The seven thunders represent the history of 1798, through to October 22, 1844. That history was typified by the last seven kings of the kingdom of Judah, from Manasseh in 677 BC through to Zedekiah in 586 BC.
Les sept tonnerres représentent l’histoire allant de 1798 jusqu’au 22 octobre 1844. Cette histoire fut typifiée par les sept derniers rois du royaume de Juda, depuis Manassé en 677 av. J.-C. jusqu’à Sédécias en 586 av. J.-C.
In the sacred reform lines, a characteristic of the empowerment of the first angel is a symbol which identifies something that is worldwide. On August 11, 1840, the first angel’s message was empowered and the message was then carried to every mission station in the world.
Dans les lignes sacrées de réforme, une caractéristique de la mise en puissance du premier ange est un symbole qui identifie quelque chose de mondial. Le 11 août 1840, le message du premier ange fut revêtu de puissance, et ce message fut alors porté à chaque station missionnaire dans le monde.
“The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world.” The Great Controversy, 611.
« Le mouvement adventiste de 1840–1844 fut une glorieuse manifestation de la puissance de Dieu ; le message du premier ange fut porté jusqu’à chaque station missionnaire dans le monde. » The Great Controversy, 611.
Prophetically at that time, the angel of Revelation ten descended and placed one foot on the earth and the other on the sea. Sister White identified that as a symbol of the worldwide extent of the message.
Ngokwesiprofetho ngaleso sikhathi, ingelosi yesAmbulo sikaJohane ishumi yehla yabeka unyawo olulodwa emhlabeni nolunye olwandle. USista White wakukhomba lokho njengophawu lobubanzi bomhlaba wonke bomlayezo.
“The angel’s position, with one foot on the sea, the other on the land, signifies the wide extent of the proclamation of the message. It will cross the broad waters and be proclaimed in other countries, even to all the world.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
« L’attitude de l’ange, un pied sur la mer et l’autre sur la terre, signifie la vaste portée de la proclamation du message. Il franchira les grandes eaux et sera proclamé dans d’autres pays, jusqu’au monde entier. » The Seventh-day Adventist Bible Commentary, volume 7, 971.
Cyrus’s proclamation of the first decree was a worldwide decree.
Isimemezelo sikaKoresi somyalelo wokuqala sasingumyalelo womhlaba wonke.
Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah. Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the Lord God of Israel, (he is the God,) which is in Jerusalem. And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem. Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem. Ezra 1:1–4.
Nyt i Perserkongen Kyros’ første regeringsår, for at Herrens ord ved Jeremias’ mund skulle opfyldes, vakte Herren Perserkongen Kyros’ ånd, så han lod udråbe i hele sit rige og også nedskrive følgende: Så siger Kyros, Persiens konge: Herren, himmelens Gud, har givet mig alle jordens riger, og han har pålagt mig at bygge ham et hus i Jerusalem, som ligger i Juda. Hvem iblandt jer hører til hans folk? Må hans Gud være med ham, og lad ham drage op til Jerusalem, som ligger i Juda, og bygge Herren, Israels Guds, hus—han er Gud—som er i Jerusalem. Og enhver, der er tilbage på noget sted, hvor han opholder sig som fremmed, skal mændene på hans sted hjælpe med sølv og med guld og med gods og med kvæg, foruden det frivillige offer til Guds hus, som er i Jerusalem. Da stod overhovederne for fædrenehusene i Juda og Benjamin op, og præsterne og levitterne, alle de, hvis ånd Gud havde vakt, for at drage op og bygge Herrens hus, som er i Jerusalem. Ezra 1:1–4.
Just as the first angel was carried to every mission station in the world on August 11, 1840, Cyrus identifies himself as the king of “all the kingdoms on earth,” as he proclaims the first decree. The descent of the angel of Revelation ten, the angel that Sister White identifies as “no less a personage than Jesus Christ,” possesses the same prophetic characteristics as the mighty angel of Revelation eighteen. Sister White identifies that the purpose of the first angel was the same as the purpose of the angel of Revelation eighteen.
