The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”
ሩስያ በ2014 የዩክሬን ጦርነት የጀመረችው ኃይል መሆኗን ለመለየት ቁልፉ “ምሽግ” ነው፤ እርሱም የመንግሥቱ ራስ ወይም ዋና ከተማ ነው። የሰው ቤተ መቅደስ ከራስና ከአካል የተዋቀረ ነው። ራስ የከፍተኛው ተፈጥሮ ነው፥ አካልም የዝቅተኛው ተፈጥሮ ነው። በ1844 የተፈጸመው “ሰባቱ ዘመናት” ከዚያ ከይሁዳ ራስ የነበረችው ኢየሩሳሌም ጋር ሊያያዝ ነበር። በኢየሩሳሌም ቤተ መቅደስ ውስጥ፥ የንጉሡ ዙፋን ይገኝ ነበር፤ እርሱም የኢየሩሳሌም ራስ ነበር፥ እርሷም ደግሞ የይሁዳ ራስ ነበረች። መለኮትን ከሰብአዊነት ጋር መቀላቀል፥ የመቶ አርባ አራት ሺህ መታተምን የሚወክል ሆኖ፥ “የክርስቶስን አእምሮ” እንደ መቀበል ተመስሎ ቀርቧል። አእምሮ የከፍተኛው ተፈጥሮ ነው፥ ስለዚህም “ራስ” ነው።
When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.
Yommuu warri Daaniʼeliin bakka buufaman mulʼata sababa dubartii, isa isaan akka suuraa Kiristoosiitti geeddaru sana argan, sammuu Kiristoos, isa Addaam lammaffaa fi hafuuraa taʼe, fudhataniiru. Yeroo sana sammuu isaanii foonummaa isa dhugaa, kan Addaam isa jalqabaa erga kufee fi tartiiba uumama isaa garagaleen booda irraa dhaalan, fannifamee ajjeefama. Sammuun foonummaa inni seera Waaqayyoo irratti waraanu, kan isaan filannoo ofii isaanii malee yeroo dhaloota isaanii irratti argatan, sammuu Kiristoosiin bakka buufama; sammuu kana immoo filannoo ofii isaaniitiin fudhatu, innis guutummaatti seera Waaqayyootiif abboomamaa dha. Sammuun isaanii inni haaraan fi sammuun Kiristoos achiis sammuu tokko taʼu; lamaan isaanii iyyuu iddoowwan samii keessatti teessoo mootummaa irratti waliin qubatu. Mana qulqullummaa keessaa iddoo teessoon mootummaa Waaqayyoo itti argamu ni jira; namoonni immoo, warri bifa Waaqayyootiin uumaman, iddoo addaa mana qulqullummaa keessaa qabu; iddoon sun argamuu Waaqayyootiif qophaaʼe dha.
That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.
Baksi sun uumama isaanii isa gadi aanaa keessatti miti; innis mootummaa kaabaa tiin bakka bu’ameera. Inni bakka mootummaa kibbaa tiin bakka bu’ame keessa jira; bakki sunis bakka Waaqayyo maqaa Isaa, jechuunis amala Isaa, kaa’uuf filate dha. Bakki sun Yerusaalem keessa jira; garuu Yerusaalem akka mootummaa Yihudaa pheephxee taatee utuu jirtuu, mataan ishee mooticha dha. Yerusaalem pheephxee ta’uuf filatamte; akkasumas akka bakka Waaqayyo mana qulqullummaa Isaa keessa kaa’uufis filatamte. Ergasii inni teessoo mootummaa Isaa mana qulqullummaa Isaa keessa kaa’e. Mootummaan kibbaa uumama namaa isa ol’aanaa bakka bu’a; garuu akkasuma immoo kutaa addaa teessoo mootummaa mootichaatiif qophaa’e qaba. Obboleettiin White bakkaa sana “masaraa” lubbuu jedhee waamti. Masaraan, hiika isaatiin, dallaa jabaa dha.
“The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.
