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# The Book of Daniel - Number Seven

Littafin Daniyel - Lamba Bakwai

Seven Kings

Sarakuna Bakwai

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.

Tsawa bakwai suna wakiltar tarihin daga 1798 har zuwa 22 ga Oktoba, 1844. An yi wa wannan tarihin misali ta wurin sarakuna bakwai na ƙarshe na masarautar Yahuza, daga Manassa a 677 K.H. har zuwa Zedekiya a 586 K.H.

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.

A cikin tsattsarkan layukan gyara, wata alama ta ba da iko ga mala’ika na fari ita ce wani alamar da ke bayyana wani abu mai faɗin duniya baki ɗaya. A ranar 11 ga Agusta, 1840, an ba da iko ga saƙon mala’ika na fari, sa’an nan kuma aka kai wannan saƙo zuwa kowace tashar mishan a duniya.

> “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.

> “Motsin zuwan Almasihu na shekarun 1840–44 ya kasance bayyananniyar ɗaukakar ikon Allah; an kai saƙon mala’ika na farko zuwa kowane tashar wa’azi a dukan duniya.” 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.

A ma’anar annabci, a wancan lokaci, mala’ikan Ru’ya ta Yohanna sura ta goma ya sauko, ya sa ƙafa ɗaya a kan ƙasa, ɗaya kuma a kan teku. Sister White ta bayyana cewa wannan alama ce ta yadda saƙon ya game duniya baki ɗaya.

> “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.

> “Matsayin mala’ikan, da ƙafa ɗaya a kan teku, ɗaya kuma a kan ƙasa, yana nuna yalwar faɗin isar da saƙon. Zai ƙetare manyan ruwaye, kuma za a yi shelar sa a sauran ƙasashe, har ma zuwa dukan duniya.” The Seventh-day Adventist Bible Commentary, juzu’i na 7, 971.

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

Shelar da Sairus ya yi ta dokar farko doka ce ta duniya baki ɗaya.

> 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.

> To, a shekara ta fari ta mulkin Sairus sarkin Farisa, domin a cika maganar Ubangiji ta bakin Irmiya, Ubangiji ya motsa ruhun Sairus sarkin Farisa, har ya yi shela a dukan mulkinsa, ya kuma rubuta ta, yana cewa, Ga abin da Sairus sarkin Farisa ya faɗa: Ubangiji Allah na sama ya ba ni dukan mulkokin duniya; ya kuma umarce ni in gina masa gida a Urushalima, wadda take cikin Yahuda. Wane ne a cikinku, cikin dukan mutanensa? Allahnsa yă kasance tare da shi, ya kuma haura zuwa Urushalima, wadda take cikin Yahuda, ya gina gidan Ubangiji Allah na Isra’ila, (shi ne Allah,) wanda yake cikin Urushalima. Kuma duk wanda ya rage a kowane wuri inda yake baƙunci, mutanen wurinsa su taimake shi da azurfa, da zinariya, da kaya, da dabbobi, banda hadayar son rai domin gidan Allah wanda yake cikin Urushalima. Sa’an nan shugabannin gidajen ubanni na Yahuda da Biliyaminu suka tashi, da firistoci, da Lawiyawa, tare da dukan waɗanda Allah ya tā da ruhunsu, su haura su gina gidan Ubangiji wanda yake cikin Urushalima. 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.

Kamar yadda aka kai mala’ika na farko zuwa kowane tashar mishan a duniya a ranar 11 ga Agusta, 1840, haka Cyrus ya bayyana kansa a matsayin sarkin “dukan mulkokin duniya,” yayin da yake shelanta dokar farko. Saukowar mala’ikan Ru’ya ta Yohanna sura ta goma, mala’ikan da ’Yar’uwa White ta bayyana a matsayin “ba wani ƙasa da Yesu Almasihu ba,” yana ɗauke da halaye na annabci iri ɗaya da mala’ika mai ƙarfi na Ru’ya ta Yohanna sura ta goma sha takwas. ’Yar’uwa White ta nuna cewa manufar mala’ika na farko ɗaya ce da manufar mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas.

> “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 ya umarci wani mala’ika mai ƙarfi ya sauko, ya kuma yi wa mazaunan duniya gargaɗi su shirya domin bayyanarsa ta biyu. Yayin da mala’ikan ya bar gaban Yesu a sama, wani haske mai tsananin ƙyalli da ɗaukaka ƙwarai ya riga shi gaba. An gaya mini cewa aikinsa shi ne ya haskaka duniya da ɗaukakarsa, kuma ya gargaɗi mutum game da fushin Allah mai zuwa.” 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.

