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# The Book of Daniel - Number Six

ܟܬܒܐ ܕܕܢܝܐܝܠ - ܫܬܐ نمبر

Jehoiakim

Iyooyaaqiim

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.

Kitaaboleen Daani’elii fi Mul’ataa, akkuma Macaafni Qulqulluun Kakuu Moofaa fi Kakuu Haaraa of keessaa qabaachuun macaafa tokko ta’e sanaan, kitaaba tokkouma dha.

> “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.

> “Seenaa jireenya, du’aa fi du’aa keessaa ka’uu Yesuus, akka isa Ilma Waaqayyoo ta’eetti, ragaa keessatti Kakuu Moofaa keessatti argamu malee guutummaatti mirkaneessuun hin danda’amu. Kiristoos Kakuu Moofaa keessatti akkuma Kakuu Haaraa keessatti mul’atutti ifatti mul’ata. Inni tokko Fayyisaa dhufuuf jiruuf dhugaa ba’a; inni kaan immoo Fayyisaa akka raajonni dursee dubbatanitti dhufeef dhugaa ba’a. Karoorri furii akka sirriitti hubatamuuf, Caaffanni Qulqullaa’aan Kakuu Moofaa guutummaatti hubatamuu qaba. Ifni ulfinaan guutame kan darbeera raajii irraa dhufu, jireenya Kiristoosii fi barsiisa Kakuu Haaraa ifaafi miidhaginaan mul’isa. Dinqiin Yesuus waaqummaa isaa kan mirkaneessan dha; garuu ragaan inni Furataa addunyaa ta’uu isaa caalaa jabeessi, raajiiwwan Kakuu Moofaa seenaa Kakuu Haaraa wajjin wal bira qabamee yeroo ilaalamu keessatti argama. Yesuus Yihudootaatiin akkana jedhe, ‘Caaffata qulqullaa’oo qoradhaa; isin keessatti jireenya bara baraa qabaachuu yaaddu; isaanis kan anaaf dhugaa ba’anidha.’ Yeroo sana keessatti Caaffanni Qulqullaa’aan kan biraa tokko iyyuu hin turre; kan jiru Kakuu Moofaa qofa ture; kanaaf ajajni Fayyisaa sun ifa dha.” 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.

କ୍ରୀଷ୍ଟ କିଏ ଏବଂ ସେ କ’ଣ, ତାହାର ସବୁଠାରୁ ଶକ୍ତିଶାଳୀ ପ୍ରମାଣ ସେତେବେଳେ ପ୍ରକାଶିତ ହୁଏ, ଯେତେବେଳେ ପୁରାତନ ନିୟମର ଭବିଷ୍ୟଦ୍ବାଣୀମାନଙ୍କୁ ନୂତନ ନିୟମର ଇତିହାସରେ ସେଗୁଡ଼ିକର ପୂରଣ ସହିତ ତୁଳନା କରାଯାଏ। ସେହିପରି, ଦାନିଏଲ ଓ ପ୍ରକାଶିତ ବାକ୍ୟ ପୁସ୍ତକଦ୍ୱୟର ପରସ୍ପର ସମ୍ବନ୍ଧରେ ମଧ୍ୟ।

> “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.

> “प्रकाशितवाक्यमा बाइबलका सबै पुस्तकहरू एकै ठाउँमा मिलेर अन्त्यमा पुग्छन्। यहाँ दानियलको पुस्तकको परिपूरकता पाइन्छ। एउटा अगमवाणी हो; अर्कोचाहिँ प्रकाशन हो।” प्रेरितहरूका काम, ५८५।

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.

Jechi “guuta” jedhu hiikni isaa gara mudaa malee guutummaatti raawwatamutti fiduu jechuudha. Raawwiin raajiiwwan Kakuu Moofaa, “humna guddaa kan qabu” “ragaa” Waaqummaa Kiristoos ture. Ragaan Waaqummaa raajiiwwan macaafa Daani’el keessa jiran kan hundumaa caalaa cimaa, akka macaafa Mul’ata keessatti bakka bu’aniitti raawwatamuu isaanii dha. Raajiiwwan Daani’el keessatti jiran macaafa Mul’ataa keessatti itti fufanii jiru; bara dhumaattis, yeroo Mul’anni Yesuus Kiristoos hiikamee banamutti, gara mudaa malee guutummaatti ni raawwatamu.

> “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.

