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.

“Ẹni-mímọ́ kan tí ń sọ̀rọ̀” náà nínú Daniẹli orí kẹjọ, ẹsẹ̀ kẹtàlá àti kẹrìnlá ni Kristi gẹ́gẹ́ bí Palmoni. Nínú ìwé Ìfihàn, a fi Kristi hàn gẹ́gẹ́ bí Alfa àti Omega; èyí tí, pẹ̀lú àwọn òtítọ́ àgbàyanu mìíràn, ń fi Kristi hàn gẹ́gẹ́ bí Amòye Èdè Àgbàyanu; àti pé papọ̀, àwọn ìwé Daniẹli àti Ìfihàn ń ṣàfihàn Kristi gẹ́gẹ́ bí Olúwa àkókò àti èdè. Ó kọjá agbára ènìyàn láti lóye ìtúmọ̀ àti jíjẹ́pẹ̀lẹ́ ohun tí ó túmọ̀ sí pé Kristi, gẹ́gẹ́ bí Palmoni (Olùka Àwọn Àṣírí), ń ṣe àfihàn ànímọ́ yẹn nínú ìwà rẹ̀ nínú àwọn ẹsẹ̀ méjì tí ń fi òpó àárín Ìjọ Adventistì lélẹ̀, ṣùgbọ́n àwọn àṣírí tí Olùka Àwọn Àṣírí yàn láti ṣípayá ni ojúṣe wa láti mọ̀ wọ́n àti láti dáàbò bò wọ́n.

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.

Àwọn ohun ìkọ̀kọ̀ jẹ́ ti Olúwa Ọlọ́run wa; ṣùgbọ́n àwọn ohun tí a ti fihàn jẹ́ tiwa àti ti àwọn ọmọ wa títí láé, kí a lè máa ṣe gbogbo ọ̀rọ̀ òfin yìí. Diutarónómì 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.

Aṣírí kan tí a ti ṣípayá ni pé Ẹni tí ń Ka Àwọn Aṣírí (Palmoni), ni “ẹni mímọ́ kan náà tí ó sọ̀rọ̀,” àti nínú àwọn ẹsẹ méjì tí Ó ti fi ara Rẹ̀ hàn, a ti dá ọ̀pá àárín Adventism mọ̀. Nínú àwọn ẹsẹ méjì wọ̀nyí ni Oníkà Àgbàyanu náà ti tọ́ka sí “ìlọsíwájú ìmọ̀” náà tí Òun, gẹ́gẹ́ bí Kìnnìún ẹ̀yà Juda, ṣí ní ọdún 1798. Nínú àwọn ẹsẹ méjì wọ̀nyí, àwọn iyebíye àlá Miller, tí wọ́n dúró fún “ìlọsíwájú ìmọ̀,” ni, nípasẹ̀ ìtọ́sọ́nà ọwọ́ Palmoni, a tẹ̀ jáde lórí àwọn tábìlì méjì ti Habakkuk.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Nígbà náà ni mo gbọ́ ẹni mímọ́ kan tí ń sọ̀rọ̀, ẹni mímọ́ mìíràn sì wí fún ẹni mímọ́ kan pàtó náà tí ń sọ̀rọ̀ pé, Yóò pẹ́ tó mélòó ni ìran náà yóò fi wà nípa ẹbọ àìtẹ́síwájú ojoojúmọ́, àti ìrékọjá ìdahoro, láti fi ibi mímọ́ àti ogun náà fún ìtẹ̀mọ́lẹ̀ lábẹ́ ẹsẹ̀? Ó sì wí fún mi pé, Títí yóò fi di ọjọ́ ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún; lẹ́yìn náà ni a óò wẹ ibi mímọ́ náà mọ́. 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.”

Lẹ́yìn tí Dáníẹ́lì gba ìran àsọtẹ́lẹ̀ nípa àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì, tí ó sì tún gbọ́ ìjíròrò ọ̀run ní ẹsẹ̀ kẹtàlá àti kẹrìnlá, ó wá láti lóye “ìran” náà.

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.

Ó sì ṣẹ̀, nígbà tí èmi, àní èmi Dáníẹ́lì, ti rí ìran náà, tí mo sì ń wá ìtumọ̀ rẹ̀, kíyèsi i, ohun tí ó dàbí ọkùnrin kan dúró níwájú mi. Mo sì gbọ́ ohùn ọkùnrin kan láàárín etí odò Ulai, ẹni tí ó ké, tí ó sì wí pé, Gábíríẹ́lì, mú kí ọkùnrin yìí lóye ìran náà. Dáníẹ́lì 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.

