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.
Ngat maleng acel ‘ma owaco’ i Daniel 8:13-14 en aye Kirisito calo Palmoni. I Buk Yabo pa Yohana, Kirisito ki nyutu ni En aye Alfa ki Omega, ma, i tung iye me gin adiera mamwonya mapatpat, nyutu Kirisito calo Ladwogo Leb ma Mwonya; kacel, Buk Daniel ki Buk Yabo pa Yohana cwalo Kirisito calo Rwot pa cawa ki leb. Oromo twero pa dano me ngeyo lwak ki piny pa bedo ni Kirisito, calo Palmoni (Lacano pa gin mung), oketo lapok pa kit ngeneni i loka aryo ma cako keto oporo me i tere pa Adventism; ento gin mung ma Lacano pa gin mung yero me yabo woko, gin tye i but wa me ngeyogi maber ki gwoko gi.
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.
Gin ma kikano obedo pa Rwot Lubanga wa: ento gin ma kibico obedo pa wa kede pa nyithin wa nining, wek wa timo lok weng pa cik man. Deuteronomy 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.
Mung ma kityeko yarone atir en aye ni Lapim me Mung (Palmoni) obedo “lacoo maleng acel ma owaco,” kede i loka aryo ma en oyaro pire kene iye, oporo ma i cet pa Adventism kityeko kimonge. I loka aryo meno, Lapim ma pinywinyi kityeko nyutu “medo me ngec” ma en—calo Leona pa dul pa Yuda—oyweyo cime i mwaka 1798. I loka aryo meno, kidi ma welo loyo ma i lot pa Miller, ma nyutu “medo me ngec,” ki dugu pa lwete pa Palmoni, ki cwalogi piny i bal aryo pa Habakkuk.
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.
Eka awinyo ngat acel ma maleng tye ka waco; ki ngat mukene ma maleng owaco bot ngat ma maleng ma otyeko waco ni, “Obed adii wang neno me lamo me nino ka nino, kede golo cik me goro, me miyo Ka Maleng kede lweny obed kigoyo i ti?” En owaco bot an ni, “Nino alufu aryo kede miya adek; eka Ka Maleng bino yweyo.” 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.”
Ka Daniel oyudo neno me porofeti ikom pinje ma ki porofetone i Baibul, kede eka owinyo lok me polo i verse apar adek ki apar angwen, ci oyenyo me ngeyo ‘neno’.
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.
En dong otime ni, ka an keken, an Daniel, oneno mere, ci akweyo lagam pa mere; dong, nen, ngat acel calo kit pa dano ocung i anyim an. Kede an owinyo dwon pa dano i tung ki yie pa Ulai, ma ololo, owaco ni, “Gabriel, imi dano man ongeyo mere me neno.” 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.
Lok me “vision” ma Daniel tye kitemo me ngeyo en “chazon”; ento lok me “mareh” aye gin ma kiwaco bot Gabriel me miyo Daniel ongeyo. Gin acel acel tye ki pim pa gi, ki ka gin man oremo, yub ki yik pa pot buk man pire kede opoto. I rek apar abic, ka Daniel tye kitemo me ngeyo “chazon,” “mareh” ocamo i mung, ento pud tye ki nyutu pa ne; pien ki “appearance of a man” (Gabriel), lok me Hibiriyo “mareh” kityeko loko ne calo “appearance.” I rek apar abic lok aryo ma kiloko gi calo “vision” bene tye ki nyutu pa gi. Daniel, i rek apar abic, tye kitemo me ngeyo “chazon”; ento Palmoni, i rek apar abicel, omiyo cik bot Gabriel me mi Daniel ongeyo “mareh.” Yik pa rek aryo man tye me tic, ki nyutu kube ki lanyut ma tye ikin lok aryo man.
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.
