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.

Apo chiedza cha Danieli khumi na chimwe, ndima makumi mana kusvikira makumi mana neshanu, kwakazarurwa panguva yokuguma muna 1989, vavengi vechokwadi vakapa kupikisa kwakabvumira Mwari kuzarura chokwadi chokudzivirira nheyo dzepakutanga dzechikamu ichocho chiri mubhuku raDanieli, icho chakazova musoro nechinangwa chokurwiswa kwaSatani. Kukakavadzana ikoko pamusoro pechokwadi nekukanganisa munhoroondo iyoyo kwakashandiswa noMweya Mutsvene kuzivisa mimwe mitemo yechiporofita yaizoramba ichiwedzera zivo yakanga yazarurwa uye iyo yaizotevera kushandiswa kuyedza chizvarwa chokupedzisira chenhoroondo yenyika. Tanga tichifunga pamusoro pe“kushandiswa katatu kwechiporofita,” uye tichizivisa kushandiswa uku semutemo mukuru wakazarurwa kubva mukuita kwekupikisa kwakaiswa pachena naSatani mumazuva iwayo akapfuura. Maitiro iwayo ane gakava anozivikanwa naSista White se“kuzungunuswa.”

“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.

“Ndzi kombisiwe vunene bya Xikwembu exikarhi ka vanhu va xona, kutani ndzi kombisiwa leswaku xiringo xin’wana ni xin’wana lexi tisiwaka hi maendlelo yo hlantswa ni ku tenga eka Vakriste lava tivulaka leswaku i va xona, xi kombisa leswaku van’wana i thyaka ntsena. Nsuku lowunene a wu tshami wu vonaka minkarhi hinkwayo. Eka xiphiqo xin’wana ni xin’wana xa vukhongeri, van’wana va wa ehansi ka ndzingo. Ku tsekatsekisiwa ka Xikwembu ku huhutela ekule mitshungu yo tala kukota matluka lama omeke. Ku humelela ku andzisa ntshungu wa lava tivulaka ntsena. Maxangu ma tlhela ma basisa hi ku va humesa ekerekeni. Tanihi ntlawa, mimoya ya vona a yi tiyanga emahlweni ka Xikwembu. Va huma exikarhi ka hina hikuva a hi va hina; hikuva loko ku pfumala ku ri kona kumbe ku xanisiwa ku huma hikwalaho ka rito, vo tala va khunguvanyeka.” Testimonies, vholumo 4, 89.

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

“Kuzunguzwa” kunatokea wakati ukweli unafunuliwa kutoka katika muhuri na Simba wa kabila la Yuda, kisha baadaye kuletwa hadharani.

“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.

“Ndaakabvunza chinorehwa nokuzununguswa kwandakanga ndaona, ndikaratidzwa kuti kwaizokonzerwa nouchapupu hwakatwasuka hwakadaidzwa nezano reChapupu chechokwadi kumaRaodhikia. Izvi zvichava nesimba pamwoyo womugamuchiri, uye zvichamutungamirira kusimudza mureza nokudurura chokwadi chakatwasuka. Vamwe havazotsungiriri uchapupu uhwu hwakatwasuka. Vachasimukira kurwurwisa, uye ndizvo zvichakonzera kuzununguswa pakati pavanhu vaMwari.” 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.

Kuunzwa kwe“chokwadi” nguva dzose kunokonzera kuzununguswa, uye chokwadi chakazarurwa muna 1989 chakaita chinhu ichocho chaizvo. Chimwe chezvibereko zvekupikiswa kwakauyiswa kuzorwa nechokwadi chaiva kugadzirwa kwemitemo yakatevedzana yokusimbisa kuwedzera kwezivo mumakore akatevera 1989. Kugadzirwa kwemitemo iyi kunofambirana nekugadzirwa kwemimwe mitemo yakatevedzana munguva yavaMillerite. Kushandiswa katatu kwose kwouprofita hweBhaibheri kunobatsira pakujekesa zviitiko zvamazuva okupedzisira.

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.

Kutambidzwa katatu kweRoma neBhabhironi kunosimbisa ukama huripo pakati pomukadzi nechikara chaakatasva uye chaaanotonga panguva yenhoroondo yedambudziko remutemo weSvondo, iyo zvakare iri nhoroondo yekutonga kwaMwari kwekuita pamusoro pehure reBhabhironi.

