Article

# The Book of Daniel - Number Fifty-One

Bhuku ra Danieri - Namba Makumi Mashanu neChimwe

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

Palmoni: Kufukula Mbuya wa Nthawi ndi wa Chinenero mu Danieli ndi Chivumbulutso

Author

Jeff Pippenger

Published

January 15, 2024

Formats

PDF
Word
Song MP3

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.

“Mutsvene mutsvene uya wakataura” ari muna Danieri chitsauko 8, ndima 13 ne14, ndiKristu saPalmoni. Mubhuku raZvakazarurwa, Kristu anozivikanwa saArifa naOmega, izvo, pakati pezvimwe zvokwadi zvinoshamisa, zvinoratidza Kristu seNyanzvi inoshamisa yemitauro; uye pamwe chete mabhuku aDanieri naZvakazarurwa anomiririra Kristu saTenzi wenguva nemutauro. Zvinopfuura kugona kwomunhu kunzwisisa kukosha nekudzika kwezvinorehwa nokuti Kristu, saPalmoni (Muvengi Wezvakavanzika), anozivisa chimiro ichocho chehunhu Hwake mundima mbiri dzinomisikidza mbiru huru yepakati yeAdventism; asi zvakavanzika izvo Muvengi Wezvakavanzika anosarudza kuzarura ibasa redu kuzviziva nokuzvidzivirira.

> 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.

> Izinto ezifihlakeleyo zezikaYehova uThixo wethu; ke zona izinto ezityhiliweyo zezethu nezabantwana bethu ngonaphakade, ukuze siwenze onke amazwi alo mthetho. Duteronomi 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.

Chakavanzika chakazarurwa ndechokuti Muverengi weZvakavanzika (Palmoni), ndiye uya “mutsvene wakati ataura,” uye mundima mbiri dzaanozviratidza nadzo, mbiru huru yeAdventism inozivikanwa. Mundima mbiri idzodzo Muverengi Anoshamisa anozivisa “kuwanda kwezivo” kwaAkasunungura muna 1798, Iye ari Shumba yorudzi rwaJudha. Mundima mbiri idzodzo, matombo anokosha ehope dzaMiller, anomirira “kuwanda kwezivo,” akabudiswa, nokutungamirirwa neruoko rwaPalmoni, pamusoro pemahwendefa maviri aHabakkuki.

> 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.

> Na hoanhu kutwa ndokunzwa mumwe mutsvene achitaura; uye mumwe mutsvene akati kumutsvene uya waitaura, Chiratidzo chenguva yakareba zvakadini pamusoro pechibayiro chezuva nezuva, nokudarika kunounza dongo, kuti zvose zviri zviviri nzvimbo tsvene neuto zvitsikirirwe pasi netsoka? Akati kwandiri, Kusvikira pamazuva zviuru zviviri namazana matatu; ipapo nzvimbo tsvene ichanatswa. Danieri 8:13, 14.

After Daniel received the prophetic vision of the kingdoms of Bible prophecy, and then heard the heavenly dialogue in verses thirteen and fourteen, he sought to understand the “vision.”

Baada ya Danieli kupokea maono ya kinabii kuhusu falme za unabii wa Biblia, kisha kusikia mazungumzo ya mbinguni katika aya ya kumi na tatu na ya kumi na nne, alitafuta kuelewa “maono” hayo.

> 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.

> Zvino zvakaitika kuti ini, iye ini Danieri, ndakati ndaona chiono, ndikatsvaka zvarinoreva; zvino tarira, pakamira pamberi pangu akanga ane chimiro chomunhu. Ndikanzwa inzwi romunhu pakati pamahombekombe eUrai, rakadana richiti, Gabhurieri, tsanangurira munhu uyu chiono. Danieri 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.

