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# The Book of Daniel - Number Seven

Ìwé Dáníẹ́lì — Nọ́mbà Méje

Seven Kings

Àwọn Ọba Méje

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.

Ààrá méje náà ṣàfihàn ìtàn ọdún 1798 títí dé October 22, 1844. Ìtàn náà ni a fi ojú ìran ṣe àpẹẹrẹ rẹ̀ nípasẹ̀ àwọn ọba méje ìkẹyìn ti ìjọba Júdà, láti ọwọ́ Manase ní ọdún 677 BC títí dé Sedekiah ní ọdún 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.

Nínú àwọn ìlà àtúnṣe mímọ́, àfihàn kan nínú ìfúnnilára angẹli àkọ́kọ́ ni àmì kan tí ń tọ́ka sí ohun kan tí ó jẹ́ ti àgbáyé. Ní August 11, 1840, a fi agbára fún ìhìnrere angẹli àkọ́kọ́, lẹ́yìn náà ni a sì gbé ìhìnrere náà lọ sí gbogbo ibùdó iṣẹ́ ìránṣẹ́ ní ayé.

> “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.

> “Ìṣísẹ̀ àdẹ́wọ̀n Adventi ti ọdún 1840–44 jẹ́ ìfihàn ológo ti agbára Ọlọ́run; a sì gbé ìránṣẹ́ áńgẹ́lì àkọ́kọ́ lọ sí gbogbo ibùdó iṣẹ́-ìránṣẹ́ míṣọ́nnárì ní ayé.” 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.

Ní ti àsọtẹ́lẹ̀, ní àkókò yẹn, áńgẹ́lì Ìfihàn orí kẹwàá sọ̀kalẹ̀, ó sì gbé ẹsẹ̀ kan lé ilẹ̀, èkejì sì lé òkun. Sister White fi èyí hàn gẹ́gẹ́ bí àmì ìtànkálẹ̀ ìránṣẹ́ náà káàkiri ayé.

> “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.

> “Ipo angẹli náà, pẹ̀lú ẹsẹ̀ kan lórí òkun, àti ẹlẹ́kejì lórí ilẹ̀, ń fi ìwọ̀n gbòòrò ìkéde iṣẹ́ náà hàn. Yóò kọjá lórí omi gbígbòòrò, a ó sì kéde rẹ̀ ní àwọn orílẹ̀-èdè mìíràn, àní dé gbogbo ayé.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

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

Ìkéde Kúrúsì ti àṣẹ àkọ́kọ́ jẹ́ àṣẹ kan fún gbogbo ayé.

> 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.

> Ní ọdún kìn-ín-ní Kírúsì ọba Péríṣíà, kí ọ̀rọ̀ Olúwa tí ó ti ẹnu Jérímáyà jáde lè ṣẹ, Olúwa ru ẹ̀mí Kírúsì ọba Péríṣíà sókè, tí ó fi kéde káàkiri gbogbo ìjọba rẹ̀, tí ó sì tún kọ ọ́ sílẹ̀, pé, Báyìí ni Kírúsì ọba Péríṣíà wí, Olúwa Ọlọ́run ọ̀run ti fi gbogbo àwọn ìjọba ayé fún mi; ó sì ti pàṣẹ fún mi láti kọ́ ilé kan fún un ní Jérúsálẹ́mù, tí ó wà ní Júdà. Ta ni ó wà láàárín yín nínú gbogbo àwọn ènìyàn rẹ̀? Kí Ọlọ́run rẹ̀ wà pẹ̀lú rẹ̀, kí ó sì gòkè lọ sí Jérúsálẹ́mù, tí ó wà ní Júdà, kí ó sì kọ́ ilé Olúwa Ọlọ́run Ísírẹ́lì, (Òun ni Ọlọ́run,) tí ó wà ní Jérúsálẹ́mù. Ẹnikẹ́ni tí ó bá sì ṣẹ́kù ní ibi kan tí ó ń gbé gẹ́gẹ́ bí àlejò, kí àwọn ènìyàn ibi rẹ̀ ràn án lọ́wọ́ pẹ̀lú fàdákà, àti pẹ̀lú wúrà, àti pẹ̀lú ohun ìní, àti pẹ̀lú ẹran-ọ̀sìn, yàtọ̀ sí ọrẹ àtinúwá fún ilé Ọlọ́run tí ó wà ní Jérúsálẹ́mù. Nígbà náà ni àwọn olórí ilé àwọn baba Júdà àti Benjamini, àti àwọn àlùfáà, àti àwọn ọmọ Léfì, àti gbogbo àwọn ẹni tí Ọlọ́run ti ru ẹ̀mí wọn sókè, dìde láti gòkè lọ kọ́ ilé Olúwa tí ó wà ní Jérúsálẹ́mù. Esra 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.

