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# The Book of Daniel - Number Seven

Kitap Daniel - Nombor Tujuh

Seven Kings

Tujuh 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.

Guntur tujuh itu melambangkan sejarah dari tahun 1798 hingga 22 Oktober 1844. Sejarah itu ditipologikan oleh tujuh raja terakhir kerajaan Yehuda, dari Manasye pada tahun 677 SM hingga Zedekia pada tahun 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.

ꯁꯦꯛꯔꯦꯗ ꯔꯤꯐꯣꯔꯝ ꯂꯥꯏꯟꯁꯤꯡꯗ, ꯑꯑꯥꯡꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯄꯥꯋꯔ ꯄꯤꯕꯒꯤ ꯃꯆꯥꯛ ꯑꯃꯅꯤ ꯃꯥꯂꯦꯝ ꯄꯨꯝꯅꯃꯛꯇ ꯌꯥꯎꯔꯕ ꯑꯃ ꯈꯪꯍꯟꯕ ꯁꯤꯝꯕꯣꯜ ꯑꯃ ꯂꯩꯌꯦ꯫ 1840ꯒꯤ ꯑꯣꯒꯁ꯭ꯇ 11ꯗ, ꯑꯑꯥꯡꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯄꯥꯎꯈꯨꯝ ꯄꯥꯋꯔ ꯄꯤꯖꯔꯦ, ꯑꯗꯨꯒ ꯄꯥꯎꯈꯨꯝ ꯑꯗꯨ ꯃꯥꯂꯦꯝꯒꯤ ꯃꯤꯁꯟ ꯁ꯭ꯇꯦꯁꯟ ꯄꯨꯝꯅꯃꯛꯇ ꯄꯨꯔꯛꯈꯤ꯫

> “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.

> “Мувмент уакиджо ва 1840–44 ялэкувэ дэим даңгаба зе лапэ бевы Ута́ла; хабари андьиши туды мбай мбай джаквэ дэ дигиль ба дамне миссьонаре напэ дуния.” *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.

Ka boporofeta ka nako eo, moengele wa Tshenolo kgaolo ya lesome o ile a fologa mme a baya leoto le leng hodima lefatshe, mme le leng hodima lewatle. Kgaitsedi White o ile a supa hoo e le letshwao la phatlaloho ya molaetsa lefatsheng lohle.

> “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.

> “Kedudukan malaikat itu, dengan satu kaki di atas laut dan yang lain di atas darat, menandakan luasnya jangkauan pemberitaan pekabaran itu. Pekabaran itu akan menyeberangi perairan yang luas dan diberitakan di negeri-negeri lain, bahkan ke seluruh dunia.” The Seventh-day Adventist Bible Commentary, jilid 7, 971.

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

Pengumuman Koresh mengenai dekrit yang pertama adalah suatu dekrit sedunia.

> 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.

