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.
Juróom-ñaari xibaar yi di wone jaar-jaari mboolem at 1798 ba ca 22 Oktoobar 1844. Jaar-jaaru waxtu woowu dafa amoon misaal ci juróom-ñaari buur yu mujj yi ci nguurug Yuda, tambalee ca Manase ci 677 BC ba ca Sedesiya ci 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.
Ci yoonu soppiku yu sell yi, benn melokaanu dooleelug malaaka bu njëkk bi mooy mandeefu lu wër àddina bépp. Ca 11 Awoût 1840, yégleb malaaka bu njëkk bi am na doole, te gannaaw loolu yégleb ba yóbbu nañu ko ci bépp kërug missiyoŋ ci àddina si.
“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.
“Yëngu jot ci 1840–44 dafa doon won gu màgg bu kàddu ndigalu Yàlla; yégleb malaaka bu njëkk bi jëfandikoo nañu ko ba ca bépp dalu misioneer ci àddina si.” 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.
Ci jamono jii ci waxu yëgle, malaakam Kàddug Yàlla 10 wacc na te teg benn tànk ci suuf, beneen bi ci géej gi. Rakku jigéen White won na loolu ni muy mandarga gu firndeel yaatuwaayu bataaxal bi ci àddina bépp.
“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.
“Taxawaayu malaaka bi, ak benn tànkam ci géej gi, beneen bi ci suuf si, di won yaatuwaay bu mag bi yégleb xibaar bi di jot. Dina jàll géej yu yaatu yi te dees na ko yégle ci yeneen réew yi, ba ci àddina sépp.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
Cyrus’s proclamation of the first decree was a worldwide decree.
Yëgle Kiris ci ndigal bi jëkk woon na ndigal bu àddina bépp.
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.
Léegi ci atum bu jëkk ba Kiris buurub Perse, ngir kàddug Aji Sax ji mu waxe jaar ci gémmiñu Yeremiya am ay mat, Aji Sax ji yëngal na xelum Kiris buurub Perse, ba mu yégle ko ci bépp réewam, te bind itam ne: Nii la Kiris buurub Perse waxe, Aji Sax ji Yàlla asamaan bi jox na ma bépp nguuru yi ci suuf; te dénk na ma ma tabaxal ko kër ci Yerusalem, bi nekk ci Yuda. Ana kan ci yéen ñépp ci ay nitam? Na Yàllaam ànd ak moom, te na dem Yerusalem, bi nekk ci Yuda, ngir tabax kërug Aji Sax ji Yàllay Israyil, moom mooy Yàlla ji, gi nekk ci Yerusalem. Ku des ci benn fu mu dëkk ba doxandéem, na nit ña nekk fa mu nekk dimbali ko ak xaalis bu xaalis, ak wurus, ak alal, ak jur, dolli ci sarax gu ñu joxe ak seen coobare ngir kërug Yàlla gi nekk ci Yerusalem. Noonu kilifay kër yaayu Yuda ak Benyamin, ak saraxalekat yi, ak Lewi yi, ak ñépp ñi Yàlla yëngal seen xel, jóg nañu ngir dem tabax kërug Aji Sax ji gi nekk ci Yerusalem. Esra 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.
Naka noonu malaaka bu njëkk bi yóbbu ko ca bépp kër-yoonu mission ci àddina si 11 Ut 1840, Siirus itam mi ngi xamle boppam ni mooy buur bu “bépp nguur gi nekk ci kaw suuf si,” bi muy yégle ndigël bu njëkk bi. Wàccug malaaka bi ci Peeñu fukki xaaj, malaaka bi Yaay White wax ne “du kenn ku gën a néew nit ku tudd Yeesu Kirist,” am na benn xeetu melokaan yu wax ci ëllëg ak malaaka bu màgg ba ci Peeñu fukk ak juróom-ñeent. Yaay White day xamle ne yoonu malaaka bu njëkk bi mooy benn ak yoonu malaaka bi ci Peeñu fukk ak juróom-ñeent.
“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 sant malaaka bu mag ngir mu wàcc te artu waa suuf si ñu waajal seen bopp ngir ñaareelu dikkam. Bi malaaka bi génnee ci kanamu Yesu ca asamaan, leer gu tar lool te fees ak ndam doon jiitu ko. Ñu wax ma ne liggéeyam mooy leeral suuf si ak ndamam te artu nit ci merum Yàlla miy ñëw.” 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.
