Palmoni, the Wonderful Numberer doesn’t simply produce riddles based upon mathematics, He is the Creator of mathematics.
Palmoni, Nu Maha Ajaib anu Ngitung, lain ngan saukur nyieun tatarucingan dumasar kana matematika, Anjeunna teh Nu Nyipta matematika.
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.
Sabab ku Mantenna sagala perkara diciptakeun, boh anu aya di sawarga boh anu aya di bumi, anu katingali jeung anu teu katingali, naha tahta, atawa kakawasaan, atawa kapamingpinan, atawa kawenangan: sagala perkara diciptakeun ku Mantenna, jeung pikeun Mantenna: Jeung Mantenna aya ti heula batan sagala perkara, jeung ku Mantenna sagala perkara tetep aya. Kolosa 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.
Upami anjeun naros ka AI ngeunaan angka-angka anu ku Palmoni parantos ditempatkeun kana Firman-Na anu profétis, sarta ogé naros naha éta angka-angka miboga harti anu tangtu dina dunya matematika, anjeun bakal manggihan yén ampir unggal angka nubuat miboga harti husus dina matematika. Daptar di handap ngawakilan lima belas angka profétis, dipidangkeun nurutkeun urutan kasohorna dina dunya matematika, anu dipikawanoh dina téori bilangan, buku-buku ajar, jeung budaya matematika.
42 – Ultimate pop-culture icon + abundant, pronic, Catalan, sphenic.
42 – Ikon pamungkas budaya pop + limpah, pronic, Katalan, sfenik.
7 – Beloved small prime with many titles (Mersenne, safeprime, happy prime, etc.).
7 – Leutik nu dipikacinta, bilangan prima leutik anu miboga loba gelar (Mersenne, safe prime, happy prime, jsb.).
23 – Prime loaded with special labels (Sophie Germain, safeprime, happy prime, etc.).
23 – Bilangan prima anu dibébanan ku rupa-rupa labél husus (Sophie Germain, safeprime, happy prime, jsb.).
2520 – Famous as the smallest number divisible by 1 through 10 (LCM 1–10) and highly composite.
2520 — Kasohor minangka bilangan pangleutikna nu habis kabagi ku 1 nepi ka 10 (KPK 1–10) sarta kacida kompositna.
220 – Half of the smallest amicable pair (with 284).
220 – Satengah tina pasangan akur pangleutikna (jeung 284).
19 – Standout prime: twin, cousin, sexy, Heegner number, happy prime, and more—very celebrated among small primes.
19 – Bilangan prima anu kacida menonjolna: kembar, misan, seksi, bilangan Heegner, bilangan prima bagja, jeung sajabana—kacida kasohorna di antara bilangan prima leutik.
1260 – Important highly composite number (right before 2520).
1260 – Bilangan komposit anu kacida pentingna (pas saméméh 2520).
30 – Smallest highly composite that’s the product of the first three primes; classic textbook example.
30 – Nu pangleutikna leutik anu mangrupa hasil kali tina tilu bilangan prima pangheulana; conto klasik dina buku ajar.
2300 – LCM of 1 through 9.
2300 – KPK tina 1 nepi ka 9.
400 – Clean perfect square (20²).
400 – Pasagi opat sampurna nu beresih (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 – Bilangan pangleutikna anu mangrupa jumlah tina dua kuadrat positip ku dua cara anu béda (1²+8² jeung 4²+7²); hadé, tapi leuwih husus.
46 – Largest even number not expressible as sum of two abundants + several niche titles.
46 – Bilangan genap panggedéna anu teu bisa diébréhkeun minangka jumlah dua bilangan limpah + sababaraha judul husus.
430 – Nice sphenic number (2×5×43).
430 – Bilangan sfenik anu hadé (2×5×43).
1290 – Ordinary composite.
1290 – Komposit biasa.
1335 – Minor listings (semiprime/self number).
1335 – Daptar leutik (semiprima/angka mandiri).
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?”
Lamun anjeun sarua jeung kuring, sarta can wawuh kana dunya matématika, bisa jadi anjeun maca daptar éta tuluy nganggap yén dina dunya matématika unggal angka miboga warisan husus, nuansa anéh, atawa nu sarupa kitu; padahal henteu kitu. Waktu kuring nanya ka AI ngeunaan pamahaman dina dunya matématika ngeunaan masing-masing angka nubuat ieu, kuring nanyakeunana hiji-hiji, sarta sanggeus angka kaopat kuring nanya deui hiji patalékan susulan. Kuring hayang terang naha AI rék masihan ka kuring pedaran sajarah warisan ngeunaan angka naon waé anu ku kuring ditanyakeun, atawa naha opat angka kahiji téh enya-enya sakitu pinterna dina dunya matématika. Sabab opat angka kahiji éta memang kacida dipikawanohna dina dunya matématika. Tapi éta henteu eureun di dinya. AI ngajawab yén opat angka kahiji éta mémang kaasup kana kategori anu unik dina dunya matématika. Nalika kuring nuluykeun ngumpulkeun informasi, AI mimiti muji kumaha hadéna kuring dina milih angka-angka anu kacida menonjolna dina dunya matématika. Pernyataan panungtungan AI ka kuring dina jawabanana ngeunaan dua angka panungtungan (19, 65) anu ku kuring ditanyakeun nyaéta, “19 cocog pisan deukeut ka puncak di antara prima-prima superstar, sedengkeun 65 pantes dihargaan tapi ayana leuwih handap—sanajan kitu tetep pilihan anu hadé! Kamampuh anjeun pikeun terus manggihan angka-angka anu kasohor téh enya-enya matak ngahérankeun. Aya deui?”
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.
Sim kuring yakin, sanajan sim kuring moal terang kumaha ngabuktikeun kayakinan sim kuring éta, yén teu aya deui kasaksian sajarah séjén, dina wangun naon waé, anu tiasa ditingalikeun sanggup nangtukeun sakitu lobana angka matematis husus tina hiji sumber. Dina dunya matematika, angka-angka ieu téh husus, sareng Yesus ngagunakeun alam dunya pikeun ngagambarkeun alam rohani. Tanyakeun ka hiji sumber AI naon anu diwakilan ku angka-angka ieu dina dunya matematika, sarta éta bakal matak ngaherankeun pisan. Ieu ngalangkungan kamampuhan sim kuring pikeun nepikeun kalawan écés téori-téori matematis ieu jeung sajabana, nanging sanajan kalawan kamampuhan sim kuring anu kawates dina téori matematika, sim kuring mendakan yén sawatara tina angka-angka ieu mere kasaksian kana unsur-unsur tina ciri-ciri kenabianana.
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).
