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.

Liburu ya Daniyelɛ ni Nyaŋun Lɛkanna yɛ liburu kelen le, i n’a fɔcogo la min na, Alaha Ka Kuma sɛbɛn ye liburu kelen ye, min bɛ kɛrɛfɛ ka bɔ Tɛstaama Kɔrɔ ni Tɛstaama Kurun na.

“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.

«Історію життя, смерті й воскресіння Ісуса як Сина Божого неможливо вповні довести без свідчення, що міститься у Старому Завіті. Христос відкривається у Старому Завіті так само ясно, як і в Новому. Один свідчить про Спасителя, Який має прийти, тоді як інший свідчить про Спасителя, Який уже прийшов у спосіб, передречений пророками. Щоб належно оцінити план викуплення, необхідно ґрунтовно розуміти Писання Старого Завіту. Саме прославлене світло пророчого минулого з ясністю і красою висвітлює життя Христа та вчення Нового Завіту. Чудеса Ісуса є доказом Його божественності; але найсильніші докази того, що Він є Викупителем світу, знаходяться у пророцтвах Старого Завіту, зіставлених з історією Нового. Ісус сказав юдеям: «Дослідіть Писання, бо ви думаєте через них мати вічне життя; а вони свідчать про Мене». На той час не існувало жодного іншого Писання, окрім Старого Завіту; отже, наказ Спасителя є цілком ясним». Spirit of Prophecy, том 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.

Ẹ̀rí tí ó lágbára jùlọ nípa ẹni tí Kristi jẹ́ àti ohun tí ó jẹ́, nigbà tí a bá fi àwọn àsọtẹ́lẹ̀ ti Májẹ̀mú Láéláé wéra pẹ̀lú ìmúṣẹ àwọn àsọtẹ́lẹ̀ wọ̀nyí nínú ìtàn Májẹ̀mú Titun. Bákan náà ni ó rí pẹ̀lú ìbáṣepọ̀ àwọn ìwé Dáníẹ́lì àti Ìṣípayá.

“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.

« Dans l’Apocalypse, tous les livres de la Bible se rencontrent et s’achèvent. Voici le complément du livre de Daniel. L’un est une prophétie ; l’autre, une révélation. » Actes des Apôtres, 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.

Kata “complement” berarti membawa kepada kesempurnaan. Penggenapan nubuat-nubuat Perjanjian Lama merupakan “bukti” yang “paling kuat” tentang “keilahian” Kristus. Bukti yang paling kuat tentang sifat ilahi dari nubuat-nubuat dalam kitab Daniel ialah penggenapan nubuat-nubuat itu sebagaimana digambarkan dalam kitab Wahyu. Nubuat-nubuat dalam Daniel dilanjutkan dalam kitab Wahyu, dan dibawa kepada kesempurnaan pada hari-hari terakhir, ketika Wahyu Yesus Kristus dibukakan meterainya.

“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.

「黙示録は封じられた書であるが、また開かれた書でもある。そこには、この地上の歴史の終わりの日々に起こるべき驚くべき出来事が記されている。この書の教えは明確であって、神秘的で理解し得ないものではない。その中では、ダニエル書におけるのと同じ預言の系統が取り上げられている。神はある預言を繰り返されたが、それによって、それらに重要性が付されなければならないことを示しておられる。主は、さして重要でない事柄を繰り返されることはない。」『Manuscript Releases』第9巻、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.

Mwaka wa vunharhu wa ku fuma ka Yoyakimi hosi ya Yuda, Nebukadnetsara hosi ya Babilona u tile eYerusalema, kutani a wu rhendzela hi mavandla. Danieli 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.

Le premier verset du livre de Daniel renferme, lorsqu’il est considéré à juste titre, une richesse d’informations prophétiques. Nous commencerons notre examen par Jehoïakim.

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.

