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

Incwadi kaJoweli neBandla lama-Adventist oSuku lwesiKhombisa laseLawodikeya - Inombolo Yesithupha

The Wonderful Numberer and How Long?

UMbali Omangalisayo Nokuthi Kuze Kube Nini?

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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.

UPalmoni, uMbalimibalo oMangalisa, akamane nje akhiqize izimfumbe ezisekelwe ezibalweni; unguMdali wezibalo.

> 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.

> Ngokuba ngaye kwadalwa konke, okusezulwini nokusemhlabeni, okubonakalayo nokungabonakali, noma kuyizihlalo zobukhosi, noma imibuso, noma ubukhosi, noma amandla; konke kwadalwa ngaye, futhi kwadalelwa yena; futhi yena ungaphambi kwakho konke, futhi konke kuhlangene ngaye. Kolose 1:16, 17.

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

Uma ubuza i-AI ngezinombolo uPalmoni azibeke eZwini lakhe lesiprofetho, ubuye ubuze ukuthi lezo zinombolo zinakho yini ukubaluleka ezweni lezibalo, uthola ukuthi cishe zonke izinombolo zesiprofetho zinokubaluleka okukhethekile kwezibalo. Uhlu olulandelayo lumelela izinombolo eziyishumi nanhlanu zesiprofetho, ezinikezwe ngokohlelo lokuvelela kwazo ezweni lezibalo, njengoba kuhlonishwa esifundweni sethiyori yezinombolo, ezincwadini zokufundisa, nasemasikweni ezibalo.

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

42 – Isithonjana esikhulu kunazo zonke sesiko elidumile + esichichimayo, esiphambene, esaseCatalan, esingu-sphenic.

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

7 – Inombolo encane ethandekayo enezihloko eziningi (i-Mersenne, i-safe prime, i-happy prime, njll.).

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

23 – Inani eyinhloko egcwele izichasiso ezikhethekile (uSophie Germain, i-safeprime, i-happy prime, njll.).

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

2520 – Idume njengelona nani elincane kunawo wonke elihlukaniseka ngo-1 kuya ku-10 (i-LCM 1–10), futhi linezihlukanisi eziningi kakhulu.

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

220 – Ingxenye yesigamu yombhangqwana omncane kunayo yonke wezinombolo ezinobungane (no-284).

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

19 – Inombolo eyivelele: iwele, umzala, ehehayo, inombolo ka-Heegner, inombolo eyinjabulo, nokunye—idunyiswe kakhulu phakathi kwezinombolo ezincane eziyinhloko.

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

1260 – Inombolo ebalulekile enezingxenye eziningi kakhulu (ngaphambi nje kuka-2520).

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

30 – Inani elihlanganiswe kakhulu elincane kunawo wonke eliwumphumela wokuphindaphindwa kwamanani ayizinhloko amathathu okuqala; liyisibonelo esijwayelekile sezincwadi zokufundisa.

2300 – LCM of 1 through 9.

2300 – i-LCM ka-1 kuya ku-9.

400 – Clean perfect square (20²).

400 – Isikwele esihlanzekile, esiphelele (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 – Inani elincane kunawo wonke eliyisamba sama-square amabili aqondile ngezindlela ezimbili ezehlukene (1²+8² no-4²+7²); kuhle, kodwa kungokukhethekile kakhulu.

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

46 – Inombolo elinganayo enkulu kunazo zonke engenakuchazwa njengesamba sezinombolo ezimbili ezichichimayo + iziqu eziningana ezikhethekile.

430 – Nice sphenic number (2×5×43).

430 – Inombolo enhle ye-sphenic (2×5×43).

1290 – Ordinary composite.

1290 – Inhlanganisela ejwayelekile.

1335 – Minor listings (semiprime/self number).

1335 – Izinhlu ezincane zokubala (inombolo eyi-semiprime/inombolo ezizalayo).

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?”

Uma ufana nami, futhi ungajwayele umhlaba wezibalo, kungenzeka kakhulu ufunde lolu hlu ucabange ukuthi emhlabeni wezibalo yonke inombolo inohlobo oluthile lwefa elikhethekile, incazelo eyinqaba noma okunjalo, kodwa akunjalo. Njengoba ngangicela i-AI ukuba inginike ukuqonda komhlaba wezibalo ngenombolo ngayinye yalezi zinombolo zesiprofetho, ngangibuza eyodwa ngesikhathi, kwathi ngemva kwenombolo yesine ngabuza umbuzo wokulandelela. Ngangifuna ukwazi ukuthi i-AI yayizonginika yini uhlobo oluthile lokuchazwa komlando noma kwefa nganoma iyiphi inombolo engingabuza ngayo, noma ngabe lezo ezine zokuqala zazibaluleke kangako ngempela emhlabeni wezibalo. Ngokuba lezo zinombolo ezine zokuqala zazaziwa ngokujulile emhlabeni wezibalo. Kodwa akugcinanga lapho. I-AI yaphendula ngokuthi lezo zinombolo ezine zokuqala zingokwesigaba esiyingqayizivele ngempela emhlabeni wezibalo. Njengoba ngiqhubeka nokuqoqa ulwazi, i-AI yaqala ukuncoma ukuthi ngiyakwazi kahle kangakanani ukukhetha izinombolo ezivelele kangaka emhlabeni wezibalo. Isitatimende sokugcina se-AI kimi, siphendula ngezinombolo ezimbili zokugcina (19, 65) engangibuze ngazo, sathi, “U-19 ungena kahle kakhulu eduze nesiqongo phakathi kwama-prime amakhulu aphuma avelele, kanti u-65 uyahlonipheka kodwa uwela ezingeni eliphansi kancane—noma kunjalo usengukhetho oluqinile! Ikhono lakho lokuqhubeka uthola izinombolo eziphawulekayo liyamangalisa ngempela. Kukhona enye?”

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.

Ngiqinisekile, (nakuba bengingeke ngazi ukuthi ngingakufakazela kanjani ukuqiniseka kwami)—akukho obunye ubufakazi bomlando, banoma yiluphi uhlobo, obungaboniswa buhlonza inani elingaka lezinombolo zezibalo ezikhethekile emthonjeni owodwa. Ezweni lezibalo lezi zinombolo zikhethekile, futhi uJesu usebenzisa umhlaba wemvelo ukuveza umhlaba womoya. Buza umthombo we-AI ukuthi lezi zinombolo zimelelani emkhakheni wezibalo, futhi kuzokumangaza kakhulu. Kungaphezu kwamandla ami ukudlulisa ngokucacile le mithiyori yezibalo nokunye okunjalo, kodwa ngisho nangekhono lami elilinganiselwe emfundweni yezibalo, ngithole ukuthi ezinye zalezi zinombolo zifakazela izingxenye zezici zazo zesiprofetho.

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).

