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.

1989-nga ni kisina ni pawi, yikulua kya Daniel chapta eleven, verses forty to forty-five kyasokololwaka, balwana ba buwame batwalile kupinganya okwajikizye Leza kusokolola mawame ga kusimikizya mishingo mikulu ya kipande kila mu buku ya Daniel, ikyo panyuma kyavikile kyawa mutwe ne kisikilo kya mivinyo ya Satana. Iyo nkani ya kupingana pa kati ka buwame ne bufi mu lisako lila yatumilwe na Mupashi Wazhila kumanyikizya mizhilo imwe ya buprofita, iyapitiyekwawo kwonjezya kumanya ukwene ukwasokololweke, kabili panyuma kyali kya kwesha isela ya ku mwisho mu lisako lya pano nsi. Twali kutalantapo pa “triple applications of prophecy,” kabili kumanyikizya ayo matushi ng’o mizhilo mikulu yasokololweke ukufuma mu njila ya kupinganya yaletelwe na Satana mu mazuba ayo apitile. Iyo njila ya nkani ya kupingana yimanyikizhyewa ngo “shaking,” na Sister White.

“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.

“Nangitūro kiāu ki te manataki a te Atua i waenganui i Tōna iwi, ā, i whakakitea mai kiāu, ko ngā whakamātautau katoa e mahia ana e te tukanga whakamahine, pure hoki, ki runga i te hunga e kī ana he Karaitiana, e whakaatu ana he para ētahi. Kāore te koura parakore e kitea tonutia ana. I ia raruraru whakapono ka hinga ētahi i raro i te whakamātautauranga. Ko te rūrūnga a te Atua e pupuhi atu ana i te tini, anō nei he rau maroke. Ko te whai rawa e whakanuia ai te tokomaha o te hunga e whakaae noa ana. Ko te aitua e purea atu ai rātou i roto i te hāhi. Hei rōpū, kāore ō rātou wairua i ū pū ki te Atua. Ka puta atu rātou i roto i a tātou, nō te mea ehara rātou i a tātou; inā hoki, ka ara ake te whakapawera, te whakatoi rānei, mō te kupu, he tokomaha ka taka ki te hē.” Testimonies, volume 4, 89.

The “shaking” is produced when truth is unsealed by the Lion of the tribe of Judah and thereafter introduced.

«تەكاندان» ئەوكاتە دروست دەبێت کە ڕاستی لەلایەن شێری هۆزی یەهودا کراوە بەکرانەوەی مهر، و پاشان ناسێندرێت.

“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.

“Nakawenawena mana ya kutetemeka nilikokuwa nimeona, nao nikaonyeshwa ya kuwa kutasababishwa na ushuhuda wa moja kwa moja ulioitishwa na shauri la Shahidi wa Kweli kwa Walaodikia. Huu utakuwa na matokeo juu ya moyo wa yule anayeupokea, nao utamwongoza kuinua kiwango na kumimina ukweli wa moja kwa moja. Wengine hawataustahimili ushuhuda huu wa moja kwa moja. Watauinukia, na hili ndilo litakalosababisha kutetemeka miongoni mwa watu wa Mungu.” 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.

“Obuwoozi” bwe buli kiseera bwe buleeta okukankana, era n’obuwoozi obwasumululwa mu 1989 bwakola ddala ekyo. Ekimu ku birungi ebyava mu kuziyizibwa okwaletebwa okuwakanya obuwoozi, kwe kukulaakulana kw’enteekateeka y’amateeka ag’okunyweza okwongera kw’okumanya mu myaka egyaddirira 1989. Okukulaakulana kw’amateeka ago kugenderera wamu n’okukulaakulana kw’enteekateeka y’amateeka mu kiseera ky’Abamillerite. Okukozesebwa kwa bunnabbi bwa Bayibuli mu ngeri ensatu, byonna byongera ku bulambulukufu bw’ebintu eby’ennaku ez’oluvannyuma.

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.

Ukushikárhya kwa katatu kwa Rumi na Babuloni kunathibitisha uhusiano wa mwanamke na mnyama ambaye humpanda na kutawala juu yake katika kipindi cha historia ya mgogoro wa sheria ya Jumapili, ambayo pia ndiyo historia ya hukumu ya utekelezaji ya Mungu juu ya kahaba wa Babuloni.

