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# The Book of Daniel - Number Fifty-One

Littafin Daniyel — Lamba Hamsin da Ɗaya

Palmoni: Unveiling the Master of Time and Language in Daniel and Revelation

Palmoni: Bayyana Maigidan Lokaci da Harshe a cikin Daniyel da Ru’ya ta Yohanna

Author

Jeff Pippenger

Published

January 15, 2024

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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.

Wancan “wani tsarkake wanda ya yi magana” a Daniyel sura ta takwas, ayoyi na goma sha uku da goma sha huɗu, shi ne Almasihu a matsayin Palmoni. A cikin littafin Ru’ya ta Yohanna, an bayyana Almasihu a matsayin Alfa da Omega; wannan kuwa, tare da sauran mu’ujizai na gaskiya, yana nuna Almasihu a matsayin Maƙalar Harsuna Mai Banmamaki, kuma tare littattafan Daniyel da Ru’ya ta Yohanna suna gabatar da Almasihu a matsayin Mamallakin lokaci da harshe. Ya fi ƙarfin iyawar ɗan adam a fahimci muhimmanci da zurfin abin da yake nufi cewa Almasihu, a matsayin Palmoni (Mai ƙidayar asirai), ya gabatar da wannan sifar halinsa a cikin ayoyi biyu da suka kafa ginshiƙi na tsakiya na Adventism, amma asiran da Mai ƙidayar asirai ya zaɓa ya bayyana nauyinmu ne mu gane su kuma mu kāre su.

> 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.

> Abubuwa masu ɓoyayya na Ubangiji Allahnmu ne; amma abubuwan da aka bayyana namu ne, da na ’ya’yanmu har abada, domin mu aikata dukan kalmomin wannan doka. Maimaitawar Shari’a 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.

Wani asiri da aka bayyana shi ne cewa Mai Ƙididdige Asirai (Palmoni), shi ne “wani tsarki wanda ya yi magana,” kuma a cikin ayoyi biyu inda Ya bayyana Kansa, an bayyana ginshiƙi na tsakiya na Adventism. A cikin waɗannan ayoyi biyu, Mai Ƙidaya Mai Banmamaki ya bayyana “ƙaruwar sani” wadda Shi, a matsayin Zakin kabilar Yahuza, ya warware hatiminta a shekara ta 1798. A cikin waɗannan ayoyi biyu, jauharan mafarkin Miller, waɗanda suke wakiltar “ƙaruwar sani,” ta wurin jagorancin hannun Palmoni, an buga su a kan alluna biyu na 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.

> Sa’an nan na ji wani mai tsarki yana magana, sai wani mai tsarki kuma ya ce wa wancan mai tsarkin da yake magana, Har yaushe ne wahayin nan game da hadayar kullum, da kuma ƙetarewar da ke kawo kufai, wanda zai ba da haikali da rundunar duka a tattake su a ƙarƙashin ƙafafu? Sai ya ce mini, Har kwana dubu biyu da ɗari uku; sa’an nan kuma za a tsarkake haikalin. 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.”

Bayan Daniyel ya karɓi hangen annabci game da mulkoki na annabcin Littafi Mai Tsarki, sa’an nan kuma ya ji tattaunawar samaniya a ayoyi na goma sha uku da goma sha huɗu, sai ya nemi ya fahimci “wahayin.”

> 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.

> Sai ya zama, sa’ad da ni, wato ni Daniyel, na ga wahayin, na kuma nemi ma’anarsa, sai ga shi, wani ya tsaya a gabana mai kama da mutum. Kuma na ji muryar mutum daga tsakanin gabarorin Ulai, wadda ta yi kira, ta ce, Jibra’ilu, ka sa wannan mutum ya fahimci wahayin. Daniyel 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.

