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.

Libuku tša Daniele le Kutollo ke puku e tee, ka mokgwa o swanago le ge Baebele e le puku e tee, yeo e bopilwego ka Testamente ya Kgale le Testamente ye Mpsha.

“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.

“Melintasi asal‑usul, kematian, dan kebangkitan Jesus, sebagai Anak Allah, tidak dapat dibuktikan sepenuhnya tanpa bukti yang terkandung dalam Perjanjian Lama. Kristus dinyatakan dalam Perjanjian Lama dengan sejelas dalam Perjanjian Baru. Yang satu memberi kesaksian tentang seorang Juruselamat yang akan datang, sementara yang lain memberi kesaksian tentang seorang Juruselamat yang telah datang menurut cara yang telah dinubuatkan oleh para nabi. Untuk menghargai rancangan penebusan, Kitab Suci Perjanjian Lama mesti difahami dengan menyeluruh. Cahaya yang dimuliakan daripada masa silam nubuat itulah yang menonjolkan kehidupan Kristus dan ajaran‑ajaran Perjanjian Baru dengan kejelasan dan keindahan. Mukjizat‑mukjizat Jesus merupakan bukti keilahian‑Nya; tetapi bukti yang paling kuat bahawa Dia ialah Penebus dunia terdapat dalam nubuatan‑nubuatan Perjanjian Lama apabila dibandingkan dengan sejarah Perjanjian Baru. Jesus berkata kepada orang Yahudi, ‘Selidikilah Kitab‑kitab Suci; kerana di dalamnya kamu menyangka bahawa kamu mempunyai hidup yang kekal, dan Kitab‑kitab Suci itulah yang memberi kesaksian tentang Aku.’ Pada waktu itu tidak ada kitab suci lain yang wujud selain Perjanjian Lama; maka perintah Juruselamat itu jelas.” Spirit of Prophecy, jilid 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.

Bukti yang paling kuat tentang siapa dan apa Kristus itu ialah apabila nubuat-nubuat Perjanjian Lama dibandingkan dengan penggenapan nubuat-nubuat itu dalam sejarah Perjanjian Baru. Demikian juga halnya dengan hubungan antara kitab Daniel dan Wahyu.

“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.

“Dalam Kitab Wahyu, semua kitab dalam Alkitab bertemu dan berakhir. Di sinilah pelengkap bagi kitab Daniel. Yang satu ialah nubuatan; yang lain ialah penyataan.” Kisah Para Rasul, 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.

Лхагва гэж хэлдэг үг нь төгс төгөлдөрт хүргэх гэсэн утгатай. Хуучин Гэрээний эш үзүүллэгүүдийн биелэлт нь Христийн “бурханлаг чанар”-ын “хамгийн хүчтэй” “нотолгоо” байв. Даниелын ном дахь эш үзүүллэгүүдийн бурханлаг чанарын хамгийн хүчтэй нотолгоо нь Илчлэлтийн номд дүрслэгдсэнээр тэдгээр эш үзүүллэгүүдийн биелэлт мөн. Даниел дахь эш үзүүллэгүүд Илчлэлтийн номд үргэлжилдэг бөгөөд Есүс Христийн Илчлэлт лацнаасаа тайлагдах эцсийн өдрүүдэд тэдгээр нь төгс төгөлдөрт хүргэгддэг.

“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.

“លោកវិវរណៈជាសៀវភៅដែលបានបិទត្រា ប៉ុន្តែវាក៏ជាសៀវភៅដែលបានបើកផងដែរ។ វាកត់ត្រាព្រឹត្តិការណ៍អស្ចារ្យដែលនឹងត្រូវកើតឡើងនៅក្នុងថ្ងៃចុងក្រោយនៃប្រវត្តិសាស្ត្រផែនដីនេះ។ សេចក្តីបង្រៀននៃសៀវភៅនេះមានភាពច្បាស់លាស់ មិនមែនអាថ៌កំបាំង និងមិនអាចយល់បាននោះទេ។ នៅក្នុងវា ខ្សែបន្ទាត់នៃទំនាយដដែលត្រូវបានលើកយកមកដូចដែលមាននៅក្នុងសៀវភៅដានីយ៉ែល។ ទំនាយខ្លះៗ ព្រះបានមានបន្ទូលស្ទួនឡើងវិញ ដូច្នេះបង្ហាញថា ត្រូវតែយកចិត្តទុកដាក់ដល់ទំនាយទាំងនោះ។ ព្រះអម្ចាស់មិនមានបន្ទូលស្ទួនអំពីអ្វីៗដែលមិនមានសារៈសំខាន់ធំធេងនោះទេ។” 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.

