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.
“yon sen ki t ap pale a” nan Danyèl chapit uit, vèsè trèz ak katòz, se Kris kòm Palmoni. Nan liv Revelasyon an, yo idantifye Kris kòm Alfa ak Omega; sa ki, pami lòt verite mèvèy, idantifye Kris kòm Bèl Lengwis la, epi ansanm liv Danyèl ak Revelasyon an reprezante Kris kòm Mèt tan ak langaj. Sa depase kapasite imen pou konprann enpòtans ak pwofondè sa sa vle di, lè Kris, kòm Palmoni (Moun ki konte sekrè yo), prezante atribi sa a nan karaktè Li nan de vèsè ki tabli poto santral Advantis la; men sekrè Moun ki konte sekrè yo chwazi revele yo se responsablite pa nou pou nou rekonèt yo epi defann yo.
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.
Bagay sekrè yo se pou Seyè a, Bondye nou an; men bagay ki revele yo se pou nou menm ak pou pitit nou yo pou tout tan, pou nou ka fè tout pawòl lalwa sa a. Detewonòm 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.
Yon sekrè ki te revele se ke Resansè Sekrè yo (Palmoni), se “yon sèten sen ki t ap pale” sa a; e nan de vèsè kote Li revele tèt Li, yo idantifye poto mitan Advantis la. Nan de vèsè sa yo, Bèl Resansè a idantifye “ogmantasyon konesans” lan ke Li menm, kòm Lyon branch fanmi Jida a, te desele an 1798. Nan de vèsè sa yo, bijou rèv Miller la, ki reprezante “ogmantasyon konesans” lan, te, anba direksyon men Palmoni an, pibliye sou de tabak Habakik yo.
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.
Lè sa a, mwen tande yon sen t ap pale; epi yon lòt sen di ak sen sa a ki t ap pale a: Jiska kilè vizyon an va dire konsènan sakrifis kontinyèl la, ak transgresyon dezolasyon an, pou yo lage ni Tanp lan ni lame a pou yo pilonnen yo anba pye? Epi li di m: Jiska de mil twa san jou; apre sa, Tanp lan va netwaye. 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.”
Apre Danyèl te resevwa vizyon pwofetik sou wayòm yo nan pwofesi biblik la, epi ansuit li te tande dyalòg selès la nan vèsè trèz ak katòz yo, li te chèche konprann “vizyon” an.
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.
Epi sa te rive, lè mwen menm, Danyèl, te wè vizyon an e m t ap chèche konprann sans li, men vwala, te kanpe devan mwen yon moun ki te gen aparans yon nonm. Epi mwen tande vwa yon nonm ant de bò rivyè Ulayi a, ki rele, li di: Gabriyèl, fè nonm sa a konprann vizyon an. Danyèl 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.
“Vizyon” Danyèl ap chèche konprann nan se vizyon “chazon” an; men vizyon “mareh” la se sa yo di Gabriyèl pou fè Danyèl konprann. Chak reyalite gen enpòtans pa li, e si yo rate reyalite sa a, estrikti ak plan pasaj la detwi nan sans li menm. Nan vèsè kenz, lè Danyèl ap chèche konprann vizyon “chazon” an, “mareh” la kache, men li toujou reprezante; paske nan ekspresyon “aparans yon moun” (Gabriyèl), mo ebre “mareh” la tradui kòm “aparans”. Nan vèsè kenz, toude mo yo ki tradui kòm “vizyon” yo prezan. Danyèl, nan vèsè kenz, ap chèche konprann “chazon” an; men Palmoni bay Gabriyèl lòd, nan vèsè sèz, pou fè Danyèl konprann “mareh” la. Plan de vèsè sa yo fèt avèk entansyon, e li mete aksan sou koneksyon an ansanm ak diferans ki genyen ant de mo sa yo.
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.
