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# The Book of Daniel - Number One-Hundred and Twenty-Two

Kitab Daniel - Bilangan Seratus Dua Puluh Dua

The Unveiling of Truth: A Journey Through Daniel 11 and the Shaking of God’s People

Ho Senoloa ha ’Nete: Leeto ka Daniele 11 le Ho Tsukutloa ha Batho ba Molimo

Author

Jeff Pippenger

Published

March 7, 2024

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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.

Ketiksa taho Daniel sapta ngasa hisapulu sada, ayat paopaton sahat paolupaton dibuka meter di ari parpudi i ma taon 1989, musuh ni hasintongan mangalehon partahanan na mangaloas Tuhan paboahon hasintongan-hasintongan laho mangaramoti dasar-dasar pokok ni ayat i di bagasan buku Daniel, na dung i gabe topik dohot pusat ni serangan ni Satanas. Pertikaian i taringot tu hasintongan dohot hajahaton di bagasan sejarah i dipangke Roh Kudus laho manandai pigapiga patik-patik hasurirangan na sai tamba pasahat pangantusion naung dibuka i, jala na dung i gabe laho manguji bangso na parpudi di sejarah ni tano on. Tikki on hita sedang manimbang “pangaplikasian hasurirangan na tolu hali,” jala manandai pangaplikasian-pangaplikasian i songon sada patik na ummajon, na dipaboa marhite proses partahanan na dipasahat Satanas di ari-ari naung salpu i. Proses na marpartikaian i ditandai songon “pangguncangan,” abis tahe, ni Siuda 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.

> “Ndzi kombisiwile vukongomisi bya Xikwembu exikarhi ka vanhu va xona, naswona ndzi kombisiwile leswaku ndzingo wun’wana ni wun’wana lowu endliwaka hi endlelo ro kunakisa ni ro basisa ehenhla ka Vakriste lava tivulaka leswaku i va kriste wu kombisa leswaku van’wana i manyoro. Nsuku lowunene a wu humeleli minkarhi hinkwayo. Eka xiphiqo xin’wana ni xin’wana xa vukhongeri van’wana va wela ehansi ka ndzingo. Ku rhurhumela ka Xikwembu ku huhwisa kule ni mitshungu yo tala kukota matluka lama omeke. Ku humelela ku andzisa ntshungu wa lavativulaka ntsena. Maxangu ma va susa ekerekeni. Leswi ku nga ntlawa, mimoya ya vona a yi tiyangi eka Xikwembu. Va huma exikarhi ka hina hikuva a hi va hina; hikuva loko ku ta nhlomulo kumbe ku xanisiwa hikwalaho ka rito, vo tala va khunguvanyeka.” Testimonies, volume 4, 89.

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

“ဂရုတစိုက်လှုပ်ရှားစေခြင်း” သည် ယုဒအမျိုး၏ ခြင်္သေ့တော်က သမ္မာတရားကို တံဆိပ်ဖွင့်တော်မူ၍၊ ထို့နောက် ထိုသမ္မာတရားကို ဖော်ပြမိတ်ဆက်သောအခါ ဖြစ်ပေါ်လာသည်။

> “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.

> “Ndzi vutisile nhlamuselo ya ku tsekatseka loku a ndzi ku vonile, kutani ndzi kombisiwile leswaku a ku ta vangiwa hi vumbhoni byo kongoma lebyi humeseriweke ehandle hi ndzayo ya Mbhoni ya Ntiyiso eka Valaodikiya. Leswi swi ta va ni nkucetelo ehenhla ka mbilu ya loyi a byi amukelaka, naswona swi ta n’wi kongomisa leswaku a tlakusa mfungho ni ku humesa ntiyiso wo kongoma. Van’wana a va nge swi koti ku tiyisela vumbhoni lebyi byo kongoma. Va ta pfukela byona, kutani hi swona leswi swi nga ta vanga ku tsekatseka exikarhi ka vanhu va Xikwembu.” 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.

