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.
Yule ‘mtakatifu fulani aliyesema’ katika Danieli sura ya nane, aya ya kumi na tatu na kumi na nne, ni Kristo kama Palmoni. Katika kitabu cha Ufunuo, Kristo anatambulishwa kama Alfa na Omega, jambo ambalo, miongoni mwa kweli nyingine za ajabu, humtambulisha Kristo kama Mtaalamu wa Lugha wa Ajabu, na kwa pamoja vitabu vya Danieli na Ufunuo vinamwakilisha Kristo kama Bwana wa wakati na lugha. Ni zaidi ya uwezo wa binadamu kufahamu umuhimu na kina cha maana ya kwamba Kristo, kama Palmoni (Mwenye Kuhesabu Siri), anatambulisha sifa hiyo ya tabia Yake katika zile aya mbili zinazoweka nguzo kuu ya Uadventista, lakini siri ambazo Mwenye Kuhesabu Siri anachagua kuzifunua ni jukumu letu kuzitambua na kuzitetea.
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.
Mambo yaliyositirika ni ya Bwana, Mungu wetu; bali yaliyofunuliwa ni yetu sisi na watoto wetu hata milele, tupate kuyafanya maneno yote ya torati hii. Kumbukumbu la Torati 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.
Siri ambayo imefunuliwa ni kwamba Mwenye Kuhesabu Siri (Palmoni), ndiye yule "mtakatifu fulani aliyesema," na katika mistari miwili ambamo Anajidhihirisha, nguzo kuu ya Uadventista inabainishwa. Katika mistari hiyo miwili, Mwenye Kuhesabu wa Ajabu anabainisha "kuongezeka kwa maarifa" ambalo Yeye, kama Simba wa kabila la Yuda, alilifunua mnamo 1798. Katika mistari hiyo miwili, vito vya ndoto ya Miller, vinavyowakilisha "kuongezeka kwa maarifa," kwa mwongozo wa mkono wa Palmoni, vilichapishwa juu ya vibao viwili vya Habakuki.
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.
Ndipo nikamsikia mtakatifu mmoja akisema, na mtakatifu mwingine akamwambia yule mtakatifu aliyekuwa akinena, Hata lini yatadumu maono kuhusu dhabihu ya kila siku na uasi wa uharibifu, ili mahali patakatifu pamoja na jeshi viwe kitu cha kukanyagwa? Akaniambia, Hata siku elfu mbili na mia tatu; ndipo mahali patakatifu patatakaswa. Danieli 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.”
Baada ya Danieli kupokea maono ya kinabii kuhusu falme za unabii wa Biblia, na kisha kusikia mazungumzo ya mbinguni katika mistari ya kumi na tatu na kumi na nne, alitafuta kuelewa "maono."
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.
Ikawa, mimi, naam, mimi Danieli, nilipoona yale maono, na kutafuta maana yake, ndipo, tazama, alisimama mbele yangu mmoja aliyekuwa na sura ya mwanadamu. Nikasikia sauti ya mtu kati ya kingo za Ulai, ikaita, ikasema, Gabrieli, mfanye mtu huyu aelewe maono hayo. Danieli 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.
"Maono" ambayo Danieli anatafuta kuyaelewa ni maono ya "chazon", lakini maono ya "mareh" ndicho Gabrieli ameagizwa kumfanya Danieli aelewe. Kila ukweli una umuhimu wake, na ikiwa ukweli huu utakosa kutambuliwa, muundo na mpangilio wa kifungu hicho huharibiwa kimsingi. Katika aya ya kumi na tano, Danieli anapotafuta kuelewa maono ya "chazon", "mareh" limefichwa, lakini bado linawakilishwa, kwa kuwa katika "mwonekano wa mtu" (Gabrieli), neno la Kiebrania "mareh" limetafsiriwa kama "mwonekano". Katika aya ya kumi na tano maneno yote mawili ambayo yametafsiriwa kuwa "maono" yamewakilishwa. Danieli, katika aya ya kumi na tano, anatafuta kuelewa "chazon", lakini Palmoni anamwagiza Gabrieli, katika aya ya kumi na sita, kumfanya Danieli aelewe "mareh". Mpangilio wa aya hizi mbili ni wa makusudi, na unasisitiza uhusiano na tofauti kati ya maneno haya mawili.