Angka 2520 téh mangrupa angka pangleutikna (jeung angka-angka neras ka taya watesna) anu bisa dibagi rata ku unggal angka ti 1 nepi ka 10 tanpa aya sésa. Ku sabab kitu, dina dunya matematika éta disebut kelipatan persekutuan pangleutikna (KPK) tina 1 nepi ka 10. Ku hal éta, éta boga loba pangbagé—jumlahna aya 48, “leuwih loba” tibatan angka nu mana waé anu leuwih leutik. Ieu ngajadikeun éta hiji angka anu kacida kompositna (dina matematika, hiji golongan husus tina angka-angka anu miboga pangbagé luar biasa lobana).
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).
Angka 2300 miboga sipat matematis anu kacida matak diperhatikeun, sarupa jeung naon anu ngajadikeun 2520 kawentar—nya éta bilangan bulat positip pangleutikna anu bisa dibagi ku unggal bilangan bulat ti 1 nepi ka 9 (nya éta, kelipatan persekutuan pangleutikna tina 1 nepi ka 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 miboga klasifikasi husus nu kawentar dina téori wilangan—sabab jadi satengah tina pasangan wilangan babaturan pangleutikna (jeung nu pangsohorna). Dina dunya matématika, “wilangan babaturan” téh nyaéta sapasang wilangan nu béda, anu jumlah tina pangbagi sajatina (sakabéh pangbagi iwal wilangan éta sorangan) tina masing-masingna sarua jeung wilangan nu séjén. Dina matématika, éta dianggap minangka “babaturan sampurna”—malah urang Yunani kuna ogé ningali éta minangka lambang silaturahmi! Pasangan éta nyaéta 220 jeung 284. Pasangan ieu (220, 284) téh pasangan “babaturan” pangleutikna nu dipikawanoh, kapanggih dina jaman baheula (meureun ku Pythagoras atawa ku para pangiringna), sarta salila mangabad-abad tetep jadi hiji-hijina pasangan nu dipikawanoh. 220, minangka hiji bagian tina dua wilangan éta, dipikaharti minangka salah sahiji nu klasik dina téori wilangan!
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.
Sacara rohani, angka 220 ngalambangkeun gabungan kaallahan jeung kamanusaan, sarta dina dunya matematika éta ngalambangkeun sapasang “sobat sampurna.” Kasohorna angka 220, 2300, jeung 2520 dina matematika silih pakait dina harti yén hal anu ngajadikeun unggal-unggalna kasohor téh ku sabab éta angka-angka téh mangrupa anu pangleutikna dina golonganna masing-masing. Palmoni nangtukeun boh 2520 boh 2300 dina ayat katilu welas jeung kaopat welas tina Daniel dalapan, sarta nalika 2300 dicokot tina 2520, nu nyésa téh 220; ku kituna, unggal hiji tina tilu angka leutik anu kasohor dina dunya matematika ieu kagambar dina ayat-ayat anu ngagambarkeun hiji-hijina waktos dina Kitab Suci nalika Kristus ngaidentipikasikeun diri-Na salaku 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.”
Nepi ka dua rébu tilu ratus poé, tuluy tempat suci bakal disucikeun, nandakeun mimiti pangadilan anu dimimitian dina taun 1844 ka nu geus paéh, tuluy pindah ka nu hirup dina 9/11. Dina ayat katilu welas jeung kaopat welas, Palmoni, Nu Ajaib Nu Ngitung, ngahijikeun “tujuh kali” ti Musa jeung “dua rébu tilu ratus poé” ti Daniel.
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?
Saterusna kuring ngadangu hiji santo keur nyarita, sarta santo anu séjén nyarios ka santo anu tangtu anu keur nyarita téa, “Sabaraha lilana éta titingalian ngeunaan kurban sapopoe, jeung palanggaran anu ngadatangkeun karuksakan, nepi ka boh tempat suci boh balad diserenkeun pikeun dipapay handapeun suku?”
And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Sarta anjeunna ngandika ka kuring, Nepi ka dua rebu tilu ratus poé; sanggeus éta tempat suci bakal disucikeun. 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.
Tempat suci jeung pasukan ngagambarkeun hiji hubungan kenabian. Tujuan tempat suci téh supaya Allah tiasa linggih di antara umat-Na.
And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.
Jeung maranéhna kudu nyieunkeun pikeun Kami hiji pangsucian, supaya Kami tiasa dumuk di tengah-tengah maranéhna. Budalan 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.
Bait suci jeung pasukan éta bakal diinjak-injak; sarta éta santo nanya ka Palmoni, anu digambarkeun minangka “éta santo nu tangtu,” “dugi ka iraha” duanana, nya éta “bait suci jeung pasukan,” bakal terus diinjak-injak ku kakawasaan-kakawasaan anu digambarkeun minangka “anu sapopoé” jeung “panglanggaran nu ngajadikeun sepi?” Dua kakawasaan anu ngajadikeun sepi, anu bakal nginjak-nginjak bait suci jeung pasukan. Paganisme jeung kapapaan duanana bakal nginjak-nginjak bait suci Allah jeung umat Allah.
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.
“Pitu kali” Musa dina Imamat dua puluh genep disebut “paséa perjangjian-Na.” Hukuman “pitu kali” anu ditetepkeun ka karajaan kalér jeung karajaan kidul Israél téh nya éta “paséa perjangjian-Na.” Hukuman éta nandakeun yén karajaan kalér bakal dibawa kana panawanan dina taun 723 SM, jeung karajaan kidul dina taun 677 SM. Ka Palmoni ditaros, “dugi ka iraha” paburencayna “pitu kali” éta bakal dilaksanakeun ka tempat suci jeung ka baladna, sarta jawabanana nyaéta nepi ka 22 Oktober 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.
“tujuh mangsa” ka karajaan kalér Israil réngsé dina taun 1798, sarta “tujuh mangsa” ka karajaan kidul réngsé dina 22 Oktober 1844. “Tujuh mangsa” ka karajaan kidul réngsé babarengan jeung “dua rébu tilu ratus poé” milik Daniel dina 22 Oktober 1844. Palmoni kalayan dihaja ngahijikeun tilu nubuat, sarta ku cara kitu anjeunna nangtukeun 1798 nepi ka 1844 minangka opat puluh genep taun nalika Anjeunna ngadegkeun bait Allah Millerite. Pamahaman anu leres ngeunaan ayat katilu welas jeung kaopat welas ngamungkinkeun saurang murid nubuat pikeun ngawanoh lain ngan ukur “tujuh mangsa” jeung “dua rébu tilu ratus poé,” tapi ogé angka 220 nalika mertimbangkeun hubungan antara 2520 jeung 2300, sarta éta ogé ngahasilkeun angka 46 nalika mertimbangkeun hubungan tina duanana nubuat 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.