“Ìran” tí Dáníẹ́lì ń wá láti lóye ni ìran “chazon”, ṣùgbọ́n ìran “mareh” ni a sọ fún Gébúrẹ́lì pé kó mú kí Dáníẹ́lì lóye. Gbogbo òtítọ́ ní ìbáṣepọ̀ rẹ̀, bí a bá sì fo òtítọ́ yìí kọjá, àkójọpọ̀ àti ètò àpínrọ̀ náà yóò bàjẹ́ ní pàtàkì. Nínú ẹsẹ̀ kẹ́ẹ̀ẹ́dógún, nígbà tí Dáníẹ́lì ń wá láti lóye ìran “chazon”, “mareh” wà ní ìpamọ́, ṣùgbọ́n a ṣì ṣojú rẹ̀; nítorí pé pẹ̀lú “ìrísí ọkùnrin kan” (Gébúrẹ́lì), ọ̀rọ̀ Hébérù “mareh” ni a túmọ̀ sí “ìrísí”. Nínú ẹsẹ̀ kẹ́ẹ̀ẹ́dógún, àwọn ọ̀rọ̀ méjèèjì tí a ti túmọ̀ sí “ìran” ni a ṣojú. Dáníẹ́lì, nínú ẹsẹ̀ kẹ́ẹ̀ẹ́dógún, ń wá láti lóye “chazon,” ṣùgbọ́n Pálímónì pàṣẹ fún Gébúrẹ́lì, nínú ẹsẹ̀ kẹ́rìndínlógún, pé kó mú kí Dáníẹ́lì lóye “mareh.” Ètò àwọn ẹsẹ̀ méjèèjì yìí jẹ́ èyí tí a pèsè ní ète, ó sì tẹnumọ́ ìsopọ̀ àti ìyàtọ̀ tó wà láàárín àwọn ọ̀rọ̀ méjèèjì náà.

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 ni ó pa Gabriel láṣẹ láti mú kí Daniẹli lóye “mareh,” nítorí Ẹni tí ó ń pa Gabriel láṣẹ ni Ẹni náà tí ó dúró lórí omi, Gabriel sì gbọ́ ohùn Rẹ̀, “ohùn ọkùnrin kan láàárín etí bèbè Ulai.” Odò Ulai ni ń ṣàn láàárín àwọn etí bèbè náà, Kristi sì ni Ẹni tí ó dúró lórí omi nínú Ìwé Mímọ́. Pẹ̀lú òtítọ́ náà ni òtítọ́ pé Kristi, gẹ́gẹ́ bí áńgẹ́lì àgbà, ni Ẹni tí ó ń pa àwọn áńgẹ́lì láṣẹ. Ohùn náà láàárín etí bèbè, ni ohùn “mímọ́ kan pàtó” nínú ẹsẹ̀ kẹtàlá, ọ̀rọ̀ Rẹ̀ sì ni ó pa Gabriel láṣẹ láti mú kí Daniẹli lóye ìran “mareh” náà. Nínú orí kejìlá ìwé Daniẹli, Kristi tún wà láàárín etí bèbè odò náà lẹ́ẹ̀kan sí i. Nínú orí kejìlá, a wọ Ọ ní aṣọ ọ̀gbọ̀, Ó sì fi Ẹni tí ń bẹ láàyè títí láé búra.

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.

Ṣùgbọ́n ìwọ, Daniẹli, ti àwọn ọ̀rọ̀ náà pa, kí o sì dì ìwé náà lédè, títí di àkókò òpin: ọ̀pọ̀lọpọ̀ yóò máa sáré kiri, ìmọ̀ yóò sì pọ̀ sí i. Nígbà náà ni èmi Daniẹli wò, sì kíyèsi i pé, wò ó, àwọn méjì mìíràn dúró nibẹ̀, ọ̀kan ní etí odò níhà yìí, èkejì sì wà ní etí odò níhà kejì. Ọ̀kan sì bi ọkùnrin tí a fi aṣọ ọ̀gbọ̀ wọ̀, ẹni tí ó wà lórí omi odò náà pé, Yóò ti pẹ́ tó sí òpin àwọn ìyanu wọ̀nyí? Mo sì gbọ́ ọkùnrin tí a fi aṣọ ọ̀gbọ̀ wọ̀, ẹni tí ó wà lórí omi odò náà, nígbà tí ó gbé ọwọ́ ọ̀tún rẹ̀ àti ọwọ́ òsì rẹ̀ sókè sí ọ̀run, tí ó sì fi ẹni tí ń bẹ láàyè títí láé búra pé, yóò jẹ́ fún ìgbà kan, àwọn ìgbà, àti ààbọ̀ ìgbà kan; nígbà tí yóò sì ti mú un ṣẹ pé kí a tú agbára àwọn ènìyàn mímọ́ ká, nígbà náà ni gbogbo nǹkan wọ̀nyí yóò parí. Daniẹli 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.

Ọkùnrin náà tí a “fi aṣọ ọ̀gbọ̀ wé, ẹni tí ó wà lórí omi odò náà,” “gbé ọwọ́ ọ̀tún Rẹ̀ àti ọwọ́ òsì Rẹ̀ sókè sí ọ̀run, ó sì búra nípa Ẹni tí ó ń bẹ láàyè títí láé,” òun náà ni Ọkùnrin kan náà tí, nínú orí kẹjọ, pàṣẹ fún Gabrieli. Nínú Ìfihàn orí kẹwàá, Kristi pẹ̀lú gbé ọwọ́ Rẹ̀ sókè, ó sì búra nípa Ẹni tí ó ń bẹ láàyè títí láé, ṣùgbọ́n níbẹ̀, ó dúró lórí omi àti lórí ilẹ̀ pẹ̀lú.

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.

Angẹli náà tí mo sì rí pé ó dúró lórí òkun àti lórí ilẹ̀, gbé ọwọ́ rẹ̀ sókè sí ọ̀run, ó sì búra nípa Ẹni tí ń bẹ láàyè títí ayérayé, ẹni tí ó dá ọ̀run àti ohun tí ó wà nínú rẹ̀, àti ilẹ̀ àti ohun tí ó wà nínú rẹ̀, àti òkun àti ohun tí ó wà nínú rẹ̀, pé àkókò kì yóò sì í ṣe mọ́. Ifihan 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.

