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.

Rehefa no voavaha tamin’ny fotoan’ny farany, tamin’ny taona 1989, ny fahazavan’ny Daniela toko faha‑iraika ambin’ny folo, andininy faha‑efapolo ka hatramin’ny faha‑dimy amby efapolo, dia nanome fanoherana ny fahavalon’ny fahamarinana, ka izany no namelan’Andriamanitra haneho fahamarinana hiarovana ireo foto‑kevitra fototra ao amin’io andalan‑teny ao amin’ny bokin’i Daniela io, izay avy eo dia tonga lohahevitra sy ivon’ny fanafihan’i Satana. Io fifanolanana momba ny fahamarinana sy ny fahadisoana tao amin’izany tantara izany io dia nampiasain’ny Fanahy Masina hamantarana fitsipika ara‑faminaniana sasany izay mbola hampitombo bebe kokoa ny fahalalana izay efa voavaha, ary taorian’izany dia natao hitsapa ny taranaka farany eo amin’ny tantaran’ny tany. Efa nodinihintsika ny hoe “fampiharana telo sosona ny faminaniana,” ary nofaritantsika ho fitsipika fototra nambara tamin’ny alalan’ny fizotry ny fanoherana natolotr’i Satana nandritra ireny andro lasa ireny ireo fampiharana ireo. Izany fizotra nahabe resaka izany dia antsoin-dRahavavy White hoe ny “fihovitrovitra.”

“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.

“Naseho tamiko ny fitondran’Andriamanitra eo amin’ny olony aho ka naseho tamiko fa ny fizahan-toetra rehetra entin’ny asa fanadiovana sy fanatsarana amin’ireo izay milaza tena ho Kristiana dia manaporofo fa ny sasany dia taim-by. Tsy miseho mandrakariva ny volamena madio. Amin’ny fotoam-pahasarotana ara-pivavahana rehetra dia misy ny sasany lavo amin’ny fakam-panahy. Ny fihovitrovitran’Andriamanitra dia mitsoka ny maro tahaka ny ravina maina. Ny fanambinana dia mampitombo ny isan’ny maro amin’ireo izay manaiky am-bava. Ny fahoriana kosa manadio azy hiala ao amin’ny fiangonana. Amin’ny maha-sokajy azy, ny fanahiny dia tsy maharitra amin’Andriamanitra. Miala avy amintsika izy satria tsy anisantsika; fa raha misy fahoriana na fanenjehana noho ny teny, dia maro no tafintohina.” Testimonies, volume 4, 89.

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

Ny “fihovitrovitra” dia ateraky ny famahana ny fahamarinana amin’ny tombo-kaseny ataon’ilay Liona avy amin’ny firenen’i Joda, ary avy eo ampidirina izany.

“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.

“Nanontany ny hevitr’ilay fihovitrovitra izay hitako aho, ary naseho tamiko fa ny fijoroana vavolombelona mahitsy, izay antsoin’ny torohevitr’ilay Vavolombelona Marina ho an’ny Laodiseana hivoaka, no hiteraka izany. Hisy vokany eo amin’ny fon’izay mandray izany izy, ka hitarika azy hanandratra ny faneva sy handrotsaka ny fahamarinana mahitsy. Ny sasany dia tsy hahazaka izao fijoroana vavolombelona mahitsy izao. Hitsangana hanohitra izany izy ireo, ary izany no hiteraka fihovitrovitra eo amin’ny vahoakan’Andriamanitra.” 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.

Ny fampidirana ny “fahamarinana” dia miteraka fihovitrovitra mandrakariva, ary ny fahamarinana izay novahana ny tombo-kaseny tamin’ny 1989 dia nanao izany indrindra. Iray amin’ireo tombontsoa nateraky ny fanoherana natao tamin’ny fahamarinana ny fampivelarana andian-dalàna iray mba hampiorenana ny fitomboan’ny fahalalana nandritra ny taona nanaraka an’i 1989. Ny fampivelarana ireo fitsipika ireo dia mifanindran-dalana amin’ny fampivelarana andian-dalàna iray tamin’ny vanim-potoanan’ny Millerita. Ireo fampiharana telo sosona rehetra amin’ny faminanian’ny Baiboly dia samy mandray anjara amin’ny fanazavana mazava ny zava-mitranga amin’ny andro farany.

