Verses sixteen through nineteen of Daniel chapter eleven represents the history beginning at the soon coming Sunday law in the United States, until Michael stands up and human probation closes. It therefore also represents the history of verse forty-one through verse forty-five of the same chapter.

Lakkoofsi kudha jahaa kudha sagalii kan Daani’el boqonnaa kudha tokkoo seenaa Ameerikaa keessatti seerri Dilbataa yeroo dhihootti ba’u irraa jalqabee hamma Miikaa’el ka’ee yeroo carraan qorannaa namaa cufamutti jiru agarsiisu. Kanaafuu, inni akkasumas seenaa lakkoofsa afurtamii tokko irraa hamma lakkoofsa afurtamii shaniitti kan boqonnaa isuma sanaa ni bakka bu’a.

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. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found. Daniel 11:16–19.

Garuu inni isa irratti dhufu akka fedha ofii isaatti ni raawwata, namni tokko illee isa dura dhaabachuu hin danda’u; innis biyya ulfina qabeessa keessatti ni dhaabbata; isheenis harka isaatiin ni barbadoofti. Innis humna mootummaa isaa guutuu wajjin seenuuf fuula isaa ni qajeelfata, warri qajeelonniis isaa wajjin ni ta’u; akkasumas ni godha; innis intala dubartootaa isaaf ni kenna, ishee balleessuuf; garuu isheen isa cinaa hin dhaabbattu, isaafis hin taatu. Kana booddee fuula isaa gara odoolotaatti ni deebisa, hedduus ni qabata; garuu mootummaa tokkoof bulchaan tokko arraba isaatiin dhiyaate akka dhaabatu ni godha; arraba ofii isaa malee isa irratti ni deebisa. Sana booddee fuula isaa gara daʼannoo biyya ofii isaatti ni deebisa; garuu ni gufata, ni kufa, deebiʼees hin argamu. Daaniʼel 11:16–19.

When Sister White addressed the final fulfillment of Daniel chapter eleven, she stated “that much of the history that has been fulfilled in this prophecy will be repeated.” Verses forty-one through forty-five repeat the prophetic history of these verses. The verses were fulfilled when pagan Rome took control of the world by first conquering three geographical areas.

Yommuu Obboleettiin White raawwii isa dhumaa boqonnaa kudha tokkoo Daani’el ilaallatteetti dubbattu, “seenaan baay’een raajii kana keessatti raawwatame irra deebi’amee ni mul’ata” jette. Lakkoofsotni afurtamii tokkoo irraa hamma afurtamii shanitti seenaa raajii lakkoofsota kanaa irra deebi’u. Lakkoofsotni kun yeroo Roomaan waaqeffannaa tolfamaa qabdu jalqaba naannoowwan teessuma lafaa sadii mo’achuun addunyaa to’annoo jala galchitetti raawwataman.

“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.

“Biyyoon Masriin Anti’ookas isa mootii kaabaa ta’e dura dhaabachuu hin dandeenye illee, Anti’ookas warra Roomaa yeroo sana isa irratti dhufan dura dhaabachuu hin dandeenye. Mootummoonni kam iyyuu humna ol-ka’aa kana mormuu dandeettii hin qaban turan. Poombeyiin, BC 65, yeroo Anti’ookas Asi’aatikus qabeenya isaa irraa mulqee Sooriyaas bulchiinsa Roomaa jalatti galchetti, Sooriyaan mo’amtee mootummaa Roomaatti 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.

“እቲ ተመሳሳሊ ኃይሊ እውን ኣብ ቅድስቲ ምድሪ ኪቐውምን ኪውድኣን ነበሮ። ሮሜ ምስ ህዝቢ ኣምላኽ፣ እቶም ኣይሁድ፣ ብኪዳን ብዓመተ ቅድሚ ልደት 162 ተኣሳሲራ፤ ካብቲ ዕለት ጀሚራ ኣብ ትንቢታዊ ኣቆጻጽራ ሓደ ዝተለዓለ ስፍራ ትሕዝ። ይኹን እምበር፣ ክሳዕ ብዓመተ ቅድሚ ልደት 63 ብትኽክለኛ ስዕረት ልዕልና ኣብ ይሁዳ ኣይረኸበትን፤ ሽዑ ድማ በዚ ዝስዕብ መንገዲ።”

“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.

“Pompeeyiin erga Mitiriidaaxes, mootii Phonxoos, irratti godhame irraa yeroo deebiʼetti, morkattoonni lama, Hirqaanosii fi Arisxobulus, gonfoo Yihuudaa irratti wal qabatanii turan. Dhimmi isaanii gara Pompeeyiitti dhihaate; innis yeroo gabaabaa keessatti gaaffiin Arisxobulus dhiheesse haqa irraa fagaachuu isaa hubate, garuu dhimma sana irratti murtii kennuu imala isaa yeroo dheeraaf hawwii guddaadhaan eeggachaa ture, gara Arabiyaa seenuu sana boodatti akka tursiisu barbaade; achumaanis akka deebiʼee dhimmoota isaanii akka waan qajeelaa fi sirrii taʼee mulʼatutti hiiku waadaa gale. Arisxobulus garuu yaada dhugaa Pompeeyii keessa jiru hubatee, ariitiidhaan gara Yihuudaatti deebiʼe; namoota isaa hidhachiise, ittisa jabaa tokkoofis of qopheesse; gonfoo isa akka nama biraatti murteeffamee kennamu dursee waan arguuf, haala kam iyyuu keessatti isa qabatee turuuf murteeffate. Pompeeyiin baqaticha cimsinee hordofe. Yeruu inni Yerusaalemitti dhihaachaa turetti, Arisxobulus adeemsa isaa sana irraa qalbii jijjiirrachuu jalqabee, isa simachuuf baʼe; guutummaatti harka kennuu fi maallaqa baayʼee guddaa kennuuf abdachiisuudhaanis dhimmoota sana tasgabbeessuuf yaale. Pompeeyiin dhiheessa kana fudhatee, maallaqa sana akka fudhatuuf Gabiiniyoos loltoota keessaa kutaa tokko dura dhaabachuun erge. Garuu yeroo ajajaan waraanaa sun Yerusaalem gaʼetti, karrawwan magaalattii isa irratti cufamanii argate; gubbaa dallaa irraas akka magaalattiin waliigaltee sana irratti 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.

