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.
Toddobada onkod waxay matalaan taariikhda 1798 ilaa Oktoobar 22, 1844. Taariikhdaas waxaa astaan u ahaa toddobadii boqor ee ugu dambeeyey ee boqortooyada Yahuudah, laga bilaabo Manaseh sannadkii 677 BC ilaa Sedeqiyaah sannadkii 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.
Khadadka quduuska ah ee dib-u-habaynta, astaamaha awood-siinta malaa’igta kowaad waxaa ka mid ah calaamad aqoonsanaysa wax dunida oo dhan gaadhaya. 11-kii Agoosto, 1840, farriintii malaa’igta kowaad ayaa la xoojiyey, dabadeedna farriintaas waxaa loo qaaday saldhig kasta oo hawlgal adeeg ah oo dunida ku yaal.
“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.
“Dhaqdhaqaaqii imaatinka ee 1840–44 wuxuu ahaa muujin sharaf leh oo awoodda Ilaah ah; farriintii malaa’igta kowaadna waxaa la gaadhsiiyey saldhig kasta oo adeegga wacdiga ah oo dunida ku yaal.” 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.
Si nebiyad ahaan xilligaas, malaa’igtii Muujintii toban ayaa soo degtay oo hal cag dhulka saartay, cagta kalena badda. Sister White waxay taas u aqoonsatay astaan muujinaysa baaxadda dunida oo dhan ee farriintaas.
“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.
“Meesha malaa’igta, iyadoo hal lug ku taagan badda, lugta kalena dhulka, waxay tilmaamaysaa baaxadda weyn ee gaadhsiinta farriinta. Waxay ka tallaabi doontaa biyaha ballaadhan, waxaana lagu dhawaaqi doonaa dalal kale, xataa dunida oo dhan.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
Cyrus’s proclamation of the first decree was a worldwide decree.
Baaqii Kuros ee amarkii ugu horreeyey wuxuu ahaa amar caalami ah.
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.
Haddaba sannaddii ugu horraysay oo Kuuros oo boqorkii Faaris ahaa, si eraygii Rabbiga ee afkii Yeremyaah ku yimid u rumoobo, Rabbigu wuxuu kiciyey ruuxii Kuuros oo boqorkii Faaris ahaa, sidaas daraaddeedna wuxuu ku baaqay ammar boqortooyadiisii oo dhan laga wada maqlo, oo weliba qoraal ku qoray, isagoo leh, Boqor Kuuros oo Faaris ahu wuxuu leeyahay, Rabbiga ah Ilaaha samada ayaa i siiyey boqortooyooyinka dunida oo dhan; oo isna wuxuu igu amray inaan isaga guri uga dhiso Yeruusaalem oo dalka Yahuudah ku taal. Bal kumaa idinka mid ah oo dadkiisa ka tirsan? Ilaahiisu ha la jiro isaga, oo ha u kaco Yeruusaalem oo dalka Yahuudah ku taal, oo ha dhiso guriga Rabbiga ah Ilaaha reer binu Israa'iil, (isagu waa Ilaaha,) kaasoo Yeruusaalem ku yaal. Oo ku alla kii ku hadha meel kasta oo uu deggan yahay, dadka meeshaas degganu ha ku caawiyaan lacag, iyo dahab, iyo hanti, iyo xoolo, oo weliba lagu daro qurbaanka ikhtiyaarka ah oo loo bixiyo guriga Ilaah ee Yeruusaalem ku yaal. Markaasaa waxaa kacay madaxdii qolooyinka awowayaasha ee reer Yahuudah iyo reer Benyaamiin, iyo wadaaddadii, iyo reer Laawi, iyo kulli kuwii ruuxooda Ilaah kiciyey, inay u kacaan inay dhisaan guriga Rabbiga oo Yeruusaalem ku yaal. Cesraa 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.
Sida malaa’igtii kowaad loo gaadhsiiyey saldhig kasta oo hawleed oo dunida ku yaal 11-kii Agoosto, 1840, ayuu Kuuros isugu aqoonsadaa inuu yahay boqorka “boqortooyooyinka dunida oo dhan,” isaga oo ku dhawaaqaya amarkii kowaad. Soo-degitaanka malaa’igta Muujintii tobnaad, taas oo ay Sister White ku aqoonsato inay tahay “qof aan ka yarayn Ciise Masiix,” waxa ay xanbaarsan tahay isla astaamihii nebinnimo ee malaa’igta xoogga badan ee Muujintii siddeed iyo tobnaad. Sister White waxay aqoonsataa in ujeeddada malaa’igtii kowaad ay la mid ahayd ujeeddada malaa’igta Muujintii siddeed iyo tobnaad.