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.

Ny fampiharana intelo momba an’i Roma sy Babylona dia mampiorina ny fifandraisan’ilay vehivavy sy ilay bibidia izay itaingenany sady anjakany mandritra ny tantaran’ny krizin’ny lalàn’ny Alahady, izay koa no tantaran’ny fitsarana fanatanterahan’Andriamanitra amin’ilay mpijangajanga avy any Babylona.

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.

Ny fampiharana in-telo ny hoe “ilay iraka manomana ny lalana ho an’Ilay Iraky ny Fanekena,” ary koa ny hoe “Elia,” dia mamantatra ny asa sy ny hafatra ao amin’ireo fe-potoana roa izay maneho ny famaranana ny fotoam-pahasoavana amin’ny andro farany. Ny fe-potoana voalohany dia manomboka amin’ilay feo voalohany ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, izay maneho ny fiandohan’ny fitsarana famotopotorana ny velona ho an’ny Advantisma Laodiseana, ary ny fe-potoana farany kosa dia manomboka amin’ilay feo faharoa ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, izay maneho ny fitsarana fanatanterahana amin’ilay vehivavy janga Babylona.

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.

Ny fampiharana intelo an’i Roma sy Babylona dia maneho ny tantara ivelan’ny vahoakan’Andriamanitra amin’ny andro farany, fa ny fampiharana intelo an’i Elia sy ny iraka manomana ny lalana kosa dia maneho ny tantara anatiny an’ny vahoakan’Andriamanitra amin’ny andro farany. Ny fampiharana intelo ny Loza telo dia mamantatra ny hafatra mandalo amin’ireo vanim-potoana roa ireo, izay miaraka maneho ny vanim-potoana famaranana ny fitsarana, izay manomboka amin’ny tranon’Andriamanitra, ary avy eo amin’ireo izay any ivelan’ny tranon’Andriamanitra. Ny Loza telo dia manambara fa ny Silamo no hafatry ny ranonorana farany, ary koa fitaovam-pitsarana ampiasain’Andriamanitra amin’ireo izay manery ny fanompoam-pivavahana amin’ny masoandro amin’ny olombelona rehetra. Ny famaranana ny fitsarana dia maneho “ny andron’ny famalian’Andriamanitra,” na amin’ny fiangonany nihemotra tamin’ny finoana izany na amin’ny ratsy fanahy any ivelan’ny Fiangonany.

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.

Rehefa nanomboka voalohany ny asa fanompoany tao amin’ny synagoga tany Nazareta Jesosy, dia nampiasa ny Isaia toko fahaenimpolo amby iray Izy mba hamaritana ny asa fanompoany sy ny hafany ary ny asany, izay nahitana koa ny famantarana ny fotoanan’ny famalian’Andriamanitra. Ny asa fanompoany sy ny hafany ary ny asany dia nialoha lalana ara-paminaniana ny asa fanompoana sy ny hafatra ary ny asan’ireo efatra arivo amby efapolo sy iray hetsy, fa izy ireo dia manaraka ny Zanak’ondry na aiza na aiza alehany, araka ny faminaniana.

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.

Ny Fanahin’i Jehovah Tompo no ato amiko; fa Jehovah nanosotra ahy hitory teny soa mahafaly amin’ny mpandefitra; naniraka ahy Izy hamatotra ny torotoro fo, hanambara fanafahana ho an’ny babo sy famohana ny tranomaizina ho an’izay voafatotra; hanambara ny taona ankasitrahan’i Jehovah sy ny andro famalian’Andriamanitsika; hampionona izay rehetra misaona; hanome ho an’izay misaona ao Ziona, dia haingo ho solon’ny lavenona, diloilon’ny fifaliana ho solon’ny fisaonana, fitafian’ny fiderana ho solon’ny fanahy reraka; mba hantsoina hoe hazon’ny fahamarinana izy, dia voly nambolen’i Jehovah mba hankalazana Azy. Ary hanorina ny rava fahiny izy; hatsangany indray ny faharavana taloha, ary hamboariny ny tanàna rava, dia ireo faharavana navelan’ny taranaka maro. Ary ny vahiny hijoro hiandry ny ondrinareo, ary ny zanaky ny firenen-kafa no ho mpiasa amin’ny taninareo sy mpikarakara ny tanimboalobokareo. Fa ianareo kosa hatao hoe Mpisoron’i Jehovah; olona hiantso anareo hoe Mpanompon’Andriamanitsika; hihinana ny haren’ny jentilisa ianareo, ary ny voninahiny no hireharehanareo. Isaia 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.