Ba wa mala’ika na fari iko alama ce da ke jaddada wani sashe na duniya baki ɗaya. Saƙon farko a zamanin Kristi an ba shi iko a baftismar Kristi. Nassosi sun bayyana cewa dukan Isra’ila ta fita zuwa jeji domin ta ji saƙon Yohanna.

> 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.

> Sai Urushalima, da dukan Yahudiya, da dukan yankin da yake kewaye da Kogin Urdun suka fita zuwa wurinsa. Aka kuma yi musu baftisma a cikin Urdun ta hannunsa, suna furta zunubansu. Matiyu 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.

Hidimar Almasihu ya karkata ga Isra’ila ta dā, kuma a wannan ma’anar annabci dukan duniya ta ja zuwa Kogin Urdun, wurin baftismar Almasihu. Duk da haka, ibadar baftisma, da abin da take wakilta sa’ad da aka yi wa Almasihu baftisma, an nufa da su ga dukan duniya.

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.

Sunan Jehoiakim yana nufin “Allah zai tashi”, kuma a baftismar Almasihu, sa’ad da Yahaya ya fito da Almasihu daga cikin ruwa, alamar “tashi” daga kabari na ruwa ta zama wani ɓangare na wannan ƙarfafawar. A cikin ayoyi huɗu na farko na Ezra waɗanda muka riga muka ambata, aya ta biyar tana bayyana amsar waɗanda suka ji dokar da kalmomin nan: “Sa’an nan shugabannin gidajen ubannin Yahuza da Biliyaminu, da firistoci, da Lawiyawa, tare da dukan waɗanda Allah ya tā da ruhunsu, suka tashi domin su haura su gina gidan Ubangiji wanda yake a Urushalima.” Sa’ad da aka ba saƙo na farko ƙarfi, ana samun tashi, kamar yadda sunan Jehoiakim yake wakilta.

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.

A ranar 11 ga Satumba, 2001, saƙon farko na babban motsin mala’ika na uku ya sami ƙarfafawa, kamar yadda aka misalta ta wurin ƙarfafa saƙon farko na babban motsin mala’ika na fari. Sister White ta yi sharhi game da rushewar Hasumiyoyin Tagwaye a wannan rana.

> “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.

> “Yanzu kuma ga maganar da na furta cewa za a share New York da igiyar ruwa mai ƙarfi? Wannan ban taɓa faɗi ba. Na dai faɗa cewa, sa’ad da nake kallon manyan gine-ginen da ake ta tashe a can, bene a kan bene, ‘Waɗanne al’amura masu ban tsoro ne za su faru sa’ad da Ubangiji zai tashi ya girgiza duniya ƙwarai! Sa’an nan kuma za a cika kalmomin Ru’ya ta Yohanna 18:1–3.’ Dukan sura ta goma sha takwas ta Ru’ya ta Yohanna gargaɗi ne game da abin da yake zuwa bisa duniya. Amma ba ni da wani haske na musamman dangane da abin da yake zuwa a kan New York, sai dai na san cewa wata rana manyan gine-ginen da suke can za a rushe su ta wurin juyawa da jujjuya ikon Allah. Daga hasken da aka ba ni, na san cewa hallaka tana cikin duniya. Kalma ɗaya daga wurin Ubangiji, taɓawa ɗaya daga ikonSa mai girma, kuma waɗannan manyan gine-gine za su fāɗi. Al’amura za su faru waɗanda firgicinsu ba za mu iya misaltawa ba.” Review and Herald, 5 ga Yuli, 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.

A lokacin ba da iko ga saƙon farko a tarihin mutum dubu ɗari da arba’in da huɗu, Ubangiji ya “tashi” domin “ya girgiza duniya da ƙarfi mai tsanani”. Sunan Yehoyakim yana wakiltar ba da iko ga saƙon farko. A ranar 11 ga Agusta, 1840, Ubangiji ya tashi daga kursiyinsa, ya sauko zuwa duniya, ya kuma tsaya a kan ƙasa da teku. A farkon umarnin Sairus, masu aminci suka tashi. Yehoyakim alama ce ba kawai ta isowar mala’ika na farko ba, amma yana kuma wakiltar ba da iko ga mala’ika na farko.