“Chiono” icho Danieri ari kutsvaka kunzwisisa i“chazon”, asi “mareh” ndiyo chiratidzo icho Gabhurieri anorayirwa kuti aite kuti Danieri anzwisise. Chokwadi chimwe nechimwe chine kukosha kwacho, uye kana chokwadi ichi chikasabatwa, marongerwo nechinangwa chechikamu ichi zvinoparadzwa zvikuru. Mundima yegumi neshanu, Danieri paanotsvaka kunzwisisa chiratidzo che“chazon”, “mareh” yakavanzwa, asi ichiri kumiririrwa, nokuti pamashoko anoti “sechimiro chomunhu” (Gabhurieri), shoko rechiHebheru rokuti “mareh” rinoshandurwa richinzi “chimiro”. Mundima yegumi neshanu mazwi ose ari maviri akashandurwa achinzi “chiratidzo” anomiririrwa. Danieri, mundima yegumi neshanu, anotsvaka kunzwisisa “chazon,” asi Palmoni anorayira Gabhurieri, mundima yegumi nenhanhatu, kuti aite kuti Danieri anzwisise “mareh.” Marongerwo endima mbiri idzi ane chinangwa, uye anosimbisa kubatana nokusiyana kuri pakati pemazwi aya maviri.

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.

Ndi Palmoni amene akulamulira Gabrieli kuti amvetsitse Danieli za “mareh,” pakuti Iye amene akulamulira Gabrieli ndiye Iye amene wayima pamwamba pa madzi, ndipo Gabrieli anamva mawu Ake, “mawu a munthu pakati pa magombe a Ulai.” Ndi mtsinje wa Ulai umene ukuyenda pakati pa magombewo, ndipo ndi Khristu amene wayima pamwamba pa madzi m’Malemba. Mogwirizana ndi mfundo imeneyo, palinso mfundo yakuti Khristu, monga mngelo wamkulu, ndiye Iye amene akulamulira angelo. Mawu pakati pa magombe aja ndi mawu a “woyera wina wake” a m’vesi la khumi ndi chitatu, ndipo ndi mawu Ake amene akulamulira Gabrieli kuti amvetsitse Danieli masomphenya a “mareh.” M’chaputala cha khumi ndi ziwiri cha Danieli, Khristu abwereranso ali pakati pa magombe a mtsinje. M’chaputala cha khumi ndi ziwiri wavala bafuta, ndipo alumbira mwa Iye amene ali ndi moyo ku nthawi zonse.

> 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.

> Asi iwe, Ee Danieri, vhara mashoko awa, unamise bhuku, kusvikira panguva yokuguma: vazhinji vachamhanya uku nauko, uye ruzivo ruchawedzerwa. Ipapo ini Danieri ndakatarira, zvino tarira, pakanga pamire vamwe vaviri, umwe kuno kurutivi rworukova rwomurwizi, uye umwe uko kurutivi rworukova rwomurwizi. Uye umwe akati kumurume akanga akapfeka mucheka wakaisvonaka, akanga ari pamusoro pemvura dzomurwizi, Ko kuchava kusvikira rinhi kuguma kwezvishamiso izvi? Uye ndakanzwa murume akanga akapfeka mucheka wakaisvonaka, akanga ari pamusoro pemvura dzomurwizi, paakasimudza ruoko rwake rworudyi noruoko rwake rworuboshwe kudenga, akapika naIye anorarama nokusingaperi kuti zvichava zvenguva, nenguva, nehafu yenguva; uye kana apedza kuparadzira simba ravanhu vatsvene, zvinhu izvi zvose zvichapedzwa. Danieri 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.

Muṅwe Muntu uyo “akavwala ivyakufwala vya lineni, uwali pa menshi ya mumana,” “atambalike ukuboko kwakwe ukwa ku kulyo no kuboko kwakwe ukwa ku mwenso ku muulu, alapa kuli Uyo uwikala umuyayaya,” kabili e Muntu uyo wine uyo, mu cipandwa ca munani, aebele Gabrieli. Mu Cakutendeka ca pa Cushi ica buumi, cipandwa ca ikumi, Kristu nao atambalike ukuboko kwakwe no kulapa kuli Uyo uwikala umuyayaya, lelo kulya alemiminina pa menshi yabili no pa calo.

> 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.

> Zvino mutumwa wandakaona amire pamusoro pegungwa nepamusoro penyika akasimudzira ruoko rwake kudenga, akapika naIye anorarama nokusingaperi-peri, uyo akasika denga nezviri mariri, nenyika nezviri mairi, negungwa nezviri mariri, kuti nguva yaisazovapo zvakare. Zvakazarurwa 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.

