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# The Book of Daniel - Number Seven

ꯗꯥꯅꯤꯌꯦꯜꯒꯤ ꯂꯥꯏꯔꯤꯛ — ꯃꯔꯤ ꯇꯔꯦꯠ

Seven Kings

Mootota Torba

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.

Mormitoonni torban sun seenaa bara 1798 irraa eegalee hamma Onkoloolessa 22, 1844tti bakka bu’u. Seenaan sun, bara mootummaa Yihudaa keessa mootota torban dhumaa kanneen Minaasee irraa eegalee bara 677 Dh.K.D. keessa hamma Zedeqiyaa bara 586 Dh.K.D.tti jiranin fakkeenyaaf mul’ifameera.

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.

Sarara haaromsaa qulqulluu keessatti, amala humneessamuu ergamaa isa jalqabaatiin mallattoon waan addunyaa mara taʼe tokko adda baasa. Hagayya 11, 1840 irratti, ergaan ergamaa isa jalqabaa humneeffame; achiis ergaan sun buufata hojii ergamootaa addunyaa mara keessatti gara hundumaatti geeffame.

> “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.

> “Sochiin dhufaatii bara 1840–44 humna Waaqayyoo mul’ina ulfina qabeessa ture; ergaan ergamaa isa jalqabaa buufata ergamtootaa addunyaa hundumaatti geeffame.” 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.

Akka raajii sana keessatti, ergamaan Mul’ata kurnaffaa irraa bu’ee miilla tokko lafaa irratti, kaan immoo galaana irratti kaa’e. Obboleettiin Waayit kun mallattoo daangaa addunyaa maraa ergaan sun itti babal’atu ta’uu isaa ibsite.

> “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.

> “Bakka ergamichi iddoo isaa, miilli tokko galaana irra, kaan immoo lafa irra dhaabachuun, bal’ina lallaba ergaa sanaa agarsiisa. Inni bishaan bal’aa ce’ee biyyoota biraattis ni lallabama, addunyaa hundumaatti illee.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

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

Labsii Qiiroos labsame ajaja isa jalqabaa ajaja addunyaa guutuu ture.

> 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.

> Amma waggaa jalqabaa keessa bara Qiiros mootii Faares keessatti, akka dubbii Waaqayyoo afaan Ermiyaasiin dubbatame raawwatamuuf, Waaqayyo hafuura Qiiros mootii Faares ni kakaase; kanaafis inni mootummaa isaa hundumaa keessatti labsa baasee, akkasumas barreeffamaan ni galmeesse; akkana jechuunis, “Qiiros mootiin Faares akkana jedhu: Waaqayyo Gooftaan samii mootummaa lafaa hundumaa anaaf kenneera; innis mana isaatiif Yerusaalem, isheen Yihudaa keessa jirtu, keessatti akka ijaaru na ajajeera. Egaa saba isaa hundumaa keessaa isin keessaa eenyutu jira? Waaqni isaa isa wajjin haa ta’u; inni Yerusaalem, isheen Yihudaa keessa jirtu, dhaqee mana Waaqayyoo, Waaqa Israa’el, haa ijaaru; inni Waaqadha; innis Yerusaalem keessa jira. Namni iddoo inni keessatti alagaa ta’ee jiraatu kam iyyuu hafe yoo jiraate, namoonni iddoo sanaa meetiidhaan, warqeedhaan, qabeenyaan, horiidhaan isa haa gargaaran; kanas irra darbee mana Waaqaa isa Yerusaalem keessa jiruuf kennaa fedhii ofiitiin kennamu haa kennan.” Ergasii abbootiin maatii keessaa dura-bultoonni Yihudaa fi Beniyaam, luboonni, Lewwoonni, warri hundinuu kanneen hafuuri isaanii Waaqayyoon kaafame, mana Waaqayyoo isa Yerusaalem keessa jiru ijaaruuf ol ba’anii ni ka’an. 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.

