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.

Ebibwatuka by’enkuba musanvu biyimira ebyafaayo okuva mu 1798 okutuuka nga 22 October 1844. Ebyafaayo ebyo byafananizibwa bakabaka abasembayo musanvu mu bwakabaka bwa Yuda, nga basookera ku Manase mu mwaka gwa 677 BC okutuuka eri Zeddekiya mu mwaka gwa 586 BC.

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 gy’ennongoosereza entukuvu, ekimu ku biranga okunywezebwa kw’omumalaika asooka kye kuba akabonero akalaga ekintu eky’ensi yonna. Ku lwa 11, Agusito 1840, obubaka bw’omumalaika asooka bwayongerwamu amaanyi era olwo ne butwalibwa ku steshoni zonna za misiyoni mu nsi yonna.

“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.

Ekibiina eky’Okudda kwa Kristo eky’emyaka 1840–44 kyali okulabisibwa okw’ekitiibwa kw’amaanyi ga Katonda; obubaka bw’omumalaika ow’olubereberye bwatwalibwa eri buli kifo ky’amisoni mu nsi yonna. Empaka Enene, 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.

Mu by’obunnabbi mu kiseera ekyo, omalayika ow’Okubikkulirwa 10 yakka n’ateeka ekigere kimu ku nsi n’ekirala ku nnyanja. Omukyala White yategeeza nti ekyo kyali akabonero akalaga okusaasaana kw’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.

Engeri omumalaika gy'ayimiridde, ng'ekigere kimu ku nnyanja, ekirala ku ttaka, eraga obugazi bw'okulangirirwa kw'obubaka. Obubaka buno bujja kusomoka amazzi amanene era bujja kulangirirwa mu mawanga amalala, okutuuka ne mu nsi yonna. Ennyanjula ya Bayibuli ey'Abadiventisiti b'Olunaku Olw'omusanvu, voliyumu 7, 971.

Cyrus’s proclamation of the first decree was a worldwide decree.

Okulangirirwa kwa Cyrus kw'ekiragiro ekyasooka kwali ekiragiro eky'ensi yonna.

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.

Kaakano mu mwaka ogwasooka ogwa Cyrus kabaka wa Buperusi, alyoke atuukirizibwe ekigambo kya Mukama ekyayogerwa mu kamwa ka Yeremiya, Mukama yazuukiza omwoyo gwa Cyrus kabaka wa Buperusi, n’alangirira mu bwakabaka bwe bwonna, era n’akiwandiikamu nti: Bw’ati by’ayogera Cyrus kabaka wa Buperusi nti, Mukama Katonda ow’eggulu ampadde obwakabaka bwonna obw’ensi; era alagiridde okumuzimbira ennyumba e Yerusaalemi, eri mu Yuda. Waliwo ani ku mmwe ku bantu be bonna? Katonda we abe naye, ayambuke e Yerusaalemi, eri mu Yuda, azimbe ennyumba ya Mukama Katonda wa Isirayiri, (ye Katonda,) eri mu Yerusaalemi. Na buli anaasigala mu kifo kyonna w’abeera, abasajja ab’ekifo kye bamuyambe n’effeeza, ne zaabu, n’ebintu, ne n’ebisolo, okuddamu okuggattako n’ebiweebwayo eby’okweyagalira olw’ennyumba ya Katonda eri mu Yerusaalemi. Awo ne bayimuka abakulu b’ennyumba za bajjajja ba Yuda ne Benyamini, ne bakabona, n’Abaleevi, n’abo bonna Katonda be yazuukiza omwoyo, okuyambuka okuzimba ennyumba ya Mukama eri mu Yerusaalemi. Ezeera 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.

