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.
Puk del a Daniel nyig a Revelation te tisa puk anga, te tisa rorong a Bible te tisa puk, a siak long a Old Testament me a New Testament.
“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.
“Historiya jiyana, mirina, û vejîna Îsa, wekî ya Kurê Xwedê, bêyî delîla ku di Ahda Kevn de heye nikare bi temamî were îsbat kirin. Mesîh di Ahda Kevn de bi heman zelaliyê tê eşkere kirin wekî di Ahda Nû de. Yek şahîdiyê dide li ser Xilaskerek ku dê were, lê ya din şahîdiyê dide li ser Xilaskerek ku hatiye, bi awayê ku pêxemberan pêşgotî kiribû. Ji bo ku meriv plana rizgariyê bi qîmeta xwe bistîne, pêdivî ye ku Nivîsarên Ahda Kevn bi temamî bêne fam kirin. Ew ronahiya şikohdar a ji boriya pêxemberî tê, ku jiyana Mesîh û hînkirinên Ahda Nû bi zelalî û bedewiyê derdixe holê. Mucîzeyên Îsa delîlek in ji bo ilahîbûna wî; lê delîlên herî bihêz ku ew Xilaskerê cîhanê ye, di pêxemberiyên Ahda Kevn de tên dîtin dema ku bi dîroka Ahda Nû re tên berhev kirin. Îsa ji Cihûyan re got, ‘Nivîsaran lêbigerin; çimkî hûn difikirin ku di wan de jiyana herheyî heye, û ew in ku li ser min şahîdiyê didin.’ Di wê demê de, ji bilî ya Ahda Kevn, tu nivîsara din tune bû; ji ber vê yekê fermanê Xilaskar eşkere ye.” 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.
Dîlê herî bihêz yê ku Kristos kî ye û çi ye, ew e ku pêxemberiyên Ahda Kevn bi pêkanîna wan pêxemberiyan di dîroka Ahda Nû de têne berhevkirin. Wekî heman awayî jî, di têkiliya pirtûkên Daniel û Vahî de.
“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.
“Mu Byahishuwe, ibitabu byose bya Bibiliya bihuriramo kandi bikarangiriramo. Aha ni ho huzuzo rw’igitabo cya Daniyeli. Kimwe ni ubuhanuzi; ikindi ni ibyahishuwe.” Ibyakozwe n’Intumwa, 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.
وشەی «تەواوکردن» واتای ئەوەی هەیە کە بگەیەنرێت بۆ کامڵبوون. تەواوبوونی پێشبینییەکانی پەیمانی کۆن «بەهێزترین» «بەڵگە» بوو بۆ «خوایەتی»ی مەسیح. بەهێزترین بەڵگە بۆ خوایەتیی پێشبینییەکانی پەرتووکی دانیال، تەواوبوونی ئەو پێشبینییانەیە وەک لە پەرتووکی ئاشکراکردندا نیشان دراون. پێشبینییەکانی دانیال لە پەرتووکی ئاشکراکردندا درێژەپێدەدرێن، و لە ڕۆژانی دواییدا دەگەنە کامڵبوون، کاتێک ئاشکراکردنی عیسای مەسیح کرانەوە دەکرێت.
“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.
“Ufunuo ni kitabu kilichotiwa muhuri, lakini pia ni kitabu kilichofunguliwa. Kinaandika matukio ya ajabu yatakayofanyika katika siku za mwisho za historia ya dunia hii. Mafundisho ya kitabu hiki ni bayana, wala si ya kifumbo na yasiyoeleweka. Ndani yake mstari uleule wa unabii unaendelezwa kama ulivyo katika Danieli. Baadhi ya unabii Mungu ameuirudia, akionyesha hivyo kwamba unapaswa kupewa umuhimu. Bwana harudii mambo yasiyo ya maana kuu.” Manuscript Releases, volume 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.