Nohosorana tamin’ny batisany Jesosy, ary io mariky ny lalana io dia manondro an’i Septambra 11, 2001, fotoana izay nanombohan’ny hosotry ny Fanahy Masina nidina tamin’ireo izay nahafantatra fa ny firotsahan’ny ranonorana farany amin’ny andro farany dia efa voatondro mialoha tamin’ny alalan’ny tantaran’ny Millerita, izay ireo toerana lao fahiny izay haorin’ny iray hetsy sy efatra arivo sy efatra alina indray, rehefa tafaverina amin’ny lalana fahiny nambaran’i Jeremia izy ireo.

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.

Ny hafatry ny fahamarinan’i Kristy avy amin’ny fikomiana tamin’ny 1888 dia tonga indray ho fahamarinana ankehitriny, ary ny hafatra avy amin’ny fikomiana tamin’ny 1888 dia ilay filazantsara mahafaly izay manana hery hamatotra ny fo torotoro, nefa tsy manan-kery hanokatra ny fo mafy an’ireo izay manana maso hahita, nefa tsy mahatsinjo, ary manana sofina handre, nefa tsy mahalala. Ny hafatry ny fahamarinan’i Kristy avy amin’ny fikomiana tamin’ny 1888 dia koa ilay hafatra ho an’i Laodikia, izay tonga indray tamin’izany mba hanokatra ny varavaran-tranomaizin’ireo izay babo noho ny ota, amin’ny alalan’Ilay manana fahefana hanokatra varavarana izay tsy hain’olona sokafana, sy hanidy varavarana izay tsy hain’olona hidirana.

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.

Tamin’ny 11 Septambra 2001, ireo izay tokony hitondra izany vaovao mahafaly izany dia tokony hanambara koa ny taona ankasitrahan’i Jehovah sy ny andro famalian’Andriamanitra. Ny taona ankasitrahan’ny Tompo dia nanomboka koa tamin’izany fotoana izany, ary Izy dia vonona tanteraka handray ny fibebahan’ny Laodiseana iray mandra-pahatongan’ny andron’ny famalian’Andriamanitra amin’ilay lalàna Alahady izay ho avy tsy ho ela any Etazonia. Amin’izay dia haseho amin’ny fiangonana iray izay nandà tsy hahalala ny andro namangian’Andriamanitra azy ny famaliany, ary miaraka amin’izany koa no hanombohan’ny fitsarana miandalana amin’ilay vehivavy janga, Babylona.

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.

Amin’ny andron’ny fankasitrahany dia mampanantena Izy fa hampionona izay rehetra mitomany, ary ireo izay mitomany ao Jerosalema dia aseho ao amin’ny Ezekiela toko fahasivy. Izany fampiononana izany dia tanterahin’ny Mpampionona, amin’ny alalan’ny fandraisana ny hafatry ny ranonorana farany izay araraka aminy amin’izany fotoana izany. Nefa raha fantany ihany ny ranonorana. Raha vantany vao ananany ny Mpampionona, ka mahavita ny asa fanorenana indray ny toerana lao fahiny, amin’ny alalan’ny fomba fiasan’ny “tsipika mifanitsy amin’ny tsipika,” izay aseho ao amin’ny andalan-tenin’i Isaia ho toy ny asa fametrahana ny tsipiky ny faminaniana izay maneho ny fandravana eo amin’ny tantara masina, eo ambonin’ny tsipiky ny faminaniana iray hafa izay maneho fandravana, dia amin’izany asa izany no hananganany ny fandravana navelan’ny taranaka maro. Ary amin’izay dia hamaly ireo “vahiny” an’ireo izay mitomany, izay asandratra ho faneva mba ho hitan’ny vahiny.

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.