Ka selemo sa boraro sa puso ea Jojakime morena oa Juda, Nebukadnezare morena oa Babylona a tla Jerusalema, ’me a e thibella. Daniele 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.

Temana ya ntlha ya buka ya Daniele e humile ka tshedimosetso ya boporofeti fa e sekasekwa sentle. Re tla simolola tshekatsheko ya rona ka Jehoiakime.

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.

यहोयाकीम यहूदाह के अन्तिम तीन राजाओं में प्रथम था। इस प्रकार वह पहले स्वर्गदूत के सन्देश का प्रतिनिधित्व करता है। उसका पुत्र यहोयाकीन, जो यकुन्याह या कन्याह के नाम से भी जाना जाता था, दूसरे स्वर्गदूत के सन्देश का प्रतिनिधित्व करता था। यहोयाकीन के पश्चात सिदकिय्याह आया, जो यहूदाह के अन्तिम तीन राजाओं में अंतिम था। सिदकिय्याह तीसरे स्वर्गदूत के सन्देश का प्रतिनिधित्व करता है। ऐसे कई भविष्यद्वाणी-संबंधी साक्षी हैं जो इस बात की पुष्टि करते हैं कि यहोयाकीम पहले स्वर्गदूत के सन्देश का प्रतीक है। इन प्रमाणों को समझना महत्वपूर्ण है, क्योंकि इससे यह चिन्हित होता है कि दानिय्येल के प्रथम अध्याय का पहला पद पहले स्वर्गदूत के सन्देश की पहचान कराता है, और यह तथ्य एक आधार-स्तम्भ है जो प्रथम अध्याय को प्रकाशितवाक्य चौदह के पहले स्वर्गदूत के सन्देश के रूप में समझने की अनुमति देता है। हम द्वितीय इतिहासवृत्त से आरम्भ करेंगे।

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 ndị fọdụrụ n’aka mma-agha ka ọ dọọrọ n’agha gaa Babilọn; ebe ha bụ ndị na-ejere ya ozi, ya na ụmụ ya, ruo n’oge ọchịchị alaeze Persia: Ka e wee mezuo okwu nke Onyenwe anyị site n’ọnụ Jeremaya, ruo mgbe ala ahụ nwetara izu-ike Sabat ya niile: n’ihi na ogologo oge niile ọ tọgbọrọ n’efu, ọ debere Sabat, ka afọ iri asaa wee mezuo. 2 Ihe Emere Eme 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.

Pangkakup di Babilon salila tujuh puluh taun teh supaya tanah bisa ngarasakeun poe-poe Sabat anu tacan dipigawe luyu jeung Imamat dua puluh lima. Tujuh puluh taun Sabat jumlahna jadi opat ratus salapan puluh taun, nu ku Israil baheula geus dipopohokeun kana pituduh Imamat dua puluh lima. Opat ratus salapan puluh taun pambarontakan miheulaan tujuh puluh taun pangkakup. Dina ahir opat ratus salapan puluh taun éta, tilu raja bakal dipasrahkeun kana kakawasaan Nebukadnesar.

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.

Di penghujung tujuh puluh tahun penawanan itu, Tuhan membangkitkan Koresy, yang merupakan yang pertama dari tiga raja yang akan mengeluarkan dekret bahwa Israel dapat kembali dan membangun kembali Yerusalem. Artahsasta adalah yang ketiga dari ketiga raja itu, dan ia mengeluarkan dekret yang ketiga pada tahun 457 SM. Dekret yang ketiga itu memulai dua ribu tiga ratus tahun dalam Daniel pasal delapan, ayat empat belas. Pada tahun 1798, akhir pertama dari murka itu berakhir, kitab Daniel dibuka meterainya, dan malaikat yang pertama dari ketiga malaikat itu tiba. Malaikat yang ketiga tiba pada 22 Oktober 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.

