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# The Book of Daniel - Number Seven

Bhuku raDhanieri - Nhamba Nomwe

Seven Kings

Madzimambo Manomwe

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.

Kutinhira kunomwe kunomiririra nhoroondo kubva muna 1798 kusvika kuna 22 Gumiguru, 1844. Nhoroondo iyoyo yakafananidzirwa nemadzimambo manomwe okupedzisira ehumambo hwaJudha, kubva kuna Manase muna 677 BC kusvika kuna Zedekia muna 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.

Mumitsetse mitsara yekuvandudzwa kutsvene, chimwe chiratidzo chinoratidza kusimbiswa kwengirozi yokutanga chiratidzo chinoratidza chinhu chine hukama nenyika yose. Musi wa11 Nyamavhuvhu, 1840, shoko rengirozi yokutanga rakasimbiswa, uye shoko racho rikazotakurwa richiendwa kunzvimbo dzose dzemamishinari munyika yose.

> “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.

> “Sisakazo sokuza kwa Khristu cha 1840–44 chinali chiwonetsero chaulemerero cha mphamvu ya Mulungu; uthenga wa mngelo woyamba unafikitsidwa ku malo aliwonse a umishonale padziko lonse lapansi.” 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.

Ngokwesiprofetho ngaleso sikhathi, ingelosi yesAmbulo 10 yehla yabeka unyawo olulodwa emhlabeni nolunye olwandle. USister White wakuchaza lokho njengophawu lobubanzi bomlayezo emhlabeni wonke.

> “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.

> “Ngirozi yakhala po, rutsoka rumwe ruri pamusoro pegungwa, urwo rumwe ruri pamusoro penyika, zvinoratidza kupararira kukuru kwekuziviswa kweshoko iri. Richayambuka mvura huru uye richaziviswa kune dzimwe nyika, kusvikira kunyika yose.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

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

Ukumenyezwa kukaKoresi komyalo wokuqala kwakungumyalo womhlaba wonke.

> 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.

> Zvino mugore rokutanga raKoreshi mambo wePezhiya, kuti shoko raJehovha rakataurwa nomuromo waJeremiya rizadziswe, Jehovha akamutsa mweya waKoreshi mambo wePezhiya, zvokuti akaparidza munyika yose youmambo hwake, akazvinyorawo achiti, Zvanzi naKoreshi mambo wePezhiya, Jehovha Mwari wokudenga akandipa ushe hwose hwenyika dzapasi; uye akandiraira kuti ndimuvakire imba paJerusarema, riri muJudha. Ndianiko pakati penyu, wavanhu vake vose? Mwari wake ngaave naye, akwire kuJerusarema, riri muJudha, avake imba yaJehovha Mwari waIsraeri, (ndiye Mwari,) iri paJerusarema. Ani naani anosara panzvimbo ipi neipi yaanogara semutorwa, vanhu venzvimbo yake ngavamubatsire nesirivha, nendarama, nezvinhu, nezvipfuwo, kunze kwechipo chokuda kwavo cheimba yaMwari iri paJerusarema. Ipapo vakasimuka vakuru vedzimba dzamadzibaba dzaJudha naBhenjamini, navaprista, navaRevhi, pamwe chete navose vakanga vamutswa mweya yavo naMwari, kuti vakwire kundovaka imba yaJehovha iri paJerusarema. 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.

Kungofanana nokuti ngirozi yokutanga yakasvitswa kunzvimbo dzose dzemamishinari munyika yose musi wa11 Nyamavhuvhu, 1840, Koreshi anozvizivisa samambo we“ushe hwose hwenyika,” paanoparidza murayiro wokutanga. Kuburuka kwengirozi yaZvakazarurwa gumi, iyo ngirozi inozivikanwa naSista White kuti “haasi mumwe munhu asingapfuuri Jesu Kristu,” kune hunhu humwe chete hwouprofita sengirozi ine simba yaZvakazarurwa gumi nemasere. Sista White anozivisa kuti chinangwa chengirozi yokutanga chakanga chakafanana nechinangwa chengirozi yaZvakazarurwa gumi nemasere.

