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# The Book of Daniel - Number Six

Akwụkwọ Daniel - Nọmba Isii

Jehoiakim

Jehoiakim

Author

Jeff Pippenger

Published

December 1, 2023

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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.

Akwụkwọ Daniel na Mkpughe bụ otu akwụkwọ ahụ, n’otu nghọta ahụ nke Akwụkwọ Nsọ bụ otu akwụkwọ, nke mejupụtara Agba Ochie na Agba Ọhụrụ.

> “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.

> “Akụkọ banyere ndụ, ọnwụ, na mbilite n’ọnwụ Jisọs, dịka nke Ọkpara Chineke, apụghị igosi nke ọma n’uju ma e wezụga ihe àmà ndị dị n’Agba Ochie. A na-ekpughe Kraịst n’Agba Ochie nke ọma doro anya dị ka n’Agba Ọhụrụ. Otu na-agba àmà banyere Onye Nzọpụta nke ga-abịa, ebe nke ọzọ na-agba àmà banyere Onye Nzọpụta nke bịaruworị n’ụzọ ahụ ndị amụma buru n’amụma. Ka e wee nwee ike ịghọta atụmatụ nke mgbapụta nke ọma, a ghaghị ịghọta Akwụkwọ Nsọ nke Agba Ochie n’uju. Ọ bụ ìhè ahụ e mere ka ọ dị ebube site n’oge amụma gara aga ka na-eme ka ndụ Kraịst na ozizi nke Agba Ọhụrụ pụta n’ìhè, n’ịdị doo anya na n’ịma mma. Ọrụ ebube Jisọs bụ ihe àmà nke chi ya; ma ihe àmà kachasị ike na ọ bụ Onye Mgbapụta nke ụwa ka a na-achọta n’amụma ndị dị n’Agba Ochie mgbe e jiri ha tụnyere akụkọ ihe mere eme nke Agba Ọhụrụ. Jisọs gwara ndị Juu sị, ‘Nyochaanụ Akwụkwọ Nsọ; n’ihi na n’ime ha ka unu na-eche na unu nwere ndụ ebighị ebi, ha onwe ha kwa bụ ndị na-agba àmà banyere m.’ N’oge ahụ, ọ dịghị Akwụkwọ Nsọ ọzọ dị adị ma e wezụga nke Agba Ochie; ya mere, iwu ahụ Onye Nzọpụta nyere doro anya.” 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.

Ihe akaebe kachasị ike banyere onye na ihe Kraịst bụ, pụta ìhè mgbe a tụnyere amụma nile nke Agba Ochie na mmezu nke amụma ndị ahụ n’akụkọ ihe mere eme nke Agba Ọhụrụ. Otú a kwa ka ọ dị n’ihe gbasara mmekọrịta nke akwụkwọ Daniel na Mkpughe.

> “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.

> “N’Akwụkwọ Mkpughe ka akwụkwọ nile nke Bible na-ezukọta ma na-ejedebe. Nke a bụ mmeju nke akwụkwọ Daniel. Otu bụ amụma; nke ọzọ bụ mkpughe.” Acts of the Apostles, 585.

The word “complement” means to bring to perfection. The fulfillment of the prophecies of the Old Testament were “the strongest” “proof” of Christ’s “divinity.” The strongest evidence of the divinity of the prophecies in the book of Daniel, are the fulfillment of those prophecies as represented in the book of Revelation. The prophecies in Daniel are continued in the book of Revelation, and they are brought to perfection in the last days, when the Revelation of Jesus Christ is unsealed.

Okwu a bụ “mmeju” pụtara iweta n’izu oke. Mmezu amụma nile nke Agba Ochie bụ “ihe àmà” “kachasị ike” nke “ịbụ Chineke” Kraịst. Ihe àmà kachasị ike nke ịbụ nke Chineke nke amụma ndị dị n’akwụkwọ Daniel, bụ mmezu nke amụma ndị ahụ dịka e gosiri ya n’akwụkwọ Mkpughe. A na-aga n’ihu na amụma ndị dị na Daniel n’akwụkwọ Mkpughe, a na-ewetakwa ha n’izu oke n’ụbọchị ikpeazụ, mgbe e meghere Mkpughe nke Jisọs Kraịst.

