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# The Book of Daniel - Number Six

Kitab Daniel - Nomer Enem

Jehoiakim

Yoyakim

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.

Kitab Daniel lan Kitab Wahyu iku satemené sawijining kitab sing padha, ing pangertèn sing padha kaya déné Alkitab iku siji kitab, kang dumadi saka Prajanjian Lawas lan Prajanjian Anyar.

> “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.

> “Sajarah urip, pejah, lan wungunipun Gusti Yesus, minangka Putraning Allah, boten saged kabuktèkaken kanthi jangkep tanpa paseksi ingkang kinandhut ing Prajanjian Lawas. Kristus kaparingakên pratélan wonten ing Prajanjian Lawas kanthi cetha kados dene wonten ing Prajanjian Anyar. Ingkang satunggal maringi paseksi bab Sang Juru Slamet ingkang badhé rawuh, déné ingkang satunggal malih maringi paseksi bab Sang Juru Slamet ingkang sampun rawuh manut cara ingkang sampun kapratélakakên déning para nabi. Supados saged ngraosakên rancangan panebusan, Kitab Suci Prajanjian Lawas kedah dipunmangertosi kanthi temen. Cahya ingkang mulya saking jaman kapungkur nubuat punika ingkang ndadosakên uripipun Kristus lan piwulang-piwulang Prajanjian Anyar medal kanthi cetha lan endah. Mujijat-mujijatipun Gusti Yesus punika dados bukti kaallahanipun; nanging bukti ingkang paling kiyat bilih Panjenenganipun punika Juru Tebusing jagad kapanggih wonten ing pamedhar wangsit Prajanjian Lawas menawi dipunbandhingakên kaliyan sajarah Prajanjian Anyar. Gusti Yesus ngandika dhateng tiyang Yahudi, ‘Padha niliken Kitab Suci; awit ana ing kono kowé padha ngira yèn kowé nduwèni urip langgeng, lan Kitab Suci iku iya kang padha maringi paseksi bab Aku.’ Ing wekdal punika boten wonten Kitab Suci sanès kajawi Prajanjian Lawas; mila parentahipun Sang Juru Slamet punika cetha.” 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.

Bukti sing paling kuwat ngenani sapa lan apa Kristus iku, katon nalika pameca-meca Prajanjian Lawas dibandhingaké karo kasampurnaning pameca-meca mau ing sajarah Prajanjian Anyar. Mangkono uga tumrap sesambungané kitab Daniel lan 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.

> “Ing Kitab Wahyu, kabèh kitab ing Alkitab padha ketemu lan pungkasané ana ing kono. Ing kéné ana pepangkepé kitab Daniel. Sing siji iku sawijining pameca; sijiné manèh sawijining pambabar.” 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.

Tembung “pelengkap” ateges nggawa marang kasampurnan. Kakaleksanané pitedah-pitedah kitab Prajanjian Lawas iku dadi “bukti” sing “paling kuwat” tumrap “keallahan” Kristus. Bukti sing paling kuwat bab sipat ilahi saka pitedah-pitedah ing kitab Daniel yaiku kakaleksanané pitedah-pitedah mau kaya kang dipratélakaké ing kitab Wahyu. Pitedah-pitedah ing Daniel diterusaké ing kitab Wahyu, lan digawa marang kasampurnan ing dina-dina wekasan, nalika Wahyué Gusti Yésus Kristus kabikak segelé.

> “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.

> “Kitab Wahyu iku kitab kang kaségel, nanging uga kitab kang kabukak. Kitab iki nyathet prastawa-prastawa nggumunaké kang bakal kalakon ing dina-dina wekasaning sajarah bumi iki. Piwulang-piwulang ing kitab iki cetha lan mesthi, dudu mistis lan ora kena dimangertèni. Ing jeroné, garis pamedharan nabi kang padha kaya ing Daniel dijupuk manèh. Ana sawatara pamedharan nabi kang dipunbalèni déning Allah, mangkono nuduhaké yèn prekara-prekara iku kudu diparingi wigati. Pangéran ora mbalèni prekara-prekara kang ora gedhé akibaté.” 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.

