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# The Book of Daniel - Number Fifty-One

Боби Дониёл — Рақами панҷоҳу як

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

Palmoni: Menyingkap Sang Penguasa Waktu dan Bahasa dalam Daniel dan Wahyu

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.

“និស្សិតបរិសុទ្ធមួយរូបដែលបាននិយាយ” នោះ នៅក្នុង ដានីយ៉ែល ជំពូក ៨ ខ ១៣ និង ១៤ គឺព្រះគ្រីស្ទជា Palmoni។ នៅក្នុងគម្ពីរ វិវរណៈ ព្រះគ្រីស្ទត្រូវបានកំណត់អត្តសញ្ញាណថាជា អាល់ហ្វា និង អូមេហ្គា ដែលក្នុងចំណោមសេចក្ដីពិតអស្ចារ្យជាច្រើនផ្សេងទៀត នេះក៏កំណត់អត្តសញ្ញាណព្រះគ្រីស្ទថាជា អ្នកភាសាវិទូដ៏អស្ចារ្យ ហើយសៀវភៅ ដានីយ៉ែល និង វិវរណៈ រួមគ្នា តំណាងឲ្យព្រះគ្រីស្ទជាព្រះអម្ចាស់នៃពេលវេលា និងភាសា។ វាលើសពីសមត្ថភាពរបស់មនុស្សក្នុងការយល់អំពីសារៈសំខាន់ និងជម្រៅនៃអ្វីដែលមានន័យថា ព្រះគ្រីស្ទ ក្នុងនាមជា Palmoni (អ្នករាប់អាថ៌កំបាំង) បានណែនាំគុណលក្ខណៈនៃព្រះចរិតរបស់ទ្រង់នោះ នៅក្នុងខទាំងពីរដែលបង្កើតសសរស្ដម្ភកណ្ដាលនៃ Adventism ប៉ុន្តែ អាថ៌កំបាំងទាំងឡាយដែល អ្នករាប់អាថ៌កំបាំង ជ្រើសរើសបើកសម្ដែង នោះជាការទទួលខុសត្រូវរបស់យើងក្នុងការស្គាល់ និងការពារ។

> 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.

> Linthu zobisika ndi za Yehova Mulungu wathu; koma zinthu zoululidwa ndi zathu ndi za ana athu ku nthawi zonse, kuti tichite mawu onse a chilamulo ichi. Deuteronomo 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.

Sephiri sa tse se utolotšwego ke gore Mobali wa Diphiri (Palmoni) ke yena “mokgethwa yo mongwe yo a boletšego,” gomme ditemaneng tše pedi tšeo a itlhalošago go tšona, kotopo ya gare ya Adventisme e hlaolwa. Ditemaneng tšeo tše pedi, Mobali yo a Makatšago o hlaola “koketšego ya tsebo” yeo Yena, bjalo ka Tau ya moloko wa Juda, a e utolotšego ka go bula tiišo ka 1798. Ditemaneng tšeo tše pedi, mahumo a toro ya Miller, ao a emelago “koketšego ya tsebo,” a gatišitšwe godimo ga diphaphathi tše pedi tša Habakuke ka tlhahlo ya seatla sa Palmoni.

> 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.

> ꯃꯁꯛ ꯑꯃ ꯑꯩꯅ ꯇꯥꯔꯛꯄ ꯇꯧꯔꯤ, ꯑꯃꯁꯨꯡ ꯃꯁꯛ ꯑꯇꯣꯞꯄ ꯑꯃꯅ ꯑꯗꯨ ꯍꯥꯏꯕ ꯃꯁꯛ ꯑꯁꯤꯗ ꯍꯥꯏꯔꯛꯄꯥ, ꯃꯇꯝ ꯀꯔꯝ ꯑꯁꯤ ꯊꯦꯡꯅꯒꯅꯤ, ꯆꯥꯅꯥ ꯄꯨꯖꯥ ꯇꯧꯕ ꯃꯇꯝ ꯄꯨꯡꯊꯛꯄ ꯑꯗꯨꯒ, ꯃꯥꯏꯐꯝ ꯃꯪꯍꯜꯂꯤꯕ ꯑꯄꯔꯥꯗ ꯑꯗꯨꯒ, ꯃꯄꯨ ꯂꯩꯐꯝ ꯑꯃꯁꯨꯡ ꯂꯥꯟꯃꯤꯡ ꯑꯗꯨ ꯈꯨꯔꯨꯝꯖꯔꯛꯄꯥꯛ ꯃꯥꯅꯅ ꯊꯥꯗꯣꯛꯑꯦ? ꯑꯗꯨꯗ ꯃꯍꯥꯛ ꯑꯩꯗ ꯍꯥꯏꯔꯛꯄꯥ, ꯅꯨꯃꯤꯠ ꯑꯅꯤꯁꯨꯝ ꯑꯃꯁꯨꯡ ꯆꯥ ꯍ꯭ꯔꯤꯆꯥ ꯃꯇꯝ ꯐꯥꯎꯕꯗ; ꯑꯗꯨꯒ ꯃꯄꯨ ꯂꯩꯐꯝ ꯑꯗꯨ ꯁꯦꯡꯗꯣꯛꯀꯅꯤ꯫ 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.”