> “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.

> “Mkpughe bụ akwụkwọ e mechiri emechi, ma ọ bụkwa akwụkwọ e meghere emepe. Ọ na-edekọ ihe omume dị ịtụnanya ndị ga-eme n’ụbọchị ikpeazụ nke akụkọ ụwa a. Ozizi ndị dị n’akwụkwọ a doro anya, ọ bụghị ihe omimi na ihe a na-apụghị ịghọta aghọta. N’ime ya, a na-ewere otu ahịrị amụma ahụ dị ka e si mee na Daniel. E nwere ụfọdụ amụma Chineke kwughachiri, si otú a gosi na a ghaghị inye ha mkpa. Onyenweanyị adịghị ekwughachi ihe ndị na-enweghị nnukwu isi.” 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.

> N’afọ nke atọ nke ọchịchị Jehoiakim, eze Juda, Nebukadneza, eze Babịlọn, bịara Jerusalem, wee gbaa ya gburugburu. Daniel 1:1.

The first verse of the book of Daniel has a wealth of prophetic information when rightly considered. We will begin our consideration with Jehoiakim.

Amaokwu mbụ nke akwụkwọ Daniel nwere ụba nke ọmụma amụma ma a tụlee ya nke ọma. Anyị ga-amalite ntụle anyị site n’aka Jehoiakim.

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.

Jehọiakim bụ onye mbụ n’ime ndị eze atọ ikpeazụ nke Juda. N’ihi ya, ọ nọchiri anya ozi mmụọ ozi mbụ. Nwa ya, Jehọiachin, onye a makwaara dị ka Jekọnaịa ma ọ bụ Kọnịa, nọchiri anya ozi mmụọ ozi nke abụọ. Zedekaịa soro Jehọiachin, bụrụ onye ikpeazụ n’ime ndị eze atọ ikpeazụ nke Juda. Zedekaịa nọchiri anya ozi mmụọ ozi nke atọ. E nwere ọtụtụ ndịàmà amụma na-akwado na Jehọiakim bụ akara nke ozi mmụọ ozi mbụ. Ọ dị mkpa ịghọta ihe akaebe ndị a, n’ihi na ọ na-egosi na amaokwu mbụ nke isi nke mbụ nke Daniel na-akọwa ozi mmụọ ozi mbụ, na eziokwu ahụ bụ arịlịka nke na-eme ka a ghọta isi nke mbụ dịka ozi mmụọ ozi mbụ nke Mkpughe iri na anọ. Anyị ga-amalite n’Akwụkwọ Ihe E Mere nke Abụọ.

> 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.

> Ọ kpọgara ndị ahụ gbanahụrụ mma agha n’agha gaa Babilọn; ebe ha ghọrọ ndị na-ejere ya na ụmụ ya ozi ruo n’oge ọchịchị alaeze Peasia: Iji mezuo okwu nke Onyenwe anyị kwuru site n’ọnụ Jeremaya, ruo mgbe ala ahụ nwetara izu-ike sabbath ya nile: n’ihi na ogologo oge ọ tọgbọrọ n’efu ka ọ na-edebe sabbath, iji mezuo afọ iri asaa. 2 Ihe E Mere 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.

Ndọta n’agha na Babilọn ruo afọ iri asaa bụ ka ala ahụ wee nwee ike ịnụrị ọṅụ izu-ike ndị ahụ a na-emezughị dịka Levitikọs iri abụọ na ise siri dị. Afọ iri asaa nke izu-ike hà nhata afọ narị anọ na iri itoolu, nke Izrel oge ochie leghaara ntụziaka nke Levitikọs iri abụọ na ise anya. Afọ narị anọ na iri itoolu nke nnupụisi gara n’ihu tupu afọ iri asaa nke ndọta n’agha. N’ọgwụgwụ nke afọ narị anọ na iri itoolu ahụ, a ga-edobe ndị eze atọ n’okpuru 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.

