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.
Ny kotrokorana fito dia maneho ny tantara nanomboka tamin’ny 1798 ka hatramin’ny 22 Oktobra 1844. Io tantara io dia nanehoana mialoha tamin’ireo mpanjaka fito farany tao amin’ny fanjakan’ny Joda, nanomboka tamin’i Manase tamin’ny 677 tal. J.K. ka hatramin’i Zedekia tamin’ny 586 tal. 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.
Ao amin’ireo tsipika masina momba ny fanavaozana, ny iray amin’ireo toetran’ny fanomezam-pahefana ny anjely voalohany dia tandindona iray izay manondro zavatra maneran-tany. Tamin’ny 11 Aogositra 1840, dia nomena hery ny hafatry ny anjely voalohany, ary avy eo dia nentina tany amin’ny tobim-pitoriana rehetra eran’izao tontolo izao izany hafatra izany.
“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.
“Ny hetsika Adventa tamin’ny taona 1840–44 dia fanehoana be voninahitry ny herin’Andriamanitra; ny hafatry ny anjely voalohany dia nentina tany amin’ny toeram-piasan’ny misiona rehetra eran’izao tontolo izao.” 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.
Ara-paminaniana tamin’izany fotoana izany, ilay anjely ao amin’ny Apokalypsy folo dia nidina ka nametraka ny tongotra iray teo ambonin’ny tany ary ny iray hafa teo ambonin’ny ranomasina. Rahavavy White dia nanondro izany ho tandindon’ny fipariahan’ny hafatra maneran-tany.
“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.
Ny toerana ijoroan’ilay anjely, ka ny tongony iray eo ambonin’ny ranomasina ary ny iray eo ambonin’ny tany, dia manambara ny halehiben’ny fipariahan’ny fanambarana io hafatra io. Hiampita ny rano midadasika izy ka hotorina any amin’ny firenena hafa, eny, hatrany amin’izao tontolo rehetra izao. The Seventh-day Adventist Bible Commentary, boky faha-7, 971.
Cyrus’s proclamation of the first decree was a worldwide decree.
Ny fanambaran’i Kyrosy momba ilay didy voalohany dia didy navoaka ho an’izao tontolo izao manontolo.
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.
Ary tamin’ny taona voalohany nanjakan’i Kyrosy, mpanjakan’i Persia, mba hahatanteraka ny tenin’i Jehovah tamin’ny vavan’i Jeremia, dia nampihetsi-po ny fanahin’i Kyrosy, mpanjakan’i Persia, Jehovah, ka nanao fanambarana eran’ny fanjakany rehetra izy sady nampanoratra izany koa hoe: Izao no lazain’i Kyrosy, mpanjakan’i Persia: Jehovah, Andriamanitry ny lanitra, no efa nanome ahy ny fanjakana rehetra ambonin’ny tany; ary Izy no nandidy ahy hanorina trano ho Azy any Jerosalema, izay any Joda. Iza aminareo rehetra no isan’ny olony? Homba azy anie Andriamaniny, ka aoka izy hiakatra any Jerosalema, izay any Joda, ka hanorina ny tranon’i Jehovah, Andriamanitry ny Isiraely; Izy no Andriamanitra, izay any Jerosalema. Ary na iza na iza sisa mitoetra any amin’izay toerana ivahinianany, dia aoka ny olona amin’izany toerana izany hanampy azy amin’ny volafotsy sy volamena sy fananana ary biby fiompy, ankoatra ny fanatitra an-tsitrapo ho an’ny tranon’Andriamanitra izay any Jerosalema. Dia nitsangana ireo lohan’ny fianakavian’ny Joda sy Benjamina ary ny mpisorona sy ny Levita mbamin’izay rehetra nampitsanganin’Andriamanitra ny fanahiny hiakatra hanorina ny tranon’i Jehovah izay any Jerosalema. 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.
