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.
Sèt loraj yo reprezante listwa depi 1798 rive jouk 22 oktòb 1844. Listwa sa a te prefigire pa sèt dènye wa wayòm Jida yo, depi Manase an 677 av. J.-K. rive jouk Sedesyas an 586 av. J.-K.
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.
Nan liy refòm sakre yo, yon karakteristik pouvwa yo bay premye zanj lan se yon senbòl ki idantifye yon bagay ki mondyal. Nan dat 11 dawout 1840, mesaj premye zanj lan te resevwa pouvwa, epi apre sa mesaj la te pote nan chak pòs misyon atravè lemond.
“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.
“Mouvman adventis 1840–44 la te yon manifestasyon gloriye nan pouvwa Bondye; mesaj premye zanj lan te pote rive nan chak pòs misyonè nan lemonn antye.” 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.
Pwofetikman nan epòk sa a, zanj Revelasyon dis la desann epi li mete yon pye sou tè a, epi lòt la sou lanmè a. Sè White te idantifye sa kòm yon senbòl dimansyon mondyal mesaj la.
“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.
“Pozisyon zanj lan, avèk yon pye sou lanmè a, lòt la sou tè a, montre gwo dimansyon pwoklamasyon mesaj la. Li pral travèse gran dlo yo epi yo pral pwoklame li nan lòt peyi, e menm nan tout lemonn.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
Cyrus’s proclamation of the first decree was a worldwide decree.
Pwoklamasyon Siris la konsènan premye dekrè a te yon dekrè mondyal.
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.
Koulye a, nan premye ane Siris, wa peyi Pès la, pou pawòl Seyè a te di pa bouch Jeremi an te ka akonpli, Seyè a leve lespri Siris, wa peyi Pès la, konsa li fè yon pwoklamasyon nan tout wayòm li an, epi li mete l alekri tou, li di: Men sa Siris, wa peyi Pès la, di: Seyè a, Bondye syèl la, ban mwen tout wayòm latè yo; epi li ban m lòd pou m bati yon kay pou li Jerizalèm, ki nan Jida. Kilès nan nou ki fè pati tout pèp li a? Se pou Bondye li a avèk li, epi se pou li monte Jerizalèm, ki nan Jida, pou li bati kay Seyè a, Bondye Izrayèl la, (se li menm ki Bondye a,) ki nan Jerizalèm. E nenpòt moun ki rete nan nenpòt kote kote li ap viv kòm etranje, se pou moun kote sa a ede li ak ajan, ak lò, ak byen, ak bèt, san konte ofrann volontè a pou kay Bondye a ki nan Jerizalèm. Lè sa a, chèf fanmi Jida ak Benjamen yo leve kanpe, ansanm ak prèt yo ak Levit yo, avèk tout moun Bondye te leve lespri yo, pou yo monte al bati kay Seyè a ki nan Jerizalèm. Esdras 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.
Menm jan premye zanj lan te pote nan chak pòs misyon atravè mond lan nan dat 11 dawou 1840, Siris idantifye tèt li kòm wa “tout wayòm ki sou latè,” pandan li pwoklame premye dekrè a. Desandan zanj Revelasyon dis la, zanj Sè White idantifye kòm “pa mwens yon pèsonaj pase Jezi Kris la,” genyen menm karakteristik pwofetik ak zanj pisan Revelasyon dizwit la. Sè White idantifye ke objektif premye zanj lan te menm ak objektif zanj Revelasyon dizwit la.
“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.
“Jezi te voye yon zanj pisan desann pou avèti moun ki rete sou tè a pou yo pare pou dezyèm aparisyon Li. Pandan zanj lan t ap kite prezans Jezi nan syèl la, yon limyè ki te ekstrèmman klere e gloriye t ap mache devan li. Yo te di m ke misyon li se te klere tè a ak glwa li epi avèti lèzòm konsènan kòlè Bondye k ap vini an.” 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.
Otorite premye zanj lan resevwa a se yon senbòl ki mete aksan sou yon eleman mondyal. Premye mesaj la nan epòk Kris la te resevwa pouvwa nan batèm Kris la. Ekriti yo fè konnen tout Izrayèl te ale nan dezè a pou tande mesaj Jan an.
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.
Lè sa a, Jerizalèm, tout Jide, ak tout rejyon ki ozalantou Jouden an, t al jwenn li; epi yo te batize pa li nan Jouden, pandan yo t ap konfese peche yo. Matye 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.
