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.
Guruh tujuh itu ngalambangkeun sajarah ti taun 1798 nepi ka 22 Oktober 1844. Sajarah éta dilambangkeun ku tujuh raja panungtung karajaan Yuda, ti Manaséh dina 677 SM nepi ka Zedekia dina 586 SM.
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.
Dina garis-garis reformasi anu suci, hiji ciri tina panguatan malaikat kahiji nya éta hiji lambang anu nandakeun hiji hal anu sipatna saalam dunya. Dina 11 Agustus 1840, pekabaran malaikat kahiji dikuatkeun, sarta ti harita eta pekabaran dibawa ka unggal stasion misi di sakuliah dunya.
“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.
“Gerakan Advent taun 1840–44 téh mangrupa panyatakeun anu mulya tina kakawasaan Allah; amanat malaikat kahiji dibawa ka unggal pos misionaris di sakuliah dunya.” 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.
Sacara profétis dina waktu éta, malaikat dina Wahyu sapuluh turun sarta netepkeun hiji sukuna dina darat jeung sukuna nu séjén dina laut. Sadérék White ngaidentifikasi éta minangka lambang jangkauan pesen anu ngalegaan ka sakuliah dunya.
“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.
“Posisi éta malaikat, kalayan hiji suku nangtung di laut, anu hiji deui di darat, nandakeun legana jangkauan pangwartaan éta amanat. Eta bakal meuntas cai anu lega sarta diproklamasikeun di nagara-nagara séjén, malah nepi ka sakuliah dunya.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
Cyrus’s proclamation of the first decree was a worldwide decree.
Pangumuman Kores ngeunaan parentah anu kahiji téh mangrupa parentah anu lumaku ka sakuliah dunya.
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.
Ayeuna dina taun kahiji pamaréntahan Koresy, raja Persia, sangkan kecap PANGERAN ku sungut Yermia kalaksanakeun, PANGERAN ngagerakkeun sumanget Koresy, raja Persia, nepi ka anjeunna ngaluarkeun hiji piwuruk ka sakuliah karajaanana, sarta ogé nyeratkeunana kieu, “Kieu timbalan Koresy, raja Persia: PANGERAN, Allah sawarga, parantos masrahkeun ka abdi sagala karajaan di bumi; sarta Anjeunna parantos marentahkeun ka abdi supaya ngadegkeun pikeun Mantenna hiji Bait di Yerusalem, anu perenahna di Yuda. Saha di antara maranéh sakabéh umat-Na? Mugi Allahna nyarengan anjeunna, sarta mugi anjeunna angkat ka Yerusalem, anu perenahna di Yuda, pikeun ngadegkeun Bait PANGERAN, Allah Israil, (Mantenna teh Allah,) anu aya di Yerusalem. Jeung sing saha anu tetep cicing di mana waé anjeunna keur nyicingan, mugi jalma-jalma di tempatna nulungan anjeunna ku pérak, ku emas, ku barang-barang, jeung ku ingon-ingon, salian ti pangbakti sukarela pikeun Bait Allah anu aya di Yerusalem.” Tuluy para kapala kulawarga ti Yuda jeung Binyamin, para imam, jeung urang Lewi, kalayan sakabéh jalma anu sumangetna geus digugah ku Allah, marudag angkat pikeun ngadegkeun Bait PANGERAN anu aya di Yerusalem. 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.
Sakumaha malaikat anu kahiji dibawa ka unggal stasion misi di sakuliah dunya dina 11 Agustus 1840, Kores ngaidentipikasikeun dirina sorangan minangka raja tina “sagala karajaan di bumi,” nalika anjeunna ngumumkeun parentah anu kahiji. Turunna malaikat dina Wahyu sapuluh, malaikat anu ku Sadérék White diidentipikasikeun minangka “taya kirang hiji pribadi ti Yesus Kristus,” miboga ciri-ciri nubuat anu sarua jeung malaikat anu kawasa dina Wahyu dalapan welas. Sadérék White ngidentipikasikeun yén tujuan malaikat anu kahiji téh sarua jeung tujuan malaikat dina Wahyu dalapan welas.