Tahaka ny nitondrana ny anjely voalohany ho any amin’ny tobin’asa misionera rehetra eran’izao tontolo izao tamin’ny 11 Aogositra 1840, dia milaza ny tenany ho mpanjakan’“ny fanjakana rehetra etỳ ambonin’ny tany” i Kyrosy, raha manambara ny didy voalohany izy. Ny fidinan’ilay anjelin’ny Apokalypsy toko faha‑10, ilay anjely izay lazain-dRahavavy White fa “tsy latsa-danja noho Jesosy Kristy ihany,” dia manana ireo toetra ara-paminaniana mitovy amin’ilay anjely mahery ao amin’ny Apokalypsy toko faha‑18. Rahavavy White dia manondro fa ny tanjon’ilay anjely voalohany dia mitovy amin’ny tanjon’ilay anjely ao amin’ny Apokalypsy toko faha‑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.
“I Jesosy dia naniraka anjely mahery iray hidina sy hampitandrina ny mponina ambonin’ny tany mba hiomana amin’ny fisehoany fanindroany. Raha niala teo anatrehan’i Jesosy tany an-danitra ilay anjely, dia nisy fahazavana mamirapiratra sy be voninahitra indrindra nandeha teo alohany. Nolazaina tamiko fa ny iraka nampanaovina azy dia ny hanazava ny tany amin’ny voninahiny sy hampitandrina ny olombelona ny amin’ny fahatezeran’Andriamanitra ho avy.” 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.
Ny fanomezam-pahefana ny anjely voalohany dia tandindona manasongadina singa maneran-tany. Ny hafatra voalohany tamin’ny andron’i Kristy dia nomen-kery tamin’ny batisan’i Kristy. Ny Soratra Masina dia manambara fa nivoaka nankany an-efitra ny Isiraely rehetra mba hihaino ny hafatr’i Jaona.
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.
Dia nankeo aminy Jerosalema sy Jodia rehetra ary ny tany rehetra manodidina an’i Jordana; ary nataony batisa tao Jordana izy ireo, raha niaiky ny fahotany. Matio 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.
Ny fanompoan’i Kristy dia nifantoka tamin’ny Isiraely fahiny, ary amin’izany hevitra ara-paminaniana izany dia voasarika ho eo Jordana, ilay toerana nanaovana batisa an’i Kristy, izao tontolo izao manontolo. Kanefa ny fombam-pivavahana amin’ny batisa, sy izay nasehony tamin’ny nanaovana batisa an’i Kristy, dia natolotra ho an’izao tontolo izao manontolo.
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.
Ny anarana hoe Jehoiakima dia midika hoe: “Andriamanitra no hitsangana”; ary tamin’ny batisan’i Kristy, raha nampiakarin’i Jaona avy tao anaty rano Kristy, ny tandindon’ny “fitsanganana” avy ao amin’ny fasana anaty rano dia tonga singa iray tao anatin’izany fanomezam-pahefana izany. Ao amin’ireo andininy efatra voalohany ao amin’ny Ezra izay efa notanisaintsika, ny andininy fahadimy dia manondro ny valin-tenin’ireo izay nandre ny didy tamin’ireto teny ireto: “Dia nitsangana ny lohan’ny mpianakavin’i Joda sy Benjamina, ary ny mpisorona sy ny Levita mbamin’izay rehetra natsangan’Andriamanitra ny fanahiny, mba hiakatra hanorina ny tranon’i Jehovah izay any Jerosalema.” Rehefa omena hery ny hafatra voalohany, dia misy fitsanganana, araka izay asehon’ny anaran’i Jehoiakima.
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.
Tamin’ny 11 Septambra 2001, ny hafatra voalohan’ilay hetsika mahery an’ny anjely fahatelo dia nomen-kery, araka ny tandindon’ny fanomezana hery ny hafatra voalohan’ilay hetsika mahery an’ny anjely voalohany. Sister White dia maneho hevitra momba ny fandravana ny Twin Towers tamin’io daty io.
“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.