Gẹ́gẹ́ bí a ṣe mú áńgẹ́lì kìíní lọ sí gbogbo ibùdó iṣẹ́-ìránṣẹ́ ní ayé lórí August 11, 1840, bẹ́ẹ̀ ni Kírúsì fi ara rẹ̀ hàn gẹ́gẹ́ bí ọba “gbogbo àwọn ìjọba ayé,” bí ó ti ń kéde àṣẹ kìíní. Ìsàlẹ̀kalẹ̀ áńgẹ́lì Ìfihàn mẹ́wàá, áńgẹ́lì náà tí Sister White dá mọ̀ gẹ́gẹ́ bí “ẹni náà kì í ṣe aláṣẹ míràn ju Jésù Kristi lọ,” ní àwọn àbùdá àsọtẹ́lẹ̀ kan náà gẹ́gẹ́ bí áńgẹ́lì alágbára Ìfihàn mẹ́tàdínlógún. Sister White fi hàn pé ète áńgẹ́lì kìíní jẹ́ ohun kan náà pẹ̀lú ète áńgẹ́lì Ìfihàn mẹ́tàdínlógún.

> “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 rán áńgẹ́lì alágbára kan lọ́ṣẹ́ kí ó sọ̀kalẹ̀ wá kìlọ̀ fún àwọn olùgbé ayé pé kí wọ́n múra sílẹ̀ de ìfarahàn kejì Rẹ̀. Bí áńgẹ́lì náà ṣe kúrò ní iwájú Jesu ní ọ̀run, ìmọ́lẹ̀ kan tí ó tàn gidigidi tí ó sì kún fún ògo ń lọ níwájú rẹ̀. A sọ fún mi pé iṣẹ́-ìránṣẹ́ rẹ̀ ni láti fi ògo rẹ̀ tan ayé náà mọ́lẹ̀, kí ó sì kìlọ̀ fún ènìyàn nípa ìbínú Ọlọ́run tí ń bọ̀.” 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.

Ìfúnnilára áńgẹ́lì àkọ́kọ́ jẹ́ ààmì kan tí ń tẹnumọ́ èròjà àgbáyé. Ifiranṣẹ́ àkọ́kọ́ ní àkókò Kristi ni a fún ní agbára ní ìgbà ìrìbọmi Kristi. Ìwé Mímọ́ fi hàn pé gbogbo Israẹli jáde lọ sí aginjù láti gbọ́ ifiranṣẹ́ Johanu.

> 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.

> Nígbà náà ni Jerusalẹmu, àti gbogbo Judea, àti gbogbo agbègbè tó yí Jọdani ká, jáde lọ sọ́dọ̀ rẹ̀; a sì ń ṣe ìrìbọmi fún wọn ní Jọdani, wọ́n jẹ́wọ́ ẹ̀ṣẹ̀ wọn. Matteu 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.

A darí iṣẹ́-ìránṣẹ́ Kristi sí Israẹli ìgbàanì, àti ní ìtumọ̀ àsọtẹ́lẹ̀ yẹn, gbogbo ayé ni a fà sí Jọdani, ibi ìrìbọmi Kristi. Ṣùgbọ́n ààtò ìrìbọmi náà, àti ohun tí ó ṣàpẹẹrẹ nígbà tí a ṣe ìrìbọmi Kristi, ni a tọ́ sí gbogbo ayé.

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.

Orúkọ Jehoiakimu túmọ̀ sí “Ọlọ́run yóò dìde,” àti nígbà ìrìbọmi Kristi, bí Jòhánù ṣe mú Kristi gòkè jáde nínú omi, àmì “dídìde sókè” jáde láti inú ibojì omi di apá kan nínú ìfúnnilágbára náà. Nínú ẹsẹ̀ mẹ́rin àkọ́kọ́ ti Esra tí a ti tọ́ka sí tẹ́lẹ̀, ẹsẹ̀ karùn-ún fi ìdáhùn àwọn tí ó gbọ́ àṣẹ náà hàn pẹ̀lú àwọn ọ̀rọ̀ wọ̀nyí pé, “Nígbà náà ni àwọn olórí àwọn baba Juda àti Benjamini dìde, àti àwọn àlùfáà, àti àwọn ọmọ Lefi, pẹ̀lú gbogbo àwọn ẹni tí Ọlọ́run ti gbé ẹ̀mí wọn dìde, láti gòkè lọ kọ ilé Olúwa tí ó wà ní Jerusalẹmu.” Nígbà tí a bá fún ìránṣẹ́ àkọ́kọ́ ní agbára, ìdìde kan máa ń wáyé, gẹ́gẹ́ bí orúkọ Jehoiakimu ṣe ṣàpẹẹrẹ rẹ̀.