“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.
“Isa marentahkeun hiji malaikat anu gagah perkasa pikeun turun sarta ngingetkeun pangeusi bumi supaya nyiapkeun diri pikeun kadatangan-Na anu kadua. Nalika éta malaikat ngantunkeun payuneun Isa di sawarga, hiji cahaya anu kacida caangna tur mulya kacida mingpin anjeunna. Kaula dibéjaan yén pancénna nyaéta nyaangan bumi ku kamulyaanana sarta ngingetkeun manusa ngeunaan murka Allah anu baris datang.” 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.
Pangkuatan malaikat nu kahiji mangrupakeun lambang anu nekenkeun hiji unsur anu sifatna saalam dunya. Pekabaran anu kahiji dina mangsa Kristus dipaparin pangkuatan dina waktu baptisan Kristus. Kitab Suci netelakeun yén sakumna Israil indit ka tanah gurun pikeun ngadangu pekabaran Yohanes.
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.
Mangka maranehna didatangan ku urang Yerusalem, sakuliah Yudea, jeung sakuliah wewengkon sabudeureun Yordan, tuluy dibaptis ku anjeunna di Yordan, bari ngaku dosa-dosana. Mateus 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.
Palayanan Kristus ditujukeun ka Israél baheula, sarta dina harti nubuat éta sakumna dunya kacondongkeun ka Yordan, tempat Kristus dibaptis. Sanajan kitu, upacara baptis, jeung naon anu dipilambangkeunana nalika Kristus dibaptis, ditujukeun ka sakuliah dunya.
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.
Ngaran Jehoiakim hartina “Gusti Allah bakal gugah”, sarta dina baptisan Kristus, nalika Yohanes ngangkat Kristus kaluar tina cai, lambang “gugah” tina kuburan cai jadi salah sahiji unsur tina pangkuatan éta. Dina opat ayat kahiji tina Ezra anu geus ku urang dicutat, ayat kalima nétélakeun tanggapan jalma-jalma anu ngadangu éta kaputusan ku kecap-kecap, “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.” Nalika pesen anu kahiji dipaparin kakuatan, aya gugahna, sakumaha dilambangkeun ku ngaran Jehoiakim.
On September 11, 2001, the first message of the mighty movement of the third angel was empowered as typified by the empowerment of the first message of the mighty movement of the first angel. Sister White comments on the destruction of the Twin Towers on that date.
Dina tanggal 11 Séptémber 2001, amanat kahiji tina gerakan anu kuat milik malaikat katilu dipaparin kakawasaan, sakumaha dititipikeun ku dipaparin kakawasaanana amanat kahiji tina gerakan anu kuat milik malaikat kahiji. Sister White masihan koméntar ngeunaan karuksakan Menara Kembar dina tanggal éta.
“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.
“Ayeuna geus datang béja yén kuring geus ngedalkeun yén New York kudu disapu ku gelombang pasang? Ieu mah can kungsi ku kuring diucapkeun. Kuring geus nyebutkeun, nalika kuring ningali gedong-gedong jangkung keur diwangun di dinya, tingkat demi tingkat, ‘Pamandangan anu matak pikageuleuheun naon anu bakal kajadian nalika Gusti jumeneng pikeun ngaguncang bumi kalayan dahsyat! Mangka kecap-kecap dina Wahyu 18:1–3 bakal digenepan.’ Sakabéh pasal ka dalapan welas tina Wahyu téh mangrupa pangéling-ngéling ngeunaan naon anu bakal nimpah ka bumi. Tapi kuring teu boga cahaya husus ngeunaan naon anu bakal datang ka New York, iwal ti yén kuring nyaho yén hiji poé gedong-gedong gedé di dinya bakal diruntuhkeun ku puteran jeung ngabalikna kakawasaan Allah. Tina cahaya anu dipasihkeun ka kuring, kuring nyaho yén karuksakan aya di dunya. Hiji kecap ti Gusti, hiji sapeuting kakuatan-Na anu maha agung, sarta wangunan-wangunan raksasa ieu bakal runtuh. Pamandangan bakal kajadian anu kagerihanana teu sanggup urang bayangkeun.” Review and Herald, 5 Juli 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.
