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# The Book of Daniel - Number Seven

Akwụkwọ Daniel - Nọmba Asaa

Seven Kings

Ndị Eze Asaa

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.

Égbè-elu asaa ahụ na-anọchi anya akụkọ ihe mere eme site n’afọ 1798 ruo n’Ọktoba 22, 1844. E ji ndị eze asaa ikpeazụ nke alaeze Juda mee atụ nke akụkọ ahụ, site n’aka Manaseh n’afọ 677 BC ruo n’aka Zedekaya n’afọ 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.

N’ime ahịrị mgbanwe nsọ ndị ahụ, otu njirimara nke inye ike nke mmụọ-ozi mbụ bụ akara nke na-akọwapụta ihe nke zuru ụwa ọnụ. N’ụbọchị Ọgọst 11, 1840, e nyere ozi mmụọ-ozi mbụ ahụ ike, ma emesịa buru ozi ahụ gaa n’ọdụ ọrụ ozioma ọ bụla n’ụwa niile.

> “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.

> “Òtù ìje Advent nke afọ 1840–44 bụ ngosipụta dị ebube nke ike Chineke; e bugara ozi mmụọ-ozi mbụ ahụ n’ebe obibi oziọma nile dị n’ụwa.” 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.

N’ụzọ amụma n’oge ahụ, mmụọ ozi nke Mkpughe iri si n’elu rịdata, tinye otu ụkwụ n’elu ụwa, nke ọzọkwa n’elu osimiri. Nwanyị White kọwara nke ahụ dịka akara nke mgbasa ozi ahụ n’ụwa nile.

> “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.

> “Ọnọdụ mmụọ-ozi ahụ, otu ụkwụ ya dị n’elu oké osimiri, nke ọzọ n’elu ala, na-egosi ịdị ukwuu obosara nke nkwusa nke ozi ahụ. Ọ ga-agafe mmiri sara mbara ma kpọsaa ya n’ala ọzọ, ọbụna ruo n’ụwa nile.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

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

Nkwuputa Sairọs nke iwu mbụ ahụ bụ iwu e nyere n’ụwa niile.

> 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.

> Ugbu a n’afọ mbu nke Sairọs, eze Peasia, ka okwu nke Onyenwe anyị kwuru site n’ọnụ Jeremaịa wee mezuo, Onyenwe anyị kpaliri mmụọ Sairọs, eze Peasia, nke mere ka o mee mkpọsa n’alaeze ya niile, wee deekwa ya n’akwụkwọ, sị, Otu a ka Sairọs, eze Peasia, kwuru, Onyenwe anyị, Chineke nke eluigwe, enyewo m alaeze niile nke ụwa; o nyekwala m iwu iwulitere Ya ụlọ na Jerusalem, nke dị na Juda. Ònye nọ n’etiti unu niile nke bụ nke ndị Ya? Ka Chineke ya nọnyere ya, ya arịgokwa Jerusalem, nke dị na Juda, ka o wuo ụlọ nke Onyenwe anyị, Chineke nke Izrel, (Ya onwe Ya bụ Chineke,) nke dị na Jerusalem. Ma onye ọ bụla nke fọdụrụ n’ebe ọ bụla ọ na-ebiri dịka ọbịa, ka ndị ikom nke ebe ahụ nyere ya aka site n’ọlaọcha, na ọlaedo, na ihe onwunwe, na anụmanụ, tinyere onyinye afọ ofufo maka ụlọ Chineke nke dị na Jerusalem. Mgbe ahụ, ndị isi nke ezinaụlọ nna nke Juda na Benjamin biliri, ya na ndị nchụàjà, na ndị Livay, tinyere ndị niile Chineke kpaliri mmụọ ha, ka ha rigoo iwu ụlọ nke Onyenwe anyị nke dị na Jerusalem. 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.

Dịka e bugara mmụọ-ozi mbụ ahụ n’ụlọ ọrụ ozi-ọma ọ bụla n’ụwa n’ụbọchị Ọgọst 11, 1840, Saịrọs kọwara onwe ya dịka eze nke “alaeze niile dị n’elu ụwa,” ka ọ na-ekwusa iwu mbụ ahụ. Nrịdata nke mmụọ-ozi nke Mkpughe iri, bụ mmụọ-ozi ahụ Nwannaanyị White kọwara dịka “onye na-abụghị onye ọzọ karịa Jisọs Kraịst,” nwere otu njirimara amụma ahụ dịka mmụọ-ozi dị ike nke Mkpughe iri na asatọ. Nwannaanyị White kọwara na nzube nke mmụọ-ozi mbụ ahụ bụ otu ihe ahụ dịka nzube nke mmụọ-ozi nke Mkpughe iri na asatọ.

