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.

Inkuba ndwi zirindwi zigereranya amateka yo mu 1798 kugeza ku ya 22 Ukwakira 1844. Ayo mateka yarashushanyijwe mbere n’abami barindwi ba nyuma b’ubwami bwa Yuda, uhereye kuri Manase mu mwaka wa 677 mbere ya Kristo kugeza kuri Sedekiya mu mwaka wa 586 mbere ya Kristo.

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 yera y’ivugurura, ikimenyetso kiranga guhabwa imbaraga k’umumarayika wa mbere ni ikimenyetso kigaragaza ikintu gifite isakara ry’isi yose. Ku wa 11 Kanama 1840, ubutumwa bw’umumarayika wa mbere bwahawe imbaraga, hanyuma ubwo butumwa bugezwa kuri buri cyicaro cy’ivugabutumwa cyo 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.

“Igikorwa cy’ukuza kwa Kristo cyo mu 1840–44 cyari ukwigaragaza guhebuje kw’imbaraga z’Imana; ubutumwa bwa marayika wa mbere bwagejejwe kuri buri gice cy’iyogezabutumwa mu isi.” 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.

Mu buryo bw’ubuhanuzi, muri icyo gihe, marayika wo mu Ibyahishuwe 10 yamanutse ashyira ikirenge kimwe ku isi, ikindi ku nyanja. Mushiki wacu White yerekanye ko ibyo byari ikimenyetso cy’uko ubwo butumwa bwagombaga kugera ku isi yose.

“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.

“Umwanya marayika ahagazemo, ukuguru kumwe ku nyanja, ukundi ku butaka, usobanura ubugari n’ukwaguka kw’itangazwa ry’ubutumwa. Buzambuka amazi magari kandi butangarizwe mu bindi bihugu, ndetse bugere no ku isi yose.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

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

Kwamamaza Cyrus yerekeye itegeko rya mbere kwari itegeko ryatangajwe ku isi yose.

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.

Nuko mu mwaka wa mbere wa Kuro umwami w’u Buperesi, kugira ngo ijambo ry’Uwiteka ryavugiwe mu kanwa ka Yeremiya risohore, Uwiteka akangura umutima wa Kuro umwami w’u Buperesi, maze atangaza iteka mu bwami bwe bwose, kandi aryandika, avuga ati: “Uku ni ko Kuro umwami w’u Buperesi avuga ati: Uwiteka Imana nyir’ijuru yampaye ubwami bwose bwo mu isi; kandi yantegetse kumwubakira inzu i Yerusalemu, ho mu Buyuda. Ni nde muri mwe wo mu bwoko bwe bwose? Imana ye ibane na we, aze azamuke ajye i Yerusalemu ho mu Buyuda, yubake inzu y’Uwiteka Imana ya Isirayeli (ni yo Mana), i Yerusalemu. Kandi umuntu wese usigaye ahantu hose acumbitsemo, abagabo b’aho hantu bamufashishe ifeza n’izahabu, n’ibintu, n’amatungo, uretse n’amaturo y’ubushake bwabo agenewe inzu y’Imana iri i Yerusalemu.” Nuko abatware b’amazu ya ba sekuruza b’u Buyuda n’u Benyamini, n’abatambyi, n’Abalewi, hamwe n’abose Imana yakanguye imitima yabo, barahaguruka ngo bazamuke kubaka inzu y’Uwiteka iri i Yerusalemu. Ezira 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.

Nk’uko marayika wa mbere yagejejwe kuri buri kigo cy’ivugabutumwa cyo mu isi yose ku wa 11 Kanama 1840, ni ko Kuro yigaragaza nk’umwami w’“ubwami bwose bwo mu isi,” igihe atangaza itegeko rya mbere. Kumanuka kwa marayika wo mu Byahishuwe icumi, marayika Mushiki wa White agaragaza ko ari “nta wundi utari Yesu Kristo ubwe,” gufite ibimenyetso by’ubuhanuzi bimwe n’ibya marayika ukomeye wo mu Byahishuwe cumi n’umunani. Mushiki wa White agaragaza ko umugambi wa marayika wa mbere wari umwe n’umugambi wa marayika wo mu Byahishuwe cumi n’umunani.

“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 yategetse umumarayika ukomeye kumanuka akaburira abatuye isi kwitegura ukuza kwe kwa kabiri. Uwo mumarayika akiva imbere ya Yesu mu ijuru, umucyo urabagirana cyane kandi w’icyubahiro gikomeye wamubanjirije. Nabwiwe ko inshingano ye yari ukumurikisha isi icyubahiro cye no kuburira umuntu umujinya w’Imana wegereje.” 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.