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.
Ni Palmoni anayemwamuru Gabrieli kumfanya Danieli aelewe “mareh,” kwa maana Yeye anayemwamuru Gabrieli ndiye anayesimama juu ya maji, na Gabrieli akasikia sauti Yake, “sauti ya mtu kati ya kingo za Ulai.” Ni Mto Ulai unaotiririka kati ya kingo zake, na ni Kristo anayesimama juu ya maji katika Maandiko. Pamoja na ukweli huo, pia kuna ukweli kwamba Kristo, akiwa Malaika Mkuu, ndiye anayeamuru malaika. Sauti iliyo kati ya kingo ndiyo sauti ya “yule mtakatifu fulani” katika mstari wa kumi na tatu, na ni Neno Lake linalomwamuru Gabrieli kumfanya Danieli aelewe maono ya “mareh.” Katika sura ya kumi na mbili ya Danieli, Kristo tena yuko kati ya kingo za mto. Katika sura ya kumi na mbili amevikwa kitani, naye aapa kwa Yeye aishiye milele.
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.
Lakini wewe, Ee Danieli, yafunge maneno, na ukitie muhuri kitabu, hata wakati wa mwisho; wengi watakimbia huku na huko, na maarifa yataongezeka. Kisha mimi Danieli nikaangalia, na tazama, walisimama wengine wawili, mmoja huu upande wa ukingo wa mto, na mwingine upande ule wa ukingo wa mto. Naye mmoja akamwambia yule mtu aliyevikwa kitani, aliyekuwa juu ya maji ya mto, Hata lini kutakuwa mwisho wa maajabu haya? Nikamsikia yule mtu aliyevikwa kitani, aliyekuwa juu ya maji ya mto, alipoinua mkono wake wa kuume na wa kushoto mbinguni, akaapa kwa yeye aishiye milele ya kwamba itakuwa kwa wakati mmoja, nyakati mbili, na nusu ya wakati; naye atakapomaliza kuvunja nguvu za watu watakatifu, ndipo mambo haya yote yatakapokwisha. Danieli 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.
Yule Mtu "aliyevikwa kitani, aliyekuwa juu ya maji ya mto," "aliinua mkono wake wa kuume na wa kushoto kuelekea mbinguni, na akaapa kwa Yeye aishiye milele," naye ndiye yule yule Mtu ambaye katika sura ya nane alimwamuru Gabrieli. Katika Ufunuo sura ya kumi, Kristo pia aliinua mkono wake na akaapa kwa Yeye aishiye milele, lakini huko anasimama juu ya maji na juu ya nchi.
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.
Naye yule malaika niliyemwona amesimama juu ya bahari na juu ya nchi akainua mkono wake mbinguni; akaapa kwa yeye aliye hai hata milele na milele, aliyeumba mbingu, na vitu vilivyomo ndani yake, na nchi, na vitu vilivyomo ndani yake, na bahari, na vitu vilivyomo ndani yake, ya kwamba hakutakuwako tena wakati. Ufunuo 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.
Malaika mwenye nguvu wa sura ya kumi ya Ufunuo ni Palmoni, ambaye alinena na Gabrieli kutoka kati ya kingo za mto katika sura ya nane, na akaonyesha ni lini "mwisho wa" "maajabu" ungetokea katika sura ya kumi na mbili. Katika Ufunuo sura ya kumi, ndiye aliyenguruma kama "simba," kwa kuwa humo ameonyeshwa kama Simba wa kabila la 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.