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.

“Mutuma uyo ategekaho omuhanda gwa Mutuma ow’Endagaano,” hamu na “Eriya,” nk’oku bikorwa ebyo byakoresibwa emirundi eshatu, nibimanyisa omulimo n’obutumwa mu biseera bibiri ebiraga enkomerero y’akasumi k’okuganyirwa mu biro eby’enkomerero. Ekiseera eky’okubanza kitandika n’eiraka ery’okubanza ery’omu Okushuuruurwa esuura ya ikumi na munaana, eriraga okutandika kw’omusango ogw’okunoonyereza ku balamu ku bw’Abadiventi ba Laodikiya, kandi ekiseera eky’enkomerero kitandika n’eiraka ery’okubiri ery’omu Okushuuruurwa esuura ya ikumi na munaana, eriraga omusango ogw’okutuukiriza ku malaaya wa Babulooni.

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.

Ռոմայի և Բաբելոնի եռակի կիրառությունները ներկայացնում են Աստծո վերջին օրերի ժողովրդի արտաքին պատմությունը, մինչդեռ Եղիայի և ճանապարհը պատրաստող պատգամաբերի եռակի կիրառությունները ներկայացնում են Աստծո վերջին օրերի ժողովրդի ներքին պատմությունը։ Երեք Վայերի եռակի կիրառությունը նույնացնում է այն պատգամը, որ անցնում է երկու ժամանակաշրջաններով, որոնք միասին ներկայացնում են դատաստանի եզրափակիչ շրջանը, որը սկսվում է Աստծո տնից, և ապա՝ Աստծո տնից դուրս եղողների վրա։ Երեք Վայերը նույնացնում են, որ իսլամը վերջին անձրևի պատգամն է, և նաև այն դատաստանի գործիքը, որ Աստված գործածում է նրանց համար, ովքեր ամբողջ մարդկության վրա պարտադրում են արևի երկրպագությունը։ Դատաստանի ավարտը ներկայացնում է «Աստծո վրեժխնդրության օրերը»՝ թե՛ Նրա ուրացող եկեղեցու, թե՛ Նրա եկեղեցուց դուրս գտնվող ամբարիշտների վրա։

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.

Yesu wakwe mu somoaku vutumiki vake ku chilongeshelu cha mu Nazareti, wakashandisa Isaya kapitulo sikisite-wanu kutantha no kupalulira vutumiki vake, uthenga wake, ni ntchito yake, ivyo vikasazgapo kumanyikwa kwa nyengo ya wezi wa Chiuta. Vutumiki vake, uthenga wake, ni ntchito yake vikapangiska chithuzithuzi chakudankha cha vutumiki, uthenga, ni ntchito ya ŵanthu handiredi na foti-foru sauzandi, pakuti mwauchimi ŵakulondezga Mwana wa Mberere kulikose uko wakuluta.

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.

روحِ یەزدانی یەهوۋە لەسەر منە؛ چونکە یەهوۋە منی مەسح کردووە بۆ ئەوەی مژدەی چاک بە دەستەواژان بدەم؛ منی ناردووە بۆ ئەوەی دڵشکاوان چارە بکەم، ئازادی بە دیلەکان ڕابگەیەنم، وە کردنەوەی زیندان بەوانەی بەند کراون؛ بۆ ئەوەی ساڵی پەسەندیدەی یەهوۋە و ڕۆژی تۆڵەسەندنەوەی خودامان ڕابگەیەنم؛ بۆ دڵنەوایی هەموو ئەوانەی شین دەکەن؛ بۆ ئەوەی بۆ شینکارانی سییۆن دابنێم، جوانی لەبری خۆڵەمێش، ڕۆنی خۆشی لەبری شین، و جلی ستایش لەبری ڕۆحی قورسایی؛ تاکو ناویان لێ بنرێت دارەکانی ڕاستودروستی، چاندنی یەهوۋە، بۆ ئەوەی ئەو شکۆدار بێت. ئەوانیش وێرانەکانی کۆن بنیاد دەنێنەوە، کاولبوونەکانی پێشوو ڕادەستنەوە، و شارە وێرانەکان چاک دەکەنەوە، هەمان کاولبوونانەی زۆر نەوە. نامۆکان دەوەستن و مەڕەکانتان دەچەرێنن، و کوڕانی بیانی دەبنە جووتیارەکانتان و ڕەزمەوانەکانتان. بەڵام ئێوە بە کاهینانی یەهوۋە ناودەبرێن؛ خەڵک بە خزمەتکارانی خودامان بانگتان دەکەن؛ سامانی نەتەوەکان دەخۆن، و بە شکۆی ئەوان شانازی دەکەن. ئیشایا 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.

