In chapter ten Daniel is touched three times, and those three touches correspond to the three times Daniel personally experiences the “mareh,” vision. The first and last appearances were of Gabriel, the messenger of the Revelation of Jesus Christ. Gabriel is the one who takes the message from Christ, that was given Him by the Father, and delivers it to the prophet, who is to send it to the churches.

Boqonnaa kudhani, Daani'el yeroo sadii tuqame; tuqaan sunis yeroo sadii Daani'el dhuunfaatti “mareh,” mul’ata, mudate waliin wal simata. Mul’achuun jalqabaa fi isa dhumaa kan Gebri’eel, ergamaa Mul’ata Yesus Kiristoos, ture. Gebri’eel inni ergaa Kiristoos irraa, isa Abbaan Isaaf kenne, fudhatee raajicha biraan ga’u; raajichis immoo waldoota kiristaanaatti akka erguuf ta’a.

But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:21.

Garuu ani waan macaafa dhugaa keessatti barreeffame si argisiisa; wantoota kana keessatti kan na wajjin jabaatee dhaabbatu tokko illee hin jiru, Maikaa’el bulchaa keessan malee. Daani’el 10:21.

Gabriel knows he is a created being, and this is why he straightly informed John not to worship him in the book of Revelation.

Gabriʼel uumama uumame taʼuu isaa ni beeka; kanaafis inni kitaaba Mulʼataa keessatti Yohannis akka isa hin waaqeffanne ifatti itti hime.

And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

Anis miilla isaa irratti kufee isa waaqeffachuuf yaale. Innis naan jedhe, “Akkas hin godhin; ani akka kee garbicha walfakkaataa ti; aniis obboloota kee kanneen dhugaa baʼumsa Yesuus qaban keessaa tokko. Waaqayyoon waaqeffadhu; jechuunis dhugaa baʼumsi Yesuus hafuura raajii ti.” Mul’ata 19:10.

The student of prophecy is therefore to understand that the reason Gabriel identifies that there is none above him in connection with what “is noted in the scripture of truth,” has a specific prophetic purpose. When he identifies the fact that only Christ understands the scriptures better than himself, he identifies Christ as “Michael your prince.” But Michael is not only a prince, he is the archangel.

ܬܠܡܝܕܐ ܕܢܒܝܘܬܐ ܡܛܠ ܗܢܐ ܙܕܩ ܠܗ ܕܢܣܬܟܠ ܕܣܒܒܐ ܕܓܒܪܐܝܠ ܡܚܘܐ ܕܠܝܬ ܐܢܫ ܕܠܥܠ ܡܢܗ ܒܙܒܢܐ ܕܡܬܩܫܪ ܒܗ ܡܐ ܕܟܬܝܒ «ܒܟܬܒܐ ܕܫܪܪܐ»، ܐܝܬ ܠܗ ܡܛܠܬܐ ܢܒܝܘܬܝܬܐ ܕܝܠܢܝܬܐ. ܟܕ ܗܘ ܡܚܘܐ ܠܗ̇ ܠܫܪܪܐ ܕܐܢܫ ܠܒܪ ܡܢ ܡܫܝܚܐ ܠܐ ܝܕܥ ܠܟܬܒ̈ܐ ܛܒ ܡܢܗ، ܗܘ ܡܚܘܐ ܠܡܫܝܚܐ ܐܝܟ «ܡܝܟܐܝܠ ܪܒܟܘܢ». ܐܠܐ ܡܝܟܐܝܠ ܠܐ ܗܘܐ ܒܠܚܘܕ ܪܒܐ، ܐܠܐ ܗܘ ܪܝܫ ܡܠܐܟ̈ܐ.

Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

Garuu Mikaa’el ergamaan guddaan, yeroo Seexanaan wajjin falmaa qaama Musee irratti wal mormaa turetti, isa irratti himata arrabsoo dhiheessuuf ija hin jabaatin; garuu, “Gooftaan si haa ifatu,” jedhe. Yihudaa 7.

All three touches are therefore angelic touches, and the three times Daniel experiences the “mareh,” vision it is angelic. The third time Daniel is touched it is to be strengthened, for previously, at the second touch he lost his strength.

Kanaaf, tuqaawwan sadan hundinuu tuqaawwan ergamootaa dha; yeroo sadii Daaniʼel “mareh,” mulʼata sana mudatu hundattis inni ergamoota irraa taʼe. Yeroo sadaffaaf Daaniʼel yommuu tuqamu akka jabaatuufiidha; yeroo duraanii, tuqaawwan lammaffaatti humna isaa dhabeera ture.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:18–20.

Ⲧⲟⲧⲉ ⲁϥⲓ ⲟⲛ ⲛϭⲓ ⲟⲩⲁ ⲉϥⲟ ⲙⲡⲉⲥⲙⲟⲧ ⲛⲟⲩⲣⲱⲙⲉ, ⲁϥϭⲓⲛⲉⲙⲧⲟⲧ ⲉⲣⲟⲓ, ⲁϥⲧⲁϫⲣⲟⲓ. Ⲁϥϫⲟⲥ ⲇⲉ: Ⲱ ⲡⲣⲱⲙⲉ ⲉⲧⲙⲉⲛⲣⲓⲧ ϣⲁϩⲣⲁⲓ, ⲙⲡⲣⲣϩⲟⲧⲉ: ⲧⲉϩⲓⲣⲏⲛⲏ ⲛⲁⲕ, ϫⲉⲙⲡⲁϩⲧ ⲙⲙⲟⲕ, ϫⲉⲙⲡⲁϩⲧ ⲙⲙⲟⲕ. Ⲉⲧⲁϥϫⲟⲟⲩ ⲇⲉ ⲛⲁⲓ ⲛⲏⲓ, ⲁⲓϫⲉⲙⲡⲁϩⲧ, ⲁⲓϫⲟⲥ: Ⲙⲁⲣⲉ ⲡⲁϭⲟⲓⲥ ϣⲁϫⲉ, ϫⲉ ⲁⲕⲧⲁϫⲣⲟⲓ. Ⲁϥϫⲟⲥ ⲇⲉ: Ⲁⲣⲁ ⲕⲥⲟⲟⲩⲛ ⲉⲑⲃⲉ ⲟⲩ ⲁⲓⲓ ϣⲁⲣⲟⲕ? Ϯⲛⲁⲕⲟⲧⲧ ⲟⲛ ϯⲛⲁⲣⲱϣⲉ ⲉϩⲣⲁⲓ ⲉⲣⲟⲓ ϩⲓⲧⲛ ⲡⲁⲣⲭⲱⲛ ⲛⲧⲉ Ⲡⲉⲣⲥⲓⲁ: ⲟⲧⲁⲛ ⲇⲉ ⲁⲓⲃⲱⲕ ⲉⲃⲟⲗ, ⲓⲥ ⲡⲁⲣⲭⲱⲛ ⲛⲧⲉ ⲧⲈⲗⲗⲁⲥ ϥⲛⲏⲩ. Daniel 10:18–20.

