The vision of Christ in Daniel chapter ten, is the same vision which John saw in the Revelation. It was the “marah” vision, which is the feminine expression of the “mareh” vision of Christ’s appearance. “Mareh” is the vision of the twenty-three hundred years, and its primary meaning is “appearance.” The “appearance” of Christ with both Daniel and John were both visions of the glorified Christ.
Mul’anni Kiristoos inni Daani’el boqonnaa kudhan keessatti arge, mul’ata isa Yohaannis Mul’ata keessatti argee wajjin isuma tokko dha. Inni mul’ata “marah” ture; kun immoo ibsa dubartii ta’e kan mul’ata “mareh” isa mul’ata mul’ata Kiristoosii ti. “Mareh” jechuun mul’ata waggoota dhibba lamaa fi kuma sadii sanaa dha; hiikni isaa inni jalqabaa immoo “mul’ata” yookaan “argamuu” dha. “Argamuun” Kiristoos inni Daani’elii fi Yohaannisiif kenname lamaan isaanii iyyuu mul’ata Kiristoos isa ulfinaan mootummaa samii keessatti ol kaafame sana ture.
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. Daniel 10:4–6.
Guyyaa jalqabaatti guyyaa afurtamaa fi afuraffaatti, yeroo ani qarqara laga guddaa isa Hiddeqel jedhamuu bira turetti; ani ija koo ol kaasee ilaale; kunoo, namichi tokko uffata quncee talbaa irraa hojjetame uffatee, mudhiin isaa warqee qulqulluu Uuphaaz keessaa taʼeen hidhamee ture. Qaamni isaas akkuma dhagaa beryl ture; fuulli isaa fakkeenya balaqqeessaa fakkaata ture; iji isaas akkuma ibsaa ibiddaa ture; irree fi miilli isaa halluu sibiila diimaa qulqulleeffamee akka qabu fakkaatu ture; sagaleen dubbii isaatis akkuma sagalee namoota baayʼee ture. Daaniʼel 10:4–6.
The word “mareh” which means “appearance” is translated as “the appearance of lightning,” in the passage. The word is used four times in chapter ten, and two times it is translated as “vision”, and two times as “appearance.” It’s used three other times in its feminine form. The word “marah” is the feminine expression of the “appearance” vision. It is defined as “a looking glass”, and it is a “causative” adverb that causes something to happen when it is seen.
Jechi “mareh” jedhu, hiikni isaa “mul’ata” kan jedhu ta’ee, kutaa kana keessatti “akka mul’ata balaqqeessaa” jedhamee hiikameera. Jechi kun boqonnaa kudhan keessatti yeroo afur itti fayyadameera; yeroo lama “mul’ata” jedhamee, yeroo lama immoo “akkaataa mul’ataa” jedhamee hiikameera. Bifa dubartii isaa ta’een yeroo sadii biroo illee itti fayyadameera. Jechi “marah” jedhu ibsa dubartii ta’e kan mul’ata “appearance” ti. Innis “daawwitii ilaalluu” jechuun hiikama; yeroo mul’atu wanti tokko akka raawwatamu kan godhu adverbii “causative” dha.
A causative adverb is derived from an adjective that causes something to happen or produces an effect. In language and grammar, it often refers to verbs or constructions that express the idea of causing someone or something to perform an action or experience a state.
Jechi bu’aa uumu ibsuutti himamu maqsiisa irraa madde, waan tokko akka ta’u godhu yookaan bu’aa tokko uuma. Afaanii fi seera hima keessatti, yeroo baay’ee gochima yookaan ijaarsa nama tokko yookaan waan tokko hojii tokko akka raawwatu yookaan haala tokko akka mudatu yaada jedhu ibsan agarsiisa.
For example, in the sentence “She made him laugh,” the verb “made” is causative because it indicates that the subject (she) caused the object (him) to perform the action (laughing).
Fakkeenyaaf, hima “She made him laugh” jedhu keessatti, gochi “made” jedhamu hiika kakaasummaa qaba; sababiin isaas inni mataduree (she) wanta irratti raawwatamu (him) gocha sana (kolfachuu) akka raawwatu akka taasifte agarsiisa.
“I had my car repaired.” (In this sentence, the subject “I” caused someone else to perform the action of repairing the car.)
“Aniin koo suphisiise.” (Jechoota kana keessatti, jedhuun “ani” nama biraa akka konkolaataan sun suphamu godheera.)
“She made her students study for the exam.” (Here, the subject “She” caused her students to engage in the action of studying for the exam.)
“Isheen barattoonni ishee qormaataaf akka qopheessan godhe.” (Asitti, mata-dureen “Isheen” barattoonni ishee gocha qormaataaf qophaaʼuu keessatti akka hirmaatan godhe.)
“He got his hair cut.” (In this case, the subject “He” caused someone else to perform the action of cutting his hair.)
“Inni rifeensa isaa akka muran godhe.” (Haala kana keessatti, bu’uurri himichaa “Inni” nama biraa akka rifeensa isaa muru godhe.)
“The company had the building renovated.” (In this sentence, the company caused someone else to carry out the action of renovating the building.)
“Dhaabbatichi gamoo sana akka haaromsitan godhe.” (Gaaleen kun keessatti, dhaabbatichi hojii gamoo sana haaromsuu nama biraatiin akka raawwatamu taasise jechuudha.)
“We’ll get the children to help with the chores.” (Here, the subject “We” plans to cause the children to participate in the action of helping with the chores.) In each of these examples, the causative verbs (had, made, got, get) indicate that the subject causes someone else to perform the action specified by the main verb (repaired, study, cut, renovated, help).
“Daaʼimmaniin hojii mana keessaa gargaaruuf ni taasifna.” (Asitti, mata-dureen “Nuti” daaʼimman hojii mana keessaa gargaaruu keessatti akka hirmaatan taasisuuf karoora qaba.) Fakkeenyota kana hunda keessatti, gochitoonni kaasuuf fayyadan (had, made, got, get) mata-dureen nama biraa gochicha gochii ijoo keessatti ibsame (repaired, study, cut, renovated, help) akka raawwatu taasisuu isaanii agarsiisu.
The “mareh” vision of the appearance, when expressed in feminine tense “marah”, and as defined as “a looking glass” identifies that the vision of the glorified Christ, is reproduced in those who behold the vision. When Daniel saw the “appearance” of Christ as lightning, a class of persons fled in fear, but for Daniel it produced a miraculous change within him.
Mul’anni “mareh” kan mul’achuu sanaa, yeroo bifa dubartii ibsu “marah” jedhuun ibsamuu fi “daawwitii” jedhamee hiikamu, mul’anni Kiristoos ulfina qabeessaa sun warra isa ilaalu keessatti irra deebi’amee akka mul’atu adda baasa. Yeroo Daani’el “mul’ata” Kiristoos akka bakakkaatti argetti, gareen namootaa tokko sodaa irraa ka’anii baqatan; Daani’el keessatti garuu inni jijjiirama dinqisiisaa tokko akka uumamu godhe.
