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# The Book of Daniel - Number Seven

Buk pa Daniyel - Namba Abiro

Seven Kings

Rwodi Abicaryo

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.

Dogo aboro obedo cal pa mukato, kacako i 1798 dok ocobo i 22 October, 1844. Rwodi aboro me agiki pa piny pa Yuda obedo cal pa mukato meno, kacako ki Manase i 677 BC dok ocobo i Zedekia i 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.

I rek me yubo ma maleng, gin ma nyutu pa mi teko pa Malaika ma acel obedo alama ma nyutu gin ma tye i lobo weng. I dwe August apar acel, mwaka 1840, teko omii kwena pa Malaika ma acel, ci kono kwena ne ocwalo i kabedo pa mison weng i lobo.

> “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.

> Tweco me Adventi pa 1840-44 obedo nyuto ma maler loyo me teko pa Lubanga; kwena pa Malaika ma acel kicwalo bot kabedo me miseni weng i piny. 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.

I cawa meno, i kit me poro pa nabi, laco maleng me Yab apar o aa piny, oketo cing acel i piny, ki cing mapat i pi madit. Sista White owaco ni mano obedo lamat me tutunge pa ngec i piny weng.

> “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.

> Bedo pa malaika, kun tung acel tye i pi madwong, tung aryo tye i lobo, nyutu obarak madwong me lwongo lok me ngec. En bi kato pi madwong, kede bi lwongo ne i lobo mapat, paka i lobo weng. The Seventh-day Adventist Bible Commentary, volumu 7, pot buk 971.

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

Cik me acel ma Cyrus owaco obedo cik pi lobo weng.

> 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.

> Kombedi, i mwaka me acel pa Cyrus, rwot pa Peresia, pi wek lok pa Lubanga ma ki wii Jeremia obed atir, Lubanga ocoyo cwiny pa Cyrus, rwot pa Peresia, omiyo oyaro cik i piny weng pa lobo pa en, ci oketo bene i coc, waco ni, “Man aye ma Cyrus, rwot pa Peresia, owaco ni: Lubanga, Rwot me polo, omii an lobo me rwot weng i piny; ci ocikke an ni anyubu pi en ot i Jerusalem, ma tye i Yuda. En ng’a i tung i jo pa en weng? Lubanga pa en obed ki iye, ci obed odonyo malo i Jerusalem, ma tye i Yuda, ka anyubu ot pa Rwot Lubanga pa Isirael (en aye Lubanga), ma tye i Jerusalem. Kede, ngat acel acel ma bi odong i kabedo mo ma ogwoko kwede, jo i kabedo ne myero gonyo en ki feza, ki zaabu, ki gin me tic, ki le, kacel ki miyo me cwinya pire kene pi ot pa Lubanga ma tye i Jerusalem.” Ci gu nwang woko ludito pa dul pa kwaro pa Yuda ki Benjamin, kede jadolo, kede jo-Levi, kede weng gin ma Lubanga ocoyo cwinygi, me odonyo malo ka yub ot pa Rwot ma tye i 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.

Macalo ka malaika ma acel kicwalo ne i kabedo me mishon weng i piny i August 11, 1840, Cyrus oyaro ni en Rwot pa ‘duk weng me piny’, ka onyuto cik ma acel. Poto piny pa malaika me Buk me Kwena pa Yohana i pot apar, malaika ma Sister White nyutu ni, ‘pe ngat mukene, ento Yesu Kristo keken’, tye ki kit me porofeti acel keken calo malaika matek me Buk me Kwena pa Yohana i pot apar aboro. Sister White nyutu ni tic pa malaika ma acel obedo acel keken ki tic pa malaika me Buk me Kwena pa Yohana i pot apar aboro.

> “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 ocwalo lacar ma tek me obino i lobo ka ociko jo ma tye i lobo, wek gicere pi dwogo neno pa En ma aryo. Ka lacar oceto ki i wang Yesu i polo, ler ma tutwal ki kit ma maler ocako anyim pire. Ki waco an ni tic ma okwako en obedo me miyo lobo ler ki kitene, kede me ciko dano pi koko pa Lubanga ma tye ka bino. 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.

Medo teko pa lalaro ma acel obedo alama ma nyutu maber kit me piny weng. Lok ma acel i kare pa Kiristo onongo omedo tekone i ubatizo pa Kiristo. Bibilia nyutu ni jo Isirael weng owuoko i agulu me winyo lok pa John.

> 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.

