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.
ڕعدە حەوتگانەکان مێژووی 1798 ـەوە هەتا 22ی ئۆکتۆبری 1844 نیشان دەدەن. ئەو مێژوویە بە حاڵەتێکی نموونەیی لەلایەن دوایین حەوت پاشای شانشینی یەهودا پیشاندرا، لە منەسە لە 677 پ.ز. هەتا سدیقیا لە 586 پ.ز.
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.
Mu mirongo y’ivugurura ryera, ikimenyetso kiranga guhabwa imbaraga kwa marayika wa mbere ni ikimenyetso kigaragaza ikintu gifite isura y’isi yose. Ku wa 11 Kanama 1840, ubutumwa bwa marayika wa mbere bwahawe imbaraga, maze ubwo butumwa buherako bugezwa kuri buri kigo cy’ubumisiyoneri kiri mu isi yose.
“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.
جنبەری هاتنی مەسیحی ساڵانی 1840–44 دەرکەوتنێکی شکۆدار بوو لە هێزی خودا؛ پەیامی یەکەمین فریشتە گەیەنرا بۆ هەموو بنکەی ماسیۆنیەری لە جیهاندا. نزاعی گەورە، 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.
Obunabbi mu biro ebyo, malayika ow’Okubikkulirwa kkumi yassa, n’ateeka ekigere ekimu ku nsi ate ekirala ku nnyanja. Mwannyinaffe White yategeeza nti ekyo kyali kabonero akalaga obuwanvu bw’obubaka mu nsi yonna.
“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.
“Enhelyo ayina, nekando yimwe hali olwandle, ne yikwao hali eitaka, nikimanyisa obugazi bw’okulangira obw’obutumwa obu. Bulyabwambuka amaizi amanene kandi bulyalangirwa omu mahanga agandi, n’obu kyakutuuka omu nsi yoona.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
Cyrus’s proclamation of the first decree was a worldwide decree.
Kutangazwa kwa Koreshi kwa amri ya kwanza kulikuwa amri ya ulimwengu wote.
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.
Basi mu mwaka wa kwanza wa Koreshi mfalme wa Uajemi, ili neno la Bwana kwa kinywa cha Yeremia litimizwe, Bwana akauchochea moyo wa Koreshi mfalme wa Uajemi, hata akatangaza katika ufalme wake wote, tena akaweka kwa maandishi, akisema, Bwana, Mungu wa mbinguni, amenipa falme zote za dunia; naye ameniagiza nimjengee nyumba huko Yerusalemu, ulioko katika Yuda. Ni nani miongoni mwenu, katika watu wake wote? Mungu wake na awe pamoja naye, naye na akwee kwenda Yerusalemu, ulioko katika Yuda, akaijenge nyumba ya Bwana, Mungu wa Israeli, (yeye ndiye Mungu,) iliyoko Yerusalemu. Na mtu awaye yote aliyesalia katika mahali po pote anapokaa ugenini, watu wa mahali pake na wamsaidie kwa fedha, na kwa dhahabu, na kwa vitu, na kwa wanyama, pamoja na sadaka ya hiari kwa ajili ya nyumba ya Mungu iliyo Yerusalemu. Ndipo wakainuka wakuu wa mbari za baba za Yuda na Benyamini, na makuhani, na Walawi, naam, wote ambao Mungu alikuwa ameiinua roho yao, ili wakwee kwenda kuijenga nyumba ya Bwana iliyo Yerusalemu. 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.
Ngaahi meʻa pē naʻe hoko ki he ʻuluaki ʻāngelo ʻa ia naʻe ʻave ki he nofoʻanga ngāue fakamisinale kotoa pē ʻi māmani ʻi he ʻaho 11 ʻo ʻAokosi, 1840, ʻoku fakahaaʻi ai ʻe Kīlusi ia ko e tuʻi ʻo “ngaahi puleʻanga kotoa pē ʻi māmani,” ʻi heʻene fanongonongo ʻa e ʻuluaki tuʻutuʻuni. Ko e hifo mai ʻa e ʻāngelo ʻo Fakaha 10, ʻa e ʻāngelo ʻa ia ʻoku fakahingoaʻi ʻe Sisitā Uaiti ko e “ʻikai siʻi ange ko ha tokotaha ko Sīsū Kalaisi,” ʻoku ne maʻu ʻa e ngaahi ʻulungaanga fakapolofisai tatau mo e ʻāngelo mālohi ʻo Fakaha 18. ʻOku fakahaaʻi ʻe Sisitā Uaiti ko e taumuʻa ʻo e ʻuluaki ʻāngelo naʻe tatau pē mo e taumuʻa ʻo e ʻāngelo ʻo Fakaha 18.
