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# The Book of Daniel - Number Six

Ekitabo kya Danyeri - Ennamba Mukaaga

Jehoiakim

Yekoyakimu

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.

Ebitabo bya Danyeri n’Okubikkulirwa biri kitabo kimu, mu ngeri y’emu nga Bayibuli ye kitabo kimu, ekirimu Endagaano Enkadde n’Endagaano Empya.

> “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.

> "Ebyafaayo eby’obulamu, okufa, n’okuzuukirira kwa Yesu, nga Omwana wa Katonda, tebisobola kulagibwa mu bujjuvu awatali bujulizi obuli mu Endagaano Enkadde. Kristo alabisibwa mu Endagaano Enkadde nga bulambulukufu bwe bumu nga bwe mu Endagaano Empya. Eemu eyatula ku Mulokozi agenda okujja, ate endala eyatula ku Mulokozi eyajja mu ngeri bannabbi gye baalagula. Okusobola okusiima entegeka y’okununulwa, Ebyawandiikibwa eby’Endagaano Enkadde biteekwa okutegeerwa bulungi ddala. Omusana ogw’ekitiibwa oguva mu biseera eby’obunnabbi ebyayita gwe guleeta obulamu bwa Kristo n’okuyigiriza kw’Endagaano Empya nga bulambulukufu era nga bulungi. Ebyamagero bya Yesu bikakasa obwa Katonda bwe; naye obujulizi obw’amaanyi ennyo nti ye Mununzi w’ensi busangibwa mu bunnabbi bw’Endagaano Enkadde bwe bugerageranyizibwa n’ebyafaayo by’Endagaano Empya. Yesu yagamba Abayudaaya nti, ‘Munoonyereza Ebyawandiikibwa; kubanga mu byo mulowooza nti mulina obulamu obutaggwaawo, era byebyo ebitestuulira ku nze.’ Mu kiseera ekyo tewali byawandiikibwa birala ebibaddewo okuggyako eby’Endagaano Enkadde; n’oolwekyo okulagira kw’Omulokozi kwa lwatu." 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.

Obukakafu obusinga amaanyi obulaga ani Kristo ye era kye Kristo ky’ali buboneka bwe tugereranya obunnabbi obwa mu Endagaano Enkadde n’okutuukirizibwa kwabwo mu byafaayo bya Endagaano Empya. Era bwe kityo mu nkolagana wakati w’ekitabo kya Danyeri n’eky’Okubikkulirwa.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation.” Acts of the Apostles, 585.

> "Mu Kitabo ky’Okubikkulirwa, ebitabo byonna eby’omu Baibuli bisisinkana ne bimalirira. Wano we wali ekijjuza ekitabo kya Danyeri. Kimu kya bunabbi; ekirala ky’Okubikkulirwa." Ebikolwa by’Abatume, 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.

Ekigambo “complement” kitegeeza okutuusa ku butuukirivu. Okutuukirizibwa kw’obunnabbi bwa Endagaano Enkadde kwe “bujulizi obusinga amaanyi” obw’obwakatonda bwa Kristo. Obujulizi obusinga amaanyi obw’obwakatonda bw’obunnabbi obuli mu kitabo kya Danyeri kwe okutuukirizibwa kw’obunnabbi ezo nga bwe kulagiddwa mu kitabo ky’Okubikkulirwa. Obunnabbi obuli mu Danyeri bweyongerwamu mu kitabo ky’Okubikkulirwa, era butuusibwa ku butuukirivu mu nnaku ez’enkomerero, nga Okubikkulirwa kwa Yesu Kristo kusumululibwa.

> “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.

> Okubikkulirwa kye kitabo ekifunze, naye era kye kitabo ekigguddwawo. Kiwandiikamu ebintu ebyewuunyisa ebirina okubaawo mu nnaku ez’oluvannyuma z’ebyafaayo by’ensi eno. Enjigiriza ez’omu kitabo kino zikkakafu era zitegeerekeka; si bya kyama wadde ebyetobeleru. Mu kyo mukwatibwamu olunyiriri lw’obunnabbi olumu nga bwe luli mu Danyeri. Obunnabbi obumu Katonda abuddamu, okulaga nti busaanidde okutekebwako omwoyo. Mukama tadamu bintu ebitali bya makulu manene. Manuscript Releases, voliyumu 9, omuko 8.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. Daniel 1:1.

