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# The Book of Daniel - Number Seven

Knjiga proroka Daniela – broj sedam

Seven Kings

Sedam kraljeva

Author

Jeff Pippenger

Published

December 2, 2023

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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.

Sedam gromova predstavljaju povijest od 1798. godine do 22. listopada 1844. Tu su povijest predočavali posljednjih sedam kraljeva kraljevstva Jude, od Manašea 677. pr. Kr. do Sidkije 586. pr. Kr.

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.

U svetim reformnim linijama, obilježje osnaženja prvoga anđela jest simbol koji označuje nešto što je svjetskih razmjera. Dana 11. kolovoza 1840. poruka prvoga anđela bila je osnažena, a zatim je ta poruka bila odnesena do svake misionarske postaje u svijetu.

> “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.

> „Adventni pokret od 1840. do 1844. bio je veličanstveno očitovanje Božje sile; poruka prvoga anđela bila je odnesena do svake misijske postaje u svijetu.” 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.

Proročki, u to je vrijeme anđeo iz Otkrivenja 10 sišao i stavio jednu nogu na zemlju, a drugu na more. Sestra White prepoznala je to kao simbol svjetskoga dosega poruke.

> “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.

> „Položaj anđela, s jednom nogom na moru, a drugom na kopnu, označuje široki doseg objave poruke. Ona će prijeći prostrane vode i biti naviještena u drugim zemljama, pa čak i po svemu svijetu.“ The Seventh-day Adventist Bible Commentary, volume 7, 971.

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

Kirina objava prve uredbe bila je uredba za sav svijet.

> 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.

> A prve godine perzijskoga kralja Kira, da bi se ispunila riječ Gospodnja izrečena na usta Jeremijina, Gospod pobudi duh Kira, kralja perzijskoga, te on oglasi po svemu svojem kraljevstvu i još to stavi i napismeno, govoreći: Ovako veli Kir, kralj perzijski: Gospodin, Bog nebeski, dao mi je sva kraljevstva zemlje; i on mi je naložio da mu sagradim Dom u Jeruzalemu, koji je u Judi. Tko je među vama od svega njegova naroda? Bog njegov neka bude s njim, i neka ide gore u Jeruzalem, koji je u Judi, i neka gradi Dom Gospoda, Boga Izraelova; on je Bog, koji je u Jeruzalemu. A tko god ostane u kojem mjestu gdje prebiva kao tuđinac, neka mu ljudi njegova mjesta pomognu srebrom i zlatom i imanjem i stokom, osim dragovoljnih prinosa za Dom Božji koji je u Jeruzalemu. Tada ustadoše glavari otačkih domova Judinih i Benjaminovih, i svećenici i leviti, sa svima kojima je Bog pobudio duh da pođu gore graditi Dom Gospodnji koji je u Jeruzalemu. 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.

Kao što je prvi anđeo 11. kolovoza 1840. bio prenesen do svake misijske postaje u svijetu, Kir se, proglašavajući prvi dekret, poistovjećuje kao kralj „svih kraljevstava na zemlji“. Silazak anđela iz Otkrivenja deset, anđela kojega sestra White prepoznaje kao „nikoga manjega od Isusa Krista“, posjeduje ista proročka obilježja kao i silni anđeo iz Otkrivenja osamnaest. Sestra White utvrđuje da je svrha prvoga anđela bila ista kao i svrha anđela iz Otkrivenja osamnaest.

> “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.

> „Isus je opunomoćio moćnog anđela da siđe i upozori stanovnike zemlje da se priprave za Njegov drugi dolazak. Dok je anđeo napuštao Isusovu prisutnost na nebu, pred njim je išla iznimno blistava i slavna svjetlost. Rečeno mi je da je njegovo poslanje bilo obasjati zemlju svojom slavom i upozoriti čovjeka na nadolazeći gnjev Božji.“ Rani spisi, 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.

Osnaženje prvoga anđela simbol je koji naglašava svjetski element. Prva poruka u Kristovo vrijeme bila je osnažena na Kristovu krštenju. Pisma svjedoče da je sav Izrael izišao u pustinju čuti Ivanovu poruku.

> 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.

