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# The Book of Daniel - Number Seven

Incwadi kaDaniyeli - Inani lesiXhenxe

Seven Kings

Ookumkani Abasixhenxe

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.

Iindudumo ezisixhenxe zimela imbali ka-1798, kude kuse kufike ku-Okthobha 22, 1844. Loo mbali yafanekiselwa ngookumkani abasixhenxe bokugqibela bobukumkani bakwaYuda, ukususela kuManase ngo-677 BC kuse kuZedekiya ngo-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.

Kwimigca yohlaziyo engcwele, uphawu lwokuxhotyiswa kwengelosi yokuqala luyisimboli esichaza into ethe gabalala ehlabathini lonke. Ngomhla we-11 ka-Agasti, 1840, isigidimi sengelosi yokuqala saxhotyiswa, saza ke eso sigidimi sathwalelwa kuzo zonke izikhululo zemishini ehlabathini lonke.

> “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.

> “Intshukumo ye-advent ka-1840–44 yaba kukubonakaliswa okuzukileyo kwamandla kaThixo; isigidimi sengelosi yokuqala sasiwe kwazo zonke izikhululo zovangelo emhlabeni.” 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.

Ngokwesiprofeto ngelo xesha, ingelosi yeSityhilelo seshumi yehla yaza yabeka unyawo olunye emhlabeni nolunye elwandle. UDade White wayichaza loo nto njengomfuziselo wobubanzi behlabathi lonke besigidimi eso.

> “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.

> “Ukuma kwengelosi, unyawo olunye luse elwandle, olunye luse emhlabeni, kubonisa ububanzi bokufikelela kokuvakaliswa kwesigidimi. Siya kuwela amanzi abanzi size sivakaliswe nakwamanye amazwe, kwanasehlabathini lonke.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

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

Isibhengezo sikaKoreshi sommiselo wokuqala sasisimmiselo wehlabathi liphela.

> 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.

> Ke kaloku ngonyaka wokuqala kaKoreshi ukumkani wasePersi, ukuze lizaliseke ilizwi likaYehova elathethwa ngomlomo kaYeremiya, uYehova wawuvuselela umoya kaKoreshi ukumkani wasePersi, ukuze enze isaziso kulo lonke ubukumkani bakhe, aze asibhale, esithi, Utsho uKoreshi ukumkani wasePersi ukuthi, UYehova uThixo wamazulu undinike bonke ubukumkani bomhlaba; yaye undiyalele ukuba ndimakhele indlu eYerusalem, ekwaYuda. Ngubani na phakathi kwenu kubo bonke abantu bakhe? UThixo wakhe makabe naye, makanyuke aye eYerusalem, ekwaYuda, akhe indlu kaYehova uThixo kaSirayeli, (nguye uThixo,) ekwaYerusalem. Ke wonk’ osaseleyo kuyo nayiphi na indawo ahlala kuyo njengowasemzini, amadoda aloo ndawo mawamncede ngesilivere, nangegolide, nangempahla, nangemfuyo, ngaphandle komnikelo wokuzithandela wendlu kaThixo eseYerusalem. Basuka ke iintloko zezindlu zooyise zakwaYuda nezakwaBhenjamin, nababingeleli, nabaLevi, nabo bonke abo uThixo wayewuvusile umoya wabo, ukuba banyuke baye kwakha indlu kaYehova eseYerusalem. 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.

Kanye njengoko ingelosi yokuqala yasiwa kuzo zonke izikhululo zobuthunywa emhlabeni ngomhla we-11 kuAgasti 1840, uKoreshi uzichaza njengokumkani “wazo zonke izikumkani ezisemhlabeni,” njengoko ebhengeza ummiselo wokuqala. Ukuhla kwengelosi yeSityhilelo seshumi, ingelosi athi uDade White ngayo “ayingenguye ongaphantsi kobuntu bukaYesu Kristu,” kuneempawu ezifanayo zesiprofeto neengelosi enamandla yeSityhilelo seshumi elinesibhozo. UDade White uchaza ukuba injongo yengelosi yokuqala yayiyeyona injongo inye neyengelosi yeSityhilelo seshumi elinesibhozo.