Se Palmoni ki bay Gabriyèl lòd pou fè Danyèl konprann “mareh” la, paske Moun ki bay Gabriyèl lòd la se Moun ki kanpe sou dlo a; e Gabriyèl te tande vwa Li, “yon vwa gason ant de bò rivyè Oulay la.” Se rivyè Oulay la ki koule ant de bò yo, e se Kris la ki kanpe sou dlo a nan Ekriti yo. Ansanm ak reyalite sa a, gen reyalite ke Kris la, kòm arkanj lan, se Moun ki bay zanj yo lòd. Vwa ki ant de bò yo, se vwa “sèten sen sa a” nan vèsè trèz la, e se pawòl Li ki bay Gabriyèl lòd pou fè Danyèl konprann vizyon “mareh” la. Nan chapit douz liv Danyèl la, Kris la ankò parèt ant de bò rivyè a. Nan chapit douz la, Li abiye ak twal fin blan, e Li sèmante pa Sila a ki viv pou tout tan.
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.
Men ou menm, o Dànyèl, fèmen pawòl yo, epi sele liv la, jouk nan tan lafen an: anpil moun pral kouri monte desann, epi konesans pral ogmante. Lè sa a, mwen menm Dànyèl, mwen gade, epi gade, te gen de lòt ki te kanpe la, youn sou bò sa a nan rivaj larivyè a, epi lòt la sou bò pa l la nan rivaj larivyè a. Epi youn di nonm ki te abiye ak twal fin blan an, ki te anwo dlo larivyè a: Konbyen tan sa pral pran pou rive nan fen mèvèy sa yo? Epi mwen tande nonm ki te abiye ak twal fin blan an, ki te anwo dlo larivyè a, lè li leve men dwat li ak men goch li anlè nan direksyon syèl la, epi li sèmante pa Sila a ki vivan pou tout tan, sa pral dire yon tan, de tan, ak mwatye yon tan; epi lè li va fin akonpli gaye pisans pèp sen an, tout bagay sa yo va fini. Dànyèl 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.
Nonm ki te “abiye ak twal fen len, ki te anwo dlo rivyè a,” “leve men dwat Li ak men goch Li anlè nan syèl la, epi Li sèmante pa Sila a ki viv pou tout tan,” e se menm Nonm sa a ki, nan chapit uit la, te bay Gabriyèl lòd. Nan chapit dis liv Revelasyon an, Kris la tou leve men Li epi Li sèmante pa Sila a ki viv pou tout tan an, men la a Li kanpe sou ni dlo a ni tè a.
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.
Epi zanj ki mwen te wè kanpe sou lanmè a ak sou tè a leve men li nan syèl la, E li te fè sèman pa sila a ki viv pou tout tan e pou tout tan, ki kreye syèl la, ak bagay ki ladan l yo, ak tè a, ak bagay ki ladan l yo, ak lanmè a, ak bagay ki ladan l yo, ke pa t ap gen tan ankò. Revelasyon 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.
Zanj vanyan ki pisan nan chapit dis liv Revelasyon an, se Palmoni li ye, menm sila a ki te pale ak Gabriyèl soti nan mitan de bò rivyè a nan chapit uit la, epi ki te fè konnen kilè “fen” “mèvèy” yo t ap rive nan chapit douz la. Nan Revelasyon chapit dis, se Li menm ki te gwonde tankou yon “lyon,” paske la a yo reprezante Li kòm Lyon branch fanmi Jida a.
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.
E youn nan ansyen yo di m: Pa kriye; gade, Lyon ki soti nan branch fanmi Jida a, Rasin David la, genyen batay la pou l louvri liv la, epi pou l lage sèt so li yo. E mwen gade, epi men, nan mitan twòn nan ak kat bèt vivan yo, epi nan mitan ansyen yo, te kanpe yon Ti Mouton tankou si yo te touye l, ki te gen sèt kòn ak sèt je, ki se sèt Lespri Bondye yo voye toupatou sou tout tè a. E li vini, li pran liv la nan men dwat Sila a ki te chita sou twòn nan. Revelasyon 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.
Antanke Lyon branch fanmi Jida a, Kris la se Ti Mouton ki te genyen viktwa pou l louvri liv ki te sele avèk sèt sele yo. Kit se lè Li ap mache sou dlo yo nan liv Danyèl la, oswa lè Li gen yon pye sou lanmè a ak lòt la sou tè a nan Revelasyon, chak nan reprezantasyon pwofetik sa yo asosye ak tan pwofetik. E antanke Lyon branch fanmi Jida a, Kris la ni sele ni desele Pawòl Li a. Menm jan Li te sele liv Danyèl la, konsa tou Li te sele sèt loraj yo nan Revelasyon chapit dis la.
“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.