“Guutuun garaan hundinuu Waaqaaf kennamuu qaba; yoo kanaa ta’uu baate, dhugaan Waaqaa jireenyaa fi amala irratti hojii qulqulleessu raawwachuu hin danda’u. Garuu namoonni maqaa Kiristoosiin of waaman baay’een garaa isaanii salphaatti isaaf kennanii hin beekan; kun dhugumaan wanta nama gaddisiisudha. Isaan gaafata Kiristaanummaa guutummaatti dabarfamee kennamuu irraa dhalatu sanaan qalbii cabsamuu hin muuxanne; bu’aan isaas humni dhugaa nama geeddaru jireenya isaanii keessatti hin argamu; dhiibbaa gadi fagoo fi qalbii laaffisu kan jaalala Kiristoos jireenyaa fi amala keessatti ifatti hin mul’atu. Garuu tiksitoonni gadii, Kiristoos wajjin fannifamanii, Waaqatti jiraachuudhaan Tiksaa Guddaa hoolotaa wajjin akka waliin hojjetan odoo ta’ee, hojii hoolota Waaqaa sooruu akkam guddaan ni hojjetama ture! Kiristoos akka inni hojjetetti namoonni akka hojjetan isaan waama. Humna dhugaa, akka inni namaan hojii irra ooluu keessatti mul’atu, warra isa amanuu ofiin jedhan keessatti, ragaa gadi fagoo, jabaataa, caalaatti dirqisiisaa ta’e irratti barbaachisummaa guddaatu jira. Jaalalli Fayyisaa lubbuu keessa jiru karaa itti hojjettoonni lubbuu warra baduuf hojjetan keessatti jijjiirama ifa ta’e ni fida. Yommuu dhugaan mandhara lubbuu qabattu, Kiristoos garaa keessatti teessoo mootummaa isaa ni qabata; ergasii nama ta’e sanaan, ‘Ani Kiristoos wajjin fannifameera; ta’us nan jiraadha; garuu ana miti, Kiristoos ana keessa jiraata; jireenya ani amma foon keessatti jiraadhu immoo Ilma Waaqaa kan na jaallate, ofiis anaaf kenne sana irratti amanuudhaan nan jiraadha’ jedhamee dubbatamuu ni danda’a.” Review and Herald, October 9, 1894.
The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.
“Masriin lubbuu” iddoo “Kiristoos irra teessifametti” dha. Kiristoos irra teessifamuun yeroo foon fannifamutti raawwatama; foondhiis hiika Phaawulositti eenyummaa gadi aanaa ti, innis mootummaa kaabaa dha. Kanaafuu raajii mootummaa kaabaa bara 1798 qofaatti gahe. Eenyummaan gadi aanaan Waaqummaa wajjin walitti makamuu hin danda’u; dhufaatii lammaffaatti ija libsu keessa jijjiiramuu qaba. Mootummaan kibbaa immoo, kan “mataa” ishee jechuun Yerusaalem, akkasumas “mataa” ishee jechuun mana qulqullummaa of keessaa qabdu, bara 1844tti gahe; jechuunis inni eenyummaa ol aanaa, tan foon fannisu filachuu dandeessu, amantiidhaanis masrii Iddoo Hundumaa Caalaa Qulqulluu keessa seenuu, Kiristoos wajjinis teessoo irra taa’uu agarsiisa ture. Iddoon walitti makamni sunii fi irra teessifamuun sun itti ta’u masrii mana qulqullummaa namaati. Lakkoofsi kudhan boqonnaa kudha tokkoo mataa akka masriitti hiika kenna; garuu dhugaan sun ragaa Isaayaasiin qofa hundeeffama; innis dhugaan waa’ee masrii (citadel) jedhu hojii isaa alaa fi keessaa keessatti hubatamuu akka qabu gaafata.
“The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.