> Tada mu izlaziše Jeruzalem i sva Judeja i sav kraj oko Jordana, te ih je on krstio u Jordanu dok su ispovijedali svoje grijehe. Matej 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.

Kristova je služba bila usmjerena na drevni Izrael, i u tom je proročkom smislu sav svijet bio privučen Jordanu, mjestu Kristova krštenja. Ipak, obred krštenja, i ono što je predstavljao kada je Krist bio kršten, bio je usmjeren na sav svijet.

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.

Ime Jojakim znači „Bog će ustati“, a pri Kristovu krštenju, kada je Ivan podigao Krista iz vode, simbol „uzdizanja“ iz vodenoga groba postao je sastavni dio toga osnaženja. U prva četiri retka Ezre koja smo već naveli, peti redak riječima „Tada ustadoše glavari otačkih domova Judinih i Benjaminovih, i svećenici i leviti, sa svima kojima je Bog podigao duh da pođu graditi Dom Gospodnji koji je u Jeruzalemu“ prepoznaje odgovor onih koji su čuli naredbu. Kada je prva poruka osnažena, dolazi do ustajanja, kako je to predočeno imenom Jojakim.

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.

Dana 11. rujna 2001. prva je poruka silnoga pokreta trećega anđela bila osnažena, kao što je predočeno osnaženjem prve poruke silnoga pokreta prvoga anđela. Sestra White govori o uništenju Kula blizanaca na taj datum.

> “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.

> „Odakle sada ta tvrdnja da sam izjavila kako New York treba biti pometen plimnim valom? To nikada nisam rekla. Rekla sam, dok sam promatrala kako se ondje podižu velike zgrade, kat za katom: ‘Kakvi će se strašni prizori odigrati kada Gospod ustane da silno potrese zemlju! Tada će se ispuniti riječi iz Otkrivenja 18,1–3.’ Cijelo osamnaesto poglavlje Otkrivenja upozorenje je na ono što dolazi na zemlju. Ali nemam osobitu svjetlost u pogledu onoga što dolazi na New York, osim što znam da će jednoga dana ondje velike zgrade biti oborene okretanjem i prevrtanjem Božje sile. Iz svjetlosti koja mi je dana znam da je propast u svijetu. Jedna riječ od Gospoda, jedan dodir njegove silne moći, i ove će goleme građevine pasti. Odigrat će se prizori čiju strahotu ne možemo ni zamisliti.“ Review and Herald, 5. srpnja 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.

Pri osnaženju prve poruke u povijesti sto četrdeset i četiri tisuće, Gospodin je „ustao“ da „strašno potrese zemlju“. Jojakimovo ime simbolizira osnaženje prve poruke. Dana 11. kolovoza 1840. Gospodin je ustao sa svojega prijestolja, sišao na zemlju i stao na kopno i na more. Pri prvom Kirovu proglasu vjerni su ustali. Jojakim je simbol ne samo dolaska prvoga anđela, nego također predstavlja i osnaženje prvoga anđela.

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.

Jojakim predstavlja prvoga od posljednja tri kralja, ali također predstavlja petoga od sedam kraljeva koji vode do razorenja Jeruzalema. Imena tih sedam kraljeva vrlo su poučna. Tih sedam kraljeva bili su Manaše, Amon, Jošija, Joahaz, Jojakim, Jojakin i Sidkija.

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.

U povijesti milerita Manaše predstavlja vrijeme svršetka, 1798. godine. Manaše znači „uzrokujući zaborav“, i upravo je 1798. bludnica iz Tira zaboravljena na sedamdeset godina. Manaše je bio jedan od najzlijih kraljeva i posjeduje proročke značajke koje valja razmotriti.

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.

Posljednjih sedam judejskih kraljeva predstavljaju povijest sedam gromova od 1798. godine do 22. listopada 1844. Manaše je bio prvi od sedmorice kraljeva, i kao prvi kralj od sedam predoznačavao je Sidkiju, posljednjega od sedmorice kraljeva. Isus uvijek poistovjećuje svršetak s početkom. Sidkija, posljednji kralj od sedmorice, bio je odveden u ropstvo babilonskoga sužanjstva. Prvi kralj od posljednjih sedam kraljeva također je bio odveden u babilonsko sužanjstvo, predoznačujući odvođenje posljednjega kralja u babilonsko sužanjstvo.