மறைவெளிப்பாடு நூலின் பத்தாம் அதிகாரத்தில் காணப்படும் வல்லமையுள்ள தூதன், எட்டாம் அதிகாரத்தில் நதியின் கரைகளுக்கிடையில் இருந்து கபிரியேலோடு பேசியதும், பன்னிரண்டாம் அதிகாரத்தில் “அற்புதங்களின்” “முடிவு” எப்போது உண்டாகும் என்பதை குறிப்பிட்டதும் ஆகிய பல்மோனியே ஆவார். மறைவெளிப்பாடு பத்தாம் அதிகாரத்தில், “சிங்கம்” போல் கர்ஜித்தவர் அவரே; ஏனெனில் அங்கே அவர் யூதா கோத்திரத்தின் சிங்கமாக பிரதிநிதித்துவப்படுத்தப்படுகிறார்.

> 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.

> Zvino umwe wavakuru akati kwandiri, Usachema; tarira, Shumba yorudzi rwaJudha, Mudzi waDhavhidhi, yakunda kuti ivhure bhuku, nokusunungura zvisimbiso zvaro zvinomwe. Zvino ndakatarira, uye tarira, pakati pechigaro choushe nezvisikwa zvina, uye pakati pavakuru, pakanga pamire Gwayana sokunge rakanga raurayiwa, rine nyanga nomwe nameso manomwe, zvinova Mweya minomwe yaMwari yakatumwa munyika yose. Zvino rakauya rikatora bhuku muruoko rworudyi rwouyo wakanga agere pachigaro choushe. Zvakazarurwa 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.

SaShumba worudzi rwaJudha, Kristu ndiye Gwayana rakakunda kuti rizarure bhuku rakanga rakasimbiswa nezvisimbiso zvinomwe. Kunyange ari kufamba pamusoro pemvura mubhuku raDhanieri, kana kuti aine rutsoka rumwe pamusoro pegungwa uye rumwe pamusoro penyika muna Zvakazarurwa, chimwe nechimwe chezviratidzo zvechiporofita izvi chakabatanidzwa nenguva yechiporofita. Uye saShumba worudzi rwaJudha, Kristu anosimbisa pamwe nokuzarura Shoko Rake. Sezvaakasimbisa bhuku raDhanieri, saizvozvowo akasimbisawo kutinhira kunomwe muchitsauko chegumi chaZvakazarurwa.

> “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.

> “Ngirozi ine simba yakarayira Johane yakanga isiri mumwewo kunze kwaJesu Kristu. Kuisa rutsoka rwake rworudyi pamusoro pegungwa, neruboshwe pamusoro penyika yakaoma, zvinoratidza chikamu chaari kuita muzviitiko zvekupedzisira zvehondo huru naSatani. Chinzvimbo ichi chinoreva simba rake guru rose nesimba rekutonga pamusoro penyika yose. Hondo iyi yakanga yava kuwedzera kusimba uye kutsunga kubva panguva nenguva, uye icharamba ichiita saizvozvo kusvikira pazviitiko zvekupedzisira, apo kushanda kweunyanzvi kwemasimba erima kuchasvika pachikomo chako. Satani, akabatana navanhu vakaipa, achanyengera nyika yose namachechi asingagamuchiri rudo rwechokwadi. Asi ngirozi ine simba inoda kutariswa. Inodanidzira nenzwi guru. Inofanira kuratidza simba nesimba rekutonga kwezwi rayo kune avo vakabatana naSatani kuti vapikise chokwadi.”

> “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.

> “Pambuyo pa kuti mabingu asanu ndi awiri amenewa alankhule mawu awo, lamulo linafika kwa Yohane monga linadza kwa Danieli ponena za kabuku kakang’ono kuti: ‘Sindikiza zinthu zimene mabingu asanu ndi awiri analankhula.’ Zimenezi zikukhudza zochitika za m’tsogolo zimene zidzaululidwa m’dongosolo lake. Danieli adzaima m’gawo lake pa mapeto a masiku. Yohane aona kabuku kakang’onoko katatsegulidwa. Pamenepo maulosi a Danieli amapeza malo awo oyenera m’mauthenga a angelo woyamba, wachiwiri, ndi wachitatu amene ayenera kuperekedwa ku dziko. Kutsegulidwa kwa kabuku kakang’onoko kunali uthenga wokhudzana ndi nthawi.”

> “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.