“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.
“Ciise wuxuu faray malaa’ig xoog badan inay soo degto oo uga digto dadka dhulka deggan inay isu diyaariyaan muuqashadiisa labaad. Intii ay malaa’igtu ka baxaysay hortiisa Ciise ee samada, iftiin aad u dhalaalaya oo ammaantiisu weyn tahay ayaa hortiisa ka sii socday. Waxaa la ii sheegay in hawshiisu ahayd inay dhulka ku iftiimiso ammaantiisa oo uga digto dadka cadhada Ilaah ee soo socota.” 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.
Awood-siinta malaa’igta kowaad waa astaan adkaynaysa curiye caalami ah. Farriintii kowaad ee wakhtigii Masiixa waxaa la awoodsiiyey baabtiiskii Masiixa. Qorniinku wuxuu caddeynayaa in reer binu Israa’iil oo dhammu u baxeen cidlada si ay u maqlaan farriintii Yooxanaa.
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.
Markaas ayaa Yeruusaalem oo dhan, iyo Yahuudiya oo dhan, iyo dalka ku wareegsan Webi Urdun oo dhan u soo baxeen xaggiisa; oo waxay isaga kaga baabtiismeen Urdun, iyagoo dembiyadooda qiranaya. Matayos 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.
Adeegga Masiixu wuxuu ku wajahnaa reer binu Israa’iil ee qadiimiga ahaa, oo marka loo eego macnahaas nebiyadeed dunida oo dhammu waxay u soo jiidantay Webi Urdun, oo ah meeshii Masiixa lagu baabtiisay. Hase ahaatee, xafladda baabtiiska, iyo wixii ay ka dhiganayd markii Masiixa la baabtiisay, waxay ku wajahnaayeen dunida oo dhan.
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.
Magaca Yehooyaaqiim macnihiisu waa “Ilaah baa kici doona”, oo baabtiiskii Masiixa, markii Yooxanaa Masiixa biyaha ka soo saaray, astaanta “kor u kacidda” ee ka soo bixidda qabri biyo leh waxay noqotay qayb ka mid ah awood-siintaas. Afarta aayadood ee ugu horreeya ee Cesraa ee aynu hore u soo xigannay, aayadda shanaad waxay falcelintii kuwii amarkii maqlay ku tilmaamaysaa ereyadan, “Markaas waxaa kacay madaxdii qolooyinka reer Yahuudah iyo Benyaamiin, iyo wadaaddadii, iyo reer Laawi, kuwaas oo dhan oo Ilaah ruuxoodii kiciyey, inay kor ugu baxaan oo ay dhisaan gurigii Rabbiga oo Yeruusaalem ku yaal.” Marka farriinta kowaad la xoojiyo, waxaa yimaada kacid, sida uu u matalayo magaca Yehooyaaqiim.
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.
11-kii Sebtembar, 2001, farriintii kowaad ee dhaqdhaqaaqa xoogga badan ee malaa’igta saddexaad ayaa lagu xoogeeyey, sida ay astaamo ahaan u muujisay xoogeeyntii farriintii kowaad ee dhaqdhaqaaqa xoogga badan ee malaa’igta kowaad. Sister White waxay ka hadlaysaa burburkii Twin Towers taariikhdaas.
“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.
“Hadda ma waxaa timid hadalkii aan ku sheegay in New York lagu xaaqi doono hir-badeed weyn? Tani weligay maan sheegin. Waxaan iri, anigoo arkayay dhismayaasha waaweyn ee halkaas ka koraya, dabaqba dabaqa ka sarreeya, ‘Muuqaallo aad u cabsi badan ayaa dhici doona marka Rabbigu u kaco inuu si daran dhulka u gariiriyo! Markaas ayaa erayadii Muujintii 18:1–3 rumoobi doonaan.’ Dhammaan cutubka siddeed iyo tobnaad ee Muujintii waa digniin ku saabsan waxa ku soo socda dunida. Laakiin iftiin gaar ah kama hayo waxa ku soo socda New York, marka laga reebo in aan ogahay in maalin maalmaha ka mid ah dhismayaasha waaweyn ee halkaas yaallaa lagu dumin doono rogrogashada iyo gedgeddoonka xoogga Ilaah. Iftiinkii lay siiyay ayaan ku ogahay in halligu dunida ku jiro. Hal eray oo ka yimaadda Rabbiga, hal taabasho oo xooggiisa awoodda badan ah, dhismayaashan aadka u waaweyn way soo dhici doonaan. Muuqaallo ayaa dhici doona oo argagaxooda aynaan qiyaasi karin.” 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.