Guhabwa imbaraga kw’umumarayika wa mbere ni ikimenyetso gishyira imbaraga ku ngingo ireba isi yose. Ubutumwa bwa mbere mu gihe cya Kristo bwahawe imbaraga mu mubatizo wa Kristo. Ibyanditswe byera bigaragaza ko Abisirayeli bose bagiye mu butayu kugira ngo bumve 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.

Nuko i Yerusalemu yose, n’u Buyuda bwose, n’abatuye mu gihugu cyose gikikije Yorodani, bajyaga bamusangayo; kandi babatizwaga na we muri Yorodani, batura ibyaha byabo. 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.

Umurimo wa Kristo wari ugenewe Isirayeli ya kera, kandi muri uwo mubiri w’ubuhanuzi isi yose yakwegereye Yorodani, ahabereye umubatizo wa Kristo. Nyamara umuhango w’umubatizo, n’icyo wasobanuraga igihe Kristo yabatizwaga, wari ugenewe isi yose.

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.

Izina Yehoyakimu risobanurwa ngo “Imana izahaguruka”, kandi mu mubatizo wa Kristo, ubwo Yohana yavanye Kristo mu mazi amuzamura, ikimenyetso cyo “guhaguruka” uvanywe mu mva y’amazi cyabaye kimwe mu bintu bigize uko guhabwa imbaraga. Mu mirongo ine ya mbere yo muri Ezira twamaze kuvuga, umurongo wa gatanu werekana uko abumvise itegeko babyitabye ukoresheje aya magambo ngo, “Nuko abatware b’inzu za ba sekuruza b’Abayuda n’Ababenyamini, n’abatambyi, n’Abalewi, hamwe n’abo bose Imana yakanguye imitima, bahaguruka ngo bazamuke bubake inzu y’Uwiteka iri i Yerusalemu.” Iyo ubutumwa bwa mbere buhawe imbaraga, habaho guhaguruka, nk’uko bigaragazwa n’izina rya Yehoyakimu.

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 wa 11 Nzeri 2001, ubutumwa bwa mbere bw’umurimo ukomeye w’umumarayika wa gatatu bwahawe imbaraga nk’uko byashushanyijwe n’uguhabwa imbaraga k’ubutumwa bwa mbere bw’umurimo ukomeye w’umumarayika wa mbere. Mushiki wa White agira icyo avuga ku irimburwa ry’inyubako z’impanga kuri uwo munsi.

“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.

“Mbese ubu haje ijambo rivuga ko natangaje yuko New York igomba kurimburwa n’umuhengeri ukomeye? Ibyo sinigeze mbivuga na rimwe. Navuze nti, ubwo narebaga inyubako nini zirimo kuzamukayo, igorofa ku yindi, ‘Mbega ibintu biteye ubwoba bizahabera igihe Uwiteka azahaguruka kugira ngo anyeganyeze isi bikomeye! Ni bwo amagambo yo mu Ibyahishuwe 18:1–3 azasohora.’ Igice cya cumi n’umunani cyose cy’Ibyahishuwe ni umuburo w’ibigiye kuza ku isi. Ariko nta mucyo wihariye mfite ku byerekeye ibigiye kuza kuri New York, keretse ko nzi yuko umunsi umwe izo nyubako nini zaho zizahirikwa no guhindukiza no guhirika kw’imbaraga z’Imana. Uhereye ku mucyo nahawe, nzi yuko kurimbuka kuri mu isi. Ijambo rimwe riturutse ku Mwami, gukozwaho kumwe kw’imbaraga ze zikomeye, kandi izo nyubako ziremereye zizagwa. Hazabaho ibintu biteye ubwoba tudashobora no kwiyumvisha.” Review and Herald, 5 Nyakanga 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 gihe cyo guha imbaraga ubutumwa bwa mbere mu mateka y’abihumbi ijana na mirongo ine na bane, Uwiteka “yarahagurutse” kugira ngo “anyeganyeze isi mu buryo buteye ubwoba”. Izina rya Jehoyakimu rigereranya uguhabwa imbaraga kw’ubutumwa bwa mbere. Ku wa 11 Kanama 1840, Uwiteka yarahagurutse ava ku ntebe ye y’ubwami, amanuka ku isi, ahagarara ku butaka no ku nyanja. Mu itegeko rya mbere rya Kuro, abizerwa barahagurutse. Jehoyakimu ni ikimenyetso kitari gusa cyo kuza kwa marayika wa mbere, ahubwo anagereranya uguhabwa imbaraga kwa marayika wa mbere.

