The books of Daniel and Revelation are the same book, in the same sense that the Bible is one book, consisting of the Old Testament and the New Testament.
کتابهای دانیال و مکاشفه همان یک کتاباند، به همان معنایی که کتابمقدس یک کتاب است و از عهد عتیق و عهد جدید تشکیل شده است.
“The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.
“يسوع جي حياتي، موت، ۽ قيامت جي تاريخ، جيئن ته هو خدا جو پٽ آهي، پراڻي عهدنامي ۾ موجود شاهدي کان سواءِ مڪمل طور ثابت نٿي ڪري سگهجي. مسيح پراڻي عهدنامي ۾ ايتري ئي چٽائيءَ سان ظاهر ڪيو ويو آهي، جيتري نئين عهدنامي ۾. هڪڙو ايندڙ ڇوٽڪاري ڏيندڙ بابت شاهدي ڏئي ٿو، جڏهن ته ٻيو اهڙي ڇوٽڪاري ڏيندڙ بابت شاهدي ڏئي ٿو جيڪو نبين جي اڳڪٿي موجب اچي چڪو آهي. نجات جي منصوبي جي قدر ڪرڻ لاءِ، پراڻي عهدنامي جي صحيفن کي چڱيءَ طرح سمجهڻ لازمي آهي. نبوتي ماضيءَ مان نڪرندڙ اهو جلالي نور ئي آهي، جيڪو مسيح جي زندگيءَ ۽ نئين عهدنامي جي تعليمات کي چٽائي ۽ حسن سان نمايان ڪري ٿو. يسوع جا معجزا سندس الوهيت جو ثبوت آهن؛ پر اهو سڀ کان مضبوط ثبوت ته هو دنيا جو فادي آهي، پراڻي عهدنامي جي نبوتن کي نئين عهدنامي جي تاريخ سان ڀيٽڻ ۾ ملي ٿو. يسوع يهودين کي چيو، ‘صحيفن کي جاچيو؛ ڇو ته اوهين سمجهو ٿا ته انهن ۾ اوهان لاءِ ابدي حياتي آهي، ۽ اهي ئي آهن جيڪي منهنجي بابت شاهدي ڏين ٿا.’ ان وقت پراڻي عهدنامي جي صحيفن کان سواءِ ٻيو ڪو به صحيفو موجود نه هو؛ تنهن ڪري ڇوٽڪاري ڏيندڙ جو اهو حڪم بلڪل واضح آهي.” Spirit of Prophecy, volume 3, 211.
The strongest evidence of who and what Christ is, is when the prophecies of the Old Testament are compared with the fulfillment of those prophecies in the history of the New Testament. So too, with the relationship of the books of Daniel and Revelation.
Të dëshmuarit më i fuqishëm se kush është Krishti dhe çfarë është Ai, shihet kur profecitë e Besëlidhjes së Vjetër krahasohen me përmbushjen e atyre profecive në historinë e Besëlidhjes së Re. Po kështu ndodh edhe me marrëdhënien ndërmjet librave të Danielit dhe të Zbulesës.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation.” Acts of the Apostles, 585.
«لە پەیامدانیدا هەموو کتێبەکانی کتێبی پیرۆز یەکدی دەبینن و کۆتایی دێن. لێرە تەواوکەری کتێبی دانیالە. یەکێکیان پێشبینییە؛ ئەوی تر ئاشکراکردنەوەیە.» Acts of the Apostles, 585.
The word “complement” means to bring to perfection. The fulfillment of the prophecies of the Old Testament were “the strongest” “proof” of Christ’s “divinity.” The strongest evidence of the divinity of the prophecies in the book of Daniel, are the fulfillment of those prophecies as represented in the book of Revelation. The prophecies in Daniel are continued in the book of Revelation, and they are brought to perfection in the last days, when the Revelation of Jesus Christ is unsealed.
اصطلاح «مکمّل» به معنای به کمال رساندن است. تحقّق پیشگوییهای عهد عتیق «قویترین» «برهان» الوهیت مسیح بود. نیرومندترین گواه بر الهی بودنِ پیشگوییهای کتاب دانیال، تحقّق همان پیشگوییهاست چنانکه در کتاب مکاشفه به تصویر کشیده شده است. پیشگوییهای دانیال در کتاب مکاشفه ادامه مییابند، و در ایّام آخر، هنگامی که مکاشفهٔ عیسی مسیح از مُهر گشوده میشود، به کمال رسانیده میشوند.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
«Revelation uruxa liwru sellado, warminpis liwru kichasqa. Chaypi qillqasqa kachkan admiraypaq ruwanakuykuna kay pacha historiapa qhipa p’unchayninkunapi pasanankupaq. Kay liwrupa yachachikuyninkuna sut’i kanku, manam mistikuchu nitaq mana entiendenapaqchu. Chaypiqa Danielpi hina kikillan profeciapa siq’inmi hapisqa kachkan. Wak profeciakunataqa Dios yapamanta rimarin, chaywan rikuchispa paykunaman ancha importansia qusqa kananpaq. Señorqa manam ima mana ancha consecuenciayuq kaptinqa yapamanta rimarinqachu.» Manuscript Releases, volumen 9, 8.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. Daniel 1:1.
Sa ucat nga tuig han paghadi ni Jehoiakim nga hadi han Juda, inabot hi Nabucodonosor nga hadi han Babilonia ngadto ha Jerusalem, ngan ginsulongan ini. Daniel 1:1.
The first verse of the book of Daniel has a wealth of prophetic information when rightly considered. We will begin our consideration with Jehoiakim.
