That “certain saint which spake” in Daniel chapter eight, verses thirteen and fourteen is Christ as Palmoni. In the book of Revelation, Christ is identified as Alpha and Omega, which among other wonderful truths, identifies Christ as the Wonderful Linguist, and together the books of Daniel and Revelation represent Christ as the Master of time and language. It is beyond human ability to understand the significance and depth of what it means that Christ, as Palmoni (the Numberer of Secrets), introduces that attribute of His character in the two verses that establish the central pillar of Adventism, but the secrets which the Numberer of Secrets chooses to reveal are our responsibility to recognize and defend.
Pe “marangatu peteĩ” oñeʼẽva Daniel capítulo ochope, umi versíkulo trece ha catorcepe, haʼe Cristo Palmoni ramo. Pe lívro Apocalípsispe, Cristo ojehechauka Alfa ha Omega ramo; ha upéva, ambue añetegua hechapyrã apytépe, ohechauka Cristo haʼeha pe Ñeʼẽnguéra Aranduete; ha oñondive umi lívro Daniel ha Apocalípsis orepresenta Cristo-pe Arakaʼe rehegua ha ñeʼẽ rehegua Jára ramo. Ohasa yvypóra katupyrykuéra ikatu hag̃uáicha oikũmby pe mbaʼérepa ha mboy pypukupe heʼise Cristo, Palmoni ramo (Ñemimby Papahára), omoñepyrũha upe heko tee reko peteĩva umi mokõi versíkulo omoĩva Adventismo pe ijyta guasu mbytépe; hákatu umi ñemimby pe Ñemimby Papahára oiporavóva oikuaauka hag̃ua haʼe ñande rembiapo jahechakuaa ha ñañangareko hesekuéra.
The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.
Umi mba’e kañymby niko pe Ñandejára ñande Jára mba’e; ha umi mba’e ojehechaukáva katu ñande ha ñande ra’ykuérape guarã opa ára g̃uarã, jajapo hag̃ua ko léi ñe’ẽnguéra maymáva. Deuteronomio 29:29.
A secret that has been revealed is that the Numberer of Secrets (Palmoni), is that “certain saint which spake,” and in the two verses where He reveals Himself, the central pillar of Adventism is identified. In those two verses the Wonderful Numberer identifies the “increase of knowledge” that He, as the Lion of the tribe of Judah unsealed in 1798. In those two verses, the jewels of Miller’s dream, that represent the “increase of knowledge,” were, by the direction of Palmoni’s hand, published upon the two tables of Habakkuk.
Peteĩ mba’e ñemimby ojehechauka va’ekue ha’eha Ñemboipapahára Ñemimbygua (Palmoni), ha’eha upe “santo oñe’ẽva’ekue”, ha mokõi versíkulo-pe Ha’e ojekuaaukahápe ijehe, ojehechauka Adventismo rembiapokue mbytépe oĩva. Umi mokõi versíkulo-pe pe Ñemboipapahára Porãite ohechauka pe “tuichave hag̃ua arandu” Ha’e, Judá ñemoñare León ramo, omboja’o’ỹva’ekue ary 1798-pe. Umi mokõi versíkulo-pe, umi ita jeguaka Miller kerayvotýgui, ohechaukáva pe “tuichave hag̃ua arandu”, Palmoni po jeguata rupive, oñemoherakuã Habacuc mokõi tabla ári.
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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Upéi ahendu peteĩ marangatu oñe’ẽha, ha ambue marangatu he’i upe marangatu oñe’ẽvape: Mboy araka’e peve piko pe visión pe sacrificio ára ha ára rehegua, ha pe mba’e vai oporomombyrýva, ome’ẽ hag̃uáicha mokõivéva pe santuario ha pe ehérsito oñemboguata hag̃ua hi’ári? Ha ha’e he’i chéve: Mokõi mil trescientos ára peve; upéi pe santuario oñemopotĩta. Daniel 8:13, 14.
After Daniel received the prophetic vision of the kingdoms of Bible prophecy, and then heard the heavenly dialogue in verses thirteen and fourteen, he sought to understand the “vision.”
Daniel orresivi rire profetiséva umi rréino rehegua marandu Bíblianpegua, ha upéi ohendúvo pe ñomongeta yvágagui versíkulo trece ha catorce-pe, oheka ontende hag̃ua pe “visión”.
And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.
Ha oikóvo peteĩ árape, che, che Daniel, ahechávo pe visión ha aheka hag̃ua he’iséva, upérõ, péina ápe, oñembo’y che renondépe peteĩ ojehecháva kuimba’éicha. Ha ahendu peteĩ kuimba’e ñe’ẽ Ulai rembe’ỹ mbytépe, osapukáiva ha he’íva: Gabriel, emboikuaa ko kuimba’épe pe visión. Daniel 8:15, 16.
The “vision” which Daniel is seeking to understand is the “chazon” vision, but the “mareh” vision, is what Gabriel is told to make Daniel understand. Every fact has its bearing, and if this fact is missed, the structure and design of the passage is essentially destroyed. In verse fifteen, when Daniel seeks to understand the “chazon” vision, the “mareh” is hidden, but still represented, for with the “appearance of a man” (Gabriel), the Hebrew word “mareh” is translated as “appearance”. In verse fifteen both words which have been translated as “vision” are represented. Daniel, in verse fifteen, seeks to understand the “chazon,” but Palmoni commands Gabriel, in verse sixteen to make Daniel understand the “mareh.” The design of these two verses is purposeful, and emphasizes the connection and difference between the two words.