> Mu mwaka ogw'okusatu ogw'obwakabaka bwa Yekoyakimu, kabaka wa Yuda, Nebukadduneeza, kabaka wa Babulooni, n'ajja e Yerusaalemi, n'agizinga. Danyeri 1:1.

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

Olunyiriri olusooka olw’ekitabo kya Danyeri lulimu obugagga bw’obubaka obw’obunnabbi bwe lufumiitirizibwako mu ngeri entuufu. Tujja kutandika okwekenneenya kuno ne Yekoyakimu.

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.

Yekoyakimu ye yali ow’olubereberye ku bakabaka abasatu ab’enkomerero ab’e Yuda. Mu ngeri eyo, akiikirira obubaka bwa malayika ow’olubereberye. Omwana we Yekoyakini, eyayitibwanga ne Yekoniya oba Koniya, yaakiikirira obubaka bwa malayika ow’okubiri. Yekoyakini yagobererwako Zeddekiya, eyasembayo ku bakabaka abasatu ab’enkomerero b’e Yuda. Zeddekiya akiikirira obubaka bwa malayika ow’okusatu. Waliwo obujulizi bungi bw’obunnabbi obukakasa nti Yekoyakimu kye kifaananyi ky’obubaka bwa malayika ow’olubereberye. Kikulu nnyo okutegeera obukakafu buno, kubanga bukakasa nti olunyiriri olusooka mu ssuula esooka eya Danyeri lulaga obubaka bwa malayika ow’olubereberye, era ekyo kye ky’okwesigamizako ekikkiriza essuula esooka okutegeerekebwa ng’obubaka bwa malayika ow’olubereberye obw’Okubikkulirwa essuula kkumi n’enna. Tunaatandika mu Eby’Emirembe Eya Kubiri.

> 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.

> Era abo abaali basimattuse ekitala n’abatwala e Babulooni; ne babeera baddu be n’abaana be okutuusa mu bufuzi bw’obwakabaka bwa Buperusi: okutuukiriza ekigambo kya Mukama ekyayogerwa mu kamwa ka Yeremiya, okutuusa ensi lwe yeesanyukira Ssabbiiti zaayo: kubanga ebbanga lyonna lwe yali matongo yakwatanga Ssabbiiti, okutuukiriza emyaka nsanvu. 2 Ebyafaayo 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.

Obuddu e Babulooni obw’emyaka nsanvu bwateekebwawo okusobozesa ensi okuwummula ssabbiiti zaayo ezaabadde tezituukirizibwa ng’ebiragiro by’Abaleevi 25 bwe biragira. Ssabbiiti z’ensi eziri nsanvu zitegeeza ebbanga ly’emyaka bikumi bina mu kyenda, nga Isirayiri ey’edda yali yaalemwa okugondera ebiragiro bya Abaleevi 25. Emyaka bikumi bina mu kyenda egy’okujeemera gyasooka emyaka nsanvu egy’obuddu. Ku nkomerero y’emyaka bikumi bina mu kyenda, bakabaka basatu banditeekeddwa wansi w’obufuzi bwa Nebukadduneeza.

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.

Ku nkomerero y’emyaka nsanvu egy’obuddu, Mukama n’ayimusa Cyrus, eyali ow’olubereberye ku bakabaka basatu abaalagira nti Isirayiri eddeyo era ezimbe nate Yerusaalemi. Artaxerxes ye yali ow’okusatu ku bakabaka abo basatu era n’assaawo ekiragiro eky’okusatu mu 457 nga Kristo tannazaalibwa. Ekiragiro eky’okusatu kyatandika emyaka 2300 mu Danyeri essuula ey’omunaana n’olunyiriri olw’ekkumin’ennya. Mu 1798, omukkomerero ogusooka gw’obusuungu gwatuuka, ekitabo kya Danyeri ne kisumululibwa era omalayika ow’asooka ku basatu n’atuuka. Malayika ow’okusatu yatuuka nga 22 Okitobba, 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.

