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.
Imidumo eyisikhombisa imele umlando ka-1798 kuze kube ngu-Okthoba 22, 1844. Lowo mlando wafanekiswa ngamakhosi ayisikhombisa okugcina ombuso wakwaJuda, kusukela kuManase ngo-677 BC kuze kube kuZedekiya ngo-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.
Emigqeni engcwele yenguquko, esinye isici sokwesiwa amandla kwengilosi yokuqala siyisibonakaliso esikhomba into yomhlaba wonke. Ngomhla ka-11 Agasti 1840, umlayezo wengilosi yokuqala wanikwa amandla, kwase kuthi lowo mlayezo uthwalwe uye kuzo zonke izikhungo zemishini emhlabeni wonke.
“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.
“Inhlangano ye-Advent ka-1840–44 yayiyisibonakaliso esikhazimulayo samandla kaNkulunkulu; umlayezo wengelosi yokuqala wayiswa kuzo zonke iziteshi zemishini emhlabeni.” 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.
Ngokwesiprofetho ngaleso sikhathi, ingelosi yesAmbulo 10 yehla yabeka unyawo olulodwa emhlabeni nolunye olwandle. USister White wakukhomba lokho njengophawu lobubanzi bomhlaba wonke balowo myalezo.
“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.
“Ukuma kwengelosi, unyawo olulodwa luse olwandle, olunye emhlabeni, kufanekisela ububanzi obukhulu bokumenyezelwa komlayezo. Uyowela amanzi abanzi, umenyezelwe nakwamanye amazwe, yebo, kuze kufike kuwo wonke umhlaba.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
Cyrus’s proclamation of the first decree was a worldwide decree.
Isimemezelo sikaKoresi somthetho wokuqala sasingumthetho womhlaba wonke.
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.
Manje, ngonyaka wokuqala kaKoresi inkosi yasePheresiya, ukuze kugcwaliseke izwi likaJehova ngomlomo kaJeremiya, uJehova wavusa umoya kaKoresi inkosi yasePheresiya, waze wamemezela kuwo wonke umbuso wakhe, wakubhala futhi, wathi: Kanjena usho uKoresi inkosi yasePheresiya: UJehova uNkulunkulu wezulu unginikile yonke imibuso yomhlaba; futhi ungiyalile ukuba ngimakhele indlu eJerusalema, elakwaJuda. Ngubani okhona phakathi kwenu kubo bonke abantu bakhe na? uNkulunkulu wakhe makabe naye, akhuphuke aye eJerusalema, elakwaJuda, akhe indlu kaJehova uNkulunkulu ka-Israyeli, (unguNkulunkulu,) eseJerusalema. Futhi yilowo nalowo osalayo kunoma iyiphi indawo ahlala kuyo njengowokufika, amadoda endawo yakhe mawamsekele ngesiliva, nangegolide, nangezimpahla, nangezilwane, ngaphandle komnikelo wokuzithandela wendlu kaNkulunkulu eseJerusalema. Khona-ke kwasukuma izinhloko zezindlu zawoyise zakwaJuda nezakwaBenjamini, nabapristi, namaLevi, kanye nabo bonke labo uNkulunkulu ayevuse umoya wabo, ukuba bakhuphuke bayokwakha indlu kaJehova eseJerusalema. 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.
Njengoba nje ingelosi yokuqala yathwalwa yayiswa kuzo zonke iziteshi zemishini emhlabeni ngo-Agasti 11, 1840, uKoresi uziveza njengenkosi “yayo yonke imibuso esemhlabeni,” lapho ememezela umyalo wokuqala. Ukwehla kwengelosi yesAmbulo ishumi, ingelosi uDadewethu White ayichaza ngokuthi “ayiyena omunye ngaphandle kukaJesu Kristu,” kunazo izimpawu ezifanayo zesiprofetho njengengelosi enamandla yesAmbulo ishumi nesishiyagalombili. UDadewethu White ubonisa ukuthi injongo yengelosi yokuqala yayifana nenjongo yengelosi yesAmbulo ishumi nesishiyagalombili.
“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.