> “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.

> “UYesu wathuma ingelosi enamandla ukuba yehle, ilumkise abemi bomhlaba ukuba balungiselele ukuza kwaKhe kwesibini. Njengoko ingelosi yayisuka ebusweni bukaYesu ezulwini, ukukhanya okuqaqambileyo kakhulu, okuzukileyo, kwahamba phambi kwayo. Ndaxelelwa ukuba umsebenzi wayo wawukukukhanyisela umhlaba ngozuko lwayo nokulumkisa umntu ngomsindo ozayo kaThixo.” 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.

Ukuxhotyiswa kwengelosi yokuqala luphawu olugxininisa umba wehlabathi lonke. Umyalezo wokuqala ngexesha likaKristu waxhotyiswa ekubhaptizweni kukaKristu. IZibhalo zibonisa ukuba wonke uSirayeli waphuma waya entlango ukuze eve umyalezo kaYohane.

> 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.

> Kwaza kuphuma beza kuye abaseYerusalem, nelaseYuda lonke, nawo wonke ummandla ojikelezileyo iYordan; baza babhaptizwa nguye eYordan, bevuma izono zabo. Mateyu 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.

Ubulungiseleli bukaKristu babujoliswe kuSirayeli wamandulo, yaye ngolo hlobo lwesiprofeto lonke ihlabathi latsalelwa eYordan, indawo yobhaptizo lukaKristu. Kanti ke isiko lobhaptizo, noko lalikumela xa uKristu wayebhaptizwa, lalijoliswe kulo lonke ihlabathi.

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.

Igama elinguYehoyakim lithetha ukuthi “uThixo uya kuvuka”, yaye ekubhaptizweni kukaKristu, xa uYohane wayemnyusela uKristu ephuma emanzini, umfuziselo “wokuvuka” uphuma engcwabeni elinamanzi waba yinxalenye yaloo kuphiwa amandla. Kwiindima ezine zokuqala zikaEzra esele sizicaphule, indima yesihlanu ichaza impendulo yabo bawuvayo ummiselo ngala mazwi, “Basuka bavuka ke iintloko zezindlu zooyise bakwaYuda nabakwaBhenjamin, nababingeleli, nabaLevi, nabo bonke abo umoya kaThixo wabavusayo, ukuba benyuke, baye kwakha indlu kaYehova eseYerusalem.” Xa isigidimi sokuqala siphiwa amandla, kubakho ukuvuka, njengoko kumelwe ligama elinguYehoyakim.

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.

NgoSeptemba 11, 2001, umyalezo wokuqala wentshukumo enamandla yengelosi yesithathu waxhotyiswa, njengoko kwakufuziselwe kukuxhotyiswa komyalezo wokuqala wentshukumo enamandla yengelosi yokuqala. UDade White ugqabaza ngentshabalalo yeTwin Towers ngaloo mhla.

> “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.

> “Ngoku kuza ilizwi lokuba ndibhengeze ukuthi iNew York iza kutshayelwa yiswele elikhulu lamanzi? Oku andizange ndakutsho. Ndakha ndathi, njengoko ndandijonge izakhiwo ezikhulu zisakhiwa apho, umgangatho phezu komnye, ‘Hayi, ziya kwenzeka izinto ezoyikekayo xa iNkosi iya kusuka igungqise umhlaba kabuhlungu! Ngelo xesha ke amazwi eSityhilelo 18:1–3 aya kuzaliseka.’ Sonke isahluko seshumi elinesibhozo seSityhilelo sisilumkiso ngoko kuza kufikela umhlaba. Kodwa andinalo ukhanyiselo oluthile ngokukodwa malunga noko kuza kufikela iNew York, ngaphandle kokuba ndiyazi ukuba ngenye imini izakhiwo ezikhulu zalapho ziya kuwiswa phantsi kukujika nokubhukuqwa kwamandla kaThixo. Ngokokukhanya endikunikiweyo, ndiyazi ukuba intshabalalo ikhona ehlabathini. Ilizwi elinye elivela eNkosini, ukuchukunyiswa kube kanye kwamandla ayo amakhulu, zize ezi zakhiwo zinkulu ziwe. Kuya kwenzeka izinto ezoyikeka kwazo esingenako nokuzicingela.” Review and Herald, Julayi 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.