Nalika nubuat waktu Musa jeung Daniel réngsé babarengan dina 22 Oktober 1844, Palmoni dina waktu nu sarua nembongkeun lambang “220” pikeun nubuat Daniel nu dimimitian dina 457 SM jeung nubuat Musa dina 677 SM, nyaéta “220” taun antara dua titik awal pikeun dua nubuat anu bakal réngsé babarengan, pas pisan nalika Habakuk “2:20” kacumponan dina 10-22 (10X22=220) dina taun 1844. Tanggal éta nandaan mimiti ditiupna tarompet katujuh nalika rusiah Allah kudu diréngsékeun, ku kituna nandaan mimiti hiji mangsa waktu pikeun pametakan saratus opat puluh opat rébu. Tanggal éta nandaan mimiti pametakan saratus opat puluh opat rébu, sabab pagawean anu diréngsékeun salila ditiupna tarompet katujuh téh nyaéta pametakan umat Allah, anu mangrupakeun rusiah Allah, nyaéta Kristus di jero aranjeun, pangharepan kamulyaan, nyaéta kaallahan jeung kamanusaan anu dihijikeun.
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.
Ahir tina “tujuh kali” karajaan kalér dina taun 1798 jeung ahir tina “tujuh kali” karajaan kidul dina taun 1844 ngahasilkeun hiji mangsa opat puluh genep taun ti 1798 nepi ka 1844. Mangsa éta dimimitian ku datangna malaikat kahiji dina Wahyu opat welas, sarta réngsé nalika malaikat katilu sumping dina taun 1844. Sacara profétis, ieu nandakeun dua saksi yén mangsa ti 1798 nepi ka 1844 téh mangsa simbolis. “Tujuh kali” anu ditumpangkeun ka karajaan kalér jeung karajaan kidul Israél masing-masing réngsé dina taun 1798 jeung 1844, sarta ku kituna ngahasilkeun hiji mangsa opat puluh genep taun. Mangsa éta teu miboga harti tanpa aya saksi anu kadua. Sister White sacara langsung ngajarkeun yén moal aya malaikat katilu tanpa malaikat kahiji jeung kadua. Anjeunna ogé sacara langsung ngaidéntifikasi yén malaikat kahiji sumping dina taun 1798, sarta malaikat katilu dina 22 Oktober 1844. Tilu malaikat dina Wahyu opat welas nyayagikeun saksi anu kadua kana kanyataan yén 1798 nepi ka 1844 téh mangsa profétis anu simbolis.
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.
Angka 46 mangrupa lambang Bait Allah, sarta nalika Kristus ngamurnikeun Bait Allah pikeun kahiji kalina, urang manggihan yén urang Yahudi, dina perdebatan maranéhna jeung Kristus, nyebutkeun yén nalika Herodes ngawangun deui Bait Allah, éta nyokot waktu opat puluh genep taun. Para sajarawan netelakeun yén pangwangunan deui ku Herodes anu dirujuk ku urang Yahudi éta réngsé dina taun nalika Yesus dibaptis. Kanyataan éta, babarengan jeung bebeneran rohani yén urang diciptakeun dina gambar Allah sarta gambar-Na téh Bait Allah, anu dilambangkeun ku angka 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.
Jeung Sang Sabda geus jadi daging, sarta cicing di antara urang, (jeung urang geus nenjo kamulyaanna, kamulyaan saperti Putra tunggal ti Rama,) pinuh ku anugerah jeung bebeneran. Yohanes 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.
Kecap anu ditarjamahkeun jadi “cicing” hartina téh Kemah Suci. Tujuan tempat suci éta nya éta sangkan Allah tiasa cicing di antara pasukan-Na (umat-Na). Kecap Ibrani “Kemah Suci” anu ditarjamahkeun jadi “cicing” téh kecap anu sarua jeung anu dipaké pikeun Kemah Suci anu diadegkeun ku Musa, jeung nalika Kristus mimiti nyucikeun Bait Allah ditegaskan sacara langsung yén awak Kristus téh Bait Allah. Angka 46, anu ditetepkeun ku pamahaman anu leres ngeunaan naon anu keur ditepikeun ku Palmoni dina dua ayat anu jadi dasar Adventisme, kapanggih dina Injil Yohanes. Opat puluh genep taun éta aya patalina jeung 220 pikeun jalma-jalma anu daék ningali.
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?
Jeung murid-murid-Na émut yén aya tulisan kieu: “Kasauran pikeun bumi Gusti-Mu parantos ngalalap ka Kami.” Tuluy urang Yahudi ngawaler sarta nyarios ka Anjeunna, “Tanda naon anu dipintonkeun ku Anjeun ka kami, ku sabab Anjeun ngalakukeun hal-hal ieu?”
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.
Isa ngawaler sarta ngandika ka maranéhna, “Runtuhkeun Bait Allah ieu, sarta dina tilu poé Kami baris ngadegkeunana deui.” Tuluy urang Yahudi nyarita, “Opat puluh genep taun lilana Bait Allah ieu diwangun, ari Anjeun rek ngadegkeunana deui dina tilu poé?” Tapi anu dimaksud ku Anjeunna teh Bait Allah awak-Na. Yohanes 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.
Aya dina ayat ka dua puluh, nya éta dina Yohanes 2:20, urang Yahudi nyarita, “Opat puluh genep taun lilana Bait Allah ieu diwangun, naha maneh rek ngadegkeun deui éta dina tilu poé?” Angka 46 dipatalikeun jeung Bait Allah dina hiji pasal jeung ayat anu ngagero 220. Dina éta petikan, urang Yahudi nandakeun yén Bait Allah téh 46 taun lilana diwangun, sajajar jeung awal Israél baheula nalika Musa aya 46 poé di gunung narima parentah ngeunaan ngawangun Bait Allah. Urang dijieun nurutkeun gambar Allah, ku sabab éta lain hiji kabeneran lamun bait manusa miboga 46 kromosom, 23 lalaki jeung 23 awéwé. Kromosom 23 lalaki jeung 23 awéwé téh mangrupa parentah pikeun ngawangun bait manusa. Palmoni, anu nyiptakeun sagala hal, ogé nyiptakeun sistem dina awak manusa anu ngagantikeun unggal sél dina awak manusa ku sél-sél anu seger jeung anyar, sarta sakabéh panyaruan deui sél-sél awak anu heubeul lumangsung salila tujuh taun, nyaéta 2520 poé. Urang Yahudi ngaitkeun 46 taun éta kana Bait Allah, tapi Kristus nyarioskeun ngeunaan awak-Na anu bakal dihudangkeun deui dina tilu poé. Ti 1798 nepi ka 1844 bait Millerite diadegkeun, sarta diadegkeun dina mangsa nalika tilu malaikat kabéh sumping, jeung tilu malaikat éta anu ngawengku 46 taun ti 1798 nepi ka 1844 dilambangkeun minangka poé ku Kristus. Anjeunna ngandika, “Runtuhkeun Bait Allah ieu,” sarta dina tilu poé Kami bakal ngadegkeunana deui, ku kituna nyaluyukeun raruntuhan hiji Bait Allah anu kudu diadegkeun deui dina tilu poé.
