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# The Book of Daniel - Number Fifty-One

Kitab Daniel - Nomer Sèket Siji

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

Palmoni: Mbabar Sang Panguwasa Wektu lan Basa ing Daniel lan Wahyu

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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.

“wong suci tartamtu kang ngandika” ing Daniel pasal wolu, ayat telulas lan patbelas, iku Kristus minangka Palmoni. Ing kitab Wahyu, Kristus diidentifikasi minangka Alfa lan Omega, kang, ing antarané bebener-bebener endah liyané, nduduhaké Kristus minangka Ahli Basa kang Ajaib, lan bebarengan kitab Daniel lan Wahyu nggambaraké Kristus minangka Panguwaosing wektu lan basa. Kawruh manungsa ora bakal bisa nyandhak wigati lan jeroné tegesé prakara manawa Kristus, minangka Palmoni (Sang Pangétunging Rahasia), ngenalaké sipat watak-Nya iku ing rong ayat kang netepaké pilar utama Adventisme; nanging rahasia-rahasia kang dipilih déning Sang Pangétunging Rahasia kanggo dicethakaké iku dadi tanggung jawab kita kanggo ngertèni lan mbélani.

> 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.

> Bab-bab kang kadhelik iku kagungané Sang Yehuwah, Gusti Allah kita; nanging samubarang kang kapratélakaké iku kagungané kita lan anak-putu kita ing salawas-lawasé, supaya kita nglakoni sakehing pangandikaning Toret iki. Ulangan 29:29.

A secret that has been revealed is that the Numberer of Secrets (Palmoni), is that “certain saint which spake,” and in the two verses where He reveals Himself, the central pillar of Adventism is identified. In those two verses the Wonderful Numberer identifies the “increase of knowledge” that He, as the Lion of the tribe of Judah unsealed in 1798. In those two verses, the jewels of Miller’s dream, that represent the “increase of knowledge,” were, by the direction of Palmoni’s hand, published upon the two tables of Habakkuk.

Sawijining wewadi kang wis kaandharaké yaiku yèn Sang Panyangka Wewadi (Palmoni), yaiku “wong suci tartamtu kang ngandika” iku; lan ing rong ayat papan Panjenengané nguningakaké sarirané, pilar utama Adventisme kaidentifikasi. Ing rong ayat mau Sang Panyangka Ajaib mratélakaké “tuwuhing kawruh” kang Panjenengané, minangka Singa saka taler Yehuda, unsegelaké ing taun 1798. Ing rong ayat mau, permata-permata sajroning pangimpené Miller, kang makili “tuwuhing kawruh,” miturut pitedahing astané Palmoni, wis diterbitaké ana ing rong loh Habakuk.

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

> Banjur aku krungu ana satunggaling suci ngandika, lan suci liyane matur marang suci tartamtu sing ngandika mau, Nganti pira suwene wahyu ngenani kurban saben dina lan panerak kang ndadèkaké kasirnan iku, saéngga papan suci lan bala tentara padha dipasrahaké supaya katindhes ing sangisoring sikil? Lan piyambakipun ngandika marang aku, Nganti rong èwu telung atus dina; sawisé iku papan suci bakal disucèkaké. 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.”

Sasampunipun Dhaniel nampi wahyu panuwun ngenani karajan-karajan ing panuwun Kitab Suci, lajeng miyarsakaken rembag swarga ing ayat tigang welas lan patbelas, piyambakipun ngupadi mangertos “wahyu” punika.

> 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.

> Lan kelakoné nalika aku, iya aku Daniel, wus nyumurupi wahyu iku lan ngupaya tegesé, lah ana sing ngadeg ana ing sangarepku, rupané kaya manungsa. Lan aku krungu swaraning manungsa ana ing antarané pinggir-pinggir kali Ulai, kang nyeluk lan ngandika, “Gabriel, gawakna wong iki supaya mangertèn marang wahyu iku.” Daniel 8:15, 16.

The “vision” which Daniel is seeking to understand is the “chazon” vision, but the “mareh” vision, is what Gabriel is told to make Daniel understand. Every fact has its bearing, and if this fact is missed, the structure and design of the passage is essentially destroyed. In verse fifteen, when Daniel seeks to understand the “chazon” vision, the “mareh” is hidden, but still represented, for with the “appearance of a man” (Gabriel), the Hebrew word “mareh” is translated as “appearance”. In verse fifteen both words which have been translated as “vision” are represented. Daniel, in verse fifteen, seeks to understand the “chazon,” but Palmoni commands Gabriel, in verse sixteen to make Daniel understand the “mareh.” The design of these two verses is purposeful, and emphasizes the connection and difference between the two words.