Raja-raja Yehuda yang tiga terakhir semuanya berhadapan dengan Nebukadnezar, dan pada penawanan Yoyakim, tujuh puluh tahun itu pun dimulai. Hal itu berlanjut sampai Babel dibinasakan, dan panglima (Koresy) yang telah membinasakan Babel, dan yang tidak lama sesudah itu menjadi raja, mengeluarkan yang pertama dari tiga dekret. Dekret yang ketiga memulai nubuatan tentang petang dan pagi yang berakhir dengan kedatangan malaikat yang ketiga dari tiga malaikat. Kristus senantiasa mengaitkan akhir dengan permulaan.

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.

Go simologa ga mengwaga e masome a supa go diragetse ka tlhaselo ya ntlha ya ga Nebukadenesare kgatlhanong le Jerusalema. Bokhutlo jwa mengwaga e masome a supa bo ne jwa tshwaiwa ke tshenyo ya Babelona. Tshenyo ya bofelo e e feletseng ya Jerusalema e ne ya tlisiwa mo go kgosi ya boraro mo dikgosing tse tharo tse tsotlhe di neng di setse di tlhasetswe ke Nebukadenesare. Tshenyo ya Jerusalema e ne e tswelela ka dikgato. Dikgosi tse tharo tsa bofelo di emela letshwao le le lengwe la porofeto, ka tlhaloganyo ya gore tsotlhe di ne di setse di tlhasetswe ke Nebukadenesare. Di ne tsa tshwantsha ditaolo tse tharo tse le tsotlhe e neng e le letshwao le le lengwe, fela jaaka baengele ba bararo kwa bokhutlong jwa malatsi a dikete tse pedi le makgolo a mararo.

“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.

“Dalam pasal yang ketujuh kitab Ezra didapati dekri itu. Ayat 12–26. Dalam bentuknya yang paling lengkap dekri itu dikeluarkan oleh Artahsasta, raja Persia, pada tahun 457 SM. Tetapi dalam Ezra 6:14 rumah TUHAN di Yerusalem dikatakan telah dibangun ‘menurut titah [‘dekri,’ pinggir] Koresy, dan Darius, dan Artahsasta, raja Persia.’ Ketiga raja ini, dalam memulai, meneguhkan kembali, dan menyempurnakan dekri itu, membawanya kepada kesempurnaan yang dituntut oleh nubuatan untuk menandai permulaan 2300 tahun itu. Dengan mengambil tahun 457 SM, yakni waktu ketika dekri itu disempurnakan, sebagai tarikh titah tersebut, setiap perincian nubuatan mengenai tujuh puluh minggu itu tampak telah digenapi.” The Great Controversy, 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.