Áńgẹ́lì alágbára inú orí kẹwàá Ìṣípayá ni Pálímónì, ẹni tí ó bá Gébúréli sọ̀rọ̀ láti àárín etí odò méjèèjì ní orí kẹjọ, tí ó sì tọ́ka sí ìgbà tí “ìparí” àwọn “ìyanu” yóò ṣẹlẹ̀ ní orí kejìlá. Nínú Ìṣípayá orí kẹwàá, Òun ni Ẹni tí ó ké ramúramù bí “kìnnìún,” nítorí a dúró fún Un níbẹ̀ gẹ́gẹ́ bí Kìnnìún ẹ̀yà Júdà.

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.

Ọ̀kan nínú àwọn àgbà náà sì wí fún mi pé, Má sọkún: kíyèsí i, Kìnìún ẹ̀yà Juda, Gbòǹgbò Dafidi, ti ṣẹ́gun láti ṣí ìwé náà, àti láti tú àwọn èdìdì méje rẹ̀. Mo sì wò, sì kíyèsí i, ní àárín ìtẹ́ náà àti àwọn ẹranko mẹ́rin náà, àti ní àárín àwọn àgbà náà, Ọ̀dọ́-Àgùntàn kan dúró bí ẹni pé a ti pa á, ó ní ìwo méje àti ojú méje, èyí tí í ṣe Ẹ̀mí méje ti Ọlọ́run tí a rán jáde sí gbogbo ayé. Ó sì wá gba ìwé náà kúrò ní ọwọ́ ọ̀tún ẹni tí ó jókòó lórí ìtẹ́ náà. Ìfihàn 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.

Gẹ́gẹ́ bí Kìnnìún ẹ̀yà Júdà, Kristi ni Ọ̀dọ́-àgùntàn tí ó ṣẹ́gun láti tú ìdì èdìdì ìwé náà tí a fi èdìdì méje dì. Bí ó bá ń rìn lórí omi nínú ìwé Dáníẹ́lì, tàbí tí ó ní ẹsẹ̀ kan lórí òkun àti ẹsẹ̀ kejì lórí ilẹ̀ nínú Ìfihàn, ọ̀kọ̀ọ̀kan àwọn àkàwé àsọtẹ́lẹ̀ náà ní ìbáṣepọ̀ pẹ̀lú àkókò àsọtẹ́lẹ̀. Gẹ́gẹ́ bí Kìnnìún ẹ̀yà Júdà, Kristi ni ẹni tí ó ń dì àti tí ó tún ń tú Ọ̀rọ̀ Rẹ̀ sílẹ̀. Gẹ́gẹ́ bí Ó ti dì ìwé Dáníẹ́lì, bẹ́ẹ̀ náà ni Ó tún dì àwọn àrá méje nínú orí kẹwàá ìwé Ìfihàn.

“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.

“Áńgẹ́lì alágbára tí ó kọ́ Jòhánù kì í ṣe ẹni kékeré ju Jésù Kristi lọ. Bí Ó ṣe gbé ẹsẹ̀ ọ̀tún Rẹ̀ lé òkun, tí Ó sì gbé ti òsì Rẹ̀ lé ilẹ̀ gbígbẹ, ń fi ipa tí Ó ń kó nínú àwọn ìṣẹ̀lẹ̀ ìkẹyìn ìjà ńlá pẹ̀lú Sátánì hàn. Ipò yìí ń tọ́ka sí agbára àti àṣẹ ọba Rẹ̀ tí ó ga jùlọ lórí gbogbo ayé. Ìjà náà ti ń le sí i, tí ó sì ti ń di líle sí i àti pípinnu sí i láti ọ̀rúndún dé ọ̀rúndún, yóò sì máa bá a lọ bẹ́ẹ̀ títí dé àwọn ìṣẹ̀lẹ̀ ìparí, nígbà tí iṣẹ́ ọgbọ́n àṣekára àwọn agbára òkùnkùn yóò dé ibi gíga jùlọ. Sátánì, ní ìṣọ̀kan pẹ̀lú àwọn ènìyàn búburú, yóò tan gbogbo ayé àti àwọn ìjọ tí kò gba ìfẹ́ òtítọ́ jẹ. Ṣùgbọ́n áńgẹ́lì alágbára náà ń béèrè ìfiyèsí. Ó ké pẹ̀lú ohùn ńlá. Ó ní láti fi agbára àti àṣẹ ohùn Rẹ̀ hàn fún àwọn tí wọ́n ti darapọ̀ mọ́ Sátánì láti tako òtítọ́.

“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.