Gabriel reminds Daniel that he had “come to make” Daniel “understand what shall befall thy people in the latter days,” when he asked Daniel if he “knowest thou wherefore I come unto thee?” In agreement with what he had taught Daniel of the latter days, Gabriel then states that he would then “return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.” He then begins the prophetic narrative of chapter eleven, that describes what befalls the one hundred and forty-four thousand in the latter days. That prophetic narrative is placed in the context of the battle with “the prince of Persia” and “the prince of Grecia”.

Gebri’eel yeroo inni Daani’eeliin, “akka ati waan guyyoota dhumaa keessa saba kee irra ga’u hubattuuf dhufeera” jedhee isa yaadachiisutti, “ani maaliif gara kee dhufe akka beektuu ree?” jedhee gaafateera. Waan inni Daani’eeliin guyyoota dhumaa irratti barsiise sanaa wajjin waliigaluudhaanis, Gebri’eel yeroo sana “deebi’ee bulchaa Faares wajjin loluuf nan dhaqa; anis yeroo ani ba’e, kunoo, bulchaan Giriik ni dhufa” jedha. Achiis inni seenaa raajii boqonnaa kudha tokkoo jalqaba; innis waan guyyoota dhumaa keessa kuma dhibba tokkoo fi afurtamii afur irra ga’u ibsa. Seenaa raajii sanaas haala lola “bulchaa Faares” fi “bulchaa Giriik” wajjin qabuu keessatti kaa’ameera.

The actual history between Cyrus the Great and Alexander the Great was over two hundred years. But in the great earthquake of Revelation chapter eleven, the final movements are rapid ones, and as soon as the sixth kingdom is conquered by the counterfeit king of the north, the seventh kingdom, the ten kings, represented by Greece, immediately agree to give their kingdom unto the beast.

Seenaa dhugaan yeroo Qiiros Guddichaa fi Aleeksaandar Guddichaa gidduu ture waggoota dhibba lamaa ol ture. Garuu sochii lafaa guddaa Mul’ata boqonnaa kudha tokkoffaa keessatti, sochiileen dhumaa saffisoo dha; mootummaa ja’affaan mooticha sobaa kaabaa sanaan akkuma mo’ametti, mootummaa torbaffaan, mootota kudhan, warra Girikiiin bakka buufaman, battalumatti mootummaa isaanii bineensichaaf kennuuf walii galan.

At one level the “mareh” vision is employed seven times in Daniel chapter ten. We have considered four of those seven times, and identified that the first reference is Daniel identifying that before the third year of Cyrus Daniel understood the vision. In the next three references the three touches at each vision identify the experience of Daniel as he awakens from the mourning of the twenty-one days. His awakening of revival is structured upon the three-step process of the everlasting gospel, and the three steps are represented by angel’s, though step number two is Michael the archangel, who is He who raised Moses out of death, and translated him into heaven.

Sadarkaa tokkoon “mareh” mul’ata jedhu kitaaba Daani’el boqonnaa kudhan keessatti yeroo torba hojii irra ooleera. Yeroo torban sana keessaa yeroo afur ilaalleerra; yeroo jalqabaa keessatti, waggaa sadaffaa Qiiroos dura Daani’el mul’aticha hubatee akka ture Daani’el ofii isaatiin adda baafanneerra. Itti aansuudhaan wabiiwwan sadii keessatti, tuqaawwan sadii mul’ata hunda keessatti jiran muuxannoo Daani’el yeroo inni gadda guyyoota digdamii tokkoo keessaa dammaqu adda baasu. Dammaqiinsi isaa kan haaromsaatiis adeemsa tarkaanfii sadii kan wangeela bara baraa irratti ijaarameera; tarkaanfiileen sadan sunis ergamootaan bakka bu’aniiru; haa ta’u malee tarkaanfiin lammaffaan Miikaa’el, angafa ergamootaa dha; Inni Musee du’a keessaa kaasee gara samii geesse dha.

The other three times the word “vision” is located in chapter ten, is not the “mareh,” it is the “marah.” “Marah” is the feminine of “mareh.” It means a vision, and causatively a “mirror” or “looking-glass”. The key to its definition is that it is “causative.” It is the vision of “the appearance”, but it is different in its gender, thus identifying a different prophetic message. As its definition the “mirror” implies that those who see the vision, see some type of reflection. This is the element of the word that is “causative.” The definition of a causative word in the context of “marah,” is profound.

Yeroo sadii kaan jechi “mul’ata” boqonnaa kudhan keessatti argamu, “mareh” miti; “marah” dha. “Marah” jechuun dubartummaa “mareh” ti. Innis mul’ata jechuudha; akkasumas akka waan namaaf agarsiisuutti “daawwitii” yookaan “glassii ittiin of ilaalu” jechuus ni danda’a. Hiikni isaa furtuun isaa “akka waan taasisu” taʼuu isaati. Inni mul’ata “mul’ataa” ti; garuu koorniyaa isaa keessatti garaagarummaa qaba, kanaafis ergaa raajii adda taʼe tokko adda baasa. Akka hiika isaatti “daawwitii” jechuun, warri mul’ata sana argan, gosa tokkoo calaqqee akka argan ni agarsiisa. Kunis qaama jecha sanaa isa “akka waan taasisu” taʼe dha. Hiikni jecha akka waan taasisu tokkoo, haala “marah” jedhu keessatti, gadi fageenya guddaa qaba.

The term “causative” relates to the concept of causation or the action of causing something to happen. In linguistics, specifically in verb morphology, the causative form is a grammatical construction that indicates that the subject of a verb is causing another person or thing to perform the action described by the verb. For example, in English, the verb “to read” becomes causative when we say “to make someone read.” Here, the subject is causing another person to perform the action of reading.

Jechi “causative” jedhu yaada ka’umsa ykn gocha waan tokko akka ta’u taasisuu wajjin wal qabata. Saayinsii afaanii keessatti, addatti immoo morfooloojii gochima keessatti, bifa causative jechuun ijaarsa giraamaa kan agarsiisu, mata-dureen gochimaa nama biraa yookaan wanta biraa gocha gochimichaan ibsame akka raawwatu taasisuu isaa agarsiisudha. Fakkeenyaaf, afaan Ingiliffaa keessatti, gochimni “to read” jedhu yeroo “to make someone read” jennu bifa causative ta’a. As keessatti, mata-dureen nama biraa gocha dubbisuu akka raawwatu taasisaa jira.

The causative form indicates that the subject is responsible for bringing about the action described by the verb. “Causative” refers to the manner in which an action or event is caused to occur. The three times Daniel uses the Hebrew word “marah,” the vision that is looked upon causes the beholder to be changed into the image he is beholding.

