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# The Book of Daniel - Number Six

Incwadi kaDaniyeli - Inombolo Yesithandathu

Jehoiakim

Yehoyakim

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.

Iincwadi zikaDaniyeli neSityhilelo ziyincwadi enye, kwangelo ngqiqo iBhayibhile eyiyo incwadi enye, equlathe iTestamente eNdala neTestamente eNtsha.

> “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.

> “Imbali yobomi, ukufa, novuko lukaYesu, njengolweNyana kaThixo, ayinakungqinisiswa ngokupheleleyo ngaphandle kobungqina obukwiTestamente eNdala. UKristu utyhilwa kwiTestamente eNdala ngokucacileyo kanye njengakwiTestamente eNtsha. Enye ingqina ngoMsindisi oza kuza, kanti enye ingqina ngoMsindisi osele eze ngendlela eyaxelwa ngabaprofeti. Ukuze kuqondwe ngokuxabisekileyo icebo lokuhlangulwa, iSibhalo seTestamente eNdala kufuneka siqondwe ngokunzulu. Kuko ukukhanya okuzukisiweyo okuvela kwixesha elidlulileyo lesiprofeto okwenza ubomi bukaKristu neemfundiso zeTestamente eNtsha zivele ngokucaca nangobuhle. Imimangaliso kaYesu bubungqina bobuThixo bakhe; kodwa obona bungqina bunamandla bokuba unguMhlawuleli wehlabathi bufumaneka kwiziprofeto zeTestamente eNdala xa zithelekiswa nembali yeTestamente eNtsha. UYesu wathi kumaYuda, ‘Phengululani iziBhalo; kuba nina nicinga ukuba kuzo ninobomi obungunaphakade, zaye zona zingqina ngam.’ Ngelo xesha kwakungekho nasinye esinye iSibhalo sikhoyo ngaphandle kweseTestamente eNdala; ngoko ke umyalelo woMsindisi ucacile.” 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.

Obona bungqina bunamandla bokuba uKristu ungubani nokuba uyintoni, bubonakala xa iziprofeto zeTestamente eNdala zithelekiswa nokuzaliseka kwezo ziprofeto kwimbali yeTestamente eNtsha. Kukwanjalo nakubudlelane beencwadi zikaDaniyeli neSityhilelo.

> “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.

> “Encwadini yeSityhilelo zonke iincwadi zeBhayibhile zidibana zize ziphelele. Nantsi into ezalisa incwadi kaDaniyeli. Enye sisiprofeto; enye isityhilelo.” IZenzo zabaPostile, 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.

Igama elithi “complement” lithetha ukuzisa ekugqibeleleni. Ukuzaliseka kweziprofeto zeTestamente eNdala kwaba “bobona bunamandla” “ubungqina” bobuThixo bukaKristu. Obona bungqina bunamandla bobuThixo beziprofeto ezisencwadini kaDaniyeli kukuzaliseka kwezo ziprofeto njengoko kubonakaliswe encwadini yeSityhilelo. Iziprofeto ezikuDaniyeli ziyaqhubekekiswa encwadini yeSityhilelo, yaye ziziswa ekugqibeleleni ngemihla yokugqibela, xa iSityhilelo sikaYesu Kristu sivulwa amatywina.

> “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.

> “ISityhilelo yincwadi etywiniweyo, kodwa ikwayincwadi evuliweyo. Ibhala iziganeko ezimangalisayo eziza kwenzeka ngemihla yokugqibela yembali yalo mhlaba. Iimfundiso zale ncwadi zicacile, azingezizo ezemfihlakalo nezingaqondakaliyo. Kuyo kuthatyathwa kwaloo mgca mnye wesiprofeto njengakuDaniyeli. Ezinye iziprofeto uThixo uziphindile, ngaloo ndlela ebonakalisa ukuba kufuneka zinikwe ukubaluleka. INkosi ayiziphindi izinto ezingenamsebenzi mkhulu.” Manuscript Releases, umqulu 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.

> Ngonyaka wesithathu wolawulo lukaYehoyakim ukumkani wakwaYuda, kweza uNebhukadenetsare ukumkani waseBhabheli eYerusalem, wayingqinga. Daniyeli 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.

Ivesi yokuqala yencwadi kaDaniyeli iqulethe ubutyebi bolwazi lwesiprofeto xa iqwalaselwe ngokuchanekileyo. Siya kuqalisa ukuqwalasela kwethu ngoYehoyakim.

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.