“Wahayin” da Daniyel yake neman ya gane shi ne wahayin “chazon”; amma wahayin “mareh” ne aka gaya wa Jibrilu ya sa Daniyel ya fahimta. Kowane bayani yana da nasa muhimmiyar ma’ana, kuma idan aka kau da wannan batu, ginin da tsarin wannan nassin za su lalace ainihin gaske. A aya ta goma sha biyar, sa’ad da Daniyel yake neman ya fahimci wahayin “chazon,” “mareh” a ɓoye yake, amma har yanzu a bayyane yake a wakilce, domin a cikin furucin “siffar mutum” (Jibrilu), kalmar Ibraniyanci “mareh” an fassara ta da “siffa”. A aya ta goma sha biyar, duka kalmomin nan biyu da aka fassara su da “wahayi” suna wakiltattu. Daniyel, a aya ta goma sha biyar, yana neman ya fahimci “chazon,” amma Palmoni ya umarci Jibrilu, a aya ta goma sha shida, ya sa Daniyel ya fahimci “mareh.” Tsarin waɗannan ayoyi biyu yana da nufi ƙwarai, kuma yana jaddada dangantaka da kuma bambanci da ke tsakanin waɗannan kalmomi biyu.

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 ne yake umurci Jibra’il ya sa Daniyel ya fahimci “mareh,” gama Wanda yake umurci Jibra’il shi ne Wanda yake tsaye a bisa ruwa, kuma Jibra’il ya ji muryarsa, “muryar wani mutum a tsakiyar gefunan Ulai.” Kogin Ulai ne yake gudana a tsakanin gefunan, kuma Almasihu ne yake tsaye a bisa ruwa a cikin Nassosi. Tare da wannan gaskiya, akwai kuma gaskiyar cewa Almasihu, a matsayin shugaban mala’iku, shi ne Wanda yake umurci mala’iku. Muryar da take tsakanin gefunan ita ce muryar “wannan waliyyi na musamman” a aya ta goma sha uku, kuma kalmarsa ce take umurci Jibra’il ya sa Daniyel ya fahimci wahayin “mareh.” A sura ta goma sha biyu ta Daniyel, Almasihu ya sāke kasancewa a tsakanin gefunan kogin. A sura ta goma sha biyu yana saye da lilin, kuma yana rantsuwa da Wanda yake rayuwa har abada.

> 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.

> Amma kai, ya Daniyel, ka rufe waɗannan kalmomi, ka kuma hatimce littafin har zuwa lokacin ƙarshe: da yawa za su yi ta kai-komo, ilimi kuwa zai ƙaru. Sa’an nan ni, Daniyel, na duba, ga shi kuma, waɗansu biyu suna tsaye, ɗaya a wannan gefen gabar kogin, ɗaya kuma a wancan gefen gabar kogin. Sai ɗaya ya ce wa mutumin da yake sanye da lilin, wanda yake a bisa ruwan kogin, Har yaushe ne ƙarshen waɗannan abubuwa masu banmamaki zai kasance? Sai na ji mutumin da yake sanye da lilin, wanda yake a bisa ruwan kogin, sa’ad da ya ɗaga hannunsa na dama da hannunsa na hagu zuwa sama, ya rantse da wanda yake raye har abada cewa zai kasance na wani lokaci, da waɗansu lokuta, da rabin lokaci; kuma sa’ad da ya gama tarwatsa ikon tsarkakan mutane, dukan waɗannan abubuwa za su cika. Daniyel 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.

Mutumin nan wanda yake “sanye da lilin, wanda yake a kan ruwan kogin,” “ya ɗaga hannunsa na dama da hannunsa na hagu zuwa sama, ya kuwa rantse da Wanda yake rayayye har abada,” kuma Shi ne wannan Mutumin ɗaya, wanda a cikin babi na takwas ya umarci Jibra’ilu. A cikin Ru’ya ta Yohanna babi na goma, Almasihu ma ya ɗaga hannunsa ya rantse da Wanda yake rayuwa har abada, amma a can Yana tsaye a kan ruwa da kuma ƙasa.