دانال کی کتاب کی پہلی آیت میں، جب اسے درست طور پر سمجھا جائے، نبوتی معلومات کی فراوانی پائی جاتی ہے۔ ہم اپنے غور و فکر کا آغاز یہویاقیم سے کریں گے۔
Jehoiakim was the first of the last three kings of Judah. As such, he represents the first angel’s message. His son Jehoiachin, who was also known as Jeconiah or Coniah, represented the second angel’s message. Jehoiachin was followed by Zedekiah, the last of the three final kings of Judah. Zedekiah represents the third angel’s message. There are several prophetic witnesses that uphold that Jehoiakim is a symbol of the first angel’s message. It is important to understand these proofs, for it identifies that the first verse of chapter one of Daniel is identifying the first angel’s message, and that fact is an anchor that allows the first chapter to be understood as the first angel’s message of Revelation fourteen. We will begin in second Chronicles.
ယုဒပြည်၏ နောက်ဆုံးဘုရင်သုံးပါးအနက် ပထမဦးဆုံးသူမှာ ယေဟောယာကိမ် ဖြစ်သည်။ ထို့ကြောင့် သူသည် ပထမကောင်းကင်တမန်၏ သတင်းတရားကို ကိုယ်စားပြုသည်။ သူ၏သား ယေဟောယာခင်သည်လည်း ယေကောနိယ သို့မဟုတ် ကောနိယ ဟူ၍လည်း ခေါ်ဝေါ်ခံရပြီး၊ ဒုတိယကောင်းကင်တမန်၏ သတင်းတရားကို ကိုယ်စားပြုသည်။ ယေဟောယာခင်နောက်တွင် ယုဒပြည်၏ နောက်ဆုံးဘုရင်သုံးပါးအနက် အဆုံးဆုံးသူ ဇေဒကိယ လာသည်။ ဇေဒကိယသည် တတိယကောင်းကင်တမန်၏ သတင်းတရားကို ကိုယ်စားပြုသည်။ ယေဟောယာကိမ်သည် ပထမကောင်းကင်တမန်၏ သတင်းတရား၏ သင်္ကေတဖြစ်ကြောင်းကို ထောက်ခံအတည်ပြုပေးသော ပရောဖက်ပြုသက်သေ အများအပြား ရှိသည်။ ဤအထောက်အထားများကို နားလည်ရန်မှာ အရေးကြီးသည်။ အကြောင်းမှာ ၎င်းတို့က ဒံယေလ အခန်းကြီး ၁ ၏ ပထမအခန်းငယ်သည် ပထမကောင်းကင်တမန်၏ သတင်းတရားကို ညွှန်ပြနေကြောင်း သတ်မှတ်ဖော်ထုတ်ပေးပြီး၊ ထိုအချက်သည် အခန်းကြီး ၁ ကို ဗျာဒိတ်ကျမ်း အခန်းကြီး ၁၄ ၏ ပထမကောင်းကင်တမန်၏ သတင်းတရားအဖြစ် နားလည်နိုင်ရန် အခြေခံမဏ္ဍိုင်တစ်ခုဖြစ်စေသောကြောင့် ဖြစ်သည်။ ကျွန်ုပ်တို့သည် ဒုတိယရာဇဝင်ချုပ်ကျမ်းမှ စတင်မည်။
And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:20, 21.
Уа сэбэрэм исэхэм сэ Бабилонмэ кэхьэщыгъащ; уа ащ хьылъэу илъэсыгъэхэмрэ ыпхъухэмрэ къызэралъагъуфэу Персым и падишахлыгъэм и мэлэжьэхэр къыщыщIэдзэпсэу: Иеремия и пшъэщхьэлъымкIэ Тхьэм и гущыIэр къызэригъэзэщIэн папщIэ, щIыфэм ынэпсейу и шъабатхэр къызэрищIэжьыгъэр къэс: сыд и тхьэщIэу тетыгъэр, ащ шъабат къыщIэгъэзэжьыгъ, тхьэмафэ лIыбжьищрэ пшIыкIуырэ къызэригъэзэщIэн папщIэ. 2 Хроникэхэр 36:20, 21.
The captivity in Babylon for seventy years was so the land could enjoy the sabbaths that had not been fulfilled in agreement with Leviticus twenty-five. Seventy years of sabbaths amounts to four hundred and ninety years, that ancient Israel had disregarded the direction of Leviticus twenty-five. Four hundred and ninety years of rebellion preceded seventy years of captivity. At the ending of the four hundred and ninety years, three kings would be placed into subjection by Nebuchadnezzar.
بابل میں ستر برس کی اسیری اس لیے تھی کہ زمین اُن سبتوں سے متمتع ہو جو احبار پچیس کے مطابق پورے نہ کیے گئے تھے۔ ستر برس کے سبت چار سو نوّے برس بنتے ہیں، جن کے دوران قدیم اسرائیل نے احبار پچیس کی ہدایت کو نظر انداز کیا تھا۔ بغاوت کے چار سو نوّے برسوں کے بعد ستر برس کی اسیری آئی۔ ان چار سو نوّے برسوں کے اختتام پر تین بادشاہ نبوکدنضر کے تابع کر دیے جائیں گے۔
At the end of the seventy years of captivity, the Lord raised up Cyrus, who was the first of the three kings that would decree that Israel could return and rebuild Jerusalem. Artaxerxes was the third of those three kings and he made the third decree in 457 BC. The third decree began the twenty-three hundred years of Daniel chapter eight, and verse fourteen. In 1798, the first end of the indignation ended, the book of Daniel was unsealed and the first of the three angels arrived. The third angel arrived on October 22, 1844.