Danial tsi ṱanganedza bono ḽa vhuporofita ha mivhuso ya vhuporofita ha Bivhili, nahone a dovha a pfa nyambedzano ya ṱaḓulu kha ndimana dza fumimbili na fumirathi, a ṱoḓa u pfesesa “bono.”

> 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.

> Dan ketika aku, yakni aku Daniel, telah melihat penglihatan itu dan berusaha memahami maknanya, maka tampaklah berdiri di hadapanku seseorang yang rupanya seperti seorang laki-laki. Dan aku mendengar suara seorang manusia dari antara tepi-tepi Sungai Ulai, yang berseru dan berkata, Gabriel, buatlah orang ini memahami penglihatan itu. 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.

“Penglihatan” yang sedang dicari Daniel untuk dipahami ialah penglihatan “chazon”, tetapi penglihatan “mareh”-lah yang Gabriel diperintahkan untuk membuat Daniel memahaminya. Setiap fakta mempunyai kaitannya, dan jika fakta ini terlewatkan, susunan dan rancangan nas itu pada dasarnya menjadi rosak. Dalam ayat lima belas, ketika Daniel berusaha memahami penglihatan “chazon”, “mareh” itu tersembunyi, namun tetap dihadirkan, kerana dengan “rupa seorang manusia” (Gabriel), kata Ibrani “mareh” diterjemahkan sebagai “rupa”. Dalam ayat lima belas, kedua-dua perkataan yang telah diterjemahkan sebagai “penglihatan” dihadirkan. Daniel, dalam ayat lima belas, berusaha memahami “chazon”, tetapi Palmoni memerintahkan Gabriel, dalam ayat enam belas, supaya membuat Daniel memahami “mareh”. Rancangan kedua-dua ayat ini adalah disengajakan, dan menegaskan hubungan serta perbezaan antara kedua-dua perkataan itu.

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.

Ke Palmoni yang memerintahkan Gabriel untuk membuat Daniel memahami “mareh,” kerana Dia yang memerintahkan Gabriel ialah Dia yang berdiri di atas air, dan Gabriel mendengar suara-Nya, “suara seorang manusia di antara tebing-tebing Ulai.” Sungai Ulai itulah yang mengalir di antara tebing-tebing itu, dan Kristuslah yang berdiri di atas air dalam Kitab Suci. Seiring dengan fakta itu, terdapat juga hakikat bahawa Kristus, sebagai penghulu malaikat, ialah Dia yang memerintahkan para malaikat. Suara di antara tebing-tebing itu ialah suara “orang kudus tertentu itu” dalam ayat tiga belas, dan firman-Nyalah yang memerintahkan Gabriel untuk membuat Daniel memahami penglihatan “mareh” itu. Dalam Daniel pasal dua belas, Kristus sekali lagi berada di antara tebing-tebing sungai itu. Dalam pasal dua belas Dia berpakaian lenan, dan bersumpah demi Dia yang hidup selama-lamanya.

> 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.

> A koene, O Daniel, timmkao kataj lele ko, im kilep peba eo, mae iien jemaan; armij ro rejelok non ilju im ilju, im jelalokjen enaj laplok. Innem, na Daniel, iar lo̧k, im lo̧ke, juon bar ruo̧r ar jutak, juon ilo juon wāt in aelon ko an dīn eo, im bar juon ilo bar wāt in aelon ko an dīn eo. Im juon ear ba non rōn eo ej kwalok ilo linen, eo ear bed ioon āne ko an dīn eo, “Toon won enaj etal mae jemaan in melelein mana ko rein?” Im iar ron rōn eo ej kwalok ilo linen, eo ear bed ioon āne ko an dīn eo, ni ear idiklok pein emon im pein emoj ruo̧n non lan̄in, im kālōt kin Eo ej mour iien otemjej, ak enaj ioon juon iien, im iien ko, im jabdewōt kake juon iien; im ñe ear jolok jerbal in kajoor eo an armij ro jimwe im jimwe imṃan, aolep men kein renaj jemlok. 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.

Monna yo a neng a “apere line, yo a neng a le godimo ga metsi a noka,” “a tsholetsa seatla sa Gagwe sa moja le seatla sa Gagwe sa molema kwa legodimong, mme a ikana ka Ene yo o tshelang ka bosakhutleng,” mme ke ene Monna yoo yoo, mo kgaolong ya borobedi, a neng a laela Gabariele. Mo go Tshenolo kgaolo ya bolesome, Keresete le Ene o ne a tsholetsa seatla sa Gagwe mme a ikana ka Ene yo o tshelang ka bosakhutleng, mme koo O eme godimo ga metsi le lefatshe ka bobedi.