“Ankehitriny va no tonga ilay teny izay nambarako fa hovohizin’ny onjan-dranomasina goavana i New York? Tsy mbola nilaza izany mihitsy aho. Efa nilaza aho fa, raha nijery ireo trano lehibe natsangana tany aho, rihana mifandimby miakatra, dia hoy aho: ‘Endrey ny zava-miseho mahatsiravina izay hitranga rehefa hitsangana ny Tompo hampihorohoro indrindra ny tany! Amin’izay dia ho tanteraka ny tenin’ny Apokalypsy 18:1–3.’ Ny toko fahavalo ambin’ny folo manontolon’ny Apokalypsy dia fampitandremana ny amin’izay ho avy eto ambonin’ny tany. Fa tsy manana fahazavana manokana aho momba izay hanjo an’i New York, afa-tsy izao ihany no fantatro: indray andro any, ireo trano lehibe any dia harodana amin’ny fihodinana sy fanonganam-pahefan’Andriamanitra. Avy amin’ny fahazavana nomena ahy no ahafantarako fa misy fandringanana eo amin’izao tontolo izao. Teny iray avy amin’ny Tompo, fikasihan’ny heriny mahery iray monja, dia hirodana ireo rafitra goavana ireo. Hisy zava-miseho hitranga, izay tsy takatry ny saintsika ny mahatahotra azy.” Review and Herald, 5 Jolay 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.
Tamin’ny fanomezam-pahefana ny hafatra voalohany teo amin’ny tantaran’ny iray hetsy sy efatra alina sy efatra arivo, dia “nitsangana” ny Tompo mba “hampihorohoro mafy ny tany”. Ny anaran’i Jehoiakima dia tandindon’ny fanomezam-pahefana ny hafatra voalohany. Tamin’ny 11 Aogositra 1840, ny Tompo dia nitsangana niala teo amin’ny seza fiandrianany, nidina teto an-tany, ary nijoro teo ambonin’ny tany maina sy ny ranomasina. Tamin’ny didy voalohan’i Kyrosy dia nitsangana ny mahatoky. I Jehoiakima dia tandindon’ny fahatongavan’ny anjely voalohany tsy fotsiny, fa maneho koa ny fanomezam-pahefana ny anjely voalohany.
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.
Joiakima dia maneho ny voalohany amin’ireo mpanjaka telo farany, nefa koa maneho ny fahadimin’ireo mpanjaka fito izay mitondra mankany amin’ny fandravana an’i Jerosalema. Tena manan-danja tokoa ny anaran’ireo mpanjaka fito ireo. Ireo mpanjaka fito ireo dia i Manase, Amona, Josia, Joahaza, Joiakima, Joiakina ary Zedekia.
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.
Amin’ny tantaran’ny Millerita, Manase dia maneho ny fotoan’ny farany, tamin’ny 1798. Ny dikan’ny hoe Manase dia “mampanadino”, ary tamin’ny 1798 no nanadinoana ilay vehivavin-dratsin’i Tyro nandritra ny fitopolo taona. Manase dia iray tamin’ireo mpanjaka ratsy indrindra, ary manana toetra ara-paminaniana izay tokony hodinihina.
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.
Ny mpanjaka fito farany tao Joda dia maneho ny tantaran’ireo kotroka fito hatramin’ny 1798 ka hatramin’ny 22 Oktobra 1844. Manase no voalohany tamin’ireo mpanjaka fito, ary amin’ny maha-mpanjaka voalohany amin’ny fito azy dia tandindon’i Zedekia, ilay farany amin’ireo mpanjaka fito, izy. Jesosy dia mampifandray mandrakariva ny farany amin’ny fiandohana. Zedekia, ilay mpanjaka farany amin’ireo fito, dia nentina ho amin’ny fanandevozana tamin’ny fahababoana babyloniana. Ilay mpanjaka voalohany amin’ireo mpanjaka fito farany koa dia nentina ho amin’ny fahababoana babyloniana, ka tandindon’ny fitondrana ilay mpanjaka farany ho amin’ny fahababoana babyloniana izany.
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.
