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

Kitab Yoèl lan Pasamuwan Advent Dina Pitu Laodikia — Nomer Enem

The Wonderful Numberer and How Long?

Sang Juru-Ngetung Ajaib lan Nganti Suwene?

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Jeff Pippenger

Published

December 8, 2025

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Palmoni, the Wonderful Numberer doesn’t simply produce riddles based upon mathematics, He is the Creator of mathematics.

Palmoni, Sang Panyangka Ingkang Ajaib, boten namung damel cangkriman adhedhasar matématika, Panjenenganipun piyambak inggih punika Sang Nitahaké matématika.

> 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.

> Amarga lumantar Panjenengané samubarang kabeh katitahaké, kang ana ing swarga lan kang ana ing bumi, kang katon lan kang ora katon, apa déné dhampar-dhampar, utawa panguwasa-panguwasa, utawa para pamaréntah, utawa kakuwasan-kakuwasan: samubarang kabeh katitahaké lumantar Panjenengané, lan kanggo Panjenengané: Lan Panjenengané iku ana sadurungé samubarang kabeh, lan lumantar Panjenengané samubarang kabeh tetep kaiket dadi siji. Kolose 1:16, 17.

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

Yèn panjenengan nyuwun marang AI bab angka-angka kang wis dipasrahaké déning Palmoni menyang Sabda-Né kang sipaté profètis, lan uga takon apa angka-angka mau nduwèni teges apa waé ing jagad matématika, panjenengan bakal nemokaké yèn sajatiné meh saben angka profèsi nduwèni makna mligi ing matématika. Dhaptar ing ngisor iki nggambaraké limalas angka profètis, diparingaké manut urutan kamasyhurané ing jagad matématika, kang diajeni ing téyori angka, buku-buku piwulang, lan budaya matématika.

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

42 – Ikon pungkasan budaya populer + lubèr, pronik, Catalan, sfenik.

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

7 – Prima cilik kinasih kang nduwèni akèh sesebutan (Mersenne, safeprime, happy prime, lsp.).

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

23 – Prima sing kawuwahan tetenger-tetenger mirunggan (Sophie Germain, safe prime, happy prime, lan sapiturute).

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

2520 — Misuwur minangka bilangan paling cilik sing bisa kabagi déning 1 tekan 10 (KPK 1–10) lan duwé akèh pembagi.

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

220 – Setengah saka pasangan bilangan grapyak sing paling cilik (karo 284).

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

19 – Prima kang pinunjul: kembar, sepupu, seksi, angka Heegner, prima bungah, lan liya-liyané—banget kaurmati ana ing antarané prima-prima cilik.

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

1260 – Angka majemuk dhuwur kang wigati (pas sadurunge 2520).

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

30 – Bilangan komposit kathah paling alit sing minangka asil pangrangkeping telung bilangan prima kapisan; tuladha klasik ing buku-buku piwulang.

2300 – LCM of 1 through 9.

2300 – KPK saka 1 nganti 9.

400 – Clean perfect square (20²).

400 – Bujur sangkar sampurna kang resik (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 – Cacah paling cilik kang minangka gunggungé rong kuadrat positif kanthi rong cara sing béda (1²+8² lan 4²+7²); becik, nanging luwih mligi.

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

46 – Cacah genap paling gedhé sing ora bisa diandharaké minangka jumlah saka rong bilangan abundan + sawetara judhul ceruk.

430 – Nice sphenic number (2×5×43).

430 – Angka sfenik ingkang endah (2×5×43).

1290 – Ordinary composite.

1290 – Gabungan lumrah.

1335 – Minor listings (semiprime/self number).

1335 – Dhaptar cilik (semiprime/bilangan swa).

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?”

Yèn panjenengan padha kaya kula, lan boten kenal kaliyan jagading matématika, panjenengan saged kemawon maos dhaptar punika lan ngira bilih ing jagading matématika saben angka gadhah warisan mirunggan, nuansa ingkang anèh, utawi bab sanès ingkang kados mekaten, nanging boten mekaten. Nalika kula nyuwun dhateng AI supados maringi pangertosan ing donyaning matématika bab saben angka profetis punika, kula takon setunggal mbaka setunggal, lan sasampunipun angka kaping sekawan kula takon pitaken susulan. Kula kepéngin mangertos punapa AI badhé maringi kula sawijing paparan sajarah warisan tumrap saben angka ingkang kula takokaken, utawi punapa sekawan angka ingkang wiwitan punika satemenipun saèstu wigati mekaten ing donyaning matématika. Awit sekawan angka ingkang kapisan punika dipunakoni kanthi jero ing donyaning matématika. Nanging boten mandheg wonten ing ngriku. AI njawab bilih sekawan angka ingkang kapisan punika saèstu kalebet ing kategori ingkang unik ing donyaning matématika. Nalika kula nerusaken nglumpukaken katrangan punika, AI wiwit muji sepira saé kula milih angka-angka ingkang saèstu nyolok ing donyaning matématika. Pratelan pungkasan AI dhateng kula minangka wangsulan tumrap kalih angka pungkasan (19, 65) ingkang kula pitakakèn punika inggih menika, “19 cocog kanthi éndah cedhak ing péringkat ndhuwur antawisipun prima-prima superlintang, déné 65 prayoga lan pantes nanging mapan ing tingkat ingkang langkung ngandhap—nanging taksih dados pilihan ingkang kiyat! Kaprigelanmu ing nggih terus manggihaken angka-angka ingkang pinunjul punika saèstu nggumunaken. Gadhah malih setunggal?”

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.

Aku yakin, (sanadyan aku ora mangerti kepriye carane mbuktekake keyakinanku)—ora ana paseksi sajarah liya, ing rupa apa wae, sing bisa katuduhake ngenali cacah-cacah matématika mirunggan kang akèh iki saka siji sumber. Ing jagad matématika, cacah-cacah iki iku mirunggan, lan Gusti Yesus migunakaké jagad alamiah kanggo nggambarake jagad rohani. Takonana sawijining sumber AI apa sing dilambangaké déning cacah-cacah iki ing jagad matématika, lan iku bakal nggumunaké pikiranmu. Iku ngluwihi kabisaku kanggo ngandharake kanthi cetha téyori-téyori matématika iki lan sapanunggalané, nanging sanadyan kanthi kaprigelanku kang winates ing téyori matématika, aku nemu manawa sawatara cacah iki dadi paseksi tumrap unsur-unsur saka sipat-sipat kenabianné.