Dina mangsa pangkuatan pesen kahiji dina sajarah saratus opat puluh opat rébu, Gusti “ngadeg” pikeun “ngageterkeun bumi kalayan pikasieuneun”. Ngaran Yoyakim ngalambangkeun pangkuatan pesen kahiji. Dina 11 Agustus 1840, Gusti ngadeg tina tahta-Na tuluy turun ka bumi sarta nangtung di darat jeung di laut. Dina parentah kahiji ti Kores, jalma-jalma satia ngadeg. Yoyakim lain ngan ukur lambang datangna malaikat kahiji, tapi anjeunna ogé ngawakilan pangkuatan malaikat kahiji.
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.
Yoyakim ngalambangkeun raja kahiji tina tilu raja panungtungan, tapi anjeunna ogé ngalambangkeun raja kalima tina tujuh raja anu ngantunkeun ka karuksakan Yerusalem. Ngaran-ngaran tujuh raja éta kacida méré kateranganana. Tujuh raja éta nyaéta Manasye, Amon, Yosia, Yoahas, Yoyakim, Yoyakin, jeung 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.
Dina sajarah kaum Millerit, Manasye ngagambarkeun mangsa ahir, dina taun 1798. Manasye hartina “ngabalukarkeun poho”, sarta dina taun 1798 éta palacuran Tirus dipopohokeun salila tujuh puluh taun. Manasye téh salah sahiji raja anu pangjahatna, sarta mibanda ciri-ciri nubuat anu kudu dipaliré.
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.
Raja-raja pamungkas Yuda anu tujuh ngagambarkeun sajarah tujuh guludug ti taun 1798 nepi ka 22 Oktober 1844. Manasyeh nyaéta raja kahiji tina tujuh éta, jeung minangka raja kahiji tina tujuh, anjeunna ngalambangkeun Zedekia, raja panungtung tina tujuh éta. Yesus salawasna ngaidéntifikasi ahir jeung awal. Zedekia, raja panungtung tina tujuh éta, dibawa kana perbudakan panangkaran Babul. Raja kahiji tina tujuh raja pamungkas éta ogé dibawa kana panangkaran Babul, ngalambangkeun dibawana raja panungtung kana panangkaran Babul.
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.
Jeung PANGERAN nimbalan ka Menaseh jeung ka rahayatna, tapi maranéhna teu daék ngadéngé. Ku sabab kitu PANGERAN ngadatangkeun ka maranéhna para panglima pasukan raja Asyur, anu nyekel Menaseh di antara rungkun cucuk, ngabeungkeut anjeunna ku rante, tuluy mawa anjeunna ka Babul. Jeung nalika anjeunna aya dina kasangsaraan, anjeunna nyuhunkeun ka PANGERAN Allahna, sarta ngarendahkeun dirina pisan di payuneun Allah karuhunna, sarta neneda ka Mantenna; tuluy Mantenna kersa ka anjeunna, ngadangu panyuhunna, sarta mulangkeun anjeunna deui ka Yerusalem kana karajaanana. Ti dinya Menaseh nyaho yén PANGERAN téh Allah. 2 Tawarikh 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.
Pangalaman Manasye nepi ka terang yén PANGERAN téh Allah, kalakon ku jalan dipiceun heula ti karajaanna, tuluy dipulangkeun deui ka karajaanna. Nebukadnesar, saperti Manasye, nepi ka nyaho ka PANGERAN waktu anjeunna dipiceun ti karajaanna sarta saterusna dipulangkeun deui.
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.
