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# The Book of Daniel - Number Six

Bhuku ra Danieri - Nomboro nhanhatu

Jehoiakim

Yehoyakimu

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.

Amabhuku kaDanyela neSambulo ayincwadi yinye, ngomqondo ofanayo nokuthi iBhayibheli liyincwadi eyodwa, elakhiwa iTestamente Elidala neTestamente Elisha.

> “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.

> “Jesu upenyu, rufu, nokumuka kwake kuvakafa, semwana waMwari, hazvigoni kuratidzwa zvakazara pasina humbowo huri muTestamende Yekare. Kristu anoratidzwa muTestamende Yekare zvakajeka sezvaanoitwa muTestamende Itsva. Imwe inopupura nezveMuponesi achauya, nepo imwe ichipupura nezveMuponesi akatouya nenzira yakafanotaurwa navaporofita. Kuti munhu akosheshe urongwa hwerudzikinuro, Magwaro eTestamende Yekare anofanira kunzwisiswa zvakadzama chose. Ndicho chiedza chakabwinyiswa chinobva munguva yeuporofita yakapfuura chinoratidza upenyu hwaKristu nedzidziso dzeTestamende Itsva nokujeka nokunaka. Zvishamiso zvaJesu humbowo hweumwari hwake; asi humbowo hwakasimba kupfuura hwose hwokuti ndiye Mudzikinuri wenyika hunowanikwa muuporofita hweTestamende Yekare kana hwaenzaniswa nenhoroondo yeTestamende Itsva. Jesu akati kuvaJudha, ‘Nzverai Magwaro; nokuti maari munofunga kuti mune upenyu husingaperi, uye iwo ndiwo anopupura pamusoro pangu.’ Panguva iyoyo kwakanga kusina rimwe gwaro raivapo kunze kweTestamende Yekare; saka murayiro woMuponesi wakajeka.” Spirit of Prophecy, vhoriyamu 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.

Ushahidi wenye nguvu zaidi kuhusu Kristo ni nani na ni nini, huonekana wakati unabii wa Agano la Kale unapolinganishwa na utimilifu wa unabii huo katika historia ya Agano Jipya. Vivyo hivyo ndivyo ilivyo kuhusu uhusiano wa vitabu vya Danieli na Ufunuo.

> “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 Chivumbulutso ndi momwe mabuku onse a m’Baibulo amakumanira ndi kutha. Apa pali chomaliza chokwaniritsa cha buku la Danieli. Limodzi ndi uneneri; lina ndi chivumbulutso.” Acts of the Apostles, 585.

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

Izwi rokuti “complement” rinoreva kuunza pakukwana. Kuzadziswa kwezviporofita zveTestamende Yekare ndiko kwaiva “uchapupu” “hwakasimba zvikuru” hwe“huMwari” hwaKristu. Uchapupu hwakasimba zvikuru hwehumwari hwezviporofita zviri mubhuku raDanieri ndiko kuzadziswa kwezviporofita izvozvo sezvazvinomiririrwa mubhuku raZvakazarurwa. Zviporofita zviri muna Danieri zvinoenderera mberi mubhuku raZvakazarurwa, uye zvinounzwa pakukwana mumazuva okupedzisira, apo Zvakazarurwa zvaJesu Kristu zvinosunungurwa pachisimbiso.

> “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.

> “Chakafukidzwa ibhuku rakavharwa nechisimbiso, asiwo ibhuku rakazarurwa. Rinonyora zviitiko zvinoshamisa zvichazoitika mumazuva okupedzisira enhoroondo yenyika ino. Dzidziso dzebhuku iri dzakajeka uye dzine muganhu waro, hadzisi dzechakavanzika kana dzisinganzwisisiki. Mariri munotorwazve mutsetse mumwe chete wouporofita sezvakaitwa muna Danieri. Zvimwe zviporofita Mwari akazvidzokorora, nokudaro achiratidza kuti zvinofanira kupiwa kukosha. Ishe havadzokorori zvinhu zvisina kukosha kukuru.” Manuscript Releases, vhoriyamu 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.