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.

Kushandiswa katatu kwemashoko anoti “nhume inogadzirira nzira Nhume yesungano,” pamwe chete na“Eria,” kunoratidza basa, neshoko, munguva mbiri dzinofananidzira kuvharwa kwenguva yenyasha mumazuva okupedzisira. Nguva yokutanga inotanga nenzwi rokutanga raZvakazarurwa chitsauko 18, rinomirira kutanga kwokutongwa kwokuferefeta kwavapenyu kweAdventismu yeRaodhikia, uye nguva yokupedzisira inotanga nenzwi rechipiri raZvakazarurwa chitsauko 18, rinomirira kutongwa kwokupedzisa kwechifeve cheBhabhironi.

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.

Kuturikana katatu kweRoma neBhabhironi kunomiririra nhoroondo yekunze yevanhu vaMwari vomumazuva okupedzisira, nepo kuturikana katatu kwaEriya nomutumwa anogadzirira nzira kuchimiririra nhoroondo yomukati yevanhu vaMwari vomumazuva okupedzisira. Kuturikana katatu kweNhamo nhatu kunozivisa shoko rinopfuura nenguva mbiri idzodzo idzo pamwe chete dzinomiririra nguva yokupedzisira yokutonga, inotanga neimba yaMwari, uye pashure pacho ichiuya pamusoro paavo vari kunze kweimba yaMwari. Nhamo nhatu dzinoratidza kuti ChiIslamu ndiro shoko remvura yokupedzisira, uyewo chishandiso chokutonga chinoshandiswa naMwari pamusoro paavo vanomanikidza kunamatwa kwezuva pamusoro pavanhu vose. Kuvharwa kwokutonga kunomiririra “mazuva okutsiva kwaMwari,” zvose pamusoro pechechi Yake yakatsauka uye pamusoro pavaipi vari kunze kwechechi Yake.

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.

Jesu paakatanga ushumiri Hwake pakereke yeNazareta, akashandisa Isaya chitsauko makumi matanhatu nechimwe kutsanangura ushumiri Hwake, shoko Rake, nebasa Rake, izvo zvaisanganisirawo kuziviswa kwenguva yokutsiva kwaMwari. Ushumiri Hwake, shoko Rake, nebasa Rake zvakafanoratidza ushumiri, shoko, nebasa zvevane zana namakumi mana nezvina zvuru, nokuti nenzira youprofita vanotevera Gwayana kwose kwaanoenda.

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.

Mweya wa Ambuya Mwari uri pamusoro pangu; nokuti Ambuya vakandizodza kuti ndiparidzire mashoko akanaka kune vanyoro; vakandituma kusunga vane mwoyo yakaputsika, kuzivisa rusununguko kune vakatapwa, nokuzarurirwa kwetirongo kune vakasungwa; kuzivisa gore rinogamuchirika raAmbuya, nezuva rokutsiva raMwari wedu; kunyaradza vose vanochema; kugadza pamusoro pavanochema muZiyoni, kuvapa runako panzvimbo yedota, mafuta omufaro panzvimbo yokuchema, nguo yokurumbidza panzvimbo yomweya wokuremerwa; kuti vanzi miti yokururama, kudyarwa kwaAmbuya, kuti vakudzwe. Uye vachavaka matongo ekare, vachasimudza kuparadzwa kwokutanga, uye vachagadzira maguta akaparara, matongo ezvizvarwa zvizhinji. Uye vatorwa vachamira vachifudza makwai enyu, navanakomana vavatorwa vachava varimi venyu navachengeti veminda yemizambiringa yenyu. Asi imi muchanzi Vaprista vaAmbuya; vanhu vachakuidzai kuti muri Vashumiri vaMwari wedu; muchadya fuma yavaHedheni, uye muchazvirumbidza mukubwinya kwavo. Isaya 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 akati azodzwa parubhabhatidzo rwake, uye chiratidzo chenzira ichocho chinomiririra Gunyana 11, 2001, apo kuzodzwa kwoMweya Mutsvene kwakatanga kuburukira pamusoro paavo vakaziva kuti kudururwa kwemvura yekupedzisira mumazuva ekupedzisira kwakanga kwafananidzirwa nenhoroondo yavaMillerite, avo vakanga vari matongo ekare ayo vane zviuru zana nemakumi mana nezvina vaizovakazve, pavakanga vadzokera kunzira dzekare dzaJeremia.