Pe “visión” Daniel ohekase hag̃ua ha’e pe visión “chazon”, ha pe visión “mareh” katu, Gabriel oñemanda hag̃ua omboikuaa Daniel-pe. Opa mba’e oguereko iñimportánsia, ha ko mba’e ndojehechakuaáiramo, pe pasajehápe oñemopu’ãva ha pe iñapopyrã oñehundi hag̃uaetépe. Versíkulo quince-pe, Daniel ohekase jave ontende hag̃ua pe visión “chazon”, pe “mareh” oñemokañy, upéicharõ jepe ojehechauka gueteri; mba’ére piko “kuimba’e joguahaicha” (Gabriel) rehe, pe ñe’ẽ hebreo “mareh” oñembohasa “joguaha” ramo. Versíkulo quince-pe mokõi ñe’ẽ oñembohasava’ekue “visión” ramo ojehechauka mokõivéva. Daniel, versíkulo quince-pe, oheka ontende hag̃ua pe “chazon”, ha Palmoni omanda Gabriel-pe, versíkulo dieciséis-pe, omboikuaa hag̃ua Daniel-pe pe “mareh.” Ko’ã mokõi versíkulo apopyrã ojejapo hag̃uáicha voi, ha omomba’eguasu pe joaju ha pe joavy oĩva ko mokõi ñe’ẽ apytépe.
It is Palmoni that commands Gabriel to make Daniel understand the “mareh,” for the One that commands Gabriel is the One who stands upon the water, and Gabriel heard His voice, “a man’s voice between the banks of Ulai.” It is the Ulai river that runs between the banks, and it is Christ who stands upon the water in the Scriptures. Accompanied with that fact, is the fact that Christ, as the archangel, is the One who commands the angels. The voice between the banks, is the voice of “that certain saint” in verse thirteen, and it is His word that commands Gabriel to make Daniel understand the “mareh” vision. In chapter twelve of Daniel, Christ once again is between the banks of the river. In chapter twelve He is clothed in linen, and swares by Him that liveth forever.
Ha’e Palmoni pe omanda Gabriel-pe ombojekuaa hag̃ua Daniel-pe pe “mareh”, mba’érepa pe omandáva Gabriel-pe ha’e pe oĩva y ári, ha Gabriel ohendu Iñe’ẽ, “kuimba’e ñe’ẽ Ulai rembe’ykuéra apytépe”. Ha’e pe ysyry Ulai pe osyrýva rembe’ykuéra apytépe, ha ha’e Cristo pe oĩva y ári Ñandejára Ñe’ẽme. Oñemoirũvo upe añetegua rehe, oĩ avei pe añetegua Cristo, arcángel ramo, ha’eha pe omandáva umi ánhelpe. Pe ñe’ẽ rembe’ykuéra apytépe, ha’e pe ñe’ẽ “upe marangatúpe” versíkulo trece-pe, ha ha’e Iñe’ẽ pe omandáva Gabriel-pe ombojekuaa hag̃ua Daniel-pe pe visión “mareh”. Daniel capítulo doce-pe, Cristo jey oĩ ysyry rembe’ykuéra apytépe. Capítulo doce-pe ha’e oñemonde línope, ha oñe’ẽ hag̃ua jurádo rupi pe oikovéva opa ára guarã rehe.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:4–7.
Ha nde, Daniel, emboty ñe’ẽnguéra ha emosêllo pe kuatiañe’ẽ paha ára peve: heta oikéta ápe ha pépe, ha arandu okakuaavéta. Upéi che, Daniel, ama’ẽ, ha péina ápe, oĩ ambue mokõi, peteĩ ysyry rembe’y ko gotyo, ha ambue pe ysyry rembe’y amo gotyo. Ha peteĩ he’i pe kuimba’épe ao líno-gui omondevape, pe oĩvape ysyry y ári: Mboy araka’e peve piko oikóta ko’ã mba’e hechapyrãva paha? Ha ahendu pe kuimba’e ao líno-gui omondevape, pe oĩvape ysyry y ári, omopu’ãvo ipo akatúa ha ipo asu yvágape, ha oñe’ẽme’ẽ Aquel oikovéva opa ára g̃uarã rérape, he’ívo kóva oikótaha peteĩ ára, mokõi ára ha mbyte; ha ojapopa rire omosarambívo tavayguakuéra marangatu mbarete, opa ko’ã mba’e oñemohu’ãta. Daniel 12:4–7.
The Man who was “clothed in linen, which was upon the waters of the river,” “held up His right hand and His left hand unto heaven, and sware by Him that liveth forever,” and He is the same Man, who in chapter eight commanded Gabriel. In Revelation chapter ten, Christ also held up His hand and swore by Him who lives forever, but there He is standing upon both the water and the earth.