> 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.

> Sai mala’ikan nan da na gani yana tsaye a kan teku da kuma a kan ƙasa ya ɗaga hannunsa zuwa sama, Ya kuma rantse da wanda yake raye har abada abadin, wanda ya halicci sama, da abubuwan da suke cikinta, da ƙasa, da abubuwan da suke cikinta, da teku, da abubuwan da suke cikinta, cewa ba za a ƙara wani lokaci ba. Ru’ya ta Yohanna 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.

Mala’ikan nan mai ƙarfi na sura ta goma na Ru’ya ta Yohanna shi ne Palmoni, wanda ya yi magana da Jibra’ilu daga tsakanin gabarorin kogin a sura ta takwas, kuma ya bayyana lokacin da “ƙarshen” “abubuwan al’ajabi” zai faru a sura ta goma sha biyu. A Ru’ya ta Yohanna sura ta goma, shi ne wanda ya yi ruri kamar “zaki,” gama a can an wakilta shi a matsayin Zakin kabilar Yahuda.

> 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.

> Sai ɗaya daga cikin dattawan ya ce mini, Kada ka yi kuka: ga shi, Zakin kabilar Yahuza, Tushen Dawuda, ya yi nasara ya buɗe littafin, ya kuma warware hatimansa bakwai. Sai na duba, sai ga shi, a tsakiyar kursiyin da dabbobi huɗun, kuma a tsakiyar dattawan, wani Ɗan Rago yana tsaye kamar an yanka shi, yana da ƙahoni bakwai da idanu bakwai, waɗanda su ne Ruhohi bakwai na Allah da aka aiko zuwa cikin dukan duniya. Sai ya zo ya karɓi littafin daga hannun dama na wanda yake zaune bisa kursiyin. Ru’ya ta Yohanna 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.

A matsayinsa na Zaki na ƙabilar Yahuza, Almasihu ne Ɗan Ragon da ya yi nasara ya buɗe littafin da aka hatimce da hatimai bakwai. Ko yana tafiya a bisa ruwa a cikin littafin Daniyel, ko kuwa yana da ƙafa ɗaya a kan teku, ɗaya kuma a kan ƙasa a cikin Ru’ya ta Yohanna, kowace daga cikin waɗannan wakilce-wakilcen annabci tana da alaƙa da lokacin annabci. Kuma a matsayinsa na Zaki na ƙabilar Yahuza, Almasihu yana hatimce KalmarSa kuma yana buɗe ta. Kamar yadda ya hatimce littafin Daniyel, haka kuma ya hatimce tsawa bakwai a Ru’ya ta Yohanna sura ta goma.

> “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.

> “Mala’ikan nan mai ƙarfi wanda ya koyar da Yohanna ba wani ne ƙasa da Yesu Almasihu ba. Sanya ƙafarsa ta dama a kan teku, da ta hagu kuma a kan busasshiyar ƙasa, yana nuna rawar da yake takawa a al’amuran ƙarshe na babban rikici da Shaiɗan. Wannan matsayi yana nuna ikonsa da mulkinsa mafi girma a kan dukan duniya. Rikicin ya ƙara tsananta, ya kuma ƙara ƙuduri daga zamani zuwa zamani, kuma zai ci gaba haka har zuwa al’amuran ƙarshe, sa’ad da ƙwararriyar aikin ikon duhu zai kai ga matuƙar kololuwarsa. Shaiɗan, haɗe da mugayen mutane, zai ruɗi dukan duniya da kuma ikkilisiyoyin da ba su karɓi ƙaunar gaskiya ba. Amma mala’ikan nan mai ƙarfi yana neman a mai da hankali gare shi. Yana yin kira da babbar murya. Zai nuna iko da hurumin muryarsa ga waɗanda suka haɗa kai da Shaiɗan domin su yi gaba da gaskiya.