Abakabaka abasatu abasembayo ab’e Yuda bonna baalumbibwa Nebukadduneeza, era Yekoyakimu bwe yatwalibwa mu buwaŋgwa, emyaka nsanvu ne gitandika. Gagenda mu maaso okutuusa lwe Babulooni yazikirizibwa, era omuduumizi w’amagye (Cyrus) eyazikiriza Babulooni, era eyamala akaseera katono n’afuuka kabaka, n’awa ekiragiro ekyasooka ku bisatu. Ekiragiro eky’okusatu kyatandika obunnabbi bw’akawungeezi n’enkya, obwaggwaamu ng’atuuse malayika ow’okusatu ku basatu. Kristo bulijjo afaananyiza enkomerero n’entandikwa.

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.

Emyaka nsanvu byatandika Nebukadduneeza bwe yalumba Yerusaalemi olubereberye. Okukomekkereza kw’emyaka nsanvu kwalagibwa mu kuzikirizibwa kwa Babulooni. Okuzikirizibwa okwekkomeredde n’okuwedde ddala kwa Yerusaalemi kwatuuka mu mulembe gwa kabaka ow’okusatu ku basatu bonna Nebukadduneeza be yalumba. Okuzikirizibwa kwa Yerusaalemi kwali kwa mpola mpola. Abakabaka abasatu abaasembayo bakiikirira akabonero kamu k’obunnabbi, olw’okuba bonna baali balumbiddwa Nebukadduneeza. Baafaananyiriza ebiragiro bisatu ebyali akabonero kamu, nga bwe kyali ne n’abamalayika basatu ku nkomerero y’ennaku 2300.

> “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.

> “Mu ssuula ey’omusanvu eya Ezera mwe mulabikira ekiragiro ekyo. Ennyiriri 12-26. Mu ngeri yaakyo esingayo obujjuvu, kyateekebwawo Alutagizerugizi, kabaka w’e Buperusi, mu 457 BC. Naye mu Ezera 6:14 ennyumba ya Mukama ey’e Yerusaalemi eyogerwako nti yazimbibwa ‘ng’okulagira [“ekiragiro,” ku mabbali] kwa Kuulo, ne Daliyo, ne Alutagizerugizi kabaka w’e Buperusi.’ Bakabaka bano abasatu, mu kutandika, mu kuddamu okukakasa, ne mu kutuukiriza ddala ekiragiro ekyo, baakituusa ku butuukirivu obwalagibwa obunnabbi okusiba akabonero ku ntandikwa y’emyaka 2300. Nga tutwala 457 BC, ekiseera ekyo ekiragiro lwe kyatuukirizibwa mu bujjuvu, ng’olunaku olw’ekiragiro, buli kimu ku ebyayogerwako mu bunnabbi ebyakwata ku wiiki ensanvu kwalabibwa nga kyatuukiriziddwa.” 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.

Sister White alaga nti ebiragiro bisatu byali byetaagisa okutuukirizibwa kw’obunnabbi mu bujjuvu. Alambika enkolagana yaabyo, era mu kukola bwe atyo alaga ebikwata ku ngeri y’enjogera ey’Olwebbulaniya ku kigambo “amazima.” Agamba nti ekiragiro ekyasooka kyatandikawo, eky’okubiri ne kikakasa, ate eky’okusatu ne kimaliriza “buli nsonga ez’enjawulo ezirambikiddwa mu bunnabbi obukwata ku wiiki nsanvu.” Ekigambo ky’Olwebbulaniya “amazima” kikolebwa ng’okugatta ennukuta esooka, ey’ekkumi n’asatu, n’ey’enkomerero mu nnyiriri y’ennukuta z’Olwebbulaniya. Ekiragiro ekyasooka kyatandikawo, eky’okubiri ne kikakasa, ate ekiragiro ekisembayo ne kituukiriza obunnabbi. Ebiragiro bisatu birimu omukono gwa Alpha ne Omega, era byatuukirizibwa mu nkomerero y’obunnabbi bw’emyaka nsanvu eby’obuddu e Babulooni, newankubadde ekiragiro eky’okusatu kyatuuka nga wayiseewo ebbanga ddene oluvannyuma lw’emyaka nsanvu okuggwa. Ebiragiro bisatu byali byeyongera mu ngeri ey’okulinnya-linnya, era wadde byali ebiragiro bisatu, byali nga akabonero kamu k’obunnabbi.