“Lẹ́yìn tí àrá méje wọ̀nyí ti sọ ohùn wọn jáde, àṣẹ náà wá sí ọ̀dọ̀ Johanu gẹ́gẹ́ bí ó ti wá sí ọ̀dọ̀ Dáníẹ́lì ní ti ìwé kékeré náà pé: ‘Di àwọn nǹkan tí àrá méje náà ti sọ mọ́lẹ̀.’ Àwọn wọ̀nyí ní í ṣe pẹ̀lú àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú tí a ó fi hàn ní ìtòlẹ́sẹẹsẹ wọn. Dáníẹ́lì yóò dúró ní ipò tirẹ̀ ní òpin àwọn ọjọ́. Johanu rí ìwé kékeré náà tí a tú èdìdì rẹ̀. Nígbà náà ni àwọn àsọtẹ́lẹ̀ Dáníẹ́lì ní ipò tí ó yẹ fún wọn nínú ìhìn àwọn angẹli kìn-ín-ní, kejì, àti kẹta tí a ó fi fún ayé. Ìtútù èdìdì ìwé kékeré náà ni ìhìn náà ní ìbáṣepọ̀ pẹ̀lú àkókò.”

“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.

“Àwọn ìwé Dáníẹ́lì àti Ìṣípayá jẹ́ ọ̀kan. Ọ̀kan jẹ́ àsọtẹ́lẹ̀, èkejì sì jẹ́ ìṣípayá; ọ̀kan jẹ́ ìwé tí a fi èdìdì dì, èkejì sì jẹ́ ìwé tí a ṣí. Jòhánù gbọ́ àwọn àṣírí tí àwọn àrá sọ, ṣùgbọ́n a pàṣẹ fún un pé kí ó má ṣe kọ wọ́n sílẹ̀.

“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.

“Ìmọ́lẹ̀ àkànṣe tí a fi fún Johanu, tí a sì fi hàn nínú àwọn àrá méje náà, jẹ́ àlàyé kíkún nípa àwọn ìṣẹ̀lẹ̀ tí yóò ṣẹlẹ̀ lábẹ́ àwọn ìhìnrere áńgẹ́lì kìn-ín-ní àti kejì.” 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.

Kristi, tí a ṣojú rẹ̀ gẹ́gẹ́ bí Palmoni, Ọkùnrin náà nínú orí kẹjọ àti kejìlá, ẹni tí ó wà lórí omi, ni ó tún jẹ́ áńgẹ́lì alágbára pẹ̀lú ìwé kékeré náà ní ọwọ́ Rẹ̀. Òun ni Kìnnìún ẹ̀yà Júdà tí ń dìmọ̀ tí ó sì ń túdìmọ̀ Ọ̀rọ̀ Rẹ̀, òun náà sì ni ẹni tí ń pa Gébéríẹ́lì láṣẹ, nítorí Òun ni Míkáẹ́lì, àríkángẹ́lì náà.

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.

Ṣùgbọ́n Míkáẹ́lì olórí àwọn áńgẹ́lì, nígbà tí ó bá èṣù jiyàn, tí ó sì ń bá a ṣe àríyànjiyàn nípa ara Mósè, kò gbójúgbóyà láti mú ẹ̀sùn ọ̀rọ̀-òdì wá sí i, bí kò ṣe pé, Ó ní, Kí Olúwa bá ọ wí. Jude 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 orúkọ Kristi, orúkọ náà sì ń ṣàpẹẹrẹ pé kì í ṣe olórí àwọn áńgẹ́lì nìkan, ṣùgbọ́n òun náà ni ẹni tí ó ní agbára láti jí òkú dìde. Orúkọ Mikaeli túmọ̀ sí pé “ta ni ó dàbí Ọlọ́run”. Nígbà tí Nebukadinésari rí ẹni kan tí ó dàbí Ọmọ Ọlọ́run nínú iná ìléru pẹ̀lú àwọn olóòótọ́ mẹ́tẹ̀ẹ̀ta náà, Mikaeli ni ó rí. Àti pé Mikaeli, olórí àwọn áńgẹ́lì, ni pẹ̀lú ni ọmọ-aládé àwọn ènìyàn Ọlọ́run, ẹni tí ìwo kékeré Romu keferi gbé ara rẹ̀ ga sí ní agbelebu gẹ́gẹ́ bí ìmúṣẹ Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kọkànlá.

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.

Ṣùgbọ́n èmi yóò fi ohun tí a kọ sínú ìwé mímọ́ òtítọ́ hàn ọ́; kò sì sí ẹni tí ó dúró tì mí ní àwọn nǹkan wọ̀nyí bí kò ṣe Míkáẹ́lì, ọmọ-aládé yín. Dáníẹ́lì 10:21.

It is Michael who commands the angels, who resurrects the dead and who decides when probation closes.

Míkáẹ́lì ni ó ń pa áṣẹ fún àwọn áńgẹ́lì, ẹni tí ó jí àwọn òkú dìde, tí ó sì ń pinnu ìgbà tí àkókò àdánwò yóò parí.

“‘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.

