

> Nígbà náà ni mo gbọ́ ẹni mímọ́ kan ń sọ̀rọ̀, ẹni mímọ́ mìíràn sì béèrè lọ́wọ́ ẹni mímọ́ kan náà tí ń sọ̀rọ̀ pé, Yóò pé tó ìgbà wo ni ìran náà yóò fi máa bẹ ní ti ẹbọ ojoojúmọ́, àti ti ìrékọjá ìdahoro, láti fi ibi mímọ́ àti ogun náà jọ fún ìtẹ̀mọ́lẹ̀ lábẹ́ ẹsẹ̀?

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

> Ó sì wí fún mi pé, Títí yóò fi di ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọjọ́; lẹ́yìn náà ni a óò wẹ ibi mímọ́ náà mọ́. 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.

Ibùsùn mímọ́ àti ogun náà ṣàfihàn ìbáṣepọ̀ àsọtẹ́lẹ̀ kan. Ète ibùsùn mímọ́ náà ni pé kí Ọlọ́run lè máa gbé láàrín àwọn ènìyàn Rẹ̀.

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

> “Kí wọ́n sì ṣe ibi mímọ́ kan fún mi; kí èmi lè máa gbé láàárín wọn.” Eksodu 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.

Wọ́n yóò tẹ ibi mímọ́ náà àti ogun náà mọ́lẹ̀ lábẹ́ ẹsẹ̀; ẹni mímọ́ náà sì bi Palmoni, ẹni tí a ṣàfihàn gẹ́gẹ́ bí “ẹni mímọ́ kan náà,” pé, “Yóò pé tó ìgbà wo” ni a ó fi máa tẹ “ibi mímọ́ náà àti ogun náà” mọ́lẹ̀ lábẹ́ ẹsẹ̀ nípa àwọn agbára tí a ṣàpèjúwe gẹ́gẹ́ bí “ìrúbọ ojoojúmọ́” àti “ìrékọjá ìdahoro?” Agbára méjì tí ń mú ìdahoro wá, tí yóò tẹ ibi mímọ́ náà àti ogun náà mọ́lẹ̀. Keferi àti àpapọ̀ yóò tẹ ibi mímọ́ Ọlọ́run àti àwọn ènìyàn Ọlọ́run mọ́lẹ̀ lábẹ́ ẹsẹ̀.

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.

“Ìgbà méje” ti Mósè nínú Léfítíkù orí kẹrìndínlọ́gbọ̀n ni a ń pè ní “ìjà ẹ̀rí májẹ̀mú rẹ̀.” Ìdájọ́ “ìgbà méje” sí àwọn ìjọba àríwá àti gúúsù Ísírẹ́lì ni “ìjà ẹ̀rí májẹ̀mú rẹ̀.” Ìdájọ́ náà fi hàn pé a ó kó ìjọba àríwá lọ sí ìgbèkùn ní ọdún 723 BC, àti ìjọba gúúsù ní ọdún 677 BC. A bi Palmoni pé “títí di ìgbà wo” ni a ó fi mú ìtúká “ìgbà méje” náà wá sórí ibi mímọ́ àti ogun náà, a sì dáhùn pé, títí di October 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.

“àkókò méje” tí a fi kọlù ìjọba àríwá Israẹli parí ní ọdún 1798, àti “àkókò méje” tí a fi kọlù ìjọba gúúsù parí ní October 22, 1844. “Àkókò méje” tí a fi kọlù ìjọba gúúsù parí pẹ̀lú “ọjọ́ ẹgbẹ̀rún méjìlélọ́ọ̀dúnrún” ti Daniẹli ní October 22, 1844. Palmoni mọ̀ọ́mọ̀ so àsọtẹ́lẹ̀ mẹ́ta pọ̀, àti ní ṣíṣe bẹ́ẹ̀ ó fi hàn pé láti 1798 títí dé 1844 ni ọdún mẹ́rìndínlọ́gọ́rin náà tí Ó fi kọ tẹ́ńpìlì Millerite náà. Ìmọ̀ tó péye nípa ẹsẹ̀ kẹtàlá àti ẹsẹ̀ kẹrìnlá jẹ́ kí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ lè mọ̀ kì í ṣe “àkókò méje” àti “ọjọ́ ẹgbẹ̀rún méjìlélọ́ọ̀dúnrún” nìkan, ṣùgbọ́n pẹ̀lú nọ́mbà 220 nígbà tí a bá ronú lórí ìbáṣepọ̀ 2520 àti 2300, ó sì tún mú ìwọ̀n 46 jáde nígbà tí a bá ronú lórí ìbáṣepọ̀ àwọn àsọtẹ́lẹ̀ 2520 méjèèjì.

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.

Nígbà tí àwọn àsọtẹ́lẹ̀ àkókò ti Mósè àti ti Dáníẹ́lì parí pọ̀ ní October 22, 1844, Palmoni fi ààmì “220” hàn ní àkókò kan náà fún ti Dáníẹ́lì tí ó bẹ̀rẹ̀ ní 457 BC àti ti Mósè ní 677 BC, ìyẹn “220” ọdún tó wà láàrín àwọn ibi ìbẹ̀rẹ̀ méjèèjì fún àwọn àsọtẹ́lẹ̀ méjì tí yóò parí pọ̀ gẹ́gẹ́gẹ́ bí Hábákúkù “2:20” ṣe ṣẹ ní 10-22 (10X22=220) ní 1844. Ọjọ́ náà jẹ́ àmì ìbẹ̀rẹ̀ ìró ipè keje nígbà tí a gbọdọ̀ mú àdììtú Ọlọ́run ṣẹ, bẹ́ẹ̀ ni ó sì jẹ́ àmì ìbẹ̀rẹ̀ àkókò kan fún fífi èdìdì di ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún méjìlélógójì] ẹgbẹ̀rún. Ọjọ́ náà ni ó samisi ìbẹ̀rẹ̀ fífi èdìdì di ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún méjìlélógójì] ẹgbẹ̀rún, nítorí iṣẹ́ tí a parí nígbà ìró ipè keje ni fífi èdìdì di àwọn ènìyàn Ọlọ́run, èyí tí í ṣe àdììtú Ọlọ́run, èyí tí í ṣe Kristi nínú yín, ìrètí ògo, èyí tí í ṣe ìṣọ̀kan ìwà-àtọ̀runwá àti ìwà-ẹ̀dá ènìyàn.

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.

Ìparí “àkókò méje” ìjọba àríwá ní 1798 àti ìparí “àkókò méje” ìjọba gúúsù ní 1844 mú àkókò ọdún mẹ́rìndínlọ́gọ́rin kan wá láti 1798 títí dé 1844. Àkókò náà bẹ̀rẹ̀ pẹ̀lú dídé áńgẹ́lì àkọ́kọ́ ti Ìfihàn orí kẹrìnlá, ó sì parí nígbà tí áńgẹ́lì kẹta dé ní 1844. Ní ọ̀nà àsọtẹ́lẹ̀, èyí fi àwọn ẹlẹ́rìí méjì hàn pé àkókò láti 1798 títí dé 1844 jẹ́ àkókò àpẹẹrẹ. “Àkókò méje” tí ó wà lórí àwọn ìjọba àríwá àti gúúsù Israẹli parí ní 1798 àti 1844 lọ́tọ̀ọ̀tọ̀, nípa bẹ́ẹ̀ wọ́n sì mú àkókò ọdún mẹ́rìndínlọ́gọ́rin kan wá. Àkókò náà kò ní ìtumọ̀ láìsí ẹlẹ́rìí kejì. Arábìnrin White kọ́ni ní gbangba pé kò lè sí áńgẹ́lì kẹta láìsí àkọ́kọ́ àti kejì. Ó tún fi hàn ní tààrà pé áńgẹ́lì àkọ́kọ́ dé ní 1798, àti èyí kẹta ní October 22, 1844. Àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá pèsè ẹlẹ́rìí kejì sí òtítọ́ náà pé 1798 títí dé 1844 jẹ́ àkókò àsọtẹ́lẹ̀ àpẹẹrẹ.

