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.
Éta “jalma suci anu nyarios” dina Daniel pasal dalapan, ayat tilu welas jeung opat welas, nyaéta Kristus salaku Palmoni. Dina kitab Wahyu, Kristus diidéntifikasi minangka Alfa jeung Omega, anu, sajaba ti bebeneran-bebeneran anu éndah séjénna, ngaidéntifikasi Kristus minangka Ahli Basa anu Ajaib; sarta babarengan kitab Daniel jeung Wahyu ngagambarkeun Kristus minangka Pangéran waktu jeung basa. Ieu ngalangkungan kamampuhan manusa pikeun ngartos harti jeung jero na naon anu dimaksud ku yén Kristus, salaku Palmoni (Nu Ngitung Rahasia), ngenalkeun sipat éta tina tabiat-Na dina dua ayat anu ngadegkeun tihang puseur Adventisme, tapi rahasia-rahasia anu dipilih ku Nu Ngitung Rahasia pikeun diungkabkeun téh jadi tanggung jawab urang pikeun mikawanoh jeung membelana.
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.
Anu disumputkeun kagungan PANGERAN Allah urang; ari anu geus dipedalkeun kagungan urang jeung anak-incu urang salalanggengna, supaya urang ngalakonan sagala pangandika hukum ieu. Ulangan 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.
Rusiah anu geus diungkabkeun nyaéta yén Nu Ngitung Rusiah-Rusiah (Palmoni), nyaéta “jalma suci tangtu anu nyarita” éta, sarta dina dua ayat tempat Anjeunna nganyatakeun diri-Na, tihang puseur Adventisme téh diidéntifikasi. Dina dua ayat éta, Nu Ngitung Nu Ajaib ngidéntifikasi “nambahan pangaweruh” anu ku Anjeunna, salaku Singa ti kaom Yuda, dibuka segelna dina taun 1798. Dina dua ayat éta, permata-permata dina impian Miller, anu ngalambangkeun “nambahan pangaweruh,” ku pituduh panangan Palmoni, dipedalkeun dina dua loh Habakuk.
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.
Tuluy sim kuring ngadangu saurang anu suci keur nyarios, sarta aya deui saurang anu suci nyarios ka anu suci nu tangtu anu tadi nyarios éta, “Nepi ka iraha éta tetenjoan ngeunaan kurban sapopoe, jeung palanggaran anu ngadatangkeun kakosongan, nepi ka boh tempat suci boh pasukan dipasrahkeun pikeun diinjak-injak?” Jeung anjeunna ngandika ka sim kuring, “Nepi ka dua rébu tilu ratus poé; tuluy tempat suci bakal disucikeun.” 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.”
Sanggeus Daniel narima tetenjoan nubuat ngeunaan karajaan-karajaan dina nubuat Kitab Suci, tuluy ngadangu paguneman sawarga dina ayat katilu welas jeung kaopat welas, anjeunna narékahan pikeun ngartos “tetenjoan” éta.
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.
Jeung kajadian, nalika kuring, nya kuring Daniel, geus ningali éta titingalian sarta neangan hartina, mangka, tempo, aya nu nangtung di hareupeun kuring jeung rupana kawas hiji lalaki. Jeung kuring ngadangu sora hiji lalaki ti antara sisi-sisi walungan Ulai, anu nyaur, sarta ngandika, Jibril, sangkan ieu lalaki ngartos kana éta titingalian. 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.
