Article

# The Book of Daniel - Number Fifty-One

Incwadi kaDaniyeli — Inombolo Yamashumi Amahlanu Nanye

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

Palmoni: Ukwembula iNkosi Yesikhathi noLimi kuDaniyeli nakuSambulo

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.

Lowo “ongcwele othile owakhuluma” kuDaniyeli isahluko sesishiyagalombili, amavesi eshumi nantathu neshumi nane, nguKristu njengoPalmoni. Encwadini yesAmbulo, uKristu uvezwa njengo-Alfa no-Omega, okuyinto, phakathi kwamanye amaqiniso amangalisayo, ebonakalisa uKristu njengoLimi Olumangalisayo; kanti ngokuhlanganyela izincwadi zikaDaniyeli neyesAmbulo zimele uKristu njengeNkosi yesikhathi nolimi. Kungaphezu kwamandla omuntu ukuqonda ukubaluleka nokujula kwalokho okushiwo ukuthi uKristu, njengoPalmoni (uMbalisi Wezimfihlakalo), wethula leso sici sobuntu baKhe kula mavesi amabili amisela insika emaphakathi yobu-Adventist; kodwa izimfihlakalo lowo Mbalisi Wezimfihlakalo akhetha ukuzambula ziyisibopho sethu ukuba siziqaphele futhi sizivikele.

> 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 eziyimfihlakalo zingezikaJehova uNkulunkulu wethu; kodwa lezo zinto ezambuliweyo zingezethu nezabantwana bethu kuze kube phakade, ukuze senze wonke 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.

Imfihlakalo eseyambulwa ithi uMbalimfihlo Wezimfihlakalo (Palmoni) nguyena lowo “ongcwele othile owakhuluma,” futhi emavesini amabili lapho eziveza khona, insika emaphakathi yobu-Adventist iyakhonjiswa. Kulawo mavesi amabili uMbalimangalisayo Wezibalo ukhomba “ukwanda kolwazi” ayekuvulile Yena, enguNgonyama yesizwe sakwaJuda, ngo-1798. Kulawo mavesi amabili, amagugu ephupho likaMiller, amele “ukwanda kolwazi,” ashicilelwa, ngokuqondiswa yisandla sikaPalmoni, phezu kwamatafula amabili kaHabakuki.

> 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.

> Ngase ngizwa omunye ongcwele ekhuluma, kwathi omunye ongcwele wathi kulowo ongcwele othile owayekhuluma: Kuyakuba isikhathi esingakanani umbono omayelana nomhlatshelo wemihla ngemihla, nesiphambeko sencithakalo, sokunikela kokubili indlu engcwele nebutho ukuba kunyathelwe phansi? Wayesethi kimi: Kuze kube yizinsuku eziyizinkulungwane ezimbili namakhulu amathathu; khona indlu engcwele iyakuhlanzwa. Daniyeli 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.”

Emva kokuba uDaniyeli emukele umbono wesiprofetho wemibuso yesiprofetho seBhayibheli, wabe esezwa ingxoxo yasezulwini emavesini eshumi nantathu neshumi nane, wafuna ukuqonda “umbono.”

> 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.

> Kwase kwathi, lapho mina, yebo mina Daniyeli, sengibonile umbono, ngafuna incazelo yawo; bheka-ke, kwema phambi kwami okwakunjengesimo somuntu. Ngase ngizwa izwi lomuntu phakathi kwezindonga zomfula i-Ulai, limemeza lathi: Gabriyeli, mfundise lo muntu awuqonde umbono. Daniyeli 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.

“Umbono” uDaniyeli afuna ukuwuqonda yiwo umbono we-“chazon”, kodwa umbono we-“mareh” yiwo uGabriyeli ayalwa ukuba amenze uDaniyeli awuqonde. Wonke amaqiniso anokuphathelana kwawo, futhi uma leli qiniso liphuthelwa, ukwakheka nomklamo walesi siqephu kuyachithwa ngokuyisisekelo. Evesini leshumi nanhlanu, lapho uDaniyeli efuna ukuqonda umbono we-“chazon”, i-“mareh” ifihlekile, kodwa isamelwe nokho, ngoba ngelithi “ukubonakala komuntu” (uGabriyeli), igama lesiHeberu elithi “mareh” lihunyushwa ngokuthi “ukubonakala”. Evesini leshumi nanhlanu womabili amagama ahunyushwe ngokuthi “umbono” amelwe khona. UDaniyeli, evesini leshumi nanhlanu, ufuna ukuqonda i-“chazon,” kodwa uPalmoni uyala uGabriyeli, evesini leshumi nesithupha, ukuba amenze uDaniyeli aqonde i-“mareh.” Umklamo wala mavesi amabili unenjongo, futhi ugcizelela ukuhlobana kanye nomehluko phakathi kwala magama amabili.