Dubbiin Waaqayyoo nyaata keenya hafuuraa taʼuu qaba. Kiristoos, “Ani buddeena jireenyaa ti; namni gara koo dhufu gonkumaa hin beelaʼu; namni anatti amanuus gonkumaa hin dheebotu” jedhe. Addunyaan dhugaa qulqulluu, kan hin faalamne dhabuu isaatiin badutti jirti. Kiristoos dhugaa dha. Dubbiin isaa dhugaa dha; inniis waan irra mulʼatutti caalaa hiika gadi fagoo qabu, akkasumas bifa salphaa isaa fakkaatu sanaa ol gatii qaba. Sammuun Hafuura Qulqulluudhaan jiraachifame gatii dubbii kanaa ni hubata. Yommuu iji keenya qoricha ijaa qulqulluu sanaan dibamu, dhugaa keessaa dhagaa gatii guddaa qabu sana ni adda baafanna, yoo inni fuula irraatti gadi awwaalamee jiraate illee.
“Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.
“Dhugaan laafaa, qulqullaa’aa, ol kaafamaa dha. Yommuu inni amala bocu, lubbuun dhiibbaa isaa isa waaqayyoo jala ni guddatti. Guyyaa guyyaatti dhugaan garaa keessatti fudhatamuu qaba. Akkasitti dubbii Kiristoos, isa inni hafuuraa fi jireenya ta’uu isaa dubbatu, ni nyaanna. Fudhatamni dhugaa nama isa fudhatu hundumaa ijoollee Waaqayyoo, dhaaltota mootummaa mootummaa waaqaa ni godha. Dhugaan garaa keessatti jaallatamee kuufamu xalayaa qabbanaa’aa, du’aa miti, humna jiraataa dha.”
“Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.
“Dhugaan qulqulluu dha, waaqayyolessa dha. Inni amala fakkaattii Kiristoosiin bocuu keessatti waan biraa kam irra iyyuu caalaa jabaa fi humna-qabeessa dha. Isuma keessatti guutummaan gammachuu jira. Yommuu inni garaa keessatti kunuunfamu, jaalalli Kiristoos jaalala nama kamiyyuu irra filatama. Kun Kiristaanummaa dha. Kunis jaalala Waaqayyoo kan lubbuu keessa jiru dha. Akkasitti dhugaan qulqulluun, kan hin makamin, iddoo olaantummaa eenyummaa sana qabata. Dubbiin, ‘Ani garaa haaraa isiniif nan kenna; hafuura haaraas isin keessa nan kaa’a’ jedhu ni raawwatama. Jireenya nama dhugaa sanaa jalatti jiraatee hojjetu keessatti ulfina addaa tokko jira.” Review and Herald, February 14, 1899.
That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.
Mul’anni seenaa raajii sanaa inni Daani’el boqonnaa kudha tokkeessaa keessatti argamu, yeroo lakkoofsi lamaan, akkasumas pirezidaantiin ja’affaa fi isa badhaadhaan guutame, mataa sanaa wajjin walqixa ta’utti jalqaba; mataan sunis lakkoofsa kudha tokko hanga kudha shaniitti Raashiyaa dha. Seenaa sana keessatti pirezidaantiin ja’affaan sun isa torban keessaa isa saddeettaffaa ta’a; innis yeroo waldaan amantii fi mootummaa Ameerikaa keessatti tokko ta’anitti ni mootummaa, akkasumas yakka sagaagalummaa isaanii isa qulqulluu hin taane lakkoofsa kudha ja’atti, seera Dilbataa dhiyeenyatti dhufu sana irratti ni xumuru.
The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.
Mallattoon yeroo sana ol ol kaafamu abdii kutatee yeroo guyyoota sadii fi walakkaa ni duʼa; kunis Daaniʼel boqonnaa kudhan keessatti guyyoota digdamii tokko dha. Xumura guyyoota digdamii tokkoo Daaniʼeliif booʼichaatti, jechuunis xumura guyyoota sadii fi walakkaa duʼaa daandii irratti dhugaa-baatota lamaan irra tureetti—kanneen sulula Hisqiʼel keessatti argaman, kanneen lafee gogaa duʼaa taʼan—ergaa raajii duʼaa gara jireenyaatti deebisu tokko jira. Adeemsi sun Daaniʼel boqonnaa kudhan keessatti tarkaanfii sadiin bakka buʼee jira.
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 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: 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. Therefore I was left alone, and saw this great vision, 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. 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. 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. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:4–14.