“UJesu wathuma ingelosi enamandla ukuba yehle izoxwayisa abakhileyo emhlabeni ukuba bazilungiselele ukuvela Kwakhe kwesibili. Njengoba ingelosi yayisuka ebukhoneni bukaJesu ezulwini, ukukhanya okugqame ngokwedlulele nokunenkazimulo enkulu kwahamba phambi kwayo. Ngatshelwa ukuthi umsebenzi wayo wawungowokukhanyisa umhlaba ngenkazimulo yayo nokuxwayisa umuntu ngolaka lukaNkulunkulu oluzayo.” 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.
Ukunikwezwa amandla kwengelosi yokuqala kuwuphawu olugcizelela ingxenye yomhlaba wonke. Umlayezo wokuqala ngesikhathi sikaKristu wanikwa amandla ekubhapathizweni kukaKristu. ImiBhalo iveza ukuthi wonke u-Israyeli waphumela ehlane ukuyozwa umlayezo kaJohane.
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.
Khona-ke iJerusalema yonke, nalo lonke iJudiya, nalo lonke izwe elizingele iJordani, baphuma baya kuye; babhaphathizwa nguye eJordani, bevuma izono zabo. Mathewu 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.
Inkonzo kaKristu yayiqondiswe ku-Israyeli wasendulo, futhi ngalowo mqondo wesiprofetho umhlaba wonke wadonselwa eJordani, indawo yokubhapathizwa kukaKristu. Nokho umkhosi wokubhapathiza, nalokho owawukumela lapho uKristu ebhapathizwa, kwakubhekiswe kuwo wonke umhlaba.
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.
Igama elithi Jehoiakim lisho ukuthi “uNkulunkulu uyovuka”, futhi embhaphathizweni kaKristu, lapho uJohane emkhipha uKristu emanzini, uphawu “lokuvuka” uphuma ethuneni lamanzi lwaba yingxenye yalokho kunikwe amandla. Emavesini amane okuqala ka-Ezra esesivele siwacaphunile, ivesi lesihlanu lichaza ukusabela kwalabo abezwa isimemezelo ngala mazwi, “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.” Lapho umlayezo wokuqala unikwe amandla, kuba khona ukuvuka, njengoba kufanekiswa yigama elithi 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.
Ngomhla ka-11 kuSepthemba, 2001, umlayezo wokuqala womnyakazo onamandla wengelosi yesithathu wanikwa amandla njengoba kufanekiswe ukunikezwa kwamandla komlayezo wokuqala womnyakazo onamandla wengelosi yokuqala. UDadewethu White uphawula ngokubhujiswa kweTwin Towers ngalolo suku.
“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.
“Ingabe manje sekufikile izwi lokuthi ngimemezele ukuthi iNew York izokhukhulwa yigagasi elikhulu lolwandle na? Lokhu angikaze ngakusho. Engakusho yilokhu, ukuthi, lapho ngibuka izakhiwo ezinkulu ezazakhiwa lapho, isitezi phezu kwesitezi, ngathi, ‘Yeka izigcawu ezesabekayo eziyokwenzeka lapho iNkosi isukuma ukuzamazamisa umhlaba ngokwesabeka okukhulu! Khona-ke amazwi eSambulo 18:1–3 ayogcwaliseka.’ Sonke isahluko seshumi nesishiyagalombili seSambulo siyisixwayiso ngalokho okuzayo emhlabeni. Kodwa anginakho ukukhanya okuqondile maqondana nalokho okuzayo phezu kweNew York, ngaphandle kokuthi ngiyazi ukuthi ngolunye usuku izakhiwo ezinkulu zalapho ziyodilizwa ngokuphenduphenduka nokuchithwa kwamandla kaNkulunkulu. Ngokukhanya engikuphiwe, ngiyazi ukuthi ukubhujiswa kusemhlabeni. Izwi elilodwa elivela eNkosini, ukuthinta okukodwa kwamandla ayo amakhulu, futhi lezi zakhiwo ezinkulukazi ziyakuwa. Kuyokwenzeka izigcawu ezesabekayo okungeke kwenzeke ukuba sizicabange.” Review and Herald, Julayi 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.