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.

NguPalmoni oyala uGabriyeli ukuba amenze uDaniyeli aqonde “i-mareh,” ngoba Lowo oyala uGabriyeli nguyena omi phezu kwamanzi, futhi uGabriyeli wezwa izwi laKhe, “izwi lomuntu phakathi kwezindonga zo-Ulai.” Kungumfula i-Ulai ogijima phakathi kwezindonga, futhi nguKristu omi phezu kwamanzi emiBhalweni. Kuhambisana nalelo qiniso iqiniso lokuthi uKristu, njengengelosi enkulu, nguyena oyala izingelosi. Izwi eliphakathi kwezindonga liyizwi “lalowo ongcwele othile” evesini leshumi nantathu, futhi kuyizwi laKhe eliyala uGabriyeli ukuba amenze uDaniyeli aqonde umbono we-“mareh.” Esahlukweni seshumi nambili sikaDaniyeli, uKristu uphinde abe phakathi kwezindonga zomfula. Esahlukweni seshumi nambili wembethe ilineni, futhi ufunga ngoPhila kuze kube phakade.

> 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.

> Kepha wena, Daniyeli, vala lawa mazwi, unamathisele incwadi uphawu kuze kube yisikhathi sokuphela; abaningi bayakuhambahamba lapha nalaphaya, nolwazi luyakwanda. Khona mina Daniyeli ngabheka, bheka, kwakumi abanye ababili, omunye ngakolunye uhlangothi lomfula, nomunye ngakolunye uhlangothi lomfula. Omunye wasesithi kuleyo ndoda eyayembethe ilineni, eyayiphezu kwamanzi omfula, Kuyakuba kuze kube nini ekupheleni kwalezi zimangaliso na? Ngase ngizwa leyo ndoda eyayembethe ilineni, eyayiphezu kwamanzi omfula, lapho iphakamisa isandla sayo sokunene nesandla sayo sobunxele ezulwini, yafunga ngaye ophila kuze kube phakade ukuthi kuyakuba ngesikhathi, nangezikhathi, nangengxenye yesikhathi; futhi lapho isiqedile ukuphihliza amandla abantu abangcwele, zonke lezi zinto ziyakuphela. Daniyeli 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.

Umuntu “owayembethe ilineni, owayephezu kwamanzi omfula,” “waphakamisela isandla saKhe sokunene nesandla saKhe sobunxele ezulwini, wafunga ngOphilayo kuze kube phakade,” futhi nguyena lowo Muntu, owathi esahlukweni sesishiyagalombili wayala uGabriyeli. Esahlukweni seshumi seSambulo, uKristu naye waphakamisa isandla saKhe wafunga ngoPhila kuze kube phakade, kodwa lapho umi phezu kwamanzi nomhlaba kokubili.

> 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.

> Ingelosi engayibona imi phezu kolwandle naphezu komhlaba yaphakamisela isandla sayo ezulwini, yafunga ngoye ophila kuze kube phakade naphakade, owadala izulu, nezinto ezikulo, nomhlaba, nezinto ezikuwo, nolwandle, nezinto ezikulo, ukuthi isikhathi asisayikuba khona. IsAmbulo 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.

Ingelosi enamandla yesahluko seshumi seSambulo nguPalmoni, owakhuluma noGabriyeli ephakathi kwemiphetho yomfula esahlukweni sesishiyagalombili, futhi owachaza ukuthi ukuphela “kwezimangaliso” kwakuyokwenzeka nini esahlukweni seshumi nambili. Esahlukweni seshumi seSambulo, nguyena owabhodla njenge “bhubesi,” ngokuba lapho umelelwe njengeBhubesi lesizwe sakwaJuda.

> 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.