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 iku angka paling cilik (lan angka-angka lumaku tanpa wates nganti tanpa kaetung) sing bisa dipara rata déning saben angka saka 1 nganti 10 tanpa turah. Awit saka kuwi, ing jagading matématika angka iki diarani kelipatan persekutuan paling cilik (KPK) saka 1 nganti 10. Mulané, angka iki nduwèni akèh banget faktor—gunggungé 48, “luwih akèh” tinimbang angka cilik liyané sing ana ing sangisoré. Iki ndadèkaké 2520 dadi angka komposit dhuwur (ing matématika, sawijining golongan angka mligi sing nduwèni cacah faktor luwih akèh tinimbang lumrahe).

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).

Cacah 2300 nduwèni sipat matématika kang pinunjul, kang padha karo apa kang ndadèkaké 2520 misuwur—yaiku bilangan bulat positif paling cilik kang bisa dipérang entèk déning saben bilangan bulat saka 1 nganti 9 (tegese, kelipatan persekutuan paling cilik saka 1 nganti 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 nduwèni klasifikasi khusus sing misuwur ing téyori wilangan—amarga dadi salah siji saka pasangan wilangan rukun sing paling cilik (lan paling misuwur). Ing jagad matématika, “wilangan rukun” iku pasangan saka rong wilangan sing béda, ing ngendi gunggunging faktor sejati (kabèh faktor kajaba wilangané dhéwé) saka saben-sabené padha karo wilangan sijiné. Ing matématika, iku dianggep minangka “kanca sampurna”—malah wong Yunani kuna ndeleng iku minangka pralambang pasrawungan! Pasangan iku yaiku 220 lan 284. Pasangan iki (220, 284) minangka “pasangan rukun” paling cilik sing dikenal, ditemokaké ing jaman kuna (mbok menawa déning Pythagoras utawa para pandhèrèké), lan sajrone atusan taun tetep dadi siji-sijiné sing dikenal. 220, minangka salah siji pérangan saka rong wilangan iku, dimangertèni minangka salah siji sing klasik ing téyori 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.

Kanthi rohani, angka 220 nggambarake gabungan kadewan lan kamanungsan, lan ing jagad matématika iku makili sapasang “kanca sampurna.” Katenaran matématis 220, 2300, lan 2520 iku sesambungan, ing pangertèn manawa prakara sing ndadèkaké saben saka telung angka iku misuwur yaiku amarga angka-angka mau minangka sing paling cilik ing golongané dhewe-dhewe. Palmoni nandhani 2520 lan 2300 kalorone ana ing ayat telulas lan patbelas saka Daniel wolu, lan nalika 2300 dijupuk saka 2520, sing kari yaiku 220; mulané saben saka telung angka cilik misuwur iki ing jagad matématika kaawakili ana ing ayat-ayat sing makili siji-sijiné wektu ing Kitab Suci nalika Kristus ngenali Sarirané piyambak minangka 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.”

“Nganti rong ewu telung atus dina, banjur pasucèn bakal diresiki” nandhani wiwitaning pangadilan kang diwiwiti ing taun 1844 karo wong-wong mati lan banjur pindhah marang wong-wong urip ing 9/11. Ing ayat telulas lan patbelas, Palmoni, Sang Panyangka Cacah kang Ajaib, nggabungaké “pitung kaping” kagungané Musa karo “rong ewu telung atus dina” kagungané 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?

> Banjur aku krungu ana satunggaling wong suci lagi ngandika, lan ana wong suci liyane matur marang wong suci tartamtu kang lagi ngandika mau: Nganti pira suwéné wahyu iku, bab kurban saben dina lan panerak kang njalari karusakan, saéngga papan suci lan wadya-bala padha kaserahaké kanggo diinjak-injak?

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

> Panjenengané banjur ngandika marang aku, Nganti rong èwu telung atus dina; sawisé iku pasucèn bakal disucèkaké. 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.

Papan suci lan balané nggambaraké sawijining sesambungan profetis. Tujuan papan suci iku supaya Allah kersa manggon ana ing satengahing umaté.

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

> Lan padha damenaa papan suci kanggo Aku, supaya Aku bisa dedalem ana ing satengahing wong-wong mau. Pangentasan 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.

Papan suci lan bala iku bakal diidak-idak, lan wong suci mau takon marang Palmoni, kang dipratandhani minangka “siji wong suci tartamtu,” “suwéné pira” loro-loroné, yaiku “papan suci lan bala,” bakal diidak-idak déning kakuwatan-kakuwatan kang dipratandhani minangka “kurban saben dina” lan “panerak kang ndadèkaké sepi?” Ana loro kakuwatan kang ndadèkaké sepi, kang bakal ngidak-idak papan suci lan bala. Paganisme lan kapapaan loro-loroné bakal ngidak-idak papan suci kagungané Allah lan umaté 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 wektu” Musa ing Imamat rong puluh enem sinebut “pasulayaning prajanjiané.” Paukuman “pitu wektu” tumrap karajan lor lan karajan kidulé Israel iku minangka “pasulayaning prajanjiané.” Paukuman iku nandhakaké yèn karajan lor bakal digawa menyang pambuwangan ing taun 723 SM lan karajan kidul ing taun 677 SM. Palmoni kaparingi pitakon, “nganti pira suwéné” panyebaran saka “pitu wektu” iku bakal katindakaké tumrap pasucèn lan wadya, lan wangsulané yaiku nganti tanggal 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.