సిస్టర్ వైట్ ప్రవచనపు పరిపూర్ణతకై ఆ మూడు రాజాజ్ఞలు అవసరమని గుర్తిస్తుంది. ఆమె వాటి పరస్పర సంబంధాన్ని నిర్వచిస్తూ, అలా చేయుటలో హీబ్రూ పదమైన “సత్యము” యొక్క వ్యాకరణ లక్షణాలను సూచిస్తుంది. ఆమె ప్రకారం, మొదటి రాజాజ్ఞ ఆరంభించింది, రెండవ రాజాజ్ఞ మళ్లీ ధృవీకరించింది, మూడవ రాజాజ్ఞ “డెబ్బై వారముల విషయమై ఉన్న ప్రవచనంలోని ప్రతి విశేషణను” సంపూర్ణం చేసింది. హీబ్రూ పదమైన “సత్యము” హీబ్రూ అక్షరమాల యొక్క మొదటి, పదమూడవ, మరియు చివరి అక్షరముల సమ్మేళనముచే ఏర్పడింది. మొదటి రాజాజ్ఞ ఆరంభించింది, రెండవది మళ్లీ ధృవీకరించింది, మరియు చివరి రాజాజ్ఞ ప్రవచనాన్ని సంపూర్ణం చేసింది. ఆ మూడు రాజాజ్ఞలలో ఆల్ఫా మరియు ఒమేగా యొక్క సంతకం నిగూఢమై యున్నది, మరియు మూడవ రాజాజ్ఞ డెబ్బై సంవత్సరములు ముగిసిన తరువాత ఎంతో ఆలస్యంగా వచ్చినప్పటికీ, అవి బబులోనీయ చెరసాలలోని డెబ్బై సంవత్సరాల ప్రవచనాంత్యంలో నెరవేరినవి. ఆ మూడు రాజాజ్ఞలు క్రమోన్నతమైనవిగా ఉండెను; అవి మూడు రాజాజ్ఞలైనప్పటికీ, ప్రవచనార్థక చిహ్నములో ఒకటిగానే ఉండెను.

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.

Malaikat yang pertama tiba pada tahun 1798, malaikat yang kedua tiba pada musim semi tahun 1844, dan malaikat yang ketiga tiba pada 22 Oktober 1844. Ketiga malaikat itu merupakan satu lambang nubuat, yang melambangkan Injil yang kekal dalam Wahyu pasal empat belas.

“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.

“Saamoi ma ahnihnak pahnihna cu kum 1843 le 1844 ah pek an si cang, cun a tu ahcun kan ummi cu pathumnak puanphuangnak hnuai ah a si; asinain saamoi pathum cu a hlan kan phuang te lai. Thudik zohchih an si mi hnenah hmanh a hmaithlak lomi tukin, anmah hnenah hi thil pawl hi relsal te ding a herh ngang. Cakuatnak le aw in puanphuangnak cu kan phuang ding, an i thlun dan, cun profet siamsinnak pawl in vancungmi pathumnak saamoi ah kan hruai lio dan cu kan langhter ding. Saamoi pakhatnak le pahnihna tel loin pathumnak a um kho lo. Hihi saamoi pawl hi leitlun hnenah cakuatmi pawl ah, thuhmahruaihnak pawl ah, profet santhuanthu tlamtling chungah a rak ummi thil le a ra lai dingmi thil pawl cu kan pek ding.” Selected Messages, cabu 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.

Raja-raja Yehuda yang terakhir itu adalah satu lambang, kerana mereka semua telah dibawa ke dalam pelbagai darjat penaklukan oleh raja Babel. Tiga raja Yehuda yang terakhir, tiga dekri, dan tiga malaikat itu, meskipun jelas berjumlah tiga, juga dilambangkan sebagai satu simbol nubuatan.

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.

Raja tiga yang terakhir ialah sebahagian daripada latar nubuatan pada permulaan nubuatan tujuh puluh tahun pembuangan, dan oleh yang demikian, mereka menjadi sebahagian daripada permulaan yang menggambarkan pengakhiran tujuh puluh tahun pembuangan itu. Pembuangan itu bermula dengan penaklukan berperingkat ke atas tiga orang raja, yang berakhir dengan kebinasaan kerajaan itu serta kota ibu negerinya. Pengakhiran nubuatan itu menandakan kebinasaan bangsa dan ibu kota Babel, yang menandakan kedatangan tiga dekri yang berperingkat. Permulaan nubuatan dua ribu tiga ratus tahun ditandai oleh tiga dekri yang berperingkat, dan hal itu menggambarkan pengakhiran nubuatan dua ribu tiga ratus tahun, yang terdiri daripada tiga pekhabaran yang berperingkat.

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.

