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# The Book of Daniel - Number Seven

Kitab Daniel - Nomer Pitu

Seven Kings

Pitu Raja

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.

Pitu gludhug mau nggambarake sajarah wiwit taun 1798 nganti 22 Oktober 1844. Sajarah iku wis dilambangake déning pitu raja pungkasan saka karajan Yehuda, wiwit Manasyeh ing taun 677 SM nganti Zedekia ing taun 586 SM.

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.

Ing garis-garis reformasi kang suci, salah sawijining ciri saka pangwaosing malaékat kapisan yaiku sawijining pralambang kang nandhani samubarang kang saindenging jagad. Ing tanggal 11 Agustus 1840, piwulangé malaékat kapisan diparingi pangwaos, lan sawisé iku piwulang mau banjur digawa menyang saben pos misi ing saindenging jagad.

> “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.

> “Gerakan Advent taun 1840–44 punika satunggaling kawujudan ingkang mulya saking panguwaosipun Gusti Allah; pawartosing malaékat kapisan punika sampun kaasta dhateng saben papan misi ing saindenging jagad.” 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.

Miturut pralambang kenabian, ing wektu iku malaékat ing Wahyu pasal sepuluh tumurun lan ndhatengaké sikilé siji ing bumi lan sijiné manèh ing segara. Mbak White netepaké manawa iku minangka pralambang jangkahing pesen kang ndonya.

> “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.

> “Posisiné malaékat iku, kanthi sikil siji ana ing segara lan sijiné ana ing dharatan, nglambangaké jembaring wewengkon pamakluman pesen iku. Pesen mau bakal nyabrang banyu kang jembar lan bakal diproklamakaké ing nagara-nagara liya, malah nganti menyang saindenging jagad.” The Seventh-day Adventist Bible Commentary, jilid 7, 971.

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

Pratelan Kores bab dhawuh kang kapisan iku minangka dhawuh kanggo saindenging jagad.

> 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.

> Ing taun kapisan pamaréntahané Koresy, ratu ing Persia, supaya pangandikané Pangéran lumantar tuturé Yérémia kelakon, Pangéran nggegeraké rohé Koresy, ratu ing Persia, nganti dhèwèké mratelakaké dhawuh ana ing sajroning kabèh karajané, lan iya katulisaké uga, mangkéné: Mangkéné pangandikané Koresy, ratu ing Persia: Pangéran, Allahing swarga, wis maringaké marang aku sakehing karajan ing bumi; lan Panjenengané wis maréntahaké aku supaya yasa griya kanggo Panjenengané ana ing Yérusalèm, kang ana ing Yéhuda. Sapa ta ing antaramu kabèh kang kalebu umaté? Muga-muga Allahé nunggil karo dhèwèké, lan muga dhèwèké mangkat menyang Yérusalèm, kang ana ing Yéhuda, sarta yasa griyané Pangéran, Allahé Israèl, (Panjenengané iku Allah,) kang ana ing Yérusalèm. Lan sapa waé kang isih tetep manggon ana ing panggonan endi waé panggonan dhèwèké numpang, muga wong-wong ing panggonané padha mbiyantu dhèwèké nganggo slaka, lan emas, lan barang-barang, lan kéwan, kajaba pisungsung karsa bébas kanggo griyané Allah kang ana ing Yérusalèm. Banjur para panggedhéing para leluhur saka Yéhuda lan Benyamin padha tangi, uga para imam lan para wong Lèwi, bebarengan karo kabèh wong kang rohé wus digugah déning Allah, kanggo mangkat yasa griyané Pangéran kang ana ing Yérusalèm. 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.

Kaya déné malaékat kapisan digawa menyang saben panggonan misi ing saindenging jagad tanggal 11 Agustus 1840, mangkono uga Koresy nyatakaké dhiriné minangka raja saka “kabèh karajan ing bumi,” nalika dhèwèké ngumumaké dhawuh kapisan. Mudhuné malaékat ing Wahyu sepuluh, malaékat kang déning Sister White diidhèntifikasi minangka “ora liya sawijining pribadi kejaba Yésus Kristus piyambak,” nduwèni ciri-ciri kenabian kang padha karo malaékat prakasa ing Wahyu wolulas. Sister White ngidhèntifikasi bilih ancas saka malaékat kapisan iku padha karo ancas saka malaékat ing Wahyu wolulas.

> “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.

