When the light of Daniel chapter eleven, verses forty through forty-five was unsealed at the time of the end in 1989, the enemies of truth provided a resistance that allowed God to reveal truths to defend the basic premises of the passage in the book of Daniel that then became the subject and focus of Satan’s attacks. That controversy over truth and error in that history was used by the Holy Spirit to identify certain prophetic rules that would further increase the knowledge that had been unsealed and was thereafter to test the final generation of earth’s history. We have been considering “triple applications of prophecy,” and identifying those applications as a primary rule that was revealed from the process of resistance that was presented by Satan during those past days. That controversial process is identified as the “shaking,” by Sister White.
Lè limyè Daniel chapit onz, vèsè karant rive karantsenk, te louvri nan tan lafen an an 1989, ènmi verite yo te bay yon rezistans ki te pèmèt Bondye revele verite pou defann prensip debaz pasaj la nan liv Daniel la, ki apre sa te vin sijè ak pwen santral atak Satan yo. Kontwovès sa a sou verite ak erè nan istwa sa a te sèvi pa Sentespri a pou idantifye sèten règ pwofetik ki t ap ogmante plis konesans ki te louvri a e ki, apre sa, t ap sèvi pou teste dènye jenerasyon nan istwa tè a. Nou te ap konsidere “twa aplikasyon pwofesi,” epi nou te idantifye aplikasyon sa yo kòm yon règ prensipal ki te revele atravè pwosesis rezistans Satan te prezante pandan jou sa yo ki pase yo. Pwosesis kontwovèsyal sa a, Sè White idantifye li kòm “souke a.”
“I was pointed to the providence of God among His people and was shown that every trial made by the refining, purifying process upon professed Christians proves some to be dross. The fine gold does not always appear. In every religious crisis some fall under temptation. The shaking of God blows away multitudes like dry leaves. Prosperity multiplies a mass of professors. Adversity purges them out of the church. As a class, their spirits are not steadfast with God. They go out from us because they are not of us; for when tribulation or persecution arises because of the word, many are offended.” Testimonies, volume 4, 89.
“Mwen te wè pwovidans Bondye a nan mitan pèp Li a, e yo te montre m ke chak eprèv pwosesis rafinaj ak pirifikasyon an fè sou kretyen ki fè pwofesyon lafwa pwouve ke gen kèk ki salte. Bon lò a pa toujou parèt. Nan chak kriz relijye, gen kèk ki tonbe anba tantasyon. Soukous Bondye a soufle ale foul moun tankou fèy sèch. Pwosperite miltipliye yon gwo kantite moun ki fè pwofesyon. Advèsite netwaye yo soti nan legliz la. Kòm yon klas, lespri yo pa fèm ak Bondye. Yo soti nan mitan nou paske yo pa t pou nou; paske lè tribilasyon oswa pèsekisyon leve poutèt pawòl la, anpil ap pran eskandal.” Testimonies, volim 4, 89.
The “shaking” is produced when truth is unsealed by the Lion of the tribe of Judah and thereafter introduced.
“Souke” a fèt lè verite a dezsele pa Lyon tribi Jida a, epi apre sa li prezante.
“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.” Early Writings, 271.
“M te mande siyifikasyon soukous mwen te wè a, e yo te montre m ke li t ap lakòz pa temwayaj dwat la, ki te pwovoke pa konsèy Temwen Fidèl la bay Laodise yo. Sa pral gen efè li sou kè moun k ap resevwa li a, e sa pral mennen li pou leve estanda a byen wo epi fè verite dwat la soti san rete. Gen kèk ki p ap sipòte temwayaj dwat sa a. Yo pral leve kont li, e se sa menm ki pral lakòz yon soukous pami pèp Bondye a.” Early Writings, 271.
The introduction of “truth” always causes a shaking, and the truth which was unsealed in 1989, did that very thing. One of the benefits of the resistance brought against the truth was the development of a set of rules to establish the increase of knowledge through the years that followed 1989. The development of the rules, parallel the development of a set of rules in the period of the Millerites. All the triple applications of Bible prophecy contribute to the clarity of the events of the last days.
Entwodiksyon “verite” toujou lakòz yon soukous, e verite ki te dezsele an 1989 la te fè egzakteman sa. Youn nan benefis rezistans ki te leve kont verite a se te devlopman yon seri règ pou tabli ogmantasyon konesans pandan ane ki te swiv 1989 yo. Devlopman règ sa yo mache an paralèl ak devlopman yon seri règ nan peryòd Milerit yo. Tout aplikasyon trip pwofesi biblik yo kontribye nan klète evènman dènye jou yo.
The triple applications of Rome and Babylon establish the relationship of the woman and the beast she rides upon and reigns over during the history of the Sunday law crisis, which is also the history of God’s executive judgment upon the whore of Babylon.