Ny fanambaràn’i Kristy momba ny asany sy ny fanompoany, araka izay aseho ao amin’ny Isaia toko fahenina amby enim-polo, no asa sy fanompoan’ireo efatra arivo sy iray hetsy amby efatra alina. Izany asa izany dia naseho tamin’ny alalan’ireo hetsika masina fanavaozana, ary tamin’ny taona 1989 no tonga ny fotoan’ny farany izay efa nialohavan’ny “fotoan’ny farany” rehetra teo aloha ho tandindona. Tahaka ny andininy iray, Daniela toko fahavalo, andininy faha-efatra ambin’ny folo, izay nofaritana ho fototra sy andry afovoan’ny hetsika Millerita, dia Daniela toko faha-iraika ambin’ny folo, andininy faha-efapolo, no andininy fototra sy andry afovoan’ny hetsika Future for America. Ho an’ny Millerita, ny fahazavan’ilay andry afovoany dia naseho ho fahazavan’ny fahitana teo amoron’ny Reniranon’i Ulai, ary ho an’ny hetsika Future for America, ny fahazavan’ilay andry afovoany dia naseho ho fahazavan’ny fahitana teo amoron’ny Reniranon’i 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.

“Ny fahazavana izay noraisin’i Daniela avy tamin’Andriamanitra dia nomena manokana ho an’ireto andro farany ireto. Ny fahitana izay hitany teo amoron’ny Ulai sy ny Hiddekel, ireo renirano lehibe ao Sinara, dia eo am-panatanterahana ankehitriny, ary ny zava-nitranga rehetra voalaza mialoha dia ho tanteraka tsy ho ela.” 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.

Ny fahazavan’ny fahitana roa izay asehon’ireo renirano roa ireo dia mifamatotra, ary tanteraka amin’ny andro farany. Ny “fifamatorana” iombonan’izy ireo dia maneho ny fitambaran’ny maha-olombelona sy ny maha-Andriamanitra, izay hafatra lazain’i Sister White miverimberina ho hafatr’i Kristy ao amin’ilay toe-javatra fa ny maha-olombelona mitambatra amin’ny maha-Andriamanitra dia tsy manota. Ireo renirano roa ireo dia maneho indrindra izany fifamatorana izany.

“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.

“Tsy misy afa-tsy ny fankatoavana tonga lafatra no mahafeno ny fenitry ny fitakian’Andriamanitra. Tsy navela ho tsy voafaritra mazava ny fitakiany. Tsy nandidy na inona na inona Izy afa-tsy izay ilaina mba hampifanaraka ny olona Aminy. Isika dia tokony hanondro ny mpanota ho amin’ny idealy momba ny toetra izay Azy, ary hitarika azy ho amin’i Kristy, izay amin’ny alalan’ny fahasoavany ihany no ahatratrarana izany idealy izany.

“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.

“Nitondra teo Aminy ny fahalemen’ny maha-olombelona ny Mpamonjy ary niaina fiainana tsy nanota, mba tsy hananan’ny olona tahotra fa, noho ny fahalemen’ny toetra maha-olombelona, dia tsy hahavita handresy izy. Tonga Kristy mba hahatonga antsika ho ‘mpandray anjara amin’ny toetra maha-Andriamanitra,’ ary ny fiainany no manambara fa ny maha-olombelona, rehefa atambatra amin’ny maha-Andriamanitra, dia tsy manota.

“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.

“Nandresy ny Mpamonjy mba haneho amin’ny olona ny fomba ahafahany mandresy Izy. Ny fakam-panahin’i Satana rehetra dia natrehan’i Kristy tamin’ny Tenin’Andriamanitra. Tamin’ny fitokiany tamin’ny teny fikasan’Andriamanitra no nandraisany hery hankato ny didin’Andriamanitra, ka tsy nahazo tombony taminy ny mpaka fanahy. Tamin’ny fakam-panahy rehetra dia izao no navaliny: ‘Voasoratra hoe.’ Toy izany no nanomezan’Andriamanitra antsika ny Teniny hiadiana amin’ny ratsy. Antsika ireo teny fikasana lehibe indrindra sady sarobidy indrindra, mba hahatonga antsika amin’ireo ho ‘mpandray anjara amin’ny toetra maha-Andriamanitra, rehefa afa-nandositra ny fahalovana izay eo amin’izao tontolo izao noho ny filan-dratsy.’ 2 Petera 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.