> “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.

> “Jisọs zipụrụ otu mmụọ-ozi dị ike ka ọ rịdata ma dọọ ndị bi n’ụwa aka ná ntị ka ha kwadebe maka ọbịbịa Ya nke ugboro abụọ. Ka mmụọ-ozi ahụ si n’ihu Jisọs pụọ n’eluigwe, ìhè dị oke nchapụta ma dị ebube nke ukwuu gara n’ihu ya. A gwara m na ozi ya bụ ime ka ụwa mụọ ìhè site n’ebube ya, ma dọọ mmadụ aka ná ntị banyere iwe Chineke nke na-abịa.” 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.

Ike e nyere mmụọ-ozi mbụ bụ akara nke na-ekwusi ihe metụtara ụwa niile ike. E nyere ozi mbụ n’oge Kraịst ike n’oge baptizim Kraịst. Akwụkwọ Nsọ na-egosi na Izrel niile gara n’ọzara ịnụ ozi Jọn.

> 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.

> Mgbe ahụ Jerusalem, na Judia niile, na mpaghara niile gbara Jọdan gburugburu pụrụ gawa n’ebe ọ nọ; e wee mee ka o mee ha baptism n’ime Jọdan, ka ha na-ekwupụta mmehie ha. Matiu 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.

Ozi Kraịst duziri n’ebe Izrel oge ochie nọ, ma n’ụzọ amụma ahụ, e dọtara ụwa dum gaa Jọdan, ebe e mere Kraịst baptizim. Ma emume baptizim ahụ, na ihe ọ nọchiri anya ya mgbe e mere Kraịst baptizim, ka e duziri n’ebe ụwa dum nọ.

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.

Aha Jehoyakim pụtara “Chineke ga-ebili,” ma n’oge baptism nke Kraịst, ka Jọn si na mmiri kpọpụta Kraịst, ihe nnọchianya nke “ibilite” site n’ili nke mmiri ghọrọ otu akụkụ nke inye ike ahụ. N’amaokwu anọ mbụ nke Ezra ndị anyị kwuputaworị, amaokwu nke ise na-akọwa nzaghachi nke ndị nụrụ iwu ahụ site n’okwu ndị a: “Mgbe ahụ ka ndị isi nke nna nke Juda na Benjamin biliri, na ndị nchụàjà, na ndị Livaị, tinyere ndị niile mmụọ ha Chineke kpaliri, ka ha rigoo iwu ụlọ nke Onyenwe anyị nke dị na Jerusalem.” Mgbe e nyere ozi mbụ ike, e nwere ibilite, dịka aha Jehoyakim na-anọchi anya ya.

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.

N’ụbọchị Septemba 11, 2001, e nyere ozi mbụ nke mmegharị dị ike nke mmụọ ozi nke atọ ike, dịka e ji inye ozi mbụ nke mmegharị dị ike nke mmụọ ozi mbụ ike mee ihe atụ ya. Nwanyị White kwuru banyere mbibi nke Ụlọ Elu Abụọ ahụ n’ụbọchị ahụ.

> “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.

> “Ugbu a, ọ̀ bụ okwu ahụ ka a na-ekwu na ekwupụtala m na a ga-eji nnukwu ebili mmiri sachapụ New York? Nke a abụghị ihe m kwuru mgbe ọ bụla. Ekwuola m, dịka m lere nnukwu ụlọ ndị ahụ a na-ewu n’ebe ahụ, ala n’elu ala, sị, ‘Lee ụdị ọnọdụ dị egwu ga-eme mgbe Onyenwe anyị ga-ebili ịma jijiji ụwa nke ukwuu! Mgbe ahụ ka a ga-emezu okwu nke Mkpughe 18:1–3.’ Isi nke iri na asatọ dum nke Mkpughe bụ ịdọ aka ná ntị banyere ihe na-abịa n’ụwa. Ma enweghị m ìhè ọ bụla pụrụ iche banyere ihe na-abịa na New York, naanị na amaara m na otu ụbọchị a ga-akwatu nnukwu ụlọ ndị ahụ dị n’ebe ahụ site n’ịtụgharị na ịtụgharịgharị nke ike Chineke. Site n’ìhè e nyere m, amaara m na mbibi dị n’ụwa. Otu okwu sitere n’ọnụ Onyenwe anyị, otu mmetụ nke ike ya dị ukwuu, ma nnukwu ụlọ ndị a siri ike ga-ada. Ọnọdụ ga-eme nke egwu ha karịrị ihe anyị nwere ike ichetụ n’echiche.” Review and Herald, July 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.