> 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.

> Le malaika enggak nang enggo ngengko bediri datas laut ngan datas tana ngangkat tangan-nya ke serega, lalu besumpah demi Iye nang idup kekal selama-lama-nya, nang udah nyiptakan serega, ngan sagala isi di dalem-nya, ngan tana, ngan sagala isi di dalem-nya, ngan laut, ngan sagala isi di dalem-nya, bahwa waktu nadai agi. 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.

Malaika mkuu wa sura ya kumi ya Ufunuo ni Palmoni, ambaye alisema na Gabrieli kutoka katikati ya kingo za mto katika sura ya nane, na akaonyesha ni lini “mwisho wa” “maajabu” ungekuja katika sura ya kumi na mbili. Katika Ufunuo sura ya kumi, Yeye ndiye aliyenguruma kama “simba,” kwa maana hapo anawakilishwa kuwa Simba wa kabila la Yuda.

> And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. Revelation 5:5–7.

> သက်ကြီးသူတစ်ပါးက ငါ့အား၊ “မငိုနှင့်။ ယုဒအမျိုး၏ ခြင်္သေ့၊ ဒါဝိဒ်၏ အမြစ်တော်သည် စာစောင်ကိုဖွင့်ရန်နှင့် ၎င်း၏ တံဆိပ်ခုနစ်လုံးကို ဖြေဖွင့်ရန် အောင်မြင်တော်မူပြီ။” ဟု ဆို၏။ ငါကြည့်လျှင်၊ ပလ္လင်တော်၏ အလယ်၌၎င်း၊ သတ္တဝါလေးပါး၏ အလယ်၌၎င်း၊ သက်ကြီးသူတို့၏ အလယ်၌၎င်း၊ သတ်ဖြတ်ခြင်းခံခဲ့ရသကဲ့သို့သော သိုးသငယ်တော်တစ်ပါး ရပ်တည်တော်မူသည်ကို မြင်ရ၏။ ထိုသိုးသငယ်တော်၌ ချိုခုနစ်ချောင်းနှင့် မျက်စိခုနစ်လုံး ရှိ၏။ ထိုမိန့်တော်တို့သည် မြေကြီးတစ်ပြင်လုံးသို့ စေလွှတ်တော်မူသော ဘုရားသခင်၏ ဝိညာဉ်တော်ခုနစ်ပါး ဖြစ်ကြ၏။ ထို့နောက် ကိုယ်တော်သည် ကြွလာ၍ ပလ္လင်တော်ပေါ်၌ ထိုင်တော်မူသောသူ၏ လက်ျာတော်မှ စာစောင်ကို ယူတော်မူ၏။ ဗျာဒိတ်ကျမ်း ၅:၅–၇။

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.

Sebagai Singa dari suku Yehuda, Kristus ialah Anak Domba yang telah menang untuk membuka meterai kitab yang dimeteraikan dengan tujuh meterai. Sama ada Dia berjalan di atas air dalam kitab Daniel, atau mempunyai satu kaki di atas laut dan satu lagi di atas bumi dalam Wahyu, setiap gambaran nubuatan itu berkaitan dengan masa nubuatan. Dan sebagai Singa dari suku Yehuda, Kristus kedua-duanya memeteraikan dan membuka meterai Firman-Nya. Sebagaimana Dia memeteraikan kitab Daniel, demikian juga Dia memeteraikan ketujuh-tujuh guruh dalam Wahyu fasal sepuluh.

> “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.

> “မဟာကောင်းကင်တမန်သည် ယောဟန်အား သွန်သင်ပေးသောသူဖြစ်၍၊ ထိုသူသည် ယေရှုခရစ်တော်ကိုယ်တိုင်မှလွဲ၍ အခြားသူမဟုတ်။ ကိုယ်တော်၏ လက်ယာခြေကို ပင်လယ်ပေါ်၌တင်၍၊ လက်ဝဲခြေကို မြေခြောက်ပေါ်၌ထားတော်မူခြင်းသည်၊ စာတန်နှင့်ကြီးမားသောပဋိပက္ခ၏ နောက်ဆုံးဖြစ်ရပ်များ၌ ကိုယ်တော် ဆောင်ရွက်နေသောအပိုင်းကို ဖော်ပြသည်။ ဤအနေအထားသည် မြေကြီးတစ်လုံးလုံးအပေါ်၌ရှိသော ကိုယ်တော်၏ အမြင့်ဆုံးသော တန်ခိုးနှင့် အာဏာကို ညွှန်ပြသည်။ ထိုပဋိပက္ခသည် ခေတ်အဆက်ဆက် ပိုမိုပြင်းထန်၍ ပိုမိုအတည်တကျဖြစ်လာခဲ့ပြီး၊ အမှောင်တန်ခိုးများ၏ ကျွမ်းကျင်လှသော လုပ်ဆောင်ချက်သည် အထွတ်အထိပ်သို့ ရောက်မည့် နိဂုံးချုပ်ဖြစ်ရပ်များတိုင်အောင် ထိုသို့ပင် ဆက်လက်တည်ရှိမည်။ စာတန်သည် ဆိုးညစ်သောလူတို့နှင့် ပေါင်းစည်းလျက်၊ အမှန်တရားကို ချစ်သောမေတ္တာမခံယူသော လောကတစ်ခွင်လုံးနှင့် အသင်းတော်များကို လှည့်ဖြားလိမ့်မည်။ သို့သော် မဟာကောင်းကင်တမန်သည် အာရုံစိုက်မှုကို တောင်းဆိုတော်မူသည်။ ကိုယ်တော်သည် ကျယ်သောအသံဖြင့် ကြွေးကြော်တော်မူသည်။ စာတန်နှင့်ပူးပေါင်း၍ အမှန်တရားကို ဆန့်ကျင်သောသူတို့အား ကိုယ်တော်၏အသံ၏ တန်ခိုးနှင့် အာဏာကို ပြသရန်ဖြစ်သည်။”