اسارت کے ستر برسوں کے اختتام پر، خداوند نے خورس کو برانگیختہ کیا، جو اُن تین بادشاہوں میں پہلا تھا جو یہ فرمان جاری کرنے والے تھے کہ اسرائیل واپس آ کر یروشلم کو دوبارہ تعمیر کر سکتا ہے۔ ارتخشستا اُن تین بادشاہوں میں تیسرا تھا، اور اُس نے 457 قبلِ مسیح میں تیسرا فرمان جاری کیا۔ تیسرے فرمان سے دانی ایل باب آٹھ، آیت چودہ کے تئیس سو برس شروع ہوئے۔ 1798 میں غضب کے پہلے اختتام کا خاتمہ ہوا، دانی ایل کی کتاب سے مہر ہٹا دی گئی، اور تین فرشتوں میں سے پہلا آ پہنچا۔ تیسرا فرشتہ 22 اکتوبر 1844 کو آ پہنچا۔
The three last kings of Judah were all confronted by Nebuchadnezzar, and at Jehoiakim’s captivity, the seventy years began. It continued until Babylon was destroyed, and the general (Cyrus) that had destroyed Babylon, and who shortly thereafter became the king, passed the first of three decrees. The third decree began the prophecy of the evenings and mornings that ended with the arrival of the third of three angels. Christ always identifies the end with the beginning.
ယုဒ၏ နောက်ဆုံးဘုရင် သုံးပါးစလုံးသည် နေဗုခဒ္နက်ဇာနှင့် ရင်ဆိုင်ခဲ့ကြရပြီး၊ ယေဟိုယာကိမ်ကို အကျဉ်းသွားစေသည့် အချိန်၌ အနှစ် ခုနစ်ဆယ်ကာလ စတင်ခဲ့သည်။ ထိုကာလသည် ဗာဗုလုန် ဖျက်ဆီးခံရသည်အထိ ဆက်လက်တည်ရှိခဲ့ပြီး၊ ဗာဗုလုန်ကို ဖျက်ဆီးခဲ့သော ဗိုလ်ချုပ် (ကုရု) သည် မကြာမီ ထို့နောက် ဘုရင်ဖြစ်လာကာ အမိန့်ပြန်တမ်း သုံးရပ်အနက် ပထမအမိန့်ကို ထုတ်ပြန်ခဲ့သည်။ တတိယ အမိန့်ပြန်တမ်းသည် ညနေများနှင့် နံနက်များ၏ ပရောဖက်ပြုချက်ကို စတင်စေခဲ့ပြီး၊ ထိုပရောဖက်ပြုချက်သည် ကောင်းကင်တမန် သုံးပါးအနက် တတိယတမန်၏ ရောက်ရှိလာခြင်းနှင့်အတူ အဆုံးသတ်ခဲ့သည်။ ခရစ်တော်သည် အဆုံးကို အစနှင့် အမြဲ ဆက်စပ်ဖော်ပြတော်မူသည်။
The beginning of the seventy years took place with Nebuchadnezzar’s first attack against Jerusalem. The ending of the seventy years was marked by the destruction of Babylon. The final and complete destruction of Jerusalem was brought upon the third of three kings who had all been attacked by Nebuchadnezzar. The destruction of Jerusalem was progressive. The last three kings represent one prophetic symbol, in the sense that they all had been attacked by Nebuchadnezzar. They typified the three decrees that were all one symbol, as were the three angels at the end of the twenty-three hundred days.
Ҳафтод солнинг бошланиши Набухадназарнинг Қуддусга қарши биринчи ҳужуми билан юз берган эди. Ҳафтод солнинг якунланиши Бобилнинг вайрон қилиниши билан белгиланди. Қуддуснинг сўнгги ва тўлиқ вайрон қилиниши Набухадназар ҳаммасига ҳужум қилган учта подшоҳдан учинчиси даврида содир бўлди. Қуддуснинг вайрон қилиниши босқичма-босқич кечган эди. Сўнгги учта подшоҳ бир башоратли рамзни ифода этади, чунки уларнинг ҳаммасига Набухадназар ҳужум қилган эди. Улар учта фармонни тимсол қилар эди; бу учала фармон ҳам, худди икки минг уч юз куннинг охиридаги учта фаришта каби, битта рамз эди.
“In the seventh chapter of Ezra the decree is found. Verses 12-26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
«در فصل هفتمِ عزرا، فرمان یافت میشود؛ آیات ۱۲-۲۶. این فرمان در کاملترین صورت خود بهوسیلهٔ اردشیر، پادشاه فارس، در سال ۴۵۷ پیش از میلاد صادر شد. اما در عزرا ۶:۱۴ گفته شده است که خانهٔ خداوند در اورشلیم «مطابق فرمان [«حکم»، در حاشیه] کورش و داریوش و اردشیر، پادشاه فارس» بنا گردید. این سه پادشاه، با پدید آوردن، تجدید تأیید، و تکمیلِ فرمان، آن را به کمالی رساندند که نبوت برای مشخص ساختن آغازِ ۲۳۰۰ سال بدان نیاز داشت. با در نظر گرفتن سال ۴۵۷ پیش از میلاد، یعنی زمانی که فرمان تکمیل شد، بهعنوان تاریخِ صدورِ حکم، روشن شد که هر جزءِ معیّنِ نبوت دربارهٔ هفتاد هفته به انجام رسیده بود.» جدال عظیم، ۳۲۶.
Sister White identifies that the three decrees were necessary for the perfection of the prophecy. She defines their relation to each other, and in so doing, identifies the grammatical characteristics of the Hebrew word “truth.” She says the first decree originated, the second decree reaffirmed, and the third decree completed “every specification of the prophecy concerning the seventy weeks.” The Hebrew word “truth” is created by the combination of the first, thirteenth and last letters of the Hebrew alphabet. The first decree originated, the second reaffirmed and the last decree completed the prophecy. The three decrees contain the signature of Alpha and Omega, and they were fulfilled at the end of the seventy-year prophecy of the captivity in Babylon, even though the third decree arrived well after the seventy years ended. The three decrees were progressive, and though they were three decrees, they were still one prophetic symbol.