> “Yesus maringi dhawuh marang sawijining malaekat kang kuwasa supaya tumurun lan ngélingaké para pedununging bumi supaya nyawisaké awaké tumrap rawuhé Panjenengané kaping pindho. Nalika malaekat iku ninggal ngarsané Yesus ing swarga, ana pepadhang kang padhang banget lan mulya lumaku ndhisiki dhèwèké. Aku dipratélakaké yèn tugasé yaiku madhangi bumi kanthi kamulyané lan ngélingaké manungsa bab bebenduné Allah kang bakal rawuh.” 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.

Pangguwané malaékat kang kapisan iku minangka pralambang sing negesaké sawijining unsur kang saindenging jagad. Pesen kang kapisan ing jamané Kristus diparingi pangwasa nalika baptisané Kristus. Kitab Suci negesaké yèn sakèhé Israel lunga menyang ara-ara samun kanggo ngrungokaké pesené Yohanes.

> 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.

> Banjur Yerusalem, lan sakabehé Yudéa, lan sakuloning dhaérah ing saubengé Yordan padha metu marani Panjenengané, lan padha kabaptis déning Panjenengané ana ing Kali Yordan, samasa padha ngakoni dosa-dosané. Matius 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.

Paladosané Kristus ditujokaké marang Israèl kuna, lan ing pangertèn kenabian iku kabèh donya katuntun menyang Yordan, papan baptisané Kristus. Nanging upacara baptis, lan apa kang dilambangaké nalika Kristus kabaptis, ditujokaké marang sakabèhé donya.

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.

Jeneng Yoyakim tegesé “Gusti Allah bakal jumeneng”, lan ing baptisé Kristus, nalika Yohanes ngangkat Kristus metu saka ing banyu, pralambang “jumeneng metu” saka kuburan banyu dadi salah siji unsur saka pangwasa kuwi. Ing patang ayat pisanan kitab Ezra sing wis kita cuplik sadurungé, ayat kaping lima mratélakaké tanggepané wong-wong kang krungu dhawuh mau nganggo tembung, “Tumuli para kepalaing bapa-bapa saka Yehuda lan Benyamin, uga para imam lan wong Lewi, sarta kabèh wong kang rohané wis diwangèkaké déning Allah, padha jumeneng arep munggah kanggo mbangun padalemané Pangéran kang ana ing Yerusalem.” Nalika pesen kapisan diwènèhi pangwasa, ana sawijining jumeneng, kaya kang dilambangaké déning jeneng Yoyakim.

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.

Ing tanggal 11 September 2001, pekabaran kapisan saka gerakan gagah prakosa malaekat katelu diparingi kakuwatan, kaya sing dilambangake déning diparinginé kakuwatan marang pekabaran kapisan saka gerakan gagah prakosa malaekat kapisan. Sister White maringi komentar ngenani karusakan Menara Kembar ing tanggal iku.

> “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.

> “Apa saiki metu tembung manawa aku wis mratelakake yèn New York bakal disapu déning gelombang pasang gedhé? Iki ora tau dakucapaké. Aku wis ngandika, nalika aku ndeleng gedhong-gedhong gedhé sing lagi diadegaké ana ing kana, tingkat demi tingkat, ‘Pemandhangan sing nggegirisi apa ta kang bakal kelakon nalika Pangéran jumeneng kanggo ngguncang bumi kanthi nggegirisi! Banjur tembung-tembung saka Wahyu 18:1–3 bakal kalakon.’ Sakabèhé pasal kaping wolulas saka kitab Wahyu iku minangka pepènget ngenani apa kang bakal nekani bumi. Nanging aku ora nduwèni pepadhang mligi gegayutan karo apa kang bakal nekani New York, kajaba mung yèn aku ngerti yèn ing sawijiné dina gedhong-gedhong gedhé ana ing kana bakal dirubuhaké déning puteran lan pambalikan saka pangwasané Gusti Allah. Saka pepadhang sing kaparingaké marang aku, aku ngerti yèn karusakan ana ing donya. Siji tembung saka Pangéran, siji senggolan saka pangwasa-Né kang kuwasa, lan bangunan-bangunan raksasa iki bakal ambruk. Pemandhangan-pemandhangan bakal kelakon, kang nggegirisiné ora bisa kita bayangaké.” 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.