Akkuma ergamaan jalqabaa Adoolessa 11, 1840 guyyaa sana buufata ergamaa addunyaa hundumaatti geeffame, yeroo inni labsii jalqabaa labsetti Qiiros ofii isaa akka mootii “mootummoota lafaa hundumaa” taʼeetti ibsa. Gad buʼuun ergamaa Mulʼata boqonnaa kudhanii, ergamaa Obboleettii White “Yesuus Kiristoos irraa gadi kan hin taane qaama tokko” jettee adda baafte sanaa, amala raajii walfakkaataa ergamaa jajjaboo Mulʼata boqonnaa kudha saddeetii wajjin qaba. Obboleettii White kaayyoon ergamaa jalqabaas kaayyoo ergamaa Mulʼata boqonnaa kudha saddeetii wajjin wal fakkaata jedhee adda baasti.

> “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 ergamaa guddaa tokko akka inni gad buʼee jiraattota lafaa mulʼachuu Isaa lammaffaatiif akka qophaaʼan akeekkachiisuuf ni erge. Ergamaan sun yeroo fuula Yesus irraa samii keessatti baʼe, ifni baayʼee ifaa fi ulfina qabeessi isa dura ni deema ture. Ani ergamni isaa lafa ulfina isaatiin ibsee, dheekkamsa Waaqayyoo dhufuuf jiru irraa nama akeekkachiisuu akka taʼe natti himame.” 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.

Humni malaa'ikaa isa jalqabaa mallattoo wanta addunyaa mara irratti raawwatamu cimsee agarsiisudha. Ergaan jalqabaa yeroo Kiristoos humna argate cuuphaa Kiristoositti ture. Caaffanni Qulqullaa'oon Israa'el hundi ergaa Yohaannis dhaga'uuf gara lafa onaa ba'e jedhee ibsa.

> 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.

> ଏହାପରେ ଯିରୁଶାଲେମ, ସମଗ୍ର ଯୁଦେଆ, ଏବଂ ଯର୍ଦ୍ଦନ ଚାରିପାଖର ସମସ୍ତ ଅଞ୍ଚଳ ତାଙ୍କ ପାଖକୁ ବାହାରି ଆସିଲେ; ଏବଂ ସେମାନେ ନିଜ ପାପଗୁଡ଼ିକୁ ସ୍ୱୀକାର କରି ଯର୍ଦ୍ଦନରେ ତାଙ୍କ ଦ୍ୱାରା ବପ୍ତିସ୍ମା ଗ୍ରହଣ କଲେ। ମାଥିଉ 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.

Tajaajilli Kiristoos Israa’el isa durii irratti kan xiyyeeffate ture; kanaafis, hiika raajii sanaan guutuun addunyaa hundi gara Yordaanos, iddoo cuuphamuu Kiristoositti harkifame. Ta’us, sirni cuuphaa, fi wanti inni yeroo Kiristoos cuuphametti argisiise, addunyaa hunda irratti kan xiyyeeffate ture.

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.

maqaan Yihoyaaqiim jedhu “Waaqayyo ni kaasa” jechuudha; cuuphaa Kiristoos irrattis, akkuma Yohaannis Kiristoosin bishaan keessaa ol baaseetti, mallattoon “ol ka’uu” awwaala bishaanii keessaa sun humneeffamuu sana keessatti qaama tokko ta’e. Keeyyata afran jalqabaa Izraa keessaa kanneen duraan caqasne keessatti, keeyyanni shanaan deebii warra labsicha dhaga’anii akkana jechuun ibsa: “Achiis abbootiin maatii Yihudaa fi Beniyaam keessaa warri dura ta’an, luboonni, Lewwonni, fi hundi isaanii warri hafuurri isaanii Waaqayyo kaase, mana Waaqayyoo isa Yerusaalem keessa jiru ijaaruuf ol ba’uudhaaf ni ka’an.” Ergaan jalqabaa yeroo humneeffamutti, akka maqaa Yihoyaaqiimitti agarsiifametti, ol ka’uun ni jira.

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.