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.

Jehoiyakim yana wakiltar na farkon sarakuna uku na ƙarshe, amma kuma yana wakiltar na biyar cikin sarakuna bakwai da suka kai ga hallakar Urushalima. Sunayen waɗannan sarakuna bakwai suna da matuƙar bayyana ma’ana. Waɗannan sarakuna bakwai su ne Manassa, Amon, Yosiya, Yehoahaz, Jehoiyakim, Jehoiyakin da Zedekiya.

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.

A cikin tarihin ’yan Millerite, Manasseh yana wakiltar lokacin ƙarshe, a shekara ta 1798. Ma’anar Manasseh ita ce “sa mantuwa”, kuma a cikin 1798 ne aka manta da karuwar Taya har shekara saba’in. Manasseh ya kasance ɗaya daga cikin sarakuna mafi mugunta, kuma yana ɗauke da siffofi na annabci waɗanda ya kamata a yi la’akari da su.

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.

Sarakuna bakwai na ƙarshe na Yahuza suna wakiltar tarihin tsawar bakwai tun daga 1798 har zuwa 22 ga Oktoba, 1844. Manassa shi ne sarki na farko cikin sarakuna bakwai ɗin, kuma da yake shi ne sarki na farko cikin bakwai, ya kasance alama ta annabci ga Zedekiya, sarki na ƙarshe cikin sarakuna bakwai ɗin. Yesu kullum yana danganta ƙarshen da farkon. Zedekiya, sarki na ƙarshe cikin bakwai ɗin, an kai shi cikin bautar zaman talala ta Babila. Sarki na farko cikin sarakuna bakwai na ƙarshe shi ma an kai shi cikin zaman talala a Babila, yana nuna a annabce yadda aka kai sarki na ƙarshe cikin zaman talala a Babila.

> 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.

> Ubangiji kuwa ya yi magana da Manasseh, da mutanensa ma; amma ba su saurara ba. Saboda haka Ubangiji ya kawo musu shugabannin rundunar sarkin Assuriya, waɗanda suka kama Manasseh a cikin ƙaya, suka ɗaure shi da sarƙoƙi, suka kai shi Babila. Da yake cikin ƙunci kuwa, sai ya roƙi Ubangiji Allahnsa, ya ƙasƙantar da kansa ƙwarai a gaban Allah na kakanninsa, Ya kuwa yi masa addu’a; sai Allah ya karɓi roƙonsa, ya ji kukansa, ya kuma komo da shi Urushalima zuwa cikin mulkinsa. Sa’an nan Manasseh ya san cewa Ubangiji shi ne Allah. 2 Tarihi 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.

Abin da Manasseh ya fuskanta na sanin cewa Ubangiji shi ne Allah, an cika shi ne ta wurin cire shi daga mulkinsa, sa’an nan kuma a mayar da shi cikin mulkinsa. Nebukadnezzar kuwa, kamar yadda ya faru ga Manasseh, ya zo ya san Ubangiji sa’ad da aka cire shi daga mulkinsa, kuma daga bisani aka mayar da shi cikin mulkinsa.

> 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 ƙarshen kwanakin nan kuwa ni, Nebukadnezzar, na ɗaga idanuna zuwa sama, hankalina kuwa ya komo mini; sai na sa wa Maɗaukaki albarka, na kuma yabi, na girmama shi wanda yake raye har abada, wanda mulkinsa madawwamin mulki ne, mulkinsa kuma daga tsara zuwa tsara ne. Dukan mazaunan duniya kuwa ana ɗaukarsu a banza; yana kuma aikata abin da yake so cikin rundunar sama da kuma a cikin mazaunan duniya; ba kuwa wanda zai hana hannunsa, ko ya ce masa, “Me kake yi?” A wannan lokaci kuma hankalina ya komo mini; domin ɗaukakar mulkina kuma, martabata da haskena suka komo mini; mashawartana da manyana kuma suka neme ni; aka kuwa tabbatar da ni a cikin mulkina, aka kuma ƙara mini mafificiyar ɗaukaka. Yanzu ni, Nebukadnezzar, ina yabi, ina ɗaukaka, ina girmama Sarkin sama, wanda dukan ayyukansa gaskiya ne, hanyoyinsa kuma shari’a ne; waɗanda kuma suke tafiya cikin girman kai yana da iko ya ƙasƙantar da su. Daniyel 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.

