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# The Book of Daniel - Number Seven

Kitabu cha Danieli - Nambari Saba

Seven Kings

Wafalme Saba

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.

Ngurumo saba zinawakilisha historia kuanzia mwaka 1798 hadi tarehe 22 Oktoba 1844. Historia hiyo iliwakilishwa kwa mfano na wafalme saba wa mwisho wa Ufalme wa Yuda, kuanzia Manase mwaka 677 KK hadi Sedekia mwaka 586 KK.

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.

Katika mistari takatifu ya matengenezo, sifa ya kutiwa nguvu kwa malaika wa kwanza ni ishara inayotambulisha jambo lililo la ulimwengu mzima. Mnamo Agosti 11, 1840, ujumbe wa malaika wa kwanza ulitiwa nguvu na ujumbe huo kisha ukapelekwa katika kila kituo cha misheni ulimwenguni kote.

> “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.

> "Harakati ya Adventi ya 1840-44 ilikuwa dhihirisho tukufu la nguvu za Mungu; ujumbe wa malaika wa kwanza ulifikishwa katika kila kituo cha kimisionari ulimwenguni." Pambano Kuu, 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.

Kwa kinabii wakati huo, malaika wa Ufunuo kumi alishuka akaweka mguu mmoja juu ya nchi na mwingine juu ya bahari. Dada White alitambua hilo kama ishara ya kuenea kwa ujumbe kote ulimwenguni.

> “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.

> Msimamo wa malaika, akiwa na mguu mmoja juu ya bahari na mwingine juu ya nchi kavu, unaashiria upana mkubwa wa utangazaji wa ujumbe huo. Ujumbe huo utavuka maji mapana na kutangazwa katika nchi nyingine, hata kote ulimwenguni. Komentari ya Biblia ya Waadventista Wasabato, juzuu ya 7, 971.

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

Tangazo la amri ya kwanza la Cyrus lilikuwa amri ya ulimwenguni kote.

> 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.

> Ikawa katika mwaka wa kwanza wa Koreshi mfalme wa Uajemi, ili neno la Bwana alilolinena kwa kinywa cha Yeremia litimizwe, Bwana akachochea roho ya Koreshi mfalme wa Uajemi, hata akatoa tangazo katika ufalme wake wote, tena akaliandika, kusema, Hivi asema Koreshi mfalme wa Uajemi, Bwana Mungu wa mbinguni amenipa falme zote za dunia; naye ameniamuru nimjengee nyumba huko Yerusalemu iliyoko Yuda. Ni nani aliye miongoni mwenu wa watu wake wote? Mungu wake awe pamoja naye, na apande aende Yerusalemu iliyoko Yuda, akajenge nyumba ya Bwana Mungu wa Israeli, (yeye ndiye Mungu,) iliyoko Yerusalemu. Na kila atakayebaki mahali popote akaapo, watu wa mahali pake wamsaidie kwa fedha, na kwa dhahabu, na kwa mali, na kwa wanyama, pamoja na sadaka ya hiari kwa ajili ya nyumba ya Mungu iliyoko Yerusalemu. Ndipo wakaondoka vichwa vya mababa wa Yuda na Benyamini, na makuhani, na Walawi, pamoja na wote ambao Mungu alichochea roho zao, ili wapande kwenda kuijenga nyumba ya Bwana iliyoko Yerusalemu. 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.

Kama vile malaika wa kwanza alipelekwa katika kila kituo cha misheni duniani tarehe 11 Agosti 1840, Koreshi anajitambulisha kuwa mfalme wa ‘falme zote za duniani’ anapotangaza amri ya kwanza. Kushuka kwa malaika wa Ufunuo kumi, yule malaika ambaye Dada White anamtambua kuwa ‘si mwingine bali Yesu Kristo mwenyewe,’ kuna sifa zilezile za kinabii kama malaika mwenye nguvu wa Ufunuo kumi na nane. Dada White anabainisha kwamba kusudi la malaika wa kwanza lilikuwa sawa na kusudi la malaika wa Ufunuo kumi na nane.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> "Yesu alimuagiza malaika mwenye nguvu kushuka na kuwaonya wakazi wa dunia kujiandaa kwa kuja kwake kwa mara ya pili. Malaika alipoondoka kutoka katika uwepo wa Yesu mbinguni, nuru yenye kung'aa sana na ya utukufu ilitangulia mbele yake. Niliambiwa kwamba utume wake ulikuwa kuuangazia dunia kwa utukufu wake na kumwonya mwanadamu juu ya ghadhabu ya Mungu inayokuja." Maandishi ya Mapema, 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.