Fulbaana 11, 2001 irratti, akka humneeffama ergaa jalqabaa sochii jabaa ergamaa jalqabaa fakkeenya ta’een, ergaan jalqabaa sochii jabaa ergamaa sadaffaa humneeffame. Obboleettiin Waayit badiisa Tuwiin Tawarees guyyaa sanaa irratti yaada kenniti.

> “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.

> “Amma kana dubbii ani New Yorkiin dambalii galaanaatiin haqamuu akka qabdu dubbadhe jedhamuun dhufe? Kana ani yeroo tokko illee hin dubbanne. Ani akkuman gamoowwan guguddoon achitti ol kaafamaa jiran, darbii irraa darbiitti, ilaale, ‘Yeroo Gooftaan lafa suukanneessaa raasuuf kaʼutti, mulʼanni akkamii sodaachisaan ni raawwatama!’ jedheera. Ergasii dubbiin Mulʼata Yohaannis 18:1–3 ni raawwatama. Boqonnaan kudha saddeettaffaan Mulʼata Yohaannis guutuun waan lafa irratti dhufuuf jiru irratti akeekkachiisa. Garuu ani waan addatti New Yorki irratti dhufu ilaalchisee ifa tokkollee hin qabu; kana malee akka ani beeku, guyyaa tokko humna Waaqayyoo isa naannessaa fi garagalchaa taʼeen gamoowwan guguddoon achi jiran ni gatamu. Ifa anaaf kenname irraa, badiinsi addunyaa keessa akka jiru nan beeka. Dubbii tokko qofa Gooftaa irraa, tuqaa tokko qofa humna isaa jabaa irraa, fi ijaarsi ulfaataan kun ni kufa. Mulʼannoon raawwatamu soda isaanii yaadachuun illee nuti tilmaamuu hin dandeenye.” 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.

Yeroo ergaa jalqabaa keessatti seenaa dhibba afurtamii afur kuma sanaa humna argatetti, Gooftaan lafa “akkaan sochoosuuf” “ka’e”. Maqaan Yehooyaaqiim humna kennamuu ergaa jalqabaa agarsiisa. Hagayya 11, 1840 irratti, Gooftaan teessoo isaa irraa ka’ee gara lafaa bu’ee, lafa irratti fi galaana irra dhaabate. Labsii Qiiros isa jalqabaatti, amanamoon ni ka’an. Yehooyaaqiim mallattoo dhufaatii ergamaa jalqabaa qofa utuu hin ta’in, humna kennamuu ergamaa jalqabaa illee ni bakka bu’a.

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.

Yehooyaaqiim mootota dhumaa sadan keessaa isa jalqabaa ni bakka bu’a; garuu akkasumas mootota torban Yerusaalem badiisaaf geessan keessaa isa shanaffaa ni bakka bu’a. Maqaan mootota torban sanaa baay’ee ibsaa dha. Mootonni torban sun Minaasee, Amoon, Yoosiyaas, Yehoo’aahaaz, Yehooyaaqiim, Yehooyaakiin fi Zedeqiyaa turan.

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.

୧୭୯୮ ମସିହାରେ, ମିଲ୍ଲରାଇଟମାନଙ୍କର ଇତିହାସରେ ମନଶ୍ଶେ ଶେଷକାଳକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। “ମନଶ୍ଶେ”ର ଅର୍ଥ “ଭୁଲାଇଦେବାକୁ କାରଣ ହେବା”, ଏବଂ ୧୭୯୮ ମସିହାରେ ହିଁ ତୀରର ବେଶ୍ୟା ସତ୍ତରି ବର୍ଷ ପର୍ଯ୍ୟନ୍ତ ଭୁଲାଯାଏ। ମନଶ୍ଶେ ସବୁଠାରୁ ଅଧିକ ଦୁଷ୍ଟ ରାଜାମାନଙ୍କ ମଧ୍ୟରୁ ଜଣେ ଥିଲେ, ଏବଂ ତାଙ୍କରେ ଏମିତି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ବୈଶିଷ୍ଟ୍ୟ ଅଛି, ଯାହା ବିଚାର କରାଯିବା ଉଚିତ।

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.