> Ing taun katelu pamaréntahané Yoyakim, ratu Yéhuda, Nebukadnésar, ratu Babil, tindak menyang Yérusalèm lan ngepung kutha iku. 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.

Ayat kapisan ing kitab Daniel ngemot kasugihan katrangan kenabian manawa dipunmangertosi kanthi leres. Kita badhé miwiti panggatosan kita saking Yehoyakim.

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.

Yoyakim iku raja pisanan saka telung raja pungkasan Yehuda. Mulané, dhèwèké nglambangaké pekabaran malaékat kapisan. Putrané, Yoyakhin, kang uga kawéntar kanthi jeneng Yekonya utawa Konya, nglambangaké pekabaran malaékat kapindho. Sasampuné Yoyakhin banjur Zedekia, raja pungkasan saka telung raja pungkasan Yehuda. Zedekia nglambangaké pekabaran malaékat katelu. Ana sawatara seksi kenabian kang netepaké yèn Yoyakim iku sawijining pralambang saka pekabaran malaékat kapisan. Bukti-bukti iki wigati dipahami, awit iki nandhakaké yèn ayat kapisan saka Daniel bab siji lagi nélakaké pekabaran malaékat kapisan, lan kasunyatan iku dadi jangkar kang ndadèkaké bab kapisan iku bisa dipahami minangka pekabaran malaékat kapisan saka Wahyu patbelas. Kita bakal miwiti ing Babad II.

> 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.

> Wong-wong kang kaslamet saka pedhang padha digawa déningé menyang Babil; ing kana padha dadi abdine dhèwèké lan para putrané nganti tekan jaman pamaréntahan karajan Pèrsia: supaya kalakon pangandikané Pangéran lumantar tutuké Yérémia, nganti tanah iku ngrasakaké sabat-sabaté; awit sajegé isih suwung tanpa padunung, tanah iku netepi sabat, supaya kalakon pitung puluh taun. 2 Babad 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.

Panyekelan ing Babil salawasé pitung puluh taun iku supaya tanah mau bisa ngrasakaké sabat-sabat sing durung katindakaké miturut Levitikus selikur lima. Pitung puluh taun sabat iku cacahé padha karo patang atus sangang puluh taun, nalika Israèl kuna wis ora nggatosaké pituduh ing Levitikus selikur lima. Patang atus sangang puluh taun pambrontakan ndhisiki pitung puluh taun panyekelan. Ing pungkasaning patang atus sangang puluh taun iku, telung raja bakal katundhukaké déning Nebukadnésar.

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.

Ing pungkasaning pitung puluh taun panangkaran, Pangéran ngedegaké Kores, yaiku raja kang kapisan saka telung raja sing bakal netepaké dhawuh yèn Israèl kena bali lan mbangun manèh Yérusalèm. Artahsasta iku raja kang katelu saka telung raja mau, lan dhèwèké netepaké dhawuh kang katelu ing taun 457 SM. Dhawuh kang katelu iku miwiti wektu rong èwu telung atus taun ing Daniel pasal wolu, ayat patbelas. Ing taun 1798, pungkasan kang kapisan saka bebendu iku rampung, kitab Daniel kabukak segelé, lan malaékat kang kapisan saka telu mau rawuh. Malaékat kang katelu rawuh ing tanggal 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.

Telung raja pungkasan ing Yéhuda kabèh padha ngadhepi Nebukadnésar, lan nalika panangkarané Yoyakim, pitung puluh taun iku wiwit. Iki lumaku terus nganti Babul dirusak, lan panglima (Koresy) sing wis ngrusak Babul, lan sing sawisé iku ora suwé banjur dadi raja, marakaké dhawuh kang kapisan saka telung dhawuh. Dhawuh kang katelu miwiti ramalan bab soré lan ésuk sing pungkasané kaleksanan kanthi rawuhipun malaékat kang katelu saka telung malaékat. Kristus tansah nggandhèngaké pungkasan karo wiwitan.

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.