“Poompeen, akkasitti adabamanii haala kanaan gowwoomfamuuf hin eeyyamne; kanaaf Aristoobulos isa of bira tursaa ture sibiila hidhaatti hidhatee, yeruma sana loltoota isaa guutuu wajjin Yerusaalemitti duule. Gareen Aristoobulos magaalattii ittisuuf murteeffatanii turan; gareen Hirkaanos immoo karrawwan banuuf turan. Warri boodarraa kunneen baay’inaan waan caalanif, akkasumas waan injifatanif, Poompeen gara magaalattii seenuuf eeyyama bilisaa argate. Kana irratti hordoftoonni Aristoobulos gara tulluu mana qulqullummatti baqatan; Poompeen iddoo sana qabachuuf akkuma murteeffate, isaanis achi ittisuuf guutummaatti murteeffatanii turan. Ji’oota sadii dhuma irratti dallaa keessatti qaawwi haleellaa geggeessuuf ga’u baname; iddoon sunis qara billaa jalatti qabame. Ajjeechaa suukanneessaa itti aanse keessatti namoonni kuma kudha lama ajjeefaman. Seenaa barreessaan akkana jedhee hubata: yeroo sana luboonni tajaajila waaqeffannaa irra bobba’anii, harka tasgabbaa’aa fi kaayyoo hin raafamneen hojii isaanii barame itti fufanii hojjechaa turuun isaanii mul’ata nama gaddisiisu ture; jeequmsa hamaa marfamanii ture sana waan hin beekne fakkaatu turan, yeroo hunda naannawa isaanii keessatti michoonni isaanii qalamaa turanis, yeroo baay’ee dhiigni isaanii mataan isaa immoo dhiiga aarsaa isaanii wajjin wal makaa ture.”

“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.

“Lolaa erga xumuree booda, Poompeey dallaa Yerusaalem diige; magaalota hedduu aangoo Yihudaa jalatii baasuun aangoo Sooriyaa jalatti dabarse; Yihudoota irrattis gibira feʼe. Akkasitti yeroo jalqabaatiif Yerusaalem humna lolaatiin harka aangoo isa ‘lafa ulfina qabeessa’ sana harka sibiilaatiin qabee hamma guutummaatti isa balleessutti jala ture sanaa keessa seente.

“‘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. Inni humna mootummaa isaa guutuu wajjin seenuuf fuula isaa ni qajeelcha; warri qajeelonniis isa wajjin ni ta’u; akkasumas ni godha; isheen akka mancaafamtuuf intala dubartootaa isaaf ni kenna; isheen garuu gara isaatti hin dhaabbattu, 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.

“Bishop Newton lakkoofsa kanaaf dubbisa biraa ni kenna; innis hiika isaa ifaan caalchisee ibsu fakkaata; akkas jechuun: ‘Inni mootummaa guutuu sana hunda humnaan seenuuf fuula isaa ni qajeelfata.’ Lakkoofsi 16 injifannoo Suuriyaa fi Yihuudaa warra Roomaanotaatiin raawwatameitti nu geessa. Roomaan duraan Maqedooniyaa fi Tiraaqe injifattee turte. Yeroo sana Gibxi qofa ture kan ‘mootummaa guutuu’ Aleksaandarii keessaa hafee, humna Roomaatiif bitamaa hin taane; humni sunis amma biyyattii sana humnaan seenuuf fuula isaa qajeelfate.”

“Ptolemy Auletes died BC 51. He left the crown and kingdom of Egypt to his eldest son and daughter, Ptolemy and Cleopatra. It was provided in his will that they should marry together, and reign jointly; and because they were young, they were placed under the guardianship of the Romans. The Roman people accepted the charge, and appointed Pompey as guardian of the young heirs of Egypt.

“Ptolemy Auletes bara BC 51 duʼe. Inni mootii fi mootummaa Gibxi ilma isaa angafaa fi intala isaa, Ptolemy fi Cleopatraaf dhaalche. Isaan wal fuudhanii, mootummaa waloon akka bulchan fedhii isaa keessatti tumame; waan dargaggoota turaniifis eegumsa Roomota jala kaaʼaman. Uummanni Roomaa itti gaafatamummaa sana fudhatee, Pompey dhaaltota mootummaa Gibxi dargaggoota sanaaf eegduu godhee muude.

“A quarrel having not long after broken out between Pompey and Caesar, the famous battle of Pharsalia was fought between the two generals. Pompey, being defeated, fled into Egypt. Caesar immediately followed him thither; but before his arrival, Pompey was basely murdered by Ptolemy, whose guardian he had been appointed. Caesar therefore assumed the appointment which had been given to Pompey, as guardian of Ptolemy and Cleopatra. He found Egypt in commotion from internal disturbances, Ptolemy and Cleopatra having become hostile to each other, and she being deprived of her share in the government. Notwithstanding this, he did not hesitate to land at Alexandria with his small force, 800 horse and 3200 foot, take cognizance of the quarrel, and undertake its settlement. The troubles daily increasing, Caesar found his small force insufficient to maintain his position, and being unable to leave Egypt on account of the north wind which blew at that season, he sent into Asia, ordering all the troops he had in that quarter to come to his assistance as soon as possible.