“‘Ní àkókò náà ni Míkáẹ́lì yóò dìde, ọmọ-aládé ńlá tí ń dúró fún àwọn ọmọ ènìyàn rẹ: yóò sì sí àkókò ìṣòro kan, irú èyí tí kò tíì sí rí láti ìgbà tí orílẹ̀-èdè ti bẹ̀rẹ̀ títí dé àkókò náà gan-an: àti ní àkókò náà ni a ó gba àwọn ènìyàn rẹ là, olúkúlùkù ẹni tí a bá rí pé a kọ orúkọ rẹ sínú ìwé náà.’ Nígbà tí àkókò ìṣòro yìí bá dé, a ti pinnu gbogbo ọ̀ràn; àkókò àánú ti parí mọ́, kò sì sí àánú mọ́ fún aláìronúpìwàdà. Èdìdì Ọlọ́run alààyè wà lórí àwọn ènìyàn Rẹ̀. Ẹgbẹ́ kékeré tí ó ṣẹ́kù yìí, tí kò lè dáàbò bo ara wọn nínú ìjà apanirun pẹ̀lú àwọn agbára ayé tí ogun ejò náà ti kó jọ, fi Ọlọ́run ṣe ààbò wọn. Àṣẹ náà ti jáde láti ọ̀dọ̀ àṣẹ ayé tó ga jù lọ pé kí wọn foríbalẹ̀ fún ẹranko náà, kí wọn sì gba àmì rẹ̀, lábẹ́ ìjìyà inúnibíni àti ikú. Kí Ọlọ́run ràn àwọn ènìyàn Rẹ̀ lọ́wọ́ báyìí, nítorí kí ni wọn yóò ṣe nígbà náà nínú ìjà tí ó burú bẹ́ẹ̀ láìsí ìrànlọ́wọ́ Rẹ̀!” Testimonies, volume 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.

Àṣírí ìkẹyìn tí Kìnnìún ẹ̀yà Júdà tú sílẹ̀ ni Ìṣípayá Jesu Kristi, ó sì ní í ṣe pẹ̀lú pé Òun ni ó wà ní ìṣàkóso àkànṣe àti ìṣètò gbogbo èròjà Ọ̀rọ̀ àsọtẹ́lẹ̀ Rẹ̀. Ọkùnrin tí ó wọ aṣọ ọ̀gbọ̀, tí ó dúró lórí omi, tí ó gbé ọwọ́ Rẹ̀ sókè tí ó sì búra ní orúkọ Ẹni tí ń bẹ láàyè títí láé, tí ó sì ké bí Kìnnìún, èyí tí ó mú kí ààrá méje sọ ohùn wọn jáde, Òun ni Ẹni tí ó dì ìwé Dáníẹ́lì, tí ó sì dì ààrá méje Ìṣípayá. Òun ni Ẹni tí ó tú ìwé tí a fi èdìdì méje dì sílẹ̀, tí ó ní agbára láti jí òkú dìde, tí ó sì jẹ́ Ọmọ-ọba ńlá tí ó dìde tí ó sì kéde òpin àkókò ìdánwò. Nígbà tí Pálmónì pa láṣẹ fún Gébúrẹ́lì láti mú kí Dáníẹ́lì lóye ìran “mareh,” ohun tí Ó túmọ̀ sí gan-an nìyẹn.

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.

Kò pàṣẹ fún Gébúrẹ́lì láti mú kí Dáníẹ́lì lóye ìran “chazon” náà. Ìran “chazon” náà ni ìran àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì nínú Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kìíní títí dé kejìlá, ó sì tún jẹ́ “ìran” tí a tọ́ka sí nínú ẹsẹ̀ kẹtàlá, nínú ìbéèrè nípa ìgbà tó máa pẹ́ tó. “Yóò pẹ́ tó mélòó kan ni ìran náà yóò fi wà?” Ìran “chazon” náà ní í ṣe pẹ̀lú ojoojúmọ́ (ìbọ̀rìṣà) àti ìrékọjá (pápálísìmù) gẹ́gẹ́ bí agbára ìparun tí ń tẹ ibi mímọ́ àti ogun ènìyàn rẹ̀ mọ́lẹ̀.

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.

Nígbà náà ni mo gbọ́ ọ̀kan lára àwọn ẹni-mímọ́ ń sọ̀rọ̀, ẹni-mímọ́ mìíràn sì wí fún ẹni-mímọ́ kan náà tí ń sọ̀rọ̀ pé, Yóò pẹ́ tó mélòó kan ni ìran náà yóò fi ṣe nípa ẹbọ àìnípẹ̀kun ojoojúmọ́, àti ìrékọjá ìsọdahoro, láti fi ibùsùn mímọ́ àti ogun náà jọ fún títẹ̀ mọ́lẹ̀ lábẹ́ ẹsẹ̀? 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.

Kristi, gẹ́gẹ́ bíi Palmoni (Oníka-Iyanu), ni a bi léèrè pé, “ìgbà wo ni” “chazon” ìran náà yóò pẹ́ tó, ó sì dáhùn pé, “títí di ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọjọ́; lẹ́yìn náà ni a óò wẹ ibi mímọ́ náà mọ́.” Nígbà náà ni Daniẹli fẹ́ láti lóye “chazon” ìran náà tí ó ní í ṣe pẹ̀lú “ẹbọ ojoojúmọ́, àti ẹ̀ṣẹ̀ ìrékọjá ìdahoro, láti fi ibi mímọ́ àti ogun náà lé fún títẹ̀ mọ́lẹ̀ lábẹ́ ẹsẹ̀.” Ṣùgbọ́n a pa àṣẹ fún Gabrieli láti jẹ́ kí Daniẹli lóye “mareh” ìran náà. Gbogbo òtítọ́ ní ìbáṣepọ̀ tirẹ̀ nínú Ọ̀rọ̀ Ọlọ́run. “mareh” ìran náà ni ìran ìrọ̀lẹ́ àti òwúrọ̀ tí a dá mọ̀ ní ẹsẹ̀ kẹrìndínlógún.

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.