Aplikasyon trip Roma ak Babilòn yo tabli relasyon ant fanm nan ak bèt li monte sou li a e li gouvène sou li pandan istwa kriz lwa dimanch lan, ki se tou istwa jijman egzekitif Bondye sou pwostitiye Babilòn nan.
The triple applications of “the messenger that prepares the way for the Messenger of the Covenant,” and also of “Elijah,” identify the work, and the message in the two periods that illustrate the close of probation in the last days. The first period begins with the first voice of Revelation chapter eighteen, which represents the beginning of the investigative judgment of the living for Laodicean Adventism, and the last period begins with the second voice of Revelation chapter eighteen, which represents the executive judgment of the whore of Babylon.
Twa aplikasyon “mesaje ki prepare chemen pou Mesaje Alyans lan” yo, ansanm ak sa yo rele “Eli,” idantifye travay la ak mesaj la nan de peryòd ki ilistre fen tan gras la nan dènye jou yo. Premye peryòd la kòmanse ak premye vwa nan Revelasyon chapit dizwit la, ki reprezante kòmansman jijman ankèt la sou vivan yo pou Advantis Ladowiseyen an; epi dènye peryòd la kòmanse ak dezyèm vwa nan Revelasyon chapit dizwit la, ki reprezante jijman egzekitif la sou pwostitye Babilòn nan.
The triple applications of Rome and Babylon represent the external history of God’s last-day people, while the triple applications of Elijah and the messenger who prepares the way represent the internal history of God’s last day people. The triple application of the three Woes, identifies the message that runs through both periods that together represent the closing period of judgment, which begins with the house of God, and thereafter upon those outside God’s house. The three Woes identify that Islam is the message of the latter rain, and also the tool of judgment God employs for those who enforce the worship of the sun upon all mankind. The close of judgment represents “the days of God’s vengeance,” both upon His apostate church and the wicked outside of His church.
Twa aplikasyon Wòm ak Babilòn yo reprezante istwa ekstèn pèp Bondye a nan dènye jou yo, tandiske twa aplikasyon Eli ak mesaje ki prepare chemen an reprezante istwa entèn pèp Bondye a nan dènye jou yo. Twa aplikasyon twa Malè yo idantifye mesaj ki travèse toude peryòd sa yo, ki ansanm reprezante peryòd final jijman an, ki kòmanse avèk kay Bondye a, epi apre sa sou sila yo ki andeyò kay Bondye a. Twa Malè yo idantifye ke Islam se mesaj lapli ta a, epi tou zouti jijman Bondye sèvi avè l pou sila yo ki fè respekte adorasyon solèy la sou tout limanite. Fen jijman an reprezante “jou vanjans Bondye yo,” ni sou legliz aposta Li a ni sou mechan ki andeyò legliz Li a.
When Jesus first began His ministry at the church in Nazareth He employed Isaiah chapter sixty-one to define His ministry, message and work, which included the identification of the time of God’s vengeance. His ministry, message and work prefigured the ministry, message and work of the one hundred and forty-four thousand, for they prophetically follow the Lamb whithersoever He goeth.
Lè Jezi te kòmanse ministè Li nan sinagòg Nazarèt la, Li te sèvi ak Ezayi chapit swasanteyen pou defini ministè Li, mesaj Li ak travay Li, ki te gen ladan yo idantifikasyon tan vanjans Bondye a. Ministè Li, mesaj Li ak travay Li te prefigire ministè, mesaj ak travay san karannkat mil yo, paske pwofetikman yo swiv Ti Mouton an nenpòt kote Li ale.
The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:1–6.
Lespri Senyè BONDYE a sou mwen; paske Senyè a wenn mwen pou m anonse bon nouvèl bay moun ki dou yo; li voye m pou m pansnen kè ki brize yo, pou m pwoklame delivrans pou prizonye yo, ak ouvèti prizon an pou moun ki mare yo; Pou m pwoklame lane favè Senyè a, ak jou vanjans Bondye nou an; pou m konsole tout moun ki nan dèy; Pou m tabli pou sila yo ki nan dèy nan Siyon, pou m ba yo bèlte olye sann dife, lwil lajwa olye dèy, rad lwanj olye lespri loude; pou yo kapab rele yo pyebwa jistis, plantasyon Senyè a, pou li kapab glorifye. Epi yo pral bati ansyen ravaj yo, yo pral leve ansyen dezolasyon yo, epi yo pral repare lavil ki te tounen ravaj, dezolasyon anpil jenerasyon. Etranje yo pral kanpe pou yo nouri twoupo nou yo, epi pitit etranje yo pral moun k ap travay tè nou yo ak moun k ap pran swen jaden rezen nou yo. Men nou menm, y ap rele nou Prèt Senyè a: moun yo va rele nou Minis Bondye nou an: nou pral manje richès nasyon yo, epi nan glwa yo nou pral fè nou grandizè. Ezayi 61:1–6.