> “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 akatuma mutumwa ane simba kuti aburuke azoyambira vagari venyika kuti vagadzirire kuoneka kwake kwechipiri. Mutumwa paakabva pamberi paJesu kudenga, chiedza chainyanya kupenya uye chaibwinya zvikuru chakamufambira mberi. Ndakaudzwa kuti basa rake rakanga riri rokuvhenekera nyika nokubwinya kwake uye kunyevera vanhu pamusoro pehasha dzaMwari dziri kuuya.” 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.

Kupewa nguvu kwa malaika wa kwanza ni ishara inayokazia kipengele cha ulimwenguni pote. Ujumbe wa kwanza katika wakati wa Kristo ulipewa nguvu wakati wa ubatizo wa Kristo. Maandiko yanatambulisha kwamba Israeli yote ilitoka kwenda jangwani kuusikia ujumbe wa Yohana.

> 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.

> Ipapo ndipo Yerusalemu, neJudhiya yose, nenyika yose yakapoteredza Jordhani, vakaenda kwaari; vakabhabhatidzwa naye muJordhani, vachireurura zvivi zvavo. Mateo 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.

Utumishi wa Kristo ulielekezwa kwa Israeli ya kale, na kwa maana hiyo ya kinabii ulimwengu mzima ulivutwa kuelekea Yordani, mahali pa ubatizo wa Kristo. Hata hivyo, ibada ya ubatizo, na kile ilichowakilisha Kristo alipobatizwa, ilielekezwa kwa ulimwengu wote.

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.

Dzina lakuti Jehoiakimu limatanthauza kuti “Mulungu adzauka”, ndipo pa ubatizo wa Khristu, pamene Yohane anatulutsa Khristu m’madzi, chizindikiro cha “kuwuka” kuchoka m’manda amadzi chinakhala gawo la kulimbikitsidwa kumeneko. M’ndime zinayi zoyambirira za Ezara zimene tazitchula kale, ndime ya chisanu imasonyeza kuyankha kwa amene anamva lamulo lija ndi mawu akuti, “Pamenepo anauka akulu a nyumba za makolo a Yuda ndi Benjamini, ndi ansembe, ndi Alevi, pamodzi ndi onse amene mzimu wawo Mulungu anawukitsa, kuti akwere kukamanga nyumba ya Yehova imene ili m’Yerusalemu.” Uthenga woyamba ukalimbikitsidwa, pamakhala kuuka, monga momwe zayimiriridwa ndi dzina la Jehoiakimu.

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.

Pa Septemba 11, 2001, shoko rekutanga resangano rine simba remutumwa wechitatu rakapiwa simba sezvarakaratidzirwa nesimba rakapiwa kushoko rekutanga resangano rine simba remutumwa wokutanga. Hanzvadzi White vanotsinhira pamusoro pokuparadzwa kweTwin Towers pazuva iroro.

> “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.

> “Zvino shoko randataura rokuti New York richaparadzwa nemafungu makuru egungwa rava kuuya here? Izvi handina kumbobvira ndazvitaura. Ndakataura kuti, pandakanga ndakatarisa zvivako zvikuru zvaikwidzwa ikoko, uriri pamusoro peuriri, ndakati, ‘Zviitiko zvinotyisa zvakadini zvichaitika apo Ishe vachasimuka kuti vazunguze nyika zvikuru! Ipapo mashoko aZvakazarurwa 18:1–3 achazadziswa.’ Chitsauko chegumi nesere chose chaZvakazarurwa iyambiro yezvichauya panyika. Asi handina chiedza chakananga maererano nezvichauya pamusoro peNew York, kunze kwokuti ndinoziva kuti rimwe zuva zvivako zvikuru zviri ikoko zvichawisirwa pasi nokutenderedzwa nokupidigurwa kwesimba raMwari. Kubva pachiedza chandakapihwa, ndinoziva kuti kuparadzwa kuri munyika. Shoko rimwe chete rinobva kuna Ishe, kubata kumwe chete kwesimba ravo guru, uye zvivako izvi zvikuru zvichawa. Zviitiko zvichaitika zvinotyisa zvazvo zvatisingagoni kufungidzira.” Review and Herald, Chikunguru 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.