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. Daniel 10:7, 8.
Ani Daaniʼel qofti mulʼata sana arge; namoonni na wajjin turan garuu mulʼata sana hin argine; garuu hollannaan guddaan isaan irratti buʼe, kanaafis of dhoksuuf baqatan. Kanaaf ani qofti hafe, mulʼata guddaa kana arge; humni tokko illee ana keessatti hin hafne; miidhaginni koos ana keessatti gara mancaʼaatti geeddarame, anis humna tokko illee hin qabne. Daaniʼel 10:7, 8.
The truth is represented by the Hebrew word “truth,” which is created by the first, thirteenth and last letter of the Hebrew alphabet. The first letter and the last letter are always the same for Christ, as Alpha and Omega, always represents the end with the beginning. The middle or thirteenth letter represents rebellion. Daniel states, “I Daniel alone saw the vision,” but the men who were with Daniel, who were living in rebellion, “saw not the vision.” Therefore Daniel “alone” “saw the great vision.” At the beginning and the ending Daniel alone saw the vision, and the second reference caused those who fled to manifest their rebellion. Daniel is representing God’s people in the last days who are changed unto the image of Christ through the process of beholding His image. We are to look at the “looking glass” vision.
Dhugaan jedhu jecha Ibrootaa “dhugaa” jedhamuun bakka bu’a; jechi kun qubee jalqabaa, qubee kudha-sadaffaa, fi qubee dhumaa alfabeta Ibrootaatiin ijaarameera. Qubee jalqabaa fi qubeen dhumaa yeroo hundumaa Kiristoosiif tokko dha; inni akka Alfaa fi Oomeegaa taʼee yeroo hundumaa dhumaa fi jalqaba waliin bakka buʼa. Qubeen giddu galeessaa yookaan qubeen kudha-sadaffaan fincila bakka buʼa. Daaniʼel, “Ani Daaniʼel qofatu mulʼata sana arge” jedha; namoonni garuu Daaniʼel wajjin turan, kanneen fincilaan jiraachaa turan, “mulʼata sana hin argine.” Kanaafuu Daaniʼel “qofa” “mulʼata guddaa sana arge.” Jalqabaa fi dhuma irratti Daaniʼel qofatu mulʼata sana arge; wabii lammaffaan immoo warra baqatanii fincila isaanii akka mulʼisan taasise. Daaniʼel saba Waaqayyoo warra bara dhumaa keessatti adeemsa fakkii Isaa ilaaluun gara fakkii Kiristoositti geeddaramanii jiran bakka buʼa. Nuti mulʼata “looking glass” ilaaluun nu irraa eegama.
“We must have a knowledge of God by living experience. If we follow on to know the Lord, we shall know that His goings forth are prepared as the morning. Christ calls upon us to be filled with all the fulness of God. Then we can truly represent the perfection of the Christian religion. ‘Whosoever drinketh of the water that I shall give him,’ the Saviour declares, ‘shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Christ wants us to be co-laborers with Him. When we are emptied of self, He will give us His grace to impart to others. The two olive branches, which through the two golden pipes empty the golden oil out of themselves, will surely supply the cleansed vessels with light and comfort and hope and love for those who are in need. We must render God more than fitful service. But we can do this only by learning of Jesus, cherishing His meekness and lowliness of heart. Let us hide ourselves in God. Let us have confidence in Him. Let us abide in Christ. Then we all ‘with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory,’—from character to character. God does not expect impossibilities from you or me. Beholding Him, we may be changed into His image.” Signs of the Times, April 25, 1900.
“Nuyi muuxannoo Waaqayyoo muuxannoo jireenyaatiin qabaachuu qabna. Yoo Gooftaa beekuu itti fufne, ba’iinsi Isaa akka ganamaa qophaa’ee akka jiru ni beekna. Kiristoos guutummaa guutuu Waaqayyootiin akka guutamnu nu waama. Sana booda qajeelummaadhaan mudannoo amantii Kiristaanaa bakka bu’uu ni dandeenya. ‘Namni bishaan ani isaaf kennu irraa dhugu hundinuu,’ jechuun Fayyisaan dubbata, ‘gonkumaa hin dheebotu; bishaan ani isaaf kennu garuu isa keessatti burqaa bishaanii jireenya bara baraatti burqu ta’a.’ Kiristoos hojjettoota waloo Isaa akka taanu barbaada. Yommuu ofirraa qullaa’inu, ayyaana Isaa kan warra kaaniif qooduu dandeenyu nuu kenna. Dameewwan ejersaa lamaan sun, warqee zayitii sana ujummoo warqee lamaaniin of keessaa dhangalaasan, dhuguma mi’aalee qulqullaa’an sanaaf ifa, jajjabina, abdii fi jaalala warra rakkina keessa jiraniif ni dhiyeessu. Tajaajila ciccitaa miti, Waaqayyoof isa caalu kennuu qabna. Garuu kana gochuu kan dandeenyu Yesuus irraa barachuudhaan, garraamummaa Isaa fi gad of qabuu garaa Isaa kunuunsuudhaan qofa. Of keenya Waaqayyo keessatti haa dhoksinu. Isatti haa amanannu. Kiristoos keessa haa jiraannu. Sana booda hundi keenya ‘fuula banamaadhaan ulfina Gooftaa akka daawwitii keessatti arginuun, bifa isaumaatti ulfinarraa gara ulfinaatti ni geeddaramna’ jechuun,—amala irraa gara amalaatti. Waaqayyo ana irraas ta’e si irraa waan hin danda’amne hin eegu. Isa ilaaluudhaan, bifa Isaatti geeddaramuu ni dandeenya.” Signs of the Times, Ebla 25, 1900.
In Daniel chapter ten and chapter nine, Gabriel provides the interpretation of the external and internal visions of prophecy to Daniel, and Daniel’s first statement in verse one of chapter ten, is that he had understanding of both visions, represented as the “thing” and the “vision.” He received that understanding at the end of twenty-one days in which he had been in mourning. That twenty-one days concluded with the arrival of Michael the archangel. The number two hundred and twenty, and the number twenty-two, which is a tenth or tithe of two hundred and twenty is a symbol for the combination of Divinity with humanity, and it was on the twenty-second day that Daniel was changed into the image of Christ.