Dia niteny tamin’i Manase sy ny olony ny Tompo; nefa tsy nety nihaino izy. Koa nentin’ny Tompo hamely azy ireo ny komandin’ny tafiky ny mpanjakan’i Asyria, izay nisambotra an’i Manase teo amin’ny tsilo, namatotra azy tamin’ny gadra vy, ary nitondra azy ho any Babylona. Ary raha tao anatin’ny fahoriana izy, dia nifona tamin’i Jehovah Andriamaniny ka nanetry tena indrindra teo anatrehan’Andriamanitry ny razany, ary nivavaka taminy; dia nanaiky ny fifonany Izy ka nihaino ny fitalahoany, ary nampody azy indray ho any Jerosalema, ho amin’ny fanjakany. Tamin’izany no nahafantaran’i Manase fa Jehovah no Andriamanitra. 2 Tantara 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.
Ang nahitabo ni Manases sa pag-ila nga ang Ginoo mao ang Dios, natuman pinaagi sa pagkuha kaniya gikan sa iyang gingharian, ug unya sa pagpahiuli kaniya ngadto sa iyang gingharian. Si Nabucodonosor, sama kang Manases, miila sa Ginoo sa dihang gikuha siya gikan sa iyang gingharian ug human niana gipahiuli.
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.
Ary tamin’ny faran’ireo andro ireo dia izaho Nebokadnezara nanopy ny masoko ho amin’ny lanitra, ka niverina tamiko ny fahalalako; ary nisaotra ny Avo Indrindra aho, eny, nidera sy nanome voninahitra Ilay velona mandrakizay, izay fanapahany dia fanapahana mandrakizay, ary ny fanjakany dia hatramin’ny taranaka fara mandimby. Ary ny mponina rehetra amin’ny tany dia heverina ho tsinontsinona; ary manao araka izay sitrapony Izy eo amin’ny tafiky ny lanitra sy eo amin’ny mponina amin’ny tany; ary tsy misy mahatazona ny tanany, na mahazo manao aminy hoe: Inona no ataonao? Tamin’izany andro izany indrindra dia niverina tamiko ny saiko; ary noho ny voninahitry ny fanjakako dia niverina tamiko ny hajako sy ny famirapiratako; ary ny mpanolo-tsaiko sy ny lehibeko nitady ahy; ka naorina indray tao amin’ny fanjakako aho, ary nisy fiandrianana lehibe indrindra koa nampitomboina tamiko. Koa ankehitriny izaho Nebokadnezara dia midera sy manandratra ary manome voninahitra ny Mpanjakan’ny lanitra, Izay marina avokoa ny asany rehetra, ary rariny ny lalany; ary izay mandeha amin’ny fireharehana dia hainy haetry. Daniela 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.
Ny fanandraman’i Manase dia tanteraka tamin’i Nebokadnezara. Manase dia maneho ny “fotoanan’ny farany” eo amin’ny tantaran’ireo mpanjaka telo farany tao Joda, sy ny fahatongavan’ny faminaniana momba ny fahababoana fito-polo taona. Nebokadnezara dia maneho ny “fotoanan’ny farany” eo amin’ny tantaran’ireo didy telo, tahaka ny naha “fotoanan’ny farany” an’i 1798 teo amin’ny tantaran’ireo kotro-baratra fito. Ao amin’ireo andininy vao notononina dia niverina taminy ny fahatakaran’i Nebokadnezara tamin’ny “faran’ny andro.” Ny “faran’ny andro” dia resahina koa ao amin’ny Daniela toko faharoa ambin’ny folo.
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.
Fa mandehana amin’ny lalanao ianao mandra-pahatongan’ny farany; fa hitsahatra ianao, ary hijoro amin’ny anjaranao amin’ny faran’ny andro. Daniela 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.
Ny “faran’ny andro” ao amin’ny Daniela toko faharoa ambin’ny folo dia ny “fotoanan’ny farany”, satria nilazana Daniela mba handeha “mandra-pahatongan’ny farany.” Amin’izany fotoana izany dia “hitsangana amin’ny anjarany” Daniela. Ny hoe “hitsangana amin’ny anjarany” dia midika hoe hanatanteraka ny tanjony, izay nataon’i Daniela rehefa nesorina ny tombo-kasen’ny bokiny tamin’ny faran’ny andro, dia ilay “fotoanan’ny farany.” Amin’izany fotoana izany dia hisy “fitomboan’ny fahalalana” izay ho azon’ny hendry. Tamin’ny faran’ny andron’i Nebokadnezara dia niverina taminy ny “fahazoany tsara.”