Kutia nguvu kwa malaika wa kwanza ni ishara inayosisitiza kipengele cha ulimwenguni kote. Ujumbe wa kwanza katika wakati wa Kristo ulitiwa nguvu katika ubatizo wa Kristo. Maandiko yanaonyesha kwamba Israeli yote ilienda jangwani kusikia 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.

> Ndipo Yerusalemu, na Uyahudi wote, na nchi yote ya kandokando ya Yordani, walimwendea; wakabatizwa naye katika mto Yordani, wakiungama dhambi zao. Mathayo 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.

Huduma ya Kristo ilielekezwa kwa Israeli ya kale, na kwa maana hiyo ya kinabii ulimwengu mzima ulivutwa kwenda Mto Yordani, mahali pa ubatizo wa Kristo. Hata hivyo, tendo la ubatizo, na kile lilichowakilisha wakati Kristo alipobatizwa, lilielekezwa kwa ulimwengu mzima.

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.

Jina Jehoiakim linamaanisha "Mungu atainuka", na katika ubatizo wa Kristo, Yohana alipomwinua Kristo kutoka majini, ishara ya "kuinuka" kutoka kaburi la maji ikawa sehemu ya uwezeshaji huo. Katika mistari minne ya kwanza ya Ezra tuliyokwisha kunukuu, mstari wa tano unabainisha mwitikio wa wale walioisikia amri kwa maneno haya, "Ndipo wakainuka wakuu wa mababa wa Yuda na Benjamin, na makuhani, na Walawi, pamoja na wote ambao roho zao Mungu alikuwa amewaamsha, ili wapande kwenda kuijenga nyumba ya Bwana iliyoko Yerusalemu." Ujumbe wa kwanza unapopewa nguvu, kunakuwa na kuinuka, kama kunavyowakilishwa na jina 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.

Tarehe 11 Septemba 2001, ujumbe wa kwanza wa harakati yenye nguvu ya malaika wa tatu ulipewa nguvu kama ilivyofananishwa na kupewa nguvu kwa ujumbe wa kwanza wa harakati yenye nguvu ya malaika wa kwanza. Dada White anatoa maoni kuhusu uharibifu wa Minara Pacha siku hiyo.

> “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.

> "Sasa inasemekana kwamba nimetamka kuwa New York itafagiliwa na wimbi kubwa la bahari? Hili sijawahi kulisema. Nimesema, nilipokuwa nikiangalia majengo makubwa yanayojengwa huko, ghorofa juu ya ghorofa, ‘Ni matukio ya kutisha kiasi gani yatakayotokea Bwana atakapoinuka kuutikisa dunia kwa kutisha sana! Ndipo maneno ya Ufunuo 18:1-3 yatatimia.’ Sura nzima ya kumi na nane ya Ufunuo ni onyo la yale yanayokuja juu ya dunia. Lakini sina nuru mahususi kuhusu yatakayoupata New York, ila najua kwamba siku moja majengo makubwa yaliyoko huko yataangushwa kwa kugeuzwa na kupinduliwa na nguvu ya Mungu. Kwa nuru niliyopewa, najua kwamba uharibifu umo duniani. Neno moja kutoka kwa Bwana, mguso mmoja wa nguvu zake kuu, na majengo haya makubwa yataanguka. Matukio yatajitokeza, yenye kutisha kuliko tuwezavyo kufikiria." Review and Herald, Julai 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.

Katika kutiwa nguvu kwa ujumbe wa kwanza katika historia ya wale mia na arobaini na nne elfu, Bwana "alijiinua" ili "kutikisisha sana dunia". Jina la Jehoiakim linaashiria kutiwa nguvu kwa ujumbe wa kwanza. Tarehe 11 Agosti, 1840, Bwana alisimama kutoka katika kiti chake cha enzi, akashuka duniani na kusimama juu ya nchi na bahari. Kwa amri ya kwanza ya Cyrus, waaminifu walisimama. Jehoiakim ni ishara si tu ya kuwasili kwa malaika wa kwanza, bali pia anawakilisha kutiwa nguvu kwa malaika wa kwanza.

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.