Mootonni torban dhumaa Yihudaa bara 1798 irraa kaasee hamma Onkoloolessa 22, 1844tti seenaa qaqawwan torbanii bakka bu’u. Minaasee mootota torban keessaa isa jalqabaa ture; mootummaa torbanii keessaa isa jalqabaa taʼuudhaanis Zedeqiyaa, isa mootummaa torban keessaa isa dhumaa taʼe, fakkeesse. Yesus yeroo hundumaa dhuma jalqaba waliin walqabsiisee adda baasa. Zedeqiyaa, mootiin torban keessaa isa dhumaa, boojiʼamummaa Baabilonitti geeffame. Mootiin jalqabaa mootota torban dhumaa keessaa innis akkasuma boojiʼamummaa Baabilonitti geeffame; kunis mootichi inni dhumaa boojiʼamummaa Baabilonitti geeffamuusaa fakkeessa.

> 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.

> Waaqayyo immoo Minaasee fi saba isaa dubbate; isaan garuu hin dhageenye. Kanaaf Waaqayyo ajajjoota waraana mootummaa Asoor isaanitti fide; isaanis Minaasee keessaa qoraattii keessaa qabanii, hidhaa sibiilaatiin isa hidhan, gara Baabilonittis isa geessan. Inni rakkina keessa yommuu ture, Waaqayyo Waaqa isaa kadhate, fuula Waaqa abbootii isaa durattis baayʼee of gadi qabee, isa kadhate; innis isaaf laafe, kadhannaa isaa dhagaʼee, mootummaa isaatti gara Yerusaalemitti deebisee isa fide. Achiis Minaaseen Waaqayyo inni dhugumaan Waaqa taʼuu isaa beeke. 2 Seenaa Bara 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.

Muuxannoon Minaasee akka Gooftaan Waaqa taʼe beekuuf inni keessa darbe, mootummaa isaa irraa kaafamee achiis mootummaa isaatti deebifamuudhaan raawwatame. Nebukadneesaris, akkuma Minaasee, yeroo mootummaa isaa irraa kaafamee sana booddee gara mootummaa isaatti deebifametti Gooftaa beeke.

> 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.

> Guyyoota sanatti ani Nebukadnezaar ija koo gara samii ol nan kaasa ture; hubannoon koos natti deebiʼe; isa Hundumaa Olii taʼe nan eebbise, isa bara baraan jiraatu nan galateeffadhe, nan kabajes; mootummaa isaa mootummaa bara baraati, mootummaa aangoo isaas dhaloota irraa gara dhalootaatti darba. Warri lafa irra jiraatan hundinuu akka homaa tokkootti lakkaaʼamu; inni akka fedha isaatti loltoota samii gidduuttii fi warra lafa irra jiraatan gidduutti ni hojjeta; namni harka isaa dhoowwu yookaan, “Ati maal gochaa jirta?” jedhee isa gaafatu hin jiru. Yeroo sanuma sanatti sammuun koo natti deebiʼe; ulfina mootummaa koo, kabajni koo fi ifni koo natti deebiʼe; gorsitoonni koo fi abbootiin koo na barbaadan; ani mootummaa koo keessatti nan jabaadhe; ulfinni caaluus natti dabalame. Amma ani Nebukadnezaar Hojiiwwan isaa hundi dhugaa waan taʼaniif, karaawwan isaas murtii waan taʼaniif, Mootii samii nan galateeffadha, nan ol ol qaba, nan kabajas; warra of tuulummaan deddeebiʼan immoo inni gadi deebisuu ni dandaʼa. Daaniʼel 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.