> Mabhuku a Danieri ne a Zvakazarurwa chinhu chimwe. Rimwe chiporofita, rimwe chizaruro; rimwe bhuku rakaiswa chisimbiso, rimwe bhuku rakazarurwa. Johane akanzwa zvakavanzika zvakataurwa nokutinhira, asi akarairwa kuti arege kuzvinyora.

> “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.

> “ඡෝන්ට දෙන ලද විශේෂ ආලෝකය, සප්ත ගර්ජනාවන්හි ප්‍රකාශිත වූ එය, පළමු හා දෙවන දූතයන්ගේ පණිවුඩයන් යටතේ සිදුවනු ලබන සිද්ධීන්ගේ විස්තරාත්මක නිරූපණයක් විය.” 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.

Kristu, anomiririrwa saPalmoni, Murume ari muzvitsauko zvisere negumi nezviviri ari pamusoro pemvura, ndiye zvakare mutumwa ane simba ane kabhuku kaduku muruoko rwake. Ndiye Shumba yorudzi rwaJudha inonamatira chisimbiso uye inobvisa chisimbiso paShoko rake, uye ndiye anoraira Gabrieri, nokuti ndiye Mikaeri mutumwa mukuru.

> 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.

> Kepha uMikayeli ingelosi enkulu, ekuphikisaneni kwakhe noSathane lapho bephikisana ngomzimba kaMose, akazange alokothe amlethele icala lokuthuka, kodwa wathi, INkosi mayikusole. UJuda 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.

ਮਾਈਕਲ ਮਸੀਹ ਦਾ ਨਾਮ ਹੈ, ਅਤੇ ਉਹ ਨਾਮ ਇਹ ਦਰਸਾਉਂਦਾ ਹੈ ਕਿ ਉਹ ਕੇਵਲ ਦੂਤਾਂ ਦਾ ਹੀ ਸੈਨਾਪਤੀ ਨਹੀਂ, ਸਗੋਂ ਉਹ ਉਹੀ ਹੈ ਜਿਸ ਕੋਲ ਪੁਨਰੁੱਥਾਨ ਕਰਨ ਦੀ ਸ਼ਕਤੀ ਵੀ ਹੈ। ਮਾਈਕਲ ਨਾਮ ਦਾ ਅਰਥ ਹੈ “ਪਰਮੇਸ਼ੁਰ ਵਰਗਾ ਕੌਣ ਹੈ”। ਜਦੋਂ ਨਬੂਕਦਨੱਸਰ ਨੇ ਅੱਗ ਦੀ ਭੱਠੀ ਵਿੱਚ ਉਹਨਾਂ ਤਿੰਨ ਭਗਤਾਂ ਦੇ ਨਾਲ ਪਰਮੇਸ਼ੁਰ ਦੇ ਪੁੱਤਰ ਵਰਗਾ ਇੱਕ ਵਿਅਕਤੀ ਵੇਖਿਆ, ਉਸ ਨੇ ਮਾਈਕਲ ਨੂੰ ਹੀ ਵੇਖਿਆ। ਅਤੇ ਮਹਾਦੂਤ ਮਾਈਕਲ ਪਰਮੇਸ਼ੁਰ ਦੀ ਪ੍ਰਜਾ ਦਾ ਉਹ ਅਧਿਪਤੀ ਵੀ ਹੈ, ਜਿਸ ਦੇ ਵਿਰੁੱਧ ਬੁੱਤਪਰਸਤ ਰੋਮ ਦੇ ਛੋਟੇ ਸਿੰਗ ਨੇ ਦਾਨੀਏਲ ਅੱਠਵੇਂ ਅਧਿਆਇ ਦੀ ਗਿਆਰਹੀਂ ਆਇਤ ਦੀ ਪੂਰਤੀ ਵਿੱਚ ਸਲੀਬ ਉੱਤੇ ਆਪਣੇ ਆਪ ਨੂੰ ਵੱਡਾ ਕੀਤਾ।

> 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.

> Asi ndichakuratidza zvakanyorwa muGwaro rechokwadi; uye hakuna anomira neni pazvinhu izvi, asi Mikaeri, muchinda wenyu. Danieri 10:21.

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

NguMikayeli oyala izingelosi, ovusa abafileyo, futhi onquma ukuthi isikhathi somusa siphela nini.