Jesus was anointed at His baptism, and that waymark typifies September 11, 2001 when the anointing of the Holy Spirit began to descend upon those who recognized that the outpouring of the latter rain in the last days had been typified by the history of the Millerites, which were the old waste places that the one hundred and forty-four thousand would build again, once they returned to Jeremiah’s old paths.
Jezi te wen resevwa onksyon nan batèm Li a, e repè sa a se yon tip ki reprezante 11 septanm 2001, lè onksyon Sentespri a te kòmanse desann sou sila yo ki te rekonèt ke vide dènye lapli a nan dènye jou yo te deja tipifye pa istwa Millerit yo, ki te ansyen dezolasyon yo ke san karan kat mil yo t ap rebati ankò, yon fwa yo ta retounen sou ansyen chemen Jeremi yo.
The message of Christ’s righteousness from the rebellion of 1888 again became present truth, and the message from the rebellion of 1888 was the good tidings that has the power to bind up broken hearts, but which is powerless to open the hard hearts of those who have eyes to see, but perceive not, and who have ears to hear, but understand not. The message of Christ’s righteousness from the rebellion of 1888 was also the message to Laodicea which then arrived again to open the prison door of those who were captives of sin by the One who has the power to open the doors that no man can open, and shut the doors that no man can close.
Mesaj sou jistis Kris la, ki soti nan rebelyon ane 1888 la, te vin tounen laverite prezan ankò; e mesaj ki soti nan rebelyon ane 1888 la se te bon nouvèl ki gen pouvwa pou mare blesi kè ki kraze yo, men ki san fòs pou l louvri kè di moun ki gen je pou wè, men ki pa wè, epi ki gen zòrèy pou tande, men ki pa konprann. Mesaj sou jistis Kris la, ki soti nan rebelyon ane 1888 la, se te tou mesaj pou Laodise a, ki te rive ankò pou l louvri pòt prizon moun ki te prizonye peche yo, pa Moun ki gen pouvwa pou l louvri pòt pesonn pa ka louvri, epi fèmen pòt pesonn pa ka fèmen.
On September 11, 2001 those who were to present those good tidings, were also to proclaim the acceptable year of the Lord and the day of God’s vengeance. The year of the Lord’s acceptance also began at that time, and He is fully willing to accept a Laodicean’s repentance, until the day of God’s vengeance arrives at the soon coming Sunday law in the United States. Then His vengeance will be manifested upon a church that refused to know the time of her visitation, and simultaneously the progressive judgment upon the whore of Babylon begins.
Nan dat 11 septanm 2001, sila yo ki te gen pou prezante bon nouvèl sa yo, te gen pou yo pwoklame tou ane ki akeyab Seyè a ak jou vanjans Bondye a. Ane akseptasyon Seyè a te kòmanse nan menm epòk sa a tou, e Li nèt ale dispoze resevwa repantans yon Lawodiseyen, jouk jou vanjans Bondye a rive avèk lwa dimanch k ap vini talè a Ozetazini. Lè sa a, vanjans Li pral parèt sou yon legliz ki te refize konnen tan vizitasyon li a, epi an menm tan jijman pwogresif la sou pwostitiye Babilòn nan kòmanse.
In the day of His acceptance, He promises to comfort all that mourn, and those who mourn in Jerusalem are illustrated in Ezekiel chapter nine. Their comfort is brought about by the Comforter, through the reception of the latter rain message which is then being poured upon them. But only if they recognize the rain. Once they possess the Comforter, and accomplish the work of building the old waste places, through the methodology of “line upon line,” that is illustrated in the passage of Isaiah as the work of placing the line of prophecy that represents the desolation of sacred history, upon another line of prophecy which illustrates a desolation. In that work they raise up the desolations of many generations. Then the “strangers” will respond to those that mourn, who are lifted up as an ensign, for the strangers to see.
Nan jou akseptasyon Li a, Li pwomèt pou Li konsole tout moun k ap plenn yo, epi moun sa yo k ap plenn nan Jerizalèm yo ilistre nan Ezekyèl chapit nèf. Konsolasyon yo fèt pa Konsolatè a, atravè resepsyon mesaj lapli denye a ki lè sa a ap vide sou yo. Men, sèlman si yo rekonèt lapli a. Yon fwa yo posede Konsolatè a, epi yo akonpli travay pou rebati ansyen kote ki te fin kraze yo, atravè metodoloji “liy sou liy,” sa ki ilistre nan pasaj Ezayi a kòm travay pou mete liy pwofesi ki reprezante dezolasyon istwa sakre a, sou yon lòt liy pwofesi ki ilistre yon dezolasyon. Nan travay sa a yo leve dezolasyon anpil jenerasyon yo. Lè sa a, “etranje yo” pral reponn a moun sa yo k ap plenn yo, ki leve kòm yon drapo, pou etranje yo wè.