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.

Nọ́ńbà 46 jẹ́ àmì tẹ́ńpìlì, àti nígbà tí Kristi wẹ tẹ́ńpìlì mọ́ ní ìgbà àkọ́kọ́, a rí i pé àwọn Júù, nígbà tí wọ́n ń bá Kristi jiyàn, tọ́ka sí i pé nígbà tí Hẹrọdu tún tẹ́ńpìlì ṣe, ó gba ọdún mẹ́rìnlélógójì. Àwọn akọ̀tàn fi hàn pé àtúnṣe Hẹrọdu tí àwọn Júù tọ́ka sí yìí parí ní ọdún tí a ṣe ìrìbọmi fún Jésù. Òtítọ́ náà, pẹ̀lú òtítọ́ ẹ̀mí pé a dá wa ní àwòrán Ọlọ́run, àti pé àwòrán Rẹ̀ ni tẹ́ńpìlì, èyí tí 46 dúró fún.

> 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.

> Ọ̀Rọ̀ náà sì di ara, ó sì gbé láàárín wa, (àwa sì rí ògo rẹ̀, ògo bí ti Ọmọ bíbí kan ṣoṣo láti ọ̀dọ̀ Baba,) kún fún oore-ọ̀fẹ́ àti òtítọ́. Johanu 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.

Ọ̀rọ̀ tí a túmọ̀ sí “gbé” túmọ̀ sí àgọ́ mímọ́. Ète ibi mímọ́ náà ni kí Ọlọ́run lè máa gbé láàrín ogun náà (àwọn ènìyàn rẹ̀). Ọ̀rọ̀ Heberu fún “àgọ́ mímọ́” tí a túmọ̀ sí “gbé” ni ọ̀rọ̀ kan náà tí a lò fún àgọ́ mímọ́ tí Mose gbé kalẹ̀, àti nígbà tí Kristi kọ́kọ́ wẹ tẹ́ńpìlì náà mọ́, a sọ ní tààrà pé ara Kristi ni tẹ́ńpìlì náà. Nọ́mbà 46 tí a fi ìdásílẹ̀ múlẹ̀ nípa lílóye ní òtítọ́ ohun tí Pálmónì ń gbé kalẹ̀ nínú àwọn ẹsẹ̀ méjì tí ó jẹ́ ìpìlẹ̀ Adventism wà nínú Johanu. Ọdún 46 náà ní ìsopọ̀ pẹ̀lú 220 fún àwọn tí ó múra tán láti rí i.

> 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?

> Àwọn ọmọ-ẹ̀yìn rẹ̀ sì rántí pé a ti kọ ọ́ pé, Ìtara ilé rẹ ti jẹ mí run. Nígbà náà ni àwọn Júù dáhùn, wọ́n sì wí fún un pé, Àmì kí ni ìwọ ń fihàn wá, níwọ̀n bí ó ti jẹ́ pé ìwọ ń ṣe nǹkan wọ̀nyí?

> 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.

> Jésù dá wọn lóhùn, ó sì wí fún wọn pé, Ẹ wó tẹ́ńpìlì yìí lulẹ̀, èmi yóò sì tún un kọ́ ní ọjọ́ mẹ́ta. Nígbà náà ni àwọn Júù wí pé, Ọdún mẹ́rìndínlọ́gbọ̀n ni a fi ń kọ tẹ́ńpìlì yìí, ìwọ yóò sì tún un kọ́ ní ọjọ́ mẹ́ta bí? Ṣùgbọ́n, tẹ́ńpìlì ara rẹ̀ ni ó ń sọ̀rọ̀ nípa rẹ̀. Johanu 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.

Ó wà nínú ẹsẹ̀ ogún, nítorí náà nínú Johanu 2:20, tí àwọn Júù sọ pé, “Ọdún mẹ́rìndínlọ́gọ́rin ni a fi ń kọ tẹ́ńpìlì yìí, ìwọ yóò sì tún un dìde ní ọjọ́ mẹ́ta bí?” Nọ́mbà 46 ni a so mọ́ tẹ́ńpìlì nínú orí àti ẹsẹ̀ kan tí ń ké síta pé 220. Nínú àyọkà náà, àwọn Júù fi hàn pé ọdún 46 ni a fi ń kọ tẹ́ńpìlì náà, èyí sì bá ìbẹ̀rẹ̀ Ísírẹ́lì àtijọ́ mu nígbà tí Mósè wà lórí òkè fún ọjọ́ 46, tí ó ń gba ìtọ́nisọ́nà lórí bí a ṣe máa kọ tẹ́ńpìlì náà. A dá wa ní àwòrán Ọlọ́run, nítorí náà kì í ṣe àìròtẹ́lẹ̀ pé tẹ́ńpìlì ènìyàn ní kromosomu 46, 23 ọkùnrin àti 23 obìnrin. Àwọn kromosomu 23 ọkùnrin àti obìnrin náà ni àwọn ìtọ́nisọ́nà fún kíkọ tẹ́ńpìlì ènìyàn. Palmoni, ẹni tí ó dá ohun gbogbo, tún dá ètò inú ara ènìyàn sílẹ̀, èyí tí ó ń rọ́pò gbogbo sẹ́ẹ̀lì inú ara ènìyàn pẹ̀lú àwọn sẹ́ẹ̀lì tuntun àti mímú, àti pé ìmúsọdọ̀tun pátápátá àwọn sẹ́ẹ̀lì ara àtijọ́ gba ọdún méje, èyí tí í ṣe ọjọ́ 2520. Àwọn Júù so ọdún 46 mọ́ tẹ́ńpìlì náà, ṣùgbọ́n Kristi sọ̀rọ̀ nípa ara Rẹ̀ tí a ó gbé dìde ní ọjọ́ mẹ́ta. Láti 1798 títí dé 1844 ni a gbé tẹ́ńpìlì Millerite dìde, a sì gbé e dìde ní àkókò tí àwọn áńgẹ́lì mẹ́ta náà dé pátápátá, àti pé àwọn áńgẹ́lì mẹ́ta wọ̀nyí tí wọ́n gùn ọdún 46 láti 1798 títí dé 1844 ni a ṣàfihàn gẹ́gẹ́ bí ọjọ́ nípasẹ̀ Kristi. Ó ní, “Ẹ wó tẹ́ńpìlì yìí lulẹ̀,” àti ní ọjọ́ mẹ́ta èmi yóò tún un dìde, bẹ́ẹ̀ ni ó fi ṣe ìbámu pẹ̀lú ìwópalẹ̀ tẹ́ńpìlì kan tí a fẹ́ gbé dìde ní ọjọ́ mẹ́ta.

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.