“Anj puisan ki te bay Jan enstriksyon an pa t okenn lòt pèsonaj pase Jezi Kris. Lefèt ke Li mete pye dwat Li sou lanmè a, epi pye goch Li sou tè sèk la, montre wòl Li ap jwe nan sèn final yo nan gwo konfli a ak Satan. Pozisyon sa a endike pouvwa ak otorite siprèm Li sou tout tè a. Konfli a te vin pi fò e pi detèmine depi yon epòk rive nan yon lòt, epi li pral kontinye konsa jouk nan dènye sèn yo, lè travay abil pouvwa tenèb yo va rive nan pi gwo degre li. Satan, ini ak mechan yo, pral twonpe tout lemonn ak legliz ki pa resevwa lanmou verite a. Men, anj puisan an mande atansyon. Li rele avèk yon gwo vwa. Li dwe montre pouvwa ak otorite vwa Li bay moun ki ini ak Satan pou yo opoze laverite a.
“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.
“Apre sèt loraj sa yo fin fè tande vwa yo, lòd la vini bay Jan menm jan ak Danyèl konsènan ti liv la: ‘Sele bagay sèt loraj yo te di yo.’ Sa yo gen rapò ak evènman k ap vini yo, ki pral devwale nan lòd pa yo. Danyèl va kanpe nan pòsyon pa l nan fen jou yo. Jan wè ti liv la louvri. Lè sa a, pwofesi Danyèl yo jwenn plas apwopriye yo nan mesaj premye, dezyèm ak twazyèm zanj yo, ki dwe bay mond lan. Louvri ti liv la se te mesaj ki gen rapò ak tan.”
“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.
“Liv Dànyèl la ak Liv Revelasyon an se youn. Youn se yon pwofesi, lòt la se yon revelasyon; youn se yon liv sele, lòt la se yon liv ouvri. Jan te tande mistè loray yo te pwononse, men yo te bay li lòd pou li pa ekri yo.
“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.
“Limyè espesyal yo te bay Jan an, ki te eksprime nan sèt loraj yo, se te yon deskripsyon evènman ki t ap rive anba mesaj premye ak dezyèm zanj yo.” The Seventh-day Adventist Bible Commentary, volim 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.
Kris la, ki reprezante kòm Palmoni, Nonm nan nan chapit uit ak douz ki sou dlo a, se menm zanj pisan an tou ki gen ti liv la nan men Li. Li se Lyon tribi Jida a ki sele epi ki deselet Pawòl Li a, e se Li menm ki bay Gabriyèl lòd, paske Li se Mikal, akanj lan.
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.
Sepandan, Mikaèl, arkanj lan, lè li t ap debat ak dyab la sou kò Moyiz la, li pa t oze pote kont li yon akizasyon jouman; men li te di: Se pou Senyè a reprimande ou. Jid 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.
Mikayèl se non Kris la, e non sa a reprezante lefèt ke Li se kòmandan non sèlman zanj yo, men Li se tou sila a ki gen pouvwa pou resisite. Non Mikayèl la vle di “ki moun ki tankou Bondye”. Lè Nebikadneza te wè youn ki sanble ak Pitit Bondye a nan fou a ansanm ak twa mesye ki te gen valè yo, se Mikayèl li te wè. E Mikayèl, arkanj lan, se prens pèp Bondye a tou, se kont li ti kòn Wòm payen an te leve tèt li nan kwa a, an akonplisman Danyèl chapit uit, vèsè onz.
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.
Men m ap fè ou wè sa ki ekri nan liv verite a; e pa gen pèsonn ki kanpe avè m nan bagay sa yo, eksepte Mikal, chèf pa nou an. Danyèl 10:21.
It is Michael who commands the angels, who resurrects the dead and who decides when probation closes.
Se Mikael ki kòmande zanj yo, ki resisite mò yo, epi ki deside kilè tan gras la fini.
“‘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.