Ngexesha lokunikwa amandla kwesigidimi sokuqala kwimbali yabaliwaka elikhulu elinamakhulu alikhulu anamashumi amane anesine, iNkosi “yasukuma” ukuze “inyikimise umhlaba ngokoyikekayo”. Igama likaYehoyakim lifuzisela ukunikwa amandla kwesigidimi sokuqala. Ngomhla we-11 kuAgasti, 1840, iNkosi yasuka etroneni yayo, yehla emhlabeni, yema phezu komhlaba nolwandle. Kumthetho wokuqala kaKoreshi, abathembekileyo basukuma. UYehoyakim ungumfuziselo ongengowokufika nje kwengelosi yokuqala kuphela, kodwa ukwamele nokunikwa amandla kwengelosi yokuqala.

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.

UYehoyakim umele owokuqala kookumkani abathathu bokugqibela, kodwa ukwamele nowesihlanu kookumkani abasixhenxe abakhokelela ekutshatyalalisweni kweYerusalem. Amagama abo kumkani basixhenxe anentsingiselo enkulu. Abo kumkani basixhenxe yayinguManase, uAmon, uYosiya, uYehowahazi, uYehoyakim, uYehoyakin noZedekiya.

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.

Kwimbali yamaMillerite, uManase umele ixesha lesiphelo, ngo-1798. UManase uthetha ukuthi “okubangela ukulibala”, yaye kungo-1798 apho ihenyukazi laseTire lilityalwa iminyaka engamashumi asixhenxe. UManase wayengomnye wookumkani abangendawo gqitha, yaye uneempawu zesiprofeto ezifanele ukuqwalaselwa.

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.

Ookumkani abasixhenxe bokugqibela bakwaYuda bamele imbali yeendudumo ezisixhenxe ukususela ngowe-1798, kuse kuze kube nguOktobha 22, 1844. UManase wayengowokuqala kooksukumkani abasixhenxe, yaye njengokumkani wokuqala kwabasixhenxe, wayeluhlobo lukaZedekiya, owaba ngowokugqibela kooksukumkani abasixhenxe. UYesu usoloko ematanisa isiphelo nesiqalo. UZedekiya, ukumkani wokugqibela kwabasixhenxe, wathinjelwa ebukhobokeni bokuthinjwa kwaseBhabheli. Ukumkani wokuqala kooksukumkani abasixhenxe bokugqibela naye wathinjelwa eBhabheli, emela kwangaphambili ukuthinjwa kokumkani wokugqibela ebukhobokeni baseBhabheli.

> 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.

> Yaye uYehova wathetha kuManase nakubantu bakhe, kodwa abazanga bamphulaphula. Ngenxa yoko uYehova wabazisela abathetheli bomkhosi bokumkani waseAsiriya, ababamba uManase phakathi kwameva, bambopha ngemixokelelwane, bamthwala bamsa eBhabheli. Ke kaloku, ekubeni wayesembandezelweni, wabongoza kuYehova uThixo wakhe, wazithoba kakhulu phambi koThixo wooyise bakhe, wathandaza kuye; yena wamcenga, wasiva isikhungo sakhe, wambuyisela eYerusalem ebukumkanini bakhe. Wandula ke uManase wazi ukuba uYehova unguThixo. 2 Kronike 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.

Amava kaManase okuza ekwazini ukuba iNkosi yayinguThixo, azaliseka ngokususwa ebukumkanini bakhe, aze emva koko abuyiselwe ebukumkanini bakhe. UNebhukadenetsare, njengoko kwaba njalo nakuManase, weza ekwazini iNkosi xa wayesuswe ebukumkanini bakhe, waza emva koko wabuyiselwa.