“Sesanti” kang digoleki déning Daniel supaya dimangertèni iku sesanti “chazon”, nanging sesanti “mareh” iku kang dipréntahaké marang Gabriel supaya ndadèkaké Daniel mangerti. Saben kasunyatan nduwèni gegayutané dhéwé, lan manawa kasunyatan iki ora katangkep, struktur lan rancanganing pethikan iki ing pokoké bakal rusak. Ing ayat limalas, nalika Daniel ngupaya mangerti sesanti “chazon”, “mareh” iku kasamun, nanging isih kawewakili, awit ing ukara “kaya panampakaning manungsa” (Gabriel), tembung Ibrani “mareh” iku dijarwakaké dadi “panampakan”. Ing ayat limalas, loro-loroné tembung kang wis dijarwakaké dadi “sesanti” iku kawewakili. Daniel, ing ayat limalas, ngupaya mangerti “chazon”, nanging Palmoni maréntahaké Gabriel, ing ayat nembelas, supaya ndadèkaké Daniel mangerti “mareh”. Rancanganing loro ayat iki tumindak kanthi sengaja, lan nekanaké gegandhèngan sarta bédané antarané loro tembung iku.

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-lah kang maringi dhawuh marang Gabriel supaya ndadekake Daniel mangertos “mareh,” awit Panjenengané kang maringi dhawuh marang Gabriel iku Panjenengané uga kang jumeneng ing sadhuwuring banyu, lan Gabriel krungu swanten-Nya, “swara sawijining manungsa ing antaraning pinggir-pinggir Ulai.” Kali Ulai iku kang mili ing antaraning pinggir-pinggir mau, lan Kristus-lah kang jumeneng ing sadhuwuring banyu ana ing Kitab Suci. Kanthi kasunyatan mau, ana uga kasunyatan yèn Kristus, minangka malaékat agung, iku Panjenengané kang maringi dhawuh marang para malaékat. Swara ing antaraning pinggir-pinggir mau iku swarané “sang suci tartamtu” ing ayat kaping telulas, lan pangandika-Nya iku kang maringi dhawuh marang Gabriel supaya ndadekake Daniel mangertos wahyu “mareh.” Ing Daniel bab rolas, Kristus sapisan manèh ana ing antaraning pinggir-pinggir kali. Ing bab rolas Panjenengané ngagem mori alus, lan supaos kalawan nyebut Panjenengané kang gesang ing salawas-lawase.

> 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.

> Nanging sira, he Daniel, tutupen tembung-tembung iku, lan segelen kitab iku nganti tekan wekasaning jaman: akeh wong bakal mlayu mrana-mrene, lan kawruh bakal saya mundhak. Banjur aku, Daniel, nyawang, lah ana wong loro liyane padha ngadeg, siji ana ing sisih kene pinggiring kali, lan sijiné ana ing sisih kana pinggiring kali. Lan ana siji kang matur marang wong kang kasandhangan mori lenan, kang ana ing sadhuwuring banyuning kali, “Suwéné pira tekan wekasané prekara-prekara nggumunaké iki?” Lan aku krungu wong kang kasandhangan mori lenan, kang ana ing sadhuwuring banyuning kali iku, nalika ngangkat tangan tengené lan tangan kiwaé marang langit, lan supata lumantar Asmané Panjenengané kang gesang langgeng ing salawas-lawasé, bilih iku bakal lumaku sajroning satunggal mangsa, rong mangsa, lan satengah mangsa; lan manakala dheweke wis ngrampungaké nyebar-nyebaraké kakuwatané bangsa suci, samubarang iki kabèh bakal rampung. Daniel 12:4–7.

The Man who was “clothed in linen, which was upon the waters of the river,” “held up His right hand and His left hand unto heaven, and sware by Him that liveth forever,” and He is the same Man, who in chapter eight commanded Gabriel. In Revelation chapter ten, Christ also held up His hand and swore by Him who lives forever, but there He is standing upon both the water and the earth.

Wong lanang sing “ngagem mori linen, kang ana ing dhuwuring toyaning kali,” “ngacungaké asta tengené lan asta kiwané marang swarga, sarta supaos demi Panjenengané kang gesang ing salawas-lawasé,” lan Panjenengané iku Wong lanang kang padha, sing ana ing bab wolu maringi dhawuh marang Gabriel. Ing Wahyu bab sapuluh, Kristus ugi ngacungaké astanipun lan supaos demi Panjenengané kang gesang ing salawas-lawasé, nanging ing ngriku Panjenengané jumeneng ing sadhuwuring banyu lan bumi.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Malaékat kang dakdeleng ngadeg ing sadhuwuring segara lan ing sadhuwuring bumi mau ngangkat tangané marang swarga, banjur sumpah demi Panjenengané kang gesang langgeng ing salawas-lawasé, kang nitahaké swarga lan samubarang kang ana ing jeroné, lan bumi lan samubarang kang ana ing jeroné, lan segara lan samubarang kang ana ing jeroné, yèn wektu ora ana manèh. Wahyu 10:5, 6.