“‘Epi nan tan sa a, Mikaèl va leve kanpe, gran prens ki kanpe pou pitit pèp ou a; e pral gen yon tan detrès, janm pa t janm gen depi lè te gen yon nasyon jouk rive nan menm tan sa a; e nan tan sa a pèp ou a va delivre, chak moun yo va jwenn ekri nan liv la.’ Lè tan detrès sa a rive, chak ka deja deside; pa gen tan gras ankò, pa gen mizèrikòd ankò pou moun ki pa repanti yo. So Bondye vivan an sou pèp Li a. Ti rès sa a, ki pa kapab defann tèt yo nan konfli mòtèl la ak pouvwa tè a yo ke lame dragon an ranje pou lagè, fè Bondye tounen defans yo. Pi gwo otorite sou tè a deja pibliye dekrè a pou yo adore bèt la epi resevwa mak li a, anba menas pèsekisyon ak lanmò. Se pou Bondye ede pèp Li a kounye a, paske kisa yo ta ka fè lè sa a nan yon konfli tèlman terib san asistans Li!” Testimonies, volim 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.
Dènye sekrè a ke Lyon tribi Jida a louvri se Revelasyon Jezikri a, e li gen ladan l verite ke se Li menm ki gen kontwòl sou plan ak estrikti tout eleman Pawòl pwofetik Li a. Nonm lan abiye an twal fin blan an, ki kanpe sou dlo yo, ki leve men Li epi ki fè sèman pa Sila a ki viv pou tout tan an, epi ki rele tankou yon Lyon, sa ki fè sèt loraj yo pwononse vwa yo, se Li menm ki sele liv Danyèl la epi ki sele sèt loraj yo nan Revelasyon an. Se Li menm ki louvri liv ki sele ak sèt so yo, ki gen pouvwa pou resisite, epi ki se gran Prens lan ki leve kanpe epi ki anonse fen tan gras la. Lè Palmoni te bay Gabriyèl lòd pou fè Danyèl konprann vizyon “mareh” la, se egzakteman sa Li te vle di.
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.
Li pa t bay Gabriyèl lòd pou fè Dànyèl konprann vizyon “chazon” an. Vizyon “chazon” an se vizyon wayòm yo nan pwofesi biblik ki nan Dànyèl chapit uit, vèsè youn rive douz, epi li se tou “vizyon” yo mansyone nan vèsè trèz la, anndan yon kestyon sou dire a. “Jiska ki lè vizyon an va dire?” Vizyon “chazon” an konsène chak jou a (payanis) ak transgresyon an (papis) kòm pouvwa devastatè k ap pilonnen Tanp lan ak lame a.
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.
Apre sa, mwen tande yon sen k ap pale; epi yon lòt sen di ak sen sa a ki t ap pale a: Jiska kilè vizyon an va dire konsènan sakrifis chak jou a ak transgresyon dezolasyon an, pou yo lage ni Tanp lan ni lame a pou yo pilonnen yo anba pye? Danyèl 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.
Kris, kòm Palmoni (Mèvèy ki konte a), yo mande l: “pou konbyen tan” vizyon “chazon” an va dire, epi li reponn: “jiska de mil twa san jou; lè sa a, yo pral pirifye Tanp lan.” Apre sa, Danyèl vle konprann vizyon “chazon” an, ki konsène “sakrifis chak jou a, ak transgresyon dezolasyon an, pou yo lage ni Tanp lan ni lame a pou yo foule yo anba pye.” Men, yo bay Gabriyèl lòd pou fè Danyèl konprann vizyon “mareh” la. Chak reyalite gen enpòtans pa li nan Pawòl Bondye a. Vizyon “mareh” la se vizyon aswè ak maten yo, jan li idantifye nan vèsè vennsis la.
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.
E vizyon aswè ak maten an, yo te fè konnen an, se laverite: se poutèt sa, fèmen vizyon an; paske li konsène anpil jou ankò. 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.”
Mo “vizyon” an mansyone de fwa nan vèsè a. Premye referans lan se vizyon “mareh” la, epi dezyèm nan se vizyon “chazon” an. Vizyon “mareh” la se vizyon “swa ak maten yo.” Ekspresyon ebre “swa ak maten yo” souvan parèt nan Bib la, epi li toujou tradui kòm “swa ak maten yo,” jan sa ye nan vèsè vennsis la. Sèl kote nan Bib la kote li tradui yon lòt jan pase “swa ak maten yo,” se nan vèsè katòz la, kote li tradui senpleman kòm “jou.” Ebre reyèl vèsè katòz la ta li konsa: “Jiska de mil twasan swa ak maten.”
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.