Doole bi ñu jox malaaka bu njëkk bi mooy màndarga bu fésal ne am na ci mbir mi benn wàll wu àddina bépp. Bàyyi yégleb bu njëkk ba ci jamono Kirist bi, dooleem jóg na ca sóobu ndoxu Kirist ba. Mbind mi sell yi wone na ne Israyil gépp génn nañu dem ca màndiŋ ma ngir dégg yégleb Yuuxanaa.
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.
Noonu Yerusalem gépp ak Judée gépp, ak réew mi bépp wi wër dexu Jurdan, génn dem ca moom; te mu sóob leen ndox ci Jurdan, ñuy wax seeni bàkkaar. Macë 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.
Sasinu Kirist jeexital mooñu jëm woon ci Israayil gu yàgg ga, te ci boobu yoonu kàddug yonent bi, àddina bépp dafa ñëw ci dëkk ba ñuy wax Yurdan, fa ñu sóobe Kirist ci ndox. Waaye xew-xewu sóob ci ndox bi, ak li mu doon tekki ba ñu sóobee Kirist ci ndox, moo jëme woon ci àddina bépp.
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.
Tur wu Jeoyakim mooy “Yàlla dina jóg”; te ca sóobu Almasi bi, ba Yaxya génnee Almasi ci ndox mi, màndarga wu “jóg” génn ci ab bàmmeel bu ndox moo doon benn cëram ci dooleel boobu. Ci ñaar-fukki aaya yu njëkk yi ci Esra yi nu ba paree tudd, aaya wu juróomëel wi moo xamale tontu ñi dégg ndigal li ak baat yii: “Noonu njiit yi ci kër baay yi Yuda ak Benyamiiŋ, ak saraxalekat yi, ak Lewi yi, ak ñépp ñi seen xel Yàlla yékkatiwoon, jóg nañu ngir dem tabax kër Aji Sax ji nekk Yerusalem.” Bu njëkk yégle bi amee doole, am na jóg; te loolu tur wu Jeoyakim moo ko tegtal.
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.
Bés bu 11 Septàmbar 2001, jëfandikukatub xibaar bu njëkk bu yëngu-yëngu mag bu malaaka bu ñetteel bi amoon na doole, ni ko misaaloon ak joxe doole xibaar bu njëkk bu yëngu-yëngu mag bu malaaka bu njëkk bi. Rakku jigéen White wax na ci yàqute Kër yu Kawe yi Ñaari ci bés boobu.
“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.
«Ndax lii mooy kàddu gi ma waxoon ne New York dinañu ko mbubbale ak mbëy gu mag gu joge ci géej? Loolu waxuma mukk. Wax naa ne, bi ma doon xool kër yu mag ya di yéeg fa, etaas ci kaw etaas, ma ne: “Anaa xeetu ay seenu yu tiit doyna xeew foo xam ne Boroom bi dina jóg ngir yëngal suuf si ak ragal gu mag! Kon nag baat yi nekk ci Peeñu 18:1–3 dinañu mat.” Bépp saa yu nekk ci benn-fukki juróom-ñetti xaaj baat yi ci Peeñu mooy artu ci li nuy ñëw ci kaw suuf si. Waaye amuma leer gu sell ci lu aju ci li ngay ñëw ci New York, lu dul ne xam naa ne benn bés kër yu mag ya fa nekk dinañu daanu ndax soppiku ak tasaaroo dooley Yàlla. Ci leer gi ñu ma jox, xam naa ne yàqute ngi ci àddina. Benn kàddu rekk gu jóge ci Boroom bi, benn laal rekk ci dooleem ju màgg ji, te tabax yu rëy yii dinañu daanu. Ay seenu dinañu am, yu tar tiit ba nu mënu ko xelal.» Review and Herald, 5 Sulet 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.