> “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.

> “Bayan waɗannan tsawar bakwai sun furta muryoyinsu, sai umarni ya zo wa Yohanna kamar yadda ya zo wa Daniyel game da ɗan littafin nan: ‘Ka hatimce waɗannan abubuwan da tsawar bakwai suka furta.’ Waɗannan suna da alaƙa da al’amuran nan gaba ne waɗanda za a bayyana su bisa tsarinsu. Daniyel kuwa zai tsaya a rabonsa a ƙarshen kwanaki. Yohanna ya ga ɗan littafin a buɗe, ba tare da hatimi ba. Sa’an nan annabce-annabcen Daniyel suka sami matsayinsu da ya dace a cikin saƙonnin mala’ika na fari, da na biyu, da na uku waɗanda za a ba duniya. Buɗe hatimin ɗan littafin shi ne saƙon da ya shafi lokaci.”

> “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.

> Littattafan Daniyel da Ru’ya ta Yohanna abu ɗaya ne. Ɗaya annabci ne, ɗaya kuma wahayi ne; ɗaya littafi ne a rufe, ɗaya kuma littafi ne a buɗe. Yohanna ya ji asiran da tsawa-tsawa suka furta, amma an umarce shi kada ya rubuta su.

> “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.

> “Haske na musamman da aka ba Yohanna, wanda aka bayyana cikin tsãwa bakwai, zayyana ne na abubuwan da za su faru a ƙarƙashin saƙonnin mala’ika na farko da na biyu.” The Seventh-day Adventist Bible Commentary, juzu’i na 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.

Almasihu, wanda aka wakilta a matsayin Palmoni, Mutumin da yake cikin surori na takwas da na goma sha biyu wanda yake bisa ruwan, shi ne kuma mala’ika mai ƙarfi mai ɗan littafi a hannunsa. Shi ne Zakin kabilar Yahuza wanda yake hatimcewa kuma yake buɗe hatimin Kalmarsa, kuma shi ne wanda yake umartar Jibra’ilu, gama shi ne Mika’ilu shugaban mala’iku.

> 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.

> Amma Mika’ilu shugaban mala’iku, sa’ad da yake gardama da Shaiɗan, ya yi muhawara game da jikin Musa, bai yi ƙaƙƙarfan zargi na zagi a kansa ba, sai dai ya ce, Ubangiji ya tsauta maka. Yahuza 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.

Mika’ilu sunan Almasihu ne, kuma wannan suna yana wakiltar cewa Shi ne kwamandan ba mala’iku kaɗai ba, amma Shi ne kuma wanda yake da ikon tayar da matattu. Sunan Mika’ilu yana nufin “wa yake kamar Allah?”. Sa’ad da Nebukadnezzar ya ga wani mai kama da ɗan Allah a cikin tanderu tare da waɗancan mutane uku masu daraja, Mika’ilu ne ya gani. Kuma shugaban mala’iku Mika’ilu shi ne kuma sarkin mutanen Allah wanda ƙaramin ƙahon Roma ta arna ya ɗaukaka kansu a kansa a gicciye, cikin cikar annabcin Daniyel sura ta takwas, aya ta goma sha ɗaya.

> 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.

> Amma zan nuna maka abin da aka rubuta a cikin littafin gaskiya; kuma babu wani da yake tsayawa tare da ni a cikin waɗannan abubuwa sai Mika'ilu sarkinku. Daniyel 10:21.

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

Mika’ilu ne yake ba mala’iku umarni, yake ta da matattu, kuma yake yanke shawarar lokacin da lokacin gwaji ya ƙare.

> “‘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.