> 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.

> Ke kaloku ekupheleni kwemihla mna Nebhukadenetsare ndaphakamisela amehlo am ezulwini, ukuqonda kwam kwabuyela kum, ndamsikelela Oyena Uphakamileyo, ndamdumisa ndamzukisa lowo uphilayo ngonaphakade, obukumkani bakhe bubukumkani obungunaphakade, nobukumkani bakhe bukhona kwizizukulwana ngezizukulwana; nabo bonke abemi bomhlaba babalelwa njengento engekhoyo; wenza ngokwentando yakhe emkhosini wezulu naphakathi kwabemi bomhlaba; akukho bani unokuwunqanda umnwe wakhe, okanye athi kuye, Wenzani na? Kwangelo xesha ukuqonda kwam kwabuyela kum; kwathi ngenxa yobuqaqawuli bobukumkani bam, isidima sam nokubengezela kwam kwabuyela kum; abacebisi bam neenkosi zam bandifuna; ndamiselwa ebukumkanini bam, ndaza ndongezelelwa ubungangamsha obugqwesileyo. Ngoku mna Nebhukadenetsare ndiyamdumisa, ndimphakamisa, ndimzukisa uKumkani wezulu, yonke imisebenzi yakhe iyinyaniso, neendlela zakhe zingumgwebo; nabo bahamba ngokuzingca unako ukubathoba. Daniyeli 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.

Amava kaManase azalisekiswa phezu koNebhukadenetsare. UManase umele “ixesha lesiphelo” kwimbali yookumkani bokugqibela abathathu bakwaYuda, nokufika kwesiprofeto seminyaka engamashumi asixhenxe yokuthinjwa. UNebhukadenetsare umele “ixesha lesiphelo” kwimbali yemithetho emithathu, kanye njengoko u-1798 waye “lixesha lesiphelo” kwimbali yeendudumo ezisixhenxe. Kwiivesi ezisandul’ ukucatshulwa ukuqonda kukaNebhukadenetsare kwabuyela kuye “ekupheleni kwemihla.” “Ukuphela kwemihla” kukwabhekiswa kuko nasesahlukweni seshumi elinesibini sikaDaniyeli.

> 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.

> Ke wena hamba ngendlela yakho kude kube sekupheleni; ngokuba uya kuphumla, uze ume esabelweni sakho ekupheleni kwemihla. Daniyeli 12:13.

The “end of the days” in Daniel chapter twelve is the “time of the end”, for Daniel was told to go “till the end be.” At that time Daniel would “stand in his lot.” To “stand in his lot” means to fulfill his purpose, which Daniel did when his book was unsealed at the end of the days, which is the “time of the end.” At that time there would be an “increase of knowledge” that the wise would understand. At the end of Nebuchadnezzar’s days his “understanding” returned unto him.

“Ukuphela kwemihla” kuDaniel isahluko seshumi elinesibini “lixesha lesiphelo,” kuba uDaniel waxelelwa ukuba ahambe “ade kube sekupheleni.” Ngelo xesha uDaniel wayeza “kuma esabelweni sakhe.” “Ukuma esabelweni sakhe” kuthetha ukuzalisekisa injongo yakhe, nto leyo uDaniel awayenzayo xa incwadi yakhe yayityhilwa ekupheleni kwemihla, elilo “ixesha lesiphelo.” Ngelo xesha kwakukho “ukwanda kolwazi” abaza kuluqonda abalumkileyo. Ekupheleni kwemihla kaNebhukadenetsare “ukuqonda” kwakhe kwabuyela kuye.

> “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.

> “Xa uThixo enika umntu umsebenzi okhethekileyo ukuba awenze, umele ukuma esabelweni sakhe nasendaweni yakhe njengoko wenzayo uDaniyeli, ekulungele ukusabela kubizo lukaThixo, ekulungele ukuzalisekisa injongo yaKhe.” 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.