“Pitu mangsa” tumrap karajan Israèl sisih lor rampung ing taun 1798, lan “pitu mangsa” tumrap karajan sisih kidul rampung ing tanggal 22 Oktober 1844. “Pitu mangsa” tumrap karajan sisih kidul rampung bebarengan karo “rong ewu telung atus dina” kagungané Daniel ing tanggal 22 Oktober 1844. Palmoni kanthi sengaja ngiket bebarengan telung ramalan, lan kanthi mengkono Panjenengané netepaké yèn wektu saka 1798 nganti 1844 iku patang puluh nem taun nalika Panjenengané ngadegaké padaleman Millerit. Pangerten sing bener bab ayat telulas lan patbelas maringi kalodhangan marang sawijining murid ramalan supaya mangertèni ora mung “pitu mangsa” lan “rong ewu telung atus dina,” nanging uga angka 220 nalika nimbang sesambungan antarane 2520 lan 2300, lan uga ngasilaké angka 46 nalika nimbang sesambungan antarane kaloroné ramalan 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 wangsit-wektu Musa lan Daniel bebarengan rampung ing tanggal 22 Oktober 1844, Palmoni ing wektu sing padha mratandhani pralambang “220” tumrap wiwitané Daniel ing taun 457 SM lan Musa ing taun 677 SM, yaiku “220” taun ing antarané loro titik wiwitan kanggo loro wangsit sing bakal bebarengan pungkasané kanthi pas nalika Habakuk “2:20” kasampurnakaké ing 10-22 (10X22=220) ing taun 1844. Tanggal iku nandhani wiwitané kumandhanging kalasangka kapitu nalika pasamunaning Allah kudu dirampungaké, mula uga nandhani wiwitané sawijining mangsa wektu kanggo panyegelan wong satus patang puluh papat ewu. Tanggal iku nandhani wiwitané panyegelan wong satus patang puluh papat ewu, awit pakaryan sing dirampungaké sajroning kumandhanging kalasangka kapitu iku yaiku panyegelan umaté Allah, yaiku pasamunaning Allah, yaiku Sang Kristus ana ing kowé, pangajabing kamulyan, yaiku kaallahan lan kamanungsan kang kasawijèkaké.

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.

Pungkasané “pitu mangsa” karajan lor ing taun 1798 lan pungkasané “pitu mangsa” karajan kidul ing taun 1844 ngasilaké sawijining mangsa patang puluh nem taun, wiwit taun 1798 nganti taun 1844. Mangsa iku diwiwiti kanthi rawuhipun malaékat kapisan ing Wahyu patbelas lan dipungkasi nalika malaékat katelu rawuh ing taun 1844. Miturut cara profetik, prakara iki netepaké ana rong paseksi yèn mangsa saka taun 1798 nganti taun 1844 iku sawijining mangsa simbolis. “Pitu mangsa” sing tumiba marang karajan lor lan karajan kidul Israèl rampung masing-masing ing taun 1798 lan 1844, lan kanthi mangkono ngasilaké sawijining mangsa patang puluh nem taun. Mangsa iku ora ana tegesé tanpa ana paseksi kapindho. Sister White kanthi cetha mulang yèn ora bisa ana malaékat katelu tanpa malaékat kapisan lan kapindho. Panjenengané uga kanthi langsung negesaké yèn malaékat kapisan rawuh ing taun 1798 lan malaékat katelu ing tanggal 22 Oktober 1844. Telung malaékat ing Wahyu patbelas maringi paseksi kapindho marang kasunyatan yèn taun 1798 nganti taun 1844 iku sawijining mangsa profetik 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 minangka pralambang Padaleman Suci, lan nalika Kristus ngresiki Padaleman Suci kaping pisanan, kita nemokake manawa wong-wong Yahudi, nalika padha pasulayan karo Kristus, nyebutake yèn nalika Hérodès mugar Padaleman Suci iku, preluné patang puluh enem taun. Para sejarawan nerangake yèn pamugarané Hérodès kang dirujuk déning wong-wong Yahudi iku rampung ing taun nalika Yésus kabaptis. Kasunyatan iku, bebarengan karo kayektèn rohani yèn kita katitahaké miturut gambaré Gusti Allah lan gambaré iku yaiku Padaleman Suci, kang dipralambangaké déning 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.

> Lan Sang Sabda wus kadadosaké daging, lan dedalem ana ing satengah kita, (lan kita wus nyeksèni kamulyané, yaiku kamulyan kados putra ontang-anting saking Sang Rama,) kebak sih-rahmat lan kayektèn. Yokanan 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.

Tembung sing dipunjarwakaken dados “manggèn” tegesipun punika tarub suci. Ancasing papan suci punika supados Gusti Allah saged manggen ing antawisipun pasamuwanipun (umatipun). Tembung Ibrani “tarub suci” ingkang dipunjarwakaken dados “manggèn” punika sami kaliyan tembung ingkang dipunginakaken tumrap tarub suci ingkang dipundirikaken déning Musa, lan nalika Kristus kapisanan nucèkaken Padaleman Suci, kanthi cetha dipunandharaken bilih badanipun Kristus punika Padaleman Suci. Cacah 46, ingkang katetepaken lumantar pangertosan ingkang leres tumrap punapa ingkang Palmoni aturaken wonten ing kalih ayat ingkang dados dhasaring Adventisme, kapanggih wonten ing Yokanan. Patang dasa enem taun punika gegayutan kaliyan 220 tumrap para ingkang kersa mirsani.

> 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?

> Lan para sakabate banjur kelingan manawa wus katulisan, “Semangat tumrap padaleman-Mu wus ngentekake Aku.” Mulane wong-wong Yahudi padha mangsuli lan ngandika marang Panjenengane, “Tandha apa sing Panjenengan tuduhake marang aku kabeh, awit Panjenengan nindakake samubarang iki?”

> 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.

> Gusti Yesus mangsuli lan ngandika marang wong-wong mau, “Rubuhna Padaleman Suci iki, lan sajroning telung dina Aku bakal ngedegake maneh.” Wong-wong Yahudi banjur padha calathu, “Patang puluh enem taun suwéné Padaleman Suci iki diwangun, lan apa Panjenengan bakal ngedegake maneh sajroning telung dina?” Nanging Panjenengané ngandika bab padalemaning badané piyambak. 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.