Pengenalan “kebenaran” sentiasa menyebabkan suatu goncangan, dan kebenaran yang telah dimeteraibuka pada tahun 1989 melakukan hal itu juga. Salah satu manfaat daripada tentangan yang dibangkitkan terhadap kebenaran itu ialah perkembangan satu set kaedah untuk menetapkan pertambahan pengetahuan sepanjang tahun-tahun yang menyusul selepas 1989. Perkembangan kaedah-kaedah itu selari dengan perkembangan satu set kaedah pada zaman kaum Millerit. Semua penerapan rangkap tiga nubuatan Alkitab menyumbang kepada kejelasan peristiwa-peristiwa pada hari-hari terakhir.

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.

Likopo tše tharo tša Roma le Babilona li hloma kamano ya mosadi le sebata seo a se namelago le go se buša nakong ya histori ya tlalelo ya molao wa Lamorena, yeo gape e lego histori ya kahlolo ya phethagatšo ya Modimo godimo ga seotswa sa Babilona.

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.

Maitiriso a mararo a “morongwa yo o baakanyetsang Morongwa wa Kgolagano tsela,” le gape a “Elija,” a supa tiro le molaetsa mo dipakeng tsotlhe tse pedi tse di bontshang go khutla ga paka ya boutlwelo-botlhoko mo metlheng ya bofelo. Paka ya ntlha e simologa ka lentswe la ntlha la Baebele ya Tshenolo kgaolo ya bolesomejo boferabobedi, le le emelang tshimologo ya katlholo ya dipatlisiso ya ba ba tshelang bakeng sa Boadventiste jwa Laodikia, mme paka ya bofelo e simologa ka lentswe la bobedi la Baebele ya Tshenolo kgaolo ya bolesomejo boferabobedi, le le emelang katlholo ya tiragatso ya seaka sa Babolona.

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.

Tshumelo e meraro ea Roma le Babilona e emela histori ea ka ntle ea batho ba Molimo ba matsatsi a ho qetela, athe tshumelo e meraro ea Elia le ea moromuoa ea lokisang tsela e emela histori ea ka hare ea batho ba Molimo ba matsatsi a ho qetela. Tshumelo e meraro ea mahlomola a mararo e supa molaetsa o fetang mehleng ena ka bobeli, oo hammoho o emelang nako ea ho qetela ea kahlolo, e qalang ka ntlo ea Molimo, ebe hamorao e latela ho ba ka ntle ho ntlo ea Molimo. Mahlomola a mararo a supa hore Boislamo ke molaetsa oa pula ea morao, hape ke sesebelisoa sa kahlolo seo Molimo a se sebelisang khahlanong le ba qobellang borapeli ba letsatsi holim’a moloko oohle oa batho. Qetello ea kahlolo e emela “matsatsi a phetetso ea Molimo,” holim’a kereke ea Hae e khelohileng tumelong hammoho le holim’a ba khopo ba ka ntle ho kereke ea Hae.

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.

Ha Jisu a thoma hian Nazareth kohhranah a rawngbawlna a tan tirh khan a rawngbawlna, a thuchah leh a hnathawh sawifiah nan Isaia bung sawm ruk leh pakhat a hmang a; chu chu Pathian thinheng hun hriatna pawh a tel bawk. A rawngbawlna, a thuchah leh a hnathawh chuan mi sang zakhat sawmli leh pali rawngbawlna, thuchah leh hnathawh a entîr lâwk a, anih ang chu berampu an zui hmun apiangah zâwlnei lamin an zui ve si avangin.

> 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.