Hermana White señala que los tres decretos fueron necesarios para el perfeccionamiento de la profecía. Define la relación que guardan entre sí y, al hacerlo, identifica las características gramaticales de la palabra hebrea «verdad». Ella dice que el primer decreto originó, el segundo decreto reafirmó, y el tercer decreto completó «cada especificación de la profecía concerniente a las setenta semanas». La palabra hebrea «verdad» se forma por la combinación de la primera, la decimotercera y la última letras del alfabeto hebreo. El primer decreto originó, el segundo reafirmó y el último decreto completó la profecía. Los tres decretos contienen la firma del Alfa y la Omega, y se cumplieron al final de la profecía de los setenta años del cautiverio en Babilonia, aunque el tercer decreto llegó mucho después de que terminaron los setenta años. Los tres decretos fueron progresivos, y aunque fueron tres decretos, seguían siendo un solo símbolo profético.
The first angel arrived in 1798, the second angel arrived in the spring of 1844, and the third angel arrived on October 22, 1844. Those three angels are one prophetic symbol, representing the everlasting gospel of Revelation chapter fourteen.
Anhelu yuuna riyuraachin 1798 maran, anhelu ishkayñiqin chayamuraq 1844 wata pawkar killapi, anhelu kimsañiqintaq chayamuraq 1844 wata October 22 p’unchaypi. Chay kimsa anhelkunaqa huk proféticu unanchaymi, Apocalipsis chunka tawañiqin kapítulupi wiñay evangeliuta representan.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
"Em nuypul em ikal a mensahis a naitugot idi 1843 ken 1844, ket ita adda kami iti sidong ti pannakipakdaar ti maikatlo; ngem amin dagiti tallo a mensahe ket masapul a maipakdaar pay laeng. Kasta met laeng ti kinapategda ita a kas iti aniaman a panawen a napalabas a maulitda kadagidiay agsapul iti pudno. Babaen iti pen ken iti timek masapul a ipaaymi ti pakdaar, nga ipakitana ti pagkasinnudda, ken ti pannakaiyaplikar dagiti padto a mangiturong kadatayo iti mensahe ti maikatlo nga anghel. Awan ti maikatlo no awan ti umuna ken maikadua. Dagitoy a mensahe ket itedmi iti lubong babaen kadagiti publikasion, kadagiti diskurso, nga ipakitada iti linia ti pakasaritaan ti padto dagiti banag a napasamak ken dagiti banag a mapasamak.” Selected Messages, book 2, 104, 105.
The last three kings of Judah were one symbol, for they were all brought into various degrees of subjection by the king of Babylon. The last three kings of Judah, the three decrees and the three angels, though distinctly three are also represented as one prophetic symbol.
یہوداہ کے آخری تین بادشاہ ایک ہی علامت تھے، کیونکہ وہ سب بابل کے بادشاہ کے ہاتھوں مختلف درجوں کی محکومی میں لائے گئے۔ یہوداہ کے آخری تین بادشاہ، تین فرمان، اور تین فرشتے، اگرچہ جداگانہ طور پر تین ہیں، تاہم نبوتی علامت میں ایک ہی کے طور پر بھی پیش کیے گئے ہیں۔
The last three kings are part of the prophetic setting of the beginning of the prophecy of seventy years of captivity, and as such they become part of the beginning that illustrates the end of the seventy years of captivity. The captivity began with the progressive subjection of three kings, ending with the destruction of the kingdom and its capital city. The end of the prophecy marks the destruction of the nation and capital of Babylon, which marks the arrival of the three progressive decrees. The beginning of the twenty-three-hundred-year prophecy is marked by three progressive decrees, and it illustrates the ending of the twenty-three hundred year prophecy, which consists of three progressive messages.
Կալանաւորութեան եօթանասուն տարիների մարգարէութեան սկզբի մարգարէական դրութեան մաս են կազմում վերջին երեք թագաւորները, եւ այդպէս նրանք դառնում են այն սկզբի մի մասը, որ պատկերաւորում է կալանաւորութեան եօթանասուն տարիների վախճանը։ Կալանաւորութիւնը սկսուեց երեք թագաւորների աստիճանական ենթարկեցմամբ՝ աւարտուելով թագաւորութեան եւ նրա մայրաքաղաք քաղաքի կործանումով։ Մարգարէութեան վախճանը նշանաւորում է Բաբելոնի ազգի եւ մայրաքաղաքի կործանումը, ինչը նշում է երեք աստիճանական հրամանագրերի գալուստը։ Քսաներեք հարիւր տարուայ մարգարէութեան սկիզբը նշանաւորուած է երեք աստիճանական հրամանագրերով, եւ այն պատկերաւորում է քսաներեք հարիւր տարուայ մարգարէութեան վախճանը, որը բաղկացած է երեք աստիճանական պատգամներից։
The three angels, and their respective three messages, had been typified by three kings and their three progressive decrees. The three kings that proclaimed their respective three decrees had been typified by three progressive kings, who had each presented their messages of rebellion against Nebuchadnezzar. Three messages of rebellion, typified three decrees, that in turn typified three messages. One begins the prophecy of seventy years, that in turn ends with the beginning of the twenty-three-hundred-year prophecy, that ends at the arrival of the third angel in 1844. The seventy years that the land was to enjoy its Sabbath cannot be separated from October 22, 1844.