Dáníẹ́lì sọ ibi mímọ́ àti ogun náà tí a ń pa run di mímọ̀ ní ẹsẹ̀ kẹtàlá. Ìjọba àríwá dúró fún ogun náà, àti ìjọba gúúsù fún ibi mímọ́, nítorí níbẹ̀ ni Jerúsálẹ́mù wà. Nítorí náà, nígbà tí a sọ̀rọ̀ nípa tẹ̀ mọ́lẹ̀, èyí àkọ́kọ́ nínú àwọn ohun méjèèjì náà, (ibi mímọ́ àti ogun) tí a kó lọ sí ìgbèkùn ni ìjọba àríwá ní ọdún 723 BC. Ní ọdún mẹ́rìndínlọ́gọ́rin lẹ́yìn náà, ní 677 BC, “àkókò méje” náà bẹ̀rẹ̀ fún ìjọba gúúsù Júdà. Èyí túmọ̀ sí pé tẹ̀ mọ́lẹ̀ ogun náà parí ní 1798, àti pé tẹ̀ mọ́lẹ̀ ibi mímọ́ náà parí ní 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.

Israẹli ìgbàanì jáde kúrò ní Babiloni láti tún Jerusalẹmu kọ lórí àṣẹ mẹ́ta, èyí tí ẹ̀kẹta nínú wọn bẹ̀rẹ̀ ẹgbẹ̀rún méjì ọ̀ọ́dúnrín [2300] ọdún tí ó parí pẹ̀lú dídé áńgẹ́lì kẹta ní October 22, 1844. Ní 1798 àkókò ìjọba Babiloni ẹ̀mí gẹ́gẹ́ bí a ti fi àpẹẹrẹ rẹ̀ hàn nínú àádọ́rin ọdún tí Babiloni gidi jọba parí, àti àkókò àsọtẹ́lẹ̀ tí àwọn áńgẹ́lì mẹ́ta dúró fún un parí ní pátápátá ní ibi tí àsọtẹ́lẹ̀ náà ti bẹ̀rẹ̀, nígbà ìkéde àṣẹ ẹ̀kẹta.

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.

Àkókò àwọn ìlànà mẹ́ta tí ó jẹ́ alpha ọdún 2300 náà ni a tún ṣe ní àkókò àwọn áńgẹ́lì mẹ́ta tí ó jẹ́ omega ọjọ́ 2300 náà. Mejeeji alpha àti omega ni wọ́n jẹ́ àwọn ọ̀pá ìpilẹ̀ Adventism, 457 àti 1844 sì ń ṣàfihàn iṣẹ́ ìkọ́lé tẹ́ńpìlì àti Jerusalẹmu.

> 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.

> Sọ fún un pé, Báyìí ni Oluwa àwọn ọmọ-ogun wí pé, Wò ó, ọkùnrin náà tí orúkọ rẹ̀ ń jẹ́ Ẹ̀KÀ; yóò sì hù jáde láti ipò tirẹ̀, yóò sì kọ́ tẹ́ńpìlì Oluwa: Àní, òun náà ni yóò kọ́ tẹ́ńpìlì Oluwa; yóò sì ru ògo náà, yóò sì jókòó, yóò sì jọba lórí ìtẹ́ rẹ̀; yóò sì jẹ́ àlùfáà lórí ìtẹ́ rẹ̀: ìmọ̀ràn àlàáfíà yóò sì wà láàárín àwọn méjèèjì. Sekariah 6:12, 13.

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

A dá Kristi gẹ́gẹ́ bí Ẹ̀ka ni a ṣe ń tọ́ka sí nínú èyí gẹ́gẹ́ bí Ẹni tí ó kọ́ tẹ́ńpìlì Olúwa, àti gẹ́gẹ́ bí a ti gbé e dìde ní ọjọ́ kẹta nígbà tí angẹli kẹta dé ní October 22, 1844, Kristi ni ó ti dá tẹ́ńpìlì Millerite dúró, nítorí Òun ni Ẹni tí ń kọ́ tẹ́ńpìlì Olúwa. Bí ó tilẹ̀ jẹ́ pé èyí ṣẹ ní ìtàn Millerite, ìmúṣẹ rẹ̀ pípé wà ní àkókò òjò àìpẹ́, nítorí ìtúnsọ̀rọ̀ gbolohun náà pé, “yóò kọ́ tẹ́ńpìlì Olúwa,” jẹ́ kí àwọn tí yóò rí i mọ̀ pé Olúwa kọ́ tẹ́ńpìlì Millerite ní ọdún mẹ́rìndínlọ́gọ́rin, ṣùgbọ́n pé ó tún ń kọ́ tẹ́ńpìlì mìíràn ti ẹgbẹ̀rún kan, ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin ní àkókò òjò àìpẹ́, nítorí Peteru sọ pé a ó gbé ẹgbẹ̀rún kan, ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin dìde gẹ́gẹ́ bí ilé ẹ̀mí.

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.”

Nígbà tí a béèrè lọ́wọ́ Pálímónì nípa ìbéèrè pé “títí ìgbà wo,” ìdáhùn rẹ̀ ni pé, “títí di ẹgbẹ̀rún méjì ọ̀ọ́dúnrún ọjọ́; lẹ́yìn náà ni a ó sì wẹ ibi mímọ́ náà mọ́”; ṣùgbọ́n Mose, Elija àti àwọn Mílàráítì, àwọn ajẹ́rìíkú ti ìjọ àpapọ̀, Sekaráyà àti Johanu tí wọ́n ń wọn tẹ́ńpìlì náà, Aísáyà ní orí kẹfà, àti àwọn mìíràn tí a kò mẹ́nu kàn, sọ pé ìdáhùn sí ìbéèrè ẹsẹ̀ kẹtàlá náà pé “títí ìgbà wo” ni pé, “láti 9/11 títí dé òfin Ọjọ́ Àìkú, lẹ́yìn náà ni a ó sì wẹ ibi mímọ́ náà mọ́.”

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.

Ọjọ́ 22, Oṣù Kẹwàá, ọdún 1844 ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ bí Ábúráhámù ti fi ọmọ rẹ̀ rúbọ, nítorí pé èyí ṣàpẹẹrẹ àgbélébùú níbi tí Baba ọ̀run ti fi Ọmọ Rẹ̀ rúbọ. Mósè àti àwọn Hébérù lẹ́gbẹ̀ẹ́ Òkun Pupa, gẹ́gẹ́ bí àpọ́sítélì Pọ́ọ̀lù ti sọ, dúró fún ìrìbọmi, èyí tí ń ṣàpẹẹrẹ àgbélébùú, èyí tí Ábúráhámù ti ṣàpẹẹrẹ lórí Òkè Móríà pẹ̀lú Ísákì.

> 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.

> Pẹ̀lúpẹ̀lú, ẹ̀yin ará, èmi kò fẹ́ kí ẹ má mọ̀, bí gbogbo àwọn baba wa ṣe wà lábẹ́ ìkùuku, tí gbogbo wọn sì gba inú òkun là; a sì ṣe ìrìbọmi fún gbogbo wọn sínú Mose nínú ìkùuku àti nínú òkun. 1 Kọrinti 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.

Èyí, dájúdájú, túmọ̀ sí i pé October 22, 1844 ni a fihàn gẹ́gẹ́ bí ìrìbọmi, níbi tí a ti ṣèrìbọmi fún ẹbí mẹ́jọ ti Noah. “Mẹ́jọ” sì jẹ́ àmì àfihàn àjíǹde.

> 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.

> Àwọn tí ó ti ṣe àìgbọ́ràn rí nígbà kan, nígbà tí sùúrù pípẹ́ Ọlọ́run dúró ní ọjọ́ Noa, bí wọ́n ti ń pèsè ọkọ̀ áàkè náà, nínú èyí tí díẹ̀, ìyẹn ọkàn mẹ́jọ, ni a gbàlà nípasẹ̀ omi. Àpèjúwe irú rẹ̀ náà ni ìrìbọmi pẹ̀lú ń gbà wá là nísinsin yìí—kì í ṣe pípa ẹ̀gbin ara kúrò, ṣùgbọ́n ìdáhùn ẹ̀rí ọkàn rere sí Ọlọ́run—nípasẹ̀ àjíǹde Jesu Kristi. 1 Peteru 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.