The mighty angel of chapter ten of Revelation, is Palmoni, who spake to Gabriel from between the banks of the river in chapter eight, and identified when the “end of” the “wonders” would occur in chapter twelve. In Revelation chapter ten, He is the one who roared as a “lion,” for He is there represented as the Lion of the tribe of Judah.

Malaékat kang gagah prakosa ing Wahyu pasal sepuluh iku yaiku Palmoni, kang ngandika marang Gabriel saka ing antarané pinggir-pinggir bengawan ing pasal wolu, lan mratelakaké kapan “pungkasan” saka “kaélokan-kaélokan” iku bakal kelakon ing pasal rolas. Ing Wahyu pasal sepuluh, Panjenengané iku kang nggero kaya “singa,” awit Panjenengané ana ing kono dipralambangaké minangka Sang Singa saka taler Yehuda.

> 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.

> Lan salah siji saka para pinituwa iku ngandika marang aku, “Aja nangis; lah, Sanga singa saka taler Yehuda, Oyodé Dawud, wis ngalahaké supaya bisa mbukak kitab iku lan ngeculaké pitu segelé.” Banjur aku nyawang, lan lah, ana ing satengahing dhampar lan satengahing papat makhluk urip mau, lan ana ing satengahing para pinituwa, ana ngadeg Cempen kaya kang wus disembeleh, nduwèni pitu sungu lan pitu mripat, yaiku pitu Rohé Gusti Allah kang diutus menyang saindenging bumi. Panjenengané banjur rawuh lan mundhut kitab iku saka astaning tengené Panjenengané kang lenggah ana ing dhampar. Wahyu 5:5–7.

As the Lion of the tribe of Judah, Christ is the lamb that prevailed to unseal the book that was sealed with seven seals. Whether He is walking upon the water in the book of Daniel, or has one foot on the sea and the other on the earth in Revelation, each of the prophetic representations are associated with prophetic time. And as the Lion of the tribe of Judah, Christ both seals up and unseals His Word. As He sealed up the book of Daniel, He also sealed up the seven thunders in Revelation chapter ten.

Minangka Singa saking taler Yehuda, Kristus punika Cempening Allah ingkang sampun menang saéngga pantes mbikak kitab ingkang kacaplok kanthi pitung segel. Manawi Panjenenganipun lumampah ing sadhuwuring toya wonten ing kitab Daniel, utawi ngasta sikil satunggal wonten ing segara lan satunggal malih wonten ing bumi ing kitab Wahyu, saben pratélan profetik punika kagandhèng kaliyan wekdal profetik. Lan minangka Singa saking taler Yehuda, Kristus punika sanadyan nyegel lan ugi mbikak Sabdanipun. Kados dene Panjenenganipun nyegel kitab Daniel, mekaten ugi Panjenenganipun nyegel pitung gludhug ing Wahyu pasal sedasa.

> “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.

> “Malaékat kang gagah prakosa sing maringi pituduh marang Yohanes iku ora liya pribadi saluhure tinimbang Gusti Yesus Kristus. Nalika Panjenengané nancepaké sikil tengené ing segara, lan sikil kiwa-Né ing dharatan, iku nuduhaké pérangan kang lagi katindakaké déning Panjenengané ing adegan-adegan panutup saka pasulayan gedhé karo Iblis. Kalungguhan iki nandhakaké panguwasa lan wewenang-Né kang paling luhur marang salumahing bumi kabèh. Pasulayan iku saya ngrembaka saya kuwat lan saya temtok saka jaman tumeka jaman, lan bakal terus mangkono nganti adegan-adegan panutup, nalika pakaryan kang linuwih saka kakuwasaning pepeteng tekan ing pucaké. Iblis, nyawiji karo para manungsa ala, bakal ngapusi jagad kabèh lan gréja-gréja kang ora nampani katresnan marang kayektèn. Nanging malaékat kang gagah prakosa iku nuntut kawigatosan. Panjenengané nguwuh kanthi swara sora. Panjenengané arep nedahaké kakuwasan lan wewenanging swarané marang wong-wong kang wis nyawiji karo Iblis kanggo nglawan kayektèn.”