“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.
«عیسا فرشتەیەکی بەهێزی نارد تاکو دابەزێت و دانیشتووانی زەوی ئاگادار بکاتەوە کە خۆیان بۆ دەرکەوتنی دووەمی ئەو ئامادە بکەن. کاتێک فرشتەکە لە حوزووری عیسا لە ئاسمان دەرچوو، ڕووناکییەکی زۆر درەوشاوە و پڕشکۆ لە پێشییەوە دەچوو. پێم وترا کە ئەرکی ئەوە ئەوە بوو زەوی بە شکۆی خۆی ڕووناک بکاتەوە و مرۆڤ ئاگادار بکاتەوە لە تووڕەیی داهاتووی خودا.» 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.
Ubushobozi bw’umumarayika wa mbere ni ikimenyetso gishimangira ikintu kireba isi yose. Ubutumwa bwa mbere mu gihe cya Kristo bwahawe imbaraga mu mubatizo wa Kristo. Ibyanditswe bigaragaza ko Isirayeli yose yagiye mu butayu kumva ubutumwa bwa Yohana.
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.
Basi Yerusalemu, na Yudeya nyonso, mpe etúká nyonso oyo ezingaki Yordani, bakendaki epai na ye; mpe azalaki kobatisa bango na Yordani, wana bazalaki koyambola masumu na bango. Matai 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.
Kuihi cha Kristo kilielekezwa kwa Israeli ya kale, na katika maana hiyo ya kinabii ulimwengu wote ulivutwa kwenda Yordani, mahali pa ubatizo wa Kristo. Hata hivyo, ibada ya ubatizo, na kile ilichowakilisha Kristo alipobatizwa, kilielekezwa kwa ulimwengu wote.
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.
Igama elithi Jehoiakim lisho ukuthi “UNkulunkulu uyovuka”, futhi ekubhabhathizweni kukaKristu, lapho uJohane emkhuphula uKristu ephuma emanzini, uphawu “lokuvuka” ephuma ethuneni lamanzi lwaba yingxenye yalokho kunikwa amandla. Emavesini amane okuqala ka-Ezra esesivele sawacaphuna, ivesi lesihlanu lichaza ukuphendula kwalabo abezwa isimemezelo ngala mazwi: “Khona-ke kwasukuma izinhloko zawoyise bakwaJuda nabakwaBenjamini, nabapristi, namaLevi, kanye nabo bonke uNkulunkulu ayevuse umoya wabo, ukuba bakhuphuke bayakhe indlu kaJehova eseJerusalema.” Lapho umlayezo wokuqala unikwa amandla, kuba khona ukuvuka, njengoba kumelwe yigama elithi 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.
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.
“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.
“Ko neni ya meya kwamba nimekwisha kutangaza kuwa New York itafagiliwa mbali na wimbi kubwa la bahari? Jambo hili sijawahi kulisema. Nimesema, nilipotazama majengo makubwa yakijengwa huko, ghorofa juu ya ghorofa, ‘Ni matukio ya kutisha jinsi gani yatakayotukia wakati Bwana atakapoondoka ili kuitikisa dunia kwa kutisha sana! Ndipo maneno ya Ufunuo 18:1–3 yatatimizwa.’ Sura yote ya kumi na nane ya Ufunuo ni onyo la yale yanayokuja juu ya dunia. Lakini sina nuru ya pekee kuhusu kile kinachokuja juu ya New York, isipokuwa tu kwamba najua ya kuwa siku moja majengo makubwa huko yataangushwa chini kwa kugeuzwa na kupinduliwa kwa uweza wa Mungu. Kwa nuru niliyopewa, najua kwamba uangamivu umo duniani. Neno moja kutoka kwa Bwana, mguso mmoja wa uweza wake mkuu, na miundo hii mikubwa sana itaanguka. Matukio yatatukia ambayo kutisha kwake hatuwezi kukuwazia.” 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.