N’oge e nyere ozi nke mbụ ike n’akụkọ ihe mere eme nke otu narị puku iri anọ na anọ ahụ, Onyenwe anyị “biliri” ka ọ “mee ka ụwa maa jijiji nke ukwuu.” Aha Jehoiakim na-anọchi anya inye ozi nke mbụ ike. N’abalị iri na otu nke Ọgọst, 1840, Onyenwe anyị biliri n’ocheeze Ya, wee si n’ebe ahụ rịdata n’ụwa, guzo n’elu ala na n’elu oké osimiri. N’oge iwu mbụ nke Saịrọs, ndị kwesịrị ntụkwasị obi biliri. Jehoiakim bụ akara nke ọ bụghị naanị ọbịbịa nke mmụọ-ozi mbụ, kama ọ na-anọchikwa anya inye mmụọ-ozi mbụ ahụ ike.

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.

Jehoyakim na-anọchi anya eze mbụ n’ime ndị eze atọ ikpeazụ ahụ, ma ọ na-anọchikwa anya eze nke ise n’ime ndị eze asaa ahụ nke na-eduga n’mbibi Jerusalem. Aha ndị eze asaa ahụ na-enye ozi dị ukwuu. Ndị eze asaa ahụ bụ Manase, Emon, Josaya, Jehoahaz, Jehoyakim, Jehoyakin, na Zedekaya.

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.

N’akụkọ ihe mere eme nke ndị Millerite, Manase nọchiri anya oge ọgwụgwụ, na 1798. Manase pụtara “ime ka e chefuo”, ọ bụkwa na 1798 ka e chefuru akwụna Taịa ruo afọ iri asaa. Manase bụ otu n’ime ndị eze kacha njọ n’omume ọjọọ, ma o nwere njirimara amụma ndị ekwesịrị ịtụle.

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.

Ndị eze asaa ikpeazụ nke Juda na-anọchi anya akụkọ ihe mere eme nke égbè eluigwe asaa site n’afọ 1798 ruo Ọktoba 22, 1844. Manase bụ eze mbụ n’ime ndị eze asaa ahụ, ma dịka eze mbụ n’ime asaa, ọ bụ ihe nnọchianya nke Zedekaịa, eze ikpeazụ n’ime ndị eze asaa ahụ. Jizọs na-ejikọcha ngwụcha na mmalite mgbe niile. Zedekaịa, eze ikpeazụ n’ime ndị eze asaa ahụ, e duuru ya gaa n’ohu nke ndọta n’agha Babilọn. Eze mbụ n’ime ndị eze asaa ikpeazụ ahụ ka e duukwara gaa n’ndọta Babilọn, na-egosi n’ihu ebuga eze ikpeazụ ahụ n’ndọta Babilọn.

> 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.

> Onyenwe anyị wee gwa Manase, na ndị ya okwu: ma ha ekweghị ịnụ ya. N’ihi ya, Onyenwe anyị wetara ha ndị-isi agha nke eze Asiria, ndị jidere Manase n’etiti ogwu, kee ya agbụ ígwè, bugaakwa ya na Babilọn. Ma mgbe ọ nọ n’ahụhụ, ọ rịọrọ Onyenwe anyị Chineke ya arịrịọ, wedakwa onwe ya ala nke ukwuu n’ihu Chineke nke nna nna ya hà; kpeekwa ya ekpere: a rịọpụtara ya arịrịọ ya, O wee nụ ekpere-arịrịọ ya, mee ka ọ laghachikwa ọzọ na Jerusalem n’alaeze ya. Mgbe ahụ Manase matara na Onyenwe anyị, Ọ bụ Chineke. 2 Ihe E Mere 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.