Na mmoja wa wale wazee akaniambia, Usilie; tazama, Simba wa kabila la Yuda, Shina la Daudi, ameshinda ili kufungua kitabu na kuzivunja mihuri yake saba. Nikaona, na tazama, katikati ya kile kiti cha enzi na viumbe hai wanne, na katikati ya wale wazee, alisimama Mwana-Kondoo, kama aliyechinjwa, akiwa na pembe saba na macho saba, ambayo ndiyo Roho saba za Mungu, zilizotumwa duniani kote. Akaja, akakitwaa kile kitabu kutoka mkono wa kuume wa yeye aliyeketi juu ya kiti cha enzi. Ufunuo 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.
Kama Simba wa kabila la Yuda, Kristo ndiye Mwanakondoo aliyeshinda kufungua kitabu kilichotiwa mihuri saba. Awe anatembea juu ya maji katika kitabu cha Danieli, au ana mguu mmoja juu ya bahari na mwingine juu ya nchi katika Ufunuo, kila kielelezo cha kinabii kinahusishwa na wakati wa kinabii. Na kama Simba wa kabila la Yuda, Kristo hutia muhuri na pia huufungua Neno lake. Kama alivyokitia muhuri kitabu cha Danieli, aliitia muhuri pia miungurumo saba ya radi katika Ufunuo sura ya kumi.
“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 mwenye nguvu aliyemwelekeza Yohana si mwingine bali Yesu Kristo mwenyewe. Akiweka mguu Wake wa kulia juu ya bahari, na wa kushoto juu ya nchi kavu, kunaonyesha jukumu analotekeleza katika matukio ya mwisho ya mgogoro mkubwa na Shetani. Msimamo huu unaashiria nguvu na mamlaka Yake kuu juu ya dunia yote. Mgogoro huo ulikuwa ukizidi nguvu na ushupavu kutoka kizazi hadi kizazi, nao utaendelea hivyo hadi matukio ya kufunga pazia, wakati utendaji mahiri wa nguvu za giza utakapofikia kilele chao. Shetani, akiwa ameungana na watu waovu, ataudanganya ulimwengu wote na makanisa yasiyopokea upendo wa kweli. Lakini yule malaika mwenye nguvu anadai umakini. Analia kwa sauti kuu. Ataonyesha nguvu na mamlaka ya sauti Yake kwa wale waliojiunga na Shetani ili kupinga kweli.
“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.
Baada ya ngurumo hizi saba kunena sauti zao, agizo linakuja kwa Yohana kama ilivyokuwa kwa Danieli kuhusu kitabu kidogo: ‘Yatie muhuri mambo yale ambayo ngurumo saba zimenena.’ Haya yanahusiana na matukio ya wakati ujao ambayo yatafunuliwa kwa mpangilio wake. Danieli atasimama katika fungu lake mwisho wa siku. Yohana anaona kitabu kidogo kikiwa kimefunuliwa. Hapo ndipo unabii wa Danieli unapata mahali pake panapofaa katika ujumbe wa malaika wa kwanza, wa pili, na wa tatu utakaotolewa kwa ulimwengu. Kufunuliwa kwa kitabu kidogo kulikuwa ni ujumbe kuhusu wakati.
“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.
Vitabu vya Danieli na Ufunuo ni kimoja. Kimoja ni unabii, kingine ni ufunuo; kimoja ni kitabu kilichotiwa muhuri, kingine ni kitabu kilichofunguliwa. Yohana alisikia siri ambazo ngurumo zilitamka, lakini akaamriwa asiziandike.
“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.
"Nuru maalum iliyotolewa kwa Yohana ambayo ilidhihirishwa katika ngurumo saba ilikuwa ufafanuzi wa matukio ambayo yangetokea chini ya ujumbe wa malaika wa kwanza na wa pili." Ufafanuzi wa Biblia wa Waadventista Wasabato, juzuu ya 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.
Kristo, anayewakilishwa kama Palmoni, yule Mtu katika sura ya nane na ya kumi na mbili aliye juu ya maji, pia ndiye malaika hodari mwenye kitabu kidogo mkononi Mwake. Yeye ni Simba wa kabila la Yuda anayeliwekea Neno Lake muhuri na kuliondolea muhuri, naye ndiye anayemwamuru Gabrieli, kwa kuwa Yeye ni Mikaeli, malaika mkuu.
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.