Àti pé ìran alẹ́ àti òwúrọ̀ tí a sọ jẹ́ òtítọ́: nítorí náà dì íran náà pa; nítorí yóò jẹ́ fún ọ̀pọ̀ ọjọ́. 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.”

Ọ̀rọ̀ náà “ìran” ni a mẹ́nuba lẹ́ẹ̀mejì nínú ẹsẹ náà. Ìtọ́kasí àkọ́kọ́ ni ìran “mareh,” ìkejì sì ni ìran “chazon.” Ìran “mareh” ni ìran ti “àṣálẹ́ àti òwúrọ̀.” Ọ̀nà ìṣàfihàn ní èdè Hébérù ti “àṣálẹ́ àti òwúrọ̀” ni a sábà máa rí nínú Bíbélì, a sì máa túmọ̀ ọ́ nígbà gbogbo gẹ́gẹ́ bí “àṣálẹ́ àti òwúrọ̀,” gẹ́gẹ́ bí a ti ṣe é nínú ẹsẹ kẹrìndínlọ́gbọ̀n. Ibi kan ṣoṣo nínú Bíbélì tí a ti túmọ̀ ọ́ lọ́nà mìíràn ju “àṣálẹ́ àti òwúrọ̀” lọ ni nínú ẹsẹ kẹrìnlá, níbi tí a ti túmọ̀ ọ́ sí “ọjọ́” lásán. Hébérù gangan ti ẹsẹ kẹrìnlá yóò kà pé, “Títí di ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún àṣálẹ́ àti òwúrọ̀.”

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.

Ẹsẹ̀ náà tí ó jẹ́ ọ̀pá àárín Adventism, ni ẹsẹ̀ kan ṣoṣo nínú Ọ̀rọ̀ Ọlọ́run níbi tí a ti sọ “alẹ́ àti àárọ̀” ní ìtẹnumọ́ gẹ́gẹ́ bí “ọjọ́.” Gbogbo òtítọ́ ní ipa tirẹ̀, àti bí kò bá sí ohun mìíràn, ó hàn gbangba pé Palmoni fi ìmọ̀ọ́mọ̀ tẹnu mọ́ ẹsẹ̀ náà. Ó ṣe bẹ́ẹ̀ nípa dídarí ọkàn àwọn tí wọ́n túmọ̀ Bíbélì King James láti kọ ọ̀rọ̀ náà ní ọ̀nà tí ó yàtọ̀ sí bí a ṣe máa ń kọ ọ́ ní gbogbo Ọ̀rọ̀ Rẹ̀. Kókó-ọrọ̀ tí a gbọdọ̀ yọ jáde nínú òtítọ́ yìí ni pé nígbà tí a sọ fún Gabriẹli láti jẹ́ kí Dáníẹli lóye ìran “mareh,” a ń sọ fún un kí ó jẹ́ kí Dáníẹli lóye ìran ìfarahàn ọdún 1844, kì í sì í ṣe ìran “chazon” nípa títẹ tẹ́ńpìlì mímọ́ àti ogun náà mọ́lẹ̀.

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?

Ìran “alẹ́ àti òwúrọ̀” náà jẹ́ nípa ìfarahàn kan tí ó ṣẹlẹ̀ nígbà tí ìwẹ̀nùmọ́ ibi mímọ́ bẹ̀rẹ̀ ní October 22, 1844. Ìran ìfarahàn October 22, 1844, kì í ṣe nípa títẹ̀ ibi mímọ́ mọ́lẹ̀, bí kò ṣe nípa ìwẹ̀nùmọ́ ibi mímọ́. Ṣé ìfarahàn àsọtẹ́lẹ̀ kan wà ní ọjọ́ náà?

“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.

“Wíwá Kristi gẹ́gẹ́ bí Àlùfáà Àgbà wa sí Ibi Mímọ́ Jùlọ, fún ìwẹ̀nùmọ́ ibi mímọ́, tí a mú hàn nínú Dáníẹ́lì 8:14; wíwá Ọmọ ènìyàn sí ọ̀dọ̀ Ẹni Àtijọ́ Ọjọ́, gẹ́gẹ́ bí a ti gbé kalẹ̀ nínú Dáníẹ́lì 7:13; àti wíwá Olúwa sí tẹ́ńpìlì Rẹ̀, gẹ́gẹ́ bí Málákì ti sọ tẹ́lẹ̀, jẹ́ àpèjúwe iṣẹ̀lẹ̀ kan náà; èyí sì ni a tún ṣàpẹẹrẹ rẹ̀ nípa wíwá ọkọ ìyàwó sí ìgbéyàwó, gẹ́gẹ́ bí Kristi ti ṣàpèjúwe rẹ̀ nínú òwe àwọn wúńdíá mẹ́wàá, ní Mátíù 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.”

A pàṣẹ fún Gabrieli láti jẹ́ kí Dáníẹ́lì lóye ìfarahàn àsọtẹ́lẹ̀ ti Kristi nínú tẹ́ńpìlì Rẹ̀ ní Ọjọ́ 22 Oṣù Kẹwàá, 1844. Nítorí èyí, Gabrieli fún Dáníẹ́lì ní ẹlẹ́rìí kejì sí ọjọ́ Ọjọ́ 22 Oṣù Kẹwàá, 1844, nítorí Gabrieli darí gbogbo akọ̀wé Bíbélì tí wọ́n kọ irú kan nínú ìlànà Bíbélì tí ó fi hàn pé a máa fi ẹ̀rí àwọn méjì mú òtítọ́ dúró. Bí Gabrieli bá fẹ́ jẹ́ kí Dáníẹ́lì lóye Ọjọ́ 22 Oṣù Kẹwàá, 1844, yóò nílò ẹlẹ́rìí kejì láti fi múlẹ̀ “ìran ìfarahàn náà.”