> Mugore rechitatu rokutonga kwaJehoyakimu mambo waJudha, Nebhukadhinezari mambo weBhabhironi wakasvika kuJerusarema akarikomba. Danieri 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.

Ndima yekutanga yebhuku raDanieri ine hupfumi hwakawanda hweruzivo rwechiporofita kana ichitarisiswa nemazvo. Tichatanga kufunga kwedu naJehoyakimu.

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.

Jehoiakim ndiye aliyekuwa wa kwanza kati ya wafalme watatu wa mwisho wa Yuda. Kwa hiyo, yeye anawakilisha ujumbe wa malaika wa kwanza. Mwanawe, Jehoiakini, ambaye pia alijulikana kama Yekonia au Konia, aliuwakilisha ujumbe wa malaika wa pili. Baada ya Jehoiakini alifuata Sedekia, wa mwisho kati ya hao wafalme watatu wa mwisho wa Yuda. Sedekia anawakilisha ujumbe wa malaika wa tatu. Kuna mashahidi kadhaa wa kinabii wanaothibitisha kwamba Jehoiakim ni ishara ya ujumbe wa malaika wa kwanza. Ni muhimu kuelewa uthibitisho huu, kwa maana unabainisha kwamba aya ya kwanza ya sura ya kwanza ya Danieli inautambulisha ujumbe wa malaika wa kwanza, na ukweli huo ni nanga inayowezesha sura ya kwanza kueleweka kama ujumbe wa malaika wa kwanza wa Ufunuo kumi na nne. Tutaanza katika Mambo ya Nyakati ya Pili.

> 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.

> Nalabo bonse abo bapona ku lupanga, aababweze ku Babuloni; kandi baali babombi kuli ena ne ku bana bakwe okutuukira ku bufuzi bw’obwakabaka bwa Buperesiya: okusobozesa ekigambo kya Mukama ekyayogerwa mu kamwa ka Yeremiya okutuukirira, okutuusa ensi lwe yasanyukira ssabbiiti zaayo: kubanga ebbanga lyonna bwe yabeeranga nga nsiko, yakuumanga ssabbiiti, okutuukiriza emyaka nsanvu mu kkumi. 2 Ebyomumirembe 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.

Kutapwa muBhabhironi kwamakore makumi manomwe kwakaitirwa kuti nyika inakirwe nemaSabata ayo akanga asina kuzadzikiswa maererano naRevhitiko makumi maviri neshanu. Makore makumi manomwe emaSabata anoita makore mazana mana namakumi mapfumbamwe, ayo Israeri yekare yakanga yasiya kuteerera murayiro waRevhitiko makumi maviri neshanu. Makore mazana mana namakumi mapfumbamwe okupandukira akatangira makore makumi manomwe okutapwa. Pakupera kwamakore mazana mana namakumi mapfumbamwe, madzimambo matatu aizoiswa pasi paNebhukadhinezari.

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.

Mukupera kwemakore makumi manomwe okutapwa, Ishe vakasimudza Sirasi, uyo akanga ari wokutanga pamadzimambo matatu aizoisa chirevo chokuti Israeri aigona kudzoka nokuvakazve Jerusarema. Atashasta akanga ari wechitatu pamadzimambo iwayo matatu, uye akaita chirevo chechitatu muna 457 BC. Chirevo chechitatu chakatanga makore ane zviuru zviviri namazana matatu aDhanieri chitsauko 8, ndima 14. Muna 1798, kuguma kwokutanga kwehasha kwakaguma, bhuku raDhanieri rakazarurwa, uye wokutanga pavatumwa vatatu akasvika. Mutumwa wechitatu akasvika musi wa22 Gumiguru, 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.