Lakini Mikaeli, malaika mkuu, alipokuwa akishindana na Ibilisi, akibishana naye juu ya mwili wa Musa, hakuthubutu kuleta dhidi yake shutuma ya kumtukana, bali akasema, Bwana na akukemee. 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.
Mikaeli ni jina la Kristo, na jina hilo linaonyesha kwamba Yeye si tu kamanda wa malaika, bali pia ndiye mwenye uwezo wa kufufua. Jina “Mikaeli” linamaanisha “nani aliye kama Mungu.” Wakati Nebukadneza alipoona mmoja aliyefanana na Mwana wa Mungu ndani ya tanuru pamoja na wale watatu waaminifu, alimwona Mikaeli. Na malaika mkuu Mikaeli pia ni mkuu wa watu wa Mungu ambaye pembe ndogo ya Roma ya kipagani ilijitukuza kinyume naye msalabani, kwa kutimiza Danieli sura ya nane, aya ya kumi na moja.
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.
Lakini nitakuonyesha yale yaliyoandikwa katika kitabu cha kweli; wala hakuna anayesimama pamoja nami katika mambo haya, ila Mikaeli, mkuu wenu. Danieli 10:21.
It is Michael who commands the angels, who resurrects the dead and who decides when probation closes.
Ni Michael ndiye anayewaamuru malaika, anayewafufua wafu, na anayeamua lini kipindi cha majaribio kinaisha.
“‘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.
"'Na wakati huo Mikaeli atasimama, mkuu mkuu asimamaaye kwa ajili ya wana wa watu wako; na kutakuwa na wakati wa taabu, kama haujawahi kuwapo tangu kulipokuwapo taifa hata wakati huo; na wakati huo watu wako wataokolewa, kila mmoja atakayepatikana ameandikwa katika kitabu.' Wakati huu wa taabu utakapowadia, kila kesi imekwisha amuliwa; hakuna tena kipindi cha rehema, hakuna tena rehema kwa wasiotubu. Muhuri wa Mungu aliye hai uko juu ya watu wake. Kundi hili dogo lililosalia, lisiloweza kujitetea katika pambano la mauti na nguvu za dunia zinazoongozwa na jeshi la joka, humfanya Mungu kuwa ulinzi wao. Amri imepitishwa na mamlaka ya juu kabisa ya kidunia kwamba watamwabudu yule mnyama na kupokea chapa yake chini ya tishio la kuteswa na kufa. Mungu na awasaidie watu wake sasa, kwa maana watafanya nini wakati huo katika pambano la kutisha namna hiyo bila msaada wake!" Ushuhuda, juzuu ya 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.
Siri ya mwisho ambayo Simba wa kabila la Yuda anaifunua ni Ufunuo wa Yesu Kristo, na inajumuisha kwamba Yeye anadhibiti mpangilio na muundo wa kila kipengele cha Neno lake la kinabii. Yule Mtu aliyevikwa kitani anayesimama juu ya maji, anayenyoosha mkono wake na kuapa kwa Yeye aishiye milele, na anayelia kama Simba, na hivyo kusababisha ngurumo saba zitoe sauti zao, ndiye anayekitia Kitabu cha Danieli muhuri na anayezitia ngurumo saba za Ufunuo muhuri. Ndiye anayefungua kitabu kilichotiwa mihuri saba, aliye na uwezo wa kufufua, na ambaye ni yule Mkuu Mkuu anayesimama na kutangaza mwisho wa wakati wa rehema. Palmoni alipomwamuru Gabrieli amfanye Danieli aelewe maono ya "mareh", alimaanisha hilo haswa.
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.
Hakumuamuru Gabrieli kumfanya Danieli aelewe maono ya "chazon". Maono ya "chazon" ni maono ya falme za unabii wa Biblia katika Danieli sura ya nane, aya ya kwanza hadi ya kumi na mbili, na pia ndiyo "maono" yanayotajwa katika aya ya kumi na tatu, katika swali la muda wake. "Maono haya yatadumu kwa muda gani?" Maono ya "chazon" yanahusu kile cha kila siku (upagani) na uasi (upapa), nguvu za kuleta ukiwa zinazokanyaga chini patakatifu na jeshi.