Abin da Manasseh ya fuskanta ya cika a kan Nebukadnezzar. Manasseh yana wakiltar “lokacin ƙarshe” a cikin tarihin sarakunan Yahuda uku na ƙarshe, da kuma isowar annabcin shekaru saba’in na zaman bauta. Nebukadnezzar yana wakiltar “lokacin ƙarshe” a cikin tarihin umarnai uku, kamar yadda 1798 ya kasance “lokacin ƙarshe” a cikin tarihin tsawa bakwai. A cikin ayoyin da aka ambata yanzu, hankalin Nebukadnezzar ya komo gare shi a “ƙarshen kwanaki.” Haka kuma an ambaci “ƙarshen kwanaki” a cikin sura ta goma sha biyu ta Daniyel.

> 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.

> Amma ka tafi hanyarka har zuwa ƙarshe ya zo: gama za ka huta, kuma za ka tsaya a cikin rabonka a ƙarshen kwanaki. Daniyel 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.

“Ƙarshen kwanaki” a cikin sura ta goma sha biyu ta Daniyel shi ne “lokacin ƙarshe”, gama an gaya wa Daniyel ya tafi “har sai ƙarshe ya zo.” A wancan lokaci Daniyel zai “tsaya a rabonsa.” “Tsaya a rabonsa” na nufin cika manufarsa, abin da Daniyel ya yi sa’ad da aka buɗe littafinsa a ƙarshen kwanaki, wato “lokacin ƙarshe.” A wancan lokaci za a yi “ƙaruwa cikin sani” wadda masu hikima za su fahimta. A ƙarshen kwanakin Nebukadnezzar “fahimtarsa” ta komo gare shi.

> “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.

> “Sa’ad da Allah ya ba mutum wani aiki na musamman da zai yi, ya kamata ya tsaya a cikin rabonsa da matsayinsa kamar yadda Daniyel ya yi, a shirye ya amsa kiran Allah, a shirye ya cika nufinsa.” Manuscript Releases, juzu’i na 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.

Manassa yana wakiltar “lokacin ƙarshe” a tarihin sarakuna ukun ƙarshe na Yahuda, Nebukadnezzar kuma yana wakiltar “lokacin ƙarshe” a cikin dokoki uku. Bayan Manassa sai ɗansa Amon ya bi shi.

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 na nufin “horo” kuma yana wakiltar lokacin da aka yi “ƙaruwar ilimi” wadda za ta horas da “masu hikima” cikin saƙon da aka buɗe hatiminsa. Sai Yosiya ya biyo bayansa, shi kaɗai ne sarki a cikin bakwai ɗin da yake da kyakkyawan tarihin annabci, ko da yake mai rikitarwa ne.

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 yana nufin “tushen Allah”, kuma yana wakiltar kafuwar gaskiyoyin da aka buɗe hatiminsu a “lokacin ƙarshe”. Ƙaruwar sani da Amon ya wakilta, William Miller ne ya tattara ta wuri guda, ta wurin jagorancin Jibra’ilu da sauran mala’iku masu tsarki. Aikin Miller yana wakiltuwa da sunan Yosiya, gama shi ne ya kafa tubalan wannan motsi. Akwai abubuwa da yawa kuma da za a gane game da Yosiya, amma za mu wuce zuwa ga ɗansa, Yeho’ahaz.

> 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.

> Jehoahaz yana da shekara ashirin da uku sa’ad da ya fara sarauta; ya kuma yi sarauta wata uku a Urushalima. Sunan uwarsa kuwa Hamutal ne, ’yar Irmiya na Libna. Ya kuwa aikata abin da yake mugu a gaban Ubangiji, bisa ga dukan abin da kakanninsa suka aikata. Fir’auna Neko kuma ya ɗaure shi a Ribla, a ƙasar Hamat, domin kada ya yi sarauta a Urushalima; ya kuma ɗora wa ƙasar haraji na talanti ɗari na azurfa, da talanti ɗaya na zinariya. Fir’auna Neko kuwa ya naɗa Eliyakim ɗan Yosiya ya zama sarki a maimakon Yosiya ubansa, ya kuma canja masa suna zuwa Jehoiyakim, ya kuma tafi da Jehoahaz; shi kuwa ya tafi Masar, ya mutu a can. 2 Sarakuna 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 yana nufin “Jehobah ya kama”, kuma Fir’auna Neko ne ya kama shi. Jehoahaz, ɗan Yosiya, Fir’auna Nekoh ne ya kama shi, ya kuma maye gurbinsa da ɗan’uwansa Eliyakim, ma’ana “Allah na ɗagawa”. Sa’an nan Fir’auna Nekoh ya canja sunan Eliyakim zuwa Yehoyakim, ma’ana “Allah zai tashi”. Canjin suna alama ce ta dangantakar alkawari, kuma a lokacin ba da iko ga saƙon farko, Allah yana shiga alkawari da wani jama’a, a daidai lokacin da kuma yake wucewa ta wajen wani jama’ar alkawari na dā.

