The vision of Daniel chapter eleven, is the main point of reference for all the visions of Bible prophecy, and the vision of chapter eleven is established by the symbol of Rome.
ପବିତ୍ର ବାଇବେଲର ଭବିଷ୍ୟଦ୍ବାଣୀ-ସମ୍ବନ୍ଧୀୟ ସମସ୍ତ ଦର୍ଶନ ପାଇଁ ଦାନିଏଲ ଅଧ୍ୟାୟ ଏଗାରର ଦର୍ଶନ ହିଁ ପ୍ରମୁଖ ସନ୍ଦର୍ଭବିନ୍ଦୁ, ଏବଂ ଅଧ୍ୟାୟ ଏଗାରର ସେହି ଦର୍ଶନ ରୋମର ପ୍ରତୀକ ଦ୍ୱାରା ସ୍ଥାପିତ ହୋଇଛି।
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Yeroo sanaattis namoonni baayʼeen mootii kibbaatti ni kaʼu; saamtotonni saba keetiis mulʼata sana dhaabuuf of ol ni qabu; garuu ni kufu. Daaniʼel 11:14.
Jones addresses the previous verse as follows:
Joons aayaata kana duraa akkana jechuun ibsa:
“When the Amorites had filled up the measure of their iniquity, their place was given to Israel, the people of God. When Israel, following the way of the heathen, filled also the cup of iniquity, God brought up the kingdom of Babylon, and took all away. When Babylon had filled up the cup of its iniquity, the power was transferred to Persia. And when the angel was turned away by the wickedness of the Persians, then the prince of Grecia comes in and sweeps it away.”
“Yommuu Amooronni hammeenya isaanii safara isaa guutan, iddoo isaanii Israa’el, saba Waaqayyootiif kenname. Yommuu Israa’el, karaa ormootaa duukaa bu’uun, xoofoo hammeenyaas ni guute, Waaqayyos mootummaa Baabilon ol kaasee, waan hundumaas irraa fudhate. Yommuu Baabilon xoofoo hammeenya isaa guute, aangoonis gara Faaresitti darba. Yommuu ergamaan hamaa Faaresotaatiin garagalchame immoo, yeroo sanatti mootichi Giriikii ni dhufa; ishees dhufee haxaa’ee balleessa.”
“And how long was the power of Grecia to continue? When was it to be broken? ‘When the transgressors were come to the full.’ That nation stands until it has filled up the measure of its iniquity, and then the power is transferred to another kingdom. That power to which it was transferred was the Roman, as we learn from Daniel 11:14. ‘And in those times there shall many stand up against the king of the south; also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.’ This nation is pointed out as a nation of robbers—the children of robbers, as says the margin of the text.
“Aangoon humni Giriikii ittifufuuf qaba ture? Yoom cabuu qaba ture? ‘Yeroo irra-daddarbiitoonni hamma guutuutti gaʼan.’ Sabni sun hamma safartuu jalʼina isaa guututti dhaabata; ergasii aangoon isaa mootummaa biraatti darba. Aangoon inni itti darbames mootummaa Roomaa ture; kana immoo Daaniʼel 11:14 irraa baranna. ‘Yeroo sana namoonni baayʼeen mooticha kibbaa irratti ni kaʼu; akkasumas ilmaan saamtoota saba keetii mulʼata jabeessuuf of ol ni qabu; garuu ni kufu.’ Sabni kun akka saba saamtootaatti—akka ijoollee saamtootaatti, akkuma moggaasni barruu sanaa jedhuutti—akeekameera.”
“These are the ones to whom the kingdom is now given, and what for?—‘The children of robbers shall exalt themselves to establish the vision.’ When this nation comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.
“Isaan warra mootummaa amma isaaniif kenname dha, maaliifis?—‘Ilmaan saamtootaa mul’ata sana dhaabuuf of ol in kaasu.’ Yeroo sabni kun mul’atu, yeroo sana wanti mul’ata sana dhaabu ni seena; innis wanta guddaa tokko kan mul’ata sanaa, mallattoo daangaa isa guddaa tokko kan sarara mul’ataa Waaqayyo karaa raajotaatiin yeroo hundumaaf kenne keessatti argamu dha.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.
Jones says when the Roman power “comes upon the scene, then there enters that which establishes the” … “line of vision which God has given through the prophets for all time.” In Miller’s history the Protestants taught, as Laodicea Adventism now does, that the robbers of thy people represent Antiochus Epiphanes, a Seleucid king who ruled from 175 to 164 BC. He was a member of the Seleucid dynasty, which was one of the Greek successor states which came out of the breakup of Alexander the Great’s empire. The disagreement over this issue was so specific in Millerite history, that the identification of Antiochus Epiphanes is represented upon the 1843 pioneer chart.
Jones akka jedha yeroo aangoon Roomaa “mul’ata irratti yeroo dhufu, yeroo sanatti wanti sana” … “sarara mul’ataa Waaqayyo karaa raajotaatiin yeroo hundaaf kenne hundeessu ni seena” jedha. Seenaan Miller keessatti Pirootestantoonni, akkuma ammas Adventizmiin Laa’odiiqeyaa barsiisu, saamtoonni saba keetii Antiochus Epiphanes, mootii Seleucid kan bara dhaloota Kiristoos dura 175 hanga 164tti mootummaa ture bakka bu’u jechuun barsiisaa turan. Inni miseensa mootummaa Seleucid ture; mootummaa sunis mootummaa Giriikii warra bu’aa-bahiinsa mootummaa Aleksaandar Guddichaa irraa uumaman keessaa tokko ture. Waliigaltee-dhabdeen dhimma kana irratti ture seenaa Millerite keessatti baay’ee ifa ta’ee waan tureef, eenyummaa Antiochus Epiphanes ta’uun isaa kaartaa qajeelchaa warra jalqabaa bara 1843 irratti agarsiifameera.