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.
Ndipo nikamsikia mtakatifu mmoja akinena, na mtakatifu mwingine akamwambia yule mtakatifu aliyekuwa akinena, Hata lini yataendelea maono kuhusu sadaka ya kila siku, na maasi ya uharibifu, hata mahali patakatifu na jeshi vitiwe chini ya nyayo? Danieli 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.
Kristo, kama Palmoni (Mwenye Hesabu wa Ajabu), anaulizwa “hata lini” yatakuwa maono ya “chazon,” naye anajibu, “hata siku elfu mbili na mia tatu; ndipo patakatifu patatakaswa.” Kisha Danieli anatamani kuelewa maono ya “chazon” yanayohusu “sadaka ya kila siku, na maasi ya ukiwa, ili kutoa patakatifu na jeshi vikanyagwe chini ya miguu.” Lakini Gabrieli anaamriwa kumfanya Danieli aelewe maono ya “mareh.” Kila ukweli una uzito wake katika Neno la Mungu. Maono ya “mareh” ni maono ya jioni na asubuhi yaliyobainishwa katika aya ya ishirini na sita.
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.
Na maono ya jioni na asubuhi yaliyonenwa ni kweli; kwa hiyo uyafunge maono hayo; kwa maana yatakuwa baada ya siku nyingi. Danieli 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.”
Neno "maono" limetajwa mara mbili katika aya. Rejeo la kwanza ni maono ya "mareh" na la pili ni maono ya "chazon". Maono ya "mareh" ni maono ya "jioni na asubuhi". Usemi wa Kiebrania wa "jioni na asubuhi" hupatikana mara nyingi katika Biblia, na wakati wote hutafsiriwa kama "jioni na asubuhi," kama ilivyo katika aya ya ishirini na sita. Sehemu ya pekee katika Biblia ambako hutafsiriwa tofauti na "jioni na asubuhi," ni katika aya ya kumi na nne, ambako hutafsiriwa tu kama "siku". Kiebrania halisi cha aya ya kumi na nne kingesoma, "Hadi jioni na asubuhi elfu mbili na mia tatu."
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.
Mstari ambao ni nguzo kuu ya Uadventista, ndiyo mstari pekee katika Neno la Mungu ambapo usemi “jioni na asubuhi” umeelezwa tu kama “siku”. Kila ukweli una uzito wake, na ikiwa si chochote kingine, ni wazi kwamba Palmoni alikuwa akisisitiza kwa makusudi mstari huo. Alifanya hivyo kwa kuwaelekeza fikra za wale waliotafsiri Biblia ya King James ili waandike usemi huo kwa namna tofauti kuliko jinsi unavyoandikwa siku zote katika Neno Lake. Kile kinachopaswa kutolewa kutokana na ukweli huu ni kwamba, Gabrieli anapoambiwa amfanye Danieli aelewe maono ya “mareh”, anaambiwa amfanye aelewe maono ya uonekano wa 1844, wala si maono ya “chazon” kuhusu kukanyagwa chini kwa patakatifu na jeshi.
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?
Maono ya "jioni na asubuhi" yanahusu kuonekana kulikotokea wakati usafishaji wa patakatifu ulipoanza tarehe 22 Oktoba, 1844. Maono ya kuonekana kwa tarehe 22 Oktoba, 1844, si kuhusu kukanyagwa chini kwa patakatifu, bali kuhusu usafishaji wa patakatifu. Je, kulikuwa na kuonekana kwa kinabii tarehe hiyo?
“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.
Kuja kwa Kristo kama Kuhani Mkuu wetu hadi Patakatifu pa Patakatifu, kwa ajili ya utakaso wa patakatifu, kama ilivyoletwa wazi katika Danieli 8:14; kuja kwa Mwana wa Adamu kwa yule Mzee wa Siku, kama ilivyoonyeshwa katika Danieli 7:13; na kuja kwa Bwana katika hekalu lake, kulikotabiriwa na Malaki, ni maelezo ya tukio lile lile; na hili pia limewakilishwa na kuja kwa bwana-arusi kwenye arusi, kama lilivyoelezwa na Kristo katika mfano wa wanawali kumi, wa Mathayo 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.”