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.

Ní ọjọ́ kọkànlá oṣù Kẹsán, ọdún 2001, a fún ìfẹsẹ̀mulẹ̀ fún ìhìn-àgẹ́ àkọ́kọ́ ti ìṣísẹ̀ agbára angẹli kẹta, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípa ìfẹsẹ̀mulẹ̀ tí a fún ìhìn-àgẹ́ àkọ́kọ́ ti ìṣísẹ̀ agbára angẹli àkọ́kọ́. Sister White sọ̀rọ̀ lórí ìparun Ilé-Ìṣọ́ Méjì ní ọjọ́ náà.

> “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.

> “Ǹjẹ́ nísinsin yìí ni ọ̀rọ̀ náà dé tí mo ti kéde pé a óò fi ìgbì omi ńlá gbá New York kúrò? Èyí ni èmi kò tíì sọ rí. Mo ti sọ pé, bí mo ṣe ń wo àwọn ilé ńláńlá tí wọ́n ń kọ́ síbẹ̀, ìpele lé ìpele, ‘Irú ìṣẹ̀lẹ̀ ẹlẹ́rùjẹ̀jẹ̀ wo ni yóò ṣẹlẹ̀ nígbà tí Olúwa yóò dìde láti mì ayé gidigidi! Nígbà náà ni ọ̀rọ̀ Ìfihàn 18:1–3 yóò ṣẹ.’ Gbogbo orí kejìdínlógún ìwé Ìfihàn jẹ́ ìkìlọ̀ nípa ohun tí ń bọ̀ wá sórí ayé. Ṣùgbọ́n èmi kò ní ìmọ́lẹ̀ kankan ní pàtó ní ti ohun tí ń bọ̀ wá sórí New York, bí kò ṣe pé mo mọ̀ pé lọ́jọ́ kan àwọn ilé ńláńlá tí ó wà níbẹ̀ ni a óò wó lulẹ̀ nípa yíyí àti yíyí padà agbára Ọlọ́run. Láti inú ìmọ́lẹ̀ tí a fi fún mi, mo mọ̀ pé ìparun wà ní ayé. Ọ̀rọ̀ kan láti ọ̀dọ̀ Olúwa, ìkan kan agbára rẹ̀ alágbára, àwọn ilé ńláńlá wọ̀nyí yóò sì ṣubú. Irú ìṣẹ̀lẹ̀ ni yóò ṣẹlẹ̀ tí ẹ̀rù rẹ̀ a kò lè fojú inú wò.” Review and Herald, July 5, 1906.

At the empowerment of the first message in the history of the one hundred and forty-four thousand, the Lord “rose up” to “shake terribly the earth”. Jehoiakim’s name symbolizes the empowerment of the first message. On August 11, 1840, the Lord arose from his throne and descended to earth and stood upon the land and the sea. At the first decree of Cyrus, the faithful arose. Jehoiakim is a symbol of not simply the arrival of the first angel, but he also represents the empowerment of the first angel.

Ní ìgbà tí a fún ìránṣẹ́ àkọ́kọ́ ní agbára nínú ìtàn ẹgbẹ̀rún mẹ́rìnlélógójì [144,000], Olúwa “dìde” láti “mì ayé gidigidi.” Orúkọ Jehoiakim jẹ́ àmì àpẹẹrẹ fífún ìránṣẹ́ àkọ́kọ́ ní agbára. Ní August 11, 1840, Olúwa dìde kúrò lórí ìtẹ́ rẹ̀, ó sì sọ̀kalẹ̀ wá sí ayé, ó sì dúró lórí ilẹ̀ àti lórí òkun. Ní ìpàṣẹ àkọ́kọ́ ti Cyrus, àwọn olóòtítọ́ dìde. Jehoiakim jẹ́ àmì àpẹẹrẹ kì í ṣe ti dídé angẹli àkọ́kọ́ nìkan, ṣùgbọ́n ó tún ṣojú fífún angẹli àkọ́kọ́ ní agbára.

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.

Jehoiakimu dúró fún ẹni àkọ́kọ́ nínú àwọn ọba mẹ́ta ìkẹyìn, ṣùgbọ́n ó tún dúró fún ọba karùn-ún nínú ọba méje tí wọ́n ṣáájú ìparun Jerusalẹmu. Àwọn orúkọ àwọn ọba méje wọ̀nyí kún fún ìtúmọ̀ púpọ̀. Àwọn ọba méje wọ̀nyí ni Manase, Amoni, Josiah, Jehoahasi, Jehoiakimu, Jehoiakini àti Sedekiah.

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.