> Kon dong jo ma i Jerusalem, kede Judiya weng, kede piny weng ma i tung Yordan, giceto bot iye; i Yordan iye obatiso gi, kun gi waco peko gi. Matayo 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.

Tic pa Kirisito ne obedo pi Isirayɛli me con, ci i rwom me lanen man lobo weng onongo bedo bot Yordan, kabedo me Baptiisimo pa Kirisito. Ento kit me Baptiisimo, kede gin ma kit man onongo nyutu ka kityeko baptiisa Kirisito, ne obedo pi lobo weng.

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.

Nying Jehoiakim nyuto ni, “Lubanga bicung malo”, kadong i baptiiso pa Kirisito, ka Yohana owako woko Kirisito ki i pi, cal me “cungo malo” ki i kabur me pi obed otere i miyo teko meno. I lok angwen me acaki me Ezra ma wa dong ocoyo, i lok abicel kinyutu dwoko pa gin ma owinyo cik ki lok magi, “Eka ladit pa won ot pa Yuda ki Benyamin gucung, ki lapirisita, ki jo-Levi, ki dano weng ma Lubanga oyiko malo Roho pa gi, me ceto malo me yubu ot pa Rwot ma tye i Jerusalem.” Ka ki miyo teko i lok me acel, tye cungo malo, macalo kit ma nying Jehoiakim nyuto.

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.

I nino me 11 me September 2001, kwena me acel pa kine ma lamal pa laka me adek omii twero, macalo mi twero ma omii kwena me acel pa kine ma lamal pa laka me acel. Sister White owaco lok ikom poto pa Twin Towers i nino eno.

> “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.

> Kombedi obino lok ni an awaco ni New York obikwany woko ki por madwong me pi? Man pe abedo awaco. Ento an awaco, ka an neno ot madwong ma ki yaro kono, iye ki iye, ‘Gin me neno ma marac tutwal gubitime ka Rwot obel me odugu piny matek! Eka lok me Revelation 18:1-3 gibed orumu.’ Kabedo apar aboro weng me Revelation obedo lok me ciko ikom ngo ma obino i piny. Ento pe atye ki lac ma pire keken ikom ngo ma obino i New York, kende ni angeyo ni nino acel, ot madwong ma tye kono gibibolo piny ki wiro kede puro me Teko pa Rwot. Ki lac ma kigiami an, angeyo ni ketho tye i piny. Lok acel ki bot Rwot, kedo acel pa teko ma matek pa En, to ot madwong man gubibong piny. Gin me neno gubitime ki lworo matek ma pe watwero poyo. 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.

I kare me miyo teko pa ngec me acel i riko pa jo 144,000, Ladit Lubanga "o cungo woko" me "yubu piny matek". Nying Jehoiakim obedo lacar pa miyo teko pa ngec me acel. I dwe Agasti 11, 1840, Ladit Lubanga, ma tye i komne me rwot, o cungo woko, obino i piny, kede o chung i wi lobo kede i wi pi madit. I cik me acel pa Cyrus, jo ma tye ki geno gi cungo woko. Jehoiakim obedo lacar, pe keken pi bino pa Malaika me acel, ento bene nyutu miyo teko pa Malaika me acel.

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.

Jehoiakim nyutu ma acel i rwodi adek ma agiki, ento bende en nyutu ma abic i rwodi abiro ma ogolo bolo pa Jerusalem. Nying pa rwodi abiro meno ginyutu lok tutwal. Rwodi abiro meno gin Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin ki Zedekiah.

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.

I yore pa Millerites, Manasseh nyutu kare pa agiki, i mwaka 1798. Nying “Manasseh” nyuto “miyo pe aparo”, ci i mwaka 1798 aye en kare ma lada pa Tiro kityeko weko ne woko pi mwaka 70. Manasseh obedo acel ikin rwodi ma rac tutwal, ci tye ki kit kinabi ma myero waparo.

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.

Rwodi abiro me Yuda gi nyutu lok me kare pa kec abiro ki cako i 1798 nono i 22 me Ocotoba, 1844. Manase obedo rwot mekwongo i rwodi abiro, kede calo rwot mekwongo me abiro, en otyeko nyutu calo Zedekia, rwot me agiki i rwodi abiro. Yesu pwod orwat agiki ki acaki. Zedekia, rwot me agiki i rwodi abiro, kigolo ne i lacer pa Babilon. Rwot mekwongo i rwodi abiro mag agiki, bene kigolo ne i lacer pa Babilon, me nyutu calo golo pa rwot me agiki i lacer pa Babilon.

> 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.