> ꯍꯧꯖꯤꯛ ꯄꯔꯁꯤꯌꯥꯒꯤ ꯅꯤꯡꯊꯧ ꯁꯥꯏꯔꯁꯀꯤ ꯑꯍꯥꯟꯕ ꯆꯍꯤꯗ, ꯖꯦꯔꯦꯃꯥꯏꯌꯥꯒꯤ ꯃꯨꯠꯇꯥ ꯂꯣꯏꯅꯥ ꯄꯤꯔꯛꯄ ꯑꯇꯩ ꯄ꯭ꯔꯚꯨꯒꯤ ꯋꯥꯔꯣꯜ ꯃꯄꯨꯡ ꯐꯥꯔꯕ ꯉꯝꯅꯕ, ꯄ꯭ꯔꯚꯨꯅ ꯄꯔꯁꯤꯌꯥꯒꯤ ꯅꯤꯡꯊꯧ ꯁꯥꯏꯔꯁꯀꯤ ꯋꯥꯍꯩ ꯑꯥꯔꯨꯝ ꯊꯣꯔꯛꯄꯤꯔꯛꯈꯤ, ꯑꯗꯨꯒꯤ ꯃꯔꯝꯗ ꯃꯍꯥꯛꯅ ꯃꯍꯥꯛꯀꯤ ꯂꯩꯕꯥꯛ ꯄꯨꯝꯅꯃꯛꯇ ꯑꯩꯁꯦꯡ ꯄꯥꯎ ꯈꯪꯍꯜꯂꯤ, ꯑꯃꯁꯨꯡ ꯑꯗꯨ ꯏꯕꯦꯝ ꯑꯃꯒ ꯏꯕ ꯐꯪꯍꯜꯂꯤ, ꯃꯁꯤ ꯍꯥꯏꯅꯥ— ꯄꯔꯁꯤꯌꯥꯒꯤ ꯅꯤꯡꯊꯧ ꯁꯥꯏꯔꯁꯅ ꯑꯁꯤ ꯍꯥꯏ, ꯁ꯭ꯋꯔꯒꯒꯤ ꯏꯁ꯭ꯋꯔ ꯄ꯭ꯔꯚꯨꯅ ꯑꯩꯕꯨ ꯃꯥꯂꯦꯝꯒꯤ ꯂꯩꯕꯥꯛ ꯄꯨꯝꯅꯃꯛ ꯄꯤꯔꯛꯄꯤꯔꯦ; ꯑꯃꯁꯨꯡ ꯖꯨꯗꯥꯗ ꯂꯩꯕ ꯌꯦꯔꯨꯁꯂꯦꯝꯗ ꯃꯍꯥꯛꯀꯤ ꯌꯨꯝ ꯑꯃ ꯁꯥꯕꯒꯤꯗꯃꯛ ꯑꯩꯕꯨ ꯊꯥꯋꯥꯏ ꯄꯤꯔꯛꯄꯤꯔꯦ। ꯃꯍꯥꯛꯀꯤ ꯃꯤꯑꯣꯏ ꯄꯨꯝꯅꯃꯛꯀꯤ ꯃꯔꯛꯇ ꯀꯅꯥꯅꯣ ꯂꯩꯔꯤ? ꯃꯍꯥꯛꯀꯤ ꯏꯁ꯭ꯋꯔ ꯃꯍꯥꯛꯄꯨ ꯂꯣꯏꯅꯥ ꯂꯩꯕꯤꯌꯨ, ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯄꯨ ꯖꯨꯗꯥꯗ ꯂꯩꯕ ꯌꯦꯔꯨꯁꯂꯦꯝꯗ ꯀꯥꯛꯍꯟꯕꯤꯌꯨ, ꯑꯗꯨꯒ ꯌꯦꯔꯨꯁꯂꯦꯝꯗ ꯂꯩꯕ ꯏꯁ꯭ꯔꯥꯏꯜꯒꯤ ꯏꯁ꯭ꯋꯔ ꯄ꯭ꯔꯚꯨꯒꯤ ꯌꯨꯝ ꯁꯥꯕꯤꯌꯨ, (ꯃꯍꯥꯛ ꯑꯗꯨꯅ ꯏꯁ꯭ꯋꯔ ꯅꯤ,) ꯃꯁꯤ ꯌꯦꯔꯨꯁꯂꯦꯝꯗ ꯂꯩꯔꯤ। ꯑꯃꯁꯨꯡ ꯃꯤꯑꯣꯏ ꯀꯅꯥꯁꯨ ꯃꯍꯥꯛ ꯈꯣꯏꯃꯨꯅꯥ ꯂꯩꯕ ꯃꯐꯝ ꯈꯨꯗꯤꯡꯗ ꯂꯩꯔꯛꯂꯤꯕꯥ, ꯃꯍꯥꯛ ꯂꯩꯕ ꯃꯐꯝ ꯑꯗꯨꯒꯤ ꯃꯤꯁꯤꯡꯅ ꯃꯍꯥꯛꯄꯨ ꯁꯦꯜ, ꯁꯥꯅꯥ, ꯄꯣৎ, ꯁꯟꯅꯥꯕꯥꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯁꯟꯁꯦꯟꯅ ꯃꯇꯦꯡ ꯄꯥꯡꯕꯤꯌꯨ, ꯌꯦꯔꯨꯁꯂꯦꯝꯗ ꯂꯩꯕ ꯏꯁ꯭ꯋꯔꯒꯤ ꯌꯨꯝꯒꯤꯗꯃꯛ ꯃꯐꯩ ꯌꯥꯕ ꯑꯔꯥꯟꯕ ꯄꯤꯁꯤꯟ ꯑꯁꯤꯒ ꯃꯊꯛꯁꯤꯡꯁꯨ ꯍꯥꯄꯆꯤꯟꯅꯥ। ꯑꯗꯨꯃ ꯖꯨꯗꯥ ꯑꯃꯁꯨꯡ ꯕꯦꯟꯖꯥꯃꯤꯟꯒꯤ ꯏꯄꯥꯒꯤ ꯌꯨꯝꯒꯤ ꯃꯄꯨꯁꯤꯡ, ꯄꯨꯔꯣꯍꯤꯠꯁꯤꯡ, ꯂꯦꯚꯥꯏꯇꯁꯤꯡ, ꯑꯃꯁꯨꯡ ꯏꯁ꯭ꯋꯔꯅ ꯋꯥꯍꯩ ꯑꯥꯔꯨꯝ ꯊꯣꯔꯛꯄꯤꯔꯛꯄ ꯃꯤꯑꯣꯏ ꯄꯨꯝꯅꯃꯛ, ꯌꯦꯔꯨꯁꯂꯦꯝꯗ ꯂꯩꯕ ꯄ꯭ꯔꯚꯨꯒꯤ ꯌꯨꯝ ꯁꯥꯕꯒꯤꯗꯃꯛ ꯀꯥꯛꯍꯟꯕꯤꯕꯥꯒꯤꯗꯃꯛ ꯑꯔꯣꯏꯕꯥ ꯂꯩꯔꯛꯈꯤ। 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.