दानियेल अध्याय दस और अध्याय नौ में, गब्रिएल ने भविष्यद्वाणी के बाह्य और आन्तरिक दर्शनों की व्याख्या दानियेल को दी, और अध्याय दस के पद एक में दानियेल का पहला कथन यह है कि उसे दोनों दर्शनों की समझ थी, जिन्हें “वस्तु” और “दर्शन” के रूप में निरूपित किया गया है। उसे यह समझ उन इक्कीस दिनों के अंत में प्राप्त हुई, जिनमें वह शोक करता रहा था। उन इक्कीस दिनों का समापन प्रधानदूत मीकाएल के आगमन के साथ हुआ। संख्या दो सौ बीस, और संख्या बाईस, जो दो सौ बीस का दशमांश या दसवां भाग है, देवत्व के मानवता के साथ संयोग का एक प्रतीक है, और बाईसवें दिन दानियेल मसीह के स्वरूप में परिवर्तित कर दिया गया।
I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. 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. Daniel 10:3–5.
Ani buddeena nama gammachiisu hin nyaanne; foonis afaan koo keessa hin seene, daadhiin wayiniis akkasuma hin seene; torban guutuu sadii raawwatamanitti iyyuu ani mataa koo gonkumaa hin dibanne. Ji’a jalqabaa keessa guyyaa afurii fi digdamffaa irratti, utuu ani qarqara laga guddaa sanaa, isa Hiddeqel jedhamuu bira jiruutti; ergasii ija koo ol nan kaasa, nan ilaale; kunoo, namichi tokko uffata quncee irraa hojjetame uffatee ture; mudhiin isaas warqee gaarii Ufaaz irraa ta’een hidhamee ture. Daani’el 10:3–5.
Daniel represents God’s people of the last days who have recognized through God’s prophetic Word that they have been scattered, and who are mourning their scattered condition and seeking for light. Their scattered condition is illustrated as a valley of dead dry bones in Ezekiel chapter thirty-seven. The bones are dead, and they are scattered, but they are identified as the house of Israel. The house of Israel of the last days is the one hundred and forty-four thousand. They are scattered, just as Daniel recognized from the books of Jeremiah and Moses. In Ezekiel the dead identify that they recognize their condition.
Daani’eel inni saba Waaqa kan guyyoota dhumaa, kanneen Dubbii Raajii Waaqaatiin akka isaan bittinnaa’an beekanii, haala bittinnaa’uu isaanii irratti gaddanii ifa barbaadan bakka bu’a. Haalli isaanii inni bittinnaa’e keessatti mul’atu sulula lafee du’aa goggogaa ta’e keessatti Hisqi’eel boqonnaa soddomii-torba keessatti fakkeeffameera. Lafoon sun du’anii jiru; akkasumas bittinnaa’aniiru; garuu mana Israa’el jedhamanii adda baafamu. Manni Israa’el kan guyyoota dhumaa sun kuma dhibba tokkoo fi afurtamii afur dha. Isaan bittinnaa’aniiru; akkuma Daani’eel kitaabota Ermiyaasii fi Musee irraa hubate sana. Hisqi’eel keessatti, du’umsi isaanii haala isaanii akka beekan agarsiisa.
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 37:11.
Innis akkana naan jedhe, Ilma namaa, lafeewwan kun mana Israa’el guutuu dha; kunoo, isaan, “Lafeewwan keenya goggoganiiru, abdiin keenyas badeera; nuti qooddama keenya irraa muramneerra” jedhu. Hisqi’el 37:11.
The house of Israel, which is the bones, proclaims that they are “cut off for our parts.” They have recognized their scattered condition. The house of Israel of the last days fulfills the parable of the ten virgins to the very letter, and in the Millerite history the fulfillment of recognizing that they were cut off from their parts, identified when the wise virgins came to understand that they were in the tarrying time, and also that the tarrying time was a specific period of the parable. Those in Ezekiel who recognize their scattered condition are those who after the first disappointment recognized they were in the tarrying time.
Manni Israa’el, kan lafeedha, akka isaan “qooda keenya irraa muramnee jirra” jedhan labsa. Isaan haala bittinnaaʼuu isaanii hubataniiru. Manni Israa’el kan bara dhumaa fakkeenya durboota kudhanii qubee isaatti guutuu guutuutti raawwata; seenaa Millerite keessattis, guutamuun isaanii qooda isaanii irraa muramanii akka turan beekuun, yeroo durboonni ogeeyyiin akka isaan yeroo turtii keessa jiran hubatanitti ifatti beekame; akkasumas yeroo turtii sun yeroo murtaaʼaa fakkeenyichaa akka taʼe hubatame. Warri Hisqiʼel keessatti haala bittinnaaʼuu isaanii beekan, warra abdii kutannaa jalqabaa booddee akka isaan yeroo turtii keessa jiran hubataniidha.
Both, Ezekiel’s bones, and the wise of the parable of the ten virgins, are represented by Daniel’s mourning during the twenty-one days. After the twenty-one days, on day twenty two, Michael descended, and Daniel was given a vision of the glorified Christ that changed Daniel into the image of Christ. The wise virgins and the dead bones must also go through the transformation accomplished by the looking-glass vision.
ଏଜିକିଏଲଙ୍କର ହାଡ଼ମାନେ ଏବଂ ଦଶ କୁମାରୀଙ୍କ ଦୃଷ୍ଟାନ୍ତରେ ଥିବା ଜ୍ଞାନୀମାନେ—ଉଭୟଙ୍କୁ ଦାନିଏଲଙ୍କ ଏକୋଇଶ ଦିନର ଶୋକାଚରଣ ଦ୍ୱାରା ପ୍ରତିନିଧିତ୍ୱ କରାଯାଇଛି। ସେହି ଏକୋଇଶ ଦିନ ପରେ, ବାଇଶତମ ଦିନରେ, ମିଖାଏଲ ଅବତରଣ କଲେ, ଏବଂ ଦାନିଏଲଙ୍କୁ ମହିମାମୟ ଖ୍ରୀଷ୍ଟଙ୍କ ଏକ ଦର୍ଶନ ଦିଆଯାଇଲା, ଯାହା ଦାନିଏଲଙ୍କୁ ଖ୍ରୀଷ୍ଟଙ୍କ ସ୍ୱରୂପରେ ପରିବର୍ତ୍ତିତ କରିଦେଲା। ଜ୍ଞାନୀ କୁମାରୀମାନେ ଏବଂ ମୃତ ହାଡ଼ମାନେ ମଧ୍ୟ ଦର୍ପଣସଦୃଶ ଦର୍ଶନ ଦ୍ୱାରା ସାଧିତ ଏହି ପରିବର୍ତ୍ତନ ମାଧ୍ୟମରେ ଯିବାକୁ ପଡ଼ିବ।
Daniel, Ezekiel’s dead bones, and the wise virgins of Millerite history, all align with the two witnesses who are slain in Revelation chapter eleven. Moses and Elijah were slain, but they were to be resurrected at the end of three and a half symbolic days. Moses was resurrected by Michael as identified in the book of Jude.
