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.
Ilay “olomasina anankiray niteny” ao amin’ny Daniela toko faha-valo, andininy faha-telo ambin’ny folo sy faha-efatra ambin’ny folo, dia Kristy amin’ny maha-Palmoni Azy. Ao amin’ny bokin’ny Apokalypsy, Kristy dia ambara ho Alfa sy Omega, izay, ankoatra ny fahamarinana mahatalanjona hafa, dia manondro an’i Kristy ho Ilay Mpahay fiteny mahagaga; ary miaraka, ny bokin’i Daniela sy ny Apokalypsy dia maneho an’i Kristy ho Tompon’ny fotoana sy ny fiteny. Mihoatra lavitra noho ny fahafahan’ny olombelona ny mahatakatra ny hevitra lalina sy ny halehiben’ny dikan’izany hoe Kristy, amin’ny maha-Palmoni Azy (Ilay Mpamaky ny tsiambaratelo), no mampahafantatra io toetran’ny maha-Izy Azy io ao amin’ireo andininy roa izay mametraka ny andry fototra afovoan’ny Advantisma; nefa ireo tsiambaratelo izay fidin’ny Mpamaky ny tsiambaratelo hambara dia andraikitsika ny mamantatra sy miaro azy.
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.
Ny zava-miafina dia an’i Jehovah Andriamanitsika; fa izay zavatra naseho kosa dia antsika sy ny zanatsika mandrakizay, mba hankatoavantsika ny teny rehetra amin’ity lalàna ity. Deoteronomia 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.
Tsiambaratelo iray izay efa naseho dia izao: ilay Mpandrefy ny Tsiambaratelo (Palmoni) no ilay “olomasina anankiray niteny”; ary ao amin’ireo andininy roa izay anehoany ny Tenany no ahafantarana ny andry afovoan’ny Advantisma. Ao amin’ireo andininy roa ireo, ilay Mpandrefy Mahagaga no manondro ilay “fitomboan’ny fahalalana” izay Navoakany tombo-kase tamin’ny taona 1798 amin’ny maha-Liona avy amin’ny firenen’i Joda Azy. Ao amin’ireo andininy roa ireo, ny firavaka ao amin’ny nofin’i Miller, izay maneho ilay “fitomboan’ny fahalalana,” dia navoaka teo ambonin’ny takelaka roa an’i Habakoka, araka ny fitarihan’ny tanan’i Palmoni.
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.
Ary henoko nisy olo-masina iray niteny, ary nisy olo-masina iray hafa nilaza tamin’ilay olo-masina anankiray izay niteny hoe: Mandra-pahoviana no haharetan’ny fahitana ny amin’ny fanatitra isan’andro sy ny fahadisoana mampahavaozana ny faharavana, ka hanolorana ny fitoerana masina sy ny tafika mba hohitsakitsahina? Ary hoy izy tamiko: Hatrany amin’ny roa arivo sy telon-jato andro; dia hodiovina ny fitoerana masina. Daniela 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.”
Rehefa noraisin’i Daniela ny fahitana ara-paminaniana momba ireo fanjakana ao amin’ny faminanian’ny Baiboly, ary avy eo reny ny fifampiresahana tany an-danitra ao amin’ny andininy faha-telo ambin’ny folo sy faha-efatra ambin’ny folo, dia nitady hahatakatra ny “fahitana” izy.
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.
Ary izao no niseho: rehefa izaho, dia izaho Daniela, nahita ny fahitana ka nitady ny heviny, indro, nisy nitsangana teo anatrehako tahaka ny endrik’olona. Ary nandre feon-dehilahy teo anelanelan’ny moron’i Olay aho, izay niantso ka nanao hoe: Gabriela, ampahafantaro ity lehilahy ity ny hevitry ny fahitana. Daniela 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.