> “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.

> “Gapela ga maru ana a supa nyangkinna tang onga long Jon, olsem long Daniel, long sait bilong dispela liklik buk: ‘Pasim na makim ol dispela tok em ol dispela maru ana i bin autim.’ Dispela i stap long ol samting bilong bihain, em bai kamap ples klia long stretpela oda bilong ol. Daniel bai sanap long hap bilong em long pinis bilong ol de. Jon i lukim liklik buk i no moa pas. Orait ol profesi bilong Daniel i kisim stretpela ples bilong ol insait long tok bilong namba wan, namba tu, na namba tri ensel, em i mas go long olgeta manmeri long graun. Kirapim pas bilong dispela liklik buk em i bin stap tok long sait bilong taim.

> “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.

> “Buku Daniel dan Wahyu itu satu. Yang satu ialah suatu nubuat, yang satu lagi suatu wahyu; yang satu sebuah kitab yang termeterai, yang satu lagi sebuah kitab yang terbuka. Yohanes mendengar rahasia-rahasia yang diucapkan oleh guruh-guruh itu, tetapi ia diperintahkan untuk tidak menuliskannya.

> “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.

> “Johanan a khaivak eng bikna chu, thu riat riat zinga a sawi chu, vântirhkoh pakhatna leh pahnihna thuchah hnuaia thleng tûr thil thlengte târ lan a ni a.” *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.

Kristo, yo emonisami lokola Palmoni, Moto na mikapo mwa mwambe mpe zomi na mibale oyo azali likoló ya mai, azali mpe anzelu ya nguya oyo asimbi mokanda moke na lobɔkɔ na Ye. Ye azali Nkɔsi ya libota ya Yuda oyo akangi mpe afungoli Liloba na Ye, mpe Ye nde moto oyo apesi Gabriel mitindo, mpo Ye azali Mikaele, mokonzi ya baanzelu.

> 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.

> Tetapi Mikhaél, penghulu malaikat itu, ketika berbantah-bantah dengan Iblis tentang mayat Musa, tidak berani melontarkan tuduhan yang menghujat terhadapnya, melainkan berkata, “Tuhan kiranya menghardik engkau.” Yudas 1:9.

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

Mikael ialah nama Kristus, dan nama itu melambangkan bahawa Dia ialah panglima bukan sahaja bagi para malaikat, tetapi Dia juga ialah Dia yang mempunyai kuasa untuk membangkitkan orang mati. Nama Mikael bermaksud “siapakah seperti Allah”. Apabila Nebukadnezar melihat seorang yang serupa dengan Anak Allah di dalam perapian bersama tiga orang yang setia itu, dia melihat Mikael. Dan penghulu malaikat Mikael juga ialah putera umat Allah yang terhadap-Nya tanduk kecil Roma kafir telah membesarkan dirinya sendiri di salib sebagai penggenapan Daniel fasal lapan, ayat sebelas.

> 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.

> Na tla go bontsha se se kwadilweng mo Lokwalong lwa boammaaruri; mme ga go ope yo o emeng le nna mo dilong tseno, fa e se Mikaele, kgosana ya lona. Daniele 10:21.

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

Mikael ke yo o laela Baanzɛlɛ, yo o tsósɛbɛsi baoyo bakufi, mpe yo nde akataki ntango ya ngolu esili.

> “‘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.