“Visi” anu keur dipikaharti ku Daniel teh nyaéta visi “chazon”, ari visi “mareh”, nya éta anu diparentahkeun ka Jibril sangkan dipikahartikeun ka Daniel. Unggal kanyataan miboga patalina, sarta lamun kanyataan ieu kaliwat, wangun jeung rarancang ieu petikan dina dasarna bakal ruksak. Dina ayat lima welas, nalika Daniel narékahan pikeun ngarti kana visi “chazon”, “mareh” téh disumputkeun, sanajan kitu tetep diwakilan; sabab dina ungkara “rarupa manusa” (Jibril), kecap Ibrani “mareh” ditarjamahkeun jadi “rarupa”. Dina ayat lima welas, duanana kecap anu geus ditarjamahkeun jadi “visi” téh diwakilan. Daniel, dina ayat lima welas, narékahan pikeun ngarti kana “chazon”, tapi Palmoni maréntahkeun Jibril, dina ayat genep welas, sangkan Daniel ngarti kana “mareh”. Rarancang dua ayat ieu téh dihaja, sarta nekenkeun patalina jeung bédana antara dua kecap éta.
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.
Nya éta Palmoni anu maréntahkeun ka Jibril supaya ngajadikeun Daniél ngartos kana “mareh,” sabab Anjeunna anu maréntahkeun ka Jibril téh nya éta Anjeunna anu nangtung di luhur cai, sarta Jibril ngadangu sora-Na, “sora saurang lalaki ti antara sisi-sisi Walungan Ulai.” Nya éta walungan Ulai anu ngalir di antara sisi-sisina, sarta nya éta Kristus anu nangtung di luhur cai dina Kitab Suci. Sasarengan jeung éta kanyataan, aya deui kanyataan yén Kristus, salaku panghulu malaikat, nya éta Anjeunna anu maréntahkeun para malaikat. Sora ti antara sisi-sisi walungan téh nya éta sora “jalma suci anu tangtu” dina ayat tilu welas, sarta nya éta pangandika-Na anu maréntahkeun ka Jibril supaya ngajadikeun Daniél ngartos kana titingalian “mareh.” Dina pasal dua welas kitab Daniél, Kristus sakali deui aya di antara sisi-sisi walungan. Dina pasal dua welas Anjeunna ngagem linen, sarta sumpah demi Anjeunna anu hirup salalanggengna.
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.
Tapi maneh, eh Daniel, peungpeuk eta kecap-kecap, sarta segelkeun eta kitab, nepi ka mangsa ahir: loba anu bakal bulak-balik, sarta pangaweruh bakal nambahan. Tuluy kuring, Daniel, ningali, sarta temah katembong aya dua deui anu nangtung, hiji di sisi dieu sisi walungan, jeung anu saurang deui di sisi ditu sisi walungan. Jeung salah sahiji ngadawuh ka jalmi anu make pakean linen, anu aya di luhur cai walungan, “Sabaraha lila deui nepi ka ahir ieu kaajaiban-kaajaiban?” Jeung kuring ngadangu jalmi anu make pakean linen, anu aya di luhur cai walungan, nalika anjeunna ngangkat leungeun katuhuna jeung leungeun kencana ka sawarga, sarta sumpah demi Anjeunna anu hirup salalanggengna, yen eta bakal lumangsung salila sataun, dua taun, jeung satengah taun; sarta lamun anjeunna geus ngarampungkeun ngabarkeun kakawasaan umat suci, sagala hal ieu bakal rengse. 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.
Jalma anu “ngagem linen, anu aya di luhureun cai walungan,” “ngangkat leungeun katuhu-Na jeung leungeun kenca-Na ka sawarga, sarta sumpah demi Anjeunna anu hirup salalanggengna,” jeung Anjeunna teh Jalma anu sarua, anu dina pasal dalapan marentahkeun Jibril. Dina Wahyu pasal sapuluh, Kristus oge ngangkat leungeun-Na sarta sumpah demi Anjeunna anu hirup salalanggengna, tapi di dinya Anjeunna nangtung di luhur boh cai boh bumi.
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.
Malaikat anu ku sim kuring katénjo nangtung dina laut jeung dina bumi, ngangkat leungeunna ka sawarga, tuluy sumpah demi Anjeunna anu hirup salalanggengna, anu nyiptakeun sawarga jeung sagala anu aya di jerona, jeung bumi jeung sagala anu aya di jerona, jeung laut jeung sagala anu aya di jerona, yén moal aya waktu deui. Wahyu 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.