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.

A ranar 11 ga Agusta, 1840, Daular Usmaniyya wadda aka wakilta da iskoki huɗu da aka sake su har tsawon shekara dari uku da casa’in da ɗaya da kwanaki goma sha biyar, aka kange su, ko kuwa kamar yadda Jehoahaz ke nufi, aka “kama” su. A daidai wannan lokaci, aka naɗa Eliyakim ya zama sarki, aka kuma canja sunansa zuwa Jehoiyakim, ma’ana “Allah zai tashi”. Bayan Jehoiyakim sai ɗansa Jehoiyakin, wanda yake da sunaye uku a cikin Nassosi.

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.

Sunan Jehoiyakin yana nufin “Ubangiji zai kafa ya kuma tabbatar.” Shi ɗan Jehoiyakim ne, kuma yana nuna isowar mala’ika na biyu a cikin bazarar shekara ta 1844, kamar yadda Allah ya “kafa ya kuma tabbatar” da sabon, na gaskiya, ƙahon Furotesta. Saƙon mala’ika na biyu ya samu ƙarfi ta wurin saƙon Kiran Tsakar Dare, kuma Jeconiah da Coniah suna nufin “Allah zai tabbatar.” Sunaye uku ɗin nan, kowannensu da ma’ana guda, suna wakiltar haɗuwar Kiran Tsakar Dare da saƙon mala’ika na biyu. A cikin zubowar ƙarshe ta Ruhu Mai Tsarki a lokacin Babban Kira ne ake hatimce mutum dubu ɗari da arba’in da huɗu. Hatimtar mutum dubu ɗari da arba’in da huɗu an yi mata misali a cikin Kiran Tsakar Dare na motsin Millerite, kuma Jehoiyakin, wanda kuma ake kira Jeconiah da Coniah, alama ce ta hatimtawa.

> 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.

> Rantsuwata, in ji Ubangiji, ko da kuwa Koniya ɗan Yehoyakim, sarkin Yahuda, zoben hatimi ne a hannuna na dama, duk da haka zan cire ka daga can; zan kuma ba da kai cikin hannun waɗanda suke neman ranka, da cikin hannun waɗanda kake jin tsoron fuskarsu, wato cikin hannun Nebukadnezzar sarkin Babila, da cikin hannun Kaldiyawa. Zan jefar da kai, kai da uwarka wadda ta haife ka, zuwa wata ƙasa dabam, inda ba a haife ku ba; a can kuma za ku mutu. Amma ga ƙasar da suke marmarin komawa, ba za su koma can ba. Ashe, wannan mutum Koniya gumaka ce karyayya, abin ƙyama? Ashe, akwati ne wanda ba a jin daɗinsa? Don me aka jefar da su, shi da zuriyarsa, aka kuma jefa su cikin ƙasar da ba su sani ba? Ya ƙasa, ƙasa, ƙasa, ki saurari maganar Ubangiji. Irmiya 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.

Yehoiyakin, Yekoniya da Koniya suna wakiltar lokacin hatimcewa, sa’ad da mala’ika na biyu ya haɗu da saƙon Kukan Tsakar Dare. Shi yana wakiltar lokacin hatimcewar marasa hikima. Mugun sarkin yana wakiltar waɗanda su ne budurwai marasa hikima na Laodikiya waɗanda, a lokacin hatimcewa, an ƙaddara su su karɓi alamar dabbar, domin an harbo su har abada daga bakin Ubangiji.

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.

Zoben hatimi a hannun dama na Allah shi ne hatiminsa, kuma waɗanda aka tofar daga bakin Ubangiji a lokacin hatimcewar dubu ɗari da arba’in da huɗu an bambanta su da Zerubbabel, mutumin da yake riƙe da ma’aunin gini na “sau bakwai” a hannunsa.