Gabriel aliagizwa kumfanya Daniel aelewe kuonekana kwa kinabii kwa Kristo katika hekalu Lake tarehe 22 Oktoba 1844. Kwa sababu hii, Gabriel alimpa Daniel shahidi wa pili kuhusu tarehe 22 Oktoba 1844, kwani Gabriel aliwaongoza kila mwandishi wa Biblia aliyerekodi kwa namna fulani kanuni ya kibiblia inayobainisha kwamba ukweli unathibitishwa kwa ushuhuda wa wawili. Iwapo Gabriel angefanya Daniel aelewe tarehe 22 Oktoba 1844, angehitaji shahidi wa pili ili kuthibitisha "maono ya kuonekana."
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.
Gabrieli aanza kazi yake kwa kushughulikia kwanza hamu ya Danieli ya kuelewa maono ya 'chazon', naye anafanya hivyo kwa kubainisha kwamba maono ya 'chazon' ndiyo maono yanayohitimia katika 'wakati wa mwisho' mwaka 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.
Nami nikasikia sauti ya mtu kati ya kingo za Ulai, ikaita, ikasema, “Gabrieli, mfahamishe mtu huyu maono haya.” Basi akaja karibu mahali niliposimama; na alipofika, nikaogopa, nikaanguka kifudifudi; lakini akaniambia, “Fahamu, Ee mwana wa mwanadamu; kwa maana maono hayo ni ya wakati wa mwisho.” Danieli 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.
"Maono" katika aya iliyotangulia, yaani "wakati wa mwisho," ni maono ya "chazon," na "wakati wa mwisho" katika kitabu cha Danieli ni 1798. Haya ndiyo "maono" ambayo Danieli aliyatafuta kuyaelewa, lakini hayakuwa "maono" ambayo Gabrieli aliambiwa amfanye Danieli ayaelewe. Kwa ajili ya hilo Gabrieli atatoa shahidi wa pili.
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.
Basi akaja karibu pale niliposimama; na alipokuja, nikaogopa, nikaanguka kifudifudi; lakini akaniambia, Elewa, ee mwana wa mwanadamu; kwa maana maono hayo ni ya wakati wa mwisho. Na alipokuwa akisema nami, nilikuwa katika usingizi mzito, uso wangu ukiuelekea ardhini; lakini akanigusa, akanisimamisha. Naye akasema, Tazama, nitakujulisha yatakayokuwa katika mwisho wa ghadhabu; kwa maana mwisho utakuwa wakati uliowekwa. Danieli 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.
Gabrieli anaanza jukumu lake la kazi kwa kumwambia Danieli, "tazama," jambo ambalo ni kumtaka Danieli azingatie ukweli unaofuata. Ukweli unaofuata ni kwamba "ghadhabu ya mwisho," ya zile "mara saba" mbili katika Walawi ishirini na sita, inaisha mwaka 1844. "Ghadhabu ya mwisho" inatambuliwa moja kwa moja kuwa unabii wa wakati, kwa maana ina "wakati uliowekwa" ambao utafikia "mwisho." "Ghadhabu" hiyo lazima iwakilishe kipindi cha muda, kwa kuwa ina "wakati uliowekwa" wa kufikia mwisho wake. Ikiwa "ghadhabu" hiyo ingekuwa tu nukta ya wakati, isingekuwa na mwisho; ingekuwa tu wakati ilipotokea.
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”.
"Ghadhabu" ilikuwa na mwisho ulioainishwa, hivyo inawakilisha mwisho wa kipindi cha muda. Kipindi cha muda kinawakilishwa kama "ghadhabu ya mwisho." Ikiwa kuna ya mwisho, basi lazima kuwe na ya kwanza. "Ghadhabu ya kwanza" inatambuliwa katika Danieli sura ya kumi na moja, na humo pia ni kipindi cha muda, kwa maana upapa ungekuwa ukitenda na kufanikiwa hadi mwisho wa "ghadhabu".