Pe Kuimba'e oñemonde va'ekue “ao líno-gui, ha oĩ va'ekue ysyrype y ári”, “omopu'ã Ipo akatúa ha Ipo asu yvágare, ha oura pe Oikovévare opa ára guarã rérape”; ha Ha'e hína upe Kuimba'e peteĩteĩva, pe capítulo ocho-pe omandáva Gabriélpe. Apocalipsis capítulo diez-pe, Cristo avei omopu'ã Ipo ha oura pe Oikovéva opa ára guarã rérape, péro upépe oĩ oñembo'y hag̃ua mokõivéva, y ári ha yvy ári.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Ha pe ánhel ahecha vaekue oñembo'ýva yguasu ári ha yvy ári, omopu'ã ipo yvága gotyo, ha ojurahéi upe oikovéva opa ára g̃uarã, ojapóva yvága ha opa mba'e ipype oĩva, yvy ha opa mba'e ipype oĩva, ha yguasu ha opa mba'e ipype oĩva rehe, ndaiporimo'ãveiha ára. Apocalipsis 10:5, 6.
The mighty angel of chapter ten of Revelation, is Palmoni, who spake to Gabriel from between the banks of the river in chapter eight, and identified when the “end of” the “wonders” would occur in chapter twelve. In Revelation chapter ten, He is the one who roared as a “lion,” for He is there represented as the Lion of the tribe of Judah.
Pe ánhel mbarete oĩva Revelación kapítulo diez-pe ha’e Palmoni, pe oñe’ẽ vaʼekue Gabriel ndive ysyry rembe’y mbytépe kapítulo ocho-pe, ha omombeʼu vaʼekue arakaʼépa oikóta pe “opa” umi “mbaʼe hechapyrãva” kapítulo doce-pe. Revelación kapítulo diez-pe, Haʼe hína pe osapukái vaʼekue peteĩ “león”-icha; péicha rupi upépe ojehechauka chupe Judá ñemoñare León ramo.
And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. Revelation 5:5–7.
Ha peteĩva umi myakãhára he’i chéve: Ani rejahe’o; péina, pe León Judá ñemoñaregua, David Rapo, ipu’akáma hag̃ua oipe’a hag̃ua pe kuatiañe’ẽryru ha omboja hag̃ua umi siete sellokuéra orekóva. Ha ahecha, ha péina, pe tróno mbytépe ha umi irundy tekove mbytépe, ha umi myakãhára mbytépe, oĩ peteĩ Ovecha Ra’y ojejukávaicha, oguerekóva siete hatĩ ha siete tesa, umíva hína umi siete Tupã Espíritu oñemondóva opa yvy ape ári. Ha ha’e ou ha ojapyhy pe kuatiañe’ẽryru upe oguapýva pe tróno ári akatúa póguio. Apocalipsis 5:5–7.
As the Lion of the tribe of Judah, Christ is the lamb that prevailed to unseal the book that was sealed with seven seals. Whether He is walking upon the water in the book of Daniel, or has one foot on the sea and the other on the earth in Revelation, each of the prophetic representations are associated with prophetic time. And as the Lion of the tribe of Judah, Christ both seals up and unseals His Word. As He sealed up the book of Daniel, He also sealed up the seven thunders in Revelation chapter ten.
Judá ñemoñareguasu León ramo, Cristo ha’e pe Ovecha Ra’y ipu’akapáva oipe’a hag̃ua pe kuatiañe’ẽ oñembotýva’ekue siete sello reheve. Taha’e oguata y ári libro de Daniel-pe, térã oguereko peteĩ ipy para ári ha ambue yvy ári Apocalipsis-pe, peteĩteĩ umi ta’ãnga profétikava oñembojoaju ára profético ndive. Ha Judá ñemoñareguasu León ramo, Cristo mokõivéva omboty ha oipe’a jey Iñe’ẽ. Oñemboty haguéicha libro de Daniel, upéicha avei omboty umi siete trueno Apocalipsis kapítulo diez-pe.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
“Pe ánhel mbarete ombo’éva’ekue Juápe ndaha’éi peteĩ tapicha ambuéva Jesucristo-gui. Omoĩvo Ipy akatúa y ári, ha Ipy asu yvy pirúre, ohechauka mba’e tembiapoha orekóva umi escena paha-pe pe ñorairõ guasu Satanás ndive rehegua. Ko tenda ohechauka Ipu’aka guasu ha Ijapoukapy yvate opa ko yvy ape ári. Pe ñorairõ oguerekove mbareteve ha ñemopyenda hatãve ára pukukue javeve, ha péicha osegíta umi escena pahakue peve, ñepyrũrã umi pytũmby pokatu rembiapo katupyry oguahẽta ihyvatevévape. Satanás, oñembojoajúvo kuimba’e hembiapo vaíndive, ombotavýta opa ko yvy ape ha umi tupao ndojapysakáiva añetegua mborayhúre. Péro pe ánhel mbarete ojerure oñeñatende hese. Osapukái ñe’ẽ hatãme. Ha’e ohechaukava’erã Iñe’ẽ pu’aka ha Ijapoukapy umi oñembojoajúva Satanás ndive oñemoĩ hag̃ua añeteguáre.”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
“Ko'ã siete araverá osẽ rire iñe'ẽnguéra, pe tembiapoukapy ou Juan-pe Daniel-pe guaréicha pe kuatia'i rehegua: ‘Emboty umi mba'e siete araverá he'íva.’ Ko'ãva oñe'ẽ umi mba'e oikótavare, ojekuaátava hi'árape. Daniel opytáta ilótepe ára paha peve. Juan ohecha pe kuatia'i ojepe'áva. Upérõ Daniel marandu porãitekuéra oguereko hendatee pe marandu peteĩha, mokõiha ha mbohapyha ángel reheguápe, oñeme'ẽva'erã yvy ape ári. Pe kuatia'i jepe'a ha'eva'ekue pe marandu ára rehegua.”