> “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.

> “Sawisé gludhug pitu iki ngucapaké swarané, dhawuh tumuju marang Yohanes kaya marang Dhanièl ngenani kitab cilik mau: ‘Segelen samubarang kang diucapaké déning gludhug pitu iku.’ Iki ana gegayutané karo prakara-prakara ing tembé kang bakal kawedhar manut runtutané. Dhanièl bakal ngadeg ana ing pandumané ing pungkasaning dina-dina. Yohanes nyumurupi kitab cilik iku ora kaségel. Mulané wangsit-wangsité Dhanièl manggih papané kang samesthiné ana ing piwulangé malaékat kapisan, kapindho, lan katelu kang kudu diwènèhaké marang jagad. Kabukané segel kitab cilik iku yaiku pawartos gegayutan karo wekdal.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> Kitab Daniel lan Wahyu iku satunggal. Sing siji iku sawijining ramalan, sijiné sawijining wahyu; sing siji kitab kang katutup segelé, sijiné kitab kang kabukak. Yokanan krungu wewadi-wewadi kang diucapaké déning gludhug-gludhug iku, nanging dhèwèké dipréntah supaya aja nulis iku.

> “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.

> “Pepadhang mirunggan kang kaparingaké marang Yohanes, sing kaandharaké sajroning pitu gludhug, iku minangka gambaran rinci ngenani prakara-prakara kang bakal kalakon ing sangisoré piwulangé malaékat kapisan lan kapindho.” The Seventh-day Adventist Bible Commentary, jilid 7, 971.

Christ, represented as Palmoni, the Man in chapters eight and twelve who is upon the water, is also the mighty angel with the little book in His hand. He is the Lion of the tribe of Judah that seals and unseals His Word, and He is the one who commands Gabriel, for He is Michael the archangel.

Kristus, sing dilambangaké minangka Palmoni, Sang Manungsa ing pasal wolu lan rolas sing ana ing sadhuwuré banyu, uga malaékat kang rosa kanthi kitab cilik ana ing astanipun. Panjenengané iku Sang Singa saka taler Yehuda sing nyégel lan mbikak segel Sabdané, lan Panjenengané iku kang maringaké parentah marang Gabriel, awit Panjenengané iku Mikhaèl, penghuluing para malaékat.

> 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.

> Nanging Mikhaèl, sang pangéran malaékat, nalika pêpadu karo Iblis lan pasulayan bab badané Musa, ora wani nggawa tudhuhan kang nyacat marang dhèwèké, nanging ngandika, “Gusti mênangi kowé.” Yudas 1:9.

Michael is Christ’s name, and that name represents that He is the commander of not only the angels, but He is also the one who has the power to resurrect. The name Michael means “who is like God”. When Nebuchadnezzar saw one like unto the son of God in the furnace with the three worthies, he saw Michael. And the archangel Michael, is also the prince of God’s people that the little horn of pagan Rome magnified themselves against at the cross in fulfillment of Daniel chapter eight, verse eleven.

Mikhael iku asmane Kristus, lan jeneng iku nggambarake yèn Panjenengané iku panglima ora mung para malaékat, nanging uga Panjenengané piyambak kang kagungan kuwasa kanggo nguripaké manèh wong mati. Jeneng Mikhael tegesé “sapa kang kaya Gusti Allah”. Nalika Nebukadnésar ndeleng ana siji kang kaya Putraning Allah ana ing pawon murub bebarengan karo wong telu kang pantes iku, kang didelengé iku Mikhael. Lan Mikhael, sang malaékat agung, uga iku pangerané umat Allah kang diluhur-luhuraké nglawan déning sungu cilik Romawi kapir ana ing kayu salib, minangka panggenepané Daniel pasal wolu, ayat sewelas.

> 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.

> Nanging aku bakal nduduhaké marang kowé apa kang kacathet ana ing Kitab Kayektèn; lan ora ana siji waé kang teteg nyengkuyung aku ana ing prakara-prakara iki, kejaba Mikhaèl, pangéranmu. Daniel 10:21.

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

Mikhaèl iku kang mréntah para malaékat, kang mbangèkaké wong-wong mati, lan kang netepaké kapan mangsa sih-rahmat rampung.

> “‘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.