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 ulipata kuwa tena ukweli wa sasa, na ujumbe kutoka katika uasi wa mwaka 1888 ulikuwa habari njema iliyo na uwezo wa kuifunga 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 kuifungua 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.

Nga September 11, 2001, avo vakanga va fanele ku twarisa mahungu lawo lamanene, a va tlhela va fanele ku huwelela lembe leri amukelekaka ra Hosi ni siku ra ku rihisela ka Xikwembu. Lembe ra ku amukeriwa hi Hosi na rona ri sungule hi nkarhi wolowo, naswona Yi tiyimisele hi ku helela ku amukela ku hundzuka ka Mulaodikiya, ku fikela siku ra ku rihisela ka Xikwembu ri fika hi nawu wa Sonto lowu taka hi ku hatlisa eUnited States. Kutani ku rihisela ka Yena ku ta vonakaliswa ehenhla ka kereke leyi yaleke ku tiva nkarhi wa ku endzeriwa ka yona, naswona hi nkarhi wun’we ku sungula ku avanyisiwa loku yaka emahlweni ehenhla ka nghwavava ya Babilona.

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.

Pazuva rokugamuchirwa kwake, anovimbisa kunyaradza vose vanochema, uye avo vanochema muJerusarema vanoratidzwa muna Ezekieri chitsauko 9. Kunyaradzwa kwavo kunouyiswa neMunyaradzi, kubudikidza nokugamuchira shoko remvura yokupedzisira, iyo panguva iyoyo iri kudururwa pamusoro pavo. Asi chete kana vakaziva mvura yacho. Kana vava noMunyaradzi, uye vapedza basa rokuvakazve matongo ekare, kubudikidza nenzira ye“mutsara pamusoro pomutsara,” iyo inoratidzwa mundima yaIsaya sebasa rokuisa mutsara wouprofita unomirira kuparadzwa kwenhoroondo inoyera, pamusoro pomumwe mutsara wouprofita unoratidza kuparadzwa. Mubasa iroro vanomutsazve kuparadzwa kwezvizvarwa zvizhinji. Ipapo “vatorwa” vachapindura kune avo vanochema, avo vanosimudzwa sechiratidzo, kuti vatorwa vaone.

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.

Mharidzo yaKristu pamusoro pebasa Rake noushumiri Hwake, sezvakarongwa muna Isaya chitsauko makumi matanhatu neimwe, ndiro basa noushumiri zvevane zana namakumi mana nezvina ezviuru. Basa iroro rakaratidzwa mumafambiro matsvene ekushandurwa, uye muna 1989 nguva yokuguma yakasvika yakanga yakafananidzirwa nenguva dzose dzakapfuura dze“nguva yokuguma.” Sezvakangoita kuti ndima imwe chete, Danieri chitsauko sere, ndima gumi nezvina, yakazivikanwa senheyo nembiru huru yepakati yebato reMillerite, saizvozvo ndima iri nheyo nembiru huru yepakati yebato reFuture for America ndiDanieri chitsauko gumi neimwe, ndima makumi mana. Kune veMillerite, chiedza chembiru yepakati chakamiririrwa sechiedza chechiratidzo cheRwizi rweUlai, uye kubato reFuture for America chiedza chembiru yepakati chakamiririrwa sechiedza chechiratidzo cheRwizi rweHidhekeri.

“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.

“Chiedza chakagamuchirwa naDanieri kubva kuna Mwari chakapiwa zvikurukuru nokuda kwamazuva okupedzisira aya. Zviratidzo zvaakaona pamahombekombe eUlai neHidhekeri, nzizi huru dzeShinari, zvino zvava kuzadzikiswa, uye zviitiko zvose zvakafanotaurwa zvichakurumidza kuitika.” 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.