Daani'el, lafeewwan duʼaa Hisqiʼelii fi durboota ogeeyyii seenaa Miilerii, hundumtuu dhugaa baatota lamaan Mulʼata boqonnaa kudha tokko keessatti ajjeefaman wajjin wal simatu. Musee fi Eliyaas ajjeefamanii turan; garuu dhuma guyyoota mallattoo taʼan sadii fi walakkaa irratti duʼaa kaafamuu qabu turan. Museen, akkuma kitaaba Yihudaa keessatti ibsameetti, Mikaaʼeltiin 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 Mikaa’el, ergamaan guddaan, yeroo qaama Musee irratti seexana wajjin falmaa turetti, “Gooftaan si haa ifatu” jedhe malee, himata arrabsoo isa irratti dhiheessuuf ija hin jabaanne. Yihudaa 1:9.
In Daniel chapter ten, Daniel receives the looking glass vision when Michael descends after the twenty-one days of mourning. It is the voice of Michael that raises the dead.
Boqonnaa Daniel keessatti, erga guyyaa gaddaa digdamii tokko booda Miikaaʼel gad buʼee dhufeen, Daaniʼel mulʼata ilaalcha keessa of argu ni fudhata. Sagaleen warra duʼan kaasu kan Miikaaʼel ti.
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.
Naba U Blei hi un hi unba wanphai na bneng da ka jingïahew, da ka sur u arkhangel, bad da ka bynta jong ka jingïatang U Blei: bad kiba ïap ha U Khrist kin sa mih nyngkong. 1 Thessalonians 4:16
Daniel chapter ten identifies the transition of the Laodicean movement of the third angel to the Philadelphian movement of the third angel. It aligns with the two witnesses of Revelation chapter eleven, the dead bones of Ezekiel chapter thirty-seven, the wise virgins in the parable of the ten virgins, and the Millerites who fulfilled the parable. Gabriel provided the interpretation of the great looking-glass vision, while finishing the work of interpretation he had begun in chapter nine. The interpretation was accomplished by Gabriel identifying the prophetic history found in chapter eleven, that actually continues into the first three verses of chapter twelve. Then in verse four of chapter twelve, Daniel is told to seal up his book.
Daaniʼel boqonnaan kudhan sochii Laaʼodiiqeyaa ergamaa sadaffaatii gara sochii Filadelfiyaa ergamaa sadaffaatti ceʼuu adda baasa. Innis dhugaa baatota lama Mulʼata boqonnaa kudha tokko keessatti argaman, lafeewwan duʼan Hisqiʼel boqonnaa soddomii torba keessatti argaman, durboota ogeeyyii fakkeenya durboota kudhanii keessatti ibsaman, akkasumas Miilarotiiwwan fakkeenya sana raawwatanii wajjin wal simsiisa. Gabrʼeel hiika mulʼata “great looking-glass” kenne; hojii hiikaa inni boqonnaa sagal keessatti jalqabe xumuraa ture. Hiikni sunis Gabrʼeel seenaa raajii boqonnaa kudha tokko keessatti argamu adda baasuun raawwatame; innis dhugumatti hamma lakkoofsota sadii jalqabaa boqonnaa kudha lamaatti itti fufa. Ergasii lakkoofsa afur keessatti Daaniʼeliin kitaaba isaa chaappeessuuf ni ajajame.
In Daniel chapter ten, “line upon line”, Daniel represents God’s last day people who are also represented in Daniel chapter two as earnestly seeking (under the threat of death), to understand the external prophetic message represented by Nebuchadnezzar’s secret image of beasts. He is also seeking to understand the vision of the internal prophetic message represented by the twenty-three hundred days. After the twenty-one symbolic days of mourning in chapter ten, he is finally represented as understanding both revelations. His understanding is accomplished when the archangel descends, and he is touched three times.
Daaniʼel boqonnaa kudhan keessatti, “sarara irratti sarara,” Daaniʼel saba Waaqayyoo warra guyyaa dhumaa bakka buʼa; isaanis Daaniʼel boqonnaa lama keessatti akka warra ciminaan barbaadanitti (duʼa sodaachisaa jala jiranii), ergaa raajii alaa isa fakkii bineensotaa iccitii Nebukadnezar bakka buʼe hubachuuf mulʼatu. Innis akkasumas mulʼata ergaa raajii keessaa isa guyyoota kuma lamaa fi dhibba sadiin bakka buʼe hubachuuf barbaadaa jira. Guyyoota gaddaa mallattoo taʼan digdamii tokkoo boqonnaa kudhan keessatti booddee, dhuma irratti akka nama mulʼata lamaan isaanii iyyuu hubatetti bakka buʼa. Hubannoon isaa yeroo ergamaan mootummaa ol aanaa gadi buʼee isa tuqe sadii ni raawwatama.
His experience with Michael, the vision of Michael that he alone sees, prepares him to receive the full interpretation of both the internal and external visions of prophecy. That experience is set forth, line upon line, in a very detailed fashion when combined with Ezekiel chapter thirty-seven, Revelation chapter eleven and Isaiah chapter six. The verse in chapter eleven where Gabriel brings the two visions together is verse ten, for there the king of the north proceeds up to the fortress, but no further. The fortress is the nation, or the capital, or the king of Egypt in the verse, as defined by Isaiah in chapter seven.
Muuxannoon Mikaaʼel wajjin qabu, mulʼanni Mikaaʼel inni isa qofaan argamu sun, hiika guutuu mulʼatawwan raajii keessaa fi alaa lamaan isaanii fudhachuuf isa qopheessa. Muuxannoon sun, yeroo Hisqiʼel boqonnaa soddomii-torba, Mulʼata Yohaannis boqonnaa kudha tokkoo fi Isaayyaas boqonnaa jaʼaan walitti fidamee ilaalamu, haala balʼaa baayʼee keessatti sarara irratti sararaan ibsameera. Boqonnaa kudha tokkotti lakkoofsi Gaabriʼeel mulʼatawwan lamaan walitti fidu lakkoofsa kudhani; achitti mootichi kaabaa hamma iddoo jabeeffameetti ol adeema, garuu achii caalaa hin darbu. Iddoon jabeeffame sun, akkuma Isaayyaas boqonnaa torbaffaa keessatti ibsameen, saba, yookaan magaalaa guddoo, yookaan lakkoofsa sana keessatti mootii Gibxi dha.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Mataan Sooriyaa Damaasqoo dha; mataan Damaasqoo immoo Reziin dha; waggaa jaatamii shanii keessatti Efreem akka saba hin taanetti ni caccaba. Mataan Efreem Samaariyaa dha; mataan Samaariyaa immoo ilma Remaliyaa dha. Isin yoo amanuu baattan, dhugumatti jabaatanii hin dhaabattan. Isaayyaas 7:8, 9.