“Pompeyii fi Qeesaar gidduutti yeroo gabaabaa hin turin walitti bu’iinsi erga ka’ee booddee, waraanni beekamaan Pharsalia jedhamu hooggantoota lamaan gidduutti taasifame. Pompeyii mo’amnaan gara Gibxii baqate. Qeesaaris battalumatti achi isa duukaa bu’e; garuu utuu inni hin geenye dura, Pompeyii Ptoleemee, isa inni eegdota isaatti muudamee ture, hamaan ajjeefame. Kanaaf Qeesaar muudama Pompeyiif kenname sana, akka eegdota Ptoleemee fi Kiliyophaaxiraa ta’ee, of irratti fudhate. Innis Gibxii jeequmsa keessaa ka’e keessatti argate; Ptoleemee fi Kiliyophaaxiraan walitti diinummaa keessa galanii turan, isheenis mootummaa keessatti qooda ishee irraa mulqamtee turte. Haa ta’u malee, humna isaa xinnoo fardeen 800 fi loltoota miilaa 3200 qabatee Aleksaandriyaa irratti qubachuu, falmii sana dhaggeeffachuu, fi furmaata isaa irratti hojjechuu irraa duubatti hin jedhu. Jeequmsi sun guyyaa guyyaatti hammaachaa deemuun, Qeesaar humni isaa xinnaan iddoo isaa tikfachuuf akka hin gaane hubate; akkasumas bubbeen kaabaa yeroo sana afuufu irraa kan ka’e Gibxii keessaa bahuu waan hin dandeenyeef, gara Eeshiyaatti ergee, loltoonni inni naannoo sana keessatti qabu hundi akka saffisaan gargaarsa isaaf dhufan ajaje.

“In the most haughty manner he decreed that Ptolemy and Cleopatra should disband their armies, appear before him for a settlement of their differences, and abide by his decision. Egypt being an independent kingdom, this haughty decree was considered an affront to its royal dignity, at which the Egyptians, highly incensed, flew to arms. Caesar replied that he acted by virtue of the will of their father, Auletes, who had put his children under the guardianship of the senate and people of Rome, the whole authority of which was now vested in his person as consul; and that, as guardian, he had the right to arbitrate between them.

“Inni haala oftuullee guddaa keessatti, Ptoleemee fi Kiloophiyaa waraana isaanii akka diigan, gara isaa dhufanii garaagarummaa isaanii irratti murtii akka argatan, akkasumas murtii isaa akka fudhatanii ittiin bulaniif ajaje. Gibxi mootummaa of danda’ee taʼuu isaa irraa kan kaʼe, ajajni oftuulummaan guutame kun ulfina mootummaa isheef arrabsoo akka taʼe lakkaaʼame; kanaaf Gibxonni aariidhaan guutamanii hidhannoo qabatanii kaʼan. Qeesaar immoo, abbaa isaanii Auleetes fedhii isaatiin akka hojjete deebisee ibse; innis ijoollee isaa eegumsa mana maree fi uummata Roomaa jalatti dabarsee ture; aangoon guutuun isaanii hundinuu yeroo sana qondaala mootummaa olaanaa taʼee qaama isaatti kennamee ture; akkasumas inni akka eegduu isaanii taʼetti gidduu isaanii murteessuuf mirga qaba jedhe.”

“The matter was finally brought before him, and advocates appointed to plead the cause of the respective parties. Cleopatra, aware of the foible of the great Roman conqueror, judged that the beauty of her presence would be more effectual in securing judgment in her favor than any advocate she could employ. To reach his presence undetected, she had recourse to the following stratagem: Laying herself at full length in a bundle of clothes, Apollodorus, her Sicilian servant, wrapped it up in a cloth, tied it with a thong, and raising it upon his Herculean shoulders, sought the apartments of Caesar. Claiming to have a present for the Roman general, he was admitted through the gate of the citadel, entered into the presence of Caesar, and deposited the burden at his feet. When Caesar had unbound this animated bundle, lo! the beautiful Cleopatra stood before him. He was far from being displeased with the stratagem, and being of a character described in 2 Peter 2:14, the first sight of so beautiful a person, says Rollin, had all the effect upon him she had desired.

“Dhimmi sun dhuma irrattis isa duratti dhiyaate, falmii gareewwan adda addaa falmanis ni muudaman. Qleophaaxiraan, hanqina injifataa Roomaa guddaa sanaa beektuu, nama isheen qacaruu dandeessu kam iyyuu caalaa bareedinni argamuu isheetii murtii faayidaa isheetti argamsiisuuf humna qabeessa akka ta’u ni tilmaamte. Akka namni utuu hin hubatiin gara fuuldura isaa geessuuf, mala armaan gadii kanatti fayyadamte: uffata kuufama tokko keessa ofii ishee dheerinaan guutuutti diriirsitee ciifte; tajaajilaan ishee Sicilii keessaa ta’e, Apolloodooros, isa wayyaa tokkoon marsee, hidhaa gogaa tokkoon hidhatee, gatiittii isaa cimaa kan akka Herqulisiin ol fuudhee, gara mana jireenyaa Qeesaaritti qajeele. Ajajaa Roomaa sanaaf kennaa akka qabu himachuun, karra masaraa irraa ni galfame; fuuldura Qeesaarittis seenee, ba’aa sana miila isaa dura kaa’e. Yommuu Qeesaar kuufama lubbuu qabu sana hiike, kunoo, Qleophaaxiraan bareedduun isa dura dhaabattee turte. Inni mala kanaan gonkumaa hin komanne; akkasumas amala 2 Phexros 2:14 keessatti ibsame kan qabu waan tureef, akka Rollin jedhuutti, arguun jalqabaa nama akkas bareedu sanaa guutummaatti bu’aa isheen hawwite sana isa irratti fide.”