Láti yé èyíkéyìí nínú òtítọ́ tí a ti fihàn nípa October 22, 1844, lọ́nà tí kò tọ́, jọra pẹ̀lú yíyé ẹ̀rí Noah nínú ọkọ̀ àtàrí, Mose ní Òkun Pupa, Abraham lórí Òkè Moriah àti Jesu lórí àgbélébùú ní ònà tí kò tọ́. Ní ọjọ́ náà ni angẹli kẹta dé sínú ìtàn, òun sì ni angẹli tí ń fi èdìdì dì àwọn ènìyàn Ọlọ́run.

> “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.

> “Lẹ́yìn náà mo rí angẹli kẹta. Angẹli tí ń bá mi lọ sì wí pé, ‘Ọ̀rọ̀ rẹ̀ ń mú ìbẹ̀rù wá, iṣẹ́-ìránṣẹ́ rẹ̀ sì lágbára gidigidi. Òun ni angẹli tí yóò ya àlìkámà kúrò lọ́dọ̀ èpò, tí yóò sì fi èdìdì dì tàbí so àlìkámà náà fún àká ọ̀run.’ Àwọn nǹkan wọ̀nyí yẹ kí wọ́n gba gbogbo ọkàn, gbogbo àkíyèsí. Lẹ́ẹ̀kan sí i a fi hàn mí ìdí tí ó fi ṣe dandan pé àwọn tí ó gbàgbọ́ pé a ń ní ìfẹ̀hónúhàn ìkẹyìn, kí wọ́n yà ara wọn sọ́tọ̀ kúrò lọ́dọ̀ àwọn tí ń gba tàbí tí ń mu àṣìṣe tuntun wọ inú wọn lójoojúmọ́. Mo rí i pé kò yẹ kí ọdọ tàbí àgbà lọ sí àwọn ìpéjọ àwọn tí wọ́n wà nínú àṣìṣe àti òkùnkùn. Angẹli náà wí pé, ‘Kí ọkàn dáwọ́ gbígbé lórí àwọn nǹkan tí kò ní èrè dúró.’” 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.

Nítorí náà, pẹ̀lú àwọn ìlà àsọtẹ́lẹ̀ mímọ́ tí ó ṣàpẹẹrẹ ọjọ́ náà, áńgẹ́lì kẹta dé, ó sì bẹ̀rẹ̀ iṣẹ́ rẹ̀, èyí tí ó ní pínpín àwọn wúńdíá ọlọ́gbọ́n àti aṣiwèrè sọ́tọ̀, gẹ́gẹ́ bí a ti ṣàfihàn wọn gẹ́gẹ́ bí àlìkámà àti èpò nínú ẹsẹ̀ náà. Àìlóye bí a ti fi 1844 ṣàpẹẹrẹ ní ọ̀nà mímọ́ dé òpin, tàbí àìmọ ohun tí a ti ṣípayá nípa àwọn àmì-ọ̀nà tí a so mọ́ 1844 tí wọ́n sì tẹ̀síwájú lọ sí 1863, fi ọkàn kan sílẹ̀ láìmúrasílẹ̀ láti bá ìtumọ̀ àsọtẹ́lẹ̀ ja nípa àwọn ìyọrísí òtítọ́ náà pé Kristi ni kókó-ọrọ̀ àárín gbùngbùn àwọn ẹsẹ̀ méjì tí ń ṣàfihàn ìpìlẹ̀ Adventism, àti pé níbẹ̀ ni a ti mọ̀ ọ́n gẹ́gẹ́ bí Palmoni, Ẹlẹ́dàá ìṣirò àti ohun gbogbo yòókù.

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.

Ìdáhùn ìsinsìnyí sí ìbéèrè ẹsẹ̀ kẹtàlá yàtọ̀ sí ìdáhùn tí ó wà ní ọdún 1845. Ní ọdún 1845, àwọn aṣáájú-ọ̀nà náà ń bọ́ kúrò nínú ìrẹ̀wẹ̀sì ńlá kan, wọ́n sì ń bẹ̀rẹ̀ sí í kojú ìmọ̀ràn pé Olúwa ti tún ẹ̀bùn wòlíì ṣe padà, gẹ́gẹ́ bí a kò ti ṣe bẹ́ẹ̀ láti ìgbà àwọn ọmọ-ẹ̀yìn. Wọ́n ń wá láti lóye ìtumọ̀ ọ̀rọ̀ ìránṣẹ́ angẹli kẹta náà, wọ́n sì ń jí sí òtítọ́ náà pé ìrírí tí wọ́n ṣẹ̀ṣẹ̀ kọjá kò kéré jù ìtàn mímọ́ lọ. Ní ọdún 1850, wọ́n ń pèsè àtẹ̀ ìṣàwárí aṣáájú-ọ̀nà tuntun kan láti ṣàtúnṣe àti láti rọ́pò àtẹ̀ ìṣàwárí aṣáájú-ọ̀nà 1843. Àwọn àtẹ̀ méjèèjì náà ni Sister White tọ́ka sí gẹ́gẹ́ bí ìmúṣẹ àwọn “tábìlì” inú Habakkuk orí kejì. Níwọ̀n bí ó ti rí bẹ́ẹ̀, ọdún 1850 jẹ́ ìmúṣẹ tí a ti fi múlẹ̀ ti Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run.

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.

Àwọn aṣáájú-ọ̀nà náà lóye, wọ́n sì kọ pé láti sẹ́ pé àtẹ ìwòran 1843 kì í ṣe ìmúṣẹ “àwọn tábìlì” inú Habakuku orí kejì, ni láti fi ìgbàgbọ́ àkọ́kọ́ sílẹ̀. Sister White fọwọ́ sí àtẹ náà gẹ́gẹ́ bí ohun tí ọwọ́ Olúwa ti darí, àti gẹ́gẹ́ bí ìmúṣẹ Habakuku, ó sì fi ìfọwọ́sí kan náà lé àtẹ 1850 náà lórí. Habakuku tọ́ka sí “àwọn tábìlì” ní ọ̀pọ̀, àti nígbà tí a tẹ àtẹ 1843 náà jáde ní May 1842, a tẹ é jáde pẹ̀lú àṣìṣe kan nínú díẹ̀ nínú àwọn nọ́ńbà náà tí Olúwa bo pẹ̀lú ọwọ́ Rẹ̀. Ní ọdún 1850, a mú àtẹ tuntun kan wá tí ó ṣàtúnṣe àṣìṣe yẹn nínú àwọn nọ́ńbà náà. Àwọn tábìlì Habakuku dúró fún àwọn ìmúṣẹ àsọtẹ́lẹ̀, àwọn àsọtẹ́lẹ̀ wọ̀nyí sì ṣẹ láti May 1842 títí dé January 1850.

The 1843 or beginning table had an error and the ending table of 1850 had no error. The period from May of 1842 until January 1850 is an established prophetic period, and May of 1842, and also January 1850 represents prophetic waymarks and those waymarks contain the signature of Alpha and Omega. The alpha or first letter and the omega, the last and twenty-second letter. 1842 is alpha and 1850 is omega, and if we took those two Hebrew letters and placed the thirteenth letter of the Hebrew alphabet, we would construct the Hebrew word “truth” that is spelled with the first, thirteenth and twenty-second letters of the Hebrew alphabet.