Mu mwaka gwa gatatu ogw’okufuga kwa Yekoyakimu kabaka wa Yuda, Nebukadduneeza kabaka wa Babulooni n’ajja e Yerusaalemi, n’akizingiza. Danyeri 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.
Ayeta yekem a pirtûka Daniel de, dema ku bi awayekî rast were nirxandin, xwedî dewlemendiyek mezin a agahdariya pêxemberî ye. Em ê dest bi nirxandina xwe ji Yehoyaqîm bikin.
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.
یەھویاقیم یەھودانىڭ ئاخىرقى ئۈچ پادىشاھىنىڭ بىرىنجىسى ئىدى. شۇنداق بولغاچقا، ئۇ بىرىنچى پەرىشتىنىڭ خەۋىرىگە ۋەكىللىك قىلىدۇ. ئۇنىڭ ئوغلى یەھویاقىن، يەنى يەكونياھ ياكى كونياھ دەپمۇ تونۇلغان، ئىككىنچى پەرىشتىنىڭ خەۋىرىگە ۋەكىللىك قىلدى. یەھویاقىندىن كېيىن زەدەقيا كەلدى؛ ئۇ يەھودانىڭ ئاشۇ ئاخىرقى ئۈچ پادىشاھىنىڭ ئاخىرقىسى ئىدى. زەدەقيا ئۈچىنچى پەرىشتىنىڭ خەۋىرىگە ۋەكىللىك قىلىدۇ. یەھویاقىمنىڭ بىرىنچى پەرىشتىنىڭ خەۋىرىنىڭ سىمۋولى ئىكەنلىكىنى تەستىقلايدىغان بىرقانچە پەيغەمبەرلىك گۇۋاھلىرى بار. بۇ ئىسپاتلارنى چۈشىنىش مۇھىم، چۈنكى بۇ دانىيال كىتابى بىرىنچى بابنىڭ بىرىنچى ئايىتىنىڭ بىرىنچى پەرىشتىنىڭ خەۋىرىنى كۆرسىتىۋاتقانلىقىنى ئايدىڭلاشتۇرىدۇ؛ ۋە بۇ ھەقىقەت بىرىنچى بابنى ۋەھىي كىتابىنىڭ ئون تۆرتىنچى بابىدىكى بىرىنچى پەرىشتىنىڭ خەۋىرى سۈپитидә چۈشىنىشكە ئىمكان بېرىدىغان بىر لەڭگەر بولۇپ خىزمەت قىلىدۇ. بىز ئىككىنچى تەۋارىخدىن باشلايمىز.
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 bobo baabhayile ku lupanga, akabanyaga akabatwala e Babuloni; na baali baddu gy’ali ne eri batabani be okutuusa obwakabaka bwa Buperusi lwe bwafuga: okutuukiriza ekigambo kya Mukama ekyayogerwa mu kamwa ka Yeremiya, okutuusa ensi lwe yanyumirwa ssabbiiti zaayo: kubanga ebbanga lyonna lwe yagalamira nga kifulukwa, yakwata ssabbiiti, okutuukiriza emyaka nsanvu. 2 Ebyomumirembe 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.
Babiloni utekwa wa miaka sabini ulikuwa ili nchi ipate kufurahia sabato ambazo hazikuwa zimetimizwa kulingana na Mambo ya Walawi ishirini na tano. Miaka sabini ya sabato ni jumla ya miaka mia nne na tisini, ambayo Israeli wa kale alikuwa ameipuuza maagizo ya Mambo ya Walawi ishirini na tano. Miaka mia nne na tisini ya uasi ilitangulia miaka sabini ya utekwa. Mwishoni mwa ile miaka mia nne na tisini, wafalme watatu wangewekwa chini ya utawala wa Nebukadneza.
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.