Markii farriinta kowaad la xoojiyey taariikhda boqolka iyo afartan iyo afarta kun, Rabbigu “wuu kacay” si uu “dhulka cabsi weyn ugu ruxo”. Magaca Yehooyaaqiim wuxuu astaan u yahay xoojinta farriinta kowaad. Agoosto 11, 1840, Rabbigu carshigiisii wuu ka kacay, dhulkana wuu ugu soo degay, isagoo dul istaagay berriga iyo badda. Markii amarkii ugu horreeyey ee Kuros la soo saaray, kuwii aaminka ahaa way kaceen. Yehooyaaqiim ma aha oo keliya astaan u ah imaanshaha malaa’igta kowaad, balse sidoo kale wuxuu metelaa xoojinta malaa’igta kowaad.
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.
Yehooyaaqiim wuxuu metelaa kii ugu horreeyey saddexda boqor ee ugu dambeeya, hase yeeshee wuxuu kaloo metelaa kii shanaad toddobada boqor ee horseeda burburinta Yeruusaalem. Magacyada toddobadaas boqor aad bay wax u tilmaamayaan. Toddobadaas boqor waxay ahaayeen Manaseh, Aamoon, Yoosiyaah, Yehoo’aaxaas, Yehooyaaqiim, Yehooyaakiin iyo Sidqiyaah.
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.
Taariikhda Milleriyiinta dhexdeeda, Manaseh wuxuu metelaa wakhtiga dhammaadka, ee sannadkii 1798. Manaseh macnihiisu waa “keenaya in la illoobo”, waana sannadka 1798 in dhilladii Turos la illoobo toddobaatan sannadood. Manaseh wuxuu ka mid ahaa boqorradii ugu shar badnaa, wuxuuna leeyahay astaamo nebiyadeed oo ay habboon tahay in la tixgeliyo.
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.
Toddobadii boqor ee ugu dambeeyey ee Yahuudah waxay metelaan taariikhda toddobada onkod laga bilaabo 1798, ilaa Oktoobar 22, 1844. Manaseh wuxuu ahaa boqorkii ugu horreeyey ee toddobada boqor, oo maadaama uu ahaa boqorkii ugu horreeyey ee toddobada, wuxuu astaan ahaan u matalay Sedeqyaah, boqorkii ugu dambeeyey ee toddobada boqor. Ciise mar walba wuxuu dhammaadka ku aqoonsadaa bilowga. Sedeqyaah, boqorkii ugu dambeeyey ee toddobada, waxaa loo kaxeeyey addoonsiga maxaabiisnimada Baabuloon. Boqorkii ugu horreeyey ee toddobada boqor ee ugu dambeeyey isaguna waxaa loo kaxeeyey maxaabiisnimada Baabuloon, taas oo astaan u ahayd in boqorkii ugu dambeeyey loo kaxeeyo maxaabiisnimada Baabuloon.
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.
Oo Rabbigu wuxuu la hadlay Manaseh iyo dadkiisii, laakiinse ma ay dhegaysan. Sidaas daraaddeed Rabbigu wuxuu ku soo kiciyey iyaga taliyayaashii ciidanka boqorkii Ashuur, kuwaas oo Manaseh qodxanta ku qabtay, silsiladona ku xidhay, oo Baabuloon geeyey. Oo markuu dhibaatada ku jiray, wuxuu baryay Rabbiga Ilaahiisa ah, oo aad buu isu hoosaysiiyey Ilaahii awowayaashiis hortiisa, wuuna u tukaday; markaasna isagii waa laga aqbalay, oo baryadiisiina waa la maqlay, oo haddana Yeruusaalem ayaa loogu soo celiyey boqortooyadiisii. Markaasaa Manaseh gartay in Rabbigu yahay Ilaah. 2 Taariikhdii 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.