Tábìlì ìbẹ̀rẹ̀ 1843 ní àṣìṣe, ṣùgbọ́n tábìlì ìparí 1850 kò ní àṣìṣe kankan. Àkókò láti Oṣù Karùn-ún ọdún 1842 títí dé Oṣù Kínní ọdún 1850 jẹ́ àkókò àsọtẹ́lẹ̀ tí a ti fi múlẹ̀, àti pé Oṣù Karùn-ún ọdún 1842, pẹ̀lú Oṣù Kínní ọdún 1850 náà, dúró fún àwọn àmì ọ̀nà àsọtẹ́lẹ̀, àwọn àmì ọ̀nà wọ̀nyí sì ni ìbuwọlu Alfa àti Omega. Alfa ni lẹ́tà àkọ́kọ́, Omega sì ni lẹ́tà ìkẹyìn àti lẹ́tà kejìlélógún. 1842 ni Alfa, 1850 sì ni Omega, àti bí a bá mú lẹ́tà Hébérù méjèèjì wọ̀nyí, tí a sì fi lẹ́tà kẹtàlá ti àbùdá-ọrọ Hébérù sí àárín wọn, a ó dá ọ̀rọ̀ Hébérù náà, “òtítọ́,” sílẹ̀, èyí tí a kọ pẹ̀lú lẹ́tà àkọ́kọ́, lẹ́tà kẹtàlá, àti lẹ́tà kejìlélógún ti àbùdá-ọrọ Hébérù.

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.

Òye àsọtẹ́lẹ̀ tí a fi ń lò lórí àwọn àmì ọ̀nà ọdún 1842 àti 1850 ni pé “àṣìṣe” ni ó so wọ́n pọ̀. Alfa náà ní àṣìṣe kan, Òmégà sì tún àṣìṣe kan náà ṣe; nítorí náà, ohun tí ó wà láàárín àwọn lẹ́tà alfa àti òmégà ni “àṣìṣe,” àmì ìṣọ̀tẹ̀, èyí tí nọ́mbà mẹ́tàlá ń ṣàpẹẹrẹ. Láti 1842 sí 1850 jẹ́ àkókò àsọtẹ́lẹ̀ tí a ti fi múlẹ̀, tí ó ní àmì ìdánimọ̀ Alfa àti Òmégà, àti pé òun ni “òtítọ́.” Títí di ìgbà tí a bá ṣe àyẹ̀wò ìtàn náà ní ìtẹ́lọ́rùn àti nípa ti ẹ̀mí láti ọwọ́ Adventisti Ọjọ́-Ìsinmi Keje ti Laodikia, wọ́n fẹrẹ̀ jẹ́ pé a ti fọ́jú wọn sí ÒTÍTỌ́ tí ó hàn gbangba, èyí tí àkókò àsọtẹ́lẹ̀ àwọn tábìlì Hábákúkù láti 1842 sí 1850 fi ìdí rẹ̀ múlẹ̀ láìsí iyèméjì kankan. Òtítọ́ tí àwọn ẹlẹ́rìí méjèèjì fi pa pọ̀ múlẹ̀ ni pé tábìlì 1850 kò ní àṣìṣe kankan. Tábìlì 1850, gẹ́gẹ́ bí tábìlì 1843, ní “àkókò méje” ti Mósè, àti lórí àwọn tábìlì méjèèjì “àkókò méje” náà ni a gbe kalẹ̀ ní àárín tábìlì náà, láti òkè sọ̀kalẹ̀ sí ìsàlẹ̀, láti fi hàn àkókò “àkókò méje” tí ó bẹ̀rẹ̀ ní 677 BC títí dé 1844. 2520 náà kì í ṣe pé ó wà lórí tábìlì nìkan; àárín tábìlì náà gan-an ni ó jẹ́.

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.

Ohun tí a ṣàfihàn ní àárín ìlà àsọtẹ́lẹ̀ tí ń ṣe àkàwé “àkókò méje” ni àgbélébùú. Àárín àwọn tábìlì méjèèjì ni àkókò 2520 tí ń lọ láti òkè sọ̀kalẹ̀ dé ìsàlẹ̀. Ní àárín rẹ̀ ni àgbélébùú wà. Àgbélébùú ni àárín ọ̀sẹ̀ náà tí Kristi fi fìdí májẹ̀mú múlẹ̀ pẹ̀lú ọ̀pọ̀lọpọ̀ ènìyàn, ní ìmúṣẹ Dáníẹ́lì orí kẹsàn-án ẹsẹ̀ kẹtàdínlọ́gbọ̀n. Ọ̀sẹ̀ náà dúró fún ọdún méje, èyí tí, ní ti àsọtẹ́lẹ̀, jẹ́ ọjọ́ 2520. Gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn tábìlì náà, ní àárín gbùngbùn ọjọ́ 2520 náà, Kristi ń fìdí májẹ̀mú múlẹ̀ lórí àgbélébùú. Láti ìrìbọmi Kristi títí dé àgbélébùú jẹ́ ọjọ́ 1260 ní ti àsọtẹ́lẹ̀. Èyí túmọ̀ sí i pé láti ìrìbọmi títí dé àgbélébùú, ìrúbọ òwúrọ̀ 1260 àti ìrúbọ alẹ́ 1260 yóò wà tí yóò ṣamọ̀nà sí àgbélébùú, ṣùgbọ́n lórí àgbélébùú, Ọ̀dọ́-Aguntan ìrúbọ ìkẹyìn náà bọ́ lọ́wọ́ àlùfáà, àti Ọ̀dọ́-Aguntan Ọlọ́run di ìrúbọ alẹ́, bẹ́ẹ̀ ni ó sì ṣojú ẹbọ Ọ̀dọ́-Aguntan kejì ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún márùn-ún méjìdínlógún [2520] láti ìgbà ìrìbọmi náà.

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.

Àárín ọ̀sẹ̀ náà ni àgbélébùú wà, àti àárín àwọn tábìlì mímọ́ méjèèjì náà ni àgbélébùú wà pẹ̀lú, ṣùgbọ́n ní ọ̀ràn kọ̀ọ̀kan, a gbé Ọ̀dọ́-Àgùntàn náà kalẹ̀ nínú òtítọ́ tí a fi 2520 ṣàpẹẹrẹ ní ọ̀nà àmì. A gbé àgbélébùú sí àárín ọjọ́ 2520, àti lórí àgbélébùú náà Jesu ni ẹbọ 2520 àti ẹbọ ìkẹyìn. Ìtàn láàárín May ti ọdún 1842 àti January ti ọdún 1850 ń ṣàpẹẹrẹ aṣìṣe, àti Kristi, òtítọ́ náà, ni a gbé sí àárín àwọn ọ̀daràn méjì, bí ó tilẹ̀ jẹ́ pé kì í ṣe ọ̀daràn, a ń ṣe sí i gẹ́gẹ́ bí ẹni bẹ́ẹ̀. Nítorí náà, a ní ọ̀daràn mẹ́ta, ọ̀kan tí yóò ṣègbé àti ọ̀kan tí yóò rí ìgbàlà. Àwọn ọ̀daràn mẹ́ta náà jẹ́ àmì ọ̀nà mẹ́ta tí a so pọ̀ mọ́ra nípa ẹ̀ṣẹ̀-ọ̀daràn, bí ó tilẹ̀ jẹ́ pé àmì ọ̀nà àárín jẹ́ òdìkejì ọ̀daràn alpha àti omega. Àwọn ọ̀daràn alpha àti omega náà ni a so pọ̀ nípasẹ̀ àmì ọ̀nà àárín, àgbélébùú náà.

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.