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ When this time of trouble comes, every case is decided; there is no longer probation, no longer mercy for the impenitent. The seal of the living God is upon His people. This small remnant, unable to defend themselves in the deadly conflict with the powers of earth that are marshaled by the dragon host, make God their defense. The decree has been passed by the highest earthly authority that they shall worship the beast and receive his mark under pain of persecution and death. May God help His people now, for what can they then do in such a fearful conflict without His assistance!” Testimonies, volume 5, 212.

> “‘Na wakati huo Mikaeli atasimama, yule mkuu mkuu asimamaye kwa ajili ya wana wa watu wako; tena kutakuwa na wakati wa taabu, ambao haujapata kuwapo tangu lilipokuwapo taifa hata wakati huo huo; na wakati huo watu wako wataokolewa, kila mmoja atakayeonekana ameandikwa katika kile kitabu.’ Wakati huu wa taabu utakapokuja, kila shauri litakuwa limekwisha kuamuliwa; hakutakuwapo tena muda wa rehema, hakutakuwapo tena huruma kwa wasiotubu. Muhuri wa Mungu aliye hai uko juu ya watu Wake. Mabaki haya machache, wasio na uwezo wa kujitetea wenyewe katika pambano la mauti dhidi ya nguvu za dunia zilizopangwa na jeshi la joka, humfanya Mungu kuwa ulinzi wao. Amri imepitishwa na mamlaka ya juu zaidi ya kidunia kwamba watamwabudu mnyama na kuipokea chapa yake chini ya adhabu ya mateso na kifo. Mungu awasaidie watu Wake sasa, kwa maana wataweza kufanya nini wakati huo katika pambano la kutisha namna hiyo bila msaada Wake!” Testimonies, juzuu la 5, 212.

The final secret which the Lion of the tribe of Judah unseals is the Revelation of Jesus Christ, and it includes that He is in control of the design and structure of every element of His prophetic Word. The Man in linen that stands upon the waters, who lifts up His hand and swares by Him that liveth forever, and who cries as a Lion, which causes seven thunders to utter their voices, is He who seals up the book of Daniel and seals up the seven thunders of Revelation. It is He who unseals the book that is sealed with seven seals, who has the power to resurrect, and who is the great Prince that stands up and announces the end of probation. When Palmoni commanded Gabriel to make Daniel to understand the “mareh” vision, He meant exactly that.

Siri ya mwisho ambayo Simba wa kabila la Yuda huifungua ni Ufunuo wa Yesu Kristo, nayo inajumuisha kwamba Yeye ndiye anayeshikilia mamlaka juu ya mpango na muundo wa kila kipengele cha Neno Lake la kinabii. Mtu aliyevikwa kitani anayesimama juu ya maji, anyanyua mkono Wake na kuapa kwa Yeye aliye hai hata milele, na anayelia kama Simba, jambo linalozifanya ngurumo saba kutoa sauti zao, ndiye Yeye aifungaye muhuri kitabuni cha Danieli na kuziweka muhuri ngurumo saba za Ufunuo. Ndiye Yeye akifunguaye kitabu kilichotiwa muhuri kwa mihuri saba, aliye na uwezo wa kufufua, na ambaye ndiye Mkuu mkuu asimamaye na kutangaza mwisho wa muda wa rehema. Palmoni alipomwamuru Gabrieli amfahamishe Danieli maono ya “mareh,” alimaanisha hivyo hasa.

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.

Akaninaya Gabrieli kuti anzwisise chiono che“chazon.” Chiono che“chazon” ndicho chiono cheumambo hweuporofita hweBhaibheri muna Danieri chitsauko 8, ndima 1 kusvika 12, uye ndicho zvakare “chiono” chinorehwa mundima 13, mukati memubvunzo wenguva yacho. “Chiono chichagara kusvikira rinhi?” Chiono che“chazon” chine chekuita nesimba rinoramba riripo rezuva nezuva (hupagani) pamwe nekudarika mutemo (hupapa) zvinoparadza, zvinotsika-tsika pasi nzvimbo tsvene nevanhu vayo.

> 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.

> Ipapo ndakanzwa mumwe mutsvene achitaura; uye mumwe mutsvene akati kumutsvene uya waitaura, Chiratidzo ichi chinotaura pamusoro pechipiriso chezuva nezuva, nokudarika kunoparadza, chinogara kusvikira rinhiko, zvichiita kuti zvose zviri zviviri nzvimbo tsvene neuto zvitsikwe netsoka? Danieri 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.