Malaikat yang tiga itu, dan tiga pekabaran mereka masing-masing, telah dilambangkan oleh tiga raja dan tiga dekrit mereka yang bertahap. Tiga raja yang memaklumkan tiga dekrit mereka masing-masing telah dilambangkan oleh tiga raja yang bertahap, yang masing-masing telah menyampaikan pekabaran mereka tentang pemberontakan terhadap Nebukadnezar. Tiga pekabaran pemberontakan melambangkan tiga dekrit, yang pada gilirannya melambangkan tiga pekabaran. Yang satu memulai nubuatan tujuh puluh tahun, yang pada gilirannya berakhir dengan permulaan nubuatan dua ribu tiga ratus tahun, yang berakhir pada kedatangan malaikat ketiga pada tahun 1844. Tujuh puluh tahun ketika negeri itu harus menikmati Sabatnya tidak dapat dipisahkan dari 22 Oktober 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.

Jehoiakim o emela tshwetso ya ntlha ya ga Kurose gape e emela molaetsa wa moengele wa ntlha wa Baebele ya Tshenolo kgaolo ya lesome le bonè. Mo godimo ga seno, basupi ba bararo ba dikgosi tse tharo tsa bofelo tsa Juta, ditaelo tse tharo le melaetsa ya baengele ba bararo, ba naya tshedimosetso e e tlhomameng ka sesupo sa ga Jehoiakim, gonne hisetori ya boporofeti ya baengele ba bararo e tshwaailwe ka kelotlhoko e kgolo ke tlhotlheletso. Melaetsa yotlhe e meraro e na le go goroga ga hisetori mme morago ga moo e bo e na le go matlafadiwa ga hisetori.

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

Lengeloi la pele le ile la fihla ka 1798, ’me la matlafatsoa ka la 11 Phato 1840, ka tiiso ea molao-motheo oa hore letsatsi le emela selemo.

“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.’

“Pada tahun 1840, satu lagi penggenapan nubuatan yang luar biasa membangkitkan minat yang meluas. Dua tahun sebelumnya, Josiah Litch, salah seorang pendeta terkemuka yang memberitakan kedatangan kedua, telah menerbitkan suatu penjelasan tentang Wahyu 9, yang meramalkan kejatuhan Empayar Uthmaniyyah. Menurut perhitungannya, kuasa ini akan ditumbangkan... pada 11 Ogos 1840, apabila kuasa Uthmaniyyah di Konstantinopel boleh dijangkakan akan dipatahkan. Dan saya percaya, hal inilah yang akan didapati berlaku.”

“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.

“Pada saat yang telah ditentukan itu juga, Turki, melalui para dutanya, menerima perlindungan kuasa-kuasa sekutu Eropa, dan dengan demikian menempatkan dirinya di bawah kendali bangsa-bangsa Kristen. Peristiwa itu dengan tepat menggenapi nubuatan tersebut. Ketika hal itu diketahui, banyak orang diyakinkan akan ketepatan prinsip-prinsip penafsiran nubuatan yang dianut oleh Miller dan rekan-rekannya, dan suatu dorongan yang luar biasa diberikan kepada gerakan Advent. Orang-orang terpelajar dan berkedudukan bergabung dengan Miller, baik dalam memberitakan maupun dalam menerbitkan pandangan-pandangannya, dan dari tahun 1840 sampai 1844 pekerjaan itu berkembang dengan pesat.” 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.