Miaka sabini ya utumwa ilipokoma, Bwana alimwinua Koreshi, ambaye alikuwa wa kwanza miongoni mwa wafalme watatu ambao wangetoa amri kwamba Israeli ingeweza kurejea na kuujenga upya Yerusalemu. Artashasta alikuwa wa tatu wa wafalme hao watatu, naye akatoa amri ya tatu katika mwaka 457 KK. Amri ya tatu ilianza ile miaka elfu mbili na mia tatu ya Danieli sura ya nane, mstari wa kumi na nne. Mwaka 1798, mwisho wa kwanza wa ghadhabu ulikoma, kitabu cha Danieli kilifunuliwa, na wa kwanza wa wale malaika watatu akafika. Malaika wa tatu alifika tarehe 22 Oktoba, 1844.
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.
Yudaŋ ŋgui-rɛ adɛ kɔi dzi-tɛɛ Nebukadnesaŋ kaamə, naa Yehoiakim yoŋ nɛ kafu yeyaŋ mbrɛi, nyɛli rɔi piikii-tarɛi lɛ bɛŋ. A yɔɔl nɛ Babilon kpuɗu, naa gbogikiiŋ (Kirus) lɛ Babilon kpuɗu, naa lɛ kaasi mbrɛi nɛ nɛɛ ŋgui kɔi, kɛrɛ nɔi nyɛrɛ kɔi-tarɛi mmiiŋ yi dɔŋ. Kɛrɛ mmiiŋ yi taarɛi lɛ yəŋɛi aŋhɔi naa suusuuŋ lɛ yɔɔl nɛ məlɛkɛi taarɛi yi kaabii. Kristo dɔŋ dɔŋ yiŋ nɛ kaamə yiŋ nɛ bɛŋ.
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.
කුමන හැත්තෑ අවුරුදු කාලයේ ආරම්භය යෙරුසලමට නෙබුකද්නෙසරගේ පළමු ප්රහාරය සමඟ සිදු විය. හැත්තෑ අවුරුදු කාලයේ අවසානය බබිලෝනියේ විනාශය මගින් සලකුණු කරනු ලැබීය. යෙරුසලමේ අවසාන සහ සම්පූර්ණ විනාශය, නෙබුකද්නෙසර විසින් ප්රහාරයට ලක් කරනු ලැබූ රජවරුන් තිදෙනාගෙන් තුන්වැනියා මත පැමිණියේය. යෙරුසලමේ විනාශය ක්රමික වූවක් විය. අවසාන රජවරුන් තිදෙනා එක් අනාගතවාදී සංකේතයක් නියෝජනය කරති; එනම්, ඔවුන් සියල්ලෝම නෙබුකද්නෙසර විසින් ප්රහාරයට ලක් කරනු ලැබූ බැවිනි. දින දෙදහස් තුන්සියයේ අවසානයේ දේවදූතයන් තිදෙනා එක් සංකේතයක් වූවාක් මෙන්, ඔවුහුද සියල්ලෝම එක් සංකේතයක් වූ ආඥා තිදෙනාගේ පූර්වරූප වූහ.
“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.
“Ezra sura ya saba, humo amri hiyo inapatikana. Aya ya 12-26. Katika umbo lake kamili zaidi ilitolewa na Artashasta, mfalme wa Uajemi, mwaka 457 KK. Lakini katika Ezra 6:14 nyumba ya Bwana huko Yerusalemu yasemwa kuwa ilijengwa ‘kwa amri [‘tangazo,’ pambizoni] ya Koreshi, na Dario, na Artashasta mfalme wa Uajemi.’ Hawa wafalme watatu, kwa kuianzisha, kuithibitisha tena, na kuikamilisha amri hiyo, waliifikisha kwenye ukamilifu uliotakiwa na unabii ili kuonyesha mwanzo wa ile miaka 2300. Kwa kuuchukua mwaka 457 KK, wakati ambapo amri hiyo ilikamilishwa, kuwa ndiyo tarehe ya amri, kila jambo lililotajwa katika unabii kuhusu yale majuma sabini lilionekana kuwa limetimizwa.” Pambano Kuu, 326.