Guyyaa jalqabaa keessaa guyyaa digdama afuraffaatti, ani qarqara laga guddaa kan Hiddeqeel jedhamuu bira ture. Yeroo sana ija koo ol kaasee ilaale; kunoo, namichi tokko uffata quncee talbaa uffatee, mudhiin isaa warqee qulqulluu Uphaaz keessaa ta’een hidhamee ture. Qaamni isaas akkuma beryl, fuulli isaas akka mul’ata bakakkaa, iji isaas akka ibsaa ibiddaa, harki isaatii fi miilli isaa halluu naasii miiccitame fakkaatu qabu; sagaleen dubbii isaatis akka sagalee tuuta guddaa ture. Ani Daani’el qofa mul’ata sana nan arge; namoonni na wajjin turan garuu mul’ata sana hin argine; raafamni guddaan isaan irra bu’e, kanaafis of dhoksuuf baqatanii deeman. Kanaaf ani kophaa koo hafeen mul’ata guddaa kana nan arge; humni tokkollee na keessa hin hafne; miidhaginni koos na keessatti gara mancaa’inaatti geeddarame, humna tokkollee hin qabne. Ta’us sagalee dubbii isaa nan dhaga’e; yeroo sagalee dubbii isaa dhaga’ettis, ani fuula koo irratti hirriba gad fagoo keessa bu’e, fuulli koos gara lafaa ture. Kunoo, harki tokko na tuqe; innis jilba koo irraanii fi irree harka koo irra na dhaabe. Innis akkana naan jedhe, Yaa Daani’el, nama baay’ee jaallatamaa, dubbii ani sitti dubbadhu hubadhu, ol sirriitti dhaabadhu; ani amma gara keetti ergameera. Yeroo inni dubbii kana natti dubbate, ani hollachaa dhaabadhe. Ergasii innis akkana naan jedhe, Hin sodaatin, Daani’el; sababni isaas guyyaa jalqabaatii jalqabee ati qalbii kee hubachuuf qopheessitee fi Waaqa kee duratti of gad deebisuuf murteessite irraa kaasee, dubbii kee dhaga’ameera; anis dubbii keetiif dhufeera. Garuu bulchaan mootummaa Faares guyyaa digdama tokko na dura dhaabate; kunoo, Miikaa’el inni tokko abbootii bulchitootaa guguddoo keessaa tokko ta’e na gargaaruuf dhufe; anis achitti mootota Faares wajjin hafe. Amma ani waan bara dhumaa keessatti saba kee irra ga’u si hubachiisuuf dhufeera; mul’anni kun yeroo baay’eedhaaf ta’aatii. Daani’el 10:4–14.
Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”
Daani’el guyyoota boo’ichaa digdamii tokko sanaa dhuma irratti, yeroo mul’ata Kiristoos argee fi dubbii Kiristoos dhaga’utti jira. Mul’anni Dubbii Waaqayyoo isa mul’atuu fi dubbatamu sun, gosa lama gidduutti addaan baasuu uuma; Daani’el immoo karaa irratti du’e ture, sababiin isaas inni “hirriba gadi fagoo keessa” ture.
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.
Inni akkana jedhe; ergasii immoo isaaniin, “Michuun keenya Laazaaroos ni rafaa; ani garuu isa dammaqsuuf nan dhaqa” jedhe. Ergasii bartoonni isaa, “Yaa Gooftaa, yoo inni rafe, ni fayya” jedhan. Yesus garuu waa’ee du’a isaa dubbate ture; isaan immoo waa’ee boqonnaa hirriba fudhachuu dubbate se’anii turan. Kanaaf Yesus ifatti isaaniin, “Laazaaroos du’eera” jedhe. Yohaannis 11:11–14.
Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.
Sana booddee Daani’el yeroo jalqabaatiif Gabri’eliin tuqame; inniis yeroo Daani’el du’ee (rafee) ture keessatti wal’aansi siyaasaa adeemsifamaa ture isa beeksise, akkasumas amma hiika mul’ata yeroo gabaabaa dura Daani’elin bifa Kiristoosiitti jijjiire sana isaaf kennuuf akka deemu itti hime. Sana booddees yeroo lammaffaatiif, Kiristoos Ofii Isaatiin tuqamuuf jira.