> Roh Tuhan ALLAH ada padaku; kerana TUHAN telah mengurapi aku untuk menyampaikan khabar baik kepada orang yang lemah lembut; Dia telah mengutus aku untuk membalut orang yang remuk hatinya, untuk memaklumkan pembebasan kepada orang tawanan, dan pembukaan penjara kepada mereka yang terbelenggu; Untuk memaklumkan tahun perkenan TUHAN, dan hari pembalasan Allah kita; untuk menghiburkan semua orang yang berkabung; Untuk menetapkan bagi mereka yang berkabung di Sion, untuk mengaruniakan kepada mereka perhiasan ganti abu, minyak sukacita ganti perkabungan, pakaian pujian ganti semangat yang pudar; supaya mereka disebut pohon-pohon kebenaran, tanaman TUHAN, supaya Dia dimuliakan. Dan mereka akan membina semula reruntuhan purba, mereka akan membangkitkan kembali kebinasaan yang dahulu, dan mereka akan memperbaiki kota-kota yang tandus, tempat-tempat kebinasaan turun-temurun. Dan orang asing akan berdiri dan menggembalakan kawananmu, dan anak-anak negeri asing akan menjadi petani dan pengusahamu kebun anggurmu. Tetapi kamu akan dinamai Imam-imam TUHAN: orang akan menyebut kamu Pelayan-pelayan Allah kita: kamu akan menikmati kekayaan bangsa-bangsa lain, dan dalam kemuliaan mereka kamu akan bermegah. Yesaya 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.

Jesús fue ungido en Su bautismo, y ese hito tipifica el 11 de septiembre de 2001, cuando la unción del Espíritu Santo comenzó a descender sobre aquellos que reconocieron que el derramamiento de la lluvia tardía en los últimos días había sido tipificado por la historia de los milleritas, quienes eran las ruinas antiguas que los ciento cuarenta y cuatro mil volverían a edificar, una vez que regresaran a las sendas antiguas de Jeremías.

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.

Molaetsa oa ho loka ha Kreste o tsoang bofetoheling ba 1888 o ile oa boela oa e-ba ’nete ea joale, ’me molaetsa o tsoang bofetoheling ba 1888 e ne e le litaba tse molemo tse nang le matla a ho tlamisa lipelo tse robehileng, empa o se nang matla a ho bula lipelo tse thata tsa ba nang le mahlo a ho bona, empa ba sa lemohe, le ba nang le litsebe tsa ho utloa, empa ba sa utloisise. Molaetsa oa ho loka ha Kreste o tsoang bofetoheling ba 1888 e ne e boetse e le molaetsa o eang Laodisea o ileng oa boela oa fihla ka nako eo ho bula monyako oa chankana oa bao e neng e le batšoaruoa ba sebe ka Eena ea nang le matla a ho bula menyako eo ho seng motho ea ka e bulang, le ho koala menyako eo ho seng motho ea ka e koalang.

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.

Pada 11 September 2001, mereka yang harus menyampaikan kabar-kabar baik itu juga harus memberitakan tahun perkenanan Tuhan dan hari pembalasan Allah. Tahun perkenanan Tuhan juga dimulai pada waktu itu, dan Ia sepenuhnya bersedia menerima pertobatan seorang Laodikia, sampai hari pembalasan Allah tiba pada undang-undang Minggu yang segera datang di Amerika Serikat. Lalu pembalasan-Nya akan dinyatakan atas suatu gereja yang menolak mengenal waktu pelawatannya, dan pada saat yang sama penghakiman progresif atas perempuan sundal Babel pun dimulai.

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.

Pada hari perkenan-Nya, Ia berjanji untuk menghiburkan semua orang yang berkabung, dan mereka yang berkabung di Yerusalem digambarkan dalam Yehezkiel pasal sembilan. Penghiburan mereka terlaksana oleh Sang Penghibur, melalui penerimaan pekabaran hujan akhir yang pada waktu itu sedang dicurahkan ke atas mereka. Tetapi hanya jika mereka mengenali hujan itu. Setelah mereka memiliki Sang Penghibur, dan menyelesaikan pekerjaan membangun kembali reruntuhan purba, melalui metodologi “baris demi baris,” yang digambarkan dalam bagian Yesaya sebagai pekerjaan menempatkan garis nubuatan yang melambangkan kebinasaan sejarah suci, di atas garis nubuatan lain yang menggambarkan suatu kebinasaan. Dalam pekerjaan itu mereka membangkitkan kembali keruntuhan banyak generasi. Kemudian “orang-orang asing” akan menanggapi mereka yang berkabung, yang ditinggikan sebagai suatu panji, supaya orang-orang asing itu melihatnya.