Pẹ̀lú àwọn tábìlì Hábákùkù láti 1842 títí dé 1850, àṣìṣe ni lẹ́tà àárín tí ó so pọ̀ mọ́ àmì-ọ̀nà àkọ́kọ́ àti ti ìkẹyìn. Àmì-ọ̀nà àárín ní agbelebu so àwọn ọ̀daràn mẹ́ta náà pọ̀, ṣùgbọ́n àmì-ọ̀nà àárín nínú wọ̀nyí kì í ṣe àṣìṣe, òtítọ́ ni, àti pé apá kan nínú òtítọ́ tí agbelebu àti àwọn tábìlì Hábákùkù jùmọ̀ gbéga ni pé 2520, “àkókò méje” ti Léfítíkù ogún-ún àti mẹ́fà, jẹ́ òtítọ́; àti nínú àyíká ọgbọ́n-ìjìnlẹ̀ tí a ṣẹ̀ṣẹ̀ gbé kalẹ̀, láti kọ 2520 sílẹ̀ ni láti kọ Jésù sílẹ̀.

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.

Nígbà tí Palmoni, Olùka-Iye Ìyanu náà, bá sọ pé, “Títí yóò fi pé ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọjọ́; lẹ́yìn náà ni a óò wẹ ibi mímọ́ náà mọ́,” Ó ń dáhùn ìbéèrè àsọtẹ́lẹ̀ náà pé “yóò pé títí dígbà wo.” Ìdáhùn náà kì í ṣe 1844 mọ́, nítorí ìṣísẹ̀ Millerite ti Filadelfia dáwọ́ dúró ní 1856, nítorí nígbà náà ni James àti Ellen White fi dá a mọ̀ pé ìṣísẹ̀ náà ti yí padà láti Filadelfia sí Laodikea. Nígbà tí Sister White fa ìlà yẹn sínú iyanrìn, ó túmọ̀ sí pé títí ipo yẹn yóò fi yí padà ni a gbọdọ̀ lóye ìbáṣepọ̀ Ọlọ́run pẹ̀lú àwọn ènìyàn Rẹ̀ gẹ́gẹ́ bí ohun tí ó ń ṣojú ìyapa, nítorí Ó dúró níta, Ó ń kan ilẹ̀kùn ọkàn àwọn ara Laodikea, Ó ń wá ọ̀nà wọlé. Ìwà-Àtọ̀runwá Rẹ̀ kò sí nínú ẹ̀dá ènìyàn wọn. Iṣẹ́ náà gan-an tí Kristi bẹ̀rẹ̀ ní October 22, 1844 ni láti so Ìwà-Àtọ̀runwá Rẹ̀ pọ̀ mọ́ ẹ̀dá ènìyàn, Kristi sì ṣetán láti ṣe ohun náà gan-an, ṣùgbọ́n kò yẹ kí ó rí bẹ́ẹ̀.

> “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.

> “Bí àwọn Adventist bá ti, lẹ́yìn ìdààmú ńlá náà ní ọdún 1844, di ìgbàgbọ́ wọn mú ṣinṣin, tí wọ́n sì ti tẹ̀síwájú ní ìṣọ̀kan nínú ìtọ́sọ́nà ìpèsè Ọlọ́run tí ń ṣípayá, nípa gbígba ìhìn iṣẹ́ angẹli kẹta náà, tí wọ́n sì ń kéde rẹ̀ fún ayé nínú agbára Ẹ̀mí Mímọ́, wọn ì bá ti rí ìgbàlà Ọlọ́run, Olúwa ì bá ti fi agbára ńlá ṣiṣẹ́ pọ̀ mọ́ ìsapá wọn, iṣẹ́ náà ì bá ti parí, Kristi sì ì bá ti dé tẹ́lẹ̀ rí láti gba àwọn ènìyàn Rẹ̀ sí èrè wọn. Ṣùgbọ́n ní àkókò iyèméjì àti àìdánilójú tí ó tẹ̀lé ìdààmú náà, ọ̀pọ̀ nínú àwọn onígbàgbọ́ Advent fi ìgbàgbọ́ wọn sílẹ̀.... Báyìí ni a ṣe dá iṣẹ́ náà dúró, a sì fi ayé sílẹ̀ nínú òkùnkùn. Bí gbogbo ara Adventist bá ti ṣọ̀kan lórí àwọn òfin Ọlọ́run àti ìgbàgbọ́ Jesu, ìtàn wa ì bá ti yàtọ̀ tó bẹ́ẹ̀!” 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.

Ní ṣíṣe àtúnṣe ìtàn Ísráẹ́lì àtijọ́, Olúwa mú Ísráẹ́lì òde-òní jáde kúrò nínú òkùnkùn Àkókò Òkùnkùn, ó sì wọ májẹ̀mú pẹ̀lú wọn ní Òkun Pupa, nítorí ìrìbọmi jẹ́ àmì ìbáṣepọ̀ májẹ̀mú. Ṣùgbọ́n a gbọdọ̀ dán Ísráẹ́lì wò bóyá wọn yóò pa májẹ̀mú náà mọ́. Pẹ̀lú Ísráẹ́lì àtijọ́, wọn kùnà nínú ìdánwò mẹ́wàá gẹ́gẹ́ bí ìwé Numbers ti sọ. Ní ìkùnà kẹ́wàá, a dá wọn lẹ́bi pé kí wọn kú nínú aginjù fún ọdún ogójì lé lórí, nípa bẹ́ẹ̀ sì ń pèsè àpẹẹrẹ ìkọ̀sílẹ̀ Ísráẹ́lì òde-òní sí ìfiranṣẹ́ Laodicea ti ọdún 1856. Gẹ́gẹ́ bí ó ti rí pẹ̀lú ìkùnà Ísráẹ́lì àtijọ́ nínú ìdánwò mẹ́wàá tí ń lọ síwájú (mẹ́wàá sì jẹ́ àmì ìdánwò), láti ìgbà dídé angẹli kẹta ní 1844 títí dé 1856, a mú ìlànà ìdánwò tí ń lọ síwájú wá sórí ìṣipopada Millerite ti Filadẹlfia.

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.

Àwọn ìdánwò mẹ́wàá láti Òkun Pupa títí dé ìṣọ̀tẹ́ àkọ́kọ́ ní Kádéṣì ni a ṣojú fún gẹ́gẹ́ bí àkókò àsọtẹ́lẹ̀, nítorí pé ó ní nọ́mbà mẹ́wàá tí ń so àkókò náà pọ̀. Mẹ́wàá, bí ó ti jẹ́ ààmì ìdánwò, àwọn ìdánwò mẹ́wàá náà ṣe àfihàn àwọn ẹ̀yà mẹ́wàá tí wọ́n kọ májẹ̀mú náà sílẹ̀, tí wọ́n sì kùnà nínú ìdánwò kẹ́wàá àti nínú ìlànà ìdánwò náà. Àkókò náà bẹ̀rẹ̀ ní ìkọjá Òkun Pupa, a sì ṣojú fún Àwọn Òfin Mẹ́wàá gẹ́gẹ́ bí àkọ́kọ́ nínú àwọn ìdánwò mẹ́wàá lẹ́yìn òkun náà, ìdánwò àkọ́kọ́ náà sì ni Sábáàtì, ààmì àti èdìdì Àwọn Òfin Mẹ́wàá (èyí tí a ṣojú fún nípa máńnà). Nígbà tí a bá fi àkókò àwọn ìdánwò mẹ́wàá ní Ísírẹ́lì àtijọ́ hàn kedere báyìí gẹ́gẹ́ bí àkókò àsọtẹ́lẹ̀ kan pàtó, tí Ẹ̀mí Àsọtẹ́lẹ̀ sì sọ fún wa pé ìkọjá Òkun Pupa jẹ́ àpẹẹrẹ October 22, 1844, nígbà náà a yẹ kí a mọ̀ pé ní ibẹ̀ ni ìlànà ìdánwò tí ń tẹ̀síwájú ti bẹ̀rẹ̀. Adventism kò mọ̀ èyí, nítorí náà wọn kò lè rí i pé ní 1863 a yàn wọn láti kú nínú aginjù Laodíkíà títí di òfin Sunday, òfin kan náà gan-an tí a fi fún wọn láti kéde ìkìlọ̀ nípa rẹ̀ ní ìbẹ̀rẹ̀ pátápátá ìlànà ìdánwò náà tí ó yọrí sí 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.