Christ’s proclamation of His work and ministry, as set forth in Isaiah chapter sixty-one, is the work and ministry of the one hundred and forty-four thousand. That work has been illustrated in the sacred reform movements, and in 1989, the time of the end arrived that all the previous “times of the end” had prefigured. Just as one verse, Daniel chapter eight, verse fourteen was identified as the foundation and central pillar of the Millerite movement, the verse that is the foundation and central pillar of the movement of Future for America is Daniel chapter eleven, verse forty. For the Millerites, the light of the central pillar was represented as the light of the vision of the Ulai River, and for the movement of Future for America the light of the central pillar was represented as the light of the vision of the Hiddekel River.
Pwoklamasyon Kris la konsènan travay ak ministè Li, jan sa tabli nan Ezayi chapit swasantyenn, se travay ak ministè san karantkat mil yo. Travay sa a te ilistre nan mouvman refòm sakre yo, epi an 1989, tan lafen an te rive, yon tan tout “tan lafen” ki te vini anvan yo te deja prefigire. Menm jan yon vèsè, Danyèl chapit uit, vèsè katòz, te idantifye kòm fondasyon ak poto santral mouvman Millerit la, konsa tou vèsè ki se fondasyon ak poto santral mouvman Future for America a se Danyèl chapit onz, vèsè karant. Pou Millerit yo, limyè poto santral la te reprezante kòm limyè vizyon larivyè Oulayi a, epi pou mouvman Future for America a, limyè poto santral la te reprezante kòm limyè vizyon larivyè Idèkèl la.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Limyè Daniel te resevwa nan men Bondye a te bay espesyalman pou dènye jou sa yo. Vizyon li te wè bò rivaj Ulai ak Hiddekel yo, gwo rivyè Chinear yo, kounye a yo nan pwosesis akonplisman, e tout evènman yo te anonse davans yo pral rive talè konsa.” Testimonies to Ministers, 112.
The light of both the visions represented by the two rivers is linked together, and comes to pass in the last days. Their mutual “link” represents the combination of human and divine, which is the message that Sister White repeatedly identifies as Christ’s message in the context that humanity combined with divinity does not sin. The two rivers represent that very linkage.
Limyè toude vizyon yo, jan de rivyè yo reprezante yo, mare ansanm, epi yo rive akonpli nan dènye jou yo. “Lyen” mityèl yo a reprezante konbinezon imen ak diven, ki se mesaj Sè White repete idantifye kòm mesaj Kris la nan kontèks kote limanite ini ak divinite pa fè peche. De rivyè yo reprezante menm lyen sa a.
“Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.
“Pa gen anyen ki pi piti pase obeyisans pafè ki kapab satisfè mezi egzijans Bondye. Li pa t kite egzijans li yo nan okenn endefinisyon. Li pa t kòmande anyen ki pa nesesè pou mennen lèzòm ann amoni avèk li. Nou dwe montre pechè yo ideyal karaktè li a, epi mennen yo bay Kris la, se gras li sèlman ki ka fè yo rive atenn ideyal sa a.
“The Saviour took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.
“Sovè a te pran sou tèt Li enfimite limanite a, e Li te viv yon lavi san peche, pou lèzòm pa t gen okenn rezon pou yo pè ke, poutèt feblès nati imen an, yo pa t ap kapab genyen batay la. Kris la te vini pou fè nou vin ‘patizan nati diven an,’ e lavi Li deklare ke limanite, lè li ini ak divinite, pa fè peche.
“The Saviour overcame to show man how he may overcome. All the temptations of Satan, Christ met with the word of God. By trusting in God’s promises, He received power to obey God’s commandments, and the tempter could gain no advantage. To every temptation His answer was, ‘It is written.’ So God has given us His word wherewith to resist evil. Exceeding great and precious promises are ours, that by these we ‘might be partakers of the divine nature, having escaped the corruption that is in the world through lust.’ 2 Peter 1:4.
“Sovè a te genyen laviktwa pou montre moun ki jan li menm tou li ka genyen laviktwa. Kris te fè fas ak tout tantasyon Satan yo ak pawòl Bondye a. Lè Li te mete konfyans Li nan pwomès Bondye yo, Li te resevwa pouvwa pou obeyi kòmandman Bondye yo, epi tantatè a pa t ka jwenn okenn avantaj sou Li. Pou chak tantasyon, repons Li te toujou: ‘Sa ekri.’ Konsa, Bondye ban nou pawòl Li tou pou nou ka reziste kont sa ki mal. Gen pwomès ki gran anpil e ki gen anpil valè ki pou nou, pou, grasa yo, nou ‘ta kapab patisipe nan nati diven an, apre nou fin chape anba koripsyon ki nan lemonn nan poutèt move dezi.’ 2 Pyè 1:4.”