> “‘Lan ing wektu iku Mikhaèl bakal ngadeg, pangéran agung kang jumeneng kanggo para putrané bangsamu; lan bakal ana mangsa kasangsaran, kang durung tau ana wiwit ana bangsa tekan wektu iku: lan ing wektu iku bangsamu bakal kapitulungan slamet, saben wong kang katemu katulis ana ing kitab.’ Nalika mangsa kasangsaran iki teka, saben prakara wis diputus; wis ora ana manèh mangsa sih-rahmat, wis ora ana manèh sih-kawelasan tumrap wong-wong kang ora mratobat. Meterai saka Allah kang gesang ana ing umat-Nya. Sisa cilik iki, kang ora bisa mbéla awaké dhéwé ing pasulayan pati nglawan kakuwasaning bumi kang wis diklumpukaké déning bala naga, ndadèkaké Allah dadi pangayomané. Prentah wis katetepaké déning panguwasa donya kang paling luhur manawa wong-wong mau kudu nyembah kéwan iku lan nampa tandhané kanthi ancaman panganiaya lan pati. Muga-muga Allah nulungi umat-Nya saiki, awit apa kang bakal bisa ditindakaké déning wong-wong mau mengko ana ing pasulayan kang nggegirisi mangkono tanpa pitulungané Panjenengané!” 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.

Rahasia pungkasan kang dibukak segelé déning Sang Singa saka taler Yehuda iku ya iku Wahyu bab Gusti Yesus Kristus, lan iku kalebu yèn Panjenengané ngwasani rancangan lan susunan saben unsur saka Sabda kenabianipun. Wong kang ngagem mori alus, kang ngadeg ing sadhuwuring toya, kang ngangkat astanipun lan sumpah demi Panjenengané kang gesang ing salawas-lawasé, lan kang sesambat kaya Singa, nganti njalari pitung gludhug ngucapaké swarané, iku Panjenengané kang nyegel kitab Daniel lan nyegel pitung gludhug ing Kitab Wahyu. Panjenengané iku uga kang mbukak segelé kitab kang kaségel pitung segel, kang kagungan pangwasa kanggo nguripaké manèh wong mati, lan kang dadi Pangéran Agung kang jumeneng lan mratélakaké pungkasaning mangsa sih-rahmat. Nalika Palmoni dhawuh marang Gabriel supaya maringi Daniel pangerten bab wahyu “mareh”, Panjenengané ngandika pas kaya mangkono.

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.

Panjenengané ora mrentahaké Gabriel supaya ndadèkaké Dhanièl mangertèni sesanti “chazon”. Sesanti “chazon” iku yaiku sesanti ngenani karajan-karajan ing ramalan Kitab Suci ing Dhanièl pasal wolu, ayat siji nganti rolas, lan uga iku “sesanti” kang kasebut ing ayat telulas, ana ing sajroning pitakonan bab suwéné wektu. “Nganti pinten suwéné sesanti iku?” Sesanti “chazon” iku magepokan karo kurban saben dina (paganisme) lan panerak (papalisme), yaiku kakuwatan-kakuwatan kang ngrusak lan ndadèkaké sepi, kang nginjak-injak papan suci lan bala umat.

> 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.

> Banjur aku krungu ana siji wong suci lagi ngandika, lan ana wong suci liyane matur marang wong suci tartamtu kang lagi ngandika iku, “Suwéné pira bakal lumaku wahyu bab kurban saben dina, lan panerak kang ndadèkaké kasunyatan sepi, nganti pasamuwan suci lan bala wadyabala padha dipasrahaké supaya diidak-idak?” Daniel 8:13.

Christ, as Palmoni (the Wonderful Numberer), is asked “how long” shall be the “chazon” vision, and he answers, “unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Daniel then desires to understand the “chazon” vision which concerns “the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot.” But Gabriel is commanded to make Daniel understand the “mareh” vision. Every fact has its bearing in God’s Word. The “mareh” vision, is the vision of the evening and mornings identified in verse twenty-six.

Kristus, minangka Palmoni (Sang Panyangga Cacah ingkang Ajaib), dipun takoni, “ngantos pinten dangu” wahyu “chazon” punika badhe kalampahan, lan Panjenenganipun mangsuli, “ngantos kalih ewu tigang atus dinten; sasampunipun punika pasucèn badhe karesiki.” Daniel lajeng kepéngin mangertos wahyu “chazon” ingkang nyangkut “kurban padintenan, lan panerak ingkang ndadosaken kasunyan, kanggé masrahaken pasucèn lan wadyabala supados kapidak ing sangisoring suku.” Nanging Gabriel kaparingan dhawuh supados ndadosaken Daniel mangertos wahyu “mareh”. Saben kasunyatan gadhah gegayutanipun piyambak wonten ing Sabdanipun Allah. Wahyu “mareh” punika, inggih punika wahyu bab sonten lan enjing ingkang dipun tandhai ing ayat kalih dasa enem.

> 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.