The reference to Antiochus on the chart represents the only reference to something that is not found in God’s prophetic Word. It is there to refute the false teachings of the Protestants of that period, which is now the false teaching of Laodicean Adventism. Whether William Miller understood the depth of importance in understanding that Rome is the earthly power that establishes the “line of vision which God has given through the prophets for all time,” is doubtful, but it was clear enough to soundly defend the fact that Rome establishes the vision.
Chaartii irratti Antiochus ilaallatuun tuqaan jiru, tuqaalee keessaa isa tokkicha waan Dubbii raajii Waaqayyoo keessatti hin argamne agarsiisuudha. Inni achi jiraachuun barsiisa sobaa Protestaantota yeroo sanaa mormuuf; barsiisa sobaa inni amma Adventizimii Laaʼodiiqeyaa taʼe sana mormuuf. William Miller akka Roma humna lafa irraa taʼee “sarara mulʼataa Waaqayyo karaa raajotaan yeroo hundaaf kenne” hundeessu hubachuu keessatti barbaachisummaan isaa hammam gadi fagaataa taʼe hubate moo hin hubanne jechuun shakkii qaba; taʼus, dhugaa akka Roma mulʼata sana hundeessu sirriitti ittisuuf ifa gaʼaa qaba ture.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 28:14.
Bakka mul’anni hin jirretti, sabni ni bada; inni seera eegu garuu, inni eebbifamaa dha. Fakkeenya 28:14.
Solomon recorded that where there is no vision, the people perish, and the Hebrew word “vision,” in verse fourteen is the same as in Solomon’s proverb. The vision is a life-or-death proposition, and the “vision” is established by the symbol of Rome. The word “vision” in verse fourteen, is the same word for vision in Habakkuk, chapter two.
Solomooni bakka namni mul’anni hin jirretti ni bada jedhee galmeesseera; jechi Ibirootaa “mul’ata” jedhu immoo lakkoofsa kudha afur keessatti argamu, isa mammaaksa Solomoon keessatti argamu wajjin isuma tokkicha dha. Mul’anni kun dhimma jireenyaa fi du’aa dha; “mul’anni” kunis mallattoo Roomaatiin hundeeffameera. Jechi “mul’ata” jedhu lakkoofsa kudha afur keessatti argamu, isa Mul’ata Habakkuq boqonnaa lama keessatti argamu wajjin isuma tokkicha dha.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.
Ani eegumsa koo irra nan dhaabadha; masaraa eegumsaa irrattis of nan dhaaba; inni anaaf maal akka jedhu arguuf nan eega, yommuu ani sirreeffametti immoo maal deebisuun akka naaf taʼu nan ilaala. Waaqayyoonis na deebisee akkana naan jedhe: Mulʼata sana barreessi; isa dubbifatu fiigee akka dubbisuuf gabateewwan irratti ifatti godhi. Mulʼatichi yeroo murtaaʼeef amma iyyuu jira; garuu dhuma irratti ni dubbata, sobas hin dubbatu; yoo turus isa eegi; inni dhugumaan ni dhufa, hin turus. Hab. 2:1–3.
The word “reproved” in verse one, means “argued with”. William Miller was the watchman that was set upon the tower in the history of the movement of the first and second angels, and when in prophetic symbolism he asked what he should answer in the debate of his history, he was told to write the vision, which is established by the symbol of Rome. In agreement with this fact, when the Millerites produced the 1843 pioneer chart in fulfillment of these three verses of Habakkuk, they gave reference to the very heart of the debate they engaged in. They no doubt, did not understand that their referencing to the foolish argument that Antiochus Epiphanes was the power who established the vision represents the debate of Habakkuk chapter two, but Sister White said that chart was “directed by the hand of the Lord, and should not be altered,” so the reference to the debate on the chart was from God’s hand.
Jechi “reproved” jedhu lakkoofsa tokko keessatti hiikni isaa “waliin falmuu” jechuudha. Seenessa sochii ergamoota duraa fi lammaffaa keessatti, William Miller eegduu masaraa irra dhaabame ture; yeroo inni mallattoo raajii keessatti falmii seenaa isaa keessatti maal deebisuun akka isaaf ta’u gaafate, mul’ata sana akka barreessu itti himame; kunis mallattoo Roomaatiin hundeeffamee jira. Dhugaa kanaan waliigaluudhaan, yeroo Millerootni lakkoofsa sadan Habakkuq keessaa raawwii isaanii keessatti kaartii paayiniiraa bara 1843 sana qopheessan, falmii isaan keessa seenan keessaa wiirtuu dhugumaatti ilaallatu irratti wabii kennan. Isaan, shakkii tokko malee, akka wabii isaanii falmii gowwummaa Antiokhus Epiphanes humna mul’ata sana hundeesse ture jedhuun boqonnaa lammaffaa Habakkuq keessaa falmii sana bakka bu’u hin hubanne; garuu Obboleettiin White kaartiin sun “harka Gooftaatiin qajeelfame, jijjiiramuu hin qabu” jette; kanaafuu wabii falmii sanaa kaartii irratti argamu harka Waaqayyoo irraa ture.
The Millerites came to correctly understand that the first disappointment on April 19, 1844 initiated the tarrying time, referenced by Habakkuk and also Matthew’s parable of the ten virgins. They also came to understand that those two prophecies were directly connected with Ezekiel chapter twelve, where Ezekiel identifies a period of time where the effect of every vision will occur. That word “vision”, is the same Hebrew word we are now considering. This is why Jones is correct when he states, “When” Rome “comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” Rome establishes the entire vision of God’s prophetic Word, and more specifically it is Rome that the entire structure of chapter eleven is built upon.