> Rwot owaco bot Manase, kacel ki bot jo pa en; ento pe gi winyo. Ka eni ni, Rwot oketo botgi ludito me lwak pa rwot me Asiriya, ma gicako Manase i thuru, gi ketone i keng, ki gi cwalo en i Babulon. Ka obedo i peko, okwayo Rwot, Lubanga me en, ki oketo lere piny tutwal i nyim Lubanga pa kwaro pa en, ki olamo bot en; en oromo kwayo ne, ki owinyo lamo me kwayo ne, ki ocwalo en odwogo i Yerusalem i kit rwot pa en. Ci Manase onwongo ngeyo ni Rwot en obedo Lubanga. 2 Chronicles 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.

Kit ma Manasseh oneno iye me bino ngeyo ni Rwot en Lubanga, otime ka gicweyo ne woko ki lobo me rwot ne, ci bang cen gidwogo ne i lobo me rwot ne. Nebuchadnezzar, calo Manasseh, obino ngeyo Rwot ka gicweyo ne woko ki lobo me rwot ne, ci bang cen gidwogo ne.

> 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.

> I agiki pa cawa, an Nebukadenesa, aketo wang an i polo, ci ngec an odok ir an; ci apako Lubanga ma Malo Loyo, ci apako kede apodo En ma obedo matwal, twero pa En obedo twero ma pe otum, kadong rwom pa En obedo i cawa pa cawa. Kede jo weng ma obedo i piny gipimo calo peke; ci otimo kaka dwaro pa En i dul me lweny pa polo, kede ikom jo ma obedo i piny; kede pe ngat mo twero cego lwete, onyo owaco bot En, I timo ngo? I kare acel acel, ngec an odok ir an; kede pi bung pa rwom an, rwate an kede lumeny an odok ir an; kede laloc an kede ladit an gimanyo an; ci kiketo an maber i rwom an, kede kit maleng ma loyo omed ir an. Kombedi an Nebukadenesa apako, apodo, kede agwoko rwate bot Rwot me Polo, tic weng pa En gin adwogi, kede yo pa En gin poko kica; kede jo ma gitye i lawe, En twero dwogo gi piny. 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.

Gin ma otime ki Manasseh otime boti Nebuchadnezzar. Manasseh nyutu "kare me agiki" i kit ma otime con pa rwodi adek me agiki pa Yuda, kacel ki bino pa porofesi me mwaka 70 me golo piny. Nebuchadnezzar bende nyutu "kare me agiki" i kit ma otime con pa cik adek ma kiweko, macalo kaka 1798 ne obedo "kare me agiki" i kit ma otime con pa kol abiriyo. I coc ma kikwano kombedi, paro pa Nebuchadnezzar odok botone i "agiki pa nino." "Agiki pa nino" bende kiwoco i pot buk Daniel apar aryo.

> 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.

> Ento wot i yoo pa in nyo agiki obino; pien ibi bedo i kuc, kede ibi bedo i kabedo pa in i agiki pa nino. 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.

“Agiki pa ceng” i lut apar aryo pa Daniel obedo “cawa pa agiki,” pien gi waco bot Daniel ni, “woti nyaka agiki.” I cawa en Daniel obiro “cungo i pat pa ne.” “Cungo i pat pa ne” con dong obedo tyeko kica pa ne, ma Daniel otyeko ka buk pa ne oyweyo ki tucu i agiki pa ceng, ma obedo “cawa pa agiki.” I cawa en biro bedo “mede pa ngec” ma jo wic maber biro ngeyo. I agiki pa ceng pa Nebukadnezzar, “laroc” pa ne odok bot ne.

> “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.

> "Ka Lubanga omiyo dano tic ma pat me timo, en myero obed i tung pa ne ki i kabedo pa ne, macalo Daniel onongo obedo, tye ma poyo me dwoko lwongo pa Lubanga, ki tye ma poyo me tyeko dwaro pa En." 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.

Manasseh nyutu "cawa me agiki" i gin matime pa rwot adek ma agiki pa Yuda. Nebuchadnezzar nyutu "cawa me agiki" i cik adek. Amon, wod pa Manasseh, ogamo en.

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 tiyo calo ‘pwon’ ki nyutu kare ma ne obedo ‘medo me ngec’ ma myero opwono jo ngec ikom lok ma kiyabo woko. Ci dong Josiah omako tung Amon, rwot acel keken ikin abicel ma tye ki lok me con me janabi ma ber nok, ento ma ocokcok.

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.