Madzimambo matatu okupedzisira eJudha ose akasangana naNebhukadhinezari, uye pakutapwa kwaJehoyakimi, makore makumi manomwe akatanga. Akaenderera mberi kusvikira Bhabhironi raparadzwa, uye mukuru wehondo (Koreshi) akanga aparadza Bhabhironi, uye uyo pasina nguva refu akazova mambo, akabudisa wokutanga pamirairo mitatu. Murairo wechitatu wakatanga chiporofita chemanheru namangwanani chakaguma nokusvika kwowechitatu wengirozi nhatu. Kristu nguva dzose anobatanidza magumo nokutanga.

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.

Kutanga kwemakore makumi manomwe kwakaitika apo Nebhukadhinezari akatanga kurwisa Jerusarema. Kuguma kwemakore makumi manomwe kwakaratidzwa nokuparadzwa kweBhabhironi. Kuparadzwa kwekupedzisira uye kwakazara kweJerusarema kwakauyiswa pamusoro pamambo wechitatu pavatatu vamadzimambo vose vakanga varwiswa naNebhukadhinezari. Kuparadzwa kweJerusarema kwakaitika zvishoma nezvishoma. Madzimambo matatu okupedzisira anomirira chiratidzo chimwe chechiporofita, mupfungwa yokuti vose vakanga varwiswa naNebhukadhinezari. Vaifananidzira mirayiro mitatu, iyo yose yakanga iri chiratidzo chimwe chete, sezvakanga zvakaita ngirozi nhatu pakupera kwamazuva anezviuru zviviri namazana matatu.

> “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.

> “Muncahluko wesixhenxe ka-Ezra kufumaneka ummiselo. Iivesi 12-26. Ngokupheleleyo kwawo wakhutshwa nguArtashasta, ukumkani wasePersi, ngowama-457 BC. Kodwa kuEzra 6:14 indlu yeNkosi eseYerusalem kuthiwa yakhiwa ‘ngokomyalelo [‘ummiselo,’ emacaleni] kaKoreshi, noDariyo, noArtashasta ukumkani wasePersi.’ Aba kumkani bathathu, ekuqaliseni, ekuqinisekiseni kwakhona, nasekuzalisekiseni ummiselo, bawuzisa ekugqibeleleni okwakufunwa sisiprofeto ukuze kuphawulwe ukuqala kweminyaka engama-2300. Xa kuthathwa owama-457 BC, ixesha awagqitywa ngalo ummiselo, njengomhla womyalelo, kwabonakala ukuba yonke imiqathango yesiprofeto ephathelele kwiiveki ezingamashumi asixhenxe yayizalisekile.” 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.

සිස්ටර් වයිට් පෙන්වා දෙන්නේ, දේවවචනයේ අනාවැකිය සම්පූර්ණත්වයට පත් වීම සඳහා එම ආඥා තුන අවශ්‍ය වූ බවය. ඇය ඒවා එකිනෙක සමඟ ඇති සම්බන්ධය නිර්වචනය කරන අතර, එසේ කරමින්, හෙබ්‍රෙව් වචනය වන “සත්‍යය” යන වචනයේ ව්‍යාකරණමය ලක්ෂණ හඳුනා දෙයි. පළමු ආඥාව ආරම්භ කළේය, දෙවන ආඥාව යළි තහවුරු කළේය, තුන්වන ආඥාව “සති හැත්තෑව පිළිබඳ අනාවැකියේ සෑම විශේෂණයක්ම” සම්පූර්ණ කළේය යැයි ඇය පවසයි. හෙබ්‍රෙව් වචනය වන “සත්‍යය” සෑදී ඇත්තේ හෙබ්‍රෙව් අක්ෂරමාලාවේ පළමු, දහතුන්වන හා අවසාන අක්ෂර එකට සම්බන්ධ කිරීමෙනි. පළමු ආඥාව ආරම්භ කළේය, දෙවන ආඥාව යළි තහවුරු කළේය, අවසාන ආඥාව අනාවැකිය සම්පූර්ණ කළේය. එම ආඥා තුන තුළ ඇල්ෆා සහ ඔමේගාගේ අත්සන අන්තර්ගත වී ඇති අතර, තුන්වන ආඥාව අවුරුදු හැත්තෑව අවසන් වූ පසු බොහෝ කලකට පසුව පැමිණියත්, ඒවා බබිලෝනියේ වහල්භාවය පිළිබඳ අවුරුදු හැත්තෑවක අනාවැකියේ අවසානයේ ඉටු වූයේය. එම ආඥා තුන ක්‍රමිකව ප්‍රගතිශීලී වූ අතර, ඒවා ආඥා තුනක් වූ නමුත්, තවදුරටත් ඒවා එක් අනාවැකිමය සංකේතයක් විය.