ئۈچ پەرىشتە ۋە ئۇلارنىڭ ھەر بىرىگە تەۋە بولغان ئۈچ خەۋىرى، ئۈچ پادىشاھ ۋە ئۇلارنىڭ تەدرىجىي ئۈچ پەرمانى ئارقىلىق ئالدىن كۆرسىتىلگەن ئىدى. ئۆز-ئۆزىگە تەۋە بولغان ئۈچ پەرماننى ئېلان قىلغان بۇ ئۈچ پادىشاھ، نەۋۇكەدنەسارغا قارشى ئىسيان ھەققىدىكى ئۆز خەۋەرلىرىنى ھەر بىرى تەقدىم قىلغان تەدرىجىي ئۈچ پادىشاھ ئارقىلىق ئالدىن كۆرسىتىلگەن ئىدى. ئىسيانغا دائىر ئۈچ خەۋەر، ئۈچ پەرماننىڭ نىشانى بولغان؛ بۇ ئۈچ پەرمان بولسا ئۆز نۆۋىتىدە ئۈچ خەۋەرنىڭ نىشانى بولغان. بىرى يەتمىش يىللىق پەيغەمبەرلىكنى باشلايدۇ؛ ئۇ بولسا ئۆز نۆۋىتىدە ئىككى مىڭ ئۈچ يۈز يىللىق پەيغەمبەرلىكنىڭ باشلىنىشى بىلەن ئاخىرلىشىدۇ؛ بۇ پەيغەمبەرلىك 1844-يىلى ئۈچىنچى پەرىشتىنىڭ يېتىپ كېلىشىدە ئاخىرلىشىدۇ. زېمىننىڭ ئۆز سابىتىدىن بەھرىمەن بولىدىغان يەتمىش يىلىنى 1844-يىلى 22-ئۆكتەبىردىن ئايرىپ قاراشقا بولمايدۇ.
Jehoiakim represents Cyrus’ first decree and also the first angel’s message of Revelation chapter fourteen. Beyond this, the three witnesses of the last three Judean kings, the three decrees and the three angel’s messages, provide precise information of the symbol of Jehoiakim, for the prophetic history of the three angels has been very carefully marked by inspiration. All three messages have a historical arrival and thereafter a historical empowerment.
Yehoiakim naash Cyruś apxpi fermanat, ha ɗem lewaxashiq achum wərətaqta malaikta apxpi ʾArbataʿasar. Mbaʿad hanna, salasa sahadta d-axriye salasa malke d-Yehuda, salasa fermanat u-salasa ʾešarata d-malaikta, yahbin maʿlumatta daqiqta ʿal rəmza d-Yehoiakim, sababa tarixa nəbuwata d-salasa malaikta ʾitrasmat b-diqqa rabbta men ilhama. Kullhon tlata ʾešarate ʾit lahon maṭya tarixaya, w-batar hanna taqwita tarixayta.
The first angel arrived in 1798, and was empowered on August 11, 1840, with the confirmation of the day for a year principle.
ཕོ་ཉ་དང་པོ་དེ་ནི་ 1798 ལོར་འབྱོར་ཞིང་། ཉིན་གཅིག་ལོ་གཅིག་ཏུ་བརྩི་བའི་རྩ་དོན་ལ་ར་སྤྲོད་ཐོབ་པས་ 1840 ལོའི་ཟླ་ 8 ཚེས་ 11 ཉིན་ལ་དབང་སྟོབས་ཐོབ།
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
«Айни йили 1840 боз як иҷрои назарраси нубувват таваҷҷуҳи густардаеро барангехт. Ду сол пеш аз он, Ҷозайя Литч, яке аз воизони пешбари башорати зуҳури дуюм, шарҳи Ваҳй 9-ро нашр намуда, суқути Империяи Усмониро пешгӯӣ кард. Мувофиқи ҳисобҳои ӯ, ин қудрат мебоист... дар 11 августи соли 1840 сарнагун гардад, замоне ки метавон интизор дошт, ки қудрати Усмонӣ дар Қустантиния шикаста шавад. Ва ман бовар дорам, ки чунин ҳам хоҳад ёфт шуд.»
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Na mesma ocasião especificada, a Turquia, por meio de seus embaixadores, aceitou a proteção das potências aliadas da Europa, e assim se colocou sob o controle das nações cristãs. O acontecimento cumpriu exatamente a predição. Quando isso se tornou conhecido, multidões se convenceram da correção dos princípios de interpretação profética adotados por Miller e seus associados, e um maravilhoso impulso foi dado ao movimento adventista. Homens de saber e de posição uniram-se a Miller, tanto na pregação quanto na publicação de seus pontos de vista, e de 1840 a 1844 a obra se expandiu rapidamente.” O Grande Conflito, 334, 335.
The first angel arrived announcing the opening of the judgment in 1798, but the message was premised on the validity of William Miller’s identification that a day in Bible prophecy represents a year. That principle was confirmed “on the 11th of August, 1840,” and the first message was empowered. With the failure of the prediction of Christ’s return in the biblical year of 1843, which extended into the year 1844, the second angel of Revelation chapter fourteen arrived. With the failure of the prediction in the spring of 1844, the Protestant churches rejected Miller’s rule of a day for a year, and became the daughters of Babylon. That message was thereafter empowered in the summer of 1844, when it was joined by the message of the Midnight Cry. With the fulfillment of the message of the Midnight Cry on October 22, 1844, the third angel arrived with his message.