> “‘လူမျိုးတော်၏သားများအတွက် ရပ်တည်ကာကွယ်သော အကြီးမြတ်ဆုံးမင်းသား မိက္ခေလသည် ထိုအချိန်၌ ထ၍ရပ်လိမ့်မည်။ ထိုအချိန်၌ လူမျိုးတစ်မျိုး ပေါ်ပေါက်လာသည့်အချိန်မှစ၍ ထိုနေ့တိုင်အောင် မဖြစ်ဖူးသေးသော ဆင်းရဲဒုက္ခကာလတစ်ရပ် ရှိလိမ့်မည်။ ထိုအချိန်၌ စာအုပ်၌ ရေးမှတ်ထားခြင်းကို တွေ့ရသောသူ အပေါင်းတို့ဖြစ်သော သင်၏လူမျိုးတော်သည် ကယ်တင်ခြင်းကို ရလိမ့်မည်။’ ဤဆင်းရဲဒုက္ခကာလ ရောက်လာသောအခါ အမှုအရာတိုင်းသည် ဆုံးဖြတ်ပြီးဖြစ်လိမ့်မည်။ စမ်းသပ်ခွင့်ကာလ မရှိတော့၊ နောင်တမရသောသူများအတွက် ကရုဏာလည်း မရှိတော့။ အသက်ရှင်တော်မူသော ဘုရားသခင်၏ တံဆိပ်သည် မိမိလူမျိုးတော်အပေါ်တွင် ရှိနေ၏။ နဂါး၏တပ်ဖွဲ့က စုစည်းထားသော မြေကြီး၏အာဏာများနှင့် သေစေနိုင်သော ပဋိပက္ခထဲတွင် မိမိတို့ကိုယ်ကို ကာကွယ်နိုင်စွမ်းမရှိသော ဤလက်ကျန်အုပ်စုငယ်သည် ဘုရားသခင်ကို မိမိတို့၏ကာကွယ်ရာအဖြစ် ယူကြလိမ့်မည်။ အမြင့်ဆုံးသော မြေကြီးဆိုင်ရာအာဏာက သူတို့သည် သားရဲကို ကိုးကွယ်ရမည်၊ သူ၏အမှတ်တံဆိပ်ကို လက်ခံရမည်၊ မဟုတ်လျှင် နှိပ်စက်ညှဉ်းပန်းခြင်းနှင့် သေခြင်းကို ခံရမည်ဟု အမိန့်ချမှတ်ပြီးဖြစ်သည်။ ယခု ဘုရားသခင်သည် မိမိလူမျိုးတော်ကို ကူညီတော်မူပါစေ။ အကြောင်းမူကား ထိုအချိန်၌ ထိုမျှ ကြောက်မက်ဖွယ်ကောင်းသော ပဋိပက္ခအတွင်း မိမိ၏အကူအညီမရှိဘဲ သူတို့သည် အဘယ်သို့ ပြုနိုင်ကြမည်နည်း!” 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.

రహస్యములలో చివరిది, యూదా గోత్రమునకు చెందిన సింహము విప్పినది, యేసు క్రీస్తు యొక్క ప్రకటనయే; మరియు అందులో ఆయన తన ప్రవచన వాక్యములోని ప్రతి అంశమునకు కలిగిన రూపకల్పనకును నిర్మాణక్రమమునకు నియంత్రకుడై యున్నాడనే విషయం సమ్మిళితమై యున్నది. జలముల మీద నిలుచియుండి, తన చేయి ఎత్తి, యుగయుగములు జీవించువానిని బట్టి ప్రమాణము చేసి, సింహమువలె గర్జించువాడై, దాని ఫలితముగా ఏడు ఉరుములు తమ స్వరములను పలికించునట్లు చేయువాడు, దానియేలు గ్రంథమును ముద్రించువాడును ప్రకటన గ్రంథములోని ఏడు ఉరుములను ముద్రించువాడును ఆయనే. ఏడు ముద్రలతో ముద్రింపబడిన గ్రంథమును విప్పువాడును, పునరుత్థానము చేయు అధికారము కలవాడును, పరిశోధనకాలమునకు అంతము ప్రకటించి నిలిచే మహా ప్రధానుడును ఆయనే. పల్‌మోని గబ్రియేలునకు దానియేలుకు “మరెహ్” దర్శనమును గ్రహింపజేయుమని ఆజ్ఞాపించినప్పుడు, ఆయన అచ్చంగా అదే ఉద్దేశించెను.

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.

Ti a la pɛ ni Gabriel ka Daniel ye “chazon” yɛlɛmafɔɔya la. “Chazon” yɛlɛmafɔɔya ye Masaya sɛbɛnna dɔw ka fɔ jamanaw ko la Daniel sura kelen ani seginani, a ni kelen ma fila tan ni fila la, ani a ye fana “yɛlɛmafɔɔya” ye min ma fɔ kɛ taanani la, mun na kuma kɛ gɛlɛn kalan kan. “Yɛlɛmafɔɔya bɛ kɛ fo waati jɔnjɔn?” “Chazon” yɛlɛmafɔɔya bɛ kuma kɛ donkili kɔrɔ (paganism) ani jurumun (papalism) halakiya sɛbɛnnikɛlaw la, minnu bɛ sango ani kulu digi ka tugu.