Ny “fahitana” izay katsahin’i Daniela ho fantarina dia ny fahitana “chazon”, fa ny fahitana “mareh” kosa no andidian’i Gabriela hampahafantarina an’i Daniela. Samy manana ny anjara lanjany ny zava-misy tsirairay avy, ary raha tsy voamarika io zava-misy io, dia rava amin’ny fotony ny rafitra sy ny firafitry ny andalan-teny. Ao amin’ny andininy fahadimy ambin’ny folo, raha mitady hahafantatra ny fahitana “chazon” i Daniela, dia miafina ny “mareh”, nefa mbola aseho ihany; fa amin’ny hoe “endrik’olona” (Gabriela), ny teny hebreo hoe “mareh” dia adika hoe “endrika”. Ao amin’ny andininy fahadimy ambin’ny folo dia samy aseho avokoa ireo teny roa izay nadika hoe “fahitana”. I Daniela, ao amin’ny andininy fahadimy ambin’ny folo, dia mitady hahafantatra ny “chazon”, fa i Palmoni kosa mandidy an’i Gabriela, ao amin’ny andininy fahenina ambin’ny folo, hampahafantatra an’i Daniela ny “mareh.” Ny firafitry ireo andininy roa ireo dia niniana natao, ary manasongadina ny fifandraisana sy ny tsy fitovian’ireo teny roa ireo.
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.
Palmoni no nandidy an’i Gabriela hampahafantatra an’i Daniela ny amin’ny “mareh”, fa Ilay manome baiko an’i Gabriela dia Ilay mitsangana eo ambonin’ny rano, ary i Gabriela dia nandre ny feony, dia “feon-dehilahy teo anelanelan’ny moron’i Olay.” Ny reniranon’i Olay no mikoriana eo anelanelan’ny morony, ary Kristy no Ilay mitsangana eo ambonin’ny rano ao amin’ny Soratra Masina. Miaraka amin’izany zava-misy izany dia misy koa ny zava-misy fa Kristy, amin’ny maha-arikanjely Azy, no Ilay mandidy ny anjely. Ny feo teo anelanelan’ny morona dia ny feon’“ilay olo-masina anankiray” ao amin’ny andininy faha-telo ambin’ny folo, ary ny teniny no mandidy an’i Gabriela hampahafantatra an’i Daniela ny fahitana “mareh”. Ao amin’ny toko faha-roa ambin’ny folo ao amin’ny Daniela, Kristy dia eo anelanelan’ny moron’ny ony indray. Ao amin’ny toko faha-roa ambin’ny folo dia mitafy lamba rongony Izy, ary mianiana amin’Izay velona mandrakizay.
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.
Fa ianao kosa, ry Daniela, akimpio ny teny, ary asiana tombo-kase ny boky mandra-pihavin’ny andro farany; maro no hivezivezy etsy sy eroa, ary hitombo ny fahalalana. Ary izaho Daniela nijery, ka, indro, nisy roa lahy hafa nitsangana teo, ny iray teo an-daniny amin’ny moron’ny ony, ary ny iray teo an-kilan’ny moron’ny ony. Ary nisy anankiray nanao tamin’ilay lehilahy nitafy lamba rongony, izay teo ambonin’ny ranon’ny ony hoe: Mandra-pahoviana no hiafaran’ireo zava-mahagaga ireo? Ary reko ilay lehilahy nitafy lamba rongony, izay teo ambonin’ny ranon’ny ony, raha nanandratra ny tanany ankavanana sy ny tanany ankavia ho amin’ny lanitra izy ka nianiana tamin’Izay velona mandrakizay fa ho amin’ny andro iray sy andro roa ary tapany izany; ary rehefa vitany ny hampiely ny herin’ny vahoaka masina, dia ho tanteraka izany rehetra izany. Daniela 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.
Ilay Lehilahy izay “nitafy lamba rongony sady teo ambonin’ny ranon’ny ony,” dia “nanandratra ny tanany ankavanana sy ny tanany ankavia ho any an-danitra ka nianiana tamin’Ilay velona mandrakizay”; ary Izy no Lehilahy iray ihany izay, ao amin’ny toko fahavalo, nandidy an’i Gabriela. Ao amin’ny Apokalypsy toko fahafolo, i Kristy koa dia nanandratra ny tanany ka nianiana tamin’Ilay velona mandrakizay, kanefa any kosa Izy dia mitsangana eo ambonin’ny rano sy ny tany.
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.