“Caesar at length decreed that the brother and sister should occupy the throne jointly, according to the intent of the will. Pothinus, the chief minister of state, having been principally instrumental in expelling Cleopatra from the throne, feared the result of her restoration. He therefore began to excite jealousy and hostility against Caesar, by insinuating among the populace that he designed eventually to give Cleopatra the sole power. Open sedition soon followed. Achillas, at the head of 20,000 men, advanced to drive Caesar from Alexandria. Skillfully disposing his small body of men in the streets and alleys of the city, Caesar found no difficulty in repelling the attack. The Egyptians undertook to destroy his fleet. He retorted by burning theirs. Some of the burning vessels being driven near the quay, several of the buildings of the city took fire, and the famous Alexandrian library, containing nearly 400,000 volumes, was destroyed.

“ସିଜର ଶେଷରେ ଏହି ଆଦେଶ ଜାରି କଲେ ଯେ, ଇଚ୍ଛାପତ୍ରର ଉଦ୍ଦେଶ୍ୟାନୁସାରେ ଭାଇ ଓ ଭଉଣୀ ଯୁଗ୍ମଭାବେ ସିଂହାସନ ଅଧିଷ୍ଠିତ କରିବେ। ରାଜ୍ୟର ପ୍ରଧାନ ମନ୍ତ୍ରୀ ପୋଥିନୁସ୍, ଯିଏ କ୍ଲିଓପାଟ୍ରାଙ୍କୁ ସିଂହାସନରୁ ବହିଷ୍କୃତ କରିବାରେ ପ୍ରଧାନତଃ ଉପକରଣସ୍ୱରୂପ ଥିଲେ, ତାଙ୍କ ପୁନଃସ୍ଥାପନର ପରିଣାମକୁ ଭୟ କଲେ। ଏହି କାରଣରୁ ସେ ଜନସାଧାରଣଙ୍କ ମଧ୍ୟରେ ଏପରି ଇଙ୍ଗିତ ପ୍ରସାର କରି ସିଜରଙ୍କ ବିରୁଦ୍ଧରେ ଇର୍ଷ୍ୟା ଓ ବିରୋଧ ଉଦ୍ଦୀପିତ କରିବାକୁ ଆରମ୍ଭ କଲେ ଯେ, ଶେଷ ପର୍ଯ୍ୟନ୍ତ ସେ କ୍ଲିଓପାଟ୍ରାଙ୍କୁ ଏକମାତ୍ର ଶକ୍ତି ଅର୍ପଣ କରିବାର ଅଭିପ୍ରାୟ ରଖିଥିଲେ। ଶୀଘ୍ରହିଁ ପ୍ରକାଶ୍ୟ ଦଙ୍ଗା ତାହାର ପରେ ଆସିଲା। ଆକିଲ୍ଲାସ୍, 20,000 ଲୋକଙ୍କ ନେତୃତ୍ୱରେ, ସିଜରଙ୍କୁ ଆଲେକ୍ଜାଣ୍ଡ୍ରିଆରୁ ଖେଦାଇବା ପାଇଁ ଅଗ୍ରସର ହେଲେ। ସହରର ରାସ୍ତା ଓ ସଙ୍କୀର୍ଣ୍ଣ ଗଳିମାନଙ୍କରେ ନିଜର ଛୋଟ ସେନାଦଳକୁ କୌଶଳପୂର୍ବକ ବ୍ୟବସ୍ଥିତ କରି, ସିଜର ଏହି ଆକ୍ରମଣକୁ ପ୍ରତିହତ କରିବାରେ କୌଣସି କଷ୍ଟ ଅନୁଭବ କଲେ ନାହିଁ। ମିଶରୀମାନେ ତାଙ୍କର ନୌବହିନୀକୁ ଧ୍ୱଂସ କରିବାକୁ ଉଦ୍ୟମ କଲେ। ପ୍ରତିଉତ୍ତରରେ ସେ ସେମାନଙ୍କର ନୌବହିନୀକୁ ଜଳାଇଦେଲେ। ଜଳୁଥିବା କେତେକ ଜାହାଜ ଘାଟର ନିକଟକୁ ଭାସିଆସିବାରୁ, ସହରର ଅନେକ ଭବନରେ ଅଗ୍ନି ଲାଗିଗଲା, ଏବଂ ପ୍ରାୟ 400,000 ଖଣ୍ଡ ସଂଗ୍ରହ ଥିବା ପ୍ରସିଦ୍ଧ ଆଲେକ୍ଜାଣ୍ଡ୍ରିଆନ୍ ପୁସ୍ତକାଳୟ ଧ୍ୱଂସ ହୋଇଗଲା।

“The war growing more threatening, Caesar sent into all the neighboring countries for help. A large fleet came from Asia Minor to his assistance. Mithridates set out for Egypt with an army raised in Syria and Cilicia. Antipater the Idumean joined him with 3,000 Jews. The Jews, who held the passes into Egypt, permitted the army to pass on without interruption. Without this co-operation on their part, the whole plan must have failed. The arrival of this army decided the contest. A decisive battle was fought near the Nile, resulting in a complete victory for Caesar. Ptolemy, attempting to escape, was drowned in the river. Alexandria and all Egypt then submitted to the victor. Rome had now entered into and absorbed the whole of the original kingdom of Alexander.

