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Topic: The Angel PALMONI
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clark
Advanced Member
Member # 10632
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posted
We sometimes focus to much on things that matter less than the focus we put on it and faulty teaching can be a result such as angel worship.
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God's word is truth
Posts: 303 | From: TN | Registered: Mar 2013
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WildB
Moderator
Member # 2917
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posted
Colossians 2:18 Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,19 And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.
![[cool_shades]](graemlins/cool_shades.gif)
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That is all.....
Posts: 8775 | From: USA, MICHIGAN | Registered: Mar 2004
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epouraniois
unregistered
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posted
This was from Dr. EW Bulingers 'Numbers in Scripture'
A number of his work can be found for free at Philologos.org.
Up until the near end of his time in the flesh Dr. Bulinger did believe in the rapture, however he came to find this non Biblical near the end. I say this for to the intent that out of a great volume of work, only his work on the book of Revelation reveals this belief in the rapture, so if this book is read, consider he renounced this later in life.
I have chosen to study his work (and some of his afiliates) because he was and is still a foremost authority on Biblical linguistics, privy to even the most sacred and guarded works. Works most are never permitted to personally inspect.
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Miguel
Advanced Member
Member # 47
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posted
Something like progressive Revelation!
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Romans 9:11-24
Our Eschatology may vary even our Ecclesiology may be disputed among us but our Soteriology most assume a singularity and exclusivity which in biblical term is known as Quote; "The Narrow Way" and Quote!
Posts: 2792 | From: Stockton,Ca | Registered: Jun 2002
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Miguel
Advanced Member
Member # 47
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posted
No offence but this is the same style Harold Camping uses.
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Romans 9:11-24
Our Eschatology may vary even our Ecclesiology may be disputed among us but our Soteriology most assume a singularity and exclusivity which in biblical term is known as Quote; "The Narrow Way" and Quote!
Posts: 2792 | From: Stockton,Ca | Registered: Jun 2002
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epouraniois
unregistered
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posted
We all know that angels are connected with Israel.
And we all know that one in particular has the stated purpose of, and is the “prince” of Israel (Dan 10:21), “the great prince” (Dan_12:1) which stands for the children of Israel.
In Daniel 8:13 we read, "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," etc.? Here, a revelation of a certain future prophetic event was made to Daniel, by a certain saint or holy one, i.e., a holy angel; and "another" angel asked a question concerning numbers—"How long," etc.? The name of "that certain saint" is given in the Hebrew, and is placed in the margin, with its meaning. His name is "PALMONI," and it means "the numberer of secrets, or the wonderful numberer."
So that there is one holy angel, at least, whose function has to do with numbers. Numbers, therefore, and their secrets, hold an important place in the words as well as in the works of God. "A wonderful numberer" ("PALMONI") presides over them, and has his place in making known the things of God.
This certainly looks like design; and, if so—if not only the "days" in which revealed events shall take place are numbered, but the words also themselves are numbered— then we shall have a great and wondrous proof of the Divine, verbal, and even literal inspiration of the Word of God.
"It is the glory of God to conceal a thing: but the honour of kings is to search out a matter" (Prov 25:2). In searching out, therefore, the secrets of the Word of God, we are doing not only a royal, but an honourable work.
"The work s of the LORD are great: sought out of all them that have pleasure therein" (Psa 111:2). This is quite different, of course, from trying to find out what God calls His "secret things."
"The secret things belong unto the LORD our God; but those things which are revealed belong unto us and to our children for ever" (Deut 29:29). Our searching must be confined to what is revealed. With what God has been pleased not to reveal, but to keep secret, not only have we nothing whatever to do, but we are guilty of the sin of presumption in even speculating about it. If a child of God is observed to be much occupied with God's "secret things," he will be found to be one who neglects the study of the things which God has revealed.