Bifa gochaan raawwachiisaa jedhu, kan jechootaan ibsame sana akka raawwatamuuf dhimma ba’uuf mata-dureen itti gaafatamummaa qabaachuu agarsiisa. “Raawwachiisaa” jechuun akkaataa gochi yookaan taateen tokko akka uumamu taasifamu agarsiisa. Yeroo sadii Daani’el jecha Ibrootaa “marah” fayyadamutti, mul’anni ilaalamu inni ilaalu sana bifa inni ilaalaa jiru sanaatti akka jijjiiramu taasisa.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance (mareh) of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision (marah): for the men that were with me saw not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision (marah), and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:4–9.

Guyyaa jalqabaa keessaa guyyaa afurtamaa fi afraffaa irratti, utuun ani qarqara laga guddaa kan Hiddeqel jedhamu bira jiruu; ani iji koo ol nan kaase, nan ilaale; kunoo, nama tokko uffata quncee irraa hojjetame uffate tokko, mudhiin isaa warqee qulqulluu Uphaz irraa ta’een hidhamee ture: Qaamni isaa immoo akka beryl fakkaata ture, fuulli isaas akka mul’ata (mareh) ibsaa balaqqeessaa ture, iji isaas akka ibsaa ibiddaa, harki isaa fi miilli isaa halluu naasii qalamaa akka fakkaatan ture, sagaleen dubbii isaatis akka sagalee baay’ina uummataa ture. Ani Daani’el qofa mul’ata (marah) sana nan arge; namoonni na wajjin turan garuu mul’ata (marah) sana hin argine; hollannaan guddaan garuu isaan irra bu’e, akka isaan of dhoksuuf baqatanitti. Kanaafuu ani kophaa koo hafee, mul’ata (marah) guddaa kana nan arge; humni tokko illee natti hin hafne; miidhaginni koos keessa kootti gara manca’iinsaatti geeddarame, humna illee hin qabne. Ta’us ani sagalee dubbii isaa nan dhaga’e; yeroo ani sagalee dubbii isaa dhaga’ettis, fuula kootiin gadi kufee hirriba gad fagoo keessa nan seene, fuulli koos gara lafaatti ture. Daani’el 10:4–9.

At the end of the twenty-one days of mourning, which in the last days align with the three and a half days the two witnesses are dead in the street, Daniel was suddenly caused to see the appearance of Christ, and His appearance is “as the appearance (mareh) of lightning.” That event, at the end of the three and a half days of Revelation chapter eleven, produces a separation, for “the men that were with” Daniel were caused to “[see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore” Daniel “was left alone,” but “the men that were with me [were caused to see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves”.

Guyyaa guyyaa digdamii tokkoo isa boo’ichaa sanaa booddee, isa guyyoota dhumaa keessatti guyyoota sadii fi walakkaa yeroo dhugaa-baatonni lamaan karaa irratti du’anii jiran wajjin wal simatu, Daaniʼel akka bifa Kiristoos argu tasaan godhame; bifni Isaas “akka bifa (mareh) balaqqeessaa” ti. Taateen sun, dhuma guyyoota sadii fi walakkaa Mulʼata boqonnaa kudha tokkoffaa irratti, addaan-baafannaa fida; jechuunis “namoonni Daaniʼel wajjin turan” akka “[mulʼata (marah)] sana hin argine” godhaman; “raafamni guddaan garuu isaan irra buʼe, kanaafis isaan of dhoksuuf baqatani. Kanaafuu” Daaniʼel “kophaa isaa hafe,” garuu “namoonni ana wajjin turan [mulʼata (marah)] sana akka hin argine godhaman; raafamni guddaan garuu isaan irra buʼe, kanaafis of dhoksuuf baqatani.”

The vision that Daniel saw while he was alone was the feminine, causative vision that transformed Daniel into the image of the vision. The transformation was accomplished by Daniel’s human strength being removed, and his comeliness being turned into corruption.

ᚦᛖ ᚹᛁᛋᛁᚩᚾ ᚦᚨᛏ ᛞᚨᚾᛁᛖᛚ ᛋᚨᚹ ᚹᚺᛁᛚᛖ ᚺᛖ ᚹᚨᛋ ᚨᛚᚩᚾᛖ ᚹᚨᛋ ᚦᛖ ᚠᛖᛗᛁᚾᛁᚾᛖ, ᚳᚨᚢᛋᚨᛏᛁᚢᛖ ᚹᛁᛋᛁᚩᚾ ᚦᚨᛏ ᛏᚱᚨᚾᛋᚠᚩᚱᛗᛖᛞ ᛞᚨᚾᛁᛖᛚ ᛁᚾᛏᚩ ᚦᛖ ᛁᛗᚨᚷᛖ ᚩᚠ ᚦᛖ ᚹᛁᛋᛁᚩᚾ. ᚦᛖ ᛏᚱᚨᚾᛋᚠᚩᚱᛗᚨᛏᛁᚩᚾ ᚹᚨᛋ ᚨᚳᚳᚩᛗᛈᛚᛁᛋᚺᛖᛞ ᛒᚣ ᛞᚨᚾᛁᛖᛚ’ᛋ ᚺᚢᛗᚨᚾ ᛋᛏᚱᛖᛝᚦ ᛒᛖᛁᛝ ᚱᛖᛗᚩᚢᛖᛞ, ᚨᚾᛞ ᚺᛁᛋ ᚳᚩᛗᛖᛚᛁᚾᛖᛋᛋ ᛒᛖᛁᛝ ᛏᚢᚱᚾᛖᛞ ᛁᚾᛏᚩ ᚳᚩᚱᚱᚢᛈᛏᛁᚩᚾ.

“The very flesh in which the soul tabernacles and through which it works is the Lord’s. We have no right to neglect any part of the living machinery. Every portion of the living organism is the Lord’s. The knowledge of our own physical organism should teach us that every member is to do God’s service, as an instrument of righteousness.

“Foonumauma mataan isaa keessatti lubbuun qubatuu fi isa keessatti hojjettus kan Gooftaa ti. Nuti qaama maashinii jiraataa keessaa kutaa tokko illee dagachuuuf mirga hin qabnu. Kutaan hundinuu uumama jiraataa kan Gooftaa ti. Beekumsi waaʼee qaama keenya uumamaa nu barsiisuu qaba akka qaamni hundinuu tajaajila Waaqayyoo raawwatu, akka meeshaa qajeelinaa.”

“None but God can subdue the pride of man’s heart. We cannot save ourselves. We cannot regenerate ourselves. In the heavenly courts there will be no song sung, To me that loved myself, and washed myself, redeemed myself, unto me be glory and honor, blessing and praise. But this is the keynote of the song that is sung by many here in this world. They do not know what it means to be meek and lowly in heart; and they do not mean to know this, if they can avoid it. The whole gospel is comprised in learning of Christ, His meekness and lowliness.