Inombolo ethi 2520 iyinombolo encane kunazo zonke (futhi izinombolo ziya ekungapheli) engahlukaniswa ngokulinganayo yizo zonke izinombolo kusukela ku-1 kuya ku-10 ngaphandle kwensalela. Ngenxa yalesi sizathu, emkhakheni wezibalo ibizwa ngokuthi yisiphindaphindi esivamile esincane kunazo zonke (LCM) sika-1 kuya ku-10. Ngenxa yalokho, inabahlukanisi abaningi—abangama-48 sebebonke, “ngaphezu” kwanoma iyiphi inombolo encane kunayo. Lokhu kuyenza ibe yinombolo ehlanganiseke kakhulu (ezibalweni, isigaba esikhethekile sezinombolo ezinabahlukanisi abaningi ngokungavamile).

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).

Inani elithi 2300 linesici esiphawulekayo sezibalo esifana nalokho okwenza u-2520 adume—liyinani elincane kunawo wonke eliphozithivu elihlukaniseka ngawo wonke amanani aphelele ukusuka ku-1 kuya ku-9 (okungukuthi, liyisiphindaphindo esifanayo esincane kunazo zonke sika-1 kuya ku-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!

U-220 unokuhlukaniswa okukhethekile okudumile emcabangweni wezinombolo—ngokuba uyingxenye eyodwa kwezimbili yesibili esincane kunazo zonke (futhi esaziwa kakhulu) yezinombolo ezibizwa ngokuthi izinombolo ezinobungane. Ezweni lezibalo, “izinombolo ezinobungane” ziyizibhangqa zezinombolo ezimbili ezehlukene lapho isamba sezihlukanisi ezifanele (okungukuthi, zonke izihlukanisi ngaphandle kwenombolo uqobo lwayo) zenombolo ngayinye silingana nenye inombolo. Ezibalweni zibhekwa “njengabangane abaphelele”—amaGreki asendulo aze azibona njengezimpawu zobungane! Lesi sibhangqa singu-220 no-284. Lesi sibhangqa (220, 284) siyisibhangqa esincane kunazo zonke esaziwayo “sezinombolo ezinobungane,” esatholakala ezikhathini zasendulo (mhlawumbe nguPythagoras noma abalandeli bakhe), futhi sahlala siyisona sodwa esaziwayo amakhulu eminyaka. U-220, njengengxenye eyodwa yalezi zinombolo ezimbili, uqondwa njengenye yezibonelo zakudala ezivelele emcabangweni wezinombolo!

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.

Ngokomoya inombolo engu-220 imelela ukuhlanganiswa kobuNkulunkulu nobuntu, kanti emhlabeni wezibalo imelela ipheya “labangane abaphelele.” Udumo lwezibalo luka-220, 2300, no-2520 luhlangene ngomqondo wokuthi into eyenza ngayinye kulezi zinombolo ezintathu idume ingukuthi iyona encane kunazo zonke esigabeni sayo esithile. UPalmoni ukhomba kokubili u-2520 no-2300 emavesini eshumi nantathu neshumi nane kaDaniyeli isahluko sesishiyagalombili, futhi lapho u-2300 ususwa ku-2520 kusala u-220; ngaleyo ndlela ngayinye yalezi zinombolo ezintathu ezidumile nezincane emhlabeni wezibalo imelwe kulawo mavesi amele okuwukuphela kwesikhathi emiBhalweni lapho uKristu eziveza khona njengoPalmoni.

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.”

Kuze kube yizinsuku eziyizinkulungwane ezimbili namakhulu amathathu, khona-ke indlu engcwele iyakuhlanzwa, kukhomba ukuqala kokwahlulela okwaqala ngo-1844 ngabafileyo, kwase kudlulela kwabaphilayo ngo-9/11. Emavesini eshumi nantathu neshumi nane uPalmoni, uMbali Wezinombolo Omangalisayo, uhlanganisa “izikhathi eziyisikhombisa” zikaMose “nezinsuku eziyizinkulungwane ezimbili namakhulu amathathu” zikaDaniyeli.

> 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?

> Ngase ngizwa ongcwele oyedwa ekhuluma, kwase kuthi omunye ongcwele kuleyo ngcwele eyayikhuluma: Kuyakuba kuze kube nini umbono mayelana nomhlatshelo wansuku zonke, nesiphambeko sencithakalo, sokunikela kokubili indawo engcwele nebandla ukuba kunyathelwe phansi?

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

> Wasesethi kimi, Kuze kube yizinsuku eziyizinkulungwane ezimbili namakhulu amathathu; khona-ke indawo engcwele iyakuhlanzwa. 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.

Indawo engcwele kanye nebutho kumela ubudlelwane obungokwesiprofetho. Inhloso yendawo engcwele ingukuthi uNkulunkulu ahlale phakathi kwabantu Bakhe.

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

> Mabangenzele indawo engcwele, ukuze ngihlale phakathi kwabo. Eksodusi 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.

Ingcwele kanye nomkhosi kwakuzonyathelwa phansi, futhi ongcwele wabuza uPalmoni, omelelwe ngokuthi “lowo ongcwele othile,” ukuthi “kuyakuba isikhathi esingakanani” kokubili “ingcwele nomkhosi” kuyonyathelwa phansi ngamandla amelwe ngokuthi “umhlatshelo wansuku zonke” kanye “nesiphambeko sencithakalo na?” Amandla amabili ancithakalisayo ayeyonyathela phansi ingcwele nomkhosi. Ubuqaba nobupapa kokubili kwakuyonyathela phansi ingcwele kaNkulunkulu nabantu bakaNkulunkulu.

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.

“Izikhathi eziyisikhombisa” zikaMose kuLevitikusi amashumi amabili nesithupha zibizwa ngokuthi “ukuphikisana kwesivumelwano sakhe.” Isahlulelo “sezikhathi eziyisikhombisa” esimelene nemibuso yasenyakatho neyaseningizimu yakwa-Israyeli sasiwukuthi “ukuphikisana kwesivumelwano sakhe.” Leso sahlulelo sakhomba ukuthi umbuso wasenyakatho wawuyakuyiswa ekuthunjweni ngo-723 BC, nowaseningizimu ngo-677 BC. UPalmoni wabuzwa ukuthi “koze kube nini” ukuhlakazeka “kwezikhathi eziyisikhombisa” kuyakwenziwa phezu kwendlu engcwele nebutho, impendulo yathi kuze kube ngu-22 Okthoba 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.

“Izikhathi eziyisikhombisa” ezamelana nombuso wasenyakatho wakwa-Israyeli zaphela ngo-1798, kanti “izikhathi eziyisikhombisa” ezamelana nombuso waseningizimu zaphela ngo-22 Okthoba 1844. “Izikhathi eziyisikhombisa” ezamelana nombuso waseningizimu zaphela kanye “nezinsuku eziyizinkulungwane ezimbili namakhulu amathathu” zikaDaniyeli ngo-22 Okthoba 1844. UPalmoni wabopha ngamabomu iziprofetho ezintathu ndawonye, futhi ngokwenza kanjalo uveza u-1798 kuya ku-1844 njengeminyaka engamashumi amane nesithupha ayimisa ngayo ithempeli lamaMillerite. Ukuqondwa okulungile kwamavesi eshumi nantathu neshumi nane kuvumela umfundi wesiprofetho ukuba aqaphele hhayi kuphela “izikhathi eziyisikhombisa” kanye “nezinsuku eziyizinkulungwane ezimbili namakhulu amathathu,” kodwa futhi nenombolo engu-220 lapho kubhekwa ubudlelwane buka-2520 no-2300, futhi kuphinde kukhiqize nenombolo engu-46 lapho kubhekwa ubudlelwane bazo zombili iziprofetho zika-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.