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.

Ingelosi yekutanga yakasvika muna 1798, ingelosi yechipiri yakasvika muchirimo cha1844, uye ingelosi yechitatu yakasvika musi wa22 Gumiguru 1844. Idzo ngirozi nhatu chiratidzo chimwe chechiporofita, chinomirira vhangeri risingaperi raZvakazarurwa chitsauko chegumi nechina.

> “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.

> “Imilayezo yokuqala neyesibili yanikelwa ngowe-1843 nango-1844, futhi manje siphila ngaphansi kokumenyezelwa kowesithathu; kodwa yonke le milayezo emithathu isamele imenyezelwe. Kusabaluleke kakhulu manje njengakuqala ukuba iphindwe kulabo abafuna iqiniso. Ngosiba nangelizwi simelwe ukumemeza lesi simemezelo, sikhombisa ukuhleleka kwayo, nokusebenza kweziprofetho ezisiletha emlayezweni wengelosi yesithathu. Owesithathu awunakuba khona ngaphandle kowokuqala nowesibili. Le milayezo simelwe ukuyinika izwe ngezincwadi ezishicilelwe, nangezinkulumo, sikhombisa emgqeni womlando weziprofetho izinto ezike zaba khona nezinto ezisazokuba khona.” 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.

මෙසේ යූදාහි අවසාන රජවරුන් තුන්දෙනා එකම සංකේතයක් වූහ; මක්නිසාද බැබිලෝනියේ රජු විසින් ඔවුන් සියල්ලන්ම විවිධ මට්ටම්වල යටත්කමට ගෙන එනු ලැබූ බැවිනි. යූදාහි අවසාන රජවරුන් තුන්දෙනා, නියෝග තුනත් දූතයන් තුන්දෙනාත්, පැහැදිලිව තුනක් වුවද, අනාවැකිමය සංකේතයක් වශයෙන් එකක් ලෙසද නිරූපිත වෙති.

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.

Madzimambo matatu okupedzisira chikamu chemamiriro echiprofita anotangira porofita yemakore makumi manomwe okutapwa, uye nokudaro anova chikamu chokutanga chinoratidza magumo emakore makumi manomwe okutapwa. Kutapwa kwakatanga nokuiswa pasi zvishoma nezvishoma kwamadzimambo matatu, kuchiguma nokuparadzwa kwoumambo neguta guru raro. Kuguma kweporofita kunoratidza kuparadzwa kworudzi neguta guru reBhabhironi, izvo zvinoratidza kusvika kwemitemo mitatu yakatevedzana. Kutanga kweporofita yemakore zviuru zviviri namazana matatu kunoratidzirwa nemitemo mitatu yakatevedzana, uye kunoratidza kuguma kweporofita yemakore zviuru zviviri namazana matatu, uko kunoumbwa nemashoko matatu akatevedzana.

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.