Ahụmahụ Manaseh ji mata na Onyenwe anyị bụ Chineke mezuru site n’iwepụ ya n’alaeze ya, ma emesịa weghachi ya n’alaeze ya. Nebukadneza, dị ka ọ dịkwa n’ihe banyere Manaseh, bịara mata Onyenwe anyị mgbe e wepụrụ ya n’alaeze ya, ma emesịa weghachi ya.

> 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.

> Ma ná ngwụsị nke ụbọchị ndị ahụ gasịrị, mụ onwe m, Nebukadneza, weliri anya m elu n’ebe eluigwe dị, nghọta m wee laghachikwute m, m wee gọzie Onye Kachasị Elu, too ma sọpụrụkwa Ya nke na-adị ndụ ruo mgbe ebighị ebi, onye ọchịchị Ya bụ ọchịchị ebighị ebi, alaeze Ya dịkwa site n’ọgbọ ruo n’ọgbọ. Ndị niile bi n’ụwa ka a na-agụta dịka ihe efu; Ọ na-emekwa dịka ọchịchọ Ya si dị n’etiti usuu nke eluigwe na n’etiti ndị bi n’ụwa; ọ dịghịkwa onye pụrụ igbochi aka Ya, ma ọ bụ sị Ya, Gịnị ka Ị na-eme? N’otu oge ahụ ka uche m laghachikwutere m; ma n’ihi ebube nke alaeze m, nsọpụrụ m na ịma mma m laghachikwutere m; ndị ndụmọdụ m na ndị ọchịchị m wee chọọ m; e wee mee ka m guzosie ike n’alaeze m, e tinyekwara m ịdị-ukwu mara mma nke ukwuu. Ugbu a, mụ onwe m, Nebukadneza, na-eto ma na-ebuli elu ma na-asọpụrụ Eze nke eluigwe, onye ọrụ Ya niile bụ eziokwu, ụzọ Ya niile bụrụkwa ikpe ziri ezi; ndị na-eje ije n’nganga, Ọ pụrụ iweda ha ala. 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.

Emere nwetara Manaseh ka e mezuuru n’ahụ́ Nebukadneza. Manaseh nọchiri anya “oge ọgwụgwụ” n’akụkọ ihe mere eme nke ndị eze ikpeazụ atọ nke Juda, na mbata nke amụma afọ iri asaa nke ndọrọ n’agha. Nebukadneza nọchiri anya “oge ọgwụgwụ” n’akụkọ ihe mere eme nke iwu atọ ahụ, dị nnọọ ka 1798 bụ “oge ọgwụgwụ” n’akụkọ ihe mere eme nke égbè eluigwe asaa ahụ. N’amaokwu ndị ahụ ka a kpọtụrụ ugbu a, nghọta Nebukadneza laghachiri ya na “ngwụcha ụbọchị ndị ahụ.” A kpọrọkwa “ngwụcha ụbọchị ndị ahụ” aha na Daniel isi nke iri na abụọ.

> 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.

> Ma gawa ụzọ gị ruo ọgwụgwụ: n’ihi na ị ga-ezu ike, ma guzoro n’oke gị n’ọgwụgwụ nke ụbọchị ndị ahụ. 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.

“Ikpeazụ nke ụbọchị ndị ahụ” n’isi nke iri na abụọ nke Daniel bụ “oge ọgwụgwụ,” n’ihi na a gwara Daniel ka ọ laa “ruo mgbe ọgwụgwụ ga-adị.” N’oge ahụ Daniel ga “eguzo n’oke ya.” “Iguzo n’oke ya” pụtara imezu nzube ya, nke Daniel mere mgbe e kpughere akwụkwọ ya na njedebe nke ụbọchị ndị ahụ, nke bụ “oge ọgwụgwụ.” N’oge ahụ a ga-enwe “mmụba nke ọmụma” nke ndị amamihe ga-aghọta. N’ọgwụgwụ ụbọchị Nebukadneza, “nghọta” ya laghachikwutere ya.

> “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.