Nga bw’omalayika asooka yatuusibwa ku buli kifo ky’emisiyoni mu nsi yonna nga ku 11 Ogw’omunaana, mu 1840, Cyrus yeeyategeeza nti ye kabaka w’“obwakabaka bwonna obuli ku nsi,” bwe yalangirira ekiragiro ekyasooka. Okukka kwa malayika owa Okubikkulirwa essuula ey’ekkumi, omalayika gwe Sister White amumanyisa nti “si muntu mulala yenna wabula Yesu Kristo ye mwennyini,” kulina obubonero bw’obunnabbi obwenkana n’obw’omalayika ow’amaanyi owa Okubikkulirwa essuula ey’eminaana. Sister White ategeeza nti ekigendererwa ky’omalayika asooka kyali kye kimu n’ekigendererwa ky’omalayika owa Okubikkulirwa essuula ey’eminaana.

“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.

Yesu yalagira malayika ow’amaanyi okukkira wansi era n’alabula abatuuze b’ensi beetegekere okulabikako kwe okw’okubiri. Malayika bwe yavayo mu maaso ga Yesu mu ggulu, omusana ogwaka ennyo ennyo era ogw’ekitiibwa gwagenda mu maaso ge. Nagambibwa nti omulimu gwe gwali okutangaza ensi n’ekitiibwa kye era n’okulabula abantu ku busungu bwa Katonda obugenda okujja. 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.

Okunywezebwa kwa malayika asooka kye kifaananyi ekiteeka essira ku nsonga ey’ensi yonna. Obubaka obwasooka mu biro bya Kristo bwafuna amaanyi mu kubatizibwa kwa Kristo. Ebyawandiikibwa Ebitukuvu biraga nti Isirayiri yonna yagenda mu ddungu okuwulira obubaka bwa Yokaana.

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.

Awo abantu ba Yerusaalemi, n’ensi yonna e Yuda, n’ekitundu kyonna ekiri okumpi n’Omugga Yoludaani, ne bagenda gy’ali. Ne babatizibwa naye mu Yoludaani, nga baatula ebibi byabwe. Matayo 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.

Obuweereza bwa Kristo bwagenderedde Isirayiri ey’edda, era mu ngeri eyo ey’obunnabbi ensi yonna yaleetebwa e Yoludaani, ekifo Kristo we yabatizibwa. Naye omukolo gw’okubatizibwa, n’entegeeza yaagwo bwe yabatizibwa Kristo, byagendererwa eri ensi yonna.

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.

Erinnya Yekoyakimu litegeeza “Katonda ajja kuyimuka”, era mu lubatizo lwa Kristo, Yokaana bwe yaggyamu Kristo mu mazzi, akabonero “ak’okuyimuka” okuva mu ntabiro ey’amazzi ne kaba ekimu ku bintu eby’okuwa obuyinza obwo. Mu nnyiriri ennya ezasooka mu kitabo kya Ezeera ze twogeddeko dda, olunyiriri olutaanu lulaga okuddamu kw’abo abaawulira ekiragiro mu bigambo bino nti, “Awo ne bayimuka abakulu b’ennyumba za bajjajja eza Yuda ne Benyamini, ne bakabona, n’Abaleevi, wamu n’abo bonna omwoyo gwabwe Katonda gwe yasiimusa, okulinnya okugenda okuzimba ennyumba ya Mukama eri e Yerusaalemi.” Obubaka obwasooka bwe bwongerwamu amaanyi, wabaawo okuyimuka, nga bwe kiragibwa mu linnya lya Yekoyakimu.

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.

Ku nga 11 Septemba 2001, obubaka obusooka bw’ekibiina ekinene eky’amaanyi eky’a Malayika ow’okusatu bwateekebwamu amaanyi, nga bwe bwafaananyizibwa mu kuteekebwamu amaanyi kw’obubaka obusooka bw’ekibiina ekinene eky’amaanyi eky’a Malayika ow’okusooka. Sister White yayogera ku kuzikirizibwa kwa Twin Towers ku lunaku olwo.

“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.