En Palmoni keken ma ciko Gabriel me miyo Daniel onongo ongeyo “mareh”; pien ngat ma ciko Gabriel en aye ngat ma obedo i wi pi, ki Gabriel owinyo dwol pa En, “dwol pa dano i tung tung pa kulu Ulai.” En aye kulu Ulai ma tye i tung tung pa iye, ki en aye Kirisito ma obedo i wi pi i Buk Maleng. Kede kany, tye gin ni Kirisito, macalo rwot me malaika, en aye ma ciko malaika. Dwol ma tye i tung tung pa kulu, en aye dwol pa “ngat maleng acel” i lunyut apar adek, ki lok pa En aye ma ciko Gabriel me miyo Daniel onongo ongeyo “mareh” me neno. I pot buk apar aryo pa Daniel, Kirisito dok bene tye i tung tung pa kulu. I pot buk apar aryo En obedo ki cal me lineni, ci okwayi ki En ma tye ki ngima nyaka kare.
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.
Ento in Daniel, myero igeng lokgi, ki igonyo buk nyo i cawa pa agiki: ngat mapol bi woto anyim ki dok, ki ngeyo bi medo. Ci an Daniel anen, ci nen, tye jo aryo mukene; acel tye i tere eni me olum, ki acel tye i tere ano me olum. Ci acel owaco bot dano ma oketo lulu me lino, ma tye i wii pi me olum, ni, “Cawa mene nyo obedo i agiki pa gin ma lamal man?” Ci an owinyo dano ma oketo lulu me lino, ma tye i wii pi me olum, ka oyilo lwete me tung acel ki lwete me tung aryo anyim i polo, ki onyubu i nying En ma tye ngima pi kare matwal ni obi bedo pi cawa acel, cawa aryo, ki abar pa cawa; ci ka dong obedo ocoko ki opye iye twero pa jo maler, dong gin weng man obi otumu. 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.
Ngat ma oketo lagony me lineni, ma obedo i tung pii me kwer, otweyo lwete aryo malo i polo kede ogamo ki En ma tye kare ducu; En aye ngat acel keken ma i chapta aboro omiyo cik bot Gabriel. I Apokulips chapta apar, Kristo bende otweyo lwet malo kede ogamo ki En ma tye kare ducu, ento kany En ochung i tung pii kacel ki piny.
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.
Malaika ma an oneno ni ocungo i nyanja ki i lobo, oketo cing pa iye malo i polo; ki ocwako lagam i nying En ma bedo pi kare weng kacel, ma oyubo polo ki gin matye iye, ki lobo ki gin matye iye, ki nyanja ki gin matye iye, ni dok pe bed kare. Revelation 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.
Lakit pa Lubanga ma tek loyo i pot buk apar me Nyutu, en aye Palmoni, ma owaco bot Gabiriel ki i tung me yot i pot buk abicel ki adek, kede ma oyaro kare ma ‘otum’ pa ‘cud’ bi time i pot buk apar aryo. I pot buk apar me Nyutu, en aye ma okwayo madit calo ‘lion’, pien kany gicoyo en calo Lion pa kabila pa Yuda.
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.
Ladit acel ikin ladit owaco bot an ni, Pe i wil: nen, Simba pa kaka Juda, Tere pa Dawudi, oloyo me yabo buk, ki weyo muhuri abiro pa buk eno. An aneno, nen, i tung kom me rwot ki i tung jami me bedo angwen, ki i tung ladit, otye lutino me dyang, macalo ni ki guro woko, ma tye ki lang abiro ki wang abiro, ma gin Timu abiro pa Lubanga ma ki cwalo i piny weng. En obino okwanyo buk ki cing macego pa en ma obedo i kom me rwot. Revelation 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.
Macalo Lewo pa dul Yuda, Kirisito obedo nyathi me rom ma oloyo me yabo buk ma kiketo iye ki kido abicel. Ka obedo woto i wi pi i buk pa Daniel, onyo tye ki ting acel i wi nam, ki mukene i wi piny, i buk pa Nyutu, cal weng me lago gi kube ki cawa me lago. Kede macalo Lewo pa dul Yuda, Kirisito kato kido, kede bende yabo kido, i Lok pa En. Macalo en oketo kido iye buk pa Daniel, en bende oketo kido iye duma abicel i buk pa Nyutu kapita apar.
“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.