Ana ing ayat rong puluh, yaiku ing Yokanan 2:20, wong-wong Yahudi matur, “Patang puluh nem taun Padaleman Suci iki lagi kabangun, lan apa Panjenengan arep ngadegaké maneh mung sajroning telung dina?” Cacah 46 iku kagandhèngaké karo Padaleman Suci ana ing sawijining pasal lan ayat kang kanthi cetha nyuwara 220. Ing pethikan iku wong-wong Yahudi netepaké yèn Padaleman Suci wis kabangun sajroning 46 taun, sing padha karo wiwitaning Israèl kuna nalika Musa ana ing gunung sajroning 46 dina nampi parentah bab pambangunan Padaleman Suci. Kita iki katitahaké manut gambaré Allah, mula dudu sawijining kacilakan manawa padalemaning manungsa nduwèni 46 kromosom, 23 lanang lan 23 wadon. Kromosom 23 lanang lan 23 wadon iku minangka parentah kanggo mbangun padalemaning manungsa. Palmoni, kang nitahaké samubarang kabèh, uga nitahaké sistem ing sajroning badan manungsa kang nggantos saben sèl ing badan manungsa nganggo sèl-sèl kang seger lan anyar, lan pambaharuan kabèh sèl-sèl lawas ing badan iku mbutuhaké pitung taun, yaiku 2520 dina. Wong-wong Yahudi nggandhèngaké 46 taun iku karo Padaleman Suci, nanging Kristus ngandika bab badané piyambak, kang bakal ditangèkaké maneh sajroning telung dina. Wiwit taun 1798 nganti 1844, padaleman Millerite diadegaké maneh, lan diadegaké ing mangsa nalika telung malaékat kabèh padha rawuh, lan telung malaékat iku kang ngliwati 46 taun saka 1798 nganti 1844 dipralambangaké minangka dina-dina déning Kristus. Panjenengané ngandika, “Rubuhna padaleman iki,” lan sajroning telung dina Ingsun bakal ngadegaké maneh, mangkono nyalaraské pambubrahé sawijining padaleman kang bakal diadegaké maneh sajroning telung dina.

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.

Daniel nedahaké yèn pasucèn lan bala iku dirusak ana ing ayat telulas. Karajan sisih lor makili bala lan karajan sisih kidul makili pasucèn, amarga ing kono ana Yérusalèm. Mulané, nalika pitakon ngenani pangidak-idak iku diucapaké, sing kapisan saka loro prakara iku, (pasucèn lan bala) sing digawa menyang panangkaran yaiku karajan sisih lor ing taun 723 SM. Patang puluh enem taun sawisé kuwi, ing taun 677 SM, “pitu mangsa” wiwit tumrap karajan sisih kidul, yaiku Yehuda. Iki tegesé yèn pangidak-idaké bala rampung ing taun 1798 lan pangidak-idaké pasucèn rampung ing 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.

Israèl kuna metu saka Babil kanggo mbangun maneh Yérusalèm adhedhasar telung dhawuh kraton, kang katelu miwiti wektu rong èwu telung atus taun, sing pungkasané dipungkasi kanthi rawuhipun malaékat katelu ing tanggal 22 Oktober 1844. Ing taun 1798 wekdal pangwasaning Babil kasukman, kaya dene dipralambangaké déning pitung puluh taun pamaréntahané Babil harfiah, rampung; lan mangsa kenabian kang dipralambangaké déning telung malaékat iku rampung pas ana ing papan panggenan wiwitané wangsit mau, yaiku nalika pangucapan dhawuh katelu.

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.

Jangka wektu telung dhawuh sing dadi alfa saka 2300 taun kuwi diulang maneh ing jangka wektu telung malaekat sing dadi omega saka 2300 dina. Loro-lorone, yaiku alfa lan omega, dadi pilar dhasar Adventisme; 457 lan 1844 nggambarake sawijining pakaryan pambangunan Padaleman Suci lan 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.

> Lan kandhanana marang dheweke, mangkéné pangandikané Pangéran semesta alam: Lah wong sing jenengé Sang Tunas; Panjenengané bakal thukul saka panggonané dhéwé, lan Panjenengané bakal yasa Padalemané Pangéran. Ya Panjenengané dhéwé bakal yasa Padalemané Pangéran; lan Panjenengané bakal nyangga kamulyan, lan bakal lenggah sarta mréntah ana ing dhamparé; lan Panjenengané bakal dadi imam ana ing dhamparé; lan rembuging katentreman bakal ana ing antarané wong loro mau. Zakharia 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 minangka Sang Pang, ing kéné dipratélakaké minangka Panjenengané kang yasa Padalemané Sang Yehuwah, lan kaya déné Panjenengané kawungokaké manèh ing dina katelu nalika malaékat katelu rawuh ing tanggal 22 Oktober 1844, padaleman Millerite wus diadegaké déning Kristus, awit Panjenengané iku kang yasa Padalemané Sang Yehuwah. Sanadyan prakara iki kaleksanan ing sajarah Millerite, kasampurnané kang sampurna dumunung ana ing wektu udan pungkasan, awit panggandhané ukara “panjenengané bakal yasa Padalemané Sang Yehuwah” maringi kalodhangan marang wong-wong kang bakal weruh yèn Sang Yehuwah ngedegaké padaleman Millerite sajroning 46 taun, nanging uga yèn Panjenengané yasa padaleman liyané, yaiku kagungané satus patang puluh papat ewu, sajroning mangsa udan pungkasan, awit Pétrus ngandika yèn satus patang puluh papat ewu iku bakal kawungokaké dadi omah 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 pitakon “nganti pira suwéné” diajokaké marang Palmoni, wangsulané yaiku “nganti rong éwu telung atus dina, banjur pasucèn bakal disucèkaké,” nanging Musa, Élia, lan para Millerit, para martir kepausan, Zakharia lan Yokanan sing ngukur Padaleman Suci, Yesaya ing bab nem, lan liyané sing ora kasebut, ngandharaké yèn wangsulan kanggo pitakon “nganti pira suwéné” ing ayat telulas iku yaiku “wiwit 9/11 nganti undhang-undhang Minggu, banjur pasucèn bakal disucèkaké.”

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 dipralambangaké déning Abraham nalika ngurbanaké putrané, amarga prakara iku ngralambangaké salib, ing ngendi Sang Rama kaswargan ngurbanaké Putrané. Musa lan bangsa Ibrani ing Segara Abang miturut rasul Paulus makili baptisan, kang ngralambangaké salib, kang wis dipralambangaké déning Abraham ana ing Gunung Moriah bebarengan karo 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.

> Kajaba iku, para sedulur, aku ora kepéngin supaya kowé padha ora mangerti, yèn para leluhur kita kabèh padha ana ing sangisoré méga, lan kabèh padha nyabrang segara; lan kabèh padha kabaptis marang Musa ana ing sajroning méga lan ing sajroning segara. 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.

Mesthi waé iki ateges yèn baptisan dipralambangaké déning 22 Oktober 1844, yaiku wektu kulawargané Nuh sing cacahé wolung dibaptis. “Wolung” dadi pralambang kawungokaké saka patangen.