> “Mgbe Chineke nyere mmadụ ọrụ pụrụ iche ka ọ rụọ, ọ ga-eguzo n’ókè na n’ọnọdụ ya dịka Daniel mere, dị njikere ịza oku Chineke, dị njikere imezu nzube Ya.” Manuscript Releases, volume 6, 108.

Manasseh represents the “time of the end” in the history of the three last kings of Judah, Nebuchadnezzar represents the “time of the end” in the three decrees. Manasseh was followed by his son Amon.

Manase na-anọchi anya “oge ọgwụgwụ” n’akụkọ ihe mere eme nke ndị eze atọ ikpeazụ nke Juda, Nebukadneza na-anọchi anya “oge ọgwụgwụ” n’iwu atọ ahụ. Manase sochiri ya bụ nwa ya nwoke, Emon.

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.

Ekwọ Amon pụtara “ọzụzụ,” ma ọ na-anọchi anya oge ahụ nke e nwere “mmụba nke ọmụma” nke ga-azụ ndị “amamihe” n’ozi ahụ e meghere akara ya. Amon wee soro Josaya, bụ́ naanị eze n’ime asaa ahụ nke nwere akụkọ amụma dị mma nke ukwuu, ọ bụ ezie na ọ gbagwojuru anya.

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.

Josaya pụtara “ntọala nke Chineke”, ọ na-anọchikwa anya iguzobe eziokwu ndị ahụ e mepere emeghe n’“oge ọgwụgwụ”. Mmụba nke ọmụma nke Amon nọchiri anya ya ka William Miller chịkọtara ọnụ, site n’idúzi nke Gabriel na ndị mmụọ ozi ndị ọzọ dị nsọ. A na-anọchi ọrụ Miller anya site n’aha Josaya, n’ihi na o guzobere ntọala nke mmegharị ahụ. E nwere ọtụtụ ihe ndị ọzọ a ga-amata gbasara Josaya, ma anyị ga-aga n’ihu ugbu a n’ebe nwa ya nwoke Jehoahaz nọ.

> 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.

> Jehọahaz dị afọ iri abụọ na atọ mgbe ọ malitere ịchị; ọ chịkwara ọnwa atọ na Jerusalem. Aha nne ya bụ Hamutal, ada Jeremaịa nke Libna. O mekwara ihe ọjọọ n’anya Onyenwe anyị, dị ka ihe niile nna nna ya ha mere si dị. Fero-neko wee kee ya agbụ na Ribla n’ala Hamat, ka ọ ghara ịchị na Jerusalem; o wee tụkwasị ala ahụ ụtụ nke talent ọlaọcha narị, na otu talent ọlaedo. Fero-neko mekwara Eliakim nwa Josaịa eze n’ọnọdụ Josaịa nna ya, gbanwee aha ya bụrụ Jehọiakim, werekwa Jehọahaz pụọ: o wee bịa Ijipt, nwụọkwa n’ebe ahụ. 2 Ndị Eze 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 pụtara “Jehova ejidela”, a jidekwara ya site n’aka Fero-Neko. Jehoahaz, nwa Josaya, ka Fero-Nekoh jidere ma dochie ya nwanne ya nwoke bụ Eliakim, nke pụtara “Chineke nke ibuli elu”. Fero-Nekoh wee gbanwee aha Eliakim ka ọ bụrụ Jehoiakim, nke pụtara “Chineke ga-ebili”. Mgbanwe aha bụ akara nke mmekọrịta ọgbụgba ndụ, ma n’oge e nyere ozi mbụ ike, Chineke na-abanye n’ọgbụgba ndụ ya na otu ndị mmadụ, n’otu oge ahụkwa Ọ na-agafe ndị bụbu ndị mmadụ nke ọgbụgba ndụ mbụ.

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.

N’ụbọchị Ọgọst 11, 1840, e jidere Alaeze Ukwu Ottoman nke ifufe anọ ahụ nọchiri anya ya, ndị a tọhapụrụ ruo afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise, ma ọ bụ, dịka Jehoahaz pụtara, a “jidere” ha. N’otu oge ahụ, e mere Eliakim eze, a gbanweekwa aha ya bụrụ Jehoiakim, nke pụtara “Chineke ga-ebili”. Jehoiakim sochiri site n’aka nwa ya Jehoiachin, onye nwere aha atọ n’Akwụkwọ Nsọ.

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.