Kristu, sa Palmoni (uMuhlayi Omangalisayo weTinombolo), uyabutwa kutsi “kutawuze kube ngunini” lo mbono we-“chazon”, futsi uphendvula utsi, “kuze kube tinsuku letinkhulungwane letimbili nemakhulu lamatsatfu; khona-ke indzawo lengcwele itawuhlantwa.” Ngemuva kwaloko Danyela ufisa kuwucondza lo mbono we-“chazon” lochumana “nemhlatjelo wansuku tonkhe, nekwephula lokwenta incitsakalo, kuze kunikelwe kokubili indzawo lengcwele nebantfu kutsi kunyatselwe ngaphansi kwetinyawo.” Kodvwa Gabriele uyatfunywa kutsi ente Danyela awucondze umbono we-“mareh”. Onkhe emaciniso anendzima yawo eVini laNkulunkulu. Umbono we-“mareh” ngulowo mbono wematsambama nemakusa lochazwe evesini lema-26.

> 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.

> Uye chiratidzo chamadekwana nechamangwanani chakaudzwa ndechechokwadi; naizvozvo chivhare chiratidzo ichi, nokuti chichava chemazuva mazhinji. Danieri 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.”

Izwi rokuti “chiratidzo” rinotaurwa kaviri mundima iyi. Kutaurwa kwekutanga ndiko chiratidzo che “mareh,” uye kwechipiri ndiko chiratidzo che “chazon.” Chiratidzo che “mareh” ndicho chiratidzo che “manheru nemangwanani.” Chirevo chechiHebheru chinoti “manheru nemangwanani” chinowanzowanikwa muBhaibheri, uye nguva dzose chinoshandurwa kuti “manheru nemangwanani,” sezvazvakaita mundima yemakumi maviri nenhanhatu. Nzvimbo chete muBhaibheri umo chinoshandurwa nenzira yakasiyana neyekuti “manheru nemangwanani,” iri mundima yegumi neina, umo chinoshandurwa chingonzi chete “mazuva.” ChiHebheru chaicho chendima yegumi neina chingaverengwa sezvizvi: “Kusvikira kumazana maviri namakumi matatu emanheru nemangwanani.”

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.

Vhesi rinova musimboti mukuru weAdventism, ndirwo bedzi vhesi muShoko raMwari umo “manheru nemangwanani” zvinongotaurwa zvazvo se “mazuva.” Chokwadi chose chine zvarinoreva, uye kana pasina chimwe, zviri pachena kuti Palmoni akanga achisimbisa vhesi iri nemaune. Akazviita nokutungamirira pfungwa dzeavo vakashandura Bhaibheri reKing James kuti vanyore mutsara uyu nenzira yakasiyana nezvaunogaronyorwa muShoko rake. Pfungwa inofanira kubviswa pachokwadi ichi ndeyokuti, apo Gabriel anoudzwa kuti aite kuti Danieri anzwisise chiratidzo che “mareh,” anenge achiudzwa kuti aite kuti Danieri anzwisise chiratidzo chokuonekwa kwa1844, kwete chiratidzo che “chazon” chine chokuita nokutsikwa-tsikwa kwenzvimbo tsvene neuto.

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?

Chiono che“manheru namangwanani” chine chokuita nekuonekwa kwakaitika pakatanga kucheneswa kwenzvimbo tsvene musi wa22 Gumiguru 1844. Chiono chekuonekwa kwa22 Gumiguru 1844 hachisi pamusoro pokutsikwa-tsikwa kwenzvimbo tsvene, asi pamusoro pokucheneswa kwenzvimbo tsvene. Ko, pakanga pane kuonekwa kwechiporofita here pazuva iroro?

> “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.

> “Kuuya kwaKristu somuprista wedu mukuru kuNzvimbo Tsvene-tsvene, nokuda kwekucheneswa kwenzvimbo tsvene, kunoratidzwa muna Danieri 8:14; kuuya kweMwanakomana womunhu kuna Mukweguru Wamazuva, sezvinoratidzwa muna Danieri 7:13; uye kuuya kwaIshe kutemberi Yake, kwakaporofitwa naMaraki, ndidzo tsananguro dzechinhu chimwe chete; uye izvi zvinomirirwawo nokuuya kwechikomba kumuchato, sezvakatsanangurwa naKristu mumufananidzo wavanasikana gumi, muna Mateo 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.”