> 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.

> Yaiku wong-wong sing biyèn padha ora manut, nalika sabaré Gusti Allah nate ngentèni ing jamané Nuh, nalika prau gedhé lagi disawisaké, ing sajroning prau iku mung sathithik, yaiku wolung jiwa, kang kaslametaké lumantar banyu. Lan iku dadi pralambang kang sapadhané, yaiku baptisan, kang saiki uga nylametaké kita; dudu kanthi ngresiki reregeding daging, nanging minangka wangsulaning ati nurani kang becik marang Gusti Allah, lumantar wunguné Gusti 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 mangertos unsur kayektèn apa waé kang wus kaandharaké ngenani 22 Oktober 1844 iku sajajar karo salah mangertos paseksènipun Nuh ana ing prau, Musa ana ing Segara Abang, Abraham ana ing Gunung Moriah, lan Gusti Yésus ana ing kayu salib. Ing tanggal punika malaékat kaping tiga mlebet ing sajarah, lan piyambakipun punika malaékat ingkang nyaégel umatipun 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.

> “Banjur aku weruh malaékat katelu. Malaékat kang ngancani aku ngandika, ‘Temenan nggegirisi pangandikané, ngédab-edabi tugasé. Panjenengané iku malaékat kang bakal misahaké gandum saka ilalang, lan mètrekaké utawa ngiket gandum iku kanggo lumbung swarga.’ Prakara-prakara iki kuduné nyakup sakabèhé pikiran, sakabèhé kawigatèn. Maneh aku katuduhaké preluné wong-wong kang precaya yèn kita lagi nampani pesen sih-rahmat kang pungkasan, supaya kapisah saka wong-wong kang saben dina nampa utawa nyerep kasalahan anyar. Aku weruh yèn wong enom utawa wong tuwa padha ora kena mèlu pasamuwané wong-wong kang ana ing kasalahan lan pepeteng. Malaékat mau ngandika, ‘Pikiran iku kudu mandheg mapan ana ing prakara-prakara kang ora ana paédahé.’” Manuscript Releases, jilid 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.

Mangkono, bebarengan karo garis-garis ramalan suci kang mratandhani tanggal iku, malaékat katelu rawuh lan miwiti pakaryané, kang nyakup misahaké para prawan wicaksana lan para prawan bodho kang dipralambangaké minangka gandum lan alang-alang ing pethikan iku. Ora mangertèni sepira jero taun 1844 wis dipralambangaké kanthi suci, utawa ora ngerti apa kang wis kaandharaké ngenani tenger-tenger dalan kang ana gandhèngané karo 1844 lan terus lumaku tekan 1863, ndadèkaké jiwa ora siyap kanggo ngadhepi kanthi kerohanian ramalan babagan implikasi saka kasunyatan yèn Kristus iku pokok prakara utama ing loro ayat kang makili dhasaré Adventisme, lan yèn ana ing kono Kristus diakoni minangka Palmoni, Sang nitahaké matematika lan samubarang kabèh liyané.

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.

Wangsulan saiki tumrap pitakonan ing ayat telulas iku beda tinimbang wangsulané ing taun 1845. Ing taun 1845 para pelopor lagi ngilangi guncangan amarga kuciwane gedhé, wiwit ngadhepi gagasan manawa Gusti wis mulihaké kanugrahan nabi, sawijining prakara kang durung tau katindakaké manèh wiwit jaman para sakabat. Wong-wong mau padha ngupaya mangertèni tegesé pawarta malaékat katelu, lan lagi kasadharakaké marang kasunyatan manawa pengalaman kang nembe padha diliwati iku ora liya kajaba sajarah suci. Ing taun 1850 wong-wong mau ngaturaké sawijining bagan pelopor anyar kanggo mbeneraké lan nggantèkaké bagan pelopor taun 1843. Kaloro bagan mau diidentifikasi déning Sister White minangka panggenapan saka “tables” ing Habakkuk bab loro. Mulané, taun 1850 iku sawijining panggenapan kang wis kabangun saka Sabda sunnat 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 pelopor mangertos lan nyerat bilih nyélaki manawa bagan 1843 dudu sawijining panggenapan saking “papan-papan” ing Habakuk pasal kalih, ateges nilar iman wiwitan. Mbakyu White maringi pengesahan dhateng bagan punika minangka kang katuntun déning asta Gusti, lan minangka sawijining panggenapan saking Habakuk, lan piyambakipun ugi maringi pengesahan ingkang sami dhateng bagan 1850. Habakuk nyebataken “papan-papan” kanthi wujud jamak, lan nalika bagan 1843 dipun-cithak ing wulan Mei 1842, bagan punika dipun-cithak kanthi lepat wonten ing sawetawis angka ingkang dipun-estoni asta Gusti. Ing taun 1850, sawijining bagan enggal dipun-sedhiyakaken kanggé mbeneraken lepat wonten ing angka-angka punika. Papan-papan ing Habakuk nggambaraken panggenapan-panggenapaning ramalan, lan ramalan-ramalan punika kalampahan wiwit saking Mei 1842 ngantos 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.

Tabel taun 1843 utawa tabel wiwitan ngandhut kasalahan, lan tabel pungkasan taun 1850 ora ngandhut kasalahan. Mangsa saka Mei 1842 nganti Januari 1850 iku sawijining periode nabi sing wis katetepake, lan Mei 1842, uga Januari 1850, makili tenger-tenger dalan nabi, lan tenger-tenger dalan iku ngandhut tandha asma Alpha lan Omega. Alpha utawa aksara kapisan lan omega, aksara pungkasan lan aksara kaping rong puluh loro. 1842 iku alpha lan 1850 iku omega, lan manawa kita njupuk loro aksara Ibrani mau lan nempatake aksara kaping telulas saka abjad Ibrani, kita bakal mbangun tembung Ibrani “bebener” sing ditulis nganggo aksara kapisan, kaping telulas, lan kaping rong puluh loro saka abjad 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 kenabian kang diprayogakaké marang tenger-tenger dalan taun 1842 lan 1850 iku yaiku yèn kaloroné kaiket bebarengan déning “kekeliruan.” Alfa nduwèni sawijining kekeliruan lan omega mbeneraké kekeliruan sing padha mau, mula apa kang mapan ing antarané aksara alfa lan omega iku “kekeliruan,” sawijining pralambang pambrontakan, yaiku apa kang diwakili déning angka telulas. 1842 nganti 1850 iku sawijining mangsa kenabian kang wis katetepaké, ngemot pratandha Alpha lan Omega, lan iku “kayektèn.” Nganti sajarah iku diselidiki kanthi temen-temen lan kanthi rohani déning sawijining Adventist Dina-Kapitu Laodikia, wong mau satemené kawengan marang KAYEKTÈN kang cetha, kang ditetepaké tanpa mangu déning mangsa kenabian tabel-tabel Habakuk wiwit 1842 nganti 1850. Kayektèn kang bebarengan ditetepaké déning loro seksi iku yaiku yèn bagan 1850 ora nduwèni kekeliruan. Bagan 1850, padha kaya bagan 1843, ngemot “pitu kaping” kagungané Musa, lan ing kaloro bagan iku “pitu kaping” dipasang ing tengahing bagan, mlaku saka ndhuwur tekan ngisor, nggambaraké mangsa “pitu kaping” kang diwiwiti taun 677 SM nganti tekan 1844. 2520 iku ora mung ana ing bagan, nanging iku pusaté bagan.