UYehoyakim wayengowokuqala kookumkani abathathu bokugqibela bakwaYuda. Ngenxa yoko, umele isigidimi sengelosi yokuqala. Unyana wakhe, uYehoyakin, owayekwabizwa ngokuba nguYekoniya okanye nguKoniya, wayemele isigidimi sengelosi yesibini. UYehoyakin walandelwa nguZedekiya, ongowokugqibela kwaba kumkani bathathu bokugqibela bakwaYuda. UZedekiya umele isigidimi sengelosi yesithathu. Kukho amangqina amaninzi esiprofeto aqinisekisa ukuba uYehoyakim ngumfuziselo wesigidimi sengelosi yokuqala. Kubalulekile ukuziqonda ezi bungqina, kuba oko kuchaza ukuba ivesi yokuqala yesahluko sokuqala sikaDaniyeli ichaza isigidimi sengelosi yokuqala, yaye loo nyaniso iyintsika evumela ukuba isahluko sokuqala siqondwe njengesigidimi sengelosi yokuqala sesiTyhilelo seshumi elinesine. Siya kuqala kweyesibini yeziKronike.

> 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.

> Abo basindayo ekreleni wabasa eBhabheli; apho baba ngabakhonzi bakhe noonyana bakhe kwada kwalawula ubukumkani bamaPersi: ukuze kuzaliseke ilizwi leNkosi elathethwa ngomlomo kaYeremiya, kwada ilizwe layanandipha iisabatha zalo; kuba lonke ixesha lalisengamabhodlo lagcina isabatha, ukuze kuzaliseke iminyaka emashumi asixhenxe. 2 Kronike 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.

Ukuthinjwa eBhabheli iminyaka engamashumi asixhenxe kwakukwenzela ukuba ilizwe lonwabele iisabatha ezingazange zigcinwe ngokungqinelana neLevitikus amashumi amabini anesihlanu. Iminyaka engamashumi asixhenxe yeesabatha ilingana neminyaka engamakhulu amane anamashumi alithoba, apho uSirayeli wamandulo wayengayithobelanga imiyalelo yeLevitikus amashumi amabini anesihlanu. Iminyaka engamakhulu amane anamashumi alithoba yemvukelo yandulela iminyaka engamashumi asixhenxe yokuthinjwa. Ekupheleni kweminyaka engamakhulu amane anamashumi alithoba, ookumkani abathathu babeza kubekwa phantsi kolawulo lukaNebhukadenetsare.

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.

Ekupheleni kweminyaka engamashumi asixhenxe yokuthinjwa, iNkosi yamvusa uKoreshi, owayengowokuqala kookumkani abathathu ababeza kuwisa umthetho wokuba uSirayeli angabuya aze akhe kwakhona iYerusalem. UArtashashta wayengowesithathu kwabo kumkani bathathu, yaye wenza umthetho wesithathu ngowama-457 BC. Umthetho wesithathu waqalisa iminyaka engamawaka amabini anamakhulu amathathu kaDaniyeli isahluko sesibhozo, nendinyana yeshumi elinesine. Ngowe-1798, isiphelo sokuqala sengqumbo saphela, incwadi kaDaniyeli yatyhilwa, kwaza kwafika owokuqala kwiingelosi ezintathu. Ingelosi yesithathu yafika ngomhla wama-22 ku-Oktobha, 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.

Ookumkani abathathu bokugqibela bakwaYuda bonke bajamelana noNebhukadenetsare, yaye ekuthinjweni kukaYehoyakim yaqala iminyaka engamashumi asixhenxe. Yaqhubeka de kwatshatyalaliswa iBhabheli, yaye injengele (uKoreshi) eyayitshabalalise iBhabheli, yaza kamsinya emva koko yaba ngukumkani, yakhupha owokuqala kwimithetho emithathu. Ummiselo wesithathu waqalisa isiprofeto sangokuhlwa neentsasa esaphela ngokufika kwesithunywa sesithathu kwezi zithunywa zintathu. UKristu usoloko echaza isiphelo ngesiqalo.

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.