Malaikat anu kawasa dina Wahyu pasal sapuluh téh nyaéta Palmoni, anu kungsi nyarios ka Jibril ti antara dua sisi walungan dina pasal dalapan, sarta netepkeun iraha “ahir” tina éta “kaajaiban-kaajaiban” baris kajadian dina pasal dua welas. Dina Wahyu pasal sapuluh, Anjeunna téh anu ngagero tarik kawas “singa,” sabab dina dinya Anjeunna dipidangkeun minangka Singa ti kaom 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.
Tuluy salah saurang kokolot nyarios ka abdi, “Ulah ceurik; tenjo, Singa ti kaom Yuda, Akar Daud, parantos unggul pikeun muka éta gulungan kitab, sarta pikeun muka tujuh segelna.” Sarta abdi ningali, jeung lah, di tengah-tengah tahta jeung opat mahluk hirup, sarta di tengah-tengah para kokolot, nangtung hiji Anak Domba saolah-olah parantos dipaéhan, ngabogaan tujuh tanduk jeung tujuh panon, anu nya éta tujuh Roh Allah anu diutus ka sakuliah bumi. Sarta Anjeunna sumping lajeng nyandak éta gulungan kitab tina panangan katuhu Anjeunna anu linggih dina tahta. Wahyu 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.
Salaku Singa ti kaom Yuda, Kristus teh Anak Domba anu meunang kameunangan pikeun muka segel kitab anu geus diségel ku tujuh segel. Boh nalika Anjeunna keur leumpang di luhur cai dina kitab Daniel, boh nalika Anjeunna nempatkeun hiji sampéan dina sagara jeung anu séjénna dina bumi dina Wahyu, unggal gambaran nubuat téh patali jeung waktu nubuat. Jeung salaku Singa ti kaom Yuda, Kristus boh nyégel boh muka segel Firman-Na. Sakumaha Anjeunna nyégel kitab Daniel, kitu deui Anjeunna nyégel tujuh guludug dina Wahyu pasal sapuluh.
“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.
“Malaikat anu gagah perkasa anu maparin parentah ka Yohanes téh taya lian ti Yesus Kristus. Nempatkeun suku katuhu-Na dina laut, jeung suku kénca-Na dina daratan, nembongkeun bagian anu keur dipigawe ku Anjeunna dina adegan-adegan panungtungan tina pasalia agung jeung Iblis. Ieu posisi nandakeun kakawasaan jeung kawenangan-Na anu pangluhurna kana sakuliah bumi. Pasalia éta geus beuki kuat jeung beuki pageuh ti jaman ka jaman, sarta bakal terus kitu nepi ka adegan-adegan panungtungan, nalika pagawéan anu kacida licikna tina kakuatan-kakuatan poék ngahontal puncakna. Iblis, ngahiji jeung jalma-jalma jahat, bakal nipu sakuliah dunya jeung gareja-gareja anu henteu narima kanyaah kana bebeneran. Tapi malaikat anu gagah perkasa éta nungtut perhatian. Anjeunna ngajerit ku sora tarik. Anjeunna baris nembongkeun kakawasaan jeung kawenangan sora-Na ka jalma-jalma anu geus ngahiji jeung Iblis pikeun ngalawan bebeneran.
“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.
“Sanggeus ieu tujuh guludug ngedalkeun sora-sorana, parentah téh sumping ka Yohanes, sakumaha ka Daniél ngeunaan kitab leutik éta: ‘Segelkeun hal-hal anu geus diucapkeun ku tujuh guludug éta.’ Ieu patali jeung kajadian-kajadian nu bakal datang, anu baris diungkabkeun nurutkeun runtuyanana. Daniél bakal nangtung dina bagianna dina ahir poé-poé. Yohanes ningali kitab leutik éta geus teu disegel. Mangka nubuat-nubuat Daniél boga tempatna anu sajati dina amanat malaikat kahiji, kadua, jeung katilu anu kudu ditepikeun ka dunya. Dibukana segel kitab leutik éta nya éta amanat anu patali jeung waktu.”