> “പ്രകటనം ഒരു മുദ്രയിട്ട പുസ്തകമാണ്; എങ്കിലും അത് തുറന്നിരിക്കുന്ന ഒരു പുസ്തകവും ആകുന്നു. ഈ ഭൂമിയുടെ ചരിത്രത്തിലെ അവസാന ദിനങ്ങളിൽ സംഭവിക്കാനിരിക്കുന്ന അത്ഭുതകരമായ സംഭവങ്ങളെ അത് രേഖപ്പെടുത്തുന്നു. ഈ പുസ്തകത്തിലെ ഉപദേശങ്ങൾ നിർണ്ണായകങ്ങളാണ്; അവ ഗൂഢവുമായും ഗ്രഹിക്കാനാവാത്തതുമായവയല്ല. ഇതിൽ ദാനിയേലിലുള്ളതുപോലെ തന്നെയുള്ള പ്രവചനരേഖ തന്നെ വീണ്ടും കൈകാര്യം ചെയ്യപ്പെടുന്നു. ചില പ്രവചനങ്ങൾ ദൈവം ആവർത്തിച്ചിരിക്കുന്നു; അങ്ങനെ അവയ്ക്കു പ്രാധാന്യം നൽകേണ്ടതുണ്ടെന്ന് കാണിച്ചുതരുന്നു. മഹത്തായ പ്രാധാന്യമില്ലാത്ത കാര്യങ്ങൾ കർത്താവ് ആവർത്തിക്കുന്നില്ല.” 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.

> Bara mootummaa Yehooyaaqiim mooticha Yihudaa keessa, Nebukadnezaar mootichi Baabilon gara Yerusaalem dhufee ishee marse. Daaniʼel 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.

Lakkoofsi jalqabaa kitaaba Daani’el, yoo sirriitti ilaalame, odeeffannoo raajii hedduu of keessaa qaba. Ilaalcha keenya Yooyaaqiim irraa jalqabna.

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.

Yehooyaaqiim mootota dhumaa Yihudaa sadan keessaa isa jalqabaa ture. Kanaaf, inni ergaa ergamaa jalqabaatiin bakka bu’a. Ilmi isaa Yehooyaakiin, inni akkasumas Yekooniyaa yookaan Kooniyaa jedhamuun beekamu, ergaa ergamaa lammaffaatiin bakka bu’e. Yehooyaakiinin booddee Zedeqiyaa dhufe; inni mootota dhumaa Yihudaa sadan keessaa isa isa dhumaa ture. Zedeqiyaan ergaa ergamaa sadaffaatiin bakka bu’a. Ragaan raajii hedduun akka Yehooyaaqiim mallattoo ergaa ergamaa jalqabaa ta’e ni mirkaneessu. Ragoota kana hubachuun barbaachisaa dha; sababiin isaas lakkoofsi jalqabaa boqonnaa tokkoffaa Dani’el keessatti ergaa ergamaa jalqabaa akka agarsiisu eenyummaa isaa ni ifa godha; dhugaan sunis boqonnaan jalqabaa akka ergaa ergamaa jalqabaa Mul’ata boqonnaa kudha afuritti hubatamuuf bu’uura cimaa ta’a. Nuyi Seenaa Baraa Lammaffaa irraa jalqabna.

> 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.

> Warra billaa jalaa hafan immoo gara Baabilonitti booji’ee geesse; isaanis hanga mootummaa Faares bulchutti isaafii ilmaan isaatiif tajaajiltoota ta’an; kunis dubbii Waaqayyoo afaan Ermiyaasiin dubbatame akka raawwatamuuf ture; biyyi sun hanga Sanbatawwan ishee itti gammaddutti; yeroo dheeraa lafa ontee turte hundatti Sanbata eegde; kunis waggoota torbaatama akka guuttamuuf ture. 2 Seenaa Baraa 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.

booji’amni waggoota torbaatamaaf Baabilon keessatti ta’e, akka biyya sun akka Leewwota 25 wajjin waliigaltee qabuutti Sanbatawwan raawwatamuu dadhaban itti gammaduuf ture. Sanbatawwan waggoota torbaatamaa walitti qabamanii waggoota dhibba afurii fi sagaltama ta’u; Israa’el durii qajeelfama Leewwota 25 sana tuffatee ture. Waggotni dhibba afurii fi sagaltamaa fincilaatiin guutaman booji’amuu waggoota torbaatamaa dura turan. Xumura waggoota dhibba afurii fi sagaltamaatti, mootota sadii Nebukaadinaazariin harka jala ni galfamu turan.

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.