> Omunye kubadala wathi kimi: Ungakhali; bheka, iSilo sesizwe sakwaJuda, iMpande kaDavide, sinqobile ukuze sivule incwadi, sithukulule izimpawu zayo eziyisikhombisa. Ngase ngibona, bheka, phakathi kwesihlalo sobukhosi naphakathi kwezidalwa ezine, naphakathi kwabadala, kumi iWundlu kungathi lihlatshelwe, linezimpondo eziyisikhombisa namehlo ayisikhombisa, okuyiMimoya kaNkulunkulu eyisikhombisa ethunyelwe emhlabeni wonke. Lase lifika layithatha incwadi esandleni sokunene salowo owayehlezi esihlalweni sobukhosi. IsAmbulo 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.

NjengeBhubesi lesizwe sakwaJuda, uKristu uliWundlu elanqoba ukuba livule incwadi eyayivalwe ngezimpawu eziyisikhombisa. Noma ehamba phezu kwamanzi encwadini kaDaniyeli, noma enonyawo olulodwa phezu kolwandle nolunye phezu komhlaba encwadini yeSambulo, zonke lezo zifanekiselo zesiprofetho zihlotshaniswa nesikhathi sesiprofetho. Futhi njengeliBhubesi lesizwe sakwaJuda, uKristu uyavalela futhi avule iZwi laKhe. Njengoba wayivala incwadi kaDaniyeli, kanjalo wavala futhi ukuduma kwezulu okuyisikhombisa eSambulweni isahluko seshumi.

> “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.

> “Ingelosi enamandla eyalayela uJohane yayingeyena omunye ngaphandle kukaJesu Kristu. Ukubeka unyawo lwaKhe lwesokudla phezu kolwandle, nolwesobunxele phezu komhlaba owomileyo, kubonisa indima Ayenzayo ezigcawini zokugcina zempikiswano enkulu noSathane. Lesi simo sibonakalisa amandla aKhe aphakeme nobukhosi baKhe phezu komhlaba wonke. Impikiswano yayisiya iqina ngokwengeziwe futhi izimise ngokuqina kusukela enkathini kuye enkathini, futhi iyakuqhubeka kunjalo kuze kube yizigcawu zokuphetha lapho ukusebenza ngobuqili kwamandla obumnyama kuyofinyelela esicongweni sawo. USathane, ehlangene nabantu ababi, uyokhohlisa umhlaba wonke kanye namabandla angakwamukeli ukuthanda iqiniso. Kodwa ingelosi enamandla ifuna ukunakwa. Imemeza ngezwi elikhulu. Kumelwe ibonakalise amandla negunya lezwi laYo kulabo abahlangene noSathane ukuze bamelane neqiniso.

> “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.

> “Emva kokuba lezi zulu eziyisikhombisa zikhulume amazwi azo, umyalo ufika kuJohane njengokufika kwawo kuDaniyeli mayelana nencwadi encane: ‘Namathelisa lezo zinto ezakhulunywa yilezi zulu eziyisikhombisa.’ Lezi zihlobene nezehlakalo zesikhathi esizayo eziyokwambulwa ngokulandelana kwazo. UDaniyeli uyakuma esabelweni sakhe ekupheleni kwezinsuku. UJohane ubona incwadi encane ingasenamathelisiwe. Khona-ke iziprofetho zikaDaniyeli zithola indawo yazo efaneleyo emilayezweni yengelosi yokuqala, eyesibili, neyesithathu, eyayizakwethulwa emhlabeni. Ukwambulwa kwencwadi encane kwakuwumyalezo ohlobene nesikhathi.”

> “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.

> “Izincwadi zikaDaniyeli neSambulo ziyinto eyodwa. Enye iyisiprofetho, enye iyisambulo; enye iyincwadi evaliwe ngophawu, enye iyincwadi evuliweyo. UJohane wayizwa imfihlakalo eyakhulunywa yizulu elidumayo, kodwa wayalelwa ukuba angayibhali.”

> “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.

> “Ukukhanya okukhethekile okwanikwa uJohane okwavezwa ezulwini ngokuduma okuyisikhombisa kwakuyisethulo esicacisayo sezehlakalo ezaziyokwenzeka ngaphansi kwemiyalezo yengelosi yokuqala neyesibili.” 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.

UKristu, omelelwe njengoPalmoni, uMuntu ezahlukweni zesishiyagalombili neshumi nambili omi phezu kwamanzi, futhi uyingelosi enamandla enencwadi encane esandleni saKhe. UyiNgonyama yesizwe sakwaJuda evala ngophawu futhi evula uphawu lweZwi laKhe, futhi nguye oyala uGabriyeli, ngokuba unguMikayeli ingelosi enkulu.