Ary ilay anjely izay hitako nitsangana teo ambonin’ny ranomasina sy teo ambonin’ny tany dia nanandratra ny tànany ho amin’ny lanitra, ary nianiana tamin’Ilay velona mandrakizay doria, Izay nahary ny lanitra sy izay rehetra ao aminy, ary ny tany sy izay rehetra ao aminy, ary ny ranomasina sy izay rehetra ao aminy, fa tsy hisy andro intsony. Apokalypsy 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.
Ny anjely mahery ao amin’ny toko faha-folon’ny Apokalypsy dia i Palmoni, izay niteny tamin’i Gabriela teo anelanelan’ny moron’ny ony ao amin’ny toko faha-valo, ary nanambara ny fotoana hisehoan’ny “faran’ny” “zava-mahagaga” ao amin’ny toko faha-roa ambin’ny folo. Ao amin’ny toko faha-folon’ny Apokalypsy, Izy no ilay nierona tahaka ny “liona,” fa eo Izy dia aseho ho Liona avy amin’ny firenen’i Joda.
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.
Ary hoy ny anankiray tamin’ireo loholona tamiko hoe: Aza mitomany; indro, ny Liona avy amin’ny firenen’i Joda, dia ny Solofon’i Davida, no efa nandresy hanokatra ny boky sy hamaha ny tombo-kaseny fito. Ary nijery aho, ka, indro, teo afovoan’ny seza fiandrianana sy ny zava-manana aina efatra, ary teo afovoan’ny loholona, nisy Zanak’ondry nitsangana, tahaka ny efa voavono, nanana tandroka fito sy maso fito, izay fanahy fito avy amin’Andriamanitra nirahina ho any amin’ny tany rehetra. Ary Izy nankeo ka nandray ny boky tamin’ny tanana ankavanan’ilay mipetraka eo ambonin’ny seza fiandrianana. Apokalypsy 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.
Amin’ny maha-Liona avy amin’ny firenen’i Joda Azy, i Kristy no Zanak’ondry izay naharesy ka nanokatra ny boky izay voaisy tombo-kase fito. Na Izy mandeha eo ambonin’ny rano ao amin’ny bokin’i Daniela, na manana tongotra iray eo ambonin’ny ranomasina ary ny iray eo ambonin’ny tany ao amin’ny Apokalypsy, ny tsirairay amin’ireo fanehoana ara-paminaniana ireo dia mifandray amin’ny fotoana ara-paminaniana. Ary amin’ny maha-Liona avy amin’ny firenen’i Joda Azy, i Kristy no samy manisy tombo-kase sy manokatra ny Teniny. Tahaka ny nanisiany tombo-kase ny bokin’i Daniela no nanisiany tombo-kase koa ny kotrokorana fito ao amin’ny Apokalypsy toko faha‑10.
“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.
Ilay anjely mahery izay nanoro an’i Jaona dia tsy iza fa i Jesosy Kristy ihany. Ny fametrahany ny tongony ankavanana eo ambonin’ny ranomasina, ary ny ankaviany eo ambonin’ny tany maina, dia maneho ny anjara asany ao amin’ireo seho famaranana amin’ilay ady lehibe ifanandrinana amin’i Satana. Izany toerana izany dia manambara ny heriny sy ny fahefany fara tampony amin’ny tany manontolo. Nihanahery sy nihanazoto kokoa io fifandirana io hatramin’ny vanim-potoana nifandimby, ary mbola hitohy hatrany izany mandra-pahatongan’ireo seho famaranana, rehefa hahatratra ny fara tampony ny asa feno hafetsen’ireo herin’ny maizina. Satana, miray amin’ny olona ratsy fanahy, dia hamitaka izao tontolo izao manontolo sy ireo fiangonana izay tsy mandray ny fitiavana ny fahamarinana. Kanefa ilay anjely mahery dia mitaky ny hihainoana azy. Miantso amin’ny feo mahery izy. Hasehony amin’ireo izay niray tamin’i Satana hanohitra ny fahamarinana ny hery sy ny fahefan’ny feony.
“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.