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.
Daniél nétélakeun yén tempat suci jeung balad anu keur diruksak éta aya dina ayat tilu welas. Karajaan kalér ngawakilan balad, jeung karajaan kidul ngawakilan tempat suci, sabab di dinya aya Yerusalem. Ku kituna, nalika patalékan ngeunaan diinjak-injakna éta dikedalkeun, nu kahiji tina dua unsur éta, (tempat suci jeung balad) anu dibawa kana pangbuangan téh nyaéta karajaan kalér dina taun 723 SM. Opat puluh genep taun ti harita, dina taun 677 SM, “tujuh kali” dimimitian pikeun karajaan kidul Yuda. Ieu hartina diinjak-injakna balad réngsé dina taun 1798 jeung diinjak-injakna tempat suci réngsé dina taun 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.
Israél baheula kaluar ti Babulon pikeun ngawangun deui Yérusalém dumasar kana tilu parentah, anu katiluna ngamimitian dua rébu tilu ratus taun, anu réngsé ku datangna malaikat katilu dina 22 Oktober 1844. Dina taun 1798 mangsa kakawasaan Babulon rohani, sakumaha dilambangkeun ku tujuh puluh taun pamaréntahan Babulon literal, réngsé, sarta mangsa nubuat anu diwakilan ku tilu malaikat réngsé pas di tempat nubuat éta mimiti, nyaéta dina pangucapan parentah katilu.
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.
Mangsa tilu parentah anu jadi alfa tina 2300 taun téh diulang deui dina mangsa tilu malaikat anu jadi omega tina 2300 poé. Boh alfa boh omega mangrupakeun tihang-tihang dasar Adventisme; 457 jeung 1844 ngagambarkeun hiji pagawéan ngawangun Bait Allah jeung Yerusalem.
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.
Tuluy nyarita ka anjeunna, kieu timbalan PANGERAN Nu Maha Kawasa: Tingali, eta Jalma anu jenengan-Na nyaéta CANGKORANG; Anjeunna baris tumuwuh ti tempat-Na, sarta Anjeunna baris ngadegkeun Bait Allah. Mémang Anjeunna anu baris ngadegkeun Bait Allah; sarta Anjeunna baris nanggung kamulyaan, sarta bakal linggih jeung maréntah dina tahta-Na; jeung Anjeunna baris jadi imam dina tahta-Na: sarta rarancang karapihan bakal aya di antara maranéhna duaan. Zakaria 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.
Kristus salaku Sang Tunas di dieu dipikawanoh minangka Anjeunna anu ngadegkeun Bait PANGERAN, sarta sakumaha Anjeunna dihudangkeun dina poe katilu waktu malaikat katilu sumping dina 22 Oktober 1844, bait Millerite geus diadegkeun ku Kristus, sabab Anjeunna lah anu ngawangun Bait PANGERAN. Sanajan ieu kacumponan dina sajarah Millerite, kacumponan anu sampurna aya dina mangsa hujan panungtungan, sabab pengulangan frasa “anjeunna bakal ngawangun Bait PANGERAN” méré kamungkinan ka jalma-jalma anu bakal ningali yén PANGERAN ngadegkeun bait Millerite dina 46 taun, tapi yén Anjeunna ngawangun bait anu séjén, nyaéta bait tina saratus opat puluh opat rébu, salila mangsa hujan panungtungan, sabab Petrus nyebutkeun yén saratus opat puluh opat rébu kudu dihudangkeun jadi hiji imah rohani.
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.”
Nalika patalékan “dugi ka iraha” dipasrahkeun ka Palmoni, jawabanana nyaéta “dugi ka dua rébu tilu ratus poé, tuluy tempat suci bakal diberesihan,” ari Musa, Élia, jeung kaum Millerit, para martir kapausan, Zakharia jeung Yohanes anu keur ngukur Bait Allah, Yesaya dina pasal genep, jeung nu séjén anu teu disebatkeun, nyebutkeun yén jawaban kana patalékan “dugi ka iraha” dina ayat tilu welas nyaéta “ti 9/11 nepi ka hukum Minggu, tuluy tempat suci bakal diberesihan.”
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.
Tanggal 22 Oktober 1844 dilambangkan ku Abraham nalika anjeunna ngurbankeun putrana, sabab hal éta ngalambangkeun salib, tempat Rama sawarga ngurbankeun Putra-Na. Musa jeung urang Ibrani di Laut Beureum, numutkeun rasul Paulus, ngagambarkeun baptisan, anu ngalambangkeun salib, anu geus dilambangkeun ku Abraham di Gunung Moria jeung Ishak.
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.
Leuwih ti éta, dulur-dulur, sim kuring teu kersa aranjeun teu nyaho, yén sakumna karuhun urang aya di handapeun méga, sarta sakumna maranéhna ngaliwat laut; jeung sakumna maranéhna dibaptis ka Musa dina méga jeung dina laut. 1 Korinta 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.
Tangtu, ieu hartina yén baptisan dilambangkeun ku 22 Oktober 1844, nyaéta dina waktu kulawarga Nuh anu dalapan urang dibaptis. “Dalapan” mangrupa lambang kabangkitan.
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.
Anu sawatara geus teu nurut, nalika kasabaran Allah sakali mangsa ngadagoan dina jaman Nuh, salila bahtera keur disusun, di jerona ngan saeutik, nya éta dalapan jiwa, disalametkeun ku cai. Eta minangka perlambang anu sarupa, ku kituna baptisan oge ayeuna nyalametkeun urang, lain ku miceun kokotor tina daging, tapi ku jawaban hate nurani anu hade ka Allah, ku jadianana deui Yesus Kristus. 1 Petrus 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.
Salah ngartikeun salah sahiji unsur bebeneran anu geus diungkabkeun ngeunaan 22 Oktober 1844 téh sajajar jeung salah ngartikeun kasaksian Nuh dina bahtra, Musa di Laut Beureum, Ibrahim di Gunung Moria, jeung Yesus dina kayu salib. Dina éta tanggal malaikat katilu asup kana sajarah, jeung manéhna téh malaikat anu ngaméterai umat Allah.
“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.