Sama seperti malaikat pertama dibawa ke setiap pos misi di seluruh dunia pada 11 Agustus 1840, Koresh menyatakan dirinya sebagai raja atas “segala kerajaan di bumi” ketika ia memaklumkan dekret yang pertama. Turunnya malaikat dalam Wahyu sepuluh, malaikat yang oleh Saudari White diidentifikasi sebagai “tidak kurang daripada pribadi Yesus Kristus,” memiliki ciri-ciri kenabian yang sama dengan malaikat perkasa dalam Wahyu delapan belas. Saudari White mengidentifikasi bahwa tujuan malaikat pertama itu sama dengan tujuan malaikat dalam Wahyu delapan belas.
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
« Jésus chargea un ange puissant de descendre afin d’avertir les habitants de la terre de se préparer à sa seconde apparition. Alors que l’ange quittait la présence de Jésus dans le ciel, une lumière extrêmement vive et glorieuse le précédait. Il me fut dit que sa mission était d’illuminer la terre de sa gloire et d’avertir l’homme de la colère de Dieu qui vient. » Early Writings, 245.
The empowerment of the first angel is a symbol that emphasizes a worldwide element. The first message in the time of Christ was empowered at the baptism of Christ. The Scriptures identify that all of Israel went out to the wilderness to hear the message of John.
L’autonomisation du premier ange est un symbole qui met en relief une dimension mondiale. Le premier message au temps du Christ reçut sa puissance lors du baptême du Christ. Les Écritures indiquent que tout Israël sortit au désert pour entendre le message de Jean.
Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. Matthew 3:5, 6.
Afei naʻe ō atu kiate ia ʻa Selusalema, mo Siutea kotoa pē, pea mo e feituʻu kotoa pē ʻi he potu takatakai ʻo Sioatani; pea naʻe papitaisoʻi kinautolu ʻe ia ʻi Sioatani, ʻo nau vete ʻenau ngaahi angahala. Mātiu 3:5, 6
Christ’s ministry was directed to ancient Israel, and in that prophetic sense the entire world was drawn to the Jordan, the place of Christ’s baptism. Yet the rite of baptism, and what it represented when Christ was baptized, was directed at all the world.
Le ministère du Christ était adressé à l’ancien Israël, et, dans ce sens prophétique, le monde entier fut attiré vers le Jourdain, le lieu du baptême du Christ. Pourtant, le rite du baptême, et ce qu’il représentait lorsque le Christ fut baptisé, était destiné au monde entier.
The name Jehoiakim means “God will rise”, and at the baptism of Christ, as John brought Christ up out of the water, the emblem of “rising up” out of a watery grave became an element of that empowerment. In the first four verses of Ezra that we have already cited, verse five identifies the response of those that heard the decree with the words, “Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem.” When the first message is empowered, there is a rising up, as represented by the name of Jehoiakim.
Jehoyaqim ismining ma’nosi “Xudo ko‘tariladi”dir, va Masihning suvga cho‘mishida, Yahyo Masihni suvdan olib chiqqanida, suvli qabrdan “ko‘tarilib chiqish” ramzi o‘sha quvvatlantirishning bir unsuriga aylandi. Biz allaqachon iqtibos keltirgan Ezra kitobining dastlabki to‘rt oyatida, beshinchi oyat farmonni eshitganlarning javobini quyidagi so‘zlar bilan ifodalaydi: “Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem.” Birinchi xabar quvvatlantirilganda, Jehoyaqim ismi bilan ifodalanganidek, bir ko‘tarilish sodir bo‘ladi.
On September 11, 2001, the first message of the mighty movement of the third angel was empowered as typified by the empowerment of the first message of the mighty movement of the first angel. Sister White comments on the destruction of the Twin Towers on that date.