Ná ngwụcha afọ iri asaa nke ndọrọ n’agha ahụ, Onyenwe anyị kpọlitere Saịrọs, onye bụ eze mbụ n’ime ndị eze atọ ahụ ga-enye iwu na Izrel pụrụ ịlọghachi ma wughachi Jerusalem. Ataksaksis bụ eze nke atọ n’ime ndị eze atọ ahụ, ọ kpọkwara iwu nke atọ ahụ n’afọ 457 T.K. Iwu nke atọ ahụ malitere afọ puku abụọ na narị atọ nke Daniel isi nke asatọ, na amaokwu nke iri na anọ. N’afọ 1798, njedebe mbụ nke iwe ahụ kwụsịrị, e mepere akwụkwọ Daniel, mmụọ ozi mbụ n’ime ndị mmụọ ozi atọ ahụ wee bịarute. Mmụọ ozi nke atọ bịarutere n’ụbọchị Ọktoba 22, 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.

Ndị eze atọ ikpeazụ nke Juda nile zutere Nebukadneza ihu na ihu, ma n’oge a kpọọrọ Jehoiakim n’agha, afọ iri asaa ahụ malitere. Ọ gara n’ihu ruo mgbe e bibiri Babilọn, onye isi agha (Saịrọs) ahụ nke bibiri Babilọn, onye n’oge na-adịghị anya mgbe ahụ ghọrọ eze, wee nye nke mbụ n’ime iwu atọ ahụ. Iwu nke atọ ahụ malitere amụma nke mgbede na ụtụtụ ndị ahụ nke kwụsịrị na mbata nke nke atọ n’ime ndị mmụọ ozi atọ ahụ. Kraịst na-ejikọta njedebe na mmalite mgbe niile.

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.

Mmalite nke afọ iri asaa ahụ mere mgbe Nebukadneza wakporo Jerusalem nke mbụ. A kara njedebe nke afọ iri asaa ahụ site na mbibi nke Babilọn. E wetara mbibi ikpeazụ na nke zuru ezu nke Jerusalem n’elu eze nke atọ n’ime ndị eze atọ ahụ niile Nebukadneza wakporo. Mbibi nke Jerusalem bụ nke gara n’ihu n’ọ̀sọ̀ọ̀sọ̀. Ndị eze atọ ikpeazụ ahụ nọchiri anya otu akara amụma, n’echiche na Nebukadneza wakporo ha niile. Ha bụ onyinyo nke iwu atọ ahụ nke ha niile bụ otu akara, dịka ndị mmụọ ozi atọ ahụ dịkwa na ngwụcha nke ụbọchị puku abụọ na narị atọ.

> “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.

> “N’isi nke asaa nke Ezra ka a hụrụ iwu ahụ. Amaokwu 12-26. N’ụdị ya zuru ezu kacha oke, Ataksaksis, eze Peshia, wepụtara ya n’afọ 457 T.K. Ma n’Ezra 6:14 a sịrị na e wuru ụlọ nke Onyenwe anyị dị na Jerusalem ‘dị ka iwu ahụ si dị [“decree,” n’akụkụ ibe] nke Saịrọs, na Darius, na Ataksaksis eze Peshia.’ Ndị eze atọ a, site n’ịmalite, n’ịkwado ọzọ, na n’imezu iwu ahụ, mere ka ọ ruo n’izu oke amụma ahụ chọrọ iji kpọpụta mmalite nke afọ 2300 ahụ. Mgbe a nara afọ 457 T.K., oge e mechara iwu ahụ, dịka ụbọchị nke iwu ahụ, a hụrụ na e mezuru nkọwa ọbụla nke amụma ahụ gbasara izu iri asaa ahụ.” 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.

Nwanyịnna White kọwara na iwu atọ ahụ dị mkpa iji mee ka amụma ahụ zuo oke. Ọ kọwara mmekọrịta ha n’etiti onwe ha, ma n’ime ime nke a, o gosipụtara àgwà ụtọasụsụ nke okwu Hibru ahụ bụ “eziokwu.” Ọ na-ekwu na iwu mbụ ahụ malitere, iwu nke abụọ ahụ kwughachiri, ma iwu nke atọ ahụ mezuru “nkọwapụta ọ bụla nke amụma ahụ gbasara izu iri asaa.” Okwu Hibru ahụ bụ “eziokwu” ka e si n’ijikọta mkpụrụedemede mbụ, nke iri na atọ, na nke ikpeazụ nke alifabeti Hibru mepụta ya. Iwu mbụ ahụ malitere, iwu nke abụọ ahụ kwughachiri ya, ma iwu ikpeazụ ahụ mezuru 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 na Babilọn, ọ bụ ezie na iwu nke atọ ahụ bịara nke ọma mgbe afọ iri asaa ahụ gwụsịrị. Iwu atọ ahụ bụ ndị na-aga n’ihu n’usoro, ma n’agbanyeghị 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.