Ekugunyazweni kombiko wokuqala emlandweni wabayiikhulu namashumi amane nane ezinkulungwane, iNkosi “yasukuma” ukuze “izamazamise umhlaba ngokwesabekayo”. Igama likaJehoyakimi lifanekisela ukugunyazwa kombiko wokuqala. Ngo-11 Agasti 1840, iNkosi yasukuma esihlalweni sayo sobukhosi, yehlela emhlabeni, yema phezu komhlaba naphezu kolwandle. Esimisweni sokuqala sikaKoresi, abathembekile basukuma. UJehoyakimi uwuphawu hhayi nje lokufika kwengelosi yokuqala kuphela, kodwa futhi umelela ukugunyazwa kwengelosi yokuqala.
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.
UJehoyakimi umele owokuqala emakhosini amathathu okugcina, kodwa futhi umele owesihlanu emakhosini ayisikhombisa aholela ekubhujisweni kweJerusalema. Amagama alawo makhosi ayisikhombisa anolwazi olukhulu kakhulu. Lawo makhosi ayisikhombisa kwakunguManase, u-Amoni, uJosiya, uJehowahazi, uJehoyakimi, uJehoyakini noZedekiya.
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.
Emlandweni wamaMillerite, uManase umelela isikhathi sokuphela, ngo-1798. UManase usho ukuthi “ukwenza ukuba kukhohlakale”, futhi kungo-1798 lapho isifebe saseThire sikhohlakala khona iminyaka engamashumi ayisikhombisa. UManase wayengomunye wamakhosi amabi kakhulu, futhi unezimpawu zesiprofetho okufanele zicatshangelwe.
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.
Amakhosi ayisikhombisa okugcina akwaJuda amele umlando wokuduma okuyisikhombisa kusukela ngo-1798, kuze kube ngu-Okthoba 22, 1844. UManase wayeyinkosi yokuqala kulawo makhosi ayisikhombisa, futhi njengenkosi yokuqala kweyisikhombisa, wayengumfanekiso kaZedekiya, inkosi yokugcina kulawo ayisikhombisa. UJesu uhlala ehlanganisa ukuphela nesiqalo. UZedekiya, inkosi yokugcina kulawa ayisikhombisa, wayiswa ebugqilini bokuthunjelwa eBabiloni. Inkosi yokuqala kulawo makhosi ayisikhombisa okugcina nayo yathunjelwa eBabiloni, ifanekisela ukuthunjelwa kwenkosi yokugcina eBabiloni.
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.
UJehova wakhuluma kuManase nakubantu bakhe; kodwa abavumanga ukulalela. Ngakho-ke uJehova wehlisela phezu kwabo izinduna zempi yenkosi yase-Asiriya, ezabamba uManase phakathi kwameva, zambopha ngamaketanga, zamhambisa eBhabhiloni. Kwathi esekuhluphekeni, wancenga uJehova uNkulunkulu wakhe, wazithoba kakhulu phambi kukaNkulunkulu wawoyise, wakhuleka kuye; wayesemnenga, wakuzwa ukunxusa kwakhe, wambuyisela futhi eJerusalema embusweni wakhe. Khona-ke uManase wazi ukuthi uJehova unguNkulunkulu. 2 IziKronike 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.
Okuhlangenwe nakho kukaManase kokwazi ukuthi uJehova wayenguNkulunkulu kwafezwa ngokususwa embusweni wakhe, bese ebuyiselwa embusweni wakhe. UNebukhadinesari, njengakuManase, wafinyelela ekumazini uJehova lapho esuswa embusweni wakhe, wabuye ngemva kwalokho wabuyiselwa embusweni wakhe.
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.