Yesu akasingwa mafuta katika ubatizo Wake, na alama hiyo ya njia ni mfano wa tarehe 11 Septemba 2001, wakati kupakwa mafuta kwa Roho Mtakatifu kulipoanza kushuka juu ya wale waliotambua kwamba kumwagwa kwa mvua ya masika ya mwisho katika siku za mwisho kulikuwa kumeoneshwa kwa mfano katika historia ya Wamilerite, waliokuwa mahali pa kale palipoharibiwa, ambapo wale mia moja arobaini na nne elfu wangejenga tena, mara waliporejea kwenye njia za kale za Yeremia.

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.

Ujumbe wa haki ya Kristo kutoka katika uasi wa mwaka 1888 ukawa tena ukweli wa wakati huu, na ujumbe kutoka katika uasi wa mwaka 1888 ulikuwa habari njema iliyo na uwezo wa kufunga vidonda vya mioyo iliyovunjika, lakini isiyo na uwezo wa kuifungua mioyo migumu ya wale walio na macho ya kuona, lakini hawaoni, na walio na masikio ya kusikia, lakini hawaelewi. Ujumbe wa haki ya Kristo kutoka katika uasi wa mwaka 1888 ulikuwa pia ujumbe kwa Laodikia, ambao wakati huo ulifika tena kuufungua mlango wa gereza wa wale waliokuwa mateka wa dhambi kwa Yeye aliye na uwezo wa kufungua milango ambayo hakuna mtu awezaye kuifungua, na kuifunga milango ambayo hakuna mtu awezaye kuifunga.

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.

لە 11ی ئەیلوولی 2001، ئەوانەی وا بوو ئەو مزگێنییە چاکانە پێشکەش بکەن، هەروەها وا بوو ساڵی پەسەندکراوی یەزدان و ڕۆژی تۆڵەسەندنەوەی خودا ڕابگەیەنن. ساڵی قبوڵکردنی خاوەنیش لەو کاتەدا دەستی پێکرد، و ئەو بە تەواوی ئامادەیە تەوبەی لاودیکیایەک بپذێرێت، هەتا ئەو ڕۆژەی تۆڵەسەندنەوەی خودا دەگات لە یاسای یەکشەممەی نزیکەوە هاتوو لە ویلایەتە یەکگرتووەکان. ئەوسا تۆڵەسەندنەوەی ئەو لەسەر کڵێسایەک دەردەکەوێت کە نەیویست کاتی سەردانەکەی بناسێت، و لە هەمان کاتدا دادوەریی پێشکەوتووانە لەسەر داوێنپیسی بابڵ دەست پێدەکات.

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.

Նրա ընդունելութեան օրը ան կը խոստանայ մխիթարել բոլոր սգաւորները, իսկ Երուսաղէմի մէջ սգացողները պատկերացուած են Եզեկիէլի իններորդ գլխուն մէջ։ Անոնց մխիթարութիւնը կ՚իրականանայ Մխիթարիչին միջոցով՝ վերջին անձրեւի պատգամը ընդունելուն շնորհիւ, որ այն ատեն կը թափուի իրենց վրայ։ Բայց միայն եթէ անոնք ճանչնան անձրեւը։ Երբ անոնք տիրանան Մխիթարիչին եւ «գիծ գիծի վրայ» եղանակով կատարեն հին աւերակ տեղերը շինելու գործը, ինչ որ Եսայիայի հատուածին մէջ պատկերացուած է որպէս մարգարէութեան այն գիծը դնելը, որ կը ներկայացնէ սուրբ պատմութեան ամայացումը, մարգարէութեան ուրիշ գիծի վրայ, որ ամայացում մը կը պատկերացնէ, այն ատեն անոնք պիտի վերականգնեն շատ սերունդներու ամայացումները։ Ապա «օտարները» պիտի պատասխանեն այն սգաւորներուն, որոնք դրօշակի պէս բարձրացուած են, որպէսզի օտարները տեսնեն։

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.