“Lolli isaan hammaachaa sodaachisaa taʼaa dhufnaan, Qeesar gargaarsaaf gara biyyoota ollaa hundaatti nama erge. Dooniin waraanaa guddaan tokko Aasiyaa Xiqqoo keessaa isa gargaaruuf dhufe. Mithridates loltoota Suuriyaa fi Qiliiqiyaa keessatti walitti qabamaniin gara Gibxiitti qajeele. Antipater Idumeenichis Yihudoota 3,000 wajjin isa bira dhaabbate. Yihudoonni karrawwan gara Gibxiitti seenan toʼatanis, loltoonni sun gufuu tokko malee akka darbaniif hayyaman. Isaaniin qooda fudhatamuu kana malee, karoora guutuun sun milkaaʼuu hin dandaʼu ture. Dhufaatiin loltoota kanaa morkii sana murteesse. Lolli murteessaan laga Naayil biratti taasifame; kunis Qeesariif injifannoo guutuu fide. Ptolemy miliquu yaalee, laga keessatti liqimfamee duʼe. Sana booddee Aleksaandriyaan fi Gibxiin hundi injifataa sanaaf harka kennan. Amma Roomaan mootummaa jalqabaa Aleeksaandar hundumaa keessatti seentee isa hunda of keessatti liqimsite.”

“By the ‘upright ones’ of the text are doubtless meant the Jews, who gave him the assistance already mentioned. With out this, he must have failed; with it, he completely subdued Egypt to his power, BC 47.

“‘Warra sirrii’ jechuun barruun kun akka hin shakkamne Yihuudota kan agarsiisu dha; isaanis gargaarsa duraan ibsame sana isaaf kennan. Kana malee inni kufuu qaba ture; isa kanaan garuu, bara dhaloota Kiristoos dura 47tti, Gibxiin guutummaatti aangoo isaa jala oolchuu dandaʼe.”

“‘The daughter of women, corrupting her.’ The passion which Caesar had conceived for Cleopatra, by whom he had one son is assigned by the historian as the sole reason of his undertaking so dangerous a campaign as the Egyptian war. This kept him much longer in Egypt than his affairs required, he spending whole nights in feasting and carousing with the dissolute queen. ‘But,’ said the prophet, ‘she shall not stand on his side, neither be for him.’ Cleopatra afterward joined herself to Antony, the enemy of Augustus Caesar, and exerted her whole power against Rome.

“‘Intala dubartootaa, ishee xureessituu.’ Jaalalli Qeesaar Kiliyoophaatraadhaaf qabaatee ture, ishii irraa ilmi tokko kan isaaf dhalate, akka lola akka waraana Gibxiitti balaa guddaa of keessaa qabu irratti bobba’uuf sababa isa qofa taʼee seenaa barreessaan ibsa. Kunis dhimmoonni isaa akkuma barbaadan caalaa yeroo dheeraa Gibxii keessatti isa tursiise; inni halkanii guutuu affeerraa fi machii keessatti mootittii malaaltuu sana wajjin dabarsaa ture. ‘Garuu,’ jechuun raajiin dubbate, ‘isheen gara isaa hin dhaabbattu, isaafis hin taatu.’ Boodas Kiliyoophaatraan ofii ishee Antoonii, diina Awugusxos Qeesaaritti makamte; humna ishee guutuudhaanis Roomee irratti sochoote.”

“‘VERSE 18. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.’

“‘LAKK. 18. Kana booddee fuula isaa gara odoolaatti ni deebisa, hedduus ni qabata; garuu bulchaan ofii isaatiif arraba inni fide ni dhaaba; arraba ofii isaa malee, inni sana akka of irratti deebi’u ni godha.’”

“War with Pharnaces, king of Cimmerian Bosphorus, at length drew him away from Egypt. ‘On his arrival where the enemy was,’ says Prideaux, ‘he, without giving any respite either to himself or them, immediately fell on, and gained an absolute victory over them; an account whereof he wrote to a friend of his in these three words: Veni, vidi, vici; I came, I saw, I conquered.’ The latter part of this verse is involved in some obscurity, and there is difference of opinion in regard to its application. Some apply it further back in Caesar’s life, and think they find a fulfilment in his quarrel with Pompey. But preceding and subsequent events clearly defined in the prophecy, compel us to look for the fulfilment of this part of the prediction between the victory over Pharnaces, and Caesar’s death at Rome, as brought to view in the following verse. A more full history of this period might bring to light events which would render the application of this passage unembarrassed.

“Lolli Pharnaaxes, mootii Bosphorus Cimmerianii wajjin ture, dhuma irratti isa Gibxii irraa fageesse. ‘Yeroo inni bakka diinonni jiran ga’etti,’ jechuun Prideaux, ‘ofiisaanii fi isaaniif boqonnaa tokko illee utuu hin kennin, battaluma sanatti isaan irratti kufee, injifannoo guutuu isaan irratti argate; kanaas jecha sadii qofaatiin hiriyyaa isa tokkoof barreesse: Veni, vidi, vici; dhufeera, argeera, injifadheera.’ Kutaan boodaa lakkoofsa kanaa ifa xiqqoo hin qabu; hojii irra oolmaa isaa ilaalchisee yaadni garaa garaa jira. Namoonni tokko tokko isa gara boodatti deebi’anii jireenya Caesar keessatti hojii irra ooluu isaa itti fufu; walitti bu’iinsa isaa Pompey wajjin keessatti raawwatama isaa arguu yaadu. Garuu wantoonni duraa fi boodaa raajii keessatti ifatti ibsaman, kutaa raajii kanaa raawwatamu isaa gidduu injifannoo Pharnaaxes irratti argame sanaa fi du’a Caesar Roomaa keessatti, akkuma lakkoofsa itti aanu keessatti mul’atu sanaatti, akka barbaannu nu dirqisiisu. Seenaa guutuu caalaa yeroo kanaa qorachuun, taateewwan hojii irra oolmaa kutaa kanaa rakkina malee ibsan ifatti baasuu danda’a.”

“‘VERSE 19. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found.’