Mmụọ-ozi mbụ rutere n’afọ 1798, mmụọ-ozi nke abụọ rutere n’oge opupu ihe ubi nke afọ 1844, ma mmụọ-ozi nke atọ rutere n’ụbọchị Ọktoba 22, 1844. Ndị mmụọ-ozi atọ ahụ bụ otu ihe nnọchianya amụma, na-anọchi anya oziọma ebighị ebi nke Mkpughe isi nke iri na anọ.

> “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.

> “E nyere ozi mbụ na nke abụọ n’afọ 1843 na 1844, ma anyị nọ ugbu a n’okpuru nkwusa nke ozi nke atọ; ma a ka ga-ekwusakwa ozi atọ ahụ nile. Ọ dịkwa mkpa ugbu a dịka ọ dịbu mgbe ọ bụla gara aga na a ga-emegharị ha nye ndị na-achọ eziokwu. Site n’akpụkpọgụ na n’okwu ọnụ ka anyị ga-eme ka nkwusa ahụ daa ụda, na-egosi usoro ha, na itinye amụma ndị na-eduga anyị n’ozi mmụọ ozi nke atọ n’ọrụ. O nweghị ike ịdị ozi nke atọ ma e wezụga nke mbụ na nke abụọ. Ozi ndị a ka anyị ga-enye ụwa n’akwụkwọ mbipụta, n’okwuchukwu, na-egosi n’usoro akụkọ ihe mere eme amụma ihe ndị dịworo na ihe ndị ga-adị.” 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.

Ndị eze ikpeazụ atọ nke Juda bụ otu akara, n’ihi na e mere ka ha niile nọrọ n’okpuru eze Babilọn n’ogo dị iche iche. Ndị eze ikpeazụ atọ nke Juda, iwu atọ ahụ na ndị mmụọ ozi atọ ahụ, ọ bụ ezie na ha bụ atọ n’ezie n’ụzọ pụtara ìhè, a na-anọchikwa ha anya dịka otu akara amụma.

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.

Ndị eze atọ ikpeazụ ahụ bụ akụkụ nke ọnọdụ amụma nke mmalite amụma nke afọ iri asaa nke ndọkpụ n’agha, ya mere ha ghọọkwa akụkụ nke mmalite ahụ nke na-egosi ọgwụgwụ nke afọ iri asaa nke ndọkpụ n’agha. Ndọkpụ n’agha ahụ malitere site n’itinye ndị eze atọ n’okpuru nwayọọ nwayọọ, wee kwụsị n’ibibi alaeze ahụ na isi obodo ya. Ọgwụgwụ amụma ahụ na-akara mbibi nke mba na isi obodo Babilọn, nke na-akara ọbịbịa nke iwu atọ ahụ nke na-abịa n’usoro n’usoro. A na-akara mmalite amụma nke afọ puku abụọ na narị atọ site n’iwu atọ na-aga n’usoro n’usoro, ọ na-egosikwa ọgwụgwụ amụma nke afọ puku abụọ na narị atọ ahụ, nke mejupụtara ozi atọ na-aga n’usoro n’usoro.

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.

E gosiri ndị mmụọ ozi atọ, na ozi ha atọ dị iche iche, ka e jirila ndị eze atọ na iwu ha atọ nke na-aga n’ihu were gosipụta n’ụdị onyinyo. Ndị eze atọ ahụ ndị kwusara iwu ha atọ nke ha, ka e jirila ndị eze atọ na-aga n’ihu, ndị nke ọ bụla n’ime ha wetara ozi ya nke nnupụisi megide Nebukadneza, were gosipụta n’ụdị onyinyo. Ozi nnupụisi atọ, ka e jiri gosipụta iwu atọ, ndị n’aka nke ha gosipụtara ozi atọ. Otu na-amalite amụma nke afọ iri asaa, nke n’aka nke ya na-ejedebe na mmalite nke amụma afọ puku abụọ na narị atọ, nke na-ejedebe n’ọbịbịa nke mmụọ ozi nke atọ n’afọ 1844. Afọ iri asaa ahụ nke ala ahụ ga-eji nwee ụtọ ụbọchị izu ike sabbat ya apụghị ikewapụ onwe ha na Ọktoba 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.