“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.
“Rehefa omen’Andriamanitra asa manokana hotanterahin’ny olona iray, dia tsy maintsy mijoro amin’ny anjara sy ny toerany izy tahaka an’i Daniela, vonona hamaly ny antson’Andriamanitra, vonona hanatanteraka ny fikasany.” Manuscript Releases, boky faha-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 dia maneho ny “fotoanan’ny farany” ao amin’ny tantaran’ireo mpanjaka telo farany tamin’ny Joda, ary Nebokadnezara dia maneho ny “fotoanan’ny farany” ao amin’ireo didy telo. Manase dia narahin’i Amona zanany lahy.
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 dia midika hoe “fanazarana” ary maneho ny vanim-potoana izay nisy “fitomboan’ny fahalalana” izay nampiofana ny “hendry” tao amin’ilay hafatra izay novahana tamin’ny tombo-kaseny. Amon dia narahin’i Josia avy eo, ilay hany mpanjaka amin’izy fito izay manana tantara ara-paminaniana somary tsara, na dia saro-bahana aza.
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.
Josia dia midika hoe “ny fanorenan’Andriamanitra”, ary maneho ny fampiorenana ireo fahamarinana izay efa nohosorana tombo-kase ka novahana tamin’ny “fotoan’ny farany”. Ny fitomboan’ny fahalalana izay nasehon’i Amona dia natambatr’i William Miller, tamin’ny alalan’ny fitarihan’i Gabriela sy ireo anjely masina hafa. Ny asan’i Miller dia asehon’ny anarana hoe Josia, satria izy no nanorina ny fototry ny hetsika. Mbola betsaka kokoa ny azo amaritana an’i Josia, nefa hiroso amin’ny zanany, dia Jehoahaza, isika.
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.
Jehoahaza dia telo amby roa-polo taona fony izy vao nanjaka; ary telo volana no nanjakany tany Jerosalema. Ary ny anaran-dreniny dia Hamotala, zanakavavin’i Jeremia avy any Libna. Ary nanao izay ratsy teo imason’i Jehovah izy, araka izay rehetra nataon’ny razany. Ary Farao-Neko dia namatotra azy tao Ribla, tany amin’ny tanin’i Hamata, mba tsy hanjakany tany Jerosalema; ary nampandoaviny hetra ny tany, dia talenta volafotsy zato sy talenta volamena iray. Ary Farao-Neko dia nanao an’i Eliakima, zanak’i Josia, ho mpanjaka solon’i Josia rainy, ka novany hoe Joiakima ny anarany; ary nalainy Jehoahaza; dia tonga tany Egypta izy ka maty tany. 2 Mpanjaka 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.
Jehoahaza dia midika hoe “Jehovah no nisambotra”, ary nosamborin’i Farao Neko izy. Jehoahaza, zanak’i Josia, dia nosamborin’i Farao Nekoa ka nosoloina an’i Eliakima rahalahiny, izay midika hoe “Andriamanitry ny fananganana”. Avy eo dia novan’i Farao Nekoa ho Joiakima ny anaran’i Eliakima, izay midika hoe “Andriamanitra hitsangana”. Ny fanovana anarana dia tandindon’ny fifandraisana amin’ny fanekena, ary amin’ny fanomezam-pahefana ny hafatra voalohany dia miditra amin’ny fanekena amin’ny vahoaka iray Andriamanitra, sady mandalo miaraka amin’izay koa ny vahoaka teo aloha izay tao amin’ny fanekena.
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.
Tamin’ny 11 Aogositra 1840, ny Fanjakana Ottomanina, izay nasehon’ireo rivotra efatra navotsotra nandritra ny telonjato iraika amby sivifolo taona sy dimy ambin’ny folo andro, dia noferana, na araka ny hevitr’i Jehoahaza, dia “nosamborina”. Tamin’izany fotoana izany koa dia natao mpanjaka i Eliakima ary novana ho Jehoiakima ny anarany, izay midika hoe “Andriamanitra hitsangana”. Jehoiakima dia narahin’i Jehoiakina zanany, izay manana anarana telo ao amin’ny Soratra Masina.