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.

Kroesede geiirerg gipuoprisin po guot tuis dep nid ni Isaiah, chapter sixty-one, ya dep nid ni geiirerg gape tausen po handred po potin-pour tausen. Tais geiirerg ge pitu narap long ol sakret mupmen bilong senis, na long 1989, taim bilong pinis i kamap, em yet olgeta ol bipo “taim bilong pinis” i bin makim paslain. Wankain olsem wanpela ves, Daniel chapter eight, verse fourteen, i bin makim olsem as na bikpela pos bilong Millerite movement, ves i stap olsem as na bikpela pos bilong Future for America em Daniel chapter eleven, verse forty. Long ol Millerites, lait bilong dispela bikpela pos i bin soim olsem lait bilong visen bilong Ulai River, na long movement bilong Future for America lait bilong dispela bikpela pos i bin soim olsem lait bilong visen bilong Hiddekel River.

> “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.

> “Cahaya yang diterima Daniel daripada Allah telah diberikan khususnya untuk hari-hari terakhir ini. Penglihatan-penglihatan yang dilihatnya di tepi Sungai Ulai dan Hiddekel, sungai-sungai besar di Sinear, kini sedang dalam proses penggenapan, dan segala peristiwa yang telah dinubuatkan itu tidak lama lagi akan terjadi.” 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.

Cahaya daripada kedua-dua penglihatan yang dilambangkan oleh dua sungai itu saling berhubung, dan digenapi pada akhir zaman. “Hubungan” bersama mereka melambangkan penyatuan antara yang manusiawi dan yang ilahi, iaitu mesej yang berulang kali dikenal pasti oleh Sister White sebagai mesej Kristus dalam konteks bahawa kemanusiaan yang dipadukan dengan keilahian tidak berbuat dosa. Kedua-dua sungai itu melambangkan keterkaitan tersebut.

> “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.

> “Tiada sesuatu pun yang kurang daripada ketaatan yang sempurna dapat memenuhi piawaian tuntutan Allah. Dia tidak membiarkan tuntutan-Nya tidak tentu. Dia tidak memerintahkan sesuatu pun yang tidak perlu untuk membawa manusia ke dalam keselarasan dengan-Nya. Kita harus menunjukkan kepada orang berdosa cita-cita tabiat-Nya dan memimpin mereka kepada Kristus, yang hanya oleh kasih kurnia-Nya cita-cita ini dapat dicapai.

> “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.

> “Molopolosi o ile a jara godimo ga Gagwe mafokodi a botho, mme a tshela botshelo jo bo senang boleo, gore batho ba se ka ba boifa gore ka ntlha ya bokoa jwa tlholego ya botho ba ka se fenye. Keresete o ne a tla go re dira ‘bakarolo ba tlholego ya bomodimo,’ mme botshelo jwa Gagwe bo supa gore botho, jo bo kopantsweng le bomodimo, ga bo dire boleo.

> “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.

> “Molopolli o fentše gore a bontšhe motho kamoo a ka fentšhago ka gona. Diteko tšohle tša Sathane, Kriste o ile a kopana natšo ka Lentšu la Modimo. Ka go bota ditshepišo tša Modimo, O ile a amogela maatla a go kwa ditaelo tša Modimo, gomme moleki a se ke a hwetša mohola le ge e le ofe. Go teko e nngwe le e nngwe karabo ya Gagwe e be e le gore, ‘Go ngwadilwe.’ Ka mokgwa woo Modimo o re file Lentšu la Gagwe leo ka lona re ka ganetšago bobe. Ditshepišo tše dikgolo kudu le tša bohlokwa ke tša rena, gore ka tšona re ‘be batšeakarolo ba tlhago ya bomodimo, ge re šetše re phonyokgile tshenyego yeo e lego lefaseng ka baka la kganyogo e mpe.’ 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.