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
“Daniel ha Apocalipsis kuatiakuéra peteĩnte hína. Peteĩva ha’e peteĩ profesía, ambue katu peteĩ revelación; peteĩva ha’e peteĩ kuatiañe’ẽ oñembotypyréva, ambue katu peteĩ kuatiañe’ẽ ojepe’áva. Juan ohendu umi misterio umi arapu’i he’íva, ha katu oñemanda chupe ani hag̃ua ohai umíva.”
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Pe tesape especial oñeme'ẽ va'ekue Juánpe ha oñemombe'u va'ekue umi siete truénorupi, ha'e va'ekue peteĩ descripción umi mba'e oikótava rehegua pe primer ha segundo ángel marandu guýpe.” The Seventh-day Adventist Bible Commentary, volúmen 7, 971.
Christ, represented as Palmoni, the Man in chapters eight and twelve who is upon the water, is also the mighty angel with the little book in His hand. He is the Lion of the tribe of Judah that seals and unseals His Word, and He is the one who commands Gabriel, for He is Michael the archangel.
Cristo, oñerepresentáva Palmoni ramo, pe Kuimba'e capítulos ocho ha doce-pe, oĩva y ári, ha'e avei pe ánhel mbarete oguerekóva pe lívro michĩ ipope. Ha'e hína pe León Judá ñemoñaregua, omoĩva sello ha oipe'áva sello Iñe'ẽme, ha Ha'e voi pe omandáva Gabriel-pe, pórke Ha'e hína Miguel, pe arcángel.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.
Ha katu Miguel arcángel, oñorairõrõ guare Aña ndive ha oñeʼẽ joa Moisés rete rehe, ndopyʼaguasúi omoĩ hag̃ua hese ñeʼẽ vai ñembojaʼo rehegua, síno heʼi: Ñandejára tomeʼẽ nde rovake ñemongyhyje. Judas 1:9.
Michael is Christ’s name, and that name represents that He is the commander of not only the angels, but He is also the one who has the power to resurrect. The name Michael means “who is like God”. When Nebuchadnezzar saw one like unto the son of God in the furnace with the three worthies, he saw Michael. And the archangel Michael, is also the prince of God’s people that the little horn of pagan Rome magnified themselves against at the cross in fulfillment of Daniel chapter eight, verse eleven.
Miguel ha’e Cristo réra, ha upe téra ohechauka Ha’eha mburuvicha ndaha’éi umi ánhel rehe año, ha’e avei pe oguerekóva pu’aka omopu’ã jeývo omanóva. Pe téra Miguel he’ise “mávapa Ñandejáraicha”. Nabucodonosor ohechárõ guare peteĩ ojoguáva Ñandejára Ra’ype tatakuápe umi mbohapy kuimba’e jeroviapýndi ndive, ohecha va’ekue Miguelpe. Ha pe arcángel Miguel avei ha’e Ñandejára retayguakuéra ruvicha, ha’e va’ekue pe michĩva pagáno Róma pegua oñembotuicháva hesekuéra kurusúre, oñekumpli hag̃ua Daniel kapítulo poapy, versíkulo once-pe.
But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:21.
Ha che aikuaaukáta ndéve upe ojehaíva añetegua kuatiañe’ẽme; ha ndaipóri avave oĩva che ykére koʼã mbaʼépe, ndahaʼéiramo Miguel, pene ruvicha. Daniel 10:21.
It is Michael who commands the angels, who resurrects the dead and who decides when probation closes.
Miguel niko omanda umi ánhelpe, omoingove jeýva omanóva kuérape ha odesidíva araka’épa oñembotyta pe tiempo de gracia.
“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ When this time of trouble comes, every case is decided; there is no longer probation, no longer mercy for the impenitent. The seal of the living God is upon His people. This small remnant, unable to defend themselves in the deadly conflict with the powers of earth that are marshaled by the dragon host, make God their defense. The decree has been passed by the highest earthly authority that they shall worship the beast and receive his mark under pain of persecution and death. May God help His people now, for what can they then do in such a fearful conflict without His assistance!” Testimonies, volume 5, 212.
“‘Ha upe árape Miguel opu'ãta, pe mburuvicha guasu oñembo'ýva ne retãyguakuéra rehehápe: ha oikóta peteĩ jehasa asy araka'eve ndojejuhúiva peteĩ tetã oĩ haguére guive pe ára peve: ha upe árape ne retãyguakuéra oñesalváta, opaite ojejuhúva ojehai va'ekue pe kuatiañe'ẽme.’ Ko jehasa asy ára oguahẽ vove, opaite káso oñembopyahu'ỹre oñemohu'ãma; ndaipóri véima tiempo de gracia, ndaipóri véima poriahuvereko umi noñembyasýivape g̃uarã. Tupã oikovéva sello oĩ Itavayguakuéra ári. Ko michĩmi hembýva, ndaikatúiva oñedefende ijehegui pe ñorairõ vaietereívape umi yvy pokatu ndive, umi oñembyatyva'ekue dragón aty rupi, ojapo Tupãgui idéfensa. Pe decreto oñeme'ẽma pe mburuvicha guasu yvy arigua ijyvatevévagui, ha'éva omomba'e va'erãha pe mymba ha orresivi va'erãha imarca ñembyahýi ha jejukápe guarã. ¡Tupã toipytyvõ Itavayguakuérape ko'ág̃a, mba'ére piko upérõ ikatúta ojapo hikuái peteĩ ñorairõ vaietéva péichape Ipytyvõ'ỹre!” Testimonies, volumen 5, 212.