Waayo-aragnimadii Manaseh ee uu ku ogaaday in Rabbigu yahay Ilaah waxa ay ku rumowday in boqortooyadiisii laga qaaday, dabadeedna loo soo celiyey boqortooyadiisii. Nebukadnesar, sida Manaseh oo kale, waxa uu Rabbiga ku gartay markii boqortooyadiisii laga qaaday, ka dibna dib loogu soo celiyey.
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.
Oo dhammaadka maalmaha ayaan aniga Nebukhadnesar indhahaygii kor ugu qaaday samada, oo garashadaydiina way ii soo noqotay, oo waxaan ammaanay Kan ugu sarreeya, waanan mahadnaqay oo maamuusay kii weligiis nool, kaas oo xukunkiisu yahay xukun weligiis jira, oo boqortooyadiisuna tahay tan ka jirta qarni ilaa qarni. Oo dadka dhulka deggan oo dhammu waxaa loo tiriyaa wax aan jirin; oo isagu wuxuu sameeyaa sida doonistiisu tahay ciidanka samada dhexdiisa iyo dadka dhulka deggan dhexdooda; oo midnaba gacantiisa ma celin karo ama kuma odhan karo, Maxaad samaynaysaa? Isla wakhtigaas ayaa caqligaygii ii soo noqday; oo ammaanta boqortooyadayda aawadeed sharaftaydii iyo bilicdaydiiba way ii soo noqdeen; oo lataliyayaashayadii iyo madaxdaydiiba way i doondooneen; oo boqortooyadaydii dhexdeeda ayaa la igu adkeeyey, oo haybad aad u sarraysa ayaa laygu daray. Haddaba aniga Nebukhadnesar waxaan ammaanaa oo sarraysiiyaa oo maamuusaa Boqorka samada, kan shuqulladiisu kulligood run yihiin, jidadkiisuna ay yihiin caddaalad; oo kuwa kibirka ku socda isagu wuu awoodaa inuu hoos u dhigo. Daanyeel 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.
Waayo-aragnimadii Manaseh waxa lagu fuliyey Nebukadnesar. Manaseh wuxuu matalaa “wakhtiga dhammaadka” ee taariikhda saddexdii boqor ee ugu dambeeyey ee Yahuudah, iyo imaanshaha waxsii sheegidda toddobaatanka sannadood ee maxaabiisnimada. Nebukadnesar wuxuu matalaa “wakhtiga dhammaadka” ee taariikhda saddexda amar, sida 1798 uu u ahaa “wakhtiga dhammaadka” ee taariikhda toddobada onkod. Aayadaha hadda la soo xigtay, Nebukadnesar garashadiisii waxay ugu soo noqotay “dhammaadka maalmaha.” “Dhammaadka maalmaha” waxa kale oo lagu xusay Daanyeel cutubka laba iyo tobnaad.
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.
Laakiinse adigu jidkaaga sii wad ilaa dhammaadku yimaado; waayo waad nasan doontaa, oo saamigaagaad ka istaagi doontaa dhammaadka maalmaha. Daanyeel 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.
“Dhammaadka maalmaha” ee cutubka laba iyo tobnaad ee Daanyeel waa “wakhtiga dhammaadka,” waayo Daanyeel waxaa loo sheegay inuu socdo “ilaa dhammaadku yimaado.” Wakhtigaas Daanyeel “qaybtiisa ayuu istaagi doonaa.” “Qaybtiisa ku istaagiddu” waxay ka dhigan tahay inuu guto ujeeddadiisa, taas oo Daanyeel sameeyey markii kitaabkiisii shaabbadda laga furay dhammaadka maalmaha, kaas oo ah “wakhtiga dhammaadka.” Wakhtigaas waxaa jiri lahaa “korodhka aqoonta” oo kuwa xigmadda lihi ay garan lahaayeen. Dhammaadkii maalmaha Nebukadnesarna “garashadiisii” ayaa isaga ugu soo noqotay.
“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.
“Markii Ilaah nin siiyo hawl gaar ah oo uu qabto, waa inuu ku istaagaa saamigiisa iyo meeshiisa sidii Daanyeel yeelay, isagoo diyaar u ah inuu ka jawaabo yeedhidda Ilaah, diyaarna u ah inuu dhammaystiro ujeeddadiisa.” Manuscript Releases, volume 6, 108.