Kristo akakoyela kwa mosala mpe lotomo na Ye, lokola etiamaki na Yisaya mokapo ya ntuku motoba na moko, ezali mosala mpe lotomo ya bato nkama moko na ntuku minei na minei na nkoto. Mosala yango emonisamaki na kati ya mbongwana ya bosantu, mpe na 1989, ntango ya suka ekomaki, oyo “ntango ya suka” nyonso ya liboso ezalaki kopesa elilingi na yango liboso. Kaka ndenge molongo moko, Danyele mokapo ya mwambe, molongo ya zomi na minei, eyebanaki lokola moboko mpe likonzi ya katikati ya mobembo ya ba-Millerite, bongo molongo oyo ezali moboko mpe likonzi ya katikati ya mobembo ya Future for America ezali Danyele mokapo ya zomi na moko, molongo ya ntuku minei. Mpo na ba-Millerite, pole ya likonzi ya katikati elakisamaki lokola pole ya emoniseli ya Ebale Ulai, mpe mpo na mobembo ya Future for America pole ya likonzi ya katikati elakisamaki lokola pole ya emoniseli ya Ebale Hiddekel.

“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.

“Lusita lwe Daniele lwe a tambwile ku Nzambi, lwa pesiwile mingi-mingi samu na bilumbu yayi ya nsuka. Bimono biandi bi monaka ku bamfula ya Ulai mpe Hiddekel, bamfula minene ya Shinari, ntangu yayi bidi na kulungisamaka, mpe mambu nyonso ma zonzaminaka ka ntete ma ta lungana malembe ve.” 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.

Imbwenu ya imibonekero yombi igereranywa n’inzuzi ebyiri irahuzwa hamwe, kandi isohozwa mu minsi ya nyuma. “Ihuriro” ryazo hagati yazo rigereranya guhuza kwa kimuntu n’ukwa kibwiriza, ari byo butumwa Mushiki wa White ahora agaragaza incuro nyinshi ko ari ubutumwa bwa Kristo, mu rwego rw’uko ubumuntu buhujwe n’ubumana butakora icyaha. Inzuzi ebyiri zigereranya ubwo buhuzabumwe nyir’izina.

“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.

“Wĩra wa mũthenya mũigana na wa kũiguithia biũ nĩguo wonyene ũngĩhota gũkinya kipimo gĩa ũtũũrĩre wa Ngai. Ndakamĩire ũtũũrĩre wake ũtari wa kũmenyeka. Ndaaragĩra kĩndũ gĩothe gĩtari gĩa bata nĩguo mũndũ ahoteke kũiguaanĩra nake. Twagĩrĩirwo kwonania andũ arĩa me na mehia gĩthaka gĩake gĩa mĩtugo na kũmarangĩra kwa Kristo, ũrĩa nĩ na thayũ wake wonyene gĩthaka gĩkĩ gĩhota kũkinywo.

“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.

“Umulokozi yishyizeko intege nke z’ubumuntu kandi abaho imibereho itagira icyaha, kugira ngo abantu batagira ubwoba ko, kubera intege nke kamere ya muntu, badashobora kunesha. Kristo yaje kutugira ‘abafatanije kamere y’ubumana,’ kandi imibereho Ye ihamya ko ubumuntu, buhujwe n’ubumana, budakora icyaha.

“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.