Ci dooleel bi jëkk ci jaar-jaaru benn téeméeri ak ñeent-fukk ak ñeent junni ñaari-fukk ak ñeent, Boroom bi “jóg” ngir “yëngal suuf si ak ragal gu réy”. Turu Yehoyakim dafay melal dooleel bu yëkkati ndigal bu jëkk bi. Ci 11 Awoût 1840, Boroom bi jóg na ci nguuram, wàcc ci kaw suuf, taxaw ci kaw suuf si ak géej gi. Ci ndigal bu jëkk bu Cyrus, ñi takku woon jóg nañu. Yehoyakim du màndarga rekk ci ñëwug malaaka bu jëkk bi, waaye itam dafay tegtal dooleelug malaaka bu jëkk bi.
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.
Yehooyakim mooy ki jëkk ci ñetti buur yu mujj yi, waaye itam mooy juróomeel bi ci juróom-ñaari buur yi jiite ba Yerusalem alag. Turu juróom-ñaari buur yooyu am na solo lool ci xamle. Juróom-ñaari buur yooyu mooy Manase, Amon, Yosiya, Yehoahas, Yehooyakim, Yehooyakin ak 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.
Ci jaar-jaari Milerit yi, Manase dafay tektal waxtu mujj ga, ci atum 1798. Manase tekki na “loo fàtte”, te ci 1798 la jigéenu njaaykat bu Tir diñu ko fàtte diirub juróom-ñaar-fukk at. Manase mooy kenn ci buur ya gëna bon, te am na melokaan yu yégleb yu war a seetlu.
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.
Juróom-ñaari buur yu mujji ya Yuda dañuy firndeel jaar-jaari mboolem juróom-ñaari dënn-dënn yu mag yi, dale ci 1798 ba ci 22 Oktoobar 1844. Manase moo nekkoon buur bu njëkk ci juróom-ñaari buur yi, te ndaxte mooy buur bu njëkk ci juróom-ñaari yi, dafa doon misaal Sedeciya, buur bu mujji ci juróom-ñaari buur yi. Yeesu dafa mas a jox njàlbéen wi mujj ak njàlbéen wi tambalee benn màndarga. Sedeciya, buur bu mujji ci juróom-ñaari yi, yóbbu nañu ko ca jaamug njaamug Babilon. Buur bu njëkk ci juróom-ñaari buur yu mujji yi itam yóbbu nañu ko ca njaamug Babilon, ngir firndeel ni dees na yóbbu buur bu mujji bi ca njaamug Babilon.
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.
Te Boroom wax na Manase ak askanam, waaye dégguñu ko. Moo tax Boroom bi indi ci seen kaw njiiti xare yi bokk ci mbooloom buurub Asiri, ñu jàpp Manase ci xeer ya, tëj ko ak jéng, yóbbu ko Babilon. Bi mu nekkee ci coono, mu ñaan Boroom Yàllaam, toroxlu lool kanam Yàllay maamam yi, te mu ñaan ko; te Boroom nangu ko, dégg ay ñaanam, delloo ko Yerusalem ci nguuram. Noonu Manase xam ne Boroom mooy Yàlla ji. 2 Chroniques 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.
Xam-xamu Manase ci Aji Sax ji mooy Yàlla, am na ciñ bi ñu ko jële woon ci nguuram, ba noppi delloo ko ci nguuram. Nebukadnesar itam, ni ko deme ci Manase, xam na Aji Sax ji bi ñu ko jële woon ci nguuram, te gannaaw loolu ñu delloo ko ci nguuram.
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.
Te ci mujj fan yi, man Nebukadnesar, maa yëkkati sama bët yi ba asamaan, te sama xel dellu ci man; ba noppi ma barkeel Kawe Ki gën a Kawe, te ma sant ak teral ki dund ba fàww, moom mi nguuru am nguur gu dul jeex, te ay maam-aadamaam di jóge xeet ba xeet: te ñépp aji dëkk ci suuf dañuy jàppe ni dara; te mooy def li ko neex ci mbooloom asamaan ak ci biir way-dëkku suuf; te kenn manul tere ay loxoam, walla wax ko: “Lan nga def?” Ci saa si it sama xel dellu ci man; te ngir ndamlu sama nguuru, sama teranga ak sama leer dellu ci man; te samay waxtaankat ak samay sang yi seet man; te ñu samp ma ci sama nguuru, te yeneen ngënéel gu yaatu yokku ci man. Léegi man Nebukadnesar maa ngi sant, màggal, te teral Buurub asamaan, moom mi ay jëfam yépp di dëgg, te ay yoonam di àtte; te ñi dox ci réy-réylu, man na leen toroxal. 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.