ಯೆಹೋಯಾಕೀಮು ಯೆಹೂದದ ಕೊನೆಯ ಮೂರು ರಾಜರಲ್ಲಿ ಮೊದಲವನಾಗಿದ್ದನು. ಆದಕಾರಣ ಅವನು ಮೊದಲ ದೇವದೂತನ ಸಂದೇಶವನ್ನು ಪ್ರತಿನಿಧಿಸುತ್ತಾನೆ. ಜೆಕೊನೀಯ ಅಥವಾ ಕೊನೀಯ ಎಂಬ ಹೆಸರಿನಿಂದಲೂ ಪರಿಚಿತನಾಗಿದ್ದ ಅವನ ಮಗ ಯೆಹೋಯಾಕೀನು ಎರಡನೇ ದೇವದೂತನ ಸಂದೇಶವನ್ನು ಪ್ರತಿನಿಧಿಸಿದನು. ಯೆಹೂದದ ಅಂತಿಮ ಮೂರು ರಾಜರಲ್ಲಿ ಕೊನೆಯವನಾದ ಜೆದೆಕೀಯನು ಯೆಹೋಯಾಕೀನಿನ ನಂತರ ಬಂದನು. ಜೆದೆಕೀಯನು ಮೂರನೇ ದೇವದೂತನ ಸಂದೇಶವನ್ನು ಪ್ರತಿನಿಧಿಸುತ್ತಾನೆ. ಯೆಹೋಯಾಕೀಮು ಮೊದಲ ದೇವದೂತನ ಸಂದೇಶದ ಸಂಕೇತವೆಂದು ಸ್ಥಾಪಿಸುವ ಅನೇಕ ಪ್ರವಾದನಾತ್ಮಕ ಸಾಕ್ಷಿಗಳು ಇವೆ. ಈ ಪ್ರಮಾಣಗಳನ್ನು ಗ್ರಹಿಸುವುದು ಮಹತ್ವದ್ದಾಗಿದೆ; ಏಕೆಂದರೆ ಅವು ದಾನಿಯೇಲನ ಮೊದಲ ಅಧ್ಯಾಯದ ಮೊದಲ ವಚನವು ಮೊದಲ ದೇವದೂತನ ಸಂದೇಶವನ್ನು ಸೂಚಿಸುತ್ತಿದೆ ಎಂಬುದನ್ನು ಗುರುತಿಸುತ್ತವೆ, ಮತ್ತು ಆ ಸಂಗತಿಯೇ ಹದಿನಾಲ್ಕನೇ ಪ್ರಕಟಣೆಯ ಮೊದಲ ದೇವದೂತನ ಸಂದೇಶವಾಗಿ ಮೊದಲ ಅಧ್ಯಾಯವನ್ನು ಅರ್ಥಮಾಡಿಕೊಳ್ಳಲು ಅವಕಾಶ ಕೊಡುವ ಆಧಾರಕಲ್ಲಾಗುತ್ತದೆ. ನಾವು ಎರಡನೇ ಪೂರ್ವಕಾಲವೃತ್ತಾಂತದಲ್ಲಿ ಆರಂಭಿಸೋಣ.

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.

Na wale waliokuwa wameokoka upanga akawachukua mateka mpaka Babeli; nao wakawa watumishi wake na wa wanawe hata ulipoanza kutawala ufalme wa Uajemi; ili kulitimiza neno la Bwana kwa kinywa cha Yeremia, hata nchi ilipokuwa imezitumia sabato zake; kwa maana muda wote ilipokuwa ukiwa, ilishika sabato, ili kutimiza miaka sabini. 2 Mambo ya Nyakati 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.

Hamidlik Babilonda yetmiş yıl sürdü ki, ülke Levililer yirmi beşe uygun olarak yerine getirilmemiş olan Şabatlarını yaşayabilsin. Yetmiş yıllık Şabat, eski İsrail’in Levililer yirmi beşin buyruğunu göz ardı ettiği dört yüz doksan yıla karşılık gelir. Yetmiş yıllık hamidlikten önce dört yüz doksan yıllık isyan gelmişti. Dört yüz doksan yılın sonunda, üç kral Nebukadnessar tarafından boyunduruk altına alınacaktı.