“Bid the tempted one look not to circumstances, to the weakness of self, or to the power of temptation, but to the power of God’s word. All its strength is ours. ‘Thy word,’ says the psalmist, ‘have I hid in mine heart, that I might not sin against Thee.’ ‘By the word of Thy lips I have kept me from the paths of the destroyer.’ Psalm 119:11; 17:4.” The Ministry of Healing, 181.
“Envite sila ki anba tantasyon an pou yo pa gade sikonstans yo, ni feblès pwòp tèt yo, ni fòs tantasyon an, men pou yo gade pouvwa pawòl Bondye a. Tout fòs li se pa nou. Men sa salmis la di: ‘Mwen sere pawòl ou nan kè m, pou m pa peche kont ou.’ ‘Se pa pawòl bouch ou mwen kenbe tèt mwen lwen chemen destriktè a.’ Sòm 119:11; 17:4.” The Ministry of Healing, 181.
The increase of knowledge in 1798 and in 1989, represented an unsealing of God’s prophetic Word. His Word supplies the power to overcome as He overcame, and “His life declares that humanity, combined with divinity, does not commit sin.” The vision of the Ulai River is the marah vision of His appearance, that is represented by the prophecy of the twenty-three hundred days. The vision of the Hiddekel River is the chazon vision of prophetic history, that is represented by the twenty-five hundred and twenty year prophecy. The marah vision represents divinity and the chazon vision represents humanity.
Ogmantasyon konesans lan an 1798 ak an 1989 te reprezante yon ouvèti sele Sou Pawòl pwofetik Bondye a. Pawòl li bay pouvwa pou genyen batay la menm jan Li te genyen l, epi “lavi Li deklare ke limanite, lè li ini ak divinite, pa komèt peche.” Vizyon larivyè Ulayi a se vizyon marah aparisyon Li a, ki reprezante pa pwofesi de mil twasan jou yo. Vizyon larivyè Idèkèl la se vizyon chazon istwa pwofetik la, ki reprezante pa pwofesi de mil senk san ven lane yo. Vizyon marah la reprezante divinite, epi vizyon chazon an reprezante limanite.
Both the rivers of ancient Shinar, which are the Ulai and the Hiddekel, or what is known today as the Tigris and the Euphrates ultimately merge into the Shatt al-Arab waterway in southern Iraq, and the Shatt al-Arab then empties into the Persian Gulf. Jesus employs the physical and natural to represent the spiritual, and the visions associated with the two rivers that are now in the process of fulfillment, represent a linkage of the human and the divine that occurs as they are reaching the conclusion of their travel to the sea. This truth is established in the beginning of the two prophecies that are represented by the two visions of Daniel chapter eight, verses thirteen and fourteen. One vision is the question, the other is the answer, and logically they cannot be separated.
Tou de rivyè ansyen Chinea yo, ki se Ulayi a ak Idèkèl la, oswa sa yo konnen jodi a kòm Tig la ak Efrat la, finalman reyini nan chimen dlo Chatt al-Arab la nan sid Irak, epi Chatt al-Arab la apre sa vide nan Gòlf Pèsik la. Jezi sèvi ak sa ki fizik ak natirèl pou reprezante sa ki espirityèl, epi vizyon ki asosye ak de rivyè yo, ki kounye a nan pwosesis akonplisman, reprezante yon lyen ant sa ki imen ak sa ki diven ki fèt pandan yo ap rive nan fen vwayaj yo bò lanmè a. Verite sa a tabli nan kòmansman de pwofesi yo ki reprezante pa de vizyon Danyèl chapit uit, vèsè trèz ak katòz. Youn nan vizyon yo se kesyon an, lòt la se repons lan, epi dapre lojik yo pa ka separe.
The vision of humanity, identifying the trampling down of the sanctuary and host, began in the year 677 BC, and the vision of divinity, that identifies the appearance of Christ, began in the year 457 BC. The linkage of divinity and humanity is represented by the two hundred and twenty years, that connects the two starting points of the two visions. Two hundred and twenty is a symbol of “the linkage of humanity with divinity,” and is also represented by the linkage of the increase of knowledge at the time of the end in 1798, with the increase of knowledge at the time of the end in 1989.
Vizyon limanite a, ki idantifye pyesaj Tanp lan ak lame a anba pye, te kòmanse nan ane 677 av. J.-K., epi vizyon divinite a, ki idantifye aparisyon Kris la, te kòmanse nan ane 457 av. J.-K. Lyen ant divinite ak limanite a reprezante pa desanven (220) ane yo, ki mare de pwen depa de vizyon yo ansanm. Desanven se yon senbòl “lyen limanite avèk divinite,” epi li reprezante tou pa lyen ki genyen ant ogmantasyon konesans lan nan tan lafen an an 1798, ak ogmantasyon konesans lan nan tan lafen an an 1989.