Sèvis Kris la te vize Izrayèl ansyen an, e nan sans pwofetik sa a, tout lemonn antye te rale vin jwenn Jouden an, kote Kris te batize. Men rit batèm nan, ak sa li te reprezante lè Kris te batize a, te vize tout lemonn.
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.
នាម «Jehoiakim» មានន័យថា «ព្រះជាម្ចាស់នឹងក្រោកឡើង» ហើយនៅក្នុងពិធីបុណ្យជ្រមុជទឹករបស់ព្រះគ្រីស្ទ ខណៈដែលយ៉ូហានបាននាំព្រះគ្រីស្ទឡើងពីទឹក និមិត្តសញ្ញានៃ «ការក្រោកឡើង» ពីផ្នូរទឹកមួយបានក្លាយជាធាតុមួយនៃការផ្តល់អំណាចនោះ។ ក្នុងខទាំងបួនដំបូងនៃសៀវភៅអេសរ៉ា ដែលយើងបានដកស្រង់រួចហើយ ខទីប្រាំកំណត់ការឆ្លើយតបរបស់អស់អ្នកដែលបានឮព្រះរាជក្រឹត្យនោះ ដោយពាក្យថា «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.» នៅពេលសារដំបូងត្រូវបានផ្តល់អំណាច នោះមានការក្រោកឡើង ដូចដែលត្រូវបានតំណាងដោយនាម Jehoiakim។
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.
Nan dat 11 septanm 2001 an, premye mesaj gran mouvman twazyèm zanj lan te resevwa puisans, jan sa te prefigire pa puisans yo te bay premye mesaj gran mouvman premye zanj lan. Sè White fè kòmantè sou destriksyon De Gwo Tou yo nan dat sa a.
“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.
“Koulye a, èske gen pawòl mwen ta deklare ki di Nouyòk pral disparèt anba yon vag lanmè? Sa mwen pa janm di. Mwen te di, pandan m t ap gade gwo bilding yo k ap monte la a, etaj apre etaj, ‘Ala sèn terib ki pral fèt lè Seyè a va leve pou l souke tè a avèk fòs ki bay kè sote! Lè sa a, pawòl Revelasyon 18:1–3 yo pral akonpli.’ Tout dizwityèm chapit Revelasyon an se yon avètisman konsènan sa k ap vini sou tè a. Men, mwen pa gen okenn limyè espesyal konsènan sa k ap vini sou Nouyòk, eksepte mwen konnen yon jou gwo bilding ki la yo pral jete atè pa vire tounen, chavire tounen pouvwa Bondye a. Dapre limyè yo ban mwen an, mwen konnen destriksyon nan mond lan. Yon sèl pawòl ki soti nan men Seyè a, yon sèl manyen pouvwa li ki pisan, epi gwo estrikti sa yo pral tonbe. Sèn pral fèt, yon bagay nou pa ka menm imajine jan yo pral fè pè.” Review and Herald, 5 jiyè 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.
Nan moman lè premye mesaj la te resevwa pouvwa nan istwa san karant-kat mil yo, Senyè a “leve kanpe” pou “fè tè a tranble avèk terib”. Non Jojakim nan senbolize bay premye mesaj la pouvwa. Nan dat 11 out 1840, Senyè a leve soti sou twòn li, li desann sou tè a, epi li kanpe sou tè a ak sou lanmè a. Nan premye dekrè Siris la, fidèl yo leve. Jojakim se yon senbòl ki pa sèlman rive premye zanj lan, men li reprezante tou bay premye zanj lan pouvwa.
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 reprezante premye nan twa dènye wa yo, men li reprezante tou senkyèm nan sèt wa ki mennen rive nan destriksyon Jerizalèm. Non sèt wa sa yo bay anpil enfòmasyon. Sèt wa sa yo se te Manase, Amon, Jozyas, Joakaz, Jojakim, Jojakin ak Sedesyas.
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.
Nan istwa Millerit yo, Manase reprezante tan lafen an, an 1798. Manase vle di “fè bliye”, e se an 1798 jennès Tir la vin bliye pandan swasanndizan. Manase te youn nan wa ki pi mechan yo, e li gen karakteristik pwofetik ki ta dwe konsidere.
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.
Sèt dènye wa Jida yo reprezante istwa sèt loraj yo depi 1798 jouk rive 22 Oktòb 1844. Manase te premye nan sèt wa yo, epi kòm premye wa nan sèt la, li te yon tip Sedekyas, dènye nan sèt wa yo. Jezi toujou idantifye fen an ak kòmansman an. Sedekyas, dènye wa nan sèt la, te mennen an esklavaj nan kaptivite Babilòn nan. Premye wa nan sèt dènye wa yo te mennen li menm tou nan kaptivite Babilòn nan, sa ki te prefigire mennen dènye wa a nan kaptivite Babilòn nan.