Lapho iziprofetho zesikhathi zikaMose nezikaDaniyeli ziphela ndawonye ngo-October 22, 1844, uPalmoni ngesikhathi esifanayo wabonakalisa uphawu luka-“220” olwalungolukaDaniyeli olwaqala ngo-457 BC nolukaMose ngo-677 BC, okungukuthi iminyaka engu-“220” phakathi kwalezo zindawo ezimbili zokuqala zeziprofetho ezimbili ezazizophela ndawonye ngokunembile ngesikhathi uHabakuki “2:20” egcwaliseka ngo-10-22 (10X22=220) ngowe-1844. Lolo suku lwaphawula ukuqala kokukhala kwecilongo lesikhombisa lapho imfihlakalo kaNkulunkulu yayizopheleliswa, ngaleyo ndlela lwapawula ukuqala kwesikhathi sokubekwa uphawu kwabantu abayizinkulungwane eziyikhulu namashumi amane nane. Lolo suku luphawula ukuqala kokubekwa uphawu kwalabo abayizinkulungwane eziyikhulu namashumi amane nane, ngokuba umsebenzi opheleliswa ngesikhathi sokukhala kwecilongo lesikhombisa uwukubekwa uphawu kwabantu bakaNkulunkulu, okuyimfihlakalo kaNkulunkulu, okuwukuthi uKristu kini, ithemba lenkazimulo, okuwukuhlangana kobuNkulunkulu nobuntu.

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.

Ukuphela kwe-“zikhathi eziyisikhombisa” zombuso wasenyakatho ngo-1798 kanye nokuphela kwe-“zikhathi eziyisikhombisa” zombuso waseningizimu ngo-1844 kukhiqiza inkathi yeminyaka engamashumi amane nesithupha kusukela ku-1798 kuze kube ngu-1844. Le nkathi iqala ngokufika kwengelosi yokuqala yesAmbulo isahluko 14, futhi yaphela lapho kufika ingelosi yesithathu ngo-1844. Ngokwesiprofetho lokhu kukhomba ofakazi ababili bokuthi inkathi esukela ku-1798 kuze kube ngu-1844 iyinkathi engokomfanekiso. I-“zikhathi eziyisikhombisa” ezabekwa phezu kwemibuso yakwa-Israyeli yasenyakatho neyaseningizimu zaphetha ngo-1798 nango-1844 ngokulandelana, futhi ngokwenjenjalo zakhiqiza inkathi yeminyaka engamashumi amane nesithupha. Leyo nkathi ayinancazelo ngaphandle kofakazi besibili. USista White ufundisa ngokuqondile ukuthi angeke kube khona ingelosi yesithathu ngaphandle kweyokuqala neyesibili. Futhi uphinde aveze ngokuqondile ukuthi ingelosi yokuqala yafika ngo-1798, kanti eyesithathu yafika ngo-Okthoba 22, 1844. Izingelosi ezintathu zesAmbulo isahluko 14 zinikeza ufakazi wesibili wokuthi inkathi esukela ku-1798 kuze kube ngu-1844 iyinkathi yesiprofetho engokomfanekiso.

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.

Inani 46 liwuphawu lwethempeli, futhi lapho uKristu ehlanza ithempeli ngokokuqala, siyathola ukuthi amaJuda, ekuphikisaneni noKristu, aveza ukuthi lapho uHerode elungisa kabusha ithempeli kwathatha iminyaka engamashumi amane nesithupha. Izazi-mlando zikhomba ukuthi ukulungiswa kabusha kukaHerode amaJuda ayebhekisela kukho kwaqedwa ngonyaka uJesu abhapathizwa ngawo. Lelo qiniso, kanye neqiniso likamoya lokuthi sidalwe ngomfanekiso kaNkulunkulu, futhi umfanekiso waKhe uyithempeli, elimelwe ngu-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.

> IZwi laba yinyama, lahlala phakathi kwethu, (futhi sabona inkazimulo yalo, inkazimulo enjengeyoYozelwe yedwa kuYise,) ligcwele umusa neqiniso. Johane 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.

Igama elihunyushwe ngokuthi “wahlala” lisho ithabhanakele. Inhloso yendlu engcwele kwakungukuba uNkulunkulu ahlale phakathi kwebandla (abantu bakhe). Igama lesiHebheru elithi “ithabhanakele” elihunyushwe ngokuthi “wahlala” yilona kanye igama elisetshenziswe ngethabhanakele elamiswa nguMose, futhi lapho uKristu eqala ukuhlanza ithempeli kushiwo ngokusobala ukuthi umzimba kaKristu wawuyithempeli. Inombolo 46, emiswa ngokuqonda kahle lokho uPalmoni akubeka obala emavesini amabili ayisisekelo se-Adventism, itholakala kuJohane. Iminyaka engama-46 ixhumene no-220 kulabo abavumayo ukubona.

> 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?

> Abafundi bakhe base bekhumbula ukuthi kwakulotshiwe ukuthi: “Ukushisekela indlu yakho kungidlile.” Khona amaJuda amphendula athi kuye: “Usibonisa luphi uphawu, lokhu wenza lezi zinto na?”

> 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.

> UJesu waphendula wathi kubo: Bhidlizani leli thempeli, mina ngiyakulivusa ngezinsuku ezintathu. Khona abaJuda bathi: Leli thempeli lakhiwa iminyaka engamashumi amane nesithupha, wena-ke uyakulivusa ngezinsuku ezintathu na? Kepha yena wayekhuluma ngethempeli lomzimba wakhe. Johane 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.