Ekupheleni kwezinsuku mina Nebukhadinezari ngaphakamisa amehlo ami ezulwini, ukuqonda kwami kwabuyela kimi, ngamdumisa oPhezukonke, ngamhalalisela, ngamhlonipha yena ophila kuze kube phakade, obukhosi bakhe buyibukhosi obuphakade, nombuso wakhe umi ezizukulwaneni ngezizukulwane; bonke abakhileyo emhlabeni babhekwa njengabayize; wenza ngokwentando yakhe empini yasezulwini naphakathi kwabakhileyo emhlabeni; akakho ongavimba isandla sakhe, noma athi kuye: Wenzani na? Ngaso leso sikhathi ingqondo yami yabuyela kimi; kwathi ngenxa yenkazimulo yombuso wami udumo lwami nokukhazimula kwami kwabuyela kimi; abeluleki bami nezikhulu zami bangifuna; ngaqiniswa embusweni wami, nobukhosi obuhle kakhulu bangezelwa kimi. Manje mina Nebukhadinezari ngiyamdumisa, ngiyamphakamisa, ngimhlonipha iNkosi yezulu, yona yonke imisebenzi yayo iyiqiniso, nezindlela zayo ziyisahlulelo; nalabo abahamba ngokuzidla inamandla okubathobisa. Daniyeli 4:34–37.
The experience of Manasseh was accomplished upon Nebuchadnezzar. Manasseh represents the “time of the end” in the history of the last three Judean kings, and the arrival of the prophecy of seventy years of captivity. Nebuchadnezzar represents the “time of the end” in the history of the three decrees, just as 1798 was the “time of the end” in the history of the seven thunders. In the verses just cited Nebuchadnezzar’s understanding returned to him at “the end of the days.” The “end of the days” is also referenced in Daniel chapter twelve.
Okuhlangenwe nakho kukaManase kwagcwaliseka phezu kukaNebukadinesari. UManase umele “isikhathi sokuphela” emlandweni wamakhosi amathathu okugcina akwaJuda, kanye nokufika kwesiprofetho seminyaka engamashumi ayisikhombisa yokuthunjwa. UNebukadinesari umele “isikhathi sokuphela” emlandweni wezimemezelo ezintathu, njengoba nje u-1798 wawuy “isikhathi sokuphela” emlandweni wemidumo eyisikhombisa. Emavesini asanda kucashunwa ukuqonda kukaNebukadinesari kwabuyela kuye “ekupheleni kwezinsuku.” “Ukuphela kwezinsuku” kubuye kukhulunywe ngakho futhi kuDaniyeli isahluko seshumi nambili.
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.
Kodwa hamba wena ngendlela yakho kuze kube sekupheleni; ngokuba uyakuphumula, bese umi esabelweni sakho ekupheleni kwezinsuku. Daniyeli 12:13.
The “end of the days” in Daniel chapter twelve is the “time of the end”, for Daniel was told to go “till the end be.” At that time Daniel would “stand in his lot.” To “stand in his lot” means to fulfill his purpose, which Daniel did when his book was unsealed at the end of the days, which is the “time of the end.” At that time there would be an “increase of knowledge” that the wise would understand. At the end of Nebuchadnezzar’s days his “understanding” returned unto him.
“Ukuphela kwezinsuku” kuDaniyeli isahluko seshumi nambili “yisikhathi sokuphela,” ngokuba uDaniyeli watshelwa ukuba ahambe “aze kube sekupheleni.” Ngaleso sikhathi uDaniyeli wayeyaku“ma esabelweni sakhe.” Uku“ma esabelweni sakhe” kusho ukugcwalisa injongo yakhe, okuyilokho uDaniyeli akwenza lapho incwadi yakhe ivulwa uphawu ekupheleni kwezinsuku, okuyi“sikhathi sokuphela.” Ngaleso sikhathi kwakuyakuba khona “ukwanda kolwazi” okuyakuzwiwa ngabahlakaniphileyo. Ekupheleni kwezinsuku zikaNebukadinesari “ukuqonda” kwakhe kwabuyela kuye.
“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.
“Lapho uNkulunkulu enika umuntu umsebenzi okhethekile ukuba awenze, kufanele ame esigabeni nasendaweni yakhe njengokwenza kukaDaniyeli, elungele ukuphendula ubizo lukaNkulunkulu, elungele ukugcwalisa injongo yaKhe.” Manuscript Releases, ivolumu 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.