Aha Jehoiachin pụtara “Onyenwe anyị ga-ewuli elu ma mee ka o guzosie ike.” Ọ bụ nwa Jehoiakim, ma ọ na-egosi mbata nke mmụọ ozi nke abụọ n’oge opupu ihe ubi nke 1844, dịka Chineke “si ewuli elu ma mee ka o guzosie ike” mpi Protestant ọhụrụ ahụ, nke bụ eziokwu. Ozi mmụọ ozi nke abụọ ahụ natara ike site n’ozi nke Mkpu Etiti Abalị, ma Jeconiah na Coniah pụtara “Chineke ga-eme ka o guzosie ike.” Aha atọ ahụ, nke ọ bụla nwere otu ihe ha pụtara, na-anọchi anya njikọta nke Mkpu Etiti Abalị na ozi mmụọ ozi nke abụọ. Ọ bụ n’ịwụsa ikpeazụ nke Mmụọ Nsọ n’oge Mkpu Ukwu ka a na-akara ndị otu narị puku iri anọ na anọ ahụ akara. Ika akara nke ndị otu narị puku iri anọ na anọ ahụ ka e ji Mkpu Etiti Abalị nke mmegharị Millerite maa atụ, ma Jehoiachin, nke a na-akpọkwa Jeconiah na Coniah, bụ ihe nnọchianya nke akara ahụ.

> 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.

> Dị ka m dị ndụ, ka Onyenwe anyị kwuru, ọ bụ ezie na Konaịa nwa Jehoiakim, eze Juda, bụ akara mgbaaka n’aka nri m, ma ọbụna otu a ka m ga-esi dọpụta gị pụọ n’ebe ahụ; m ga-enyekwa gị n’aka ndị na-achọ ndụ gị, nakwa n’aka ndị ị na-atụ egwu ihu ha, ọbụna n’aka Nebukadreza, eze Babilọn, na n’aka ndị Kaldia. M ga-achụpụkwa gị, gị na nne gị mụrụ gị, n’ala ọzọ, ebe a mụrụghị unu; ọ bụkwa n’ebe ahụ ka unu ga-anwụ. Ma n’ala ahụ nke ha na-agụsi agụụ ike ịlaghachi na ya, n’ebe ahụ ka ha agaghị alaghachi. Ọ bụ nwoke a, Konaịa, arụsị a na-elelị anya, nke agbajiri agbaji? Ọ bụ arịa nke ọ dịghị onye na-enwe mmasị na ya? Gịnị mere e ji chụpụ ya, ya na mkpụrụ ya, ma tụba ha n’ala ha na-amaghị? O ụwa, ụwa, ụwa, nụ okwu Onyenwe anyị. Jeremiah 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.

Jehoiakin, Jekonaịa na Konaịa na-anọchi anya oge nke ịka akara, mgbe e jikọtara mmụọ-ozi nke abụọ na ozi nke Mkpu Etiti Abalị. Ọ na-anọchi anya oge nke ịka akara nke ndị nzuzu. Eze ọjọọ ahụ na-anọchi anya ndị bụ ụmụ agbọghọ-amaghị-ama Laodisia ndị nzuzu, ndị n’oge nke ịka akara a kara aka ịnata akara nke anụ ọhịa ahụ, ebe a na-awụpụ ha ruo mgbe ebighị ebi n’ọnụ Onyenwe anyị.

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.

Akàrààrà nke dị n’aka nri Chineke bụ akara Ya, ma ndị a ga-atụpụ n’ọnụ Onyenwe anyị n’oge a na-eme akara nke puku narị na iri anọ na anọ ahụ ka e ji Zerubabẹl tụnyere, nwoke ahụ nke nwere plọmmet nke “oge asaa” ahụ n’aka ya.

> 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.

> Gwa Zerubabel, gọvanọ Juda, okwu, sị: Aga m ama jijiji n’eluigwe na ụwa; aga m akwatu ocheeze nke alaeze dị iche iche, mebiekwa ike nke alaeze ndị mba ọzọ; aga m akwatu ụgbọ ịnyịnya agha na ndị na-agba n’ime ha; ịnyịnya na ndị na-agba ha ga-adakwa, onye ọ bụla site n mma agha nke nwanne ya. N’ụbọchị ahụ, ka Jehova nke usuu ndị agha kwuru, aga m ewere gị, O Zerubabel, ohu m, nwa Shealtiel, ka Jehova kwuru, mee gị ka ị bụrụ dịka mgbaaka akara: n’ihi na ahọpụtawo m gị, ka Jehova nke usuu ndị agha kwuru. 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.