Pakusimbiswa kweshoko rokutanga munhoroondo yevane zana namakumi mana nezvina zvuru, Ishe “akasimuka” kuti “adedemese nyika zvinotyisa”. Zita raJehoiakimi rinomiririra kusimbiswa kweshoko rokutanga. Pana 11 Nyamavhuvhu, 1840, Ishe akasimuka pachigaro chake choushe, akaburukira panyika, akamira pamusoro penyika nepamusoro pegungwa. Pachirevo chokutanga chaKoreshi, vakatendeka vakasimuka. Jehoiakimi chiratidzo chisiri chokungova kusvika kwengirozi yokutanga bedzi, asi anomiririrawo kusimbiswa kwengirozi yokutanga.

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.

Jehoyakimu anomiririra wokutanga pamadzimambo matatu okupedzisira, asi anomiririrawo wechishanu pamadzimambo manomwe anotungamirira kukuparadzwa kweJerusarema. Mazita emadzimambo manomwe iwayo anobudisa ruzivo rukuru. Madzimambo manomwe iwayo aiva Manase, Amoni, Josia, Jehoahazi, Jehoyakimu, Jehoyakini, naZedekia.

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.

M’mbiri ya a Millerite, Manase akuimira nthawi ya mapeto, mu 1798. Manase amatanthauza “kuyambitsa kuyiwala,” ndipo ndi mu 1798 pamene hule la Turo layiwalika kwa zaka makumi asanu ndi awiri. Manase anali mmodzi wa mafumu oipa kwambiri, ndipo ali ndi makhalidwe aulosi amene ayenera kuganiziridwa.

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.

Madzimambo manomwe okupedzisira aJudha anomiririra nhoroondo yemabhanan’ana manomwe kubva muna 1798, kusvika kuna Gumiguru 22, 1844. Manase ndiye aiva wokutanga pamadzimambo manomwe aya, uye sezvo aiva mambo wokutanga pavane vanomwe, akafananidzira Zedhekia, wokupedzisira pamadzimambo manomwe aya. Jesu nguva dzose anobatanidza magumo nekutanga. Zedhekia, mambo wokupedzisira pavane vanomwe, akaendeswa muutapwa hweBhabhironi. Mambo wokutanga pamadzimambo manomwe okupedzisira akatakurwawo kuendeswa muutapwa hweBhabhironi, achifananidzira kuendeswa kwamambo wokupedzisira muutapwa hweBhabhironi.

> 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.

> Zvino Jehovha akataura naManase nevanhu vake, asi havana kuteerera. Naizvozvo Jehovha akauyisa pamusoro pavo vatungamiri vehondo dzamambo weAsiria; vakabata Manase ari pakati paminzwa, vakamusunga nezvisungo, vakamutakura vakaenda naye kuBhabhironi. Zvino paakanga ari pakutambudzika, akakumbira Jehovha Mwari wake, akazvininipisa zvikuru pamberi paMwari wamadzibaba ake, akanyengetera kwaari; uye iye akamunzwira tsitsi, akanzwa chikumbiro chake, akamudzosera kuJerusarema muumambo hwake. Ipapo Manase akaziva kuti Jehovha ndiye Mwari. 2 Makoronike 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.

Zvakaitika kuna Manase zvekusvika pakuziva kuti Jehovha ndiye Mwari, zvakazadzikiswa nokubviswa kwake muumambo hwake, uyezve nokudzorerwazve kwake kuumambo hwake. Nebhukadhinezariwo, sezvakaita Manase, akasvika pakuziva Jehovha paakabviswa muumambo hwake, uye pashure akadzorerwa kuumambo hwake.

> 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.