Chiedza chezviratidzo zviviri zvinomiririrwa nenzizi mbiri izvi chakabatanidzwa pamwe chete, uye chinozadzika mumazuva okupedzisira. “Kubatana” kwazvo kweumwe neumwe kunomiririra kubatanidzwa kwehunhu hwomunhu nehuMwari, inova ndiyo shoko rinoramba richiratidzwa naSista White kakawanda seshoko raKristu, muchirevo chokuti hunhu hwomunhu hwakabatanidzwa nehuMwari hahutadzi. Nzizi mbiri idzi dzinomiririra kubatana ikoko chaiko.

“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.

“Hakuna jambo lolote pungufu ya utii mkamilifu linaloweza kufikia kiwango cha matakwa ya Mungu. Yeye hakuyaacha matakwa Yake bila kubainishwa. Hakuamuru jambo lolote ambalo si la lazima ili kumleta mwanadamu katika upatano na Yeye. Inatupasa kuwaelekeza wenye dhambi kwenye kielelezo Chake cha tabia na kuwaongoza kwa Kristo, ambaye kwa neema Yake peke yake ndicho kielelezo hiki kinaweza kufikiwa.

“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.

“Muponisi akatora pamusoro pake utera hwounhu, uye akararama upenyu husina chivi, kuti vanhu varege kutya kuti nokuda kwoutera hwounhu hwavanazvo vangatadza kukunda. Kristu akauya kuti atiite ‘vagovani vehunhu hwoumwari,’ uye upenyu hwake hunopupura kuti hunhu hwomunhu, hwakabatanidzwa noumwari, hahuiti chivi.

“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.

“Muponesi akakunda kuti aratidze munhu kuti angakunda sei. Miedzo yose yaSatani, Kristu akaisangana nayo neShoko raMwari. Nokuvimba nezvipikirwa zvaMwari, Akagamuchira simba rokuteerera mirayiro yaMwari, uye muedzi haana kukwanisa kuwana mukana. Pakuedzwa kumwe nokumwe mhinduro Yake yakanga iri yokuti, ‘Kwakanzi.’ Naizvozvo Mwari akatipa Shoko Rake ratinorwisa naro zvakaipa. Zvipikirwa zvikuru kwazvo uye zvinokosha ndizvo zvedu, kuti nazvo isu ‘tive vagovani voumwari, tapukunyuka pakuora kuri munyika nokuda kwokuchiva.’ 2 Petro 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.

“Erega uyo anoedzwa kuti arege kutarisa pamamiriro ezvinhu, kana pautera hwake amene, kana pasimba ro muedzo, asi pasimba reShoko raMwari. Simba raro rose nderedu. ‘Shoko renyu,’ anodaro munyori weMapisarema, ‘ndakarivanza mumwoyo mangu, kuti ndirege kukutadzirai.’ ‘Neshoko remiromo yenyu ndakazvichengeta kubva panzira dzomuparadzi.’ Mapisarema 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.

Kuengezeka kwa maarifa mnamo 1798 na mnamo 1989, kuliwakilisha kufunguliwa kwa Neno la Mungu la kinabii lililokuwa limetiwa muhuri. Neno Lake hutoa uweza wa kushinda kama Yeye alivyoshinda, na “maisha Yake yanatangaza kwamba ubinadamu, uliounganishwa na uungu, hautendi dhambi.” Maono ya Mto Ulai ni maono ya marah ya kuonekana Kwake, nayo yanawakilishwa na unabii wa siku elfu mbili na mia tatu. Maono ya Mto Hiddekel ni maono ya chazon ya historia ya kinabii, nayo yanawakilishwa na unabii wa miaka elfu mbili na mia tano na ishirini. Maono ya marah yanawakilisha uungu, na maono ya chazon yanawakilisha ubinadamu.

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.