In verse ten, of chapter eleven of Daniel, the king of the north comes up to the border of Egypt, and the verse defines that as the “fortress” of Egypt (the king of the south). Verse ten, can be shown to be representing 1989, when the Soviet Union was swept away by the papacy and its proxy army, the United States. It was the first of three proxy wars, which ultimately becomes World War III at the third proxy war (Panium). The second proxy war is represented by verses eleven and twelve, and is now taking place in the Ukraine, where Russia is representing the king of the south, just as the Soviet Union represented the king of the south in its defeat in 1989.
Lakkoobsa kudha tokkoo keessaa aayata kudhan keessatti, mootichi kaabaa hanga daangaa Gibxii dhufa; aayatichi immoo daangaa sana “masaraa” Gibxii jechuun ibsa; jechuunis masaraa mooticha kibbaa. Aayanni kudhan bara 1989 bakka buʼuu isaa agarsiifamuu dandaʼa; yeroo Gamtaan Sooviyeetii paphaasummaadhaan fi waraana bakka buʼaa isaa taʼe, jechuunis Ameerikaa Yunaayitid Isteetis, irraa haqamee balleeffame. Kunis waraana bakka buʼaa sadii keessaa isa jalqabaa ture; kanneen dhuma irrattis waraana bakka buʼaa sadaffaatti (Paaniyuum) addunyaa guutuu kan hirmaachisu, jechuun Waraana Addunyaa Sadaffaa, taʼu. Waraanni bakka buʼaa lammaffaan immoo aayata kudha tokkoo fi kudha lamaatiin bakka buʼameera; yeroo ammaa Yukireen keessatti adeemsifamaa jira; achittis Raashiyaan mootummaa kibbaa bakka buʼaa jirti; akkuma Gamtaan Sooviyeetii bara 1989 keessatti yeroo injifatametti mootummaa kibbaa bakka buʼe sanaa.
I have used the expression “cold war” in the past to make the distinction between these three proxy wars and world wars. There is actually genuine warfare taking place in Ukraine, so it is not actually a cold war, but it is a proxy war between the papacy and its allies and Russia. But there is to be a third world war, where virtually every nation will be considered a target.
Aniin duraan ibsa “waraana qabbanaa” jedhu fayyadameera; kunis waraana bakka-bu’ootaa sadan kanaa fi waraana addunyaa gidduu garaagarummaa agarsiisuuf ture. Dhugumaan waraanni dhugaa Ukrain keessatti gaggeeffamaa jira; kanaaf inni dhugumaan waraana qabbanaa miti; garuu inni waraana bakka-buutotaa kan papasummaa fi michoota ishee gidduu fi Ruusiyaa gidduutti adeemsifamu dha. Garuu waraanni addunyaa sadaffaan ni jiraata; keessatti sabni hundi jechuun ni danda’ama akka kaayyoo haleellaa ta’etti ilaalama.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! . ..
Utuu uummanni Waaqayyoo badiisa magaalota kuma hedduu, amma jechuun ni danda’ama waaqeffannaa waaqota tolfamoo keessatti kennamanii jiranii, itti dhihaachaa jiru hubannoo qabaateera ta’ee!...
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Cubbuun daangaa isaatti jechuun ni dandaʼama gaʼeera. Burjaajii fi jeequmsi addunyaa guuteera, sodaan guddaanis yeroo dhiyootti ilmaan namootaa irratti ni dhufa. Dhumni baayʼee dhihaateera. Nuti warri dhugaa beeknu waan yeroo dhiyootti akka dinqii hamaa addunyaa irratti buʼuuf jedhuuf of qopheessaa jiruu qabna.” Review and Herald, September 10, 1903.
In verses eleven and twelve, Russia, the king of the south, will defeat the papacy’s proxy army, represented by the Nazi regime that is directing the Ukrainian war effort, and that is supported by the previous proxy army of the papacy, the United States. In World War II, the proxy army of the papacy, the king of the north, against Communist Russia was Germany’s Nazi regime, and that proxy army lost, just as it will lose again in the Ukraine in the near future.
Keewwata kudha tokkoo fi kudha lama keessatti, Raashiyaan, mooticha kibbaa, waraana bakka bu’aa paaphaasii, mootummaa Naazii kan tattaaffii waraana Yukireen qajeelchaa jiru, akkasumas waraana bakka bu’aa duraanii paaphaasii kan Ameerikaa Yunaayitid Isteetis deggersa isaa kennu, ni mo’ata. Lolli Addunyaa Lammaffaa keessatti, waraanni bakka bu’aa paaphaasii, mooticha kaabaa, kan Raashiyaa Koministii irratti ture mootummaa Naazii Jarmanii ture; waraanni bakka bu’aa sunis ni mo’ame, akkuma yeroo dhihoo keessatti Yukireen keessatti deebi’ee ni mo’amu.
The third proxy war is represented in verses thirteen through fifteen, and was fulfilled in ancient history by the battle of Panium. The third proxy war will be carried out by the United States, the proxy army of the papacy, and the king of the north will prevail in that battle against atheism, as it did in the first proxy war (cold war). In the first and the third proxy war, the king of the north–the papacy–defeats the king of the south (the Soviet Union), and then defeats the United Nations. Its proxy army in those two battles was and will be again, the United States.
Lolli bakka wal waraansa bakka bu’ootaa inni sadaffaan lakkoofsota kudha sadii irraa hamma kudha shaniitti mul’ifameera; seenaa duriitiinis waraana Paaniyoomiin raawwatameera. Wal waraansi bakka bu’ootaa inni sadaffaan mootummaa Ameerikaa, mootummaa paaphaasii bakka bu’uudhaan, ni raawwatama; mootichi kaabaa immoo waraana sana keessatti amantii hin jirre irratti ni mo’a, akkuma wal waraansa bakka bu’ootaa isa jalqabaa (waraana qabbanaa’aa) keessatti godhe sana. Wal waraansa bakka bu’ootaa isa jalqabaa fi isa sadaffaa keessatti, mootichi kaabaa—paaphaasiin—mooticha kibbaa (Sooviyeet Yuuniyenii) ni injifata; ergasii immoo Mootummoota Gamtoomaniis ni injifata. Waraanawwan lamaan kana keessatti waraanni isaa bakka bu’aan mootummaa Ameerikaa ture; ammas ni ta’a.
After the victory of Putin in the Ukraine, Trump will be reelected as the eighth president, that is of the seven presidents that have reigned in the United States since the first proxy war (cold war) was fulfilled in 1989, which was the time of the end for the reform movement of the third angel. Trump is representing the Republican horn on the earth beast, and he received a deadly wound at the hands of the beast of “woke” atheism in 2020, in fulfillment of the Revelation chapter eleven’s two witnesses being slain in the street.