> “Amperlah orang yang dicobai itu agar jangan memandang kepada keadaan, kepada kelemahan dirinya sendiri, ataupun kepada kuasa pencobaan, melainkan kepada kuasa firman Allah. Segala kekuatannya adalah milik kita. ‘Firman-Mu,’ kata pemazmur, ‘telah kusimpan dalam hatiku, supaya aku jangan berdosa terhadap Engkau.’ ‘Oleh firman bibir-Mu aku telah menjaga diriku dari jalan-jalan orang pembinasa.’ Mazmur 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.

Peningkatan pengetahuan pada tahun 1798 dan pada tahun 1989 melambangkan penyingkapan kembali Firman nubuat Allah. Firman-Nya menyediakan kuasa untuk mengalahkan sebagaimana Ia telah mengalahkan, dan “hidup-Nya menyatakan bahwa kemanusiaan, yang dipadukan dengan keilahian, tidak melakukan dosa.” Penglihatan Sungai Ulai adalah penglihatan marah tentang penampakan-Nya, yang dilambangkan oleh nubuatan dua ribu tiga ratus hari. Penglihatan Sungai Hiddekel adalah penglihatan chazon tentang sejarah kenabian, yang dilambangkan oleh nubuatan dua ribu lima ratus dua puluh tahun. Penglihatan marah melambangkan keilahian dan penglihatan chazon melambangkan kemanusiaan.

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.

క్రీస్తుపూర్వ శీనారు దేశపు ఆ ప్రాచీన రెండు నదులు, అనగా ఉలాయి మరియు హిద్దెకెల్, లేదా నేడు టైగ్రిస్ మరియు యూఫ్రటీస్ అని తెలిసినవి, చివరికి ఇరాక్ దక్షిణ భాగంలోని షట్ అల్-అరబ్ జలమార్గంలో కలిసిపోతాయి; తరువాత షట్ అల్-అరబ్ పర్షియన్ గల్ఫ్‌లో కలిసి పోతుంది. యేసు ఆత్మీయ విషయాలను సూచించుటకు భౌతిక మరియు సహజమైన వాటిని ఉపయోగించుచున్నాడు; మరియు ఇప్పుడు నెరవేర్పు ప్రక్రియలో ఉన్న ఆ రెండు నదులతో సంబంధమైన దర్శనాలు, సముద్రానికి తమ ప్రయాణాంత్యానికి చేరుకొనుచుండగా సంభవించే మానవికమైనది మరియు దైవికమైనది మధ్యనున్న ఒక అనుసంధానాన్ని సూచించుచున్నవి. ఈ సత్యము, దానియేలు ఎనిమిదవ అధ్యాయం పదమూడు, పద్నాలుగు వచనాలలోని రెండు దర్శనాలచే ప్రతినిధిత్వం పొందిన ఆ రెండు ప్రవచనాల ఆరంభంలోనే స్థాపించబడినది. ఒక దర్శనం ప్రశ్న, మరొకటి సమాధానం; మరియు తార్కికంగా అవి వేరు చేయబడలేవు.

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.

Ponelopele ya bomotho, e lemogago go gatakelwa fase ga sekgethwa le madira, e thomile ka ngwaga wa 677 BC, gomme ponelopele ya boModimo, yeo e lemogago go tšwelela ga Kriste, e thomile ka ngwaga wa 457 BC. Kgokagano ya boModimo le bomotho e emelwa ke mengwaga e makgolo a mabedi le masome a mabedi, yeo e kgokaganyago dintlha tše pedi tša mathomo tša diponelopele tše pedi. Mengwaga e makgolo a mabedi le masome a mabedi ke seswantšho sa “kgokagano ya bomotho le boModimo,” gomme gape e emelwa ke kgokagano ya koketšego ya tsebo nakong ya bofelo ka 1798, le koketšego ya tsebo nakong ya bofelo ka 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.