“Asao ilay alaim-panahy tsy hibanjina ny toe-javatra, na ny fahalemen’ny tena, na ny herin’ny fakam-panahy, fa ny herin’ny tenin’Andriamanitra. Antsika ny heriny rehetra. ‘Ny teninao,’ hoy ny mpanao Salamo, ‘no nafeniko tao am-poko, mba tsy hanotako aminao.’ ‘Ny tenin’ny molotrao no niambenako ahy tsy hizorako amin’ny lalan’ny mpandrava.’ Salamo 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.

Ny fitomboan’ny fahalalana tamin’ny 1798 sy tamin’ny 1989 dia naneho fanokafana ny Tenin’Andriamanitra ara-paminaniana izay voaisy tombo-kase taloha. Ny Teniny no manome ny hery handresena tahaka ny nandreseny, ary “Ny fiainany dia manambara fa ny maha-olona, rehefa ampiarahina amin’ny maha-Andriamanitra, dia tsy manota.” Ny fahitana ny Reniranon’i Ulai dia ny fahitana marah momba ny fisehoany, izay asehon’ny faminanian’ny andro roa arivo sy telon-jato. Ny fahitana ny Reniranon’i Hiddekel dia ny fahitana chazon momba ny tantara ara-paminaniana, izay asehon’ny faminanian’ny roa arivo sy diman-jato ary roapolo taona. Ny fahitana marah dia maneho ny maha-Andriamanitra ary ny fahitana chazon dia maneho ny maha-olona.

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.

Samy mikambana any amin’ny lalan-drano Shatt al-Arab any atsimon’i Iràka ireo reniranon’i Sinara fahiny roa tonta, dia ny Ulai sy ny Hiddekel, na izay fantatra ankehitriny hoe Tigra sy Eofrata; ary avy eo ny Shatt al-Arab dia mivarina any amin’ny Helodranon’i Persia. Ampiasain’i Jesosy ny ara-batana sy ny voajanahary hanehoana ny ara-panahy, ary ireo fahitana mifandray amin’ireo renirano roa izay efa eo am-pahatanterahana ankehitriny dia maneho fifamatoran’ny olombelona sy ny maha-Andriamanitra, izay miseho eo am-pahatongavan’izy ireo amin’ny fiafaran’ny diany mankany amin’ny ranomasina. Io fahamarinana io dia miorina eo am-piandohan’ireo faminaniana roa izay asehon’ireo fahitana roa ao amin’ny Daniela toko faha-valo, andininy faha-telo ambin’ny folo sy faha-efatra ambin’ny folo. Ny fahitana iray dia ny fanontaniana, ny iray kosa dia ny valiny, ary ara-lojika dia tsy azo sarahina izy roa ireo.

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.

Ny fahitana momba ny maha-olombelona, izay manondro ny fanosihosena ny fitoerana masina sy ny antokon’ny miaramila, dia nanomboka tamin’ny taona 677 tal. J.K., ary ny fahitana momba ny maha-Andriamanitra, izay manondro ny fisehoan’i Kristy, dia nanomboka tamin’ny taona 457 tal. J.K. Ny fifamatoran’ny maha-Andriamanitra sy ny maha-olombelona dia asehon’ny roanjato sy roapolo taona, izay mampifandray ireo teboka fanombohan’ireo fahitana roa ireo. Ny roanjato sy roapolo dia tandindon’ny “fifamatoran’ny maha-olombelona amin’ny maha-Andriamanitra,” ary aseho koa amin’ny fampifandraisana ny fitomboan’ny fahalalana tamin’ny fotoan’ny farany tamin’ny 1798 amin’ny fitomboan’ny fahalalana tamin’ny fotoan’ny farany tamin’ny 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.