“Ûmukiza yanesheje kugira ngo yereke umuntu uburyo na we ashobora kunesha. Ibishuko byose bya Satani, Kristo yabihanganiye akoresheje ijambo ry’Imana. Kubwo kwiringira amasezerano y’Imana, yakiriye imbaraga zo kumvira amategeko y’Imana, kandi umushukanyi ntiyashoboye kugira icyo amurusha. Kuri buri gishuko, igisubizo cye cyari iki: ‘Byanditswe.’ Ni ko Imana natwe yaduhaye ijambo ryayo ryo kudufasha kurwanya ikibi. Dufite amasezerano akomeye cyane kandi y’igiciro cyinshi, kugira ngo ku bw’ayo ‘mushobore guhabwa kamere y’ubumana, mumaze guhunga kononekara kwo mu isi guterwa no kwifuza.’ 2 Petero 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.

“Ambia yeye ajaribiwaye asitazame hali za mazingira, wala udhaifu wa nafsi, wala nguvu ya jaribu, bali autazame uwezo wa neno la Mungu. Nguvu yake yote ni yetu. “Neno lako,” asema mtunga zaburi, “nimeliweka moyoni mwangu, nisije nikakutenda dhambi.” “Kwa neno la midomo yako nimejilinda na njia za mharibifu.” Zaburi 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.

زانینی لە ساڵی 1798 و لە 1989 زیادبوو، و ئەمە نوێنەرایەتی کردنەوەی مهرەکانی وشەی پێغەمبەرانەی خودا بوو. وشەی ئەو هێزی ئەوە دابین دەکات کە سەر بکەین، هەروەک ئەو سەرکەوت؛ و «ژیانی ئەو ڕادەگەیەنێت کە مرۆڤایەتی، کە بە خودایەتی پێکەوە گرێدراوە، گوناه ناکات.» بینینی ڕووباری Ulai ئەو بینینەی marah ـە بۆ دەرکەوتنی ئەو، کە لە پێغەمبەریی دوو هەزار و سێ سەد ڕۆژدا نوێنەرایەتی کراوە. بینینی ڕووباری Hiddekel ئەو بینینەی chazon ـە بۆ مێژووی پێغەمبەرانە، کە لە پێغەمبەریی دوو هەزار و پێنج سەد و بیست ساڵدا نوێنەرایەتی کراوە. بینینی marah خودایەتی نوێنەرایەتی دەکات و بینینی chazon مرۆڤایەتی نوێنەرایەتی دەکات.

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.

Rivers zose ziwiri za Shinar yakale, zomwe ndi Ulai ndi Hiddekel, kapena zomwe lero zimadziwika kuti Tigris ndi Euphrates, pamapeto pake zimakumana n’kulowa mu njira ya madzi ya Shatt al-Arab kumwera kwa Iraq, ndipo Shatt al-Arab kenaka imadzatsanulira mu Persian Gulf. Yesu amagwiritsa ntchito zakuthupi ndi zachilengedwe kuyimira zauzimu, ndipo masomphenya ogwirizana ndi mitsinje iwiriyi, amene tsopano ali m’njira ya kukwaniritsidwa, amaimira kulumikizana kwa munthu ndi kwa Mulungu komwe kumachitika pamene zikufika kumapeto kwa ulendo wawo wopita kunyanja. Choonadi ichi chimakhazikitsidwa pachiyambi pa maulosi awiri amene amaimiridwa ndi masomphenya awiri a Danieli chaputala eyiti, mavesi khumi ndi atatu ndi khumi ndi anayi. Masomphenya amodzi ndi funso, enawo ndi yankho, ndipo mwa kulingalira koyenera sangathe kulekanitsidwa.

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.

ئایەتی مرۆڤایەتی، کە پێمالکردنی پیرۆزگاو و سوپا ناساند، لە ساڵی 677 پ.ز. دەستی پێکرد؛ و ئایەتی خودایەتی، کە دەرکەوتنی مەسیح ناساند، لە ساڵی 457 پ.ز. دەستی پێکرد. پەیوەندیی نێوان خودایەتی و مرۆڤایەتی لە دوو سەد و بیست ساڵدا خەماڵدراوە، کە دوو خاڵی دەستپێکی ئەو دوو ئایەتە بەیەکەوە دەبەستێت. دوو سەد و بیست نیشانەی «پەیوەندیی مرۆڤایەتی لەگەڵ خودایەتی»یە، و هەروەها لە پەیوەندیی نێوان زیادبوونی زانیاری لە کاتی کۆتایی لە 1798، و زیادبوونی زانیاری لە کاتی کۆتایی لە 1989یشدا نیشان دەدرێت.