> “‘A lokacin nan kuma Mika’ilu zai tashi tsaye, babban yariman nan da yake tsayawa domin ’ya’yan mutanenka; kuma za a yi wani lokaci na wahala, irin wanda ba a taɓa yin irinsa ba tun daga lokacin da aka soma kasancewar al’umma har zuwa wannan lokaci ɗin; kuma a wannan lokaci mutanenka za su kuɓuta, kowane ɗaya da za a same shi a rubuce cikin littafin.’ Sa’ad da wannan lokacin wahala ya zo, an riga an yanke hukunci a kan kowane hali; ba sauran lokacin jarrabawa, ba sauran jinƙai ga marasa tuba. Hatimin Allah mai rai yana a kan mutanensa. Wannan ƙaramin ragowar, waɗanda ba su da ikon kāre kansu a cikin wannan mummunan rikici na mutuwa da ikokin duniya waɗanda rundunar macijin ta shirya, suna mai da Allah kāriyar su. An riga an zartar da doka ta mafi girman ikon duniya cewa dole ne su yi wa dabbar sujada kuma su karɓi alamarta, a ƙarƙashin barazanar tsanantawa da mutuwa. Allah ya taimaki mutanensa yanzu, domin me za su iya yi a lokacin a cikin irin wannan rikici mai ban tsoro in ba tare da taimakonsa ba!” Testimonies, juzu’i na 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.

Asiri na ƙarshe wanda Zakin kabilar Yahuza yake buɗe hatiminsa shi ne Wahayin Yesu Almasihu, kuma ya ƙunshi cewa Shi ne Mai iko da tsari da ginuwar kowane sashe na Kalmarsa ta annabci. Mutumin nan sanye da lilin wanda yake tsaye a bisa ruwaye, wanda ya ɗaga hannunsa ya rantse da Wanda yake rayayye har abada abadin, kuma wanda yake kira kamar Zaki, abin da ya sa tsawa bakwai suka furta muryoyinsu, Shi ne wanda yake rufe littafin Daniyel da hatimi, kuma yake rufe tsawa bakwai na Wahayi da hatimi. Shi ne wanda yake buɗe littafin nan da aka rufe da hatimai bakwai, wanda yake da ikon tayar da matattu, kuma wanda shi ne babban Yarima da yake tashi tsaye ya yi shelar ƙarshen lokacin jinkai. Sa’ad da Palmoni ya umarci Jibra’ilu ya sa Daniyel ya fahimci wahayin “mareh”, abin da Ya nufa ke nan daidai.

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.

Bai umurci Jibra’il ya sa Daniyel ya fahimci wahayin “chazon” ba. Wahayin “chazon” shi ne wahayin masarautun annabcin Littafi Mai Tsarki da ke cikin Daniyel sura ta takwas, aya ta ɗaya zuwa ta goma sha biyu, kuma shi ne kuma “wahayi” da aka ambata a aya ta goma sha uku, a cikin tambayar tsawon lokaci. “Har yaushe ne wahayin zai kasance?” Wahayin “chazon” ya shafi na kullum (arna) da laifin ketare doka (paparoma) waɗanda su ne ikon hallaka masu lalatarwa da suke tattake Wuri Mai Tsarki da rundunar.

> 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.

> Sai na ji wani tsarki yana magana, sai wani tsarki kuma ya ce wa wancan tsarkin da yake magana, Har yaushe ne wahayin nan game da hadayar yau da kullum, da laifin ƙazantar da ke jawo kufai, har a ba da Wuri Mai Tsarki da rundunar domin a tattake su a ƙarƙashin ƙafa? 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.

Almasihu, a matsayin Palmoni (Mai Ƙidaya Mai Banmamaki), an tambaye shi, “har yaushe” ne wahayin “chazon” zai kasance, sai ya amsa, “har zuwa kwana dubu biyu da ɗari uku; sa’an nan kuma za a tsarkake Wuri Mai Tsarki.” Sai Daniyel ya yi marmarin ya fahimci wahayin “chazon” wanda ya shafi “hadayar yau da kullum, da kuma laifin ƙazantar hallaka, domin a ba da Wuri Mai Tsarki da runduna a tattake su da ƙafa.” Amma an umarci Jibra’ilu ya sa Daniyel ya fahimci wahayin “mareh.” Kowane al’amari yana da muhimmancinsa a cikin Maganar Allah. Wahayin “mareh” shi ne wahayin maraice da safiya da aka fayyace a aya ta ashirin da shida.