Seperti malaikat yang pertama telah dibawa ke setiap stesen misi di seluruh dunia pada 11 Ogos 1840, Koresy mengisytiharkan dirinya sebagai raja atas “segala kerajaan di bumi,” ketika dia memaklumkan dekri yang pertama. Turunnya malaikat dalam Wahyu sepuluh, malaikat yang dikenal pasti oleh Sister White sebagai “tidak kurang daripada peribadi Yesus Kristus sendiri,” memiliki ciri-ciri kenabian yang sama seperti malaikat yang perkasa dalam Wahyu lapan belas. Sister White mengenal pasti bahawa tujuan malaikat yang pertama adalah sama seperti tujuan malaikat dalam Wahyu lapan belas.

> “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.

> “Jesu o neile lengeloi le matla thomo ea ho theoha le ho lemosa baahi ba lefatše hore ba itokisetse ho hlaha ha Hae la bobeli. Ha lengeloi leo le tloha boteng ba Jesu leholimong, leseli le khanyang haholo le le tletseng khanya la mo etella pele. Ke ile ka bolelloa hore thomo ea hae e ne e le ho khantšetsa lefatše ka khanya ea hae le ho lemosa motho ka khalefo e tlang ea Molimo.” 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.

Pemberdayaan malaikat pertama adalah suatu lambang yang menekankan unsur yang mendunia. Pekabaran pertama pada zaman Kristus diberi kuasa pada baptisan Kristus. Kitab Suci menyatakan bahwa seluruh Israel pergi ke padang gurun untuk mendengar pekabaran 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.

> Agaas yerooleem, Yahuudiya oo dhan, iyo degaanka Webiga Urdun ku wareegsan oo dhammu waxay ugu soo baxeen isaga; waxaana isaga ku baabtiisay Urdun dhexdeeda, iyagoo dembiyadooda qiranaya. Matayos 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.

Pelayanan Kristus ditujukan kepada Israel purba, dan dalam pengertian nubuat itu seluruh dunia ditarik ke Yordan, tempat baptisan Kristus. Namun ritus baptisan, dan apa yang dilambangkannya ketika Kristus dibaptis, ditujukan kepada seluruh dunia.

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.

Leloko Jehoiakim le ra gore “Modimo o tla tsoga”, mme mo kolobetsong ya ga Keresete, fa Johane a ne a ntsha Keresete mo metsing, sesupo sa “go tsoga” go tswa mo lebitleng la metsi sa nna karolo ya nonotsho eo. Mo ditemaneng tse nne tsa ntlha tsa Esera tse re setseng re di nopotse, temana ya botlhano e supa karabelo ya bao ba neng ba utlwa taelo ka mafoko a a reng, “Foo ditlhogo tsa borraabo Juda le Benjamine, le baperesiti, le Baebele, le botlhe ba Modimo a neng a tsositse moya wa bone, ba tsoga, gore ba ye go aga ntlo ya Morena e e mo Jerusalema.” Fa molaetsa wa ntlha o nonotshiwa, go nna le go tsoga, jaaka go emetswe ke leina la Jehoiakim.

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.

Ia biangna 11 tarik September, 2001, pesan tiang ka pengawa gerakan besai melikat ti ketiga udah dikuatka, baka ti dipadah ngena penguat pesan ti keterubah dalam gerakan besai melikat ti keterubah. Kunsi White meri komen pasal pemansut Menara Kembar ba tarik nya.

> “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.