The final secret which the Lion of the tribe of Judah unseals is the Revelation of Jesus Christ, and it includes that He is in control of the design and structure of every element of His prophetic Word. The Man in linen that stands upon the waters, who lifts up His hand and swares by Him that liveth forever, and who cries as a Lion, which causes seven thunders to utter their voices, is He who seals up the book of Daniel and seals up the seven thunders of Revelation. It is He who unseals the book that is sealed with seven seals, who has the power to resurrect, and who is the great Prince that stands up and announces the end of probation. When Palmoni commanded Gabriel to make Daniel to understand the “mareh” vision, He meant exactly that.
Pe mba’e ñemi paha Judas ñemoñare León oipe’áva hína Jesucristo Revelación, ha upépe oike avei ha’eha oñangarekóva ha oguerekóva ipope pe diseño ha pe estructura opaite elemento Iñe’ẽ profético rehegua. Pe Kuimba’e ao líno pegua reheve, oñembo’ýva y ári, omopu’ãva ipo ha oñe’ẽva juraméntope pe Oikovéva opa ára g̃uarã rérape, ha osapukáiva peteĩ Leónicha, upéva ojapóva siete trueno omosẽ hag̃ua ijayvu, ha’e pe oselláva Daniel kuatiañe’ẽ ha oselláva siete trueno Revelación pegua. Ha’e voi pe oipe’áva pe kuatiañe’ẽ oñeselláva siete sellópe, pe oguerekóva pu’aka omoingove jeývo, ha pe Príncipe guasu opu’ãva ha omombe’úva pe gracia ára paha. Palmoni omanda ramo Gabrielpe omoĩ hag̃ua Daniel oikuaa hag̃ua pe visión “mareh”, he’ise kuri upe mba’e voi.
He did not command Gabriel to make Daniel understand the “chazon” vision. The “chazon” vision is the vision of the kingdoms of Bible prophecy in Daniel chapter eight, verses one through twelve, and it is also the “vision” that is referenced in verse thirteen, within a question of duration. “How long shall be the vision?” The “chazon” vision concerns the daily (paganism) and the transgression (papalism) desolating powers that trample down the sanctuary and host.
Ndojapói Gabrielpe omoikũmby hag̃ua Daniélpe pe visión “chazón”. Pe visión “chazón” ha’e pe visión umi rréino profecía bíblicagui oĩva Daniel capítulo ocho-pe, versículo peteĩ guive doce peve, ha avei ha’e pe “visión” oñeñe’ẽha hese versículo trece-pe, peteĩ porandúpe ipukukue rehegua. “Mboy araka’e peve piko pe visión?” Pe visión “chazón” oñe’ẽ umi pokatu omboguejýva opa mba’e ára ha ára (paganismo) ha pe transgresión (papalismo) rehe, umi ombyaíva ha ombojere vaíva pe santuario ha pe aty.
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? Daniel 8:13.
Upéi ahendu peteĩ marangatu oñeʼẽva, ha ambue marangatu heʼi pe marangatu oñeʼẽvape: Mboy arakaʼe pevepa pe visión oñeʼẽva pe sacrificio ára ha ára rehe, ha pe ñembyai oporomombyrýva rehe, oñemeʼẽ hag̃uáicha mokõivéva pe santuario ha pe ehérsito oñemboguejy hag̃ua py guýpe? Daniel 8:13.
Christ, as Palmoni (the Wonderful Numberer), is asked “how long” shall be the “chazon” vision, and he answers, “unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Daniel then desires to understand the “chazon” vision which concerns “the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot.” But Gabriel is commanded to make Daniel understand the “mareh” vision. Every fact has its bearing in God’s Word. The “mareh” vision, is the vision of the evening and mornings identified in verse twenty-six.
Cristo, Palmoni ramo (Pe Momba’epyrã Aranduetereiha), oñeporanduhápe chupe “mboy araka’e peve” pe visión “chazon”, ha ha’e ombohovái: “mokõi mil trescientos ára peve; upéi pe santuario oñemopotĩta.” Upérõ Daniel oipotaiterei oikũmby pe visión “chazon” oñe’ẽva “pe sacrificio ára ha ára rehe, ha pe ñembohovái ñehundi rehegua, oñeme’ẽ hag̃ua mokõivéva pe santuario ha pe ehérsito oñembohasávo ipy guýpe.” Ha Gabriel oñembokuatia Daniel-pe omboikũmby hag̃ua pe visión “mareh”. Opaite mba’e oreko imba’eporã Tupã Ñe’ẽme. Pe visión “mareh” ha’e hína pe visión ka’aru ha pyhareve rehegua oñemombe’úva versículo veintiséis-pe.
And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Daniel 8:26.
Ha pe visión pyharegua ha ko’ẽgua oñemombeʼúva añete; upévare emboty pe visión; pórke oikóta heta ára hag̃ua. Daniel 8:26.
The word “vision” is mentioned twice in the verse. The first reference is the “mareh” vision and the second is the “chazon” vision. The “mareh” vision is the vision of “the evening and mornings.” The Hebrew expression of “evening and mornings” is often found in the Bible, and it is always translated as “evening and mornings,” as it is in verse twenty-six. The only place in the Bible where it is translated differently than “evening and mornings,” is in verse fourteen, where it is translated as simply “days.” The actual Hebrew of verse fourteen would read, “Unto twenty-three hundred evenings and mornings.”