ئیشتەکە یەکەم گەیشت و دەستپێکردنی حوکم لە ساڵی 1798 ڕاگەیاند، بەڵام ئەو پەیامە لەسەر دروستیی ئەو ناساندنەی ویلیام میلەر دامەزرا بوو کە ڕۆژێک لە پێشبینیی ئەنجیلدا ساڵێک نوێنەرایەتی دەکات. ئەو بنەمایە «لە 11ی ئۆگستی 1840» پشتڕاست کرایەوە، و پەیامی یەکەم هێز پێدرا. لەگەڵ شکستی پێشبینیی گەڕانەوەی مەسیح لە ساڵی کتێبی پیرۆزی 1843، کە بۆ ساڵی 1844 درێژ بووەوە، فریشتەی دووەمی سەفری چواردەی ئاشکراکردن گەیشت. لەگەڵ شکستی پێشبینیی بەهاری 1844، کڵێساکانی پرۆتستانتی یاسای میلەریان بۆ ئەوەی ڕۆژێک بۆ ساڵێک بێت ڕەتکردەوە، و بوون بە کچەکانی بابیلۆن. ئەو پەیامە پاشان لە هاوینی 1844 هێزی پێدرا، کاتێک بە پەیامی هاوارى ناوەشەو پەیوەست بوو. لەگەڵ بەجێهێنانی پەیامی هاوارى ناوەشەو لە 22ی ئۆکتۆبری 1844، فریشتەی سێیەم لەگەڵ پەیامەکەی گەیشت.
Due to the disobedience of Laodicean Adventism in 1863, God’s people were assigned to repeat the history of ancient Israel’s wandering in the wilderness. The empowerment of the third message would wait until September 11, 2001. Each of the three messages arrive in history and are thereafter empowered.
لە ئەنجامی نافرمانی ئەدڤێنتیزمی لاودیسیا لە ساڵی 1863دا، گەلی خودا دیاریکران مێژووی گەڕانی ئیسرائیلی کۆن لە چۆڵەوانیدا دووبارە بکەنەوە. هێزبەخشینی پەیامی سێیەم تا 11ی سێپتەمبەری 2001 دواخرا. هەر یەکێک لەو سێ پەیامە لە مێژوودا دێت و پاشان هێزبەخش دەکرێت.
Jehoiakim and Cyrus represent the empowerment of the first angel, not its arrival. Though Jehoiakim was the first of the last three kings of Judah, and though he represents the first angel’s message, the prophetic characteristics that he, and also Cyrus, demonstrate that they are both symbols of the empowerment of the first angel, and not symbols of the arrival of the first angel. The arrival of the first message in the history of Jehoiakim was Manasseh, the first of the last seven kings of Judah.
ယေဟောယာကိမ်နှင့် ဆိုင်းရပ်စ်တို့သည် ပထမကောင်းကင်တမန်၏ ရောက်ရှိလာခြင်းကို မဟုတ်ဘဲ၊ ၎င်း၏ အားပေးခွင့်ပြုခြင်းကို ကိုယ်စားပြုကြသည်။ ယေဟောယာကိမ်သည် ယုဒ၏ နောက်ဆုံးဘုရင် သုံးပါးအနက် ပထမဦးဆုံးသောသူဖြစ်သော်လည်းကောင်း၊ ပထမကောင်းကင်တမန်၏ သတင်းစကားကို ကိုယ်စားပြုသော်လည်းကောင်း၊ သူနှင့် ဆိုင်းရပ်စ်တို့ ပြသသည့် ပရောဖက်ပြုဆိုင်ရာ လက္ခဏာများက ၎င်းတို့ နှစ်ဦးစလုံးသည် ပထမကောင်းကင်တမန်၏ အားပေးခွင့်ပြုခြင်း၏ သင်္ကေတများသာဖြစ်ပြီး၊ ပထမကောင်းကင်တမန်၏ ရောက်ရှိလာခြင်း၏ သင်္ကေတများ မဟုတ်ကြောင်း ဖော်ပြကြသည်။ ယေဟောယာကိမ်၏ သမိုင်းတွင် ပထမသတင်းစကား၏ ရောက်ရှိလာခြင်းမှာ ယုဒ၏ နောက်ဆုံးဘုရင် ခုနစ်ပါးအနက် ပထမဦးဆုံးသော မနာရှေဖြစ်သည်။
Seven kings preceded the complete and final destruction of Jerusalem. Those seven kings represent a progressive history, as was the history they typified from 1798 to 1844. The first angel arrived in 1798, and the third arrived on October 22, 1844. The history of 1798 to 1844, is the history of the first and second angels. The history of the third angel began in 1844. When Sister White identifies the symbolism of the seven thunders of Revelation chapter ten, she says the seven thunders represent the history of the first and second angels, but not the third angel.
ሸውዓተ ነገስታት ቅድሚ እቲ ሙሉእን መወዳእታዊን ጥፍኣት ናይ ኢየሩሳሌም ነበሩ። እቶም ሸውዓተ ነገስታት ንተኸታታሊ ታሪኽ ይውክሉ፣ ከምቲ ካብ 1798 ክሳዕ 1844 ዝነበረ እቲ ዝመሰሉዎ ታሪኽ እውን ከምኡ ነበረ። እቲ ቀዳማይ መልኣኽ ብ1798 መጸ፣ እቲ ሳልሳይ ድማ ብጥቅምቲ 22, 1844 መጸ። እቲ ታሪኽ ካብ 1798 ክሳዕ 1844 እቲ ታሪኽ ናይ ቀዳማይን ካልኣይን መላእኽቲ እዩ። እቲ ታሪኽ ናይ ሳልሳይ መልኣኽ ብ1844 ጀመረ። እንተ ሓፍቲ ዋይት ነቲ ምልክት ናይ ሸውዓተ ነጐድጓድ ኣብ ራእይ ምዕራፍ ዓሰርተ ትግለጽ እንከላ፣ እቶም ሸውዓተ ነጐድጓድ ንታሪኽ ናይ ቀዳማይን ካልኣይን መላእኽቲ ከም ዝውክሉ ትብል፣ ናይ ሳልሳይ መልኣኽ ግና ኣይኮኑን።
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Jon berilen, yedi gök gürlemesinde beyan edilen hususi nur, birinci ve ikinci meleklerin mesajları altında vuku bulacak hadiselerin bir tasviriydi.” Yedinci Gün Adventist Kutsal Kitap Şerhi, cilt 7, s. 971.