Ukuqala kweminyaka engamashumi asixhenxe kwenzeka ngohlaselo lokuqala lukaNebhukadenetsare nxamnye neYerusalem. Ukuphela kweminyaka engamashumi asixhenxe kwaphawulwa ngokutshatyalaliswa kweBhabhiloni. Ukutshatyalaliswa kokugqibela nokupheleleyo kweYerusalem kwehlela owesithathu kookumkani abathathu ababehlaselwe bonke nguNebhukadenetsare. Ukutshatyalaliswa kweYerusalem kwakusenzeka ngokulandelelana. Ookumkani abathathu bokugqibela bamele umfuziselo omnye wesiprofeto, ngengqiqo yokuba babehlaselwe bonke nguNebhukadenetsare. Babenomfuziselo wemimiselo emithathu eyayiyiyo yonke umfuziselo omnye, njengoko zazinjalo izithunywa zezulu ezithathu ekupheleni kweentsuku ezingamawaka amabini anamakhulu amathathu.

> “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.

> “Kwisahluko sesixhenxe sikaEzra kufumaneka ummiselo. Iindinyana 12-26. Ngendlela yawo epheleleyo kunene wakhutshwa nguArtashashta, ukumkani wasePersi, ngowama-457 BC. Kodwa kuEzra 6:14 indlu yeNkosi eseYerusalem kuthiwa yakhiwa ‘ngokomyalelo [‘ummiselo,’ emacaleni] kaKoreshi, noDariyo, noArtashashta ukumkani wasePersi.’ Aba kumkani bathathu, ekumiseleni, ekuwuqinisekiseni kwakhona, nasekuwugqibezeleni ummiselo, bawuzisa ekupheleleni okwakufunwa sisiprofeto ukuze kuphawulwe ukuqala kweminyaka engama-2300. Ngokuthabatha owama-457 BC, ixesha apho ummiselo wagqitywa khona, njengomhla womyalelo, kwabonakala ukuba zonke iinkcukacha zesiprofeto eziphathelele kwiiveki ezingamashumi asixhenxe zazizalisekile.” Imbambano Enkulu, 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.

UDade White ubonisa ukuba ezo zimiselo zintathu zaziyimfuneko ukuze isiprofeto sizaliseke ngokugqibeleleyo. Ucacisa ubudlelwane bazo omnye komnye, yaye ngokwenjenjalo, uchaza iimpawu zohlelo-ntetho lwegama lesiHebhere elithi “inyaniso.” Uthi ummiselo wokuqala waqalisa, owesibini waqinisekisa kwakhona, kanti owesithathu wagqibezela “yonke imiqathango yesiprofeto esimalunga neeveki ezingamashumi asixhenxe.” Igama lesiHebhere elithi “inyaniso” lenziwa ngokudityaniswa koonobumba bokuqala, beshumi elinesithathu, nabokugqibela boonobumba besiHebhere. Ummiselo wokuqala waqalisa, owesibini waqinisekisa kwakhona, yaye ummiselo wokugqibela wagqibezela isiprofeto. Ezo zimiselo zintathu ziqulethe utyikityo lwe-Alpha ne-Omega, yaye zazalisekiswa ekupheleni kwesiprofeto seminyaka engamashumi asixhenxe sobukhoboka baseBhabhiloni, nangona ummiselo wesithathu wafika kudala emva kokuba loo minyaka ingamashumi asixhenxe iphelile. Ezo zimiselo zintathu zazihamba ngokulandelelana oluqhubekayo, yaye nangona zazizimiselo zintathu, zazisesisabonakaliso esinye sesiprofeto.

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 yokuqala yafika ngowe-1798, eyesibini yafika entwasahlobo ka-1844, yaye eyesithathu yafika ngo-Oktobha 22, 1844. Ezo ngelosi zontathu ziluphawu olunye lwesiprofeto, zimele iindaba ezilungileyo ezingunaphakade zesiTyhilelo isahluko seshumi elinesine.

> “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.

> “Isigidimi sokuqala nesesibini sanikelwa ngowe-1843 nangowe-1844, yaye ngoku siphantsi kokubhengezwa kwesesithathu; kodwa zontathu ezi zigidimi zisamele ukubhengezwa. Kusabaluleke kanye ngoku njengangaphambili ukuba ziphindwe kwabo bafuna inyaniso. Ngesiba nangelizwi sifanele ukuvakalisa esi sibhengezo, sibonakalisa ulandelelwano lwazo, kwanokusetyenziswa kweziprofeto ezisizisa kwisigidimi sengelosi yesithathu. Akunakubakho esesithathu ngaphandle kwesokuqala nesesesibini. Ezi zigidimi sifanele ukuzinika ihlabathi ngeempapasho, ngeentetho, sibonakalisa kuludwe lwembali yesiprofeto izinto ebezikho nezinto eziza kubakho.” 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.