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.
Epi Senyè a te pale ak Manase ansanm ak pèp li a; men yo pa t vle koute. Se poutèt sa, Senyè a te fè chèf lame wa Lasiri yo vini sou yo; yo pran Manase nan mitan pikan yo, yo mare l ak chenn an fè, epi yo mennen l Babilòn. Lè li te nan lafliksyon, li te sipliye Senyè a, Bondye li a, e li te imilye tèt li anpil devan Bondye zansèt li yo; li te priye l, epi Bondye te kite l touche kè li, li te tande siplikasyon li, e li te fè l retounen Jerizalèm nan wayòm pa li a. Lè sa a, Manase te konnen se Senyè a ki Bondye. 2 Kwonik 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.
Eksperyans Manase te fè pou l te vin konnen Seyè a se Bondye, te rive lè yo te retire l nan wayòm li, epi apre sa yo te remete l nan wayòm li. Nebikadneza, menm jan ak Manase, te vin konnen Seyè a lè yo te retire l nan wayòm li epi apre sa yo te remete l ladan l ankò.
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.
Epi nan fen jou yo, mwen menm Nebikadneza, mwen leve je m anlè nan syèl la, epi bon konprann mwen te tounen vin jwenn mwen; mwen beni Trèwo a, mwen fè lwanj e mwen onore li menm ki viv pou tout tan, li menm ki gen dominasyon ki se yon dominasyon etènèl, e wayòm li la depi jenerasyon an jenerasyon. Tout moun ki rete sou latè yo konsidere tankou anyen; li fè selon volonte pa li nan lame syèl la ak nan mitan moun ki rete sou latè; e pa gen pèsonn ki ka anpeche men li, ni ki ka di l: Kisa w ap fè? Nan menm moman an, rezon mwen te tounen vin jwenn mwen; e pou glwa wayòm mwen an, onè mwen ak bèlte mwen te retounen vin jwenn mwen; konseye mwen yo ak gran chèf mwen yo t ap chèche m; mwen te tabli nan wayòm mwen an, e yon majeste ki pi ekselan te ajoute sou mwen. Kounye a, mwen menm Nebikadneza, mwen fè lwanj, mwen leve anwo, e mwen onore Wa syèl la, li menm ki tout zèv li yo se verite, e chemen li yo se jijman; e moun ki mache nan lògèy yo, li kapab bese yo. Danyèl 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.
Eksperyans Manase a te akonpli sou Nebikadneza. Manase reprezante “tan lafen an” nan istwa twa dènye wa Jida yo, ak rive pwofesi swasanndis ane kaptivite a. Nebikadneza reprezante “tan lafen an” nan istwa twa dekrè yo, menm jan 1798 te “tan lafen an” nan istwa sèt loraj yo. Nan vèsè ki fèk site yo, konpreyansyon Nebikadneza te retounen ba li “nan fen jou yo.” “Fen jou yo” mansyone tou nan chapit douz liv Danyèl la.
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.
Men, ale nan chemen ou jouk lafen rive; paske ou pral repoze, epi ou pral kanpe nan pòsyon pa ou nan fen jou yo. Danyèl 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.
“Fin jou yo” nan chapit douz Danyèl la se “tan lafen an,” paske yo te di Danyèl ale “jouk sa kaba.” Lè sa a, Danyèl t ap “kanpe nan pòsyon pa l.” “Kanpe nan pòsyon pa l” vle di akonpli bi pa l, sa Danyèl te fè lè liv li a te dezsele nan fin jou yo, ki se “tan lafen an.” Lè sa a t ap gen yon “ogmantasyon konesans” ke saj yo t ap konprann. Nan fin jou Nebikadneza yo, “konpreyansyon” li te retounen vin jwenn li.
“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.
“Lè Bondye bay yon moun yon travay espesyal pou l fè, li dwe rete nan pòsyon pa li ak nan plas pa li, menm jan Danyèl te fè a, pare pou reponn apèl Bondye, pare pou akonpli objektif Li.” 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.
Manase reprezante “tan lafen” nan istwa twa dènye wa Jida yo; Nebikadneza reprezante “tan lafen” nan twa dekrè yo. Manase te vin gen pitit gason li Amon apre li.