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.

1798-án jardiwe ꞌiñümaa ñeyáma kachojüin münüin anüiki ashatinnakat, Miller nnojotsü nüka aküjüin naa 1831-peje (jee ntüjüin aa’in sukuaꞌipa Vermont Telegraph 1833-peje). 1831 shia piamasü shikii 220 süka ejirawaa apüshi King James Bible 1611 musüin. King James Bible akumajiraa piamashi karaloꞌu: Testamento Viejo jee Testamento Nuevo. Aꞌlapünaa jee ashirawaa süpüla 220 juya “eꞌirükü” anüiki apüshii juyaayaalakai sümaa anüiki apüshii wayuu. Anaa pütchikat anüiki apüshii wayuu jeketüsü süka sülüꞌü pünüiki juyaayaalakai ashirüin süchiki anasüin maꞌakai kaꞌi aa 1798, otta sütuma akumajünain süka anakaa wayuu, jia nümaa aꞌlapünaa nüka apüshüin nia 1831-peje. Shia anüiki apüshii juyaayaalakai, sümaa pütchi juyaayaalakai ashatinnakai, mapa aisü nüshatüin wayuukana, otta süchikije aküjünüin süka anüikimaajachi wayuu. Pütchi hebreo anasü aashajeꞌeraka “publish” süpüla Nünüiki Maleiwa jia nia anaka: aꞌwaajaa süka asiraajaa, atunkawaa (süpüla), aitaajiraa, alijuna, awenajaa, anüliajünaa, akaajaa, ayaawajaa, aküjünaa, apüshünaa. Miller aꞌlapünaa nüka apüshüin nünüiki 1831-peje, otta 1833-peje anasü apüshünüin sümaa 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.

Ujumbe ulioratibiwa uliotokana na kuongezeka kwa maarifa mwaka 1989 ulichapishwa kwa mara ya kwanza mwaka 1996 (katika jarida la The Time of the End), miaka mia mbili na ishirini baada ya kuchapishwa kwa nyaraka mbili takatifu zijulikanazo kama Azimio la Uhuru mwaka 1776 (na baadaye Katiba ya Marekani) mwaka 1789. Mwanzo na mwisho wa ile miaka mia mbili na ishirini huunganisha uungu na ubinadamu, na hufanya hivyo kupitia kuchapishwa kwa nyaraka zile mbili za kimungu, kuanzia mwaka 1776. Kitabu cha Danieli kilipofunguliwa mihuri wakati wa mwisho mwaka 1989, ule ujumbe ulioratibiwa uliokuwa umeletwa kupitia kazi ya chombo cha kibinadamu ulichapishwa mwaka 1996. Mlolongo ulikuwa ni uchapisho wa kimungu, kisha kufunguliwa mihuri, halafu uchapisho wa kibinadamu.

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”.

Na herdu demên dawiyê de jî, sê gavên rastiyê têne nasîn. Her du jî bi weşaneke Îlahî wekî gava yekem dest pê dikin, û weşaneke mirovî ku peyamek Îlahî şîrove dike gava dawî ye. Gava navîn ew dem e ku Şêrê tîrêja Yehûda peyama Îlahî ya ji bo wê dîrokê vedike, û paşê amûrek mirovî hildibijêre da ku ronahiyê ku ji belgeya Îlahî hatî vekirin kom bike. Dema ku ev vekirin pêk tê, serhildan ji aliyê nebaşan ve tê eşkere kirin, yên ku zêdebûna zanînê fam nakin. Ji ber vê yekê, weşaneke Îlahî bi tîpa yekem a alfabeya Îbranî tê nîşandan, zêdebûna zanînê bi tîpa sizdehem tê nîşandan ku li wir serhildan tê eşkere kirin, û weşana mirovî ya peyama taybet a Îlahî ji bo wê dîrokê tîpa dawî ya alfabeya Îbranî ye; û gava ku ev sê tîp bi hev re tên girtin, wateya wan “rastî” ye.