> Asi pakuguma kwamazuva, ini Nebhukadhinezari ndakasimudzira meso angu kudenga, njere dzangu dzikadzoka kwandiri; ndikakomborera Wokumusorosoro, ndikarumbidza nokukudza Iye anorarama nokusingaperi, ushe hwake huri ushe husingaperi, uye umambo hwake huripo kusvikira kuzvizvarwa nezvizvarwa. Uye vagari vose venyika vanoverengwa sevasina chinhu; uye anoita sezvaanoda kuhondo yokudenga, napakati pavagari venyika; uye hakuna angadzivisa ruoko rwake, kana kuti angati kwaari, Unoitei? Panguva imwe cheteyo njere dzangu dzakadzoka kwandiri; uye nokuda kwokubwinya kwoumambo hwangu, rukudzo rwangu nokupenya kwangu zvakadzoka kwandiri; uye vanachipangamazano vangu namachinda angu vakanditsvaka; ndikamiswa zvakasimba muumambo hwangu, uye ukuru hwakaisvonaka hwakawedzerwa kwandiri. Zvino ini Nebhukadhinezari ndinorumbidza nokukudza nokuremekedza Mambo wokudenga, mabasa ake ose ari zvokwadi, nenzira dzake kutonga kwakarurama; uye avo vanofamba mukuzvikudza anogona kuvaderedza. Danieri 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.

අන්තිම යුදාවරු රජවරුන් තිදෙනාගේ ඉතිහාසය තුළ “අවසාන කාලය” නියෝජනය කරමින්ද, වහල්කම අවුරුදු හැත්තෑව පිළිබඳ අනාවැකියේ පැමිණීම නියෝජනය කරමින්ද, මනස්සේගේ අත්දැකීම නෙබුකද්නේසර් පිට සම්පූර්ණ විය. මනස්සේ නියෝජනය කරන්නේ, යුදාවේ අවසාන රජවරුන් තිදෙනාගේ ඉතිහාසය තුළ “අවසාන කාලය” ය; නෙබුකද්නේසර් නියෝජනය කරන්නේ, නියෝග තුනේ ඉතිහාසය තුළ “අවසාන කාලය” ය, 1798 වසර සත් ගර්ජනාවන්ගේ ඉතිහාසය තුළ “අවසාන කාලය” වූ ලෙසම ය. ඉහත උපුටා දැක්වූ පදවල, නෙබුකද්නේසර්ගේ අවබෝධය ඔහු වෙත නැවත පැමිණියේ “දිනවල අවසානයේ” දී ය. “දිනවල අවසානය” යන ප්‍රකාශය ද දානියෙල් පරිච්ඡේද දොළහ තුළ සඳහන් වේ.

> 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.

> Asi iwe, enda zako mpaka mwisho utakapowadia; kwa maana utapumzika, nawe utasimama katika sehemu yako mwishoni mwa siku. Danieli 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.

Ma“zuva okupedzisira” ari muna Dhanieri chitsauko 12 ndiwo “nguva yokupedzisira,” nokuti Dhanieri akaudzwa kuti aende “kusvikira kuguma kwacho kwavapo.” Panguva iyoyo Dhanieri “achamira pachikamu chake.” “Kumira pachikamu chake” kunoreva kuzadzisa chinangwa chake, izvo Dhanieri akaita apo bhuku rake rakazarurwa pakupera kwamazuva, ndiko “nguva yokupedzisira.” Panguva iyoyo paizova “nokuwedzera kwezivo” uko vakachenjera vaizonzwisisa. Pakupera kwamazuva aNebhukadhinezari, “kunzwisisa” kwake kwakadzokera kwaari.

> “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.

> “මනුෂ්‍යයෙකුට දෙවියන් වහන්සේ විසින් කිරීමට විශේෂ කාර්යයක් දෙන කල, දානියෙල් කළාක් මෙන්, ඔහු තමන්ගේ කොටසෙහිත් ස්ථානයෙහිත් ස්ථිරව සිටිමින්, දෙවියන් වහන්සේගේ කැඳවීමට පිළිතුරු දීමට සූදානම්ව, උන්වහන්සේගේ අරමුණ සම්පූර්ණ කිරීමට සූදානම්ව සිටිය යුතුය.” Manuscript Releases, volume 6, 108.