Mesej yang diformalkan hasil daripada pertambahan pengetahuan pada tahun 1798 mula-mula dipersembahkan oleh Miller pada tahun 1831 (dan kemudian dalam akhbar Vermont Telegraph pada tahun 1833). Tahun 1831 ialah dua ratus dua puluh tahun selepas penerbitan Alkitab King James pada tahun 1611. Alkitab King James melambangkan suatu dokumen dwiganda bagi Perjanjian Lama dan Perjanjian Baru. Permulaan dan pengakhiran bagi dua ratus dua puluh tahun itu “menghubungkan” suatu penerbitan ilahi dengan suatu penerbitan manusia. Maklumat dalam penerbitan manusia itu diperoleh daripada terang ilahi yang telah dibuka meterainya pada waktu kesudahan pada tahun 1798, dan kemudian diformalkan melalui pekerjaan suatu alat manusia, yang telah mula menerbitkannya pada tahun 1831. Itulah suatu penerbitan ilahi, dengan suatu mesej yang dimeteraikan secara ilahi, yang kemudiannya dibuka meterainya oleh manusia, lalu selepas itu dipersembahkan oleh suatu alat manusia. Perkataan Ibrani yang diterjemahkan sebagai “publish” dalam firman Tuhan bermaksud berseru untuk menangis (kepada), menjadi masyhur, tetamu, mengundang, menyebut, menamakan, memberitakan, memaklumkan, mengisytiharkan, menerbitkan. Miller mula menerbitkan mesejnya pada tahun 1831, kemudian pada tahun 1833 ia secara harfiah diterbitkan dalam 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.

Msej yang telah diformalkan hasil daripada pertambahan pengetahuan pada tahun 1989 mula-mula diterbitkan pada tahun 1996 (dalam majalah The Time of the End), dua ratus dua puluh tahun selepas penerbitan dua dokumen suci yang dikenali sebagai Declaration of Independence pada tahun 1776 (dan sesudah itu Constitution of the United States) pada tahun 1789. Permulaan dan pengakhiran bagi tempoh dua ratus dua puluh tahun itu menghubungkan keilahian dengan kemanusiaan, dan hal itu dilakukan melalui penerbitan dua dokumen ilahi, bermula pada tahun 1776. Apabila kitab Daniel dimeteraibukakan pada waktu akhir pada tahun 1989, mesej yang telah diformalkan itu, yang telah dibawa tentang melalui pekerjaan suatu alat insani, diterbitkan pada tahun 1996. Urutannya ialah suatu penerbitan ilahi, kemudian suatu pembukaan meterai, dan kemudian suatu penerbitan insani.

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”.

Dalam kedua-dua zaman kesudahan itu, tiga langkah kebenaran dikenal pasti. Kedua-duanya bermula dengan suatu penerbitan ilahi sebagai langkah yang pertama, dan suatu penerbitan manusia yang menjelaskan suatu mesej ilahi merupakan langkah yang terakhir. Langkah yang di tengah ialah apabila Singa daripada suku Yehuda membuka meterai mesej ilahi bagi sejarah yang tertentu itu, dan sesudah itu memilih suatu alat manusia untuk mengumpulkan terang yang telah dibuka meterainya daripada dokumen ilahi itu. Apabila pembukaan meterai itu berlaku, pemberontakan dinyatakan oleh orang-orang fasik yang tidak memahami pertambahan pengetahuan. Oleh itu, suatu penerbitan ilahi dilambangkan oleh huruf pertama abjad Ibrani, pertambahan pengetahuan dilambangkan oleh huruf yang ketiga belas, tempat pemberontakan dinyatakan, dan penerbitan manusia tentang mesej ilahi yang khusus bagi sejarah itu ialah huruf terakhir abjad Ibrani; dan apabila ketiga-tiga huruf itu diambil bersama-sama, ertinya ialah “kebenaran”.