2011 mɔfisɛ 11 Septembre, asɛmpa a edi kan wɔ ɔsoro bɔfo a ɔto so abiɛsa no kɛseɛ mu no nyaa tumi, sɛnea wɔyɛɛ no mfonini wɔ ɔsoro bɔfo a odi kan no kɛseɛ mu asɛmpa a edi kan no tumi-nya mu no. Onuawa White ka nsɛm fa Twin Towers no sɛe a esii saa da no ho.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
«Акнун оё ин сухан меояд, ки ман эълон кардаам, ки Ню-Йорк бояд бо мавҷи азими баҳр рӯфта нобуд карда шавад? Ман ҳаргиз инро нагуфтаам. Ман гуфтаам, вақте ки ба биноҳои бузурге, ки дар он ҷо, ошёна бар ошёна, боло мерафтанд, менигаристам: “Ҳангоме ки Худованд бархезад, то заминро ба сахтӣ биларзонад, чӣ манзараҳои даҳшатангезе рух хоҳанд дод! Он гоҳ суханони Ваҳй 18:1–3 ба иҷро хоҳанд расид.” Тамоми боби ҳаждаҳуми китоби Ваҳй ҳушдорест аз он чи бар замин хоҳад омад. Аммо ба таври махсус дар бораи он чи бар Ню-Йорк хоҳад омад, ба ман нуре дода нашудааст, ҷуз ин ки медонам рӯзе биноҳои бузурги он ҷо бо гардиш ва вожгунсозии қудрати Худо сарнагун хоҳанд шуд. Аз нуре ки ба ман дода шудааст, ман медонам, ки ҳалокат дар ҷаҳон аст. Як сухан аз ҷониби Худованд, як ламс аз қудрати азими Ӯ, ва ин сохтмонҳои азим фурӯ хоҳанд рехт. Манзараҳое рух хоҳанд дод, ки даҳшатнокии онҳоро мо тасаввур карда наметавонем». Review and Herald, July 5, 1906.
At the empowerment of the first message in the history of the one hundred and forty-four thousand, the Lord “rose up” to “shake terribly the earth”. Jehoiakim’s name symbolizes the empowerment of the first message. On August 11, 1840, the Lord arose from his throne and descended to earth and stood upon the land and the sea. At the first decree of Cyrus, the faithful arose. Jehoiakim is a symbol of not simply the arrival of the first angel, but he also represents the empowerment of the first angel.
На овластувањето на првата порака во историјата на сто четириесет и четирите илјади, Господ „стана“ за „страшно да ја потресе земјата“. Името Јоаким го симболизира овластувањето на првата порака. На 11 август 1840 година, Господ стана од Својот престол, слезе на земјата и застана врз копното и врз морето. При првиот Киров указ, верните станаа. Јоаким е симбол не само на доаѓањето на првиот ангел, туку тој, исто така, го претставува и овластувањето на првиот ангел.
Jehoiakim represents the first of the last three kings, but he also represents the fifth of seven kings that lead to the destruction of Jerusalem. The names of those seven kings are very informative. Those seven kings were Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin and Zedekiah.
Jojakim er fulltrúi hins fyrsta af síðustu þremur konungunum, en hann er jafnframt fulltrúi hins fimmta af sjö konungum sem leiða til eyðingar Jerúsalem. Nöfn þessara sjö konunga eru afar fróðleg. Þessir sjö konungar voru Manasse, Amon, Jósía, Jóahas, Jojakim, Jójakin og Sedekía.
In the history of the Millerites, Manasseh represents the time of the end, in 1798. Manasseh means “causing to forget”, and it is in 1798 that the whore of Tyre is forgotten for seventy years. Manasseh was one of the most wicked kings, and possesses prophetic characteristics that should be considered.
Katika historia ya Wamilleri, Manase anawakilisha wakati wa mwisho, mwaka 1798. Manase humaanisha “kusababisha kusahaulika,” na ni katika 1798 ndipo kahaba wa Tiro anasahauliwa kwa muda wa miaka sabini. Manase alikuwa mmoja wa wafalme waovu zaidi, naye anazo tabia za kinabii zinazopaswa kuzingatiwa.
The last seven kings of Judah represent the history of the seven thunders from 1798, through October 22, 1844. Manasseh was the first of the seven kings, and as the first king of seven, he typified Zedekiah, the last of the seven kings. Jesus always identifies the end with the beginning. Zedekiah, the last king of the seven, was carried into the slavery of Babylonian captivity. The first king of the seven last kings was also carried into Babylonian captivity, typifying the carrying of the last king into Babylonian captivity.
آخرین هفت پادشاه یهودا نمایانگر تاریخِ هفت رعد از سال 1798 تا 22 اکتبر 1844 هستند. مَنَسّی نخستینِ آن هفت پادشاه بود، و بهعنوان نخستین پادشاه از هفت پادشاه، نمونهای از صِدقیا، آخرینِ آن هفت پادشاه، بهشمار میرفت. عیسی همواره پایان را با آغاز همانند میسازد. صِدقیا، آخرین پادشاه از آن هفت پادشاه، به بردگیِ اسارتِ بابِل برده شد. نخستین پادشاه از هفت پادشاهِ آخر نیز به اسارتِ بابِل برده شد و بدینسان، به برده شدنِ آخرین پادشاه به اسارتِ بابِل اشاره میکرد.