> 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.

> Nang marinig ko ang isang banal na nagsasalita, at sinabi ng isa pang banal sa yaong banal na nagsasalita, Hanggang kailan magtatagal ang pangitain tungkol sa pang-araw-araw na hain, at ang pagsalangsang na nagdadala ng pagkawasak, upang ang santuwaryo at ang hukbo ay kapuwa maibigay upang yurakan? 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.

Christus, als Palmoni (de Wonderbare Teller), wordt gevraagd “hoe lang” het gezicht, de “chazon”, zal duren, en Hij antwoordt: “tot tweeduizend driehonderd dagen; dan zal het heiligdom gereinigd worden.” Daniël verlangt vervolgens het gezicht, de “chazon”, te verstaan, dat betrekking heeft op “het gedurig offer en de overtreding der verwoesting, om zowel het heiligdom als het heerleger prijs te geven om vertrapt te worden.” Maar Gabriël krijgt bevel Daniël het gezicht, de “mareh”, te doen verstaan. Elk feit heeft zijn betekenis in Gods Woord. Het gezicht, de “mareh”, is het gezicht van de avonden en morgens, aangeduid in vers zesentwintig.

> 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.

> Солонгосой ба үүрийн тухай өгүүлэгдсэн үзэгдэл үнэн мөн билээ. Тиймээс чи тэр үзэгдлийг битүүмжил; учир нь энэ нь олон хоногийн хойно биелэх болно. Даниел 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.”

Lefoko “pono” e umiwili mwa verse. Mbori mbi e referensia e noka “mareh” pono, nde mbori m̄ba e “chazon” pono. “Mareh” pono e pono ya “mpokwa na tongo.” Muromo wa Chiheberi wa “mpokwa na tongo” uoneka kakaviri mu Biblia, kandi sikati syoso luanduluwa nga “mpokwa na tongo,” ngende mu verse wa makumi abiri na mutandatu. Pahantu peka mu Biblia apo luanduluwa lusiyana na “mpokwa na tongo,” luri mu verse wa makumi abiri na inai, apo luanduluwa nga “mazuva” basi. Chiheberi chene cha verse wa makumi abiri na inai chingavhenga kuti, “Kusvika pa zviuru zviviri na mazana matatu ya mpokwa na tongo.”

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 yang merupakan tiang pusat Adventisme ialah satu-satunya ayat dalam Firman Tuhan di mana “petang dan pagi” dinyatakan hanya sebagai “hari-hari.” Setiap fakta mempunyai kaitannya, dan jika tidak ada hal lain pun, jelaslah bahawa Palmoni dengan sengaja sedang menekankan ayat itu. Ia melakukannya dengan mengarahkan fikiran mereka yang menterjemahkan Alkitab King James supaya menulis frasa itu secara berbeza daripada cara frasa itu selalu ditulis dalam Firman-Nya. Inti yang harus diperoleh daripada fakta ini ialah bahawa apabila Gabriel diberitahu untuk membuat Daniel memahami penglihatan “mareh,” maka ia sedang diperintahkan untuk membuat Daniel memahami penglihatan tentang penampakan tahun 1844, dan bukan penglihatan “chazon” berkenaan penginjakan Bait Suci dan bala tentera itu.

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?

မြင်ကွင်းတော်၌ ဖော်ပြထားသော “ညနေခင်းနှင့် နံနက်ခင်းများ” သည် ၁၈၄၄ ခုနှစ်၊ အောက်တိုဘာ ၂၂ ရက်နေ့တွင် သန့်ရှင်းရာဌာနကို သန့်စင်ခြင်း စတင်သောအခါ ပေါ်ထွန်းသော အဖြစ်အပျက်တစ်ရပ်အကြောင်း ဖြစ်သည်။ ၁၈၄၄ ခုနှစ်၊ အောက်တိုဘာ ၂၂ ရက်နေ့၏ ထိုပေါ်ထွန်းခြင်းဆိုင်ရာ မြင်ကွင်းသည် သန့်ရှင်းရာဌာနကို ချေမှုန်းနင်းခြေခြင်းအကြောင်း မဟုတ်ဘဲ၊ သန့်ရှင်းရာဌာနကို သန့်စင်ခြင်းအကြောင်း ဖြစ်သည်။ ထိုနေ့ရက်တွင် ပရောဖက်ပြုချက်ဆိုင်ရာ ပေါ်ထွန်းခြင်းတစ်ရပ် ရှိခဲ့သလော။

> “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.

> “Kristus’ aning oine medɔgya ni piŋli kanee ni, mboriŋ konyi ni mɛɛ tii ka beŋni nɛrɛ, ka Daniel 8:14 de mɔɔni; ka Ninsaal Biig la aning oine ni Ancient of Days la, wovuri ka Daniel 7:13 poore; la Azuŋ la aning oine O Tempel ni, ka Malachi yeli tɔe la, ka yɛlɛma ase kaane din yinne. La din me yɛne ka buusum la aning oine pu’a-yɔɔra la ni suŋum la poore, ka Kristo mɔɔni o saaleb ku’ɔm piiga la paari ni, ka Matthew 25 ni la.” 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.”