Waggaa waggoota torbaatamii boojiʼamummaa sanaa booddee, Gooftaan Qiiroosin kaase; inni mootota sadii warra Israaʼel deebiʼee Yerusaalem ijaarrachuu akka dandaʼu labsii baasani keessaa isa jalqabaa ture. Arxaksiirxis immoo mootota sadii sana keessaa isa sadaffaa ture; innis bara Dhaloota Kiristoos dura 457 keessatti labsii sadaffaa baase. Labsichi sadaffaan waggoota kuma lamaa fi dhibba sadii, kan Daaniʼel boqonnaa saddeetii keessatti, lakkoofsa kudha afuriitti ibsaman, jalqabe. Bara 1798 keessatti, xumuri jalqabaa dheekkamsaa dhume; macaafni Daaniʼel hiikame; ergamaan malakoota sadan keessaa inni jalqabaa ni dhufe. Ergamaan sadaffaan ammoo Onkololeessa 22, 1844 irratti ni dhufe.

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.

Mootonni mootummaa Yihudaa dhumaa sadan hundinuu Nebukadnezaariin wal duraa dhaabataniiru; yeroo Yehooyaaqiim boojiʼametti immoo waggoota torbaatamni jalqaban. Isaanis hamma Baabilon barbadaaʼutti itti fufan; ergasii hoogganaan waraanaa (Qiiroos) inni Baabilon barbadeesse, kan yeroo gabaabaa booddee mootii taʼes, labsiiwwan sadan keessaa isa jalqabaa dabarsee baase. Labsii sadaffaan immoo raajii galgalaa fi ganamaa kan ergamtoota sadan keessaa isa sadaffaan dhufuun xumurame jalqabe. Kiristoos yeroo hundumaa dhuma isaa jalqaba wajjin walqabsiisee mulʼisa.

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.

Jalqabni waggoota torbattamaa weerara jalqabaa Nebukadnezaar Yerusaalem irratti raawwateen jalqabe. Xumuri waggoota torbattamaa immoo barbadaaʼina Baabiloniin mallatteeffame. Barbadaaʼinni dhumaa fi guutuun Yerusaalem mootota sadii keessaa isa sadaffaa irratti dhufe; moototi kun hundinuu Nebukadnezaariin weeraramanii turan. Barbadaaʼinni Yerusaalem adeemsa keessatti raawwatame. Moototni sadan warri dhumaa mallattoo raajii tokko bakka buʼu; kunis, akkaataa isaan hundinuu Nebukadnezaariin weeraramanii turaniin. Isaan labsiiwwan sadan, kanneen hundinuu mallattoo tokko turan, fakkeessan; akkuma ergamoonni sadan dhuma guyyoota kuma lamaa fi dhibba sadiitti turan sana.

> “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.

> “Boqonnaa torbaffaa Izraa keessatti labsichi ni argama. Lakkoofsonni 12–26. Bifa isaa isa guutuu taʼeen inni bara mootummaa mootummaa Faares keessa Artahashexes Mootichaan bara dhaloota Kiristoos dura 457 keessatti kenname. Garuu Izraa 6:14 keessatti mana Waaqayyoo kan Yerusaalem keessa jiru ‘akka ajaja [“labsii,” qacceen barruu] Qiiros, Daariyosii fi Artahashexes mootii Faaresitti’ ijaarame jedhameera. Mootonni sadan kun labsicha jalqabsiisuu, irra deebiʼanii mirkaneessuu, fi xumuruudhaan, akka inni raajicha keessatti jalqaba waggoota 2300 agarsiisuuf barbaachisuutti gara guutummaa isaatti geessan. Bara dhaloota Kiristoos dura 457, yeroo labsichi itti xumurame, akka guyyaa ajajichaa fudhachuudhaan, ibsi raajichaa waaʼee torbanota torbaatamaa jedhu hundi akka raawwatame mulʼate.” 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.

Obboleettiin Wayitii raajii sana guutummaatti raawwatamuu isaatiif labsoonni sadan barbaachisoo akka turan adda baasti. Isheen walitti dhufeenya isaanii ibsiti; akkas gochuunis amala sarara-lugaa jecha Ibrootaa “dhugaa” jedhamuu adda baasti. Isheen akka jettutti, labsiin inni jalqabaa ka’e, labsiin inni lammaffaan mirkaneesse, labsiin inni sadaffaan immoo “ibsa hundumaa raajicha torbanota torbaatamaa ilaalchisee” guute. Jechi Ibrootaa “dhugaa” jedhu qubee jalqabaa, qubee kudha-sadaffaa, fi qubee dhumaa alfabee Ibrootaatiin walitti makamanii uumama. Labsiin inni jalqabaa ka’e, inni lammaffaan mirkaneesse, labsiin inni dhumaa immoo raajicha guute. Labsoonni sadan mallattoo Alfaa fi Oomeegaa of keessaa qabu; waggoota torbaatama raajii booji’amuu Baabilonitti raawwatame xumura irrattiis ni raawwataman, jechuunis labsiin sadaffaan erga waggoonni torbaatamni sun dhumanii booddee baay’ee ture iyyuu. Labsoonni sadan sun adeemsa keessa tarkaanfachaa turan; akkasumas, inumaayyuu labsoota sadii ta’an iyyuu, amma iyyuu mallattoo raajii tokko turan.