Wiwitaning pitung puluh taun dumadi nalika Nebukadnezar kaping pisan nyerang Yerusalem. Pungkasaning pitung puluh taun ditandhani déning karusakanipun Babil. Karusakan pungkasan lan sampurna tumrap Yerusalem katindakaké ing jaman raja katelu saking telu raja sing kabèh wus diserang déning Nebukadnezar. Karusakanipun Yerusalem lumampah kanthi bertahap. Tiga raja pungkasan punika nglambangaké satunggal pralambang kenabian, ing pangertèn bilih kabèh wus diserang déning Nebukadnezar. Wong-wong mau dados pralambang tumrap tiga dhawuh sing kabèh dados satunggal pralambang, kados déné tiga malaékat ing pungkasaning rong éwu telung atus dina.

> “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.

> “Ing pasal kapitu kitab Ezra katetepaké dhawuh mau. Ayat 12-26. Ing wanguné kang paling pepak dhawuh iku katanggepaké déning Artahsasta, ratu Pèrsi, taun 457 SM. Nanging ing Ezra 6:14 omahé Pangéran ing Yérusalèm kasebut wis kabangun ‘miturut dhawuhe [‘decree,’ margin] Koresy, lan Darius, lan Artahsasta, ratu Pèrsi.’ Katelu ratu iki, kanthi miwiti, netepaké manèh, lan ngrampungaké dhawuh iku, wis nggawa dhawuh mau marang kasampurnan kang diperlokaké déning ramalan kanggo nandhani wiwitané 2300 taun. Kanthi njupuk taun 457 SM, yaiku wektu nalika dhawuh iku rampung dipun pepakaké, minangka tanggaling parentah mau, saben tetenger ing ramalan bab pitung puluh minggu katon wis kabukti kasampurnakaké.” 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.

Ibu White nedahaké yèn telung dekret iku perlu kanggo kasampurnaning ramalan. Panjenengané netepaké sesambungané siji lan sijiné, lan kanthi mangkono, ngenali ciri-ciri gramatikal saka tembung Ibrani “truth.” Panjenengané ngendika yèn dekret kapisan miwiti, dekret kapindho negesaké manèh, lan dekret katelu ngrampungaké “every specification of the prophecy concerning the seventy weeks.” Tembung Ibrani “truth” kawangun saka gabungan aksara kapisan, kaping telulas, lan pungkasan saka abjad Ibrani. Dekret kapisan miwiti, dekret kapindho negesaké manèh, lan dekret pungkasan ngrampungaké ramalan mau. Telung dekret iku ngemu tapak astané Alpha lan Omega, lan iku kasampurnakaké ing pungkasaning ramalan pitung puluh taun bab panawanan ing Babilon, sanadyan dekret katelu tekané adoh sawisé pitung puluh taun mau rampung. Telung dekret iku sifaté progresif, lan sanadyan iku telung dekret, iku tetep siji pralambang kenabian.

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.

Malaékat kapisan rawuh ing taun 1798, malaékat kapindho rawuh ing mangsa semi taun 1844, lan malaékat katelu rawuh tanggal 22 Oktober 1844. Katelu malaékat iku minangka siji pralambang kenabian, kang makili Injil langgeng saka Wahyu pasal patbelas.

> “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.

> “Pesen kapisan lan kapindho kaparingaké ing taun 1843 lan 1844, lan saiki kita ana ing sangisoré pawartané pesen kaping telu; nanging katelu pesen mau isih kudu dipratelakaké. Saiki padha wigatiné kaya biyèn yèn pesen-pesen iku kudu diambali marang wong-wong sing ngupaya kayekten. Kanthi pena lan swara kita kudu nggemakaké pawarta iku, nedahaké runtutané, lan penerapaning ramalan-ramalan sing nuntun kita marang pesen malaékat kaping telu. Ora bisa ana pesen kaping telu tanpa pesen kapisan lan kapindho. Pesen-pesen iki kudu kita pasrahaké marang jagad lumantar terbitan-terbitan lan lumantar piwulang-piwulang, kanthi nuduhaké ing rerangkèning sajarah ramalan prakara-prakara sing wis kelakon lan prakara-prakara sing bakal kelakon.” Selected Messages, buku 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.