Pe ñe’ẽ “visión” oñemombe’u mokõi jey pe versículo-pe. Pe peteĩha ñe’ẽjoaju ha’e pe visión “mareh” ha pe mokõiha ha’e pe visión “chazon”. Pe visión “mareh” ha’e pe visión “ka’aru ha pyharevekuéra” rehegua. Pe ñe’ẽjoaju hebreo “ka’aru ha pyharevekuéra” ojejuhu jepi la Biblia-pe, ha akóinte oñembohasa “ka’aru ha pyharevekuéra” ramo, oĩháicha versículo mokõipa poteĩhápe. Pe añoite hendápe la Biblia-pe oñembohasa hag̃ua iñambuéva “ka’aru ha pyharevekuéra” gui, ha’e versículo irundyhapápe, upépe oñembohasa hag̃uáicha simplemente “ára”. Pe hebreo añetegua versículo irundyhapegua he’íta: “Mokõi mil trescientos ka’aru ha pyhareve peve.”
The verse that is the central pillar of Adventism, is the only verse in God’s Word where “evening and mornings” is expressed simply as “days.” Every fact has its bearing, and if nothing else, it is clear that Palmoni was purposely emphasizing the verse. He did so by directing the minds of those who translated the King James Bible to write the phrase differently than it is always written in His Word. The point that is to be derived from this fact, is that when Gabriel is told to make Daniel understand the “mareh” vision, he is being told to make Daniel understand the vision of the appearance of 1844, and not the “chazon” vision concerning the trampling down the sanctuary and the host.
Pe versíkulo oikóva Adventísmogui, ha’e pe único versíkulo Ñandejára Ñe’ẽme umi “ka’aru ha pyhareve” oñe’ẽhápe sencillamínte “ára” ramo. Opa mba’e orekómi ijoaju, ha ndaipóri ambue mba’e jepe, hesakã porã Palmoni oĩ hague oĩ hag̃ua ohechauka hag̃ua pe versíkulo. Ha’e ojapo upéva omboguatávo umi ombohasáva’ekue pe Biblia King James-pe ikangy hag̃ua iñakãme ohai hag̃ua pe ñe’ẽjoaju ambue hendáicha, ndaha’éi pe oñeháiháicha tapiaite iñe’ẽme. Pe mba’e ojehupytýva ko añetegua-gui ha’e kóva: araka’eve Gabriel-pe oñehenói hag̃ua ombojekuaa Daniel-pe pe visión “mareh”, oñehenóihína chupe ombojekuaa hag̃ua Daniel-pe pe visión pe jehechauka rehegua 1844-pe, ha ndaha’éi pe visión “chazon” pe santuario ha pe ehérsito oñemboitýva ha oñemomichĩva rehegua.
The vision of the “evening and mornings” is about an appearance that occurs when the cleansing of the sanctuary began on October 22, 1844. The vision of the appearance of October 22, 1844, is not about the trampling down of the sanctuary, but of the cleansing of the sanctuary. Was there a prophetic appearance on that date?
Pe visión umi “ka’aru ha pyharevekuéra” rehegua ha’e peteĩ jejekuaa ojehuva’ekue pe ñemopotĩ ñepyrũrõ guare pe santuariope 22 jasypa, 1844-pe. Pe visión pe jejekuaa rehegua 22 jasypa, 1844-pe ndaha’éi pe santuario ñemboyke ha ñemongu’e rehegua, síno pe santuario ñemopotĩ rehegua. ¿Oĩpa ra’e peteĩ jejekuaa profético upe árape?
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Cristo ou ramóvo ñande pa’i guasu ramo pe tenda-marangatúvévape, pe santuario ñemopotĩrã rehehápe, ojehechaukaháicha Daniel 8:14-pe; pe Yvypóra Ra’y ouha pe Ymaguaréva Ára-kuérape, ojehechaukaháicha Daniel 7:13-pe; ha pe Ñandejára ouha Itémplope, omomarandúva’ekue Malaquías, ha’e peteĩteĩva ñemombe’u peteĩchagua mba’e oikóva rehegua; ha kóva avei ojehechauka pe novio ou ramo pe ñemendahápe, Cristo omombe’uháicha pe techapyrã diez virgenes rehegua, Mateo 25-pe.” The Great Controversy, 426.
Gabriel was instructed to make Daniel understand the prophetic appearance of Christ in His temple on October 22, 1844. For this reason, Gabriel gave Daniel a second witness to the date of October 22, 1844, for Gabriel led every Bible author that recorded some form of the biblical principle that identifies that truth is established upon the testimony of two. If Gabriel was to make Daniel understand October 22, 1844, he would need a second witness to establish “the vision of the appearance.”
Gabriel oñembo’e hag̃ua Daniel oikũmby hag̃ua Cristo jehechauka profética Itupãópe 22 jasypa 1844-pe. Upévare, Gabriel ome’ẽ Daniel-pe peteĩ mokõiha testígo pe ára 22 jasypa 1844 rehegua, Gabriel oguerahágui opa umi autor bíblico ombohýiva oimeraẽichagua pe principio bíblico ohechaukáva añetegua oñemopyendaha mokõi testígo ñe’ẽ rehe. Gabriel rembiaporãrõ Daniel oikũmby hag̃ua 22 jasypa 1844, tekotevẽta kuri peteĩ mokõiha testígo omoañete hag̃ua “pe visión jehechauka rehegua.”