And the Lord spake to Manasseh, and to his people: but they would not hearken. Wherefore the Lord brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon. And when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers, And prayed unto him: and he was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord he was God. 2 Chronicles 33:10–13.
Oo Mukama n’ayogera ne Manase ne n’abantu be; naye ne batawulira. Mukama kyeyava abalumba n’abakungu b’eggye lya kabaka w’e Bwasuli, abaakwata Manase ng’ali mu maggwa, ne bamusiiba n’enjegere, ne bamutwala e Babulooni. Awo bwe yali mu kubonaabona, ne yeegayirira Mukama Katonda we, ne yeetoowaza nnyo mu maaso ga Katonda wa bajjajjaabe, n’amusaba; Mukama n’amukkiriza, n’awulira okwegayirira kwe, n’amukomyawo nate e Yerusaalemi mu bwakabaka bwe. Awo Manase n’amanya nga Mukama ye Katonda. 2 Ebyomumirembe 33:10–13.
The experience of Manasseh coming to know that the Lord was God, was accomplished by being removed from his kingdom, and then being restored to his kingdom. Nebuchadnezzar, as with Manasseh, came to know the Lord when he was removed from his kingdom and thereafter restored.
Mtazamo wa Manase wa kupata kujua kwamba Bwana ndiye Mungu ulitimilizwa kwa kuondolewa katika ufalme wake, kisha kurejeshwa katika ufalme wake. Nebukadneza, kama ilivyokuwa kwa Manase, alipata kumjua Bwana alipoondolewa katika ufalme wake, na baadaye kurejeshwa.
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. Daniel 4:34–37.
Na mwisho wa siku zile mimi, Nebukadneza, niliinua macho yangu kuelekea mbinguni, na ufahamu wangu ukanirudia; nami nikambariki Aliye juu sana, nikamsifu na kumheshimu yeye aishiye milele, ambaye mamlaka yake ni mamlaka ya milele, na ufalme wake ni wa kizazi hata kizazi. Nao wakaaji wote wa dunia huhesabiwa kuwa si kitu; naye hutenda sawasawa na mapenzi yake katika jeshi la mbinguni, na miongoni mwa wakaaji wa dunia; wala hapana awezaye kuuzuia mkono wake, au kumwambia, Unafanya nini? Wakati uo huo akili zangu zikanirudia; na kwa ajili ya utukufu wa ufalme wangu, heshima yangu na fahari yangu vikanirudia; nao washauri wangu na wakuu wangu wakaanza kunitafuta; nami nikawekwa imara katika ufalme wangu, na enzi kuu iliyozidi ikaongezwa kwangu. Basi mimi, Nebukadneza, namsifu na kumtukuza na kumheshimu Mfalme wa mbinguni, ambaye kazi zake zote ni kweli, na njia zake ni hukumu; nao wale waendao kwa kiburi aweza kuwashusha. Danieli 4:34–37.
The experience of Manasseh was accomplished upon Nebuchadnezzar. Manasseh represents the “time of the end” in the history of the last three Judean kings, and the arrival of the prophecy of seventy years of captivity. Nebuchadnezzar represents the “time of the end” in the history of the three decrees, just as 1798 was the “time of the end” in the history of the seven thunders. In the verses just cited Nebuchadnezzar’s understanding returned to him at “the end of the days.” The “end of the days” is also referenced in Daniel chapter twelve.
L’expérience de Manassé s’accomplit en Nabuchodonosor. Manassé représente le « temps de la fin » dans l’histoire des trois derniers rois de Juda, ainsi que l’arrivée de la prophétie des soixante-dix années de captivité. Nabuchodonosor représente le « temps de la fin » dans l’histoire des trois décrets, de même que 1798 fut le « temps de la fin » dans l’histoire des sept tonnerres. Dans les versets qui viennent d’être cités, l’intelligence de Nabuchodonosor lui revint à « la fin des jours ». La « fin des jours » est également mentionnée dans le chapitre douze de Daniel.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.
Người hãy đi con đường của mình cho đến cuối cùng; vì ngươi sẽ được yên nghỉ, và sẽ đứng trong phần nghiệp của mình vào cuối các ngày. Đa-ni-ên 12:13.
