Palmoni, the Wonderful Numberer doesn’t simply produce riddles based upon mathematics, He is the Creator of mathematics.
Palmoni, tus Wonderful Numberer, tsis yog tsuas tsim tej lus txhiaj txhais raws li lej xwb; Nws yog tus Tswv Tsim ntawm lej.
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.
Vim yog txhua yam thiaj raug tsim los los ntawm Nws, tej uas nyob saum ntuj thiab tej uas nyob hauv ntiajteb, yam pom tau thiab yam pom tsis tau, txawm yog tej zwm txwv, lossis tej thawj kav, lossis tej thawj tswj, lossis tej hwjchim loj: txhua yam raug tsim los ntawm Nws thiab rau Nws: Thiab Nws nyob ua ntej txhua yam, thiab txhua yam nyob ruaj khov los ntawm Nws. Khaulauxi 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.
Yog koj nug AI txog cov lej uas Palmoni tau muab tso rau hauv Nws Txoj Lus cev Vajtswv lus thiab kuj nug seb cov lej ntawd puas muaj ib yam tseem ceeb hauv lub ntiaj teb kev lej, koj yuav pom tias yuav luag txhua tus lej hauv cev Vajtswv lus muaj ib yam tseem ceeb tshwj xeeb hauv kev lej. Daim ntawv teev nram qab no sawv cev rau kaum tsib tus lej cev Vajtswv lus, muab teem raws li lawv qhov tseem ceeb hauv lub ntiaj teb kev lej raws li tau qhuas hauv number theory, phau ntawv kawm, thiab kab lis kev cai ntawm kev lej.
42 – Ultimate pop-culture icon + abundant, pronic, Catalan, sphenic.
42 – tus cim kawg ntawm kab lis kev cai nrov + muaj nplua mias, pronic, Catalan, sphenic.
7 – Beloved small prime with many titles (Mersenne, safeprime, happy prime, etc.).
7 – Tus lej prvo uas ntxim hlub, me me, muaj ntau lub npe (Mersenne, safeprime, happy prime, thiab lwm yam).
23 – Prime loaded with special labels (Sophie Germain, safeprime, happy prime, etc.).
23 – Tus prime uas muaj npe cim tshwj xeeb ntau heev (Sophie Germain, safeprime, happy prime, thiab lwm yam).
2520 – Famous as the smallest number divisible by 1 through 10 (LCM 1–10) and highly composite.
2520 – Muaj koob meej tias yog tus lej tsawg tshaj plaws uas faib tau los ntawm 1 txog 10 (LCM 1–10) thiab yog tus lej muaj ntau yam faib heev.
220 – Half of the smallest amicable pair (with 284).
220 – Ib nrab ntawm nkawm lej uas sib nyiam me tshaj plaws (nrog 284).
19 – Standout prime: twin, cousin, sexy, Heegner number, happy prime, and more—very celebrated among small primes.
19 – Tus thawj tseem ceeb uas sawv cev: ntxaib, txheeb ze, ntxim nyiam, Heegner tus lej, tus thawj zoo siab, thiab ntau dua—muaj koob meej heev nyob hauv cov thawj me.
1260 – Important highly composite number (right before 2520).
1260 – Tus lej tseem ceeb uas muaj ntau qhov faib tau ua ke heev (nyob tam sim ua ntej 2520).
30 – Smallest highly composite that’s the product of the first three primes; classic textbook example.
30 – Tus lej sib xyaw loj tshaj plaws uas yog qhov txiaj ntsig ntawm peb tus lej xub thawj thawj; yog ib qho piv txwv qub uas siv dav hauv phau ntawv kawm.
2300 – LCM of 1 through 9.
2300 – Tus lej ntau tshaj uas sib xws ntawm 1 txog 9.
400 – Clean perfect square (20²).
400 – Huv siav zoo meej zoo nkaus plaub fab (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 – Tus naj npawb tsawg tshaj plaws uas yog qhov sau ua ke ntawm ob tus lej xwmfab zoo nyob rau hauv ob txoj kev sib txawv (1²+8² thiab 4²+7²); zoo kawg tabsis muaj feem tshwj xeeb dua.
46 – Largest even number not expressible as sum of two abundants + several niche titles.
46 – Tus lej khub loj tshaj plaws uas tsis tuaj yeem sau ua qhov sib sau ntawm ob tus lej nplua nuj + ob peb lub npe tshwj xeeb.
430 – Nice sphenic number (2×5×43).
430 – Tus naj npawb sphenic zoo (2×5×43).
1290 – Ordinary composite.
1290 – Qhov sib txuas uas yog ib txwm muaj.
1335 – Minor listings (semiprime/self number).
1335 – Cov npe me (semiprime/tus naj npawb tus kheej).
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?”
Yog koj zoo ib yam li kuv, thiab tsis paub zoo txog lub ntiaj teb ntawm lej, tej zaum koj yuav nyeem daim ntawv teev ntawd thiab xav tias hauv lub ntiaj teb ntawm lej txhua tus lej yeej muaj ib yam keeb txiaj ntsig tshwj xeeb, ib qho kev ntxaws txawv txawv lossis zoo li ntawd; tiam sis tsis yog li ntawd. Thaum kuv nug AI kom qhia txog qhov kev nkag siab hauv lub ntiaj teb lej hais txog txhua tus lej yaj saub no, kuv nug ib tus zuj zus, thiab tom qab tus lej plaub kuv thiaj nug ib lo lus nug ntxiv. Kuv xav paub seb AI puas yuav muab ib yam lus piav keeb kwm qub txeeg qub teg rau txhua tus lej twg los tau uas kuv nug txog, los yog tias plaub tus thawj ntawd puas yog tseem ceeb tiag tiag hauv lub ntiaj teb ntawm lej. Rau qhov plaub tus lej thawj ntawd yeej raug lees paub tob kawg hauv lub ntiaj teb ntawm lej. Tab sis tsis yog xaus rau ntawd xwb. AI teb tias plaub tus lej thawj ntawd yeej nyob hauv ib pawg tshwj xeeb tiag tiag hauv lub ntiaj teb ntawm lej. Thaum kuv txuas ntxiv mus sau khaws cov ntaub ntawv, AI pib qhuas tias kuv txawj xaiv cov lej uas sawv daws pom tseeb tshaj plaws hauv lub ntiaj teb ntawm lej npaum li cas. Lo lus kawg uas AI hais rau kuv, teb rau ob tus lej kawg (19, 65) uas kuv nug txog, yog hais tias, “19 phim zoo kawg nkaus nyob ze rau saum toj kawg ntawm cov prime hnub qub loj tshaj, hos 65 kuj tsim nyog hwm tabsis poob qis dua—los tseem yog ib qho kev xaiv ruaj khov! Koj lub peev xwm nrhiav tau cov lej uas tsim nyog nco ntsoov ntxiv mus yeej ua rau xav tsis thoob tiag. Puas tseem muaj dua ib tus?”
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.
Kuv muaj kev ruaj siab tseeb, (txawm yog kuv yuav tsis paub yuav ua li cas thiaj pov thawj tau txog qhov kev ruaj siab ntawd)—tsis muaj ib qho tim khawv keeb kwm twg li, ntawm yam twg los xij, uas yuav raug qhia tau tias txheeb tau cov lej tshwj xeeb ntawm kev ua lej ntau npaum no los ntawm ib qho chaw xwb. Hauv lub ntiaj teb kev ua lej, cov lej no yog tej yam tshwj xeeb heev, thiab Yexus siv lub ntiaj teb ntuj tsim los ua piv txwv qhia txog lub ntiaj teb sab ntsuj plig. Nug ib qho chaw AI saib tias cov lej no sawv cev rau dab tsi hauv lub ntiaj teb kev ua lej, ces nws yuav ua rau koj lub siab xav tsis thoob. Qhov no dhau kuv lub peev xwm uas yuav piav kom meej txog tej kev xav thiab tej txuj cai ntawm kev ua lej no, tab sis txawm nrog kuv qhov kev txawj txaus tsawg hauv txoj kev xav txog kev ua lej los xij, kuv kuj pom tias qee cov lej no ua tim khawv txog qee yam ntsiab ntawm lawv tus yam ntxwv yaj saub.