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.

Maleekaan inni jalqabaa bara 1798tti dhufe, maleekaan inni lammaffaan birraa bara 1844tti dhufe, maleekaan inni sadaffaan immoo Onkoloolessa 22, 1844tti dhufe. Maleekonni sadan kun mallattoo raajii tokko dha; isaanis Wangeela bara baraa Mul’ata boqonnaa kudha afur keessatti ibsame ni bakka bu’u.

> “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.

> “Ergaan inni jalqabaa fi lammaffaan bara 1843 fi 1844 keessatti kenname; amma immoo labsii ergamaa sadaffaaffaa jala jirra; taʼus ergaawwan sadan isaanii hundi ammallee labsamuu qabu. Isaan warra dhugaa barbaadanitti irra deebiʼamanii himamuun isaanii amma illee akkuma yeroo kam iyyuu barbaachisaa dha. Qalamaanis taʼe sagaleedhaan labsii kana dhageessisuu qabna; tartiiba isaanii fi raawwatama raajiiwwan nu ergaa ergamaa sadaffaaffaatti geessan ibsuu qabna. Ergaan sadaffaan inni jalqabaa fi lammaffaa malee jiraachuu hin dandaʼu. Ergaawwan kana maxxansa keessatti, lallaba keessatti addunyaatti kennuu qabna; sarara seenaa raajii keessatti wantoota taʼanii darbanii fi wantoota taʼan ibsaa.” 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.

Mootonnii Yihudaa warri dhumaa sadan mallattoo tokko turan; sababiin isaas hundinuu mootii Baabilonitiin sadarkaa garagaraatiin harka jala galfamanii turan. Mootonni Yihudaa warri dhumaa sadan, labsiileen sadan, fi ergamoonni sadan, yeroo adda addaan sadii ta’an iyyuu, akkasumas akka mallattoo raajii tokkootti bakka buufamanii jiru.

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.

ᱛᱤᱱ ᱢᱟᱦᱟᱨᱟᱡ ᱛᱟᱹᱞᱤ ᱥᱟᱛᱛᱚᱨ ᱵᱚᱪᱷᱚᱨ ᱠᱟᱹᱫᱤ ᱵᱷᱚᱜ ᱨᱮ ᱵᱟᱹᱥᱛᱟᱹᱞ ᱵᱟᱱᱟᱨ ᱵᱚᱱᱚᱛ ᱯᱟᱹᱨᱥᱤ ᱯᱟᱹᱨᱥᱚᱱᱚᱛ ᱞᱮᱠᱟ ᱦᱚᱭ, ᱟᱨ ᱚᱱᱟ ᱠᱟᱨᱚᱱᱛᱮ ᱩᱱᱠᱩ ᱚᱱᱟ ᱮᱛᱚᱦᱚᱵ ᱨᱮ ᱦᱟᱹᱹᱥᱤᱞ ᱦᱚᱭ ᱡᱟᱦᱟᱸ ᱥᱟᱛᱛᱚᱨ ᱵᱚᱪᱷᱚᱨ ᱠᱟᱹᱫᱤ ᱵᱷᱚᱜ ᱨᱮ ᱢᱩᱪᱟᱹᱫ ᱠᱚ ᱪᱤᱛᱟᱹᱨᱟᱹᱣᱮᱫᱟ। ᱠᱟᱹᱫᱤ ᱵᱷᱚᱜ ᱮᱦᱚᱵ ᱦᱚᱭᱮᱱᱟ ᱛᱤᱱ ᱢᱟᱦᱟᱨᱟᱡ ᱠᱚ ᱫᱷᱤᱨᱮ-ᱫᱷᱤᱨᱮ ᱟᱫᱷᱤᱱ ᱠᱚᱨᱟ ᱛᱮ, ᱟᱨ ᱚᱱᱟᱨ ᱢᱩᱪᱟᱹᱫ ᱦᱚᱭᱮᱱᱟ ᱨᱟᱡᱽ ᱟᱨ ᱚᱱᱟᱨ ᱨᱟᱡᱫᱷᱟᱱᱤ ᱱᱟᱜᱟᱨ ᱫᱷᱚᱸᱥ ᱛᱮ। ᱵᱚᱱᱚᱛ ᱨᱮ ᱢᱩᱪᱟᱹᱫ ᱵᱟᱵᱤᱞᱚᱱ ᱫᱤᱥᱚᱢ ᱟᱨ ᱚᱱᱟᱨ ᱨᱟᱡᱫᱷᱟᱱᱤ ᱫᱷᱚᱸᱥ ᱠᱚ ᱪᱤᱱᱦᱟᱹᱣᱮᱫᱟ, ᱡᱟᱦᱟᱸ ᱛᱤᱱ ᱫᱷᱤᱨᱮ-ᱫᱷᱤᱨᱮ ᱦᱩᱠᱩᱢ ᱨᱮ ᱦᱮᱡ ᱟᱹᱲᱤᱡᱮᱫᱟ। ᱵᱟᱨ ᱜᱮᱞ ᱯᱮ ᱥᱟᱭ ᱵᱚᱪᱷᱚᱨ ᱵᱚᱱᱚᱛ ᱨᱮ ᱮᱛᱚᱦᱚᱵ ᱛᱤᱱ ᱫᱷᱤᱨᱮ-ᱫᱷᱤᱨᱮ ᱦᱩᱠᱩᱢ ᱛᱮ ᱪᱤᱱᱦᱟᱹᱭᱮᱱᱟ, ᱟᱨ ᱚᱱᱟ ᱵᱟᱨ ᱜᱮᱞ ᱯᱮ ᱥᱟᱭ ᱵᱚᱪᱷᱚᱨ ᱵᱚᱱᱚᱛ ᱨᱮ ᱢᱩᱪᱟᱹᱫ ᱠᱚ ᱪᱤᱛᱟᱹᱨᱟᱹᱣᱮᱫᱟ, ᱡᱟᱦᱟᱸ ᱛᱤᱱ ᱫᱷᱤᱨᱮ-ᱫᱷᱤᱨᱮ ᱥᱟᱱᱫᱮᱥ ᱠᱚ ᱨᱮᱭᱟᱜ ᱟᱠᱟᱱᱟ।