“Rehefa niteny ireo kotrokorana fito ireo, dia tonga tamin’i Jaona, tahaka izay tonga tamin’i Daniela momba ilay boky kely, izao didy izao: ‘Asio tombo-kase izay zavatra nolazain’ireo kotrokorana fito.’ Ireo dia mifandray amin’ny zava-hitranga ho avy izay haseho araka ny filaharany. Daniela dia hijoro amin’ny anjarany amin’ny faran’ny andro. Jaona mahita ilay boky kely efa voavaha tombo-kase. Amin’izay dia mahazo ny toerana sahaza azy ny faminanian’i Daniela ao amin’ny hafatry ny anjely voalohany sy faharoa ary fahatelo izay homena an’izao tontolo izao. Ny famahana ny tombo-kasen’ilay boky kely no hafatra mifandray amin’ny fotoana.”
“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.
Ny bokin’i Daniela sy ny Apokalypsy dia iray ihany. Ny iray dia faminaniana, ny iray kosa fanambarana; ny iray dia boky voaisy tombo-kase, ny iray kosa boky voasokatra. Jaona dia nandre ny zava-miafina izay nambaran’ny kotroka, nefa nasaina tsy hanoratra izany izy.
“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.
“Ny hazavana manokana nomena an’i Jaona, izay naseho tamin’ny kotrokorana fito, dia fanoritsoritana ireo toe-javatra izay hitranga eo ambanin’ny hafatry ny anjely voalohany sy faharoa.” The Seventh-day Adventist Bible Commentary, volume 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.
Kristy, izay aseho ho Palmoni, ilay Lehilahy ao amin’ny toko fahavalo sy faharoa ambin’ny folo, izay eo ambonin’ny rano, dia Ilay anjely mahery koa mitana ny boky kely eny an-tanany. Izy no Liona avy amin’ny firenen’i Joda izay manisy tombo-kase sy manala ny tombo-kasen’ny Teniny, ary Izy no Ilay mandidy an’i Gabriela, fa Izy no Mikaela arkanjely.
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.
Kanjo Mikaela arkanjely, raha niady hevitra tamin’ny devoly izy ka nifanditra ny amin’ny fatin’i Mosesy, dia tsy sahy nitondra fiampangana fanaratsiana taminy, fa hoy izy: Hananatra anao anie ny Tompo. Joda 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.
Mikaela dia anaran’i Kristy, ary io anarana io dia maneho fa Izy no komandin’ny anjely, ary tsy izany ihany fa Izy koa no Ilay manana fahefana hanangana ny maty. Ny anarana hoe Mikaela dia midika hoe: “iza no tahaka an’Andriamanitra?” Rehefa nahita Ilay tahaka ny Zanak’Andriamanitra tao anatin’ny lafaoro niaraka tamin’ireo lehilahy telo mendrika i Nebokadnezara, dia Mikaela no hitany. Ary Mikaela arkanjely koa no Andrianan’ny vahoakan’Andriamanitra, izay nanandratran’ny tandroka kely an’i Roma jentilisa ny tenany hanohitra teo amin’ny hazo fijaliana, ho fahatanterahan’ny Daniela toko faha-valo, andininy faha-iraika ambin’ny folo.
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.
Fa hasehoko anao izay voasoratra ao amin’ny Soratry ny fahamarinana aho; ary tsy misy miray hina amiko amin’ireo zavatra ireo afa-tsy Mikaela andrianareo. Daniela 10:21.
It is Michael who commands the angels, who resurrects the dead and who decides when probation closes.
I Mikaela no mibaiko ny anjely, no manangana ny maty amin’ny fitsanganan-ko velona, ary no manapa-kevitra ny amin’ny fotoana hifaranan’ny androm-pahasoavana.
“‘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.
