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# The Book of Daniel - Number Six

Kitaabka Daanyeel - Lambar Lixaad

Jehoiakim

Yehooyaaqiim

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.

Buugaagta Daanyeel iyo Muujintii waa isku buug, sida Baybalku u yahay hal buug, kana kooban Axdiga Hore iyo Axdiga Cusub.

> “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.

> “Taariikhda nolosha, dhimashada, iyo sarakicidda Ciise, isagoo ah Wiilka Ilaah, si buuxda looma caddayn karo la’aanteed caddaynta ku jirta Axdiga Hore. Masiixa waxaa lagu muujiyey Axdiga Hore si la mid ah sida cad ee loogu muujiyey Axdiga Cusub. Midkood wuxuu ka marag kacayaa Badbaadiye iman doona, halka kan kalena uu ka marag kacayo Badbaadiye yimid sida nebiyadu sii sheegeen. Si qorshaha furashada loo qaddariyo, Qorniinka Axdiga Hore waa in si qoto dheer loo fahmaa. Waa iftiinka ammaansan ee ka imanaya waayihii nebinnimada ee hore kan nolosha Masiixa iyo waxbarista Axdiga Cusub ku soo saara caddayn iyo qurux. Mucjisooyinka Ciise waa caddayn ilaahnimmadiisa; laakiin caddaymaha ugu xoogga badan ee muujinaya inuu yahay Bixiyaha dunida waxaa laga helaa waxsii sheegyada Axdiga Hore marka lala barbar dhigo taariikhda Axdiga Cusub. Ciise wuxuu Yuhuudda ku yidhi, ‘Baadha Qorniinka; waayo, waxaad u malaynaysaan inaad iyaga ku leedihiin nolosha weligeed ah, oo iyagu waa kuwa aniga ii marag fura.’ Wakhtigaas ma jirin Qorniin kale oo jira marka laga reebo kan Axdiga Hore; sidaas daraaddeed amarka Badbaadiyaha waa cad yahay.” 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.

Caddaynta ugu xooggan ee ku saabsan cidda Masiixu yahay iyo waxa uu yahay, waa marka waxsii sheegyadii Axdiga Hore lala barbar dhigo fulintii waxsii sheegyadaas ee taariikhda Axdiga Cusub. Sidaas oo kale ayay tahay marka la eego xidhiidhka ka dhexeeya buugaagta Daanyeel iyo Muujintii.

> “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.

> “Muujintii dhammaan buugaagta Kitaabka Quduuska ahi way ku kulmaan kuna dhammaadaan. Halkan waxaa yaal kaabista buugga Daanyeel. Mid waa sii sheegid; kan kalena waa muujin.” Falimaha Rasuullada, 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.

Ereyga “dhammaystirid” waxay ka dhigan tahay in la gaadhsiiyo kaamilnimo. Rumowgii waxsii-sheegyada Axdiga Hore wuxuu ahaa “caddaynta” “ugu xooggan” ee “ilaahnimada” Masiixa. Caddaynta ugu xooggan ee ilaahnimada waxsii-sheegyada ku qoran kitaabka Daanyeel waa rumowga waxsii-sheegyadaas sida loogu muujiyey kitaabka Muujintii. Waxsii-sheegyadii ku jira Daanyeel waxay ku sii socdaan kitaabka Muujintii, waxaana lagu gaadhsiinayaa kaamilnimo maalmaha ugu dambeeya, marka Muujinta Ciise Masiix la furfuro.

> “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.

> “Muujintii waa buug la shaabadeeyey, hase ahaatee sidoo kale waa buug la furay. Waxa uu diiwaangelinayaa dhacdooyin yaab leh oo dhici doona maalmaha ugu dambeeya ee taariikhda dhulkan. Waxbarista buuggan ku jirtaa waa qeexan tahay, ma aha wax qarsoon oo aan la garan karin. Dhexdiisa waxaa lagu sii wadaa isla xariiqdii wax sii sheegidda sida ku jirta Daanyeel. Qaar ka mid ah wax sii sheegyada Ilaah wuu ku celceliyey, isagoo sidaas ku muujinaya in muhiimad la siinayo ay tahay. Rabbigu ma ku celceliyo waxyaalaha aan cawaaqib weyn lahayn.” 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.