Gabriyeli aliamriwa amfahamishe Danieli juu ya mwonekano wa kinabii wa Kristo katika hekalu Lake tarehe 22 Oktoba, 1844. Kwa sababu hiyo, Gabriyeli alimpa Danieli shahidi wa pili wa tarehe 22 Oktoba, 1844, kwa maana Gabriyeli aliwaongoza kila waandishi wa Biblia waliorekodi kwa namna fulani kanuni ya kibiblia inayotambulisha kwamba kweli huthibitishwa juu ya ushuhuda wa wawili. Ikiwa Gabriyeli angemfanya Danieli aelewe tarehe 22 Oktoba, 1844, angehitaji shahidi wa pili ili kuthibitisha “ono la mwonekano.”

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 anotanga basa rake nokutanga kupindura chishuwo chaDanieri chokunzwisisa chiratidzo che“chazon,” uye anoita izvi nokuratidza kuti chiratidzo che“chazon” ndicho chiratidzo chinoguma pa“nguva yokuguma” muna 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.

> Ndikanzwa inzwi romunhu pakati pemahombekombe eUlai, richidanidzira richiti, Gabhurieri, tsanangurira munhu uyu zvaanoratidzwa muchiratidzo ichi. Saka akaswedera pandakanga ndimire; uye paakasvika, ndakatya, ndikawira nechiso changu pasi; asi akati kwandiri, Nzwisisa, iwe mwanakomana womunhu; nokuti chiratidzo ichi ndechenguva yokuguma. Danieli 8:16, 17.

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

Muono “chiono” mundime watangiriye, ni ukuvuga “mu gihe cy’imperuka,” ni muono wa “chazon,” kandi “igihe cy’imperuka” mu gitabu cya Daniyeli ni 1798. Uyu ni wo “muono” Daniyeli yari yarashatse gusobanukirwa, ariko si wo “muono” Gaburiyeli yari yabwiwe kumenyesha Daniyeli ngo awusobanukirwe. Kuko kuri uwo, Gaburiyeli agiye gutanga umuhamya wa kabiri.

> 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.

> Naizvozvo wakasvika pandakanga ndimire; uye paakasvika, ndakatya, ndikawira nechiso changu pasi; asi akati kwandiri, Nzwisisa, iwe mwanakomana womunhu; nokuti chiratidzo ndechenguva yokupedzisira. Zvino paakanga achitaura neni, ndakanga ndarara hope huru nechiso changu chakatarira pasi; asi akandibata, akandimisa ndakatwasuka. Akatiwo, Tarira, ndichakuzivisa zvichava pakuguma kwokupedzisira kokutsamwa; nokuti pakusarudzwa kwenguva kuguma kuchavapo. Danieri 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.

Gabriyeli anotanga basa raakapiwa nokuzivisa Danieri kuti, “tarira,” zvichireva kuti Danieri anofanira kufunga nezvechokwadi chinotevera. Chokwadi chinotevera ndechokuti “kutsamwa kwokupedzisira,” kwe“nguva nomwe” mbiri dzaRevhitiko makumi maviri nenhanhatu, kunopera muna 1844. “Kutsamwa kwokupedzisira” kunotsanangurwa zvakananga sechiprofita chenguva, nokuti kune “nguva yakatarwa” yokuti “kuchaguma.” “Kutsamwa” uku kunofanira kumirira nguva yakareba, nokuti kune “nguva yakatarwa” yokuguma kwako. Dai “kutsamwa” kwaingova nguva imwe cheteyo, kwaisazova nokuguma, kwaingova chete iyo nguva yakaitika.

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”.

“Kutsamwa” kwaiva nepo kwaigumira kwakaratidzwa pachena, naizvozvo kunomiririra kupera kwenguva yakati. Nguva iyoyo inomiririrwa se“kutsamwa kwekupedzisira.” Kana kuripo kwekupedzisira, saka panofanira kuvapo kwekutanga. “Kutsamwa kwekutanga” kunozivikanwa muna Danieri chitsauko chegumi nerimwe, uye ikoko zvakare inguva yakati, nokuti upapa hwaizoramba “huchiita nokubudirira” kusvikira pakuguma kwe“kutsamwa”.