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.

Imimonekesho y’Ebifula Ulai na Hiddekel, ebiri mu kutuukirizibwa kaakano, biraga nti mu nnaku ez’oluvannyuma okwongera kw’okumanya okuva mu bifula byombi kwegatta awamu okukakasa nti obwakatonda obwegattiddwa n’obuntu tebwonoona. Danyeri yaweebwa okwolesebwa okukiikirira okulabika kwa Kristo ku nkomerero y’obunnabbi obw’emyaka enkumi bbiri mu bisatu n’ebikumi bisatu mu mwaka 1844 ng’ali ku Muga 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.

Na mu monamoni; kwayenzeka ukuba, esengibona, ngangiseShushani esigodlweni, esisesifundazweni sase-Elamu; njalo ngabona embonweni, ngiseceleni komfula i-Ulai. Danieli 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.

Danyeli alipokea ono linalowakilisha ono la miaka elfu mbili mia tano na ishirini ya historia ya kinabii alipokuwa kando ya Mto Hidekeli.

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.

Na siku ya ishirini na nne ya mwezi wa kwanza, nilipokuwa kando ya ule mto mkuu, uitwao Hidekeli. Danieli 10:4.

Gabriel thereafter identified the purpose of the chazon vision of the Hiddekel River in verse fourteen.

Jeburieli kûma e na tsáyi ikúmú ya chazoni ya mômbo wa Hiddekeli mu vésa ya kumi na ine.

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.

Kuşê te di rojên dawî de çi dê serê gelê te were te bihîstim; çimkî vê dîtinê hîn ji bo gelek rojan e. 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.

Ulai ya muwɛnenu yikamweneza “ukumoneka” kwa Kristo, (Bulesa) apo afikile bwangu ku tempelo yakwe pa Oktoba 22, 1844. Yalumbwilenga “Bulesa” ukwingila mu tempelo ya baMillerite (buntu) pa bushiku ubwo, pa Bushiku bwa Kupyanisha, ubwalola ubushiku bwa “uku-ba cimo”, kabili bulesha ukuisankanya kwa Bulesa na buntu. Umuwɛnenu uwapeleliwe ku Mumana wa Hiddekel wamanyikishia ifyo fikawila abantu ba Lesa (buntu) mu nshiku sha kulekelesha.

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.

دەستپێکی بینینی «دەرکەوتن» ساڵی 457 پێش زایین بوو. دوو سەد و بیست ساڵ دوای ماوەی پێغەمبەرانەکەی کە ناساندنی پێشێلکردنی پیرۆزگا و سوپاکە دەکات، کە لە 677 پێش زایین دەستی پێکرد. کۆتایی دوو سەد و بیست ساڵەکەی کە لە خاڵی دەستپێکی هەردوو بینینەکەدا پێکەوە پەیوەست کرابوون، بە ژمارەهەژماری سەرسوڕهێنەر نیشاندرابوو، ئەوەی هەمان کەسی زمانناسی سەرسوڕهێنەرە لە حەبەقوق 2:20.

But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

Bwana yuko katika hekalu lake takatifu; dunia yote na inyamaze mbele zake. Habakuki 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.

Omukago gw’obuntu n’obwakatonda, ogwakiikirirwa ku lubereberye n’ensibuko z’obunnabbi obubiri, gwalagibwa ku nkomerero zaabwo ezikwatagana omu ssuula n’olunyiriri ebyannyonnyola okulabika kw’obwakatonda nga kujja mangu mu yeekaalu gye yali azimbye mu myaka amakumi ana mu mukaaga, egyaatandika mu kiseera eky’enkomerero mu 1798, ne gikoma emyaka amakumi ana mu mukaaga oluvannyuma nga October 22, 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.

ئایا نازانن کە ئێوە پەرستگای خودانن، و ڕۆحی خودا لە ئێوەدا نیشتەجێیە؟ ئەگەر کەسێک پەرستگای خودا گلاو بکات، خودا ئەویش لەناودەبات؛ چونکە پەرستگای خودا پیرۆزە، کە ئەو پەرستگایە ئێوەن. 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.