முதல் தூதன் 1798 ஆம் ஆண்டில் நியாயத்தீர்ப்பின் திறப்பை அறிவித்தபடி வந்தான்; ஆனால் அந்தச் செய்தி, வேதாகமத் தீர்க்கதரிசனத்தில் ஒரு நாள் ஒரு ஆண்டைக் குறிக்கிறது என்ற வில்லியம் மில்லரின் அடையாளப்படுத்தல் செல்லுபடியாகும் என்பதையே அடிப்படையாகக் கொண்டிருந்தது. அந்தக் கொள்கை “1840 ஆகஸ்ட் 11 ஆம் தேதி” உறுதிப்படுத்தப்பட்டது; அப்பொழுது முதல் செய்தி வல்லமையடைந்தது. கிறிஸ்துவின் வருகை வேதாகம ஆண்டான 1843 இல் நிகழும் என்ற முன்னறிவிப்பு நிறைவேறாமல், அது 1844 ஆம் ஆண்டிற்குள் நீண்டபோது, வெளிப்படுத்தின விசேஷம் பதினான்காம் அதிகாரத்தின் இரண்டாம் தூதன் வந்தான். 1844 ஆம் ஆண்டின் வசந்தகாலத்தில் அந்த முன்னறிவிப்பு தோல்வியுற்றபோது, புராட்டஸ்டண்ட் சபைகள், ஒரு நாளுக்கு ஒரு ஆண்டு என்ற மில்லரின் விதியை நிராகரித்து, பாபிலோனின் குமாரத்திகளாயின. அதன் பின்னர், 1844 ஆம் ஆண்டின் கோடைக்காலத்தில், அந்தச் செய்தி நள்ளிரவின் கூக்குரல் என்ற செய்தியுடன் இணைக்கப்பட்டபோது வல்லமையடைந்தது. 1844 அக்டோபர் 22 அன்று நள்ளிரவின் கூக்குரல் என்ற செய்தி நிறைவேறியபோது, மூன்றாம் தூதன் தன் செய்தியுடன் வந்தான்.

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.

Ka ntlha ya go se utlwe ga Adventism ya Laodisea ka 1863, batho ba Modimo ba ne ba abelwa go boeletsa hisetori ya Iseraele wa bogologolo ya go ralala naga ya sekaka. Go nonotshiwa ga molaetsa wa boraro go ne go tla leta go fitlha ka 11 Lwetse 2001. O mongwe le o mongwe wa melaetsa e meraro o tsena mo hisetoreng, mme morago ga moo o a nonotshiwa.

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.

Yoakim dan Koresy mewakili pemerkasaan malaikat pertama, bukan kedatangannya. Walaupun Yoakim ialah yang pertama daripada tiga raja terakhir Yehuda, dan walaupun dia mewakili pekabaran malaikat pertama, ciri-ciri nubuat yang ditunjukkannya, dan juga yang ditunjukkan oleh Koresy, membuktikan bahawa kedua-duanya ialah lambang pemerkasaan malaikat pertama, dan bukan lambang kedatangan malaikat pertama. Kedatangan pekabaran pertama dalam sejarah Yoakim ialah Manasye, yang pertama daripada tujuh raja terakhir Yehuda.

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.

Dikgoši tše šupa di eteletše pele tshenyego e feletšego le ya mafelelo ya Jerusalema. Dikgoši tšeo tše šupa di emela histori ya go tšwela pele, bjalo ka ge go bile histori yeo di bego di e emela ka seswantšho go tloga ka 1798 go fihla ka 1844. Morongwa wa pele o tlile ka 1798, gomme wa boraro wa tla ka la 22 Diphalane, 1844. Histori ya 1798 go fihla ka 1844 ke histori ya barongwa ba pele le ba bobedi. Histori ya morongwa wa boraro e thomile ka 1844. Ge Kgaetšedi White a hlaloša seswantšho sa diaduma tše šupa tša Kutollo kgaolo ya lesome, o re diaduma tše šupa di emela histori ya barongwa ba pele le ba bobedi, eupša e sego ya morongwa wa boraro.

“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.

“ចំណាំង​ពន្លឺ​ពិសេស​ដែល​បាន​ប្រទាន​ដល់​យ៉ូហាន ដែល​ត្រូវ​បាន​បង្ហាញ​ចេញ​ក្នុង​ផ្គរ​លាន់​ទាំង​ប្រាំពីរ នោះ​ជា​ការ​ពិពណ៌នា​អំពី​ព្រឹត្តិការណ៍​ទាំងឡាយ​ដែល​នឹង​កើត​មាន​ឡើង​ក្រោម​សារ​របស់​ទេវតា​ទីមួយ និង​ទីពីរ។” 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.