“Namni namaa garaa namaa gad qabuu kan danda’u Waaqa qofa dha. Nuti ofiin of oolchuu hin dandeenyu. Nuti ofiin of haaromsuu hin dandeenyu. Mana murtiiwwan samii keessatti faarfannaan, Ana isa of jaalladhe, of dhiqadhe, of fure, anaaf ulfinaa fi kabajni, eebbi fi galanni haa ta’u, jedhu hin faarfatamu. Garuu kun sagalee ijoo faarfannaa namoota baay’ee addunyaa kana keessatti faarfatan keessaa isa tokko dha. Isaan jechuun garaa salphaa fi gad of qabuu maal akka ta’e hin beekan; yoo irraa of qusachuu danda’anis kana beekuu hin barbaadan. Wangeelli guutuun Kiristoos irraa barachuu, jechuunis gad of qabuu fi salphina Isaa barachuu keessatti qabameera.”

“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself.” Testimonies to Ministers, 456.

“Maqaa qajeelummaan amantiidhaan jechuun maal jechuudha? Inni hojii Waaqayyoo ti; ulfina namaa biyyootti gadi buusuudhaan, namaafis waan inni ofii isaatiif gochuu humna isaa keessa hin jirre raawwachuudha.” Testimonies to Ministers, 456.

The experience of justification by faith is the work of God in laying the glory of man in the dust. The vision the men that were with Daniel were caused to flee from was the “causative” feminine vision of Christ’s appearance, and immediately after Daniel’s self-righteousness was laid in the dust, the three angelic touches were applied that ultimately empowered Daniel to carry the message.

Muuxannoon qajeelina amantiidhaan argachuun hojii Waaqayyoo ti; ulfinni namaa biyyootti gad buufamee akka ciisu gochuu isaati. Mul’anni namoonni Daani’eel wajjin turan irraa dheessifaman sun mul’ata dubartummaa “sababa taasisuu” qabu, jechuunis mul’ata mul’achuu Kiristoos ture; akkuma qajeelummaan ofii Daani’eel biyyootti gad buufamee ciifameen boodas, tuqaawwan ergamootaa sadan ergaan sana baachuu isa dandeessisan isa irratti hojii irra oolan.

In 1888, the mighty angel descended with the message of justification by faith, as presented by Elders Jones and Waggoner. That very same angel again descended on September 11, 2001, with the very same message of justification by faith. That marked the beginning of the sealing of the one hundred and forty-four thousand. At the ending of the sealing of the one hundred and forty-four thousand, the message at the beginning is repeated, for Jesus always illustrates the end of a thing, with the beginning of a thing.

Bara 1888tti, ergamaan jabaan inni amantii qofaan qajeelummaa taʼuu qabatee buʼe; akkuma Jaarsolii Jonesii fi Waggoneriin dhihaate sanatti. Ergamaan inniuma sunis ergaa qajeelummaan amantii qofaan taʼu sanauma qabatee Onkololeessa 11, 2001 irra deebiʼee buʼe. Kunis jalqaba chaappaa namoota dhibba tokkoo fi afurtamii afur kuma sanaa taʼe. Xumura chaappaa namoota dhibba tokkoo fi afurtamii afur kuma sanaatti, ergaan jalqaba irratti ture ni deebiʼama; sababiin isaas Yesuus yeroo hundumaa dhuma wanta tokkoo, jalqaba wanta sanaatiin ni ibsa.

On August 11, 1840 that very same angel descended and began the three-steps that were accomplished from 1840 to 1844. Those three steps began with the empowerment of the first angel on August 11, 1840, the arrival of the second angel on April 19, 1844, and the arrival of the third angel on October 22, 1844. That history prefigured the descent of the first of three angels on September 11, 2001, which was followed by the second angel at the disappointment of July 18, 2020, and that concludes with the arrival of the third angel at the soon coming Sunday law.

Hagayya 11, 1840 irratti maleekaan sunuma san gadi buʼee tarkaanfiiwwan sadan kan bara 1840 irraa jalqabee hanga 1844tti raawwataman jalqabe. Tarkaanfiiwwan sadan sun humnoomfamuun maleekaa isa jalqabaa Hagayya 11, 1840 irratti, dhufaatii maleekaa isa lammaffaa Ebla 19, 1844 irratti, fi dhufaatii maleekaa isa sadaffaa Onkololeessa 22, 1844 irratti jalqaban. Seenaa sanaan gadi bu’uun maleekaa isa jalqabaa keessaa maleekota sadan keessaa isa jalqabaa Fulbaana 11, 2001 irratti duraan mul’ifame; kana booddee mufannaa Adoolessa 18, 2020 irratti maleekaan isa lammaffaan itti fufe; kunis dhufaatii maleekaa isa sadaffaa yeroo dhihoo keessatti seera Dilbataa dhufu irratti xumurama.

At the end of that history, when Michael descends to resurrect Moses and Elijah after the three and a half days of death in the streets, as represented in Revelation chapter eleven, and as also represented by Daniel’s twenty-one days of mourning, Christ again descends. He first presents the vision of His glory, the vision which lays the glory of man in the dust, and produces a separation. Once Daniel is in the dust, and after Daniel has become changed by beholding the “causative” feminine vision, he is touched by Gabriel the first time, and placed upon his trembling feet.

Seenaa sanaa dhuma irratti, yeroo Miikaaʼel Musee fi Eliyaasin guyyoota sadii fi walakkaa duʼaa daandiiwwan irratti turan sana booda duʼaa kaasuuf gad buʼu, akka Mulʼata boqonnaa kudha tokko keessatti agarsiifametti, akkasumas akka guyyoota booʼichaa Daaniyael digdamii tokkootti fakkeeffameetti, Kiristoos ammas ni gad buʼa. Inni dura mulʼata ulfina Isaa, mulʼata ulfinni namaa gara biyyootti gad buusu fi addaan baʼuu uumu sana, ni dhiheessa. Yeroo Daaniyael biyyootti kufee jirutti, akkasumas Daaniyael mulʼata dubartii “causative” sana ilaaluudhaan erga jijjiiramee booda, yeroo jalqabaatiif Gabriʼeeliin ni tuqama; miilla isaa hollachaa jiran irrattis ni dhaabame.

Then Michael the archangel descends to “resurrect Moses” and touches Daniel the second time, leaving him powerless for being overwhelmed with the reality that he was actually speaking to his Lord. Then Gabriel comes and touches him the third time, and strengthens him for the work of being the ensign in the soon-coming Sunday law. The three touches are symbols of the three angels of Revelation fourteen, though they occur in a single day.