The history of the seven thunders of Revelation chapter ten, emphasize the history of the empowerment of the first angel on August 11, 1840 through to the great disappointment on October 22, 1844, but it none-the-less, includes the entire history of the first and second angels. The general application of the seven thunders is that it represents 1798 through to October 22, 1844. The history of the arrival of the first angel from 1798 to the great disappointment is the history of the first and second angels, and it is prophetically represented as seven thunders. The seven thunders were also typified by the last seven kings of Judah. The last three of those kings were not only identifying sequential kings, but together they are one symbol made up of a first, middle and last.
Sam Ewangel thumang pasarih hriatna kha August 11, 1840 nia vânchhiahnain hmasa ber theihzualna chan tirh atangin October 22, 1844-a thlamuanna nasa tak thleng hma zawng a sawi thin a ni a; mahse, chuti chungin vântirhkoh hmasa leh pahnihna te chanchin pum pui pawh a huam tel bawk. Sam Ewangel thumangte hman dan tlangpui chu 1798 atangin October 22, 1844 thleng a entîr tih a ni. Vântirhkoh hmasa lo thlen chanchin, 1798 atangin thlamuanna nasa tak thleng hma zawng chu vântirhkoh hmasa leh pahnihna te chanchin a ni a, chu chu zâwlnei lamah sam ewangel thumangte anga entîr a ni. Sam ewangel thumangte chu Judah lal hnuhnung ber pasarih te’n an lo entîr tawh bawk. Chu lalte zinga a hnuhnung ber pathumte chu a indawt zêla awm lalte chauh an ni lo va; an pathumte chu hmasa, lailung leh hnuhnungin a lo inbuatsaih khâwm thil entîrna pakhat an ni bawk.
In the history of the three angels, the first message was empowered on August 11, 1840, and both Jehoiakim and Cyrus typified that event.
အာကာသတမန် သုံးပါး၏ သမိုင်းတွင် ပထမသတင်းစကားသည် ၁၈၄၀ ခုနှစ်၊ ဩဂုတ်လ ၁၁ ရက်နေ့တွင် တန်ခိုးဖြင့် ပြည့်စုံစေခြင်းခံရပြီး၊ ယေဟောယာကိမ်နှင့် ကိုရဲရှ် နှစ်ဦးစလုံးသည် ထိုဖြစ်ရပ်ကို ပုံရိပ်အဖြစ် ပြသခဲ့ကြသည်။
We will continue to identify these most important truths in the next article.
A yatiñäniw jutïr qillqatan aka wali wakiskir cheqanaka uñt’ayañataki.
“Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of his law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.