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.

Omulayika asooka yatuuka mu mwaka gwa 1798, omulayika ow’okubiri yatuuka mu ntandikwa y’omwaka gwa 1844, ate omulayika ow’okusatu yatuuka nga 22 Okitobba 1844. Abamalayika abo basatu ke kabonero kamu ak’obunnabbi, akayimirira enjiri ey’olubeerera ey’Okubikkulirwa essuula ey’ekkumi n’ena.

> “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.

> Obubaka obusooka n’obw’okubiri bwaweebwa mu 1843 ne 1844, era kaakano tuli mu kulangirirwa kw’obubaka obw’okusatu; naye obubaka bwonna busatu bukyateekwa okulangirirwa. Kikulu nnyo kaakano, nga bwe kyali edda n’edda, nti biddemu okubuulirwa abo abanoonya amazima. Mu kuwandiika ne mu kwogera tulina okulangirira, nga tulaga ennyiriri yaabyo, n’enkozesa y’obunnabbi etutwala ku bubaka bw’omulayika ow’okusatu. Tewasobola kubaawo obubaka obw’okusatu nga tewali obusooka n’obw’okubiri. Obubaka buno tulina okubuwa ensi mu biwandiiko, mu mboozi n’okubuulira, nga tulaga mu nteekateeka y’ebyafaayo eby’obunnabbi ebintu ebibaddewo n’ebigenda okujja. Obubaka Obulondeddwa, kitabo 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.

Bakabaka basatu ab’enkomerero ba Yuda baayimirira ng’akabonero kamu, kubanga bonna baatwalibwa wansi w’obufuzi bw’kabaka wa Babulooni mu mitendera egy’enjawulo. Bakabaka basatu ab’enkomerero ba Yuda, ebiragiro bisatu n’abamalayika basatu, newankubadde nga bisatu ddala, biragibwa wamu ng’akabonero kamu ak’obunnabbi.

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.

Bakabaka abasatu ab’oluvannyuma bali mu nteekateeka ey’obunnabbi ey’entandikwa y’obunnabbi bw’emyaka nsanvu egy’obuddu, era bwe kityo ne bafuuka akatundu ku ntandikwa akalaga enkomerero y’emyaka nsanvu egy’obuddu. Obuddu bwatandika n’okuwangulwa mu bitundu bitundu kwa bakabaka basatu, ne bukomekkera ku kuzikirizibwa kw’obwakabaka n’ekibuga kyaakyo ekikulu. Enkomerero y’obunnabbi eraga okuzikirizibwa kw’eggwanga ne kibuga ekikulu kya Babulooni, era ekyo kiraga okujja kw’ebiragiro bisatu ebyeyongera mu bitundu bitundu. Entandikwa y’obunnabbi bw’emyaka 2300 eragibwa n’ebiragiro bisatu ebyeyongera mu bitundu bitundu, era n’eraga enkomerero y’obunnabbi bw’emyaka 2300, obuyimiridde ku bubaka busatu obweyongera mu bitundu bitundu.

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.