Hisitoria ya ngupiru saba za Ufunuo sura ya kumi husisitiza historia ya kutiwa nguvu kwa malaika wa kwanza mnamo Agosti 11, 1840 hadi kufikia msiba mkuu wa kukatishwa tamaa mnamo Oktoba 22, 1844, lakini hata hivyo, inajumuisha historia yote ya malaika wa kwanza na wa pili. Matumizi ya jumla ya ngupiru saba ni kwamba zinawakilisha kipindi cha 1798 hadi Oktoba 22, 1844. Historia ya kuwasili kwa malaika wa kwanza tangu 1798 hadi msiba mkuu wa kukatishwa tamaa ni historia ya malaika wa kwanza na wa pili, nayo inawakilishwa kiunabii kama ngupiru saba. Ngupiru saba pia zilifananishwa kwa njia ya mifano na wafalme saba wa mwisho wa Yuda. Wafalme watatu wa mwisho miongoni mwao hawakutambulisha tu wafalme wanaofuatana, bali kwa pamoja ni ishara moja iliyoundwa na wa kwanza, wa kati, na wa mwisho.

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

Dalam sejarah tiga malaikat itu, pekabaran yang pertama diperlengkap dengan kuasa pada 11 Ogos 1840, dan baik Yoyakim mahupun Koresh merupakan lambang bagi peristiwa itu.

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

Kita akan terus mengenal pasti kebenaran-kebenaran yang paling penting ini dalam rencana yang berikutnya.

“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.

“Integriti yang teguh harus dipelihara oleh setiap pelajar. Setiap fikiran harus berpaling dengan perhatian yang penuh hormat kepada firman Allah yang telah dinyatakan. Terang dan kasih karunia akan dikurniakan kepada mereka yang demikian taat kepada Allah. Mereka akan melihat perkara-perkara ajaib daripada hukum-Nya. Kebenaran-kebenaran agung yang telah terbiar tanpa diendahkan dan tidak terlihat sejak hari Pentakosta akan bersinar daripada firman Allah dalam kemurnian asalnya. Kepada mereka yang sungguh-sungguh mengasihi Allah, Roh Kudus akan menyatakan kebenaran-kebenaran yang telah pudar daripada ingatan, dan juga akan menyatakan kebenaran-kebenaran yang sama sekali baru. Mereka yang makan daging dan minum darah Anak Allah akan mengeluarkan daripada kitab Daniel dan Wahyu kebenaran yang diilhamkan oleh Roh Kudus. Mereka akan menggerakkan kuasa-kuasa yang tidak dapat dibendung. Bibir anak-anak akan dibukakan untuk memberitakan rahsia-rahsia yang telah tersembunyi daripada fikiran manusia. Tuhan telah memilih perkara-perkara yang bodoh bagi dunia ini untuk memalukan orang yang berhikmat, dan perkara-perkara yang lemah bagi dunia ini untuk memalukan orang yang kuat.

“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.

“Baibuli tekufanira kuleetebwa mu masomero gaffe okusobola okuteekebwa wakati mu butakkiriza. Baibuli erina okufuulibwa omusingi n’ensonga enkulu ey’enjigiriza. Kituufu nti tumanyi ebisingawo ku kigambo kya Katonda omulamu okusinga bwe twamanyanga mu biro ebyayita, naye wakyaliwo bingi nnyo ebirala eby’okuyiga. Erina okukozesebwa ng’Ekigambo kya Katonda omulamu, era erina okussibwamu ekitiibwa ng’ekisooka, eky’enkomerero, era ekisinga obulungi mu buli kintu. Kale ne kiryoka kirabika okukula okw’omwoyo okw’amazima. Abayizi balikula ne baba n’empisa z’eddiini ennungi era eziramu obulamu, kubanga balya omubiri era banywa omusaayi gw’Omwana wa Katonda. Naye wabula okugobererwa n’okulabirirwa obulungi, obulamu bw’emmeeme bunafuwa. Mubeere mu kkubo ly’omusana. Musome Baibuli. Abo abaaweereza Katonda n’obwesigwa baliweebwa omukisa. Oyo ataleka mulimu gwonna ogw’obwesigwa kugenda nga tegusasuuliddwa, alikuutira buli kikolwa eky’obwesigwa n’obugolokofu n’obubonero obw’enjawulo obw’okwagala kwe n’okusiima kwe.” Review and Herald, August 17, 1897.