Gabriel begins his work by first addressing Daniel’s desire to understand the “chazon” vision, and he does so by identifying that the “chazon” vision, is the vision that concludes at the “time of the end” in 1798.
Gabriel oñepyrũ hembiapo ombohováivo raẽ Daniel rembipota oikuaa hag̃ua pe visión “chazon”, ha ojapo upéva ohechauka rupi pe visión “chazon” ha’eha pe visión oñemohu’ãva “ára pahápe” ary 1798-pe.
And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Daniel 8:16, 17.
Upéi ahendu peteĩ kuimba’e ñe’ẽ Ulai rembe’y mbytépe, ohenóiva ha he’íva: Gabriel, ejapo ko kuimba’épe toikuaa pe visión. Upémarõ ha’e oñemboja che aimehápe; ha oguahẽvo, akyhyje ha a’a che rovái rehe; ha’e katu he’i chéve: Entende, yvypóra ra’y; pe visión niko oikóta ára paha jave. Daniel 8:16, 17.
The “vision” in the previous verse, that is “at the time of the end” is the “chazon” vision, and the “time of the end” in the book of Daniel is 1798. This is the “vision” which Daniel had sought to understand, but it was not the “vision” Gabriel was told to make Daniel to understand. For that Gabriel is going to provide a second witness.
Pe “visión” pe versíkulo mboyvegua, upéva hína “ára paha jave”, ha’e pe visión “chazon”, ha pe “ára paha” pe kuatia Daniel-pe niko 1798. Kóva hína pe “visión” Daniel ohekava’ekue oñentende hag̃ua, péro ndaha’éi pe “visión” Gabriel oñemandáva’ekue ojapo hag̃ua Daniel oñentende. Upévare Gabriel ome’ẽta peteĩ mokõiha testígo.
So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:17–19.
Upévare ou aguahẽ che aĩhaguépe; ha oguahẽvo, akyhyje ha aity che rova yvýre; ha’e katu he’i chéve: Entende, yvypóra ra’y, pe visión niko pe ára paha pegua. Ha ha’e oñe’ẽ aja chendive, aime kuri peteĩ oke pypukúpe che rova yvýre; ha’e katu opoko cherehe ha chemopu’ã che py ári. Upéi he’i: Péina, aikuaaukáta ndéve mba’épa oikóta pe pochy pahaitepe; pe ára oñemoĩmava guive ou hag̃ua pe paha. Daniel 8:17–19.
Gabriel takes up his job assignment by informing Daniel to, “behold,” which is informing Daniel to consider the next fact. The next fact is that the “last indignation,” of the two “seven times” of Leviticus twenty-six, ends in 1844. The “last indignation” is directly identified as a time prophecy, for it has a “time appointed” that it will “end.” The “indignation” must represent a period of time, for it has a “time appointed” for its ending. If the “indignation” was simply a point in time it would not have an end, it would simply be the point when it took place.
Gabriel oñepyrũ hembiaporã omomarandúvo Danielpe to “ma’ẽ”, upéva he’ise Daniel ohechakuaa hag̃ua pe mba’e añetegua oúva upe rire. Pe mba’e añetegua oúva ha’e pe “pahaguéva pochy”, umi mokõi “siete jey” Levítico mokoĩpa seispe guáva, opa 1844-pe. Pe “pahaguéva pochy” ojehechauka hag̃ua hag̃ua directamente peteĩ profecía aravo rehegua ramo, oguerekógui peteĩ “ára oñemoĩmava” hag̃ua “opa”. Pe “pochy” tekotevẽ ohechauka peteĩ aravo pukukue, oguerekógui peteĩ “ára oñemoĩmava” ipahápe g̃uarã. Pe “pochy” ha’érire añoite peteĩ punto aravópe, ndoguerekomo’ãi peteĩ paha; ha’étante pe punto oiko haguépe.
The “indignation” had an ending point that is marked, so it represents the end of a period of time. The period of time is represented as “the last indignation.” If there is a last, then there must be a first. The “first indignation” is identified in Daniel chapter eleven, and there it is also a period of time, for the papacy was going to “practice and prosper” until the end of the “indignation”.
Pe “pochy” oguereko peteĩ punto paha ojehechaukáva, upévare ohechauka peteĩ ára pukukue paha. Pe ára pukukue ojehechauka “pe pochy paha” ramo. Oĩramo peteĩ paha, upéicharõ tekotevẽ oĩ peteĩ ñepyrũgua. “Pe pochy peteĩha” ojehechauka Daniel kapítulo once-pe, ha upépe avei ha’e peteĩ ára pukukue, pórke pe papado ojapóta ha oñakãrapu’ãta pe “pochy” paha peve.
And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:35, 36.
Ha oĩta apytégui, umi aranduva, hoʼáta oñehaʼã hag̃ua, oñemopotĩ hag̃ua, ha oñembomorotĩ hag̃ua chupekuéra, pe ára paha peve; mbaʼérepa upéva gueteri oĩ peteĩ ára oñemohendapyrévape g̃uarã. Ha pe mburuvicha guasu ojapóta hembipota hag̃uáicha; ha omombaʼeguasúta ijehe, ha ojeguerohoryve hag̃ua opa tupã ári, ha heʼíta ñeʼẽ hechapyrãva Tupã kuéra Tupã rehe; ha oñakãrapuʼãta pe pochy oñemohuʼã peve: mbaʼérepa upe oñemohendapyréva oikóta. Daniel 11:35, 36.