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.

Penglihatan-penglihatan tentang Sungai Ulai dan Hiddekel yang kini sedang dalam proses penggenapan menunjukkan bahawa pada akhir zaman pertambahan pengetahuan dari kedua-dua sungai itu bergabung bersama untuk membuktikan bahawa keilahian yang dipadukan dengan kemanusiaan tidak berbuat dosa. Daniel menerima penglihatan yang melambangkan penampakan Kristus pada penutupan nubuatan dua ribu tiga ratus tahun pada tahun 1844 ketika berada di tepi Sungai 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.

> Dan aku melihat dalam suatu penglihatan; dan terjadilah, ketika aku melihat, bahwa aku berada di Susan, di dalam istana, yang ada di wilayah Elam; dan aku melihat dalam suatu penglihatan, dan aku berada di tepi sungai Ulai. 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 o ile a amohela pono e emelang pono ea lilemo tse likete tse peli le makholo a mahlano le mashome a mabeli tsa histori ea boprofeta ha a ne a le pela Nōka ea Hiddekele.

> 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.

> Lama pada hari kedua puluh empat bulan yang pertama, ketika aku berada di tepi sungai besar itu, yaitu sungai Hiddekel. Daniel 10:4.

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

Gabriel jem kedegi ipa chazon onetkakani Hiddekel Awa ni pampam ting, anabuk ni verse fourteen.

> 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.

> Sasa nimekuja kukufahamisha litakalowapata watu wako katika siku za mwisho; maana maono haya bado ni ya siku nyingi. Danieli 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.

Penehelo ye e neilwego kgauswi le Noka ya Ulai e hlaola “ponagalo” ya Kriste, (bomodimo) ge A tlile ka tšhoganetšo tempeleng ya gagwe ka la 22 Diphalane, 1844. E be e emela “bomodimo” bo tsena ka tempeleng ya ba Millerite (botho) ka letšatši leo, bakeng sa Letšatši la Poelano, go ra letšatši la “go dirwa batee”, leo le emelago kopanyo ya bomodimo le botho. Penehelo ye e neilwego kgauswi le Noka ya Hiddekel e hlaola seo se tlago go welwa ke batho ba Modimo (botho) mehleng ya bofelo.

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.

Permulaan penglihatan tentang “penampakan” itu ialah pada tahun 457 SM. Dua ratus dua puluh tahun selepas tempoh nubuatan yang menandai pemijakan ke atas tempat kudus dan bala tentera, yang bermula pada tahun 677 SM. Pengakhiran dua ratus dua puluh tahun yang dihubungkan bersama pada titik permulaan kedua-dua penglihatan itu, telah ditandai oleh Penghitung Ajaib, yang juga ialah Ahli Bahasa Ajaib dalam Habakuk 2:20.

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

> Tetapi Tuhan ada di bait-Nya yang kudus: biarlah seluruh bumi berdiam diri di hadapan-Nya. Habakuk 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.

Penghubung antara kemanusiaan dan keilahian yang pada mulanya dilambangkan oleh titik-titik permulaan kedua nubuat itu dikenali pada pengakhiran bersama keduanya melalui pasal dan ayat yang menggambarkan penampakan keilahian yang tiba-tiba datang ke dalam bait suci yang telah dibangun-Nya selama empat puluh enam tahun, bermula pada waktu akhir pada tahun 1798, dan berakhir empat puluh enam tahun kemudian, pada 22 Oktober 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.

> A hriat lo em? Nangni chu Pathian biak in in ni a, Pathian Thlarau chu in chhunga a awm tih hi? Tu pawhin Pathian biak in a tihbawlhchhiat chuan, amah chu Pathianin a ti boral ang; Pathian biak in chu thianghlim a ni, chu biak in chu nangni hi in ni. 1 Korinth 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.