The formalized message derived from the increase of knowledge in 1798, was first presented by Miller in 1831 (and then in the Vermont Telegraph newspaper in 1833). 1831 is two hundred and twenty years after the publishing of the King James Bible in the year 1611. The King James Bible represented a twofold document of the Old and New Testaments. The beginning and ending of the two hundred-and twenty-years “linked” a divine publication with a human publication. The human publication’s information was derived from the divine light that was unsealed at the time the end in 1798, and then was formalized through the work of a human instrument, who had begun to publish it in 1831. It was a divine publication, with a divinely sealed message, that was afterward unsealed by humanity, and thereafter presented by a human instrument. The Hebrew word translated as “publish” in God’s word means to call out to cry (unto), (be) famous, guest, invite, mention, (give) name, preach, proclaim, pronounce, publish. Miller began to publish his message in 1831, then in 1833 it was literally published in the Vermont Telegraph.
Mesaj fòmalize ki te sòti nan ogmantasyon konesans lan an 1798, te premye prezante pa Miller an 1831 (epi apre sa nan jounal Vermont Telegraph an 1833). Ane 1831 se desanven ane apre piblikasyon Bib Wa Jak la nan ane 1611. Bib Wa Jak la te reprezante yon dokiman doub nan Ansyen ak Nouvo Testaman yo. Kòmansman ak fen peryòd desanven ane sa yo te “lye” yon piblikasyon diven ak yon piblikasyon imen. Enfòmasyon piblikasyon imen an te sòti nan limyè diven ki te dezsele nan tan lafen an an 1798, epi apre sa li te fòmalize atravè travay yon enstriman imen, ki te kòmanse pibliye li an 1831. Se te yon piblikasyon diven, avèk yon mesaj ki te sele pa Bondye, ki apre sa limanite te dezsele, epi apre sa yon enstriman imen te prezante li. Mo ebre ki tradui kòm “publish” nan Pawòl Bondye a vle di rele byen fò pou kriye (bay), (vin) popilè, envite, mansyone, bay non, preche, pwoklame, pwononse, pibliye. Miller te kòmanse pibliye mesaj li an 1831, epi apre sa an 1833 li te literalman pibliye nan Vermont Telegraph.
The formalized message derived from the increase of knowledge in 1989 was first published in 1996 (in The Time of the End magazine), two hundred and twenty years after the publishing of the two sacred documents known as the Declaration of Independence in 1776 (and thereafter the Constitution of the United States) in 1789. The beginning and ending of the two hundred-and twenty-years links divinity with humanity, and it does so through the publishing of the two divine documents, beginning in 1776. When the book of Daniel was unsealed at the time of the end in 1989, the formalized message which had been brought about through the work of a human instrument was published in 1996. The sequence was a divine publication, then an unsealing, and then a human publication.
Mesaj ofisyèl ki te sòti nan ogmantasyon konesans lan an 1989 te premye pibliye an 1996 (nan magazin The Time of the End), desanven ane apre piblikasyon de dokiman sakre yo te konnen kòm Declaration of Independence an 1776 (epi apre sa Constitution of the United States) an 1789. Kòmansman ak fen desanven ane sa yo mare divinite ak limanite, epi sa fèt atravè piblikasyon de dokiman diven yo, kòmanse an 1776. Lè liv Danyèl la te de sele nan tan lafen an an 1989, mesaj ofisyèl ki te vin pran fòm atravè travay yon enstriman imen te pibliye an 1996. Sekans lan te yon piblikasyon diven, apre sa yon deseleman, epi apre sa yon piblikasyon imen.
In both times of the end, the three steps of truth are identified. They both begin with a divine publication as the first step, and a human publication explaining a divine message is the last step. The middle step is when the Lion of the tribe of Judah unseals the divine message for that particular history, and thereafter selects a human instrument to gather up the light that was unsealed from the divine document. When the unsealing occurs there is rebellion manifested by the wicked who do not understand the increase of knowledge. Thus, a divine publication is represented by the first letter of the Hebrew alphabet, the increase of knowledge is represented by the thirteenth letter where rebellion is manifested, and the human publication of the special divine message for that history is the last letter of the Hebrew alphabet, and taken together the three letters mean “truth”.