Injifannoo Puutin Yukireen keessatti argate booda, Tiraampin pirezidaantii saddeettaffaadhaaf irra deebiʼee filatama; jechuunis pirezidaantota torban, kanneen waraanni bakka-buʼaa jalqabaa (waraanni qabbanaaʼaan) bara 1989 keessatti raawwatamee erga xumuramee booda Ameerikaa keessatti mootummaa isaanii geggeessan keessaa inni tokko taʼa; yeroo sanas yeroo dhumaa sochii haaromsaa ergamaa sadaffaatiif ture. Tiraampi gaanfa Reepabilikaanaa bineensa lafaa irratti bakka buʼa; akkasumas bara 2020 keessatti harka bineensa “woke” ateezimii irraa madaa duʼaa fudhate; kunis raawwii Mulʼata boqonnaa kudha tokko keessatti dhugaa-baatonni lamaan daandii irratti ajjeefamuu isaanii ti.
Future for America represents the true Protestant horn during the identical history, and in 2020, Future for America received a deadly wound at the hands of the beast of “woke” atheism. In 2023, twenty-two years after 2001, Michael descended to begin the process represented by Ezekiel, John, Daniel and Isaiah of resurrecting a mighty army that will be lifted up as an ensign at the soon coming Sunday law.
Future for America yeroo seenaa wal fakkaataa keessatti gaanfa Pirootestaantii dhugaa bakka bu’a; akkasumas bara 2020 keessa, Future for America harka bineensa “woke” ateezimii irraa madaa du’aa geessisu argate. Bara 2023 keessa, waggaa digdamii lama 2001 irraa booddee, Mikaa’el adeemsa humna guddaa tokko du’aa kaasuu, kan Hisqi’el, Yohaannis, Daani’elii fi Isaayaasiiin bakka buufame, isa seera Dilbataa yeroo dhihoo dhufu keessatti akka mallattoo ol kaafamu jalqabuuf gad bu’e.
In 1856, the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement, and there and then rejected the increased knowledge of the seven times, and then fully finalized their rebellion in 1863. The Millerites transitioned from the condition represented by the sixth church of Philadelphia, unto the experience of the seventh church, and that turning point aligns with the history of 2023, when the Laodicean movement of Future for America transitions from the experience of the seventh church, back to the experience of the sixth church of Philadelphia. In this prophetic application, the true Protestant horn, as with the Republican horn, becomes the eighth, that was of the seven.
Bara 1856tti, sochiin Filaadelfiyaa Millariitii gara sochii Lodiiqiyaa Millariitiitti ceʼe; achumattiis achumaan beekumsa dabalaa “yeroo torbanii” tuffatee, ergasii immoo bara 1863tti fincila isaa guutummaatti xumure. Millariitonni haala waldaa ja’affaa Filaadelfiyaa tiin bakka buʼamurraa gara muuxannoo waldaa torbaffaatti ceʼan; yeroo garagalchaa sunis seenaa bara 2023 waliin wal sima; yeroo sanatti sochiin Lodiiqiyaa Future for America muuxannoo waldaa torbaffaarraa deebiʼee gara muuxannoo waldaa ja’affaa Filaadelfiyaatti ceʼa. Itti fayyadama raajii kana keessatti, gaanfi Pirootestaantii dhugaa, akkuma gaanfa Riphaabilikaanii, saddeettaffaa taʼa; innis warra torban keessaa ture.
The key to recognizing that the Ukrainian war is the second proxy war, is the “fortress” of verse ten, and verse seven. In verse seven, which represented the papacy receiving its deadly wound in 1798, the king of the south entered into the “fortress,” of the king of the north, and this was fulfilled by Napoleon’s general walking into the Vatican and taking the pope captive. The king of the south had entered into the fortress. In verse ten the king of the north, representing the papacy and its proxy army the United States, swept away the structure of the Soviet Union, but it left the “fortress” standing. The “fortress” was the head, the capital—it was Russia.
Inni lammii lammaffaa taʼe akka taʼe hubachuuf furtuun “masaraa cimaa” keeyyata kudhanii fi keeyyata torba keessa jiru dha. Keeyyata torba keessatti, kan bara 1798tti abbootiin qeesichaa madaa isaanii nama ajjeesu fudhatan agarsiisu keessatti, mootichi kibbaa gara “masaraa cimaa” mooticha kaabaa seene; kunis jeneraalli Naapoliyoons Vaatican keessa seenee paaphaasii booji’ee geessisuudhaan raawwatame. Mootichi kibbaa gara masaraa cimaa sanaa seene ture. Keeyyata kudhan keessatti garuu mootichi kaabaa, kan abbootii qeesichaa fi waraana isaanii bakka bu’aa jechuun Ameerikaa bakka bu’u, caasaa Gamtaa Sooviyeetii haxaawee darbe; garuu “masaraa cimaa” sana dhaabee hafe. “Masaraan cimaan” sun mataa, jechuunis magaalaa mootummaa ture—innis Raashiyaa ture.
But the “head,” or fortress, can only be established upon two or three witnesses by employing Isaiah chapter seven, verses seven and eight. Isaiah seven, verse eight and nine, was the primary point of reference for Hiram Edson’s series of articles on the “seven times” that were published in 1856. The two verses that establish that Russia is the fortress that prevails in the current Ukrainian war, are also the two verses that establish the starting point for both “seven times,” against the northern and southern kingdoms of Israel. Verse ten of chapter eleven identifies the external vision, which Sister White teaches is based upon the rise and fall of kingdoms.
Garuu “mataan,” yookaan masaraan, Isaayyaas boqonnaa torbaa, lakkoofsota torbaa fi saddeet fayyadamuudhaan dhuga-baatota lama yookaan sadiin qofa hundeeffamuu danda’a. Isaayyaas torbaa, lakkoofsi saddeetii fi sagal, barruulee Hiram Edson waa’ee “torban yeroo” irratti barreeffamanii bara 1856 keessatti maxxanfaman keessatti qabxiin ijoo wabii ta’e ture. Lakkoofsotni lamaan mootummaa Ruusiyaa masaraa waraana yeroo ammaa Yukireen keessatti injifataa ta’e akka ta’e hundeessan, akkuma sana lakkoofsota lamaan mootummaa Israa’el kaabaa fi mootummaa kibbaa irratti “torban yeroo” lamaan isaanii iyyuu jalqabaa isaanii hundeessan dha. Lakkoofsi kudhan boqonnaa kudha tokkoo mul’ata alaa adda baasa; mul’anni kunis akka Obboleettii White barsiistutti ka’uu fi kufuu mootummaawwaniitiin irratti hundaa’a.
“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.