Jehoiakim nọchiri anya iwu mbụ Saịrọs, nakwa ozi mmụọ-ozi mbụ nke Mkpughe isi nke iri na anọ. E wezụga nke a, ndị àmà atọ nke ndị eze Juda atọ ikpeazụ ahụ, iwu atọ ahụ, na ozi ndị mmụọ-ozi atọ ahụ, na-enye ozi ziri ezi banyere akara nke Jehoiakim, n’ihi na mmụọ nsọ ekewapụtara akụkọ amụma nke ndị mmụọ-ozi atọ ahụ nke ọma nke ukwuu. Ozi atọ ahụ niile nwere mbata akụkọ ihe mere eme, ma emesịa nwee nkwado ike nke akụkọ ihe mere eme.

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

Mmụọ-ozi mbụ bịara n’afọ 1798, e nyekwara ya ike n’ụbọchị Ọgọst 11, 1840, site n’ịkwado ụkpụrụ nke otu ụbọchị maka otu afọ.

> “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.’

> “N’afọ 1840, mmezu ọzọ dị ịrịba ama nke amụma kpaliri mmasị sara mbara. Afọ abụọ tupu nke a, Josiah Litch, otu n’ime ndị ozi nduzi na-ekwusa ọbịbịa nke ugboro abụọ, bipụtara nkọwa nke Mkpughe 9, na-ebu amụma ọdịda nke Alaeze Ukwu Ottoman. Dị ka mgbakọ ya siri dị, a ga-akwatu ike a... n’ụbọchị nke 11 nke Ọgọst, 1840, mgbe a pụrụ ịtụ anya na ike Ottoman dị na Constantinople ga-agbajikwa. Nke a kwa, ekwenyere m, ka a ga-achọpụta na ọ bụ eziokwu.”

> “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.

> “N’oge ahụ kpọmkwem e mere ka a mata, Turkey, site n’aka ndị nnọchianya ya, nabatara nchebe nke ike ndị otu mmekọrịta nke Europe, ma si otú a tinye onwe ya n’okpuru njikwa nke mba Ndị Kraịst. Ihe omume ahụ mezuru amụma ahụ n’ụzọ ziri ezi kpamkpam. Mgbe a matara nke a, e mere ka ìgwè mmadụ dị ukwuu kwenye n’izi ezi nke ụkpụrụ nkọwa amụma nke Miller na ndị otu ya nabatara, e nyekwara mmegharị ọbịbịa ahụ mkpali dị ịtụnanya. Ndị ikom nwere mmụta na ọkwa sooro Miller, ma n’ikwusa ma n’ibipụta echiche ya, ma site n’afọ 1840 ruo 1844 ọrụ ahụ gbasara ngwa ngwa.” 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.

Mmụọ-ozi mbụ bịara na-ekwupụta mmalite nke ikpe ahụ n’afọ 1798, ma ozi ahụ dabere n’ịdị irè nke njirimara William Miller na otu ụbọchị n’amụma Akwụkwọ Nsọ na-anọchi anya otu afọ. E kwadoro ụkpụrụ ahụ “n’ụbọchị nke iri na otu nke Ọgọst, 1840,” ma e nyere ozi mbụ ahụ ike. Site n’ọdịda amụma banyere nlọghachi Kraịst n’afọ Akwụkwọ Nsọ nke 1843, nke gbatịrị ruo n’afọ 1844, mmụọ-ozi nke abụọ nke Mkpughe isi nke iri na anọ bịara. Site n’ọdịda amụma ahụ n’oge opupu ihe ubi nke 1844, ụka Protestant jụrụ iwu Miller nke otu ụbọchị maka otu afọ, ma ghọọ ụmụ nwanyị Babilọn. Ozi ahụ wee si n’oge ahụ gaa n’ihu nwetakwuo ike n’oge okpomọkụ nke 1844, mgbe e jikọtara ya na ozi nke Mkpu N’etiti Abalị. Site n’imezu ozi nke Mkpu N’etiti Abalị n’ụbọchị Ọktoba 22, 1844, mmụọ-ozi nke atọ bịara ya na ozi ya.