UManase umele “ixesha lesiphelo” kwimbali yookumkani abathathu bokugqibela bakwaYuda, uNebhukadenetsare umele “ixesha lesiphelo” kwimimiselo emithathu. UManase walandelwa ngunyana wakhe uAmon.

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.

UAmon uthetha “uqeqesho” yaye umele ixesha apho kwabakho “ukwanda kolwazi” okwakuya kuqeqesha “izilumko” kumyalezo owawutyhilwe. Emva koko uAmon walandelwa nguYosiya, ongukumkani yedwa kwabasixhenxe onembali yesiprofeto entle ngokufanelekileyo, nangona inzima.

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.

UYosiya uthetha ukuthi “isiseko sikaThixo”, yaye umele ukumiselwa kweenyaniso ezazivulwe amatywina “ngexesha lesiphelo”. Ukwanda kolwazi okwakumelwe nguAmon kwahlanganiswa nguWilliam Miller, ngokhokelo lukaGabriyeli nezinye iingelosi ezingcwele. Umsebenzi kaMiller umelwa ligama elithi Yosiya, kuba wamisa iziseko zentshukumo. Kuninzi kakhulu okusamele kuchongwe ngoYosiya, kodwa ngoku siya kuqhubekela kunyana wakhe uYehowahazi.

> 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.

> UYehoahazi wayeneminyaka emashumi mabini anesithathu ezelwe, akuba eqale ukulawula; walawula iinyanga ezintathu eYerusalem. Igama lonina lalinguHamutali, intombi kaYeremiya waseLibhna. Wenza okubi emehlweni kaYehova, ngokwako konke abakwenzayo ooyise. UFaro-Neko wamfaka ematyathangweni eRibhela ezweni lakwaHamati, ukuze angalawuli eYerusalem; walibekela ilizwe irhafu yeetalente zesilivere ezilikhulu, netalente yegolide. UFaro-Neko wammisa uEliyakim unyana kaYosiya ukuba abe ngukumkani esikhundleni sikaYosiya uyise, waliguqula igama lakhe laba nguYehoyakim; wamthabatha uYehoahazi; weza eYiputa, waza wafela khona. 2 Kumkani 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.

UYehoahazi uthetha ukuthi “uYehova ubambile”, yaye wabanjwa nguFaro-neko. UYehoahazi, unyana kaYosiya, wabanjwa nguFaro-neko, waza wathatyathelwa indawo ngumntakwabo uEliyakim, okuthetha ukuthi “uThixo wokuphakamisa”. Emva koko uFaro-neko waliguqula igama likaEliyakim walibiza ngokuba nguYehoyakim, okuthetha ukuthi “uThixo uya kuvuka”. Ukuguqulwa kwegama luphawu lobudlelane bomnqophiso, yaye ekuxhotyisweni kwesigidimi sokuqala, uThixo ungena emnqophisweni nabantu, ngaxeshanye edlula ngakwabantu ababengabantu bomnqophiso wangaphambili.

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.

Ngomhla we-11 ka-Agasti, 1840, uBukhosi base-Ottoman, obabumelwe yimimoya emine eyayikhululwe iminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu, bathintelwa, okanye, njengoko uYehoahazi ethetha, “babanjwa”. Kwangelo xesha, uEliyakim wenziwa ukumkani, laza igama lakhe latshintshwa laba nguYehoyakim, elithetha ukuthi “UThixo uya kuvuka”. UYehoyakim walandelwa ngunyana wakhe uYehoyakin, onegama ezintathu eziBhalweni.

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.