> 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.

> Kuma wahayin maraice da safiya da aka faɗa gaskiya ne; saboda haka ka kulle wahayin; gama zai kasance domin kwanaki masu yawa. 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.”

An ambaci kalmar “wahayi” sau biyu a cikin ayar. Maganar farko ita ce wahayin “mareh”, ta biyu kuma ita ce wahayin “chazon”. Wahayin “mareh” shi ne wahayin “yamma da safiya.” Furucin Ibrananci na “yamma da safiya” ana yawan samunsa a cikin Littafi Mai Tsarki, kuma a kullum ana fassara shi da “yamma da safiya,” kamar yadda yake a aya ta ashirin da shida. Wurin kaɗai a cikin Littafi Mai Tsarki inda aka fassara shi dabam da “yamma da safiya,” shi ne a aya ta goma sha huɗu, inda aka fassara shi da “kwanaki” kawai. Ainihin Ibranancin aya ta goma sha huɗu zai karanta, “Har zuwa dubu biyu da ɗari uku na yamma da safiya.”

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.

Aya ɗin da yake babban ginshiƙin Adventism, shi ne kaɗai aya a cikin Maganar Allah inda aka bayyana “maraice da safiya” a sauƙaƙe a matsayin “kwanaki.” Kowane lamari yana da muhimmancinsa, kuma ko ba komai ba, a bayyane yake cewa Palmoni yana jaddada ayar da gangan. Ya yi haka ta wajen karkatar da tunanin waɗanda suka fassara Littafi Mai Tsarki na King James su rubuta jimlar ta dabam da yadda kullum ake rubuta ta a cikin Maganarsa. Muhimmin batu da ya kamata a samo daga wannan gaskiya shi ne, sa’ad da aka gaya wa Jibra’ilu ya sa Daniyel ya fahimci wahayin “mareh”, ana gaya masa ne ya sa Daniyel ya fahimci wahayin bayyanar 1844, ba kuma wahayin “chazon” game da tattake Wuri Mai Tsarki da rundunar ba.

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?

Wahayin “maraice da safiya” yana magana ne game da wani bayyanuwa da ya faru sa’ad da tsarkakewar Wuri Mai Tsarki ta fara a ranar 22 ga Oktoba, 1844. Wahayin bayyanuwar ranar 22 ga Oktoba, 1844, ba game da tattake Wuri Mai Tsarki ba ne, amma game da tsarkakewar Wuri Mai Tsarki ne. Shin akwai wani bayyanuwa na annabci a wannan rana?

> “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.

> “Zuwan Almasihu a matsayin babban firist ɗinmu zuwa Wuri Mafi Tsarki, domin tsarkake Wuri Mai Tsarki, kamar yadda aka bayyana a Daniyel 8:14; zuwan Ɗan mutum zuwa ga Mai Tsufan Kwanaki, kamar yadda aka gabatar a Daniyel 7:13; da zuwan Ubangiji zuwa Haikalinsa, kamar yadda Malaki ya yi annabci, dukkansu bayanai ne na abu guda ɗaya; kuma wannan ma an misalta shi da zuwan ango zuwa wurin aure, kamar yadda Almasihu ya bayyana a cikin misalin budurwai goma, a cikin Matiyu 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.”