The “end of the days” in Daniel chapter twelve is the “time of the end”, for Daniel was told to go “till the end be.” At that time Daniel would “stand in his lot.” To “stand in his lot” means to fulfill his purpose, which Daniel did when his book was unsealed at the end of the days, which is the “time of the end.” At that time there would be an “increase of knowledge” that the wise would understand. At the end of Nebuchadnezzar’s days his “understanding” returned unto him.
Danielem ti mu bi wɔ Daniel ti du mienu mu sɛ “awiei nna no” no ne “awiei bere” no, efisɛ wɔka kyerɛɛ Daniel sɛ ɔnkɔ “nkosi sɛ awiei no bɛba.” Saa bere no mu na Daniel “begyina ne kyɛfa mu.” Sɛ obi “gyina ne kyɛfa mu” a, ɛkyerɛ sɛ ɔredi ne botae ho dwuma wie, na Daniel yɛɛ eyi bere a wɔyii ne nwoma no ano wɔ awiei nna no mu, a ɛno ne “awiei bere” no. Saa bere no mu no na “nimdeɛ bɛdɔɔso,” na anyansafo no bɛte ase. Nebukadnessar nna no awiei no, ne “nteaseɛ” san baa ne nkyɛn.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
«يومَا يهبُ اللهُ إنسانًا عملًا خاصًّا ليقومَ به، فعليه أن يقفَ في نصيبه وموضعه كما فعل دانيال، مستعدًّا لأن يجيبَ دعوةَ الله، ومستعدًّا لأن يتمِّمَ مقصده». Manuscript Releases, volume 6, 108.
Manasseh represents the “time of the end” in the history of the three last kings of Judah, Nebuchadnezzar represents the “time of the end” in the three decrees. Manasseh was followed by his son Amon.
Manassé représente le « temps de la fin » dans l’histoire des trois derniers rois de Juda ; Nebucadnetsar représente le « temps de la fin » dans les trois décrets. Manassé fut suivi par son fils Amon.
Amon means “training” and represents the period of time when there was an “increase of knowledge” that would train the “wise” in the message that was unsealed. Amon was then followed by Josiah, the only king of the seven that has a fairly good, though complicated prophetic history.
Amon signifie « formation » et représente la période durant laquelle il y eut un « accroissement de la connaissance » qui devait former les « sages » dans le message qui avait été descellé. Amon fut ensuite suivi par Josias, le seul roi des sept à avoir une histoire prophétique relativement favorable, bien que complexe.
Josiah means “the foundation of God”, and represents the establishing of the truths that had been unsealed at the “time of the end”. The increase of knowledge that was represented by Amon was put together by William Miller, through the guidance of Gabriel and other holy angels. Miller’s work is represented by the name Josiah, for he established the foundations of the movement. There is much more to identify of Josiah, but we will move onto his son Jehoahaz.
Josiah signifie « le fondement de Dieu » et représente l’établissement des vérités qui avaient été descellées au « temps de la fin ». L’accroissement de la connaissance qui était représenté par Amon fut rassemblé par William Miller, sous la direction de Gabriel et d’autres saints anges. L’œuvre de Miller est représentée par le nom de Josiah, car il établit les fondements du mouvement. Il y aurait beaucoup plus à relever au sujet de Josiah, mais passons à son fils Jehoahaz.
Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem. And his mother’s name was Hamutal, the daughter of Jeremiah of Libnah. And he did that which was evil in the sight of the Lord, according to all that his fathers had done. And Pharaohnechoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of an hundred talents of silver, and a talent of gold. And Pharaohnechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there. 2 Kings 23:31–34.
Jehoahaz alikuwa na umri wa miaka ishirini na mitatu alipoanza kutawala; naye akatawala miezi mitatu huko Yerusalemu. Na jina la mama yake lilikuwa Hamutali, binti Yeremia wa Libna. Naye akafanya yaliyo maovu machoni pa Bwana, sawasawa na yote ambayo baba zake walikuwa wamefanya. Na Farao Neko akamtia vifungoni huko Ribla katika nchi ya Hamathi, ili asitawale huko Yerusalemu; naye akaipisha nchi kodi ya talanta mia za fedha, na talanta moja ya dhahabu. Na Farao Neko akamfanya Eliakimu mwana wa Yosia kuwa mfalme badala ya Yosia baba yake, akalibadili jina lake kuwa Yehoyakimu, akamchukua Yehoahazi; naye akaenda Misri, akafa huko. 2 Wafalme 23:31–34.