Miilaraayitonni sirriitti hubatan jechuun, abdii kutannaan inni jalqabaa kan Ebla 19, 1844tti taʼe yeroo turtii jalqabe, kan Habaaquuqiin akkasumas fakkeenya durboota kudhanii kan Maatewosiin eerame. Akkasumas raajiiwwan lamaan sun kallattiidhaan Hisqiʼel boqonnaa kudha lamaan walitti hidhata qabu jechuun hubatan; achitti Hisqiʼel yeroo buʼaan mulʼata hundumaa itti raawwatamu adda baasa. Jechi “mulʼata” jedhu kunis jecha Ibrootaa isa amma ilaalaa jirru sanauma dha. Kanaafuu Jones yeroo akkana jedhu sirrii dha: “Yeroo” Roomaan “mulʼata irratti seentu, yeroo sanatti wanti mulʼata sana dhaabu, wanti kaayyoo guddaa mulʼatichaa taʼe, mallattoon guddaan inni angafaa sarara mulʼataa kan Waaqayyo karaa raajotaatiin yeroo hundumaaf kenne ni seena.” Roomaan guutummaa mulʼata Dubbii raajii Waaqayyoo ni dhaaba; caalaatti immoo Rooma irratti ijaarsi guutuun boqonnaa kudha tokkoo hundeeffameera.
When Sister White refers to the final fulfillment of chapter eleven of Daniel and states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” she is identifying that the histories of chapter eleven that had already been fulfilled typified the final verses of Daniel chapter eleven. The subject of the final verses of chapter eleven is the king of the north, who there represents modern Rome. Therefore, the histories of Daniel chapter eleven, that are repeated, are histories that represent Rome.
Obboleettiin Wayitii yeroo guutummaatti raawwatama dhumaa boqonnaa kudha tokkoo Dani’elitti akeektee, “seenaa raajii kana raawwachuuf ta’e keessaa baay’een isaa irra deebi’amee ni mul’ata” jettutti, seenaaleen boqonnaa kudha tokkoo keessatti duraan raawwataman raawwatama boqonnaa kudha tokkoo Dani’el aayatawwan dhumaa fakkeenyaan akka agarsiisan ibsaa jirti. Mata-dureen aayatawwan dhumaa boqonnaa kudha tokkoo mootii kaabaa ti; innis achitti Roomaa ammayyaa bakka bu’a. Kanaafuu, seenaaleen Dani’el boqonnaa kudha tokkoo keessaa irra deebi’aman, seenaalee Roomaa bakka bu’anidha.
In the last six verses of chapter eleven modern Rome (the king of the north), conquers three geographical powers. In verse forty he conquers the king of the south (the former Soviet Union in 1989), the glorious land (the United States at the soon coming Sunday law), and Egypt (the entire world as represented by the United Nations.) In Daniel eleven pagan Rome is represented as conquering three geographical powers in order to capture the then-known world, and then papal Rome is represented as conquering three geographical powers in order to capture the earth.
Kutaawwan jaʼan dhumaa boqonnaa kudha tokko keessatti Roomiin ammayyaa (mooticha kaabaa) humnoota teessuma lafaa sadii ni moʼata. Lakkoofsa afurtama keessatti inni mooticha kibbaa ni moʼata (Gamtaa Sooviyeetii duraanii bara 1989), biyya ulfinaa ni moʼata (Ameerikaa yeroo seerri Dilbataa dhufuuf jedhuutti), akkasumas Gibxii ni moʼata (addunyaa guutuu kan Mootummoota Gamtoomaniin bakka buʼame.) Daaniʼel boqonnaa kudha tokko keessatti Roomiin waaqeffannaa mootummaa durii humnoota teessuma lafaa sadii moʼachuun addunyaa yeroo sana beekamaa ture qabachuuf akka kaawwatetti bakka buʼamteetti; achiis Roomiin papasummaa humnoota teessuma lafaa sadii moʼachuun lafaa qabachuuf akka kaawwatetti bakka buʼamteetti.
Pagan Rome is first mentioned in the chapter in verse fourteen, in order to identify it as the symbol that establishes the vision, but its rise to power is not addressed until verse sixteen. Alexander the Great’s kingdom was divided into four parts in fulfillment of God’s prophetic Word, but those four parts quickly consolidated into two primary antagonists that are identified as either the king of the south or the king of the north in the prophetic narrative that continues to the conclusion of the chapter. In verse fourteen the rising power of Rome is mentioned as the power that would establish the vision, but the subjects that are being addressed are the struggles between the remnants of Alexander’s kingdom as represented by the kings of the north and the south.
Roomaa warra waaqeffannaa sobaa jedhu boqonnaa kana keessatti yeroo jalqabaatiif lakkoofsa kudha afur keessatti ni eerama; kunis akka mallattoo mul’ata sana dhaabuutti isa adda baasuuf, garuu ka’umsi isaa gara aangoo guddaatti ol ba’uun isaa hamma lakkoofsa kudha jahaatti hin kaafamu. Mootummaan Iskindir Guddichaa akka Dubbii raajii Waaqayyoo raawwatamuuf kutaa afuritti qoodame; garuu kutaan sun afran sun yeroo gabaabaa keessatti diinoota ijoo lamaatti walitti qabaman; isaanis seenaa raajii boqonnaa kana xumura isaatti itti fufu keessatti jechuun mootii kibbaa yookaan mootii kaabaa jedhamanii ni ibsamu. Lakkoofsa kudha afur keessatti humni Roomaa ol ka’aa jiru akka humna mul’ata sana dhaabutti ni eerama; garuu dhimmoota irratti mari’atamaa jiran qabsoo hafeewwan mootummaa Iskindir, akka mootota kaabaa fi kibbaatti bakka buufamaniiti.