Malaika madwong ma tek ma ocwinyone Yohana obedo Yesu Kiristo keken. Keto tung acel i pii madit, ki tung mapat i piny ma pe tye pi, nyuto dul pa en i kare me agiki pa lweny madit ki Satan. Kabedo man nyuto twero pa en ma lamal ki loyo pa en i piny weng. Lweny man ocweyo tek ki tek, ki odwoko cwiny kare ki kare; ki obedo ka mede kamano nyaka i kare me agiki, ka tic ma maloyo pa twero pa otum obino nongo wi madwong pa gi. Satan, ma ocwakore kede ngat marac, obitimo budho me gonyo piny weng kacel ki kanisa ma pe gamo hera pa ada atir. Ento malaika madwong ma tek myero winyone. Okoko ki dwon madit. En obineno twero ki loyo pa dwon pa en bot gin ma ocwakore kede Satan me lwenyo bot ada atir.
“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.
Ka liel abicel man otyeko waco dwonggi, ki mino John cik, calo ma ki mino Daniel, ikom buk matidi: ‘Gub gin magi ma liel abicel owaco.’ Gin magi rwate ki kit ma obino anyim, ma bi nyutu calo kitgi. Daniel obicung i kabedo mamegi ikare me agiki pa ceng. John oneno buk matidi ma ki yweyo gubone woko. Eka poroc pa Daniel tye i kabedo migi ma atir i kwena pa malaika ma acel, ma aryo, ki ma adek, ma bi mino bot lobo. Yweyo gubone pa buk matidi en obedo kwena ma ikom cawa.
“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.
Buk me Daniel ki Buk me Nyutu gin acel. Acel obedo lok pa lanabi, acel mapat obedo nyutu; acel obedo buk ma kigoro tek, acel mapat obedo buk ma kiyabo. Yohana owinyo gin ma i mung ma dogola owuoyo, ento kigicimo ne ni pe ocoyo gi.
“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.
“Ler ma pire tek ma kimiyo Yohana, ma kinyutu iye i dwon polo abicel aryo, obedo nyutu maber pa gin ma bino time iye wach pa malaika acel ki aryo.” The Seventh-day Adventist Bible Commentary, volyum 7, pot 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.
Kirisito, ma nyutu calo Palmoni, dichwo ma i chapta aboro ki apar aryo ma tye i wii pi, bende en malaika ma tye ki teko madwong ma tye ki buk matin i lwete ne. En le me dul me Yuda ma keto muhuri i Lok ne kede kwanyo muhuri i Lok ne, kede en aye ma cwalo cik bot Gabriel, pien En aye Mikael, rwot me malaika.
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.
Ento Mikael, malaika madit, ka tye ka loko ki Setani ikom ringru Mose, pe onongo otemo kelo lok marac ma kwedo i kom ne, ento owaco ni, “Rwot okweke in.” Yuda 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.
Mikael obedo nying pa Kiristo, ci nying eno nyutu ni En obedo rwot pa malaika keken pe; ento bende En aye ngat ma tye ki teko me cako jo ma otho i kwo doki. Nying Mikael nyutu ni, “Ngat mane obedo macalo Lubanga?” Kare Nebukaduneza oneno ngat acel ma obedo macalo Wod Lubanga i wang mac mwec ka obedo ki jo adek ma tye maber, en oneno Mikael. Kede bende, Malaika madit Mikael, en bende rwot pa jogi pa Lubanga, ma lak matin pa Ruma ma pe yero Lubanga opango ne dit ikom en i Lacar i ocuko Lok pa Daniel chapta aboro, ves apar acel.
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.
Ento abi nyutu in gin ma kiketo i Kitap pa Ada: ci pe tye ngat mo ma tye ki an i gin magi, makato Mikael, lawi rwot pa wunu. Daniel 10:21.
It is Michael who commands the angels, who resurrects the dead and who decides when probation closes.
En aye Mikael ma ciko lacar, ma dwoko jo otho i ngima, ki ma yero cawa ma kare me tem ojuko.
“‘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.