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 akkanaa anatti dubbate, ani fuula koo gara lafaatti gadi qabadhee dubbiin na dhowwame. Kunoo, inni akka fakkaattii ilmaan namootaatti fakkaatu tokko hidhii koo tuqe; achiis afaan koo banadhee dubbadhe, isa fuuldura koo dhaabateenis akkan jedhe, Yaa gooftaa koo, mul’ataan kanaan gaddi koo natti deebi’eera, ani immoo humna tokko illee hin qabne. Tajaajilaan gooftaa koo kanaa akkamitti gooftaa koo kana wajjin dubbachuu danda’a ree? Ani immoo battalumatti humni na keessaa hafe tokko illee hin jiru, hafuura illee keessatti koo hin hafne. Daani’el 10:15–17.
This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.
ଇହା ଏଜିକିଏଲଙ୍କ ପ୍ରଥମ ଭବିଷ୍ୟବାଣୀ ସହ ଅଧ୍ୟାୟ ସତତ୍ରିଶରେ ସମାନାନ୍ତର ଅଟେ; କାରଣ ଉପତ୍ୟକାରେ ଥିବା ସେହି ମୃତ ଅସ୍ଥିମାନଙ୍କ ନିକଟରେ ଏଜିକିଏଲଙ୍କୁ ଯେ ଦୁଇଟି ଭବିଷ୍ୟବାଣୀ ପ୍ରକାଶ କରିବାକୁ କୁହାଯାଇଥିଲା, ସେଥିରେ ପ୍ରଥମଟି ଦେହଗୁଡ଼ିକୁ ଗଠନ କରେ, କିନ୍ତୁ ସେମାନଙ୍କ ଭିତରେ ସେତେବେଳେ ପ୍ରାଣବାୟୁ ନଥାଏ, ନାହିଁ କି ଏକ ପ୍ରବଳ ସେନାବଳର ଶକ୍ତି ସେମାନଙ୍କ ପାଖରେ ଥାଏ। ଏଜିକିଏଲଙ୍କ ଦ୍ୱିତୀୟ ଭବିଷ୍ୟବାଣୀରେ ହିଁ ସେହି ଦେହଗୁଡ଼ିକ ଚାରି ପବନରୁ ପ୍ରାଣବାୟୁ ଗ୍ରହଣ କରି ଉଠିଦାଁଡ଼ନ୍ତି ଏକ ପ୍ରବଳ ସେନାବଳରୂପେ; ଏବଂ ଦାନିଏଲଙ୍କ ଦ୍ୱିତୀୟ ସ୍ପର୍ଶ ସମୟରେ, “ମୋର ଭିତରେ କୌଣସି ଶକ୍ତି ରହିଲା ନାହିଁ, ଏବଂ ମୋର ଭିତରେ କୌଣସି ଶ୍ୱାସ ମଧ୍ୟ ଅବଶିଷ୍ଟ ରହିଲା ନାହିଁ।” ପରେ ଦାନିଏଲଙ୍କୁ ପୁନର୍ବାର ସ୍ପର୍ଶ କରାଗଲା—ସମୁଦାୟରୂପେ ତୃତୀୟ ଥର, ଏବଂ ଗବ୍ରିଏଲଙ୍କ ଦ୍ୱାରା ଦ୍ୱିତୀୟ ଥର।
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. Daniel 10:18, 19.
Sana inni namni akka namaa fakkaatu tokko deebi’ee na tuqee na jabeesse; innis, “Yaa nama baayʼee jaallatamaa, hin sodaatin; nagaan siif haa taʼu; jabaadhu, eeyyee, jabaadhu” naan jedhe. Inni dubbatee erga xumuree booddee ani jabaadheen, “Gooftaan koo haa dubbatu; ati na jabeessiteettaatii” jedheen. Daani’el 10:18, 19.
The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.
Tuqaan sadaffaa Daani’el, raajii lammaffaa Hisqi’eelti; innis qaamota miilla isaanii irratti akka dhaabatan godhee akka loltoota humna qabeessaatti isaan kaasa. Raajiin isaa saba akka isaanii du’anii jiran beekanitti qajeelfama; isaan gaddi keessa turan, akkuma Daani’el turetti.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.