“‘Ary amin’izany andro izany dia hitsangana Mikaela, ilay andriana lehibe izay mitsangana hiaro ny zanaky ny firenenao; ary hisy fotoan’ny fahoriana, izay tsy mbola nisy tahaka azy hatrizay nisian’ny firenena ka mandraka izany andro izany; ary amin’izany andro izany dia hovonjena ny firenenao, dia izay rehetra hita voasoratra ao amin’ny boky.’ Rehefa tonga izany fotoan’ny fahoriana izany, dia efa voatsara ny raharaha rehetra; tsy misy intsony ny fotoam-pahasoavana, tsy misy famindrampo intsony ho an’ny tsy mibebaka. Ny tombo-kasen’Andriamanitra velona dia apetraka eo amin’ny olony. Ity sisa vitsy ity, izay tsy mahavita miaro ny tenany amin’ilay ady mahafaty atrehiny amin’ny herin’ny tany izay alahatra eo ambany fibaikoan’ny tafiky ny dragona, dia Andriamanitra no ataony fiarovana. Efa navoakan’ny fahefana ambony indrindra eto an-tany ny didy fa tsy maintsy miankohoka amin’ilay bibidia izy ireo ka mandray ny mariny, raha tsy izany dia hiharan’ny fanenjehana sy ny fahafatesana. Enga anie Andriamanitra hanampy ny olony ankehitriny, satria inona no ho hainy hatao amin’izany ady mampahatahotra izany raha tsy misy ny fanampiany!” Testimonies, boky faha-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.
Ny tsiambaratelo farany izay vahan’ilay Liona avy amin’ny firenen’i Joda tombo-kase dia ny Fanambaran’i Jesosy Kristy, ary ao anatin’izany ny maha-Izy Azy no mifehy ny famolavolana sy ny firafitry ny singa rehetra ao amin’ny Teniny ara-paminaniana. Ilay Lehilahy mitafy rongony fotsy izay mitsangana eo ambonin’ny rano, izay manandra-tanana ka mianiana amin’Ilay velona mandrakizay, ary izay miantso tahaka ny Liona ka mahatonga kotroka fito hamoaka ny feony, dia Izy no manisy tombo-kase ny bokin’i Daniela sy manisy tombo-kase ny kotroka fito ao amin’ny Apokalypsy. Izy no mamaha ny boky voaisy tombo-kase fito, izay manana fahefana hanangana amin’ny maty, ary Izy no Andriana lehibe izay mitsangana ka manambara ny fiafaran’ny fotoam-pahasoavana. Rehefa nandidy an’i Gabriela i Palmoni mba hampahafantatra an’i Daniela ny fahitana “mareh”, dia izany mihitsy no tiany holazaina.
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.
Tsy nandidy an’i Gabriela Izy mba hampahafantatra an’i Daniela ny fahitana antsoina hoe “chazon”. Ny fahitana “chazon” dia ilay fahitana momba ireo fanjakana ao amin’ny faminaniana ara-Baiboly ao amin’ny Daniela toko faha-valo, andininy voalohany ka hatramin’ny faha-roa ambin’ny folo, ary io ihany koa no “fahitana” resahina ao amin’ny andininy faha-telo ambin’ny folo, ao anatin’ny fanontaniana mikasika ny faharetany. “Mandra-pahoviana ny fahitana?” Ny fahitana “chazon” dia momba ny isan’andro (fanompoan-tsampy) sy ny fandikan-dalàna (fanjakana papaly) izay mahavery sy manitsakitsaka ny fitoerana masina sy ny antokon’olona.
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.
Dia reko ny olomasina iray niteny; ary hoy ny olomasina iray tamin’ilay olomasina anankiray izay niteny: Mandra-pahoviana no haharetan’ny fahitana ny amin’ny fanatitra isan’andro sy ny fahadisoana mahatsinjo faharavana, izay hanolorana ny fitoerana masina mbamin’ny tafika mba hohitsakitsahina eo ambanin’ny tongotra? Daniela 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.
Kristy, amin’ny maha-Palmoni Azy (Ilay Mpanisa Mahagaga), dia anontaniana hoe: “mandra-pahoviana” no haharetan’ny fahitana “chazon”, ary mamaly Izy hoe: “hatramin’ny roa arivo sy telon-jato andro; dia hodiovina ny fitoerana masina.” Avy eo Daniela maniry hahatakatra ny fahitana “chazon” izay mikasika “ny fanatitra isan’andro sy ny fahadisoana mahavery, mba hanolorana na ny fitoerana masina na ny antokon’olona hohitsakitsahina.” Kanefa Gabriela dia nomena baiko hampahafantatra an’i Daniela ny fahitana “mareh”. Ny zava-misy rehetra dia samy manana ny anjara toerany ao amin’ny Tenin’Andriamanitra. Ny fahitana “mareh” dia ny fahitana ny hariva sy ny maraina, izay amantarana azy ao amin’ny andininy faha-enina amby roapolo.