Yese nzizi mbiri dzaShinari yekare, idzo dziri Ulai neHidhekeli, kana kuti zvino dzinozivikanwa seTigirisi neYufuratesi, pakupedzisira dzinobatana dzichipinda mugwara remvura reShatt al-Arab riri kumaodzanyemba eIraq, uye Shatt al-Arab yacho yobva yadururira muGungwa rePersia. Jesu anoshandisa zvinhu zvinooneka nezvechisikigo kumiririra zvepamweya, uye zviratidzo zvine chekuita nenzizi mbiri idzi, izvo zvino zvava mukuita kwekuzadziswa, zvinomiririra kubatanidzwa kwechivanhu nechamwari kunoitika padzinenge dzava kusvika kumagumo erwendo rwadzo kuenda kugungwa. Chokwadi ichi chinosimbiswa pakutanga kwezviporofita zviviri zvinomiririrwa nezviratidzo zviviri zvaDanieri chitsauko 8, ndima 13 na14. Chimwe chiratidzo mubvunzo, chimwewo mhinduro, uye maererano nekufunga kwakarongeka hazvigoni kupatsanurwa.

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.

Maonero avanhu, anosuma kutsikwa-pasi kwepatemberi nehondo yedenga, akatanga mugore ra677 BC, uye maonero oumwari, anosuma kuonekwa kwaKristu, akatanga mugore ra457 BC. Kubatanidzwa koumwari nouvanhu kunomiririrwa nemakore mazana maviri namakumi maviri, anobatanidza nzvimbo mbiri dzokutanga dzemaonero maviri aya. Mazana maviri namakumi maviri chiratidzo che“kubatanidzwa kwouvanhu noumwari,” uye chinomiririrwawo nokubatanidzwa kwekuwedzera kwezivo panguva yokuguma muna 1798, pamwe chete nokuwedzera kwezivo panguva yokuguma muna 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.

Ujumbe ulioratibiwa uliotokana na kuongezeka kwa maarifa mwaka 1798, uliwasilishwa kwa mara ya kwanza na Miller mwaka 1831 (na kisha katika gazeti la Vermont Telegraph mwaka 1833). Mwaka 1831 ni miaka mia mbili na ishirini baada ya kuchapishwa kwa Biblia ya King James katika mwaka 1611. Biblia ya King James iliwakilisha hati yenye pande mbili ya Agano la Kale na Agano Jipya. Mwanzo na mwisho wa miaka hiyo mia mbili na ishirini “iliunganisha” uchapisho wa kiungu na uchapisho wa kibinadamu. Taarifa ya uchapisho wa kibinadamu ilitokana na nuru ya kiungu iliyofunuliwa wakati wa mwisho katika mwaka 1798, na kisha ikaratibiwa kwa njia ya kazi ya chombo cha kibinadamu, ambaye alikuwa ameanza kuichapisha mwaka 1831. Ulikuwa uchapisho wa kiungu, wenye ujumbe uliotiwa muhuri kwa namna ya kiungu, ambao baadaye ulifunuliwa na wanadamu, na baada ya hayo ukawasilishwa na chombo cha kibinadamu. Neno la Kiebrania lililotafsiriwa kuwa “publish” katika neno la Mungu humaanisha kuita kwa sauti kubwa ili kulia (kwa), kuwa mashuhuri, mgeni, kualika, kutaja, (kutoa) jina, kuhubiri, kutangaza, kutamka, kuchapisha. Miller alianza kuchapisha ujumbe wake mwaka 1831, kisha mwaka 1833 ukachapishwa kihalisi katika 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 zinazojulikana kama Azimio la Uhuru mwaka 1776 (na baadaye Katiba ya Marekani) mwaka 1789. Mwanzo na mwisho wa hiyo miaka mia mbili na ishirini huunganisha uungu na ubinadamu, na hufanya hivyo kupitia kuchapishwa kwa nyaraka hizo mbili za kiungu, kuanzia mwaka 1776. Wakati kitabu cha Danieli kilipofunguliwa muhuri wakati wa mwisho mwaka 1989, ujumbe ulioratibiwa uliokuwa umeletwa kupitia kazi ya chombo cha kibinadamu ulichapishwa mwaka 1996. Mfuatano ulikuwa ni uchapisho wa kiungu, kisha kufunguliwa muhuri, na kisha 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”.