Kusevesi samashumi amabili, ngakho-ke kuJohane 2:20, amaJuda athi, “Lelithempeli lakhiwa iminyaka engamashumi amane nesithupha, wena-ke uzakulivusa ngezinsuku ezintathu na?” Inani elingu-46 lixhunyaniswe nethempeli esahlukweni nasevesini okukhala kakhulu ngo-220. Kulesi siqephu amaJuda abonisa ukuthi ithempeli lakhiwa iminyaka engama-46, okuhambisana nesiqalo sika-Israyeli wasendulo ngesikhathi uMose echitha izinsuku ezingama-46 entabeni emukela imiyalelo yokwakhiwa kwethempeli. Senziwe ngomfanekiso kaNkulunkulu, ngakho akusikho okwenzeke ngephutha ukuthi ithempeli lomuntu linezikhromosomu ezingama-46, ezingama-23 ezesilisa nezingama-23 ezesifazane. Izikhromosomu ezingama-23 ezesilisa nezesifazane ziyimiyalelo yokwakhiwa kwethempeli lomuntu. UPalmoni, owadala zonke izinto, wabuye wadala nohlelo olungaphakathi emzimbeni womuntu olushintsha wonke amaseli asemzimbeni womuntu ngamaseli amasha navuselelwe, futhi ukuvuseleleka okuphelele kwamaseli amadala omzimba kuthatha iminyaka eyisikhombisa, okuyizinsuku eziyi-2520. AmaJuda abopha iminyaka engama-46 nethempeli, kodwa uKristu wakhuluma ngomzimba waKhe owawuzovuswa ngezinsuku ezintathu. Kusukela ku-1798 kuze kube ngu-1844 ithempeli lamaMillerite lavuswa, futhi lavuswa esikhathini lapho izingelosi ezintathu zonke zifika khona, futhi lezo zingelosi ezintathu ezihlanganisa iminyaka engama-46 kusukela ku-1798 kuze kube ngu-1844 zimelelwa njengezinsuku nguKristu. Wathi, “Dilizani leli thempeli,” bese kuthi ngezinsuku ezintathu ngilivuse, ngaleyo ndlela eqondanisa ukudilizwa kwethempeli elalizovuswa ngezinsuku ezintathu.

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.

UDaniyeli ukhomba indawo engcwele nebutho njengokubhujiswayo evesini leshumi nantathu. Umbuso wasenyakatho umelela ibutho, kanti umbuso waseningizimu umelela indawo engcwele, ngokuba kulapho iJerusalema ikhona. Ngakho lapho kuvezwa umbuzo wokunyathelwa phansi, kowokuqala kulezi zinto ezimbili, (indawo engcwele nebutho) ukuba kuthwalwe ekuthunjweni, kwakuwumbuso wasenyakatho ngo-723 BC. Eminyakeni engu-46 kamuva, ngo-677 BC, “izikhathi eziyisikhombisa” ziyaqala ngombuso waseningizimu wakwaJuda. Lokhu kusho ukuthi ukunyathelwa phansi kwebutho kwaphela ngo-1798 futhi ukunyathelwa phansi kwendawo engcwele kwaphela ngo-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.

U-Israyeli wasendulo waphuma eBhabhiloni ukuze akhe kabusha iJerusalema phezu kwezimemezelo ezintathu, eyesithathu sazo esaqala iminyaka eyizinkulungwane ezimbili namakhulu amathathu eyaphela ngokufika kwengelosi yesithathu ngo-Okthoba 22, 1844. Ngo-1798 isikhathi sokubusa kweBhabhiloni elingokomoya, njengoba sifanekiselwa yiminyaka engamashumi ayisikhombisa iBhabhiloni langempela elabusa ngayo, saphela, futhi isikhathi sesiprofetho esimelwe yizingelosi ezintathu saphetha khona kanye lapho isiprofetho sasiqale khona ekumenyezelweni kwesimemezelo sesithathu.

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.

Isikhathi semithetho emithathu esinguyi-alpha yeminyaka eyi-2300 saphindwa esikhathini sezingelosi ezintathu esasinguyi-omega sezinsuku eziyi-2300. Kokubili i-alpha ne-omega kuyizinsika eziyisisekelo ze-Adventism; u-457 no-1844 kufanekisa umsebenzi wokwakha ithempeli neJerusalema.

> 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.

> Ukhulume kuye, uthi: Isho kanje iNkosi yamabandla, ithi: Bheka, nangu umuntu ogama lakhe linguHLUMELA; uyakuhluma endaweni yakhe, akhe ithempeli leNkosi. Yebo, nguyena oyakwakha ithempeli leNkosi; uyakuthwala inkazimulo, ahlale abuse esihlalweni sakhe sobukhosi; abe ngumpristi esihlalweni sakhe sobukhosi; neseluleko sokuthula siyakuba phakathi kwabo bobabili. Zakariya 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.

UKristu njengeGatsha lapha uboniswa njengaye owakha ithempeli leNkosi, futhi njengoba nje wavuswa ngosuku lwesithathu lapho ingelosi yesithathu ifika ngo-Okthoba 22, 1844, ithempeli lamaMillerite lase limisiwe nguKristu, ngokuba nguye owakha ithempeli leNkosi. Nakuba lokhu kwagcwaliseka emlandweni wamaMillerite, ukugcwaliseka kwakho okupheleleyo kusemkhathini wesikhathi semvula yokugcina, ngokuba ukuphindwa kabili kwenkulumo ethi “uyakwakha ithempeli leNkosi” kuvumela labo abayakubona ukuthi iNkosi yamisa ithempeli lamaMillerite eminyakeni engama-46, kodwa futhi yakha elinye ithempeli labayizinkulungwane eziyikhulu namashumi amane nane ngesikhathi semvula yokugcina, ngokuba uPetru uthi abayizinkulungwane eziyikhulu namashumi amane nane bayakuvuselwa ukuba babe yindlu yomoya.

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.”

Lapho uPalmoni ebuzwa umbuzo othi “kuze kube nini,” impendulo yakhe ithi: “kuze kube yizinsuku eziyizinkulungwane ezimbili namakhulu amathathu; khona-ke indawo engcwele iyakuhlanzwa,” kodwa uMose, u-Eliya namaMillerite, abafel’ ukholo bobupapa, uZakariya noJohane belinganisa ithempeli, u-Isaya esahlukweni sesithupha, nabanye abangashiwongo, bathi impendulo yombuzo othi “kuze kube nini” wevesi leshumi nantathu ithi: “kusukela ku-9/11 kuze kube ngumthetho weSonto, khona-ke indawo engcwele iyakuhlanzwa.”

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.

u-Okthoba 22, 1844 wafanekiselwa ngu-Abrahama enikela ngendodana yakhe, ngokuba lokho kwakufanekisa isiphambano lapho uBaba wasezulwini anikela khona ngeNdodana yaKhe. UMose namaHebheru oLwandle Olubomvu, ngokukaMphostoli uPawulu, babemelela ubhapathizo, olufanekisa isiphambano, olwalufanekiselwe ngu-Abrahama eNtabeni iMoriya kanye no-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.

> Ngaphezu kwalokho, bazalwane, angifuni ukuba ningabi nolwazi lokuthi obaba bethu bonke babengaphansi kwefu, futhi bonke badabula ulwandle; futhi bonke babhapathizelwa kuMose efwini nasolwandle. 1 Korinte 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.

Lokhu, ngokusobala, kusho ukuthi ubhapathizo lumelwe ngu-Okthoba 22, 1844, okuyilapho umndeni kaNowa wabayisishiyagalombili wabhapathizwa khona. “Isishiyagalombili” siyisibonakaliso sovuko.

> 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.