“Ka’umsa fi kufuu sabootaa akka kitaabota Daani’elii fi Mul’ata keessatti ifatti mul’atutti, ulfinni alaan mul’atuu fi addunyaawaa qofa akkamitti gatii hin qabne akka ta’e barachuu qabna. Baabilon, humnaa fi ulfina guddaa ishee hunda wajjin, kan fakkeenyi isaa addunyaan keenya sana booddee keessaa hin argine,—humnaa fi ulfina yeroo sana namootaaf baay’ee cimaa fi bara baraan tura fakkaatu sana,—guutummaatti akkamitti badeera! Akka ‘daraaraa margaa’tti baddeera. Yaaqoob 1:10. Akkasumas mootummaa Meedoo-Faarsiis ni bade, mootummaa Giriikii fi mootummaa Roomaas ni badani. Akkuma kanaan, wanti hundi kan bu’uura isaatti Waaqayyo hin qabne ni bada. Kan dhaabbatee hafu isa qofa, kan kaayyoo Isaa wajjin walitti hidhamuu fi amala Isaa ibsu dha. Qajeeltoonni Isaa qofa wantoota addunyaan keenya beektu keessaa kan hin sochoone dhaabbataa dha.” Prophets and Kings, 548.
The three proxy wars are “made plain in the books of Daniel and the Revelation,” and the key to this truth is the “fortress” of verse ten, of Daniel eleven. But verse ten also addresses the internal vision, for the starting point for both “seven times,” is also identified in Isaiah chapter seven verses eight and nine. The external and internal cannot be separated, and the two periods of twenty-five hundred and twenty years are also Ezekiel’s two sticks, which when joined together, represent the sealing of the one hundred and forty-four thousand, which is the combination of Divinity with humanity.
Lolawwan bakka bu’iinsa sadii “kitaabota Daaniʼelii fi Mulʼata keessatti ifatti ibsaman,” fi furtuun dhugaa kanaa “masaraa” keeyyata kudhanii, Daaniʼel boqonnaa kudha tokkoffaa keessa jiru dha. Garuu keeyyanni kudhan inni sun mulʼata keessaa illee ni ilaallata; jalqabbii “yeroo torbaa” lamaanitiif, Isaayyaas boqonnaa torba keeyyata saddeetii fi sagal keessattis ni ibsama. Alaa fi keessaa wal irraa addaan baafamuu hin dandaʼan; akkasumas yeroon lama kun waggaa kuma lama dhibba shan fi digdama taʼan ulee Ezeekel lamaanis dha; isaanis yeroo walitti qabaman, cufamuu namoota kuma dhibba tokkoo fi afurtamii afurii bakka buʼu; kunis Waaqummaa fi namummaa walitti makamuudha.
Daniel’s experience with the causative “marah” vision represents the line of prophecy where Michael descends and resurrects His last-day people. That resurrection represents the steps that Christ accomplishes to combine His Divinity with His last day people’s humanity. It is accomplished by the joining of the Divine mind with the human mind so that they have one mind, and it is accomplished in the throne room, in the Most Holy Place, which is the “fortress” that Sister White identifies as the “citadel” (fortress) of the soul.
Muuxannoon Daaniʼel mul’ata kaʼusatiivii “marah” wajjin qabu sarara raajii keessa isa Miikaaʼel gad buʼee uummata Isaa bara dhumaa duʼaa kaasu argisiisa. Duʼaa kaʼuun sun tarkaanfiiwwan Kiristoos ittiin Waaqummaa Isaa namummaa uummata Isaa bara dhumaa wajjin walitti maku calaqqisiisa. Kunis yaada Waaqummaa yaada namaa wajjin walitti makamuudhaan, akka isaan yaada tokko qabaatanitti raawwatama; akkasumas mana teessoo mootummaa keessatti, Iddoo Hundumaa Caalaa Qulqulluu keessatti raawwatama; iddoon sunis “masaraa” kan Obboleettii Waayit akka “citadel” (masaraa) lubbuu taʼeetti ibsite dha.
In the throne room God’s last-day people receive the mind of Christ and are then seated with Christ in heavenly places. The heavenly place where Christ is seated is the fortress or the head of the temple. The body temple has a lower nature, which is the flesh, or the body. It also has a higher nature, which is the mind. In verse ten of Daniel chapter eleven, the key that marks the fortress of the external vision, also marks the fortress of the internal vision, and in doing so it identifies the history where the horns of Republicanism and of Protestantism transition into the image of the beast (Republicanism), or the image of God (true Protestantism). Both horns then become the eighth that is of the seven.
Bakka teessoo keessatti saba Waaqa yeroo dhumaa yaada Kiristoos ni fudhatu; achiis Kiristoos wajjin iddoowwan samii keessatti ni taa’u. Iddoon samii Kiristoos itti taa’e daʼoo, yookaan mataa mana qulqullummaa ti. Manni qulqullummaa qaamaa amala gadi aanaa qaba; inni sun foon, yookaan qaama dha. Akkasumas amala ol aanaa qaba; inni sun yaada dha. Lakkoofsa kudhan keessatti boqonnaa kudha tokkoffaa Daani’el, furtuun daʼoo mul’ata alaa mallatteessu, daʼoo mul’ata keessaa illee ni mallatteessa; kana gochuudhaanis seenaa gaanfonni Republicanismii fi Protestantismii keessaa gara fakkii bineensaa (Republicanismii), yookaan gara fakkii Waaqaa (Protestantismii dhugaa) itti ce’an ni adda baasa. Sana booda gaanfonni lamaanis saddeettaffaa kan torban keessaa ta’e ni ta’u.
The true horn of Protestantism is then the Philadelphian horn that is Ezekiel’s mighty army, and Isaiah’s ensign that is lifted up in the warfare against the image of the beast, first in the United States and then in the world. Daniel eleven, verse ten, identifies the point in sacred history that the joining of the sticks begins. The Ukrainian war began in 2014, but it was not until 2022 that Russia began to invade the Ukraine. In 2023, twenty-two years after 2001, Michael began His work of resurrecting those who had suffered their first disappointment in fulfillment of the parable of the ten virgins in 2020. He first raised up a “voice” which is now crying in the wilderness. In July 2023, that voice began to cry, and it was the same voice that was raised up at the beginning of the reform movement of the third angel in 1989, for Jesus always illustrates the ending with the beginning.