Nínú ìtàn àwọn Millerite, Manase dúró fún àkókò òpin, ní ọdún 1798. Manase túmọ̀ sí “fífà kí a gbàgbé”, ó sì jẹ́ ní ọdún 1798 ni a gbàgbé aláṣẹ́wó Tire fún ọdún méjeleláàádọ́rin. Manase jẹ́ ọ̀kan lára àwọn ọba búburú jùlọ, ó sì ní àwọn àbùdá àsọtẹ́lẹ̀ tí ó yẹ kí a kà sí.

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.

Àwọn ọba méje ìkẹyìn Júdà ṣojú ìtàn àwọn àrá méje láti ọdún 1798 títí dé October 22, 1844. Manasseh ni ọba àkọ́kọ́ nínú àwọn ọba méje náà, àti gẹ́gẹ́ bí ọba àkọ́kọ́ nínú méje, ó jẹ́ àpẹẹrẹ Zedekiah, ọba ìkẹyìn nínú àwọn ọba méje náà. Jésù máa ń fi òpin hàn nípasẹ̀ ìbẹ̀rẹ̀. Zedekiah, ọba ìkẹyìn nínú àwọn méje náà, ni a kó lọ sí ẹrú ìgbèkùn Bábílónì. Ọba àkọ́kọ́ nínú àwọn ọba méje ìkẹyìn náà pẹ̀lú ni a kó lọ sí ìgbèkùn Bábílónì, ní fífi hàn ṣáájú bí a ṣe máa kó ọba ìkẹyìn lọ sí ìgbèkùn Bábílónì.

> 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.

> OLúWA sì bá Manásè sọ̀rọ̀, àti àwọn ènìyàn rẹ̀ pẹ̀lú; ṣùgbọ́n wọn kò fetí sí i. Nítorí náà OLúWA mú kí àwọn olórí ọmọ-ogun ọba Ásíríà wá sórí wọn, wọ́n sì mú Manásè láàárín ẹ̀gún, wọ́n fi ẹ̀wọ̀n dè é, wọ́n sì kó o lọ sí Bábílónì. Nígbà tí ó wà nínú ìpọ́njú, ó bẹ OLúWA Ọlọ́run rẹ̀, ó sì rẹ ara rẹ̀ sílẹ̀ gidigidi níwájú Ọlọ́run àwọn baba rẹ̀, Ó sì gbàdúrà sí i; Ọlọ́run sì jẹ́ kí a tọrọ àánú lọ́dọ̀ rẹ̀, ó sì gbọ́ ẹ̀bẹ̀ rẹ̀, ó sì mú un padà wá sí Jérúsálẹ́mù sínú ìjọba rẹ̀. Nígbà náà ni Manásè mọ̀ pé OLúWA, òun ni Ọlọ́run. 2 Kronika 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.

Ìrírí Mánásè tí ó fi mọ̀ pé Olúwa ni Ọlọ́run, ni a mú ṣẹ nípa yíyọ ọ́ kúrò nínú ìjọba rẹ̀, lẹ́yìn náà a sì tún da a padà sí ìjọba rẹ̀. Nebukadnessari, gẹ́gẹ́ bí ó ti rí pẹ̀lú Mánásè, wá mọ Olúwa nígbà tí a yọ ọ́ kúrò nínú ìjọba rẹ̀, lẹ́yìn náà a sì tún da a padà.

> 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.

> Ní òpin àwọn ọjọ́ náà, èmi Nebukadinésárì gbé ojú mi sókè sí ọ̀run, ìmọ̀lára mi sì padà sọ́dọ̀ mi; mo sì bùkún fún Ẹni Tó Ga Jùlọ, mo yin, mo sì bu ọlá fún un tí ń bẹ láàyè títí láé, ẹni tí ìjọba rẹ̀ jẹ́ ìjọba àìnípẹ̀kun, tí ìjọba rẹ̀ sì ń bẹ láti ìran dé ìran: Gbogbo àwọn olùgbé ayé sì ni a kà sí asán; ó sì ń ṣe gẹ́gẹ́ bí ìfẹ́ rẹ̀ nínú ogun ọ̀run, àti láàrín àwọn olùgbé ayé: kò sì sí ẹni tí ó lè dá ọwọ́ rẹ̀ dúró, tàbí sọ fún un pé, Kí ni ìwọ ń ṣe? Ní àkókò kan náà, ìmòye mi padà sọ́dọ̀ mi; àti fún ògo ìjọba mi, ọlá mi àti ìmọ́lẹ̀ mi padà sọ́dọ̀ mi; àwọn agbani-nímọ̀ràn mi àti àwọn olórí mi sì tọ̀ mí wá; a sì fi mí múlẹ̀ nínú ìjọba mi, a sì fi ọlá ọba tí ó tayọ sí i kún fún mi. Nísinsin yìí, èmi Nebukadinésárì yin, mo gbéga, mo sì bu ọlá fún Ọba ọ̀run, ẹni tí gbogbo iṣẹ́ rẹ̀ jẹ́ òtítọ́, tí ọ̀nà rẹ̀ sì jẹ́ ìdájọ́: àwọn tí ń rìn nínú ìgbéraga ni ó lè rẹ̀ sílẹ̀. 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.