An umurci Jibrilu ya sa Daniyel ya fahimci bayyanuwar annabci ta Almasihu a cikin haikalinsa a ranar 22 ga Oktoba, 1844. Saboda wannan dalili, Jibrilu ya ba Daniyel shaida ta biyu game da ranar 22 ga Oktoba, 1844, gama Jibrilu ne ya jagoranci kowane marubucin Littafi Mai Tsarki da ya rubuta wata siffa ta ƙa’idar Littafi Mai Tsarki wadda ke bayyana cewa gaskiya tana tabbata ne bisa shaidar biyu. Idan Jibrilu zai sa Daniyel ya fahimci ranar 22 ga Oktoba, 1844, zai buƙaci shaida ta biyu domin a tabbatar da “wahayin bayyanuwar.”

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.

Jibrilu ya fara aikinsa da fara magana a kan burin Daniyel na ya fahimci wahayin “chazon,” kuma ya yi haka ne ta wurin bayyana cewa wahayin “chazon” shi ne wahayin da ya ƙare a “lokacin ƙarshe” a shekara ta 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.

> Sai na ji muryar mutum a tsakiyar gaɓoɓin kogin Ulai, wadda ta kira, ta ce, Jibra’ilu, ka sa wannan mutum ya fahimci wahayin. Sai ya zo kusa da inda nake tsaye; da ya iso kuwa, na tsorata, na fāɗi rubda ciki: amma ya ce mini, Ka fahimta, ya ɗan mutum; gama wahayin na lokacin ƙarshe ne. Daniyel 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.

“Wahayin” da yake a ayar da ta gabata, wato “a lokacin ƙarshe” shi ne wahayin “chazon”, kuma “lokacin ƙarshe” a cikin littafin Daniyel shi ne 1798. Wannan ne “wahayin” da Daniyel ya nemi ya fahimta, amma ba shi ne “wahayin” da aka umurci Jibra’ilu ya sa Daniyel ya fahimta ba. Gama a kan wannan, Jibra’ilu zai kawo shaida ta biyu.

> 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.

> Sai ya zo kusa da inda nake tsaye; da ya iso, tsoro ya kama ni, na fāɗi rubda ciki. Amma ya ce mini, Ka gane, ya ɗan mutum; gama wahayin yana nufin lokacin ƙarshe. Yayin da yake magana da ni kuwa, wani barci mai nauyi ya rufo ni ina fuskata a ƙasa; amma ya taɓa ni, ya kuma tsayar da ni a tsaye. Sai ya ce, Ga shi, zan sanar da kai abin da zai faru a ƙarshen fushi; gama a lokacin da aka ƙayyade ne ƙarshen zai zo. Daniyel 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.

Jibra’ilu ya fara aikin da aka ɗora masa ta wajen sanar da Daniyel cewa, “duba,” wato yana gaya wa Daniyel ya yi la’akari da gaskiya ta gaba. Gaskiyar ta gaba ita ce “fushin ƙarshe” na waɗannan “sau bakwai” guda biyu na Lawiyawa ashirin da shida yana ƙarewa a shekara ta 1844. An bayyana “fushin ƙarshe” kai tsaye a matsayin annabcin lokaci, gama yana da “ƙayyadadden lokaci” da zai “ƙare.” Dole ne “fushin” ya wakilci wani zamani na lokaci, domin yana da “ƙayyadadden lokaci” domin ƙarewarsa. Idan “fushin” ya kasance kawai wani ɗan lokaci guda ne, da ba zai kasance da ƙarshe ba; zai kasance ne kawai lokacin da ya auku.

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”.

“Fushin” yana da iyakar ƙarshe da aka ayyana, saboda haka yana wakiltar ƙarshen wani zamani. An wakilci wannan zamani a matsayin “fushi na ƙarshe.” Idan akwai na ƙarshe, to lalle ne akwai na farko. An bayyana “fushi na farko” a cikin Daniyel sura ta goma sha ɗaya, kuma a can ma wani zamani ne, domin fafaroma za ta “aikata yadda take so, ta kuma yi nasara” har zuwa ƙarshen “fushin”.

> 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.