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.
Ary marina sy maraina izay voalaza dia marina; koa atokàny hikatona ny fahitana, fa ho amin’ny andro maro izany. Daniela 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.”
Ny teny hoe “fahitana” dia voatonona indroa ao amin’ilay andininy. Ny fanondroana voalohany dia ny fahitana “mareh”, ary ny faharoa dia ny fahitana “chazon”. Ny fahitana “mareh” dia ny fahitana ny amin’“ny hariva sy ny maraina.” Ny fomba fiteny hebreo hoe “hariva sy maraina” dia hita matetika ao amin’ny Baiboly, ary adika hatrany hoe “hariva sy maraina”, tahaka ny ao amin’ny andininy fahenina amby roapolo. Ny hany toerana ao amin’ny Baiboly izay adika amin’ny fomba hafa noho ny hoe “hariva sy maraina” dia ao amin’ny andininy fahefatra ambin’ny folo, izay adika hoe “andro” fotsiny. Ny tena lahatsoratra hebreo ao amin’ny andininy fahefatra ambin’ny folo dia toy izao: “Mandra-pahatongan’ny telo arivo sy roa-jato hariva sy maraina.”
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.
Ny andininy izay andry iorenan’ny Advantisma, dia izy ihany no andininy ao amin’ny Tenin’Andriamanitra izay anehoana ny hoe “hariva sy maraina” amin’ny teny tsotra hoe “andro.” Samy manana ny lanjany ny zava-misy rehetra, ary raha tsy misy zavatra hafa aza, dia mazava fa i Palmoni dia nanasongadina an-tsitrapo io andininy io. Nanao izany izy tamin’ny fitarihana ny sain’ireo izay nandika ny Baiboly King James mba hanoratra ilay andian-teny amin’ny fomba hafa noho ny fomba anoratana azy hatrany ao amin’ny Teniny. Ny hevitra tokony horaisina avy amin’izany zava-misy izany dia izao: rehefa asaina i Gabriela hampahafantatra an’i Daniela ny fahitan’ny “mareh”, dia asaina izy hampahafantatra an’i Daniela ny fahitana momba ny fisehoan’ny taona 1844, fa tsy ny fahitan’ny “chazon” momba ny fanitsakitsahana ny fitoerana masina sy ny maro.
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?
Ny fahitana ny “hariva sy maraina” dia momba ny fisehoana iray izay mitranga rehefa nanomboka ny fanadiovana ny fitoerana masina tamin’ny 22 Oktobra 1844. Ny fahitana momba ny fisehoana tamin’ny 22 Oktobra 1844 dia tsy momba ny fanitsakitsahana ny fitoerana masina, fa momba ny fanadiovana ny fitoerana masina. Nisy fisehoana ara-paminaniana va tamin’io daty io?
“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.
“Ny fahatongavan’i Kristy amin’ny maha-Mpisoronabe antsika Azy ho ao amin’ny fitoerana masina indrindra, ho amin’ny fanadiovana ny fitoerana masina, araka izay aseho ao amin’ny Daniela 8:14; ny fahatongavan’ny Zanak’olona ho eo amin’ny Fahagola Indrindra, araka izay aseho ao amin’ny Daniela 7:13; ary ny fahatongavan’ny Tompo ho ao amin’ny tempoliny, izay nambaran’i Malakia mialoha, dia famaritana tranga iray ihany avokoa; ary izany koa no asehon’ny fahatongavan’ny mpampakatra ho amin’ny fampakaram-bady, izay nofaritan’i Kristy tao amin’ny fanoharana ny amin’ireo virijina folo, ao amin’ny Matio 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.”
Nomena toromarika Gabriela mba hampahafantatra an’i Daniela ny fisehoan’i Kristy ara-paminaniana tao amin’ny tempoliny tamin’ny 22 Oktobra 1844. Noho izany antony izany, nomen’i Gabriela vavolombelona faharoa i Daniela momba ny datin’ny 22 Oktobra 1844, satria Gabriela no nitarika ny mpanoratra rehetra ao amin’ny Baiboly izay nandrakitra endrika iray amin’ilay foto-kevitra ara-Baiboly manambara fa ny fahamarinana dia miorina amin’ny fanambaran’ny vavolombelona roa. Raha natao hampahafantatra an’i Daniela ny 22 Oktobra 1844 i Gabriela, dia nila vavolombelona faharoa izy mba hampiorina “ny fahitana ny fisehoana.”