Bamalayika basatu, n’obubaka bwaabwe busatu obwa buli omu, byafaananyizibwa bakabaka basatu n’ebiragiro byabwe ebitatu ebyakulondagana. Bakabaka basatu abaalangirira ebiragiro byabwe ebitatu baafaananyizibwa bakabaka basatu abaakulondagana, nga buli omu yategeeza obubaka bw’obujeemu eri Nebukadduneeza. Obubaka busatu bw’obujeemu bwafaananyiza ebiragiro ebitatu; ebiragiro ebyo oluvannyuma n’abyo ne bifaananyiza obubaka busatu. Ekimu ku byo kitandika obunnabbi bw’emyaka nsanvu; era obwo ne buggwa ku ntandikwa y’obunnabbi bw’emyaka enkumi bbiri n’ebikumi bisatu, obunnabbi obwo ne buggwera ku kutuuka kwa malayika ow’okusatu mu 1844. Emyaka nsanvu, ettaka lwe lyali lya kuwummula Ssabbiiti yaalyo, tebisobola okwawulibwa okuva ku Okitobba 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 ayimirira mu kifaananyi ky’ekiragiro ekisooka kya Cyrus era n’obubaka bw’omulayika ow’olubereberye obw’Okubikkulirwa omutwe ogw’ekkumi n’ena. Okusukkaako awo, abajulizi basatu b’abakabaka abasatu ab’enkomerero ab’e Yuda, ebiragiro bisatu, n’obubaka bwa bamalayika basatu, bituwa obubaka obulambulukufu ku kabonero ka Jehoiakim, kubanga ebyafaayo eby’obunnabbi eby’abamalayika basatu byalambikiddwa n’obwegendereza bungi olw’okukwatibwa. Obubaka bwonna busatu bulina okujja kwabyo mu byafaayo era oluvannyuma okwongerwamu amaanyi mu byafaayo.

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

Malayika asooka yatuuka mu 1798, era n’ayongerwako amaanyi ku 11 ogw’omunaana 1840, ng’okukakasibwa kw’enkola ey’olunaku ku mwaka.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> "Mu mwaka gwa 1840, okutuukirizibwa okulala okwenjawulo okw’obunnabbi kwazuukusa obwegendereza obwasaanye nnyo. Emyaka ebiri emabega, Josiah Litch, omu ku basumba abakulembera mu kubuulira Okujja okw’Okubiri, yawandiika n’atangaza ennyinyonnyola ey’Okubikkulirwa 9, ng’alagula okugwa kwa Bwakabaka bwa Ottoman. Ng’okubala kwe bwe kwalaga, obuyinza buno bwateekwa okuggyibwawo . . . ku lwa 11, omwezi gw’omunaana, 1840, lwe kyandisubirwa nti obuyinza bwa Ottoman e Constantinople bunaamenyeka. Era kino, nzikiriza, kijja kusangibwa nga bwe kituufu.'"

> “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.

> Mu kiseera ddala ekyalambikibwa, Buturukki, ng’eyita mu babaka b’eggwanga baayo, yakkiriza okufuna obukuumi okuva eri amawanga amaanyi agagattiddwa ag’e Bulaaya, era bwe batyo ne yeeteeka wansi w’okulamulibwa kw’amawanga g’Obukristaayo. Ekintu ekyo kyatuukiriza mu bujjuvu obunnabbi. Bwe kyamanyikika, abantu bangi nnyo ne bakakasibwa ku ntuufu y’emisingi egy’okutaputa obunnabbi egyakkirizibwa ne okugobererwa Miller n’abo be yakolagana nabo, era amaanyi ag’ewuunyisa ne gakiwa ekibiina ekyalindirira Okudda kwa Kristo. Abasajja ab’amagezi n’ab’ekitiibwa ne beegatta ne Miller, mu kubuulira era n’okubunyisa mu biwandiiko ebirowoozo bye, era okuva mu 1840 okutuuka mu 1844 omulimu ne gweyongera mangu nnyo. 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.

Malayika ow’okusooka yajja ng’alangirira okuggulwawo kw’okusalira omusango mu 1798, naye obubaka buno bwasinziira ku butuufu bw’okulambulula kwa William Miller nti olunaku mu bunnabbi bwa Bayibuli luyimirira mwaka. Ensonga eyo yakkakasibwa ku 11 ogw’Omunaana 1840, era obubaka obusooka bwassibwamu amaanyi. Oluvannyuma lw’okulemererwa kw’obunnabbi obwategeeza okuddayo kwa Kristo mu mwaka ogwa Bayibuli ogwa 1843, ogw’eyongerera ne gutuuka mu 1844, Malayika ow’okubiri ow’Ekitabo ky’Okubikkulirwa essuula ey’ekkumi n’ennya n’ajja. Obunnabbi obwo bwalemwa mu ntandikwa y’omwaka gwa 1844, amakanisa g’Abaprotestanti ne gagaana etteeka lya Miller eryo eriyogera nti olunaku luyimirira mwaka, ne gifuuka bawala ba Babulooni. Obubaka obwo oluvannyuma ne bwassibwamu amaanyi mu bbanga ery’omusana ery’omwaka 1844, bwe bwagattibwa n’obubaka bw’Okukaaba okw’omu ttumbi l’ekiro. Bwe bwatuukirira obubaka bw’Okukaaba okw’omu ttumbi l’ekiro ku 22 ogw’ekkumi 1844, Malayika ow’okusatu n’ajja n’obubaka bwe.