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

Manase anomirira “nguva yokupedzisira” munhoroondo yemadzimambo matatu okupedzisira eJudha, Nebhukadhinezari anomirira “nguva yokupedzisira” mumirayiro mitatu. Manase akateverwa nomwanakomana wake Amoni.

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 rinoreva “kudzidziswa” uye anomirira nguva iyo pakanga pane “kuwedzera kwezivo” kwaizodzidzisa “vakachenjera” mushoko rakanga rasunungurwa pachisimbiso. Amon akazoteverwa naJosia, iye oga mambo pavamwe vanomwe ane nhoroondo yechiporofita yakanaka zvakati, kunyange hazvo yakaoma.

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.

Josia rinoreva kuti “hwaro hwaMwari”, uye anomiririra kusimbiswa kwezvokwadi dzakanga dzazarurwa panguva ye“magumo”. Kuwedzera kwezivo kwakanga kwamiririrwa naAmoni kwakaiswa pamwe chete naWilliam Miller, achitungamirirwa naGabhurieri nedzimwe ngirozi tsvene. Basa raMiller rinomiririrwa nezita rokuti Josia, nokuti ndiye akasimbisa hwaro hwesangano iri. Pane zvakawanda zvikuru zvinogona kuzivikanwa pamusoro paJosia, asi zvino ngatipfuurirei kumwanakomana wake, Jehoahazi.

> 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.

> Jehoahazi alikuwa na umri wa miaka ishirini na mitatu alipoanza kutawala; naye akatawala muda wa miezi mitatu huko Yerusalemu. Na jina la mama yake lilikuwa Hamutali, binti ya Yeremia wa Libna. Naye akafanya yaliyo maovu machoni pa BWANA, sawasawa na yote ambayo baba zake walikuwa wamefanya. Farao Neko akamfunga huko Ribla, katika nchi ya Hamathi, ili asitawale huko Yerusalemu; naye akaitoza nchi kodi ya talanta mia moja za fedha, na talanta moja ya dhahabu. Farao Neko akamfanya Eliakimu mwana wa Yosia kuwa mfalme mahali pa Yosia baba yake, akambadili jina lake kuwa Yehoyakimu, kisha akamchukua Jehoahazi; naye akaenda Misri, akafa huko. 2 Wafalme 23:31–34.

Jehoahaz means “Jehovah has seized”, and he was seized by Pharaohnecho. Jehoahaz, the son of Josiah, was seized by Pharaohnechoh and replaced by his brother Eliakim, meaning the “God of raising”. Pharaohnechoh then changed Eliakim’s name to Jehoiakim, meaning “God will rise”. The change of a name is a symbol of a covenant relationship, and at the empowerment of the first message, God enters into covenant with a people, as He simultaneously passes by a former covenant people.

Jehoahaz zvinoreva kuti “Jehovha akabata”, uye akabatwa naFaro Neko. Jehoahaz, mwanakomana waJosia, akabatwa naFaro Nekoh ndokutsiviwa nomunun’una wake Eriakimu, zvinoreva “Mwari wokusimudza”. Faro Nekoh akazochinja zita raEriakimu kuva Jehoiakimu, zvinoreva kuti “Mwari achasimuka”. Kushandurwa kwezita chiratidzo chouhukama hwesungano, uye pakusimbiswa kweshoko rokutanga, Mwari anopinda musungano navanhu, panguva imwe cheteyo achipfuura neparutivi pevanhu vaimbova vanhu vesungano.

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.

PaAugust 11, 1840, Humambo hweOttoman hwakanga hwaimiririrwa nemhepo ina dzakanga dzasunungurwa kwemakore mazana matatu namakumi mapfumbamwe nerimwe nemazuva gumi namashanu, hwakadzorwa, kana kuti sezvinorehwa naJehoahazi, hwakanga “hwabatwa”. Panguva imwe cheteyo, Eriakimu akaitwa mambo uye zita rake rikashandurwa kuva Jehoiakimu, zvichireva kuti “Mwari achasimuka”. Jehoiakimu akateverwa nomwanakomana wake Jehoiakini, uyo ane mazita matatu muMagwaro.

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.