“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.
“Kitab Daniel jeung Wahyu téh hiji. Nu hiji mangrupa nubuat, nu séjén mangrupa wahyu; nu hiji kitab nu disegel, nu séjén kitab nu dibuka. Yohanes ngadéngé rahasia-rahasia anu diucapkeun ku guludug-guludug, tapi anjeunna diparéntahkeun supaya henteu nyerat éta.”
“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.
“Cahya anu husus anu dipasihkeun ka Yohanes, anu diungkabkeun dina tujuh guludug éta, nya éta hiji gambaran ngeunaan kajadian-kajadian anu bakal lumangsung dina kaayaan amanat malaikat kahiji jeung kadua.” 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.
Kristus, anu dilambangkeun minangka Palmoni, Jalma dina pasal dalapan jeung dua welas anu aya di luhur cai, ogé nyaéta malaikat anu perkasa kalayan kitab leutik dina panangan-Na. Anjeunna nyaéta Singa ti kaom Yuda anu nyégel jeung muka segel Firman-Na, sarta Anjeunna nyaéta anu maréntah Jibril, sabab Anjeunna téh Mikail, panghulu malaikat.
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.
Najan Mikaél, malaikat agung téa, waktu paséa jeung Iblis ngeunaan layonna Musa, henteu wani ngadakwa anjeunna ku tuduhan anu ngahina, tapi ngadawuh, “Gusti ngahardik ka maneh.” Yudas 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 nyaéta ngaran Kristus, sarta éta ngaran ngagambarkeun yén Anjeunna téh panglima henteu ngan ukur pikeun para malaikat, tapi ogé Anjeunna anu miboga kakawasaan pikeun ngahudangkeun deui nu paéh. Ngaran Mikael hartina “saha anu sarua jeung Allah”. Nalika Nebukadnesar ningali hiji anu siga ka Putra Allah di jero tungku seuneu babarengan jeung tilu jalma anu satia, anjeunna ningali Mikael. Jeung Mikael, panghulu malaikat, ogé nyaéta pangeran umat Allah anu dilawan ku tanduk leutik ti Roma kapir ku cara ngagedékeun dirina ngalawan Anjeunna dina kayu salib, minangka panggenepan tina Daniel pasal dalapan, ayat sabelas.
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.
Tapi kuring rek nembongkeun ka maneh naon anu kacatet dina Kitab Kayaktian; sarta teu aya saurang ogé anu nangtung babarengan jeung kuring dina perkara-perkara ieu, iwal ti Mikail, pangéran maraneh. Daniel 10:21.
It is Michael who commands the angels, who resurrects the dead and who decides when probation closes.
Nya éta Mikail anu maréntahkeun para malaikat, anu ngahirupkeun deui jalma-jalma nu geus maot, sarta anu nangtukeun iraha mangsa pangbakalan rahmat téh ditutup.
“‘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.
“‘Dina waktos éta Mikail bakal jumeneng, pangeran agung anu nangtayungan anak-anak bangsamu; sarta bakal aya mangsa kasangsaraan, anu can kungsi aya ti saprak aya bangsa nepi ka waktos éta kénéh; sarta dina waktos éta bangsamu bakal disalametkeun, unggal anu kapanggih kaserat dina kitab éta.’ Nalika mangsa kasangsaraan ieu datang, unggal perkara geus diputuskeun; teu aya deui mangsa pangampuan, teu aya deui rahmat pikeun jalma-jalma anu teu tobat. Meterai Allah anu hirup aya dina umat-Na. Sésa leutik ieu, anu teu mampuh ngabéla dirina sorangan dina papanggihan maut jeung kakawasaan-kakawasaan bumi anu dihimpun ku pasukan naga, ngajadikeun Allah minangka pangbalana. Kaputusan geus dikaluarkeun ku kawasa pangluhurna di bumi yén maranéhna kudu nyembah ka sato galak éta sarta narima tandana, kalayan ancaman panganiayaan jeung pati. Mugi Allah nulungan umat-Na ayeuna, sabab naon anu bakal maranéhna tiasa lakukeun engké dina papanggihan anu matak pikahariwangeun kitu tanpa pitulungan-Na!” Testimonies, jilid 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.