UManase umelela “isikhathi sokuphela” emlandweni wamakhosi amathathu okugcina akwaJuda; uNebukhadinezari umelela “isikhathi sokuphela” emithethweni emithathu. UManase walandelwa yindodana yakhe, u-Amoni.
Amon means “training” and represents the period of time when there was an “increase of knowledge” that would train the “wise” in the message that was unsealed. Amon was then followed by Josiah, the only king of the seven that has a fairly good, though complicated prophetic history.
U-Amoni usho “ukuqeqeshwa” futhi umelela inkathi yesikhathi lapho kwakukhona “ukwanda kolwazi” olwaluyoqeqesha “abahlakaniphileyo” emlayezweni owawuvuliwe. U-Amoni wabe eselandelwa nguJosiya, okuwukuphela kwenkosi kulezo eziyisikhombisa enomlando wesiprofetho omuhle ngokwanele, nakuba uyinkimbinkimbi.
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.
UJosiya usho “isisekelo sikaNkulunkulu”, futhi umelela ukumiswa kwamaqiniso ayesevuliwe uphawu “ngesikhathi sokuphela”. Ukwanda kolwazi olwalumelwe ngu-Amoni kwahlanganiswa nguWilliam Miller, ngokuholwa nguGabriyeli nezinye izingelosi ezingcwele. Umsebenzi kaMiller umelwe yigama elithi Josiya, ngoba wamisa izisekelo zenhlangano. Kuningi kakhulu okusekhona okungabonwa ngoJosiya, kodwa manje sizodlulela endodaneni yakhe uJehoahazi.
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.
UJehowahazi wayeneminyaka engamashumi amabili nantathu lapho eqala ukubusa; wabusa izinyanga ezintathu eJerusalema. Igama likanina lalinguHamuthali, indodakazi kaJeremiya waseLibhina. Wenza okubi emehlweni eNkosi, ngokuvumelana nakho konke okwakwenziwe oyise. UFaro Neko wamfaka ezibophweni eRibila ezweni laseHamati, ukuze angabusi eJerusalema; futhi wabeka izwe intela yamathalenta esiliva ayikhulu, nethalenta legolide. UFaro Neko wabeka u-Eliyakimi indodana kaJosiya ukuba abe yinkosi esikhundleni sikaJosiya uyise, washintsha igama lakhe laba nguJehoyakimi, wamthatha uJehowahazi; wayeseya eGibhithe, wafela khona. 2 AmaKhosi 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.
UJehoahazi usho ukuthi “uJehova ubambile”, futhi wabanjwa nguFaro-Nekho. UJehoahazi, indodana kaJosiya, wabanjwa nguFaro-Nekho, kwase kufakwa esikhundleni sakhe umfowabo u-Eliyakimi, okusho ukuthi “uNkulunkulu wokuvusa”. UFaro-Nekho wabe eseguqula igama lika-Eliyakimi laba nguJehoyakimi, okusho ukuthi “uNkulunkulu uyovuka”. Ukuguqulwa kwegama kuwuphawu lobudlelwane besivumelwano, futhi ekunikezweni amandla kombiko wokuqala, uNkulunkulu ungena esivumelwaneni nabantu, ngesikhathi esifanayo edlula eceleni kwabantu ababekade besesivumelwaneni.
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.
Ngo-Agasti 11, 1840, uMbuso wase-Ottoman owawumelwe yimimoya emine eyadedelwa iminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu, wanqandwa, noma njengoba uJehoahazi esho, “wabanjwa”. Ngesikhathi esifanayo, u-Eliyakimi wenziwa inkosi, igama lakhe lashintshwa laba nguJehoyakimi, okusho ukuthi “uNkulunkulu uyovuka”. UJehoyakimi walandelwa yindodana yakhe uJehoyakini, onegama ezintathu emiBhalweni.
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.