Malaika watatu, na jumbe zao tatu husika, walikuwa wameonyeshwa kwa njia ya mifano na wafalme watatu pamoja na amri zao tatu zilizoendelea hatua kwa hatua. Wafalme hao watatu waliotangaza amri zao tatu husika walikuwa wameonyeshwa kwa njia ya mifano na wafalme watatu walioendelea hatua kwa hatua, ambao kila mmoja alikuwa amewasilisha ujumbe wake wa uasi dhidi ya Nebukadneza. Jumbe tatu za uasi zilionyesha kwa mfano amri tatu, ambazo nazo kwa upande wake zilionyesha kwa mfano jumbe tatu. Mmoja huanzisha unabii wa miaka sabini, ambao kwa upande wake huisha kwa mwanzo wa unabii wa miaka elfu mbili na mia tatu, unaokoma katika kuwasili kwa malaika wa tatu mwaka 1844. Miaka sabini ambayo nchi ilipaswa kuifurahia Sabato yake haiwezi kutenganishwa na Oktoba 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 anomirira murayiro wokutanga waKoreshi, uyezve nomharidzo yomutumwa wokutanga waZvakazarurwa chitsauko chegumi nechina. Kunze kwaizvozvo, zvapupu zvitatu zvamadzimambo matatu okupedzisira eJudha, mirayiro mitatu, uye mharidzo dzavatumwa vatatu, zvinopa ruzivo rwakanyatsorurama pamusoro pechiratidzo chaJehoiakim, nokuti nhoroondo yechiporofita yavatumwa vatatu yakanyatsoratidzirwa zvikuru nokufemerwa. Mharidzo dzose nhatu dzine kusvika kwadzo kwenhoroondo, uye shure kwaizvozvo kusimbiswa kwadzo kwenhoroondo.

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

Mutumwa wokutanga akasvika muna 1798, uye akapiwa simba musi wa11 Nyamavhuvhu 1840, nokusimbiswa kwenheyo yokuti zuva rimwe rimire gore rimwe.

> “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 gore ra 1840 kumwe kuzadzika kunoshamisa kwechiprofita kwakamutsa kufarira kukuru kwose kwose. Makore maviri zvisati zvaitika, Josiah Litch, mumwe wevashumiri vaitungamirira mukuparidza kuuya kwechipiri, akabudisa dudziro yaZvakazarurwa 9, achiprofita kudonha kweHumambo hweOttoman. Maererano nekuverenga kwake, simba iri raifanira kukurirwa ... pana 11 Nyamavhuvhu 1840, apo simba reOttoman muConstantinople rinogona kutarisirwa kuti richaputswa. Uye izvi, ndinotenda, zvichaonekwa kuti ndizvo zvichaitika.”

> “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.

> “Pa nthaŵi yeniyeni imene inatchulidwa, Turkey, kudzera mwa nthumwi zake, inavomereza chitetezo cha maulamuliro ogwirizana a ku Ulaya, ndipo motero inadziika pansi pa ulamuliro wa mitundu yachikristu. Chochitikacho chinakwaniritsa ndendende ulosiwo. Pamene izi zinadziwika, anthu ambiri anakhutiritsidwa za kulondola kwa mfundo za kumasulira kwa maulosi zimene Miller ndi anzake anatenga, ndipo gulu la kuyembekezera kudza kwa Ambuye linapatsidwa chikoka chodabwitsa. Anthu a maphunziro ndi a udindo anagwirizana ndi Miller, pa kulalikira ndi pa kufalitsa maganizo ake, ndipo kuyambira 1840 kufikira 1844 ntchitoyo inafalikira mofulumira.” 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.