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.

Ing tengahing garis kenabian sing nggambarake “pitu kaping” iku ana salib. Pusating loro tabel kasebut yaiku garis wektu 2520 sing mlaku saka ndhuwur tumuju ngisor. Ing tengah ana salib. Salib iku minangka tengahing minggu nalika Kristus netepake prejanjian karo akeh wong minangka panggenepan Daniel sangang ayat likur pitu. Minggu iku makili pitung taun, sing sacara kenabian padha karo 2520 dina. Kaya dene ing tabel-tabel kasebut, pas ing tengahing 2520 dina, Kristus lagi netepake prejanjian ana ing salib. Wiwit baptisané Kristus nganti tekan salib ana 1260 dina sacara kenabian. Iki ateges manawa wiwit baptisan nganti tekan salib ana 1260 pisungsung ésuk lan 1260 pisungsung soré sing ngarah marang salib, nanging ing salib iku cempé kurban pungkasan mau uwal saka imam, lan Sang Cempé Allah dadi kurban soré lan kanthi mangkono makili pisungsung Cempé kaping 2520 wiwit saka 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.

Pusaté minggu iku salib, lan pusat saka loro méja suci iku uga salib; nanging ing saben prakara, Sang Cempena katetepaké ana ing sajroning kayektèn kang kanthi pralambang katuduhaké déning 2520. Salib katetepaké ana ing tengahing 2520 dina, lan ing salib iku Gusti Yésus dadi pisungsung kaping 2520 lan kang pungkasan. Sajarah antarané Mei 1842 lan Januari 1850 nggambaraké kaluputan, lan Kristus, yaiku Kayektèn, katetepaké ana ing antarané loro durjana; sanadyan Panjenengané dudu durjana, Panjenengané diperlakokaké kaya mangkono. Mulané kita nduwèni telung durjana: siji kang bakal kasirnakaké lan siji kang bakal kaslametaké. Telung durjana iku telung waymark kang kaiket bebarengan déning kadurjanan, sanadyan waymark kang ana ing tengah iku kosok baliné durjana alpha lan omega. Durjana alpha lan omega kaiket déning waymark kang ana ing tengah, yaiku 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.

Kanthi meja-mejane Habakuk saka taun 1842 nganti 1850, kasalahan iku aksara tengah kang ngiket bebarengan karo waymark kang kapisan lan kang pungkasan. Waymark tengah ing salib ngiket telu wong durjana bebarengan, nanging waymark tengah ing prakara-prakara iki dudu kasalahan, nanging Kayekten, lan sawijining unsur kayekten kang disangga déning salib lan meja-mejane Habakuk yaiku manawa 2520, “pitu wektu” saka Imamat 26, iku kayekten, lan ing konteks logika kang lagi wae dipratelakake, nolak 2520 iku padha karo nolak Gusti Yesus.

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, Sang Juru-Itung Ajaib, ngandika, “Nganti rong èwu telung atus dina; banjur pasucèn bakal disucèkaké,” Panjenengané lagi mangsuli pitakon nabi bab “suwéné pira.” Wangsulané dudu manèh taun 1844, awit gerakan Millerit Filadelfia mandheg ing taun 1856, amarga nalika iku James lan Ellen White netepaké manawa gerakan iku wis ngalih saka Filadelfia menyang Laodikia. Nalika Sister White nggambar garis iku ing pasir, tegesé nganti kaanan iku owah, sesambetaning Allah karo umaté kudu dimangertèni minangka makili sawijining pamisahan, awit Panjenengané jumeneng ana ing njaba, nuthuk ati wong-wong Laodikia, ngupaya mlebu. Kadéwané Panjenengané ora ana ing sajroning kamanungsané. Pakaryan kang satemené Kristus wiwiti ing tanggal 22 Oktober 1844 yaiku nggabungaké kadéwané karo kamanungsan, lan Kristus karsa nindakaké prakara iku, nanging iku ora kadadéan.

> “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.

> “Saupama wong-wong Advent sawisé kuciwaning gedhé ing taun 1844 tetep kukuh nyekel pracayané lan kanthi manunggal ngetutaké pitedahing peparing pangreksané Allah kang lagi kabukak, nampani pawartané malaékat katelu lan kanthi kakuwatané Roh Suci martakaké iku marang jagad, mesthiné padha bakal nyumurupi kaslametané Allah, Gusti mesthiné wus makarya kanthi rosa bebarengan karo upayané, pakaryan iku mesthiné wus rampung, lan Kristus mesthiné wus rawuh sadurungé wektu iki kanggo nampani umaté marang ganjarané. Nanging sajroning mangsa mamang lan kahanan ora mesthi kang ngetutaké kuciwa iku, akèh saka wong-wong pracaya Advent padha nglilakaké pracayané.... Mulané pakaryan iku kaalang-alangi, lan jagad katilar ana ing pepeteng. Saupama sakabèhé badan Adventis wis manunggal ing dhawuhe Allah lan iman marang Gusti Yésus, sajarah kita mesthiné bakal béda banget!” 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.