In verse fifteen, those two kings are still engaged in their struggle, and the king of the north is prevailing. But in verse sixteen Rome arrives and the verse says, “But he that cometh against him,” meaning that when Rome comes against the northern king who has just been prevailing over the southern king, the king of the north will be unable to stand against Rome. Rome prevails, and in verse sixteen, Rome was also to stand in the glorious land of Judah. In verse seventeen Rome shall “set his face to enter with the strength of his whole kingdom.” He took the northern king who was unable to stand before him, then he took Judah, then he entered into Egypt.
Lakkoofsa kudha shanaffaatti, mootonni lamaanu sun ammallee wal’aansoo isaanii keessa jiru; mootichi kaabaa immoo injifachaa jira. Garuu lakkoofsa kudha ja’a keessatti Roomaan dhufa; lakkoofsichi akkana jedha: “Garuu inni isa irratti dhufu,” jechuunis, yeroo Roomaan mooticha kaabaa, isa yeroo sana mooticha kibbaa irratti injifachaa ture, irratti dhufu, mootichi kaabaa Roomaa dura dhaabachuu hin danda’u. Roomaan ni injifatti; akkasumas lakkoofsa kudha ja’a keessatti Roomaan biyya ulfinaa taate Yihudaa keessatti dhaabachuun ishee murteeffamee ture. Lakkoofsa kudha torba keessatti Roomaan “jabina mootummaa isaa hundumaatiin itti seenuuf fuula isaa ni qajeelcha.” Inni mooticha kaabaa, isa isa dura dhaabachuu hin dandeenye, ni qabate; itti aansuun Yihudaa ni qabate; ergasii gara Gibxii ni seene.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. Daniel 11:14–17.
እና በእነዚያ ዘመናት ብዙዎች በደቡብ ንጉሥ ላይ ይነሣሉ፤ ደግሞም ከሕዝብህ ዘንድ ያሉ ዓመፀኞች ራእዩን ለማጽናት ራሳቸውን ከፍ ያደርጋሉ፤ ነገር ግን ይወድቃሉ። እንግዲህ የሰሜን ንጉሥ ይመጣል፥ የከበባ እብቅ ያኖራል፥ እጅግ የተመሸጉትንም ከተሞች ይወስዳል፤ የደቡብም ክንዶች አይቋቋሙም፥ የተመረጡት ሕዝቡም እንዲሁ፥ ለመቋቋምም ኃይል አይኖርም። ነገር ግን በእርሱ ላይ የሚመጣው እንደ ፈቃዱ ያደርጋል፤ ማንም በፊቱ አይቆምም፤ በክቡር ምድርም ይቆማል፥ እርስዋም በእጁ ትጠፋለች። ደግሞም በመንግሥቱ ሁሉ ኃይል ለመግባት ፊቱን ያቀናል፥ ቅኖችም ከእርሱ ጋር ይሆናሉ፤ እንዲሁም ያደርጋል፤ ሴቶችም ልጅን ለማጥፋት ይሰጠዋል፤ ነገር ግን በወገኑ አትቆምም ለእርሱም አትሆንም። ዳንኤል 11፥14–17።
The conquering illustrated in these verses is a fulfillment of Daniel chapter eight.
Injifannaan ayyaana kana keessatti ibsame guutamuu boqonnaa saddeettaffaa Daani’eliti.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Isaan keessaa tokko irraa gaangoo xinnoon tokko baʼe; innis gara kibbaatti, gara bahaatti, gara biyya bareedduutti baayʼee guddate. Daaniʼel 8:9.
The little horn of verse nine is pagan Rome, and verse nine identifies, in agreement with verses fourteen through seventeen of chapter eleven, that pagan Rome would conquer three geographical entities as it took control of the world. Those entities were the south (Egypt), the east (Syria, the king of the north) and the pleasant land (Judah). The history of verses sixteen and seventeen are typifying the historical three-step conquering of modern Rome in verses forty through forty-three, for as Sister White stated, “Much of the history that has taken place in fulfillment of this prophecy will be repeated.”
gaaffiin xiqqaan lakkoofsa sagalii keessatti ibsame mootummaa Roomii waaqeffannaa waaqota tolfamootii hordofu dha; lakkoofsi sagaliinis, akkuma lakkoofsota kudha afur irraa hanga kudha torbaatti boqonnaa kudha tokkoffaa wajjin waliigaluun ibsuutti, Roomiin waaqeffannaa waaqota tolfamootii hordofuun yeroo mootummaa addunyaa to’achaa turetti qaamolee teessuma lafaa sadii akka injifatu ifa godha. Qaamoleen sun kibba (Gibxii), baha (Sooriyaa, mooticha kaabaa) fi biyya miidhagduu (Yihudaa) turan. Seenaa lakkoofsota kudha jaa fi kudha torbaa keessa jiru, akkamitti Roomiin ammayyaa lakkoofsota afurtamaa irraa hanga afurtamii sadiitti keessatti seenaa qindeessaa sadarkaa sadiin injifatte fakkeenyaan agarsiisa; jechuunis, akkuma Obboleettii Waayit jedhanitti, “Seenaa raawwatamee raajii kana guutuu keessatti mul’ate keessaa baay’een isaa irra deebi’ee ni ta’a.”
“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.
“Yoo Gibxi karra kaabaa, Anxookas dura dhaabbachuu hin dandeenye illee, Anxookas warra Roomaa, yeroo sana isa irratti dhufan dura dhaabbachuu hin dandeenye. Mootummoonni kam iyyuu aangoo ol kaʼaa kana mormanii dhaabbachuu kana caalaa hin dandeenye. Yeroo Poompeeyiin, BC 65, qabeenya isaa Anxookas Asiyaatikus irraa mulqee, Siiriyaa bulchiinsa mootummaa Roomaa tokkootti gadi buuse, Siiriyaan moʼatamtee mootummaa Roomaa keessatti dabalame.”
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.