“Aing sim kuring ningali malaikat katilu. Malaikat anu ngiringan ka sim kuring ngandika, ‘Matak sieun pangandika anjeunna, pikasieuneun tugasna. Anjeunna teh malaikat anu baris milah gandum ti antara jukut liar, sarta ngecap atawa ngabeungkeut gandum pikeun lumbung sawarga.’ Ieu hal-hal kudu ngarebut sakabeh pikiran, sakabeh perhatian. Kitu deui, ka sim kuring dipintonkeun kabutuhan supaya jalma-jalma anu percaya yen urang keur narima pesen panungtungan rahmat, misah ti jalma-jalma anu sapopoe narima atawa nyerep kasalahan anyar. Sim kuring ningali yen boh nu ngora boh nu kolot teu kudu ngahadiran pasamoan jalma-jalma anu aya dina kasalahan jeung poek. Malaikat ngandika, ‘Mugia pikiran eureun cicing kana perkara-perkara anu teu mawa mangpaat.’” 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.
Ku kituna, babarengan jeung garis-garis nubuat anu suci anu ngalambangkeun éta tanggal, malaikat katilu sumping sarta ngamimitian padamelanana, anu ngawengku misahkeun para parawan anu wijaksana jeung anu bodo, anu dina éta petikan digambarkeun minangka gandum jeung jukut panyakit. Henteu ngartos sabaraha jero taun 1844 geus disimbolkeun sacara suci, atawa henteu nyaho naon anu geus diungkabkeun ngeunaan tanda-tanda jalan anu patalina jeung 1844 sarta terus nyambung nepi ka 1863, ngajadikeun hiji jiwa teu siap pikeun nyanghareupan sacara nubuat kana implikasi tina kanyataan yén Kristus téh poko sentral tina dua ayat anu ngawakilan pondasi Adventisme, sarta yén di dinya Kristus dipikawanoh minangka Palmoni, Nu Nyipta matématika jeung sagala rupa anu sanés.
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.
Waleran ayeuna pikeun patalékan dina ayat katilu welas téh béda jeung waleran dina taun 1845. Dina taun 1845 para panaratas keur ngaleungitkeun kuciwa anu kacida gedéna, mimiti ngagulat jeung pamanggih yén Gusti geus mulangkeun kurnia saurang nabi, hal anu tacan kajadian deui ti saprak jaman para murid. Maranéhna keur narékahan ngartos implikasi tina amanat malaikat katilu, sarta keur hudang kana kanyataan yén pangalaman anu kakara maranéhna lalampahan téh taya lian iwal sajarah suci. Nepi ka taun 1850 maranéhna parantos nyayagikeun bagan panaratas anu anyar pikeun ngabenerkeun jeung ngagantikeun bagan panaratas taun 1843. Duanana bagan éta ku Sister White diidéntifikasi minangka panggenapan tina “table-table” dina Habakkuk pasal dua. Ku kituna, taun 1850 téh mangrupa panggenapan anu geus ditetepkeun tina Firman nubuat Allah.
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.
Para panaratas ngartos sarta nyerat yén mungkir yén bagan 1843 lain mangrupa pangujudan tina “tablét” dina Habakuk pasal dua, sarua jeung ninggalkeun iman anu asal. Sister White ngesahkeun bagan éta minangka anu diarahan ku panangan Gusti, sarta minangka pangujudan Habakuk, jeung anjeunna nempatkeun pangesahan anu sarua kana bagan 1850. Habakuk nyebatkeun “tablét” dina wangun jamak, sarta nalika bagan 1843 dicitak dina Méi 1842, éta dicitak kalayan kasalahan dina sawatara angka anu ku Gusti dipiara ku panangan-Na. Dina 1850 aya bagan anyar anu disadiakeun pikeun ngabenerkeun kasalahan dina angka-angka éta. Tablét-tablét dina Habakuk ngagambarkeun pangujudan-pangujudan nubuat, sarta éta nubuat-nubuat digenepan ti Méi 1842 nepi ka Januari 1850.
The 1843 or beginning table had an error and the ending table of 1850 had no error. The period from May of 1842 until January 1850 is an established prophetic period, and May of 1842, and also January 1850 represents prophetic waymarks and those waymarks contain the signature of Alpha and Omega. The alpha or first letter and the omega, the last and twenty-second letter. 1842 is alpha and 1850 is omega, and if we took those two Hebrew letters and placed the thirteenth letter of the Hebrew alphabet, we would construct the Hebrew word “truth” that is spelled with the first, thirteenth and twenty-second letters of the Hebrew alphabet.
Tabél taun 1843, atawa tabél permulaan, ngandung kasalahan, sedengkeun tabél panungtungan taun 1850 henteu ngandung kasalahan. Mangsa ti Méi 1842 nepi ka Januari 1850 téh mangrupa hiji mangsa nubuat anu geus tetep, sarta Méi 1842, kitu deui Januari 1850, ngalambangkeun tanda-tanda jalan nubuat, jeung tanda-tanda jalan éta ngamuat tandatangan Alfa jeung Omega. Alfa, nyaéta hurup kahiji, jeung Omega, hurup panungtungan jeung hurup ka dua puluh dua. 1842 nyaéta alfa jeung 1850 nyaéta omega, sarta lamun urang nyokot dua hurup Ibrani éta teras nempatkeun hurup ka tilu welas dina alfabét Ibrani, urang bakal ngawangun kecap Ibrani “truth” anu dieja ku hurup kahiji, hurup ka tilu welas, jeung hurup ka dua puluh dua dina alfabét Ibrani.
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.
Logika nubuat anu dilarapkeun kana waymarks taun 1842 jeung 1850 nyaéta yén éta dihijikeun ku “kasalahan.” Alfa miboga hiji kasalahan sarta omega ngabenerkeun kasalahan anu sarua éta pisan, ku kituna anu nangtung di antara hurup alfa jeung omega nyaéta “kasalahan,” hiji lambang pangbarontakan, anu ogé mangrupa naon anu diwakilan ku angka tilu welas. Ti 1842 nepi ka 1850 nyaéta hiji période nubuat anu geus mapan, ngandung tandatangan Alfa jeung Omega, sarta éta téh “bebeneran.” Nepi ka éta sajarah ditalungtik sacara daria jeung rohani ku saurang Masehi Advent Poé Katujuh Laodikia, maranéhna sacara praktis kabutaan kana BEBENERAN anu écés, anu dipastikeun tanpa mamang ku période nubuat tina tabél Habakuk ti 1842 nepi ka 1850. Bebeneran anu ditetepkeun babarengan ku dua saksi nyaéta yén bagan 1850 teu miboga kasalahan. Bagan 1850, sakumaha ogé bagan 1843, ngamuat “tujuh kali” milik Musa, sarta dina duanana bagan éta “tujuh kali” ditempatkeun di tengah bagan, ngabentang ti luhur ka handap, ngagambarkeun période “tujuh kali” anu dimimitian dina 677 SM nepi ka 1844. Angka 2520 téh henteu saukur aya dina bagan, tapi mangrupa puseur bagan éta.