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.
Na baadhi ya wenye ufahamu miongoni mwao wataanguka, ili kuwajaribu, na kuwatakasa, na kuwaweka weupe, hata wakati wa mwisho; kwa kuwa bado ni kwa wakati uliowekwa. Na mfalme atafanya apendavyo; naye atajitukuza, na kujikweza juu ya kila mungu, naye atanena maneno ya ajabu kinyume na Mungu wa miungu, naye atafanikiwa hata ghadhabu itakapotimizwa; kwa maana yaliyoamriwa yatatendeka. Danieli 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.”
Katika mistari hii miwili, mfalme anayefanya kadiri ya mapenzi yake na anayejitukuza ndiye anayezungumziwa. Mstari wa thelathini na sita ndiyo ule ambao Paulo anautoa kwa maneno mengine, anapomtambua "mtu wa dhambi" anayeketi katika hekalu la Mungu akijionyesha kuwa yeye ni Mungu. Mateso ya Zama za Giza kuanzia mwaka 538 hadi 1798 yanabainishwa katika mstari wa thelathini na tano, na yanaendelea hadi "wakati wa mwisho" ambao ulikuwa mwaka 1798, uliokuwa "wakati uliowekwa." Mstari wa thelathini na sita kisha unaonyesha kwamba upapa unge "fanikiwa" "hadi ghadhabu itakapokamilika." Mstari huo unaonyesha kwamba upapa ulifanikiwa hadi 1798, na wakati huo, "ghadhabu" ya kwanza ilikuwa "imekamilika." Neno la kinabii la Mungu lilikuwa "limeamua" kwamba upapa ungedumu kwa miaka elfu moja mia mbili na sitini, hadi mwaka 1798, uliokuwa "wakati wa mwisho."
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.
“Ghadhabu” ya kwanza ilimalizika mwaka 1798, na “ghadhabu ya mwisho” ilimalizika mwaka 1844. Ghadhabu zote mbili zimewakilishwa kama vipindi vya wakati, ambavyo vilikuwa na miisho maalum, hivyo kuvitambua vyote kama unabii wa wakati. Gabriel aliamriwa na Palmoni kumfanya Daniel aelewe maono ya kuonekana (“mareh”), ya “jioni na asubuhi” (siku) yaliyotambua Oktoba 22, 1844, naye akafanya hivyo kwa kutoa ushuhuda wa pili kwa tarehe hiyo.
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.
Maono ya "chazon" ya aya ya kumi na tatu, ambayo Danieli alitamani kuyaelewa, yalikuwa maono ya kukanyagwa chini yaliyokoma katika "wakati wa mwisho" mnamo 1798. Maono ya "mareh" ya aya ya kumi na nne, yalihitimia kwa kuonekana kwa Kristo katika Patakatifu pa Patakatifu mnamo Oktoba 22, 1844, katika utimizaji wa unabii wa wakati wa miaka elfu mbili na mia tatu, na pia utimizaji wa unabii wa wakati wa miaka elfu mbili na mia tano na ishirini. Unabii wa wakati huo miwili umeonyeshwa kwenye meza takatifu za Habakuki, ambazo Dada White anatambua kuwa zilielekezwa kwa mkono wa Bwana, na hazipaswi kubadilishwa.
We will continue this study in the next article.
Tutaendelea na utafiti huu katika makala ijayo.
“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.
Tuna masomo mengi ya kujifunza, na mengi mengi ya kuachana na tuliyojifunza. Mungu na mbingu peke yao ni wasio na kosa. Wale wanaodhani kwamba hawatapasa kamwe kuacha mtazamo wanaoupenda, wala hawatakuwa kamwe na haja ya kubadili maoni, watavunjika moyo. Mradi tu tunashikilia mawazo na maoni yetu wenyewe kwa kung’ang’ania kwa uthabiti, hatuwezi kuwa na umoja ambao Kristo aliuombea. Review and Herald, Julai 26, 1892.