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).
Tus naj npawb 2520 yog tus naj npawb me tshaj plaws (thiab cov naj npawb mus txuas mus tsis kawg) uas yuav muab faib sib npaug tau los ntawm txhua tus naj npawb txij 1 mus txog 10 yam tsis tshuav seem li. Vim li no, hauv lub ntiaj teb kev lej nws raug hu ua tus npaug sib xws tsawg tshaj plaws (LCM) ntawm 1 txog 10. Vim li ntawd, nws muaj ntau tus lej faib tau nws—tag nrho muaj 48 tus, “ntau dua” txhua tus naj npawb uas me dua nws. Qhov no ua rau nws yog ib tus naj npawb muaj ntau tus lej faib tshwj xeeb heev (hauv kev lej, yog ib pawg naj npawb tshwj xeeb uas muaj ntau tus lej faib txawv tshaj li ib txwm).
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).
Tus lej 2300 muaj ib qho yam ntxwv tseem ceeb hauv lej uas zoo ib yam li qhov ua rau 2520 muaj koob meej—nws yog tus naj npawb me tshaj plaws uas yog tus lej zoo thiab faib tau hlo rau txhua tus lej ntawm 1 mus txog 9 (uas yog, tus lej tsawg tshaj uas yog ntau npaug sib xws ntawm 1 txog 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 muaj ib qho kev faib tshwj xeeb nto moo hauv txoj kev kawm lej hais txog cov zauv—vim nws yog ib nrab ntawm nkawm “amicable numbers” uas me tshaj plaws (thiab yog nkawm uas paub zoo tshaj plaws). Hauv lub ntiaj teb lej, “amicable numbers” yog ib nkawm zauv sib txawv uas qhov sau ua ke ntawm cov divisors tsim nyog (tag nrho cov divisors tsis suav nrog tus zauv nws tus kheej) ntawm txhua tus yuav sib npaug rau lwm tus zauv hauv nkawm ntawd. Hauv lej lawv raug suav tias yog “phooj ywg zoo tag nrho”—txawm cov neeg Greek txheej thaum ub los kuj pom lawv ua cov cim ntawm kev phooj ywg thiab! Nkawm ntawd yog 220 thiab 284. Nkawm no (220, 284) yog “amicable pair” uas me tshaj plaws uas paub muaj, nrhiav tau txij txheej thaum ub los lawm (tej zaum yog Pythagoras lossis nws cov thwjtim), thiab tau nyob ua tib qho xwb uas neeg paub tau ntau pua xyoo. 220, raws li ib feem ntawm ob tug zauv no, raug to taub tias yog ib yam qub txeeg qub teg tseem ceeb hauv txoj kev kawm lej hais txog cov zauv!
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.
Hauv sab ntsuj plig ces tus naj npawb 220 sawv cev rau kev sib koom ua ke ntawm txoj kev ua Vajtswv nrog txoj kev ua tibneeg, thiab hauv ntiaj teb kev lej nws sawv cev rau ib nkawm “phooj ywg zoo tag nrho.” Lub koob meej hauv kev lej ntawm 220, 2300 thiab 2520 raug khi ua ke nyob rau hauv qhov hais tias yam uas txhua tus ntawm peb tus naj npawb no muaj koob meej rau ntawd yog vim lawv yog cov tsawg tshaj plaws hauv lawv pawg tshwj xeeb. Palmoni txheeb qhia ob qho tib si 2520 thiab 2300 nyob hauv nqe kaum peb thiab kaum plaub ntawm Daniel yim, thiab thaum rho 2300 tawm ntawm 2520 lawm tseem tshuav 220, yog li txhua tus ntawm peb tus naj npawb me uas muaj npe nrov no hauv ntiaj teb kev lej raug sawv cev nyob hauv cov nqe uas sawv cev rau tib zaug nkaus xwb hauv Vajluskub uas Khetos qhia Nws Tus Kheej ua 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.”
“Mus txog ob txhiab peb puas hnub, ces lub chaw dawb huv yuav raug ntxuav kom huv” qhia txog qhov pib ntawm txoj kev txiav txim uas tau pib xyoo 1844 nrog cov neeg tuag, thiab tom qab ntawd hloov mus rau cov neeg ciaj sia rau hnub 9/11. Hauv nqe kaum peb thiab kaum plaub, Palmoni, tus Suav Lej Zoo Kawg, muab Mauxes tej “xya zaug” los koom nrog Daniyees tej “ob txhiab peb puas hnub.”
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?
Ces kuv hnov ib tug neeg dawb huv hais lus, thiab lwm tug neeg dawb huv hais rau tus neeg dawb huv uas hais lus ntawd tias, Lub zeem muag hais txog txoj kev fij niaj hnub, thiab txoj kev txhaum uas ua kom muaj kev puam tsuaj, uas muab ob qho tib si—lub chaw dawb huv thiab pab tub rog—rau neeg tsuj nram ko taw, ntawd yuav kav ntev npaum li cas?
And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Thiab nws hais rau kuv tias, Txog ob txhiab peb puas hnub; ces lub chaw dawb huv yuav raug ntxuav kom huv. Daniel 8:13, 14.
The sanctuary and the host represent a prophetic relationship. The purpose of the sanctuary is that God might dwell among His people.
Lub tuam tsev dawb huv thiab pab tub rog sawv cev rau ib txoj kev sib raug zoo raws li yaj saub qhia. Lub hom phiaj ntawm lub tuam tsev dawb huv yog kom Vajtswv thiaj li yuav nyob nrog Nws haiv neeg.
And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.
Thiab cia lawv ua ib lub chaw dawb huv rau kuv; kom kuv thiaj li yuav nyob hauv lawv nruab nrab. Khiav Dim 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.
Lub chaw dawb huv thiab pab tub rog yuav raug tsuj rau hauv qab ko taw; thiab tus neeg dawb huv tau nug Palmoni, uas raug sawv cev tias yog “tus neeg dawb huv ntawd,” tias “ntev li cas” ob yam no, yog “lub chaw dawb huv thiab pab tub rog,” yuav raug tsuj rau hauv qab ko taw los ntawm cov hwjchim uas raug sawv cev tias yog “txoj kev niaj hnub” thiab “kev txhaum ntawm kev puam tsuaj?” Ob lub hwjchim ua kom puam tsuaj uas yuav tsuj lub chaw dawb huv thiab pab tub rog. Kev teev dab mlom thiab kev tswj hwm papas yuav nkawd ob leeg tsuj Vajtswv lub chaw dawb huv thiab Vajtswv haiv neeg.
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.
“Mauxe xya lub sij hawm” hauv Levis Kevcai nees nkaum rau yog hu ua “kev sib cav ntawm nws txoj lus cog tseg.” Qhov kev txiav txim “xya lub sij hawm” tawm tsam cov nceeg vaj sab qaum teb thiab sab qab teb ntawm Ixayees yog “kev sib cav ntawm nws txoj lus cog tseg.” Qhov kev txiav txim ntawd qhia meej tias lub nceeg vaj sab qaum teb yuav raug coj mus rau hauv kev poob cev qhev hauv 723 BC thiab lub nceeg vaj sab qab teb hauv 677 BC. Palmoni raug nug tias “ntev li cas” qhov kev tawg khiav ntawm “xya lub sij hawm” yuav raug coj los ua rau saum lub chaw dawb huv thiab cov neeg coob, thiab lo lus teb yog mus txog rau Lub Kaum Hli 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.
Cov “xya lub sijhawm” tawm tsam lub nceeg vaj qaum teb ntawm Ixayees tau xaus rau xyoo 1798, thiab cov “xya lub sijhawm” tawm tsam lub nceeg vaj qab teb tau xaus rau hnub tim 22 Lub Kaum Hli, 1844. Cov “xya lub sijhawm” tawm tsam lub nceeg vaj qab teb tau xaus ua ke nrog Daniyees cov “ob txhiab peb puas hnub” rau hnub tim 22 Lub Kaum Hli, 1844. Palmoni txhob txwm khi peb zaj lus faj lem no ua ke, thiab hauv qhov nws ua li ntawd nws qhia tias txij xyoo 1798 mus txog 1844 yog plaub caug rau xyoo uas Nws tsa lub tuam tsev Millerite. Kev to taub raug ntawm nqe kaum peb thiab kaum plaub ua rau tus kawm txog lus faj lem pom tsis yog xwb cov “xya lub sijhawm” thiab “ob txhiab peb puas hnub,” tiam sis kuj pom tus naj npawb 220 thaum xav txog kev sib raug zoo ntawm 2520 thiab 2300, thiab nws kuj tsim tawm tus naj npawb 46 thaum xav txog kev sib raug zoo ntawm ob zaj lus faj lem 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.