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.

在七十年被擄期滿之時，主興起古列；他是那三位頒布詔令、准許以色列歸回並重建耶路撒冷之王中的第一位。亞達薛西乃是那三王中的第三位，他於主前457年頒布了第三道詔令。這第三道詔令開始了《但以理書》第八章十四節所說的二千三百年。至1798年，惱怒的第一個終局結束了，《但以理書》被開啟，三位天使中的第一位來到了。第三位天使於1844年10月22日來到。

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.

Yuda’nın son üç kralının hepsi Nebukadnetsar’la karşı karşıya kaldı ve Yehoyakim’in tutsaklığıyla yetmiş yıl başladı. Bu süre, Babil yıkılıncaya dek devam etti; Babil’i yıkmış olan ve bundan kısa bir süre sonra kral olan komutan (Koreş), üç fermanın ilkini yayımladı. Üçüncü ferman, üç meleğin üçüncüsünün gelişiyle sona eren akşamlar ve sabahlar peygamberliğini başlattı. Mesih her zaman sonu başlangıçla özdeşleştirir.

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.

आरम्भ भएका सत्तरी वर्षहरू नबूकदनेस्सरले यरूशलेममाथि गरेको पहिलो आक्रमणसँगै सुरु भए। सत्तरी वर्षहरूको अन्त बाबेलको विनाशद्वारा चिह्नित भयो। यरूशलेमको अन्तिम र पूर्ण विनाश ती तीन राजामध्ये तेस्रो राजामाथि आइप¥यो, जसलाई सबैलाई नबूकदनेस्सरले आक्रमण गरेको थियो। यरूशलेमको विनाश क्रमिक थियो। अन्तिम तीन राजाहरूले एउटै भविष्यसूचक प्रतीकलाई प्रतिनिधित्व गर्छन्, यस अर्थमा कि तिनीहरू सबै नबूकदनेस्सरद्वारा आक्रमित भएका थिए। तिनीहरूले ती तीन आदेशहरूलाई प्रतीकात्मक रूपमा जनाउँथे, जुन सबै एउटै प्रतीक थिए, जसरी तेइस सय दिनहरूको अन्त्यमा ती तीन स्वर्गदूतहरू थिए।

“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.

「エズラ記第七章にその勅令が見いだされる。12–26節。その最も完全な形において、それはペルシヤの王アルタシャスタによって紀元前457年に発せられた。しかし、エズラ記 6:14 には、エルサレムにある主の家が、『クロスとダリヨス、およびペルシヤの王アルタシャスタの命令〔欄外注『勅令』〕に従って』建てられたと記されている。これら三人の王は、その勅令を起こし、再確認し、完成させることによって、2300年の始まりを示すために預言が要求する完全さへとそれを至らせた。勅令が完成した時である紀元前457年をその命令の日付として採るとき、七十週に関する預言のあらゆる規定が成就していたことが明らかになった。」『各時代の大争闘』326ページ。

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.

Sister White identifie que les trois décrets étaient nécessaires à l’accomplissement parfait de la prophétie. Elle définit leur rapport les uns aux autres et, ce faisant, met en évidence les caractéristiques grammaticales du mot hébreu « vérité ». Elle dit que le premier décret a eu son origine, que le second décret a réaffirmé, et que le troisième décret a achevé « chaque spécification de la prophétie concernant les soixante-dix semaines ». Le mot hébreu « vérité » est formé par la combinaison de la première, de la treizième et de la dernière lettres de l’alphabet hébreu. Le premier décret a eu son origine, le second a réaffirmé, et le dernier décret a achevé la prophétie. Les trois décrets portent la signature de l’Alpha et de l’Oméga, et ils se sont accomplis à la fin de la prophétie des soixante-dix années de la captivité à Babylone, bien que le troisième décret soit survenu bien après la fin des soixante-dix ans. Les trois décrets étaient progressifs, et, bien qu’ils fussent trois décrets, ils demeuraient néanmoins un seul symbole prophétique.