144,000ರ ಇತಿಹಾಸದಲ್ಲಿ ಮೊದಲ ಸಂದೇಶಕ್ಕೆ ಶಕ್ತೀಕರಣ ದೊರಕಿದಾಗ, ಕರ್ತನು “ಭೂಮಿಯನ್ನು ಭಯಂಕರವಾಗಿ ಕಂಪಿಸಲು” “ಎದ್ದು ನಿಂತನು.” ಯೆಹೋಯಾಕೀಮನ ಹೆಸರು ಮೊದಲ ಸಂದೇಶದ ಶಕ್ತೀಕರಣವನ್ನು ಸಂಕೇತಿಸುತ್ತದೆ. 1840ರ ಆಗಸ್ಟ್ 11ರಂದು, ಕರ್ತನು ತನ್ನ ಸಿಂಹಾಸನದಿಂದ ಎದ್ದು ಭೂಮಿಗೆ ಇಳಿದು, ಭೂಮಿಯ ಮೇಲೂ ಸಮುದ್ರದ ಮೇಲೂ ನಿಂತನು. ಕೋರೇಶನ ಮೊದಲ ಆದೇಶದ ಸಮಯದಲ್ಲಿ, ನಿಷ್ಠಾವಂತರವರು ಎದ್ದು ನಿಂತರು. ಯೆಹೋಯಾಕೀಮು ಕೇವಲ ಮೊದಲ ದೂತನ ಆಗಮನದ ಸಂಕೇತವಲ್ಲ; ಅವನು ಮೊದಲ ದೂತನ ಶಕ್ತೀಕರಣವನ್ನೂ ಪ್ರತಿನಿಧಿಸುತ್ತಾನೆ.
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.
Yehoyakimu anawakilisha wa kwanza wa wafalme watatu wa mwisho, lakini pia anawakilisha wa tano wa wafalme saba wanaoongoza kwenye kuangamizwa kwa Yerusalemu. Majina ya hao wafalme saba yanafunua mengi sana. Hao wafalme saba walikuwa Manase, Amoni, Yosia, Yehoahazi, Yehoyakimu, Yehoyakini, na Sedekia.
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.
মিলারাইটদের ইতিহাসে মনঃশি ১৭৯৮ সালে অন্তকালের সময়কে প্রতিনিধিত্ব করে। মনঃশি নামের অর্থ “ভুলিয়ে দেওয়া”; এবং ১৭৯৮ সালেই সোরের বেশ্যাকে সত্তর বছরের জন্য বিস্মৃত করা হয়। মনঃশি ছিল সবচেয়ে দুষ্ট রাজাদের একজন, এবং তার মধ্যে এমন ভবিষ্যদ্বাণীমূলক বৈশিষ্ট্য বিদ্যমান, যা বিবেচনা করা উচিত।
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.
Yuda kaŋseŋ phɔrɔm kɔnɔŋ maraani baŋseŋ kacuŋŋa niga, 1798-ŋa taciti October 22, 1844-ti kɔlɔm kaŋseŋ phɔrɔm niga taarikhi doŋcaŋ ya. Manasseh kaŋseŋ phɔrɔm niga maraani ŋgɔrɔl ya, niga kaŋseŋ maraani phɔrɔm ŋgɔrɔl maŋ, kaŋseŋ phɔrɔm niga maraani tɔŋgɔl Zedekiah-ŋa nimuŋciŋ ya. Yesu kɔrɔŋkɔrɔŋ tɔŋgɔl taŋgɔrɔŋ-ni ŋgɔrɔl-laŋga kɔlɔm taŋga ya. Zedekiah, kaŋseŋ phɔrɔm niga maraani tɔŋgɔl maŋ, Babulon bondi-captivity-aŋga karki ya. Kaŋseŋ maraani phɔrɔm niga ŋgɔrɔl maŋ mɔ, Babulon captivity-aŋga karki ya, niga kaŋseŋ maraani tɔŋgɔl maŋ-ni Babulon captivity-aŋga karka doŋcaŋ nimuŋciŋ ya.
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.