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 atọlọa ya kpebiri na iwu atọ ahu di nkpa ka amuma ahu ruo okè ya. Ọ kọwara nmekọrịta ha n’etiti onwe ha; n’ime ime nke a, ọ kpọrọkwa àgwà asụsụ nke okwu Hibru a bụ “truth” pụta ìhè. Ọ sịrị na iwu nke mbụ malitere, iwu nke abụọ kwughachiri ike, iwu nke atọ mezukwara “every specification of the prophecy concerning the seventy weeks.” Okwu Hibru a bụ “truth” ka e ji mkpụrụedemede mbụ, nke iri na atọ, na nke ikpeazụ nke mkpụrụedemede Hibru wee mepụta. Iwu mbụ malitere, nke abụọ kwughachiri ike, iwu ikpeazụ mezukwara amụma ahụ. Iwu atọ ahụ nwere akara aka nke Alfa na Omega, e mezukwara ha na njedebe nke amụma afọ iri asaa nke ndọta n’agha Babilọn, ọ bụ ezie na iwu nke atọ bịarutere nke ọma mgbe afọ iri asaa ahụ gasịrị. Iwu atọ ahụ gara n’ihu n’usoro; ma ọ bụ ezie na ha bụ iwu atọ, ha ka bụ otu akara amụma.
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.
Malayika wa kwanza alifika mwaka 1798, malaika wa pili alifika katika majira ya kuchipua ya mwaka 1844, na malaika wa tatu alifika tarehe 22 Oktoba 1844. Hao malaika watatu ni alama moja ya kinabii, inayowakilisha injili ya milele ya Ufunuo sura ya kumi na nne.
“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.
“Ujumbe wa kwanza na wa pili ulitolewa katika miaka ya 1843 na 1844, na sasa tuko chini ya kutangazwa kwa ujumbe wa tatu; lakini jumbe zote tatu bado zinapaswa kutangazwa. Ni muhimu sasa kama ilivyokuwa wakati wowote ule kabla kwamba zirudiwe kwa wale wanaoutafuta ukweli. Kwa kalamu na kwa sauti tunapaswa kuutangaza ujumbe huo, tukionyesha mpangilio wake, na matumizi ya unabii yanayotufikisha kwenye ujumbe wa malaika wa tatu. Hakuwezi kuwapo wa tatu pasipo wa kwanza na wa pili. Jumbe hizi tunapaswa kuzipa ulimwengu kwa njia ya machapisho, katika hotuba, tukionyesha katika mfululizo wa historia ya unabii mambo yaliyokuwapo na mambo yatakayokuwapo.” 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.
Abakama basatu ba nyuma b’u Buyuda bari ikimenyetso kimwe, kuko bose bagizwe abayoboke mu bipimo bitandukanye n’umwami w’i Babuloni. Abakama basatu ba nyuma b’u Buyuda, amateka atatu n’abamarayika batatu, nubwo batatu mu buryo bugaragara, na bo bahagarariwe nk’ikimenyetso kimwe cy’ubuhanuzi.
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.
A bakonzi batatu ba nyuma ni igice c’ishingiro ry’ubuhanuzi ry’intango y’ubuhanuzi bw’imyaka mirongo irindwi y’ukujanwa mu bunyagano, kandi rero bahinduka igice c’iyo ntango yerekana iherezo ry’iyo myaka mirongo irindwi y’ukujanwa mu bunyagano. Ubunyagano bwatangujwe n’ugushirwa buhoro buhoro mu kuganzwa kw’abami batatu, bukarangirana n’ugusenywa kw’ubwami n’igisagara cabwo c’umurwa mukuru. Iherezo ry’ubwo buhanuzi riranga ugusenywa kw’ihanga n’umurwa mukuru wa Babuloni, ari na vyo biranga ukuza kw’amategeko atatu yagiye akurikirana. Intango y’ubuhanuzi bw’imyaka ibihumbi bibiri n’amajana atatu irangwa n’amategeko atatu yagiye akurikirana, kandi yerekana iherezo ry’ubuhanuzi bw’iyo myaka ibihumbi bibiri n’amajana atatu, rigizwe n’ubutumwa butatu bwagiye bukurikirana.