Ìrírí Manase ni a mú ṣẹ lórí Nebukadnessari. Manase dúró fún “àkókò òpin” nínú ìtàn àwọn ọba Judea mẹ́ta tó gbẹ̀yìn, àti ìbẹ̀rẹ̀ ìmúṣẹ àsọtẹ́lẹ̀ ọdún àádọ́rin ìgbèkùn. Nebukadnessari dúró fún “àkókò òpin” nínú ìtàn àwọn àṣẹ mẹ́ta, gẹ́gẹ́ bí ọdún 1798 ti jẹ́ “àkókò òpin” nínú ìtàn àwọn àrá méje. Nínú àwọn ẹsẹ̀ tí a ṣẹ̀ṣẹ̀ tọ́ka sí, òye Nebukadnessari padà wá sí ọ̀dọ̀ rẹ̀ ní “òpin àwọn ọjọ́.” “Òpin àwọn ọjọ́” ni a tún tọ́ka sí nínú orí kejìlá ìwé Danieli.

> 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.

> Ṣùgbọ́n ìwọ, máa lọ ní ọ̀nà rẹ títí dé òpin: nítorí ìwọ yóò sinmi, ìwọ yóò sì dìde ní ipò tí a pín fún ọ ní òpin àwọn ọjọ́. 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.

“Ìparí àwọn ọjọ́” nínú Dáníẹ́lì orí kejìlá ni “àkókò ìparí,” nítorí a sọ fún Dáníẹ́lì pé kí ó máa lọ “títí di ìparí.” Ní àkókò náà Dáníẹ́lì yóò “dúró nínú ìpín rẹ̀.” “Dúró nínú ìpín rẹ̀” túmọ̀ sí pé kí ó mú ète rẹ̀ ṣẹ, èyí tí Dáníẹ́lì ṣe nígbà tí a ṣí ìdìdì ìwé rẹ̀ ní ìparí àwọn ọjọ́, èyí tí í ṣe “àkókò ìparí.” Ní àkókò náà yóò sí wà “ìbísí ìmọ̀” tí àwọn ọlọ́gbọ́n yóò lóye. Ní ìparí àwọn ọjọ́ Nebukadinésárì, “òye” rẹ̀ padà sọ́dọ̀ rẹ̀.

> “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.

> “Nígbà tí Ọlọ́run bá fi iṣẹ́ àkànṣe kan lé ènìyàn lọ́wọ́ láti ṣe, ó yẹ kí ó dúró nínú ipò àti àyè tirẹ̀ gẹ́gẹ́ bí Dáníẹ́lì ti ṣe, ní ìmúrasílẹ̀ láti dáhùn ìpè Ọlọ́run, ní ìmúrasílẹ̀ láti mú ète Rẹ̀ ṣẹ.” Manuscript Releases, ìdìpọ̀ 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.

Mánásè dúró fún “àkókò òpin” nínú ìtàn àwọn ọba mẹ́ta ìkẹyìn Júdà, Nebukadinésárì sì dúró fún “àkókò òpin” nínú àwọn àṣẹ mẹ́ta náà. Ọmọ rẹ̀ Ámónì ni ó tẹ̀ lé Mánásè.

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 túmọ̀ sí “ìkẹ́kọ̀ọ́” ó sì ṣojú àkókò náà nígbà tí “ìbísí ìmọ̀” wà, èyí tí yóò kọ́ àwọn “ọlọ́gbọ́n” nínú ìhìn-iṣẹ́ tí a ti tú èdìdì rẹ̀ sílẹ̀. Lẹ́yìn náà ni Josiah tẹ̀ lé Amon, ẹni kan ṣoṣo lára àwọn ọba méje náà tí ó ní ìtàn àsọtẹ́lẹ̀ tó dára díẹ̀, bí ó tilẹ̀ jẹ́ pé ó díjú.

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

Josiah túmọ̀ sí “ìpìlẹ̀ Ọlọ́run,” ó sì ń ṣàpẹẹrẹ ìmúlẹ̀ àwọn òtítọ́ tí a ti ṣí sílẹ̀ ní “àkókò òpin”. Ìbísí ìmọ̀ tí Amon ṣàpẹẹrẹ ni William Miller kó jọ, nípasẹ̀ ìtọ́sọ́nà Gabriel àti àwọn áńgẹ́lì mímọ́ mìíràn. Orúkọ Josiah ń ṣàpẹẹrẹ iṣẹ́ Miller, nítorí òun ni ó fi àwọn ìpìlẹ̀ ìṣipopada náà lélẹ̀. Ọ̀pọ̀lọpọ̀ nǹkan mìíràn ṣì wà láti fi dá Josiah mọ̀, ṣùgbọ́n a ó lọ sí ọmọ rẹ̀, Jehoahaz.

> Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem. And his mother’s name was Hamutal, the daughter of Jeremiah of Libnah. And he did that which was evil in the sight of the Lord, according to all that his fathers had done. And Pharaohnechoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of an hundred talents of silver, and a talent of gold. And Pharaohnechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there. 2 Kings 23:31–34.

> Jehoahasi jẹ́ ẹni ọdún mẹ́tàlélógún nígbà tí ó bẹ̀rẹ̀ sí í jọba; ó sì jọba oṣù mẹ́ta ní Jerusalẹmu. Orúkọ ìyá rẹ̀ sì ni Hamutali, ọmọbìnrin Jeremiah ti Libna. Ó sì ṣe ohun tí ó burú lójú Olúwa, gẹ́gẹ́ bí gbogbo ohun tí àwọn baba rẹ̀ ti ṣe. Farao-Nẹko sì fi ẹ̀wọ̀n dè é ní Ribla ní ilẹ̀ Hamati, kí ó má bàa jọba ní Jerusalẹmu; ó sì fi owó orí lé ilẹ̀ náà, tálẹ́ǹtì fàdákà ọgọ́rùn-ún kan, àti tálẹ́ǹtì wúrà kan. Farao-Nẹko sì fi Eliakimu ọmọ Josiah ṣe ọba ní ipò Josiah baba rẹ̀, ó sì yí orúkọ rẹ̀ padà sí Jehoiakimu, ó sì mú Jehoahasi lọ: ó sì dé Ejibiti, ó sì kú níbẹ̀. 2 Kings 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.

Jehoahasi túmọ̀ sí “Jèhófà ti mú,” a sì mú un nípasẹ̀ Fáráòníkò. Jehoahasi, ọmọ Josiah, ni Fáráòníkò mú, ó sì fi arákùnrin rẹ̀ Eliakimu rọ́pò, èyí tí ó túmọ̀ sí “Ọlọ́run ìgbéga.” Lẹ́yìn náà Fáráòníkò yí orúkọ Eliakimu padà sí Jehoiakimu, èyí tí ó túmọ̀ sí “Ọlọ́run yóò dìde.” Ìyípadà orúkọ jẹ́ àmì ìbáṣepọ̀ májẹ̀mú, àti nígbà ìfúnni ní agbára sí ìránṣẹ́ àkọ́kọ́, Ọlọ́run ń wọ inú májẹ̀mú pẹ̀lú àwọn ènìyàn kan, bí Ó ti ń kọjá lọ ní àkókò kan náà lójú àwọn ènìyàn májẹ̀mú àtijọ́.

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.

Ní ọjọ́ kọkànlá, oṣù kẹjọ, ọdún 1840, a di Ìjọba Ottoman, èyí tí a ti ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí afẹ́fẹ́ mẹ́rin tí a tú sílẹ̀ fún ọdún ọ̀ọ́dúnrún mẹ́ta, mọ́kàn-dín-lọ́gọ́rin, àti ọjọ́ mẹ́ẹ̀ẹ́dógún; tàbí gẹ́gẹ́ bí ìtumọ̀ Jehoahaz ṣe jẹ́, “a mú wọn.” Ní àkókò kan náà, a fi Eliakim jẹ ọba, a sì yí orúkọ rẹ̀ padà sí Jehoiakim, èyí tí ó túmọ̀ sí “Ọlọ́run yóò dìde.” Lẹ́yìn Jehoiakim ni ọmọ rẹ̀ Jehoiachin tẹ̀ lé e, ẹni tí ó ní orúkọ mẹ́ta nínú Ìwé Mímọ́.

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.

Orúkọ Jehoiakini túmọ̀ sí “Olúwa yóò gbé kalẹ̀, yóò sì fi múlẹ̀.” Òun ni ọmọ Jehoiakimu, ó sì jẹ́ ààmì dídé áńgẹ́lì kejì ní ìgbà ìrúwé ọdún 1844, gẹ́gẹ́ bí Ọlọ́run ṣe “gbé kalẹ̀, tí ó sì fi múlẹ̀” ìwo tuntun, tòótọ́, ti Pùrótẹ́sítáǹtì. A fi agbára fún ìrántí áńgẹ́lì kejì nípasẹ̀ ìrántí Igbe Àárín Òru, Jeconiah àti Coniah sì túmọ̀ sí “Ọlọ́run yóò fi múlẹ̀.” Àwọn orúkọ mẹ́tẹ̀ẹ̀ta náà, tí ọkọọkan wọn ní ìtumọ̀ kan náà, dúró fún ìṣọ̀kan Igbe Àárín Òru pẹ̀lú ìrántí áńgẹ́lì kejì. Nínú ìtújáde ìkẹyìn ti Ẹ̀mí Mímọ́ nígbà Igbe Nlá ni a fi èdìdì dì àwọn ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún náà. Ìdìdì àwọn ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún náà ni a ṣàpẹẹrẹ rẹ̀ nínú Igbe Àárín Òru ti ìṣipopada Millerite, Jehoiakini, ẹni tí a tún ń pè ní Jeconiah àti Coniah, sì jẹ́ ààmì ìdìdì náà.