Kati wajje ekigambo nti nnategeeza nti New York ejja kusumulukibwa amayengo amanene g’enyanja? Ekyo ssaakyogeddeko. Nnagamba nti, nga ntunuulira ebizimbe ebinene ebyali bigulumizibwa eyo waggulu ku waggulu, nti, ‘Ebifaanaanyi eby’entiisa ki ebiribaawo Mukama bw’anaayimirira okukankanya ensi nnyo! Awo ebigambo eby’Okubikkulirwa 18:1-3 bijja kutuukirira.’ Omutwe ogw’ekkumi n’omunaana gw’Okubikkulirwa gwonna kwe kulabula ku ebigenda okujja ku nsi. Naye sirina musana gw’enjawulo ku by’egenda okujja ku New York, wabula kye mmanyi kwe nti olunaku lumu ebizimbe ebinene ebiri eyo bijja kusuulibwansi ng’amaanyi ga Katonda galibikyusa ne galibitembereza. Mu musana gwe bampa, mmanyi nti okuzikirira kuli mu nsi. Ekigambo kimu okuva eri Mukama, okukwatako kumwe kw’amaanyi ge amanene, ne bino ebizimbe ebinene bigwa. Bijja kubaawo ebifaanaanyi eby’entiisa ebitalyewerezebwa mu birowoozo byaffe. 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.

Mu kunywezebwa kw’obubaka obusooka mu byafaayo bya 144,000, Mukama "yayimuka" olw’ "okukankanya ennyo ensi". Erinnya lya Jehoiakim liyimirira okunywezebwa kw’obubaka obusooka. Ku lunaku lwa 11 ogw’Agusito 1840, Mukama n’ava ku ntebe ye ey’obwakabaka n’akka ku nsi n’ayimirira ku ttaka ne ku nnyanja. Ku kiragiro ekyasooka kya Cyrus, abeesigwa ne bayimuka. Jehoiakim ye kifaananyi ekiraga si kujja kwa malaika asooka kyokka, naye era ayimirira okunywezebwa kwa malaika asooka.

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.

Jehoiakim akiikirira ow’olubereberye ku bakabaka abasatu ab’enkomerero, naye era akiikirira ow’okutaano ku bakabaka musanvu abaatuusa ku kuzikirira kwa Yerusaalemi. Amannya g’abo bakabaka musanvu gayigiriza nnyo. Abo bakabaka musanvu baali Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin ne Zedekiah.

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.

Mu byafaayo by’Abagoberezi ba Miller, Manase akiikirira ekiseera eky’enkomerero, mu mwaka gwa 1798. Manase kitegeeza ‘aleetera okwerabira’, era mu 1798 omukyala malaya ow’e Ttuwa n’erabibwa okumala emyaka nsanvu. Manase yali omu ku bakabaka ababi ennyo, era alina ebikwata ku bunnabbi ebirina okutekebwako ebirowoozo.

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.

Abakabaka abasembayo musanvu ab’e Yuda bakiikirira ebyafaayo by’amaloboozi ag’ekikulukuto omusanvu okuva mu 1798 okutuuka nga 22 Okitobba 1844. Manase ye yali asooka ku bakabaka abo musanvu, era ng’ow’asooka ku basanvu, yafaananyiriza Zeddekiya, asembayo ku bakabaka abo musanvu. Yesu bulijjo agattanya enkomerero n’entandikwa. Zeddekiya, kabaka asembayo ku basanvu, yatwalibwa mu buddu bwa Babulooni. Era kabaka ow’asooka ku bakabaka abasembayo musanvu yatwalibwa mu buddu bwa Babulooni, ng’afaananyiriza okutwalibwa kwa kabaka asembayo mu buddu bwa Babulooni.

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.

Era Mukama n’ayogera eri Manase n’eri abantu be; naye ne batawulira. Kyava Mukama abaleetera abaami b’eggye lya kabaka w’Asiriya, ne bakwata Manase mu maggwa, ne bamusiba n’empingu, ne bamutwala e Babulooni. Bwe yali mu nnaku, n’asaba Mukama Katonda we, n’eyetoowaza nnyo mu maaso ga Katonda wa bajjajja be, Era n’amusaba; n’amusaasira, n’awulira okusaba kwe, n’amuzza nate e Yerusaalemi mu bwakabaka bwe. Awo Manase n’ategeera nti 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.