Katika nyakati zote mbili za mwisho, hatua tatu za kweli zinatambulishwa. Zote mbili huanza kwa chapisho la kiungu kama hatua ya kwanza, na chapisho la kibinadamu linalofafanua ujumbe wa kiungu ndilo hatua ya mwisho. Hatua ya katikati ni wakati Simba wa kabila la Yuda anapofunua muhuri wa ujumbe wa kiungu kwa ajili ya historia hiyo maalum, na baadaye huchagua chombo cha kibinadamu kukusanya nuru iliyofunuliwa kutoka katika waraka wa kiungu. Wakati kufunuliwa kwa muhuri kunapotokea, uasi hudhihirishwa na waovu wasioelewa kuongezeka kwa maarifa. Hivyo basi, chapisho la kiungu linawakilishwa na herufi ya kwanza ya alfabeti ya Kiebrania, kuongezeka kwa maarifa kunawakilishwa na herufi ya kumi na tatu ambamo uasi hudhihirishwa, na chapisho la kibinadamu la ujumbe maalum wa kiungu kwa ajili ya historia hiyo ni herufi ya mwisho ya alfabeti ya Kiebrania; na herufi hizo tatu zikichukuliwa pamoja humaanisha “kweli”.

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.

Zviratidzo zvenzizi zveUlai neHidhekeli zviri zvino mukuzadzikiswa zvinoratidza kuti mumazuva okupedzisira kuwedzera kwezivo kunobva panzizi mbiri idzi kunobatana pamwe chete kuti kuratidze kuti huMwari hwakabatanidzwa nouvanhu hahutadzi. Danieri akagamuchira chiratidzo chinomiririra kuonekwa kwaKristu pakuguma kwechiporofita chamakore zviuru zviviri namazana matatu muna 1844 ari parwizi 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.

Uye ndakaona muchiratidzo; uye zvakaitika, pandakaona, kuti ndaiva muShushani muimba youmambo, iri mudunhu reEramu; uye ndakaona muchiratidzo, uye ndaiva parutivi porwizi rweUrai. Daniel 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.

Daniel alipokea maono yanayowakilisha maono ya miaka elfu mbili mia tano ishirini ya historia ya kinabii alipokuwa kando ya Mto 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.

ហើយនៅថ្ងៃទីម្ភៃបួន នៃខែទីមួយ ខណៈដែលខ្ញុំនៅក្បែរទន្លេធំ គឺទន្លេហីឌេគែល។ ដានីយ៉ែល 10:4។

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

Emva kwalokho uGabriyeli wachaza injongo yombono we-chazon woMfula iHidekeli evesini leshumi nane.

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.

Ndaza zvino kuzokuzivisa kuti vanhu vako vachawirwei nei pamazuva okupedzisira; nokuti chiratidzo ichi chichiri chemazuva mazhinji. Danieri 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.

Chiono chakapiwa paRwizi Ulai chinoratidza “kuonekwa” kwaKristu, (uMwari) paakauya kamwe-kamwe kutembere Yake musi wa22 Gumiguru 1844. Chaimiririra “uMwari” huchipinda mutembere yavaMillerite (uHunhu) pazuva iro, nokuda kweZuva reYananiso, zvichireva zuva re“kuva chinhu chimwe”, rinomiririra kubatanidzwa kwouMwari nouHunhu. Chiono chakapiwa paRwizi Hidhekeri chinoratidza zvichawira vanhu vaMwari (uHunhu) mumazuva okupedzisira.

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.

Ku sungula ka xivono xa “xivumbeko” a ku ri hi lembe ra 457 BC. Leswi a swi ri malembe ya madzana mambirhi ni makume mambirhi endzhaku ka nkarhi wa vuprofeta lowu a wu kombisa ku kandziyeriwa ehansi ka vuhlawuleki ni ka ntshungu, lowu sunguleke hi 677 BC. Ku hela ka malembe lawa ya madzana mambirhi ni makume mambirhi lama a ma hlanganisiwe exivandleni xo sungula xa swivono leswi swimbirhi, ku funghiwe hi Muhlayi wo Hlamarisa, loyi nakambe a nga Mutivi wa Ririmi wo Hlamarisa eka Habakkuk 2:20.

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

Asi Ishe ari mutemberi yake tsvene; nyika yose ngainyarare pamberi pake. Habhabhuku 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.