Gaanfi dhugaan Pirootestaantummaa, egaa, gaanfa Filadelfiyaa isa humna waraanaa guddaa Hisqi’eelii fi mallattoo Isaayyaas isa fakkii bineensaa irratti waraana keessatti ol kaasamudha; jalqabatti Ameerikaa keessatti, achiis addunyaa keessatti. Daani’eel boqonnaa kudha tokko, lakkoofsa kudhan, qabxii seenaa qulqulluu keessatti walitti hidhamiinsi uleewwanii itti jalqabu adda baasa. Waraanichi Yukireen bara 2014 keessatti jalqabe, garuu hanga bara 2022tti Raashiyaan Yukireen weeraruu hin jalqabne. Bara 2023, waggoota digdamii lama bara 2001 booda, Mikaa’el hojii isaa warra bara 2020 keessatti fakkeenya durboota kudhanii raawwatamuu isaatiin abdii isaanii isa jalqabaa keessatti mufatan du’aa kaasu jalqabe. Inni jalqaba “sagalee” tokko kaase, sagaleen sunis amma lafa onaa keessatti iyyayaa jira. Adoolessa bara 2023 keessatti, sagaleen sun iyya jalqabe; innis sagalee walfakkaataa isa jalqaba sochii haaromsa ergamaa sadaffaatii bara 1989 keessatti kaafame ture, jechuunis Yesuus yeroo hundumaa dhuma jalqabaatiin agarsiisa.
The “voice” crying in the wilderness began to sound by presenting Revelation chapter one, where the combination of Divinity with humanity is represented as the Revelation of Jesus Christ, a revelation that is opened up just before probation closes. Daniel experienced that revelation in chapter ten, with the “causative” vision. The combination of Divinity with humanity in the first verses of Revelation represents the most important truth, based upon the rule of first mention. The combination of Divinity with humanity, which is the sealing of the one hundred and forty-four thousand is accomplished by the Word of God. That Word is given from the Father to the Son, who gives it to His angel, who then gives the message to a human representative. The first two steps are represented by the Divinity. Those two steps possess the distinction that the second step of divinity represents the Divinity that created all things. The next two steps are represented by God’s creatures. The first step is an unfallen angel, and the second manifestation of God’s creation was the one that had been given the power to recreate after his own kind. That fourth step, representing humanity, was then to take the message and send it to the churches, that the churches might “read and hear” those things which were written therein.
“Sagaleen” keessaa kan iyyu Mul’ata boqonnaa tokko dhiheessuudhaan sagalee dhageessisuu jalqabe; achittis walmakaan Waaqummaa fi namummaa Mul’ata Yesuus Kiristoos akka ta’etti bakka bu’ee mul’ata, mul’ata yeroo balballi araaraa cufamuuf jedhu keessatti banamu sana. Daani’el boqonnaa kudhan keessatti, mul’ata “causative” jedhuun, mul’ata sana mudate. Seera yeroo jalqabaatti dubbatame irratti hundaa’uun, walmakaan Waaqummaa fi namummaa kan aayatawwan jalqabaa Mul’ataa keessatti ibsame dhugaa isa hunda caalaa barbaachisaa ta’e bakka bu’a. Walmakaan Waaqummaa fi namummaa, kan jechuun chaappaan dhibba afurtamii afurii fi kuma afurtamii afurii, Dubbii Waaqayyootiin raawwatama. Dubbiin sun Abbaa irraa gara Ilmaatti kennama; Innis ergamaa Isaatiif kenna; ergamaan sunis ergaa sana bakka-buutuu namaatti dabarsa. Tarkaanfiileen lamaan jalqabaa Waaqummaan bakka bu’amu. Tarkaanfiileen lamaan sun adda-bahumsa kana qabu; innis tarkaanfiin lammaffaan Waaqummaa Waaqummaa waan hundumaa uume bakka bu’uu isaati. Tarkaanfiileen lamaan itti aanan uumamawwan Waaqayyootiin bakka bu’amu. Tarkaanfiin jalqabaa ergamaa kufaatii hin qabne dha; mul’achuun lammaffaan uumama Waaqayyoo immoo isa humna gosa mataa isaatiin irra deebi’ee uumuu argate ture. Tarkaanfiin afraffaan sun, namummaa bakka bu’uun, ergaa sana fudhatee gara waldootaatti erguu qaba ture; akka waldoonni wantoota achi keessatti barreeffaman sana “dubbisanii dhaga’an” ni ta’a.
We will continue this study in the next article.
Nuti itti aanu keessatti qo’annoo kana itti fufna.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. 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 1:1–11.
Mul’ata Yesuus Kiristoos, isa Waaqayyo wantoota yeroo gabaabaa keessatti ta’uu qaban garboota isaatti argisiisuuf isaaf kenne; innis ergamaa isaa ergee garbicha isaa Yohannisiif mallattoo keessatti beeksise. Innis dubbii Waaqayyoo, dhugaa ba’umsa Yesuus Kiristoos, fi wantoota inni arge hundumaa irratti dhugaa ba’e. Namni dubbii raajii kanaa dubbisu eebbifamaa dha; warri dubbii isaa dhaga’anii wantoota keessatti barreeffaman eeganis eebbifamoo dha; yeroo sun waan dhi’aateef. Yohannis waldoota kiristaanaa torban Aasiyaa keessa jiranitti: Isa jiru, isa ture, isa dhufuuf jirurraa, fi Hafuurota torban teessoo mootummaa isaa dura jiranirraa, ayyaannii fi nagaan isiniif haa ta’u; akkasumas Yesuus Kiristoos irraa, inni dhugaa ba’aa amanamaa, du’oota keessaa mootummaa jalqabaa, fi mootota lafaa irratti bulchaa ta’e. Isa nu jaallatee dhiiga mataa isaatiin cubbuu keenya irraa nu dhiqeef, isa nu mootummaa fi luboota Waaqayyoo fi Abbaa isaatiif godheef, ulfinnii fi aangoon baraa hamma bara baraatti isaaf haa ta’u. Ameen. Kunoo, inni duumessa wajjin dhufa; iji hundinuu isa ni arga, warri isa waraanans ni argu; sanyiin lafaa hundinuu isa irraa kan ka’e ni wawwaatu. Eeyyee, Ameen. “Ani Alfaa fi Oomeegaa, jalqabaa fi dhumaa dha” jedha Gooftaan, inni jiru, inni ture, inni dhufuuf jiru, Waaqayyo Hundumaa Danda’u. Ani Yohannis, obboleessa keessan, rakkina keessatti, mootummaa keessatti, obsaa Yesuus Kiristoos keessattis hirmaataa keessan ta’e, dubbii Waaqayyootiifii dhugaa ba’umsa Yesuus Kiristoosiif jedhee odoola Phaaximos jedhamtu keessa ture. Guyyaa Gooftaa keessa Hafuura keessatti ture; sagalee guddaa akka malakataa ta’e tokko duuba koo irraa dhaga’e; inni akkana jedhe, “Ani Alfaa fi Oomeegaa, isa jalqabaa fi isa dhumaa dha; wanta ati argitu kitaaba keessatti barreessi, waldoota kiristaanaa torban Aasiyaa keessa jiranittis ergi; gara Efesoon, gara Simirnaa, gara Phergaamoon, gara Tiyaatiraa, gara Saardees, gara Filadelfiyaa, fi gara Lawodiiqeyaa.” Mul’ata 1:1–11.