Mutumwa wokutanga wakasvika achizivisa kuvhurwa kwekutonga muna 1798, asi shoko racho rakanga rakavakirwa pachokwadi chekusimbiswa kwekuzivikanwa kwakaitwa naWilliam Miller kuti zuva rimwe muchiporofita cheBhaibheri rinomirira gore rimwe. Nheyo iyoyo yakasimbiswa “musi wa11 Nyamavhuvhu, 1840,” uye shoko rokutanga rakapiwa simba. Nokukundikana kwechiporofita chokudzoka kwaKristu mugore reBhaibheri ra1843, kwakazosvika kusvikira mugore ra1844, mutumwa wechipiri waZvakazarurwa chitsauko chegumi nechina wakasvika. Nokukundikana kwechiporofita muchirimo cha1844, machechi echiPurotesitendi akaramba mutemo waMiller wokuti zuva rive gore, uye akava vanasikana veBhabhironi. Shoko iroro rakazopiwa simba muzhizha ra1844, parakabatanidzwa neshoko reKudanidzira kwaPakati pousiku. Nokuzadzikiswa kweshoko reKudanidzira kwaPakati pousiku musi wa22 Gumiguru, 1844, mutumwa wechitatu wakasvika neshoko rake.

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.

Nekuda kwekusateerera kweAdventism yeLaodicea muna 1863, vanhu vaMwari vakapiwa kuti vadzokorore nhoroondo yeIsraeri yekare yokutenderera murenje. Kusimbiswa kweshoko rechitatu kwaizomirira kusvikira pana 11 Gunyana 2001. Rimwe nerimwe remashoko matatu rinouya munhoroondo, uye pashure pacho rinobva rasimbiswa.

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 සහ Cyrus පළමු දූතයාගේ පැමිණීම නොව, එහි බලගැන්වීම නියෝජනය කරති. Jehoiakim යූදාහි අවසාන රජවරුන් තිදෙනාගෙන් පළමුවැන්නා වුවද, ඔහු පළමු දූතයාගේ පණිවිඩය නියෝජනය කළ ද, ඔහුත් Cyrus ද ප්‍රදර්ශනය කරන අනාවැකිමය ලක්ෂණ, ඔවුන් දෙදෙනාම පළමු දූතයාගේ බලගැන්වීමේ සංකේත බවත්, පළමු දූතයාගේ පැමිණීමේ සංකේත නොවන බවත් පෙන්වා දෙයි. Jehoiakimගේ ඉතිහාසය තුළ පළමු පණිවිඩයේ පැමිණීම වූයේ යූදාහි අවසාන රජවරුන් හත්දෙනාගෙන් පළමුවැන්නා වූ Manasseh ය.

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.

Madzimambo manomwe akatungamira kuparadzwa kwakazara uye kwekupedzisira kweJerusarema. Madzimambo manomwe iwayo anomirira nhoroondo inofambira mberi, sezvakanga zvakaita nhoroondo yavakafananidzira kubva muna 1798 kusvika muna 1844. Mutumwa wekutanga akasvika muna 1798, uye wechitatu akasvika musi wa22 Gumiguru 1844. Nhoroondo ya1798 kusvika 1844 ndiyo nhoroondo yevatumwa vekutanga nevechipiri. Nhoroondo yomutumwa wechitatu yakatanga muna 1844. Apo Hanzvadzi White painozivisa chiratidzo chemabhanan’ana manomwe ari muna Zvakazarurwa chitsauko chegumi, inoti mabhururuko manomwe iwayo anomirira nhoroondo yevatumwa vekutanga nevechipiri, asi kwete yomutumwa wechitatu.

> “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.

> “Kujeka kwapadera kwakapika kwa Yohane, uko kukayowoyeka mu vibumo 7, kukaŵa kulongosora kwa vyakuchitika ivyo vizamuchitika pasi pa mauthenga gha mungelo wakwamba na wachiwiri.” 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.