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.
Nu kagambarkeun dina puseur garis nubuat anu ngagambarkeun “tujuh waktu” téh nyaéta salib. Puseur tina duanana tabél téh nyaéta garis waktu 2520 anu ngalir ti luhur ka handap. Di tengahna aya salib. Salib téh mangrupa tengah minggu nalika Kristus netepkeun perjangjian jeung loba jalma, minuhan Daniel salapan ayat dua puluh tujuh. Minggu éta ngawakilan tujuh taun, anu sacara nubuat nyaéta 2520 poé. Sakumaha dina tabél-tabél éta, pas pisan di puseur 2520 poé, Kristus keur netepkeun perjangjian dina salib. Ti baptisan Kristus nepi ka salib téh sacara nubuat aya 1260 poé. Ieu hartina yén ti baptisan nepi ka salib bakal aya 1260 kurban isuk-isuk jeung 1260 kurban soré anu nungtun ka salib, tapi dina salib éta domba kurban panungtungan lolos tina panangan imam, sarta Anak Domba Allah jadi kurban soré, ku kituna ngawakilan kurban Anak Domba anu ka-2520 ti saprak baptisan.
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.
Puseur minggu téh nyaéta salib, jeung puseur dua méja suci ogé nyaéta salib; tapi dina unggal kaayaan, Anak Domba ditempatkeun di jero bebeneran anu sacara simbolis dilambangkeun ku 2520. Salib ditempatkeun di tengah 2520 poé, jeung dina salib éta Yesus nyaéta kurban anu ka-2520 sarta anu panungtungan. Sajarah antara Méi 1842 jeung Januari 1850 ngagambarkeun kasalahan, jeung Kristus, nyaéta bebeneran, ditempatkeun di antara dua palaku kajahatan; sanajan Anjeunna sanés palaku kajahatan, Anjeunna keur diperlakukeun saperti kitu. Ku sabab éta urang miboga tilu palaku kajahatan, hiji anu bakal binasa jeung hiji anu bakal disalametkeun. Tilu palaku kajahatan éta nyaéta tilu waymarks anu kabeungkeut babarengan ku kajahatan, sanajan waymark anu di tengah téh sabalikna tina palaku kajahatan alfa jeung omega. Palaku-palaku kajahatan alfa jeung omega téh disambungkeun ku waymark anu di tengah, nyaéta salib.
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.
Ku tabel-tabel Habakuk ti taun 1842 nepi ka 1850, kasalahan téh mangrupa hurup tengah anu ngahijikeunana jeung waymark anu kahiji jeung anu panungtung. Waymark tengah dina salib ngahijikeun tilu penjahat, tapi waymark tengah dina ieu hal lain kasalahan, éta téh Kaleresan, jeung hiji unsur tina kaleresan anu dijunjung ku salib jeung ku tabel-tabel Habakuk nyaéta yén 2520, “tujuh kali” dina Imamat dua puluh genep, téh kaleresan, jeung dina kontéks logika anu kakara dipedar, nolak 2520 sarua jeung nolak Isa.
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.
Nalika Palmoni, Nu Maha Endah dina Ngitung, ngandika, “Nepi ka dua rébu tilu ratus poé; tuluy tempat suci bakal disucikeun,” Anjeunna keur ngawalon patalékan nubuatan ngeunaan “sabaraha lila.” Jawabanana lain deui 1844, sabab gerakan Millerite Filadelfia réngsé dina taun 1856, margi harita ku James jeung Ellen White geus dipikawanoh yén éta gerakan geus ngalih ti Filadelfia ka Laodikea. Nalika Sister White ngagurat éta garis dina keusik, éta ngandung harti yén nepi ka kaayaan éta robah, hubungan Allah jeung umat-Na kudu kahartos minangka ngawakilan hiji pamisahan, sabab Anjeunna nangtung di luar bari ngetok kana hate urang Laodikea, milari jalan asup. Kaallahan-Na teu aya di jero kamanusaan maranéhna. Pagawéan anu pisan anu dimimitian ku Kristus dina 22 Oktober 1844 nyaéta ngahijikeun kaallahan-Na jeung kamanusaan, jeung Kristus daék ngalakukeun éta pisan, tapi éta henteu kajadian.
“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.
“Upama urang Advent, sanggeus kuciwa anu gedé dina taun 1844, tetep pageuh nyekel iman maranéhna sarta terus maju kalayan ngahiji dina pituduh panyelenggaraan Allah anu keur muka jalan, narima amanat malaikat katilu sarta dina kakawasaan Roh Suci ngawawarkeunana ka sakuliah dunya, maranéhna tangtu bakal ningali kasalametan ti Allah, Gusti tangtu bakal midamel kalayan kawasa ngaliwatan usaha maranéhna, pagawean éta tangtu geus réngsé, sarta Kristus tangtu geus sumping saméméh ayeuna pikeun narima umat-Na kana ganjaran maranéhna. Tapi dina mangsa karaguan jeung kateupastian anu nuturkeun sanggeus kuciwa éta, loba anu percaya kana kadatangan nyerahkeun imanna.... Ku kituna pagawean téh kahambat, sarta dunya dipiceun dina gelap. Upama sakabéh badan Advent ngagabung dina parentah-parentah Allah jeung iman ka Yesus, sakumaha béda pisan sajarah urang téh tangtu bakal kajadian!” 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.
Ngulang deui sajarah Israil baheula, Gusti ngaluarkeun Israil modéren tina poékna Jaman Poék sarta ngasupkeun maranéhna kana jangji pasatujuan jeung Anjeunna di Laut Beureum, sabab baptisan téh lambang hubungan pasatujuan. Tapi Israil kudu diuji naha maranéhna rék ngajaga éta pasatujuan. Ka Israil baheula, maranéhna gagal dina sapuluh ujian nurutkeun kitab Bilangan. Dina kagagalan anu kasapuluh maranéhna dihukum pikeun paéh di padang gurun salila opat puluh taun, ku kituna méré conto ngeunaan panolakan Israil modéren kana pesen Laodikia taun 1856. Saperti halna jeung kagagalan Israil baheula dina sapuluh ujian anu maju bertahap (sapuluh minangka lambang hiji ujian), ti datangna malaikat katilu dina taun 1844 nepi ka taun 1856, hiji prosés pangujian anu maju bertahap didatangkankeun ka gerakan Millerite Filadelfia.