Ookumkani abathathu bokugqibela bakwaYuda babengumfuziselo omnye, kuba bonke baziswa phantsi kwezigaba ezahlukahlukeneyo zokuthotyelwa ngukumkani waseBhabheli. Ookumkani abathathu bokugqibela bakwaYuda, imithetho emithathu neengelosi ezintathu, nangona zintathu ngokwahlukileyo, zikwanikelwa njengomfuziselo omnye wesiprofeto.

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.

OoKumkani bokugqibela abathathu bayinxalenye yesimo sobuprofeti sokuqalisa kwesiprofeto seminyaka engamashumi asixhenxe yobuthinjwa, yaye ngenxa yoko baba yinxalenye yokuqala ebonakalisa isiphelo seminyaka engamashumi asixhenxe yobuthinjwa. Ubuthinjwa baqala ngokoyiswa ngokulandelelana kookumkani abathathu, baphela ngokutshatyalaliswa kobukumkani nesixeko salo esilikomkhulu. Isiphelo sesiprofeto siphawula ukutshatyalaliswa kwesizwe nesikomkhulu saseBhabhiloni, nto leyo ephawula ukufika kwemithetho emithathu elandelelanayo. Ukuqala kwesiprofeto seminyaka engamawaka amabini anamakhulu amathathu kuphawulwa yimithetho emithathu elandelelanayo, yaye kubonakalisa ukuphela kwesiprofeto seminyaka engamawaka amabini anamakhulu amathathu, esiqulathe izigidimi ezithathu ezilandelelanayo.

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.

Iingelosi ezintathu, kunye nemiyalezo yazo emithathu ngokwahlukeneyo, zazifanekisiwe ngookumkani abathathu kunye nemithetho yabo emithathu ehamba ngokulandelelana. Ookumkani abathathu abavakalisa imithetho yabo emithathu ngokwahlukeneyo babe befanekisiwe ngookumkani abathathu abalandelanayo, abathi ngamnye kubo wavelisa umyalezo wakhe wokuvukela uNebhukadenetsare. Imiyalezo emithathu yokuvukela, yafanekisa imithetho emithathu, eyathi yona yaphinda yafanekisa imiyalezo emithathu. Omnye uqala isiprofeto seminyaka engamashumi asixhenxe, esithi sona siphele ngokuqala kwesiprofeto seminyaka engamawaka amabini anamakhulu amathathu, esiphela ngokufika kwengelosi yesithathu ngowe-1844. Iminyaka engamashumi asixhenxe eyayimiselwe ukuba ilizwe linandiphe iSabatha yalo ayinakwahlulwa ku-Oktobha 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.

UYehoyakim umele ummiselo wokuqala kaKoreshi, kwanomyalezo wengelosi yokuqala weSityhilelo isahluko seshumi elinesine. Ngaphaya koko, amangqina amathathu ookumkani bokugqibela bakwaYuda, imimiselo emithathu, nemiyalezo yeengelosi ezintathu, anika ulwazi oluchanekileyo ngomfuziselo kaYehoyakim, kuba imbali yesiprofeto yeengelosi ezintathu iphawulwe ngononophelo olukhulu lwaphefumlelwa. Yonke le miyalezo mithathu inofikelo lwembali, ize emva koko ibe nokuxhotyiswa kwembali.

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

Ingelosi yokuqala yafika ngowe-1798, yaza yanikwa amandla ngomhla we-11 ka-Agasti 1840, ngoqinisekiso lomgaqo wokuba usuku lumele unyaka.

> “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.’

> “Ngonyaka ka-1840 kwabakho enye inzaliseko ebalulekileyo yesiprofeto eyavusa umdla omkhulu ngokubanzi. Kwiminyaka emibini ngaphambili, uJosiah Litch, omnye wabashumayeli abaphambili ababeshumayela ngokubuya kwesibini, wapapasha ingcaciso yeSityhilelo 9, exela kwangaphambili ukuwa koBukhosi bama-Ottoman. Ngokwezibalo zakhe, la mandla ayemelwe kukubhukuqwa... ngowe-11 ka-Agasti, 1840, xa amandla ama-Ottoman eConstantinople enokulindeleka ukuba aphulwe. Yaye oku, ndiyakholwa, kuya kufunyaniswa kunjalo.”

> “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.