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 agereranya uwa mbere mu bami batatu ba nyuma, ariko kandi agereranya n’uwa gatanu mu bami barindwi bayobora ku irimbuka rya Yerusalemu. Amazina y’abo bami barindwi arigisha cyane. Abo bami barindwi ni Manase, Amoni, Yosiya, Yehoahazi, Yehoyakimu, Yehoyakini na Sedekiya.

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 mateka y’Abamilerite, Manase ahagarariye igihe cy’imperuka, mu mwaka wa 1798. Manase bisobanura “gutera kwibagirwa”, kandi ni mu 1798 maraya w’i Tiro yibagirwana imyaka mirongo irindwi. Manase yari umwe mu bami babi cyane kurusha abandi, kandi afite ibiranga by’ubuhanuzi bikwiriye kwitabwaho.

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.

Abami barindwi ba nyuma b’i Buyuda bagereranya amateka y’inkuba ndwi kuva mu wa 1798 kugeza ku ya 22 Ukwakira 1844. Manase yari uwa mbere muri abo bami barindwi, kandi nk’umwami wa mbere muri barindwi, yabaye ikigereranyo cya Sedekiya, uwa nyuma muri abo bami barindwi. Yesu buri gihe ahuza iherezo n’intangiriro. Sedekiya, umwami wa nyuma muri abo barindwi, yajyanywe mu bubata bw’iminyago y’i Babuloni. Umwami wa mbere muri abo bami barindwi ba nyuma na we yajyanywe mu minyago y’i Babuloni, bityo aba ikigereranyo cyo kujyanwa k’umwami wa nyuma mu minyago y’i Babuloni.

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.

Nuko Uwiteka abwira Manase n’ubwoko bwe, ariko ntibamwumvira. Ni cyo cyatumye Uwiteka abateza abatware b’ingabo z’umwami wa Ashuri, bafata Manase bamuboshye mu mahwa, bamuzirika iminyururu y’umuringa, bamujyana i Babuloni. Nuko ageze mu mubabaro, yinginga Uwiteka Imana ye, yicisha bugufi cyane imbere y’Imana ya ba sekuruza be, kandi arayisenga; na yo yemera kwingingirwa na we, yumva ugusaba kwe, imugarura i Yerusalemu mu bwami bwe. Ni bwo Manase amenya yuko Uwiteka ari we Mana. 2 Ngoma 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.

Uko Manase yaje kumenya ko Uwiteka ari Imana, kwabayeho binyuze mu gukurwa ku bwami bwe, hanyuma akongera gusubizwa ku bwami bwe. Nebukadinezari, nk’uko byagendekeye Manase, yamenye Uwiteka igihe yakurwaga ku bwami bwe maze nyuma akongera gusubizwa kuri bwo.

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.

Nuko ku iherezo ry’iyo minsi ni bwo jyewe Nebukadinezari nazamuye amaso yanjye nyerekeza mu ijuru, ubwenge bwanjye burangarukira; maze nshimira Isumbabyose, ndamusingiza kandi ndamuha icyubahiro, we uhoraho iteka ryose, ubutware bwe bukaba ari ubutware bw’iteka ryose, n’ubwami bwe bukabaho uko ibisekuru bisimburana. Kandi abatuye isi bose babarwa nk’ubusa; kandi akora ibyo ashaka mu ngabo zo mu ijuru no mu batuye isi; kandi nta ushobora kubuza ukuboko kwe, cyangwa ngo amubaze ati: “Urimo ukora iki?” Muri icyo gihe ubwenge bwanjye bwarangarukiye; kandi ku bw’ikuzo ry’ubwami bwanjye, icyubahiro cyanjye n’ubwiza bwanjye byangarukiye; kandi abajyanama banjye n’abatware banjye baransanga; maze nshyirwaho neza mu bwami bwanjye, kandi nongererwa icyubahiro gihebuje cy’ubwami. None jyewe Nebukadinezari ndasingiza, ndashyira hejuru kandi ndaha icyubahiro Umwami wo mu ijuru, imirimo ye yose ikaba ari ukuri, n’inzira ze zikaba ari imanza zitabera; kandi abagenda mu bwibone ashobora kubacisha bugufi. Daniyeli 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.