"'I kare eno Mikaeli obi ocungo, rwot madit ma ocungo pi nyithin pa jo mamegi; ki obedo kare me peko ma pe obedo kare mo keken kwede kun obedo jo i lobo, nyo i kare man keken; i kare eno jo mamegi birwenyo, dano acel acel ma kibineno kicoyo gi i buk.' Ka kare me peko man obino, gin weng kityeko tongo gi; pe dong tye kare me temo, pe dong tye kica pi jo ma pe gudo cwiny. Mak pa Lubanga ma tye ngima tye i wi jo pa en. Otum man matin, ma pe gitye ki twero me gwoko gi i lweny ma kelo tho ki twero pa piny ma lwak pa diraagon otyeko oyiko, gicwako Lubanga me gwoko gi. Cik owuo woko ki but twero ma maloyo tutwal i piny ni gibiworo lewic ki gibinongo mak pa en, labongo ni ka pe gicako, gibiyubu gi ki tedo gi tho. Lubanga obi konyo jo pa en kombedi, pien ngo mere ma gibinyalo timo i lweny ma goyo bwoba calo man ka pe tye kony pa en!" Testimonies, dul 5, pot 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.
Gin ma i mung ma agiki ma Ladwar pa kabila me Yuda oyweyo laciŋ, en aye Manyiso pa Yesu Kiristo, kede nyutu ni En tye loyo i pango ki ter pa jami weng me Lok me porofeti pa En. Dano i gamente me lineni ma tye i wi pii, ma oyuto lwete i malo kede omako kica ki En ma obedo pi kare ducu, kede ma oko calo Ladwar ma omiyo yoga abicel oyaro dwonegi, en aye ma oketo laciŋ i buk pa Daniel kede oketo laciŋ i yoga abicel pa buk me Manyiso. En aye ma oyweyo laciŋ pa buk ma oketone ki laciŋ abicel, ma tye ki twero me dwogo kwo, kede ma obedo Ladit madit ma ocungo ka oyaro giko pa kare me temo. Ka Palmoni ocikone Gabriel me miyo Daniel onong ngec pa neno me 'mareh', En onongo mito man keken.
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.
Pe o miyo cik bot Gabriel me miyo Daniel ongolo ngec ikom anyutu "chazon". Anyutu "chazon" en anyutu me piny pa rwote ma ginongo i aporo pa Baibul i Daniel chapta 8, lok 1–12, ci obedo "anyutu" ma kiwero iye i lok 13, i lapeny ikom mede pa kare: "Cing adi obedo anyutu?" Anyutu "chazon" tuko ikom me kare ducu (paganism) ki gobo cik (papalism), twero me balo ma gikwanyo i piny Ka Maleng ki lwak.
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.
Eka an owinyo ngat acel ma maleng tye ka waco, ci ngat mukene ma maleng owaco bot ngat en ma onongo tye ka waco ni, “Kare nining obedo oneno me lamo me cawa ki cawa, ki bal ma kelo ogoro, me miyo ot maleng ki lwak me goyo gi piny ki cing?” 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.
Krisito, calo Palmoni (Ngat ma coyo gin ki lamal), gipenyone ni, “Pi kare mene obedo neno ‘chazon’?” En owaco ni, “Obedo i kare pa cawa 2,300; eka Ka Maleng bi cweyo maleng.” Daniel dong ongeno me ongiyo neno ‘chazon’ ma rwate ki “lamo me kare-kare, ki bal me yotoko, me miyo Ka Maleng ki lwak obed kiketo i cing.” Ento kimiyo Gabriel cik me miyo Daniel ongiyo neno ‘mareh’. Gin weng tye ki kabedo pa gi i Lok pa Lubanga. Neno ‘mareh’ en neno pa otum ki otyen ma kimiyo nying i rek 26.
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.
Kede neno me odhiambo ki okinyi ma owaco kwede en adier; omiyo igudu neno; pien obino bedo pi nino mapol. 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.”
Lok "vision" kiwaco ne okare aryo i verse. Me acel en "mareh" vision, me aryo en "chazon" vision. "Mareh" vision en vision pa "the evening and mornings." Lok me Leb Ibru pi "evening and mornings" pol kare nongo i Bibul, ci kare weng gi loko ne calo "evening and mornings," macalo i verse 26. Kabedo keken i Bibul ma gi loko ne mapat ki "evening and mornings" tye i verse 14, kany gi loko ne keken calo "days." Leb Ibru me verse 14 onongo kwano ni, "Unto twenty-three hundred evenings and mornings."