Nhoroondo yekutinhira kunomwe yaZvakazarurwa chitsauko chegumi inosimbisa nhoroondo yekusimbiswa kwesimba kwengirozi yokutanga kubva musi wa11 Nyamavhuvhu 1840 kusvika pakuodzwa mwoyo kukuru kwa22 Gumiguru 1844, asi, zvisinei hazvo, inosanganisirawo nhoroondo yose yengirozi yokutanga neyechipiri. Kushandiswa kwakajairika kwekutinhira kunomwe ndekwekuti kunomirira nguva iri kubva muna 1798 kusvika kuna 22 Gumiguru 1844. Nhoroondo yekuuya kwengirozi yokutanga kubva muna 1798 kusvika pakuodzwa mwoyo kukuru ndiyo nhoroondo yengirozi yokutanga neyechipiri, uye inomiririrwa chiporofita sekutinhira kunomwe. Kutinhira kunomwe kwakafananidzwawo nemadzimambo manomwe okupedzisira eJudha. Matatu okupedzisira emadzimambo iwayo akanga asingangoratidzi chete madzimambo anotevedzana, asi pamwe chete chiratidzo chimwe chakagadzirwa nechekutanga, chepakati, nechokupedzisira.

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 nhoroondo yengirozi nhatu, shoko rokutanga rakapiwa simba musi wa11 Nyamavhuvhu 1840, uye vose Jehoiakimi naSirasi vakafananidzira chiitiko ichocho.

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

Ticharamba tichizivisa chokwadi ichi chakakosha zvikuru muchinyorwa chinotevera.

> “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.

> “Kuqondakala okuqinile kufanele kwaziswe ngumfundi ngamunye. Yonke ingqondo mayiphendukele ezwini likaNkulunkulu elambuliweyo ngokunaka okunesizotha. Ukukhanya nomusa kuyakuphiwa labo abamlalela kanjalo uNkulunkulu. Bayakubona izinto ezimangalisayo emthethweni wakhe. Amaqiniso amakhulu abe elele enganakiwe engabonwa kusukela osukwini lwePentekoste, azakukhanya ephuma ezwini likaNkulunkulu ekuhlanzekeni kwawo kwemvelo. Kulabo abamthanda ngobuqotho uNkulunkulu, uMoya oNgcwele uyakwembula amaqiniso asephelile engqondweni, futhi uyakwembula namaqiniso amasha ngokupheleleyo. Labo abadla inyama baphuze igazi leNdodana kaNkulunkulu bayakuveza ezincwadini zikaDaniyeli neSambulo iqiniso eliphefumulelwe nguMoya oNgcwele. Bayakuvusa ukuba kusebenze amandla angenakucindezelwa. Izindebe zabantwana ziyakuvulwa ukumemezela izimfihlakalo ebezifihliwe ezingqondweni zabantu. INkosi ikhethile izinto zobuwula zaleli zwe ukuba zijabhise abahlakaniphileyo, nezinto ezibuthakathaka zezwe ukuba zijabhise ezinamandla.”

> “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.

> “Bhaibheri harifaniri kuuyiswa muzvikoro zvedu kuti ingoiswa pakati pekusatenda. Bhaibheri rinofanira kuitwa hwaro nedzidziso yezvedzidzo. Ichokwadi kuti zvino tinoziva zvakawanda zvikuru pamusoro peshoko raMwari mupenyu kupfuura zvataiziva kare, asi kuchine zvakawanda zvikuru zvinofanira kudzidzwa. Rinofanira kushandiswa seshoko raMwari mupenyu, uye kukudzwa serokutanga, nerokupedzisira, uye rakanakisisa pazvinhu zvose. Ipapo kukura kwechokwadi kwemweya kuchaonekwa. Vadzidzi vachavaka hunhu hwakanaka hwechitendero, nokuti vanodya nyama uye vanonwa ropa roMwanakomana waMwari. Asi kunze kwokunge zvatarisirwa nokuriritirwa, utano hwomweya hunowora. Garai mugwara rechiedza. Dzidzai Bhaibheri. Avo vanoshumira Mwari nokutendeka vachakomborerwa. Iye asingabvumiri basa ripi neripi rakatendeka kuti risasvike pamubayiro acharonga chiito chose chokuvimbika nechokuvimbisika nezviratidzo zvakasarudzika zvorudo rwake nokufarira kwake.” Review and Herald, August 17, 1897.

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