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.
Gabriela dia manomboka ny asany amin’ny firesahana voalohany ny fanirian’i Daniela hahatakatra ny fahitana “chazon”, ary izany no ataony amin’ny fanondroana fa ny fahitana “chazon” dia ilay fahitana mifarana amin’ny “fotoanan’ny farany” amin’ny taona 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.
Ary reko ny feon-dehilahy iray teo anelanelan’ny moron’i Olaỳ, izay niantso ka nanao hoe: Ry Gabriela, ampahafantaro ity lehilahy ity ny fahitana. Dia nanatona teo amin’izay nijoroako izy; ary nony tonga izy, dia raiki-tahotra aho ka niankohoka tamin’ny tavako; fa hoy izy tamiko: Fantaro, ry zanak’olona, fa amin’ny fotoan’ny farany no hahatanterahan’ny fahitana. Daniela 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.
Ny “fahitana” ao amin’ny andininy teo aloha, izany hoe “amin’ny andro farany”, dia ny fahitana “chazon”, ary ny “andro farany” ao amin’ny bokin’i Daniela dia 1798. Izany no “fahitana” izay notadiavin’i Daniela ho fantatra, nefa tsy izany no “fahitana” izay nasaina nataon’i Gabriela hahafantaran’i Daniela. Fa momba izany dia hanome vavolombelona faharoa i Gabriela.
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.
Koa dia nanatona teo amin’izay nijoroako izy; ary raha vao nanatona izy, dia raiki-tahotra aho ka niankohoka tamin’ny tavako; nefa hoy izy tamiko: Fantaro, ry zanak’olona, fa amin’ny andro farany no hahatanterahan’ny fahitana. Ary raha mbola niteny tamiko izy, dia renoky ny torimaso lalina aho sady niankohoka tamin’ny tavako tamin’ny tany; nefa nokasihiny aho ka nampitsangany mahitsy. Ary hoy izy: Indro, hampahafantariko anao izay hitranga amin’ny faran’ny fahatezerana; fa amin’ny fotoana voatendry no hahataperan’izany. Daniela 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.
Gabriela dia mandray ny fanendrena ny asany amin’ny fampahafantarana an’i Daniela hoe: “indro,” izay mampahafantatra an’i Daniela mba handinika ny zava-misy manaraka. Ny zava-misy manaraka dia izao: ny “fahatezerana farany,” amin’ireo “impito” roa ao amin’ny Levitikosy toko faha-enina amby roapolo, dia mifarana amin’ny 1844. Ny “fahatezerana farany” dia ambara mivantana ho faminaniana ara-potoana, satria manana “fotoana voatendry” izay hiafarany izy. Tsy maintsy maneho fe-potoana ny “fahatezerana,” satria manana “fotoana voatendry” hahataperany izy. Raha toa ka teboka iray fotsiny eo amin’ny fotoana ny “fahatezerana,” dia tsy hanana fiafarana izany; fa ho ilay teboka ihany izay nitrangany.
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”.
Ny “fahatezerana” dia nanana teboka fiafarana voatondro mazava, ka izany dia maneho ny fiafaran’ny fe-potoana iray. Io fe-potoana io dia aseho ho “ny fahatezerana farany.” Raha misy ny farany, dia tsy maintsy misy ny voalohany. Ny “fahatezerana voalohany” dia voafaritra ao amin’ny Daniela toko fahairaika ambin’ny folo, ary any koa dia fe-potoana iray izany, satria ny fahefana papaly dia “hanao araka izay sitrany sy hambinina” mandra-pahatongan’ny faran’ny “fahatezerana”.
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.