Zita rokuti Jehoiakini rinoreva kuti “Ishe vachamisa nokusimbisa.” Akanga ari mwanakomana waJehoiakimi, uye anoratidza kusvika kwengirozi yechipiri muchirimo cha1844, sezvo Mwari “akamisa nokusimbisa” runyanga rutsva, rwechokwadi, rwechiPurotesitendi. Shoko rengirozi yechipiri rakapiwa simba neshoko reChichemo chePakati pousiku, uye Jeconiah naConiah zvinoreva kuti “Mwari vachasimbisa.” Mazita matatu aya, rimwe nerimwe rine chirevo chimwe chete, anomirira kubatanidzwa kweChichemo chePakati pousiku neshoko rengirozi yechipiri. Mukudururwa kwekupedzisira kwoMweya Mutsvene panguva yeKuchema Kukuru ndimo munoiswa chisimbiso kune vane zana namakumi mana nezvina zvuru. Kuiswa chisimbiso kwevane zana namakumi mana nezvina zvuru kwakaratidzwa nomufananidzo muChichemo chePakati pousiku chesangano reMillerite, uye Jehoiakini, anonziwo Jeconiah naConiah, chiratidzo chokuiswa chisimbiso.

> 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.

> “මම ජීවමානව සිටින තරම් නිසැකව,” කියා ස්වාමීන්වහන්සේ ප්‍රකාශ කරති, “යූදාහි රජ වූ යෙහෝයාකිම්ගේ පුත් කොනියා, මාගේ දකුණු අතෙහි මුද්‍රිකාව වුව ද, මම එතැනින් නුඹ උදුරා දමන්නෙමි. තවද නුඹගේ ජීවිතය සොයන අයගේ අතටත්, නුඹ බිය වන මුහුණු ඇති අයගේ අතටත්, එනම් බබිලෝනියේ රජ වූ නෙබුකද්රෙස්සරගේ අතටත්, කල්දීවරුන්ගේ අතටත්, මම නුඹ භාර දෙන්නෙමි. තවද මම නුඹත් නුඹ බිහිකළ නුඹේ මවත්, නුඹලා උපන් නොවූ වෙනත් දේශයකට හෙළා දමන්නෙමි; එහිදී නුඹලා මරණයට පත් වන්නහු ය. එහෙත් ඔවුන් නැවත පැමිණීමට ආශා කරන දේශයට ඔවුන් නැවත නොපැමිණෙන්නෝ ය. මේ කොනියා නම් මනුෂ්‍යයා නින්දිතව බිඳුණු රූපවහන්සෙක ද? ප්‍රියතාවයක් නැති භාජනයක් ද? එසේ නම් ඔහුත් ඔහුගේ වංශයත් නෙරපනු ලැබ, ඔවුන් නොදන්නා දේශයකට හෙළා දමනු ලබන්නේ මක්නිසා ද? අහෝ පොළොවෙනි, පොළොවෙනි, පොළොවෙනි, ස්වාමීන්වහන්සේගේ වචනය අසව.” යෙරෙමියා 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.

Jehoyakini, Yekonia na Konia wanawakilisha wakati wa kutiwa muhuri, ambapo malaika wa pili anaunganishwa na ujumbe wa Kilio cha Usiku wa Manane. Yeye anawakilisha wakati wa kutiwa muhuri wa wapumbavu. Mfalme mwovu anawakilisha wale walio mabikira wapumbavu wa Laodikia ambao katika wakati wa kutiwa muhuri wamekusudiwa kuipokea chapa ya mnyama, kwa kuwa wametapikwa nje ya kinywa cha Bwana milele.

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.

Chisimbiso chiri parudyi rwaMwari ndicho chisimbiso Chake, uye avo vanorutswa kubva mumuromo waIshe panguva yokuiswa chisimbiso kwezana nezviuru makumi mana nezvina vanoiswa mukupesana naZerubhabheri, munhu akanga ane tambo yokuyeresa ye“nguva nomwe” muruoko rwake.

> 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.