Bwana akanena na Manase, na kwa watu wake; lakini hawakutaka kusikia. Kwa hiyo Bwana akawaletea wakuu wa jeshi la mfalme wa Ashuru, nao wakamkamata Manase katikati ya miiba, wakamfunga kwa pingu, wakamchukua mpaka Babeli. Naye alipokuwa katika taabu, akamsihi Bwana, Mungu wake, akajinyenyekeza sana mbele za Mungu wa baba zake, akamwomba; naye akakubaliwa na Yeye, akasikia dua yake, akamrudisha tena Yerusalemu katika ufalme wake. Ndipo Manase akajua ya kuwa Bwana ndiye Mungu. 2 Mambo ya Nyakati 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.
Manasehio yaikikhalapo, ya kumanya ukuti Yehova ali Lesa, yakwete ukwikala panse ya bufumu bwakwe, kabili panuma yakwe ukubwekeshiwa ku bufumu bwakwe. Nebukadinezali, nga fintu cali no kwa Manase, aishile kumanya Yehova ilyo aletiwako ku bufumu bwakwe, elyo panuma ukubwekeshiwa ku bufumu bwakwe.
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 zile siku mimi Nebukadreza naliinua 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 kutoka kizazi hata kizazi. Na wakaaji wote wa dunia huhesabiwa kuwa si kitu; naye hutenda kama apendavyo kati ya jeshi la mbinguni na kati ya wakaaji wa dunia; wala hakuna awezaye kuuzuia mkono wake, au kumwambia, Wafanya nini? Wakati uo huo akili yangu ikanirudia; na kwa ajili ya utukufu wa ufalme wangu, heshima yangu na fahari yangu vikanirudia; nao washauri wangu na wakuu wangu wakaanza kunitafuta; nami nikaimarishwa katika ufalme wangu, na enzi kuu iliyozidi ikaongezwa kwangu. Sasa mimi Nebukadreza namsifu, na kumtukuza, na kumheshimu Mfalme wa mbinguni, ambaye kazi zake zote ni kweli, na njia zake ni hukumu; na hao waendao kwa kiburi aweza kuwadhili. 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.
Okuva kwa Manase kwasimikwa pali Nebukadinezara. Manase wiminina “inshita ya mpela” mu lyashi lya bakolokota ba Yuda batatu ba kulekelesha, no kufika kwa bushaishi bwa myaka amakumi cinelubali ubwa butapwa. Nebukadinezara wiminina “inshita ya mpela” mu lyashi lya ifunde fitatu, ngefyo 1798 yali “inshita ya mpela” mu lyashi lya milondolo cinelubali. Mu mavesi ayo twalanda kale, ukumfwa kwa Nebukadinezara kwabwelile kuli ena pa “mpela ya nshiku.” “Mpela ya nshiku” nayo yalumbulwa muli Daniele cipandwa ca ikumi na fibili.
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.
Lê tu heta dawiyê here: çimkî tu yê bistirî, û di dawiya rojan de li para xwe rawestî. Daniel 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.
Daniyeli, sura ya kumi na mbili, “mwisho wa siku” ni “wakati wa mwisho,” kwa maana Daniyeli aliambiwa aende “hata mwisho utakapokuwa.” Wakati huo Daniyeli “atasimama katika sehemu yake.” “Kusimama katika sehemu yake” maana yake ni kutimiza kusudi lake, jambo ambalo Daniyeli alilifanya wakati kitabu chake kilipofunuliwa mwishoni mwa siku, yaani “wakati wa mwisho.” Wakati huo kutakuwa na “kuongezeka kwa maarifa” ambako wenye hekima watalifahamu. Mwishoni mwa siku za Nebukadneza, “fahamu” yake ilimrudia.
“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.
“Ngai aheane mundu wĩra wa mwanya wa kũmĩrĩra, no akwĩrĩire he handũ-inĩ hake na mbere yake ta ũrĩa Danieli aatwaraga, akwĩhĩtĩkĩra gwĩtikia wĩtĩkio wa Ngai, akwĩhĩtĩkĩra gũkinyĩrĩria mwĩhoko wake.” 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.
Manasseh akuashiria “mu gihe cy’imperuka” mu mateka y’abami batatu ba nyuma b’i Buyuda; Nebukadinezari na we akuashiria “mu gihe cy’imperuka” mu mategeko atatu. Manase yakurikiwe n’umuhungu we Amoni.
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 adwira “obutendekero” era akiikirira ebbanga ery’obudde bwe waaliwo “okwongera mu kumanya” okwanditendese “abamagezi” mu bubaka obwali busumuluddwa akabonero. Awo oluvannyuma lwa Amon n’ajja Josiah, ye kabaka yekka ku bali omusanvu alina ebyafaayo eby’obunnabbi ebiweweevu obulungi, wadde nga bizibu era bikomakoma.