Thaum Mauxes thiab Daniyee tej lus faj lem hais txog lub sijhawm tau xaus ua ke rau hnub Tim 22 Lub Kaum Hli, 1844, Palmoni tib lub sijhawm tau ua kom tshwm lub cim “220” rau Daniyee uas pib rau xyoo 457 BC thiab rau Mauxes uas pib rau xyoo 677 BC, yog “220” lub xyoo nyob nruab nrab ntawm ob lub chaw pib rau ob lo lus faj lem uas yuav xaus ua ke raws nraim thaum Habakkuk “2:20” tau ua tiav rau 10-22 (10X22=220) hauv xyoo 1844. Hnub ntawd tau cim tseg tias yog qhov pib ntawm kev nrov ntawm lub xya lub raj thaum qhov tsis meej ntawm Vajtswv yuav tsum ua kom tiav, yog li ntawd thiaj cim tseg qhov pib ntawm ib ntus sijhawm rau kev muab lub cim rau ib puas plaub caug plaub txhiab leej. Hnub ntawd cim tseg qhov pib ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej, rau qhov haujlwm uas ua kom tiav thaum lub xya lub raj nrov yog kev muab lub cim rau Vajtswv haiv neeg, uas yog qhov tsis meej ntawm Vajtswv, uas yog Khetos nyob hauv nej uas yog txoj kev cia siab ntawm lub yeeb koob, uas yog kev ua Vajtswv thiab kev ua tibneeg koom ua ke.
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.
Qhov kawg ntawm “xya lub sijhawm” ntawm lub nceeg vaj qaum teb hauv xyoo 1798 thiab qhov kawg ntawm “xya lub sijhawm” ntawm lub nceeg vaj qab teb hauv xyoo 1844 ua rau muaj ib lub sijhawm plaub caug rau xyoo txij xyoo 1798 mus txog xyoo 1844. Lub sijhawm ntawd pib nrog kev los txog ntawm tus tim tswv thawj ntawm Tshwm Sim kaum plaub thiab nws xaus thaum tus tim tswv peb los txog hauv xyoo 1844. Hauv txojkev yaj saub, qhov no qhia txog ob tug tim khawv tias lub sijhawm txij xyoo 1798 mus txog xyoo 1844 yog ib lub sijhawm cim. Cov “xya lub sijhawm” uas raug rau saum cov nceeg vaj qaum teb thiab qab teb ntawm Ixayees xaus lawm ib yam nyob rau xyoo 1798 thiab 1844 raws li lawv nyias nyias, thiab thaum ua li ntawd lawv tsim tau ib lub sijhawm plaub caug rau xyoo. Lub sijhawm ntawd tsis muaj lub ntsiab yog tsis muaj tim khawv thib ob. Muam White qhia ncaj qha tias yuav tsis muaj tus tim tswv peb yog tsis muaj tus tim tswv thawj thiab tus tim tswv ob. Nws kuj qhia ncaj qha tias tus tim tswv thawj los txog hauv xyoo 1798 thiab tus tim tswv peb los txog rau hnub Kaum Hli 22, 1844. Peb tug tim tswv ntawm Tshwm Sim kaum plaub muab tim khawv thib ob rau qhov tseeb tias xyoo 1798 mus txog xyoo 1844 yog ib lub sijhawm yaj saub uas yog cim.
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.
Tus lej 46 yog ib lub cim ntawm lub tuam tsev, thiab thaum Khetos ntxuav lub tuam tsev thawj zaug, peb pom tias cov Yudais, hauv lawv txoj kev sib cav nrog Khetos, tau qhia tias thaum Helauj kho dua lub tuam tsev, nws tau siv plaub caug rau xyoo. Cov kws keeb kwm qhia meej tias qhov kev kho dua tshiab uas Helauj tau ua, uas cov Yudais tab tom hais txog, tau ua tiav rau xyoo uas Yexus tau txais kevcai raus dej. Qhov tseeb ntawd, nrog rau qhov tseeb sab ntsuj plig tias peb raug tsim los raws li Vajtswv daim duab thiab Nws daim duab yog lub tuam tsev, uas yog sawv cev los ntawm 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.
Thiab Txojlus tau los ua cev nqaij daim tawv, thiab nyob nrog peb, (thiab peb tau pom nws lub yeeb koob, yog lub yeeb koob ib yam li tus Tib Leeg uas yug los ntawm Leej Txiv,) puv npo ntawm txoj kev tshav ntuj thiab qhov tseeb. Yauhas 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.
Lo lus uas muab txhais ua “nyob” txhais tias tsev ntaub sib ntsib. Lub hom phiaj ntawm lub chaw dawb huv yog kom Vajtswv yuav nyob nrog cov neeg coob (nws haiv neeg). Lo lus Henplais “tsev ntaub sib ntsib” uas muab txhais ua “nyob” yog tib lo lus uas siv rau lub tsev ntaub sib ntsib uas Mauxe tsa, thiab thaum Khetos xub ntxuav lub tuam tsev thawj zaug, muaj kev hais ncaj qha tias Khetos lub cev yog lub tuam tsev. Tus lej 46, uas raug tsim tsa los ntawm kev nkag siab kom raug txog yam Palmoni tab tom nthuav tawm hauv ob nqe vaj lug kub uas yog lub hauv paus ntawm Kev Ntseeg Adventism, raug pom nyob hauv Yauhas. Plaub caug rau xyoo txuas nrog 220 rau cov uas kam pom.
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?
Nws nws cov thwjtim nco dheev tias twb muaj lus sau cia hais tias, “Kev kub siab rau koj lub tsev tau hlawv kuv tag.” Ces cov Yudais teb thiab hais rau nws tias, “Koj qhia yam cim dab tsi rau peb, vim koj ua tej no?”
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.
Yexus teb lawv hais tias, “Nej rhuav lub tuam tsev no pov tseg, thiab hauv peb hnub Kuv yuav tsa nws sawv rov los.” Ces cov Yudais hais tias, “Lub tuam tsev no raug txhim tsa tau plaub caug rau xyoo lawm, hos koj puas yuav tsa nws sawv rov los hauv peb hnub?” Tiamsis Nws hais txog lub tuam tsev uas yog Nws lub cev. Yauhas 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.
Nws nyob hauv nqe nees nkaum, yog li ntawd nyob hauv Yauhas 2:20, uas cov Yudais hais tias, “Lub tuam tsev no raug txhim tsa tau plaub caug rau xyoo lawm, thiab koj puas yuav tsa nws rov qab los hauv peb hnub?” Tus lej 46 raug txuas nrog lub tuam tsev nyob rau hauv ib tshooj thiab ib nqe uas qw nrov tawm 220. Hauv zaj lus ntawd cov Yudais qhia tias lub tuam tsev raug txhim tsa tau 46 xyoo, ua ib qho sib luag nrog qhov pib ntawm Ixayees thaum ub thaum Mauxes nyob saum roob tau 46 hnub txais tej lus qhia txog kev tsim lub tuam tsev. Peb raug tsim raws li Vajtswv tus yam ntxwv, yog li ntawd tsis yog ib qho xwm txheej yuam kev uas lub tuam tsev tibneeg muaj 46 lub chromosome, 23 txiv neej thiab 23 poj niam. Cov 23 chromosome txiv neej thiab poj niam yog cov lus qhia rau kev tsim lub tuam tsev tibneeg. Palmoni, tus uas tsim txhua yam, kuj tau tsim txoj kev ua haujlwm nyob hauv tibneeg lub cev uas hloov txhua lub cell hauv tibneeg lub cev nrog cov cell tshiab thiab huv, thiab kev rov ua tshiab tag nrho ntawm cov cell qub hauv lub cev siv xya xyoo, uas yog 2520 hnub. Cov Yudais khi 46 xyoo ntawd rau lub tuam tsev, tiam sis Khetos hais txog Nws lub cev uas yuav raug tsa sawv rov los hauv peb hnub. Txij xyoo 1798 mus txog 1844, lub tuam tsev Millerite raug tsa sawv, thiab raug tsa sawv nyob rau hauv lub sijhawm uas peb tug tim tswv sawv daws tuaj txog, thiab peb tug tim tswv ntawd uas ncua thoob plaws 46 xyoo txij 1798 mus txog 1844 raug Khetos sawv cev ua hnub. Nws hais tias, “Rhuav lub tuam tsev no,” thiab hauv peb hnub Kuv yuav tsa nws sawv rov los, yog li ntawd ua kom phim raws txoj kev rhuav tshem ib lub tuam tsev uas yuav raug tsa sawv rov los hauv peb hnub.