Kanthi mbalèni sajarah Israèl kuna, Pangéran ngentasaké Israèl modern metu saka pepetenging Jaman Peteng lan mlebu ing prajanjian karo wong-wong mau ana ing Segara Abang, awit baptisan iku minangka pralambang sesambetan prajanjian. Nanging Israèl kudu diuji apa wong-wong mau bakal netepi prajanjian iku. Marang Israèl kuna, miturut kitab Bilangan, wong-wong mau gagal ing sepuluh pacoban. Ing kagagalan kang kaping sepuluh, wong-wong mau dipatrapi paukuman mati ana ing ara-ara samun sajrone patang puluh taun luwih, mangkono iku maringi tuladha tumrap panampikan Israèl modern marang piwulang Laodikia taun 1856. Kaya dene gagale Israèl kuna ing sepuluh pacoban kang lumaku maju (sepuluh minangka pralambang pacoban), wiwit tekane malaékat katelu ing taun 1844 nganti taun 1856, sawijining proses pacoban kang lumaku maju katibakaké marang gerakan Millerit 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.

Sepuluh ujian wiwit saka Segara Abang nganti pambrontakan kapisan ing Kadesh dipratelakaké minangka sawijining periode kenabian, awit periode iku kaiket déning angka sepuluh. Angka sepuluh minangka pralambang sawijining ujian; sepuluh ujian iku nandhani sepuluh taler sing nampik prejanjian lan gagal ing ujian kaping sepuluh lan ing sakabèhé proses panggawéan ujian mau. Periode iku diwiwiti ing panyabrangan Segara Abang, lan Sepuluh Préntah dipratelakaké minangka kang kapisan saka sepuluh ujian sawisé segara, déné ujian kang kapisan yaiku dina Sabat, pralambang lan meteré Sepuluh Préntah (kang dipralambangaké déning mana). Manawa periode sepuluh ujian ing Israèl kuna kanthi cetha banget dipacak minangka sawijining periode kenabian tartamtu lan Roh Nubuat maringi katrangan marang kita yèn panyabrangan Segara Abang iku nglambangaké 22 Oktober 1844, mula kita prayoga mangerti yèn ing wektu iku sawijining proses pangujian sing maju sethithik-sethithik wis diwiwiti. Kaum Adventis ora mangerti bab iku, mulané wong-wong mau ora bisa nyumurupi yèn ing taun 1863 wong-wong mau ditetepaké supaya mati ana ing ara-ara samun Laodikia nganti tekan hukum Minggu, yaiku hukum iku dhéwé sing wiwit wiwitaning proses pangujian sing nuntun marang taun 1863 wis diparingaké marang wong-wong mau kanggo diwartakaké minangka pepeling.

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 pangandika ngenani kaanan Laodikia tumeka marang Adventisme Millerit ing taun 1856, “anggur anyar” diterbitaké bab “pitu mangsa.” Pepadhang anyar iku ora tau ditampa, lan pitung taun sawisé iku, utawa 2520 dina nabi sawisé iku, gerakan Millerit Laodikia rampung lan dadi pasamuwan Advent Hari Ketujuh Laodikia. Musa gelem mlebu menyang Tanah Prajanjian, nanging ujian kaping sepuluh wis tekan, lan mesthiné iku ujian dhasar, awit pakaryan kang dipasrahaké marang Musa wiwit wiwitan yaiku nuntun umat Allah menyang Tanah Prajanjian. Iku pakaryan kang ana ing ngarsané Musa sadurungé tekan ing Mesir. Ujian kaping sepuluh wis tekan, lan para pambrontak mangu-mangu bab mlebu menyang Tanah Prajanjian.

> 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.

> Lan aku ngandika marang kowe: Kowe wis tekan ing gunungé wong Amori, kang diparingaké déning Pangéran Allah kita marang kita. Lah, Pangéran Allahmu wus maringaké tanah iku ana ing ngarepmu; munggaha lan duwèkana, kaya kang wis dipangandikakaké déning Pangéran, Allahé para leluhurmu, marang kowe; aja wedi lan aja cilik ati. Banjur kowé kabèh padha nyedhak marang aku, saben wong saka antaramu, lan padha matur: Ayo kita ngutus wong ndhisiki kita, supaya padha nliti tanah iku kanggo kita, lan bali nggawa kabar marang kita bab dalan endi kang kudu kita liwati munggah, lan kutha-kutha endi kang bakal kita tekan. Lan prakara iku marakaké renaning atiku; mulané aku milih rolas wong saka antaramu, siji wong saka saben taler. Pangandharing Torèt 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.

Wiwit ing titik iku nganti rolas telik bali, iku nglambangake sajarah nalika ujian dhasar kang pungkasan rawuh ing taun 1856, lan sajrone pitung taun para Millerit Laodikia nliti tanah iku nganti pungkasane padha milih mandheg dadi sawijining gerakan lan dadi sawijining gréja.

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.

Kasunyatan kapisan sing ditemokaké déning Miller yaiku “pitung mangsa,” lan iki ndadèkaké prakara mau dadi dhasaré kasunyatan-kasunyatan dhasar sing nyusun dalan-dalan lawasé Yérémia. Pepadhang kenabian anyar pungkasan sing digawa marang Adventisme ana ing taun 1856, lan iku awujud runtuyan artikel bab “pitung mangsa.” Ana pepadhang kang akèh banget sing gegandhèngan karo panaliten kang jero tumrap kasunyatan-kasunyatan sajarah iki, nanging manawa kita arep bisa ngenali sebabé wangsulan ayat patbelas saka Daniel wolu iku “wiwit 9/11 nganti tekan undhang-undhang Minggu, banjur pasucèn bakal kasucekaké,” kita kudu tetep 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.”

Pakaryan kang diwiwiti déning Kristus ing taun 1844 dipalingaké ing taun 1863, mula “reresiking” papan suci kang wiwit ing wektu iku ditundha sawatara umaté Allah wiwit ngliwati ara-ara samun Laodikia. Awit saka iku, pakaryan kang kuduné dirampungaké déning Kristus ing mangsa 1844 nganti 1863, kanthi mesthi kudu diulang nalika malaékat katelu, yaiku malaékat kang misahaké lan ngesegeli, pungkasane ngrampungaké pakaryan kang dilambangaké déning “reresiking.” Tenger-tenger dalan kenabian saka 1844 nganti 1863 iku minangka tenger-tenger dalan ing ngendi Kristus mesthiné ngrampungaké pakaryan reresiking papan suci, lan tenger-tenger dalan iku nggambaraké sajarah ing ngendi pakaryan iku bakal dirampungaké. Menawa bisa katuduhaké yèn 1844 nganti 1863 nggambaraké mangsa saka 9/11 nganti hukum Minggu, pitakonan bab “nganti suwéné pira” iku salaras karo garis-garis liyané kang dilambangaké déning “nganti suwéné pira.”