Ny hafatra voarafitra izay nipoitra avy tamin’ny fitomboan’ny fahalalana tamin’ny 1798 dia natolotr’i Miller voalohany tamin’ny 1831 (ary avy eo tao amin’ny gazety Vermont Telegraph tamin’ny 1833). Ny taona 1831 dia roanjato sy roapolo taona taorian’ny namoahana ny Baiboly King James tamin’ny taona 1611. Ny Baiboly King James dia naneho tahirin-kevitra roa sosona, dia ny Testamenta Taloha sy ny Testamenta Vaovao. Ny fiandohana sy ny fiafaran’ireo roanjato sy roapolo taona ireo dia “nampifandray” famoahana avy amin’Andriamanitra tamin’ny famoahana avy amin’olombelona. Ny vaovao tao amin’ilay famoahana olombelona dia nalaina avy tamin’ilay fahazavana avy amin’Andriamanitra izay nesorina tamin’ny tombo-kaseny tamin’ny fotoanan’ny farany, tamin’ny 1798, ary avy eo dia nalamina sy noraiketina tamin’ny alalan’ny asan’ny fitaovana olombelona iray, izay efa nanomboka namoaka izany tamin’ny 1831. Famoahana avy amin’Andriamanitra izany, niaraka tamin’ny hafatra voaisy tombo-kase avy amin’Andriamanitra, izay tatỳ aoriana dia novahan’ny olombelona ny tombo-kaseny, ary taorian’izany dia natolotry ny fitaovana olombelona iray. Ny teny Hebreo izay nadika hoe “publish” ao amin’ny Tenin’Andriamanitra dia midika hoe miantso mafy, mitaraina (amin’), malaza, vahiny, manasa, manonona, manome anarana, mitory, manambara, milaza, mamoaka. Nanomboka namoaka ny hafany i Miller tamin’ny 1831, ary avy eo tamin’ny 1833 dia tena navoaka ara-bakiteny tao amin’ny Vermont Telegraph izany.

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.

Ny hafatra voarafitra ara-dalàna izay nipoitra avy tamin’ny fitomboan’ny fahalalana tamin’ny 1989 dia navoaka voalohany tamin’ny 1996 (tao amin’ny gazety The Time of the End), roanjato amby roapolo taona taorian’ny namoahana ireo antontan-taratasy masina roa fantatra amin’ny anarana hoe ny Declaration of Independence tamin’ny 1776 (ary taorian’izany ny Constitution of the United States) tamin’ny 1789. Ny fiandohana sy ny fiafaran’ireo roanjato amby roapolo taona ireo dia mampifandray ny maha-Andriamanitra amin’ny maha-olombelona, ary izany dia tanterahiny amin’ny alalan’ny famoahana ireo antontan-taratasy masina roa, manomboka amin’ny 1776. Rehefa novahana ny tombo-kasen’ny bokin’i Daniela tamin’ny fotoanan’ny farany tamin’ny 1989, dia navoaka tamin’ny 1996 ilay hafatra voarafitra ara-dalàna izay nentin’ny asan’ny fitaovana olombelona iray. Ny filaharana dia famoahana avy amin’Andriamanitra, avy eo famahana tombo-kase, ary avy eo famoahana nataon’olombelona.

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”.

Amin’ireo fotoanan’ny farany roa ireo dia voafaritra ireo dingana telo amin’ny fahamarinana. Samy manomboka amin’ny famoahana avy amin’Andriamanitra izy ireo ho dingana voalohany, ary ny famoahana ataon’olombelona izay manazava hafatra avy amin’Andriamanitra no dingana farany. Ny dingana afovoany dia rehefa ny Liona avy amin’ny firenen’i Joda no manokatra ny hafatra avy amin’Andriamanitra ho an’io tantara manokana io, ary aorian’izany dia mifidy fitaovana olombelona Izy hanangona ny fahazavana izay novahana tamin’ilay antontan-taratasy avy amin’Andriamanitra. Rehefa tonga ny fanokafana dia miseho ny fikomiana asehon’ny ratsy fanahy izay tsy mahazo ny fitomboan’ny fahalalana. Koa ny famoahana avy amin’Andriamanitra dia asehon’ny litera voalohan’ny abidia hebreo, ny fitomboan’ny fahalalana dia asehon’ny litera fahatelo ambin’ny folo izay isehoan’ny fikomiana, ary ny famoahana ataon’olombelona ny hafatra manokana avy amin’Andriamanitra ho an’io tantara io dia ny litera farany amin’ny abidia hebreo; ary rehefa atambatra ireo litera telo ireo dia midika hoe “fahamarinana”.

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.