“Aangoon sun Biyya Qulqulluu keessattis dhaabachuu fi ishee barbadeessuu qabu ture. Roomaan bara dhaloota Kiristoos dura 162 keessatti kakuu walta’iinsaatiin saba Waaqayyoo, jechuunis Yihudoota, wajjin walitti hidhattee, yeroo sana irraa jalqabee lakkoofsa yeroo raajii keessatti iddoo guddaa qabdi. Haa ta’u malee, Yihudaa irratti aangoo mootummaa qabatamaa weerara dhugaatiin argachuun ishii hanga bara dhaloota Kiristoos dura 63tti hin geenye; achiis akkaataa armaan gadiitiin ta’e.
“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.
“Pompey mootii isaa Mitridates, mooticha Poontos, irratti taasise irraa yeroo deebiʼetti, warri dorgoman lama, Hyrcanus fi Aristobulus, gonfoo Yihuudaa argachuuf wal lolaa turan. Dhimmi isaanii gara Pompeyitti dhufe; inniis yeroo gabaabaa keessatti gaaffiin mirgaa Aristobulus keessatti argamu jalʼina akka qabu hubate; garuu murtii dhimma kana irratti kennuu imala dheeraa yeroo dheeraaf hawwaa ture gara Arabaa sana boodatti tursiisuuf barbaade; achii boodaas deebiʼee, akka haqaafi sirrii taʼetti dhimma isaanii ni qindeessa jedhee waadaa gale. Aristobulus immoo yaada dhugaa Pompey keessa jiru sirriitti hubatee, ariitiidhaan gara Yihuudaatti deebiʼe; ummata isaa hidhachiise; ittisa cimaafis qophaaʼe; balaa kamiyyuu keessatti gonfoo sana qabachuuf murteeffatee, sababii inni dursuudhaan akka nama biraatti murtaaʼu ni argu ture. Pompey baqataa sana dhiʼoo irraa hordofe. Innis yeroo Yerusaalemitti dhihaachaa turetti, Aristobulus adeemsa isaa irraa qalbii jijjiirrachuu jalqabee, isa simachuuf baʼe; guutummaatti harka kennuu fi maallaqa guddaa kennuuf waadaa galuudhaan dhimmicha araarsuuf yaale. Pompey immoo dhiheessa kana fudhatee, Gabinius garee loltootaa tokkoo dura dhaabee maallaqa sana akka fudhatu erge. Garuu yeroo ajajaan waraanaa sun Yerusaalem gaʼetti, balballi isatti cufamee akka ture arge; fi gubbaa dallaa irraa magaalattiin waliigaltee sana irratti akka hin dhaabbanne itti himame.”
“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.
“ፖምፔ በዚህ መንገድ ያለ ቅጣት እንዳይታለል፥ ከእርሱ ጋር ይዞት የነበረውን አርስቶቡሎስን በብረት ሰንሰለት አሰረው፥ ከዚያም ወዲያውኑ ከጦር ሠራዊቱ ሁሉ ጋር በኢየሩሳሌም ላይ ዘመተ። የአርስቶቡሎስ ወገኖች ስፍራውን ለመከላከል ተዘጋጁ፤ የሂርቃኖስ ወገኖች ግን በሮቹን ለመክፈት ነበሩ። እነዚህ ኋለኞቹ በብዙኃኑ ስለነበሩ እና ስለበለጡ፥ ፖምፔ ወደ ከተማይቱ በነፃነት ገባ። በዚህም ጊዜ የአርስቶቡሎስ ተከታዮች ፖምፔ ያን ስፍራ ለማስገዛት እንደተቈረጠ ሁሉ፥ እነርሱም ደግሞ ያንኑ ስፍራ ለመከላከል ፈጽመው ቆርጠው ወደ ቤተ መቅደሱ ተራራ ሸሹ። በሦስት ወር መጨረሻ ላይ ለጥቃት የሚበቃ መፍረስ በቅጥሩ ላይ ተፈጠረ፥ ስፍራውም በሰይፍ ኃይል ተወሰደ። ከዚህ በኋላ በተከተለው አስፈሪ እልቂት ውስጥ አሥራ ሁለት ሺህ ሰዎች ተገደሉ። ታሪክ ጸሐፊው እንደሚለው፥ በዚያን ጊዜ በመለኮታዊ አገልግሎት ተሰማርተው የነበሩትን ካህናት በተረጋጋ እጅና በጸና አላማ የተለመደውን ሥራቸውን ሲቀጥሉ ማየት ልብን የሚነካ ትዕይንት ነበር፤ እንደ ሚያንጸባርቀው የአውሬ ግርግር ሳይሆን እንዳላወቁት ይመስል ነበር፥ ምንም እንኳ በዙሪያቸው ሁሉ ወዳጆቻቸው ለእልቂት እየተሰጡ ነበር፥ እና ብዙ ጊዜም የራሳቸው ደም ከመሥዋዕቶቻቸው ደም ጋር ይቀላቀል ነበር።”
“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.
“Bara waraana sana dhaabee booddee, Pompheey dallaa Yerusaalem diige, magaalaawwan hedduu bulchiinsa Yihudaa jalaa fuudhee gara bulchiinsa Sooriyaa jalaatti dabarse, Yihudoota irrattis gibira kaa’e. Kanaaf yeroo jalqabaatiif Yerusaalem mo’ichaadhaan harka mootummaa sanaa keessa kaa’ame; mootummaa isa ‘lafa ulfina qabeessa’ sana qabannaa sibiilaatiin harka isaa keessa qabee hanga guutummaatti isa balleessutti turu.”
“‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’
“‘LAKK. 17. Innis fuula isaa jabina mootummaa isaa guutuudhaan seenuuf ni qajeelcha; namoonni qajeeloonniis isa wajjin ni ta’u; akkasumas ni godha; inni intala dubartootaa isaaf ni kenna, ishee balleessuuf; isheen garuu gama isaa hin dhaabattu, isaafis hin taatu.’”
“Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.” Uriah Smith, Daniel and the Revelation, 258–260.
“ቢሾፕ ኒውተን ለዚህ ቁጥር ሌላ ንባብ ያቀርባል፤ እርሱም ትርጉሙን ይበልጥ ግልጽ በሆነ መንገድ እንደሚገልጽ ይመስላል፥ እንዲህ ሲል፦ ‘እርሱ ደግሞ ወደ መላው መንግሥት በኃይል ለመግባት ፊቱን ያቀናል።’ ቁጥር 16 እስከ ሮማውያን በሶርያና በይሁዳ ላይ ያደረጉት ድል ድረስ አውርዶናል። ሮም ከዚያ በፊት መቄዶንያንና ትራክያን አሸንፎ ነበር። ግብፅ አሁን ከአሌክሳንደር ‘መላው መንግሥት’ ውስጥ ለሮማዊ ኃይል ግዛት ያልገባ የቀረው ብቸኛው ክፍል ነበር፤ ይህ ኃይልም አሁን በኃይል ወደዚያ አገር ለመግባት ፊቱን አቀና።” ኡርያ ስሚዝ፣ ዳንኤልና ራእይ፣ 258–260።
We have already noted, more than once in these articles, how verse thirty and thirty-one of Daniel eleven align with verses forty and forty-one, and the history of verses thirty and thirty-one also aligns with the plucking up of three horns.
Maqaaloota kana keessatti caqasoota heddu keessatti duraan dursee hubanneerra; akkamitti lakkoofsi soddoma fi soddoma tokkoo kan Daaniʼel boqonnaa kudha tokkoo lakkoofsa afurtamaa fi afurtamaa tokkoo wajjin wal simatu, akkasumas seenaa lakkoofsa soddoma fi soddoma tokkoos buqqifamuu gaanfota sadii wajjin wal simata.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. … And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:8, 20.
Ani gaanfa ilaale; kunoo, isaanii gidduudhaa gaanfi xinnaan tokko biraa baʼe; isa durattis gaanfota jalqabaa keessaa sadiin hundeedhaan buqqifaman; kunoo, gaanfa kana keessas ija akka ija namaa fakkaatan, afaanis waan gurguddaa dubbatu ture. … Gaanfota kudhan mataa isaa irra turan sanaa fi isa kaan isa baʼe sanaa, isa durattis sadiin kufan sanaa; jechuunis gaanfa ija qabu sanaa fi afaan waan baayʼee gurguddaa dubbatu sanaa, kan bifa isaatiin warra isa wajjin jiran caalaa jabaataa fakkaatu sanaa. Daani’el 7:8, 20.
Just as Daniel chapter eight, verse nine, represents the three geographical areas of conquering that established pagan Rome on the throne, so too, the plucking up of the horns (representing the Heruli, Ostrogoths and Vandals) represented the three geographical areas of conquering that established papal Rome on the throne. Both those histories align with verses forty to forty-three of Daniel eleven, and the plucking up of the three horns aligns with the history of verses thirty and thirty-one.
Akkuma Daani’el boqonnaa saddeet, lakkoofsa sagal keessaatti naannolee teessuma lafaa sadii injifannoo warraaqsa mootummaa Roomaa waaqeffannaa waaqolii sobaa teessoo irra dhaabsiise agarsiisutti, akkasuma immoo buqqifamuun gaanfota sanaa (kan Herulii, Ostirogoototaa fi Vaandaalotaa agarsiisu) naannolee teessuma lafaa sadii injifannoo mootummaa Roomaa abbaa Phaaphaasii teessoo irra dhaabse agarsiisa. Seenaaleen lamaan sun Daniel boqonnaa kudha tokko lakkoofsota afurtamaa hanga afurtama sadiitti wajjin wal simu; buqqifamuun gaanfota sadan immoo seenaa lakkoofsota soddoma fi soddoma tokkoo wajjin wal sima.
“‘VERSE 8. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots; and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.’
“‘LAKK. 8. Ani gaangee sana keessaa ilaalaa ture; kunoo, isaan gidduudhaa gaanfi xinnaan kan biraa ni baʼe; isaan durattis gaanfota duraanii keessaa sadii hidda isaanii wajjin ni buqqaʼan; kunoo, gaanfa kana keessatti ija akka ija namaa fi afaan waan gurguddaa dubbatu ture.’
“Daniel considered the horns. Indications of a strange movement appeared among them. A little horn (at first little, but afterward more stout than its fellows) thrust itself up among them. It was not content quietly to find a place of its own, and fill it; it must thrust aside some of the others, and usurp their places. Three kingdoms were plucked up before it. This little horn, as we shall have occasion to notice more fully hereafter, was the papacy. The three horns plucked up before it were the Heruli, the Ostrogoths, and the Vandals. And the reason why they were plucked up was because they were opposed to the teaching and claims of the papal hierarchy, and hence to the supremacy in the church of the bishop of Rome.
“Daaniyael gaanfa sana ilaalaa ture. Isaan gidduutti mallattoon sochii addaa tokkoo mulʼachuu jalqabe. Gaanfi xinnaan tokko (jalqabatti xinnaa, garuu booddee hiriyyoota isaa caalaa guddaa) isaan gidduutti of ol kaase. Inni qofaatti iddoo mataa isaa argatee guutuun itti hin quufne; warra kaan keessaa muraasa dhiibee irraa kaasuu fi iddoo isaanii saamuun isaaf barbaachisaa ture. Mootummoonni sadan isa duratti buqqifaman. Gaanfi xinnaan kun, akkuma nuti booddee kana keessatti balʼinaan caalchifnee hubachuuf carraa argannu, paaphaasummaa ture. Gaanfonni sadan isa duratti buqqifamanis Herulii, Oostrogotii, fi Vandaalii turan. Sababni isaan buqqifamaniifis barsiisa fi gaaffii aangoo sirna ol’aantummaa paaphaasummaa mormaniiru; kanaafis waldaa keessatti olaantummaa bishooppii Roomaa irratti mormitoota turan.”