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.

Maalonni sadan, fi ergaa isaanii sadan addaa addaa, mootota sadii fi labsii isaanii sadan tartiibaan dabalaa deemanidhaan fakkeenyaan mulʼifamanii turan. Mootonni sadan kanneen labsii isaanii sadan addaa addaa labsan, mootota sadii walitti aansuun dhufaniin fakkeenyaan mulʼifamanii turan; isaan keessaa tokkoon tokkoon isaanii ergaa isaanii kan Nabukadnezzaari irratti fincila taʼe dhiheessanii turan. Ergaawwan fincilaa sadan, kan labsii sadii fakkeessan, isheen immoo deebiʼuudhaan ergaawwan sadii fakkeessiti. Tokkoon raajii waggoota torbaatamaa jalqaba; isheen immoo deebiʼuudhaan jalqaba raajii waggoota kuma lamaa fi dhibba sadii taʼetti geessa; raajiin sun immoo dhufaatii malaaʼka sadaffaa bara 1844tti xumurama. Waggoonni torbaataman kan lafti Sanbata ishii itti gammadu turte, Onkoloolessa 22, 1844 irraa adda baafamuu hin dandaʼu.

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.

Yehooyaaqiim labsii duraa Qiirosiin kenname ni bakka bu’a; akkasumas ergaa ergamaa isa jalqabaa Mul’ata boqonnaa kudha afur keessa jiru ni bakka bu’a. Kana caalaa immoo, dhugaa-baatota mootummaa Yihuudaa mootota sadan dhumaa, labsiilee sadan, fi ergaawwan ergamoota sadan, mallattoo Yehooyaaqiim ilaalchisee odeeffannoo sirrii ni kennu; seenaa raajii ergamoota sadanii waan hafuura kaka’umsaatiin baay’ee of eeggannoodhaan mallattoofameef. Ergaawwan sadan hundinuu dhuftii seena-qabeessa qabu; sana booddees humna seena-qabeessa argatu.

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

Ergamaan inni jalqabaa bara 1798tti dhufe; mirkaneeffannoon qajeelfama guyyaa tokkoon waggaa tokko jedhu argamuudhaanis, gaafa Hagayya 11, 1840tti humna ittiin guutame.

> “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.’