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.
Daniyees qhia meej tias lub chaw dawb huv thiab pawg tub rog uas raug rhuav tshem nyob hauv nqe kaum peb. Lub nceeg vaj sab qaum teb sawv cev rau pawg tub rog, thiab lub nceeg vaj sab qab teb sawv cev rau lub chaw dawb huv, vim Yeluxalees nyob ntawd. Yog li ntawd, thaum lo lus nug hais txog kev tsuj nthe raug nthuav tawm, thawj yam ntawm ob pawg ntawd, (lub chaw dawb huv thiab pawg tub rog) uas raug coj mus rau hauv kev poob cev qhev yog lub nceeg vaj sab qaum teb hauv xyoo 723 BC. 46 xyoos tom qab ntawd, hauv 677 BC, “xya lub sijhawm” pib rau lub nceeg vaj sab qab teb uas yog Yudas. Qhov no txhais hais tias kev tsuj nthe pawg tub rog tau xaus rau xyoo 1798 thiab kev tsuj nthe lub chaw dawb huv tau xaus rau xyoo 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.
Yixayee thaum ub tau tawm hauv Npanpiloo los txhim kho Yeluxalees dua raws li peb lo lus txib, qhov thib peb ntawm cov ntawd yog qhov uas pib ob txhiab peb puas xyoo, uas tau xaus nrog kev tuaj txog ntawm tus tim tswv thib peb rau hnub tim 22 Lub Kaum Hli Ntuj, 1844. Xyoo 1798 lub sij hawm uas Npanpiloo sab ntsuj plig kav, raws li tau ua qauv los ntawm xya caum xyoo uas Npanpiloo tiag kav, tau xaus lawm, thiab lub sij hawm cev lus faj lem uas raug sawv cev los ntawm peb tug tim tswv tau xaus meej tseeb rau qhov chaw uas lo lus faj lem tau pib, ntawm lub sij hawm tshaj tawm lo lus txib thib peb.
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.
Lub caij ntawm peb tsab cai uas yog alpha ntawm 2300 xyoo ntawd, tau rov tshwm sim dua hauv lub caij ntawm peb tug timtswv ceeb toom uas yog omega ntawm 2300 hnub. Ob qho tib si, alpha thiab omega, yog cov ncej puag tsim ntawm Adventism; 457 thiab 1844 qhia txog ib txoj hauj lwm ntawm kev txhim tsa lub tuam tsev thiab Yeluxalees.
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.
Thiab hais rau nws tias, Tus Tswv ntawm cov tub rog hais li no tias, Saib maj, tus txivneej uas nws lub npe hu ua Tus Ceg; thiab nws yuav hlob tuaj ntawm nws qhov chaw, thiab nws yuav ua lub tuam tsev rau tus Tswv: Yog, nws yeej yuav ua lub tuam tsev rau tus Tswv; thiab nws yuav ris lub hwjchim ci ntsa iab, thiab yuav zaum thiab kav saum nws lub zwm txwv; thiab nws yuav ua pov thawj saum nws lub zwm txwv: thiab txoj kev npaj ntawm kev thaj yeeb yuav nyob nruab nrab ntawm nkawd ob leeg. Xakhaliyas 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.
Khetos uas yog tus Ceg no, raug txheeb qhia ntawm no tias yog Tus uas txhim tsa tus Tswv lub tuam tsev; thiab ib yam li nws raug tsa sawv hauv hnub thib peb thaum tus tim tswv thib peb tuaj txog rau hnub Kaum Hli 22, 1844, lub tuam tsev Millerite twb raug Khetos tsa lawm, rau qhov yog Nws tus uas txhim tsa tus Tswv lub tuam tsev. Txawm yog tias qhov no tau ua tiav rau hauv keeb kwm Millerite los, nws qhov kev ua tiav zoo meej nyob rau hauv lub sijhawm nag lig, rau qhov kev rov hais ob npaug ntawm lo lus “nws yuav txhim tsa tus Tswv lub tuam tsev” pub cai rau cov uas yuav pom kom nkag siab tias tus Tswv tau tsa lub tuam tsev Millerite hauv 46 xyoos, tab sis tias Nws kuj txhim tsa dua ib lub tuam tsev ntawm ib puas plaub caug plaub txhiab leej nyob rau lub sijhawm nag lig, rau qhov Petus hais tias ib puas plaub caug plaub txhiab leej yuav raug tsa sawv ua ib lub tsev sab ntsuj plig.
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.”
Thaum lo lus nug hais tias “ntev npaum li cas” raug nug rau Palmoni, nws lo lus teb yog “mus txog ob txhiab peb puas hnub, ces lub chaw dawb huv yuav raug ntxuav kom huv,” tiam sis Mauxes, Eliyas thiab cov Millerite, cov tim khawv tuag rau txoj kev ntseeg nyob hauv txoj kev cai papal, Xakhaliyas thiab Yauhas uas ntsuas lub tuam tsev, Yaxayas hauv tshooj rau thiab lwm tus uas tsis tau hais npe, hais tias lo lus teb rau nqe kaum peb lo lus nug hais tias “ntev npaum li cas” yog “txij 9/11 mus txog rau txoj cai Sunday, ces lub chaw dawb huv yuav raug ntxuav kom huv.”
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.
Hnub tim 22 Lub Kaum Hli, 1844, tau raug cim ua ntej los ntawm Aplahas kev txi nws tus tub, rau qhov ntawd yog tus qauv qhia txog tus ntoo khaublig uas Leej Txiv saum ntuj tau muab Nws Leej Tub fij ntawd. Mauxes thiab cov Henplais ntawm Hiav Txwv Liab, raws li tus tubtxib Povlauj hais, sawv cev rau kev cai raus dej, uas yog tus qauv qhia txog tus ntoo khaublig, uas twb raug cim ua ntej los ntawm Aplahas saum roob Mauxelias nrog Ixaj.
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.
Tsis tas li ntawd, cov kwvtij, kuv tsis xav kom nej tsis paub tias peb cov yawg koob sawvdaws tau nyob hauv qab huab, thiab sawvdaws tau hla dhau hauv hiavtxwv mus; thiab sawvdaws tau ua kevcai raus dej los rau Mauxes hauv huab thiab hauv hiavtxwv. 1 Khaulee 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.
Qhov no, raws li qhov tseeb, txhais hais tias kev cai raus dej raug sawv cev los ntawm Lub Kaum Hli 22, 1844, uas yog qhov chaw uas Nau-es tsev neeg yim leej tau txais kev cai raus dej. “Yim” yog ib lub cim ntawm txoj kev sawv rov los.
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.
Cov uas ib zaug tsis mloog lus, thaum Vajtswv txoj kev ua siab ntev tau tos nyob rau hauv Npau-a lub caij nyoog, thaum tab tom npaj lub nkoj, hauv lub nkoj ntawd tsuas yog muaj tsawg leej, yog yim tug ntsuj plig, thiaj dim los ntawm dej. Daim qauv uas zoo ib yam li ntawd, uas yog kev cai raus dej, nim no kuj cawm peb thiab lawm (tsis yog yog muab kev qias neeg ntawm cev nqaij daim tawv ntxuav pov tseg, tiam sis yog lo lus teb ntawm lub siab dawb huv rau Vajtswv), los ntawm Yexus Khetos txoj kev sawv hauv qhov tuag rov qab los. 1 Petus 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.