> 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, mhla ephikisana noSathane, ephikisana naye ngomzimba kaMose, akazange alinge ukumethwesa icala lokumhlambalaza, kodwa wathi: INkosi mayikukhuze. Jude 1:9.

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

UMikayeli yigama likaKristu, futhi lelo gama limelela ukuthi akayena nje kuphela umkhuzi wezingelosi, kodwa futhi nguyena onamandla okuvusa kwabafileyo. Igama elithi Mikayeli lisho ukuthi “ngubani onjengoNkulunkulu”. Lapho uNebukadinesari ebona ofana neNdodana kaNkulunkulu esithandweni somlilo kanye nalawo madoda amathathu afaneleyo, wabona uMikayeli. Futhi uMikayeli ingelosi enkulu, futhi uyisikhulu sabantu bakaNkulunkulu uphondo oluncane lweRoma yobuqaba olazikhukhumeza ngaso ngokumelene naye esiphambanweni ekugcwalisekeni kukaDaniyeli isahluko sesishiyagalombili, ivesi lelishumi nanye.

> 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.

> Kepha ngiyakukukhombisa lokho okulotshiwe embhalweni weqiniso; futhi akekho oma nami kulezi zinto, ngaphandle kukaMikayeli inkosana yenu. Daniyeli 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.

> “‘Futhi ngaleso sikhathi uMikayeli uyakusukuma, isikhulu esikhulu esimela abantwana babantu bakho; kuyakuba khona isikhathi sokuhlupheka esingakaze sibe khona selokhu kwaba khona isizwe kwaze kwaba yileso sikhathi; futhi ngaleso sikhathi abantu bakho bayakusindiswa, wonke oyakufunyanwa ebhaliwe encwadini.’ Lapho kufika lesi sikhathi sokuhlupheka, zonke izindaba sezinqotshiwe; akusekho isikhathi somusa, akusekho nesihe kwabangaphendukanga. Uphawu lukaNkulunkulu ophilayo luphezu kwabantu baKhe. Leli qembu elincane lensali, elingenakuzivikela empini ebulalayo namandla omhlaba ahlelwe yibutho likadrako, lenza uNkulunkulu abe yisivikelo salo. Sekukhishwe umyalo yigunya eliphakeme kakhulu lasemhlabeni wokuthi kufanele bakhuleke esilwaneni futhi bamukele uphawu lwaso ngaphansi kwesijeziso sokuhlushwa nokufa. Sengathi uNkulunkulu angabasiza abantu baKhe manje, ngokuba bayakwenzani ngaleso sikhathi ekulweni okwesabekayo kangaka ngaphandle kosizo lwaKhe!” 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.

Imfihlakalo yokugcina iNgonyama yesizwe sakwaJuda eyivulayo yiSambulo sikaJesu Kristu, futhi ihlanganisa nokuthi Nguye ophethe ukwakheka nesakhiwo sazo zonke izingxenye zeZwi laKhe lesiprofetho. Umuntu ogqoke ilineni oma phezu kwamanzi, ophakamisa isandla saKhe afunge ngoPhila kuze kube phakade, nokhala njengeNgonyama, okubangela ukuthi izulu eziyisikhombisa zikhulume amazwi azo, Nguye ovala incwadi kaDaniyeli futhi avale izulu eziyisikhombisa zesAmbulo. Nguye ovula incwadi evalwe ngezimpawu eziyisikhombisa, onegunya lokuvusa kwabafileyo, futhi oyiNkosana enkulu emayo imemezele ukuphela kwesikhathi somusa. Lapho uPalmoni eyala uGabriyeli ukuba enze uDaniyeli aqonde umbono we-“mareh”, wayesho lokho kanye.

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.

Akamyalelanga uGabriyeli ukuba enze uDaniyeli aqonde umbono we-“chazon.” Umbono we-“chazon” ungumbono wemibuso yesiprofetho seBhayibheli kuDaniyeli isahluko sesishiyagalombili, amavesi okuqala kuya kweleshumi nambili, futhi futhi ungulowo “mbono” okubhekiselwe kuwo evesini leshumi nantathu, ngaphakathi kombuzo wesikhathi sobude. “Kuyakuba isikhathi esingakanani umbono?” Umbono we-“chazon” uthinta imihla ngemihla (ubuqaba) kanye nesiphambeko (ubupapa) samandla achithayo enza incithakalo, anyathela phansi indlu engcwele nebutho.