> “Ꙣнѣ приходитъ ли слово, ꙗкѡ бы азъ провозгласила, ꙗкѡ Ньꙋ-Иѡркꙑ имать быти сметенъ приливною волною? Сего азъ николиже не глаголахъ. Азъ глаголахъ, егда взирахъ на великаꙗ зданїѧ, воздвизающаꙗсѧ тамо, рядъ по ряде: ‘Коль страшнаꙗ зрѣлища будутъ, егда Господь востанетъ, да страшно потрясетъ землю! Тогда исполнятсѧ словеса Откровенїѧ 18:1–3.’ Все осмьнадесятое главѣ Откровенїѧ есть предупрежденїе о томъ, что грѧдетъ на землю. Но азъ не имамъ особаго свѣта касательно того, что грѧдетъ на Ньꙋ-Иѡркꙑ, токмо вѣмъ, ꙗкѡ въ единъ день великыꙗ тамошнѧꙗ зданїѧ будутъ низвержены обращенїемъ и преобращенїемъ силы Божїѧ. Изъ даннаго мнѣ свѣта вѣмъ, ꙗкѡ разрушенїе есть въ мїрѣ. Едино слово отъ Господа, едино прикосновенїе Его могущественныя силы, — и сіи громадныꙗ сооруженїѧ падутъ. Настанутъ зрѣлища, страшности коихъ мы не можемъ и вообразити.” 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.

Na nako ea ho matlafatsoa ha molaetsa oa pele historing ea ba likete tse lekholo le mashome a mane a metso e mene, Morena “a ema” hore a “thothometse lefatše ka mokhoa o tšosang haholo”. Lebitso la Jehoiakime le tšoantšetsa ho matlafatsoa ha molaetsa oa pele. Ka la 11 Phato, 1840, Morena a ema teroneng ea hae, a theohela lefatšeng, ’me a ema holim’a naha le holim’a leoatle. Ka taelo ea pele ea Cyruse, ba tšepahalang ba ile ba ema. Jehoiakime ke letšoao eseng feela la ho tla ha lengeloi la pele, empa o boetse o emela ho matlafatsoa ha lengeloi la pele.

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.

Yehoyakim amɛ ne ɔhene a odi kan wɔ ahene baasa a etwa to no mu, nanso ɔsan gyina hɔ ma ɔhene a ɔto so anum wɔ ahene ason a wɔde ba Yerusalem sɛe no mu. Saa ahene ason no din kyerɛ nneɛma pii yiye. Saa ahene ason no ne Manase, Amon, Yosia, Yehoahas, Yehoyakim, Yehoyakin ne Sedekia.

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.

Nalane ea ba-Millerite, Manase o emela nako ea bofelo, ka 1798. Manase ho bolela “ho etsa hore ho lebalehoe”, ’me ke ka 1798 moo seotsoa sa Tyre se ileng sa lebaloa ka lilemo tse mashome a supileng. Manase e ne e le e mong oa marena a khopo ka ho fetisisa, ’me o na le litšobotsi tsa boporofeta tse lokelang ho eloa hloko.

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.

Raja-raja Yehuda yang tujuh terakhir melambangkan sejarah tujuh guruh sejak tahun 1798 hingga 22 Oktober 1844. Manasye adalah yang pertama dari ketujuh raja itu, dan sebagai raja pertama dari tujuh, ia melambangkan Zedekia, raja terakhir dari ketujuh raja tersebut. Yesus selalu mengaitkan akhir dengan permulaan. Zedekia, raja terakhir dari ketujuh itu, diangkut ke dalam perbudakan pembuangan Babel. Raja pertama dari tujuh raja terakhir itu juga diangkut ke dalam pembuangan Babel, yang melambangkan pengangkutan raja terakhir ke dalam pembuangan Babel.

> 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.

> Na TUHAN nakaistorya kan Manases asin sa saiyang banwaan, alagad dai sinda nagdangog. Kaya pinalusong kan TUHAN sa sainda an mga kapitan kan hukbo kan hadi kan Asiria, na nagdakop ki Manases sa tahaw kan mga tunok, ginapos siya nin mga tanikala, asin dinala siya sa Babilonia. Asin kan siya yaon na sa kasakitan, nagpakiluoy siya sa TUHAN niyang Dios, asin nagpaubos siya nin marahay sa atubangan kan Dios kan saiyang mga ginikanan, asin nag-ampo sa saiya; asin siya pinamati Nito, asin dinangog an saiyang pakiluoy, asin pinabalik siya giraray sa Jerusalem sa saiyang pagkahadi. Kan siring kaiyan, naoroman ni Manases na an TUHAN, Siya an Dios. 2 Cronica 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.

Pengalaman Manasye sehingga mengetahui bahwa TUHAN itulah Allah, terjadi melalui penyingkirannya dari kerajaannya, dan kemudian pemulihannya kembali ke dalam kerajaannya. Nebukadnezar, seperti halnya Manasye, menjadi mengenal TUHAN ketika ia disingkirkan dari kerajaannya dan sesudah itu dipulihkan kembali.