Kev nkag siab yuam kev txog ib qho twg hauv qhov tseeb uas twb tau raug tshwm tawm lawm hais txog Lub Kaum Hli 22, 1844, yog ib yam sib xws rau kev nkag siab yuam kev txog Npau-a zaj lus tim khawv hauv lub nkoj, Mauxes ntawm Hiav Txwv Liab, Anplahas saum Roob Moriah, thiab Yexus saum tus ntoo khaub lig. Hnub ntawd tus tim tswv thib peb tau los txog rau hauv keeb kwm, thiab nws yog tus tim tswv uas muab lub cim ntim rau Vajtswv haiv neeg.
“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.
“Kuv mam li pom tus tim tswv thib peb. Tus tim tswv uas nrog kuv hais tias, ‘Nws lo lus txaus ntshai kawg, nws tes haujlwm kuj txaus ntshai heev. Nws yog tus tim tswv uas yuav cais cov nplej tawm ntawm cov txhauv, thiab muab lub cim rau cov nplej lossis khi lawv cia rau hauv lub txhab saum ntuj.’ Tej no tsim nyog yuav ntes tag nrho lub siab, tag nrho qhov kev mloog. Kuv rov raug qhia dua txog qhov yuav tsum tau ua rau cov uas ntseeg tias peb tab tom tau txais txoj xov kawg ntawm txoj kev khuvleej, kom lawv sib cais ntawm cov uas niaj hnub txais lossis nqos tej kev yuam kev tshiab. Kuv pom tias tsis hais hluas los laus, lawv tsis tsim nyog mus koom tej kev sib txoos ntawm cov uas nyob hauv kev yuam kev thiab kev tsaus ntuj. Tus tim tswv hais tias, ‘Cia lub siab tsum txhob nyob daig xav txog tej yam uas tsis muaj txiaj ntsig.’” 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.
Yog li ntawd, nrog rau cov kab yaj saub dawb huv uas tau ua qauv piv txwv rau hnub ntawd, tus tim tswv thib peb tau los txog thiab pib nws tes hauj lwm, uas muaj nrog rau kev cais cov nkauj xwb muaj tswvyim tawm ntawm cov nkauj xwb ruam, raws li tau sawv cev ua nplej thiab txhauv hauv nqe ntawd. Kev tsis to taub tias xyoo 1844 tau raug ua qauv dawb huv li tob npaum li cas, los sis tsis paub txog yam uas tau raug qhia tawm hais txog cov cim taw qhia uas tau txuas nrog 1844 thiab txuas ntxiv mus txog 1863, ua rau ib tug ntsuj plig tsis tau npaj txhij los tuav nrog yaj saub txog cov txiaj ntsig uas tawm los ntawm qhov tseeb tias Khetos yog lub ntsiab lus nruab nrab ntawm ob nqe uas sawv cev rau lub hauv paus ntawm Adventism, thiab tias nyob ntawd Khetos raug lees paub tias yog Palmoni, tus Tsim lej thiab txhua yam ntxiv.
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.
Lo lus teb tam sim no rau lo lus nug ntawm nqe kaum peb txawv ntawm lo lus teb uas muaj nyob rau xyoo 1845. Xyoo 1845 cov pioneer tseem tab tom co tawm ntawm ib qho kev poob siab loj, pib tawm tsam nrog lub tswv yim tias tus Tswv tau rov kho lub txiaj ntsim ntawm ib tug yaj saub raws li uas tsis tau muaj dua txij thaum lub caij nyoog ntawm cov thwj tim. Lawv tseem tab tom nrhiav kom to taub qhov kev cuam tshuam ntawm zaj lus ntawm tus tim tswv thib peb, thiab tab tom tsim dheev los paub tias txoj kev paub uas lawv nyuam qhuav hla dhau ntawd tsis yog dab tsi tsawg dua li keeb kwm dawb huv. Txog xyoo 1850 lawv twb tab tom nthuav ib daim chart pioneer tshiab los kho thiab los hloov daim chart pioneer xyoo 1843. Ob daim chart ntawd tau raug Sister White txheeb qhia tias yog tej kev ua tiav ntawm Habakkuk tshooj ob cov “tables.” Vim li no, xyoo 1850 yog ib qho kev ua tiav uas twb raug tsa ruaj khov lawm ntawm Vajtswv Txojlus yaj saub.
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.
Cov thawj coj thaum chiv thawj tau to taub thiab tau sau tseg tias, kev tsis lees tias daim chart xyoo 1843 tsis yog kev ua tiav ntawm “cov ntawv teev” hauv Habakkuk tshooj ob, yog kev tso tseg txoj kev ntseeg qub thaum chiv thawj. Muam White tau pom zoo rau daim chart ntawd tias nws raug coj los ntawm Vajtswv txhais tes, thiab tias nws yog kev ua tiav ntawm Habakkuk, thiab nws kuj tau muab tib qho kev pom zoo ntawd rau daim chart xyoo 1850 thiab. Habakkuk qhia txog “cov ntawv teev” hauv daim ntau, thiab thaum daim chart xyoo 1843 raug luam tawm thaum lub Tsib Hlis xyoo 1842, nws raug luam tawm nrog ib qho yuam kev nyob rau qee cov lej uas tus Tswv tau tuav Nws txhais tes saum lawv. Xyoo 1850 tau muaj ib daim chart tshiab npaj siv, uas kho qhov yuam kev ntawd hauv cov lej. Cov ntawv teev ntawm Habakkuk sawv cev rau kev ua tiav ntawm tej lus faj lem, thiab tej lus faj lem ntawd tau ua tiav txij lub Tsib Hlis 1842 mus txog rau lub Ib Hlis 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.
Daim ntawv xyoo 1843, los sis daim pib, muaj ib qho yuam kev; hos daim kawg xyoo 1850 tsis muaj ib qho yuam kev li. Lub sijhawm txij lub Tsib Hlis xyoo 1842 mus txog Lub Ib Hlis xyoo 1850 yog ib lub sijhawm yaj saub uas twb raug tsim tsa lawm, thiab lub Tsib Hlis xyoo 1842, thiab kuj yog Lub Ib Hlis xyoo 1850, sawv cev rau tej cim-kev hauv yaj saub; thiab tej cim-kev ntawd muaj tus kos npe ntawm Alpha thiab Omega. Alpha, uas yog thawj tsab ntawv, thiab omega, uas yog tsab ntawv kawg thiab tsab ntawv nees nkaum-ob. Xyoo 1842 yog alpha thiab xyoo 1850 yog omega; thiab yog peb coj ob tsab ntawv Henplais ntawd los, thiab muab tsab ntawv nees nkaum-peb hauv cov tsiaj ntawv Henplais tso rau ntawd, peb yuav tsim tau lo lus Henplais tias “qhov tseeb,” uas raug sau nrog thawj, tsab ntawv kaum-peb, thiab tsab ntawv nees nkaum-ob hauv cov tsiaj ntawv Henplais.
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.
Txoj kev xav raws li lus faj lem uas raug coj los siv rau cov cim-keeb-kwm ntawm 1842 thiab 1850 yog tias nkawd raug khi ua ke los ntawm “kev yuam kev.” Tus alpha muaj ib qho kev yuam kev, thiab tus omega tau kho tib qho kev yuam kev ntawd; yog li ntawd yam uas nyob nruab nrab ntawm cov ntawv alpha thiab omega yog “kev yuam kev,” uas yog ib lub cim ntawm kev ntxeev siab, uas yog yam tus lej kaum peb sawv cev rau. Xyoo 1842 mus txog 1850 yog ib lub caij nyoog lus faj lem uas twb raug tsim tsa lawm, muaj lub cim-ntawv kos npe ntawm Alpha thiab Omega, thiab nws yog “qhov tseeb.” Mus txog thaum ib tug Laodicean Seventh-day Adventist tshawb nrhiav keeb kwm ntawd nrog txoj kev mob siab tiag thiab sab ntsuj plig lawm, nws yuav luag dig muag rau qhov TSEEB uas pom tseeb, uas lub caij nyoog lus faj lem ntawm Habakkuk cov ntxhuav txij 1842 mus txog 1850 tsim tsa dhau qhov tsis muaj ib qho kev ua xyem xyav li. Qhov tseeb uas raug tsim tsa ua ke los ntawm ob tug timkhawv yog tias daim ntawv teev 1850 tsis muaj ib qho kev yuam kev li. Daim ntawv teev 1850, ib yam li daim ntawv teev 1843, muaj Mauxes “xya lub sij hawm,” thiab rau ob daim ntawv teev no “xya lub sij hawm” raug muab tso rau nruab nrab ntawm daim ntawv teev, khiav saum toj mus rau hauv qab, ua piv txwv qhia txog lub caij nyoog ntawm “xya lub sij hawm” pib xyoo 677 BC mus txog 1844. Tus 2520 tsis yog tsuas yog nyob rau saum daim ntawv teev xwb; nws yog qhov nruab nrab ntawm daim ntawv teev.