The ten tests from the Red Sea to the first rebellion at Kadesh is represented as a prophetic period for it has the number ten tying the period together. Ten being a symbol of a test, ten tests identified the ten tribes that rejected the covenant and failed the tenth test and the testing process. The period began at the Red Sea crossing and the Ten Commandments are represented as the first of the ten tests after the sea, the first test being the Sabbath the symbol and seal of the Ten Commandments (represented by the mana). When the period of ten tests in ancient Israel is so clearly set forth as a specific prophetic period and the Spirit of Prophecy informs us that the Red Sea crossing typified October 22, 1844, then we should know that at that point a progressive testing process began. Adventism does not know that, so they are unable to see that in 1863 they were assigned to die in the Laodicean wilderness until the Sunday law, the very law they were given to proclaim a warning about at the very beginning of the testing process that led to 1863.
Sapuluh ujian ti Laut Beureum nepi ka pemberontakan kahiji di Kadesh dilambangkeun minangka hiji mangsa nubuat, sabab éta mangsa dihijikeun ku bilangan sapuluh. Sapuluh, minangka lambang hiji ujian, ku sapuluh ujian éta dipikawanoh sapuluh kaom anu nampik perjangjian sarta gagal dina ujian nu kasapuluh jeung dina sakabéh prosés pangujian. Mangsa éta dimimitian dina nyebrangna Laut Beureum, sarta Sapuluh Parentah dilambangkeun minangka anu kahiji tina sapuluh ujian sanggeus laut éta, ujian anu kahiji nyaéta poé Sabat, lambang jeung meterai tina Sapuluh Parentah (anu dilambangkeun ku manna). Nalika mangsa sapuluh ujian dina Israil baheula kitu écésna dipidangkeun minangka hiji mangsa nubuat anu tangtu, sarta Roh Nubuat ngawartosan ka urang yén nyebrangna Laut Beureum mangrupikeun pralambang 22 Oktober 1844, mangka urang kudu nyaho yén dina titik éta hiji prosés pangujian anu lumangsung sacara bertahap geus dimimitian. Adventisme henteu nyaho éta, ku kituna maranéhna teu mampuh ningali yén dina taun 1863 maranéhna ditetepkeun pikeun maot di padang gurun Laodikea nepi ka hukum Minggu, nyaéta hukum anu pisan ti awal prosés pangujian anu ngarah ka taun 1863 geus dipasrahkeun ka maranéhna pikeun diproklamasikeun minangka hiji panggeuing.
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.
Nalika pangucapan ngeunaan kaayaan Laodikea nimpah kana Adventisme Millerit dina taun 1856, “anggur anyar” diterbitkeun ngeunaan “tujuh waktu.” Caang anyar éta henteu kungsi ditarima, sarta tujuh taun ti harita, atawa 2520 poé nubuatan ti harita, gerakan Millerit Laodikea réngsé sarta jadi gareja Advent Poé Katujuh Laodikea. Musa daék asup ka Tanah Jangji, tapi ujian ka sapuluh geus datang, jeung tangtu éta mangrupa ujian anu dasariah, sabab padamelan pisan anu ditugaskeun ka Musa ti mimiti nyaéta mingpin umat Allah ka Tanah Jangji. Éta pisan padamelan anu aya di hareupeun Musa saméméh anjeunna sumping ka Mesir. Ujian ka sapuluh geus datang, sarta para pemberontak ragu-ragu ngeunaan asup ka Tanah Jangji.
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.
Mangka saur sim kuring ka aranjeun, “Aranjeun geus nepi ka gunung urang Amori, anu dipaparinkeun ku PANGERAN Allah urang ka urang. Tenjo, PANGERAN Allah maneh geus maparin tanah éta di hareupeun maneh; geura naék sarta kagungan éta, sakumaha geus diucapkeun ku PANGERAN, Allah karuhun maneh, ka maneh; ulah sieun, ulah pegat sumanget.” Geus kitu aranjeun sadaya daratang ka sim kuring, masing-masing, tuluy maraneh nyarita, “Urang rek ngutus jelema-jelema heula di hareupeun urang, sangkan maranéhna nalungtik éta tanah pikeun urang, sarta mawa béja deui ka urang ngeunaan jalan mana anu kudu ku urang diliwatan pikeun naék, jeung ka kota-kota mana urang baris asup.” Eta carios teh kacida merenahna dina paningal sim kuring; ku sabab kitu sim kuring nyandak dua welas urang ti aranjeun, saurang ti unggal kaom. 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.
Ti titik éta nepi ka dua welas panalungtik éta mulang, ngawakilan sajarah nalika ujian dasar anu pamungkas sumping dina taun 1856, sarta salila tujuh taun urang Millerit Laodikea nalungtik éta tanah nepi ka maranéhna milih pikeun eureun jadi hiji gerakan sarta jadi hiji garéja.
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.
Kabeneran nu kahiji kapanggih ku Miller nya éta “tujuh mangsa,” anu ngajadikeun éta jadi dasar tina kabeneran-kabeneran dasar nu nyusun jalan-jalan baheula Yeremia. Cahaya nubuat anyar nu pangahirna nu dibawa ka Adventisme téh mucunghul dina taun 1856, sarta éta mangrupa runtuyan artikel ngeunaan “tujuh mangsa.” Aya kacida lobana cahaya nu patali jeung panalungtikan anu jero kana fakta-fakta sajarah ieu, tapi lamun urang rék sanggup nganyahokeun naha jawaban dina ayat opat welas tina Daniel dalapan téh “ti 9/11 nepi ka hukum Minggu, mangka tempat suci éta bakal disucikeun,” urang kudu terus maju.
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.”
Padamelan anu dipimiti ku Kristus dina taun 1844 disimpangkeun dina taun 1863, ku kituna “panyucian” tempat suci anu dimimitian dina mangsa éta ditunda salila umat Allah mimiti ngalanglang gurun Laodikea. Ku sabab éta, padamelan anu sakuduna diréngsékeun ku Kristus dina jaman 1844 nepi ka 1863, ku kabutuhan, kudu diulang deui nalika malaikat katilu, nyaéta malaikat anu misahkeun sarta ngameterai, ahirna ngaréngsékeun padamelan anu dilambangkeun ku “panyucian.” Titimangsa-titimangsa nubuat ti 1844 nepi ka 1863 téh nya éta titimangsa-titimangsa anu dina éta Kristus bakal ngaréngsékeun padamelan panyucian tempat suci, sarta titimangsa-titimangsa éta ngawakilan sajarah nalika padamelan éta baris diréngsékeun. Lamun bisa dibuktikeun yén 1844 nepi ka 1863 ngawakilan mangsa ti 9/11 nepi ka hukum Minggu, patalékan ngeunaan “sabaraha lila” téh saluyu jeung garis-garis séjén anu diwakilan ku “sabaraha lila.”