Yehoyakimu anawakilisha wa kwanza miongoni mwa wafalme watatu wa mwisho, lakini pia anawakilisha wa tano miongoni mwa wafalme saba waliosababisha uharibifu wa Yerusalemu. Majina ya hao wafalme saba yanaeleza mengi sana. Wafalme hao saba walikuwa Manase, Amoni, Yosia, Yehoahazi, Yehoyakimu, Yehoyakini na 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.

Katika historia ya wafuasi wa Miller, Manase anawakilisha wakati wa mwisho, mwaka 1798. Jina Manase linamaanisha “kusababisha kusahau,” na ni mwaka 1798 ndipo kahaba wa Tiro anasahauliwa kwa miaka sabini. Manase alikuwa mmoja wa wafalme waovu sana, na ana sifa za kinabii zinazopaswa kuzingatiwa.

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.

Wafalme saba wa mwisho wa Yuda wanawakilisha historia ya ngurumo saba kuanzia 1798 hadi Oktoba 22, 1844. Manase alikuwa wa kwanza kati ya wale wafalme saba, na kama mfalme wa kwanza kati ya saba, alikuwa mfano wa Sedekia, wa mwisho wa wale wafalme saba. Yesu daima huhusisha mwisho na mwanzo. Sedekia, mfalme wa mwisho kati ya wale saba, alipelekwa matekani, katika utumwa wa Babeli. Mfalme wa kwanza kati ya wale saba wa mwisho naye pia alipelekwa matekani Babeli, akiwa mfano wa kupelekwa kwa mfalme wa mwisho matekani Babeli.

> 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 Bwana akanena na Manase, na watu wake; lakini hawakusikiliza. Kwa hiyo Bwana akawaletea juu yao majemadari wa jeshi la mfalme wa Ashuru, wakamkamata Manase kati ya miiba, wakamfunga kwa pingu, wakampeleka Babeli. Naye alipokuwa katika taabu, akamwomba Bwana Mungu wake, akajinyenyekesha mno mbele za Mungu wa baba zake, akaomba kwake; naye Bwana akasikiliza, akasikia dua yake, akamrudisha tena Yerusalemu katika ufalme wake. Ndipo Manase akajua ya kwamba Bwana ndiye Mungu. 2 Nyakati 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.

Uzoefu wa Manase wa kutambua kwamba Bwana ndiye Mungu ulitimia kwa kuondolewa katika ufalme wake, kisha kurejeshwa katika ufalme wake. Nebukadneza, kama ilivyokuwa kwa Manase, alikuja kumjua Bwana alipoondolewa katika ufalme wake na baadaye akarejeshwa.

> 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.

> Na mwishoni mwa zile siku mimi Nebukadneza niliinua macho yangu mbinguni, na akili yangu ikanirudia, nikambariki Aliye Juu Sana, nikamsifu na kumheshimu yeye aishiye milele, ambaye mamlaka yake ni ya milele, na ufalme wake ni wa kizazi hata kizazi; na wakaaji wote wa dunia huhesabiwa kuwa si kitu; naye hutenda sawasawa na mapenzi yake katika jeshi la mbinguni, na miongoni mwa wakaaji wa dunia; wala hakuna awezaye kuzuia mkono wake, au kumwambia, Unafanya nini? Wakati huohuo akili yangu ikanirudia; na kwa ajili ya utukufu wa ufalme wangu, heshima yangu na adhama yangu zikanirudia; na washauri wangu na wakuu wangu wakanitafuta; nami nikathibitishwa katika ufalme wangu, na adhama kuu ikazidishwa juu yangu. Sasa mimi Nebukadneza namhimidi na kumtukuza na kumheshimu Mfalme wa mbinguni, ambaye kazi zake zote ni kweli, na njia zake ni za haki; na wale waendao kwa kiburi aweza kuwashusha. Danieli 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.

Yaliyompata Manase yalimpata Nebukadneza. Manase anawakilisha "wakati wa mwisho" katika historia ya wafalme watatu wa mwisho wa Yuda, na kuwadia kwa unabii wa miaka sabini ya utekwa. Nebukadneza anawakilisha "wakati wa mwisho" katika historia ya zile amri tatu, kama vile mwaka 1798 ulikuwa "wakati wa mwisho" katika historia ya ngurumo saba. Katika aya zilizonukuliwa hivi punde, akili za Nebukadneza zilirudi kwake "mwishoni mwa zile siku." "Mwisho wa zile siku" pia umetajwa katika Danieli sura ya kumi na mbili.