> «ຕໍ່ມາໃນປີ 1840 ການສຳເລັດເປັນຈິງອັນນ່າພິສົດອີກປະການໜຶ່ງຂອງຄຳພະຍາກອນ ໄດ້ກະຕຸ້ນຄວາມສົນໃຈຢ່າງກວ້າງຂວາງ. ສອງປີກ່ອນໜ້ານັ້ນ ໂຈສາຍອາ ລິດຊ໌, ໜຶ່ງໃນບັນດາຜູ້ປະກາດຂ່າວປະເສີດຊັ້ນນຳທີ່ປະກາດເລື່ອງການສະເດັດມາຄັ້ງທີສອງ, ໄດ້ຕີພິມຄຳອະທິບາຍຕີຄວາມພຣະນິມິດ 9 ໂດຍທຳນາຍລ່ວງໜ້າເຖິງການລົ້ມສະລາຍຂອງຈັກກະພັດອອດໂຕມັນ. ຕາມການຄຳນວນຂອງລາວ ອຳນາດນີ້ຈະຖືກໂຄ່ນລົ້ມ... ໃນວັນທີ 11 ເດືອນສິງຫາ ຄ.ສ. 1840, ເມື່ອອາດຄາດໄດ້ວ່າອຳນາດຂອງອອດໂຕມັນໃນຄອນສະແຕນຕິໂນເປິນຈະຖືກທຳລາຍ. ແລະສິ່ງນີ້, ຂ້າພະເຈົ້າເຊື່ອວ່າ, ຈະປະຈັກຊັດວ່າເປັນຈິງ.»

> “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.

> “ᱚᱱᱟ ᱥᱚᱢᱚᱭ ᱨᱮ ᱡᱮᱞᱮᱠᱟ ᱱᱤᱨᱫᱷᱟᱨᱤᱛ ᱠᱟᱱᱟ, ᱛᱩᱨᱠᱤ, ᱟᱯᱱᱟᱜ ᱨᱟᱡᱫᱩᱛᱠᱚ ᱛᱮ, ᱭᱩᱨᱚᱯ ᱨᱮᱱ ᱥᱟᱜᱟᱭ ᱥᱚᱠᱛᱤᱠᱚᱣᱟᱜ ᱥᱩᱨᱚᱠᱠᱷᱟ ᱥᱣᱤᱠᱟᱨ ᱠᱮᱫᱟ, ᱟᱨ ᱱᱚᱣᱟ ᱦᱚᱨᱟᱛᱮ ᱟᱯᱱᱟᱜᱠᱚ ᱠᱷᱨᱤᱥᱴᱟᱱ ᱡᱟᱛᱤᱠᱚᱣᱟᱜ ᱱᱤᱭᱚᱱᱛᱨᱚᱱ ᱨᱮ ᱫᱚᱦᱚ ᱠᱮᱫᱟ। ᱱᱚᱣᱟ ᱜᱷᱚᱴᱚᱱᱟ ᱵᱷᱟᱵᱤᱥᱭᱟᱫᱽᱵᱟᱱᱤ ᱨᱮᱱ ᱯᱩᱨᱵᱟᱱᱩᱢᱟᱱᱠᱮ ᱴᱷᱤᱠ ᱴᱷᱤᱠ ᱯᱩᱨᱟᱹᱣ ᱠᱮᱫᱟ। ᱡᱚᱠᱷᱚᱱ ᱱᱚᱣᱟ ᱞᱚᱠᱠᱟᱱᱟ, ᱟᱹᱰᱤ ᱟᱹᱰᱤ ᱞᱚᱠ ᱢᱤᱞᱞᱚᱨ ᱟᱨ ᱚᱱᱤᱭᱟᱜ ᱥᱟᱜᱟᱣᱟᱱᱠᱚ ᱫᱟᱣᱟ ᱠᱮᱫ ᱵᱷᱟᱵᱤᱥᱭᱟᱫᱽᱵᱟᱱᱤ ᱵᱷᱟᱠᱷᱭᱟ ᱨᱮᱱ ᱱᱤᱭᱚᱢᱠᱚᱣᱟᱜ ᱥᱚᱛᱚ ᱨᱮ ᱵᱤᱥᱣᱟᱥ ᱠᱮᱫᱟ, ᱟᱨ ᱟᱫᱽᱵᱷᱩᱛ ᱦᱚᱨᱥᱟ ᱟᱫᱽᱵᱷᱮᱱᱴ ᱟᱱᱫᱚᱞᱚᱱ ᱨᱮ ᱮᱢ ᱠᱮᱫᱟ। ᱯᱟᱲᱦᱟᱣ ᱟᱨ ᱯᱚᱫᱚᱵᱤ ᱨᱮᱱ ᱦᱚᱲᱠᱚ ᱵᱷᱤ ᱢᱤᱞᱞᱚᱨ ᱥᱟᱶ ᱡᱩᱲᱟᱹᱣ ᱠᱮᱫᱟ, ᱯᱨᱚᱪᱟᱨ ᱨᱮᱭᱟᱜ ᱟᱨ ᱚᱱᱤᱭᱟᱜ ᱫᱷᱟᱨᱚᱱᱟ ᱯᱨᱠᱟᱥ ᱨᱮᱭᱟᱜ ᱵᱷᱤ, ᱟᱨ 1840 ᱠᱷᱚᱱ 1844 ᱫᱷᱟᱵᱤᱪᱷ ᱱᱚᱣᱟ ᱠᱟᱹᱢᱤ ᱡᱚᱞᱫᱤ ᱥᱟᱹᱨᱤ ᱯᱷᱮᱞᱟᱣ ᱮᱱᱟ।” 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.