Nalika pesen kapisan dikuwataké ing sajarahé satus patang puluh papat èwu, Pangéran “jumeneng” kanggo “ngguncang bumi kanthi nggegirisi”. Asmané Yoyakim nglambangaké penguwatané pesen kapisan. Ing tanggal 11 Agustus 1840, Pangéran jumeneng saka dhamparé lan tumurun menyang bumi sarta jejeg ana ing dharatan lan ing segara. Ing dhawuh kapisané Kores, wong-wong sing setya padha jumeneng. Yoyakim iku pralambang dudu mung tumekané malaékat kapisan waé, nanging uga makili penguwatané malaékat kapisan.

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.

Yehoiakim makili raja kapisan saka telu raja pungkasan, nanging uga makili raja kaping lima saka pitu raja sing nuntun marang karusakané Yerusalem. Asma saka pitu raja mau ngandhut katerangan kang banget wigati. Pitu raja mau yaiku Manasye, Amon, Yosia, Yehoahas, Yehoiakim, Yehoakhin, lan Zedekia.

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.

Ing sajarahé kaum Millerit, Manasye nggambarake wektu wekasan, yaiku ing taun 1798. Manasye tegesé “ndadèkaké lali”, lan ing taun 1798 iku sundelé Tirus kalalèkaké suwéné pitung puluh taun. Manasye iku salah siji saka para ratu sing paling ala, lan nduwèni sipat-sipat profètis sing kudu digatèkaké.

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.

Pitu ratu Yehuda kang pungkasan makili sajarahé pitu gludhug wiwit taun 1798 nganti 22 Oktober 1844. Manasye iku ratu kapisan saka pitu ratu mau, lan minangka ratu kapisan saka pitu, dhèwèké ngewatakaké Zedekia, ratu kang pungkasan saka pitu ratu mau. Gusti Yésus tansah nggandhèngaké wekasan karo wiwitan. Zedekia, ratu kang pungkasan saka pitu ratu mau, digawa menyang pangawulaning pambuwangan ing Babil. Ratu kapisan saka pitu ratu kang pungkasan uga digawa menyang pambuwangan ing Babil, minangka pralambang digawané ratu kang pungkasan menyang pambuwangan ing Babil.

> 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.

> Lan Pangeran ngandika marang Manasye lan marang bangsane; nanging wong-wong mau ora gelem ngrungokake. Mulane Pangeran ndhatengake marang wong-wong mau para panggedhe wadya perang ratu Asyur, kang nyekel Manasye ana ing antaraning eri, banjur mbanda dheweke nganggo ranté wesi, lan nggawa dheweke menyang Babil. Lan nalika dheweke ana ing sangsara, dheweke nyuwun marang Pangeran Gusti Allahe, sarta andhap-asor banget ana ing ngarsane Gusti Allahing para leluhure, lan ndedonga marang Panjenengane; banjur Panjenengane karsa mirengake panyuwune, lan miyarsakake panyuwune, sarta ngasta dheweke bali maneh menyang Yerusalem, menyang karajané. Bareng semono Manasye banjur sumurup manawa Pangeran iku Allah. 2 Babad 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.

Pangalamané Manasé nganti sumurup yèn Pangéran iku Allah kelakon lumantar dipundhut saka karajané, banjur dipulihaké manèh marang karajané. Nebukadnésar, kaya déné Manasé, sumurup marang Pangéran nalika panjenengané dipundhut saka karajané lan sawisé iku dipulihaké manèh.

> 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.

> Lan ing wekasaning dina-dina iku, aku Nebukadnezar ngangkat mripatku marang swarga, lan pangertènku bali marang aku, lan aku mberkahi Kang Mahaluhur, lan aku memuji sarta ngurmati Panjenengané kang gesang ing salawas-lawasé, kang pamaréntahané iku pamaréntahan langgeng, lan karajané turun-temurun saka generasi marang generasi. Lan sakèhé para padununging bumi dianggep kaya ora ana apa-apane; lan Panjenengané tumindak miturut karsané ana ing pasukaning swarga lan ana ing antarané para padununging bumi; lan ora ana siji waé kang bisa ngalang-alangi asta-Né, utawa kandha marang Panjenengané: Panjenengan punika nindakaken punapa? Ing wektu kang padha pangandikaku bali marang aku; lan marga saka kamulyaning karajanku, kamulyanku lan padhang semunarku bali marang aku; lan para penasehatku lan para gedhéku padha ngupaya aku; lan aku dikukuhaké ana ing karajanku, lan kaagungan kang linuwih ditambahi marang aku. Saiki aku Nebukadnezar memuji, ngluhuraké, lan ngurmati Sang Prabu ing swarga, kang samubarang pakaryan-Né iku kayektèn, lan dalan-dalané iku kaadilan; lan wong-wong kang lumaku ing gumunggung Panjenengané saged ngasoraké. 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.