Ebyo bye yayitamu Manaseeri, ebyamuleetedde okumanya nti Mukama ye Katonda, byaatuukirira bwe yaggibwawo mu bwakabaka bwe era oluvannyuma n’addizibwamu. Nebukadduneeza, nga bwe kyali ne Manaseeri, yatuuka okumanya Mukama bwe yaggibwawo mu bwakabaka bwe era oluvannyuma n’addizibwamu.

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.

Awo ku nkomerero y’ennaku ezo nze Nebukadduneeza ne nnyimusa amaaso gange eri eggulu, n’amagezi gange ne gaddawo gye ndi; ne mmwebaza Oyo Ali Waggulu Ennyo, ne mmutendereza ne mmuwa ekitiibwa oyo abeera emirembe gyonna; obufuzi bwe bwe bwa lubeerera, n’obwakabaka bwe buva mu mulembe ne butuuka ku mulembe. Era abatuuze bonna b’ensi balabibwa ng’ebitali kintu; era akola nga bw’asiima mu ggye ery’omu ggulu ne mu b’atuuze ab’ensi; so tewali asobola okuziyiza mukono gwe, newaakubadde okugamba gy’ali nti, Okola ki? Mu kiseera kye kimu amagezi gange ne gaddawo gye ndi; era olw’ekitiibwa ky’obwakabaka bwange, ekitiibwa kyange n’ekitiisa ne binkomako; n’abateezeera bange n’abakungu bange ne bannoonya; ne nteekebwawo nate mu bwakabaka bwange, era ekitiibwa ekinene ne kyongerwako gye ndi. Kaakano nze Nebukadduneeza ntendereza, mmuyimusa era mmuwa ekitiibwa Kabaka ow’eggulu; kubanga emirimu gye gyonna mazima, n’engeri ze z’ensala y’omusango; era abo abatambulira mu kwenyumiriza asobola okubazza wansi. Danyeri 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.

Ebintu bye yayitamu Manase byatuukirako ku Nebukadduneeza. Manase akiikirira ‘ekiseera ky’enkomerero’ mu byafaayo by’abakabaka ba Yuda abasatu ab’enkomerero, era n’okutuuka kw’obunnabbi bw’emyaka nsanvu eby’obuddu. Nebukadduneeza naye akiikirira ‘ekiseera ky’enkomerero’ mu byafaayo by’ebiragiro ebisatu, nga bwe kyali mu 1798 nga ‘ekiseera ky’enkomerero’ mu byafaayo by’emidumu musanvu. Mu byawandiiko ebyo ebimaze okwogeredwako, okutegeera kwa Nebukadduneeza kwamuddiramu ku ‘nkomerero y’ennaku.’ ‘Nkomerero y’ennaku’ eno era egerwako mu Kitabo kya Danyeri, omutwe ogw’ekkumi n’ebiri.

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.

Naye ggwe genda mu kkubo lyo okutuusa ku nkomerero: kubanga ojja okuwummula, era ojja okuyimirira mu mugabo gwo ku nkomerero y’ennaku. Danyeri 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.

"Enkomerero y’ennaku" mu kitabo kya Danyeri essuula ey’ekkumi n’ebiri ye "ekiseera ky’enkomerero," kubanga Danyeri yagambibwa okugenda "okutuusa enkomerero lw’eneebaawo." Mu kiseera ekyo Danyeri yali agenda okuyimirira mu mugabo gwe. "Okuyimirira mu mugabo gwe" kitegeeza okutuukiriza ekigendererwa kye, kye Danyeri yatuukiriza bwe kyaggulwawo ekitabo kye ku nkomerero y’ennaku, ekyo kye "ekiseera ky’enkomerero." Mu kiseera ekyo wajja kubeerawo "okweyongera kw’okumanya" kwe ab’amagezi balitegeera. Ku nkomerero y’ennaku za Nebukadduneeza "okutegeera" kwe ne kumuddayo.

“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.