> Taura kuna Zerubhabheri, gavhuna waJudha, uchiti: Ndichazungunusa matenga nenyika; uye ndichapidigura chigaro choushe choumambo, ndichaparadza simba hwoumambo hwavahedheni; uye ndichapidigura ngoro dzehondo, navaya vanodzitasva; namabhiza navatasvi vawo vachawira pasi, mumwe nomumwe nomunondo wehama yake. Pazuva iro, ndizvo zvinotaura Jehovha wehondo, ndichakutora iwe, Zerubhabheri, muranda wangu, mwanakomana waShearitieri, ndizvo zvinotaura Jehovha, uye ndichakuita sechisimbiso; nokuti ndakakusarudza, ndizvo zvinotaura Jehovha wehondo. 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.

“kiviga chinogumbusa” iro riri “nguva nomwe” ndirwo “mutsetse une huremu” uri muruoko rwaZerubhabheri, uye iye anomirirwawo se“chindori chechisimbiso” chinoshandiswa naMwari kusimbisa vane zviuru zana namakumi mana nezvina. Chindori chechisimbiso, kana kuti “chiratidzo”, chinoiswa pamusoro paavo “vanogomera nokuchema” pamusoro pezvinonyangadza zvinoitwa muJerusarema. Kugomera nokuchema kunoratidza chiitiko chaavo vanosimbiswa, uye kugomerera nokuchema ndicho chiratidzo chemhinduro yavo yomukati kumushonga we“nguva nomwe.” Ndiko kureurura zvivi zvavo nezvivi zvamadzibaba avo. Ndiko kubvuma kuti havana kufamba naMwari uye kuti Mwari haana kufamba navo kubvira pakusuwa kukuru kwaChikunguru 18, 2020. Ndiwo muedzo wakakundikana muna 1863, panguva iyo Firadherifia yakanga ichichinjira kuRaodhikia. Wakafananidzira nguva iyo avo vanomiririrwa naKonia vanosimbiswa nokusingaperi semhandara dzoupenzi dzeRaodhikia, uye avo vanomiririrwa naZerubhabheri vanosimbiswa nokusingaperi semhandara dzakachenjera dzeFiradherifia.

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.

Jehoiakini akateverwa na Zedekia, wa mwisho wa wafalme saba. Kama vile Manase alivyowakilisha mwaka 1798, na “wakati wa mwisho,” ndivyo Zedekia anavyopaswa kuwakilisha Oktoba 22, 1844, wakati ambapo maono “yatanena, wala hayatadanganya”. Zedekia ni jina lililoundwa kwa muungano wa maneno mawili ya Kiebrania. Neno moja ni “Yehova”, na limeunganishwa na neno linalotafsiriwa katika Danieli sura ya nane, mstari wa kumi na nne kuwa “kutakaswa.” Zedekia humaanisha kutakaswa kwa hekalu la Mungu, kulikokuwa kumeanza Oktoba 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.

Madzimambo manomwe okupedzisira eJudha anomirira nhoroondo inofambira mberi kubva muna 1798 kusvika pana Gumiguru 22, 1844. Jehoyakimi mucherechedzo waNyamavhuvhu 11, 1840, uyo zvakare unomirira Gunyana 11, 2001. Iye mucherechedzo wekupihwa simba kweshoko rengirozi yokutanga, uye anounzwa mundima yokutanga yaDanieri chitsauko chimwe. Naizvozvo, mamiriro nezvakapoteredza Danieri chitsauko chimwe ndezvekupihwa simba kweshoko rengirozi yokutanga, sezvinomiririrwa muna Zvakazarurwa chitsauko chegumi. Muna Zvakazarurwa chitsauko chegumi Kristu akaburuka aine kabhuku muruoko rwake, uko Johane akarairwa kuti adye. Ndokusaka muedzo wokutanga mubhuku raDanieri une chokuita nokudya.

We will continue these subjects in the next article.

Tichaenderera mberi nezvidzidzo izvi muchinyorwa chinotevera.

> 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.

> I reče mi: „Sinko čovečji, nahrani trbuh svoj i napuni utrobu svoju ovim svitkom koji ti dajem.” Tada ga pojedoh; i beše u ustima mojim sladak kao med. Jezekilj 3:3.

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