We can have neither words nor works without "number." The question which we have to answer is—Is number used with design or by chance? Surely if God uses it, it must be with infinite wisdom and with glorious perfection. And so it is. Each number has its own significance; and its meaning is found to be in moral harmony and relation to the subject matter in connection with which it stands. This harmony is always perfect. Every word of God's Book is in its right place. It may sometimes seem to us to be deranged. The lock may be in one place, and the key may sometimes be hidden away elsewhere in some apparently inadvertent word or sentence.
It would be a profitable Bible-study to search out these little seemingly unimportant keys.
For example: In Genesis 11 and 12, we see how Abram came out of Ur of the Chaldees, but instead of going on at once to Canaan, he stops a long time in Haran. The explanation of this delay is not given there. It is hidden away in Acts 7:4, where we read, "from thence [i.e. from Haran] when his father was dead." From which we learn that Terah was the hindrance; and we are taught by the fact, thus emphasized, how earthly relationships may sometimes hinder our complete obedience.
Another example is Isaiah 52:4: "My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without case." Here is a very difficult lock. This verse has greatly puzzled commentators, who assume that two oppressions are spoken of, one in Egypt and the other in Assyria. They are therefore at a loss to understand and explain why these two oppressions are mentioned together in one verse, as though they were closely connected, when in fact they were separated by more than seven centuries. The key is hidden away in one little word in Acts 7:18, "There arose another king." The word here translated "another" is not alloV, another of the same kind; but it is eteroV, another of a different kind; showing us that it was a different dynasty altogether: and the monuments now prove that it was a new Assyrian dynasty.*
* The last king of the 18th dynasty, Amenhotep IV, was succeeded by a new race of kings which is called the 19th dynasty, commencing with RAMESES I and his son Seti I, who reigned together, Seti I surviving as the Pharaoh of the "Oppression" (Exo 1 and 2) and dying (Exo 2:23). His mummy is now in the Boulak Museum. He was succeeded by RAMESES II—the Pharaoh of the Plagues and the Exodus, who was drowned in the Red Sea. The change to this new dynasty is clearly seen in the monuments, in the great difference between the round faces, flat noses, and thick lips of the 18th or Egyptian dynasty, and the long face, high cheekbones, and aquiline nose of the Assyrian of the 19th dynasty. Josephus speaks of "the crown being come into another family" (Ant. ii. 9). The same is implied in the words "a new king" (Exo 1:8); not #%dq, but Mw@q. See Deuteronomy 32:17; Judges 5:8; Daniel 2:31, 39, 44, 3:24.
The number of a time a word is used can and does show a manifest design pervading the whole Bible, by which various agents, writing at different intervals, and thus separated both by place, and time, and circumstance, are yet made to use certain words a definite number of times.
The actual number depends upon the special significance of the word; for the significance of the word corresponds with the significance of the number of the times it occurs.
Where there is no such special significance in the meaning or use of the word, there is no special significance in the number of its occurrences.
But where there is a general importance in the word, apart from its direct significance, then the word occurs according to law.
All such general and important words—i.e., such words on which the Holy Spirit would have us place special emphasis, or would wish us to lay special stress—occur a certain number of times. These are either—
(1) A square number, or
(2) A cube, or
(3) A multiple of seven, or
(4) A multiple of eleven.
It is interesting to notice why these numbers should be thus associated together. They are significant in themselves, for seven is one of the four so-called perfect numbers, 3, 7, 10 and 12, as we shall see below.
* 3 is the number of Divine perfection.
* 7 is the number of Spiritual perfection.
* 10 is the number of Ordinal perfection.
* 12 is the number of Governmental perfection.
The product of these four perfect numbers forms the great number of chronological perfection, 3 x 7 x 10 x 12 = 2520, the times of Israel's punishment, and the times of Gentile dominion over Jerusalem.
# "Mercy seat" occurs 27 times (3 squared).
# "The candlestick" occurs 27 times (3 squared).
# The "wave offering"* occurs 28 times (4x7).
* Only in Exodus and Leviticus the AV does not translate "wave" uniformly.
# The "heave-offering"* occurs 28 times (4x7).
* In its sacrificial character.