“And ‘in this horn were eyes like the eyes of man, and a mouth speaking great things,’ the eyes, a fit emblem of the shrewdness, penetration, cunning, and foresight of the papal hierarchy; and the mouth speaking great things, a fit symbol of the arrogant claims of the bishops of Rome.” Uriah Smith, Daniel and the Revelation, 132–134.
“Akkasumasis, ija namaa kana akka namaa fakkaatan, afaanis waan gurguddaa dubbatu qabu ture” jechuun, ijoonni sun mallattoo sirrii qarummaa, gadi-fageenya hubannaa, mala qajeelfannaa, fi dursee ilaaluu sadarkaa ol’aanaa sirna abbootii amantii paappaasummaa ti; afaanis waan gurguddaa dubbatu sun, gaaffii aangoo of tuulummaa episqophoota Roomaa ibsuuf mallattoo sirrii dha.” Uriah Smith, Daniel and the Revelation, 132–134.
It is Rome that establishes the vision of Bible prophecy, and especially the vision of Daniel chapter eleven. In that chapter much of the prophetic history that had been fulfilled before the Millerite movement was to be repeated in the last six verses of Daniel eleven. The conquering of three geographical obstacles that established both pagan and papal Rome upon the throne is represented in chapter eleven, and those two representations typify the time when modern Rome is again established upon the throne. It is Rome that establishes the vision, and Paul identifies that papal Rome is revealed in its time.
Mul’ata Raumiituu mul’ata raajii Macaafa Qulqulluu hundeessa; keessumaa immoo mul’ata Daani’el boqonnaa kudha tokkoo. Boqonnaa sana keessatti seenaa raajii keessaa baay’een isaa kan sochii Miilerayitii dura raawwatame ture, lakkoofsota jahan dhumaa Daani’el boqonnaa kudha tokko keessatti irra deebi’amee mul’achuu qaba ture. Injifannoon gufuuwwan lafa-qabeessa sadii, kan mootummaa Rauma warra waaqa tolfatanii fi Rauma paappaasii teessoo irratti hundeessan, boqonnaa kudha tokko keessatti agarsiifameera; akkasumas agarsiifamni lamaan sun yeroo Raumiin ammayyaa irra deebi’uun teessoo irratti hundeeffamtu fakkeenyaan agarsiisu. Mul’ata kan hundeessu Raumiidha; Phaawulos immoo Raumiin paappaasii sun yeroo isheetti akka mul’attu ifa godha.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. 2 Thessalonians 2:3–6.
Namni tokko karaa kaminiin iyyuu isin hin gowwoomsin; guyyaan sun jalqaba gantummaa dhufuun dura, namichi cubbuu sun, ilmi badiisaa sun, mul’ifamee malee hin dhufu; inni wanta Waaqayyo jedhamee waamamu hundumaa yookaan waan waaqeffatamu hundumaa mormee of ol in jedhu; kanaafis akka Waaqayyoo ta’ee mana qulqullummaa Waaqayyoo keessa taa’a, ofii isaa akka Waaqayyo ta’es ni agarsiisa. Ani yeroo isin bira turetti waan kana isinitti hime akka hin yaadannee? Amma immoo inni yeroo isaatti akka mul’ifamuuf wanti isa dhowwu maal akka ta’e ni beektu. 2 Tasalonqee 2:3–6.
The papacy took the throne as the fifth kingdom of Bible prophecy in the year 538, and many who consider verse six, would no doubt assume that Paul means that “the Papacy would be revealed in 538.” This may be correct, but it is at minimum a secondary truth of what Paul was identifying. Paul, like all prophets is speaking more about the last days, than his own time period. He was referring to how the papacy would be revealed prophetically, for as a prophet he was in agreement with all the other prophets. Line upon line, those who have not the vision perish, and those who have not the vision, have not the vision because they do not know what establishes the vision. Knowing that Rome establishes the vision is a life-or-death understanding. Paul, in agreement with the other prophets is identifying that what reveals papal Rome, who is the Rome of the last days is “his time.” The prophetic “time” associated with Rome, is what reveals what and who Rome is.
Phaaphaasummaan bara 538 keessatti mootummaa shanaffaa raajii Macaafa Qulqulluu taʼee teessoo mootummaa qabate; namoonni baayʼeen kan lakkoofsa jahaa ilaalu immoo, shakkii tokko malee, Phaawulos “Phaaphaasummaan bara 538 keessatti mulʼifama” jechuu isaa ni yaadu. Kun sirrii taʼuu dandaʼa; garuu yoo xiqqaate dhugaa lammaffaa qofa waan Phaawulos agarsiisaa ture keessaa dha. Phaawulos, akkuma raajota hundumaa, yeroo mataa isaa caalaa waaʼee guyyoota dhumaa dubbata. Inni akkaataa phaaphaasummaan raajii keessatti itti mulʼifamu irratti dubbachaa ture; sababiin isaas inni akka raajichaatti raajota kaan hundumaa wajjin walii galee ture. Sarara irratti sararaan; warri mulʼata hin qabne ni badu; warri mulʼata hin qabnes mulʼata hin qaban, sababni isaas waan mulʼata hundeessu hin beekani. Roomaan mulʼata hundeessuu beekuun hubannoo jireenyaa fi duʼaa dha. Phaawulos, raajota kaan wajjin walii galuudhaan, Roomaan paaphaasotaa—inni Roomaa guyyoota dhumaa taʼe—waan ittiin mulʼatu akka taʼe “yeroo isaa” jedhu agarsiisaa jira. “Yeroon” raajii Roomaa wajjin walqabatu, waan Roomaan taʼe fi eenyu akka taʼe mulʼisa.