Telung ratu pungkasan ing Yehuda iku dadi siji pralambang, awit kabeh padha digawa mlebu ing manéka tataran panundhukan déning ratu Babil. Telung ratu pungkasan ing Yehuda, telung pranatan, lan telung malaékat, sanadyan cetha-cetha telu, uga dilambangaké minangka siji pralambang kenabian.

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.

Telung ratu pungkasan iku kalebu pérangan saka tatanan profètis ing wiwitaning wangsit bab pitung puluh taun panawanan, lan marga saka iku padha dadi pérangan saka wiwitan kang nggambaraké pungkasaning pitung puluh taun panawanan. Panawanan iku diwiwiti kanthi panaklukan alon-alon marang telung ratu, lan pungkasané karajan sarta kutha krajané dirusak. Pungkasaning wangsit iku nandhani karusakaning bangsa lan ibukutha Babilon, kang dadi pratandha tekane telung dhawuh kang lumaku kanthi bertahap. Wiwitaning wangsit rong ewu telung atus taun ditandhani déning telung dhawuh kang lumaku kanthi bertahap, lan iku nggambaraké pungkasaning wangsit rong ewu telung atus taun, kang kapérang saka telung pesen kang lumaku kanthi bertahap.

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.

Telung malaékat, lan telung pawartosé siji-sijiné, wis dipralambangaké déning telung ratu lan telung dhawuhé sing maju sethithik-sethithik. Telung ratu sing ngumumaké telung dhawuhé siji-sijiné wis dipralambangaké déning telung ratu sing maju sethithik-sethithik, sing saben-saben ngaturaké pawartosé bab pambrontakan marang Nebukadnezar. Telung pawartos pambrontakan, dipralambangaké déning telung dhawuh, kang sabanjuré dipralambangaké déning telung pawartos. Siji miwiti ramalan pitung puluh taun, kang sabanjuré pungkasané ana ing wiwitaning ramalan rong èwu telung atus taun, kang pungkasané ana ing rawuhipun malaékat katelu ing taun 1844. Pitung puluh taun nalika tanah iku kudu ngrasakké Sabaté ora kena dipisahaké saka 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.

Yehoyakim nglambangaké dhawuh kapisané Koresy lan uga pekabaran malaékat kapisan ing Wahyu pasal patbelas. Saliyané iku, telu seksi saka telung ratu Yehuda kang pungkasan, telung dhawuh, lan telung pekabaran malaékat, maringi katerangan kang cetha tumrap pralambang Yehoyakim, amarga sajarah kenabian saka telung malaékat iku wis ditandhani kanthi temenan déning ilham. Kateluné pekabaran mau nduwèni rawuhipun sajarah lan sawisé iku uga panguwasanipun sajarah.

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

Malaékat kapisan rawuh ing taun 1798, lan kaparingi kuwasa ing tanggal 11 Agustus 1840, kanthi ditegesaké prinsip sadina kanggo sataun.

> “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.’

> “Ing taun 1840, sawijining kasampurnaning ramalan liyané kang nggumunaké nguripaké kapentingan kang amba. Rong taun sadurungé, Josiah Litch, salah sawijining pelayan utama kang martakaké rawuhé Kristus kaping pindho, wis nerbitaké sawijining panerangane Wahyu 9, kanthi mratélakaké sadurungé ambruké Kakaisaran Ottoman. Miturut petungané, kakuwatan iki bakal dirubuhaké ... ing tanggal 11 Agustus 1840, nalika kakuwatan Ottoman ing Konstantinopel bisa diarep-arep bakal diremuk. Lan iki, aku pracaya, bakal katemokake pancèn mengkono.”

> “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.

> “Pas ing wektu sing wis katetepake iku, Turki, lumantar para duta besare, nampani pangayoman saka kakuwatan-kakuwatan sekutu Éropah, lan kanthi mangkono nyelehake dhiriné ana ing sangisoré pangwasané bangsa-bangsa Kristen. Kedadeyan iku netepi ramalan mau kanthi pas temenan. Nalika prakara iki kawentar, wong akèh padha yakin marang beneré prinsip-prinsip tafsiran wangsit sing dianut déning Miller lan kanca-kancané, lan sawijining dorongan sing nggumunake kaparingake marang gerakan advent. Wong-wong kang nduwèni kawruh lan kalungguhan padha sesarengan karo Miller, ing martakaké uga nerbitaké pandangan-pandangané, lan wiwit taun 1840 nganti 1844 pakaryan iku nyebar kanthi rikat.” 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.