“‘VERS 19. Daarna scil hi his andlit wendan to ðære fæstnung his agenes landes; ac hi scyl trublian and feallan, and ne bið funden.’”

“After this conquest, Caesar defeated the last remaining fragments of Pompey’s party, Cato and Scipio in Africa and Labienus and Varus in Spain. Returning to Rome, the ‘fort of his own land,’ he was made perpetual dictator; and such other powers and honors were granted him as rendered him in fact absolute sovereign of the whole empire. But the prophet had said that he should stumble and fall. The language implies that his overthrow would be sudden and unexpected, like a person accidentally stumbling in his walk. And so this man, who fought and won five hundred battles, taken one thousand cities, and slain one million one hundred and ninety-two thousand men, fell, not in the din of battle and the hour of strife, but when he thought his pathway was smooth and strewn with flowers, and when danger was supposed to be far away; for, taking his seat in the senate chamber upon his throne of gold, to receive at the hands of that body the title of king, the dagger of treachery suddenly struck him to the heart. Cassius, Brutus, and other conspirators rushed upon him, and he fell, pierced with twenty-three wounds. Thus he suddenly stumbled and fell, and was not found, BC 44.” Uriah Smith, Daniel and the Revelation, 258–264.

“Injifannoo kana booda, Qeesaar haftee mootummaa Poombey keessaa kanneen turan jechuun Kaatoo fi Iskibiyoon Afriikaatti, akkasumas Laabiyeenusii fi Vaarus Ispeeni keessatti moʼe. Inni gara Room, ‘jabaattuu biyya ofii isaa,’ deebiʼee yeroo dhufe, abbaa irree bara-baraa taʼee muudame; aangoo fi ulfinni biraas isaaf kennaman, kanneen isa dhugumaan mootummaa guutuu mootummaa sanaa irratti mootummaa guutuu qabutti isa taasisan. Garuu raajichi akka inni gufatee kufu dubbatee ture. Jechi sun kufaatiin isaa akka nama deemsa isaa keessatti tasaan gufatee kufuutti, akka tasaa fi osoo hin eegamin taʼu isaa agarsiisa. Akkuma kana, namni kun kan lola dhibba shan loluun moʼe, magaalaawwan kuma tokko qabate, namoota miliyoona tokko fi kuma dhibba tokko sagaltamii lama ajjeese, sagalee walwaraansaa keessatti yookaan yeroo falmii keessatti utuu hin taʼin, yeroo inni karaa isaa laafaa fi abaaboodhaan facaafame seʼee turetti, yeroo balaan fagoo jira jedhamee yaadamutti kufe; sababiin isaas, kutaa mana maree keessatti teessoo isaa warqee irraa hojjetame irra taaʼee, maqaa mootii harkuma qaama sanaa irraa fudhachuuf yeroo qophaaʼe, billaan gantummaa tasuma gara onnee isaatti isa rukute. Kaasiyas, Buruutus, fi warri shira keessatti hirmaatan biroon isa irratti fiigan, innis madaa digdamii sadii irraa waraanfamee kufe. Akkasiin inni tasuma gufatee kufe, hin argamnes, Dh.K.D. 44.” Uriah Smith, Daniel and the Revelation, 258–264.

The historical fulfillment of pagan Rome (the king of the north), being established upon the throne is a history that prefigures the history of modern Rome’s enthronement at the threefold union which takes place at the soon coming Sunday law. The history is also typified in verses thirty through thirty-six, which identified when the papacy was first placed upon the throne in 538. Verses sixteen through nineteen, and verses thirty-one through thirty-six both represent the final rise and fall of the whore of Tyre. That history was also represented in verses five through nine, when the first king of the north was established after conquering three geographical areas. Thereafter he entered into a treaty with the king of the south, but broke the treaty, and in response the king of the south delivered a deadly wound, and the king of the north died in the captivity of Egypt.

Raawwiin seenaa Roomii warra ormaa (mooticha kaabaa), teessoo irra dhaabamuudhaan guutame, seenaa teessoo irra ol-kaafamuu Roomii ammayyaa isa walitti dhufeenya sadii keessaa, yeroo seerri Dilbataa yeroo dhihoo keessatti dhufu sanatti raawwatamu, dursee agarsiisuudha. Seenaa kana immoo lakkoofsonni soddoma irraa hanga soddoma ja’aatti fakkeenyaan mul’isu; isaanis yeroo abbootiin paappaasummaa yeroo jalqabaatiif bara 538 keessatti teessoo irra kaa’aman adda baasu. Lakkoofsonni kudha jaha irraa hanga kudha sagaliitti, akkasumas lakkoofsonni soddoma tokko irraa hanga soddoma ja’aatti, lamaan isaanii iyyuu ka’umsa isa dhumaa fi kufaatii sagaagaltuu Xiiroos bakka bu’u. Seenaa sun immoo lakkoofsa shan irraa hanga sagaliittis bakka buufameera; yeroo mootichi kaabaa inni jalqabaa naannoowwan lafa-qabeenya sadii moo’atee booddee hundeeffame sanatti. Sana booddee inni mooticha kibbaa wajjin kakuu seene; garuu kakuu sana diige; deebii isaatiin mootichi kibbaa madaa du’aa geessu kenne, mootichis kaabaa booji’amuu Gibxii keessatti du’e.

Verses five through nine, verses sixteen through nineteen, and verses thirty through thirty-six provide three prophetic lines that are fulfilled in verses forty through forty-five. When Sister White identified that “much of the history that has been fulfilled in this prophecy will be repeated,” it actually meant that the entire chapter illustrates verses forty through forty-five. Verses twenty through twenty-two identify the birth and the death of Christ, thus representing the time of the end in both 1798 and 1989 by His birth, and then His death on the cross represented October 22, 1844, and the Sunday law.