> 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 pada pungkasaning dinten, aku Nebukadnésar ngangkat mripatku marang swarga, lan pangandikanku bali marang aku, sarta aku mberkahi Kang Mahaluhur, lan aku memuji sarta ngurmati Panjenengané kang gesang ing salawas-lawasé, kang panguwasané iku panguwasa langgeng, lan karajané saka turun-temurun: lan sakehé wong kang manggon ing bumi kaanggep kaya ora ana apa-apané; lan Panjenengané nindakaké manut karsa-Nya ana ing bala swarga, lan ana ing antaraning para pedunung bumi: lan ora ana siji waé kang bisa ngalang-alangi asta-Nya, utawa matur marang Panjenengané, ‘Panjenengan nindakaké punapa?’ Ing wektu iku uga, akal budhiku bali marang aku; lan tumrap kamulyaning karajanku, kaurmatan lan pepadhangku bali marang aku; lan para penasihatku lan para pangéranku padha ngupaya aku; lan aku katetepaké ana ing karajanku, lan kaluhuraning kaagungan kang linuwih katambahan marang aku. Saiki aku, Nebukadnésar, memuji lan ngluhuraké lan ngurmati Sang Prabu Swarga, kang sakehé pakaryan-Nya iku kayekten, lan margi-margi-Nya iku kaadilan; lan wong-wong kang lumaku ing sajroning gumunggung, Panjenengané kuwasa 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.

Nyaniso ya Manase yi hetisisiwe ehenhla ka Nebukadinetsara. Manase u yimela “nkarhi wa makumu” ematin’wini ya tihosi ta Yuda ta nharhu to hetelela, ni ku fika ka vuprofeta bya malembe ya makume nkombo ya vuhlonga. Nebukadinetsara u yimela “nkarhi wa makumu” ematin’wini ya swileriso leswinharhu, hilaha 1798 a wu ri “nkarhi wa makumu” ematin’wini ya tilo ta nkombo. Eka tindzimana leti ha ku boxiwaka, ku twisisa ka Nebukadinetsara ku tlherile eka yena “emakumu ka masiku.” “Makumu ka masiku” nakambe ma boxiwa eka ndzima ya khume na mambirhi ya Daniyele.

> 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.

> Luba Wena endleleni yakho kuze kube sekugcineni; ngokuba uyakuphumula, ume esabelweni sakho ekupheleni kwezinsuku. Daniyeli 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.

“ꯅꯨꯃꯤꯠꯁꯤꯡꯒꯤ ꯑꯔꯣꯏꯕ” ꯍꯥꯏꯕꯗꯨ ꯗꯥꯅꯤꯌꯦꯜ ꯑꯍꯨꯝꯁꯨꯗ ꯑꯇꯦꯠ ꯑꯅꯤꯁꯨꯕ ꯆꯥꯞꯇꯔꯗ ꯂꯩꯕ “ꯑꯔꯣꯏꯕ ꯃꯇꯝ” ꯑꯗꯨꯅꯤ, ꯃꯔꯝꯗꯤ ꯗꯥꯅꯤꯌꯦꯜꯗ “ꯑꯔꯣꯏꯕ ꯌꯥꯏꯗ꯭ꯔꯤꯡ ꯆꯠꯂꯨ” ꯍꯥꯏꯅ ꯍꯥꯏꯈꯤꯕꯅꯤ꯫ ꯃꯇꯝ ꯑꯗꯨꯗ ꯗꯥꯅꯤꯌꯦꯜꯅ “ꯃꯍꯥꯛꯀꯤ ꯂꯣꯠꯇ ꯂꯦꯟꯒꯠꯀꯅꯤ” ꯍꯥꯏꯅ ꯍꯥꯏꯈꯤ꯫ “ꯃꯍꯥꯛꯀꯤ ꯂꯣꯠꯇ ꯂꯦꯟꯒꯠꯀꯅꯤ” ꯍꯥꯏꯕꯗꯨ ꯃꯍꯥꯛꯀꯤ ꯄꯥꯟꯗꯝ ꯃꯄꯨꯟꯁꯤꯅ ꯃꯄꯥꯡꯊꯣꯛꯄꯅꯤ ꯍꯥꯏꯕ ꯑꯣꯏ, ꯑꯗꯨꯒ ꯅꯨꯃꯤꯠꯁꯤꯡꯒꯤ ꯑꯔꯣꯏꯕꯗꯥ, ꯍꯥꯏꯕꯗꯤ “ꯑꯔꯣꯏꯕ ꯃꯇꯝ” ꯑꯗꯨꯗ, ꯃꯍꯥꯛꯀꯤ ꯂꯥꯏꯔꯤꯛ ꯑꯗꯨ ꯂꯣꯏꯁꯤꯟꯍꯟꯈꯤꯕ ꯃꯇꯝꯗ ꯗꯥꯅꯤꯌꯦꯜꯅ ꯃꯁꯤ ꯇꯧꯈꯤ꯫ ꯃꯇꯝ ꯑꯗꯨꯗ “ꯇꯥꯕ ꯑꯦꯅ ꯍꯦꯟꯒꯠꯄ” ꯑꯃ ꯂꯩꯒꯅꯤ, ꯑꯗꯨ ꯃꯔꯝꯅ ꯃꯔꯨꯑꯣꯏꯕꯁꯤꯡꯅ ꯈꯪꯉꯅꯤ꯫ ꯅꯦꯕꯨꯛꯀꯗꯅꯦꯖꯔꯒꯤ ꯅꯨꯃꯤꯠꯁꯤꯡꯒꯤ ꯑꯔꯣꯏꯕꯗꯥ ꯃꯍꯥꯛꯀꯤ “ꯋꯥꯔꯦꯞ” ꯑꯗꯨ ꯃꯍꯥꯛꯇ ꯍꯟꯅ ꯍꯜꯂꯛꯈꯤ꯫