Malaékat kang kapisan rawuh ngumumaké pambukaning pangadilan ing taun 1798, nanging pawarta iku dhedhasar kasahihan pangenalan William Miller yèn sadina ing ramalan Kitab Suci nglambangaké setaun. Prinsip mau dikukuhaké “ing tanggal 11 Agustus 1840,” lan pawarta kang kapisan mau kaparingi kakuwatan. Kanthi gagaling ramalan bab rawuhipun Kristus ing taun Alkitab 1843, kang nyambung tekan taun 1844, malaékat kapindho saka Wahyu pasal patbelas rawuh. Kanthi gagaling ramalan mau ing mangsa semi taun 1844, gréja-gréja Protestan nampik paugerané Miller bab sadina kanggo setaun, lan dadi para putri Babil. Sawisé iku pawarta mau kaparingi kakuwatan ing mangsa panas taun 1844, nalika digandhèngaké karo pawarta Babakaning Tengah Wengi. Kanthi kaleksanané pawarta Babakaning Tengah Wengi ing tanggal 22 Oktober 1844, malaékat katelu rawuh karo pawartané.

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.

Amarga pambrontakanipun Adventisme Laodikia ing taun 1863, umatipun Allah dipunpasrahi ngulangi sajarahipun Israèl kuna nalika ngumbara ing ara-ara samun. Panguwataning pesen kaping tiga badhé ngantos dumugi 11 September 2001. Saben satunggaling saking tiga pesen punika rawuh wonten ing sajarah lan sasampunipun punika dipunkuwataken.

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.

Yehoiakim lan Kores nglambangaké panguwating malaékat kapisan, dudu rawuhipun. Sanadyan Yehoiakim punika ratu kapisan saking telu ratu pungkasan ing Yéhuda, lan sanadyan piyambakipun nggambaraken pekabaran malaékat kapisan, ciri-ciri kenabian ingkang dipratelakakén déning piyambakipun, sarta ugi déning Kores, nedahakén bilih kaloronipun punika pralambang panguwating malaékat kapisan, dudu pralambang rawuhipun malaékat kapisan. Rawuhipun pekabaran kapisan ing sajarahipun Yehoiakim punika Manasyè, ingkang dados ratu kapisan saking pitu ratu pungkasan ing Yéhuda.

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.

Pitu raja ndhisiki karusakan Yerusalem sing pepak lan pungkasan. Pitu raja mau nglambangaké sajarah sing lumaku saya maju, kaya sajarah sing ditipifikasi déning raja-raja mau wiwit taun 1798 nganti 1844. Malaékat kang kapisan rawuh ing taun 1798, lan kang katelu rawuh ing tanggal 22 Oktober 1844. Sajarah taun 1798 nganti 1844 iku sajarahé malaékat kapisan lan kapindho. Sajarahé malaékat katelu diwiwiti ing taun 1844. Nalika Sister White negesaké pralambang pitu gludhug ing Wahyu bab sepuluh, piyambakipun ngendika bilih pitu gludhug mau nglambangaké sajarahé malaékat kapisan lan kapindho, nanging boten malaékat katelu.

> “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.

> “Padhang mirunggan kang kaparingaké marang Yohanes, kang kaandharaké lumantar gludhug pitu, iku minangka sawijining gambaran rinci ngenani prastawa-prastawa kang bakal kalakon ana ing sangisoré pekabaran malaékat kapisan lan kapindho.” 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.