Jeung dina ahir poé-poé éta, sim kuring Nebukadnesar ngangkat panon ka langit, sarta pangarti sim kuring mulang deui ka diri sim kuring; tuluy sim kuring muji ka Nu Maha Luhur, sarta ngaluhurkeun jeung ngahormat ka Mantenna anu hirup salalanggengna, anu kakawasaan-Na téh kakawasaan anu langgeng, sarta karajaan-Na turun-tumurun ti angkatan ka angkatan. Jeung sakabéh pangeusi bumi dianggap euweuh nanaon; sarta Mantenna midamel nurutkeun kersa-Na dina balad sawarga, jeung di antara pangeusi bumi; sarta teu aya saurang ogé anu bisa nahan panangan-Na, atawa nyarios ka Mantenna, “Naon anu dipidamel ku Gusti?” Dina waktu anu sarua, akal budi sim kuring mulang deui ka diri sim kuring; sarta demi kamulyaan karajaan sim kuring, kahormatan jeung kajembaran sim kuring mulang deui ka diri sim kuring; sarta para panaséhat jeung para pembesar sim kuring daratang ka sim kuring; sarta sim kuring diteguhkeun deui dina karajaan sim kuring, jeung kaagungan anu langkung utama ditambihkeun ka sim kuring. Ayeuna sim kuring Nebukadnesar muji, ngaluhurkeun, jeung ngahormat ka Raja sawarga, anu sagala padamelan-Na téh kayaktian, sarta jalan-jalan-Na téh kaadilan; jeung jalma-jalma anu ngalampahkeun diri dina kasombongan, Mantenna kawasa pikeun ngahinakeun maranéhna. Daniel 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.
Pangalaman Manasé téh kasampurnakeun ka Nebukadnésar. Manasé ngalambangkeun “waktu ahir” dina sajarah tilu raja Yuda anu panungtung, jeung datangna nubuat ngeunaan tujuh puluh taun panawanan. Nebukadnésar ngalambangkeun “waktu ahir” dina sajarah tilu parentah, sakumaha taun 1798 téh “waktu ahir” dina sajarah tujuh guludug. Dina ayat-ayat anu kakara dicutat, pangarti Nebukadnésar mulang deui ka anjeunna dina “ahir poé-poé.” “Ahir poé-poé” ogé dirujuk dina pasal dua welas kitab Daniél.
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.
Tapi maneh, tuluykeun jalan maneh nepi ka ahir datang; sabab maneh bakal ngaso, sarta nangtung dina bagian maneh dina ahir poé-poé. Daniel 12:13.
The “end of the days” in Daniel chapter twelve is the “time of the end”, for Daniel was told to go “till the end be.” At that time Daniel would “stand in his lot.” To “stand in his lot” means to fulfill his purpose, which Daniel did when his book was unsealed at the end of the days, which is the “time of the end.” At that time there would be an “increase of knowledge” that the wise would understand. At the end of Nebuchadnezzar’s days his “understanding” returned unto him.
“Ahir poé-poé” dina Daniel pasal dua welas téh nya éta “waktu ahir,” sabab ka Daniel geus diwartakeun supaya indit “nepi ka ahirna.” Dina mangsa éta Daniel bakal “nangtung dina bagianna.” “Nangtung dina bagianna” hartina ngalaksanakeun tujuanana, anu ku Daniel geus dipigawé nalika kitabna dibuka segelna dina ahir poé-poé, nya éta “waktu ahir.” Dina mangsa éta bakal aya “nambahan pangaweruh” anu ku jalma-jalma wijaksana bakal kaharti. Dina ahir poé-poé Nebukadnesar, “pangarti” anjeunna mulang deui ka anjeunna.
“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.
“Lamun Allah maparin hiji pagawean husus ka saurang lalaki pikeun dipigawé, manéhna kudu tetep nangtung dina bagian jeung tempatna, saperti Daniel, salawasna siap ngawalon panggero Allah, siap ngalaksanakeun maksud-Na.” Manuscript Releases, jilid 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.
Manasé ngagambarkeun “waktu ahir” dina sajarah tilu raja panungtungan Yuda, Nebukadnesar ngagambarkeun “waktu ahir” dina tilu katetepan. Manasé dituturkeun ku putrana, Amon.