ତାହାପରେ ସେ ମୋତେ କହିଲେ, “ପବନଙ୍କୁ ଉଦ୍ଦେଶ୍ୟ କରି ଭବିଷ୍ୟଦ୍ବାଣୀ କର, ଭବିଷ୍ୟଦ୍ବାଣୀ କର, ହେ ମନୁଷ୍ୟପୁତ୍ର, ଏବଂ ପବନଙ୍କୁ କହ, ‘ପ୍ରଭୁ ଯିହୋବା ଏହିପରି କହୁଛନ୍ତି; ହେ ଶ୍ୱାସ, ଚାରିଦିଗର ପବନରୁ ଆସ, ଏବଂ ଏହି ହତମାନଙ୍କ ଉପରେ ଶ୍ୱାସ ଫୁଙ୍କ, ଯେପରି ସେମାନେ ଜୀବିତ ହେଉନ୍ତୁ।’” ସେହିପରି ମୁଁ ତାଙ୍କର ଆଜ୍ଞାନୁସାରେ ଭବିଷ୍ୟଦ୍ବାଣୀ କଲି, ଏବଂ ଶ୍ୱାସ ସେମାନଙ୍କ ଭିତରକୁ ପ୍ରବେଶ କଲା; ତେବେ ସେମାନେ ଜୀବିତ ହେଲେ, ଏବଂ ନିଜ ନିଜ ପାଦରେ ଦାଁଡିଉଠିଲେ—ଏକ ଅତ୍ୟନ୍ତ ବିଶାଳ ସେନାଦଳ। ତାହାପରେ ସେ ମୋତେ କହିଲେ, “ହେ ମନୁଷ୍ୟପୁତ୍ର, ଏହି ଅସ୍ଥିଗୁଡ଼ିକ ହେଉଛି ସମଗ୍ର ଇସ୍ରାଏଲ ଗୃହ; ଦେଖ, ସେମାନେ କହୁଛନ୍ତି, ‘ଆମ ଅସ୍ଥିଗୁଡ଼ିକ ଶୁଖିଯାଇଛି, ଆମ ଆଶା ନଷ୍ଟ ହୋଇଗଲା; ଆମେ ଆମ ଅଂଶରୁ କାଟିଦିଆଯାଇଛୁ।’” ଯିହିଜ୍କେଲ 37:9–11.
The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.
Waaqayyo Hisqiʼeeliin raajii akka dubbatu ni ajaja; innis dhugaa ba’umsi mana Israa’el isaanii du’anii, abdii malee taʼanii, addaan muramanii akka jiran isaanitti hima. Isaan, akkuma Daaniʼel, sababii raajii Adoolessa 18, 2020 raawwatamuu dhabeen abdii kutatanii gaddaa jiru; haala sana keessattis Hisqiʼeel raajii akka dubbatu ni ajajama.
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
Kanaafuu raajiidhaan dubbadhuutii isaaniin jedhi, Gooftaan Waaqayyo akkana jedhu; Kunoo, yaa saba koo, ani awwaala keessan ni banu, awwaala keessan keessaa isin nan baasa, biyya Israa’elittis isin nan galcha. Yommuu ani, yaa saba koo, awwaala keessan banee awwaala keessan keessaa isin baase, ani Gooftaa ta’uu koo ni beektu; hafuura koos isin keessa nan kaa’a, isin ni jiraattu; biyya ofii keessan keessas isin nan qubsiisa; yeroo sanatti ani Gooftaan dubbadhee akka raawwadhe ni beektu, jedha Gooftaan. Hisqiʼeel 37:12–14.
The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.
Gooftaan, inni Mikaa’el ergamaa mootummaa samii ta’e, awwaalcha isaanii ni bana; raggoonni lamaan Mul’ata boqonnaa kudha tokkoffaa keessa jiranis ergasii du’aa kaafamanii Hafuura Qulqulluu ni argatu; achiis ni ka’u; akkuma Hafuuri Qulqulluun warra raajii lammaffaa Hisqi’eel keessatti yeroo awwaalcha isaanii keessaa baafamanii ka’anitti kenname sana.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Guyyoota sadii fi walakkaa booddee Hafuuri jireenyaa kan Waaqayyoo irraa taʼe gara isaanii seene; isaanis miilla isaanii irratti dhaabatan; warra isaan argan hundas sodaan guddaan qabe. Mul’ata Yohaannis 11:11.
Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.
Dhugoonni lamaan sun akka Musee fi Eliyaasitti bakka buʼanii dhihaatu; Museenis sagalee ergamaa guddaa sanaatiin duʼaa kaafame.
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 1:9.
Garuu Miikaa’el ergamaan guddaan, yeroo qaama Musee irratti seexana wajjin falmaa turetti, isa irratti himata arrabsoo fiduuf ija hin jabaanne; garuu, “Gooftaan si haa ifatu” jedhe. Yihuudaa 1:9.
Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.
Mikaaʼel inni Bulchaa fi Ergamaa Guddaan, Inni boqonnaa kudhanffaa keessatti Daaniʼeeliif Gaabriʼeeliin gargaaruuf dhufe sana; sagaleen Isaa immoo kan dhiiraa fi dubartoota gara jireenyaatti waamu dha.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.
Gooftaan mataan isaa iyyuudhaan, sagalee ergamaa guddaa sanaatiin, fi malakata Waaqayyootiinis samii irraa ni bu'a; warri Kiristoos keessatti duʼan immoo duraan ni kaafamu. 1 Tasalonqee 4:16.
Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.
Tuqaan Daani’elii sadan jijjiiramni sochii Laa’odiiqeyaa ergamaa sadaffaa irraa gara sochii Filadelfiyaa ergamaa sadaffaatti ce’uudha kan agarsiisanidha; akkasumas Daani’el boqonnaa kudhan keessatti mul’anni fakkii Laa’odiiqeyaa irraa gara fakkii Filadelfiyaatti ce’uumsicha raawwatu, seenaa raajii boqonnaa kudha tokko keessatti bakka buufameen agarsiifama. Mul’anni sunis Hisqi’eeliin akka mul’ata Islaamaa balaa sadaffaa keessaa ta’eetti bakka buufameera. Bara 2014 keessatti, Raashiyaan waraana bakka-bu’aa lammaffaa jalqabsite. Bara 2015 keessatti, prezidaantiin dureessi hundumaa isa ja’affaa ta’uuf carraaqqii isaa jalqabe.
In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.
Bara 2020tti, pirezidaanti sun paartii Riphablikaanaa bakka bu’u sun bineensa waaqeffannaa-dhabeessa “woke” jedhamu boolla gad fageenyaa keessaa dhufe sanaan ajjeefame; waggaauma sana keessattiis gaanfi Pirootestaantii Laaʼodiiqeyaas ajjeefame. Bara 2023tti, gaanfoonni lamaan sun lamaanuu deebiʼanii ni jiraatan; lamaan isaanii iyyuu gara saddeettaffaa isa torban keessaa taʼeetti ceʼuu isaanii ni jalqaban. Inni tokko, yeroo Waldaan fi Mootummaan Ameerikaa keessatti walitti fidamanitti, gara fakkeenya siyaasaa bineensichaa ceʼaa jira; inni kaan immoo, fakkeenya Laaʼodiiqeyaa irraa gara fakkeenya Kiristoositti ceʼaa jira. Lamaan isaanii iyyuu seera Dilbataa dhihoo dhufu sanatti ol ni kaafamu. Inni tokko “Aleeksaander Guddicha” taʼee ni taʼa; inni kun mootii dursa mootummaa isaanii isa torbaffaa sagaagalattuu Roomaatiif kennan mootota kudhanii keessaa isa guddaa taʼa; inni kaan immoo akka mallattoo ol ni kaafama.
The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.
Mul’anni ce’umsa lamaan kana uumu inni seenaa Gaanfa Fulbaana 11, 2001 fi seera Dilbata gidduutti raawwatamuu dha. Lakkoofsi kudha tokko, kan boqonnaa kudha tokkoffaa Daani’el keessaa, ifatti haala qabiyyee “yoo hin amanne, hin jabaattan” jedhu keessatti adda baafamee ibsameera.