1798 keessatti murtiin banuu isaa labsaa ergamaan inni jalqabaa dhufe; garuu ergaan sun irratti hundaaʼee kan ture, akka ibsa William Milleritti guyyichi raajii Macaafa Qulqulluu keessatti waggaa tokko bakka buʼu, jedhamuun isaa sirrii taʼuu isaati. Qajeelfamni sunis “Amajjii 11, 1840” irratti mirkanaaʼe, ergaan inni jalqabaas humna argate. Raajii deebiʼuu Kiristoos waggaa Macaafa Qulqulluu 1843 keessatti taʼa jedhu, kan hanga waggaa 1844tti dheerate, kufuu isaatiin, ergamaan lammaffaan kan Mulʼata boqonnaa kudha afurii dhufe. Raajii sanaa bifa birraa 1844 keessa kufuu isaatiin, waldoonni Pirotestaantii seera Miller ee guyyichi waggaa tokkoof jedhu didanii, intallan Baabilon taʼan. Ergaan sunis achii booddee yeroo bonaa 1844 keessa, yeroo ergaa Iyya Giddugaleessaa wajjin walitti makame, humna argate. Ergaan Iyya Giddugaleessaa Onkoloolessa 22, 1844 irratti raawwatamuu isaatiin, ergamaan sadaffaan ergaa isaa wajjin dhufe.

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.

Sababii Adventismiin Laaʼodiiqeyaa bara 1863 keessatti ajaja diduu isaatiif, ummanni Waaqayyoo seenaa Israaʼel durii kan gammoojjii keessatti jooruu irra deebiʼanii akka raawwatan irratti ramadaman. Humni ciminaa ergaa sadaffaatiif kennamu hamma Fulbaana 11, 2001tti eegsisuun ture. Ergaawwan sadan keessaa tokkoon tokkoon isaanii seenaa keessatti dhufu; ergasii immoo humneeffamu.

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.

Yehoyaaqiimii fi Qiiros humna ergamaa isa jalqabaa argisiisu malee, dhufaatii isaa miti. Yeroo Yehoyaaqiim mootota Yihudaa keessaa sadan dhumaa keessaa isa jalqabaa taʼe, akkasumas inni ergaa ergamaa isa jalqabaa bakka buʼus, amaloonni raajii inni mulʼisu, akkasumas Qiiros immoo mulʼisu, isaanii lamaan isaanii mallattoo humneeffamuu ergamaa isa jalqabaa taʼuu isaanii agarsiisu malee, mallattoo dhufaatii ergamaa isa jalqabaa miti. Seenaan Yehoyaaqiim keessatti dhufaatiin ergaa isa jalqabaa Minaasee ture; inni mootota Yihudaa keessaa torban dhumaa keessaa isa jalqabaa ture.

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.

Mootummoonni torba Yerusaalemitti guutummaatti fi dhuma irratti badiisa dhufu dura turan. Mootummoonni torban kun seenaa tartiibaan adeemu bakka bu’u; akkuma seenaan isaan fakkeessan bara 1798 irraa jalqabee hamma 1844 tti ture. Ergamaan inni jalqabaa bara 1798 dhufe; inni sadaffaan immoo Onkoloolessa 22, 1844 gaʼe. Seenaa bara 1798 irraa hamma 1844 tti jiru jechuun seenaa ergamoota jalqabaa fi lammaffaa jechuudha. Seenaa ergamaa sadaffaa immoo bara 1844 keessa jalqabe. Obboleettiin White yeroo fakkeenya kakuu Momicha boqonnaa kudha keessatti ibsaman adda baastu, momichoonni torban sun seenaa ergamoota jalqabaa fi lammaffaa akka bakka buʼan ni dubbatti; garuu ergamaa sadaffaa miti.

> “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.

> “Ifti addaa Yohaannisitti kenname, kan guuchii torbaaniin ibsame, ibsa taateewwan ergaa ergamoota isa jalqabaa fi isa lammaffaa jalatti raawwataman ture.” 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.