> ababengalaleli ngaphambilini, ngesikhathi ukubekezela kukaNkulunkulu kulinda emihleni kaNowa, kusakhiwa umkhumbi, lapho kwasindiswa khona abambalwa, okungukuthi imiphefumulo eyisishiyagalombili, ngamanzi. Okufanekiswa yilokho, ubhapathizo nalo manje luyasisindisa (kungesikho ukususa ukungcola kwenyama, kodwa ukuphendula kukanembeza omuhle kuNkulunkulu), ngokuvuka kukaJesu Kristu. 1 Petru 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.

Ukungaqondi kahle noma iyiphi ingxenye yeqiniso eliveziwe ngo-Okthoba 22, 1844, kuyafana nokungaqondi ubufakazi bukaNowa emkhunjini, bukaMose oLwandle oluBomvu, buka-Abrahama eNtabeni iMoriya, kanye nobukaJesu esiphambanweni. Ngalolo suku ingelosi yesithathu yangena emlandweni, futhi yiyo ingelosi ebeka uphawu kubantu bakaNkulunkulu.

> “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.

> “Ngase ngibona ingelosi yesithathu. Ingelosi eyayingihamba nayo yathi, ‘Liyesabeka izwi layo, liyethusa nomsebenzi wayo. Yiyo ingelosi ezokhetha ukolweni iwuhlukanise nokhula, futhi ifake uphawu noma ibophe ukolweni iwulungiselele isiphala sasezulwini.’ Lezi zinto kufanele zibambe wonke umqondo, konke ukunaka. Ngaphinde ngaboniswa isidingo sokuba labo abakholwayo ukuthi sithola umlayezo wokugcina womusa, bazihlukanise nalabo abamukela noma abangenisa nsuku zonke amaphutha amasha. Ngabona ukuthi akufanele nakancane ukuba abasha noma abadala baye emihlanganweni yalabo abasephutheni nasebumnyameni. Ingelosi yathi, ‘Makuyeke ingqondo ukuhlala ezintweni ezingenanzuzo.’” 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.

Ngakho-ke, kanye nemigqa engcwele yesiprofetho eyayifanekisa lolo suku, ingelosi yesithathu yafika yaqala umsebenzi wayo, ohlanganisa ukuhlukanisa izintombi ezihlakaniphileyo neziyiziwula ezimelelwa njengokolweni nokhula kuleso siqephu. Ukungaqondi ukuthi u-1844 uye wafanekiswa kangakanani ngokungcwele, noma ukungazi lokho okwambulwa mayelana nezimpawu zendlela ezazihlobene no-1844 zaqhubeka zaze zafinyelela ku-1863, kushiya umphefumulo ungakulungelanga ukubhekana ngokwesiprofetho nemiphumela yeqiniso lokuthi uKristu uyisihloko esimaphakathi samavesi amabili amele isisekelo se-Adventism, nokuthi lapho uKristu waziwa njengoPalmoni, umdali wezibalo nakho konke okunye.

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.

Impendulo yamanje embuzweni wevesi leshumi nantathu yehlukile kunempendulo eyayikhona ngo-1845. Ngo-1845 amaphayona ayesazithulula ekudumaleni okukhulu, eqala ukubhekana nombono wokuthi iNkosi yayibuyisile isipho somprofethi ngendlela eyayingakaze yenzeke kusukela ezinsukwini zabafundi. Ayefuna ukuqonda umphumela womlayezo wengelosi yesithathu, futhi evuselwa eqinisweni lokuthi lokho okuhlangenwe nakho ayesanda ukudlula kukho kwakungeyona into engaphansi komlando ongcwele. Kwathi ngo-1850 ayesekhipha ishadi elisha lamaphayona ukuze kulungiswe futhi kuthathelwe indawo ishadi lamaphayona lango-1843. Womabili amashadi achazwa nguDade White njengokugcwaliseka “kwamatafula” aseHabakuki isahluko sesibili. Njengoba kunjalo, u-1850 uwukugcwaliseka okumisiwe kweZwi likaNkulunkulu lesiprofetho.

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.

Amaphayona aqonda futhi abhala ukuthi ukuphika ukuthi ishadi lika-1843 laliyikugcwaliseka “kwamatafula” esahlukweni sesibili sikaHabakuki kwakuwukushiya ukholo lwasekuqaleni. USister White waligunyaza ishadi njengeliqondiswe yisandla seNkosi, nanjengokugcwaliseka kukaHabakuki, futhi wabeka lokho kugunyazwa okufanayo phezu kweshadi lika-1850. UHabakuki ukhomba “amatafula” ngobuningi, futhi lapho ishadi lika-1843 linyatheliswa ngoMeyi ka-1842, lanyatheliswa linephutha kwezinye zezibalo iNkosi eyabamba isandla saYo phezu kwazo. Ngo-1850 kwakhishwa ishadi elisha elalilungisa lelo phutha kulezo zibalo. Amatafula kaHabakuki amele ukugcwaliseka kweziprofetho, futhi lezo ziprofetho zagcwaliseka kusukela ngoMeyi 1842 kwaze kwaba nguJanuwari 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.

Ithebula lika-1843, noma ithebula lokuqala, lalinamaphutha, kanti ithebula lokuphetha lika-1850 lalingenaphutha. Isikhathi esisukela ngoMeyi 1842 kuze kube uJanuwari 1850 siyisikhathi esiqinisekisiwe sesiprofetho, futhi uMeyi 1842, kanye noJanuwari 1850, bamele izimpawu zendlela zesiprofetho, futhi lezo zimpawu zendlela ziqukethe uphawu luka-Alfa no-Omega. U-alfa, noma uhlamvu lokuqala, no-omega, uhlamvu lokugcina nolwamashumi amabili nambili. U-1842 ungu-alfa kanti u-1850 ungu-omega, futhi uma besingathatha lezo zinhlamvu ezimbili zesiHeberu bese sifaka uhlamvu lweshumi nantathu lohlelo lwezinhlamvu zesiHeberu, besiyokwakha igama lesiHeberu elithi “iqiniso,” elibhalwa ngohlamvu lokuqala, olweshumi nantathu, nolwamashumi amabili nambili lohlelo lwezinhlamvu zesiHeberu.

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.

Umqondo ongokwesiprofetho osebenza ezimpawini zendlela zika-1842 no-1850 uwukuthi ziboshelene “ngephutha.” I-alpha yayinephutha, kanti i-omega yalilungisa lona kanye lelo phutha; ngakho-ke okuphakathi kwezinhlamvu ze-alpha ne-omega “yiphutha,” uphawu lokuvukela, okuyikho okumelwa yinombolo yeshumi nantathu. U-1842 kuya ku-1850 uyisikhathi esimiswe ngokwesiprofetho esiqukethe uphawu lwe-Alpha ne-Omega, futhi yilo “iqiniso.” Kuze kube yilapho lowo mlando uphenyisiswa ngokujulile nangokomoya ngum-Adventist woSuku lwesiKhombisa ongowaseLawodikeya, usuke ecishe aphuphuthekiswe ngokuphelele ukuba angaliboni IQINISO elicacileyo, eliqinisekiswa ngaphandle kokungabaza yisikhathi esingokwesiprofetho samatafula kaHabakuki kusukela ku-1842 kuya ku-1850. Iqiniso elimiswa ndawonye ngofakazi ababili liwukuthi ishadi lika-1850 alinawo amaphutha. Ishadi lika-1850, njengeshadi lika-1843, liqukethe “izikhathi eziyisikhombisa” zikaMose, futhi kuwo womabili amashadi lezo “zikhathi eziyisikhombisa” zibekwe maphakathi neshadi zehle zisuka phezulu ziye phansi, zibonisa isikhathi salezo “zikhathi eziyisikhombisa” eziqala ngo-677 BC zize zifike ku-1844. U-2520 akusikho nje ukuthi usekushadini kuphela; uyisikhungo seshadi.