Rusiah panungtungan anu dibuka ku Singa ti kaom Yuda teh nya eta Wahyu Yesus Kristus, sarta eta ngawengku yen Anjeunna nu nyekel kakawasaan kana rarancang jeung susunan unggal unsur tina Firman nubuat-Na. Jalma anu ngagem linen anu nangtung di luhur cai, anu ngangkat panangan-Na sarta sumpah demi Anjeunna anu hirup salalanggengna, sarta anu ngagero lir singa, anu nyababkeun tujuh guludug ngucapkeun sorana, nya eta Anjeunna anu nyegel kitab Daniel sarta nyegel tujuh guludug dina Wahyu. Anjeunna-Na anu muka segel kitab anu disegel ku tujuh segel, anu boga kakawasaan pikeun ngahudangkeun deui, sarta anu jadi Pangeran Agung anu nangtung sarta ngumumkeun ahir mangsa kasempetan. Nalika Palmoni marentahkeun Jibril supaya ngajadikeun Daniel ngartos kana tetempoan “mareh”, Anjeunna maksudkeun kitu pisan.
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.
Anjeunna henteu maréntahkeun ka Jibril sangkan ngajadikeun Daniel ngartos kana titingalian “chazon”. Titingalian “chazon” téh nya éta titingalian ngeunaan karajaan-karajaan dina nubuat Alkitab di Daniel pasal dalapan, ayat hiji nepi ka dua welas, sarta éta ogé “titingalian” anu dirujuk dina ayat tilu welas, dina hiji patalékan ngeunaan lilana. “Sabaraha lila ieu titingalian téh?” Titingalian “chazon” nyangkaruk kana kakawasaan anu nyirnakeun, nyaéta anu sapopoé (kapir) jeung panarajang (kapapaan), anu nginjak-nginjak ka handap tempat suci jeung balaréa.
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.
Tuluy kuring ngadéngé hiji jalma suci keur nyarita, tuluy aya jalma suci séjén nyarios ka jalma suci anu tangtu, anu keur nyarita éta, “Sabaraha lilana eta tetenjoan ngeunaan kurban sapopoé, jeung palanggaran anu ngadatangkeun karuksakan, nepi ka boh tempat suci boh pasukan dipasrahkeun pikeun diinjak-injak?” 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.
Kristus, salaku Palmoni (Nu Ajaib Nu Ngitung), dipenta, “dugi ka iraha” bakal lumangsung tetenjoan “chazon” éta, sarta Anjeunna ngawaler, “nepi ka dua rébu tilu ratus poé; tuluy tempat suci bakal disucikeun.” Saterusna Daniél hayang ngarti kana tetenjoan “chazon” anu nyangkaruk kana “kurban sapopoé, jeung palanggaran anu ngadatangkeun karuksakan, nepi ka tempat suci jeung pasukan éta diserenkeun pikeun diinjak-injak.” Tapi Jibril diparéntahkeun sangkan Daniél ngarti kana tetenjoan “mareh.” Unggal kanyataan miboga patalina dina Firman Allah. Tetenjoan “mareh” téh nyaéta tetenjoan ngeunaan sonten jeung isuk-isuk anu diidéntifikasi dina ayat ka dua puluh genep.
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.
Jeung titingalian ngeunaan burit jeung isuk anu geus dipedar téh bener; ku sabab éta, segelkeun titingalian éta, sabab éta baris pikeun loba poé kénéh. 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.”