Muuxannoon Minaasee irratti raawwatame, Nebukadnezaar irrattis raawwatame. Seenaa mootota Yihudaa sadan dhumaa keessatti Minaaseen “yeroo dhumaa” bakka bu’a; akkasumas dhufaatii raajii booji’amuu waggaa torbaatamaas ni agarsiisa. Akkuma bara 1798 seenaa qaqabsa torban keessatti “yeroo dhumaa” turetti, Nebukadnezaaris seenaa ajajoota sadanii keessatti “yeroo dhumaa” bakka bu’a. Heertulee amma caqasaman keessatti hubannoon Nebukadnezaar “dhuma guyyootaa”tti isaaf deebi’e. “Dhuma guyyootaa” jedhu boqonnaa kudha lammaffaa Daani’el keessattis ni eerama.

> 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.

> Ati ati, hamma dhumaatti deemi; ati boqotta, bara dhumaattis qooda kee keessatti ni dhaabbatta. Daani'el 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.

Daani’el boqonnaa kudha lammaffaa keessatti “dhuma guyyootaa” jechuun “yeroo dhumaa” dha; Daani’el “hamma dhumatti deemi” jedhamee itti himameera. Yeroo sanatti Daani’el “qooda isaa keessatti ni dhaabata” ture. “Qooda isaa keessatti dhaabachuu” jechuun kaayyoo isaa raawwachuu jechuudha; kana immoo Daani’el yeroo kitaabni isaa dhuma guyyootaa irratti baname, jechuunis “yeroo dhumaa”tti, raawwate. Yeroo sanatti “beekumsi ni baay’ata” kan warri ogeeyyiin hubatan ni jiraata ture. Dhuma guyyoota Nebukadnezaar irratti “hubannoon” isaa gara isaatti deebi’e.

> “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.

> “Yommuu Waaqayyo nama tokkoof hojii addaa akka hojjetu kennu, inni akkuma Daani’el qooda fi iddoo isaatti dhaabachuu qaba; waamicha Waaqayyoo deebisuuf qophaa’ee, kaayyoo Isaa guutuuf qophaa’ee ta’uu qaba.” 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.

Manaseen seenaa mootota Yihudaa warra dhumaa sadan keessatti “yeroo dhumaa” bakka bu’a; Nebukadnezar immoo labsiiwwan sadan keessatti “yeroo dhumaa” bakka bu’a. Manaseen ilma isaa Amooniin itti aaname.

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 jechuun “leenjii” jechuudha; yeroo “beekumsi dabalaa” turee fi ergaa hiikni isaa baname sana keessatti “ogeeyyii” leenjisu bakka buʼa. Amon booda immoo Yosiyaas dhufe; inni mootota torban keessaa inni qofa seenaa raajii gaarii taʼe, haa taʼu iyyuu walxaxaa, qabuudha.

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.

Yosiyaas jechuun “hundee Waaqayyoo” jechuudha; innis dhugaawwan “yeroo dhumaatti” hiikaman hundeeffamuu isaanii bakka bu’a. Dabalamuun beekumsaa kan Amooniin bakka buufame, qajeelfama Gabreelii fi ergamoota qulqulloota biroo jala, Wiiliyaam Miileriin walitti qindeeffame. Hojiin Miilerii maqaa Yosiyaasiin bakka buufama; inni hundee sochii sanaa waan hundeesseef. Waa’ee Yosiyaas irratti adda baasuuf wantoonni baay’een jiru; garuu amma gara ilma isaa Yehoo’aahaazitti ceena.

> 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.