Nying Josiah nyuto ‘kit ma kicako kwede pa Lubanga’, kacel nyutu keto matek ada ma kityeko yabo woko i ‘Cawa me Agiki’. Medo me ngec ma kinyuto ki Amon, ocoko kacel ki William Miller, ki yiko pa Gabriel ki lalaro me polo maleng mapatpat. Tic pa Miller kinyuto ki nying Josiah, pien en oketo matek kit ma kicako kwede pa dul me geno. Tye mapol mukene me nyutu pi Josiah, ento wa bino wot bot wod pa en, Jehoahaz.

> 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 onongo obedo higa 23 ka ocako bedo rwot; ci obedo rwot dwe 3 i Jerusalem. Nying minne onongo obedo Hamutal, nyako pa Jeremiah pa Libnah. En otimo marac i wang Rwot, calo weng ma kwaro pa en gutimo. Farao Neko okobo lwete i Riblah i lobo Hamath, pi pe obedo rwot i Jerusalem; ci ocimo lobo golo cente 100 talenta me feeza, ki talenta acel me zahabu. Ci Farao Neko omiyo Eliakim, otino pa Josiah, bedo rwot i kabedo pa Josiah wone, oloko nyingne Jehoiakim, ci okwanyo Jehoahaz woko; en obino i Misiri, ci otho kany. 2 Kings 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.

Nying Jehoahaz nyuto ni "Jehovah omako", ci en omako en ki Pharaohnecho. Jehoahaz, otino pa Josiah, Pharaohnechoh omako en, ci oket owadgi Eliakim i kabedo pa; nying Eliakim nyuto ni "Lubanga me keto malo". Pinyni, Pharaohnechoh oyiko nying Eliakim dok obed Jehoiakim; ci nying Jehoiakim nyuto ni "Lubanga bi cungo malo". Yiko nying obedo pela me rwom me cuk, ci i kare me miyo twero pa lok me acel, Lubanga donyo i cuk ki lwak acel, ka i kare acel pire keken, en weko lwak ma con tye i cuk woko.

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.

I Agost 11, 1840, Dul madit Ottoman ma kinyutu kwede yamo angwen ma giyweyo woko pi cente 391 ki nino 15 kigenge; onyo, macalo kwede ni nying Jehoahaz nyutu ni “gicogweyo”. I kare acel acel, kitero Eliakim obedo Rwot, ki loko nying ne dwoko Jehoiakim, ma nyutu ni “Lubanga obi bedo anyim”. Pinyre, wodo ne Jehoiachin obedo odugu i anyim ne, ma tye ki nying adek i Maandiko.

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.

Nying "Jehoiachin" nyutu ni, "Rwot bi yweyo ki bi keto bedo ma matek." En nyathi pa Jehoiakim, ki en nyutu bino pa malaika me aryo i otum me Spring me 1844, ka Lubanga "oyweyo ki oketo bedo ma matek" tung' manyen, ma ada, pa Protestant. Lok pa malaika me aryo onongo omoko twero ki lok pa Dwoni me cawa abicel me odii, ki "Jeconiah" ki "Coniah" nyutu ni, "Lubanga bi keto bedo ma matek." Nying adek magi, acel-acel ki lokke maromo, giyaro yubo kacel me Dwoni me cawa abicel me odii ki lok pa malaika me aryo. En i golo woko me agiki pa Tipu Maleng i kare me Dwoni madwong ma jo 144,000 giketo gi lacim. Keto lacim pa jo 144,000 kityeko nyutu ne i Dwoni me cawa abicel me odii me wot pa Millerite, ki "Jehoiachin", ma bene giluongo ne "Jeconiah" ki "Coniah", en cal pa keto lacim.

> 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.

> Ka an dong obedo, Lubanga owaco ni: Ka Koniya, wod pa Jehoiakim, rwot me Yuda, obedo kidi me cingi ma i lwet acam na, ento abi yweyo in ki kany; ki abi mii in i lwete pa gin ma tye yenyo ngima ni, ki i lwete pa gin ma i bayo wanggi, paka i lwete pa Nebukadrezzar, rwot me Babulon, ki i lwete pa Kaldea. Abi yweyo in, ki min mami ma onywako in, i piny mukene ma pe onywoko yin iye; ki kany dong gin obutho. Ento i piny ma gin mito dwogo iye, pe gibidwogo iye. Koniya, dano man, obedo nyiseche ma kigamo ki kibuko woko? obedo agulu ma pe tye mor iye? Pingo kigi yweyo woko, en ki nyithin, kityeyo gi i piny ma pe gineno? Piny, piny, piny, winyo lok pa Lubanga. 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 ki Coniah gi nyutu kare me keto cing, ka latic maleng me aryo omed ki ngec me Kwac me Otum. En nyutu kare me keto cing pa jo ma pe gi ngec. Rwot marac nyutu jo ma obedo nyako ceke me Laodicea ma pe gi ngec, ma i kare me keto cing gibino golo cim pa le marac, pien ki matwal gikwiro woko i wi pa Rwot.