Seenaa qaqawwee torban Mul’ata boqonnaa kudhanii, seenaa ergamaa isa jalqabaa humna argate Hagayya 11, 1840 irraa jalqabee hamma abdii guddaa cabsamutti Onkoloolessa 22, 1844tti ni addeessa; ta’us, inni guutummaa seenaa ergamoota isa jalqabaa fi isa lammaffaa of keessatti hammata. Itti fayyadamni waliigalaa qaqawwee torbanii akka inni bara 1798 irraa jalqabee hamma Onkoloolessa 22, 1844tti bakka bu’utti dha. Seenaa dhufaatii ergamaa isa jalqabaa bara 1798 irraa hamma abdii guddaa cabsamutti jiru, seenaa ergamoota isa jalqabaa fi isa lammaffaa ti; innis raajii keessatti qaqawwee torbaniin bakka buufameera. Qaqawween torban kun mootota mootummaa Yihudaa keessaa isa dhumaa torbaniin illee fakkeenya qaba ture. Moototni sana keessaa sadan dhumaa mootummaa wal irraa aanan adda baasan qofa utuu hin ta’in, walitti isaanii mallattoo tokko, kan jalqabaa, giddugaleessaa fi isa dhumaa irraa ijaarame dha.

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

Seenaa ergamoota sadan keessatti, ergaan jalqabaa Adoolessa 11, 1840tti humna argate; Yooyaaqiimii fi Qiiros lamaan isaanii iyyuu taatee sana fakkeessan.

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

Nuti itti aanutti dhugaawwan baay’ee barbaachisoo kana adda baasuu keenya itti fufna.

> “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.

> “Qajeelummaa cimaa barataan hundinuu guddissee jaallachuu qaba. Sammuun hundinuu dubbii Waaqayyoo mul’ifameetti kabajaan xiyyeeffannaa kennuun garagalu qaba. Warra akkanatti Waaqayyoof abboomamanitti ifni fi ayyaanni ni kennamu. Isaan seera Isaa keessaa wantoota dinqisiisoo ni argu. Dhugaan gurguddaan, guyyaa Pentekostee irraa eegalee utuu hin qalbeeffataminii fi hin mul’atin hafan, qulqullina isaanii dhalootaan jiru keessatti dubbii Waaqayyoo keessaa ni ifu. Warra dhugumaan Waaqayyoon jaallataniif Hafuurri Qulqulluun dhugaawwan sammuu keessaa bade ni mul’isa; akkasumas dhugaawwan guutummaatti haaraa ta’anis ni mul’isa. Warri foon Ilma Waaqayyoo nyaatanii dhiiga Isaa dhugan, kitaabota Daani’elii fi Mul’ata keessaa dhugaa Hafuurri Qulqulluun kakaase ni fidu. Isaan humnoota ukkaamfamuu hin dandeenye hojii keessa ni galchu. Hidhii daa’immanii iccitii sammuu namootaa irraa dhokfaman labsuuf ni banama. Gooftaan ogeeyyii salphisuuf wantoota addunyaan gowwummaa jedhaman filateera, jaboota salphisuufis wantoota addunyaa dadhaboo ta’an filateera.”

> “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.

> “Kitaabni Qulqulluun barnoota amantaa-dhabuu gidduutti akka waan walitti marfamee keessa galfamuutti mana barumsaa keenya keessatti fidamuu hin qabu. Kitaabni Qulqulluun hundee fi dhimma ijoon barnootaa taʼuu qaba. Dhuguma, nuti yeroo darbe caalaa dubbii Waaqa jiraataa baayʼee ni beekna; taʼus, ammas waan baayʼeen baratamu qaba. Inni akka dubbii Waaqa jiraataatti hojii irra ooluu qaba; akkasumas waan hundumaa keessatti isa duraa, isa dhumaa, isa caalu taʼee kabajamuu qaba. Sana booda guddinni hafuuraa dhugaan ni mulʼata. Barattoonni, sababii isaanii foon Ilma Waaqaa nyaatanii dhiiga isaas dhugan irraa kan kaʼe, amantii fayyaa qabu ni guddifatu. Garuu yoo hin eegamnee fi hin kunuunfamne, fayyaan lubbuu ni mancaʼa. Karaa ifaa keessa turaa. Kitaaba Qulqulluu qoradhaa. Warri amanamummaadhaan Waaqayyoon tajaajilan ni eebbifamu. Inni hojii amanamaa tokko illee mindaa malee akka darbu hin heyyamne, gocha amanamummaa fi qulqullina hundumaa mallattoo addaa jaalalaa fi fudhatama isaa tiin ni gonfata.” Review and Herald, August 17, 1897.

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