> ଯେହୋଆହାଜ୍‌ ରାଜ୍ୟ କରିବାକୁ ଆରମ୍ଭ କଲାବେଳେ ତେଇଶ ବର୍ଷ ବୟସର ଥିଲେ; ଏବଂ ସେ ଯିରୁଶାଲେମରେ ତିନି ମାସ ରାଜ୍ୟ କଲେ। ତାଙ୍କର ମାତାଙ୍କ ନାମ ହମୁତଲ୍‌, ସେ ଲିବ୍ନାର ଯିରିମିୟଙ୍କ ଝିଅ ଥିଲେ। ସେ ସଦାପ୍ରଭୁଙ୍କ ଦୃଷ୍ଟିରେ ଯାହା ମନ୍ଦ, ତାହାହି କଲେ, ଯେପରି ତାଙ୍କ ପୂର୍ବପୁରୁଷମାନେ କରିଥିଲେ। ଫାରାଓନେଖୋ ତାଙ୍କୁ ହାମାଥ ଦେଶର ରିବ୍ଲାରେ ବାନ୍ଧି ରଖିଲେ, ଯେଣୁ ସେ ଯିରୁଶାଲେମରେ ରାଜ୍ୟ କରିପାରିବେ ନାହିଁ; ଏବଂ ସେ ଦେଶ ଉପରେ ଶତ ତାଲେଣ୍ଟ ରୂପା ଓ ଏକ ତାଲେଣ୍ଟ ସୁନାର କର ଆରୋପ କଲେ। ଫାରାଓନେଖୋ ଯୋଶୀୟଙ୍କ ପୁଅ ଇଲିୟାକୀମଙ୍କୁ ତାଙ୍କ ପିତା ଯୋଶୀୟଙ୍କ ସ୍ଥାନରେ ରାଜା କରିଲେ, ଏବଂ ତାଙ୍କ ନାମକୁ ପରିବର୍ତ୍ତନ କରି ଯେହୋୟାକୀମ ରଖିଲେ, ଓ ଯେହୋଆହାଜ୍‌ଙ୍କୁ ନେଇଗଲେ; ଏବଂ ସେ ମିଶରକୁ ଆସିଲେ ଓ ସେଠାରେ ମୃତ୍ୟୁବରଣ କଲେ। ୨ ରାଜାବଳୀ ୨୩:୩୧–୩୪।

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.

Jehoahaaz jechuun “Yihowaan qabate” jechuudha; innis Faraʼoon-Nekoon qabame. Jehoahaaz, ilmi Yosiyaas, Faraʼoon-Nekoon qabamee obboleessa isaa Eliyaaqiim, jechuun “Waaqni kaasa” jedhutti bakka buufame. Sana booddee Faraʼoon-Nekoon maqaa Eliyaaqiim gara Yehooyaaqiimitti jijjiire; hiikni isaas “Waaqni ni kaʼa” jechuudha. Jijjiiramni maqaa mallattoo hariiroo kakuu ti; akkasumas yeroo ergaan jalqabaa humna argatutti, Waaqayyo uummata tokko wajjin kakuu keessa seena, yeroo wal fakkaataatti immoo uummata kakuu duraanii bira darba.

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.

Waxabajjii 11, 1840tti, Impaayerni Usmaaniyaa inni qilleensota afuriin fakkeeffamee ture, kan waggoota dhibba sadii fi sagal-tokkoo fi guyyoota kudha shaniif hiikamee ture, ittifame; yookaan akka hiikni maqaa Yehoo’aaz agarsiisutti, “qabame.” Yeroo wal fakkaataatti Eliyaaqiim mootii ta’e, maqaan isaas gara Yehooyaaqiimitti jijjiirame; hiikni isaa “Waaqayyo ni ka’a” jechuudha. Yehooyaaqiim booda ilmi isaa Yehooyaakiin dhufe; inni maqoota sadii keessatti Caaffata Qulqullaa’oo keessa qaba.

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.

Maqaan Yehooyaakiin jedhu, “Gooftaan ni dhaabaa, ni hundeessa” jechuudha. Inni ilma Yehooyaaqiim ture; akkasumas Waaqayyo gaanfa haaraa, dhugaa, Pirootestaantii “dhaabee hundeesse” waan ta’eef, inni dhufaatii ergamaa lammaffaa bara 1844 keessa yeroo birraa mul’isa. Ergaan ergamaa lammaffaa ergaa Iyyiisa Halkan Giddugaleessaaatiin humneeffame; Yekooniyaa fi Kooniyaa immoo “Waaqayyo ni hundeessa” jechuudha. Maqaan sadan kun, hundinuu hiika tokko qaban, walitti hidhamiinsa Iyyiisa Halkan Giddugaleessaa ergamaa lammaffaa wajjin agarsiisu. Yeroo dhangala’uun dhumaa Hafuura Qulqulluu Iyyiisa Guddaa keessatti ta’utti, dhibba tokkoo fi afurtamii afur kuma ni chaappamfamu. Chaappamni dhibba tokkoo fi afurtamii afur kuma sochii Miilerotaa keessatti Iyyiisa Halkan Giddugaleessaatiin fakkeenyaan agarsiifame ture; Yehooyaakiin, inni Yekooniyaa fi Kooniyaa jedhamuus, mallattoo chaappamuu ti.