> Sannaddii saddexaad ee boqornimadii Yehooyaaqiim oo ahaa boqorkii Yahuudah ayaa Nebukadnesar, boqorkii Baabuloon, Yeruusaalem yimid oo hareereeyey. Daanyeel 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.

Aayadda koowaad ee kitaabka Daanyeel, marka si sax ah loo fiirsado, waxa ku jira xog badan oo nebiyadeed. Waxaannu ku bilaabi doonnaa fiirsashadeenna Yehoyaaqiim.

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 wuxuu ahaa kii ugu horreeyey saddexdii boqor ee ugu dambeeyey ee Yahuudah. Sidaas daraaddeed, wuxuu matalaa farriinta malaa’igta kowaad. Wiilkiisii Yehooyaakiin, oo sidoo kale loo yiqiin Yekonyaah ama Konyaah, wuxuu matalay farriinta malaa’igta labaad. Yehooyaakiin waxaa ku xigay Sidqiyaah, kii ugu dambeeyey saddexdaas boqor ee ugu dambeeyey ee Yahuudah. Sidqiyaah wuxuu matalaa farriinta malaa’igta saddexaad. Waxaa jira dhowr markhaati oo nebiyadeed oo xaqiijinaya in Yehooyaaqiim yahay astaan u ah farriinta malaa’igta kowaad. Waa muhiim in la fahmo caddaymahan, waayo waxay muujinayaan in aayadda kowaad ee cutubka koowaad ee Daanyeel ay tilmaamayso farriinta malaa’igta kowaad, xaqiiqadaasina waa barroosin suuragelinaysa in cutubka koowaad loo fahmo inuu yahay farriinta malaa’igta kowaad ee Muujintii afar iyo tobnaad. Waxaan ka bilaabi doonnaa Taariikhdii Labaad.

> 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.

> Oo kuwii seefta ka baxsadayna wuxuu u kaxeeyey Baabuloon; halkaas oo ay addoommo ugu ahaayeen isaga iyo wiilashiisa ilaa boqortooyadii Faaris ay talada la wareegtay: si uu u oofiyo eraygii Rabbiga ee afkii Yeremyaah ku soo baxay, ilaa dalku ku raaxaystay sabtiyadiisii; waayo intii uu cidlo ahaa oo baabba’ay ayuu sabti xajinayey, si loo oofiyo toddobaatan sannadood. 2 Taariikhdii 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.

Masaafurintii Baabuloon ee toddobaatanka sannadood ahayd si dhulku ugu raaxaysto sabtiyadii aan la oofin, sida waafaqsan Laawiyiintii shan iyo labaatanaad. Toddobaatan sannadood oo sabtiyo ahi waxay isu geynayaan afar boqol iyo sagaashan sannadood, kuwaas oo Israa’iiltii hore ay iska indhatirtay amarkii Laawiyiintii shan iyo labaatanaad. Afar boqol iyo sagaashan sannadood oo caasinimo ah ayaa ka horreeyey toddobaatan sannadood oo masaafurin ah. Markii ay dhammaadeen afarta boqol iyo sagaashanka sannadood, saddex boqor ayaa Nebukadnesar loo hoos gelin lahaa.

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.

Dhammaadkii toddobaatanka sannadood ee maxaabiisnimada, Rabbigu wuxuu kiciyey Kuuros, oo ahaa kii ugu horreeyey saddexda boqor ee amar ku bixin lahaa in Israa’iil ay soo noqoto oo Yeruusaalem dib u dhisto. Artaxshasta wuxuu ahaa kii saddexaad ee saddexdaas boqor, wuxuuna bixiyey amarkii saddexaad sannadkii 457 BC. Amarkii saddexaad wuxuu bilaabay laba kun iyo saddex boqol oo sannadood ee Daanyeel cutubka siddeedaad, aayadda afar iyo tobnaad. Sannadkii 1798, dhammaadkii ugu horreeyey ee carada ayaa dhammaaday, kitaabkii Daanyeelna waa la furfuray, waxaana yimid kii ugu horreeyey saddexda malaa’igood. Malaggii saddexaadna wuxuu yimid Oktoobar 22, 1844.