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.

De eerste engel kwam in 1798, de tweede engel kwam in het voorjaar van 1844, en de derde engel kwam op 22 oktober 1844. Deze drie engelen vormen één profetisch symbool en vertegenwoordigen het eeuwige evangelie van Openbaring hoofdstuk veertien.

“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.

«پيام اوّل و دوّم در سال‌های 1843 و 1844 داده شد، و ما اكنون تحت اعلام پيام سوّم هستيم؛ امّا هر سه پيام هنوز بايد اعلام شوند. اكنون نيز، همان‌گونه كه همواره بوده است، تكرار آن‌ها برای كسانی كه در جست‌وجوی حقيقت‌اند به همان اندازه ضروری است. ما بايد با قلم و زبان اين اعلام را طنين‌انداز سازيم و ترتيب آن‌ها و كاربرد نبوت‌هايی را كه ما را به پيام فرشتهٔ سوّم می‌رسانند، نشان دهيم. سوّمی بدون اوّلی و دوّمی نمی‌تواند وجود داشته باشد. اين پيام‌ها را بايد از طريق نشريات و در خطابه‌ها به جهان برسانيم، و در امتداد تاريخ نبوی، امور واقع‌شده و امور آينده را نشان دهيم.» 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.

Los tres últimos reyes de Judá fueron un solo símbolo, pues todos ellos fueron sometidos, en diversos grados, por el rey de Babilonia. Los tres últimos reyes de Judá, los tres decretos y los tres ángeles, aunque distintamente son tres, también están representados como un solo símbolo profético.

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.

Սահման վերջին երեք թագավորները մարգարեական այն միջավայրի մասն են, որը վերաբերում է յոթանասուն տարվա գերության մարգարեության սկզբին, և այդպիսով նրանք դառնում են այն սկզբի մասը, որը պատկերում է յոթանասուն տարվա գերության վախճանը։ Գերությունը սկսվեց երեք թագավորների աստիճանական ենթարկեցմամբ՝ ավարտվելով թագավորության և նրա մայրաքաղաք քաղաքի կործանմամբ։ Մարգարեության ավարտը նշանավորում է Բաբելոնի ազգի և մայրաքաղաքի կործանումը, ինչը նշում է երեք աստիճանական հրամանագրերի գալուստը։ Երկու հազար երեք հարյուր տարվա մարգարեության սկիզբը նշանավորվում է երեք աստիճանական հրամանագրերով, և այն պատկերում է երկու հազար երեք հարյուր տարվա մարգարեության ավարտը, 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.

Les trois anges, ainsi que leurs trois messages respectifs, avaient été préfigurés par trois rois et leurs trois décrets progressifs. Les trois rois qui proclamèrent leurs trois décrets respectifs avaient été préfigurés par trois rois successifs, dont chacun avait présenté son message de rébellion contre Nebucadnetsar. Trois messages de rébellion préfiguraient trois décrets, lesquels, à leur tour, préfiguraient trois messages. L’un inaugure la prophétie des soixante-dix années, laquelle s’achève à son tour avec le commencement de la prophétie des deux mille trois cents ans, qui prend fin à l’arrivée du troisième ange en 1844. Les soixante-dix années durant lesquelles le pays devait jouir de son sabbat ne peuvent être séparées du 22 octobre 1844.

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.

होयाकीम कुरूशाच्या पहिल्या फर्मानाचे प्रतिनिधित्व करतो, आणि तसेच प्रकटीकरण ग्रंथाच्या चौदाव्या अध्यायातील पहिल्या देवदूताच्या संदेशाचेसुद्धा. याशिवाय, यहूदाच्या शेवटच्या तीन राजांची, तीन फर्मानांची, आणि तीन देवदूतांच्या संदेशांची ही तीन साक्षीदार, होयाकीमच्या प्रतीकाविषयी अचूक माहिती पुरवितात; कारण तीन देवदूतांच्या भविष्यवाणीच्या इतिहासावर प्रेरणेने अत्यंत काळजीपूर्वक चिन्हांकन केले आहे. या तिन्ही संदेशांना एक ऐतिहासिक आगमन आहे, आणि त्यानंतर एक ऐतिहासिक सामर्थ्यप्राप्ती आहे.