> 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.

> “እኔ በሕይወቴ እንደምኖር፥” ይላል ጌታ፥ “የይሁዳ ንጉሥ የዮአቄም ልጅ ኮንያ በቀኝ እጄ ላይ ያለ የማኅተም ቀለበት ቢሆንም፥ ከዚያ እንኳ እነቅልሃለሁ፤ ነፍስህንም ለሚፈልጉ እጅ፥ ፊታቸውንም ለምትፈራቸው እጅ፥ ለባቢሎን ንጉሥ ለናቡከደነፆር እጅ እና ለከለዳውያን እጅ አሳልፌ እሰጥሃለሁ። አንተንም እና የወለደችህን እናትህን ወደ ሌላ ምድር፥ ያልተወለዳችሁባት አገር፥ እጥላችኋለሁ፤ በዚያም ትሞታላችሁ። ነገር ግን ወደሚመለሱባት ምድር፥ ለመመለስ ነፍሳቸው ወደምትመኝላት፥ ወደዚያ አይመለሱም። ይህ ሰው ኮንያ የተናቀ የተሰበረ ጣዖት ነውን? ወይስ ማንም የማይወደው ዕቃ ነውን? ስለምን እርሱና ዘሩ ተጥለው ወደማያውቁት ምድር ተጣሉ? ምድር ሆይ፥ ምድር ሆይ፥ ምድር ሆይ፥ የጌታን ቃል ስሚ።” ኤርምያስ 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.

Yehooyaakiin, Yekooniyaa fi Kooniyaa yeroo chaappessuu bakka buʼu; yeroo ergamaan lammaffaan ergaa Iyyata Halkan Giddugaleessaa wajjin walitti makamu sana. Inni yeroo chaappessuu warra gowwootaa bakka buʼa. Mootiin hamaan sun warra durboota Laaʼodiiqiyaa gowwoota taʼan, kanneen yeroo chaappessuu keessatti mallattoo bineensaa fudhachuuf murtaaʼan bakka buʼa; sababiin isaas isaan afaan Gooftaa keessaa bara baraan tufamanii gad darbatamu.

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.

Mallattoon Waaqayyoo harka isaa mirgaa irra jiru chaappaa isaa ti; warri chaappeeffamuu dhibba afurtamii afurii fi kuma afurtamii keessatti afaan Gooftaa keessaa haqamanis Zarubaabel, namicha harka isaa keessatti madaallii “yeroo torba” qabu sanaa wajjin wal bira qabamanii agarsiifamu.

> 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.

> Zeruubaabel, bulchaa Yihudaa, akkana jedhi: Ani samii fi lafa nan raasa; teessoo mootummaawwaniis nan garagalcha, humna mootummaa saboota ormaas nan balleessa; gaariiwwan lolaa fi warra isaan irra taaʼanis nan garagalcha; fardeenii fi warri isaan irra yaabanis ni kufu, tokkoon tokkoon isaanii goraadee obboleessa isaatiin. Guyyaa sanatti, jedhu Waaqayyo gooftaan maccaa, si nan fuudha, yaa Zeruubaabel garbicha koo, ilma She'altii'el, jedhu Waaqayyo, akka chaappaa mallattoo si nan godha; ani si filadheeraatii, jedhu Waaqayyo gooftaan maccaa. Haggaay 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.