The three last kings of Judah were all confronted by Nebuchadnezzar, and at Jehoiakim’s captivity, the seventy years began. It continued until Babylon was destroyed, and the general (Cyrus) that had destroyed Babylon, and who shortly thereafter became the king, passed the first of three decrees. The third decree began the prophecy of the evenings and mornings that ended with the arrival of the third of three angels. Christ always identifies the end with the beginning.

Saddexdii boqor ee ugu dambeeyey Yahuudah dhammaantood waxaa la hor geeyey Nebukadnesar, oo maxaabiisnimadii Yehooyaaqiimna toddobaatankii sannadood ayaa bilaabmay. Waxay sii socotay ilaa Baabuloon la baabbi'iyey, waxaana taliyihii guud (Quruus) ee Baabuloon baabbi'iyey, oo wax yar dabadeed boqor noqday, uu soo saaray kii ugu horreeyey saddexda amar. Amarkii saddexaadna wuxuu bilaabay waxsii sheegidda fiidkii iyo subaxyadii, taas oo ku dhammaatay imaatinkii kii saddexaad ee saddexda malaa'igood. Masiixu had iyo goor wuxuu dhammaadka ku aqoonsadaa bilowga.

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.

Bilowgii toddobaatanka sannadood waxay dhacday markii ugu horraysay ee Nebukhadnesar ku soo weeraray Yeruusaalem. Dhammaadka toddobaatanka sannadoodna waxaa lagu calaamadeeyey burburkii Baabuloon. Burburka ugu dambeeya oo dhammaystiran ee Yeruusaalemna wuxuu ku dhacay kii saddexaad ee saddexdii boqor ee dhammaantood uu Nebukhadnesar soo weeraray. Burburka Yeruusaalem wuxuu ahaa mid tartiib-tartiib u socday. Saddexdii boqor ee ugu dambeeyey waxay matalaan hal astaan oo nebiyadeed, taas oo ah in dhammaantood uu Nebukhadnesar soo weeraray. Waxay tusaale u ahaayeen saddexdii amar ee iyaguna dhammaantood ahaa hal astaan, sida ay ahaayeen saddexdii malaa’igood dhammaadka laba kun iyo saddex boqol oo maalmood.

> “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.

> “Cutubka toddobaad ee Cesraa ayaa amarkaas laga helaa. Aayadaha 12–26. Qaabkiisii ugu dhammaystirnaa waxaa soo saaray Artaxshasta, boqorkii Faaris, sannadkii 457 BC. Laakiin Cesraa 6:14 waxaa lagu sheegay in gurigii Rabbiga ee Yeruusaalem laga dhisay ‘sidii waafaqsanayd amarkii [‘digreetada,’ faallada dhinaca] Kuuros, iyo Daariyus, iyo Artaxshasta oo ahaa boqorkii Faaris.’ Saddexdan boqor, iyagoo bilaabay, mar kale xaqiijiyey, oo dhammaystiray amarkaas, waxay gaadhsiiyeen kaamilnimadii nebiyaddu u baahnayd si loo calaamadiyo bilowga 2300-ka sannadood. Marka 457 BC, oo ah wakhtigii amarka la dhammaystiray, loo qaato taariikhda amarka, faahfaahin kasta oo nebiyaddu ka bixisay toddobaatanka toddobaad waxaa la arkay inay rumoowday.” 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.