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 bẹ̀rẹ̀ iṣẹ́ rẹ̀ nípa kíkọ́kọ́ dojú kọ ìfẹ́ Dáníẹ́lì láti lóye ìran “chazon,” ó sì ṣe bẹ́ẹ̀ nípa fífi hàn pé ìran “chazon” ni ìran náà tí ó parí ní “àkókò òpin” ní ọdún 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.

Mo sì gbọ́ ohùn ọkùnrin kan láàárín etí odo Ulai, ẹni tí ó ké, tí ó sì wí pé, Gébúrẹ́lì, jẹ́ kí ọkùnrin yìí lóye ìran náà. Nígbà náà ni ó súnmọ́ ibi tí mo dúró sí; bí ó sì ti dé, ìbẹ̀rù bà mí, mo sì dojúbolẹ̀: ṣùgbọ́n ó wí fún mi pé, Yé e, ìwọ ọmọ ènìyàn: nítorí ní àkókò ìkẹyìn ni ìran náà yóò ṣẹ. 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.

“Iran” nínú ẹsẹ̀ tó ṣáájú, ìyẹn “ní àkókò ìpẹ̀yà,” ni ìran “chazon”; àti “àkókò ìpẹ̀yà” nínú ìwé Dáníẹ́lì ni ọdún 1798. Èyí ni “ìran” tí Dáníẹ́lì ti ń wá láti lóye, ṣùgbọ́n kì í ṣe “ìran” tí a sọ fún Gébúrẹ́lì pé kí ó mú Dáníẹ́lì lóye. Nítorí èyí, Gébúrẹ́lì yóò pèsè ẹlẹ́rìí kejì.

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.

Nítorí náà, ó súnmọ́ ibi tí mo dúró sí: nígbà tí ó sì dé, ẹ̀rù bà mí, mo sì dojúbolẹ̀: ṣùgbọ́n ó wí fún mi pé, “Yé e, ìwọ ọmọ ènìyàn: nítorí ní àkókò ìparí ni ìran náà yóò ṣẹ. Ní báyìí, bí ó ti ń bá mi sọ̀rọ̀, mo wà nínú oorun jíjinlẹ̀ lójú mi sí ilẹ̀: ṣùgbọ́n ó fi ọwọ́ kan mi, ó sì gbé mi dìde lórí ẹsẹ̀ mi. Ó sì wí pé, Kíyèsi i, èmi yóò jẹ́ kí o mọ ohun tí yóò ṣẹlẹ̀ ní ìkẹyìn ìbínú náà: nítorí ní àkókò tí a yàn ni òpin yóò dé.” 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 bẹrẹ iṣẹ́ àyànfúnni rẹ̀ nípa fífi í sọ fún Dáníẹ́lì pé, “wò ó,” èyí tí ń jẹ́ kí Dáníẹ́lì kíyè sí òtítọ́ tí ó tẹ̀lé e. Òtítọ́ tí ó tẹ̀lé e ni pé “ìbínú” ìkẹyìn, nínú “àkókò méje” méjèèjì ti Lefitiku ogún-ún mẹ́fà, parí ní ọdún 1844. “Ìbínú” ìkẹyìn náà ni a fi hàn gbangba gẹ́gẹ́ bí àsọtẹ́lẹ̀ àkókò kan, nítorí ó ní “àkókò tí a yàn” pé yóò “parí.” “Ìbínú” náà gbọ́dọ̀ dúró fún àkókò kan, nítorí ó ní “àkókò tí a yàn” fún ìparí rẹ̀. Bí “ìbínú” náà bá kàn jẹ́ ojú-ìṣẹ̀lẹ̀ kan ṣoṣo nínú àkókò, kò ní ní ìparí, ṣùgbọ́n yóò kàn jẹ́ ìṣẹ̀lẹ̀ náà fúnra rẹ̀ nígbà tí ó ṣẹlẹ̀.

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”.

“Ìbínú” náà ní ibi ìparí tí a ti fi àmì sí, nítorí náà ó dúró fún òpin àkókò kan. Àkókò náà ni a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “ìbínú ìkẹyìn.” Bí ìkẹyìn bá wà, àkọ́kọ́ gbọ́dọ̀ wà pẹ̀lú. A tọ́ka sí “ìbínú àkọ́kọ́” nínú Danieli orí kọkànlá, níbẹ̀ náà sì ni ó tún jẹ́ àkókò kan, nítorí pé a óò jẹ́ kí ipò póòpù “ṣiṣẹ́, kí ó sì ṣe àṣeyọrí” títí di òpin “ìbínú” náà.

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.