Ibyabaye kuri Manase byasohojwe kuri Nebukadinezari. Manase ahagarariye “igihe cy’imperuka” mu mateka y’abami batatu ba nyuma b’Abayuda, ndetse n’ukuza k’ubuhanuzi bw’imyaka mirongo irindwi y’ubunyage. Nebukadinezari ahagarariye “igihe cy’imperuka” mu mateka y’amategeko atatu ategeka, nk’uko 1798 yari “igihe cy’imperuka” mu mateka y’inkuba ndwi. Mu mirongo tumaze kuvuga, gusobanukirwa kwa Nebukadinezari kwaramugarukiye “ku iherezo ry’iminsi.” “Iherezo ry’iminsi” na ryo rivugwa muri Daniyeli igice cya cumi na kabiri.

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.

Ariko ugende inzira yawe kugeza imperuka igeze; kuko uzaruhuka, kandi uzahagarara mu mugabane wawe ku mperuka y’iminsi. Daniyeli 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.

“Iherezo ry’iminsi” rivugwa muri Daniyeli igice cya cumi na kabiri ni ryo “gihe cy’imperuka,” kuko Daniyeli yabwiwe kugenda “ugeze ku iherezo.” Muri icyo gihe Daniyeli “azahagarara mu mugabane we.” “Guhagarara mu mugabane we” bisobanura gusohoza umugambi we, ibyo Daniyeli yakoze igihe igitabo cye cyakurwagaho ikimenyetso ku iherezo ry’iminsi, ari ryo “gihe cy’imperuka.” Muri icyo gihe hazabaho “kwiyongera kw’ubumenyi” abanyabwenge bazasobanukirwa. Ku iherezo ry’iminsi ya Nebukadinezari, “ubwenge” bwe bwaramugarukiye.

“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.

“Igihe Imana iha umuntu umurimo wihariye wo gukora, agomba guhagarara mu mugabane n’ahantu he nk’uko Daniyeli yabigenje, yiteguye kwitaba ihamagarwa ry’Imana, yiteguye gusohoza umugambi Wayo.” Manuscript Releases, voliyumu ya 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.

Manaseh agereranya n’“igihe cy’imperuka” mu mateka y’abami batatu ba nyuma ba Yuda, Nebukadinezari na we agereranya “igihe cy’imperuka” mu mategeko atatu. Manaseh 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.

Amoni bisobanura “kwitoza,” kandi agereranya igihe habayeho “kwiyongera k’ubumenyi” kwari gutoza “abanyabwenge” mu butumwa bwari bwarakuweho ikimenyetso. Hanyuma Amoni yakurikiwe na Yosiya, ari we mwami wenyine muri ba barindwi ufite amateka y’ubuhanuzi meza ku rugero runaka, nubwo agoye.

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.

Yosiya bisobanura “urufatiro rw’Imana”, kandi ahagarariye ishyirwaho ry’ukuri kwari kwarafunguwe mu “gihe cy’imperuka”. Ukwiyongera kw’ubumenyi kwahagarariwe na Amoni kwashyizwe hamwe na William Miller, ayobowe na Gaburiyeli n’abandi bamarayika bera. Umurimo wa Miller ugaragazwa n’izina Yosiya, kuko yashyizeho urufatiro rw’uwo mutwe. Hari ibindi byinshi byo kumenya kuri Yosiya, ariko noneho turakomeza ku muhungu we Yehowahazi.

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.

Yehoahazi yari afite imyaka makumyabiri n’itatu igihe yatangiraga gutegeka; ategekera i Yerusalemu amezi atatu. Nyina yitwaga Hamutali, umukobwa wa Yeremiya w’i Libuna. Akora ibibi imbere y’Uwiteka, nk’uko ba sekuruza be bose babigenzaga. Nuko Farawo Neko amushyira mu minyururu i Ribula mu gihugu cy’i Hamati, kugira ngo atazategekera i Yerusalemu; ateza igihugu umusoro w’impano z’ifeza ijana n’impano imwe ya zahabu. Farawo Neko yimika Eliyakimu mwene Yosiya ngo abe umwami mu cyimbo cya Yosiya se, ahindura izina rye arigira Yehoyakimu; ajyana Yehoahazi, nuko ajya muri Egiputa, ahagwa. 2 Abami 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.