Walaashii White waxay tilmaamaysaa in saddexda amar ay lagama maarmaan u ahaayeen kaamilnimada wax sii sheegidda. Waxay qeexaysaa xidhiidhka ay isu leeyihiin, iyadoo sidaas samaynaysana, waxay caddaynaysaa astaamaha naxweeed ee erayga Cibraaniga ah ee “runta.” Waxay leedahay amarkii koowaad ayaa bilaabay, amarkii labaad ayaa mar kale xaqiijiyey, amarkii saddexaadna wuxuu dhammaystiray “faahfaahin kasta oo wax sii sheegidda ku saabsan toddobaatanka toddobaad.” Erayga Cibraaniga ah ee “runta” waxaa laga sameeyaa isku darka xarfaha koowaad, saddex iyo tobnaad, iyo ugu dambeeya ee alifbeetada Cibraaniga. Amarkii koowaad ayaa bilaabay, kii labaad ayaa mar kale xaqiijiyey, amarkii ugu dambeeyeyna wuxuu dhammaystiray wax sii sheegidda. Saddexda amar waxay xambaarsan yihiin saxeexa Alfa iyo Oomeega, waxaana la oofiyey dhammaadka wax sii sheegiddii toddobaatanka sannadood ee maxaabiisnimadii Baabuloon, inkasta oo amarkii saddexaad uu yimid waqti aad uga dambaysay dhammaadka toddobaatanka sannadood. Saddexda amar waxay ahaayeen kuwo isdaba-joog ah, in kastoo ay ahaayeen saddex amar, haddana weli waxay ahaayeen hal calaamad oo wax sii sheegid ah.

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.

Malaa’igtii kowaad waxay timid sannadkii 1798, malaa’igtii labaadna waxay timid gugii 1844, malaa’igtii saddexaadna waxay timid Oktoobar 22, 1844. Saddexdaas malaa’igood waa hal astaan oo nebiyadeed, oo matalaysa injiilka weligiis ah ee Muujintii cutubka afar iyo tobnaad.

> “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.

> “Farriintii koowaad iyo tii labaad waxaa la bixiyey 1843 iyo 1844, oo imminkana waxa aynu ku jirnaa ku dhawaaqidda tii saddexaad; hase ahaatee dhammaan saddexda farriimood weli waa in la sii ku dhawaaqaa. Hadda waxay lama huraan u tahay sida ay weligeed hore u ahaydba in dib loogu celiyo kuwa runta doonaya. Qalin iyo codba waa inaynu ku dhawaaqidda ka dhawaajinnaa, innagoo muujinayna kala horrayntooda, iyo ku-dhaqanka waxsii sheegyada ina soo gaadhsiinaya farriinta malaa’igta saddexaad. Ma jiri karto mid saddexaad la’aanteed tii koowaad iyo tii labaad. Farriimahan waa inaynu dunida ku gaadhsiinnaa daabacaado iyo khudbado, innagoo xariiqda taariikhda waxsii sheegyada ku tusayna waxyaalihii dhacay iyo waxyaalaha dhici doona.” 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.

Saddexdii boqor ee ugu dambeeyey dalka Yahuudah waxay ahaayeen hal astaan, waayo kulligood waxaa heerar kala duwan oo hoos-u-dhigid ah ku keenay boqorkii Baabuloon. Saddexdii boqor ee ugu dambeeyey dalka Yahuudah, saddexdii amar, iyo saddexdii malaa’igood, in kastoo ay si cad u yihiin saddex, haddana waxaa sidoo kale lagu matalay sidii hal astaan oo nebinnimo.

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.

Saddexdii boqor ee ugu dambeeyey waxay qayb ka yihiin qaabka nebiyadeed ee bilowga waxsii sheegidda toddobaatanka sannadood ee maxaabiisnimada, sidaas darteedna waxay ka mid noqdaan bilowga tusaaleeya dhammaadka toddobaatanka sannadood ee maxaabiisnimada. Maxaabiisnimadu waxay ku bilaabatay hoos-gelin tartiib-tartiib ah oo lagu sameeyey saddex boqor, iyada oo ku dhammaatay burburinta boqortooyada iyo magaalada caasimaddeeda ah. Dhammaadka waxsii sheegiddu wuxuu calaamadeeyaa burburinta qaranka iyo caasimadda Baabuloon, taas oo calaamad u ah imaanshaha saddexda amar ee isdaba-joogga ah. Bilowga waxsii sheegidda laba-kun iyo saddex-boqolka sannadood waxaa lagu calaamadeeyey saddex amar oo isdaba-joog ah, wuxuuna tusaaleeyaa dhammaadka waxsii sheegidda laba-kun iyo saddex-boqolka sannadood, taas oo ka kooban saddex farriimood oo isdaba-joog ah.

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.