# "Frankincense" occurs in Leviticus 7 times and elsewhere 14 times for a total of 21 (3x7)
# "Tenth deal," 28 times (4x7).
# "Manna," Nmaf, occurs 14 times (2x7).
# Qoheleth, tleheq&, "preacher," seven, all in Ecclesiastes:
3 at the beginning (1:1,2,12).
1 in the middle (7:27).
3 at the end (12:8,9,10).
In God's covenant with Noah (Gen 9) the word tyrb@, Berith, "covenant," is used seven times; with Abraham (Gen 15 and 17) 14 times.
* N'ginah (hnaygin:, "a song," etc.):
In Psalm Titles 7
Elsewhere 7
=14*
* Seven times in singular:—one in Psalms (61), and six elsewhere. Seven times in plural (Neginoth):—six in Psalms (4, 6, 54, 55, 67, 70), and one elsewhere (Hab 3:19), thus making a double-sevenfold arrangement within another!
* xsp@, pah-sach, the verb used of the Passover, seven times.
* tntk@, k'thoh-neth, and koot-toh-neth, "coats," 28 times (1st occ. Gen 3:15).
* N#$l, (lish shahn) (Chald.), languages, 7 times—all in Daniel.
* (rz (zeh-ragh), seed, 224 (7x32).
WORDS IN THE NEW TESTAMENT
* "The Father" occurs in Matthew 44 times (4x11).
* "The Father" occurs in Mark* 22 times (2x11).
* One passage (11:26) is disputed, and is omitted in the RV. The above numeration is an argument for its retention.
* "The Father" occurs in Luke 16 times (42).
* "The Father" occurs in John 121 times (112).
* "The Father" occurs in Rest of NT 77 times (7x11).
* "The Lamb," a peculiar word arnion (arnion) as used of Christ, 28 times* (4x7).
* The Concordance gave 29; but, on examination, one of these was found to belong to Antichrist, Revelation 13:11.
* fwV (phos), light, occurs 72 times (33x6) if we add with RV Ephesians 5:9 and Revelation 22:5.
* apax (hapax), once, or once for all, 14 times (2x7), omitting 1 Peter 3:20 with RV. This is a word used especially of Christ's sufferings and death.
*
anastasiV (anastasis) rising again 1
resurrection 39
raised to life again (with ek) 1
the first that should rise (with prwtoV ex) 1
=42
afqartoV (aphthartos) not corruptible 1
incorruptible 4
uncorruptible 1
immortal 1
=7
Kurieuw, (kurieuo) be Lord of 1
lord 1
exercise lordship over 1
have dominion over 4
=7
Nazareq, per (Nazareth) occurs 12 times =(2squared x3) 25 =(5 squared)
NazwraioV, (Nazarethan) occurs 13 times*
* This is omitting Mark 10:47 and Luke 24:19, where the reading is NazarhnoV (Nazarene), according to Lachmann, Tischendorf, Tregelles, Alford, Westcott and Hort. For the significance of this number, see under "Thirteen."
There is another word NazarhnoV (Nazarene), which seems to have not so much a local reference, but a moral sense. This word occurs six times,* and partakes of the moral significance of the number six.
* Adding the two passages in the above note, they are Mark 1:24, 10:47, 14:67, 16:6; Luke 4:34, 24:19.
This shows that the other two words refer to the city and its inhabitants, as noun and adjective; and therefore, that NazwraioV, in Matthew 2:23, has special reference to the inhabitants of the city, and means "He shall be called a Nazarethan." (See "the first fulfillment of prophecy in the New Testament," under the number "One.")
"Verily" is shown to be a weighty word. It occurs 49 times (7 squared) in the first three Gospels* and 25 times in John (5 squared). In the Gospel of John, however, it is always used double ("Verily, verily"), making 50 altogether in John, and 49 in the other three, or 99 in all (3 squared x11).
* Omitting Matthew 6:11 and Luke 23:35 with RV.
For more on this, see Dr. EW Bulingers 'Numbers in Scripture'.
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