Manasseh represents the “time of the end” in the history of the three last kings of Judah, Nebuchadnezzar represents the “time of the end” in the three decrees. Manasseh was followed by his son Amon.
Manaseh wuxuu u taagan yahay “wakhtiga dhammaadka” ee taariikhda saddexdii boqor ee ugu dambeeyey dalka Yahuudah; Nebukadnesar isaguna wuxuu u taagan yahay “wakhtiga dhammaadka” ee saddexda amar. Manaseh waxaa ku xigay wiilkiisii Aamoon.
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.
Amoon waxa ay ka dhigan tahay “tababarid,” waxayna u taagan tahay muddadii ay jirtay “korodhka aqoonta” oo “kuwa caqliga leh” ku tababari lahayd farriintii la furfuray. Amoon dabadeedna waxa raacay Yoosiyaah, kaas oo ah boqorka keliya ee toddobada ka mid ah ee leh taariikh nebiyadeed oo si caddaalad ah u wanaagsan, inkasta oo ay murugsan tahay.
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.
Yoosiyaah wuxuu ka dhigan yahay “aasaaska Ilaah”, wuxuuna matalaa adkaynidda runihii laga furay shaabaddii “wakhtiga dhammaadka”. Kororkii aqoonta ee Amoon lagu matalay waxaa isu geeyey William Miller, isagoo ku hanuunsanaa Jibriil iyo malaa’igaha kale ee quduuska ah. Hawsha Miller waxaa lagu metelaa magaca Yoosiyaah, waayo, isagu wuxuu dhisay aasaasyadii dhaqdhaqaaqa. Waxaa jira waxyaalo kale oo badan oo Yoosiyaah lagu aqoonsan karo, hase ahaatee, waxaynu u gudbaynaa wiilkiisii Yehooxaax.
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.
Yehoo'aaxaas wuxuu jiray saddex iyo labaatan sannadood markuu boqor noqday; oo wuxuu Yeruusaalem ku boqor ahaa saddex bilood. Hooyadiisna magaceedu wuxuu ahaa Xamuutal, oo ahayd gabadhii Yeremyaah oo reer Libnaah ah. Oo wuxuu sameeyey wixii Rabbiga hortiisa shar ku ahaa, sida ay sameeyeen awowayaashiis oo dhan. Fircoon Nekoo wuxuu Riblaah oo ku taal dalkii Xamaad isaga ku xidhxidhay, si uusan Yeruusaalem ugu boqorin; oo dalkiina wuxuu saaray baad ah boqol talanti oo lacag ah iyo hal talanti oo dahab ah. Markaasaa Fircoon Nekoo Eliyaaqiim ina Yoosiyaah ka dhigay boqor meeshiisii Yoosiyaah aabbihiis, oo magiciisiina wuxuu u beddelay Yehooyaaqiim; Yehoo'aaxaasna wuu kaxaystay; isna wuxuu tegey Masar, oo halkaasuu ku dhintay. 2 Boqorradii 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.
Yehooxaax wuxuu ka dhigan yahay “Rabbigu wuu qabsaday,” isagaana Fircoon Nekoo qabtay. Yehooxaax, ina Yoosiyaah, waxaa qabtay Fircoon Nekooh, waxaana lagu beddelay walaalkiis Eliyaaqiim, oo macnihiisu yahay “Ilaaha sara-kicinta.” Fircoon Nekooh dabadeed wuxuu Eliyaaqiim magiciisii u beddelay Yehooyaaqiim, oo macnihiisu yahay “Ilaah baa sara kici doona.” Beddelidda magacu waa astaan xiriir axdi ah, oo marka farriintii kowaad la xoojiyo, Ilaah axdi ayuu la galaa dad, isla mar ahaantaana wuu ka gudbaa dad hore axdi ula jiray.
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.