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.
Ny anarana hoe Jehoiakina dia midika hoe “ny Tompo no hanorina sy hampiorina.” Izy no zanak’i Joiakima, ary izy no manamarika ny fahatongavan’ilay anjely faharoa tamin’ny lohataonan’ny taona 1844, satria Andriamanitra no “nanorina sy nampiorina” ilay tandroka protestanta vaovao sy marina. Ny hafatry ny anjely faharoa dia nohamafisin’ny hafatry ny Antso An-tampon’Alina, ary Jeconia sy Conia dia midika hoe “Andriamanitra no hampiorina.” Ireo anarana telo ireo, samy mitovy hevitra avokoa, dia maneho ny firaisan’ny Antso An-tampon’Alina amin’ny hafatry ny anjely faharoa. Ao amin’ny fandatsahana farany ny Fanahy Masina mandritra ny Antso Mahery no amehezana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo. Ny famehezana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo dia naseho mialoha tamin’ny alalan’ny Antso An-tampon’Alina tao amin’ny hetsika Millerita, ary Jehoiakina, izay antsoina koa hoe Jeconia sy Conia, dia tandindon’ny famehezana tombo-kase.
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.
“Velona Aho, hoy ny Tompo, na dia i Konia zanak’i Joiakima mpanjakan’ny Joda aza no peratra fanombohana eo amin’ny tanako ankavanana, dia mbola hotsoahiko hiala eo ihany ianao; ary hatolotro eo an-tànan’izay mitady ny ainao ianao, sy eo an-tànan’izay atahoranao tarehy, dia eo an-tànan’i Nebokadrezara, mpanjakan’i Babylona, sy eo an-tànan’ny Kaldeana. Ary horoahiko hiala ianao mbamin’ny reninao izay niteraka anao ho any an-tany hafa, izay tsy nahaterahanareo; ary any no hahafatesanareo. Fa ny tany izay irin’izy ireo hiverenana, dia tsy hiverenany any. Moa va ity lehilahy Konia ity dia sampy tsinontsinona sy vaky? moa va izy fanaka tsy ankasitrahana? nahoana no noroahina izy sy ny taranany ka natsipy ho any amin’ny tany tsy fantany? Ry tany ô, tany ô, tany ô, mihainoa ny tenin’i Jehovah.” Jeremia 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.
I Jehoiakina, Jeconia ary Conia dia maneho ny fotoanan’ny fanisiana tombo-kase, rehefa ampiarahana amin’ny hafatry ny Antso amin’ny Mamatonalina ny hafatry ny anjely faharoa. Izy no maneho ny fotoanan’ny fanisiana tombo-kase ny adala. Ilay mpanjaka ratsy fanahy dia maneho ireo izay virijina adala Laodiseana ka amin’ny fotoanan’ny fanisiana tombo-kase dia voatendry handray ny mariky ny bibidia, satria avoaka hiala mandrakizay avy amin’ny vavan’ny Tompo izy ireo.
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.
Ny peratra fanombohan’Andriamanitra eo amin’ny tanany ankavanana dia tombo-kaseny, ary ireo izay aloan’ny vavan’ny Tompo mandritra ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina dia ampitahaina amin’i Zerobabela, ilay lehilahy izay nitana teo an-tanany ny firaka fandrefesana an’ireo “impito”.
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.
Mitenena amin’i Zerobabela, governoran’i Joda, hoe: Hozongozoniko ny lanitra sy ny tany; ary horavako ny seza fiandrianan’ny fanjakana, ary holevoniko ny herin’ny fanjakan’ny jentilisa; ary horavako ny kalesy mbamin’izay mitaingina azy; ary hianjera ny soavaly sy ny mpitaingina azy, samy ho lavon’ny sabatry ny rahalahiny avy. Amin’izany andro izany, hoy Jehovah, Tompon’ny maro, no hakako anao, ry Zerobabela mpanompoko, zanak’i Sealtiela, hoy Jehovah, ka hataoko ho tahaka ny peratra fanombohana ianao; fa efa nifidy anao Aho, hoy Jehovah, Tompon’ny maro. Hagay 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.