> 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.

> Ngase ngizwa ongcwele othile ekhuluma, kwase kuthi omunye ongcwele kulo lowomngcwele owayekhuluma: Kuyakuba isikhathi esingakanani umbono omayelana nomnikelo wemihla ngemihla, nesiphambeko sencithakalo, sokunikela kokubili indawo engcwele nebutho ukuba kunyathelwe phansi? Daniyeli 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.

UKristu, njengoPalmoni (uMbalimibalo oMangalisayo), uyabuzwa ukuthi “kuyakuba isikhathi esingakanani” lowo mbono “we-chazon,” bese ephendula athi, “kuze kube yizinsuku eziyizinkulungwane ezimbili namakhulu amathathu; khona-ke indawo engcwele iyakuhlanzwa.” UDaniyeli wayesefisa ukuqonda umbono “we-chazon” ophathelene “nomnikelo wansuku zonke, nesiphambeko sencithakalo, ukunikela kokubili indawo engcwele nebutho ukuba kunyathelwe phansi.” Kodwa uGabriyeli uyayalwa ukuba enze uDaniyeli aqonde umbono “we-mareh.” Wonke amaqiniso anokuthintana kwawo eZwini likaNkulunkulu. Umbono “we-mareh” ungumbono wakusihlwa nokwasekuseni okukhonjwe evesini lamashumi amabili nesithupha.

> 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.

> Futhi umbono wakusihlwa nowasekuseni owatshelwayo uqinisile; ngakho vala umbono; ngokuba uyakuba ngezinsuku eziningi. Daniyeli 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.”

Igama elithi “umbono” likhulunywe kabili kuleli vesi. Ukubhekisela kokuqala kungumbono we-“mareh” kanti okwesibili kungumbono we-“chazon.” Umbono we-“mareh” ungumbono “wakusihlwa nokusa.” Inkulumo yesiHeberu ethi “ukusihlwa nokusa” ivame ukutholakala eBhayibhelini, futhi ihlale ihunyushwa ngokuthi “ukusihlwa nokusa,” njengoba kunjalo evesini lamashumi amabili nesithupha. Indawo okuwukuphela kwayo eBhayibhelini lapho ihunyushwa ngokuhlukile kunokuthi “ukusihlwa nokusa,” isevesini leshumi nane, lapho ihunyushwa khona ngokuthi nje “izinsuku.” IsiHeberu sangempela sevesi leshumi nane singafundeka ngokuthi, “Kuze kube yizinkulungwane ezingamakhulu amabili nantathu zokusihlwa nokusa.”

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.

Ivesi eliyinsika emaphakathi ye-Adventismu, iyona kuphela ivesi eZwini likaNkulunkulu lapho “ukuhlwa nezinsuku zokusa” kuvezwa khona nje ngokuthi “izinsuku.” Wonke amaqiniso anokubaluleka kwawo, futhi uma kungekho okunye, kusobala ukuthi uPalmoni wayegcizelela ngamabomu lelo vesi. Wakwenza lokho ngokuqondisa izingqondo zalabo abahumusha iBhayibheli le-King James ukuba babhale le nkulumo ngendlela ehlukile kunendlela ebhalwa ngayo njalo eZwini laKhe. Iphuzu okumelwe lithathwe kulo leli qiniso, yilokhu ukuthi lapho uGabriyeli etshelwa ukuba enze uDaniyeli aqonde umbono we-“mareh”, utshelwa ukuba enze uDaniyeli aqonde umbono wokubonakala kuka-1844, hhayi umbono we-“chazon” ophathelene nokunyathelwa phansi kwendawo engcwele nebandla.

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?

Umbono “wokuhlwa nokusa” umayelana nokubonakala okwenzeka lapho ukuhlanjululwa kwendlu engcwele kuqala ngo-Okthoba 22, 1844. Umbono wokubonakala kuka-Okthoba 22, 1844, awumayelana nokunyathelwa phansi kwendlu engcwele, kodwa umayelana nokuhlanzwa kwendlu engcwele. Ingabe kwakukhona ukubonakala okungokwesiprofetho ngalolo suku?

> “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.