Lakkoofsonni shanan irraa hamma sagalitti, lakkoofsonni kudha jahaa irraa hamma kudha sagaliitti, fi lakkoofsonni soddomaa irraa hamma soddomii ja’aatti sararoota raajii sadii kennu; isaanis lakkoofsa afurtamaa irraa hamma afurtamii shaniitti raawwatamu. Obboleettiin White yeroo “seenaa raajii kana keessatti raawwatame keessaa baay’een irra deebi’amee ni raawwatama” jette, hiikni isaa dhugumaan boqonnaan guutuun lakkoofsa afurtamaa irraa hamma afurtamii shaniitti ibsa jechuu isaati. Lakkoofsonni digdamaa irraa hamma digdamii lamaatti dhalootaa fi du’a Kiristoos adda baasu; kanaaf dhaloonni Isaa yeroo dhumaa akka 1798 fi 1989 lamaanitti bakka bu’a; achiis duuti Isaa fannoorra du’e Onkoloolessa 22, 1844 fi seera Dilbataa bakka bu’a.

Verse twenty-three identifies the league between the Jews and Rome, during the history of the Maccabean revolt. The “league” in that history is represented by the dates of 161 BC and 158 BC. The Maccabean history represents an internal line that finds its beginning with a “league” between Rome and the Maccabean Jews that was initiated by the Jews, and ultimately ended with the Jews pronouncing that they have no king but Caesar. Verse twenty-three of course follows verses twenty-one and twenty-two, and verse twenty-one identifies the birth of Christ, which is a prophetic time of the end, and verse twenty-two identifies the cross, which represents the Sunday law.

Ayat kedua puluh tiga mengenal pasti persekutuan antara orang Yahudi dan Roma, semasa sejarah pemberontakan Makabe. “Persekutuan” dalam sejarah itu diwakili oleh tarikh 161 SM dan 158 SM. Sejarah Makabe melambangkan suatu garis dalaman yang bermula dengan suatu “persekutuan” antara Roma dan orang Yahudi Makabe yang dimulakan oleh orang Yahudi, dan akhirnya berakhir dengan orang Yahudi mengisytiharkan bahawa mereka tidak mempunyai raja selain Kaisar. Ayat kedua puluh tiga, sudah tentu, mengikuti ayat kedua puluh satu dan kedua puluh dua, dan ayat kedua puluh satu mengenal pasti kelahiran Kristus, yang merupakan suatu masa akhir secara nubuatan, dan ayat kedua puluh dua mengenal pasti salib, yang melambangkan undang-undang Ahad.

At the cross the Jews identified Caesar (Rome) as their king, and the “league” of verse twenty-three references the beginning of the Jews’ choice to serve Rome, right at the ending point of the Jews proclaiming their allegiance to Rome. The ending of the Jews, as represented at the cross, is followed by the beginning of the Jews’ association with Rome.

Fannoodha irratti Yihuudonni Qeessara (Roomaa) akka mootii isaanii taʼee adda baafatan; “waltaʼinsi” lakkoofsa digdamii sadii keessatti ibsamus, xumura yeroo Yihuudonni amanamummaa isaanii Roomaaf labsan sana irratti, filannoo Yihuudonni Rooma tajaajiluuf godhan jalqaba isaa ni agarsiisa. Dhumni Yihuudotaa, kan fannoodhaan bakka buufame, jalqaba walitti dhufeenya Yihuudonni Roomaa wajjin qabanin ni hordofama.

Verses twenty-four through thirty describe the three hundred and sixty years that pagan Rome ruled supremely from the Battle of Actium in 31 BC, unto the transfer of the capital from Rome to Constantinople in the year 330. The period of three hundred and sixty years typifies the twelve hundred and sixty years papal Rome ruled supremely, and together they represent the period from verse forty-one, and the threefold union that occurs at the soon coming Sunday law, unto the close of probation.

Lakkoofsi digdamii afur irraa hamma soddomaatti waggoota dhibba sadii fi jahaatama kanneen Roomaan warraaqsota waaqeffattotaa taate, lolaa Actium bara dhaloota Kiristoos dura 31 keessa irraa jalqabee, hanga bara 330 keessatti teessoon mootummaa Roomaa irraa gara Constantinopletti geeddarametti, abbaa irree ol’aanaa taatee bulchite ni ibsu. Yeroon waggoota dhibba sadii fi jahaatama kun waggoota kuma tokkoo fi dhibba lamaa fi jahaatama kanneen Roomaan paaphaasii abbaa irree ol’aanaa taatee bulchite ni fakkeessa; isaanis walumaan yeroo lakkoofsa afurtamii tokko irraa jalqabee, fi tokkummaan sadii kan yeroo dhihoo keessatti dhufu seera Dilbataa irratti uumamu irraa jalqabee, hamma cufiinsa carraa qorraaatti ni bakka bu’u.

All the prophetic lines of history in chapter eleven, align with the last six verses of Daniel eleven, but it is the prophetic history from the time of the end in 1989, represented in verse forty through to the Sunday law in verse forty-one, that is “that portion of the prophecy of Daniel relating to the last days.” The history that is left blank in verse forty, is the Revelation of Jesus Christ that is unsealed when the time is at hand, just before probation closes.

Sararoonni seenaa raajii hundinuu boqonnaa kudha tokko keessaa, lakkoofsa jaʼan dhumaa Daniel kudha tokkoo wajjin wal simatu; garuu seenaa raajii yeroo dhuma irraa jalqabee bara 1989, kan lakkoofsa afurtamaa keessatti bakka buʼame irraa kaasee hamma seera Dilbataa lakkoofsa afurtamii tokko keessatti gaʼutti jiru, isa “kutaa raajii Daniel guyyoota dhumaa wajjin wal qabatu” dha. Seenaan lakkoofsa afurtamaa keessatti duwwaa hafee jiru, Mulʼata Yesuus Kiristoos isa yeroo isaa dhihaateetti, yeroo cufamuun carraan ayyaanaa dura, hiikni isaa banamu dha.