11-kii Agoosto, 1840, Boqortooyadii Cuthmaaniyiinta oo lagu matalay afar dabaylood oo la sii daayay saddex boqol iyo kow iyo sagaashan sannadood iyo shan iyo toban maalmood, ayaa la xannibay, ama sida macnaha Yehoxaax yahay, waa la “qabtay”. Isla waqtigaasna, Eliyaaqiim ayaa boqor laga dhigay, magaciisiina waxaa loo beddelay Yehoyaaqiim, oo micnihiisu yahay “Ilaah baa kici doona”. Yehoyaaqiim waxaa ka dambeeyey wiilkiisii Yehoyaakiin, kaas oo Qorniinka ku leh saddex magac.
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.
Magaca Yehooyaakiin macnihiisu waa “Rabbigu wuu taagi doonaa oo adkayn doonaa.” Isagu wuxuu ahaa wiilkii Yehooyaaqiim, wuxuuna calaamad u yahay imaatinka malaa’igta labaad guga 1844, sida Ilaah “u taagay oo u adkeeyey” geeska cusub ee runta ah ee Protestanka ah. Farriintii malaa’igta labaad waxaa xoog siiyey farriintii Qaylada Saqda Dhexe, Jeqonyaah iyo Koniyaahna macnahoodu waa “Ilaah wuu adkayn doonaa.” Saddexda magac, oo mid kastaa leeyahay isla macnahaas, waxay metelaan ku biiridda Qaylada Saqda Dhexe iyo farriinta malaa’igta labaad. Daadinta ugu dambaysa ee Ruuxa Quduuska ah inta lagu jiro Qaylada Weyn ayaa ah xilliga ay shaabadaysmaan boqol iyo afar iyo afartan kunka. Shaabadaynta boqol iyo afar iyo afartan kunka waxaa lagu sii muujiyey Qayladii Saqda Dhexe ee dhaqdhaqaaqii Miller, Yehooyaakiin, oo sidoo kale loo yaqaan Jeqonyaah iyo Koniyaahna, waa astaan shaabadaynta.
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.
Sidaan u noolahay, ayaa Rabbigu leeyahay, in kastoo Koniyaah ina Yehooyaaqiim oo boqorkii Yahuudah ahaa uu yahay faraantiga shaabadda ee gacantayda midig, haddana halkaas ayaan kaa siibi lahaa; oo waxaan kugu ridi doonaa gacanta kuwa naftaada doonaya, iyo gacanta kuwa wejigooda aad ka baqaysid, taas oo ah gacanta Nebukhadreesar oo ah boqorka Baabuloon, iyo gacanta reer Kaldayiin. Oo waxaan ku tuuri doonaa adiga iyo hooyadaa ku dhashay dal kale oo aydaan ku dhalan; halkaasaadna ku dhiman doontaan. Laakiinse dalka ay u hanqal taagayaan inay ku soo noqdaan, halkaas kuma ay soo noqon doonaan. Ninkan Koniyaah ma sanam la quudhsado oo jajaban baa? ma weel aan lagu farxin baa? bal maxaa isaga iyo farcankiisaba loo tuuray, oo loogu xooray dal aanay garanayn? Dhulkow, dhulkow, dhulkow, bal maqal erayga Rabbiga. Yeremyaah 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.
Yehooyaakiin, Yekonyaah, iyo Koniyaah waxay astaan u yihiin wakhtiga shaabadaynta, marka malaa’igta labaad ay ku biirto farriinta Qaylada Habeenbadhka. Isagu wuxuu matalaa wakhtiga shaabadaynta ee nacasyada. Boqorka sharka leh wuxuu matalaa kuwa ah bikradaha nacasyada ah ee La’odikiya, kuwaas oo wakhtiga shaabadaynta loo qoondeeyey inay helaan calaamadda bahalka, maadaama weligood afka Rabbiga laga tufayo.
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.
Shaabadda ku taal gacanta midig ee Ilaah waa shaabaddiisa, oo kuwa afka Rabbiga laga tufayo intii lagu jiray shaabadeynta boqol iyo afar iyo afartan kun waxaa loo barbardhigayaa Serubaabel, ninkii gacanta ku hayay miisaankii xarigga lahaa ee “toddobada jeer.”
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.