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.
யோசியா என்பது “தேவனுடைய அஸ்திவாரம்” என்று பொருள்படும்; மேலும் அது “முடிவுகாலத்தில்” முத்திரை நீக்கப்பட்டிருந்த சத்தியங்களை நிறுவுதலைக் குறிக்கிறது. ஆமோனால் சுட்டிக்காட்டப்பட்ட அறிவின் அதிகரிப்பு, காபிரியேலும் பிற பரிசுத்த தூதர்களும் வழங்கிய வழிநடத்துதலினால் வில்லியம் மில்லரால் ஒருங்கிணைக்கப்பட்டது. மில்லரின் பணி யோசியா என்ற பெயரால் பிரதிநிதித்துவப்படுத்தப்படுகிறது; ஏனெனில் அவர் அந்த இயக்கத்தின் அஸ்திவாரங்களை நிறுவினார். யோசியாவைப் பற்றி அடையாளம் காண இன்னும் அதிகம் உள்ளது; ஆனாலும் நாம் இப்போது அவனுடைய மகனாகிய யெகோஆகாசிடம் செல்கின்றோம்.
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.
ئەھوئاهاز پادىشاھ بولۇشقا باشلىغان ۋاقتىدا يىگىرمە ئۈچ ياشتا ئىدى؛ ئۇ يېرۇسالېمدا ئۈچ ئاي پادىشاھلىق قىلدى. ئۇنىڭ ئانىسىنىڭ ئىسمى ھامۇتال بولۇپ، ئۇ لىبنالىق يەرەمىيانىڭ قىزى ئىدى. ئۇ پەرۋەردىگارنىڭ نەزىرىدە يامان بولغان ئىشلارنى قىلدى؛ ئاتىلىرى قىلغانلارنىڭ ھەممىسىگە مۇۋاپىق شۇنداق قىلدى. فىرئەۋن نىخو ئۇنىڭ يېرۇسالېمدا پادىشاھلىق قىلماسلىقى ئۈچۈن، ھامات زېمىنىدىكى رىبلادا ئۇنى كىشەنلەتتى؛ ۋە زېمىنغا يۈز تالانت كۈمۈش، بىر تالانت ئالتۇن باج سالدى. فىرئەۋن نىخو يوشىياھنىڭ ئوغلى ئېلىياقىمنى، ئاتىسى يوشىياھنىڭ ئورنىغا پادىشاھ قىلدى ۋە ئۇنىڭ ئىسمىنى يەھوياقىمغا ئۆزگەرتتى؛ يەھوئاهازنى ئېلىپ كەتتى. ئۇ مىسىرغا باردى ۋە شۇ يەردە ئۆلدى. 2 پادىشاھلار 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 ana maana ya “Yehova ameshika,” naye alishikwa na Farao-neko. Jehoahaz, mwana wa Yosia, alishikwa na Farao-neko, akaondolewa na nafasi yake ikachukuliwa na ndugu yake Eliakimu, lenye maana ya “Mungu wa kuinua.” Kisha Farao-neko akabadilisha jina la Eliakimu kuwa Yehoyakimu, lenye maana ya “Mungu atainuka.” Kubadilishwa kwa jina ni ishara ya uhusiano wa agano, na katika kutiwa nguvu kwa ujumbe wa kwanza, Mungu huingia katika agano na watu fulani, wakati huohuo akiwapita kando watu wa agano la zamani.
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.
Na Agost 11, 1840, Empaya ya Ottoman, iye yālishikilwe na miphepo ine yāli yālekelwe kwa myaka mia tatu na tisini na moja na masiku kumi na tano, yākanishilwa, nangu nga vyo Jehoahaz alepilibula, “yākakwatwa.” Pa nshita imo ine, Eliakim ākapangwa mfumu, kabili ishina lyakwe lyāpilibulwamo kuŵa Jehoiakim, ilepilibula, “Lesa akema.” Jehoiakim āyalondelwele na mwana wakwe Jehoiachin, uyo ali na mashina yatatu mu Malembo.
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.