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 hartina “palatihan” sarta ngagambarkeun mangsa nalika aya “nambahanana pangaweruh” anu bakal ngalatih “jalma-jalma wijaksana” dina amanat anu geus dibuka segelna. Sanggeus Amon, tuluy datang Yosia, hiji-hijina raja tina anu tujuh anu miboga sajarah nubuat anu kawilang hadé, sanajan pajeulit.
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.
Yosia hartina “pondasi Allah”, sarta ngawakilan diteguhkanna bebeneran-bebeneran anu geus dibuka segelna dina “waktu ahir”. Ngaronjatna pangaweruh anu diwakilan ku Amon dihimpun ku William Miller ngaliwatan pituduh Jibril jeung malaikat-malaikat suci séjénna. Karya Miller diwakilan ku ngaran Yosia, sabab anjeunna netepkeun pondasi-pondasi gerakan éta. Masih loba deui hal anu kudu diidéntifikasi ngeunaan Yosia, tapi ayeuna urang bakal ngaléngkah ka putrana, nyaéta Yoahas.
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.
Yéhoahas yuswana dua puluh tilu taun yuswa waktu anjeunna mimiti maréntah; sarta anjeunna maréntah salila tilu bulan di Yerusalem. Jeung ngaran indungna nya éta Hamutal, putri Yermia ti Libna. Jeung anjeunna ngalakukeun anu jahat di payuneun PANGERAN, nurutkeun sakur anu geus dipigawé ku karuhunna. Jeung Paro Néko nahan anjeunna ku beungkeutan di Ribla, di tanah Hamat, supaya anjeunna ulah maréntah di Yerusalem; sarta anjeunna ngabebankeun upeti ka éta nagri, saratus talenta pérak jeung hiji talenta emas. Jeung Paro Néko ngajadikeun Éliakim putra Yosia jadi raja ngaganti Yosia ramana, sarta ngaganti ngaranna jadi Yoyakim, tuluy nyandak Yéhoahas; sarta anjeunna indit ka Mesir, tuluy pupus di dinya. 2 Raja-raja 23:31–34.
Jehoahaz means “Jehovah has seized”, and he was seized by Pharaohnecho. Jehoahaz, the son of Josiah, was seized by Pharaohnechoh and replaced by his brother Eliakim, meaning the “God of raising”. Pharaohnechoh then changed Eliakim’s name to Jehoiakim, meaning “God will rise”. The change of a name is a symbol of a covenant relationship, and at the empowerment of the first message, God enters into covenant with a people, as He simultaneously passes by a former covenant people.
Jehoahaz hartina “Yéhuwa parantos nyepeng”, sarta anjeunna disepeng ku Firaun Nekho. Jehoahaz, putra Yosia, disepeng ku Firaun Nekho teras digantikeun ku lanceukna, Elyakim, anu hartina “Allah anu ngangkat”. Firaun Nekho tuluy ngarobah ngaran Elyakim jadi Yoyakim, anu hartina “Allah bakal ngangkat”. Robahna ngaran téh lambang tina hiji hubungan perjangjian, sarta dina mangsa pangukuhan pesen anu kahiji, Allah ngadamel perjangjian jeung hiji umat, bari dina waktu anu sarua Anjeunna ngaliwatan hiji umat perjangjian anu baheula.
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.
Dina tanggal 11 Agustus 1840, Kakaisaran Ottoman anu parantos dilambangkeun ku opat angin anu dileupaskeun salila tilu ratus salapan puluh hiji taun jeung lima belas poé, ditahan, atawa sakumaha harti ngaran Yehoahas, maranéhna “dicekel”. Dina waktu anu sarua, Elyakim dijadikeun raja sarta ngaranna dirobah jadi Yehoyakim, anu hartina “Gusti bakal gugah”. Sanggeus Yehoyakim, putrana nyaéta Yehoyakin, anu boga tilu ngaran dina Kitab Suci.