Jehoahaz means “Jehovah has seized”, and he was seized by Pharaohnecho. Jehoahaz, the son of Josiah, was seized by Pharaohnechoh and replaced by his brother Eliakim, meaning the “God of raising”. Pharaohnechoh then changed Eliakim’s name to Jehoiakim, meaning “God will rise”. The change of a name is a symbol of a covenant relationship, and at the empowerment of the first message, God enters into covenant with a people, as He simultaneously passes by a former covenant people.
Jehoahaz signifie « Jéhovah a saisi », et il fut saisi par Pharaon-Néco. Jehoahaz, fils de Josias, fut saisi par Pharaon-Nécoh et remplacé par son frère Éliakim, dont le nom signifie le « Dieu de l’élévation ». Pharaon-Nécoh changea ensuite le nom d’Éliakim en Jéhoïakim, signifiant « Dieu s’élèvera ». Le changement d’un nom est le symbole d’une relation d’alliance, et lors de l’habilitation du premier message, Dieu entre en alliance avec un peuple, tandis qu’au même moment Il passe à côté d’un ancien peuple de l’alliance.
On August 11, 1840, the Ottoman Empire that had been represented by four winds that were loosed for three hundred and ninety-one years and fifteen days were restrained, or as Jehoahaz means, they were “seized”. At the same time, Eliakim was made king and his name changed to Jehoiakim, meaning “God will rise”. Jehoiakim was followed by his son Jehoiachin who has three names in the Scriptures.
ថ្ងៃទី ១១ ខែសីហា ឆ្នាំ ១៨៤០ ចក្រភពអូតូម៉ង់ ដែលត្រូវបានតំណាងដោយខ្យល់បួន ដែលត្រូវបានលែងឲ្យដំណើរការអស់រយៈពេលបីរយកៅសិបមួយឆ្នាំ និងដប់ប្រាំថ្ងៃ ត្រូវបានទប់ស្កាត់ ឬដូចដែលឈ្មោះយេហូអាហាសមានន័យថា ពួកវាត្រូវបាន «ចាប់ឃាត់»។ នៅពេលដំណាលគ្នានោះ អេលីយ៉ាគីម ត្រូវបានតែងតាំងជាស្តេច ហើយឈ្មោះរបស់គាត់ត្រូវបានប្ដូរទៅជា យេហូយ៉ាគីម ដែលមានន័យថា «ព្រះជាម្ចាស់នឹងក្រោកឡើង»។ បន្ទាប់ពីយេហូយ៉ាគីម មានបុត្ររបស់គាត់ឈ្មោះ យេហូយ៉ាគីន ដែលមានឈ្មោះបីនៅក្នុងបទគម្ពីរ។
The name Jehoiachin means “the Lord will set up and establish”. He was the son of Jehoiakim and he marks the arrival of the second angel in the spring of 1844, as God “set up and established” the new, true, Protestant horn. The second angel’s message was empowered by the message of the Midnight Cry, and Jeconiah and Coniah mean “God will establish”. The three names, each with the same meaning, represent the joining of the Midnight Cry to the second angel’s message. It is in the final outpouring of the Holy Spirit during the Loud Cry that the one hundred and forty-four thousand are sealed. The sealing of the one hundred and forty-four thousand was typified in the Midnight Cry of the Millerite movement, and Jehoiachin, also called Jeconiah and Coniah, is a symbol of the sealing.