> “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.

> “Apabila Allah memberikan suatu pekerjaan yang khusus kepada seseorang, ia harus tetap berdiri dalam bagian dan tempatnya sebagaimana Daniel, siap menjawab panggilan Allah, siap memenuhi tujuan-Nya.” Manuscript Releases, jilid 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 o emela “nako ya bofelo” historing ya dikgosi tse tharo tsa bofelo tsa Juda; Nebukadenetsara o emela “nako ya bofelo” ditaelong tse tharo. Manasseh o ne a latelwa ke morwa wa gagwe, 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 bererti “latihan” dan melambangkan tempoh ketika berlakunya “pertambahan pengetahuan” yang akan melatih golongan “bijaksana” dalam mesej yang telah dibuka meterainya. Amon kemudian diikuti oleh Yosia, satu-satunya raja daripada tujuh raja itu yang mempunyai sejarah kenabian yang agak baik, walaupun rumit.

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.

Josiah bermaksud “asas Tuhan”, dan melambangkan peneguhan kebenaran-kebenaran yang telah dibukakan meterainya pada “waktu kesudahan”. Pertambahan pengetahuan yang dilambangkan oleh Amon telah dihimpunkan oleh William Miller, melalui pimpinan Gabriel dan malaikat-malaikat kudus yang lain. Pekerjaan Miller dilambangkan oleh nama Josiah, kerana dialah yang meletakkan asas-asas pergerakan itu. Masih banyak lagi yang dapat dikenal pasti tentang Josiah, tetapi kita akan beralih kepada anaknya, 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 umur tigapuluh taun waktu manéhna mimiti maréntah; jeung manéhna maréntah salila tilu bulan di Yerusalem. Ngaran indungna Hamutal, putri Yermia ti Libna. Jeung manéhna ngalakonan anu jahat dina paningal PANGERAN, nurutkeun sakabéh anu geus dilakonan ku karuhunna. Jeung Firaun-Neko ngabelenggu manéhna di Ribla, di tanah Hamat, supaya manéhna ulah maréntah di Yerusalem; sarta nagri éta dipajeg ku upeti saratus talenta pérak jeung sapuluh talenta emas. Jeung Firaun-Neko ngajadikeun Éliakim putra Yosia jadi raja ngaganti Yosia ramana, sarta ngaganti ngaranna jadi Yoyakim; jeung Yéhoahas dicandakna: tuluy manéhna datang ka Mesir, sarta paéh di dinya. 2 Raja-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.

ယေဟောအာဟတ်ဇ်၏ အဓိပ္ပါယ်မှာ “ယေဟောဝါသည် ဖမ်းယူတော်မူပြီ” ဟူ၍ဖြစ်ပြီး၊ သူသည် ဖာရောနခေါ၏ ဖမ်းယူခြင်းကို ခံခဲ့ရသည်။ ယောရှိ၏သား ယေဟောအာဟတ်ဇ်သည် ဖာရောနခေါ၏ ဖမ်းယူခြင်းကို ခံခဲ့ရပြီး၊ “မြှောက်တင်ခြင်း၏ ဘုရားသခင်” ဟု အဓိပ္ပါယ်ရသော သူ၏ညီ အေလီယာကိမ်ဖြင့် အစားထိုးခံခဲ့ရသည်။ ထို့နောက် ဖာရောနခေါသည် အေလီယာကိမ်၏ နာမကို “ဘုရားသခင် မြောက်တော်မူလိမ့်မည်” ဟု အဓိပ္ပါယ်ရသော ယေဟောယာကိမ်ဟူ၍ ပြောင်းလဲခေါ်ဝေါ်ခဲ့သည်။ နာမပြောင်းလဲခြင်းသည် ပဋိညာဉ်ဆိုင်ရာ ဆက်ဆံရေး၏ သင်္ကေတတစ်ရပ်ဖြစ်ပြီး၊ ပထမသတင်းစကား၏ အာဏာပေးခြင်းအခါတွင် ဘုရားသခင်သည် လူမျိုးတစ်မျိုးနှင့် ပဋိညာဉ်ပြုတော်မူသကဲ့သို့၊ ယခင် ပဋိညာဉ်လူမျိုးတစ်မျိုးကိုလည်း တစ်ပြိုင်နက်တည်း ကျော်ဖြတ်သွားတော်မူသည်။