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.
Ngaran Yoyakin hartina “Gusti baris ngadegkeun jeung netepkeun”. Anjeunna téh putra Yoyakim, sarta anjeunna nandaan datangna malaikat kadua dina usum semi taun 1844, nalika Allah “ngadegkeun jeung netepkeun” tanduk Protestan anu anyar jeung sajati. Amanat malaikat kadua dipaparin kakawasaan ku amanat Midang Peuting, sarta Yekonya jeung Konya hartina “Allah baris netepkeun”. Katilu ngaran éta, masing-masing miboga harti anu sarua, ngawakilan ngahijina Midang Peuting jeung amanat malaikat kadua. Dina curahan ahir Roh Suci salila Sora Tarik Nu Kuat, saratus opat puluh opat rébu éta diségél. Panyegelan saratus opat puluh opat rébu dipatandakeun dina Midang Peuting gerakan Millerit, sarta Yoyakin, anu ogé disebut Yekonya jeung Konya, mangrupakeun lambang tina panyegelan.
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.
Demi Kami hirup, saur PANGERAN, sanajan Konya bin Yoyakim, raja Yuda, teh cincin meterai dina panangan katuhu Kami, angger ku Kami rek dicabut ti dinya; sarta ku Kami maneh rek dipasrahkeun kana leungeun jalma-jalma anu ngudag nyawamu, kana leungeun jalma-jalma anu beungeutna ku maneh dipikasieun, nya eta kana leungeun Nebukadresar, raja Babul, jeung kana leungeun urang Kasdim. Sarta maneh baris ku Kami dialungkeun kaluar, kitu deui indung maneh anu ngalahirkeun maneh, ka nagri sejen, tempat maraneh henteu dilahirkeun; sarta di dinya maraneh baris paeh. Tapi ka eta tanah anu ku maraneh dipikahayang pikeun mulang ka dinya, maraneh moal mulang deui. Naha ieu jelema, Konya, mangrupa brahala anu dihina tur remuk? naha manehna wadah anu euweuh nu resep kana eta? ku naon manehna jeung turunanana dialungkeun, sarta dibalangkeun ka hiji tanah anu maranehna henteu wawuh? He bumi, bumi, bumi, dengekeun firman PANGERAN. Yeremia 22:24–29.
Jehoiachin, Jeconiah and Coniah represent the sealing time, when the second angel is joined by the message of the Midnight Cry. He represents the sealing time of the foolish. The evil king represents those that are the foolish Laodicean virgins who in the sealing time are destined to receive the mark of the beast as they are forever spewed out of the mouth of the Lord.
Yéhoyakin, Yékhonia, jeung Konia ngalambangkeun mangsa pameteran, nalika malaikat nu kadua dihijikeun jeung amanat Panyambat Tengah Peuting. Anjeunna ngalambangkeun mangsa pameteran pikeun para parawan bodo. Raja anu jahat ngalambangkeun maranéhanana anu mangrupakeun para parawan Laodikia anu bodo, anu dina mangsa pameteran geus ditangtukeun pikeun narima tanda sato galak, sabab maranéhna salalanggengna dimuntahkeun kaluar tina sungut Gusti.
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.
Cincin meterai dina panangan katuhu Allah téh nyaéta meterai-Na, sarta maranéhna anu dimuntahkeun tina sungut Gusti salila pemeteraian saratus opat puluh opat rébu dipadungdengkeun jeung Zerubabel, jalma anu nyepeng unting-unting tina “tujuh kali” dina pananganana.
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.
Caritakeun ka Serubabel, gubernur Yuda, kieu: Kami baris ngageterkeun langit jeung bumi; jeung Kami baris ngagulingkeun tahta karajaan-karajaan, jeung Kami baris ngancurkeun kakuatan karajaan-karajaan bangsa-bangsa kapir; jeung Kami baris ngagulingkeun kareta-kareta perang, jeung jalma-jalma anu numpakna; jeung kuda-kuda jeung nu nunggangna bakal ragrag, masing-masing ku pedang dulurna sorangan. Dina poé éta, saur PANGERAN semesta alam, Kami baris nyokot maneh, eh Serubabel, abdi Kami, anak Sealtiél, saur PANGERAN, jeung baris ngajadikeun maneh kawas cingcin meterai: sabab Kami geus milih maneh, saur PANGERAN semesta alam. Hagai 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.