ff անունը Jehoiachin նշանակում է «Տերը պիտի կանգնեցնի և հաստատի»։ Նա Jehoiakim-ի որդին էր և նշում է երկրորդ հրեշտակի գալուստը 1844 թվականի գարնանը, երբ Աստված «կանգնեցրեց և հաստատեց» նոր, ճշմարիտ, բողոքական եղջյուրը։ Երկրորդ հրեշտակի լուրը զորացվեց Midnight Cry-ի լուրով, իսկ Jeconiah և Coniah անունները նշանակում են «Աստված պիտի հաստատի»։ Այս երեք անունները, որոնցից յուրաքանչյուրն ունի նույն նշանակությունը, ներկայացնում են Midnight Cry-ի միացումը երկրորդ հրեշտակի լուրին։ Սուրբ Հոգու վերջնական հեղման ժամանակ՝ Loud Cry-ի ընթացքում, կնքվում են հարյուր քառասունչորս հազարը։ Հարյուր քառասունչորս հազարի կնքումը նախապատկերվեց Millerite շարժման Midnight Cry-ում, և Jehoiachin-ը, որ նաև կոչվում է Jeconiah և Coniah, կնքման խորհրդանիշն է։
As I live, saith the Lord, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence; And I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, even into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Chaldeans. And I will cast thee out, and thy mother that bare thee, into another country, where ye were not born; and there shall ye die. But to the land whereunto they desire to return, thither shall they not return. Is this man Coniah a despised broken idol? is he a vessel wherein is no pleasure? wherefore are they cast out, he and his seed, and are cast into a land which they know not? O earth, earth, earth, hear the word of the Lord. Jeremiah 22:24–29.
As I live, says the Lord, although Coniah son of Jehoiakim king of Judah were the signet ring on my right hand, yet I would tear you away from there. And I will give you into the hand of those who seek your life, and into the hand of those whose face you fear, even into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Chaldeans. And I will cast you out, and your mother who bore you, into another land, where you were not born; and there you shall die. But to the land to which they long to return, there they shall not return. Is this man Coniah a despised, broken idol? Is he a vessel in which there is no delight? Why are he and his offspring cast out, and thrown into a land that they do not know? O earth, earth, earth, hear the word of the Lord. Jeremiah 22:24–29.
Jehoiachin, Jeconiah and Coniah represent the sealing time, when the second angel is joined by the message of the Midnight Cry. He represents the sealing time of the foolish. The evil king represents those that are the foolish Laodicean virgins who in the sealing time are destined to receive the mark of the beast as they are forever spewed out of the mouth of the Lord.
Yekonia, Yekonya, at Koniya ay kumakatawan sa panahon ng pagtatatak, kapag ang ikalawang anghel ay sinamahan ng mensahe ng Hatinggabing Hiyaw. Siya ay kumakatawan sa panahon ng pagtatatak ng mga mangmang. Ang masamang hari ay kumakatawan sa mga yaong mga mangmang na birhen ng Laodicea na sa panahon ng pagtatatak ay itinakdang tumanggap ng tanda ng halimaw, sapagkat sila ay magpakailanmang isinusuka mula sa bibig ng Panginoon.
The signet on God’s right hand is His seal, and those that are spewed out of the mouth of the Lord during the sealing of the one hundred and forty-four thousand are contrasted with Zerubbabel, the man who had the plummet of the “seven times” in his hand.
Nkulunkulu, esandleni saKhe sokunene, uluphawu lwaKhe; futhi labo abakhafulelwa ngaphandle emlonyeni weNkosi ngesikhathi sokubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane baqhathaniswa noZerubhabhele, indoda eyayiphethe intambo yokukala yezikhathi “eziyisikhombisa” esandleni sayo.
Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth; And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother. In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:21–23.
Spreek tot Zerubbabel, die goewerneur van Juda, en sê: Ek sal die hemele en die aarde laat sidder; en Ek sal die troon van koninkryke omverwerp, en Ek sal die mag van die koninkryke van die heidene vernietig; en Ek sal die strydwaens omverwerp, en dié wat daarop ry; en die perde en hulle ruiters sal neerstort, elkeen deur die swaard van sy broer. In dié dag, spreek die Here van die leërskare, sal Ek jou neem, o Zerubbabel, my kneg, die seun van Sealtiël, spreek die Here, en jou maak soos ’n seëlring; want Ek het jou uitverkies, spreek die Here van die leërskare. Haggai 2:21–23.
The “stone of stumbling” that is the “seven times” is the “plummet” in the hand of Zerubbabel, and he is represented as the “signet” that God employs to seal the one hundred and forty-four thousand. The signet, or the “sign”, is placed upon those that “sigh and cry” for the abominations that are done in Jerusalem. The sighing and crying identifies the experience of those that are sealed, and the signing and crying is the symbol of their internal response to the remedy of the “seven times.” It is confession for their sins and for the sins of their fathers. It is the acknowledgment that they have not been walking with God and that God has not been walking with them ever since the disappointment of July 18, 2020. It is the test that was failed in 1863, during the period of time when Philadelphia was transitioning unto Laodicea. It typified the period of time when those represented by Coniah are forever established as foolish Laodicean virgins, and those represented by Zerubbabel are forever established as wise Philadelphian virgins.