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 vle di “fòmasyon” e li reprezante peryòd tan kote te gen yon “ogmantasyon konesans” ki t ap fòme “saj yo” nan mesaj ki te dezsele a. Apre sa, Amon te swiv pa Jozyas, sèl wa pami sèt yo ki gen yon istwa pwofetik ki ase bon, byenke li konplike.
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.
Jozya vle di “fondasyon Bondye”, epi li reprezante etablisman verite ki te devwale nan “tan lafen an”. Ogmantasyon konesans Amon te reprezante a te rasanble pa William Miller, anba direksyon Gabriel ak lòt zanj sen yo. Travay Miller la reprezante pa non Jozya, paske li te etabli fondasyon mouvman an. Gen anpil lòt bagay toujou pou idantifye konsènan Jozya, men n ap pase sou pitit gason li a, Joakaz.
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.
Joakaz te gen vennkatran lè li te kòmanse gouvènen; epi li gouvènen twa mwa lavil Jerizalèm. Non manman li te Amital, pitit fi Jeremi ki te moun Libna. Li te fè sa ki mal devan Seyè a, dapre tout sa zansèt li yo te fè. Farawon Neko te mete l nan chenn Ribla, nan peyi Amat, pou l pa t gouvènen Jerizalèm; epi li te enpoze sou peyi a yon kontribisyon san talan ajan ak yon talan lò. Farawon Neko te fè Elyakim, pitit gason Jozyas la, wa nan plas Jozyas, papa li, epi li te chanje non li pou Jojakim; epi li te pran Joakaz ale: li te rive ann Ejip, epi li te mouri la. 2 Wa 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.
Jojakaz vle di “Jewova te sezi”, epi Farawon Neko te sezi li. Jojakaz, pitit gason Jozyas la, te sezi pa Farawon Nekò e yo te ranplase l pa frè li Elyakim, ki vle di “Bondye ki leve”. Apre sa, Farawon Nekò te chanje non Elyakim pou Jojakim, ki vle di “Bondye pral leve”. Chanjman yon non se yon senbòl yon relasyon alyans, e nan ranfòsman premye mesaj la, Bondye antre nan alyans ak yon pèp, pandan an menm tan Li pase bò kote yon ansyen pèp alyans.
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.
Sou 11 dawout 1840, Anpi Otoman an, ki te reprezante pa kat van yo ki te lage pandan twasan katrevendizenn an ak kenz jou, te vin kenbe, oswa, jan Jeowakaz vle di sa, yo te “sezi”. An menm tan an, Elyakim te fèt wa epi yo te chanje non li pou Jeowakim, ki vle di “Bondye pral leve”. Apre Jeowakim, se pitit gason li Jeowyakin ki te vini, e li gen twa non nan Ekriti yo.
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.
Non Jéhojakin an vle di “Seyè a pral tabli epi etabli”. Li te pitit Jéhojakim, epi li make rive dezyèm zanj lan nan prentan 1844 la, jan Bondye te “tabli epi etabli” nouvo kòn pwotestan veritab la. Mesaj dezyèm zanj lan te resevwa pouvwa nan mesaj Kri Minwi a, epi Jekonya ak Konya vle di “Bondye pral etabli”. Twa non sa yo, chak ak menm siyifikasyon an, reprezante inyon Kri Minwi a ak mesaj dezyèm zanj lan. Se nan dènye gwo vide Sentespri a pandan Gwo Rèl la san karannkat mil yo resevwa sele a. Sele san karannkat mil yo te tipifye nan Kri Minwi mouvman Millerit la, epi Jéhojakin, yo rele tou Jekonya ak Konya, se yon senbòl sele a.
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.
Men jan m viv, se Senyè a ki di sa, menm si Konya, pitit gason Jojakim, wa Jida a, ta sele bag ki sou men dwat mwen, mwen ta rache ou soti la menm. M ap lage ou nan men moun k ap chache lavi ou, nan men moun ou pè wè figi yo, wi, nan men Nebikadretsa, wa Babilòn nan, ak nan men Kaldeyen yo. M ap voye ou jete deyò, ansanm ak manman ki te fè ou a, nan yon lòt peyi kote nou pa t fèt; se la nou va mouri. Men peyi kote yo anvi tounen an, yo p ap janm retounen la. Èske nonm sa a, Konya, se yon zidòl kraze yo meprize? Èske se yon veso ki pa bay okenn plezi? Poukisa yo jete l deyò, li menm ak desandans li, epi yo lage yo nan yon peyi yo pa konnen? O tè, tè, tè, tande pawòl Senyè a. Jeremi 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.