We will continue this study in the next article.
Nuti barruu itti aanu keessatti qorannaa kana itti fufna.
“Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.
“Seeronni Macaafa Qulqulluu qajeelcha jireenya guyyaa guyyaatiin taʼuu qabu. Fannoo Kiristoos immoo mata-duree taʼuu qaba; barumsa nuti barachuu fi hojii irra oolchuu qabnu ifa godhu. Kiristoos barnoota hunda keessatti fidamuu qaba, akka barattoonni beekumsa Waaqaatti dhuganitti isa fudhatanii amalaan Isa bakka buʼan. Guddinni Isaa yeroo keessaattis bara baraanis qorannoo keenya taʼuu qaba. Dubbiin Waaqayyoo, kan Kiristoosiin Kakuu Moofaa fi Kakuu Haaraa keessatti dubbatame, buddeena samii irraa dhufe dha; garuu wanti baayʼeen saayinsii jedhamee waamamu akkuma nyaata kalaqa namaatiin qophaaʼeetti, nyaata xureeffame dha; mannaa dhugaa miti.”
“In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.
“Dubbiin Waaqayyoo keessa ogummaan gaafii hin qabne, hin dhumne ni argama—ogummaan sun sammuu daangaa qabu keessaa utuu hin taʼin, sammuu daangaa hin qabne keessaa madde. Garuu waan Waaqayyo dubbii Isaa keessatti mulʼise keessaa baayʼeen isaa namaaf dukkanaaʼaa dha; kunis sababii dhugaan akka jawwee gatii guddaa qabu tokkootti balfaa ogummaa fi duudhaa namaatiin awwaalamee jiruufi. Namoota baayʼeef qabeenyi dubbichaa dhokatee hafa, sababii inni hanga qajeelfamoonni warqee fakkaatan sun hubatamanitti cimanii fi obsa jabaa wajjin hin barbaadamneefi. Dubbichi akka warra isa fudhatan qulqulleessuu fi qopheessuu, isaanis maatii mootummaa keessaa miseensota, jechuunis mootummaa samii Mooticha ijoollee taʼaniif, qoramuun barbaachisaa dha.”
“The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.
Qoʼannoon Waaqaas qorannaan kitaabota sammuuwwan gara iccitii amantii dogoggoraatti geessanii dhugaadhaa irraa fageessan qorachuu bakka buʼuu qaba. Qajeelchawwan isaa isa jiraataa, jireenya keenya keessatti yoo hodhaman, rakkinaa fi qorama keessatti eegumsa keenya taʼu; barsiisni isaa inni Waaqa irraa taʼe karaan milkaaʼinaaf jiru tokkicha dha. Akkuma qorumsi lubbuu hundumaa irratti dhufu, gantummaan ni jiraata. Namoonni tokko tokko gantoota, ariifattota, of ol‑kaasota, fi of‑gaʼoo taʼanii mulʼatu; dhugaadhaa ni garagalu, amantii isaanii illee ni balleessu. Maaliif? Sababni isaa isaan “dubbii afaan Waaqa keessaa baʼu hundumaan” hin jiraanne. Isaan gadi fagoo hin qotanne, hundee isaaniis jabeesanii hin dhaabne.
“When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.
“Yommuu dubbiiwwan Gooftaa karaa ergamtoota Isaa filatamoo ta’aniin isaanitti fidan, isaan guungumu, karaan sun baay’ee dhiphaa ta’ee hojjetame jedhanii yaadu. Boqonnaa ja’affaa Yohannis keessatti namoota tokko tokko duuka-buutota Kiristoos jedhamanii yaadaman waa’ee isaanii dubbifna; garuu isaan yommuu dhugaan ifaan ifatti isaanii dhiyaate ni mufatan, kanaafis Isaa wajjin deemuus ni dhiisan. Haaluma wal fakkaatuun barattoonni gubbaa-gubbaatti qofa ta’an kunis Kiristoos irraa ni garagalu.” Testimonies, volume 6, 132.