The first angel arrived in 1798, and was empowered on August 11, 1840, with the confirmation of the day for a year principle.

Malaika wa kwanza alifika mwaka 1798, naye akapewa nguvu tarehe 11 Agosti, 1840, kwa uthibitisho wa kanuni ya siku kuwa mwaka mmoja.

“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.’

«Ин соли 1840 иҷрошавии дигари назарраси пешгӯйӣ таваҷҷуҳи густурдаро барангехт. Ду сол пеш аз он, Ҷозая Литч, яке аз воизони пешсафе, ки мавъизаи омадани дуюмро мекард, тафсире бар Ваҳй 9 нашр намуда, суқути Империяи Усмониро пешгӯйӣ карда буд. Мувофиқи ҳисобҳои ӯ, ин қудрат мебоист... дар 11-уми августи соли 1840 сарнагун гардад, вақте ки метавон интизор дошт, ки қудрати усмонӣ дар Қустантиния шикаста шавад. Ва ман бовар дорам, ки чунин ҳам хоҳад буд.»

“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.

“विशिष्ट समयमै, टर्कीले आफ्ना राजदूतहरूमार्फत युरोपका मित्रराष्ट्रहरूको संरक्षण स्वीकार गर्‍यो, र यसरी आफूलाई ख्रीष्टियन राष्ट्रहरूको नियन्त्रणअन्तर्गत राख्यो। त्यो घटना भविष्यवाणीको ठ्याक्कै पूर्ति थियो। जब यो कुरा ज्ञात भयो, तब धेरै मानिसहरू मिलर र उनका सहकर्मीहरूले अपनाएका भविष्यवाणीको व्याख्याका सिद्धान्तहरूको शुद्धतामा विश्वस्त भए, र आगमन आन्दोलनलाई अद्भुत प्रेरणा प्राप्त भयो। विद्वान् तथा प्रतिष्ठित मानिसहरू मिलरसित, दुवै—उनका विचारहरूको प्रचार गर्न र प्रकाशित गर्न—एकताबद्ध भए, र 1840 देखि 1844 सम्म यो कार्य तीव्र रूपमा फैलियो।” The Great Controversy, 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.

Ngirozi yokutanga yakasvika ichizivisa kuvhurwa kwekutonga muna 1798, asi shoko racho rakanga rakavakirwa pakusimba kwekuzivikanwa kwakaitwa naWilliam Miller kwekuti zuva rimwe muuporofita hweBhaibheri rinomirira gore rimwe. Nheyo iyoyo yakasimbiswa “musi wa11 Nyamavhuvhu, 1840,” uye shoko rokutanga rakapiwa simba. Nokukundikana kwechiporofita chokudzoka kwaKristu mugore reBhaibheri ra1843, iro rakazotambanukira mugore ra1844, ngirozi yechipiri yaZvakazarurwa chitsauko chegumi nechina yakasvika. Nokukundikana kwechiporofita ichi muchirimo cha1844, machechi ePurotesitendi akaramba murau waMiller wokuti zuva rimire gore, uye akava vanasikana veBhabhironi. Shoko iroro rakazopiwa simba muzhizha ra1844, parakabatanidzwa neshoko reKuchema kwaPakati pousiku. Nokuzadzikiswa kweshoko reKuchema kwaPakati pousiku musi wa22 Gumiguru, 1844, ngirozi yechitatu yakasvika neshoko rayo.

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.