Kubatanidzwa kwehunhu hwevanhu nouMwari, kwakafananidzirwa pakutanga nenzvimbo dzokutanga dzeuprofita huviri ihwohwo, kwakazivikanwa pakuguma kwahwo kwakafanana nechitsauko nendima zvakatsanangura kuonekwa koUmwari achiuya pakarepo mutemberi yaakanga avaka mukati memakore makumi mana namatanhatu akatanga panguva yokuguma muna 1798, akazopera makore makumi mana namatanhatu gare gare, musi wa22 Gumiguru, 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.

Hamuzivi here kuti muri temberi yaMwari, uye kuti Mweya waMwari anogara mamuri here? Kana munhu upi noupi akasvibisa temberi yaMwari, Mwari achamuparadza; nokuti temberi yaMwari itsvene, iyo temberi yamuri imi. 1 VaKorinte 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.

Musi wa Gumiguru 22, 1844, maererano nechiratidzo che“kuonekwa,” Habakuki akaratidza kuti Ishe vakanga vari mutemberi Yavo tsvene. Vakanga vamisa temberi yakanga yaparadzwa uye yakatsikwa-tsikwa kwemakore zviuru zviviri namazana mashanu namakumi maviri, mukati memakore makumi mana namatanhatu.

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.

Uye utaura kwaari uchiti, Zvanzi naJehovha wehondo, achiti, Tarira murume, zita rake ndiBazi; uye achamera kubva panzvimbo yake, uye achavaka temberi yaJehovha. Zvirokwazvo iye achavaka temberi yaJehovha; uye achatakura kubwinya, uye achagara nokutonga pachigaro chake choushe; uye achava mupristi pachigaro chake choushe; uye zano rorugare richava pakati pavo vari vaviri. Uye korona dzichava kuna Helemu, nokuna Tobhija, nokuna Jedhaya, nokuna Heni mwanakomana waZefaniya, chive chirangaridzo mutemberi yaJehovha. Uye vari kure vachauya, vovaka mutemberi yaJehovha, uye muchaziva kuti Jehovha wehondo akandituma kwamuri. Uye izvi zvichaitika, kana muchinyatsoteerera inzwi raJehovha Mwari wenyu. 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.

Muna Johane 2:20, mushure mokunge Kristu anatsa temberi, izvo maererano naSista White zvaive kuzadziswa kwaMaraki chitsauko chechitatu, sezvakanga zvakaitawo pana Gumiguru 22, 1844, Mutumwa weSungano akakurumidza kuuya kutemberi Yake.

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.

Jesu akapindura akati kwavari, “Putsai temberi iyi, uye mumazuva matatu ndichaimutsa.” Ipapo vaJudha vakati, “Temberi iyi yakavakwa namakore ana makumi mana namatanhatu, zvino iwe ungaiimutsa mumazuva matatu here?” Asi iye aitaura pamusoro petemberi yomuviri wake. Johane 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.

Mukuzadzika kwaMaraki chitsauko 3, Kristu akauya pakarepo kutemberi Yake paakanatsa temberi pakutanga kweushumiri Hwake muna Johane chitsauko 2, izvo zvaifananidzira Gumiguru 22, 1844. Kunatswa kwetemberi naKristu muna Johane chitsauko 2, pamwe naGumiguru 22, 1844, kwaiva kuzadzika kwaMaraki chitsauko 3. Muna Johane chitsauko 2 nendima 20, tinoziviswa kuti temberi yomunhu yakanga yavakwa mumakore makumi mana namatanhatu, uye Temberi youMwari yakamutswa mumazuva matatu. Temberi yomunhu inongova chete “temberi tsvene” yaHabhakuki apo humwari hunopinda mairi pakarepo, sezvazvakaitika paGumiguru 22, 1844, nokuti humwari hwakabatanidzwa nounhu hahutadzi. Zviratidzo zvenzizi mbiri huru dzeShinari zvinomirira chokwadi chokuti hunhu hwakabatanidzwa noumwari hahutadzi.

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

Titaendelea na uchunguzi wetu wa aya ya arobaini ya Danieli sura ya kumi na moja katika makala inayofuata.

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.

Imiwo futi, njengematje laphilako, niyakwakhiwa nibe yindlu yakamoya, ubuphristi lobungcwele, ukuze ninikele imihlatshelo yakamoya, eyemukelekako kuNkulunkulu ngoJesu Khristu. 1 Phetro 2:5.