Achiis ergamaan Miikaa’el “Musee du’aa kaasuuf” gad bu’ee, yeroo lammaffaaf Daani’el tuqee, dhugumaan Gooftaa isaa wajjin dubbachaa akka ture ilaalcha sanaan guutummaatti mo’amuun humna dhabuutti isa dhiisa. Achiis Gabri’eel dhufee yeroo sadaffaaf isa tuqee, hojii seera Dilbataa dhihoo dhufu keessatti alaabaa ta’uuf isa jabeessa. Tuqaawwan sadan kun, jechuunis guyyaa tokko keessatti kan raawwataman ta’us, ergamoota sadii Mul’ata boqonnaa kudha afur keessaa fakkeenyan agarsiisu.

The experience of the first angel includes the appearance of Christ as lightning, the “causative” vision that separates, and the first touch that raises Daniel out of the dust of his human glory. The first angel possesses all three steps included in the first, for it represents the first message. It is not an accident that the first touch is recorded in verses NINE to ELEVEN.

Muuxannoon ergamaa isa jalqabaa mul’achuu Kiristoos akka ibiddaa, mul’ata “sababa taasisuu” kan adda baasu, fi tuqaalee jalqabaa kan Daanyeliin biyyee ulfina namummaa isaa keessaa kaasu of keessatti qabata. Ergamaan inni jalqabaa tarkaanfiiwwan sadan hundumaa isa jalqabaa keessatti hammamaman qaba, sababiin isaas inni ergaa isa jalqabaa bakka bu’a. Tuqaan inni jalqabaa lakkoofsa NINE hanga ELEVEN keessatti galmeeffame tasumaa tasaa miti.

Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Daniel 10:9–11.

Haa taʼu illee sagalee dubbii isaa nan dhagaʼe; yeroo anis sagalee dubbii isaa dhagaʼettis, ani fuula kootiin gara lafaa kufee hirriba gadi fagoo keessa seene. Kunoo, harki tokko na tuqe; innis na jilba kootii fi calaqqee harka koo irra na dhaabe. Innis akkana naan jedhe: Yaa Daaniʼel, nama baayʼee jaallatamaa, dubbii ani sitti dubbadhu hubadhu; ol qajeelii dhaabadhu; ani amma gara keetti ergameeraatii. Inni dubbii kana natti dubbatee erga xumuree booddee, ani hollachaa dhaabadhe. Daaniʼel 10:9–11.

The experience of the second touch, which was administered by Christ Himself, changes Daniel from being unable to speak, to being able to speak with his Lord. In the second touch, Daniel has no breath, so he is here represented at the point of Ezekiel’s first message in chapter thirty-seven.

Muuxannoon tuqa lammaffaa, isa Kiristoos Mataa Isaa kennetti, Daaniʼel dubbachuu hin dandeenye irraa gara Gooftaa isaa wajjin dubbachuu dandaʼuutti isa geeddara. Tuqa lammaffaatti, Daaniʼel hafuura hin qabu; kanaaf asitti inni bakka ergaa jalqabaa Hisqiʼeel boqonnaa soddoma torba keessatti ibsame irratti bakka buʼee dhiyaata.

And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

Yommuu inni dubbii akkasii natti dubbate, ani fuula koo gara lafaatti gad qabee, dubbachuu dadhabe. Kunoo, inni fakkeenya ilmaan namootaa fakkaatu tokko hidhii koo tuqe; achiis afaan koo banee dubbadhe, isa fuuldura koo dhaabatee tureenis, “Yaa gooftaa koo, mul’ataan kun dhiphina koo natti deebiseera; humni tokko illee natti hin hafne. Tajaajilaan gooftaa koo kanaa akkamitti gooftaa koo kana wajjin dubbachuu danda’a ree? Ani immoo achuma sanatti humni na keessatti hin hafne, hafuurnis na keessatti hin hafu” jedheen. Daniel 10:15–17.

In the second message of Ezekiel, a message from the four winds is to be breathed upon the bones, that they might live and stand up as a mighty army. The empowerment of that army is represented by the third touch.

Ergaa lammaffaa Hisqiʼeel keessatti, ergaan qilleensota afur irraa dhufes akka isaan jiraatanii waraana guddaa taʼanii kaʼaniif lafee sana irratti afuufamuu qaba. Humneessuun waraana sanaas tuqaalee sadaffaatiin bakka buufameera.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 10:18–11:2.

Akkasumas namatti fakkaatu tokko, inni nama fakkaatu, deebiʼee na tuqe; innis na jabeesse. Innis, “Yaa nama baayʼee jaallatamte, hin sodaatin; nagaan siif haa taʼu; jabaadhu, eeyyee, jabaadhu” naan jedhe. Yommuu inni na dubbise, ani jabaadheen, “Gooftaan koo haa dubbatu; atis na jabeessiteetta” jedheen. Innis akkana jedhe: “Ani maaliif gara keetti akka dhufe ni beektaa? Amma immoo ani bulchaa Faaresii wajjin loluu dhaaf nan deebiʼa; yommuu ani baʼe immoo, kunoo, bulchaan Giriikii ni dhufa. Garuu ani waan macaafa dhugaa keessatti barreeffame si argisiisa; wantoota kana keessatti Miikaaʼel bulchaa keessan malee, ana wajjin kan cimu tokko illee hin jiru. Akkasumas ani waggaa jalqabaa Daariyos nama Meedii keessa, isa jabeessuu fi cimsee dhaabuudhaaf dhaabadeen ture. Amma immoo ani dhugaa si argisiisa. Kunoo, mootota sadii dabalataan Faares keessatti ni kaʼu; inni afraffaan immoo isaanii hundumaa irra baayʼee sooroma qabaata; inni humna isaa sooroma isaatiin argateen mootummaa Giriikii irratti hunduma isaanii ni kakaasa.” Daaniʼel 10:18–11:2.

The message that brings the two witnesses to life in Ezekiel chapter thirty-seven is the message of Islam of the third woe, but line upon line, the message that Gabriel identifies in the illustration of Michael raising Moses up and taking him up into heaven as an ensign, is the message of the final president of the United States. It is the message of the sixth president (the Republican horn) who was slain in 2020, as had been the true Protestant horn. In Daniel’s narrative the resurrection from the days of mourning for the true Protestant horn, led into the identification of the resurrection of the Republican horn.