Pengalaman Manasye katindakake marang Nebukadnezar. Manasye nggambarake “wektu wekasan” ing sajarah telung ratu Yéhuda pungkasan, lan tekane ramalan pitung puluh taun panangkaran. Nebukadnezar nggambarake “wektu wekasan” ing sajarah telung dhawuh, kaya déné taun 1798 minangka “wektu wekasan” ing sajarah pitu gludhug. Ing ayat-ayat sing nembe dipethik mau, pangertené Nebukadnezar bali marang dhèwèké ing “wekasaning dina-dina.” “Wekasaning dina-dina” uga kasebut ing Daniel bab rolas.

> 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.

> Nanging lungaa kowe ing dalanmu nganti tekan wekasané: awit kowe bakal ngaso, lan bakal ngadeg ana ing péranganmu ing wekasaning dina-dina. 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.

“Pungkasaning dina-dina” ing Daniel pasal rolas iku yaiku “wektuing pungkasan”, awit Daniel didhawuhi lunga “nganti pungkasan kelakon.” Ing wektu iku Daniel bakal “ngadeg ing pandumané.” “Ngadeg ing pandumané” tegesé netepi ancasé, kang ditindakaké Daniel nalika kitabé kabikak segelé ing pungkasaning dina-dina, yaiku “wektuing pungkasan.” Ing wektu iku bakal ana “tuwuhing kawruh” kang bakal dimangertèni déning wong-wong wicaksana. Ing pungkasaning dina-dinané Nebukadnésar, “pangertèné” bali marang dhèwèké.

> “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.

> “Nalika Gusti Allah maringi manungsa sawijining pakaryan kang mirunggan supaya ditindakake, wong iku kudu tetep jejeg ana ing panduman lan panggonane kaya kang ditindakaké déning Daniel, siyap mangsuli timbalané Gusti Allah, siyap ngleksanakaké karsa-Né.” 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.

Manasye nggambarake “wektu wekasan” ing sajarah telung raja pungkasan Yehuda, Nebukadnésar nggambarake “wektu wekasan” ing telung dekret. Manasye diterusaké déning putrané, yaiku 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 ateges “latihan” lan nggambarake sawijining mangsa nalika ana “mundhake kawruh” kang bakal nglatih para “wicaksana” ing pawarta sing wis kabuka segelé. Sawisé Amon banjur Yosia, siji-sijiné ratu ing antarané pitu iku sing nduwèni sajarah kenabian kang lumayan becik, sanadyan ruwet.

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.

Yosia tegesé “dhasaré Allah”, lan nggambarake paneguhaning kayektèn-kayektèn sing wis dibukak segelé ing “wektu wekasan”. Tambahing kawruh sing diwakili déning Amon iku dirangkep déning William Miller lumantar pituduhé Gabriel lan para malaékat suci liyané. Pakaryané Miller diwakili déning jeneng Yosia, awit dhèwèké netepaké dhasar-dhasaring gerakan iku. Isih ana akèh manèh bab Yosia sing bisa diidhentifikasi, nanging saiki kita bakal lumajeng menyang putrané, yaiku Yoahas.

> 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.

> Yéhoahas yuswané rong puluh telu taun nalika wiwit jumeneng ratu; lan dhèwèké mrentah telung sasi ing Yérusalèm. Lan asmane ibuné yaiku Hamutal, putriné Yérémia saka Libna. Lan dhèwèké nindakaké apa kang ala ana ing ngarsané Pangéran, padha kaya samubarang kang wus ditindakaké déning para leluhuré. Lan Pringon Neko masang dhèwèké ing blenggu ana ing Ribla, ing tanah Hamat, supaya dhèwèké aja mrentah ing Yérusalèm; lan nagara iku dipasrahi bayar upeti satus talenta pérak lan satalenta emas. Lan Pringon Neko ngangkat Elyakim, putrané Yosia, dadi ratu nggantèni Yosia, bapaké, lan ngowahi jenengé dadi Yéhoyakim, sarta nggawa Yéhoahas lunga; lan dhèwèké tekan ing Mesir, lan séda ana ing kana. 2 Para Raja 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 tegesé “Yéhuwah wus nyekel”, lan panjenengané kasêkel déning Firaun-Neko. Jehoahaz, putrané Yosia, kasêkel déning Firaun-Nekoh lan digantos déning saduluré, Eliakim, kang tegesé “Allah kang ngangkat”. Firaun-Nekoh lajeng ngowahi asmané Eliakim dados Yoyakim, kang tegesé “Allah bakal ngangkat”. Owahing asma punika dados pralambang sesambetan prajanjian, lan nalika panguwaosing pesen ingkang kapisan, Allah mlebet ing prajanjian kaliyan satunggaling umat, nalika ing wekdal ingkang sami Panjenenganipun ngliwati umat prajanjian ingkang rumiyin.