UGabriyeli wayalelwe ukuba enze uDaniyeli aqonde ukubonakala kwesiprofeto kukaKristu ethempelini laKhe ngo-Okthoba 22, 1844. Ngenxa yalesi sizathu, uGabriyeli wanika uDaniyeli ubufakazi besibili bosuku luka-Okthoba 22, 1844, ngoba uGabriyeli wahola bonke abalobi beBhayibheli ababhala uhlobo oluthile lwesimiso seBhayibheli esikhomba ukuthi iqiniso liqiniswa ngobufakazi bababili. Uma uGabriyeli kwakumelwe enze uDaniyeli aqonde u-Okthoba 22, 1844, kwakuyodingeka abe nobufakazi besibili ukuze kuqiniswe “umbono wokubonakala.”

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.

Gabriel memulakan pekerjaannya dengan terlebih dahulu menjawab keinginan Daniel untuk memahami penglihatan “chazon”, dan ia melakukannya dengan menyatakan bahawa penglihatan “chazon” itu ialah penglihatan yang berakhir pada “waktu kesudahan” pada tahun 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.

> Ane muo wɔfrɛ nne bi te sɛ onipa nne wɔ Ulai asubɔnten no mfimfini, a ɛfrɛe kae sɛ, Gabriel, ma ɔbarima yi nte anisoadehunu no ase. Enti ɔbɛnee baabi a migyinae no; na bere a ɔbae no, misuroe, na mehwee m’anim. Nanso ɔka kyerɛɛ me sɛ, Te ase, onipa ba; efisɛ awiei bere mu na anisoadehunu no bɛba. 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.

“Vision” dalam ayat sebelumnya, iaitu “pada waktu kesudahan,” ialah penglihatan “chazon,” dan “waktu kesudahan” dalam kitab Daniel ialah tahun 1798. Inilah “penglihatan” yang Daniel telah berusaha untuk fahami, tetapi itu bukanlah “penglihatan” yang Gabriel diperintahkan untuk membuat Daniel memahaminya. Kerana bagi hal itu, Gabriel akan memberikan saksi yang kedua.

> 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.

> Maka ia datang mendekati tempatku berdiri; dan ketika ia datang, aku menjadi takut, lalu rebah meniarap dengan mukaku ke tanah; tetapi ia berkata kepadaku, “Pahamilah, hai anak manusia; sebab penglihatan itu akan berlaku pada waktu kesudahan.” Sedang ia berbicara kepadaku, aku tertidur lelap dengan mukaku ke tanah; tetapi ia menjamah aku, lalu menegakkan aku berdiri. Dan ia berkata, “Lihatlah, aku akan memberitahukan kepadamu apa yang akan terjadi pada akhir murka itu; sebab pada waktu yang telah ditetapkan kesudahan itu akan datang.” Daniel 8:17–19.

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

Gabriel mengangkat tugas yang diberikan kepadanya dengan memberitahukan kepada Daniel supaya “lihatlah,” yakni memberi tahu Daniel agar mempertimbangkan fakta berikutnya. Fakta berikutnya ialah bahwa “murka yang terakhir,” dari dua “tujuh kali” dalam Imamat dua puluh enam, berakhir pada tahun 1844. “Murka yang terakhir” itu secara langsung diidentifikasi sebagai suatu nubuatan waktu, sebab ia mempunyai suatu “waktu yang telah ditetapkan” bilamana ia akan “berakhir.” “Murka” itu harus melambangkan suatu jangka waktu, sebab ada “waktu yang telah ditetapkan” bagi pengakhirannya. Jika “murka” itu semata-mata hanya suatu titik waktu, maka ia tidak akan mempunyai suatu akhir; ia hanya akan menjadi titik ketika hal itu terjadi.

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”.

“Melneser” noŋ eŋe kejen dolok mi ka adoko eŋa, enti eŋa somoi salak somoi ka bon·kamgipa somoiko mesokgipa ong·a. Uandakgipa somoi “bon·kamgipa melneser” ine mesokaha. Bon·kamgipa gnangode, skanggipa ba cheng·gipaba dongna nanggen. “Skanggipa melneser” ko Daniel ki·tap ni chui sako geletgipa bak o talatgipa ong·a, aro uanooba uan somoi salak somoi ong·a, maina papacy “kam ka·e man·gipa ong·gen” “melneser” ni bon·kamna kingking.

> 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.