> 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.

> Lakini wewe, enenda zako hata wakati wa mwisho; kwa maana utapumzika, nawe utasimama katika kura yako, mwisho wa 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.

"Mwisho wa siku" katika sura ya kumi na mbili ya Danieli ni "wakati wa mwisho", kwa kuwa Danieli aliambiwa aende "hadi mwisho utakapofika." Wakati huo Danieli "atasimama katika fungu lake." "Kusimama katika fungu lake" kunamaanisha kutimiza kusudi lake, jambo ambalo Danieli alilitimiza wakati kitabu chake kilipofunguliwa mwisho wa siku, ambao ndio "wakati wa mwisho." Wakati huo kutakuwa na "ongezeko la maarifa" ambalo wenye hekima watalielewa. Mwisho wa siku za Nebukadneza, "ufahamu" wake ulimrudia.

> “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.

> "Wakati Mungu anapompa mtu kazi maalum ya kufanya, anapaswa kusimama katika nafasi yake na mahali pake kama alivyofanya Danieli, tayari kuitikia mwito wa Mungu, tayari kutimiza kusudi Lake." Manuscript Releases, juzuu ya 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 anawakilisha "wakati wa mwisho" katika historia ya wafalme watatu wa mwisho wa Yuda, Nebukadneza anawakilisha "wakati wa mwisho" katika amri tatu. Manase alifuatwa na mwanawe 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 maana yake ni "mafunzo" na unawakilisha kipindi ambacho kulikuwa na "ongezeko la maarifa" ambalo lingewafundisha "wenye hekima" kuhusu ujumbe uliokuwa umeondolewa muhuri. Amon kisha akafuatwa na Josiah, mfalme wa pekee kati ya wale saba ambaye ana historia ya kinabii nzuri kiasi, ingawa iliyochangamani.

Josiah means “the foundation of God”, and represents the establishing of the truths that had been unsealed at the “time of the end”. The increase of knowledge that was represented by Amon was put together by William Miller, through the guidance of Gabriel and other holy angels. Miller’s work is represented by the name Josiah, for he established the foundations of the movement. There is much more to identify of Josiah, but we will move onto his son Jehoahaz.

Yosia maana yake ni ‘msingi wa Mungu’, na anawakilisha kuwekwa misingi ya kweli zilizokuwa zimeondolewa muhuri katika ‘wakati wa mwisho’. Kuongezeka kwa maarifa, kunakowakilishwa na Amon, kuliunganishwa na William Miller, kwa mwongozo wa Gabrieli na malaika wengine watakatifu. Kazi ya Miller inawakilishwa na jina Yosia, kwa maana ndiye aliweka misingi ya harakati hiyo. Kuna mengi zaidi ya kubainisha kuhusu Yosia, lakini tutahamia kwa mwanawe Yehoahazi.

> 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.

> Yehoahazi alikuwa na miaka ishirini na mitatu alipoanza kutawala; akatawala miezi mitatu katika Yerusalemu. Na jina la mama yake lilikuwa Hamutali, binti Yeremia wa Libna. Akafanya yaliyo maovu machoni pa Bwana, sawasawa na yote waliyo yafanya baba zake. Farao Neko akamfunga huko Ribla katika nchi ya Hamathi, asitawale katika Yerusalemu; akaweka juu ya nchi hiyo kodi ya talanta mia za fedha, na talanta moja ya dhahabu. Naye Farao Neko akamfanya Eliakimu mwana wa Yosia kuwa mfalme mahali pa Yosia babaye, akageuza jina lake na kumwita Yehoyakimu, akamtwaa Yehoahazi; 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 maana yake ni "Yehova ameshika", naye alishikwa na Pharaohnecho. Jehoahaz, mwana wa Yosia, alishikwa na Pharaohnechoh na akachukuliwa nafasi yake na kaka yake Eliakim, ambaye maana yake ni "Mungu wa kuinua". Pharaohnechoh kisha akabadilisha jina la Eliakim kuwa Jehoiakim, maana yake "Mungu atainuka". Mabadiliko ya jina ni ishara ya uhusiano wa agano, na wakati wa kutiwa nguvu kwa ujumbe wa kwanza, Mungu anaingia katika agano na watu, huku wakati huohuo akipita kando ya watu wa agano wa zamani.

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.