Vèsè ki se poto mitan Advantis la, se sèl vèsè nan Pawòl Bondye a kote “aswè ak maten” yo eksprime tou senpleman kòm “jou.” Chak reyalite gen enpòtans pa li, e si pa gen anyen ankò, li klè ke Palmoni te fè espre mete anfaz sou vèsè sa a. Li te fè sa lè li te dirije panse moun ki te tradui Bib Wa Jak la pou yo ekri fraz la yon fason diferan ak jan li toujou ekri nan Pawòl Li. Pwen ki dwe sòti nan reyalite sa a, se ke lè yo di Gabriyèl fè Danyèl konprann vizyon “mareh” la, yo ap di l fè Danyèl konprann vizyon aparisyon 1844 la, epi non pa vizyon “chazon” an konsènan pilonnen Tanp lan ak lame a.
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?
Vizyon «aswè ak maten yo» konsène yon aparisyon ki rive lè pirifikasyon sanktyè a te kòmanse 22 oktòb 1844. Vizyon aparisyon 22 oktòb 1844 la pa konsène pilonnen sanktyè a, men pirifikasyon sanktyè a. Èske te gen yon aparisyon pwofetik nan dat sa a?
“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.
“Vini Kris la kòm gran prèt nou an nan kote ki pi sen an, pou pirifye tanp lan, jan sa parèt nan Danyèl 8:14; vini Pitit lòm nan bò kote Ansyen Jou yo, jan sa prezante nan Danyèl 7:13; epi vini Senyè a nan tanp li a, jan Malachi te predi l la, se deskripsyon menm evènman an; epi sa reprezante tou pa vini marye a nan nòs la, jan Kris dekri l nan parabòl dis vyèj yo, nan Matye 25.” 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.”
Gabriyèl te resevwa enstriksyon pou fè Danyèl konprann aparisyon pwofetik Kris la nan tanp Li a, 22 oktòb 1844. Se poutèt sa, Gabriyèl te bay Danyèl yon dezyèm temwen konsènan dat 22 oktòb 1844 la, paske Gabriyèl te dirije chak otè Bib la ki te ekri yon fòm prensip biblik ki idantifye verite a kòm yon bagay ki tabli sou temwayaj de moun. Si Gabriyèl te pou fè Danyèl konprann 22 oktòb 1844, li t ap bezwen yon dezyèm temwen pou tabli “vizyon aparisyon an.”
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.
Gabriyèl kòmanse travay li lè li adrese an premye dezi Danyèl genyen pou l konprann vizyon “chazon” an, epi li fè sa lè li idantifye ke vizyon “chazon” an se vizyon ki fini nan “tan lafen” an an 1798.
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.
Epi mwen tande vwa yon nonm ant de bò larivyè Oulay la, ki rele, li di: Gabriyèl, fè nonm sa a konprann vizyon an. Konsa li pwoche bò kote m te kanpe a; e lè li rive, mwen te pè, epi mwen tonbe fas atè; men li di m: Konprann, o pitit lòm; paske vizyon an se pou tan lafen an. 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.
“Vizyon” ki nan vèsè anvan an, sètadi “nan tan lafen an”, se vizyon “chazon” an, epi “tan lafen an” nan liv Danyèl la se 1798. Se “vizyon” sa a Danyèl te chèche konprann, men se pa t “vizyon” Gabriyèl te resevwa lòd pou fè Danyèl konprann nan. Paske, pou sa, Gabriyèl pral bay yon dezyèm temwen.
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.
Se konsa, li pwoche bò kote m kote m te kanpe a; e lè li rive, mwen te pè, epi mwen tonbe fas atè. Men li di m: Konprann, o pitit lòm; paske vizyon an se pou tan lafen an. Kounye a, pandan li t ap pale avè m, mwen te tonbe nan yon gwo dòmi, fas atè sou tè a; men li manyen m, epi li fè m leve kanpe dwat. Epi li di: Gade, m ap fè w konnen sa ki pral rive nan dènye bout kòlè a; paske nan tan ki fikse a, lafen an va vini. 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.