“Nkume ịsụ ngọngọ” nke bụ “ugboro asaa” ahụ bụ “nkume tụọ ihe” dị n’aka Zerubbabel, a na-anọchitekwa ya dịka “mgbaaka akara” nke Chineke ji echekwa puku mmadụ iri na anọ na iri anọ na anọ ahụ akara. A na-etinye mgbaaka akara ahụ, ma ọ bụ “akara” ahụ, n’ahụ ndị “na-asụ ude ma na-ebe akwa” n’ihi ihe arụ ndị a na-eme na Jerusalem. Ịsụ ude na ibe akwa ahụ na-akọwapụta ahụmahụ nke ndị ahụ e tinyere akara, ma ịkanye akara na ibe akwa ahụ bụ ihe nnọchianya nke nzaghachi ime mmụọ ha nye ọgwụgwọ nke “ugboro asaa.” Ọ bụ ikwupụta mmehie ha na mmehie nna nna ha. Ọ bụ ikweta na ha esoghị Chineke eje ije nakwa na Chineke esoghị ha eje ije kemgbe ndakpọ olileanya nke July 18, 2020. Ọ bụ ule ahụ a dara na ya na 1863, n’oge ahụ mgbe Philadelphia nọ na-agafe banye na Laodicea. Ọ nọchiri anya oge ahụ mgbe ndị Coniah nọchiri anya ya guzobere ruo mgbe ebighị ebi dịka ụmụ agbọghọ na-amaghị ihe nke Laodicea, ebe ndị Zerubbabel nọchiri anya ya guzobere ruo mgbe ebighị ebi dịka ụmụ agbọghọ amamihe dị na ya nke Philadelphịa.

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.

Jehoichin ka Zedekaya soro, onye ikpeazụ n’ime ndị eze asaa ahụ. Dị ka Manase nọchiri anya afọ 1798, na “oge ọgwụgwụ,” Zedekaya ga-anọchi anya Ọktoba 22, 1844, mgbe ọhụụ ahụ ga “ekwu okwu, ghara ịgha ụgha”. Zedekaya bụ aha e si n’ịjikọta okwu Hibru abụọ mee. Otu okwu ahụ bụ “Jehova”, e jikọtakwa ya na okwu ahụ a sụgharịrị na Daniel isi nke asatọ, amaokwu nke iri na anọ, dịka “eme ka ọ dị ọcha.” Zedekaya pụtara ime ka ụlọ nsọ Chineke dị ọcha, nke malitere n’Ọktoba 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.

Ndị eze asaa ikpeazụ nke Juda nọchiri anya akụkọ na-aga n’ihu site n’afọ 1798 ruo Ọktoba 22, 1844. Jehoiakim bụ akara nke Ọgọst 11, 1840, nke n’aka nke ya na-anọchi anya Septemba 11, 2001. Ọ bụ akara nke inye ike ozi mmụọ ozi mbụ, a kpọbatakwara ya n’amaokwu mbụ nke Daniel isi nke mbụ. Ya mere, ọnọdụ na gburugburu nke Daniel isi nke mbụ bụ inye ike ozi mmụọ ozi mbụ, dịka e sere ya n’Akpughe isi nke iri. N’Akpughe isi nke iri Kraịst siri n’eluigwe rịdata, o ji obere akwụkwọ n’aka Ya, nke e nyere Jọn iwu ka o rie. Nke a bụ ihe kpatara ule mbụ dị n’akwụkwọ Daniel ji metụta iri ihe.

We will continue these subjects in the next article.

Anyị ga-aga n’ihu n’ịkọwa isiokwu ndị a n’akwụkwọ na-esonụ.

> 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.

> Ọ sịrị m, Nwa nke mmadụ, mee ka afọ gị rie, jupụtakwa ime gị na akwụkwọ mpịakọta a nke M na-enye gị. M wee rie ya; ọ dịkwa n’ọnụ m ụtọ dịka mmanụ aṅụ. Ezikiel 3:3.

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