We will continue this study in the next article.

Nuyi kana itti aanu keessatti qorannoo kana ni itti fufna.

“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.

“Nuyi ajajawwan Waaqayyoo fi dhugaa-baatummaa Yesuus Kiristoos, isa hafuura raajii ta’e qabna. Dhagaan gatii hin qabne keessatti Dubbiin Waaqayyoo keessaa ni argama. Warri dubbii kana qoratan sammuu isaanii qulqulluu taasisanii eeguu qabu. Yeroo kamiyyuu fedhii nyaataa fi dhugaatii jal’ifame keessatti of kennuu hin qaban.

“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.

“Yoo kana godhan, sammuun isaanii ni burjaaja’a; hiika wantoota seenaa lafa kanaa xumuraatti dhufan waliin walqabatan beekuuf gadi fageessanii qoruu irraa dhufu ba’aa danda’uu hin danda’an.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.

“Yeroo macaafni Daani’elii fi Mul’ata Yohaannis caalaatti hubatamanitti, amantoonni muuxannoo amantii guutummaatti adda ta’e ni qabaatu. Balbaloonni bantuu samii irratti ilaallota akkasiitiin ni kennamuuf; kunis garaa fi sammuu isaanii irratti amala warri hundinuu eebba warra garaan isaanii qulqulluu ta’aniif badhaasa ta’u sana argachuuf guddifachuu qaban ni maxxansa.”

“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’

“Warri namoonni mul’ata keessatti wanta mul’ifame sana hubachuuf gad of qabanii fi laafinaan barbaadan hunduma isaanii ni eebbisa. Kitaabni kun waan baay’ee jireenya mootummaa hin duuneen ulfaataa fi ulfinaan guutame of keessaa qaba; kanaafuu warri isa dubbisanii fi ciminaan qoratan hundi eebba warra ‘dubbii raajii kanaa dhaga’anii, wantoota isa keessatti barreeffamanis eegan’ sana ni argatu.”

“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.

“Wanti tokko qo’annoo Mul’ata irraa dhugumaan hubatama—innis walitti dhufeenyi Waaqayyoo fi saba Isaa gidduu jiru dhihoo fi ifaadha.”

“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?

“Walitti dhokataa guddaan gidduu mootummaa samiitii fi biyya lafaa kanaa ni mul’ata. Wantoonni Daanyi’eelitti mul’ifaman booddee mul’ata Yohannis jasiirraa Phaaximos irratti argatetti kennameen guutamanii ibsaman. Kitaaboonni lamaan kun of eeggannoodhaan sirriitti qoratamuu qabu. Daanyi’eel yeroo lama gaafate, ‘Dhumi yeroo ga’uuf hamma yoomitti ta’a?’”

“‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

“‘Ani dhagaʼeera, garuu hin hubanne; kanaanis, Yaa Gooftaa koo, dhumni wantoota kanaa maal taʼa? jedheen. Innis akkana naan jedhe, Daaniʼel, karaa kee qabadhu; jechuunis dubbiin sun hamma yeroo dhumaatti cufamee chaappaa itti godhamee jira. Baayʼeen isaanii ni qulqulleeffamu, adii ni taʼu, ni qorama; hamoonni garuu hammina ni hojjetu; hamoota keessaa tokko illee hin hubatu; ogeeyyiin garuu ni hubatu. Yeroo aarsaan yeroo hundaa dhiifamee, wanti jibbisiisaan lafa onsee dhiisu sunis dhaabame irraa jalqabee guyyoonni kuma tokkoo fi dhibba lamaa fi sagaltama ni taʼu. Namni obsaan eeggatee guyyoota kuma tokkoo fi dhibba sadii fi shantama shan gaʼu ni eebbifama. Ati garuu hamma dhumaatti karaa kee qabadhu; ati boqotta, dhuma guyyootaattis qooda kee keessatti ni dhaabbatta.’”

“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

“Inni Kitaaba banee fi Yohaannisitti guyyaa dhumaa kana keessatti maaltu taʼuu akka qabu mulʼisa kenne qomoo Yihudaa keessaa Leenca ture.”

“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

“Daaniʼel dhuma bara isaatti cichee dhaabatee, yeroo dhumaatti banamee lallabamuu qabu ergaa ergamaa isa jalqabaa addunya keenyaaf labsamuutti, dhugaa baʼumsa isaa kan hamma yeroo sanaatti cufamee ture ni baate. Dhimmoonni kun guyyoota dhumaa kana keessatti barbaachisummaa daangaa hin qabne qabu; garuu utuma ‘hedduun qulqulleeffamanii, adii taʼanii, qoramanii’ jiranii, ‘hamoonni hammina ni hojjetu; hamoota keessaa tokko illee hin hubatu.’ Kun akkamitti dhugaa dha! Cubbuun seera Waaqayyoo cabsuudha; warri seera Waaqayyoo irratti ifa kennametti fudhachuu didan immoo labsii ergaa ergamaa isa jalqabaa, isa lammaffaa, fi isa sadaffaa hin hubatan. Kitaabni Daaniʼel Mulʼata Yohaannis keessatti banameera; innis seenaa lafaa kanaa keessaa wantoota xumuraa gara fuulduraatti nu geessa.”

“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 114, 115.

“Obboloonni keenya nuti balaa guyyoota dhumaa gidduutti akka jiraannu yaadatti ni qabu moo? Mul’ata kitaaba Daani’eel wajjin walqabsiisuudhaan dubbisaa. Wantoota kana barsiisaa.” Testimonies to Ministers, 114, 115.