> 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.

> I Gospodin progovori Manašeu i njegovu narodu, ali oni ne htjedoše poslušati. Zato Gospodin pusti na njih zapovjednike vojske kralja asirskoga, koji uhvatiše Manašea među trnjem, okuvaše ga verigama i odvedoše ga u Babilon. A kad bijaše u nevolji, umilostivljavaše Gospodina, Boga svojega, i silno se ponizi pred Bogom svojih otaca, te mu se pomoli; i on se dade umoliti, usliši njegovu molbu i vrati ga opet u Jeruzalem, u njegovo kraljevstvo. Tada spozna Manaše da je Gospodin Bog. 2 Ljetopisa 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.

Iskustvo po kojemu je Manaše spoznao da je Gospodin Bog ostvarilo se tako što je bio uklonjen iz svojega kraljevstva, a zatim vraćen u svoje kraljevstvo. Nabukodonozor je, kao i Manaše, spoznao Gospodina kada je bio uklonjen iz svojega kraljevstva i potom ponovno vraćen.

> 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.

> A na svršetku onih dana ja, Nabukodonozor, podigoh svoje oči k nebu, i razum mi se vrati, te blagoslovih Svevišnjega i hvalih i častih Onoga koji živi dovijeka, čija je vlast vječna vlast i čije je kraljevstvo od naraštaja do naraštaja. I svi stanovnici zemlje smatraju se kao ništa; i on postupa po svojoj volji s vojskom nebeskom i među stanovnicima zemlje; i nema nikoga tko bi mogao zaustaviti njegovu ruku ili mu reći: Što to činiš? U isto vrijeme razum mi se vrati; i radi slave mojega kraljevstva vratiše mi se moje dostojanstvo i sjaj; i moji savjetnici i moji velikaši potražiše me; i bijah utvrđen u svojem kraljevstvu, i izvanredno veličanstvo bi mi pridodano. Sada ja, Nabukodonozor, hvalim i uzvisujem i častim Kralja nebeskoga, čija su sva djela istina, a putovi mu pravda; i one koji hode u oholosti on je kadar poniziti. 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.

Iskustvo Manaše bilo je izvršeno na Nabukodonozoru. Manaše predstavlja „vrijeme svršetka” u povijesti posljednja tri judejska kralja i dolazak proročanstva o sedamdeset godina sužanjstva. Nabukodonozor predstavlja „vrijeme svršetka” u povijesti triju dekreta, kao što je 1798. bila „vrijeme svršetka” u povijesti sedam gromova. U upravo navedenim redcima Nabukodonozoru se razum vratio „na svršetku danâ”. „Svršetak danâ” također se spominje u dvanaestom poglavlju Daniela.

> 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.

> A ti idi svojim putem do kraja; jer ćeš počinuti i stajati u svom dijelu na svršetku dana. 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.

„svršetak dana” u dvanaestom poglavlju Daniela jest „vrijeme svršetka”, jer je Danielu bilo rečeno da ide „do svršetka”. U to će vrijeme Daniel „stati u svoj dio”. „Stati u svoj dio” znači ispuniti svoju svrhu, što je Daniel učinio kada je njegova knjiga bila otpečaćena na svršetku dana, što je „vrijeme svršetka”. U to će vrijeme doći do „umnoženja znanja”, koje će razumni razumjeti. Na svršetku Nabukodonozorovih dana vratilo mu se njegovo „razumijevanje”.

> “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.

> „Kad Bog nekomu čovjeku povjeri posebno djelo, on treba stajati na svojemu dijelu i mjestu kao što je činio Daniel, spreman odgovoriti na Božji poziv, spreman ispuniti Njegovu svrhu.“ Manuscript Releases, sv. 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.

Manaše predstavlja „vrijeme svršetka” u povijesti posljednja tri judejska kralja, a Nabukodonozor predstavlja „vrijeme svršetka” u trima dekretima. Manašea je naslijedio njegov sin 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 znači „obuka” i predstavlja vremensko razdoblje kada je došlo do „umnoženja znanja” koje je trebalo poučiti „mudre” poruci koja je bila otpečaćena. Nakon Amona slijedio je Jošija, jedini kralj od njih sedmorice koji ima razmjerno dobru, premda složenu, proročku povijest.