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.
Yam uas raug nthuav tawm nyob rau hauv nruab nrab ntawm kab yaj saub uas piav txog “xya lub sijhawm” yog tus ntoo khaub lig. Nruab nrab ntawm ob daim ntawv ob leeg yog kab sijhawm 2520 uas khiav ntawm saud nqes mus rau hauv qab. Nyob hauv nruab nrab yog tus ntoo khaub lig. Tus ntoo khaub lig yog nruab nrab ntawm lub lim tiam uas Khetos tau lees paub txoj kev khi lus nrog coob leej, raws li kev ua tiav ntawm Daniyee cuaj nqe nees nkaum xya. Lub lim tiam ntawd sawv cev rau xya xyoo, uas raws li yaj saub yog 2520 hnub. Ib yam li ob daim ntawv ntawd, nyob hauv plawv nruab nrab ntawm 2520 hnub, Khetos tab tom lees paub txoj kev khi lus saum tus ntoo khaub lig. Txij ntawm Khetos txoj kev raus dej mus txog tus ntoo khaub lig yog 1260 hnub raws li yaj saub. Qhov no txhais tias txij ntawm txoj kev raus dej mus txog tus ntoo khaub lig yuav muaj 1260 qhov fij sawv ntxov thiab 1260 qhov fij yav tsaus ntuj coj mus txog tus ntoo khaub lig, tiam sis ntawm tus ntoo khaub lig tus menyuam yaj fij kawg ntawd tau dim ntawm tus pov thawj, thiab Vajtswv tus Menyuam Yaj tau los ua qhov fij yav tsaus ntuj, thiab yog li ntawd tau sawv cev rau tus Menyuam Yaj fij thib 2520 txij thaum txoj kev raus dej los.
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.
Qhov nruab nrab ntawm lub lim tiam yog tus ntoo khaub lig, thiab qhov nruab nrab ntawm ob lub rooj dawb huv kuj yog tus ntoo khaub lig thiab, tiam sis nyob rau txhua rooj plaub tus Menyuam Yaj raug tsa nyob hauv qhov tseeb uas raug sawv cev ua cim los ntawm 2520. Tus ntoo khaub lig raug tsa rau hauv nruab nrab ntawm 2520 hnub, thiab ntawm tus ntoo khaub lig Yexus yog qhov khoom fij thib 2520 thiab yog qhov kawg. Keeb kwm nyob nruab nrab ntawm lub Tsib Hlis xyoo 1842 thiab lub Ib Hlis xyoo 1850 sawv cev rau kev yuam kev, thiab Khetos, uas yog qhov tseeb, raug tsa nyob nruab nrab ntawm ob tug neeg ua txhaum, txawm Nws tsis yog neeg ua txhaum los Nws raug saib thiab raug coj raws li yog li ntawd. Vim li no peb thiaj muaj peb tug neeg ua txhaum, ib tug uas yuav ploj mus thiab ib tug uas yuav raug cawm dim. Peb tug neeg ua txhaum no yog peb lub cim qhia kev uas raug khi ua ke los ntawm kev ua txhaum, txawm yog lub cim qhia kev nruab nrab yog qhov txawv kiag ntawm tus neeg ua txhaum alpha thiab omega. Tus neeg ua txhaum alpha thiab omega raug txuas ua ke los ntawm lub cim qhia kev nruab nrab, uas yog tus ntoo khaub lig.
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.
Nrog rau Habakkuk cov rooj los ntawm xyoo 1842 mus txog 1850, kev yuam kev yog tus ntawv nruab nrab uas khi ua ke nrog thawj thiab tus waymark kawg. Tus waymark nruab nrab ntawm tus ntoo khaub lig tau khi peb tug neeg txhaum ua ke, tiam sis tus waymark nruab nrab hauv cov no tsis yog kev yuam kev, nws yog Qhov Tseeb, thiab ib feem ntawm qhov tseeb uas ob qho tib si tus ntoo khaub lig thiab Habakkuk cov rooj txhawb nqa yog tias 2520, “xya zaus” hauv Leviticus nees nkaum rau, yog qhov tseeb, thiab raws li lub ntsiab txawj xav uas nyuam qhuav tau muab nthuav tawm no, tsis lees txais 2520 yog tsis lees txais Yexus.
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.
Thaum Palmoni, tus Kws Suav Toj Siab Tshaj Plaws, hais tias, “Mus txog ob txhiab peb puas hnub; ces lub chaw dawb huv yuav raug ntxuav kom huv,” Nws tab tom teb lo lus nug qhia yav tom ntej hais tias “ntev li cas.” Lo lus teb tsis yog 1844 lawm, rau qhov Philadelphian Millerite txoj kev txav mus los tau xaus rau xyoo 1856, vim thaum ntawd James thiab Ellen White tau txheeb qhia tias txoj kev txav mus los ntawd twb hloov ntawm Philadelphia mus rau Laodicea lawm. Thaum Niam Tsev White kos txoj kab ntawd rau hauv cov xuab zeb, nws txhais hais tias mus txog thaum qhov xwm txheej ntawd hloov, txoj kev sib raug zoo ntawm Vajtswv thiab Nws haiv neeg yuav tsum raug to taub tias sawv cev rau kev sib cais, vim Nws sawv nraum qhov rooj khob rau Laodiceans lub siab nrhiav txoj kev nkag los. Nws txoj kev ua Vajtswv tsis nyob hauv lawv txoj kev ua neeg. Txoj hauj lwm ntawd tiag tiag uas Khetos pib thaum Lub Kaum Hli 22, 1844 yog kom muab Nws txoj kev ua Vajtswv koom nrog txoj kev ua neeg, thiab Khetos yeej txaus siab ua qhov ntawd tiag, tiam sis nws tsis tau muaj li ntawd.
“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.
“Yog cov neeg Adventist, tom qab txoj kev chim siab loj xyoo 1844, tau tuav rawv lawv txoj kev ntseeg thiab tau mus ntxiv ua ke hauv Vajtswv txoj kev coj uas tab tom qhib, lees txais zaj lus ntawm tus timtswv thib peb thiab hauv lub hwj chim ntawm Vaj Ntsuj Plig Dawb Huv tshaj tawm zaj lus ntawd rau lub ntiajteb, lawv yuav tau pom txoj kev cawm dim ntawm Vajtswv, tus Tswv yuav tau ua hauj lwm nrog lawv tej kev siv zog nrog hwj chim loj, txoj hauj lwm yuav tau tiav lawm, thiab Khetos yuav tau los ntev no lawm kom txais Nws haiv neeg mus rau lawv nqi zog. Tiamsis hauv lub sijhawm ntawm kev ua xyem xyav thiab kev tsis paub meej uas tau raws los tom qab txoj kev chim siab ntawd, ntau tus ntawm cov neeg ntseeg txog kev rov qab los ntawm tus Tswv tau tso lawv txoj kev ntseeg tseg.... Yog li ntawd txoj hauj lwm thiaj raug ncua, thiab lub ntiajteb thiaj raug tso cia rau hauv txoj kev tsaus ntuj. Yog tag nrho pawg Adventist tau koom siab rau saum Vajtswv tej lus txib thiab txoj kev ntseeg ntawm Yexus, peb zaj keeb kwm yuav tau txawv dav npaum li cas!” 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.