Saddexda malaa’igood iyo saddexdooda farriimood ee kala duwan waxaa horay loogu sii astaysay saddex boqor iyo saddexdooda amarrood ee isdaba-joogga ahaa. Saddexda boqor ee ku dhawaaqay saddexdooda amar ee kala duwan waxaa horay loogu sii astaysay saddex boqor oo isdaba-joog ah, kuwaas oo mid kastaaba soo bandhigay farriintiisii fallaagowga ahayd ee ka gees ahayd Nebukadnesar. Saddex farriimood oo fallaagow ah ayaa astaan u ahaa saddex amar, kuwaas oo iyaguna markoodii astaan u ahaa saddex farriimood. Midkood ayaa bilaaba waxsii sheegidda toddobaatanka sannadood, taas oo iyaduna ku dhammaata bilowga waxsii sheegidda laba-kun iyo saddex-boqol oo sannadood, taas oo ku dhammaata imaatinka malaa’igta saddexaad sannadkii 1844. Toddobaatankii sannadood ee dhulku uu ku raaxaysan lahaa Sabtidiisa lagama sooci karo Oktoobar 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.

Yehooyaaqiim waxa uu metelaa amarkii ugu horreeyey ee Kuros iyo sidoo kale farriintii malaa’igta kowaad ee Muujintii cutubka afar iyo tobnaad. Intaa waxaa dheer, saddexda markhaati ee saddexdii boqor ee ugu dambeeyey ee Yahuudah, saddexda amar, iyo saddexda farriimood ee malaa’igaha, waxay bixiyaan xog sugan oo ku saabsan astaanta Yehooyaaqiim; waayo taariikhda nebiyadeed ee saddexda malaa’igood si aad ah oo taxaddar leh ayaa waxyigu u calaamadeeyey. Saddexda farriimoodba waxay leeyihiin imaansho taariikheed, dabadeedna xoojin taariikheed.

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

Malaa’igii kowaad wuxuu yimid 1798, waxaana awood lagu siiyey 11kii Agoosto, 1840, iyadoo la xaqiijiyey mabda’a ah in maalin loo tiriyo sannad.

> “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.’

> “Sannadkii 1840 rumoobid kale oo cajiib ah oo wax sii sheegiddu leedahay ayaa kicisay xiise baahsan. Laba sannadood ka hor, Josiah Litch, oo ka mid ahaa wadaaddadii hormuudka ka ahaa kuwii ku wacdiyi jiray imaatinka labaad, ayaa daabacay tafsiir ku saabsan Muujintii 9, isaga oo sii sheegayay dhicidda Boqortooyadii Cusmaaniyiinta. Sida ku cad xisaabaadkiisa, quwadani waxay ahayd in la afgembiyo... 11-ka Ogoosto, 1840, marka awoodda Cusmaaniyiinta ee Constantinople la filan karo in la jebiyo. Oo tanina, waxaan rumaysanahay, waxaa la ogaan doonaa inay sidaas tahay.’”

> “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.

> “Wakhtigii la cayimay, Turkigu, iyada oo adeegsanaysa safiirradeeda, waxay aqbashay ilaalinta quwadihii isbahaysiga ahaa ee Yurub, sidaas darteedna waxay isu gelisay gacanta quruumaha Masiixiyiinta ah. Dhacdadu si sax ah bay u oofisay wax sii sheegiddii. Markii taas la ogaaday, dad fara badan ayaa ku qancay saxnaanta mabaadi’da fasiraadda wax sii sheegidda ee ay qaateen Miller iyo saaxiibbadiis, waxaana dhaqdhaqaaqii imaatinka la siiyey dardar la yaab leh. Rag aqoon iyo maqaam leh ayaa Miller kula midoobay, labadaba wacdinta iyo daabicidda aragtiyihiisa, waxaana 1840 ilaa 1844 shaqadu si degdeg ah u fidday.” 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.