Ny “vato mahasolafaka” izay atao hoe “impito” no “pilao” eo an-tànan’i Zerobabela, ary izy no aseho ho ilay “peratra fanombohan-kase” izay ampiasain’Andriamanitra hanombohana-kase ny iray hetsy sy efatra arivo sy efatra alina. Ilay peratra fanombohan-kase, na ilay “famantarana”, dia apetraka amin’ireo izay “misento sy mitaraina” noho ny fahavetavetana atao ao Jerosalema. Ny fisentoana sy ny fitarainana no mampahafantatra ny fanandraman’ireo voaisy tombo-kase, ary ny fametrahana ny famantarana sy ny fitarainana no tandindon’ny valiny anaty ataon’izy ireo manoloana ny fanasitranana avy amin’ilay “impito”. Izany dia fiaikena ny fahotany sy ny fahotan-drainy. Izany no fanekena fa tsy niara-nandeha tamin’Andriamanitra izy ireo ary Andriamanitra koa tsy niara-nandeha taminy hatramin’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020. Izany no fitsapana izay tsy nahomby tamin’ny 1863, nandritra ilay vanim-potoana izay nifindran’i Filadelfia ho amin’i Laodikia. Izany no tandindon’ilay vanim-potoana izay anorenana mandrakizay ireo izay asehon’i Konia ho virjiny adala Laodikeana, ary ireo izay asehon’i Zerobabela ho virjiny hendry Filadelfiana.
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.
I Jehoichin dia narahin’i Zedekiah, izay farany tamin’ireo mpanjaka fito. Tahaka ny nanehoan’i Manase ny taona 1798 sy ny “fotoan’ny farany”, dia tsy maintsy maneho ny 22 Oktobra 1844 i Zedekiah, rehefa “hiteny, fa tsy handainga” ny fahitana. Anarana voaforon’ny fitambaran-teny hebreo roa ny hoe Zedekiah. Ny teny iray dia “Jehovah”, ary ampifandraisina amin’ilay teny adika ao amin’ny Daniela toko faha-valo andininy faha-efatra ambin’ny folo hoe “voadio”. Ny dikan’i Zedekiah dia ny fanadiovana ny tempolin’Andriamanitra, izay nanomboka tamin’ny 22 Oktobra 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.
Ny mpanjaka fito farany tao Joda dia maneho ny tantara mivoatra hatramin’ny 1798 ka hatramin’ny 22 Oktobra 1844. Joiakima no tandindon’ny 11 Aogositra 1840, izay kosa maneho ny 11 Septambra 2001. Izy dia tandindon’ny fanomezam-pahefana ny hafatry ny anjely voalohany, ary ampidirina ao amin’ny andininy voalohany amin’ny Daniela toko voalohany izy. Araka izany, ny sehatra sy ny tontolon-kevitry ny Daniela toko voalohany dia ny fanomezam-pahefana ny hafatry ny anjely voalohany, araka ny aseho ao amin’ny Apokalypsy toko fahafolo. Ao amin’ny Apokalypsy toko fahafolo dia nidina i Kristy nitondra boky kely teny an-tanany, izay nasaina nohanin’i Jaona. Izany no antony mahatonga ny fitsapana voalohany ao amin’ny bokin’i Daniela hifandray amin’ny fihinanana.
We will continue these subjects in the next article.
Hotohizintsika ao amin’ny lahatsoratra manaraka ireo lohahevitra ireo.
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.
Ary hoy izy tamiko hoe: Ry zanak’olona, ampandehano hihinana ny kibonao, ary fenoy ity horonam-boky omeko anao ity ny tsinainao. Dia nohaniko izany; ary tao am-bavako izany dia mamy tahaka ny tantely. Ezekiela 3:3.