We will continue this study in the next article.
ꯑꯩꯈꯣꯏꯅꯥ ꯃꯈꯥꯗꯒꯤ ꯑꯆꯨꯝꯕ ꯑꯥꯔꯇꯤꯀꯜꯗ ꯏꯁꯤ ꯄꯥꯎꯊꯣꯛ ꯃꯄꯨꯡ ꯃꯈꯥ ꯆꯠꯊꯔꯛꯀꯅꯤ।
“The apostle Paul, in his second letter to the Thessalonians, foretold the great apostasy which would result in the establishment of the papal power. He declared that the day of Christ should not come, ‘except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’ And furthermore, the apostle warns his brethren that ‘the mystery of iniquity doth already work.’ 2 Thessalonians 2:3, 4, 7. Even at that early date he saw, creeping into the church, errors that would prepare the way for the development of the papacy.
Phaawulos ergamaan lammaffaa isaa gara Tasalonqee warraatti barreessetti gantummaa guddaa humna paaphaasummaa dhaabamuutti geessu dursee dubbate. Innis guyyaan Kiristoos akka hin dhufne beeksise; “yoo duraan gantummaan dhufee, namichi cubbuu sun, ilmi badiisaa sun, mul’atu malee; inni waan Waaqayyo jedhamee waamamu hundumaa yookaan waan waaqeffatamu hundumaa ni morma, ofiis isaan hundumaa olitti ol kaasa; akka inni akka Waaqayyootti mana qulqullummaa Waaqayyoo keessatti taa’ee ofii isaa akka Waaqayyo ta’e agarsiisuuf.” Kana malees, ergamaan obboloota isaa akkana jechuun akeekkachiisa: “iccitii hamminaa amma illee hojjechaa jira.” 2 Tasalonqee 2:3, 4, 7. Inni yeroo sana dursaa sana illee dogoggoroonni karaa guddina paaphaasummaatiif qopheessan suuta jechuun waldaa keessatti seenaa jiran argee ture.
“Little by little, at first in stealth and silence, and then more openly as it increased in strength and gained control of the minds of men, ‘the mystery of iniquity’ carried forward its deceptive and blasphemous work. Almost imperceptibly the customs of heathenism found their way into the Christian church. The spirit of compromise and conformity was restrained for a time by the fierce persecutions which the church endured under paganism. But as persecution ceased, and Christianity entered the courts and palaces of kings, she laid aside the humble simplicity of Christ and His apostles for the pomp and pride of pagan priests and rulers; and in place of the requirements of God, she substituted human theories and traditions. The nominal conversion of Constantine, in the early part of the fourth century, caused great rejoicing; and the world, cloaked with a form of righteousness, walked into the church. Now the work of corruption rapidly progressed. Paganism, while appearing to be vanquished, became the conqueror. Her spirit controlled the church. Her doctrines, ceremonies, and superstitions were incorporated into the faith and worship of the professed followers of Christ.
“Suutuma suutumaan, jalqaba dhokataa fi cal’isee, achiis akkuma humna isaatiin jabaatee sammuu namootaa to’achaa deemeen ifatti mul’achaa, ‘iccitii hamminaa’ hojii isaa gowwoomsaa fi arrabsootaa gara fuulduraatti adeemsise. Akka hubachuuf baay’ee ulfaata ta’een, aadaan warra waaqeffannaa sobaa mootummaa Kiristaanaa keessa seene. Hafuurri walii-galtee fi madaquu yeroo muraasaaf ari’atama cimaa waldoonni kiristaanaa waaqeffannaa sobaa jala dandamatan irraa ittifame. Garuu yeroo ari’atamni dhaabatee, Kiristaanummaan manneen mootummaa fi masaraawwan moototaa seente, isheen salphina gad of qabduu Kiristoosii fi ergamoota Isaa biraa dhiistee, bakka isaa ulfinaa fi of tuulummaa luboota fi bulchitoota waaqeffannaa sobaa uffatte; akkasumas bakka waan Waaqayyo barbaadu, yaadaalee fi duudhaa namootaa buuste. Jijjiiramni maqaa qofaatiin Konstantiinos kutaa jalqabaa jaarraa afraffaa keessatti Kiristaana ta’e, gammachuu guddaa fide; addunyaanis bifa qajeelinaa uffattee mana kiristaanaa seente. Amma hojii manca’iinsaa saffisaan guddachaa deeme. Waaqeffannaan sobaa, yeroo mo’atame fakkaatus, mo’ataa ta’e. Hafuurri ishee waldoota kiristaanaa to’ate. Barsiisoonni ishee, sirnoonni ishee, fi amantii sobaa irraa dhalatan keessaa shakkii fi waaqeffannoon sobaa, amantii fi waaqeffannaa hordoftoota Kiristoos jedhamanii of waaman keessatti makaman.”
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 49, 50.
“እዚ መስማማዕቲ ኣብ መንጎ ጣኦታውነትን ክርስትናን እቲ ብትንቢት ከም ኣንጻር ኣምላኽ ዝቖመን ርእሱ ልዕሊ ኣምላኽ ዝልዕልን ዝተነግረ ‘ሰብ ሓጢኣት’ ንምዕባለ ኣምጽአ። እቲ ግዙፍ ስርዓት ናይ ሓሶት ሃይማኖት ድማ ድንቅ ጥበብ ሓይሊ ሰይጣን እዩ—ሓውልቲ ናይቲ ንሱ ብፍቓዱ ምድሪ ንምግዛእ ርእሱ ኣብ ዝፋን ንምቕማጥ ዝገበሮ ጻዕሪ።” The Great Controversy, 49, 50.