Nígbà tí ìkéde ipò Laodicea dé bá Adventismu Millerite ní ọdún 1856, a tẹ “wáìnì tuntun” jáde lórí “àwọn ìgbà méje.” Imọ́lẹ̀ tuntun náà kò gba ìtẹ́wọ́gbà rárá, ọdún méje lẹ́yìn náà, tàbí ọjọ́ àsọtẹ́lẹ̀ 2520 lẹ́yìn náà, ìṣísẹ̀ Millerite ti Laodicea parí, ó sì di ìjọ Adventist Ọjọ́ Keje ti Laodicea. Mósè fẹ́ láti wọ Ilẹ̀ Ìlérí, ṣùgbọ́n ìdánwò kẹwàá ti dé, àti pé, dájúdájú, ìdánwò ìpilẹ̀ ni, nítorí iṣẹ́ gẹ́gẹ́ bí a ti yàn án fún Mósè láti ìbẹ̀rẹ̀ ni láti darí àwọn ènìyàn Ọlọ́run lọ sí Ilẹ̀ Ìlérí. Ìyẹn ni iṣẹ́ tí ó wà níwájú Mósè kí ó tó dé Ejibiti. Ìdánwò kẹwàá ti dé, àwọn ọlọ̀tẹ̀ sì ń yíyemeji lórí lílọ wọ Ilẹ̀ Ìlérí.

> 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.

> Mo sì wí fún yín pé, Ẹ ti dé sí orí òkè àwọn Amori, èyí tí Olúwa Ọlọ́run wa ń fi fún wa. Wò ó, Olúwa Ọlọ́run rẹ ti gbé ilẹ̀ náà kalẹ̀ níwájú rẹ: gòkè lọ, kí o sì jogún un; gẹ́gẹ́ bí Olúwa Ọlọ́run àwọn baba rẹ ti sọ fún ọ; má bẹ̀rù, bẹ́ẹ̀ ni má ṣe rẹ̀wẹ̀sì. Gbogbo yín sì súnmọ́ mi, ẹnì kọ̀ọ̀kan yín, ẹ sì wí pé, A ó rán àwọn ọkùnrin ṣáájú wa, wọn yóò sì yọ ilẹ̀ náà wò fún wa, wọn yóò sì mú ọ̀rọ̀ padà wá fún wa nípa ọ̀nà tí a gbọdọ̀ gbà gòkè lọ, àti nípa àwọn ìlú tí a ó wọ̀. Ọ̀rọ̀ náà sì yọ mi lójú gidigidi: mo sì mú ọkùnrin méjìlá nínú yín, ọ̀kan láti inú ẹ̀yà kọ̀ọ̀kan. Diutarónómì 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.

Láti àkókò yẹn títí di ìgbà tí àwọn amí méjìlá padà wá, ó ṣàpẹẹrẹ ìtàn náà nígbà tí ìdánwò ìpilẹ̀ṣẹ̀ ìkẹyìn dé ní 1856, àti pé fún ọdún méje àwọn Míléráítì ti Laodíṣíà ń yẹ ilẹ̀ náà wò títí wọ́n fi yan láti dáwọ́ dúró gẹ́gẹ́ bí ìṣísẹ̀ kan, kí wọ́n sì di ìjọ kan.

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.

Òtítọ́ àkọ́kọ́ tí Miller ṣàwárí ni “àkókò méje,” ó sì sọ ọ́ di ìpìlẹ̀ àwọn òtítọ́ ìpìlẹ̀ tí ó dá àwọn ọ̀nà àtijọ́ Jeremiah pọ̀. Ìmọ̀lẹ̀ àsọtẹ́lẹ̀ tuntun ìkẹyìn tí a mú wá sínú Adventism ni ní ọdún 1856, ó sì jẹ́ ọ̀wọ̀n àpilẹ̀kọ kan lórí “àkókò méje.” Ìmọ̀lẹ̀ púpọ̀ gidigidi wà tí ó ní í ṣe pẹ̀lú ìkẹ́kọ̀ọ́ jinlẹ̀ nípa àwọn òtítọ́ ìtàn wọ̀nyí, ṣùgbọ́n bí a bá fẹ́ lè mọ ìdí tí ìdáhùn ẹsẹ̀ kẹ́rìnlá ti Daniel mẹ́jọ fi jẹ́ pé “láti 9/11 títí dé òfin Àìkú, nígbà náà ni a ó wẹ ibi mímọ́ náà mọ́,” a gbọ́dọ̀ máa tẹ̀síwájú.

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.”

Iṣẹ́ tí Kristi bẹ̀rẹ̀ ní ọdún 1844 ni a yí sí ọ̀nà mìíràn ní ọdún 1863, nítorí náà “ìwẹ̀nùmọ́” ibi mímọ́ tí ó bẹ̀rẹ̀ ní àkókò náà ni a dá dúró nígbà tí àwọn ènìyàn Ọlọ́run bẹ̀rẹ̀ sí í rìn gba aginjù Laodicea. Nítorí èyí, iṣẹ́ tí Kristi yóò ti ṣe láàárín àkókò 1844 sí 1863, ní dandan ni kí a tún un ṣe nígbà tí angẹli kẹta, ẹni tí í ṣe angẹli tí ń yà sọ́tọ̀ tí ó sì ń fi èdìdì dì, bá parí iṣẹ́ tí “ìwẹ̀nùmọ́” dúró fún ní ìkẹyìn. Àwọn àmì ọ̀nà àsọtẹ́lẹ̀ láti 1844 sí 1863 ni àwọn àmì ọ̀nà nínú èyí tí Kristi yóò ti ṣe iṣẹ́ ìwẹ̀nùmọ́ ibi mímọ́, àti pé àwọn àmì ọ̀nà wọ̀nyí dúró fún ìtàn náà níbi tí a ó ti ṣe iṣẹ́ náà. Bí a bá lè fi hàn pé 1844 títí dé 1863 dúró fún àkókò láti 9/11 títí dé òfin Ọjọ́ Àìkú, ìbéèrè “títí ìgbà wo” bá àwọn ìlà mìíràn tí “títí ìgbà wo” dúró fún mu.

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.