ⵉⵣⵏⵉ ⵉⵙⵙⵏⵓⵍⴼⴰⵏ ⵙⵉⵏ ⵉⵏⵎⴰⵍⴰⵏ ⴰⴷ ⵙ ⵜⵓⴷⴷⵔⵜ ⴳ ⵢⵉⵣⴽⵉⵢⵍ ⵉⵙⵓⵔⴰⴼ ⴽⵕⴰⴹ ⴷ ⵙⴰ, ⴷ ⵉⵣⵏⵉ ⵏ ⵍⵉⵙⵍⴰⵎ ⵏ ⵜⵉⵜ ⵜⵉⵙ ⴽⵕⴰⴹⵜ; ⵎⴰⵛⴰ, ⴰⵙⵔⵙ ⵙ ⵓⵙⵔⵙ, ⵉⵣⵏⵉ ⵙ ⵢⴰⴷ ⵉⵙⵙⵎⴰⵜⴰ ⴳⴰⴱⵔⵉⵢⵍ ⴳ ⵜⵎⴰⵢⵏⵓⵜ ⵏ ⵎⵉⴽⴰⵢⵍ ⵉⵙⵙⵏⴽⵔ ⵎⵓⵙⴰ ⴷ ⵜ ⵉⵙⵙⴰⵍⴰⵢ ⵙ ⵓⵙⴰⵎⵎⴰⵏ ⴰⴷ ⵢⵉⵍⵉ ⴷ ⴰⵎⴰⵜⴰⵢ, ⴷ ⵉⵣⵏⵉ ⵏ ⵓⵎⵏⵏⴰⵢ ⴰⵎⴳⴳⴰⵔⵓ ⵏ ⵎⵉⵔⵉⴽⴰ. ⴷ ⵉⵣⵏⵉ ⵏ ⵓⵎⵏⵏⴰⵢ ⵡⵉⵙ ⵙⴹⵉⵚ (ⴰⵛⵡⴰⴼ ⴰⵕⵉⴱⵓⴱⵍⵉⴽⴰⵏ) ⵉⵜⵜⵓⵏⵖⴰⵏ ⴳ 2020, ⴰⵎⵎ ⵎⴽ ⵉⵜⵜⵓⵏⵖⴰ ⵓⵛⵡⴰⴼ ⴰⴱⵕⵓⵜⵉⵙⵜⴰⵏⵜ ⴰⵏⵏⵓⵔⵥⵎ. ⴳ ⵓⵍⵍⵉⵙ ⵏ ⴷⴰⵏⵢⵉⵍ, ⵜⴰⵏⴽⵔⴰ ⵙⴳ ⵡⵓⵙⵙⴰⵏ ⵏ ⵓⵏⵥⴰⵕ ⵅⴼ ⵓⵛⵡⴰⴼ ⴰⴱⵕⵓⵜⵉⵙⵜⴰⵏⵜ ⴰⵏⵏⵓⵔⵥⵎ, ⵜⴻⵡⵉ ⵙ ⵓⵙⵎⴰⵜⴰ ⵏ ⵜⴰⵏⴽⵔⴰ ⵏ ⵓⵛⵡⴰⴼ ⴰⵕⵉⴱⵓⴱⵍⵉⴽⴰⵏ.

Seven times in Daniel chapter ten, the word “vision” or “appearance” is employed. Those seven references are identified by the same Hebrew word, with the exception that three of those times the word is in the feminine tense and the other four it is in the masculine tense. Seven being the number of perfection, and the three-four combination that equals seven is a primary characteristic of the book of Revelation where the last three of the seven churches, and the last three of the seven seals, and the last three of the seven trumpets are specifically distinguished from the first four.

Daaniʼel boqonnaa kudhan keessatti yeroo torba jechi “mul’ata” yookaan “argama” jedhu hojii irra ooleera. Wabiileen torban sun hundinuu jecha Ibrootaa isa tokkoon adda baafamu; garuu, isaan keessaa yeroo sadiitti jechi sun saala dubartii keessatti, yeroo afur hafanitti immoo saala dhiiraa keessatti argama. Lakkoofsi torba lakkoofsa guutummaati; walitti dhufeenyi sadii-fi-afur, inni torbatti wal gitu, amala bu’uuraa kitaaba Mul’ataa keessatti argamuudha; achittis waldoota torban keessaa sadan dhumaa, chaappaa torban keessaa sadan dhumaa, akkasumas malakata torban keessaa sadan dhumaa, afran jalqabaa irraa addatti adda baafamanii ibsamu.

The books of Daniel and Revelation are the same book, and in this sense Daniel and John are the same last day symbol. The vision of Christ in chapter ten, is the vision of Christ in Revelation chapter one.

ବହି ଦାନିଏଲ ଓ ପ୍ରକାଶିତ ବାକ୍ୟ ଏକେଇ ବହି, ଏବଂ ଏହି ଅର୍ଥରେ ଦାନିଏଲ ଓ ଯୋହନ ଅନ୍ତିମ ଦିନର ଏକେଇ ପ୍ରତୀକ। ଦଶମ ଅଧ୍ୟାୟରେ ଖ୍ରୀଷ୍ଟଙ୍କ ଦର୍ଶନ, ପ୍ରକାଶିତ ବାକ୍ୟର ପ୍ରଥମ ଅଧ୍ୟାୟରେ ଥିବା ଖ୍ରୀଷ୍ଟଙ୍କ ଦର୍ଶନ ହେଉଛି।

In Revelation chapter one, John hears a voice behind him and turns to see the one who is speaking.

Macaafa Mul’ataa boqonnaa tokko keessatti, Yohannis sagalee duuba isaa irraa dhaga’ee, isa dubbachaa jiru arguuf garagale.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

Ani Guyyaa Gooftaa hafuura keessa ture; sagalee guddaa akka malakataa duuba koo irraa dhaga’e; innis akkana jedhe; Ani Alfaa fi Oomeegaa, inni jalqabaa fi inni dhumaa dha; waan ati argitu kitaaba keessatti barreessi, waldoota torban warra Eeshiyaa keessa jiranittis ergi; Efesoonitti, Simirnaatti, Phergaamoonitti, Tiyaatiraatti, Saardiisitti, Filadelfiyaatti, Laa’odiiqeyaattis. Mul’ata Yohaannis 1:10, 11.

Whether it is the three touches in Daniel chapter ten, or the same vision in chapter one of Revelation, or the two messages of Ezekiel in chapter thirty-seven, or Isaiah being touched with a live coal from off the altar, the experience is identifying the empowering of the final warning message, and that message begins at the resurrection of the two witnesses in July of 2023. Daniel, John, Ezekiel and Isaiah all represent a messenger that hears the “voice” from the “old paths” behind him, which asks, “whom shall I send?” When that messenger responds, “here am I, send me,” he is strengthened and raises his voice, as one who is crying in the wilderness. “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Daanyʼel boqonnaa kudhan keessa tuqama sadii taʼus, yookaan mulʼata walfakkaataa isa Mulʼata Yohaannis boqonnaa tokko keessa jiru taʼus, yookaan ergaawwan lama Hisqiʼel boqonnaa soddomii-torba keessa jiran taʼus, yookaan Isaayyaas dhagaa ibiddaa iddoo aarsaa irraa fudhatameen tuqamuu isaa taʼus, muuxannoon kun hundi humna kennuu ergaa akeekkachiisa dhumaa adda baasa; ergaan sunis duʼaa kaʼuu dhugaa baatota lamaanii jiʼa Adoolessa bara 2023 irraa jalqaba. Daanyʼel, Yohaannis, Hisqiʼel fi Isaayyaas hundinuu ergamaa “sagalee” karaa “daandiiwwan durii” irraa dugda isaa boodaan dhagaʼu kan, “eenyun erguu?” jedhuun gaafatamu bakka buʼu. Yommuu ergamaan sun, “kunoo ani as jira; na ergi,” jedhee deebisu, inni jabaatee sagalee isaa ol fuudha, akka nama lafa onaa keessatti iyyu tokkootti. “Kan gurra qabu haa dhagaʼu waan Hafuurri waldoota kiristaanaa jedhu.”