> “Ngelo xesha kanye elalichaziwe, iTurkey, ngabameli bayo, yamkela ukhuseleko lwamagunya amanyeneyo aseYurophu, yaza ngaloo ndlela yazibeka phantsi kolawulo lweentlanga zobuKristu. Isiganeko eso sazalisekisa ngokuchanekileyo isiprofeto. Kwathi kwakusaziwa oko, izihlwele ezininzi zaqiniseka ngokuchana kwemigaqo yokutolikwa kwesiprofeto eyayamkelwe nguMiller namaqabane akhe, yaye intshukumo yokufika kukaKristu yakhuthazeka ngokumangalisayo. Amadoda emfundo nawodumo amanyana noMiller, kokubini ekushumayeleni nasekupapasheni iimbono zakhe, yaye ukusuka kowe-1840 kuse kowe-1844 umsebenzi wanda ngokukhawuleza.” 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.

Ingelosi yokuqala yafika ibhengeza ukuvulwa komgwebo ngowe-1798, kodwa isigidimi sasixhomekeke ekuqinisekeni kokuchongwa kukaWilliam Miller ukuba usuku kwisiprofeto seBhayibhile lumele unyaka. Loo mgaqo waqinisekiswa “ngowe-11 ku-Agasti, 1840,” yaye isigidimi sokuqala sanikwa amandla. Ngokungaphumeleli koqikelelo lokubuya kukaKristu ngonyaka weBhayibhile ka-1843, owandulela waya kuthi ga kunyaka ka-1844, ingelosi yesibini yeSityhilelo isahluko seshumi elinesine yafika. Ngokungaphumeleli koqikelelo entwasahlobo ka-1844, amabandla amaProtestanti awugatya umgaqo kaMiller wokuba usuku lumele unyaka, aza aba ziintombi zaseBhabhiloni. Eso sigidimi sathi emva koko sanikwa amandla ehlotyeni lika-1844, xa sasidityaniswa nesigidimi sesiKhalo saphakathi kobusuku. Ngokuzaliseka kwesigidimi sesiKhalo saphakathi kobusuku ngo-Oktobha 22, 1844, ingelosi yesithathu yafika nesigidimi sayo.

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.

Ngenxa yokungathobeli kwe-Adventism yaseLaodikea ngowe-1863, abantu bakaThixo babelwa ukuba baphinde imbali yokubhadula kwamaSirayeli amandulo entlango. Ukuxhotyiswa kwesigidimi sesithathu kwakulindela kude kube nguSeptemba 11, 2001. Isigidimi ngasinye kwezi zintathu sifika embalini, size emva koko sixhotyiswe.

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.

UYehoyakim noKoreshi bamele ukuxhotyiswa kwengelosi yokuqala, hayi ukufika kwayo. Nangona uYehoyakim wayengowokuqala kookumkani abathathu bokugqibela bakwaYuda, yaye nangona emele isigidimi sengwe i yokuqala, iimpawu zobuprofeti azibonakalisayo yena, kananjalo noKoreshi, zibonisa ukuba bobabini bangumfuziselo wokuxhotyiswa kwengelosi yokuqala, kungekhona umqondiso wokufika kwengelosi yokuqala. Ukufika kwesigidimi sokuqala kwimbali kaYehoyakim kwakunguManase, owokuqala kookumkani abasixhenxe bokugqibela bakwaYuda.

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.

Ookumkani abasixhenxe bandulela intshabalalo epheleleyo neyokugqibela yeYerusalem. Abo kumkani basixhenxe bamele imbali eqhubekayo, njengokuba yayinjalo nembali ababeyifuzisela ukususela ku-1798 ukuya ku-1844. Ingelosi yokuqala yafika ngo-1798, yaye eyesithathu yafika ngo-Oktobha 22, 1844. Imbali ka-1798 ukuya ku-1844 yimbali yeengelosi yokuqala neyesibini. Imbali yengelosi yesithathu yaqala ngo-1844. Xa uDade White echaza umfuziselo weendudumo ezisixhenxe zeSityhilelo isahluko seshumi, uthi ezo ndudumo zisixhenxe zimele imbali yeengelosi yokuqala neyesibini, kodwa hayi eyengelosi yesithathu.

> “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.

> “Ukukhanya okukhethekileyo okunikiweyo kuYohane, okwavezwa kwiindudumo ezisixhenxe, kwakukukuchazwa kweziganeko ezaziza kwenzeka phantsi kwemiyalezo yengelosi yokuqala neyesibini.” The Seventh-day Adventist Bible Commentary, umqulu 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.