Jehoahazi bisobanura ngo “Yehova yarafashe”, kandi yafashwe na Farawo-Neko. Jehoahazi, mwene Yosiya, yafashwe na Farawo-Nekohi maze asimbuzwa murumuna we Eliyakimu, bisobanura ngo “Imana yo guhagurutsa”. Hanyuma Farawo-Nekohi ahindura izina rya Eliyakimu arigira Yehoyakimu, bisobanura ngo “Imana izahaguruka”. Guhindura izina ni ikimenyetso cy’isano y’isezerano, kandi mu gihe cy’uguhabwa imbaraga k’ubutumwa bwa mbere, Imana yinjirana isezerano n’ubwoko, mu gihe kimwe inarengana ku bwoko bwahoze bufitanye na yo isezerano.

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 wa 11 Kanama 1840, Ubwami bw’Abottomani bwari bwaragereranyijwe n’imiyaga ine yari yarekuwe imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu, bwarabujijwe, cyangwa nk’uko Jehoahazi bisobanura, “barafatwa”. Muri icyo gihe ni bwo Eliyakimu yagizwe umwami, izina rye rihindurwa Yehoyakimu, risobanura ngo “Imana izahaguruka”. Yehoyakimu yakurikiwe n’umuhungu we Yehoyakini, ufite amazina atatu mu Byanditswe Byera.

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.

Izina Yehoiyakini risobanura ngo “Uwiteka azashinga kandi akomezeho.” Yari umuhungu wa Yehoyakimu, kandi agaragaza ukuza kwa marayika wa kabiri mu mpeshyi yo mu mwaka wa 1844, ubwo Imana “yashinga kandi igakomeza” ihembe rishya, ry’ukuri, ry’Abaporotesitanti. Ubutumwa bwa marayika wa kabiri bwahawe imbaraga n’ubutumwa bw’Imborogo yo mu Gicuku, kandi Yekoniya na Koniya bisobanura ngo “Imana izashinga.” Ayo mazina atatu, buri rimwe rifite ubusobanuro bumwe, agaragaza kwifatanya kw’Imborogo yo mu Gicuku n’ubutumwa bwa marayika wa kabiri. Ni mu isukwa rya nyuma rya Mwuka Wera mu gihe cy’Induru Iranguruye aho abantu ibihumbi ijana na mirongo ine na bine bashyirwaho ikimenyetso. Gushyirwaho ikimenyetso kw’abo bantu ibihumbi ijana na mirongo ine na bine kwagaragajwe mbere n’Igicucu mu Mborogo yo mu Gicuku yo mu rugendo rw’Abamilerite, kandi Yehoiyakini, witwa kandi Yekoniya na Koniya, ni ikimenyetso cy’ugushyirwaho ikimenyetso.

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.

“Ndiho uko ndi,” ni ko Uwiteka avuga, “nubwo Koniya mwene Yehoyakimu umwami w’u Buyuda yaba ari impeta y’ikimenyetso iri ku kuboko kwanjye kw’iburyo, nakurandurayo. Kandi nzagushyira mu maboko y’abashaka ubugingo bwawe, no mu maboko y’abo utinya mu maso habo, ari yo maboko ya Nebukadurezari umwami w’i Babuloni, no mu maboko y’Abakaludaya. Kandi nzakujugunya, wowe na nyoko wakubyaye, mu kindi gihugu mutavukiyemo; ni ho muzapfira. Ariko igihugu bifuza gusubiramo, ntibazagisubiramo.” “Mbese uyu mugabo Koniya ni igishushanyo gisuzuguritse kandi kimenetse? Mbese ni icyombo kitanezeza? Ni iki gitumye we n’urubyaro rwe bajugunywa, bakajyanwa mu gihugu batazi?” “Wa si we, wa si we, wa si we, umva ijambo ry’Uwiteka.” 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.

Yehoyakini, Yekoniya na Koniya bagereranya igihe cyo gushyirwaho ikimenyetso, igihe marayika wa kabiri yifatanyije n’ubutumwa bw’Ijwi ryo mu Gicuku. Agereranya igihe cyo gushyirwaho ikimenyetso ku bapfapfa. Uwo mwami mubi agereranya ab’isugi b’Abalawodikiya b’abapfapfa, bo mu gihe cyo gushyirwaho ikimenyetso bagenewe guhabwa ikimenyetso cy’inyamaswa, kuko birukanwa burundu 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.

Ikimenyetso cy’impeta iri ku kuboko kw’iburyo kw’Imana ni cyo kashe yayo, kandi abavumbikwa mu kanwa k’Umwami mu gihe cyo gushyirwaho ikimenyetso kwa ba bihumbi ijana na mirongo ine na bine bahabanye na Zerubabeli, wa muntu wari ufite mu kuboko kwe urusumbe rw’“ibihe birindwi.”