1863-এ লাওদিকীয় অ্যাডভেন্টবাদের অবাধ্যতার কারণে, ঈশ্বরের লোকদের প্রাচীন ইস্রায়েলের মরুভূমিতে ভ্রমণের ইতিহাস পুনরাবৃত্তি করার দায়িত্ব দেওয়া হয়েছিল। তৃতীয় বার্তার ক্ষমতায়ন ১১ সেপ্টেম্বর, ২০০১ পর্যন্ত অপেক্ষা করত। তিনটি বার্তার প্রত্যেকটিই ইতিহাসে আগমন করে এবং পরবর্তীকালে ক্ষমতাপ্রাপ্ত হয়।

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.

Jehoiakim en Cyrus vertegenwoordigen de bekrachtiging van de eerste engel, niet diens komst. Hoewel Jehoiakim de eerste was van de laatste drie koningen van Juda, en hoewel hij de boodschap van de eerste engel vertegenwoordigt, tonen de profetische kenmerken die hij, evenals Cyrus, vertonen, aan dat zij beiden symbolen zijn van de bekrachtiging van de eerste engel, en geen symbolen van de komst van de eerste engel. De komst van de eerste boodschap in de geschiedenis van Jehoiakim was Manasse, de eerste van de laatste zeven koningen van Juda.

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.

حفت پادشاه پیش از ویرانی کامل و نهایی اورشلیم آمدند. آن هفت پادشاه نمایانگر تاریخی تدریجی هستند، چنان‌که تاریخی که آن را از 1798 تا 1844 نمونه‌وار مجسم می‌ساختند نیز چنین بود. فرشتهٔ اول در 1798 آمد، و فرشتهٔ سوم در 22 اکتبر 1844 آمد. تاریخ 1798 تا 1844، تاریخ فرشتهٔ اول و دوم است. تاریخ فرشتهٔ سوم در 1844 آغاز شد. هنگامی که خواهر وایت نمادپردازیِ هفت رعدِ باب دهمِ مکاشفه را مشخص می‌کند، می‌گوید آن هفت رعد نمایانگر تاریخ فرشتهٔ اول و دوم‌اند، اما نه فرشتهٔ سوم.

“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.

« La lumière particulière donnée à Jean, et exprimée dans les sept tonnerres, était une description des événements qui se produiraient sous les messages du premier et du second ange. » The Seventh-day Adventist Bible Commentary, volume 7, 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.

L’histoire des sept tonnerres du chapitre dix de l’Apocalypse met l’accent sur l’histoire de la mise en puissance du premier ange, depuis le 11 août 1840 jusqu’à la grande déception du 22 octobre 1844; toutefois, elle englobe néanmoins toute l’histoire des premier et deuxième anges. L’application générale des sept tonnerres est qu’ils représentent la période allant de 1798 au 22 octobre 1844. L’histoire de l’arrivée du premier ange, de 1798 jusqu’à la grande déception, est l’histoire des premier et deuxième anges, et elle est prophétiquement représentée comme sept tonnerres. Les sept tonnerres étaient aussi typifiés par les sept derniers rois de Juda. Les trois derniers de ces rois n’identifiaient pas seulement des rois successifs, mais, pris ensemble, ils constituent un seul symbole composé d’un premier, d’un milieu et d’un dernier.

In the history of the three angels, the first message was empowered on August 11, 1840, and both Jehoiakim and Cyrus typified that event.

M’nkhani ya angelo atatu, uthenga woyamba unapatsidwa mphamvu pa August 11, 1840, ndipo onse awiri, Jehoiakimu ndi Koresi, anayimira mwa chithunzi chochitika chimenecho.

We will continue to identify these most important truths in the next article.

Nous continuerons d’identifier ces vérités des plus importantes dans le prochain article.

“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.