> “Ukuza kukaKristu njengomPristi wethu oMkhulu endaweni engcwelengcwele kakhulu, ngenjongo yokuhlanza indawo engcwele, okuvezwe kuDaniyeli 8:14; ukuza kweNdodana yomuntu kuMdala Wezinsuku, njengoba kuvezwe kuDaniyeli 7:13; kanye nokuza kweNkosi ethempelini laYo, njengoba kwabikezelwa nguMalaki, kuyizincazelo zesigameko esifanayo; futhi lokhu kuphinde kumelwe ukuza komkhwenyana emshadweni, njengoba kuchazwe nguKristu emfanekisweni wezintombi eziyishumi, kuMathewu 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.”

UGabriyeli wayalelwa ukuba enze uDaniyeli aqonde ukubonakala okungokwesiprofetho kukaKristu ethempelini laKhe ngo-Okthoba 22, 1844. Ngalesi sizathu, uGabriyeli wanika uDaniyeli ubufakazi besibili bosuku luka-Okthoba 22, 1844, ngokuba uGabriyeli wahola bonke abalobi beBhayibheli ababhala ngolunye uhlobo lomgomo weBhayibheli okhomba ukuthi iqiniso liqinisekiswa ngobufakazi bababili. Uma uGabriyeli wayezokwenza uDaniyeli aqonde u-Okthoba 22, 1844, wayezodinga ubufakazi besibili bokumisa “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.

UGabriyeli uqala umsebenzi wakhe ngokubhekana kuqala nesifiso sikaDaniyeli sokuqonda umbono we-“chazon,” futhi ukwenza lokho ngokukhomba ukuthi umbono we-“chazon” ungumbono ophetha “esikhathini sokuphela” ngo-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.

> Ngase ngizwa izwi lomuntu phakathi kwezinqe zomfula i-Ulai, elamemeza lathi, Gabriele, yenze lo muntu aqonde umbono. Wayeseya eduze kwalapho ngangimi khona; kwathi lapho efika, ngangesaba, ngawela ngobuso phansi; kodwa wathi kimi: Qonda, ndodana yomuntu, ngokuba umbono ungowesikhathi sokuphela. Daniyeli 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.

“Umbono” esahlukweni esedlule, okungukuthi “ngesikhathi sokuphela,” ungumbono we-“chazon,” futhi “isikhathi sokuphela” encwadini kaDaniyeli ngu-1798. Lona yilowo “mubono” uDaniyeli ayefune ukuwuqonda, kodwa kwakungewona “umbono” uGabriele ayetshelwe ukwenza uDaniyeli awuqonde. Ngokuba ngalokho uGabriele uzonikeza ubufakazi besibili.

> 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.

> Ngakho wasondela lapho ngangimi khona; kwathi lapho efika, ngesaba, ngawa ngobuso bami phansi; kepha wathi kimi: Qonda, ndodana yomuntu; ngokuba umbono ungowesikhathi sokuphela. Kwathi esakhuluma nami, ngaba sebuthongweni obunzima ngibhekise ubuso bami emhlabathini; kepha wangithinta, wangimisa ngema ngezinyawo zami. Wayesethi: Bheka, ngizakwazisa okuyakuba khona ekugcineni kokufutheka; ngokuba ekupheleni okumisiweyo kuyakuba khona ukuphela. Daniyeli 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.

UGabriyeli uqala umsebenzi wakhe ngokwazisa uDaniyeli ukuba, “bheka,” okuwukwazisa uDaniyeli ukuba aqaphele iqiniso elilandelayo. Iqiniso elilandelayo liwukuthi “ulaka lokugcina,” kulezo zikhathi ezimbili “eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha, luphela ngo-1844. “Ulaka lokugcina” lukhonjiswa ngokuqondile njengesiprofetho sesikhathi, ngoba “lunesikhathi esimisiwe” lapho “luyophela” khona. “Ulaka” kumelwe lumelele inkathi yesikhathi, ngoba “lunesikhathi esimisiwe” sokuphela kwalo. Uma “ulaka” lwaluyiphuzu nje lesikhathi, lwalungeke lube nesiphetho; lwaluyomane lube yiphuzu lapho lwenzeka khona.

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”.