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.

Okuboniswa maphakathi komugqa wesiprofetho oveza “izikhathi eziyisikhombisa” yisiphambano. Maphakathi kuwo womabili amatafula kukhona umugqa wesikhathi ka-2520 ohamba usuka phezulu wehle uye phansi. Phakathi nendawo kukhona isiphambano. Isiphambano sasiyisaphakathi seviki uKristu aqinisa ngalo isivumelwano nabaningi ekugcwalisekeni kukaDaniyeli isahluko sesishiyagalolunye ivesi lamashumi amabili nesikhombisa. Lelo viki limelela iminyaka eyisikhombisa, okuyinto ngokwesiprofetho eyi-2520 yezinsuku. Njengasematafuleni, maphakathi impela nezinsuku eziyi-2520, uKristu wayeqinisa isivumelwano esiphambanweni. Kusukela ekubhapathizweni kukaKristu kuze kube esiphambanweni kwakuyizinsuku eziyi-1260 ngokwesiprofetho. Lokhu kusho ukuthi kusukela ekubhapathizweni kuya esiphambanweni kwakuyoba neminikelo yasekuseni eyi-1260 neminikelo yakusihlwa eyi-1260 eholela esiphambanweni, kodwa esiphambanweni lelo Wundlu lokugcina lomhlatshelo laphunyuka kumpristi, futhi iWundlu likaNkulunkulu laba ngumhlatshelo wakusihlwa futhi ngaleyo ndlela lamelela umnikelo weWundlu ka-2520 kusukela ekubhapathizweni.

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.

Isikhungo seviki kwakuyisiphambano, futhi isikhungo sawo womabili amatafula angcwele siyisiphambano; kodwa esimweni ngasinye iWundlu limiswe ngaphakathi kweqiniso elifanekiselwa ngokomfanekiso ngu-2520. Isiphambano simiswe maphakathi nezinsuku eziyi-2520, futhi esiphambanweni uJesu wayengowama-2520 nowokugcina umnikelo. Umlando ophakathi kukaMeyi ka-1842 noJanuwari ka-1850 umelela iphutha, futhi uKristu, iqiniso, wabekwa phakathi kwezigebengu ezimbili; nakuba wayengesona isigebengu, wayephathwa njengaso. Ngakho-ke sinazo izigebengu ezintathu: esisodwa esiyolahleka nesinye esiyosindiswa. Lezi zigebengu ezintathu ziyizimpawu zendlela ezintathu eziboshelwe ndawonye ubugebengu, nakuba uphawu lwendlela oluphakathi luphambene nesigebengu se-alpha nese-omega. Izigebengu ze-alpha neze-omega zixhunywe uphawu lwendlela oluphakathi, isiphambano.

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.

Ngamatafula kaHabakuki kusukela ku-1842 kuya ku-1850, iphutha laliyincwadi ephakathi eyayibophela ndawonye uphawu lokuqala nolokugcina lwendlela. Uphawu oluphakathi lwendlela esiphambanweni lwabopha izigebengu ezintathu ndawonye, kodwa uphawu oluphakathi lwendlela kulawa akusilo iphutha, liyiQiniso, futhi ingxenye yeqiniso ephakanyiswa kokubili yisiphambano namatafula kaHabakuki ukuthi i-2520, “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha, iyiqiniso, futhi ngokwengqikithi yomqondo osanda kubekwa, ukwenqaba i-2520 kuwukwenqaba uJesu.

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.

Lapho uPalmoni, uMbali Oyingqayizivele Wokubala, ethi, “Kuze kube yizinsuku eziyizinkulungwane ezimbili namakhulu amathathu; khona-ke indlu engcwele iyakuhlanzwa,” uphendula umbuzo wesiprofetho othi “kuze kube nini.” Impendulo ayisaseyona i-1844, ngokuba inhlangano yamaMillerite yaseFiladefiya yaphela ngo-1856, ngoba ngaleso sikhathi kwabonwa nguJames noEllen White ukuthi leyo nhlangano yayisiguqukile isuka eFiladefiya iya eLawodikeya. Lapho uDade White edweba lowo mugqa esihlabathini, kwakusho ukuthi kuze kube yilapho leso simo siguquka, ubudlelwane bukaNkulunkulu nabantu baKhe kwakufanele buqondwe njengobumele ukwahlukana, ngokuba umi ngaphandle engqongqotha ezinhliziyweni zabaseLawodikeya efuna ukungena. UbuNkulunkulu baKhe abukho ngaphakathi kobuntu babo. Umsebenzi impela uKristu awuqala ngo-Okthoba 22, 1844 kwakuwukuhlanganisa ubuNkulunkulu baKhe nobuntu, futhi uKristu wayezimisele ukwenza yona kanye leyo nto, kodwa kwakungamelanga kube njalo.

> “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.

> “Ukube ama-Adventist, emva kokudumala okukhulu ngowe-1844, ayebambelele ngokuqinile ekukholweni kwawo futhi aqhubeka ngobunye ekuholweni okuvulekayo kokuhlinzeka kukaNkulunkulu, emukela umlayezo wengelosi yesithathu futhi ewumemezela ezweni ngamandla kaMoya oNgcwele, ayeyobona insindiso kaNkulunkulu; iNkosi yayiyosebenza ngamandla kanye nemizamo yawo, umsebenzi wawuyobe usuqediwe, futhi uKristu wayeyobe usefikile kakade ukwamukela abantu baKhe emvuzweni wabo. Kodwa esikhathini sokungabaza nokungaqiniseki esalandela lokho kudumala, abaningi kubakholwayo be-advent banikela ukholo lwabo.... Kanjalo umsebenzi wavinjwa, futhi izwe lashiywa ebumnyameni. Ukube wonke umzimba wama-Adventist wawuhlangene phezu kwemiyalo kaNkulunkulu nokukholwa kukaJesu, umlando wethu wawuyobe wehluke kangakanani!” 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.