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.

N’ihi nnupụisi nke Adventizim Laodisia n’afọ 1863, e kenyere ndị nke Chineke ka ha megharịa akụkọ ihe mere eme nke ịkpafụ ndị Izrel oge ochie n’ọzara. Ikwado nke ozi nke atọ ga-echere ruo Septemba 11, 2001. Ozi atọ ahụ nke ọ bụla na-abata n’akụkọ ihe mere eme, ma emesịa e nye ya ike.

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.

Jehoyakim na Saịrọs na-anọchi anya inye ike nke mmụọ-ozi mbụ, ọ bụghị ọbịbịa ya. Ọ bụ ezie na Jehoyakim bụ eze mbụ n’ime ndị eze atọ ikpeazụ nke Juda, ma ọ bụ ezie na ọ na-anọchi anya ozi nke mmụọ-ozi mbụ, àgwà amụma ndị ọ, nakwa Saịrọs, na-egosipụta na-eme ka o doo anya na ha abụọ bụ ihe nnọchianya nke inye ike nye mmụọ-ozi mbụ, ọ bụghịkwa ihe nnọchianya nke ọbịbịa nke mmụọ-ozi mbụ. Ọbịbịa nke ozi mbụ n’akụkọ ihe mere eme Jehoyakim bụ Manase, eze mbụ n’ime ndị eze asaa ikpeazụ nke 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.

Eze asaa buru ndị eze tupu mbibi zuru ezu na nke ikpeazụ nke Jerusalem. Ndị eze asaa ahụ na-anọchi anya akụkọ ihe mere eme na-aga n’ihu n’usoro, dịka ọ dịkwa na akụkọ ihe mere eme ahụ ha kpọrọ ihe atụ ya site n’afọ 1798 ruo 1844. Mmụọ-ozi mbụ bịarutere n’afọ 1798, nke atọ bịarutere kwa n’October 22, 1844. Akụkọ ihe mere eme nke 1798 ruo 1844 bụ akụkọ ihe mere eme nke mmụọ-ozi mbụ na nke abụọ. Akụkọ ihe mere eme nke mmụọ-ozi nke atọ malitere n’afọ 1844. Mgbe Sister White na-akọwa ihe nnọchianya nke égbè eluigwe asaa nke Mkpughe isi nke iri, ọ na-ekwu na égbè eluigwe asaa ahụ na-anọchi anya akụkọ ihe mere eme nke mmụọ-ozi mbụ na nke abụọ, ma ọ bụghị nke mmụọ-ozi nke atọ.

> “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.

> “Ìhè pụrụ iche e nyere Jọn nke e gosipụtara n’ime égbè-elu-igwe asaa ahụ bụ nkọwapụta nke ihe omume ndị ga-eme n’okpuru ozi mmụọ-ozi mbụ na nke abụọ.” The Seventh-day Adventist Bible Commentary, olu nke 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.

Akụkọ ihe mere eme nke égbè-eluigwe asaa nke Mkpughe isi nke iri na-emesi akụkọ ihe mere eme nke inye ike nye mmụọ-ozi mbụ n’ụbọchị Ọgọọst 11, 1840 ruo n’iru ruo n’oke nkụda mmụọ nke Ọktoba 22, 1844, ma n’agbanyeghị nke ahụ, ọ gụnyekwara akụkọ ihe mere eme dum nke mmụọ-ozi mbụ na nke abụọ. Ngwaọrụ izugbe nke égbè-eluigwe asaa ahụ bụ na ọ na-anọchi anya 1798 ruo Ọktoba 22, 1844. Akụkọ ihe mere eme nke mbata nke mmụọ-ozi mbụ site na 1798 ruo n’oke nkụda mmụọ ahụ bụ akụkọ ihe mere eme nke mmụọ-ozi mbụ na nke abụọ, ma e ji amụma na-anọchi ya anya dị ka égbè-eluigwe asaa. E jikwa ndị eze ikpeazụ asaa nke Juda kọwaa ihe nlereanya nke égbè-eluigwe asaa ahụ. Ndị eze atọ ikpeazụ n’ime ha abụghị nanị ndị na-akọwa ndị eze na-esochi ibe ha, kama ọnụ ha bụ otu akara nke e ji nke mbụ, nke etiti, na nke ikpeazụ mepụta.