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.
Angelo tatano, pamwe na mambu ao matatu akasiyana, nji vakafananidzwa na mafumu matatu na mitemo yao mitatu ya kuendera mberi. Mafumu matatu ayo akatangaza mitemo yao mitatu yakasiyana, nji akafananidzwa na mafumu matatu a kuendera mberi, ayo imwe na imwe akapereka mambu ao a kupandukira Nebukadhinezari. Mambu matatu a kupandukira, akafananidza mitemo mitatu, iyo nayo yakazofananidza mambu matatu. Chimozi chinotanga chiporofita cha makore makumi manomwe, icho nacho chinoguma na kutanga kwa chiporofita cha makore zviuru zviviri na mazana matatu, icho chinoguma pa kusvika kwa ngelo ya chitatu mu 1844. Makore makumi manomwe ayo nyika yaifanira kufadzwa na Sabata yayo, aangaparadzaniswi na Gumiguru 22, 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.
Yehoyakimu anawakilisha amri ya kwanza ya Koreshi na pia ujumbe wa malaika wa kwanza wa Ufunuo sura ya kumi na nne. Zaidi ya hayo, mashahidi watatu wa wafalme watatu wa mwisho wa Yuda, amri tatu, na jumbe tatu za malaika, hutoa taarifa sahihi kuhusu ishara ya Yehoyakimu, kwa maana historia ya kinabii ya wale malaika watatu imewekwa alama kwa uangalifu mkubwa na ufunuo wa Mungu. Jumbe zote tatu zina kuja kwa kihistoria na baada ya hayo kutiwa nguvu kwa kihistoria.
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 aliwasili mwaka wa 1798, na akapewa nguvu tarehe 11 Agosti, 1840, kwa uthibitisho wa kanuni ya siku kwa mwaka.
“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.’
“무루 께 무혼디 1840년애, 예언이 다른 한 번 현저하거 완성되연 널리 큰 관심을 일으켰다. 그보다 두 해 전, 재림을 전파하던 주요 사역자들 가운데 한 사람인 조시아 리치는 요한계시록 9장에 대한 해설을 출판하여 오스만 제국의 몰락을 예고하였다. 그의 계산에 따르면, 이 세력은 … 1840년 8월 11일에 전복될 것이니, 그때에는 콘스탄티노플에 있는 오스만 세력이 꺾일 것으로 예상될 수 있다. 그리고 나는 이것이 사실로 밝혀지리라고 믿는다.”
“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.
“Nci ya beciya me wakatnyanpepe citafunwa, Uturuki, ku pitila mu vatumi vandi, wapokelele bukeleli bwa mampalelano a nguvu sha ku Ulaya, kabiji byobyo waikeile panshi ya bulongolodi bwa mashinda a buKristo. Ichi kyakumine ne lupitu lwavujishiwa. Apo byamanyikile, bungi bwa bantu bwasuminine pa bululami bwa mishipidilo ya kutanwa kwa buprofita yakatambulwilwe na Miller ne banankwe, kabiji ngovu yakukumya yapelwe ku mukumbu wa kwiya kwa Mfumu. Bantu ba masomo ne ba butumbuluke baikile pamo ne Miller, mukushimikila ne mukupampamika mbonwa shandi, kabiji kufuma mu 1840 kufika mu 1844 mulimo washalile kupitila bwangu.” 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.