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.

Jošija znači „temelj Božji“ i predstavlja uspostavljanje istina koje su bile otpečaćene u „vrijeme svršetka“. Povećanje znanja koje je predstavljao Amon sastavio je William Miller, pod vodstvom Gabriela i drugih svetih anđela. Millerov rad predstavljen je imenom Jošija, jer je on postavio temelje pokreta. Mnogo je više toga što se može prepoznati u Jošiji, ali prijeći ćemo na njegova sina Joahaza.

> 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.

> Joahaz je imao dvadeset i tri godine kad se zakraljio; i kraljevao je tri mjeseca u Jeruzalemu. A ime njegove majke bijaše Hamutala, kći Jeremije iz Libne. I činio je što je zlo u očima Gospodnjim, prema svemu što su činili njegovi oci. I faraon Neko okova ga u Ribli, u zemlji Hamatu, da ne kraljuje u Jeruzalemu; i nametnu zemlji danak od sto talenata srebra i jedan talenat zlata. I faraon Neko postavi Elijakima, sina Jošijina, za kralja namjesto Jošije, oca njegova, i promijeni mu ime u Jojakim; a Joahaza odvede, te on dođe u Egipat i ondje umrije. 2 Kraljevima 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 znači „Jehova je zgrabio”, i njega je zgrabio faraon Neko. Jehoahaz, sin Jošijin, bio je zgrabljen od faraona Nekoa i zamijenjen svojim bratom Elijakimom, što znači „Bog podiže”. Faraon Neko potom je promijenio Elijakimovo ime u Jojakim, što znači „Bog će ustati”. Promjena imena simbol je saveznoga odnosa, i pri osnaženju prve poruke Bog stupa u savez s jednim narodom, dok istodobno prolazi mimo prijašnjega saveznog naroda.

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.

Dana 11. kolovoza 1840. Osmansko Carstvo, koje je bilo predočeno četirima vjetrovima odriješenima na tristo devedeset i jednu godinu i petnaest dana, bilo je obuzdano ili, kako znači Jehoahaz, „uhvaćeno”. U isto je vrijeme Eliakim bio postavljen za kralja i ime mu je promijenjeno u Jojakim, što znači „Bog će ustati”. Jojakima je naslijedio njegov sin Jojakin, koji u Svetome pismu ima tri imena.

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.

Ime Jojakina znači „Gospodin će podići i utvrditi”. Bio je sin Jojakima i označava dolazak drugoga anđela u proljeće 1844., kada je Bog „podigao i utvrdio” novi, istiniti, protestantski rog. Poruka drugoga anđela bila je osnažena porukom Ponoćnog poklika, a Jekonija i Konija znače „Bog će utvrditi”. Ta tri imena, svako s istim značenjem, predstavljaju sjedinjenje Ponoćnog poklika s porukom drugoga anđela. U konačnom izlijevanju Duha Svetoga tijekom Glasnog poklika zapečaćeno je sto četrdeset i četiri tisuće. Zapečaćenje sto četrdeset i četiri tisuće bilo je predočeno u Ponoćnom pokliku mileritskog pokreta, a Jojakin, koji se također naziva Jekonija i Konija, simbol je zapečaćenja.

> 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.

> Tako ja živ bio, govori Gospod, kad bi Konija, sin Jojakima, kralja Judina, bio pečatnjak na mojoj desnici, ipak bih te odande otrgnuo; i predat ću te u ruke onima koji traže život tvoj i u ruke onih kojih se lica bojiš, upravo u ruke Nabukadrezara, kralja babilonskoga, i u ruke Kaldejaca. I izbacit ću tebe i majku tvoju, koja te rodila, u drugu zemlju, gdje niste rođeni; i ondje ćete umrijeti. Ali u zemlju u koju se žarko žele vratiti, onamo se neće vratiti. Je li taj čovjek Konija prezren, razbijen idol? je li on posuda u kojoj nema miline? Zašto su izbačeni, on i sjeme njegovo, i bačeni u zemlju koje ne poznaju? O zemljo, zemljo, zemljo, čuj riječ Gospodnju. Jeremija 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.