> Kuma waɗansu daga cikin masu fahimta za su fāɗi, domin a gwada su, a tsarkake su, a mai da su farare, har zuwa lokacin ƙarshe: gama har yanzu akwai wani lokaci da aka ƙayyade. Kuma sarkin zai yi bisa ga nufinsa; zai ɗaukaka kansa, ya mai da kansa babba a kan kowane allah, kuma zai faɗi abubuwa masu banmamaki gāba da Allahn alloli, kuma zai yi nasara har sai fushin ya cika: gama abin da aka ƙaddara za a yi shi. 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.”

A cikin waɗannan ayoyi biyu, sarkin da yake aikata abin da ya ga dama kuma yake ɗaukaka kansa shi ne batun. Aya ta talatin da shida ita ce ayar da Bulus ya sake faɗa da nasa kalmomi, sa’ad da yake bayyana “mutumin zunubi” wanda yake zaune a cikin haikalin Allah yana nuna kansa cewa shi Allah ne. Tsanantawar Zamanin Duhu daga shekara ta 538 har zuwa 1798 an bayyana ta a aya ta talatin da biyar, kuma tana ci gaba har zuwa “lokacin ƙarshe” wanda shi ne 1798, wanda shi ne “lokacin da aka ƙayyade.” Sai aya ta talatin da shida ta kuma nuna cewa papanci zai “yi nasara” “har sai an kammala fushi.” Ayar tana nuna cewa papancin ya yi nasara har zuwa 1798, a wannan lokaci ne “fushi” na farko ya “cika.” Maganar annabcin Allah ta “ƙaddara” cewa papancin zai ci gaba na shekara dubu ɗaya da ɗari biyu da sittin, har zuwa 1798, wanda shi ne “lokacin ƙarshe.”

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.

“Fushin” na farko ya ƙare a shekara ta 1798, kuma “fushin ƙarshe” ya ƙare a shekara ta 1844. An wakilci duka waɗannan fushin a matsayin lokutan zamani, waɗanda suke da takamaiman ƙarshensu, ta haka suna nuna su duka a matsayin annabce-annabcen lokaci. An umurci Jibra’ilu ta wurin Palmoni ya sa Daniyel ya fahimci wahayin bayyanuwa (“mareh”), na “maraice da safiya” (kwanaki) waɗanda suka nuna 22 ga Oktoba, 1844, kuma ya yi haka ta wurin ba da shaida ta biyu game da wannan kwanan wata.

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.

Wahayin “chazon” na aya ta goma sha uku, wanda Daniyel ya yi marmarin ya fahimta, shi ne wahayin tattakewar da ta ƙare a “lokacin ƙarshe” a shekara ta 1798. Wahayin “mareh” na aya ta goma sha huɗu ya ƙare da bayyanar Almasihu a Wuri Mafi Tsarki a ranar 22 ga Oktoba, 1844, cikin cikar annabcin lokaci na shekaru dubu biyu da ɗari uku, da kuma cikar annabcin lokaci na shekaru dubu biyu da ɗari biyar da ashirin. Dukkan waɗannan annabce-annabcen lokaci biyu an wakilta su a kan tsattsarkan allunan Habakkuk, waɗanda Sister White ta bayyana cewa hannun Ubangiji ne ya jagorance su, kuma bai kamata a canja su ba.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a talifi na gaba.

> “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.

> “Muna da darussa masu yawa da za mu koya, kuma da yawa ƙwarai da za mu ƙi koya. Allah da sama kaɗai ne ba su da kuskure. Waɗanda suke zaton cewa ba za su taɓa barin wani ra’ayi da suka runguma ba, ko kuma ba za su taɓa samun lokacin da za su canja wani ra’ayi ba, za su yi takaici. Muddin muna manne wa tunaninmu da ra’ayoyinmu da nacewa mai ƙarfi, ba za mu iya samun haɗin kan da Kristi ya yi addu’a dominsa ba.” Review and Herald, July 26, 1892.

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