Pada 22 Oktober 1844, selaras dengan penglihatan tentang “penampakan” itu, Habakuk mengenal pasti bahawa Tuhan berada di dalam bait-Nya yang kudus. Dia telah mendirikan bait itu, yang telah dimusnahkan dan dipijak-pijak selama dua ribu lima ratus dua puluh tahun, dalam masa empat puluh enam tahun.

> 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.

> Dan bertuturlah kepadanya, demikian: Beginilah firman TUHAN semesta alam: Lihatlah, seorang yang namanya TUNAS; ia akan bertunas dari tempatnya, dan ia akan membangun Bait TUHAN. Ya, dialah yang akan membangun Bait TUHAN; dan ia akan memikul kemuliaan, dan akan duduk serta memerintah di atas takhtanya; dan ia akan menjadi imam di atas takhtanya; dan pertimbangan damai sejahtera akan ada di antara mereka berdua. Dan mahkota-mahkota itu akan menjadi bagi Helem, dan bagi Tobia, dan bagi Yedaya, dan bagi Hen anak Zefanya, sebagai peringatan di dalam Bait TUHAN. Dan orang-orang yang jauh akan datang dan membangun di dalam Bait TUHAN, dan kamu akan mengetahui bahwa TUHAN semesta alam telah mengutus aku kepadamu. Dan hal ini akan terjadi, jika kamu sungguh-sungguh menaati suara TUHAN, Allahmu. Zakharia 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.

Go Johane 2:20, morago ga gore Keresete a phepafatše tempele, yeo go ya ka Kgaetšedi White e bego e le phethagatšo ya Maleaki kgaolo ya boraro, bjalo ka ge go bile ka October 22, 1844, Motseta wa Kgwerano o ile a tla ka ponyo ya leihlo tempeleng ya Gagwe.

> 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.

> Yesus menjawab dan berkata kepada mereka, “Runtuhkanlah bait ini, dan dalam tiga hari Aku akan membangunkannya kembali.” Maka kata orang-orang Yahudi itu, “Empat puluh enam tahun bait ini didirikan, dan Engkau akan membangunkannya dalam tiga hari?” Tetapi yang dimaksudkan-Nya ialah bait tubuh-Nya. Yohanes 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.

Go phethagala Malakia kgaolo ya boraro, Keresete o tlile ka ponyo mo tempeleng ya Gagwe ge A hlwekiša tempele mathomong a bodiredi bja Gagwe go Johane kgaolo ya bobedi, seo se bego se swantšha la 22 Diphalane, 1844. Go hlwekišwa ga tempele ke Keresete go Johane kgaolo ya bobedi, le la 22 Diphalane, 1844, e bile phethagalo ya Malakia kgaolo ya boraro. Go Johane kgaolo ya BOBEDI le temana ya MASOMEPEDI, re botšwa gore tempele ya botho e agile nywaga ye masome nne le tshela, gomme tempele ya bomodimo ya tsošwa ka matšatši a mararo. Tempele ya botho e ba fela “tempele e kgethwa” ya Habakuku ge bomodimo bo tsena ka ponyo go yona, bjalo ka ge go diragetše ka la 22 Diphalane, 1844, gobane bomodimo bjo bo kopantšwego le botho ga bo dire sebe. Dipono tša dinoka tše pedi tše kgolo tša Shinara di emela therešo ya gore botho bjo bo kopantšwego le bomodimo ga bo dire sebe.

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

Re tla tšwela pele ka go ela hloko temana ya masomenne ya Daniele kgaolo ya lesome le motso o mongwe mo sengwalong se se latelang.

> 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.

> Kamu juga, sebagai batu-batu yang hidup, sedang dibangunkan menjadi sebuah rumah rohani, suatu imamat yang kudus, untuk mempersembahkan korban-korban rohani yang berkenan kepada Tuhan melalui Yesus Kristus. 1 Petrus 2:5.

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