Malaa’igtii kowaad waxay timid iyadoo ku dhawaaqaysa furitaanka xukunka sannadkii 1798, laakiin farriintu waxay ku dhisnayd ansaxnimada aqoonsigii William Miller ee ahaa in maalin ku jirta waxsii-sheegidda Kitaabka Quduuska ahi ay ka dhigan tahay sannad. Mabda’aas waxaa la xaqiijiyey “11-kii Agoosto, 1840,” farriintii kowaadna awood baa loo yeelay. Markii ay fashilantay saadaashii soo noqoshada Masiixa ee sannadka Kitaabiga ah ee 1843, taas oo ku fidday sannadka 1844, waxaa timid malaa’igtii labaad ee Muujintii cutubka afar iyo tobnaad. Markii ay fashilantay saadaashii gu’gii 1844, kaniisadaha Protestant-ku waxay diideen qaanuunkii Miller ee maalin sannad u taagan, waxayna noqdeen gabdhihii Baabuloon. Farriintaas dabadeed awood baa loo yeelay xagaagii 1844, markii ay ku biirtay farriinta Qaylada Habeenbadhka. Markii ay rumoowday farriintii Qaylada Habeenbadhka 22-kii Oktoobar, 1844, waxaa timid malaa’igtii saddexaad iyada iyo farriinteedii.

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.

Caasinimada Laodikiyaanka Adventism-ka ee sannadkii 1863 aawadeed, dadka Ilaah waxaa loo qoondeeyey inay ku celiyaan taariikhdii Israa’iiltii hore ee ku warwareegiddii cidlada. Awood-siinta farriinta saddexaadna way sugi lahayd ilaa Sebtembar 11, 2001. Mid kasta oo ka mid ah saddexda farriimood wuxuu taariikhda ku yimaadaa, dabadeedna waa la awood siiyaa.

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.

Yehooyaaqiim iyo Kuros waxay matalaan awoodsiinta malaa’igtii kowaad, ee ma aha imaatinkeedii. In kastoo Yehooyaaqiim uu ahaa kii ugu horreeyey saddexdii boqor ee ugu dambeysay ee Yahuudah, iyo in kastoo uu metelo farriinta malaa’igta kowaad, haddana astaamaha nebiyadeed ee isaga, iyo sidoo kale Kuros, ay muujiyaan waxay caddeynayaan in labadooduba ay yihiin calaamado ka tarjumaya awoodsiinta malaa’igta kowaad, ee aanay ahayn calaamado ka tarjumaya imaatinka malaa’igta kowaad. Imaatinka farriintii kowaad ee taariikhda Yehooyaaqiim wuxuu ahaa Manaseh, oo ahaa kii ugu horreeyey toddobadii boqor ee ugu dambeysay ee Yahuudah.

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.

Toddoba boqor ayaa ka horreeyey burburkii dhamaystirnaa oo ugu dambeeyey ee Yeruusaalem. Toddobadaas boqor waxay ka dhigan yihiin taariikh horusocod ah, sida ay ahayd taariikhdii ay astaan ahaan u metelayeen laga bilaabo 1798 ilaa 1844. Malaa’igtii kowaad waxay timid 1798, tii saddexaadna waxay timid Oktoobar 22, 1844. Taariikhda 1798 ilaa 1844 waa taariikhda malaa’igta kowaad iyo tan labaad. Taariikhda malaa’igta saddexaad waxay bilaabatay 1844. Marka Walaashii White ay qeexayso astaanta toddobada onkod ee Muujintii cutubka tobnaad, waxay tidhaahdaa toddobada onkod waxay matalaan taariikhda malaa’igta kowaad iyo tan labaad, laakiin ma matalaan malaa’igta saddexaad.

> “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.

> “Iftiinka gaarka ah ee la siiyey Yooxanaa, oo lagu muujiyey toddobada onkod, waxay ahayd qeexid faahfaahsan oo ku saabsan dhacdooyinka dhici lahaa intii lagu jiray farriimaha malaa’igta kowaad iyo tan labaad.” 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.

Taariikhda toddobada onkod ee Muujintii cutubka tobnaad waxay xoojinaysaa taariikhda awood-siinta malaa’igtii kowaad laga bilaabo Agoosto 11, 1840 ilaa niyad-jabkii weynaa ee Oktoobar 22, 1844; hase ahaatee, haddana waxay ka kooban tahay taariikhda oo dhan ee malaa’igtii kowaad iyo tan labaad. Adeegsiga guud ee toddobada onkod waa in ay u taagan yihiin muddada 1798 ilaa Oktoobar 22, 1844. Taariikhda imaatinka malaa’igtii kowaad laga bilaabo 1798 ilaa niyad-jabkii weynaa waa taariikhda malaa’igtii kowaad iyo tan labaad, waxaana si nebiyad ah loogu matalay toddoba onkod. Toddobada onkod sidoo kale waxaa tusaale ahaan u ahaa toddobadii boqor ee ugu dambeeyey ee Yahuudah. Saddexdii ugu dambeeyey ee boqorradaas ma ay ahayn oo keliya kuwo tilmaamaya boqorro isdaba-joog ah, balse iyagoo wadajir ah waxay yihiin hal astaan oo ka kooban kii hore, kii dhexe, iyo kii dambe.