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.

Pada 11 Agustus 1840, Kesultanan Utsmani, yang telah dilambangkan oleh empat angin yang dilepaskan selama tiga ratus sembilan puluh satu tahun dan lima belas hari, ditahan, atau sebagaimana arti nama Yehoahas, mereka “ditangkap”. Pada waktu yang sama, Elyakim dijadikan raja dan namanya diubah menjadi Yoyakim, yang berarti “Allah akan bangkit”. Yoyakim kemudian diikuti oleh putranya, Yoyakhin, yang memiliki tiga nama di dalam 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.

Ndzi la Jehoiachin ri vula leswaku “Hosi Xikwembu xi ta veka xi tlhela xi tiyisisa.” A a ri n’wana wa Jehoiakim, naswona u kombisa ku fika ka ntsumi ya vumbirhi hi ximun’wana xa 1844, tanihi leswi Xikwembu xi “vekeke xi tlhela xi tiyisisa” mhalamhala leyintshwa, ya ntiyiso, ya Vuprotestanti. Rungula ra ntsumi ya vumbirhi ri nyikiwe matimba hi rungula ra Nkandziyiso wa Vusiku bya le Xikarhi, naswona Jeconiah na Coniah swi vula leswaku “Xikwembu xi ta tiyisisa.” Mavito lawa manharhu, ha rin’we ni rin’we ya swona ma ri ni nhlamuselo yin’we, ma yimela ku hlanganisiwa ka Nkandziyiso wa Vusiku bya le Xikarhi ni rungula ra ntsumi ya vumbirhi. Hi nkarhi wa ku chuluriwa ko hetelela ka Moya lowo Kwetsima hi nkarhi wa Nkandziyiso lowukulu, lava dzana na mune wa magidi va funghiwa. Ku funghiwa ka lava dzana na mune wa magidi ku fanekisiwe eka Nkandziyiso wa Vusiku bya le Xikarhi wa ntlawa wa vaMillerite, naswona Jehoiachin, loyi nakambe a vitaniwaka Jeconiah na Coniah, i xikombiso xa ku funghiwa.

> 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 yang hidup, demikianlah firman TUHAN, sekalipun Konya, anak Yoyakim, raja Yehuda, adalah meterai pada tangan kanan-Ku, namun Aku akan mencabut engkau dari sana. Dan Aku akan menyerahkan engkau ke dalam tangan orang-orang yang mencari nyawamu, dan ke dalam tangan orang-orang yang wajahnya kaTakuti, yaitu ke dalam tangan Nebukadrezar, raja Babel, dan ke dalam tangan orang-orang Kasdim. Dan Aku akan melemparkan engkau, dan ibumu yang melahirkan engkau, ke negeri lain, tempat kamu tidak dilahirkan; dan di sanalah kamu akan mati. Tetapi ke negeri yang mereka rindukan untuk kembali ke sana, ke sanalah mereka tidak akan kembali. Adakah orang ini, Konya, sebuah berhala yang hina dan remuk? Adakah ia sebuah bejana yang tidak disukai? Mengapakah ia dan keturunannya dibuang dan dilemparkan ke suatu negeri yang tidak mereka kenal? Hai bumi, bumi, bumi, dengarlah firman TUHAN.” 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.

Jehoyakim, Yekonya, dan Konya melambangkan masa pemeteraian, ketika malaikat kedua digabungkan dengan pekabaran Seruan Tengah Malam. Ia melambangkan masa pemeteraian bagi orang-orang bodoh. Raja yang jahat itu melambangkan mereka yang adalah gadis-gadis Laodikia yang bodoh, yang pada masa pemeteraian ditakdirkan untuk menerima tanda binatang itu, karena mereka untuk selama-lamanya dimuntahkan dari mulut Tuhan.

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.