“Dhagaan gufachiisaa” inni “yeroo torbaa” taʼe sun “ullee madaallii” harka Zerubaabel keessa jiru dha; innis akka “chaappaa qubeettii” Waaqayyo kuma dhibba afurtamii afur sana chaappeessuuf itti fayyadamuutti bakka bu’amee dhihaata. Chaappaan qubeettii, yookaan “mallattoon”, warra Yerusaalem keessatti xuraa’ummaawwan hojjetaman irratti “aadan oo’an” irra kaa’ama. Aaduu fi ooyuun sun muuxannoo warra chaappeeffamanii adda baasa; aaduu fi ooyuunis deebii isaanii keessaa qoricha “yeroo torbaa” sanaaf kennan kan agarsiisu dha. Inni cubbuu isaanii fi cubbuu abbootii isaaniiaf dhiifama gaafachuu dha. Inni erga guyyaa abdii kutannaa Adoolessa 18, 2020 irraa jalqabee isaanii Waaqayyoo wajjin hin deemne, Waaqayyos isaanii wajjin hin deemne jechuun beekamuu dha. Inni qormaata bara 1863 kufame dha; yeroo Filadelfiyaa gara Laa’odiiqeyaa ce’aa turte sanatti. Inni yeroo warri Koniyaan bakka bu’an akka durbumoota wallaaloo Laa’odiiqeyaa ta’anii bara baraan hundeeffaman, warri immoo Zerubaabeliin bakka bu’an akka durbumoota ogeeyyii Filadelfiyaa ta’anii bara baraan hundeeffamanitti fakkeenya ta’e.

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.

Yihoyakiin duʼaan Zedekiyaan dhufe; inni mootota torban keessaa isa dhumaa ture. Akkuma Minaaseen bara 1798 fi “yeroo dhumaa” bakka buʼe, Zedekiyaanis Onkoloolessa 22, 1844 bakka buʼuu qaba; yeroo mulʼanni “ni dubbata malee hin sobu” taʼetti. Zedekiyaan maqaa jechoota Ibrootaa lama walitti makamuudhaan ijaarame dha. Jechi tokko “Yihowaa” dha; innis jecha Daaniʼel boqonnaa saddeet, lakkoofsa kudha afur keessatti “qulqulleeffame” jedhamee hiikamu wajjin walitti makameera. Zedekiyaan hiikni isaa qulqulleeffamuu mana qulqullummaa Waaqayyoo ti; kunis Onkoloolessa 22, 1844 jalqabe.

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.

Mootummoonni mootummaa Yihudaa torban dhumaa seenaa adeemsifamaa bara 1798 irraa jalqabee hamma Onkoloolessa 22, 1844tti taʼe bakka buʼu. Yehooyaaqiim mallattoo Hagayya 11, 1840 ti; inni ammoo Fulbaana 11, 2001 bakka buʼa. Inni mallattoo aangoo kennamuu ergaa ergamaa jalqabaa ti; akkasumas inni lakkoofsa jalqabaa boqonnaa tokkoo Daaniyael keessatti beeksifama. Kanaafuu, haalli fi qabiyyeen boqonnaa tokkoo Daaniyael aangoo kennamuu ergaa ergamaa jalqabaa ti; kunis akka Mulʼata boqonnaa kudhan keessatti agarsiifametti. Mulʼata boqonnaa kudhan keessatti Kiristoos macaafa xinnoo harka Isaa keessatti qabatee gad buʼe; Yohaannisis akka isa nyaatu ajajame. Kanaaf jecha qorannoon jalqabaa kitaaba Daaniyael keessatti waaʼee nyaachuu wajjin wal qabata.

We will continue these subjects in the next article.

Mata-dureewwan kana barruu itti aanu keessatti itti fufna.

> 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.

> Innis akkas jedhe, Ilma namaa, mar'immaan kee akkaa kanaa nyaadhu, kitaaba maramaa ani siif kennu kanas garaa kee guuti. Ergasiis ani isa nyaadhe; innis afaan koo keessatti mi'aan isaa akka dammaa ture. Hisqi'el 3:3.

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