Navê Yehoyakînê wateya wê ev e ku “Xudan dê saz bike û damezrîne”. Ew kurê Yehoyaqîm bû, û ew hatina meleka duyemîn di bihara 1844-an de nîşan dide, çawa ku Xwedê “saz kir û damezrand” qeraxa nû, rastîn, Protestan. Peyama meleka duyemîn bi peyama Banga Nîvê Şevê hat hêzdarkirin, û Yekonya û Konya wateya wan ev e ku “Xwedê dê damezrîne”. Sê navên ku her yek heman wateyê hene, girêdana Banga Nîvê Şevê bi peyama meleka duyemîn temsîl dikin. Di rijandina dawî ya Ruhê Pîroz de, di dema Banga Bilind de, sed û çil û çar hezar tên mohrkirin. Mohrkirina sed û çil û çar hezaran di Banga Nîvê Şevê ya tevgera Millerî de wek nimûne hat pêşnîşandan, û Yehoyakîn, ku herwiha Yekonya û Konya jî tê gotin, sembola mohrkirinê ye.
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.
“Kuishi kwangu,” asema Bwana, “ijapokuwa Konia, mwana wa Yehoyakimu, mfalme wa Yuda, angekuwa muhuri katika mkono wangu wa kuume, hata hivyo ningekung’oa kutoka humo; nami nitakutia katika mkono wa wale wanaoitafuta nafsi yako, na katika mkono wa wale ambao uso wao wakuogofya, yaani, katika mkono wa Nebukadreza, mfalme wa Babeli, na katika mkono wa Wakaldayo. Nami nitakutupa nje, wewe na mama yako aliyekuzaa, mpaka nchi nyingine, ambamo hamkuzaliwa; nanyi mtakufa huko. Lakini katika nchi ile wanayotamani kuirudia, huko hawatarudi. Je, mtu huyu Konia ni sanamu iliyodharauliwa, iliyovunjika? Je, yeye ni chombo kisichopendwa? Mbona wametupwa nje, yeye na uzao wake, na kutupwa katika nchi wasiyoijua? Ee nchi, nchi, nchi, lisikie neno la Bwana.” Yeremia 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, na Coniah byerekana igihe cyo gushyirwaho ikimenyetso, igihe marayika wa kabiri ahurizwa hamwe n’ubutumwa bw’Induru yo mu Gicuku. Ahagarariye igihe cyo gushyirwaho ikimenyetso kw’abapfapfa. Uwo mwami mubi ahagarariye abari abapfakazi b’abapfapfa b’i Laodikiya, bo mu gihe cyo gushyirwaho ikimenyetso bagenewe kwakira ikimenyetso cy’inyamaswa, kuko bacirwa burundu bakarukwa bavanwa mu kanwa k’Umwami.
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.
དཀོན་མཆོག་གི་གཡས་པའི་ལག་པར་ཡོད་པའི་མཚན་རྟགས་ནི་ཁོང་གི་ཐམ་ག་ཡིན། སྟོང་ཕྲག་བཅུ་བཞི་བཞི་སྟོང་གི་ཐམ་ག་འགོད་པའི་སྐབས་སུ་གཙོ་བོའི་ཞལ་ནས་ཕྱིར་འཕངས་པ་རྣམས་ནི། “ལན་བདུན” གྱི་ཚད་ཐག་ལག་པར་བསྣམས་པའི་མི་ཟེ་རུ་པ་པེལ་དང་བསྡུར་ནས་མཚོན་པར་བྱས་ཡོད།
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.
Vuga na Zerubabeli, gavana wa Yuda, uti: Ninyiganyiza ijuru n’isi; kandi nzahenura intebe y’ubwami bw’amahanga, ndimbure imbaraga z’ubwami bw’abapagani; kandi nzahenura amagare y’intambara n’abayagenderamo; n’amafarashi n’abayagenderaho bazagwa hasi, umuntu wese azicwa n’inkota ya mwene se. Uwo munsi, ni ko Uwiteka Nyiringabo avuga, nzagutwara, wa Zerubabeli mugaragu wanjye, mwene Sheyalutiyeli, ni ko Uwiteka avuga, kandi nzakugira nk’impeta y’ikidodo: kuko nagutoranije, ni ko Uwiteka Nyiringabo avuga. Hagayi 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.