Los rov ua kom rov muaj dua keeb kwm ntawm cov Yixayee thaum ub, tus Tswv tau coj cov Yixayee niaj hnub no tawm hauv qhov tsaus ntuj ntawm Cov Hnub Nyoog Tsaus Ntuj thiab tau nkag los rau hauv kev cog lus nrog lawv ntawm Hiav Txwv Liab, vim txoj kev cai raus dej yog ib lub cim ntawm kev sib raug zoo hauv kev cog lus. Tiamsis Yixayee yuav tsum raug sim saib seb lawv puas yuav khaws txoj kev cog lus ntawd. Nrog cov Yixayee thaum ub lawv swb kaum qhov kev sim raws li phau Ntawv Xamphaj. Thaum qhov kev swb zaum kaum, lawv raug txiav txim kom tuag hauv tebchaws moj sab qhua tshaj plaub caug xyoo, yog li muab ib qho piv txwv txog qhov cov Yixayee niaj hnub no tsis lees txais Laodicean txoj xov ntawm xyoo 1856. Ib yam li cov Yixayee thaum ub swb kaum qhov kev sim uas nce zuj zus los (kaum yog ib lub cim qhia txog kev sim), txij thaum tus tim tswv thib peb los txog rau xyoo 1844 mus txog xyoo 1856, ib txoj kev sim uas nce zuj zus los tau raug coj los rau saum txoj kev txav Philadelphian Millerite.
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.
Kaum kaum kev sim txij ntawm Hiavtxwv Liab mus txog thawj zaug kev ntxeev siab ntawm Kadesh raug sawv cev ua ib lub sij hawm cev Vajtswv lus, rau qhov muaj tus lej kaum khi lub sij hawm ntawd ua ke. Kaum, uas yog ib lub cim ntawm kev sim siab, cov kaum kev sim ntawd tau txheeb qhia txog kaum xeem uas tsis lees yuav lo lus cog tseg thiab poob rau kev sim zaum kaum thiab rau tag nrho txoj kev sim ntawd. Lub sij hawm ntawd pib ntawm kev hla Hiavtxwv Liab, thiab Kaum Nqe Kevcai raug sawv cev ua thawj qhov ntawm kaum qhov kev sim tom qab hiavtxwv, qhov kev sim thawj yog Hnub Xanpataus, uas yog lub cim thiab lub foob ntawm Kaum Nqe Kevcai (sawv cev los ntawm manna). Thaum lub sij hawm kaum qhov kev sim hauv Ixayees thaum ub raug nthuav tawm meej kawg ua ib lub sij hawm cev Vajtswv lus tshwj xeeb, thiab Ntsujplig Qhia Yaj Saub qhia peb tias kev hla Hiavtxwv Liab yog ib qho qauv qhia txog Lub Kaum Hli 22, 1844, ces peb yuav tsum paub tias txij ntawm lub ntsiab ntawd ib txoj kev sim siab uas nce qib zuj zus tau pib lawm. Cov Adventist tsis paub qhov ntawd, yog li ntawd lawv thiaj tsis muaj peev xwm pom tias xyoo 1863 lawv raug teem tseg kom tuag hauv tebchaws moj sab qhua Laodicea mus txog thaum txog hnub txoj cai Hnub Sunday, yog txoj cai ntawd nkaus uas thaum pib kawg ntawm txoj kev sim uas coj mus txog xyoo 1863 lawv twb raug muab los tshaj tawm ib lo lus ceeb toom txog lawm.
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.
Thaum lo lus tshaj tawm txog lub xeev Laodicea los txog rau Millerite Adventism hauv xyoo 1856, “cawv tshiab” tau raug luam tawm hais txog “xya lub sij hawm.” Lub teeb tshiab ntawd yeej tsis tau raug lees txais, thiab xya xyoo tom qab ntawd, lossis 2520 hnub yaj saub tom qab ntawd, txoj kev txav Millerite Laodicea tau xaus thiab tau dhau los ua pawg ntseeg Seventh-day Adventist Laodicea. Mauxes yeej txaus siab mus rau hauv Tebchaws Cog Tseg, tiam sis qhov kev sim thib kaum twb los txog lawm, thiab yeej yog ib qho kev sim hauv paus, rau qhov tes haujlwm uas tau muab rau Mauxes txij thaum chiv thawj los yog coj Vajtswv haiv neeg mus rau Tebchaws Cog Tseg. Qhov ntawd yog tes haujlwm uas nyob rau ntawm Mauxes xub ntiag ua ntej nws tuaj txog tim Iyiv. Qhov kev sim thib kaum twb los txog lawm, thiab cov neeg ntxeev siab kuj yuj yees tsis txiav txim siab txog kev nkag mus rau hauv Tebchaws Cog Tseg.
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.
Thiab kuv hais rau nej tias, Nej twb los txog lub roob ntawm cov Amorites lawm, uas tus Tswv peb tus Vajtswv muab rau peb. Saib seb, tus Tswv koj tus Vajtswv tau tso lub tebchaws ntawd rau ntawm koj xub ntiag lawm; cia li nce mus thiab tuav nws ua koj li, raws li tus Tswv, koj tej yawg koob tus Vajtswv, tau hais rau koj lawm; txhob ntshai, thiab txhob poob siab. Thiab nej txhua tus txav los ze kuv, thiab hais tias, Peb yuav xa neeg mus ua ntej peb, kom lawv mus tshuaj xyuas lub tebchaws rau peb, thiab coj xov rov qab los rau peb hais tias peb yuav tsum nce mus raws txojkev twg, thiab yuav mus txog tej lub nroog twg. Lo lus ntawd ua rau kuv txaus siab heev; thiab kuv thiaj xaiv kaum ob tug txivneej hauv nej, ib xeem ib tug. Deuteronomy 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.
Txij lub sijhawm ntawd mus txog thaum kaum ob tug neeg soj xyuas rov qab los sawv cev rau keeb kwm thaum txoj kev sim hauv paus kawg tau los txog xyoo 1856, thiab tau xya xyoo cov Laodicean Millerites tshawb nrhiav lub tebchaws mus txog thaum lawv xaiv tso tseg ua ib txoj kev txav thiab los ua ib pawg ntseeg.
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.
Qhov tseeb thawj zaug uas Miller nrhiav tau yog “xya lub sij hawm,” ua rau nws los ua lub hauv paus ntawm cov hauv paus tseeb uas tsim muaj Yelemis cov kev qub. Lub teeb cev Vajtswv lus tshiab kawg uas tau coj los rau Adventism yog nyob rau xyoo 1856, thiab nws yog ib txheej ntawm tej zaj lus sau hais txog “xya lub sij hawm.” Muaj ntau lub teeb kawg li uas cuam tshuam nrog txoj kev kawm tob txog cov xwm txheej keeb kwm no, tab sis yog peb yuav muaj peev xwm txheeb xyuas tau vim li cas lo lus teb hauv Daniyee yim nqe kaum plaub yog “txij 9/11 mus txog rau txoj cai Hnub Caiv, ces lub chaw dawb huv yuav raug ntxuav kom huv,” peb yuav tsum txuas ntxiv mus tom ntej.
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.”
Tes hauj lwm uas Khetos tau pib xyoo 1844 raug tig mus rau lwm txoj kev xyoo 1863, yog li ntawd qhov “kev ntxuav kom huv” ntawm lub chaw dawb huv uas tau pib rau lub sijhawm ntawd thiaj raug ncua tseg thaum Vajtswv haiv neeg pib hla txoj kev suab puam ntawm Laodicea. Vim li no, tes hauj lwm uas Khetos yuav tsum tau ua kom tiav nyob rau lub sijhawm xyoo 1844 txog 1863, raws li qhov yuav tsum muaj, yuav tsum rov qab ua dua thaum tus tim tswv thib peb, uas yog tus tim tswv uas cais tawm thiab muab lub cim ntiag tug, thaum kawg ua kom tiav tes hauj lwm uas sawv cev los ntawm lo lus “kev ntxuav kom huv.” Cov cim taw qhia yaj saub ntawm xyoo 1844 txog 1863 yog cov cim taw qhia uas Khetos yuav tau ua kom tiav tes hauj lwm ntawm kev ntxuav kom huv lub chaw dawb huv, thiab cov cim taw qhia ntawd sawv cev rau keeb kwm uas tes hauj lwm ntawd yuav raug ua kom tiav. Yog tias yuav qhia tau tias xyoo 1844 mus txog 1863 sawv cev rau lub sijhawm txij 9/11 mus txog Sunday law, ces lo lus nug hais tias “ntev npaum li cas” yeej sib haum nrog lwm cov kab uas raug sawv cev los ntawm “ntev npaum li cas.”