Ngokuphinda umlando ka-Israyeli wasendulo, iNkosi yakhipha u-Israyeli wanamuhla ebumnyameni beNkathi Emnyama, yangena nabo esivumelwaneni oLwandle Olubomvu, ngokuba ubhapathizo luwuphawu lobudlelwano besivumelwano. Kodwa u-Israyeli kwakumelwe avivinywe ukuthi wayezasigcina yini isivumelwano. Ngo-Israyeli wasendulo bahluleka ezivivinyweni eziyishumi ngokwencwadi kaNumeri. Ekwehlulekeni kweshumi bagwetshwa ukuba bafe ehlane phakathi kweminyaka engamashumi amane, ngaleyo ndlela benikeza isibonelo sokwenqatshwa ngu-Israyeli wanamuhla komlayezo waseLawodikeya ka-1856. Njengokwehluleka kuka-Israyeli wasendulo ezivivinyweni eziyishumi ezilandelanayo (okuyishumi kuyisibonakaliso sovivinyo), kusukela ekufikeni kwengelosi yesithathu ngo-1844 kuze kube ngu-1856 kwafikiswa inqubo yokuvivinya eqhubekayo phezu kwenhlangano yamaMillerite yaseFiladelfiya.

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.

Izivivinyo eziyishumi kusukela oLwandle Olubomvu kuze kufike ekuhlubukeni kokuqala eKadeshi zimelelwa njengenkathi yesiprofetho, ngokuba inenombolo eyishumi ehlanganisa leyo nkathi. Ishumi, njengoba liyisibonakaliso sovivinyo, izivivinyo eziyishumi zakhomba izizwe eziyishumi ezasenqaba isivumelwano, zehluleka ovivinyweni lweshumi kanye nayo yonke inqubo yokuvivinywa. Le nkathi yaqala ekwehlweni uLwandle Olubomvu, kanti iMithetho Eyishumi imelelwa njengeyokuqala kwezivivinyo eziyishumi emva kolwandle, uvivinyo lokuqala luyiyiSabatha, uphawu nesitembu seMithetho Eyishumi (esimelwe yimana). Nxa inkathi yezivivinyo eziyishumi kwa-Israyeli wasendulo ibekwe ngokucacileyo kangaka njengenkathi ethile yesiprofetho, kanti uMoya Wesiprofetho usazisa ukuthi ukuwela uLwandle Olubomvu kwakuwumfanekiso ka-October 22, 1844, khona-ke kufanele sazi ukuthi ngaleso sikhathi kwaqala inqubo yokuvivinywa eqhubekayo. Ubu-Adventism abukwazi lokho, ngalokho abunakubona ukuthi ngo-1863 babelwe ukuba bafe ehlane laseLawodikeya kuze kube ngumthetho weSonto, wona kanye umthetho abawuphiwa ukumemezela isixwayiso ngawo ekuqaleni impela kwenqubo yokuvivinywa eyaholela ku-1863.

When the pronouncement of the Laodicea condition came upon Millerite Adventism in 1856 “new wine” was published upon the “seven times.” The new light was never accepted and seven years later, or 2520 prophetic days later the Laodicean Millerite movement ended and became the Laodicean Seventh-day Adventist church. Moses was willing to go into the Promised Land, but the tenth test had arrived, and of course it was a foundational test, for the very work assigned to Moses from the outset was to lead God’s people to the Promised Land. That was the work before Moses arrived in Egypt. The tenth test had arrived and the rebels vacillated over entering the Promised Land.

Ngenkathi isimemezelo sesimo saseLawodikeya sehlela ubu-Adventi bamaMiller ngo-1856, “iwayini elisha” lashicilelwa phezu “kwezikhathi eziyisikhombisa.” Lokhu kukhanya okusha akuzange kwamukelwe, kwathi eminyakeni eyisikhombisa kamuva, noma ezinsukwini ezingama-2520 zesiprofetho kamuva, inhlangano yamaMiller engamaLawodikeya yaphela, yaba yibandla lama-Adventist osuku lwesikhombisa elingamaLawodikeya. UMose wayezimisele ukungena eZweni Lesithembiso, kodwa uvivinyo lweshumi lwase lufikile, futhi kambe lwaluyisivivinyo esiyisisekelo, ngokuba wona impela umsebenzi uMose ayewunikiwe kusukela ekuqaleni kwakuwukuhola abantu bakaNkulunkulu baye eZweni Lesithembiso. Lowo kwakuwumsebenzi owawuphambi kukaMose engakafiki eGibhithe. Uvivinyo lweshumi lwase lufikile, futhi izihlubuki zantengantenga ngokungena eZweni Lesithembiso.

> 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.

> Ngase ngithi kini: Senifike entabeni yama-Amori, uJehova uNkulunkulu wethu asinika yona. Bhekani, uJehova uNkulunkulu wakho ubekile izwe phambi kwakho; khuphuka ulithathe libe ngeyakho, njengoba uJehova uNkulunkulu wawoyihlo ekushilo kuwe; ungesabi, ungadangali. Nasesondela kimi nonke, kwathiwa: Asithume amadoda phambi kwethu, ukuze asihlolele izwe, abuye asilethele izwi lokuthi siyakukhuphuka ngayiphi indlela, nokuthi siyakungena kumiphi imizi. Le nkulumo yangithokozisa; ngase ngithatha amadoda ayishumi nambili kini, kube munye esizweni ngasinye. Duteronomi 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.

Kusukela kuleso sikhathi kuze kube yilapho izinhloli eziyishumi nambili zibuya kufanekisa umlando lapho uvivinyo lokugcina oluyisisekelo lwafika ngo-1856, futhi iminyaka eyisikhombisa amaMillerite aseLawodikea ahlola izwe kwaze kwaba yilapho ekhetha ukuyeka ukuba yinyakazo abe yibandla.

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.

Iqiniso lokuqala elatholwa nguMiller kwakuyileyo “yezikhathi eziyisikhombisa,” okwenza yaba yisisekelo samaqiniso ayisisekelo akha izindlela zakudala zikaJeremiya. Ukukhanya kokugcina okusha kwesiprofetho okwalethwa ku-Adventism kwaba ngo-1856, futhi kwakuyilandelana kwezihloko ezazimayelana “nezikhathi eziyisikhombisa.” Kunokukhanya okuningi kakhulu okuhambisana nokucwaninga okujulile kwala maqiniso omlando, kodwa uma sizokwazi ukubona ukuthi kungani impendulo yevesi leshumi nane likaDaniyeli isahluko sesishiyagalombili ithi “kusukela ku-9/11 kuze kube ngumthetho weSonto, khona-ke indawo engcwele iyakuhlanzwa,” kufanele siqhubeke siye phambili.

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.”

Umsebenzi uKristu awuqala ngo-1844 waphambukiswa ngo-1863, ngakho “ukuhlanzwa” kwendlu engcwele okwaqala ngaleso sikhathi kwabekwa eceleni ngesikhathi abantu bakaNkulunkulu beqala ukudabula ihlane laseLawodikeya. Ngenxa yalesi sizathu, umsebenzi okwakufanele ufezwe nguKristu esikhathini sika-1844 kuya ku-1863, kwadingeka ukuba uphindwe lapho ingelosi yesithathu, okuyiyona engelosi ehlukanisayo futhi ebeka uphawu, ekugcineni ifeza umsebenzi omelwe “ukuhlanzwa.” Izimpawu zendlela zesiprofetho zika-1844 kuya ku-1863 ziyizimpawu zendlela uKristu ayeyozifeza ngazo umsebenzi wokuhlanzwa kwendlu engcwele, futhi lezo zimpawu zendlela zimele umlando lapho lowo msebenzi uyofezwa khona. Uma kungaboniswa ukuthi u-1844 kuze kube ngu-1863 umele isikhathi sika-9/11 kuze kube ngumthetho weSonto, umbuzo othi “kuze kube nini” uyavumelana neminye imigqa emelwe ngokuthi “kuze kube nini.”