Xew-xewu Manase am na ci Nebukadnesar. Manase dafay “waxtu mujj” bi ci jaar-jaaru ñetti buur yu mujj yi gu Yuda, ak dikkug kàddug yëgle gu juróom-ñaar-fukk at yi ñu njaamloo. Nebukadnesar dafay itam tegtal “waxtu mujj” bi ci jaar-jaaru ñetti ndigël yi, ni 1798 doon “waxtu mujj” bi ci jaar-jaaru juróom-ñaar-fukk ñaari dënn yi. Ci aaya yi ñu fekke leen fii, xelum Nebukadnesar dellu na ci moom “ci mujjug fan yi.” “Mujjug fan yi” dees na ko itam wax ci Daniyel saar 12.
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.
Waaye yow, demal sa yoon ba mu jeex; ndaxte dinga noppalu, te dinga taxaw ci sa cér ci mujjug fan yi. 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.
“Muju fan yii” ci Daniel saar fukk ak ñaar mooy “waxtu mujj”, ndaxte ñu waxoon na Daniel mu dem “ba mujj gi”. Ci jamono jooju Daniel dina “tax ci céram”. “Tax ci céram” tekki na matal ay njariñam, te loolu la Daniel def ba biñu ubbee téereem ca muju fan yii, mooy “waxtu mujj”. Ci jamono jooju dina am “yokku xam-xam” bu ñi am xel di ko dégg. Ca muju fan yu Nebukadnesar “xam-xamam” dellu ca moom.
“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.
«Bu Yàlla joxee nit liggéey bu jagleel ci kaw, war na taxaw ci sa wàll ak sa berab, ni Danyeel defe woon, waajal ngir tontu woote Yàlla, waajal ngir matal ay jëfandikoom.» 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.
Manase moo mel ni “waxtu mujju” ci jaar-jaaru ñetti buur yu mujj yi Yuda, te Nebukadnesar moo mel ni “waxtu mujju” ci biir ñetti ndigël yi. Gannaaw Manase, doomam Amon moo ko topp.
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 tekki na “jàngale” te mu ngi tegtal jamono ji nga xam ne amoon na ci “yokku xam-xam” gu doon jàngal “ñi xereñ yi” ci ndigalu wax ji ñu ubbiwoon. Gannaaw Amon nag, Yosiya la ko topp, moom rekk ci juróom-ñaari buur yi moo am jaar-jaaru yonent bu baax xees, doonte mu jaxasoo.
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 tekki “fondemaŋu Yàlla”, te muy mel niñu tabax dëgg yi ñu ubbiwaat woon ca “waxtu mujj” ga. Yokkuteg xam-xam ga Amon doon firndeel, William Miller dafa ko dajale ci njubalu Jibiril ak yeneen malaaka yu sell yi. Liggéeyu Miller mi, turu Yosiya moo ko firndeel, ndaxte moom moo samp fondemaŋ yi ci yëngu-yëngu bi. Am na lu ëpp ci lu war a xamle ci mbiru Yosiya, waaye léegi dinañu jëm ci doomam Yowakaas.
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.
Yehoahaz amoon na ñett ak ñaar-fukk ak ñett ba mu tàmbalee nguuru; te nguuru na ñetti weer ci Yerusalem. Turu yaayam di Hamutal, doomu Yeremiya mu Libna. Mu def lu bon ci kanam Aji Sax ji, mel ni lépp lu ay maamamoonam defoon. Te Firawun Neko jébbal ko ca Riblah, ci suufsuuf Hamat, ngir mu bañ a nguuru ci Yerusalem; te mu teg réew mi xaalis ju mat téeméeri talàntu xaalis xaalis ak benn talàntu wurus. Te Firawun Neko def Eliyakim, doomu Yosiya, buur ci wàllu Yosiya baayam, te soppi turam nekk Yehoiyakim, te yóbbu Yehoahaz. Mu dem Misra, te fa la deewee. 2 Buur Ya 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 tekki ne “Yexowa jàpp na”, te Farawon Neko moo ko jàpp. Jehoahaz, doomu Yosiya bi, Farawon Nekoh moo ko jàpp te wuutu ko ak rakkam Eliyakim, mi tekki “Yàlla buy yékkat”. Gannaaw loolu, Farawon Nekoh soppi Eliyakim turam, tudde ko Yehoiyakim, mi tekki “Yàlla dina yéeg”. Coppiteg tur mooy mandarga ab diggante kóllëre, te ci joxug dooleb njëkk bataaxal bi, Yàlla dugg ci kóllëre ak benn xeet, fekk muy waral itam mu romb xeet wu nekkoon ci kóllëre bu jiitu.