Jojakin, Jekonija i Konija predstavljaju vrijeme pečaćenja, kada se drugom anđelu pridružuje poruka Ponoćnoga poklika. On predstavlja vrijeme pečaćenja ludih. Zli kralj predstavlja one koji su lude laodikejske djevice koje su u vrijeme pečaćenja određene primiti žig zvijeri, budući da su zauvijek izbljuvane iz usta Gospodnjih.

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.

Pečatnjak na Božjoj desnici njegov je pečat, a oni koji su izbačeni iz usta Gospodnjih tijekom zapečaćivanja sto četrdeset i četiri tisuće suprotstavljeni su Zerubabelu, čovjeku koji je u svojoj ruci imao visak „sedam vremena”.

> 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.

> Govori Zerubabelu, upravitelju Jude, govoreći: Ja ću potresti nebesa i zemlju; i oborit ću prijestolje kraljevstava, i uništit ću snagu kraljevstava poganskih naroda; i oborit ću bojna kola i one koji se u njima voze; i konji i njihovi jahači past će, svaki od mača svoga brata. U onaj dan, govori Gospod nad vojskama, uzet ću tebe, Zerubabele, slugo moj, sine Šealtielov, govori Gospod, i učinit ću te kao pečatni prsten: jer sam te izabrao, govori Gospod nad vojskama. Hagaj 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.

„Kamen spoticanja“, koji je „sedam vremena“, jest „visak“ u ruci Zerubabela, a on je prikazan kao „pečatni prsten“ kojim se Bog služi da zapečati sto četrdeset i četiri tisuće. Pečatni prsten, ili „znak“, stavlja se na one koji „uzdišu i jauču“ zbog gadosti koje se čine u Jeruzalemu. Uzdasi i jauci označavaju iskustvo onih koji su zapečaćeni, a uzdisanje i jaukanje simbol su njihova unutarnjeg odgovora na lijek za „sedam vremena“. To je priznanje njihovih grijeha i grijeha njihovih otaca. To je priznanje da nisu hodili s Bogom i da Bog nije hodio s njima još od razočaranja 18. srpnja 2020. To je kušnja koja je pala 1863., u razdoblju kada je Filadelfija prelazila u Laodiceju. To je predoznačavalo razdoblje kada su oni koje predstavlja Konija zauvijek utvrđeni kao lude laodicejske djevice, a oni koje predstavlja Zerubabel zauvijek utvrđeni kao mudre filadelfijske djevice.

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.

Nakon Jojakina slijedio je Sidkija, posljednji od sedmorice kraljeva. Kao što je Manaše predstavljao 1798. godinu i „vrijeme svršetka“, Sidkija mora predstavljati 22. listopada 1844., kada će viđenje „progovoriti i neće slagati“. Sidkija je ime sastavljeno od spoja dviju hebrejskih riječi. Jedna je riječ „Jehova“, a združena je s riječju koja je u Danielu, osmom poglavlju i četrnaestom retku, prevedena kao „očišćeno“. Sidkija znači očišćenje Božjega hrama, koje je započelo 22. listopada 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.

Posljednjih sedam kraljeva Jude predstavljaju progresivnu povijest od 1798. do 22. listopada 1844. Jojakim je simbol 11. kolovoza 1840., koji zauzvrat predstavlja 11. rujna 2001. On je simbol osnaženja poruke prvoga anđela, i uveden je u prvom retku prvoga poglavlja Daniela. Stoga su okruženje i kontekst prvoga poglavlja Daniela osnaženje poruke prvoga anđela, kako je prikazano u desetom poglavlju Otkrivenja. U desetom poglavlju Otkrivenja Krist je sišao s knjižicom u svojoj ruci koju je Ivanu bilo zapovjeđeno pojesti. Zato se prvi ispit u knjizi proroka Daniela odnosi na jelo.

We will continue these subjects in the next article.

Nastavit ćemo s ovim temama u sljedećem članku.

> 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.

> I reče mi: Sine čovječji, nahrani svoj trbuh i napuni svoja crijeva ovim svitkom koji ti dajem. Tada ga pojedoh; i bijaše u mojim ustima sladak kao med. Ezekiel 3,3.

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