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.
Nyig lok ma tye i tung me Adventism, en aye nyig lok kende keken i Lok pa Lubanga ma kwede “evening and mornings” kicoyo keken calo “days.” Gin weng tye ki rwom pa gi; ka pe tye mukene, obedo terang ni Palmoni otyeko cimo matek nyig lok eno ki bedo ma otito. Otyeko kamano kun ono wii pa gin ma gityeko loke Bibul King James, wek gicoyo nyig lok eno i kit mapat ki kaka pol kare gicoyo i Lok pa En. Lok me rwom ma wa aa ki gin man, en ni, ka gicweyo Gabriel ni omiy Daniel ngeyo nining “mareh,” kit ma gicweyo ne en aye miyo Daniel ngeyo nining pa nyuto me mwaka 1844, ento pe nining “chazon” ma tye ikom gobo piny Kac ki lwak.
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?
Neno me "evening and mornings" tye ikom nyutu ma otime ka yweyo Kabedo Maleng ocako i October 22, 1844. Neno me nyutu ma otime i October 22, 1844, pe tye ikom lato piny Kabedo Maleng, ento tye ikom yweyo pa Kabedo Maleng. Obedo tye nyutu pa lanabi i kare en?
“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.
Bino pa Kirisito macalo jadolo wa madit i kabedo ma maleng madit loyo, pi yweyo pa kacel, ma kinyutu i Daniel 8:14; bino pa Wod pa Dano bot Ladit pa Cawa Mapol, macalo kit ma kinyutu i Daniel 7:13; kede bino pa Rwot i kacel pa En, ma Malaki onongo opoko pi en, gin lok me nyutu pa gono acel keken; ci bene, en kinyutu calo bino pa lawot me nyom i nyome, ma Kirisito otyeko nyutu i loc me por pa nyako maleng apar, i Matayo 25.
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.”
Kimiyo Gabriel cik me miyo Daniel nongo ngeyo lanen me lunyodo pa Kristo i ot pa en i dwe October 22, 1844. Pi gin man, Gabriel omiyo Daniel lami aryo bot dwe me October 22, 1844, pien Gabriel okobo jo me coc pa Bibul weng me coyo cik pa Bibul ma waco ni adwogi kityeko keto mapore i waci pa lami aryo. Ka Gabriel onongo myero miyo Daniel nongo ngeyo October 22, 1844, dong onongo mito lami aryo me keto “lamal pa lanen.”
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 ocako tic ne ki acel odwoko mito pa Daniel me ngeyo neno ‘chazon’; otimo kamano kun yaro ni neno ‘chazon’ obedo neno ma otum i ‘cawa me agiki’ i 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.
Ci an winyo dwon pa dano i kind tung pa Ulai, ma oco, owaco ni, “Gabriel, yubi neno eni bot dano man.” Ci en obino macok i but kama abedo; ka obino, aworo, aboto piny i wang; ento owaco ki an ni, “Ngeyo, Wod dano; pien neno eni obedo pi cawa pa agiki.” 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.
“Vision” ma i coc me con—en aye “ikare me agiki”—en obedo “vision” me “chazon”; ki “ikare me agiki” i Buk me Daniel, obedo 1798. Man obedo “vision” ma Daniel onongo otemo nongo ngec iye, ento pe obedo “vision” ma kiwaco bot Gabriel ni omii Daniel oyaro ne. Pi mano, Gabriel bi miyo janeno me aryo.
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.
En obino macok coki i kom ka an ocung; kacce obino, atye ki bwor, ci ater i wang piny; ento owaci pi an ni, “Wod dano, mii i ngeyo; pien neno man obedo pi kare me agiki.” Kombedi ka otye ka waco ki an, atye i nino madwong i wang piny; ento omoko an, ci oketo an ocung. Ci owaci ni, “Nen, abi mii in i ngeyo ngo ma bi time i agiki pa cwiny marac; pien i kare ma kiketo, agiki bi bedo.” 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 ocako tic ma kiketo bot en kun waco Daniel ni, “behold,” ma kwayo Daniel me paro ada ma anyim. Ada ma anyim en ni “last indignation” me “seven times” aryo ma i Levitiko 26, otyeko i mwaka 1844. “Last indignation” kinyutu pire keken calo lok me kare, pien tye ki “time appointed” ma obino “end.” “Indignation” myero nyutu kare, pien tye ki “time appointed” pi giko ne. Ka “indignation” onongo obedo keken kare acel keken, onongo pe obedo ki agiki; onongo obedo keken kabedo ma otimore iye.