Malaika wa kwanza alifika akitangaza kufunguliwa kwa hukumu mwaka 1798, lakini ujumbe huo ulikuwa umejengwa juu ya uhalali wa utambuzi wa William Miller kwamba siku moja katika unabii wa Biblia huwakilisha mwaka mmoja. Kanuni hiyo ilithibitishwa “tarehe 11 Agosti, 1840,” na ujumbe wa kwanza ukawezeshwa. Kwa kushindwa kwa unabii wa kurudi kwa Kristo katika mwaka wa kibiblia wa 1843, ulioenea hadi mwaka 1844, malaika wa pili wa Ufunuo sura ya kumi na nne alifika. Kwa kushindwa kwa unabii huo katika majira ya kuchipua ya mwaka 1844, makanisa ya Kiprotestanti yaliikataa kanuni ya Miller ya siku moja kwa mwaka mmoja, nayo yakawa binti za Babeli. Baada ya hayo, ujumbe huo ukawezeshwa katika majira ya kiangazi ya mwaka 1844, ulipojiunga na ujumbe wa Kilio cha Usiku wa Manane. Kwa kutimia kwa ujumbe wa Kilio cha Usiku wa Manane tarehe 22 Oktoba, 1844, malaika wa tatu alifika pamoja na ujumbe wake.
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.
Kutii Adventizimii Laa’odiiqaa bara 1863 keessa argameef ajajamuu diduu isaatiin, uummanni Waaqayyoo seenaa warra Israa’el durii lafa onaa keessatti jooranii naanna’uu irra deebi’anii akka guutan ramadaman. Humna kennamuun ergaa sadaffaa hanga Fulbaana 11, 2001tti ni tura ture. Ergaawwan sadan keessaa tokkoon tokkoon isaanii seenaa keessatti ni dhufu; ergasii immoo humna ni argatu.
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.
Yehoiakimu na Koresa bihagararira guhabwa ubushobozi kw’umumalayika wa mbere, si ukuza kwiwe. Naho Yehoiyakimu yari uwa mbere mu bami batatu ba nyuma b’Ubuyuda, kandi naho ahagararira ubutumwa bw’umumalayika wa mbere, ibiranga ubuhanuzi we, kandi na Koresa na we nyene agaragaza, birerekana ko bompi ari ibimenyetso vy’uguhabwa ubushobozi kw’umumalayika wa mbere, atari ibimenyetso vy’ukuza kw’umumalayika wa mbere. Ukuza kw’ubutumwa bwa mbere mu mateka ya Yehoiyakimu kwari Manase, uwa mbere mu bami indwi ba nyuma b’Ubuyuda.
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.
Bakonzi musanvu babanje kubaho imbere y’irimbuka ryuzuye kandi rya nyuma rya Yerusalemu. Abo bami barindwi bagereranya amateka agenda akurikirana buhoro buhoro, nk’uko byari bimeze ku mateka bagereranyaga kuva mu 1798 kugeza mu 1844. Marayika wa mbere yaje mu 1798, naho uwa gatatu aza ku wa 22 Ukwakira 1844. Amateka yo kuva mu 1798 kugeza mu 1844 ni amateka ya marayika wa mbere n’uwa kabiri. Amateka ya marayika wa gatatu yatangiye mu 1844. Igihe Mushiki wa White agaragaza ubusobanuro bw’ikigereranyo cy’inkuba ndwi zo mu Ibyahishuwe igice cya cumi, avuga ko izo nkuba ndwi zigereranya amateka ya marayika wa mbere n’uwa kabiri, ariko atari aya marayika wa gatatu.
“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.
“Ronahiya taybet a ku ji Yûhenna re hat dayîn û di heft dengên gurîyan de hate îfadekirin, xêzkirineke bû ya bûyeran ên ku dê di bin peyamên milyaketê yekem û duyemîn de pêk werin.” 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.