We will continue this study in our next article.

Barumsa kana itti aanu keessatti qorannaa kana itti fufna.

“Upon the occasion just described, the angel Gabriel imparted to Daniel all the instruction which he was then able to receive. A few years afterward, however, the prophet desired to learn more of subjects not yet fully explained, and again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).

“ᱡᱮ ᱚᱠᱟᱡᱮ ᱵᱟᱹᱨᱝ ᱵᱚᱨᱛᱚ ᱡᱟᱲᱤ ᱠᱟᱱᱟ, ᱚᱠᱟ ᱚᱵᱚᱥᱛᱟᱨᱮ ᱫᱩᱛ ᱜᱮᱵᱽᱨᱤᱭᱮᱞ ᱫᱟᱱᱤᱭᱮᱞᱠᱚ ᱚᱱᱟ ᱥᱚᱵ ᱥᱤᱠᱷᱭᱟ ᱮᱢᱟᱭ ᱠᱮᱫᱟ ᱡᱟᱦᱟᱸ ᱚᱱᱟ ᱥᱚᱢᱚᱭᱨᱮ ᱚᱱᱤ ᱟᱬᱜᱚ ᱮ ᱦᱟᱛᱟᱣ ᱫᱟᱲᱮᱭᱟ। ᱛᱚᱵᱮ ᱛᱤᱱ ᱥᱟᱞ ᱛᱟᱭᱚᱢ ᱨᱮ, ᱚᱱᱟᱭ ᱵᱷᱵᱤᱥᱽᱭᱚᱫᱽᱵᱟᱠᱛᱟ ᱟᱨᱚ ᱵᱟᱹᱲᱛᱤ ᱮ ᱥᱮᱸᱫᱽᱨᱟ ᱠᱮᱫᱟ ᱚᱠᱟ ᱵᱤᱥᱚᱭᱠᱚ ᱵᱟᱝ ᱟᱹᱲᱤ ᱯᱩᱨᱟᱹ ᱛᱮ ᱵᱮᱠᱷᱭᱟ ᱦᱚᱭ ᱠᱟᱱᱟ, ᱟᱨ ᱟᱫᱚ ᱤᱥᱣᱚᱨ ᱴᱷᱮᱱ ᱟᱞᱚ ᱟᱨ ᱵᱩᱫᱽᱫᱷᱤ ᱧᱟᱢ ᱞᱟᱹᱜᱤᱫ ᱟᱯᱱᱟᱨ ᱠᱚ ᱟᱨᱢᱵᱟᱨ ᱩᱫᱩᱜ ᱠᱮᱫᱟ। ‘ᱚᱱᱟ ᱫᱤᱱᱠᱚᱨᱮ ᱤᱧ ᱫᱟᱱᱤᱭᱮᱞ ᱯᱮ ᱯᱩᱨᱟᱹ ᱦᱟᱯᱛᱟ ᱦᱤᱥ ᱟᱹᱫᱮᱨᱟ ᱢᱮᱱᱟᱹᱧ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ। ᱤᱧ ᱥᱩᱣᱟᱹᱫ ᱫᱟᱠᱟ ᱵᱟᱹᱱᱩᱜ ᱡᱚᱢ ᱠᱮᱫᱟ, ᱤᱧ ᱢᱩᱠᱷ ᱨᱮ ᱵᱟᱝ ᱡᱤᱞᱤᱧ ᱟᱨ ᱫᱟᱨᱩ ᱦᱮᱡ ᱮᱱᱟ, ᱟᱨ ᱤᱧ ᱟᱯᱱᱟᱜ ᱠᱚ ᱢᱚᱴᱮ ᱛᱮ ᱵᱟᱝ ᱛᱮᱞ ᱞᱟᱜᱟᱣ ᱠᱮᱫᱟ…. ᱛᱚᱵᱮ ᱤᱧ ᱢᱤᱫᱽ ᱥᱮ ᱜᱮᱞ ᱞᱟᱛᱟᱨᱠᱮᱫᱟ, ᱟᱨ ᱧᱮᱞ ᱠᱮᱫᱟ, ᱟᱨ ᱫᱮᱠᱟ, ᱢᱤᱫ ᱵᱷᱮᱜᱮᱫ ᱢᱟᱱᱣᱟ ᱥᱟᱫᱷᱟ ᱠᱤᱪᱷᱨᱤ ᱞᱤᱱᱮᱱ ᱯᱤᱱᱫᱷᱚᱱ ᱠᱟᱱᱟ, ᱡᱟᱦᱟᱱ ᱠᱚᱢᱚᱨ ᱩᱯᱷᱟᱡᱽ ᱨᱮᱱᱟᱜ ᱪᱤᱠᱱᱟᱹ ᱥᱚᱱᱟ ᱛᱮ ᱛᱚᱞ ᱮᱱᱟ। ᱚᱱᱟᱭ ᱜᱟᱛᱮ ᱵᱮᱨᱤᱞ ᱞᱮᱠᱟ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ, ᱟᱨ ᱚᱱᱟᱭ ᱢᱚᱜᱚᱜ ᱵᱤᱡᱞᱤ ᱞᱮᱠᱟ ᱧᱮᱞᱚᱜ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ, ᱟᱨ ᱚᱱᱟᱭ ᱢᱮᱫᱠᱚ ᱡᱩᱞᱟᱹᱣᱟᱹ ᱞᱟᱢᱯ ᱞᱮᱠᱟ, ᱟᱨ ᱚᱱᱟᱭ ᱛᱤ ᱟᱨ ᱡᱟᱝᱜᱟᱠᱚ ᱯᱚᱞᱤᱥ ᱦᱚᱭ ᱮᱱ ᱯᱤᱛᱚᱞ ᱞᱮᱠᱟ ᱨᱚᱝ ᱛᱮ ᱧᱮᱞᱚᱜ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ, ᱟᱨ ᱚᱱᱟᱭ ᱠᱟᱛᱷᱟᱠᱚ ᱟᱹᱭᱩᱵ ᱢᱤᱫ ᱦᱚᱨ ᱞᱚᱠᱠᱚᱨ ᱥᱟᱰᱮ ᱞᱮᱠᱟ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ’ (Daniel 10:2–6)।”

“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.