Igama elithi Jehoiachin lisho ukuthi “iNkosi iyakumisa futhi ikuqinise.” Wayeyindodana kaJehoiakim, futhi uphawula ukufika kwengelosi yesibili entwasahlobo ka-1844, njengoba uNkulunkulu “wamisa futhi waqinisa” uphondo olusha, lweqiniso, lobuProthestani. Umlayezo wengelosi yesibili wanikezwa amandla ngumlayezo weMidnight Cry, kanti uJeconiah noConiah kusho ukuthi “uNkulunkulu uyakuqinisa.” La magama amathathu, ngalinye line ncazelo efanayo, amele ukuhlanganiswa kweMidnight Cry nomlayezo wengelosi yesibili. Kusekuthululweni kokugcina kukaMoya oNgcwele ngesikhathi seLoud Cry lapho abayikhulu namashumi amane nane ezinkulungwane bevalwa uphawu. Ukuvalwa ngophawu kwabayikhulu namashumi amane nane ezinkulungwane kwafaniswa kuMidnight Cry yenhlangano yamaMillerite, futhi uJehoiachin, obizwa futhi ngokuthi uJeconiah noConiah, uwuphawu lokuvalwa ngophawu.
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.
“Ngokuphila kwami,” usho uJehova, “noma uKoniya indodana kaJehoyakimi inkosi yakwaJuda ebeyindandatho yophawu esandleni sami sokunene, nokho bengiyokuhlwitha khona; ngiyakukunikela esandleni salabo abafuna ukuphila kwakho, nasesandleni salabo ubuso babo obesabayo, yebo, esandleni sikaNebukhadirezari inkosi yaseBabiloni, nasesandleni samaKaledi. Ngiyakukhiphela ngaphandle, wena nonyoko owakuzala, niyiswe kwelinye izwe eningazalelwanga kulo; khona niyakufela khona. Kepha izwe abafisa ukubuyela kulo, abayikubuyela kulo.” Ingabe lo muntu uKoniya uyisithombe esidelekile, esiphukile na? Uyisitsha esingenakuthokozelwa na? Kungani bekhishwe, yena nenzalo yakhe, baphonswa ezweni abangalaziyo na? “Mhlaba, mhlaba, mhlaba, yizwa izwi likaJehova.” Jeremiya 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.
UJehoiakini, uJekoniya noKoniya bamele isikhathi sokubekwa uphawu, lapho ingelosi yesibili ihlanganiswa nomlayezo weSikhalo Saphakathi Kobusuku. Umele isikhathi sokubekwa uphawu sabayiziwula. Inkosi embi imele labo abayizintombi eziyiziwula zaseLawodikeya, okuthi ngesikhathi sokubekwa uphawu zimiselwe ukwamukela uphawu lwesilo njengoba ziphonswa ngaphandle emlonyeni weNkosi kuze kube phakade.
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.
Indandatho esesandleni sokunene sikaNkulunkulu iyisibonakaliso saKhe, futhi labo abakhafulwa baphume emlonyeni weNkosi ngesikhathi sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane baphikiswa noZerubhabhele, umuntu owayephethe intambo yokulinganisa yezikhathi “eziyisikhombisa” esandleni sakhe.
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.
Khuluma noZerubhabhele, umbusi wakwaJuda, uthi, Ngizozamazamisa amazulu nomhlaba; ngichithe isihlalo sobukhosi semibuso, ngibhubhise amandla emibuso yezizwe; ngichithe izinqola zempi nalabo abazigibelayo; amahhashi nabagibeli bawo bayakuwa, yilowo nalowo ngenkemba yomfowabo. Ngalolo suku, usho uJehova Sebawoti, ngiyakukhetha, wena Zerubhabhele, nceku yami, ndodana kaSheyalitiyeli, usho uJehova, ngikwenze ube njengophawu lwendandatho; ngokuba ngikukhethile, usho uJehova Sebawoti. Hagayi 2:21–23.