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.
Ci 11 weeru At 1840, nguurug Otomaan, miir mi nga doon aji fésal ci ñeenti ngelaw yi ñu wàccewoon ngir ñetti téeméeri ak juróom-benn fuk ak benn at ak fukk ak juróom-ñent fan, dañu leen tere, walla ni Jehoahaz tekki, dañu leen “jàpp”. Ci jamono jooju itam, ñu def Eliakim buur, te soppi turam mu doon Jehoiakim, maanaam “Yàlla dina jóg”. Gannaaw Jehoiakim, doomam Jehoiachin moo ko topp, te moom am na ñetti tur ci Mbind mi.
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.
Turu Yeoyakiin tekki ne “Boroom bi dina taxawal te tabbax.” Moom mooy doomu Yeoyaakim, te mooy màndargaal agsiwaayu ñaareelu malaaka bi ci biti 1844, ndaxte Yàlla “taxawal na te tabbax na” been xuru Protestan bu bees, bu dëggu. Baatu ñaareelu malaaka bi am na kàttan jaarale ko ci waxu Yuuxu Guddi gi, te Yekoniya ak Koniya tekki nañu ne “Yàlla dina tabbax.” Ñetti tur yi, kenn ku nekk yore benn tekki, dañuy teewal bokkug Yuuxu Guddi gi ak baatu ñaareelu malaaka bi. Ci tuuru Xel Mu Sell mi mujj, bi xew ci biir Yuuxu Rëy mi, lañuy màndargaal téeméeri ak ñeent-fukki ak ñeenti junni ñi. Màndargaalu téeméeri ak ñeent-fukki ak ñeenti junni ñi, ñu ngi ko wone woon ci Yuuxu Guddi gi ci yëngu-yëngu Millerite bi, te Yeoyakiin, miñu diitalee itam Yekoniya ak Koniya, mooy màndargaalu màndargaal gi.
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.
Ni ma wax nekk, boroom bi wax na, bu fekkee ne Konya, doomu Yeoyakim buur Yuda, doon sama màndarga ci sama loxo ndeyjoor, dinaa la foqee fa. Te dinaa la jébbal ci loxoy ñiy wut sa bakkan, te ci loxoy ñi nga ragal seen kanam, maanaam ci loxoy Nebukadnesar buur Babilon ak ci loxoy Kalde yi. Dinaa la sànni, yow ak sa yaay ji la jur, ci beneen réew, fu ngeen judduwul; te fa ngeen di dee. Waaye réew ma ñuy bëgg a dellu ca, duñu fa dellu. Ndax nit kii di Konya, xanaa mooy rab bu ñakk teraanga te daanu? xanaa mooy ndab li neexul kenn? lu tax ñu sànni moom ak askanam, te sànni leen ci réew mu ñu xamul? Éey suuf, suuf, suuf, déglul kàddug Boroom bi. 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.
Yoyakin, Yekoniya ak Koniya dañuy jàppandi jamono bu sellee biir, bi malaaka ñaareel bi ànd ak yégleb Woote gu Diggante Guddi gi. Moom dafa tegu jamono bu sellee bu ñi ñakk xel ñi. Buur bu bon bi dafa tegu ñi di janqiy Laodise yu ñakk xel, ñi ci jamono bu sellee bi dogaluñu ngeen a jot màndarga rab wi ndaxte dañu leen tifli ba fàww ci gémmiñu Boroom bi.
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.
Sañs bi nekk ci ndijooru ndeyjooru Yàlla mooy moom sellam, te ñiñu tufli génne ci gémmiñu Boroom bi ba ñuy sellale junni téeméeri ñeent fukk ak ñeent junni nit, dañuy taxaw ci juuyoo ak Serubabel, góor ga woon am ci loxoom plomb bi ñu wax ne “juróom-ñaari yoon.”