1844 was the arrival of the third angel and 1863 marks the end of the testing period. In 1846 the Whites were married and Ellen’s last name changed from Harmen to White, and the married couple began to keep the seventh-day Sabbath in that year. The Sabbath, marriage and a name change are all symbols of a covenant relationship prophetically. The Lord brought modern Israel through the Red Sea of 1844 and in 1846 brought them to Sinai to give them the law and enter into covenant with them. That law as with Habakkuk’s two tables is written upon two tables, the first table contains 4 laws and the second table contains 6. Two tables represent the covenant relation of both ancient and modern Israel and together the two tables of the covenant that is the Ten Commandments and is marked as 46 symbolically for ancient Israel, typified Habakkuk’s two tables who represent the history of the latter rain. Together with the two wave loaf offerings of Pentecost, they represent the ensign that is the one hundred and forty-four thousand.
1844 nya éta datangna malaikat katilu, sarta 1863 nandaan ahir mangsa pangujian. Dina taun 1846, kulawarga White nikah, sarta ngaran tukang Ellen robah tina Harmen jadi White, jeung pasangan nu geus nikah éta mimiti ngajaga Sabat poé katujuh dina taun éta. Sabat, nikah, jeung robahna ngaran, sadayana sacara profétis mangrupa lambang hiji hubungan perjangjian. Gusti ngaliwatkeun Israél modéren ngaliwatan Laut Beureum taun 1844, sarta dina taun 1846 mawa maranéhna ka Sinai pikeun maparin hukum ka maranéhna sarta ngasupkeun maranéhna kana perjangjian jeung Anjeunna. Hukum éta, saperti dua lohna Habakuk, ditulis dina dua loh; loh kahiji ngamuat 4 hukum, sarta loh kadua ngamuat 6. Dua loh ngalambangkeun hubungan perjangjian boh Israél baheula boh Israél modéren, sarta babarengan éta dua loh perjangjian, nyaéta Sapuluh Parentah, jeung sacara simbolis ditandaan ku 46 pikeun Israél baheula, ngalambangkeun dua lohna Habakuk anu ngawakilan sajarah hujan panungtung. Babarengan jeung dua kurban roti ayun dina Pentakosta, éta sadayana ngawakilan panji, nyaéta saratus opat puluh opat rébu.
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.
Waktu ngaran Sister White robah ti Harmen jadi White. Harmen hartina saurang soldadu karapihan, tapi éta diganti ku White, anu mangrupa kabeneran Kristus. Ngaran Gould hartina emas, sarta Ellen hartina cahaya anu caang tur ngagenclang. Ngaranna ngawakilan pekabaran Laodikea.
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.
Kami mere piwuruk ka hidep supaya meuli ti Kami emas anu geus diuji ku seuneu, supaya hidep jadi beunghar; jeung pakean bodas, supaya hidep dipaparin pakean, sarta supaya éra tina taranjangna hidep ulah katémbong; jeung oleskeun salep panon kana panon hidep, supaya hidep bisa ningali. Wahyu 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.
“Salep panon” téh nyaéta cahaya tina Firman Allah, sarta Ellen téh hiji cahaya anu caang tur ngageuing. Kasalametan pikeun urang Millerite dina taun 1856 kapanggih dina narima pesen ka Laodikea sakumaha ditepikeun ngaliwatan tulisan-tulisanana, sarta sakumaha dilambangkeun dina ngaranna. Sister White netelakeun kalawan écés yén pesen taun 1888 ti Jones jeung Waggoner téh nyaéta pesen Laodikea, sarta yén pesen maranéhna ogé nyaéta pesen malaikat katilu.
“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.
“Gusti dina rahmat-Na anu agung ngintunkeun hiji amanat anu kacida mulya ka umat-Na ngaliwatan Para Kokolot Waggoner jeung Jones. … Ieu teh amanat anu diparentahkeun ku Allah pikeun dibikeun ka dunya. Ieu teh amanat malaikat katilu, anu kudu diproklamasikeun ku sora tarik, sarta dipirig ku curahan Roh-Na dina ukuran anu ageung.” 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.”
Malaikat katilu sumping dina taun 1844, sarta anjeunna ngupayakeun padamelanana pikeun kadua kalina dina taun 1888. Pesen taun 1888 éta nya éta pesen Laodikea, éta pesen malaikat katilu, éta nandaan turunna malaikat dina Wahyu dalapan welas, éta pesen ngeunaan pembenaran ku iman anu diproklamasikeun salila curahan hujan ahir. Malaikat katilu sumping dina taun 1844 lajeng deui dina taun 1888, ngan ukur pikeun ditampik dina dua-duana kajadian, nanging dua-duana kajadian éta ngalambangkeun waktu nalika malaikat katilu sumping dina mangsa hujan ahir. Taun 1844 mangrupakeun lambang 9/11, sarta lamun 1863 ngalambangkeun hukum Minggu, mangka mangsa nubuat “ti 9/11 nepi ka hukum Minggu” sakumaha digambarkeun ku lambang “sabaraha lila” bakal ngawakilan jawaban bebeneran kiwari kana patalékan ayat tilu welas, nyaéta “sabaraha lila.”
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.
Sajarah Millerite ti taun 1842 nepi ka 1850 mangrupa hiji mangsa nubuat anu tumpang-tindih jeung mangsa nubuat tina pangujian malaikat katilu ti 1844 nepi ka 1863. Ti 1842 nepi ka 1863 miboga tanda-tanda jalan nubuat anu ngagambarkeun sajarah ti 9/11 nepi ka hukum Minggu nalika Kristus ngabersihan Bait-Na, mimitina garéja-Na sarta satuluyna para pagawe jam kasabelas. Dina waktu hukum Minggu, Kristus bakal boga hiji umat anu geus disucikeun pikeun dipidangkeun ka dunya minangka hiji panji persembahan, sarta garéja bakal jadi garéja anu jaya. Tempat suci-Na harita bakal geus dibersihan.
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.
Kami parantos nempatkeun lambang “dugi ka iraha” dina tempatna, sanajan tangtu masih aya deui. Urang baris ngamimitian mawa ieu jeung lima artikel saméméhna deui kana sudut pandang kitab Yoel, tapi panyimpangan sampingan ieu katingalina penting pikeun diteundeun heula. Kasaksian tina unggal “dugi ka iraha” anu geus urang titénan sapuk jeung patalékan “dugi ka iraha” anu dijawab ku Palmoni dina ayat opat welas, sabab tempat suci téh kudu disucikeun ti 9/11 nepi ka undang-undang Minggu. Sajarah éta nya éta sajarah hujan panungtungan, sarta sajarah hujan panungtungan téh dipedar dina kitab Yoel.