“Haalli kun ibsi kun Yohaannis yeroo Kiristoos odoola Phaatmos irratti isaaf mul’ifametti kennamteen wal fakkaatti. Nama kanarra guddaa hin taane, jechuunis Ilmi Waaqayyoo, Daani’eeliif mul’ate. Gooftaan keenya ergaa samii biraa tokko wajjin dhufee, waan guyyoota dhumaa keessatti ta’u Daani’eeli barsiisuuf dhufe.

“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire. Yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that He may open our understanding to comprehend the truths brought to us from heaven.

“Dhugaawwan gurguddoon Fayyisaa addunyaatiin mul’ifaman warra dhugaa akka qabeenya dhokataa barbaadaniif ta’u. Daani’el nama dulloome ture. Jireenyi isaa hawwata mana mootummaa warra waaqeffannaa sobaa gidduutti darbe; sammuun isaas dhimma mootummaa guddaa tokkootiin ulfaatee ture. Ta’us inni waan kana hunda irraa garagalee, lubbuu isaa Waaqa duratti gad deebisee, kaayyoo Isa Hundumaa Olii beekuu barbaade. Kadhaawwan isaa kanaaf deebii ta’eenis, warra bara dhumaa keessa jiraatanif ifni mana mootummaa samii irraa dabarfamee kenname. Egaa nuyi immoo, akka inni hubannaa keenya banee dhugaa samii irraa gara keenyatti dhufte hubachuu dandeenyuuf, hammam jabaannee Waaqa barbaaduu qabna!”

“‘I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves…. And there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength’ (verses 7, 8). All who are truly sanctified will have a similar experience. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

“‘Ani Daani’eel mul’ata sana kophaa koo arge; namoonni na wajjin turan garuu mul’ata sana hin argine; raafamni guddaan isaan irra bu’e, kanaafis of dhoksuuf baqatan…. Ani immoo humni na keessatti hin hafne; miidhaginni koos na keessatti gara mancaatti geeddarame, humna tokko illee hin qabne’ (lakkoofsota 7, 8). Warri dhugumaan qulqulleeffaman hundinuu muuxannoo kana fakkaatu ni qabaatu. Hamma ilaalchi isaanii ulfina, mootummaa, fi guutummaa Kiristoos irratti ifa ta’etti, dadhabina fi hir’ina ofii isaanii caalaatti ifatti ni argu. Isaan amala cubbuu hin qabne of irratti himachuuf fedhii tokko illee hin qabaatan; wanti of keessatti sirrii fi miidhagaa fakkaatee mul’ate sun, qulqullina fi ulfina Kiristoos wajjin wal bira qabamee yeroo ilaalamu, akka waan hin mallee fi mancaa qofaatti ni mul’ata. Yeroo namoonni Waaqayyoo irraa addaan ba’an, yeroo ilaalchi isaanii Kiristoos irratti baay’ee dukkanaa’e ta’etti, isaan, ‘Ani cubbuu hin qabu; ani qulqulleeffameera’ jedhu.”

“Gabriel now appeared to the prophet, and thus addressed him: ‘Oh Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words’ (verses 11, 12).

“Gabriʼel yeroo kana raajicha duratti mulʼate; akkanas isaaniin jedhe: ‘Yaa Daaniʼel, nama baayʼee jaallatame, dubbii ani sitti dubbadhu hubadhu, qajeelii dhaabadhu; ani amma gara keetti ergameera. Inni dubbii kana natti dubbatee erga xumuree booddee, ani hollachaa dhaabade. Innis naan jedhe, Daaniʼel, hin sodaatin; sababni isaas, guyyaa jalqaba irraa kaastee garaa kee hubachuuf qopheessitee, Waaqa kee duratti of gad deebisuu fi of adabuu jalqabde irraa, dubbiin kee dhagaʼameera; anis sababii dubbii keetiif dhufeera’ (lakkoobsa 11, 12).”

“What great honor is shown to Daniel by the Majesty of heaven! He comforts His trembling servant and assures him that his prayer has been heard in heaven. In answer to that fervent petition the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but heaven’s Prince, the Archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

“Ulfinni guddaan ulfina samii irraa Daaniʼeliif agarsiifame! Inni tajaajilaa Isaa hollataa jiru jajjabeessa, kadhannaan isaas samii keessatti akka dhagaʼame isa mirkaneessa. Kadhannaa cimaan sanaaf deebii kennuuf ergamaan Gabriʼel garaa mootii Faaresii tuquuf ergame. Mootichi torban sadii Daaniʼel soomaa fi kadhannaa keessa ture keessatti dhiibbaa Hafuura Waaqayyoo dura dhaabatee ture; garuu kadhannaa Daaniʼeliif deebii kennuuf tarkaanfii murteessaa tokko akka fudhatuuf garaan mooticha mataa-jabaa sanaa akka geeddaramu gochuuf Bulchaan samii, Mikaaʼel Ergamaa Guddaan, ergame.”

“‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my Lord speak; for thou hast strengthened me’ (verses 15–19). So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men’ (verse 16). By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

“‘Yommuu inni dubbii akkanaa natti dubbate, ani fuula koo gara lafaa gadi qabe; dubbiis taʼe hin dandeenye. Kunoo immoo, tokko fakkaattii ilmaan namootaa qabu hidhii koo tuqe…. Innis akkana naan jedhe, Yaa nama baayʼee jaallatamaa, hin sodaatin; nagaan siif haa taʼu; jabaadhu, eeyyee, jabaadhu. Yommuu inni natti dubbates ani jabaadhe; anis akkana jedhe, Gooftaan koo haa dubbatu; ati na jabeessiteertaatii’ (lakkoobsa 15–19). Ulfinni waaqayyummaa Daaniyaelitti mulʼifame guddaa akkasi tureef, inni arguu sana dandaʼee obsuu hin dandeenye. Ergamaan mootummaa samii sanaa ifa argama isaa haguugee, raajicha duratti akka ‘tokko fakkaattii ilmaan namootaa qabu’tti mulʼate (lakkoobsa 16). Inni humna isaa waaqayyummaatiin nama amanamummaa fi amantii qabu kana jabeesse, akka inni ergaa Waaqa irraa isaaf ergame dhagaʼuuf.”

“Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character and unwavering fidelity are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Sanctified Life, 49–52.

“Daaniʼel inni Waaqa Waan Hundaa Oljabaatti of kenne ture. Jireenyi isaa dheeraan hojiiwwan kabajamoo tajaajilaa Gooftaa isaatiif oolaniin guutamee ture. Qulqullinni amala isaa fi amanamummaan isaa hin raafamne, gad of deebisuu garaa isaa fi cubbuu isaa Waaqayyo duratti qoommachuutiin qofa wal qixa. Ammas ni deebifna, Jireenyi Daaniʼel fakkeenya dhugaa qulqulleeffannaa hafuuraan kakaʼe dha.” Sanctified Life, 49–52.