ئەو «بەردەی کەوتن»ەی کە «حەوت جار»ە، ئەو «شاقوول»ەیە لە دەستی زەروبابەلدا، و ئەو وەک «موور» نیشان دراوە کە خودا بەکاری دەهێنێت بۆ موورکردنی سەد و چل و چوار هەزار. ئەو موورە، یان «نیشان»ە، لەسەر ئەوانە دادەنرێت کە بۆ ئەو قێزەونەییانەی لە ئۆرشەلیم ئەنجام دەدرێن «هەناسەی داخ دەکێشن و هاوار دەکەن». ئەو هەناسەی داخکێشان و هاوارکردنە ئەزموونی ئەوانە دەناسێنێت کە موور دەکرێن، و ئەو هەناسەی داخکێشان و هاوارکردنە هێمای وەڵامی ناوخۆیی ئەوانەیە بەرامبەر چارەسەری «حەوت جار». ئەو دانپێدانانەیە بە گوناهەکانیان و بە گوناهەکانی باوباپیرانیان. ئەو داننانەیە بەوەی کە ئەوان لەگەڵ خودا نەدەڕۆیشتن و خوداش لەگەڵ ئەوان نەدەڕۆیشت لەو کاتەوەی دوای دڵشکانەکەی 18ی جولای 2020. ئەو تاقیکردنەوەیە کە لە ساڵی 1863دا شکستی تێدا هات، لە ماوەی ئەو کاتەدا کە فیلادلفیا بەرەو لاودیکیا دەگوازرایەوە. ئەو نموونەی ئەو ماوەیە بوو کە تێیدا ئەوانەی بە کۆنیا نیشان دەدرێن بۆ هەمیشە وەک پاکیزە کچانی لاودیکیای نەزان دامەزران، و ئەوانەی بە زەروبابەل نیشان دەدرێن بۆ هەمیشە وەک پاکیزە کچانی فیلادلفیای دانا دامەزران.
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.
యెహోయాకీను తరువాత ఏడుగురు రాజులలో చివరివాడైన జెదెకియా వచ్చాడు. మనష్షే 1798 సంవత్సరమును, మరియు “అంత్యకాలమును” సూచించినట్లయితే, జెదెకియా 1844 అక్టోబరు 22ను సూచించవలెను; ఆ సమయంలో దర్శనం “మాట్లాడి, అబద్ధము చెప్పదు”. జెదెకియా అనేది రెండు హెబ్రీ పదాల సమ్మిళితముగా ఏర్పడిన పేరు. ఒక పదము “యెహోవా”; ఇది దానియేలు గ్రంథము 8వ అధ్యాయము, 14వ వచనములో “శుద్ధి చేయబడును” అని అనువదించబడిన పదముతో కలిసియున్నది. జెదెకియా అనే పేరుకు అర్థము దేవుని ఆలయ శుద్ధీకరణ; అది 1844 అక్టోబరు 22న ప్రారంభమైంది.
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.
ئەو حەوت پاشایەی دوایی یەهودا مێژووی پێشکەوتووەکەی نێوان 1798 هەتا 22ی ئۆکتۆبەری 1844 نیشان دەدەن. یەھۆیاقیم هێمای 11ی ئاگۆستی 1840 ـە، کە لە خۆیدا 11ی سێپتەمبەری 2001 ـش نوێنەرایەتی دەکات. ئەو هێمای بەهێزکردنی پەیامی یەکەمین فریشتەیە، و لە ئایەتی یەکەمی بەشی یەکەمی دانیال ناسێنراوە. بۆیە، بارودۆخ و چوارچێوەی بەشی یەکەمی دانیال، بەهێزکردنی پەیامی یەکەمین فریشتەیە، وەک لە بەشی دەیەمی ئاشکراکردندا نیشان دراوە. لە بەشی دەیەمی ئاشکراکردندا مەسیح بە کتێبۆچکەیەک لە دەستیدا دابەزی، کە یۆحەنا فەرمان پێدرا بیخوات. ئەمەیە هۆی ئەوەی تاقیکردنەوەی یەکەم لە کتێبی دانیال پەیوەندی بە خواردنەوە هەبێت.
We will continue these subjects in the next article.
Tukendelee na masomo haya katika makala inayofuata.
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.
Na akaniambia, Mwanadamu, lisha tumbo lako, ukajaze matumbo yako gombo hili nikupealo. Ndipo nikalila; nalo likawa kinywani mwangu tamu kama asali. Ezekieli 3:3.