"Bwe Katonda awa omusajja omulimu omw'enjawulo gw'akola, alina okuyimirira mu mugabo gwe n'ekifo kye nga Daniyeri bwe yakola, ng'ategefu okuddamu okuyitibwa kwa Katonda, ng'ategefu okutuukiriza ekigendererwa kye." Manuscript Releases, Voliyumu 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 ayimirira mu kifo kya 'ekiseera eky'enkomerero' mu byafaayo by'abakabaka basatu ab'asembayo ab'e Yuda, Nebukadduneeza ayimirira mu kifo kya 'ekiseera eky'enkomerero' mu biragiro bisatu. Manase yasikiddwa mutabani 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 kitegeeza “okutendekebwa” era akiikirira ekiseera mwe mwaliwo “okwongera kw’obumanyi” okwaali kw’okutendeka “ab’amagezi” mu bubaka obwaggulwawo. Oluvannyuma Amon n’addirwako Yosiya, ye kabaka yekka ku bakabaka musanvu alina ebyafaayo eby’obwannabbi ebirungi, newaakubadde nga bikkakkanye.

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 kitegeeza 'omusingi gwa Katonda', era akiikirira okuteekebwawo kw'amazima agabikkuliddwa mu 'ekiseera ky'enkomerero'. Okwongezeka kw'obumanyi okwakiikirirwa Amon kwategekebwa William Miller, mu kukulemberwa kwa Gabriel n'abamalayika abalala abatukuvu. Omulimu gwa Miller gukiikirirwa mu linnya erya Josiah, kubanga ye yateekawo emisingi gy'olutambuza olwo. Waliwo ebisingawo bingi eby'okulambulula ku Josiah, naye tugenda ku mutabani we 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 yali wa myaka amakumi abiri mu esatu bwe yatandika okufuga; era yafugira mu Yerusaalemi emyezi esatu. Era erinnya lya nnyina ye Hamutal, muwala wa Jeremiah ow’e Libnah. Era yakola ekibi mu maaso ga Mukama, ng’ebyo byonna bajjajja be bye baakola. Era Pharaohnechoh n’amusiba e Riblah mu nsi ya Hamath, aleme okufugira mu Yerusaalemi; era n’assa ku nsi omusolo gwa talanta kikumi z’effeeza, ne talanta emu ey’zzaabu. Era Pharaohnechoh n’afuula Eliakim mutabani wa Josiah kabaka mu kifo kya Josiah kitaawe, n’akyusa erinnya lye okuba Jehoiakim, era n’atwala Jehoahaz; n’atuuka e Misiri, n’afiira eyo. 2 Kings 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 kitegeeza "Jehovah akutte", era n'akwatibwa Pharaohnecho. Jehoahaz, mutabani wa Josiah, n'akwatibwa Pharaohnechoh era n'asikizibwa muganda we Eliakim, kitegeeza "Katonda w'okuyimusa". Pharaohnechoh oluvannyuma n'akyusa erinnya lya Eliakim n'alifuula Jehoiakim, kitegeeza "Katonda ajja okuyimuka". Okukyusibwa kw'erinnya kubeera akabonero k'obugatta obw'endagaano, era mu kunywezebwa kw'obubaka obwasooka, Katonda ayingira mu ndagaano n'abantu, mu kiseera kye kimu nga ayisaawo abantu abaali mu ndagaano ey'edda.

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.

Ku lunaku lwa 11 ogw’Agusito, 1840, Obwakabaka bwa Ottoman, obwakiikirirwa empewo ennya ezali zisumuluddwa okumala emyaka ebikumi bisatu kyenda n’emu n’ennaku kkumi na ttaano, zaziyizibwa; oba, nga bwe kitegeeza erinnya Jehoahaz, “zaakwatibwa”. Mu kiseera kye kimu, Eliakim yafuulibwa kabaka, era erinnya lye ne likyusibwa ne lituumibwa Jehoiakim, litegeeza “Katonda alinyuka”. Jehoiakim yaddirirwa omwana we Jehoiachin, alina amannya asatu mu Ebyawandiikibwa.

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.