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.
Xyoo 1844 yog lub sijhawm tus timtswv thib peb tuaj txog, hos xyoo 1863 yog qhov cim txog qhov kawg ntawm lub sijhawm sim. Xyoo 1846, nkawd White tau sib yuav, thiab Ellen lub xeem hloov ntawm Harmen mus ua White, thiab nkawd ob niam txiv ntawd tau pib coj hnub Xanpataus hnub xya rau xyoo ntawd. Hnub Xanpataus, kev sib yuav, thiab kev hloov npe, tag nrho cov no yog cov cim sawv cev txog kev sib raug zoo ntawm txoj kev khi lus raws li yaj saub. Tus Tswv coj cov Yixayee niaj hnub no hla hiav txwv Liab ntawm xyoo 1844, thiab xyoo 1846 Nws coj lawv los txog Xina-i kom muab txoj kevcai rau lawv thiab nkag mus rau hauv txoj kev khi lus nrog lawv. Txoj kevcai ntawd, ib yam li Habakkuk ob phaj, raug sau rau saum ob phaj; phaj thawj muaj 4 txoj kevcai, hos phaj ob muaj 6 txoj kevcai. Ob phaj ntawd sawv cev txog txoj kev sib raug zoo hauv txoj kev khi lus ntawm cov Yixayee thaum ub thiab cov Yixayee niaj hnub no, thiab ua ke, ob phaj ntawm txoj kev khi lus ntawd uas yog Kaum Nqe Kevcai thiab raug cim raws li 46 hauv kev cim sawv cev rau cov Yixayee thaum ub, tau ua qauv ua ntej rau Habakkuk ob phaj uas sawv cev txog keeb kwm ntawm nag tom qab. Ua ke nrog ob lub ncuav fij ua yoj ntawm Hnub Phetekos, lawv sawv cev rau tus chij uas yog ib puas plaub caug plaub txhiab leej.
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.
Thaum lub npe ntawm Muam White hloov ntawm Harmen mus ua White. Harmen txhais tias ib tug tub rog ntawm kev thaj yeeb, tiam sis nws raug hloov los ntawm White, uas yog txoj kev ncaj ncees ntawm Khetos. Lub npe Gould txhais tias kub, thiab Ellen txhais tias ib txoj kev kaj lug thiab ci ntsa iab. Nws lub npe sawv cev rau cov lus ntawm Laodicea.
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.
Kuv ntuas koj kom yuav kub ntawm kuv, yog kub uas twb raug sim hauv hluav taws lawm, xwv kom koj thiaj nplua nuj; thiab kom yuav tsoos tsho dawb, xwv kom koj thiaj hnav tau, thiab kom txaj muag ntawm koj qhov liab qab tsis tshwm los; thiab pleev tshuaj rau koj ob lub qhov muag, xwv kom koj thiaj pom. Qhia Tshwm 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.
“Qhov tshuaj pleev qhov muag” yog qhov kaj ntawm Vajtswv Txojlus, thiab Ellen yog ib lub teeb ci ntsa iab thiab ci kaj lug. Txoj kev nyab xeeb rau cov Millerites xyoo 1856 yog yuav tsum nrhiav tau nyob rau hauv kev txais yuav cov lus rau Laodicea raws li tau nthuav tawm los ntawm nws tej ntaub ntawv sau, thiab raws li tau sawv cev nyob rau hauv nws lub npe. Muam White hais meej tias lus xyoo 1888 ntawm Jones thiab Waggoner yog lus rau cov neeg Laodicea, thiab tias lawv zaj lus ntawd kuj yog lus ntawm tus timtswv ceeb toom thib peb.
“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.
“Tus Tswv hauv Nws txoj kev hlub tshua loj kawg nkaus tau xa ib txoj xov uas muaj nqis tshaj plaws tuaj rau Nws haiv neeg los ntawm Cov Txwj Laus Waggoner thiab Jones. … Qhov no yog txoj xov uas Vajtswv tau txib kom muab rau lub ntiajteb no. Nws yog txoj xov ntawm tus tim tswv thib peb, uas yuav tsum tau tshaj tawm nrog lub suab nrov nrov, thiab nrog kev nchuav tawm ntawm Nws tus Ntsuj Plig nyob hauv ib qho loj kawg nkaus.” 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.”
Tus tim tswv peb tuaj txog rau xyoo 1844, thiab nws tau sim nws tes dej num zaum ob nyob rau xyoo 1888. Txoj xov ntawm xyoo 1888 yog txoj xov rau Laodicea, nws yog txoj xov ntawm tus tim tswv peb, nws cim txog kev nqes los ntawm tus tim tswv hauv Tshwmsim kaum yim, nws yog txoj xov ntawm kev raug suav hais tias ncaj ncees los ntawm txoj kev ntseeg uas raug tshaj tawm thaum lub sij hawm ntawm kev nchuav los ntawm nag tom qab. Tus tim tswv peb tuaj txog rau xyoo 1844 thiab tom qab ntawd rov tuaj dua nyob rau xyoo 1888, tsuas yog raug tsis lees txais nyob rau ob zaug ntawd tib si, tiamsis ob zaug ntawd puav leej ua qauv qhia txog thaum tus tim tswv peb tuaj txog hauv lub sij hawm ntawm nag tom qab. Xyoo 1844 yog ib lub cim ntawm 9/11, thiab yog tias xyoo 1863 ua qauv qhia txog txoj cai Hnub Caiv, ces lub sij hawm yaj saub ntawm “9/11 mus txog txoj cai Hnub Caiv” raws li sawv cev los ntawm lub cim “ntev li cas” yuav sawv cev rau lo lus teb ntawm qhov tseeb tam sim no rau nqe kaum peb lo lus nug hais tias “ntev li cas.”
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.
Keeb kwm Millerite txij xyoo 1842 mus txog xyoo 1850 yog ib ntu yaj saub uas sib tshooj nrog ntu yaj saub ntawm kev sim rau tus tim tswv thib peb txij xyoo 1844 mus txog xyoo 1863. Txij xyoo 1842 mus ntxiv txog xyoo 1863 muaj cov cim taw qhia yaj saub uas piav qhia txog keeb kwm txij 9/11 mus txog txoj cai Hnub Caiv thaum Khetos ntxuav Nws lub tuam tsev, xub yog Nws pawg ntseeg thiab tom qab ntawd yog cov neeg ua haujlwm teev kaum ib. Thaum txog txoj cai Hnub Caiv, Khetos yuav muaj ib haiv neeg uas twb raug ntxuav kom huv lawm los nthuav rau lub ntiaj teb ua ib daim chij fij tseg, thiab pawg ntseeg yuav dhau los ua pawg ntseeg yeej kov yeej. Ces Nws lub chaw dawb huv yuav tau raug ntxuav kom huv lawm.
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.
Peb twb tau muab lub cim ntawm “ntev li cas” tso rau hauv nws qhov chaw lawm, txawm hais tias yeej muaj ntxiv dua thiab. Tam sim no peb yuav pib coj qhov no thiab tsib tsab xov xwm ua ntej no rov qab los rau hauv qhov tsom iav ntawm phau ntawv Yaw-ee, tiam sis cov kev tig mus xyuas lwm sab no zoo li tseem ceeb kom muab tsa kom ruaj ua ntej. Zaj lus tim khawv ntawm txhua lo lus “ntev li cas” uas peb tau xav txog ntawd sib haum nrog lo lus nug ntawm “ntev li cas” uas Palmoni tau teb nyob hauv nqe kaum plaub, rau qhov lub chaw dawb huv yuav tsum raug ntxuav kom huv txij hnub 9/11 mus txog rau txoj cai Hnub Caiv. Keeb kwm ntawd yog keeb kwm ntawm nag lig, thiab keeb kwm ntawm nag lig ntawd raug nthuav tawm nyob hauv phau ntawv Yaw-ee.