Ny fahitana momba ny Reniranon’i Ulai sy Hiddekel, izay eo am-pahatanterahana ankehitriny, dia manambara fa amin’ny andro farany ny fitomboan’ny fahalalana avy amin’ireo renirano roa ireo dia mitambatra mba hanaporofoana fa ny maha-Andriamanitra mitambatra amin’ny maha-olombelona dia tsy manota. Daniela dia nandray ilay fahitana izay maneho ny fisehoan’i Kristy tamin’ny famaranana ny faminaniana telo arivo sy roa-jato taona tamin’ny 1844, fony izy teo amoron’ny Reniranon’i 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.

Ary hitako tamin’ny fahitana; ary izao no niseho, raha nahita aho, dia tany Sosana tao an-dapa, izay any amin’ny faritanin’i Elama aho; ary hitako tamin’ny fahitana fa teo amoron’ny ony Olay aho. Daniela 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.

Daniela dia nandray ny fahitana izay maneho ny fahitana ny tantara ara-paminaniana nandritra ny roa arivo sy dimy zato sy roapolo taona, teo amoron’ny Ony Hiddekel.

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.

Ary tamin’ny andro fahefatra amby roa-polo tamin’ny volana voalohany, raha teo amoron’ilay ony lehibe aho, dia ilay Hiddekel. Daniela 10:4.

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

Taorian’izany dia nofaritan’i Gabriela ao amin’ny andininy faha-efatra ambin’ny folo ny tanjon’ny fahitana chazon teo amin’ny Reniranon’i Hiddekel.

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.

Ankehitriny dia tonga aho hampahafantatra anao izay hanjo ny firenenao amin’ny andro farany; fa ny fahitana dia mbola ho amin’ny andro maro. Daniela 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.

Ny fahitana nomena teo amoron’ny Reniranon’i Ulai dia manondro ny “fisehoan’i” Kristy, (maha-Andriamanitra) tamin’ny nahatongavany tampoka tao amin’ny tempoliny tamin’ny 22 Oktobra 1844. Izany dia naneho ny “maha-Andriamanitra” niditra tao amin’ny tempolin’ny Millerites (maha-olombelona) tamin’io daty io, ho amin’ny Andro Fanavotana, izany hoe ny andron’ny “fahatongavana ho iray”, izay maneho ny firaisan’ny maha-Andriamanitra sy ny maha-olombelona. Ny fahitana nomena teo amoron’ny Reniranon’i Hiddekel kosa dia manondro izay hanjo ny vahoakan’Andriamanitra (maha-olombelona) any am-parany andro.

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.

Ny fiandohan’ny fahitana ny “endrika” dia tamin’ny taona 457 talohan’i Kristy. Roanjato sy roapolo taona taorian’ilay vanim-potoana ara-paminaniana izay nanondro ny fanitsakitsahana ny fitoerana masina sy ny tafika, izay nanomboka tamin’ny 677 talohan’i Kristy. Ny fiafaran’ireo roanjato sy roapolo taona izay nampifamatotra teo amin’ny teboka fiandohan’ireo fahitana roa, dia nasian’Ilay Mpandahatra Isa Mahagaga marika, izay Ilay Mpandinika Fiteny Mahagaga koa ao amin’ny Habakoka 2:20.

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

Fa Jehovah kosa ao amin’ny tempoliny masina; aoka hangina eo anatrehany ny tany rehetra. Habakoka 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.

Ny rohy mampifandray ny maha-olombelona sy ny maha-Andriamanitra, izay naseho tany am-piandohana tamin’ireo teboka fanombohan’ny faminaniana roa, dia fantatra tamin’ireo fiafarany nifamaly tamin’ny alalan’ny toko sy andininy izay nilazalaza ny fisehoan’ny maha-Andriamanitra tonga tampoka tao amin’ny tempoly izay naoriny nandritra ireo enina amby efa-polo taona, nanomboka tamin’ny fotoan’ny farany tamin’ny 1798, ary nifarana enina amby efa-polo taona tatỳ aoriana, tamin’ny 22 Oktobra 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.

Tsy fantatrareo va fa tempolin’Andriamanitra ianareo, ary ny Fanahin’Andriamanitra mitoetra ao anatinareo? Raha misy olona manimba ny tempolin’Andriamanitra, dia horavan’Andriamanitra izy; fa masina ny tempolin’Andriamanitra, ary izany tempoly izany dia ianareo. 1 Korintiana 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.