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

Taariikhda saddexda malaa’igood, farriintii kowaad waxaa la siiyey awood 11-ka Agoosto, 1840, oo Yehooyaaqiim iyo Kuros labaduba waxay tusaale u ahaayeen dhacdadaas.

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

Waxaan sii wadi doonnaa inaan maqaalka xiga ku aqoonsanno xaqiiqooyinkan ugu muhiimsan.

> “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.

> “Daacadnimo adag waa in arday kasta qaddariyaa. Maskax kastaa waa inay si xushmad leh ugu jeesataa Erayga Ilaah ee la muujiyey. Iftiin iyo nimco ayaa la siin doonaa kuwa sidan Ilaah u adeeca. Waxay sharcigiisa ka dhex arki doonaan waxyaalo yaab leh. Runo waaweyn oo tan iyo maalintii Bentakostiga yiillay iyagoo aan la dhegaysan oo aan la arag, ayaa ka soo iftiimi doona Erayga Ilaah iyagoo ku jira daahirnimadoodii dabiiciga ahayd. Kuwa si run ah Ilaah u jecel, Ruuxa Quduuska ahu wuxuu u muujin doonaa runo maskaxda ka libdhay, wuxuuna sidoo kale u muujin doonaa runo gebi ahaanba cusub. Kuwa cuna hilibka oo cabba dhiigga Wiilka Ilaah waxay ka soo saari doonaan kitaabbada Daanyeel iyo Muujintii run Ruuxa Quduuska ahu waxyooday. Waxay dhaqaajin doonaan awoodo aan la xakamayn karin. Bushimaha carruurta ayaa la furi doonaa si ay u naadiyaan waxyaalaha qarsoon ee ka qarsoonaa maskaxda dadka. Rabbigu wuxuu doortay waxyaalaha nacasnimada ah ee dunidan inuu ku ceebeeyo kuwa xigmadda leh, iyo waxyaalaha itaaldaran ee dunida inuu ku ceebeeyo kuwa xoogga badan.”

> “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.

> “Kitaabka Quduuska ah waa inaan dugsiyadeenna loo keenin si loogu dhex geliyo gaalnimo. Kitaabka Quduuska ah waa in laga dhigaa saldhigga iyo nuxurka waxbarashada. Waa run in aynu erayga Ilaaha nool aad uga badan naqaanno intii aynu hore u naqaanney, hase yeeshee weli waxaa jira wax badan oo dheeraad ah oo la baranayo. Waa in loo adeegsadaa sidii erayga Ilaaha nool, oo loo qaddariyaa inuu yahay kan ugu horreeya, kan ugu dambeeya, iyo kan ugu wanaagsanba wax kasta. Markaas ayaa la arki doonaa koritaan ruuxi ah oo dhab ah. Ardaydu waxay horumarin doonaan dabeecado diineed oo caafimaad qaba, maxaa yeelay waxay cunayaan hilibka oo waxay cabbayaan dhiigga Wiilka Ilaah. Laakiin haddii aan la ilaashan oo aan la nafaqayn, caafimaadka naftu wuu dumo. Ku sii jirra marinka iftiinka. Barta Kitaabka Quduuska ah. Kuwa Ilaah si aaminnimo leh ugu adeega waa la barakayn doonaa. Kan aan oggolaanin in hawl aaminnimo leh ay abaalmarin la’aan marto, wuxuu ficil kasta oo daacadnimo iyo toosnaan ah ku taajayn doonaa calaamooyin gaar ah oo jacaylkiisa iyo raallinimadiisa ah.” Review and Herald, August 17, 1897.

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