> 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.

> Uye vamwe vavo vane kunzwisisa vachawa, kuti vaedzwe, nokunatswa, nokuitwa vachene, kusvikira panguva yokuguma; nokuti zvichiri zvenguva yakatarwa. Uye mambo achaita sezvaanoda; achazvikudza, nokuzvikurisa pamusoro pamwari mumwe nomumwe, uye achataura zvinhu zvinoshamisa zvichipesana naMwari wavamwari; uye achabudirira kusvikira kutsamwa kwapera; nokuti chakatemwa chichaitwa. Danieri 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.”

Mivesi iyi miviri, mambo anoita zvinoenderana nokuda kwake uye anozvikudza ndiye ari kutaurwa pamusoro pake. Ndima yechitatu namatanhatu ndiyo ndima yakadudzwa patsva naPauro, paanozivisa “munhu wezvivi” agere mutemberi yaMwari achizviratidza kuti ndiye Mwari. Kutambudzwa kwenguva dzeRima kubva mugore ra538 kusvikira muna 1798 kunoratidzwa mundima yechitatu namashanu, uye kunopfuurira kusvikira ku“nguva yokupedzisira,” yakanga iri 1798, iyo yakanga iri “nguva yakatarwa.” Ndima yechitatu namatanhatu zvino inoratidza kuti upapa hwaizo“budirira” “kusvikira kutsamwa kwapera.” Ndima iyi inoratidza kuti upapa hwakabudirira kusvikira muna 1798, panguva iyo “kutsamwa” kwokutanga kwakanga “kwapera.” Shoko rouprofita raMwari rakanga “ratema” kuti upapa hwaizoenderera mberi kwemakore ane chiuru namazana maviri namakumi matanhatu, kusvikira muna 1798, iyo yakanga iri “nguva yokupedzisira.”

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.

“Ukushatirwa” kwa mbere kwarangiye mu 1798, kandi “ukushatirwa kwa nyuma” kwarangiye mu 1844. Byombi ibyo bihe byo gushavura byerekanwa nk’ibihe byagenwe, byari bifite iherezo ryihariye, bityo bikabigaragaza byombi nk’ubuhanuzi bw’igihe. Gaburiyeli yategetswe na Palmoni gufasha Daniyeli gusobanukirwa iyerekwa ry’isura (“mareh”), ry’“nimugoroba n’igitondo” (iminsi) ryerekanaga ku wa 22 Ukwakira 1844, kandi yabikoze atanga umuhamya wa kabiri kuri iyo tariki.

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” ya muono wa andime yegumi na itatu, uwo Daniyeli yashakaga gutahura, wari muono wo gukandagirwa hasi warangiriye ku “gihe c’iherezo” mu 1798. “Mareh” ya muono wa andime yegumi na ine, yarangiranye no kuboneka kwa Kristo mu Aheranda Cane ku wa 22 Gitugutu 1844, mu gushitswa kw’ubuhanuzi bw’igihe bw’imyaka ibihumbi bibiri n’amajana atatu, kandi n’ugushitswa kw’ubuhanuzi bw’igihe bw’imyaka ibihumbi bibiri n’amajana atanu n’imirongo ibiri. Ubu buhanuzi bw’igihe bwompi buserukirwa ku bisate vyeranda vya Habakuki, ivyo Sister White avuga ko vyayobowe n’ukuboko kw’Umwami, kandi bidakwiye guhindurwa.

We will continue this study in the next article.

Tidzaenderera mberi neongororo iyi muchinyorwa chinotevera.

> “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.

> “Tina mafunzo mengi ya kujifunza, na mengi, mengi ya kuyaachilia mbali. Mungu na mbingu peke yake havikosei kamwe. Wale wanaodhani kwamba hawatapaswa kamwe kuacha wazo walilolipenda sana, wala hawatapata kamwe sababu ya kubadili maoni, watakatishwa tamaa. Maadamu tunashikilia mawazo na maoni yetu wenyewe kwa ushupavu wa kusisitiza, hatuwezi kuwa na umoja ule ambao Kristo aliombea.” Review and Herald, July 26, 1892.

Back to Articles