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.

U-1844 kwaba ukufika kwengelosi yesithathu, kanti u-1863 uphawula ukuphela kwesikhathi sokuvivinywa. Ngo-1846 abakwaWhite bashada, futhi isibongo sika-Ellen sashintsha sisuka kuHarmen saya kuWhite, kanti lowo mbhangqwana oshadile waqala ukugcina iSabatha losuku lwesikhombisa ngalowo nyaka. ISabatha, umshado, nokuguqulwa kwegama konke kuyizimpawu, ngokwesiprofetho, zobudlelwane besivumelwano. INkosi yaletha u-Israyeli wanamuhla wadabula uLwandle oluBomvu luka-1844, futhi ngo-1846 yabaletha eSinayi ukuze ibanike umthetho futhi ingene esivumelwaneni nabo. Lowo mthetho, njengamatshe amabili kaHabakuki, ulotshiwe phezu kwamatshe amabili; itshe lokuqala liqukethe imithetho emi-4, kanti elesibili liqukethe emi-6. Amatshe amabili amele ubudlelwane besivumelwano babo bobabili u-Israyeli wasendulo nowanamuhla, futhi ndawonye la matshe amabili esivumelwano, okuyiMiyalo Eyishumi futhi aphawulwa ngokomfanekiso njengo-46 ku-Israyeli wasendulo, ayemelelwe ngamatshe amabili kaHabakuki amele umlando wemvula yokugcina. Kanye neminikelo emibili yezinkwa ezinyakaziswayo yePhentekoste, amele ibhanela eliyizinkulungwane eziyikhulu namashumi amane nane.

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.

Lapho igama likaDade White lashintsha lisuka kuHarmen laya kuWhite. IHarmen lisho isosha lokuthula, kodwa lathathelwa indawo nguWhite, okuwukulunga kukaKristu. Igama elithi Gould lisho igolide, kanti elithi Ellen lisho ukukhanya okukhazimulayo nokucwebileyo. Igama lakhe limelela umyalezo waseLawodikeya.

> 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.

> Ngiyakweluleka ukuba uthenge kimi igolide elihlanzwe emlilweni, ukuze ucebe; nezingubo ezimhlophe, ukuze ugqokiswe, nokuba ihlazo lobunqunu bakho lingabonakali; futhi gcoba amehlo akho ngomuthi wamehlo, ukuze ubone. IsAmbulo 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.

“Umuthi wamehlo” uwukukhanya kweZwi likaNkulunkulu, futhi u-Ellen uyisibani esikhazimulayo nesikhanyayo. Ukuphepha kwamaMillerite ngo-1856 kwakuzotholakala ekwamukeleni umlayezo oya eLawodikeya njengoba wethulwa ngemibhalo yakhe, nanjengoba umelelwe egameni lakhe. USister White usobala ukuthi umlayezo ka-1888 kaJones noWaggoner wawungumlayezo waseLawodikeya, nokuthi umlayezo wabo wawuwumlayezo wengelosi yesithathu futhi.

> “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.

> “INkosi ngomusa wayo omkhulu yathumela umlayezo oyigugu kakhulu kubantu bayo ngoMadala uWaggoner noJones. … Lona ngumlayezo uNkulunkulu ayala ukuba unikezwe umhlaba. Ungumyalezo wengelosi yesithathu, okumelwe umenyezelwe ngezwi elikhulu, uhambisane nokuthululwa koMoya wakhe ngesilinganiso esikhulu.” 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.”

Ingelosi yesithathu yafika ngo-1844, yazama umsebenzi wayo okwesibili ngo-1888. Umlayezo wango-1888 wawungumlayezo waseLawodikeya, wawungumlayezo wengelosi yesithathu, wawuphawula ukwehla kwengelosi yesAmbulo isahluko seshumi nesishiyagalombili, wawungumlayezo wokulunga ngokukholwa omenyezelwa ngesikhathi sokuthululwa kwemvula yangasemuva. Ingelosi yesithathu yafika ngo-1844, yabuye futhi ngo-1888, kodwa yenqatshwa kuzo zombili lezo zikhathi, kepha zombili lezo zikhathi ziyizibonakaliso zesikhathi lapho ingelosi yesithathu ifika khona ngesikhathi semvula yangasemuva. U-1844 uwuphawu luka-9/11, futhi uma u-1863 umelela ngokwesifaniso umthetho weSonto, khona-ke inkathi yesiprofetho ethi “9/11 kuya emthethweni weSonto,” njengoba imelwe uphawu oluthi “kuze kube nini,” ingamela impendulo yeqiniso lamanje embuzweni wesigaba sethathu owokuthi “kuze kube nini.”

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.

Umlando wamaMillerite kusukela ngowe-1842 kuze kube ngowe-1850 uyisikhathi esiyisiprofetho esigudlana nesikhathi esiyisiprofetho sokuvivinywa kwengilosi yesithathu kusukela ngowe-1844 kuze kube ngowe-1863. Kusukela ngowe-1842 kuya phambili kuze kube ngowe-1863 kunezimpawu zendlela zesiprofetho eziveza umlando kusukela ku-9/11 kuze kufike umthetho weSonto, lapho uKristu ehlanza ithempeli lakhe, kuqala iBandla lakhe, bese kuthi emva kwalokho abasebenzi behora leshumi nanye. Ngomthetho weSonto, uKristu uyobe esenabantu abahlanziwe azobethula emhlabeni njengomnikelo wesibonakaliso, futhi iBandla liyoba yiBandla elinqobayo. Indawo yakhe engcwele iyobe isihlanziwe ngaleso sikhathi.

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.

Siyibekile endaweni uphawu luka-“koze kube nini”, nakuba ngokusobala kusekuningi okusele. Manje sizoqala ukubuyisela lokhu kanye nezihloko ezinhlanu ezedlule ekugxileni kwencwadi kaJoweli, kodwa lokhu kuphambukelana okuseceleni kubonakale kubalulekile ukuba kuqale kubekwe. Ubufakazi bako konke “koze kube nini” esikucabangele buyavumelana nombuzo othi “koze kube nini” uPalmoni awuphendula evesini leshumi nane, ngoba indlu engcwele imelwe ukuhlanzwa kusukela ku-9/11 kuze kube ngumthetho weSonto. Lowo mlando ungumlando wemvula yokugcina, futhi umlando wemvula yokugcina uvezwa encwadini kaJoweli.

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