Àwọn kan nínú àwọn ọlọ́gbọ́n yóò sì ṣubú, láti dán wọn wò, àti láti wẹ̀ wọ́n mọ́, àti láti sọ wọ́n di funfun, àní títí di àkókò ìparí: nítorí pé ó ṣì jẹ́ fún àkókò tí a yàn. Ọba náà yóò sì ṣe gẹ́gẹ́ bí ìfẹ́ ara rẹ̀; yóò sì gbé ara rẹ̀ ga, yóò sì fi ara rẹ̀ ṣe ẹni ńlá ju gbogbo ọlọ́run lọ, yóò sì sọ àwọn ọ̀rọ̀ ìyanu sí Ọlọ́run àwọn ọlọ́run; yóò sì ṣe àṣeyọrí títí ìbínú yóò fi parí: nítorí ohun tí a pinnu yóò ṣẹ. Daniẹli 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.”

Nínú àwọn ẹsẹ̀ méjèèjì wọ̀nyí, ọba tí ń ṣe gẹ́gẹ́ bí ìfẹ́ ara rẹ̀, tí ó sì ń gbé ara rẹ̀ ga, ni a ń sọ̀rọ̀ nípa rẹ̀. Ẹsẹ̀ kẹrìnlélọ́gbọ̀n ni ẹsẹ̀ tí Pọ́ọ̀lù ṣe àtúnsọ rẹ̀, bí ó ṣe ń fi “ẹni ẹ̀ṣẹ̀” náà hàn, ẹni tí ó jókòó nínú tẹ́ńpìlì Ọlọ́run tí ó ń fi ara rẹ̀ hàn pé òun ni Ọlọ́run. Inúnibíni ti Àwọn Òkùnkùn Àgbà láti ọdún 538 títí dé 1798 ni a fi hàn nínú ẹsẹ̀ kẹ́ẹ̀dógún-lọ́gbọ̀n, ó sì ń bá a lọ títí di “àkókò òpin” tí ó jẹ́ 1798, èyí tí ó jẹ́ “àkókò tí a yàn.” Nígbà náà ni ẹsẹ̀ kẹrìnlélọ́gbọ̀n tún fi hàn pé ipòpóòpù yóò “ṣàṣeyọrí” “títí ìbínú yóò fi pé.” Ẹsẹ̀ náà fi hàn pé ipòpóòpù ṣàṣeyọrí títí di 1798, nígbà náà ni “ìbínú” àkọ́kọ́ ti “pé.” Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run ti “pinnu” pé ipòpóòpù yóò bá a lọ fún ọdún ẹgbẹ̀rún kan, igba méjì, ọgọ́ta, títí di 1798, èyí tí ó jẹ́ “àkókò òpin.”

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.

“Ìbínú” àkọ́kọ́ parí ní ọdún 1798, “ìbínú ìkẹyìn” sì parí ní ọdún 1844. A ṣàfihàn àwọn ìbínú méjèèjì gẹ́gẹ́ bí àwọn àkókò ìgbà, tí wọ́n ní àwọn òpin pàtó, nípa bẹ́ẹ̀ ń fi hàn pé àsọtẹ́lẹ̀ àkókò ni wọ́n méjèèjì. A pàṣẹ fún Gabrieli láti ọ̀dọ̀ Palmoni pé kí ó mú kí Dáníẹli lóye ìran ìfarahàn náà (“mareh”), ti “alẹ́ àti àárọ̀” (ọjọ́) tí ó tọ́ka sí October 22, 1844, ó sì ṣe bẹ́ẹ̀ nípa pípèsè ẹlẹ́rìí kejì sí ọjọ́ náà.

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.

Ìran “chazon” ti ẹsẹ kẹtàlá, èyí tí Dáníẹ́lì ń fẹ́ láti lóye, ni ìran ìtẹ̀mọ́lẹ̀sẹ̀ náà tí ó parí ní “àkókò òpin” ní ọdún 1798. Ìran “mareh” ti ẹsẹ kẹrìnlá sì parí pẹ̀lú ìfarahàn Kristi ní Ibi Mímọ́ Jùlọ ní October 22, 1844, gẹ́gẹ́ bí ìmúṣẹ àsọtẹ́lẹ̀ àkókò ti ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún, àti pẹ̀lú ìmúṣẹ àsọtẹ́lẹ̀ àkókò ti ẹgbẹ̀rún méjì, ọ̀ọ́dúnrún, àti ogún ọdún. Àwọn àsọtẹ́lẹ̀ àkókò méjèèjì wọ̀nyí ni a ṣojú wọn lórí àwọn tábìlì mímọ́ Habakuku, èyí tí Sister White fi hàn pé ọwọ́ Oluwa ló darí wọn, àti pé a kò gbọ́dọ̀ yí wọn padà.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó kàn.

“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.

“A ní ọ̀pọ̀ ẹ̀kọ́ láti kọ́, àti ọ̀pọ̀lọpọ̀ púpọ̀ láti gbàgbé. Ọlọ́run àti ọ̀run nìkan ni kò lè ṣìṣe. Àwọn tí ń rò pé wọn kì yóò ní láti fi ìmọ̀ràn kan tí wọ́n ti fẹ́ràn sílẹ̀ rárá, tàbí pé kò ní sí àkókò kankan tí wọ́n yóò fi yí èrò kan padà, yóò ní ìbànújẹ. Bí a bá ṣì ń di àwọn èrò àti ìmọ̀ràn tiwa mú pẹ̀lú ìfaradà aláìyẹ̀sẹ̀, a kò lè ní ìṣọ̀kan náà tí Kristi gbàdúrà fún.” Review and Herald, July 26, 1892.