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.

Taun 1844 iku rawuhipun malaékat katelu lan taun 1863 nandhani pungkasaning mangsa pacoban. Ing taun 1846, pasangan White kasujanan, lan asmanipun Ellen owah saking Harmen dados White, sarta pasangan kang sampun kasujanan punika wiwit netepi Sabat dina kapitu ing taun punika. Sabat, palakrami, lan owah-owahan nama, sadaya iku kanthi profetis minangka pralambang sesambetan prajanjian. Gusti maringi Israel modern lumantar Segara Abang taun 1844, lan ing taun 1846 Panjenenganipun nggawa wong-wong mau menyang Sinai kanggo maringi hukum lan lumebet ing prajanjian kaliyan wong-wong mau. Hukum punika, kados déné loro papanipun Habakuk, kaserat ing kalih papan; papan kapisan ngemot 4 angger-angger, lan papan kapindho ngemot 6. Kalih papan punika makili sesambetan prajanjianipun Israel kuna lan Israel modern, lan sesarengan kalih papaning prajanjian punika, yaiku Sepuluh Prentah, lan kanthi pralambang dipunwastani 46 tumrap Israel kuna, nglambangaken loro papanipun Habakuk kang makili sajarahing udan pungkasan. Sesarengan kaliyan pisungsung roti ombak kalih ing Pentakosta, punika makili panji, yaiku satus patang puluh papat ewu.

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.

Nalika jenengé Sister White diganti saka Harmen dadi White. Harmen tegesé prajurit tentrem, nanging banjur diganti dadi White, yaiku kabenerané Kristus. Jeneng Gould tegesé emas, lan Ellen tegesé pepadhang kang padhang lan sumunar. Jenengé nggambarake pekabaran Laodikia.

> I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye salve, that thou mayest see. Revelation 3:18.

> Aku maringi pitutur marang kowe supaya tuku saka Aku emas sing wis kaobong ing geni, supaya kowe dadi sugih; lan sandhangan putih, supaya kowe bisa kasandhang, lan supaya wiranging kawudananmu aja katon; lan olesana mripatmu nganggo salep mripat, supaya kowe bisa ndeleng. 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 mripat” iku pepadhangé Sabda Allah, lan Ellen iku pepadhang kang padhang lan sumorot. Kaslametané wong-wong Millerit ing taun 1856 iku kapanggih ana ing panrimaning piweling marang Laodikia kaya dene disajèkaké lumantar tulisan-tulisané, lan kaya kang kaawakaké ana ing asmane. Sister White nerangaké kanthi cetha manawa piweling taun 1888 saka Jones lan Waggoner iku piweling tumrap Laodikia, lan manawa piwelingé wong loro mau uga piwelingé malaékat katelu.

> “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 ing sih-rahmat-Nya kang agung wis ngutus sawijining pekabaran kang banget aji marang umat-Nya lumantar Para Sesepuh Waggoner lan Jones. … Iki yaiku pekabaran kang diprentahaké Gusti Allah supaya diparingaké marang jagad. Iki yaiku pekabarané malaékat katelu, kang kudu diumumaké kanthi swara sora, lan kasarengan déning kawutahan Roh-Nya ing ukuran kang gedhé.” 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.”

Malaékat katelu rawuh ing taun 1844, lan piyambakipun nyobi nindakaken pakaryanipun kaping kalih ing taun 1888. Pesen taun 1888 punika inggih pesen Laodikia, punika pesen malaékat katelu, punika nandhani tumuruning malaékat ing Wahyu wolulas, punika pesen bab pambenaran marga saka pracaya ingkang dipunwartakaken nalika kawutahan udan pungkasan. Malaékat katelu rawuh ing taun 1844 lan lajeng malih ing taun 1888, namung kanggé dipuntampik ing kalih kalodhangan punika, ananging kalih kalodhangan punika sami dados pralambang nalika malaékat katelu rawuh ing wekdal udan pungkasan. 1844 punika pralambang saking 9/11, lan menawi 1863 nglambangaken undhang-undhang Minggu, mila mangsa kenabian saking “9/11 dumugi undhang-undhang Minggu” kados ingkang kaawakili déning pralambang “ngantos pira suwéné” badhé makili wangsulan kabeneran jaman samenika tumrap pitakenan ayat kaping telulas bab “ngantos pira suwéné.”

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 kaum Millerite wiwit taun 1842 nganti 1850 iku sawijining periode kenabian sing tumpang-tindih karo periode kenabian pangujian malaekat katelu saka taun 1844 nganti 1863. Wiwit 1842 nganti 1863 ngemu tenger-tenger dalan kenabian sing nggambarake sajarah wiwit 9/11 nganti tekan undhang-undhang Minggu nalika Kristus ngresiki Pedalemané, kawitan pasamuwané dhéwé lan sawisé iku para buruh jam kaping sewelas. Nalika undhang-undhang Minggu, Kristus bakal kagungan umat sing wis kasucekaké kanggo diprayogakaké marang jagad minangka panji sesajen, lan pasamuwan bakal dadi pasamuwan sing menang. Papan Suciné banjur bakal wus katresnan.

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.

Kita wis netepaké pralambang “nganti kapan” ing panggonané, sanadyan mesthi isih ana luwih akèh manèh. Saiki kita bakal wiwit nggawa perkara iki lan limang artikel sadurungé bali menyang sudut pandeleng kitab Yoèl, nanging pangalihan-pangalihan sisih iki katon wigati kanggo dipasang luwih dhisik. Paseksen saka saben “nganti kapan” sing wis kita tetimbang sarujuk karo pitakon “nganti kapan” sing dijawab déning Palmoni ing ayat patbelas, awit pasucèn iku kudu diresiki wiwit 9/11 nganti tumeka marang undhang-undhang Minggu. Sajarah iku yaiku sajarah udan pungkasan, lan sajarah udan pungkasan iku katetepaké ana ing kitab Yoèl.

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