> Lan wahyu bab soré lan ésuk kang wus kaandharaké iku temen; mulané seselna wahyu iku, awit iku bakal kalakon sawatara dina manèh. 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.”

Tembung “wahyu” kasebat kaping pindho ing ayat punika. Rujukan ingkang kapisan inggih punika wahyu “mareh,” lan ingkang kapindho inggih punika wahyu “chazon.” Wahyu “mareh” punika inggih punika wahyu bab “sore lan esuk.” Ungkapan Ibrani “sore lan esuk” punika asring kapanggih wonten ing Kitab Suci, lan tansah dipunjarwakaken dados “sore lan esuk,” kados dene wonten ing ayat kaping kalih dasa enem. Mung satunggal papan wonten ing Kitab Suci ing pundi ungkapan punika dipunjarwakaken béda saking “sore lan esuk,” inggih punika wonten ing ayat kaping patbelas, ing pundi dipunjarwakaken namung dados “dina-dina.” Teks Ibrani ingkang satemenipun saking ayat kaping patbelas menika badhé kabaca mekaten: “Ngantos kalih ewu tiga atus sore lan esuk.”

The verse that is the central pillar of Adventism, is the only verse in God’s Word where “evening and mornings” is expressed simply as “days.” Every fact has its bearing, and if nothing else, it is clear that Palmoni was purposely emphasizing the verse. He did so by directing the minds of those who translated the King James Bible to write the phrase differently than it is always written in His Word. The point that is to be derived from this fact, is that when Gabriel is told to make Daniel understand the “mareh” vision, he is being told to make Daniel understand the vision of the appearance of 1844, and not the “chazon” vision concerning the trampling down the sanctuary and the host.

Ayat kang dados pilar utama Adventisme punika satunggaling ayat ingkang tunggal wonten ing Sabdaning Allah, ing pundi “sonten lan enjing” dipunwedharaken namung dados “dinten.” Saben kasunyatan gadhah tegesipun piyambak, lan menawi boten wonten prekawis sanès, cetha bilih Palmoni kanthi sengaja negesaken ayat punika. Piyambakipun nindakaken mekaten kanthi ngarahaken manahipun para penerjemah Kitab Suci King James supados nyerat ukara punika kanthi cara ingkang béda saking cara ingkang tansah dipunginakaken wonten ing Sabdanipun. Inti ingkang kedah dipundamel saking kasunyatan punika, inggih menika bilih nalika Gabriel dipunparingi dhawuh supados ndadosaken Daniel mangertos wahyu “mareh”, piyambakipun dipunparingi dhawuh supados ndadosaken Daniel mangertos wahyu babagan panampakan taun 1844, lan sanès wahyu “chazon” ingkang magepokan kaliyan ngrusak lan ngidak-idak pasucèn saha balaning umat.

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?

Wawasan ngenani “sonten lan enjing” iku nyariosaké bab sawijining penampakan sing dumadi nalika panyucèning pasucèn wiwit tanggal 22 Oktober 1844. Wawasan ngenani penampakan tanggal 22 Oktober 1844 iku dudu bab dipilaké pasucèn ing sangisoré sikilan, nanging bab panyucèning pasucèn. Apa ing tanggal iku ana penampakan profetik?

> “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.

> “Rawuhipun Kristus minangka Imam Ageng kita dhateng papan ingkang Mahasuci, kanggé sesucining pasamuwan suci, kados kapangandikakakên wonten ing Daniel 8:14; rawuhipun Putraning Manungsa dhateng Sang Sepuhing Dinten, kados kaandharakakên wonten ing Daniel 7:13; lan rawuhipun Pangéran dhateng Pedalemanipun, kados ingkang kaweca déning Malakhi, punika sadaya minangka katerangan bab prastawa ingkang sami; lan punika ugi kagambaraken déning rawuhipun pangantèn kakung dhateng pawiwahan, kados ingkang dipunandharakakên déning Kristus wonten ing pasemon bab sepuluh prawan, wonten ing Matius 25.” The Great Controversy, 426.

Gabriel was instructed to make Daniel understand the prophetic appearance of Christ in His temple on October 22, 1844. For this reason, Gabriel gave Daniel a second witness to the date of October 22, 1844, for Gabriel led every Bible author that recorded some form of the biblical principle that identifies that truth is established upon the testimony of two. If Gabriel was to make Daniel understand October 22, 1844, he would need a second witness to establish “the vision of the appearance.”