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.

Olw’obujeemu bwa Adiventisimu ya Laodikya mu 1863, abantu ba Katonda baalagirwa okuddamu ebyafaayo by’okutembeya kw’Isirayiri ey’edda mu ddungu. Okunywezebwa kw’obubaka obw’okusatu kwateekwa okulindirira okutuusa ku Ssebuttemba 11, 2001. Buli ku bubaka obusatu butuuka mu byafaayo era oluvannyuma bunywezebwa.

Jehoiakim and Cyrus represent the empowerment of the first angel, not its arrival. Though Jehoiakim was the first of the last three kings of Judah, and though he represents the first angel’s message, the prophetic characteristics that he, and also Cyrus, demonstrate that they are both symbols of the empowerment of the first angel, and not symbols of the arrival of the first angel. The arrival of the first message in the history of Jehoiakim was Manasseh, the first of the last seven kings of Judah.

Jehoiakim ne Cyrus bakiikirira okunywezebwa kw’om malaika asooka, si okutuuka kwalyo. Newankubadde Jehoiakim ye yali ow’okusooka ku bassekabaka abatatu ab’oluvannyuma b’e Yuda, era newankubadde akiikirira obubaka bw’om malaika asooka, obubonero bw’obunnabbi obulabika mu ye, era ne mu Cyrus, bulaga nti bombi bubonero bw’okunywezebwa kw’om malaika asooka, so si bubonero bw’okutuuka kw’om malaika asooka. Okutuuka kw’obubaka okusooka mu byafaayo bya Jehoiakim kwali Manasseh, ow’okusooka ku bassekabaka musanvu ab’oluvannyuma b’e Yuda.

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.

Abakabaka musanvu baasooka okulyoka wabaawo okuzikirizibwa okutuukiridde era okw’enkomerero kwa Yerusaalemi. Abakabaka abo musanvu baakiikirira ebyafaayo ebigenda mu maaso mu mitendera, nga bwe baakiikirira ebyafaayo okuva mu 1798 okutuuka mu 1844. Malaika ow’okusooka yatuuka mu 1798, era ow’okusatu yatuuka nga 22 Okitobba 1844. Ebyafaayo eby’omu 1798 okutuuka mu 1844 bye byafaayo bya malaika ow’okusooka n’ow’okubiri. Ebyafaayo bya malaika ow’okusatu byatandika mu 1844. Omwannyinaffe White bw’ategeeza obufaananyi bw’ebibwatuka musanvu eby’Okubikkulirwa essuula ey’ekkumi, agamba nti ebibwatuka ebyo musanvu biikirira ebyafaayo bya malaika ow’okusooka n’ow’okubiri, naye tebiikirira malaika ow’okusatu.

> “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.

> Ekitangaala eky’enjawulo ekyawaweebwa Yokaana, ekyayogerwamu mu emitontomi musanvu, kyali kulambulula ebintu ebyali bigenda okutuuka wansi w’obubaka bw’omulayika ow’olubereberye n’ow’okubiri. Okunnyonnyola Baibuli kw’Abadiventisiti ab’Olunaku olw’Omusanvu, volyumu 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.