Ọdún 1844 ni ìbọ̀wọ̀lé áńgẹ́lì kẹta, àti 1863 sì jẹ́ àmì òpin àkókò ìdánwò. Ní ọdún 1846 ni àwọn White ṣe ìgbéyàwó, orúkọ ìdílé Ellen sì yí padà láti Harmen sí White, àwọn tọkọtaya náà sì bẹ̀rẹ̀ sí í pa Sábá ọjọ́ keje mọ́ ní ọdún náà. Sábá, ìgbéyàwó, àti ìyípadà orúkọ, gbogbo wọn jẹ́ àpẹẹrẹ ìbáṣepọ̀ májẹ̀mú ní ti wòlíì. Olúwa mú Ísírẹ́lì òde-òní kọjá Òkun Pupa ti 1844, àti ní 1846 Ó mú wọn dé Sínaí láti fi òfin fún wọn àti láti wọ májẹ̀mú pẹ̀lú wọn. Òfin náà, gẹ́gẹ́ bí tábìlì méjì Habakkuk, ni a kọ sórí tábìlì méjì; tábìlì àkọ́kọ́ ní òfin mẹ́rin, èkejì sì ní mẹ́fà. Tábìlì méjì náà ń ṣojú ìbáṣepọ̀ májẹ̀mú ti Ísírẹ́lì ìgbàanì àti ti òde-òní, àti papọ̀, tábìlì méjì ti májẹ̀mú náà, èyí tí í ṣe Òfin Mẹ́wàá tí a sì fi 46 sàmì rẹ̀ ní ọ̀nà àpẹẹrẹ fún Ísírẹ́lì ìgbàanì, ṣe àfihàn tábìlì méjì Habakkuk, àwọn tí ń ṣojú ìtàn òjò ìkẹyìn. Pẹ̀lú àwọn ẹbọ iṣu ìgbì méjì ti Pẹ́ńtẹ́kọ́sì, wọ́n ń ṣojú àsíá náà, èyí tí í ṣe ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì.

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.

Nígbà tí orúkọ Sister White yí padà láti Harmen sí White. Harmen túmọ̀ sí ọmọ-ogun àlàáfíà, ṣùgbọ́n a fi White rọ́pò ó, èyí tí í ṣe òdodo Kristi. Orúkọ Gould túmọ̀ sí wúrà, Ellen sì túmọ̀ sí ìmọ́lẹ̀ dídán àti títàn. Orúkọ rẹ̀ dúró fún ìhìn-rere Laodíkea.

> 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.

> Mo gbà ọ́ ní ìmọ̀ràn pé kí o rà lọ́dọ̀ mi wúrà tí a ti dánwò nínú iná, kí o lè jẹ́ ọlọ́rọ̀; àti aṣọ funfun, kí a lè fi wọ̀ ọ́, kí ìtìjú ìhòòhò rẹ má bà a hàn; kí o sì fi oogun ojú kun ojú rẹ, kí o lè ríran. Ìfihàn 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.

“Oògùn ojú” náà ni ìmọ́lẹ̀ Ọ̀rọ̀ Ọlọ́run, àti Ellen jẹ́ ìmọ́lẹ̀ tí ń tàn gbangba tí ó sì ń tàn kedere. Ààbò fún àwọn Millerite ní ọdún 1856 ni a óò rí nínú gbígba ìránṣẹ́ sí Laodicea gẹ́gẹ́ bí a ti fi í hàn nípasẹ̀ àwọn ìkọ̀wé rẹ̀, àti gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú orúkọ rẹ̀. Sister White sọ ó ní kedere pé ìránṣẹ́ ọdún 1888 ti Jones àti Waggoner ni ìránṣẹ́ Laodicea, àti pé ìránṣẹ́ wọn náà ni ìránṣẹ́ áńgẹ́lì kẹta.

> “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.

> “Nínú àánú Rẹ̀ ńlá, Olúwa fi ọ̀rọ̀ ìròyìn tí ó ṣeyebíye jùlọ ránṣẹ́ sí àwọn ènìyàn Rẹ̀ nípasẹ̀ Àwọn Alàgbà Waggoner àti Jones. … Èyí ni ìròyìn náà tí Ọlọ́run pàṣẹ pé kí a fi fún ayé. Òun ni ìròyìn áńgẹ́lì kẹta, èyí tí a gbọdọ̀ kéde pẹ̀lú ohùn ńlá, tí ìtújáde Ẹ̀mí Rẹ̀ yóò sì bá lọ ní ìwọ̀n púpọ̀.” 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.”

Áńgẹ́lì kẹta dé ní ọdún 1844, ó sì tún gbìyànjú iṣẹ́ rẹ̀ lẹ́ẹ̀kejì ní ọdún 1888. Ìhìnrere ọdún 1888 ni ìhìnrere Laodicea; ó jẹ́ ìhìnrere áńgẹ́lì kẹta; ó fi àmi ìsàlẹ̀kalẹ̀ áńgẹ́lì Ìfihàn mẹ́ẹ̀ẹ́dógún hàn; ó jẹ́ ìhìnrere ìdáláre nípa ìgbàgbọ́, èyí tí a ń kéde ní àkókò ìtújáde òjò àìpẹ́. Áńgẹ́lì kẹta dé ní 1844, lẹ́yìn náà ó sì tún dé ní 1888, kìkì láti jẹ́ kí a kọ̀ ọ́ sílẹ̀ ní àwọn ìṣẹ̀lẹ̀ méjèèjì; ṣùgbọ́n àwọn ìṣẹ̀lẹ̀ méjèèjì náà jẹ́ àpẹẹrẹ ìgbà tí áńgẹ́lì kẹta dé ní àsìkò òjò àìpẹ́. 1844 jẹ́ àmì 9/11, àti bí 1863 bá ṣàpẹẹrẹ òfin Sunday, nígbà náà àkókò àsọtẹ́lẹ̀ “láti 9/11 dé òfin Sunday,” gẹ́gẹ́ bí àmì “yóò pé tó mélòó kan,” yóò ṣàfihàn ìdáhùn òtítọ́ ìsinsin yìí sí ìbéèrè ẹsẹ̀ kẹtàlá pé, “yóò pé tó mélòó kan.”

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.

Ìtàn àwọn Millerite láti ọdún 1842 títí dé 1850 jẹ́ àkókò àsọtẹ́lẹ̀ kan tí ó bọ́ mọ́ àkókò àsọtẹ́lẹ̀ ìdánwò áńgẹ́lì kẹta láti 1844 sí 1863. Láti 1842 lọ títí dé 1863 ní àwọn àmì ọ̀nà àsọtẹ́lẹ̀ tí ń ṣàfihàn ìtàn láti 9/11 títí dé òfin Ọjọ́ Àìkú nígbà tí Kristi ń wẹ tẹ́ńpìlì Rẹ̀ mọ́, ní àkọ́kọ́ ìjọ Rẹ̀, lẹ́yìn náà àwọn òṣìṣẹ́ wákàtí kọkànlá. Ní òfin Ọjọ́ Àìkú, Kristi yóò ní àwọn ènìyàn tí a ti wẹ̀nùmọ́ láti fi hàn fún ayé gẹ́gẹ́ bí ẹbọ ààmì, ìjọ náà yóò sì di ìjọ iṣẹ́gun. Nígbà náà ni a ó ti wẹ ibi mímọ́ Rẹ̀ mọ́.

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.

A ti fi ààmì “yóò pé tó ìgbà wo” sí ipò rẹ̀, bí ó tilẹ̀ jẹ́ pé, dájúdájú, ohun mìíràn ṣì wà. A ó bẹ̀rẹ̀ sí í mú èyí àti àwọn àpilẹ̀kọ márùn-ún tó ṣáájú padà wá sínú ojú ìwòye ìwé Joẹli, ṣùgbọ́n àwọn ìyapa kékèké wọ̀nyí dàbí ẹni pé ó ṣe pàtàkì láti fi lélẹ̀. Ẹ̀rí gbogbo “yóò pé tó ìgbà wo” tí a ti gbé yẹ̀ wò fara mọ́ ìbéèrè “yóò pé tó ìgbà wo” tí Palmoni dáhùn nínú ẹsẹ̀ kẹrìnlá, nítorí pé a ó wẹ ibi mímọ́ náà mọ́ láti 9/11 títí dé òfin Àìkú. Ìtàn náà ni ìtàn òjò ìgbẹ̀yìn, àti ìtàn òjò ìgbẹ̀yìn ni a fi hàn nínú ìwé Joẹli.

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