Kihoro kya inkuba zirindwi zo mu Byahishuwe igice cya cumi, gishimangira amateka yo guhabwa imbaraga kwa marayika wa mbere ku wa 11 Kanama 1840 kugeza ku ihungabana rikomeye ryo ku wa 22 Ukwakira 1844; nyamara kandi, gikubiyemo amateka yose ya marayika wa mbere n’uwa kabiri. Imikoreshereze rusange y’izo nkuba zirindwi ni uko zigereranya igihe cyo mu 1798 kugeza ku wa 22 Ukwakira 1844. Amateka yo kuza kwa marayika wa mbere kuva mu 1798 kugeza ku ihungabana rikomeye ni amateka ya marayika wa mbere n’uwa kabiri, kandi mu buryo bw’ubuhanuzi agereranywa n’inkuba zirindwi. Inkuba zirindwi kandi zari zarashushanyijwe mbere n’abami barindwi ba nyuma b’u Buyuda. Batatu ba nyuma muri abo bami ntibagaragazaga gusa abami bakurikirana, ahubwo hamwe ni ikimenyetso kimwe kigizwe n’uwa mbere, uwo hagati, n’uwa nyuma.
In the history of the three angels, the first message was empowered on August 11, 1840, and both Jehoiakim and Cyrus typified that event.
Erihya ya vanezi vatatu, ujumbe wa kwanza ulipewa nguvu tarehe 11 Agosti 1840, nao Yehoyakimu na Koreshi wote wawili waliufananisha tukio hilo.
We will continue to identify these most important truths in the next article.
Tukwendelea kutambua kweli hizi zilizo za maana sana katika makala inayofuata.
“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.
“Bulembu bwa kwikala abantunji bubine bubena kusakamalilwa na mfunzi yense. Buli mutima ubena kupindukila ku Ijambo lya Lesa ilyasokololwa na kuumfwikisha kwa mushingi wa bulemu. Ulubuuto ne nkumbu fibena kupelwa kuli abo abena kumumfwila Lesa muli ubu buryo. Bakamona ifintu ifyakumya mu mafunde yakwe. Ifishinka ifikulu ifyalala fyalekelwelwa ukwabula kwilolekeshiwa no kutamoneka ukufuma ku bushiku bwa Pentekoste, fibena kumweka ukufuma mu Ijambo lya Lesa mu busanguluke bwafyo ubwabupwililika. Kuli abo abatemwa Lesa mu cine, Mupashi wa Mushilo akabasokolwela ifishinka ifyafifilwe mu mano, kabili akabasokolwela ne fishinka ifyaba ifipya lyonse. Abo abalya umubili no kunwa umulopa wa Mwana wa kwa Lesa bakafumya mu mabuuku ya Daniele na Ukusokolola icine icafumya ku kupembelelwa kwa Mupashi wa Mushilo. Bakatendeka ukushicitisha amaka ayashingakanyikwa. Akanwa ka bana kakafungulwa ku kulanda ifyakama ifyafishilwe ku mano ya bantu. Shikulu alisala ifintu ifyapusana ifya pano isonde ukulufya abacenjeshi, ne fintu ifyafoka ifya pano isonde ukulufya abamaka.”
“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.
“Biblia isukakimu na fene filo ketolon taxine etisok ninu waraga maingak. Biblia etoliun akigelun ka etokisyai ka ngikiliok nu edukasio. Ebeit ngesi ebe iyenitoi noi akiro naka Apei Eni eong akolongin lupe kotere ngol, konye epol ngina dang ka eyalama ngina iyenun. Emetakina aitodiar ngesi ka akiro naka Apei Eni eong, ka etakatar ka nguna erai akwanan, ka nguna esila, ka nguna ejok noi lonetabae toma kere. Kace eboikini aiyeng ngina alimokinit spiritual. Ngikasikou ka epolou ngikaramata nu ejok nu dini, papa ngesi eyamete akuj naka Ekiliok ka anyou ngikok naka Ekanit naka Apei Eni. Konye ka ngesi emam atemar ka aponiar, eburari afya naka ayana. Tosi toma akituk naka eluang. Tosoma Biblia. Ngulu eyait Apei Eni ka adio noi eboikinit. Ngesi ngesi emam aitolomunit anyamet ngina adio akolomete ka emam akoro, ecorokini itunganan kere atubokinio naka adio ka apedor naka akitodiar ayongit ka ayongitio ka ngikanyiteta nu lolo noi nu ajokis nguna etau naka ngesi ka adoket.” Review and Herald, August 17, 1897.