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.
Waxal Serubaabel, boroom nguur gu Yuda, ne ko: Dinaa yëngal asamaan ak suuf; dinaa daan buurug nguuri yi, dinaa alag dooleb nguuri xeeti xarnu yi; dinaa daan kareta yi ak ñi ci war; fas yi ak ñi ci war dinañu daanu, ku nekk ci saamaram mbokkum. Bés boobu, wax na Aji Sax ji Boroom mbooloom xare yi, dinaa la jël, yaw Serubaabel, sama jaam, doomu Sealtiel, wax na Aji Sax ji, te dinaa la def ni añs bu màndarga, ndaxte tànn na la, wax na Aji Sax ji Boroom mbooloom xare yi. Agge 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.
“doj gañu” bi di “juróom-ñaari yoon” mooy “plomb” bi nekk ci loxob Serubabel, te moom lañu koy tektal ni mooy “saxal” bi Yàlla di jëfandikoo ngir tëj téeméeri ñeent-fukki ak ñeenti junni. Saxal bi, walla “mandarga” bi, dañuy ko teg ci ñi “di jooy te yuuxu” ndax ñaawtéef yi ñuy def ci Yerusalem. Jooy ak yuuxu jooju mooy melokaanu xew-xew bi ñi ñu tëj di jaar, te màndargaal ak yuuxu jooju mooy nataalu tontu bi nekk ci seen biir ci paj bi di “juróom-ñaari yoon.” Moo di wàññi seen bàkkaar ak bàkkaar yi seen baay yi def. Moo di nangu ne dootuñu doon doxandoo ak Yàlla, te Yàlla itam dootul doon doxandoo ak ñoom, ba ca yéemu 18 Sulet 2020. Moo di natt bi ñu laaboon ci atum 1863, ci jamono ji Filadelfi nekkoon ci wàlluwaay ba jëm Laodise. Loolu doon na misaalal jamono ji ñi Koniya waral di tegu ba fàww ni ay janq yu doyadiw ci Laodise, te ñi Serubabel waral di tegu ba fàww ni ay janq yu xam ci Filadelfi.
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.
Gannaaw Yeyooyaakin, Sedesiya topp ko, moom di bu mujj ci juróom-ñaar ñi. Naka noonu Manase doon na tegtal atum 1798 ak “waxtu mujj gi,” noonu it Sedesiya war na tegtal 22 Oktoobar 1844, bi peeñ ma di “wax te du fen.” Sedesiya tur la buy sosoo ci booloo ñaari baat yu Ebrë. Benn baat bi mooy “Yexowa,” te dees na ko boole ak baat bi ñuy tekki ci Daniel sarax 8, aaya 14 ni “setal.” Sedesiya tekki na sellalu kër Yàlla gi, gi tàmbalee 22 Oktoobar 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.
Juróom-ñaari buur yu Judaa yu mujj yi dañuy teewal jaar-jaaru nettali gi buy dox ndank-nandank gannaaw 1798 ba 22 Oktoobar, 1844. Yehooyaaqiim mooy mandarga 11 Awa, 1840, te loolu it mooy teewal 11 Sàttumbar, 2001. Moom mooy itam mandarga dooleel kàddu malaaka bu jëkk bi, te ñu ko jëfandikoo ci aaya bu jëkk bi ci téereb Danyeel saar bi jëkk. Kon nag, taxawaay bi ak wér-gu-yaramu Danyeel saar bi jëkk mooy dooleel kàddu malaaka bu jëkk bi, ni ñu ko teewale ci Peeñu gi saar fukk. Ci Peeñu gi saar fukk Almasi wàccoon ak ab téere bu ndaw ci loxoom, te ñu sant Yowaana mu lekk ko. Looloo tax nattu bu jëkk bi ci téereb Danyeel jëm ci lekk.
We will continue these subjects in the next article.
Nun dina tëggin wàll yii ci bind bu ci topp.
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.
Te mu ne ma: “Doomu nit ki, lekkal sa biir te feesal sa yet ak téere bii maa lay jox.” Noonu lekk naa ko; te mu neex sama gémmiñ ni lewru ci saf-safam. Ezekiel 3:3.