In these two verses, the king that does according to his will and exalts himself is the subject. Verse thirty-six is the verse Paul paraphrases, as he identifies the “man of sin” who is seated in the temple of God showing himself that he is God. The persecution of the Dark Ages from the year 538 through to 1798 is identified in verse thirty-five, and it continues until “the time of the end” which was 1798, which was the “time appointed.” Verse thirty-six then identifies that the papacy would “prosper” “till the indignation be accomplished.” The verse identifies that the papacy prospered until 1798, at which point, the first “indignation,” had been “accomplished.” God’s prophetic Word had “determined” that the papacy would continue for twelve hundred and sixty years, until 1798, which was the “time of the end.”
Ko’ã mokõi versíkulope, mburuvicha guasu ojapóva oipotaháicha ha omomba’éguasúva ijehe voi ha’e pe ñe’ẽmbyrã. Versíkulo treinta y seis ha’e pe versíkulo Pablo oñe’ẽjeyha he’iséva ambuéicha, ojekuaaukávo “kuimba’e angaipa rehegua” oguapýva Tupã tupãópe ohechaukávo ijehe ha’eha Tupã. Yma Pytũmby Ára pegua jehasa asy, ary 538 guive 1798 peve, ojehechakuaa versíkulo treinta y cinco-pe, ha upéva osegi “opa ára peve”, ha’éva 1798, ha upéva pe “ára oñemoĩmava’ekue”. Upéi versíkulo treinta y seis ohechauka papado “oñakãrapu’ãtaha” “pe pochy ojejapopaitépeve”. Pe versíkulo ohechauka papado oñakãrapu’ã hague 1798 peve, upépe pe peteĩha “pochy” oñembopaitéma hague. Tupã Ñe’ẽ marandupyrépe oĩva “oñedetermináma” hague papado osegitaha mil doscientos sesenta ary aja, 1798 peve, ha’éva pe “opa ára”.
The first “indignation” ended in 1798, and “the last indignation” ended in 1844. Both indignations are represented as periods of time, which had specific endings, thus identifying them both as time prophecies. Gabriel was commanded by Palmoni to make Daniel understand the appearance vision (“mareh”), of the “evening and mornings” (days) that identified October 22, 1844, and he did so by providing a second witness to that date.
Pe “pochy” peteĩha opa vaekue ary 1798-pe, ha pe “pochy paha” opa vaekue ary 1844-pe. Mokõivéva ko’ã pochy oñerrepresenta aravo’ỹrõ periodo ramo, oguerekóva paha peteĩteĩva tekotevẽháicha, upéicha rupi ojekuaa mokõivéva ha’eha marandu profétiko aravo rehegua. Gabriel oñemanda vaekue Palmoni rupive ombohasa hag̃ua Daniel-pe pe visión jehecha rehegua (“mareh”), umi “ka’aru ha pyharevekuéra” (ára) rehegua, omombe’úva 22 jasypa 1844, ha ha’e ojapo upéva ome’ẽvo mokõiha testígo upe ára rehegua.
The “chazon” vision of verse thirteen, which Daniel desired to understand, was the vision of the trampling down that ended at the “time of the end” in 1798. The “mareh” vision of verse fourteen, ended with the appearance of Christ in the Most Holy Place on October 22, 1844, in fulfillment of the time prophecy of twenty-three hundred years, and also the fulfillment of the time prophecy of the twenty-five hundred and twenty years. Both of those time prophecies are represented upon Habakkuk’s sacred tables, which Sister White identifies were directed by the hand of the Lord, and should not be altered.
Pe “chazon” visión versículo trecepegua, Daniel oikuaase hag̃uáicha, ha’eva’ekue pe visión ñemboguejy hag̃ua ohupytyva’ekue “ara paha”pe ary 1798-pe. Pe “mareh” visión versículo catorcepegua opa va’ekue Cristo ojehechauka hag̃ua pe Tenda Marangatúvape, 22 jasypa 1844-pe, oñembyaty hag̃ua pe profesía aravo rehegua mokõi mil trescientos ary rehegua, ha avei oñembyaty hag̃ua pe profesía aravo rehegua dos mil quinientos veinte ary rehegua. Mokõivéva umi profesía aravo rehegua ojehechauka Habacuc táva marangatúre, Sister White he’iháicha oñedirigiva’ekue Ñandejára po rupive, ha ndojehejava’erãi oñemoambue.
We will continue this study in the next article.
Ñambojerekóta ko ñehesa’ỹijo pe artículo oúvape.
“We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.
“Oĩ heta mbo’epy jaaprendéva’erã, ha heta, heta mba’e ñambohasava’erã tesaráipe. Tupã ha yvága añoite ndojejavýi araka’eve. Umi opensáva araka’eve noikotevẽmo’ãiha oheja peteĩ jehecharã ohayhúva, térã araka’eve ndoguerekomo’ãiha mba’érepa omoambue hag̃ua iñemimo’ã, oñembotavýta. Jajoko aja ñane remiandu ha ñane ñemimo’ã rehe ñañeha’ãmbaitépe ani hag̃ua jaheja, ndaikatúi jaguereko pe joaju Cristo oñembo’e hague rehehápe.” Review and Herald, July 26, 1892.