Tamin’ny 22 Oktobra 1844, araka ny fifanarahana amin’ny fahitana momba ny “appearance”, dia namaritra i Habakoka fa ny Tompo dia tao amin’ny tempoliny masina. Natsangany indray ny tempoly izay efa rava sy voahitsakitsaka nandritra ny roa arivo sy dimanjato amby roapolo taona, tao anatin’ny enina amby efapolo taona.

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.

Ary lazao aminy ka ataovy hoe: Izao no lazain’i Jehovah, Tompon’ny maro, manao hoe: Indro ny lehilahy izay atao hoe ny Rantsana; ary hitsimoka avy eo amin’ny fitoerany Izy ka hanorina ny tempolin’i Jehovah. Eny, Izy no hanorina ny tempolin’i Jehovah; ary Izy no hitondra ny voninahitra ka hipetraka sy hanjaka eo ambonin’ny seza fiandrianany; ary ho mpisorona eo ambonin’ny seza fiandrianany Izy; ary ny fisainan’ny fihavanana dia ho eo amin’izy roroa. Ary ny satroboninahitra dia ho an’i Helema sy Tobia sy Jedaia ary Hena, zanak’i Zefania, ho fahatsiarovana ao amin’ny tempolin’i Jehovah. Ary izay any lavitra any dia ho avy ka hanorina ao amin’ny tempolin’i Jehovah, ary ho fantatrareo fa Jehovah, Tompon’ny maro, no naniraka ahy ho aminareo. Ary izao no ho tonga, raha tena mankatò fatratra ny feon’i Jehovah Andriamanitrareo ianareo. Zakaria 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.

Ao amin’i Jaona 2:20, rehefa avy nanadio ny tempoly Kristy, izay, araka an’i Rahavavy White, dia fahatanterahan’ny Malakia toko faha-telo, tahaka ny tamin’ny 22 Oktobra 1844, no tonga tampoka tao amin’ny tempoliny ny Iraky ny fanekena.

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.

Jesosy namaly ka nanao taminy hoe: Ravao ity tempoly ity, dia hatsangako indray ao anatin’ny telo andro. Dia hoy ny Jiosy: Enina amby efa-polo taona no nanaovana ity tempoly ity, ka ianao va hanangana azy ao anatin’ny telo andro? Fa ny tempolin’ny tenany no nolazainy. Jaona 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.

Ho fanatanterahana ny Malakia toko faha-3, dia tonga tampoka tao amin’ny tempoliny Kristy, raha nanadio ny tempoly Izy tamin’ny fiandohan’ny asany ao amin’ny Jaona toko faha-2, izay naneho mialoha ny 22 Oktobra 1844. Ny fanadiovan’i Kristy ny tempoly ao amin’ny Jaona toko faha-2, sy ny 22 Oktobra 1844, dia fanatanterahana ny Malakia toko faha-3. Ao amin’ny Jaona toko faha-2 andininy faha-20, dia ampahafantarina antsika fa ny tempolin’olombelona dia naorina tao anatin’ny enina amby efapolo taona, ary ny tempoly masina dia natsangana indray tao anatin’ny telo andro. Ny tempolin’olombelona dia tsy tonga ho “tempoly masina” an’i Habakoka raha tsy rehefa tonga tampoka ao anatiny ny maha-Andriamanitra, tahaka ny nataony tamin’ny 22 Oktobra 1844, satria ny maha-Andriamanitra mitambatra amin’ny maha-olombelona dia tsy manota. Ny fahitana momba ireo renirano lehibe roa ao Sinara dia maneho ny fahamarinana fa ny maha-olombelona mitambatra amin’ny maha-Andriamanitra dia tsy manota.

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

Hanohy ny fandinihantsika ny andininy faha-efapolo ao amin’ny Daniela toko faha-iraika ambin’ny folo isika ao amin’ny lahatsoratra manaraka.

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.

Ianareo koa, tahaka ny vato velona, no aorina ho trano ara-panahy, ho fisoronana masina, hanatitra fanatitra ara-panahy, ankasitrahan’Andriamanitra amin’ny alalan’i Jesosy Kristy. 1 Petera 2:5.