“ᱫᱚᱨᱥᱟᱹ ᱱᱤᱡᱮᱨ ᱥᱟᱛᱮᱫ ᱥᱟᱹᱨᱤᱭᱟᱹᱹ ᱫᱚ ᱡᱚᱛᱚ ᱪᱟᱹᱛᱨᱚ ᱨᱮ ᱫᱩᱞᱟᱹᱲ ᱥᱟᱦᱟᱨᱟᱣ ᱦᱚᱪᱚ ᱠᱟᱱᱟ। ᱡᱚᱛᱚ ᱢᱚᱱ ᱫᱚ ᱥᱨᱚᱫᱽᱫᱷᱟ ᱵᱷᱟᱵ ᱥᱟᱶᱛᱮ ᱤᱥᱩᱨᱱᱟᱜ ᱯᱨᱚᱠᱟᱥᱤᱛ ᱵᱟᱹᱱᱤ ᱛᱮ ᱢᱚᱱᱚᱡᱚᱜ ᱦᱚᱪᱚ ᱠᱟᱱᱟ। ᱡᱟᱹᱦᱟᱸ ᱠᱚ ᱱᱚᱶᱟ ᱞᱮᱠᱟ ᱤᱥᱩᱨ ᱟᱡᱚᱢ ᱮᱫᱟᱭ, ᱚᱱᱠᱩ ᱠᱚ ᱢᱟᱨᱥᱟᱞ ᱟᱨ ᱠᱨᱤᱯᱟ ᱮᱢᱚᱜᱼᱟ। ᱩᱱᱠᱩ ᱟᱡ ᱟᱭᱤᱱ ᱠᱷᱚᱱ ᱟᱫᱽᱵᱷᱩᱛ ᱡᱤᱱᱤᱥ ᱧᱮᱞᱟᱽ᱾ ᱢᱟᱦᱟᱱ ᱥᱟᱛᱭᱟᱠᱚ, ᱚᱠᱟ ᱯᱮᱱᱴᱮᱠᱚᱥᱴ ᱢᱟᱦᱟᱞ ᱠᱷᱚᱱ ᱟᱭᱢᱟ ᱟᱬᱟᱜ ᱟᱨ ᱵᱮᱥ ᱵᱟᱝ ᱧᱮᱞᱮᱱᱼᱟ, ᱚᱱᱟᱠᱚ ᱤᱥᱩᱨᱱᱟᱜ ᱵᱟᱹᱱᱤ ᱠᱷᱚᱱ ᱟᱨᱟᱜ ᱥᱩᱫᱫᱷᱚ ᱥᱟᱞᱤ ᱨᱮ ᱡᱩᱞᱩᱜᱼᱟ। ᱡᱟᱹᱦᱟᱸ ᱠᱚ ᱥᱟᱹᱨᱤ ᱥᱟᱹᱨᱤ ᱤᱥᱩᱨ ᱫᱩᱞᱟᱹᱲᱟ, ᱯᱟᱵᱤᱛᱨ ᱟᱛᱢᱟ ᱩᱱᱠᱩ ᱠᱚ ᱚᱱᱟ ᱥᱟᱛᱭᱟᱠᱚ ᱩᱫᱩᱜᱼᱟ ᱡᱮᱠᱟᱛᱮ ᱢᱚᱱ ᱠᱷᱚᱱ ᱢᱚᱸᱡ ᱟᱠᱟᱱᱟ, ᱟᱨ ᱟᱨᱦᱚ ᱚᱱᱟ ᱥᱟᱛᱭᱟᱠᱚ ᱩᱫᱩᱜᱼᱟ ᱚᱠᱟ ᱯᱩᱨᱟᱹ ᱱᱟᱶᱟ। ᱡᱟᱹᱦᱟᱸ ᱠᱚ ᱤᱥᱩᱨ ᱯᱩᱛᱨᱟᱜ ᱣᱤᱧ ᱡᱚᱢᱟ ᱟᱨ ᱩᱱᱤᱭᱟᱜ ᱢᱟᱭᱟᱝ ᱧᱩᱭᱟ, ᱩᱱᱠᱩ ᱠᱚ Daniel ᱟᱨ Revelation ᱯᱚᱛᱚᱵᱚᱠᱚ ᱠᱷᱚᱱ ᱚᱱᱟ ᱥᱟᱛᱭᱟ ᱟᱱᱟᱜᱼᱟ ᱚᱠᱟ ᱯᱟᱵᱤᱛᱨ ᱟᱛᱢᱟ ᱫᱟᱨᱮ ᱯᱨᱮᱨᱤᱛ। ᱩᱱᱠᱩ ᱠᱚ ᱚᱱᱟ ᱥᱟᱠᱟᱢᱠᱚ ᱪᱟᱞᱩ ᱠᱷᱚᱵᱚᱜᱼᱟ ᱡᱮ ᱠᱚ ᱫᱟᱹᱵ ᱵᱟᱝ ᱰᱟᱹᱞ ᱦᱚᱪᱚ ᱭᱚᱜᱼᱟ। ᱪᱚᱴ ᱦᱚᱲᱠᱚᱣᱟᱜ ᱴᱩᱰᱟᱹᱜ ᱫᱚ ᱢᱟᱱᱣᱟᱠᱚᱣᱟᱜ ᱢᱚᱱ ᱠᱷᱚᱱ ᱩᱠᱩ ᱟᱠᱟᱱ ᱫᱷᱤᱨᱤ ᱠᱚ ᱯᱨᱚᱠᱟᱥ ᱞᱟᱹᱭ ᱞᱟᱹᱜᱤᱫ ᱡᱷᱤᱡᱼᱟ। ᱯᱨᱚᱵᱷᱩ ᱮ ᱱᱚᱶᱟ ᱡᱚᱜᱚᱛᱟᱜ ᱵᱚᱠᱟ ᱡᱤᱱᱤᱥᱠᱚ ᱵᱟᱪᱷᱟᱣ ᱟᱠᱟᱫᱟ ᱡᱮᱛᱮ ᱵᱩᱫᱷᱤᱢᱟᱱᱠᱚ ᱞᱟᱡᱟᱣᱚᱜ, ᱟᱨ ᱡᱚᱜᱚᱛᱟᱜ ᱱᱤᱨᱵᱚᱞ ᱡᱤᱱᱤᱥᱠᱚ ᱵᱟᱪᱷᱟᱣ ᱟᱠᱟᱫᱟ ᱡᱮᱛᱮ ᱵᱚᱲᱚ ᱵᱟᱹᱲᱤᱭᱟᱠᱚ ᱞᱟᱡᱟᱣᱚᱜ।”
“The Bible should not be brought into our schools to be sandwiched in between infidelity. The Bible must be made the groundwork and subject-matter of education. It is true that we know much more of the word of the living God than we knew in the past, but there is still much more to be learned. It should be used as the word of the living God, and esteemed as first, and last, and best in everything. Then will be seen true spiritual growth. The students will develop healthy religious characters, because they eat the flesh and drink the blood of the Son of God. But unless watched and nurtured, the health of the soul decays. Keep in the channel of light. Study the Bible. Those who serve God faithfully will be blessed. He who permits no faithful work to go unrewarded will crown every act of loyalty and integrity with special tokens of his love and approbation.” Review and Herald, August 17, 1897.
«Киелі кітапты біздің мектептерімізге сенімсіздіктің арасына қыстырып қою үшін әкелуге болмайды. Киелі кітап білім берудің іргетасы мен негізгі мазмұны етілуге тиіс. Рас, біз тірі Құдайдың Сөзі туралы бұрын білгенімізден әлдеқайда көп білеміз, бірақ әлі де үйренетін нәрсе өте көп. Ол тірі Құдайдың Сөзі ретінде қолданылып, барлық істе бірінші де, соңғы да, ең үздік те деп бағалануға тиіс. Сонда ғана шынайы рухани өсу көрінеді. Студенттер Құдай Ұлының тәнін жеп, қанын ішкендіктен, діндарлық жағынан салауатты мінез-құлық қалыптастырады. Бірақ қадағаланып, бапталмаса, жанның саулығы әлсірейді. Жарық арнасында болыңдар. Киелі кітапты зерттеңдер. Құдайға адал қызмет ететіндер жарылқанады. Ешбір адал еңбектің сыйсыз қалуына жол бермейтін Тұлға әрбір адалдық пен кіршіксіздіктің ісін Өзінің сүйіспеншілігі мен ризалығының айрықша белгілерімен тәж етеді». Review and Herald, August 17, 1897.