Jehoiachin, Jeconiah ak Coniah reprezante tan sele a, lè dezyèm zanj lan ini avèk mesaj Kri Minwi a. Li reprezante tan sele moun san konprann yo. Wa mechan an reprezante sila yo ki se vyèj lawodiseyen san konprann yo, ki nan tan sele a gen sò pou resevwa mak bèt la, pandan y ap pou tout tan vomi sòti nan bouch Senyè a.
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.
Bag sele ki sou men dwat Bondye se sele Li, e sila yo ki vomi soti nan bouch Senyè a pandan sele san karant-kat mil yo, yo mete yo an kontras ak Zowobabèl, nonm ki te gen fil aplon “sèt fwa yo” nan men li.
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.
Pale ak Zowobabèl, gouvènè Jida a, pou di: M ap souke syèl la ak tè a; m ap ranvèse twòn wayòm yo, m ap detwi fòs wayòm nasyon yo; m ap ranvèse cha yo ansanm ak moun ki monte ladan yo; chwal yo ak kavalye yo pral tonbe, chak moun anba nepe frè pa li. Nan jou sa a, se Senyè dèzame yo ki di sa, m ap pran ou, Zowobabèl, sèvitè m nan, pitit gason Cheyaltyèl, se Senyè a ki di sa, epi m ap fè ou tankou yon bag so; paske mwen chwazi ou, se Senyè dèzame yo ki di sa. Agayi 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.
“Wòch bite” ki se “sèt fwa” a se “filaplon” ki nan men Zowobabèl la, e li reprezante kòm “bag so” Bondye itilize pou sele san karannkatmil yo. Bag so a, oswa “siy” la, mete sou moun ki “ap soupi epi k ap rele” poutèt abominasyon ki fèt Jerizalèm yo. Soupi a ak kriye a idantifye eksperyans moun ki sele yo, e siyen an ak kriye a se senbòl repons enteryè yo anvè remèd “sèt fwa” yo. Sa se konfesyon pou peche pa yo ak pou peche zansèt yo. Se rekonesans ke yo pa t ap mache avèk Bondye e ke Bondye pa t ap mache avèk yo depi desepsyon 18 Jiyè 2020 a. Se tès ki te echwe an 1863, pandan peryòd kote Filadèlfi t ap fè tranzisyon pou ale nan Lawodise. Sa te tipifye peryòd kote moun Coniah reprezante yo tabli pou tout tan kòm vyèj Lawodise moun fou, epi moun Zowobabèl reprezante yo tabli pou tout tan kòm vyèj Filadèlfi saj.
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.
Yo te swiv Jeoyakin, se Sedesyas, dènye nan sèt wa yo. Menm jan Manase te reprezante ane 1798 ak “tan lafen an”, se konsa Sedesyas dwe reprezante 22 oktòb 1844, lè vizyon an t ap “pale, epi li p ap bay manti”. Sedesyas se yon non ki fòme ak konbinezon de mo ebre. Youn nan mo yo se “Jewova”, epi li konbine avèk mo ki tradui nan Danyèl chapit uit, vèsè katòz la, kòm “pirifye”. Sedesyas vle di pirifikasyon tanp Bondye a, ki te kòmanse 22 oktòb 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.
Sèt dènye wa Jida yo reprezante istwa pwogresif peryòd 1798 rive 22 oktòb 1844. Jojakim se senbòl 11 dawou 1840, ki, pou pati pa li, reprezante 11 septanm 2001. Li se yon senbòl ranfòsman mesaj premye zanj lan, epi yo prezante li nan premye vèsè chapit youn nan liv Danyèl la. Konsa, kad ak kontèks chapit youn nan Danyèl la se ranfòsman mesaj premye zanj lan, jan sa reprezante nan chapit dis nan Revelasyon an. Nan chapit dis nan Revelasyon an, Kris la te desann avèk yon ti liv nan men Li, liv Jan te resevwa lòd pou l manje. Se poutèt sa premye eprèv nan liv Danyèl la gen rapò ak manje.
We will continue these subjects in the next article.
N ap kontinye sijè sa yo nan atik ki vin apre a.
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.
Epi li di m konsa: Pitit lòm, fè vant ou manje, epi plen trip ou ak woulo sa a m ap ba ou a. Lè sa a, mwen manje l; epi nan bouch mwen li te dous tankou siwo myèl. Ezekyèl 3:3.