> 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.

> “Bí mo ti wà láàyè,” ni Olúwa wí, “bí ó tilẹ̀ jẹ́ pé Kónáyà ọmọ Jóíákímù ọba Júdà ni òrùka àmì lórí ọwọ́ ọ̀tún mi, síbẹ̀ èmi yóò fà ọ kúrò níbẹ̀; èmi yóò sì fi ọ lé ọwọ́ àwọn tí ń wá ẹ̀mí rẹ, àti lé ọwọ́ àwọn tí ojú wọn ń bà ọ́, àní lé ọwọ́ Nebukadinésárì ọba Bábílónì, àti lé ọwọ́ àwọn ará Kálídíà. Èmi yóò sì lé ìwọ àti ìyá tí ó bí ọ sí orílẹ̀-èdè mìíràn, níbi tí a kò ti bí yín; ibẹ̀ ni ẹ ó sì kú. Ṣùgbọ́n sí ilẹ̀ náà tí wọ́n ń hára gàgà láti padà sí, ibẹ̀ ni wọn kì yóò padà sí. Ṣé ọkùnrin yìí Kónáyà jẹ́ òrìṣà tí a kẹ́gàn, tí a fọ́? Ṣé ohun èlò ni nínú èyí tí kò sí ìfẹ́kúfẹ̀ẹ́? Èéṣe tí a fi lé e jáde, òun àti irú-ọmọ rẹ̀, tí a sì sọ wọ́n sínú ilẹ̀ tí wọn kò mọ̀? Ilẹ̀ ayé, ilẹ̀ ayé, ilẹ̀ ayé, gbọ́ ọ̀rọ̀ Olúwa.” Jeremiah 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 àti Coniah ń ṣojú àkókò ìdìdì, nígbà tí a bá darapọ̀ mọ́ angẹli kejì pẹ̀lú ìhìnrere Ẹkún Àárín Òru. Ó ń ṣojú àkókò ìdìdì ti àwọn aṣiwèrè. Ọba búburú náà ń ṣojú àwọn tí wọ́n jẹ́ wúńdíá Laodicea aṣiwèrè, tí ní àkókò ìdìdì, a ti yàn wọ́n sílẹ̀ láti gba àmì ẹranko náà, bí a ti ń tu wọ́n jáde kúrò ní ẹnu Olúwa títí láé.

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.

Òrùka àmì tí ó wà lórí ọwọ́ ọ̀tún Ọlọ́run ni èdìdì Rẹ̀, àti àwọn tí a bù jáde kúrò ní ẹnu Olúwa nígbà ìdìdí ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún ni a fi wé Sírúbábélì ní ìyàtọ̀, ọkùnrin náà tí ó ní òjé ìwọ̀n “ìgbà méje” ní ọwọ́ rẹ̀.

> 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.

> Sọ fún Serubabẹli, gomina Juda, pé, Èmi yóò mì àwọn ọ̀run àti ayé; èmi yóò sì bì ìtẹ́ àwọn ìjọba ṣubú, èmi yóò sì run agbára àwọn ìjọba àwọn orílẹ̀-èdè; èmi yóò sì bì àwọn kẹ̀kẹ́-ogun ṣubú, àti àwọn tí ń gun inú wọn; àwọn ẹṣin àti àwọn ẹlẹ́ṣin wọn yóò sì ṣubú, olúkúlùkù nípa idà arákùnrin rẹ̀. Ní ọjọ́ náà, ni Oluwa àwọn ọmọ-ogun wí, èmi yóò mú ọ, ìwọ Serubabẹli, ìránṣẹ́ mi, ọmọ Ṣealitieli, ni Oluwa wí, èmi yóò sì sọ ọ́ di bí òrùka àmì: nítorí mo ti yàn ọ́, ni Oluwa àwọn ọmọ-ogun wí. 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.