> “Dan sesetengah daripada mereka yang berpengertian akan gugur, untuk menguji mereka, dan untuk memurnikan, dan untuk menjadikan mereka putih, bahkan sampai kepada waktu kesudahan: kerana hal itu masih untuk suatu waktu yang telah ditetapkan. Dan raja itu akan berbuat menurut kehendaknya; dan ia akan meninggikan dirinya, dan membesarkan dirinya di atas setiap tuhan, dan akan mengucapkan perkara-perkara yang ajaib terhadap Tuhan segala tuhan, dan akan berhasil sampai kemurkaan itu diselesaikan: kerana apa yang telah ditentukan itu akan dilakukan.” 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.”

Dalam kedua-dua ayat ini, raja yang bertindak menurut kehendaknya sendiri dan meninggikan dirinya ialah pokok perbincangan. Ayat tiga puluh enam ialah ayat yang diparafrasa oleh Paulus, ketika ia mengenal pasti “manusia durhaka” yang duduk di dalam bait Allah sambil menunjukkan dirinya seolah-olah ia ialah Allah. Penganiayaan pada Zaman Kegelapan dari tahun 538 hingga 1798 dikenal pasti dalam ayat tiga puluh lima, dan hal itu berterusan hingga “waktu kesudahan,” iaitu 1798, yang merupakan “waktu yang telah ditentukan.” Ayat tiga puluh enam kemudian mengenal pasti bahawa kepausan akan “makmur” “sehingga murka itu genap.” Ayat itu mengenal pasti bahawa kepausan makmur hingga 1798, pada ketika itu, “murka” yang pertama telah “digenapi.” Firman nubuat Allah telah “menetapkan” bahawa kepausan akan berterusan selama seribu dua ratus enam puluh tahun, hingga 1798, yang merupakan “waktu kesudahan.”

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.

“kasinungalingan” tih lapay iti 1798, ket ti “maudi a kasinungalingan” lapay iti 1844. Dagitoy a dua a kasinungalingan ket naiparangda kas panawen agraman iti naituding a pagpatinggaanda, isu a mangipakdaar a dagitoy nga agpadpada ket padto ti panawen. Naibilin ken Gabriel babaen ken Palmoni a pagawatan na ken Daniel ti sirmata a pasamak (“mareh”), ti “rabii ken bigat” (aldaw) a nangikeddeng iti Oktubre 22, 1844, ket inaramidna dayta babaen iti panangipaayna iti maikadua a saksi iti dayta a petsa.

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.

“Chazon” ni cha chang’hutbu khatna, Daniel-ni maiko maiba ngamkhibasingga pumnamakna khangja nangba cha, 1798 oina “bon·jotani somoi”o matchotgipa trampling down-gi cha ong·a. “Mareh” ni cha, chang 14 o, 1844 gi October 22 da, nokgipa rongtalgipa biapo Christ ni mihudokani baksa matchot·a, aduga masi cha·ring 2300-gi somoi changni maicham aduna punsi ong·e chu·sokani ong·a, aro cha·ring 2520-gi somoi changni maicham aduna punsi ong·e chu·sokani ong·a. Ia somoi changni maichamgnikoba Habakkuk-ni rongtalgipa tablenirango mesokgimin ong·a, jekon Sister White indine talata je, uarangara Gitelni jakchi ge·etgimin ong·a, aro uarangko dingtangatna nangjawa.

We will continue this study in the next article.

Mbu bui phad suinako article nangboni dakchiako ching angna skie ni study ko phari continue ka na.

> “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.

> “ଗଣ୍ୟ-ଅଗଣ୍ୟ ଶିକ୍ଷା ଆମେ ଶିଖିବାକୁ ଅଛି, ଏବଂ ଗଣ୍ୟ-ଅଗଣ୍ୟ କଥା ଆମକୁ ଅଶିଖିତ କରିବାକୁ ଅଛି। କେବଳ ଈଶ୍ୱର ଓ ସ୍ୱର୍ଗ ଅଭ୍ରାନ୍ତ। ଯେମାନେ ଭାବନ୍ତି ଯେ ସେମାନଙ୍କୁ କେବେବି ନିଜର ପ୍ରିୟ ଧାରଣାକୁ ତ୍ୟାଗ କରିବାକୁ ପଡିବ ନାହିଁ, କିମ୍ବା କେବେବି କୌଣସି ମତ ପରିବର୍ତ୍ତନ କରିବାର ଅବସର ଆସିବ ନାହିଁ, ସେମାନେ ନିରାଶ ହେବେ। ଯେପର୍ଯ୍ୟନ୍ତ ଆମେ ଦୃଢ଼ ହଠଧର୍ମିତା ସହିତ ନିଜର ଧାରଣା ଓ ମତାମତକୁ ଧରି ରହୁଛୁ, ସେପର୍ଯ୍ୟନ୍ତ ଖ୍ରୀଷ୍ଟ ଯାହା ପାଇଁ ପ୍ରାର୍ଥନା କରିଥିଲେ ସେହି ଏକତାକୁ ଆମେ ପାଇପାରିବୁ ନାହିଁ।” Review and Herald, July 26, 1892.

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