Ebyafaayo eby’obubwatuka bw’enkuba omusanvu ebiri mu Kitabo ky’Okubikkulirwa essuula ey’ekkumi, bissa essira ku byafaayo eby’okuyambazibwa amaanyi kwa Malayika asooka ku Agusito 11, 1840 okutuuka ku Kuswazibwa Okunene ku Okitobba 22, 1844, naye newaakubadde bityo, birimu ebyafaayo byonna eby’amalayika asooka n’ow’okubiri. Mu nteekateeka ey’awamu, obubwatuka omusanvu buyimirira ekiseera okuva mu 1798 okutuuka ku Okitobba 22, 1844. Ebyafaayo eby’okutuuka kwa Malayika asooka okuva mu 1798 okutuuka ku Kuswazibwa Okunene bye byafaayo by’amalayika asooka n’ow’okubiri, era mu ngeri ey’obunnabbi byalabirizibwa ng’obubwatuka omusanvu. Obubwatuka omusanvu bwafaananyizibwa ne bakabaka abasembayo musanvu aba Yuda. Abo bakabaka abasatu abasembayo tebaalanga kwokka bakabaka abakulirana, naye wamu bamezebwa ng’akabonero kamu akagattiddwa mu bitundu bisatu: asooka, owakati, n’ow’oluvannyuma.

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

Mu byafaayo bya bamalayika basatu, obubaka obwasooka bwateekebwamu amaanyi nga ku 11, omwezi ogw’omunaana, mu mwaka gwa 1840, era bombi Jehoiakim ne Cyrus baakiyimirira ng’ekifaananyi kyakyo.

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

Tujja okwongera okuzuula amazima gano agasinga obukulu mu kiwandiiko ekiddako.

> “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.

> Obwesigwa obunywevu bulina okusiimibwa n’okukuumibwa buli muyizi. Buli omutima gulina okwetunulirayo n’obutya eri ekigambo kya Katonda ekyabikkulirwa. Abo abamugondera bwe batyo bajja okuweebwa omusana n’ekisa. Balyeraba ebyewuunyo mu mateeka ge. Amazima amanene agamaze ebbanga okuva ku lunaku lwa Pentekosite nga tegatwaliddwako matu wadde okulabibwa, gagenda kumulisa okuva mu Kigambo kya Katonda mu bulongoofu bwago obw’omu ntandikwa. Eri abo abamwagala ddala Katonda, Omwoyo Omutukuvu alibikkulira amazima agazimiridde mu bwongo, era alibikkulira n’amazima agapya ddala. Abo abalya omubiri n’abanywa omusaayi gw’Omwana wa Katonda bajja okuggya mu bitabo bya Danyeri n’Okubikkulirwa amazima agava mu kutegeezebwa kw’Omwoyo Omutukuvu. Balitandika okuteeka mu nkola amaanyi agatasobola kuziyizibwa. Emimwa gy’abaana gijja okugulwawo okulangirira ebyama ebibadde bikwese mu birowoozo by’abantu. Mukama yalonda ebya busiru eby’ensi eno okuswaza ab’amagezi, era n’ebinafu eby’ensi okuswaza ab’amaanyi.

> “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.

> "Bayibuli tekiteekwa kuleetebwa mu masomero gaffe okugiteeka wakati mu obutakkiriza. Bayibuli erina okufuuka essinziiro n’ensonga enkulu ey’eby’ensomesa. Kituufu nti kati tumanyi bingi ebisinga ku Kigambo kya Katonda omulamu okusinga bye twamanyanga edda, naye waliwo bingi nnyo eby’okuyiga ebisisigadde. Erina okukozesebwa nga Kigambo kya Katonda omulamu, era n’egaziwazibwa ng’eyasooka, n’eyasembayo, era esinga obulungi mu byonna. Olwo we walabikira okukula okw’omwoyo kwa mazima. Abayizi balikulaamu emize emirungi egy’eddiini, kubanga balya omubiri era banywa omusaayi gw’Omwana wa Katonda. Naye obulamu bw’omwoyo bukendeera, singa tebulabirirwa era ne butakuuzibwa. Mubeere mu kkubo ly’ekitangaala. Mwekeneenye Bayibuli. Abo abawereza Katonda n’obwesigwa bajja kuweebwa omukisa. Oyo atakkiriza mulimu gwonna ogukolebwa n’obwesigwa kugenda nga tegusasulwa, alikuza buli kikolwa eky’obwesigwa n’obwesimbu ng’akiwa obubonero obw’enjawulo obw’okwagala kwe n’okusiima kwe." Review and Herald, Agasti 17, 1897.

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