Jibril diprentah supaya ndadèkaké Daniel mangertos bab penampakan nabi-nabiahé Kristus ana ing Padalemané ing tanggal 22 Oktober 1844. Awit saka iku, Jibril maringi Daniel paseksi kapindho tumrap tanggal 22 Oktober 1844, awit Jibril nuntun saben panulis Kitab Suci sing nyathet salah siji wangun saka asas alkitabiah kang mratelakaké yèn kayektèn ditetepaké adhedhasar paseksiné wong loro. Manawa Jibril kudu ndadèkaké Daniel mangertos tanggal 22 Oktober 1844, mula piyambakipun mbutuhaké paseksi kapindho kanggo netepaké “wahyu bab penampakan mau.”

Gabriel begins his work by first addressing Daniel’s desire to understand the “chazon” vision, and he does so by identifying that the “chazon” vision, is the vision that concludes at the “time of the end” in 1798.

Jibril miwiti pakaryané kanthi luwih dhisik ngrembug pepénginané Daniel supaya mangertèni wahyu “chazon”, lan panjenengané nindakaké iku kanthi netepaké yèn wahyu “chazon” iku yaiku wahyu sing pungkasané tekan ing “wektu pungkasan” ing taun 1798.

> And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Daniel 8:16, 17.

> Lan aku krungu swaraning manungsa ana ing antarané pinggiring Kali Ulai, kang nyeluk lan ngandika, Gabriel, gawéané wong iki supaya mangertèni wahyu iku. Banjur dhèwèké nyedhaki panggonanku ngadeg; lan nalika dhèwèké teka, aku wedi lan tumungkul sujud. Nanging dhèwèké ngandika marang aku, Mangertènana, hé anak manungsa; awit wahyu iku ana kanggo wektu wekasan. Daniel 8:16, 17.

The “vision” in the previous verse, that is “at the time of the end” is the “chazon” vision, and the “time of the end” in the book of Daniel is 1798. This is the “vision” which Daniel had sought to understand, but it was not the “vision” Gabriel was told to make Daniel to understand. For that Gabriel is going to provide a second witness.

“Wahyu” ing ayat sadurungé, yaiku “ing wektu pungkasan,” iku wahyu “chazon,” lan “wektu pungkasan” ing kitab Daniel iku taun 1798. Iki minangka “wahyu” kang wis diupaya déning Daniel supaya dimangertèni, nanging iki dudu “wahyu” kang dipréntahaké marang Gabriel supaya ndadèkaké Daniel mangertèni. Awit tumrap prakara iku, Gabriel bakal maringi paseksi kapindho.

> 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.

> Mulané wong iku nyedhak ing panggonan aku ngadeg; lan nalika wong iku wis teka, aku dadi wedi lan tumungkul sujud nganti rainku tumeka ing lemah. Nanging banjur ngandika marang aku: “Mangertia, he anaking manungsa; amarga wahyu iki bakal kelakon ing mangsa wekasan.” Nalika wong iku isih ngandika karo aku, aku banjur kaya keturon jero kanthi rainku tumuju ing lemah; nanging wong iku ndemèk aku lan ngadegaké aku jejeg. Lan banjur ngandika: “Lah, Aku bakal ndadèkaké kowé mangerti apa kang bakal kelakon ing wekasaning bebendu iku; amarga ing wektu kang wis katetepaké, pungkasan iku bakal tekan.” Daniel 8:17–19.

Gabriel takes up his job assignment by informing Daniel to, “behold,” which is informing Daniel to consider the next fact. The next fact is that the “last indignation,” of the two “seven times” of Leviticus twenty-six, ends in 1844. The “last indignation” is directly identified as a time prophecy, for it has a “time appointed” that it will “end.” The “indignation” must represent a period of time, for it has a “time appointed” for its ending. If the “indignation” was simply a point in time it would not have an end, it would simply be the point when it took place.

Gabriel nindakaké tugas sing dipasrahaké marang dhèwèké kanthi ngandhani Daniel supaya, “delengen,” yaiku maringi weruh Daniel supaya nimbang kasunyatan sabanjuré. Kasunyatan sabanjuré iku yèn “bebendu pungkasan,” saka loro “pitung kaping” ing Imamat rong puluh enem, rampung ing taun 1844. “Bebendu pungkasan” iku kanthi langsung dipratélakaké minangka sawijining ramalan wektu, amarga ana “wektu sing wis katemtokaké” nalika iku bakal “rampung.” “Bebendu” iku mesthi makili sawijining mangsa wektu, awit ana “wektu sing wis katemtokaké” tumrap pungkasané. Manawa “bebendu” iku mung sawijining titik ing wektu, mesthiné ora bakal nduwèni pungkasan, nanging mung bakal dadi titik nalika prakara iku kelakon.

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”.