Pa 22 Okutobala, 1844, mwakukolerana n’okuolesebwa okw’“okulabika,” Kabakuki yategeera nti Mukama yali mu yeekaalu ye entukuvu. Yali azimbye nate yeekaalu eyali ezikiriziddwa era n’erinnyirirwa okumala emyaka enkumi bbiri mu bitaano mu abiri, mu myaka amakumi ana mu mukaaga.

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.

Na umwambie, ukisema, Bwana wa majeshi asema hivi, akisema, Tazama, mtu ambaye jina lake ni CHIPUKIZI; naye atachipuka kutoka mahali pake, naye atalijenga hekalu la Bwana: Naam, yeye atalijenga hekalu la Bwana; naye atauchukua utukufu, naye ataketi na kutawala juu ya kiti chake cha enzi; naye atakuwa kuhani juu ya kiti chake cha enzi; na shauri la amani litakuwa kati yao wote wawili. Nazo taji zitakuwa kwa Helemu, na kwa Tobiya, na kwa Yedaya, na kwa Heni mwana wa Sefania, kuwa ukumbusho katika hekalu la Bwana. Nao walio mbali watakuja na kujenga katika hekalu la Bwana, nanyi mtajua ya kuwa Bwana wa majeshi amenituma kwenu. Na jambo hili litatimia, kama mkitiisikia kwa bidii sauti ya Bwana Mungu wenu. Zekaria 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.

Yohana 2:20, Krista ahekenheye urusengero, nk’uko mushiki wa White yavuze ko byari ugusohora kwa Malaki igice cya gatatu, nk’uko byari no ku wa 22 Ukwakira 1844, Intumwa y’Isezerano yahise iza mu rusengero rwayo.

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.

Yesu akawajibu, akawaambia, Bomoeni hekalu hili, nami katika siku tatu nitaliinua. Ndipo Wayahudi wakasema, Hekalu hili limejengwa kwa miaka arobaini na sita, nawe utaliinua katika siku tatu? Lakini yeye alikuwa akinena juu ya hekalu la mwili wake. Yohana 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.

لە تەواوبوونی مەلاخی بەشی سێدا، مەسیح بە ناگهان هاتە پەرستگاکەی خۆی کاتێک لە سەرەتای خزمەتگوزارییەکەیدا لە یۆحەنا بەشی دوودا پەرستگاکەی پاککردەوە، کە نموونەی ٢٢ی ئۆکتۆبری ١٨٤٤ بوو. پاککردنەوەی پەرستگا لەلایەن مەسیحەوە لە یۆحەنا بەشی دوو، و ٢٢ی ئۆکتۆبری ١٨٤٤، تەواوبوونی مەلاخی بەشی سێ بوو. لە یۆحەنا بەشی دوو و ئایەتی بیستدا، ئاگادار دەکرێین کە پەرستگای مرۆیی لە چل و شەش ساڵدا بنیاد نرا، و پەرستگای خودایی لە سێ ڕۆژدا هەستاندرایەوە. پەرستگای مرۆیی تەنها ئەوکاتە دەبێتە «پەرستگای پیرۆز»ی حەبەقوق کە خوداییەت بە ناگهان دێتە ناویدا، وەک لە ٢٢ی ئۆکتۆبری ١٨٤٤دا ڕوویدا، چونکە خوداییەت کە لەگەڵ مرۆییەت یەک دەبێت گوناه ناکات. بینینەکانی دوو ڕووباری گەورەی شنعار ڕاستیی ئەوە نیشان دەدەن کە مرۆییەت کە لەگەڵ خوداییەت یەک دەبێت گوناه ناکات.

We will continue our consideration of verse forty of Daniel chapter eleven in the next article.

Tukwenda kubandiriza mu nkoma ku kulowooza kwaffe ku lunyiriri olw’amakumi ana olw’essuula ey’ekkumi n’emu eya Danyeri mu kiwandiiko ekiddako.

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.

Nanyi mpe, lokola mabanga ya bomoi, bozali kotongama ndako ya molimo, bonganga-nzambe ya bule, mpo na kobonza bambeka ya molimo, oyo endimami epai ya Nzambe na nzela ya Yesu Klisto. 1 Petelo 2:5.