Tarehe 11 Agosti 1840, Dola la Uthmani, ambalo lilikuwa limewakilishwa na pepo nne zilizokuwa zimeachiliwa kwa miaka mia tatu na tisini na moja na siku kumi na tano, zilizuiliwa, au kama Yehoahazi anavyomaanisha, “zilikamatwa”. Wakati huohuo, Eliakimu alifanywa mfalme na jina lake likabadilishwa kuwa Yehoyakimu, maana yake “Mungu atainuka”. Yehoyakimu alifuatwa na mwanawe Yehoyakini, ambaye ana majina matatu katika Maandiko.

The name Jehoiachin means “the Lord will set up and establish”. He was the son of Jehoiakim and he marks the arrival of the second angel in the spring of 1844, as God “set up and established” the new, true, Protestant horn. The second angel’s message was empowered by the message of the Midnight Cry, and Jeconiah and Coniah mean “God will establish”. The three names, each with the same meaning, represent the joining of the Midnight Cry to the second angel’s message. It is in the final outpouring of the Holy Spirit during the Loud Cry that the one hundred and forty-four thousand are sealed. The sealing of the one hundred and forty-four thousand was typified in the Midnight Cry of the Millerite movement, and Jehoiachin, also called Jeconiah and Coniah, is a symbol of the sealing.

Jina Jehoiachin linamaanisha "Bwana ataanzisha na kuimarisha". Alikuwa mwana wa Jehoiakim, naye anaashiria kuwasili kwa malaika wa pili katika msimu wa machipuko wa mwaka 1844, wakati Mungu "aliianzisha na kuiimarisha" pembe mpya, ya kweli, ya Kiprotestanti. Ujumbe wa malaika wa pili ulipewa nguvu na ujumbe wa Kilio cha Usiku wa Manane, na Jeconiah na Coniah yanamaanisha "Mungu ataimarisha". Majina hayo matatu, kila moja likiwa na maana ileile, yanawakilisha kuunganishwa kwa Kilio cha Usiku wa Manane na ujumbe wa malaika wa pili. Ni katika kumiminwa kwa mwisho kwa Roho Mtakatifu wakati wa Kilio Kikuu ambapo elfu mia moja arobaini na nne wanatiwa muhuri. Kutiwa muhuri kwa elfu mia moja arobaini na nne kulionyeshwa kwa mfano katika Kilio cha Usiku wa Manane cha harakati za Wamillerite, na Jehoiachin, anayeitwa pia Jeconiah na Coniah, ni ishara ya kutiwa muhuri.

> 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.

> Kwa hakika kama niishivyo, asema Bwana, ijapokuwa Konia mwana wa Yehoyakimu mfalme wa Yuda angekuwa pete ya muhuri juu ya mkono wangu wa kuume, hata hivyo ningekung’oa kutoka hapo; nami nitakutia mikononi mwa wale wanaoutafuta uhai wako, na mikononi mwa wale unaowaogopa, yaani mikononi mwa Nebukadreza mfalme wa Babeli, na mikononi mwa Wakaldayo. Nami nitakutupa nje, wewe na mama yako aliyekuzaa, kwenda nchi nyingine, ambayo hamkuzaliwa; na huko mtakufa. Lakini katika nchi ambayo wanatamani kurejea, huko hawatarejea. Je, mtu huyu Konia ni sanamu iliyovunjika na inayodharauliwa? Je, ni chombo kisichopendeza? Mbona wametupwa nje, yeye na uzao wake, na kutupwa katika nchi wasiyoijua? Ee nchi, nchi, nchi, lisikie neno la Bwana. Yeremia 22:24-29.

Jehoiachin, Jeconiah and Coniah represent the sealing time, when the second angel is joined by the message of the Midnight Cry. He represents the sealing time of the foolish. The evil king represents those that are the foolish Laodicean virgins who in the sealing time are destined to receive the mark of the beast as they are forever spewed out of the mouth of the Lord.

Jehoiachin, Jeconiah na Coniah wanawakilisha wakati wa kutiwa muhuri, wakati ambapo malaika wa pili anaandamana na ujumbe wa Mwito wa Usiku wa Manane. Yeye anawakilisha wakati wa kutiwa muhuri wa wapumbavu. Mfalme mwovu anawakilisha wale ambao ni wanawali wapumbavu wa Laodikia ambao katika wakati wa kutiwa muhuri wamekusudiwa kupokea chapa ya mnyama kwa kuwa wametapikwa milele kutoka kinywani mwa Bwana.

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.