Kecap “vision” disebatkeun dua kali dina ayat éta. Rujukan nu kahiji nyaéta visi “mareh” jeung nu kadua nyaéta visi “chazon.” Visi “mareh” nyaéta visi ngeunaan “peuting jeung isuk-isuk.” Ungkara Ibrani “peuting jeung isuk-isuk” remen kapanggih dina Alkitab, jeung salawasna ditarjamahkeun jadi “peuting jeung isuk-isuk,” sakumaha dina ayat dua puluh genep. Hiji-hijina tempat dina Alkitab tempat éta ditarjamahkeun béda ti “peuting jeung isuk-isuk,” nyaéta dina ayat opat welas, anu ditarjamahkeun saukur jadi “poé-poé.” Ibrani sabenerna dina ayat opat welas bakal maca kieu, “Nepi ka dua rébu tilu ratus peuting jeung isuk-isuk.”
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.
Ayat anu jadi tihang puseur Adventisme téh, mangrupakeun hiji-hijina ayat dina Pangandika Allah anu di dinya “sonten jeung isuk-isuk” dikedalkeun saukur jadi “poé.” Unggal kanyataan miboga patalina sorangan, sarta upama euweuh deui naon-naon, écés yén Palmoni kalayan dihaja keur nekenkeun ayat éta. Anjeunna ngalakukeun kitu ku ngarahkeun pikiran jalma-jalma anu narjamahkeun Alkitab King James supaya nulis éta frasa béda ti cara éta salawasna ditulis dina Pangandika-Na. Pokok anu kudu dicindekkeun tina kanyataan ieu nyaéta yén nalika Jibril diparéntah supaya ngajadikeun Daniel ngartos kana titingalian “mareh”, anjeunna keur diparéntah ngajadikeun Daniel ngartos kana titingalian ngeunaan penampakan 1844, lain titingalian “chazon” ngeunaan dipijak-pijakna tempat suci jeung pasukan éta.
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?
Titingalian ngeunaan “sonten jeung isuk-isuk” téh nyaritakeun hiji penampakan anu kajadian nalika pamarésihan Bait Suci mimiti dina 22 Oktober 1844. Titingalian ngeunaan penampakan dina 22 Oktober 1844 lain ngeunaan diinjak-injakna Bait Suci, tapi ngeunaan pamarésihan Bait Suci. Naha aya penampakan profétik dina tanggal éta?
“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.
Datangna Kristus salaku Imam Agung urang ka tempat pangsucina, pikeun ngabersihan tempat suci, anu dipintonkeun dina Daniel 8:14; datangna Putra manusa ka Nu Maha Sepuh, sakumaha ditepikeun dina Daniel 7:13; jeung datangna Gusti ka Bait-Na, anu diprediksikeun ku Malakhi, nyaéta gambaran-gambaran ngeunaan kajadian anu sarua; jeung ieu ogé dilambangkeun ku datangna panganten lalaki ka pesta nikah, anu dijelaskeun ku Kristus dina misil sapuluh parawan, dina Mateus 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.”
Jibril dipiwarang pikeun ngajadikeun Daniel ngartos kana panampakan nubuat Kristus di Bait-Na dina 22 Oktober 1844. Ku sabab éta, Jibril masihan ka Daniel hiji saksi anu kadua pikeun tanggal 22 Oktober 1844, sabab Jibril nungtun unggal panulis Alkitab anu nyatet hiji wangun tina asas alkitabiah anu nangtukeun yén kayaktian diteguhkeun ku kasaksian dua. Lamun Jibril kudu ngajadikeun Daniel ngartos kana 22 Oktober 1844, anjeunna bakal merlukeun hiji saksi anu kadua pikeun netepkeun “paningal ngeunaan panampakan.”
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.
Jibril ngamimitian padamelanana ku mimiti nyanghareupan kahayang Daniel pikeun ngartos tetenjoan “chazon”, sarta anjeunna ngalakukeun kitu ku netelakeun yén tetenjoan “chazon” téh nyaéta tetenjoan anu réngsé dina “waktu ahir” dina taun 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.