Erinnya Jehoiachin litegeeza nti ‘Mukama ajjakuteekawo era ajjakunyweza’. Yali mutabani wa Jehoiakim era alaga okutuuka kwa Malayika ow’okubiri mu ntandikwa y’omwaka gwa 1844, nga Katonda ‘yateekawo era n’anyweza’ ennyanga empya ey’amazima ey’Obuprotestanti. Obubaka bwa Malayika ow’okubiri bwayongerwamu amaanyi olw’obubaka bw’Okukaaba okw’omu ttumbi ly’ekiro, era Jeconiah ne Coniah kitegeeza ‘Katonda ajjakunyweza’. Amannya asatu gano, buli limu nga litegeeza kye kimu, galaga okwegatta kw’Okukaaba okw’omu ttumbi ly’ekiro ku bubaka bwa Malayika ow’okubiri. Kiri mu kufukibwa okusembayo kw’Omwoyo Omutukuvu mu Okukaaba okw’amaanyi mwe bateekebwako akabonero abantu 144,000. Okuteekebwako akabonero kw’abantu 144,000 kw’alabirizibwa mu Okukaaba okw’omu ttumbi ly’ekiro mu kibiina ky’Abamillerite, era Jehoiachin, ayitibwanso Jeconiah ne Coniah, ye ekifaananyi ky’okuteekebwako akabonero.

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.

Nga bwe ndi mulamu, bw’ayogera Mukama, newaakubadde Koniya mutabani wa Yekoyakimu kabaka wa Yuda, nga yandibadde mpeta ey’akabonero ku mukono gwange ogwa ddyo, kyokka nnandikuggyeeyo awo; era ndikukuwa mu mikono gy’abo abanoonya obulamu bwo, ne mu mikono gy’abo be wotya amaaso, okutuuka ne mu mikono gya Nebukaduneeza kabaka wa Babulooni, ne mu mikono gy’Abakaludaaya. Era ndikusuula ggwe, ne nnyoko eyakukuzaala, mu nsi endala gyemutazaalirwa; era eyo mwe mulifa. Naye mu nsi gye baagala okuddayo, eyo tebaliddayo. Omusajja ono Koniya, ye ekifaananyi ekyenyoomeddwa ekyamenyeddwa? Ali ng’ekibya ekitali kya kusiimibwa? Lwaki bagobeddwa, ye n’ezzadde lye, ne basuulibwa mu nsi gye batamanyi? Nsi, nsi, nsi, wulira ekigambo kya Mukama. Yeremiya 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 ne Coniah bakiikirira ekiseera eky’okuteekebwako akabonero, nga malayika ow’okubiri ayungibwako obubaka bw’okukaaba wakati mu kiro. Ye akiikirira ekiseera eky’okuteekebwako akabonero kw’abasirusiru. Kabaka omubi akiikirira abo abawala abasirusiru ab’e Lawodikiya, ab’omu kiseera eky’okuteekebwako akabonero basalirwawo okufuna akabonero k’ensolo, nga basuuliddwa okuva mu kamwa ka Mukama emirembe gyonna.

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.

Empeta ey’akasayiro eri ku mukono ogwa ddyo gwa Katonda ye kasayiro ke, era abo abasuuziibwa okuva mu kamwa kya Mukama mu kiseera eky’okuteekako akasayiro ku 144,000 bagererwa ne Zerubbaberi, omusajja eyalina omuguwa gw’okupima ogw’ “emirundi musanvu” mu mukono gwe.

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.

Yogera eri Zerubbabel, gavana wa Yuda, nti, Nnaakankanya eggulu n’ensi; era ndisuula wansi entebe z’obwakabaka, ne nzikiriza amaanyi g’obwakabaka bw’amawanga agataamanyi Katonda; era ndisuula wansi amagaali, n’abo abagenderamu; n’embalaasi n’abeebagala banaagwa wansi, buli omu n’ekitala kya muganda we. Ku lunaku olwo, bw’ayogera Mukama ow’eggye, ndikutwala ggwe, Zerubbabel, omuddu wange, mutabani wa Shealtiel, bw’ayogera Mukama, ne nkufuula ng’empeta ey’akabonero; kubanga nkulondedde, bw’ayogera Mukama ow’eggye. 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.