The “stone of stumbling” that is the “seven times” is the “plummet” in the hand of Zerubbabel, and he is represented as the “signet” that God employs to seal the one hundred and forty-four thousand. The signet, or the “sign”, is placed upon those that “sigh and cry” for the abominations that are done in Jerusalem. The sighing and crying identifies the experience of those that are sealed, and the signing and crying is the symbol of their internal response to the remedy of the “seven times.” It is confession for their sins and for the sins of their fathers. It is the acknowledgment that they have not been walking with God and that God has not been walking with them ever since the disappointment of July 18, 2020. It is the test that was failed in 1863, during the period of time when Philadelphia was transitioning unto Laodicea. It typified the period of time when those represented by Coniah are forever established as foolish Laodicean virgins, and those represented by Zerubbabel are forever established as wise Philadelphian virgins.
“Itshe lokukhubekisa” eliyile “izikhathi eziyisikhombisa” liyiyo “intambo yokuhlola” esandleni sikaZerubhabhele, futhi umelelwa “njengendandatho yophawu” uNkulunkulu ayisebenzisayo ukubeka uphawu phezu kwezinkulungwane eziyikhulu namashumi amane nane. Indandatho yophawu, noma “uphawu”, ibekwa phezu kwalabo “abahayizayo nabakhalayo” ngenxa yezinengiso ezenziwa eJerusalema. Ukuhayiza nokukhala kuveza isipiliyoni salabo ababekwe uphawu, futhi ukuhayiza nokukhala kuwuphawu lokusabela kwabo kwangaphakathi ekwelashweni kwe “zikhathi eziyisikhombisa.” Kungukuvuma izono zabo nezono zawoyise. Kungukuvuma ukuthi abebengahambi noNkulunkulu nokuthi noNkulunkulu wayengahambi nabo kusukela ekudumaleni kwangoJulayi 18, 2020. Kuyisivivinyo esahluleka ngonyaka ka-1863, ngesikhathi iFiladefiya yayisuka ingena eLawodikeya. Kwafanekisa leso sikhathi lapho labo abamelelwa nguKoniya bemiswa khona kuze kube phakade njengezintombi eziyiziwula zaseLawodikeya, nalapho labo abamelelwa nguZerubhabhele bemiswa khona kuze kube phakade njengezintombi ezihlakaniphileyo zaseFiladefiya.
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.
UJehoichin walandelwa nguZedekiya, owokugcina emakhosini ayisikhombisa. Njengoba uManase ayemele u-1798, kanye “nesikhathi sokuphela,” uZedekiya kumele amele u-Okthoba 22, 1844, lapho umbono wawuyo “khuluma, ungabi ngamanga”. UZedekiya yigama elakhiwe ngokuhlanganiswa kwamagama amabili esiHebheru. Elinye igama lithi “Jehova”, futhi lihlanganiswe negama elihunyushwe kuDaniyeli isahluko sesishiyagalombili, nevesi leshumi nane ngokuthi “hlanjululwa.” UZedekiya usho ukuhlanjululwa kwethempeli likaNkulunkulu, okwaqala ngo-Okthoba 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.
Amakhosi okugcina ayisikhombisa akwaJuda amele umlando oqhubekayo kusukela ku-1798 kuze kube ngu-Okthoba 22, 1844. UJehoyakimi uwuphawu luka-Agasti 11, 1840, lona futhi olumele uSepthemba 11, 2001. Uyisibonakaliso sokunikezwa amandla komlayezo wengelosi yokuqala, futhi wethulwa evesini lokuqala likaDaniyeli isahluko sokuqala. Ngakho-ke, isizinda nomongo wesahluko sokuqala sikaDaniyeli kungukunikezwa amandla komlayezo wengelosi yokuqala, njengoba kumelwe kuSambulo isahluko seshumi. Esahlukweni seshumi seSambulo uKristu wehlela ephethe incwadi encane esandleni saKhe, uJohane ayalelwa ukuba ayidle. Yingakho uvivinyo lokuqala encwadini kaDaniyeli luhlobene nokudla.
We will continue these subjects in the next article.
Sizoqhubeka nalezi zihloko esihlokweni esilandelayo.
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.
Wasesethi kimi: Ndodana yomuntu, yondla isisu sakho, ugcwalise amathumbu akho ngalomqulu engikunika wona. Ngase ngiwudla; wona wawumnandi emlonyeni wami njengoju. Hezekeli 3:3.