Igama elithi Yehoyakin lithetha ukuthi “uYehova uya kumisa aze azinzise.” Wayengunyana kaYehoyakim, yaye uphawula ukufika kwengelosi yesibini entwasahlobo ka-1844, njengoko uThixo “wamisa waza wazinzisa” uphondo olutsha, oluyinyaniso, lwamaProtestanti. Isigidimi sengwele yesibini sanikwa amandla sisigidimi seSikhalo Sasezinzulwini Zobusuku, yaye uYekoniya noKoniya bathetha ukuthi “uThixo uya kuzinzisa.” La magama mathathu, ngalinye linentsingiselo efanayo, amela ukudityaniswa kweSikhalo Sasezinzulwini Zobusuku kwisigidimi sengwele yesibini. Kusekuthululweni kokugqibela koMoya oyiNgcwele ngexesha leSikhalo Esikhulu apho ikhulu elinamashumi amane anesine amawaka etywinwa khona. Ukutywinwa kwekhulu elinamashumi amane anesine amawaka kwakufuziselwe kwiSikhalo Sasezinzulwini Zobusuku sentshukumo yamaMillerite, yaye uYehoyakin, okwabizwa ngokuba nguYekoniya noKoniya, uluphawu lokutywinwa.

> 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.

> “Ndiyaphila mna,” utsho uYehova, “nokuba uKonya unyana kaYehoyakim ukumkani wakwaYuda ebengangumsesane wokutywina esandleni sam sokunene, noko bendiya kukuhlutha apho; ndize ndikunikele esandleni sabafuna ubomi bakho, nasesandleni sabo ubuso babo uboyikayo, esandleni sikaNebhukadenetsare ukumkani waseBhabheli, nasesandleni samaKaledi. Ndokugxotha, wena nonyoko owakuzalayo, ndiniwisele kwelinye ilizwe eningazalelwanga kulo; nize nifela khona. Ke lona ilizwe abanqwenela ukubuyela kulo, abasayi kubuyela kulo. Ingaba lo mntu uKonya usisithixo esidelekileyo, esaphukileyo na? usisitya ekungekho kukholiswa kuso na? yini na ukuba yena nenzala yakhe begxothiwe, baphoselwe ezweni abangalaziyo? Wena mhlaba, mhlaba, mhlaba, yiva ilizwi likaYehova.” Yeremiya 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.

UJehoyakin, uYekoniya noKoniya bamele ixesha lokutywinwa, xa ingelosi yesibini idityaniswa nesigidimi seSikhalo Sasezinzulwini Zobusuku. Umele ixesha lokutywinwa lwezidenge. Lo kumkani ukhohlakeleyo umele abo bangamantombi azizidenge aseLawodike, abathi ngexesha lokutywinwa bamiselwe ukwamkela uphawu lwerhamncwa, njengoko begabhekelwa ngaphandle ngonaphakade emlonyeni weNkosi.

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.

Umsesane osesandleni sokunene sikaThixo litywina laKhe, yaye abo bakhutshelwa ngaphandle emlonyeni weNkosi ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka bamiselwa ngokwahlukileyo kuZerubhabheli, indoda eyayinesileyi se-“zihlandlo ezisixhenxe” esandleni sayo.

> 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.

> Thetha kuZerubhabheli, irhuluneli yakwaYuda, uthi, Ndiya kuzanyazanyisa amazulu nomhlaba; ndiyibhukuqe itrone yezikumkani, ndiwatshabalalise amandla ezikumkani zeentlanga; ndibhukuqe neenqwelo zokulwa, nabo bazikhweleyo; namahashe nabakhweli bawo baya kuwa phantsi, elowo ngenkemba yomzalwana wakhe. Ngaloo mini, itsho iNkosi yemikhosi, ndiya kukuthabatha wena, Zerubhabheli, mkhonzi wam, unyana kaSheyalitiyeli, itsho iNkosi, ndikwenze ube njengomsesane wokutywina; kuba ndikunyulile, itsho iNkosi yemikhosi. Haggai 2:21–23.