“Òkúta ìkọ̀sẹ̀” tí í ṣe “ìgbà méje” ni “òkùn ìwọ̀n” nínú ọwọ́ Serubabẹli, a sì ṣàfihàn rẹ̀ gẹ́gẹ́ bí “àmì-ìdì” tí Ọlọ́run ń lò láti fi èdìdì mọ́ ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún. Àmì-ìdì náà, tàbí “àmì” náà, ni a fi lé àwọn tí ń “kẹ́dùn, tí wọ́n sì ń ké” nítorí àwọn ìríra tí a ń ṣe ní Jerusalẹmu. Kíkẹ́dùn àti kíké náà ni ń tọ́ka sí ìrírí àwọn tí a fi èdìdì mọ́, kíkẹ́dùn àti kíké náà sì ni àpẹẹrẹ ìdáhùn inú wọn sí ìmúlòògbùn “ìgbà méje.” Ó jẹ́ ìjẹ́wọ́ ẹ̀ṣẹ̀ wọn àti ẹ̀ṣẹ̀ àwọn baba wọn. Ó jẹ́ ìjẹ́wọ́ pé wọn kò tíì máa bá Ọlọ́run rìn, àti pé Ọlọ́run kò sì tíì máa bá wọn rìn láti ìgbà ìdàsíyà July 18, 2020. Òun ni ìdánwò tí a kùnà nínú rẹ̀ ní 1863, ní àkókò tí Filadelfia ń yí padà sí Laodikea. Ó ṣàpẹẹrẹ àkókò náà nígbà tí àwọn tí Koniah dúró fún fi jẹ́ ìdásílẹ̀ títí láé gẹ́gẹ́ bí àwọn wúńdíá Laodikea aṣiwèrè, àti àwọn tí Serubabẹli dúró fún fi jẹ́ ìdásílẹ̀ títí láé gẹ́gẹ́ bí àwọn wúńdíá Filadelfia ọlọ́gbọ́n.

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.

Jẹhóyákínì ni Sédékíà tẹ̀lé, ẹni tí ó jẹ́ ẹni ìkẹyìn nínú àwọn ọba méje náà. Gẹ́gẹ́ bí Manásè ṣe dúró fún ọdún 1798, àti “àkókò òpin,” bẹ́ẹ̀ ni Sédékíà gbọ́dọ̀ dúró fún October 22, 1844, nígbà tí ìran náà yóò “sọ̀rọ̀, kì yóò sì purọ́”. Sédékíà jẹ́ orúkọ tí a ṣe láti inú ìpapọ̀ ọ̀rọ̀ Hébérù méjì. Ọ̀kan nínú àwọn ọ̀rọ̀ náà ni “Jèhófà”, a sì so ó pọ̀ mọ́ ọ̀rọ̀ tí a túmọ̀ nínú Daniel chapter eight, and verse fourteen gẹ́gẹ́ bí “mímọ́”. Itumọ̀ Sédékíà ni ìwẹ̀nùmọ́ tẹ́ńpìlì Ọlọ́run, èyí tí ó bẹ̀rẹ̀ ní October 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.

Àwọn ọba méje ìkẹyìn Júdà dúró gẹ́gẹ́ bí àpẹẹrẹ ìtàn ìlọsíwájú láti ọdún 1798 títí dé October 22, 1844. Jehoiakim ni ààmì August 11, 1840, èyí tí ó sì tún dúró fún September 11, 2001. Ó jẹ́ ààmì ìfúnnilára iṣẹ́ àṣẹ́ńgẹ́lì àkọ́kọ́, a sì ṣàfihàn rẹ̀ ní ẹsẹ̀ àkọ́kọ́ ti orí kìn-ín-ní ìwé Danieli. Nítorí náà, àyè àti àkópọ̀-ọrọ̀ orí kìn-ín-ní ìwé Danieli ni ìfúnnilára iṣẹ́ àṣẹ́ńgẹ́lì àkọ́kọ́, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú orí kẹwàá ìwé Ìfihàn. Nínú orí kẹwàá ìwé Ìfihàn, Kristi sọ̀kalẹ̀ pẹ̀lú ìwé kékeré kan ní ọwọ́ Rẹ̀, èyí tí a pàṣẹ fún Johanu láti jẹ. Ìdí nìyí tí ìdánwò àkọ́kọ́ nínú ìwé Danieli fi ní í ṣe pẹ̀lú jíjẹ.

We will continue these subjects in the next article.

A ó máa tẹ̀síwájú pẹ̀lú àwọn kókó-ọrọ̀ wọ̀nyí nínú àpilẹ̀kọ tó kàn.

> 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.

> Ó sì wí fún mi pé, Ọmọ ènìyàn, mú kí inú rẹ jẹ, kí o sì fi àkájọ ìwé yìí tí mo fi fún ọ kún ìfun rẹ. Nígbà náà ni mo jẹ ẹ́; ó sì dùn nínú ẹnu mi bí oyin. Hesekieli 3:3.

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