Ary ny sasany amin’izay manan-tsaina dia ho lavo, mba hitsapana azy sy hanadio azy ary hahatonga azy ho fotsy, mandra-pahatongan’ny andro farany; fa mbola ho amin’ny fotoana voatendry izany. Ary ny mpanjaka hanao araka ny sitrapony; ary hanandra-tena izy ka hanandratra ny tenany ambonin’ny andriamanitra rehetra, ary hiteny zava-mahagaga hanohitra an’Andriamanitry ny andriamanitra; ary hambinina izy mandra-pahatanteraky ny fahatezerana; fa izay efa voatendry dia tsy maintsy hotanterahina. Daniela 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.”
Ao amin’ireo andininy roa ireo, ny mpanjaka izay manao araka izay sitrapony sy manandra-tena no resahina. Ny andininy faha-enina amby telopolo no andininy averin-tenin’i Paoly amin’ny heviny, rehefa faritany ny “lehilahin’ny ota” izay mipetraka ao amin’ny tempolin’Andriamanitra ka mampiseho ny tenany ho Andriamanitra. Ny fanenjehana tamin’ny Vanim-potoana Maizina nanomboka tamin’ny taona 538 ka hatramin’ny 1798 dia aseho ao amin’ny andininy faha-dimy amby telopolo, ary mitohy izany mandra-pahatongan’ny “fotoan’ny farany” izay 1798, dia ilay “fotoana voatendry.” Avy eo ny andininy faha-enina amby telopolo dia manambara fa ny fahefan’ny papa dia “hambinina” “mandra-pahatanteraky ny fahatezerana.” Asehon’ilay andininy fa niroborobo ny fahefan’ny papa mandra-pahatongan’ny 1798, ka tamin’izay fotoana izay dia efa “tanteraka” ny “fahatezerana” voalohany. Ny Teny faminanian’Andriamanitra dia efa “nanapaka” fa haharitra arivo sy roanjato sy enim-polo taona ny fahefan’ny papa, mandra-pahatongan’ny 1798, izay ilay “fotoan’ny farany.”
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.
Ny “fahatezerana” voalohany dia nifarana tamin’ny 1798, ary ny “fahatezerana farany” dia nifarana tamin’ny 1844. Ireo fahatezerana roa ireo dia aseho ho fe-potoana voafaritra, izay samy nanana fiafarana manokana, ka izany no mamantarana azy roa tonta ho faminaniana ara-potoana. Gabriela dia nodidian’i Palmoni hampahafantatra an’i Daniela ny fahitana (“mareh”), momba ny “hariva sy maraina” (andro) izay nanondro ny 22 Oktobra 1844, ary nataony izany tamin’ny fanomezana vavolombelona faharoa ho an’io daty io.
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.
Ny “chazon” fahitana ao amin’ny andininy fahatelo ambin’ny folo, izay nirian’i Daniela ho fantatra, dia ilay fahitana momba ny fanitsakitsahana izay nifarana tamin’ny “fotoan’ny farany” tamin’ny 1798. Ny “mareh” fahitana ao amin’ny andininy fahadimy ambin’ny folo dia nifarana tamin’ny fisehoan’i Kristy tao amin’ny Efitra Masina Indrindra tamin’ny 22 Oktobra 1844, ho fahatanterahan’ny faminanian’ny fotoana telo arivo sy roan-jato taona, ary koa ho fahatanterahan’ny faminanian’ny fotoana roa arivo sy diman-jato sy roapolo taona. Ireo faminanian’ny fotoana roa ireo dia samy aseho eo amin’ireo takelaka masina an’i Habakoka, izay ambaran-dRahavavy White fa notarihin’ny tanan’ny Tompo, ary tsy tokony hovaina.
We will continue this study in the next article.
Hohizontsika ao amin’ny lahatsoratra manaraka ity fandinihana ity.
“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.
“Isika dia manana lesona maro hianarana, ary maro dia maro koa tsy maintsy hialàna. Andriamanitra sy ny lanitra ihany no tsy mety diso. Izay mihevitra fa tsy hisy fotoana hanerena azy handao hevitra iray niraiketam-po taminy, na tsy hisy antony hanovany fomba fijery iray, dia ho diso fanantenana. Raha mbola mifikitra amin’ny hevitsika sy ny fomba fijerintsika isika amin’ny fikirizana hentitra, dia tsy ho azontsika ny firaisana izay nivavahan’i Kristy.” Review and Herald, July 26, 1892.