Imbali yeendudumo ezisixhenxe zeSityhilelo isahluko seshumi, igxininisa imbali yokuxhotyiswa kwengelosi yokuqala ngomhla we-11 ka-Agasti, 1840, de kuse kufike ukuphoxeka okukhulu ngomhla wama-22 ku-Oktobha, 1844; kodwa nangona kunjalo, iquka yonke imbali yeengelosi yokuqala neyesibini. Ukusetyenziswa ngokubanzi kweendudumo ezisixhenxe kukuba zimela ixesha elisusela ku-1798 kuse kufike umhla wama-22 ku-Oktobha, 1844. Imbali yokufika kwengelosi yokuqala ukusuka ku-1798 kuse kufike ukuphoxeka okukhulu yimbali yeengelosi yokuqala neyesibini, yaye imelwe ngokwesiprofeto njengeendudumo ezisixhenxe. Iindudumo ezisixhenxe zabuye zafaniswa ngokomfuziselo ngookumkani bokugqibela abasixhenxe bakwaYuda. Abathathu bokugqibela babo babengengabo kuphela ookumkani abachongiweyo ngokulandelelana, koko kunye bangumqondiso omnye owenziwe ngowokuqala, ophakathi nowokugqibela.

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

Kwimbali yeengelosi ezintathu, umyalezo wokuqala wanikwa amandla ngomhla we-11 ka-Agasti, 1840, yaye bobabini uYehoyakim noKoreshi babengumfuziselo waloo siganeko.

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

Siya kuqhubeka nokuchonga ezi nyaniso zibaluleke kakhulu kwinqaku elilandelayo.

> “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.

> “Ukunyaniseka okungagungqiyo makuxatyiswe ngumfundi ngamnye. Yonke ingqondo mayijike ngentlonelo enyanisekileyo iye elizwini likaThixo elityhiliweyo. Ukukhanya nobabalo ziya kunikwa abo bamthobelayo uThixo ngaloo ndlela. Baya kubona izinto ezimangalisayo emthethweni wakhe. Iinyaniso ezinkulu ebezihleli zingahoywanga zingabonwa kususela ngemini yePentekoste, ziya kukhanya ziphuma elizwini likaThixo ngobunyulu bazo bemveli. Kwabo bamthanda ngenyaniso uThixo, uMoya oyiNgcwele uya kutyhila iinyaniso eziye zacima ezingqondweni, yaye uya kutyhila neenyaniso ezintsha ngokupheleleyo. Abo badla inyama baze basele negazi loNyana kaThixo baya kukhupha ezincwadini zikaDaniyeli nesiTyhilelo inyaniso ephefumlelwe nguMoya oyiNgcwele. Baya kuvusa ukuba kusebenze amandla angenakucinezelwa. Imilebe yabantwana iya kuvulwa ukuba ivakalise iimfihlelo ebezifihlakele ezingqondweni zabantu. INkosi ikhethe izinto zobuyatha zeli hlabathi ukuze idide izilumko, nezinto ezibuthathaka zehlabathi ukuze idide 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.

> “IBhayibhile ayimele iziswe ezikolweni zethu ukuze ifakwe phakathi kokungakholwa. IBhayibhile imele yenziwe isiseko nomxholo wemfundo. Kuyinyaniso ukuba sazi okungakumbi kakhulu ngelizwi loThixo ophilayo kunokuba sasisazi kwixesha elidlulileyo, kodwa kusekho okuninzi kakhulu okusamele kufundwe. Imele isetyenziswe njengelizwi loThixo ophilayo, kwaye ithatyathwe njengeyokuqala, neyokugqibela, neyona ilungileyo kuyo yonke into. Ngoko kuya kubonakala ukukhula kokwenyaniso kokomoya. Abafundi baya kuphuhlisa izimilo zonqulo ezisempilweni, ngokuba badla inyama baze basele igazi loNyana kaThixo. Kodwa ngaphandle kokuba ibekwe esweni yaza yondliwa, impilo yomphefumlo iyabola. Hlalani kumjelo wokukhanya. Fundani iBhayibhile. Abo bakhonza uThixo ngokuthembeka baya kusikelelwa. Lowo ongavumeli nawuphi na umsebenzi othembekileyo ukuba ungafumani mbuyekezo uya kusithwesa sonke isenzo sokunyaniseka nesokuthembeka ngeempawu ezikhethekileyo zothando lwakhe nokwamkeleka kwakhe.” Review and Herald, August 17, 1897.

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