Nan toude tan lafen yo, yo idantifye twa etap laverite yo. Toude kòmanse ak yon piblikasyon diven kòm premye etap la, epi yon piblikasyon imen ki eksplike yon mesaj diven se dènye etap la. Etap ki nan mitan an se lè Lyon tribi Jida a ouvri sele mesaj diven an pou istwa patikilye sa a, epi apre sa li chwazi yon enstriman imen pou rasanble limyè ki te devwale nan dokiman diven an. Lè devwalman sele yo fèt, rebelyon manifeste pa mechan yo ki pa konprann ogmantasyon konesans lan. Konsa, yon piblikasyon diven reprezante pa premye lèt alfabè ebre a, ogmantasyon konesans lan reprezante pa trèzyèm lèt la kote rebelyon manifeste, epi piblikasyon imen mesaj diven espesyal la pou istwa sa a se dènye lèt alfabè ebre a; epi, ansanm, twa lèt sa yo vle di “laverite”.
The visions of the Ulai and Hiddekel Rivers that are now in the process of fulfillment identify that in the last days the increase of knowledge from both rivers merge together to prove that divinity combined with humanity does not sin. Daniel received the vision that represents the appearance of Christ at the conclusion of the twenty-three hundred year prophecy in 1844 while by the Ulai River.
Vizyon Rivyè Ulai ak Hiddekel yo, ki kounye a nan pwosesis akonplisman, idantifye ke nan dènye jou yo ogmantasyon konesans ki soti nan toude rivyè yo ini ansanm pou pwouve ke divinite ini ak limanite pa peche. Danyèl te resevwa vizyon ki reprezante aparisyon Kris la nan konklizyon pwofesi de mil twasan ane a an 1844 pandan li te bò Rivyè Ulai.
And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:2.
Epi mwen wè nan yon vizyon; epi sa te rive, lè m t ap gade a, mwen te lavil Chouchan, nan palè a, ki nan pwovens Elam; epi mwen wè nan yon vizyon, e mwen te bò larivyè Oulayi. Danyèl 8:2.
Daniel received the vision that represents the vision of the twenty five hundred and twenty years of prophetic history while by the Hiddekel River.
Danyèl te resevwa vizyon ki reprezante vizyon de mil senk san venn ane istwa pwofetik la pandan li te bò larivyè Idèkèl.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.
Epi nan vennkatriyèm jou premye mwa a, antanke mwen te bò gran rivyè a, ki se Hiddekel. Danyèl 10:4.
Gabriel thereafter identified the purpose of the chazon vision of the Hiddekel River in verse fourteen.
Apre sa, nan vèsè katòz, Gabriyèl te idantifye objektif vizyon chazon Rivyè Idèkèl la.
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.
Koulye a mwen vini pou fè w konprann sa ki pral rive pèp ou a nan dènye jou yo; paske vizyon an toujou pou anpil jou ankò. Daniel 10:14.
The vision given by the Ulai River identifies Christ’s “appearance”, (divinity) when He suddenly came unto His temple on October 22, 1844. It represented “divinity” entering into the temple of the Millerites (humanity) on that date, for the Day of Atonement, meaning the day of “at one-ment”, represents the combination of divinity with humanity. The vision given by the Hiddekel River identifies what shall befall God’s people (humanity) in the latter days.
Vizyon yo te bay bò larivyè Ulayi a idantifye “aparans” Kris la, (divinite li), lè Li te vini toudenkou nan tanp Li a, 22 Oktòb 1844. Li te reprezante “divinite” k ap antre nan tanp Millerit yo (imanite) nan dat sa a, pou Jou Ekspyasyon an, sa vle di jou “fè youn” nan, ki reprezante konbinezon divinite ak limanite. Vizyon yo te bay bò larivyè Idèkèl la idantifye sa ki pral rive pèp Bondye a (imanite) nan dènye jou yo.
The beginning of the vision of the “appearance” was the year 457 BC. Two hundred and twenty years after the prophetic period identifying the trampling down of the sanctuary and the host which began in 677 BC. The ending of the two hundred and twenty years that were linked together at the starting point of the two visions, was marked by the Wonderful Numberer, who is also the Wonderful Linguist in Habakkuk 2:20.
Kòmansman vizyon “aparans” lan te nan ane 457 anvan Jezikri. Sa te rive desanven (220) ane apre peryòd pwofetik ki te idantifye pilonnen tanp lan ak lame a, ki te kòmanse nan ane 677 anvan Jezikri. Fen desanven (220) ane sa yo, ki te mare ansanm nan pwen depa de vizyon yo, te make pa Mèveye Moun ki Konte a, ki se tou Mèveye Lengwis la nan Abakik 2:20.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Men Seyè a nan tanp sen li a: se pou tout tè a fè silans devan li. Abakik 2:20.
The link of humanity and divinity represented in the beginning by the starting points of the two prophecies was identified at their mutual endings by the chapter and verse that described the appearance of divinity suddenly coming into the temple He had constructed during the forty-six years beginning at the time of the end in 1798, and ending forty-six years later on October 22, 1844.