Pete ya muhuri iliyoko katika mkono wa kuume wa Mungu ni muhuri Wake, na wale waliotapikwa kutoka kinywani mwa Bwana wakati wa kutiwa muhuri kwa mia moja arobaini na nne elfu wanapinganishwa na Zerubabel, yule mtu aliyekuwa na timazi la "mara saba" mkononi mwake.

> 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.

> Nena na Zerubabeli, liwali wa Yuda, ukisema, Nitatikisa mbingu na nchi; nami nitapindua enzi za falme, nami nitaangamiza nguvu za falme za mataifa; nami nitapindua magari ya vita, na wale wapandao humo; na farasi na wapanda farasi wao wataanguka, kila mmoja kwa upanga wa ndugu yake. Katika siku hiyo, asema Bwana wa majeshi, nitakutwaa wewe, Ee Zerubabeli, mtumishi wangu, mwana wa Shealtieli, asema Bwana, nami nitakufanya kuwa kama pete ya muhuri; kwa maana nimekuchagua, asema Bwana wa majeshi. 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.

"Jiwe la kujikwaa" ambalo ni "mara saba" ndilo "kamba ya kupimia wima" mkononi mwa Zerubbabel, naye anawakilishwa kama "muhuri" ambao Mungu hutumia kuwatia muhuri wale elfu mia arobaini na nne. Muhuri, au "ishara", huwekwa juu ya wale wanao "kuugua na kulia" kwa ajili ya machukizo yanayotendwa huko Jerusalem. Kuugua na kulia hutambulisha uzoefu wa wale waliotiwa muhuri, na kusaini na kulia ni ishara ya mwitikio wao wa ndani kwa tiba ya "mara saba". Ni ungamo la dhambi zao na dhambi za baba zao. Ni kukiri kwamba hawakuwa wakitembea na Mungu na kwamba Mungu hakuwa akitembea pamoja nao tangu masikitiko ya Julai 18, 2020. Ni jaribio lililoshindwa mwaka 1863, katika kipindi ambacho Philadelphia ilikuwa ikihamia Laodicea. Liliashiria kipindi ambacho wale wanaowakilishwa na Coniah wanathibitishwa milele kama wanawali wapumbavu wa Laodicea, na wale wanaowakilishwa na Zerubbabel wanathibitishwa milele kama wanawali wenye hekima wa Philadelphia.

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 alifuatiwa na Zedekiah, wa mwisho wa wafalme saba. Kama vile Manasseh alivyowakilisha mwaka 1798, na “wakati wa mwisho,” Zedekiah lazima awakilishe tarehe 22 Oktoba, 1844, wakati maono yangesema, wala yasidanganye. Zedekiah ni jina lililoundwa kwa muungano wa maneno mawili ya Kiebrania. Neno moja ni “Jehovah,” nalo limeunganishwa na neno linalotafsiriwa katika Danieli sura ya nane, aya ya kumi na nne kama “kutakaswa.” Zedekiah maana yake ni kutakaswa kwa hekalu la Mungu, ambacho kilianza tarehe 22 Oktoba, 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.

Wafalme saba wa mwisho wa Yuda wanawakilisha historia ya hatua kwa hatua kuanzia 1798 hadi tarehe 22 Oktoba 1844. Jehoiakim ni ishara ya tarehe 11 Agosti 1840, ambayo nayo inawakilisha tarehe 11 Septemba 2001. Yeye ni ishara ya kutiwa nguvu kwa ujumbe wa malaika wa kwanza, na anatambulishwa katika aya ya kwanza ya sura ya kwanza ya Danieli. Hivyo, mazingira na muktadha wa sura ya kwanza ya Danieli ni kutiwa nguvu kwa ujumbe wa malaika wa kwanza, kama inavyowakilishwa katika Ufunuo sura ya kumi. Katika Ufunuo sura ya kumi Kristo alishuka akiwa na kitabu kidogo mkononi mwake ambacho Yohana aliagizwa kukila. Ndiyo sababu jaribio la kwanza katika kitabu cha Danieli linahusiana na kula.

We will continue these subjects in the next article.

Tutaendelea na mada hizi katika makala ijayo.

> 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.

> Akanambia, Mwanadamu, ulishe tumbo lako, ujaze matumbo yako kwa gombo hili ninalokupa. Ndipo nikala; nalo lilikuwa kinywani mwangu tamu kama asali. Ezekieli 3:3.

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