La « pierre d’achoppement » que constituent les « sept temps » est le « plomb » dans la main de Zorobabel, et celui-ci est représenté comme le « sceau » dont Dieu se sert pour sceller les cent quarante-quatre mille. Le sceau, ou le « signe », est placé sur ceux qui « soupirent et gémissent » à cause des abominations qui se commettent dans Jérusalem. Le soupir et le gémissement identifient l’expérience de ceux qui sont scellés, et le soupir et le gémissement sont le symbole de leur réponse intérieure au remède des « sept temps ». C’est la confession de leurs péchés et des péchés de leurs pères. C’est la reconnaissance qu’ils n’ont pas marché avec Dieu et que Dieu n’a pas marché avec eux depuis la déception du 18 juillet 2020. C’est l’épreuve qui fut échouée en 1863, durant la période où Philadelphie passait à Laodicée. Elle préfigurait la période où ceux qui sont représentés par Coniah sont pour toujours établis comme des vierges insensées laodicéennes, et ceux qui sont représentés par Zorobabel sont pour toujours établis comme des vierges sages philadelphiennes.
Jehoichin was followed by Zedekiah, the last of the seven kings. As Manasseh represented 1798, and the “time of the end,” Zedekiah must represent October 22, 1844, when the vision would “speak, and not lie”. Zedekiah is a name made up of the combination of two Hebrew words. The one word is “Jehovah”, and it is combined with the word that is translated in Daniel chapter eight, and verse fourteen as “cleansed.” Zedekiah means the cleansing of God’s temple, which began on October 22, 1844.
Jéhoïakîn fut suivi par Sédécias, le dernier des sept rois. De même que Manassé représentait 1798 et le « temps de la fin », Sédécias doit représenter le 22 octobre 1844, lorsque la vision « parlera, et ne mentira pas ». Sédécias est un nom formé par la combinaison de deux mots hébreux. L’un de ces mots est « Jéhovah », et il est uni au mot qui est traduit, dans Daniel chapitre huit, verset quatorze, par « purifié ». Sédécias signifie la purification du temple de Dieu, laquelle commença le 22 octobre 1844.
The last seven kings of Judah represent the progressive history of 1798 to October 22, 1844. Jehoiakim is the symbol of August 11, 1840, which in turn represents September 11, 2001. He is a symbol of the empowerment of the first angel’s message, and he is introduced in the first verse of Daniel chapter one. Thus, the setting and context of Daniel chapter one, is the empowerment of the first angel’s message, as represented in Revelation chapter ten. In Revelation chapter ten Christ descended with a little book in His hand that John was commanded to eat. This is why the first test in the book of Daniel has to do with eating.
Yehudah’nın son yedi kralı, 1798’den 22 Ekim 1844’e kadar uzanan ilerleyici tarihi temsil eder. Yehoyakim, 11 Ağustos 1840’ın simgesidir; bu da kendi sırasıyla 11 Eylül 2001’i temsil eder. O, birinci meleğin mesajının güçlendirilmesinin bir simgesidir ve Daniel kitabının birinci bölümünün ilk ayetinde tanıtılır. Dolayısıyla Daniel birinci bölümün sahnesi ve bağlamı, Vahiy onuncu bölümde temsil edildiği üzere, birinci meleğin mesajının güçlendirilmesidir. Vahiy onuncu bölümde Mesih, elinde Yuhanna’ya yemesi emredilen küçük bir kitapla indi. İşte bu nedenle Daniel kitabındaki ilk sınav yemekle ilgilidir.
We will continue these subjects in the next article.
Nous poursuivrons ces sujets dans le prochain article.
And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 3:3.
और उसने मुझसे कहा, हे मनुष्य के सन्तान, जो पुस्तक-निवेश मैं तुझे देता हूँ उसे खा; अपना पेट भर, और अपनी अंतरड़ियों को उससे परिपूर्ण कर। तब मैंने उसे खाया; और वह मेरे मुँह में मधु के समान मीठी थी। यहेजकेल 3:3।