Sajarah pitu gludhug ing Wahyu pasal sepuluh nekanaké sajarah kaparingan kakuwasan marang malaékat kapisan wiwit tanggal 11 Agustus 1840 nganti kuciwa gedhé tanggal 22 Oktober 1844, nanging sanadyan mangkono, iku tetep nyakup kabèh sajarah malaékat kapisan lan kapindho. Panganggoné umum tumrap pitu gludhug yaiku yèn iku makili wektu saka 1798 nganti tanggal 22 Oktober 1844. Sajarah rawuhipun malaékat kapisan wiwit 1798 nganti kuciwa gedhé iku yaiku sajarah malaékat kapisan lan kapindho, lan sacara profètis diprayogakaké minangka pitu gludhug. Pitu gludhug uga dipratandhani déning pitung raja pungkasan ing Yehuda. Telu raja pungkasan saka antarané para raja mau ora mung nandhakaké raja-raja kang runtut, nanging bebarengan dadi siji pralambang kang kaanggit saka kang kapisan, kang tengah, lan kang pungkasan.

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

Ing sajarahé telung malaékat, pekabaran kang kapisan diparingi kakuwatan nalika tanggal 11 Agustus 1840, lan Jehoiakim uga Kores padha dadi pralambang tumrap prastawa mau.

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

Kita bakal nerusaké ngidentifikasi kayektèn-kayektèn sing paling wigati iki ing artikel sabanjuré.

> “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.

> “Integritas kang ketat kudu diugemi déning saben murid. Saben pikiran kudu ngarahaké dhiri kanthi kawigatèn kang kebak pakurmatan marang pangandikané Allah kang wis kawehyakaké. Pepadhang lan sih-rahmat bakal kaparingaké marang wong-wong kang mangkono padha manut marang Allah. Wong-wong mau bakal nyumurupi prakara-prakara kang nggumunaké saka angger-anggeré. Kayekten-kayekten agung kang wiwit dina Pentakosta wis suwé tanpa digatèkaké lan tanpa katon, bakal sumunar saka pangandikané Allah ing kasucèn asalé. Marang wong-wong kang saestu tresna marang Allah, Roh Suci bakal nyatakaké kayekten-kayekten kang wis luntur saka pikiran, lan uga bakal nyatakaké kayekten-kayekten kang temenan anyar. Wong-wong kang mangan daging lan ngunjuk getihé Putraning Allah bakal nggawa metu saka kitab Daniel lan Wahyu kayekten kang kawehyakaké déning Roh Suci. Wong-wong mau bakal nglantaraké kakuwatan-kakuwatan tumindak kang ora bisa dipunpendhem. Lambé bocah-bocah bakal kabukak kanggo martakaké wewadi-wewadi kang wis kasimpen saka pikirané manungsa. Gusti wis milih prakara-prakara bodho saka donya iki kanggo ngisin-isini wong-wong wicaksana, lan prakara-prakara kang ringkih saka donya iki kanggo ngisin-isini kang rosa.”

> “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.

> “Kitab Suci ora kena digawa mlebu ing sekolah-sekolah kita mung kanggo diselipaké ana ing antarané paham ora pracaya. Kitab Suci kudu didadèkaké dhasar lan pokok piwulanging pendhidhikan. Pancèn bener yèn kita saiki wis mangertèni Sabdané Gusti Allah kang gesang luwih akèh tinimbang sing kita mangertèni ing jaman kepungkur, nanging isih ana akèh banget sing kudu disinaoni. Kitab Suci kudu dipigunakaké minangka Sabdané Gusti Allah kang gesang, lan dianggep minangka kang kapisan, kang pungkasan, lan kang paling utama ing samubarang prakara. Mangka bakal katon tuwuhing rohani kang sejati. Para murid bakal ngrembaka watak agami kang sehat, amarga padha mangan daging lan ngombé getihé Putraning Allah. Nanging manawa ora diawasi lan dipiara, kasehataning jiwa bakal saya rusak. Tetepa ana ing saluraning pepadhang. Sinaua Kitab Suci. Wong-wong kang ngladèni Gusti Allah kanthi setya bakal kaparingan berkah. Panjenengané kang ora nglilani pakaryan setya siji waé tanpa ganjaran, bakal makuthani saben tumindak kasetyan lan kajujuran kanthi tandha-tandha khusus katresnan lan keparengané.” Review and Herald, August 17, 1897.

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