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.

Bwira Zerubabeli, umutware wa Yuda, uti: Nzanyeganyeza ijuru n’isi; kandi nzahirika intebe y’ubwami, ndimbure imbaraga z’ubwami bw’amahanga; kandi nzahirika amagare y’intambara n’abayagendamo; kandi amafarashi n’abayagenderaho bazahanantuka, umuntu wese azicwe n’inkota ya mugenzi we. Uwo munsi, ni ko Uwiteka Nyiringabo avuga, nzagutoranya, wa Zerubabeli, mugaragu wanjye, mwene Sheyalutiyeli, ni ko Uwiteka avuga, kandi nzakugira nk’impeta y’ikirango; 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.

“ibuye risitaza” ari yo “ibihe birindwi” ni ryo “insinga y’umurereri” iri mu kuboko kwa Zerubabeli, kandi ahagararirwa nk’“impeta y’ikimenyetso” Imana ikoresha kugira ngo ishireho ikimenyetso ku bihumbi ijana na mirongo ine na bine. Iyo mpeta y’ikimenyetso, cyangwa “ikimenyetso”, ishyirwa ku bantu “basuhuza bakarira” bazira ibizira bikorerwa i Yerusalemu. Ugusuhuza no kurira kugaragaza uburambe bw’abashyiriweho ikimenyetso, kandi ugushyirwaho ikimenyetso hamwe no gusuhuza no kurira ni cyo kimenyetso cy’igisubizo cyabo cy’imbere ku muti w’“ibihe birindwi.” Ni ukwatura ibyaha byabo n’ibyaha bya ba se. Ni ukwemera ko batigeze bagendana n’Imana kandi ko Imana itigeze igendana na bo uhereye ku gutenguha ko ku wa 18 Nyakanga 2020. Ni ikigeragezo cyananiwe mu 1863, mu gihe Philadelphia yahindukiraga kuri Lawodikiya. Cyashushanyaga igihe abo Koniya ahagarariye bashyirwaho iteka ryose nk’abakobwa b’abapfapfa ba Lawodikiya, naho abo Zerubabeli ahagarariye bagashyirwaho iteka ryose nk’abakobwa b’abanyabwenge ba Filadelifiya.

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.

Yehoyakini yakurikiwe na Sedekiya, uwa nyuma muri ba bami barindwi. Nk’uko Manase yagereranyaga umwaka wa 1798 n’“igihe cy’imperuka,” ni ko na Sedekiya agomba kugereranya itariki ya 22 Ukwakira 1844, igihe iyerekwa ryari “kuvuga, kandi ntiribeshye.” Sedekiya ni izina rigizwe no guhuza amagambo abiri y’Igiheburayo. Ijambo rimwe ni “Yehova,” kandi ryahujwe n’ijambo ryahinduwe muri Daniyeli igice cya munani, umurongo wa cumi na kane ngo “kwezwa.” Sedekiya bisobanura kwezwa kw’urusengero rw’Imana, kwatangiye ku wa 22 Ukwakira 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.

Abami barindwi ba nyuma b’u Buyuda bahagarariye amateka agenda akurikirana kuva mu 1798 kugeza ku wa 22 Ukwakira 1844. Yehoyakimu ni ikimenyetso cy’itariki ya 11 Kanama 1840, na yo ikaba ihagarariye itariki ya 11 Nzeri 2001. Ni ikimenyetso cyo guhabwa imbaraga k’ubutumwa bwa marayika wa mbere, kandi atangizwa mu murongo wa mbere w’igice cya mbere cy’igitabo cya Daniyeli. Bityo rero, imiterere n’umwimerere w’igice cya mbere cya Daniyeli ni uguhabwa imbaraga k’ubutumwa bwa marayika wa mbere, nk’uko bihagarariwe mu gice cya cumi cy’Ibyahishuwe. Mu gice cya cumi cy’Ibyahishuwe Kristo yamanutse afite agatabo gato mu kuboko kwe, Yohana ategekwa kukarya. Ni cyo gituma ikigeragezo cya mbere mu gitabo cya Daniyeli gifitanye isano no kurya.

We will continue these subjects in the next article.

Tuzakomeza izi ngingo mu nyandiko ikurikira.

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.

Arambwira ati: Mwana w’umuntu, ifunguze inda yawe, wuzuze amara yawe uyu muzingo nguhaye. Nuko ndawurya; mu kanwa kanjye uryoshye nk’ubuki. Ezekiyeli 3:3.