Gabriyèl pran fonksyon li a lè li fè Danyèl konnen: “gade,” sa ki vle di li ap mande Danyèl pou l konsidere pwochen reyalite a. Pwochen reyalite a se ke “dènye endiyasyon an,” nan de peryòd “sèt fwa” yo nan Levitik vennsis, fini an 1844. “Dènye endiyasyon an” idantifye dirèkteman kòm yon pwofesi tan, paske li gen yon “tan fikse” kote li pral “fini.” “Endiyasyon an” dwe reprezante yon peryòd tan, paske li gen yon “tan fikse” pou fen li. Si “endiyasyon an” te senpleman yon pwen nan tan, li pa t ap gen yon fen; li t ap sèlman pwen kote li te rive a.
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”.
“endiyasyon” an te gen yon pwen final ki make; konsa, li reprezante fen yon peryòd tan. Peryòd tan sa a reprezante kòm “dènye endiyasyon an.” Si gen yon dènye, fòk genyen yon premye. “Premye endiyasyon an” idantifye nan Danyèl chapit onz la, e la tou li se yon peryòd tan, paske papote a t ap “aji epi pwospere” jouk nan fen “endiyasyon” an.
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.
Epi kèk nan moun ki gen konprann yo pral tonbe, pou yo mete yo aleprèv, pou yo pirifye yo, epi pou yo fè yo vin blan, jouk nan tan lafen an; paske sa se toujou pou yon tan ki fikse. E wa a pral fè dapre volonte pa li; li pral leve tèt li, epi fè tèt li vin gran pi wo pase tout dye, epi li pral pale bagay mèvèye kont Bondye dye yo; epi li pral pwospere jouk lè kòlè a fin akonpli; paske sa ki detèmine a va fèt. Danyèl 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.”
Nan de vèsè sa yo, wa a ki aji selon pwòp volonte pa li epi ki leve tèt li anlè se sijè a. Vèsè trant-sis la se vèsè Pòl parafraze a, lè li idantifye “nonm peche a” ki chita nan tanp Bondye a, pandan li montre tèt li kòmsi li se Bondye. Pèsekisyon Mwayennaj Fènwa yo depi ane 538 rive jouk 1798 idantifye nan vèsè trant-senk la, epi li kontinye jouk “tan lafen an,” ki te 1798, ki te “tan fikse a.” Apre sa, vèsè trant-sis la idantifye ke papote a t ap “pwospere” “jouk kòlè a fin akonpli.” Vèsè a idantifye ke papote a te pwospere jouk 1798, nan moman sa a premye “kòlè a” te “akonpli.” Pawòl pwofetik Bondye a te “detèmine” ke papote a t ap kontinye pandan mil desan swasant ane, jouk 1798, ki te “tan lafen an.”
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.
Premye “endiyasyon” an te fini an 1798, epi “dènye endiyasyon” an te fini an 1844. Toude endiyasyon yo prezante kòm peryòd tan, ki te gen fen presi, konsa sa idantifye yo toude kòm pwofesi tan. Palmoni te bay Gabriyèl lòd pou fè Danyèl konprann vizyon aparans lan (“mareh”), sou “aswè ak maten yo” (jou yo) ki te idantifye 22 oktòb 1844, e li te fè sa lè li te bay yon dezyèm temwen pou dat sa a.
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.
Vizyon “chazon” vèsè trèz la, ke Danyèl te anvi konprann, se te vizyon pilonnen anba pye a ki te fini nan “tan lafen an” an 1798. Vizyon “mareh” vèsè katòz la te fini avèk aparisyon Kris la nan Kote ki Pi Sen an, 22 Oktòb 1844, nan akonplisman pwofesi tan de mil twa san aswè ak maten yo, epi tou akonplisman pwofesi tan de mil senk san venn ane yo. Toude pwofesi tan sa yo reprezante sou tab sakre Abakik yo, tab Sè White idantifye kòm sa ki te dirije pa men Senyè a, e yo pa dwe chanje.
We will continue this study in the next article.
N ap kontinye etid sa a nan atik k ap vini an.
“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.
“Nou gen anpil leson pou nou aprann, e anpil, anpil bagay pou nou dezaprann. Se Bondye ak syèl la sèlman ki enfayib. Moun ki panse yo p ap janm bezwen abandone yon opinyon yo tache avè l anpil, ni p ap janm gen rezon pou yo chanje yon opinyon, y ap desi. Toutotan nou kenbe pwòp ide ak opinyon pa nou yo avèk yon pèsistans fèm, nou pa ka gen inite Kris la te priye pou li a.” Review and Herald, 26 jiyè 1892.