> 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.

> Ka faɗa wa Zerubbabel, gwamnan Yahuza, kana cewa, Zan girgiza sammai da ƙasa; kuma zan tumɓuke kursiyin mulkoki, zan kuma hallaka ƙarfin mulkokin al’ummai; kuma zan tumɓuke kekunan yaƙi, da waɗanda suke hawa a kansu; dawakai da mahayansu kuma za su fāɗi, kowane mutum ta wurin takobin ɗan’uwansa. A wannan rana, in ji Ubangiji Mai Runduna, zan ɗauke ka, ya Zerubbabel, bawana, ɗan Shealtiel, in ji Ubangiji, in mai da kai kamar zoben hatimi: gama na zaɓe ka, in ji Ubangiji Mai Runduna. Haggai 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.

“Dutsen tuntuɓe” wanda shi ne “sau bakwai” shi ne “ma’aunin gini” a hannun Zerubbabel, kuma an wakilta shi a matsayin “zoben hatimi” da Allah yake amfani da shi domin hatimce mutum dubu ɗari da arba’in da huɗu. Ana ɗora zoben hatimin, ko kuwa “alama”, a kan waɗanda suke “nishi da kuka” saboda abubuwan ƙyama da ake aikatawa a Urushalima. Wannan nishi da kuka yana bayyana ƙwarewar waɗanda ake hatimcewa, kuma wannan yi musu alama da kuma nishi da kukan alama ce ta amsawar da suke bayarwa a cikin zukatansu ga maganin “sau bakwai.” Ikirari ne saboda zunubansu da kuma saboda zunuban ubanninsu. Yarda ne cewa ba su yi tafiya tare da Allah ba, kuma Allah ma bai yi tafiya tare da su ba tun daga rashin cikar tsammani na 18 ga Yuli, 2020. Ita ce jarabawar da aka kasa a 1863, a lokacin da Philadelphia take sauyawa zuwa Laodicea. Ta kasance kwatancin lokacin da waɗanda Coniah yake wakilta aka kafa har abada a matsayin wawaye budurwai na Laodicea, kuma waɗanda Zerubbabel yake wakilta aka kafa har abada a matsayin masu hikima budurwai na Philadelphia.

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.

Sai Jehoichin ya biyo baya da Zedekiah, na ƙarshe cikin sarakuna bakwai ɗin. Kamar yadda Manasseh ya wakilci 1798, da kuma “lokacin ƙarshe,” dole ne Zedekiah ya wakilci 22 ga Oktoba, 1844, sa’ad da wahayin zai “yi magana, ba kuwa zai yi ƙarya ba”. Zedekiah suna ne da aka ƙirƙira daga haɗuwar kalmomi biyu na Ibrananci. Kalma ta farko ita ce “Jehovah”, kuma an haɗa ta da kalmar da aka fassara a Daniyel sura ta takwas, aya ta goma sha huɗu, da “tsarkakewa.” Ma’anar Zedekiah ita ce tsarkake Haikalin Allah, wanda ya fara a ranar 22 ga Oktoba, 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.

Sarakuna bakwai na ƙarshe na Yahuza suna wakiltar tarihin ci gaba daga 1798 zuwa 22 ga Oktoba, 1844. Yehoyakim alama ce ta 11 ga Agusta, 1840, wadda kuma take wakiltar 11 ga Satumba, 2001. Shi alama ce ta ƙarfafawar saƙon mala’ika na farko, kuma an gabatar da shi a aya ta farko ta littafin Daniyel sura ta ɗaya. Saboda haka, yanayi da mahallin Daniyel sura ta ɗaya shi ne ƙarfafawar saƙon mala’ika na farko, kamar yadda aka wakilta a Wahayin Yahaya sura ta goma. A Wahayin Yahaya sura ta goma Almasihu ya sauko da ƙaramin littafi a hannunsa wanda aka umurci Yohanna ya ci. Wannan ne ya sa gwaji na farko a cikin littafin Daniyel ya shafi ci.

We will continue these subjects in the next article.

Za mu ci gaba da waɗannan batutuwa a talifi na gaba.

> 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.

> Sai ya ce mini, Ɗan mutum, ka sa cikinka ya ci, ka kuma cika cikin hanjinka da wannan littafin ninkakke da nake ba ka. Sai na ci shi; kuma a bakina ya kasance kamar zuma saboda zaƙi. Ezekiyel 3:3.

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