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.

Ing tanggal 11 Agustus 1840, Kakaisaran Ottoman, kang wis dipralambangaké déning papat angin kang dililakaké suwéné telung atus sangang puluh siji taun lan limalas dina, banjur dikendhalèkaké, utawa kaya tegesé Jehoahaz, “dicekel”. Ing wektu kang padha, Eliakim diangkat dados raja lan jenengé diowahi dadi Jehoiakim, tegesé “Gusti Allah bakal wungu”. Jehoiakim banjur dipunlajengaké déning putrané, yaiku Jehoiachin, kang gadhah telu jeneng ing Kitab Suci.

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.

Asma Yekhoyaqin tegesé “Pangéran bakal ngadegaké lan netepaké”. Dhèwèké iku putrané Yekhoyaqim lan nandhani tekane malaékat kapindho ing mangsa semi taun 1844, nalika Allah “ngadegaké lan netepaké” sungu Protestan sing anyar lan sejati. Pesené malaékat kapindho dikuwataké déning pesen Panguwuh Wengi-Tengah, lan Yekhonya lan Konya tegesé “Allah bakal netepaké”. Katelu jeneng iku, saben-saben mawa teges sing padha, makili manunggale Panguwuh Wengi-Tengah karo pesené malaékat kapindho. Ana ing pawutahan pungkasané Roh Suci sajroning Panguwuh Banter, wong satus patang puluh papat ewu iku dipasèkaké. Pamasèkané wong satus patang puluh papat ewu iku dilambangaké sajroning Panguwuh Wengi-Tengah saka gerakan Millerit, lan Yekhoyaqin, kang uga karan Yekhonya lan Konya, iku sawijining pralambang saka pamasèkan.

> 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.

> “Demi Aku kang gesang,” pangandikané Sang Yehuwah, “senajan Konya bin Yehoyakim, raja Yehuda, iku cinincin meterai ana ing tangan-tengen-Ku, temahan iya bakal Dakcopot saka kono; lan Aku bakal masrahaké kowé menyang tangané wong-wong kang nggolèki nyawamu, lan menyang tangané wong-wong kang pasuryané kokwedèni, yaiku menyang tangané Nebukhadreszar, raja Babil, lan menyang tangané wong Kasdim. Lan Aku bakal mbuwang kowé lan ibumu kang nglairaké kowé menyang nagara liya, ing papan kowé ora lair; lan ana ing kono kowé bakal mati. Nanging marang nagara kang dadi pepénginané atiné kanggo bali, menyang kana wong-wong mau ora bakal bali. Apa wong iki, Konya, brahala kang diremehake lan remuk? apa dhèwèké prau kang ora ndadèkaké rena? yagéné dhèwèké lan turuné kabuwang, lan dibuwang menyang nagara kang ora padha wanuh? Hé bumi, bumi, bumi, rungokna pangandikané Sang Yehuwah.” Yeremia 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.

Jehoiachin, Jeconiah, lan Coniah nggambarake wektu panyegelan, nalika malaékat kapindho digandhengaké karo pekabaran Pambengoking Tengah Wengi. Dhèwèké nggambarake wektu panyegelan tumrap para wong bodho. Sang ratu ala nggambarake wong-wong kang dadi prawan-pranawan Laodikia kang bodho, sing ing wektu panyegelan wis katemtokaké bakal nampa tandha kéwan galak, amarga wong-wong iku salawas-lawasé dipuntudhah metu saka cangkemé Pangéran.

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.

Cincin meterai ing tangan tengenipun Allah iku meterai kagunganipun, lan wong-wong sing dipuntolak metu saka cangkemipun Pangéran sajrone pemeteraianipun satus patang puluh papat ewu dipunbandhingaken kaliyan Zerubabel, wong sing nyekel bandhul ukur saking “pitu kaping” ana ing tanganipun.