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

N’akụkọ ihe mere eme nke ndị mmụọ ozi atọ ahụ, e nyere ozi mbụ ahụ ike n’August 11, 1840, Jehoiakim na Sairọs abụọ kwa nọchiri anya ihe omume ahụ n’amụma.

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

Anyị ga-anọgide na-amata eziokwu ndị a kachasị mkpa n’isiokwu na-esote.

> “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.

> “A ga-eji ezi ntụkwasị obi siri ike kpọrọ ihe n’aka nwa akwụkwọ ọ bụla. Uche ọ bụla ga-atụgharị n’ilebara okwu Chineke e kpughere anya n’nsọpụrụ juru n’ụjọ nsọ. A ga-enye ndị na-erubere Chineke isi n’ụzọ dị otu a ìhè na amara. Ha ga-ahụ ihe ndị dị ebube n’iwu Ya. Eziokwu ukwu ndị e leghaara anya ma ghara ịhụ anya kemgbe ụbọchị Pentikost, ga-enwu site n’okwu Chineke n’ọcha nke onwe ha. Nye ndị hụrụ Chineke n’anya n’eziokwu, Mmụọ Nsọ ga-ekpughere eziokwu ndị ahụ furu efu n’uche, Ọ ga-ekpughekwa eziokwu ndị bụcha ọhụụ kpamkpam. Ndị na-eri anụ ahụ ma na-aṅụ ọbara nke Ọkpara Chineke ga-esi n’akwụkwọ Daniel na Mkpughe wepụta eziokwu nke Mmụọ Nsọ sitere n’ike mmụọ nsọ nye. Ha ga-ebute n’ọrụ ike ndị a na-apụghị igbochi. A ga-emeghe egbugbere ọnụ ụmụaka ikwusa ihe omimi ndị e zoro ezo n’uche mmadụ. Onyenwe anyị ahọrọwo ihe nzuzu nke ụwa a ime ka ndị amamihe bụrụ ndị ihere, na ihe ndị na-adịghị ike nke ụwa ime ka ndị dị ike bụrụ ndị ihere.”

> “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.

> “A gaghị ebute Akwụkwọ Nsọ n’ụlọ akwụkwọ anyị ka e tinye ya n’etiti ekweghị-ekwe. A ghaghị ime Akwụkwọ Nsọ ka ọ bụrụ ntọala na isiokwu agụmakwụkwọ. Ọ bụ eziokwu na anyị maara ọtụtụ ihe karịa n’Okwu nke Chineke dị ndụ karịa ka anyị maara n’oge gara aga, ma a ka nwere ọtụtụ ihe ndị ọzọ a ga-amụta. A ghaghị iji ya dịka Okwu nke Chineke dị ndụ, ma were ya dị ka nke mbụ, na nke ikpeazụ, na nke kacha mma n’ihe nile. Mgbe ahụ ka a ga-ahụ ezi uto nke mmụọ. Ụmụ akwụkwọ ahụ ga-azụlite agwa okpukpe dị mma, n’ihi na ha na-eri anụ ahụ ma na-aṅụ ọbara nke Ọkpara Chineke. Ma ọ bụrụ na a naghị elekọta ya ma zụlite ya, ahụ ike nke mkpụrụ obi na-ere ere. Nọgidenu n’ụzọ nke ìhè. Mụtanụ Akwụkwọ Nsọ. Ndị na-ejere Chineke ozi n’ikwesị ntụkwasị obi ga-agọzi. Onye ahụ nke na-ekweghị ka ọrụ ọ bụla a rụrụ n’ikwesị ntụkwasị obi ghara ịnara ụgwọ ọrụ ya ga-ekpu ihe omume ọ bụla nke iguzosi ike n’ihe na ezi omume n’okpueze nke akara pụrụ iche nke ịhụnanya ya na nnabata ya.” Review and Herald, August 17, 1897.

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