Tuluy ku abdi ngadangu sora lalaki ti antara sisi-sisi Walungan Ulai, anu nyaur sarta ngandika, “Jibril, terangkeun ieu tetenjoan ka ieu jalma.” Geus kitu anjeunna ngadeukeutan ka tempat abdi nangtung; sarta nalika anjeunna sumping, abdi sieun, tuluy murag nyungseb. Tapi anjeunna ngandika ka abdi, “Pahamkeun, eh anak manusa, sabab tetenjoan ieu pikeun mangsa ahir.” 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.
“Paningal” dina ayat saméméhna, nyaéta “dina waktu ahir,” nya éta paningal “chazon”, sarta “waktu ahir” dina kitab Daniel téh 1798. Ieu téh “paningal” anu ku Daniel kungsi diusahakeun dipikaharti, tapi lain “paningal” anu ku Jibril diparéntahkeun sangkan Daniel ngartos. Pikeun éta, Jibril bade masihan hiji saksi anu kadua.
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.
Mangka anjeunna ngadeukeutan ka tempat kami ngadeg; sarta nalika anjeunna sumping, sim kuring sieun, tuluy sujud nyanghareup ka bumi. Tapi anjeunna ngadawuh ka sim kuring, “Pahami, eh anak manusa, sabab éta tetenjoan téh pikeun mangsa ahir.” Ari nalika anjeunna keur nyarita ka sim kuring, sim kuring saré nyenyak bari raray nyanghareup ka bumi; tapi anjeunna nyabak ka sim kuring, lajeng ngadegkeun sim kuring lempeng. Sarta anjeunna ngadawuh, “Lah, ku Kami baris dipikanyaho ku anjeun naon anu bakal kajadian dina pungkasan amarah éta; sabab dina mangsa anu geus ditangtukeun, ahir éta baris datang.” 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.
Jibril ngalaksanakeun pancénna ku ngawartosan ka Daniel supaya, “tingali,” nyaéta ngawartosan Daniel supaya mertimbangkeun kanyataan salajengna. Kanyataan salajengna nyaéta yén “amarah panungtungan,” tina dua “tujuh kali” dina Imamat dua puluh genep, réngsé dina taun 1844. “Amarah panungtungan” éta sacara langsung diidentipikasi minangka hiji nubuat waktu, sabab éta miboga “waktu anu geus ditangtukeun” iraha éta bakal “réngsé.” “Amarah” éta kudu ngagambarkeun hiji mangsa waktu, sabab éta miboga “waktu anu geus ditangtukeun” pikeun ahirna. Upama “amarah” éta ngan saukur hiji titik dina waktu, éta moal boga ahir, éta ngan saukur bakal jadi titik nalika éta lumangsung.
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”.
“Amarah” éta miboga titik ahir anu geus ditangtukeun, ku kituna éta ngalambangkeun ahirna hiji mangsa waktu. Mangsa waktu éta digambarkeun minangka “amarah panungtungan.” Lamun aya anu panungtungan, tangtu kudu aya anu kahiji. “Amarah kahiji” diidéntifikasi dina Daniel pasal sabelas, jeung di dinya ogé éta mangrupa hiji mangsa waktu, sabab kapausan bakal “ngalakonan jeung hasil” nepi ka ahirna “amarah” éta.
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.
Jeung sawatara ti antara maranéhna anu boga pangarti bakal tumpur, pikeun nguji maranéhna, jeung pikeun nyucikeun, jeung pikeun ngajadikeun maranéhna bodas, nepi ka mangsa ahir; sabab éta téh kénéh keur hiji waktu anu geus ditangtukeun. Jeung raja éta bakal ngalakonan nurutkeun kahayangna sorangan; sarta manéhna bakal ngangkat dirina, jeung ngagedékeun dirina ngaleuwihan unggal allah, sarta bakal ngucapkeun hal-hal anu matak héran ngalawan Allahna sagala allah, sarta bakal hasil nepi ka amarah éta réngsé kalaksanakeun; sabab naon anu geus ditangtukeun éta bakal kajadian. Daniel 11:35, 36.