“Ulaka” lwalunendawo yokuphela emakiwe, ngakho lumele ukuphela kwesikhathi esithile. Leso sikhathi simelwe ngokuthi “ulaka lokugcina.” Uma kukhona olokugcina, khona-ke kumelwe kube khona olokuqala. “Ulaka lokuqala” lukhonjiswa kuDaniyeli isahluko seshumi nanye, futhi lapho nalo luyisikhathi esithile, ngoba upapa wayezakwenza ngokwentando yakhe futhi aphumelele kuze kube sekupheleni “kolaka”.

> 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.

> Abanye babo abanokuqonda bayakuwa, ukuze bavivinywe, bahlanzwe, futhi benziwe mhlophe, kuze kube yisikhathi sokuphela; ngoba kusekhona isikhathi esimisiwe. Inkosi iyakwenza ngokwentando yayo; izoziphakamisa, izenze nkulu ngaphezu kwabo bonke onkulunkulu, futhi iyakukhuluma izinto ezimangalisayo zimelene noNkulunkulu wonkulunkulu, futhi iyakuphumelela kuze kuphele intukuthelo; ngokuba lokho okumisiwe kuyakwenziwa. Daniyeli 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.”

Kula mavesi amabili, inkosi eyenza ngokwentando yayo futhi iziphakamise iyona okukhulunywa ngayo. Ivesi lamashumi amathathu nesithupha liyilo ivesi uPawulu alichaza ngamanye amazwi, lapho ekhomba “umuntu wesono” ohlezi ethempelini likaNkulunkulu eziveza ukuthi unguNkulunkulu. Ukuhlushwa kweNkathi Emnyama kusukela ngonyaka ka-538 kuze kube ngu-1798 kukhonjiswa evesini lamashumi amathathu nanhlanu, futhi kuyaqhubeka kuze kube “yisikhathi sokuphela” esasingu-1798, esasiyiso “isikhathi esimisiwe.” Ivesi lamashumi amathathu nesithupha bese likhomba ukuthi upapa wayezo “phumelela” “kuze kuphele ulaka.” Ivesi likhomba ukuthi upapa waphumelela kwaze kwaba ngu-1798, lapho ngaleso sikhathi “ulaka” lokuqala lwaluse “luphelile.” IZwi likaNkulunkulu lesiprofetho lase “linqumile” ukuthi upapa wayezoqhubeka iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha, kuze kube ngu-1798, okwakuyiso “isikhathi sokuphela.”

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.

“Intukuthelo” yokuqala yaphela ngo-1798, kanti “intukuthelo yokugcina” yaphela ngo-1844. Zombili lezi zikhathi zentukuthelo zimelwe njengezikhathi zesikhathi ezazineziphetho eziqondile, ngaleyo ndlela zombili ziboniswa njengeziprofetho zesikhathi. UGabriyeli wayalelwa nguPalmoni ukuba enze uDaniyeli aqonde umbono wokubonakala (“mareh”), “wezinsuku zakusihlwa nezasekuseni” (izinsuku) ezazikhomba u-Okthoba 22, 1844, futhi wakwenza lokho ngokunikeza ufakazi wesibili walolo suku.

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.

Umbono we-“chazon” wevesi leshumi nantathu, uDaniyeli ayefisa ukuwuqonda, kwakuwumbono wokunyathelwa phansi okwaphela “esikhathini sokuphela” ngo-1798. Umbono we-“mareh” wevesi leshumi nane waphetha ngokuvela kukaKristu eNdaweni eNgcwelengcwele Kakhulu ngo-Okthoba 22, 1844, ekugcwalisekeni kwesiprofetho sesikhathi seminyaka eyizinkulungwane ezimbili namakhulu amathathu, kanye nokugcwaliseka kwesiprofetho sesikhathi seminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili. Zombili lezo ziprofetho zesikhathi zimelelwe phezu kwamatafula angcwele kaHabakuki, uDade White awakhomba ukuthi aqondiswa yisandla seNkosi, futhi akufanele aguqulwe.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “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.

> “Sinezifundo eziningi okufanele sizifunde, futhi okuningi kakhulu, kakhulu okufanele sikukhohlwe. UNkulunkulu nezulu kuphela abangenasiphambeko. Labo abacabanga ukuthi abayikudingeka neze ukuba bashiye umbono abawuthandayo, noma bangalokothi babe nesizathu sokuguqula umqondo, bayodumala. Inqobo nje uma sibambelela emibonweni nasezicabangweni zethu siqu ngokuphikelela okuqinile, asikwazi ukuba nobunye uKristu abuthandazela.” Review and Herald, July 26, 1892.

Back to Articles