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”.
“Indignation” onongo tye ki tung me agiki ma kimiyo alama; omiyo eno nyutu agiki pa kare. Kare bene kinyutu calo “agiki pa indignation.” Ka tye ki agiki, ento myero tye ki acaki. “Indignation ma acaki” kinyutu i Buk Daniel, kite apar acel, kakwa bene en kare; pien papacy onongo bitye katimo kede obimedo maber nyo oko i agiki pa “indignation.”
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.
Jo ma tye ki ngec mogo bi wil, me tem gi, me yeyo gi, ki me yubo gi macol, nyaka kare me agiki; pien pud tye pi kare ma kiketo. Rwot obitimo kit ma cwinye ohero; obi yelo wiye malo, ki obi medo wiye madit i tung jok weng, ki obi waco lok me cimat ikom Lubanga pa jok weng, ki obitime maber nyaka kica ogik; pien gin ma kiketo dong myero otim. Danyel 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.”
I aya aryo man, rwot ma timo kit ma cwiny omito kede oketo kene malo, en aye miti me lok. Aya me 36 obedo aya ma Paulu owaco i leb mapatpat, ka oyaro “dano me richo” ma ocado i ot pa Lubanga, ka yaro kene ni en obedo Lubanga. Tim me balo pa “Kare me Otum” ma cako ki higa 538 nyo i 1798, kiketo i aya me 35; kede mede nyo i “kare me agiki” ma ne obedo 1798, en aye “kare ma kicego.” Aya me 36 dong nyuto ni papasi bi “timo maber” “nyo i kare ma cono gutyeko woko.” Aya no nyutu ni papasi otimo maber nyo i 1798; i kare no, “cono me acel” ne gutyeko woko. Lok me poropheti pa Lubanga ne oketo cik ni papasi obi mede pi higa 1,260, nyo i 1798, ma ne “kare me agiki.”
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.
‘Indignation’ ma acel otyeko i 1798, kede ‘indignation ma agiki’ otyeko i 1844. Duo ‘indignation’ aryo gi nyutu calo kare me cawa, ma gi tye ki agiki makome, kede mano ginyutu ni gin lok me poropheti me cawa. Palmoni ociko Gabriel me miyo Daniel oŋeyo lamedo me twolo (‘mareh’) pa ‘otyen ki oturo’ (nino) ma onyutu October 22, 1844, ci otimo kamano kun omiyo min ceki mariyo bot nino en.
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.
Neno “chazon” ma tye i but me apar adek, ma Daniel omito me ngeyo, obedo neno me tiyo lwet i piny ma otieke i “cawa pa agiki” i 1798. Neno “mareh” ma tye i but me apar angwen, otieke ki Kiristo onen i Kabedo Maleng Maloyo i October 22, 1844, me tyeko poropes me cawa pa higa 2300, kacel bende me tyeko poropes me cawa pa higa 2520. Poropes me cawa aryo magi tye kicwalo i tabul maleng pa Habakkuk, ma Sister White owaco ni kigolo gi ki lwet pa Rwot, kede ni pe myero giloko.
We will continue this study in the next article.
Wa bino mede ki pwonye man i coc ma anyim.
“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.
Wan tye ki gin mapol me pwonyo, ki gin mapol mapol me weko woko. Lubanga ki polo keken tye pe ki bal. Jo ma paro ni pe gubimyero weko woko tam ma gimin ducu, pe gubibedo ki kare mo me loko tam, gubibedo ki cwinya ma peko. Kacel ka wa tye ka gwoko tami wa kene ki lok me tam wa kene ki cwero tutwal, pe watwero nongo bedo acel ma Kristo onongo oraro pi en. Review and Herald, July 26, 1892.