“Duka murka” punika gadhah titik pungkasan ingkang katandhani, mila punika nggambaraken pungkasaning satunggaling jangka wekdal. Jangka wekdal punika dipunwastani minangka “duka murka pungkasan.” Manawi wonten ingkang pungkasan, mila mesthi wonten ingkang wiwitan. “Duka murka wiwitan” dipunmangertosi wonten ing Daniel pasal sewelas, lan wonten ing ngriku punika ugi satunggaling jangka wekdal, awit kapausan badhé “nglampahi lan ngrembaka” ngantos tekan pungkasaning “duka murka”.

> 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.

> Lan sapérangan wong kang duwé pangerten bakal tiba, supaya padha dicoba, lan disucèkaké, lan diputihaké, nganti tekan ing mangsa wekasaning jaman; amarga prakara iku isih kagem mangsa kang wus katetepaké. Lan sang raja bakal tumindak manut karsané dhéwé; lan dhèwèké bakal ngluhuraké awaké dhéwé, lan ngagungaké awaké dhéwé ngungkuli saben allah, lan bakal ngucapaké prakara-prakara kang nggumunaké nglawan Allahing para allah, lan bakal kasil nganti bebenduné rampung kaleksanané; awit apa kang wis katetepaké bakal kalakon. 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.”

Ing rong ayat iki, ratu sing tumindak manut karsané dhéwé lan ngluhuraké awaké dhéwé iku dadi pokok pambahasan. Ayat telung puluh enem iku ayat sing diparafrase déning Paulus nalika dhèwèké ngenali “manungsa duraka” sing lenggah ana ing padalemané Allah lan ngetingalaké awaké dhéwé kaya-kaya dhèwèké iku Allah. Panganiaya ing Jaman Peteng wiwit taun 538 nganti tekan 1798 katandhani ing ayat telung puluh lima, lan iku terus lumaku nganti “wektu pungkasan” yaiku 1798, yaiku “wektu sing wis katetepaké.” Banjur ayat telung puluh enem nandhakaké yèn kapausan bakal “marem” “nganti bebendu iku kasampurnakaké.” Ayat iku nandhakaké yèn kapausan marem nganti 1798, ing wektu iku, “bebendu” kang kapisan wis “kasampurnakaké.” Pangandikaning Allah sing profetik wis “ngetokaké putusan” yèn kapausan bakal terus lumaku sajroning sèwu rong atus suwidak taun, nganti 1798, yaiku “wektu pungkasan.”

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.

“Bebendu” kang kapisan rampung ing taun 1798, lan “bebendu kang pungkasan” rampung ing taun 1844. Kaloroné bebendu iku dipratelakaké minangka mangsa wektu, kang nduwèni pungkasan kang tinamtu, mula kanthi mangkono kaloroné kaciri minangka ramalan wektu. Gabriel dipréntah déning Palmoni supaya ndadèkaké Daniel mangertèni sesanti panampakan (“mareh”) babagan “sore lan ésuk” (dina-dina) kang nandhani 22 Oktober 1844, lan panjenengané nindakaké mangkono kanthi maringi paseksi kapindho tumrap tanggal iku.

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.

Sesanti “chazon” ing ayat telulas, kang kepéngin dimangertèni déning Daniel, yaiku sesanti bab pangidak-idak kang pungkasané tekan ing “wektu wekasan” ing taun 1798. Sesanti “mareh” ing ayat patbelas, pungkasané kanthi katingalané Kristus ing Papan Mahasuci ing tanggal 22 Oktober 1844, minangka kasampurnaning ramalan wektu rong èwu telung atus taun, lan uga kasampurnaning ramalan wektu rong èwu limang atus rong puluh taun. Kaloro ramalan wektu mau katuduhaké ing méja-méja suci Habakuk, kang miturut pangandikané Sister White katuntun déning asta Sang Pangéran, lan ora kena diowahi.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika wonten ing artikel salajengipun.

> “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.

> “Kita isih kudu sinau akèh piwulang, lan akèh, akèh maneh sing kudu dilirwakaké saka apa sing wis kita sinaoni. Mung Gusti Allah lan swarga piyambak kang tanpa kaluputan. Wong-wong sing ngira yèn wong-wong mau ora bakal nate kudu nilar sawijining pandhangan sing wis ditresnani, lan ora bakal nate nemu kaanan sing ndadèkaké owahing panemu, bakal kuciwa. Sajegé kita tetep nyekel gagasan lan panemu kita dhéwé kanthi kekukuhan sing ora gelem ngalah, kita ora bisa nduwèni kasatunggalan kang didongakaké déning Kristus.” Review and Herald, 26 Juli 1892.

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