La hadal Serubaabel, taliyaha Yahuudah, adigoo leh, Anigu waxaan gariirin doonaa samooyinka iyo dhulka; oo waxaan afgembiyi doonaa carshiga boqortooyooyinka, oo waxaan baabbi'in doonaa xoogga boqortooyooyinka quruumaha; oo waxaan afgembiyi doonaa gaadhifardoodka iyo kuwa fuushanba; oo fardaha iyo kuwa saaranuba way soo dhici doonaan, midkood kastaaba seefta walaalkiis. Maalintaas, ayaa Rabbiga ciidammadu leeyahay, ayaan ku qaadan doonaa, Serubaabelow, addoonkaygiiyow, ina She'altii'eel, ayaa Rabbigu leeyahay, oo waxaan kaa dhigi doonaa sidii faraanti shaabad ah; waayo, waan ku doortay, ayaa Rabbiga ciidammadu leeyahay. Xaggay 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.
“Dhagaxa turunturoodka” oo ah “todobada jeer” waa “xadhigga cabbiraadda” ee ku jira gacanta Serubaabel, waxaana isaga loo metelayaa inuu yahay “shaabaddii” Ilaah u adeegsado inuu ku shaabadeeyo boqol iyo afar iyo afartan kun. Shaabadda, ama “calaamadda,” waxaa la saaraa kuwa “taaha oo ooya” karaahiyooyinka lagu sameeyo Yeruusaalem aawadood. Taahidda iyo oohintu waxay aqoonsanayaan waayo-aragnimada kuwa la shaabadeeyey, taahidda iyo oohintuna waa astaanta jawaabtooda gudaha ah ee ku wajahan dawada “todobada jeer.” Waa qirasho dembiyadooda iyo dembiyada awowayaashoodba. Waa qirasho ay ku aqoonsanayaan inayan Ilaah la soconayn iyo in Ilaahna uusan iyaga la soconayn tan iyo niyad-jabkii Luulyo 18, 2020. Waa imtixaankii lagu dhacay 1863, intii lagu jiray muddadii uu Philadelphia uga gudbayay La'odikiya. Waxay tusaale u ahayd muddada markii kuwa uu matalo Coniah weligood loogu dhisay bikrado nacasnimo leh oo La'odikiyaan ah, halka kuwa uu matalo Serubaabel weligood loogu dhisay bikrado xigmad leh oo Filadelfiyaan ah.
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.
Yehooyaakiin waxaa ku xigay Sidqiyaah, oo ahaa kii ugu dambeeyey toddobadii boqor. Sida Manaseh u metelayey 1798, iyo “wakhtiga dhammaadka,” Sidqiyaahna waa inuu metelaa Oktoobar 22, 1844, goortaas oo waxyigu “hadli doono, oo uusan been sheegi doonin”. Sidqiyaah waa magac ka samaysan isku-darka laba eray oo Cibraani ah. Erayga kowaad waa “Yehowah”, waxaana lagu daray erayga ku tarjumay Daanyeel cutubka siddeedaad, aayadda afar iyo tobnaad, sida “la nadiifiyey.” Sidqiyaah macnihiisu waa nadiifinta macbudka Ilaah, taas oo bilaabatay Oktoobar 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.
Toddobadii boqor ee ugu dambaysay ee Yahuudah waxay metelaan taariikhda isa soo taraysa ee laga bilaabo 1798 ilaa Oktoobar 22, 1844. Yehooyaaqiim waa astaanta Agoosto 11, 1840, taas oo iyaduna metelaysa Sebtembar 11, 2001. Isagu waa astaanta xoojintii farriinta malaa’igta kowaad, waxaana lagu soo bandhigay aayadda kowaad ee cutubka koowaad ee Daanyeel. Sidaas darteed, dejinta iyo macnaha guud ee cutubka koowaad ee Daanyeel waa xoojinta farriinta malaa’igta kowaad, sida lagu metelay cutubka tobnaad ee Muujintii. Muujintii cutubka tobnaad Masiixu wuxuu ku soo degay isagoo gacantiisa ku sita kitaab yar oo Yooxanaa lagu amray inuu cuno. Tani waa sababta imtixaanka ugu horreeya ee kitaabka Daanyeel uu ula xidhiidho cunid.
We will continue these subjects in the next article.
Waxaan mawduucyadan ku sii wadi doonnaa maqaalka xiga.
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.
Oo wuxuu igu yidhi, Wiilka Aadanow, calooshaada cun, oo uurkaagana ka buuxi kitaabkan duudduuban ee aan ku siinayo. Markaasaan cunay; afkaygana wuxuu ugu macaanaa sida malab oo kale. Yexesqeel 3:3.