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.

Cim ma i ceng tung acel pa Lubanga en aye cim pa En, ki gin ma kigobo woko ki i dho pa Rwot i kare me cimo 144,000, gibedo lube ki Zerubbabel, laco ma omako nyutu me pimo pa "seven times" i ceng ne.

> 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.

> Waci bot Zerubbabel, ludito pa Yuda, ni, ‘An abi yubu polo ki piny; abi cwal woko kom pa lwak ducu, ki abi kwanyo teko pa piny pa jogi mape ngene Lubanga; abi cwal woko gari me lweny, ki joma cing iye; ki leye ki jogi ma cinggi iye gibiro poto piny; ngat acel acel obipoto ki rweny pa wanyut-gi. I cawa en, Lubanga Rwot pa jo lweny ducu owaco ni, “Abi kawo yin, Zerubbabel, latic na, wod Shealtiel, ki abi miyo itye calo mec me cing; pien an ayero yin,” owaco Lubanga Rwot pa jo lweny ducu. 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.

“Kidi me kweyo ngat piny” ma en “kare abicaryo” obedo “kwer me pimo” i lwet Zerubbabel, ki en ki lwal calo “rwom me goyo cal” ma Lubanga tye ka tic kwede me goyo cal i wi ngat 144,000. Rwom me goyo cal, onyo “cal”, kicako i wi gi ma gi tye ka goyo cwiny ki oyo pi tim me kwer ma tim i Jerusalem. “Goyo cwiny ki oyo” nyutu kit me lobo pa gi ma ki goyo cal, ki “goyo cal ki oyo” obedo cal me dwoko ma i cwinygi i kom yot me “kare abicaryo.” En nyutu richogi ki richo pa kwarogi. En yie ni pe gi tye ka woto ki Lubanga, ki ni Lubanga pe tye ka woto ki gi cince ki cwiny obur i 18 July 2020. En tem mane opoto i 1863, i kare ma Philadelphia onongo tye ka yubo bot Laodicea. En oketo calo kare ma gi ma Coniah lwalogi kigeri pi kare weng calo “virgins” pa Laodicea ma pe gi ngene, ki gi ma Zerubbabel lwalogi kigeri pi kare weng calo “virgins” pa Philadelphia ma gi ngene.

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.

Zedekiah omedo Jehoichin, en rwot ma ogik i rwoti abicel. Macalo Manasseh onongo nyuto 1798, kede “kare me agiki,” Zedekiah myero nyutu dwe 22 me October, 1844, kare ma lunyut “obi waco, ki pe obi waco guongo.” Nying “Zedekiah” kityeko cako ki loko kacel lok aryo me Leb Hibru. Lok acel en “Jehovah,” ki kiketo kacel ki lok ma ki cwalo i Daniel 8:14 calo “kikweyo.” Zedekiah nyuto yweyo pa ot pa Lubanga, ma ocako i dwe me October 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.

Rwodi abicel ma agiki me Yuda nyutu tere me gin ma otime ma mede-mede, aa 1798 dok i 22 October 1844. Jehoiakim obedo alama pa 11 August 1840, ma bende nyutu 11 September 2001. En obedo alama pa miyo teko me lok pa malaika ma acel; ki kiketo ne i vesi acel me chapta acel me Buk me Daniel. Eyo ka, kit ki kom me Daniel chapta acel obedo miyo teko pa lok pa malaika ma acel, macalo kinyutu i Buk me Revelation chapta apar. I Buk me Revelation chapta apar, Kristo obur piny kede buk matidi i lwete, ma kiwaco bot John ni ocam. Pien eni, tem acel i Buk me Daniel tye ikom camo.

We will continue these subjects in the next article.

Wabimedo lok magi i nyig coc ma bino.

> 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.

> En owaci bot an ni, “Wod dano, mi tumbo ni ocam, kacel opong iyot ni ki poth man ma amiyi.” Eka acamo ne; en obedo i dhoga calo asali pi mamit. Ezekiel 3:3.

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