> 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.

> Ngandhaa marang Zerubabel, bupatiné Yehuda, mangkéné: Ingsun bakal nggentak langit lan bumi; lan Ingsun bakal nggulingaké dhampar karajan-karajan, lan Ingsun bakal ngrusak kakuwataning karajan-karajané para bangsa kapir; lan Ingsun bakal nggulingaké kreta-kreta perang lan wong-wong kang nunggang ing kono; lan jaran-jaran lan para nunggangé bakal tiba, saben wong marga déning pedhangé saduluré. Ing dina iku, mangkono pangandikané Pangéran Sarwa Kawasa, Ingsun bakal ngangkat kowé, hé Zerubabel, abdi-Ku, anaké Sealtiel, mangkono pangandikané Pangéran, lan bakal ndadèkaké kowé kaya cincin meterai; awit Ingsun wis milih kowé, mangkono pangandikané Pangéran Sarwa Kawasa. Hagai 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.

“Watu sandhungan” kang minangka “ping pitu” iku yaiku “unting-unting” ing tangané Zerubabel, lan dhèwèké kawejang minangka “meterai” kang dienggo déning Gusti Allah kanggo nyégel wong satus patang puluh papat ewu. Meterai, utawa “tandha”, iku dipasang marang wong-wong kang “nggresah lan nangis” merga piala-piala nistha kang katindakaké ana ing Yérusalèm. Nggresah lan nangis iku nandhani pengalamané wong-wong kang diségel, lan ngrésah lan nangis iku minangka pralambang tumrap tanggepan batiné marang tamba saka “ping pitu.” Iku minangka pangakon dosa-dosané lan dosa-dosané para leluhuré. Iku pangakèn yèn padha ora lumaku bebarengan karo Gusti Allah lan yèn Gusti Allah uga ora lumaku bebarengan karo wong-wong mau wiwit kuciwane tanggal 18 Juli 2020. Iku ujian kang gagal dilampahi ing taun 1863, sajroning mangsa nalika Philadelphia lagi ngalih menyang Laodikia. Iku nyimbolaké mangsa nalika wong-wong kang diwakili déning Konia tetep kanggo salawas-lawasé kaestablis minangka prawan-prawan Laodikia kang bodho, lan wong-wong kang diwakili déning Zerubabel tetep kanggo salawas-lawasé kaestablis minangka prawan-prawan Filadelfia kang wicaksana.

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 banjur katutaké déning Zedekiah, raja pungkasan saka pitu raja mau. Kaya déné Manasseh nggambaraké taun 1798, lan “wektu pungkasan,” Zedekiah mesthi nggambaraké tanggal 22 Oktober 1844, nalika wahyu iku bakal “ngandika, lan ora goroh”. Zedekiah iku sawijining jeneng sing kawangun saka gabungan rong tembung Ibrani. Tembung sing siji yaiku “Jehovah”, lan iku digandhèngaké karo tembung sing ing Daniel bab wolu, ayat patbelas, dijarwakaké minangka “diresiki.” Zedekiah tegesé panyucèné Pedalemané Allah, kang wiwit ing tanggal 22 Oktober 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.

Pitung ratu pungkasan ing Yehuda makili sajarah progresif wiwit taun 1798 nganti 22 Oktober 1844. Yoyakim iku pralambang tanggal 11 Agustus 1840, kang sabanjuré makili 11 September 2001. Panjenengané iku pralambang panguwataning pekabaran malaékat kapisan, lan dipunwedharaké ing ayat kapisan saking Daniel pasal satunggal. Mulané, latar lan konteks Daniel pasal satunggal punika yaiku panguwataning pekabaran malaékat kapisan, kados ingkang dipunlambangakaké wonten ing Wahyu pasal sedasa. Ing Wahyu pasal sedasa Kristus tumedhak kanthi nggawa kitab alit ing asta-Nipun, ingkang diprentahaké dhateng Yokanan supados dipundhahar. Mulané ujian kapisan ing kitab Daniel magepokan kaliyan mangan.

We will continue these subjects in the next article.

Kula badhé nerusaken pokok-pokok punika wonten ing artikel salajengipun.

> 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.

> Panjenengané banjur ngandika marang aku, He anak manungsa, wetengmu dhaharana, lan isenana ususmu nganggo gulungan kitab iki sing Dakparingaké marang sira. Aku banjur mangan iku; lan ana ing cangkemku leginé kaya madu. Ezekiel 3:3.

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