Meterai pada tangan kanan Allah ialah meterai-Nya, dan mereka yang dimuntahkan dari mulut Tuhan semasa pemeteraian seratus empat puluh empat ribu itu dipertentangkan dengan Zerubabel, orang yang memegang batu ladung bagi “tujuh kali” di tangannya.

> 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.

> Tshela Serubabele, molaodi wa Juda, o re: Ke tla roromisa magodimo le lefatshe; mme ke tla menola sedulo sa bogosi sa mebuso, ke fedise thata ya mebuso ya ditšhaba; mme ke tla menola dikariki tsa ntwa le ba di palameng; dipitse le bapalami ba tsona ba tla wa, mongwe le mongwe ka tšhaka ya morwarraagwe. Mo letsatsing leo, go bua Jehofa wa masomosomo, ke tla go tsaya, wena Serubabele, motlhanka wa me, morwa Shealatiele, go bua Jehofa, mme ke tla go dira jaaka leswao la sekano; gonne ke go tlhophile, go bua Jehofa wa masomosomo. 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.

“Batu sandungan” yang merupakan “tujuh kali” itu ialah “batu lot” di tangan Zerubabel, dan dia dilambangkan sebagai “meterai cincin” yang digunakan Allah untuk memeteraikan seratus empat puluh empat ribu orang. Meterai cincin itu, atau “tanda” itu, diletakkan ke atas mereka yang “mengeluh dan menangis” kerana segala kekejian yang dilakukan di Yerusalem. Keluhan dan tangisan itu mengenal pasti pengalaman mereka yang dimeteraikan, dan keluhan serta tangisan itu ialah lambang tindak balas batin mereka terhadap penawar bagi “tujuh kali” itu. Itulah pengakuan dosa mereka dan dosa nenek moyang mereka. Itulah pengakuan bahawa mereka tidak berjalan bersama Allah dan bahawa Allah juga tidak berjalan bersama mereka sejak kekecewaan pada 18 Julai 2020. Itulah ujian yang telah gagal ditempuh pada tahun 1863, dalam jangka masa ketika Filadelfia sedang beralih kepada Laodikia. Hal itu melambangkan jangka masa ketika mereka yang diwakili oleh Konia untuk selama-lamanya ditetapkan sebagai gadis-gadis dara Laodikia yang bodoh, dan mereka yang diwakili oleh Zerubabel untuk selama-lamanya ditetapkan sebagai gadis-gadis dara Filadelfia yang bijaksana.

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 diikuti oleh Zedekiah, raja yang terakhir daripada tujuh orang raja itu. Sebagaimana Manasseh melambangkan tahun 1798, dan “waktu kesudahan,” maka Zedekiah harus melambangkan 22 Oktober 1844, apabila penglihatan itu akan “berkata-kata, dan tidak berdusta”. Zedekiah ialah suatu nama yang terbentuk daripada gabungan dua perkataan Ibrani. Perkataan yang satu ialah “Jehovah”, dan perkataan itu digabungkan dengan perkataan yang diterjemahkan dalam Daniel fasal lapan, ayat empat belas sebagai “disucikan.” Zedekiah bererti penyucian bait Allah, yang bermula pada 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.

Marena a Judah a e sɛnson a etwa to no gyina hɔ ma abakɔsɛm a ɛrenantew fi 1798 kosi October 22, 1844. Yehoiakim yɛ August 11, 1840 ho sɛnkyerɛnne, na ɛno nso gyina hɔ ma September 11, 2001. Ɔyɛ ɔsoro abɔfoɔ a odi kan no nkra tumi-hyɛden ho sɛnkyerɛnne, na wɔde no ba to gua wɔ Daniel ti baako nkyekyɛm a edi kan no mu. Enti, Daniel ti baako no tebea ne ne nkyerɛaseɛmu no ne ɔsoro abɔfoɔ a odi kan no nkra tumi-hyɛden, sɛnea wɔagyina hɔ ama no wɔ Adiyisɛm ti du mu no. Wɔ Adiyisɛm ti du mu no Kristo sianee a na kuruwa ketewa bi wɔ ne nsam a wɔhyɛɛ Yohane sɛ onni. Eyi nti na sɔhwɛ a edi kan wɔ Daniel nwoma no mu no fa adidi ho.

We will continue these subjects in the next article.

Re tla tswelela ka dithuto tse mo setlhogong se se latelang.

> 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.

> Lalu Ia berfirman kepadaku, “Hai anak manusia, buatlah perutmu makan dan penuhilah isi perutmu dengan gulungan kitab yang Kuberikan kepadamu ini.” Maka aku memakannya, dan di dalam mulutku rasanya manis seperti madu. Yehezkiel 3:3.

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