Lyen ant limanite ak divinite a, ki te reprezante nan kòmansman an pa pwen depa de pwofesi yo, te idantifye nan fen mityèl yo pa chapit ak vèsè ki te dekri aparisyon divinite a, ki te vini toudenkou nan tanp Li te konstwi pandan karannsis ane yo ki te kòmanse nan tan lafen an an 1798, epi ki te fini karannsis ane pita, nan dat 22 oktòb 1844.
Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 1 Corinthians 3:16, 17.
Èske nou pa konnen nou se tanp Bondye, e Lespri Bondye rete nan nou? Si yon moun avili tanp Bondye, Bondye va detwi li; paske tanp Bondye a sen, e se tanp sa a nou ye. 1 Corinthians 3:16, 17.
On October 22, 1844, in agreement with the vision of the “appearance”, Habakkuk identified that the Lord was in His holy temple. He had erected the temple that had been destroyed and trampled down for twenty-five hundred and twenty years, in forty-six years.
Le 22 octobre 1844, en harmonie avec la vision de « l’apparition », Habacuc identifia que le Seigneur était dans son saint temple. Il avait relevé le temple qui avait été détruit et foulé aux pieds pendant deux mille cinq cent vingt ans, en quarante-six ans.
And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.
Epi pale avè l, epi di l konsa: Men sa Seyè ki gen tout pouvwa a di: Gade nonm yo rele BRANCH lan; l ap pouse soti nan plas pa l, epi l ap bati tanp Seyè a. Se li menm k ap bati tanp Seyè a; se li menm k ap pote glwa a, l ap chita sou twòn li, epi l ap gouvènen; li pral yon prèt sou twòn li; epi konsèy lapè a pral ant yo toude. Kouwòn yo va pou Hèlèm, pou Tobiya, pou Jedaya, ak pou Hèn, pitit gason Sofoni a, kòm yon souvni nan tanp Seyè a. Moun ki byen lwen yo va vini, y ap bati nan tanp Seyè a, epi n a konnen se Seyè ki gen tout pouvwa a ki voye m ban nou. Epi sa va rive, si nou koute vwa Seyè, Bondye nou an, avèk anpil atansyon. Zakari 6:12–15.
In John 2:20, after Christ had cleansed the temple, which according to Sister White was a fulfillment of Malachi chapter three, as was October 22, 1844, the Messenger of the Covenant suddenly came to His temple.
Nan Jan 2:20, apre Kris te fin netwaye tanp lan, sa ki, dapre Sè White, te yon akonplisman Malachi chapit twa, menm jan 22 oktòb 1844 te ye tou, Mesaje Kontra a te vini toudenkou nan tanp li a.
Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–20.
Jésus reponn yo, li di: Detwi tanp sa a, e nan twa jou m ap leve l ankò. Lè sa a, Jwif yo di: Yo pase karannsis ane ap bati tanp sa a, epi ou menm, ou ta leve l nan twa jou? Men, li t ap pale konsènan tanp kò li. Jan 2:19–20.
In fulfillment of Malachi chapter three, Christ suddenly came to His temple when He cleansed the temple at the beginning of His ministry in John chapter two, which typified October 22, 1844. The temple cleansing by Christ in John chapter two, and October 22, 1844, were a fulfillment of Malachi chapter three. In John chapter TWO and verse TWENTY, we are informed that the human temple had been erected in forty-six years, and the divine temple was raised up in three days. The human temple only becomes Habakkuk’s “holy temple” when divinity suddenly comes into it, as it did on October 22, 1844, for divinity combined with humanity does not sin. The visions of the two great rivers of Shinar represent the truth that humanity combined with divinity does not sin.
Nan akonplisman Malachi chapit twa, Kris la vini toudenkou nan tanp Li a lè Li te netwaye tanp lan nan kòmansman ministè Li nan Jan chapit de, sa ki te yon tip pou 22 oktòb 1844. Netwayaj tanp lan pa Kris nan Jan chapit de, ansanm ak 22 oktòb 1844, te yon akonplisman Malachi chapit twa. Nan Jan chapit DE ak vèsè VEN, yo fè nou konnen tanp imen an te bati pandan karannsis ane, epi tanp diven an te leve nan twa jou. Tanp imen an vin tounen sèlman “tanp sen” Habakik la lè divinite vini toudenkou ladan l, jan sa te fèt 22 oktòb 1844, paske divinite ini ak limanite pa peche. Vizyon de gran rivyè Chinea yo reprezante verite sa a, ke limanite ini ak divinite pa peche.
We will continue our consideration of verse forty of Daniel chapter eleven in the next article.
N ap kontinye konsiderasyon nou sou vèsè karant nan chapit onz Danyèl la nan atik k ap vini an.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Nou menm tou, tankou wòch vivan, y ap bati nou kòm yon kay espirityèl, yon prètriz sen, pou nou ofri sakrifis espirityèl ki akseptab devan Bondye pa Jezikri. 1 Pyè 2:5.