“Ejjinja ery’okwazisa” eryo “emirundi musanvu” lye “omugo gw’okugera” oguli mu mukono gwa Zerubbaberi, era ye alabirwamu ng’“ekisindiiso” Katonda ky’akozesa okuteekako akabonero ku 144,000. Ekisindiiso, oba “akabonero”, kiteekebwa ku abo “abalirira era abakaabirira” ebikolwa eby’ekivume ebikolebwa mu Yerusaalemi. Okulirira n’okukaaba kumanyisa obumanyirivu bw’abo abateekebwako akabonero, era okusayina n’okukaaba kuba akabonero ak’okuddamu kwabwe okw’omunda eri eddagala ly’“emirundi musanvu.” Kye kukwatula ebibi byabwe n’ebibi bya bajjajja baabwe. Kye kukkiriza nti tebadde batambula ne Katonda era nti Katonda tebadde atambula nabo okuva ku kusubwa essuubi kwa July 18, 2020. Kye kegezesebwa ekyalemwa mu 1863, mu kiseera Firadelfiya bwe yali eyitamu okukyuka okufuukira Lawodikiya. Kyafaananyiriza ekiseera abo abakiikirirwa Coniah lwe bateekebwawo emirembe gyonna nga abawala ba Lawodikiya abata magezi, ate n’abo abakiikirirwa Zerubbaberi bwe bateekebwawo emirembe gyonna nga abawala ba Firadelfiya ab’amagezi.

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.

Jehoichin yaddirwako Zedekiah, owasembayo ku bassekabaka musanvu. Nga Manasseh yakiikirira 1798 n’ebbanga ery’enkomerero, Zedekiah alina okukiikirira nga October 22, 1844, lwe ekyolesebwa kijja ‘okwogera, ne kitalimba’. Zedekiah lye linnya erikolebwa mu kuyunga amagambo abiri ag’Olwebbulaniya. Ekigambo ekimu kye ‘Jehovah’, era kiyungibwa n’ekigambo ekivvunulwa mu Daniel essuula munaana, olunyiriri olw’ekkumi nnya, ng’ ‘eritukululwa’. Zedekiah kitegeeza okutukululwa kwa yeekaalu ya Katonda, okwatandika nga October 22, 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.

Abakabaka musanvu abasembayo ab’e Yuda bakiikirira ebyafaayo ebyeyongera mu maaso okuva mu 1798 okutuuka ku nga 22 Okitobba 1844. Yekoyakimu ye kabonero ka nga 11 Agusito 1840, ate ekyo kikiikirira nga 11 Ssettemba 2001. Ye kabonero ky’okwongerwamu amaanyi kw’obubaka bw’omumalayika omusooka, era ayanjulirwa mu lunyiriri olusooka olw’essuula esooka mu kitabo kya Danyeri. Noolwekyo, embeera n’ensengeka eza Danyeri essuula esooka zikwata ku okwongerwamu amaanyi kw’obubaka bw’omumalayika omusooka, nga bwe kikiikiriddwa mu Okubikkulirwa essuula ey’ekkumi. Mu Okubikkulirwa essuula ey’ekkumi Kristo yakka wansi ng’alina mu mukono gwe ekitabo ekitono, Yokaana n’alagiribwa okukirya. Kino kye kivaako okwegezesa okusooka mu kitabo kya Danyeri kuba ku by’okulya.

We will continue these subjects in the next article.

Tujja okwongera ku nsonga zino mu kiwandiiko ekiddako.

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.

N’aŋŋamba nti, Mwana w’omuntu, teeka olubuto lwo okulya, ojjuze ebitundu by’enda yo n’omuzingo guno gw’ekiwandiiko gwe nkuguwa. Awo ne ngulya; era ne guba mu kamwa kange ng’enjuki olw’obutamwa. Ezekyeri 3:3.