In these two verses, the king that does according to his will and exalts himself is the subject. Verse thirty-six is the verse Paul paraphrases, as he identifies the “man of sin” who is seated in the temple of God showing himself that he is God. The persecution of the Dark Ages from the year 538 through to 1798 is identified in verse thirty-five, and it continues until “the time of the end” which was 1798, which was the “time appointed.” Verse thirty-six then identifies that the papacy would “prosper” “till the indignation be accomplished.” The verse identifies that the papacy prospered until 1798, at which point, the first “indignation,” had been “accomplished.” God’s prophetic Word had “determined” that the papacy would continue for twelve hundred and sixty years, until 1798, which was the “time of the end.”
Dina ieu dua ayat, raja anu ngalakonan nurutkeun kahayangna sorangan sarta ngagedékeun dirina sorangan jadi poko pasualan. Ayat tilu puluh genep téh nya éta ayat anu dipaparafrase ku Paulus, nalika anjeunna nangtukeun “jalma dosa” anu linggih di Bait Allah bari nembongkeun dirina yén manéhna téh Allah. Panyiksa dina Mangsa Poék ti taun 538 nepi ka 1798 dipikawanoh dina ayat tilu puluh lima, sarta éta nerus nepi ka “waktu ahir” anu nya éta 1798, anu mangrupa “waktu anu geus ditangtukeun.” Ayat tilu puluh genep tuluy nétélakeun yén kapausan bakal “makmur” “nepi ka amarah éta diréngsékeun.” Eta ayat nétélakeun yén kapausan makmur nepi ka 1798, dina mangsa éta, “amarah” anu kahiji geus “diréngsékeun.” Firman nubuat Allah geus “nangtukeun” yén kapausan bakal neraskeun salila sarébu dua ratus genep puluh taun, nepi ka 1798, anu mangrupa “waktu ahir.”
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.
“Amarah” nu kahiji lekasan dina taun 1798, sarta “amarah panungtungan” lekasan dina taun 1844. Duanana amarah éta digambarkeun minangka mangsa waktu, anu miboga tungtung anu tangtu, ku kituna duanana dicirian minangka nubuat waktu. Gabriel diparéntah ku Palmoni pikeun ngajadikeun Daniel ngartos kana panglihatan ngeunaan penampakan (“mareh”), tina “soré jeung isuk-isuk” (poé-poé) anu nandaan 22 Oktober 1844, sarta anjeunna ngalakukeun éta ku méré hiji saksi kadua kana tanggal éta.
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.
Visi “chazon” dina ayat tilu welas, anu dipikahayang ku Daniel pikeun kahartos, nya éta visi ngeunaan panarajangan anu réngsé dina “waktu ahir” taun 1798. Visi “mareh” dina ayat opat welas réngsé ku nembongna Kristus di Tempat Nu Maha Suci dina 22 Oktober 1844, minuhan nubuat waktu dua rebu tilu ratus taun, sarta ogé minuhan nubuat waktu dua rebu lima ratus dua puluh taun. Duanana nubuat waktu éta dilambangkeun dina papan-papan suci Habakuk, anu ku Sister White diidéntifikasi yén éta dipingpin ku panangan Gusti, sarta henteu meunang dirobah.
We will continue this study in the next article.
Urang baris neraskeun ieu panalungtikan dina artikel salajengna.
“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.
“Urang boga loba pisan palajaran anu kudu diajar, sarta loba, loba pisan anu kudu dipopohokeun deui. Ngan Allah jeung sawarga wungkul anu henteu bisa salah. Maranéh anu nyangka yén maranéhna moal kungsi kudu ninggalkeun hiji pamadegan anu dipikanyaah, moal kungsi aya kasempetan pikeun ngarobah hiji pamanggih, bakal kuciwa. Salila urang pageuh nahan kana gagasan jeung pamanggih sorangan kalawan katekunan anu teges, urang moal bisa ngabogaan kasatunggalan anu dipanjatkeun ku Kristus dina doa-Na.” Review and Herald, 26 Juli 1892.