The “stone of stumbling” that is the “seven times” is the “plummet” in the hand of Zerubbabel, and he is represented as the “signet” that God employs to seal the one hundred and forty-four thousand. The signet, or the “sign”, is placed upon those that “sigh and cry” for the abominations that are done in Jerusalem. The sighing and crying identifies the experience of those that are sealed, and the signing and crying is the symbol of their internal response to the remedy of the “seven times.” It is confession for their sins and for the sins of their fathers. It is the acknowledgment that they have not been walking with God and that God has not been walking with them ever since the disappointment of July 18, 2020. It is the test that was failed in 1863, during the period of time when Philadelphia was transitioning unto Laodicea. It typified the period of time when those represented by Coniah are forever established as foolish Laodicean virgins, and those represented by Zerubbabel are forever established as wise Philadelphian virgins.

“Ilitye lesikhubekiso” elingu “amaxesha asixhenxe” lilo “isikali selothe” esisesandleni sikaZerubhabheli, yaye yena umelwe njenge “tywina” uThixo alisebenzisayo ukutywina ikhulu elinamashumi amane anesine amawaka. Itywina, okanye “umqondiso”, lubekwa phezu kwabo “abancwina bakhale” ngenxa yamasikizi enziwa eYerusalem. Ukuncwina nokukhala kuchaza amava abo batywiniweyo, yaye ukutywinwa kunye nokukhala kungumfuziselo wempendulo yabo yangaphakathi kunyango lwe “maxesha asixhenxe.” Kukuvuma izono zabo nezono zooyise babo. Kukwamkela ukuba bebengahambi noThixo nokuba noThixo ebengahambi nabo kususela ekudanisekeni kukaJulayi 18, 2020. Luvavanyo olwasilelayo ngo-1863, ngelo xesha iFiladelfiya yayisuka ingena eLawodike. Lwabonakalisa kwangaphambili ixesha apho abo bamelwe nguKonaya bamiselwa ngonaphakade njengeentombi ezizizidenge zaseLawodike, yaye abo bamelwe nguZerubhabheli bamiselwa ngonaphakade njengeentombi ezizilumko zaseFiladelfiya.

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.

UJehoichin walandelwa nguZedekiya, owokugqibela kookumkani abasixhenxe. Njengoko uManase wayemela u-1798, kunye “nexesha lesiphelo,” uZedekiya umele ukumela umhla wama-22 Oktobha 1844, xa umbono wawusiya “kuthetha, ungaxoki.” UZedekiya ligama elenziwe ngokudityaniswa kwamagama amabini esiHebhere. Elinye igama lithi “Yehova”, yaye lidityaniswe negama eliguqulelwe kuDaniyeli isahluko sesibhozo, ivesi yeshumi elinesine, ngokuthi “kuhlambuluke.” UZedekiya uthetha ukuhlanjululwa kwetempile kaThixo, okwaqala ngomhla wama-22 Oktobha 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.

OoKumkani abasixhenxe bokugqibela bakwaYuda bamele imbali eqhubela phambili ukusuka ku-1798 ukuya ku-Oktobha 22, 1844. UYehoyakim ngumqondiso ka-Agasti 11, 1840, nto leyo emele uSeptemba 11, 2001. Ungumqondiso wokuxhotyiswa kwesigidimi sengwevu yokuqala, yaye waziswa kwindinyana yokuqala kaDaniyeli isahluko sokuqala. Ngaloo ndlela, imeko nomxholo kaDaniyeli isahluko sokuqala kukuxhotyiswa kwesigidimi sengwevu yokuqala, njengoko kumelwe kwiSityhilelo isahluko seshumi. KwiSityhilelo isahluko seshumi uKristu wehla enencwadi encinane esandleni saKhe, uYohane awayalelwa ukuba ayidle. Kungenxa yoko le nto uvavanyo lokuqala encwadini kaDaniyeli lunento yokwenza nokutya.

We will continue these subjects in the next article.

Siya kuqhubeka nezi zifundo kwinqaku elilandelayo.

> 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.

> Wandula ke kum, Nyana womntu, yondla isisu sakho, uzalise amathumbu akho ngalo mqulu ndikunika wona. Ndandula ke ndawudla; waza emlonyeni wam waba mnandi njengobusi. Hezekile 3:3.

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