“batu sandungan” anu mangrupa “tujuh kali” téh nyaéta “unting-unting” dina leungeun Zerubabel, sarta anjeunna digambarkeun minangka “cincin meterai” anu ku Allah dipaké pikeun ngameterai saratus opat puluh opat rébu. Cincin meterai, atawa “tanda” éta, ditempatkeun ka jalma-jalma anu “ngahuleng jeung ngagero” ku sabab kajahatan-jajahatan anu dipigawé di Yerusalem. Ngalengis jeung ngagero éta nandaan pangalaman jalma-jalma anu dimeteraian, sarta ngalengis jeung ngagero téh mangrupa lambang tina réspon batin maranéhna kana ubar pikeun “tujuh kali.” Éta téh pangakuan dosa-dosa maranéhna jeung dosa-dosa karuhun maranéhna. Éta téh pangakuan yén maranéhna henteu leumpang jeung Allah, sarta yén Allah ogé henteu leumpang jeung maranéhna ti saprak kuciwa tanggal 18 Juli 2020. Éta téh ujian anu kungsi gagal dina taun 1863, dina mangsa nalika Filadelfia keur ngalih jadi Laodikea. Éta ngalambangkeun mangsa nalika jalma-jalma anu diwakilan ku Konya salalanggengna diteguhkeun minangka parawan-parawan Laodikea anu bodo, jeung jalma-jalma anu diwakilan ku Zerubabel salalanggengna diteguhkeun minangka parawan-parawan Filadelfia anu wijaksana.
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.
Sanggeus Jehoichin nya eta Zedekiah, raja nu panungtungan tina tujuh raja éta. Sakumaha Manasseh ngagambarkeun taun 1798, jeung “jaman ahir,” Zedekiah kudu ngagambarkeun 22 Oktober 1844, nalika éta tetenjoan bakal “nyarita, sarta moal ngabohong”. Zedekiah téh hiji ngaran anu kabentuk tina gabungan dua kecap Ibrani. Hiji kecap nyaéta “Jehovah”, sarta éta digabungkeun jeung kecap anu ditarjamahkeun dina Daniel pasal dalapan, ayat opat welas jadi “disucikeun.” Zedekiah hartina panyucian Bait Allah, anu dimimitian dina 22 Oktober 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.
Tujuh raja panungtung Yuda ngalambangkeun sajarah nu maju ti taun 1798 nepi ka 22 Oktober 1844. Yoyakim téh lambang 11 Agustus 1840, anu satuluyna ngagambarkeun 11 Séptémber 2001. Anjeunna téh lambang pangkuatan talatah malaikat kahiji, sarta anjeunna diwanohkeun dina ayat kahiji Daniel pasal hiji. Ku kituna, latar jeung kontéks Daniel pasal hiji nyaéta pangkuatan talatah malaikat kahiji, sakumaha digambarkeun dina Wahyu pasal sapuluh. Dina Wahyu pasal sapuluh Kristus turun kalayan hiji kitab leutik dina panangan-Na anu diparéntahkeun ka Yohanes supaya didahar. Ieu sababna ujian kahiji dina kitab Daniel patalina jeung dahar.
We will continue these subjects in the next article.
Urang bakal neraskeun jejer-jejer ieu dina artikel salajengna.
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.
Sarta Mantenna ka kuring, “Eh anak manusa, pék tuang ieu gulungan anu ku Kami dipasihkeun ka maneh, sangkan beuteung maneh ngeusianana, enya, peujit maneh pinuh ku eta.” Tuluy ku kuring didahar eta; sarta dina sungut kuring rasana amis kawas madu. Ezekiel 3:3.