“కఠినమైన నిష్కళంకతను ప్రతి విద్యార్థి ఆదరించవలెను. ప్రతి మనస్సు దేవుని వెల్లడింపబడిన వాక్యముపై భక్తిశ్రద్ధతో కూడిన దృష్టిని మళ్లించవలెను. ఈ విధముగా దేవునికి విధేయులగువారికి వెలుగును కృపను అనుగ్రహించబడును. వారు ఆయన ధర్మశాస్త్రములోనుండి ఆశ్చర్యకరమైన విషయములను దర్శించుదురు. పెంతెకొస్తు దినమునుండి నిర్లక్ష్యపరచబడి కనబడకుండ నుండిన గొప్ప సత్యములు, దేవుని వాక్యములోనుండి వాటి స్వభావసిద్ధమైన పరిశుద్ధతతో ప్రకాశించవలెను. యథార్థముగా దేవునిని ప్రేమించువారికి పరిశుద్ధాత్మ మనస్సులోనుండి మసకబారిపోయిన సత్యములను వెల్లడించును, అంతేకాక సంపూర్ణముగా క్రొత్తవైన సత్యములను కూడ వెల్లడించును. దేవుని కుమారుని మాంసమును తిని ఆయన రక్తమును పానము చేయువారు దానియేలు మరియు ప్రకటన గ్రంథములనుండి పరిశుద్ధాత్మ ప్రేరేపించిన సత్యమును వెలికి తేగలరు. వారు అదిమిపరచలేని శక్తులను క్రియాశీలమగునట్లు ప్రారంభింతురు. మనుష్యుల మనస్సులకు మరుగునపరచబడిన రహస్యములను ప్రకటించుటకు పిల్లల పెదవులు తెరవబడును. జ్ఞానులను సిగ్గుపడజేయుటకు లోకమునకు మూర్ఖమైనవాటిని, బలవంతులను సిగ్గుపడజేయుటకు లోకమునకు బలహీనమైనవాటిని ప్రభువు ఎన్నుకొనెను.”

“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.

“Hri Bible ban ɛntɔ yɔtɔ mli le hɛ asukuuji ni, ni baahe mli ke mli-nɔ tsui ni he ni kɛ nitsumɔ bɔɔbɔ. Bible la mlii hewɔ lɛ ekɛ shishi ni kasamɔ-ashishi kɛ nɔɔ lɛ mlii nitsumɔ. Eyaa nɔ ni, eko mli hewɔ nɔ lɛ yɔ shi Mawu gbeleŋ ni Ohemaa Wo la anɔpa shi nɔ baaha lɛ yɔ shi bo nɔ kɛji mli, shi ekɛ nɔ ni, nɔ hewɔ ni ekɛ mli he anɔpa nɔ lɛ wo shi. Eko mli lɛ baa ji ni nɔ ni kɛ Mawu gbeleŋ ni Wo la, ni baa woɔ lɛ eya ekɛ gbɛi, ni kɛ gban, ni kɛ sumɔ ni nɔɔ kɛji mli. Tɛɛnɔ lɛ baa wɔ nɔɔ he ni, anɔpa susumɔ nɛɛtsɔŋŋlɔ baa mi. Kasamɔji la baa sɔɔ amɛi hewɔ ni mli susumɔ he ni, kɛ nɔ ni amɛ he Mawu Bi la lɛi ni amɛ no eya he blɔ. Shi ni baa shwɛ amɛ akɛ ni baa wɔnɔ amɛ nu, lɛ susumɔ ni ŋmɛnɛ la yɛ hu. Mlii lɛ ni mlii ni eko ba ji shiɔɔ. Kaa Bible la. Amɛ ni yɛ tsɔ Mawu he sumɔ nɔkpɔɔ ni he ɔnɔpa nɔ, baa hyɛ amɛ. E ni shishi lɛ ni eko ni sumɔ nɔkpɔɔ kɛ mlii he nɔ hu ni akɛ amli nɔ wɔnɔ, enɛ baa dɛɛ atsɛɛ kɛ nɔɔ ni tsui nyɛmi ni mlii nɔkpɔɔ kɛ amli shikpɔ ni mlii, ni baa tsɔ e he nyɛmi ni e he amli shikpɔ ni wɔnɔtsɛlɛi kɛji wɔnɔ amɛ.” Review and Herald, August 17, 1897.