The Book of Daniel - Number Three | English and Oromo Side by Side

We are currently addressing the “seven times” of Leviticus twenty-six in the book of Daniel. It is hidden to those who have chosen to close their eyes, but it is there for those who wish to see. We will begin in Daniel chapter eight, and verse thirteen.

ଏବେ ଆମେ ଦାନିଏଲ ପୁସ୍ତକରେ ଲେବୀୟ ପୁସ୍ତକ ଛବ୍ବିଶର “ସାତ ଥର” ବିଷୟକୁ ଆଲୋଚନା କରୁଛୁ। ଯେମାନେ ନିଜ ଚକ୍ଷୁ ମୁଦି ରଖିବାକୁ ବାଛିଛନ୍ତି, ସେମାନଙ୍କ ପାଇଁ ଏହା ଗୁପ୍ତ ଅଛି; କିନ୍ତୁ ଯେମାନେ ଦେଖିବାକୁ ଇଚ୍ଛା କରନ୍ତି, ସେମାନଙ୍କ ପାଇଁ ଏହା ସେଠାରେ ଅଛି। ଆମେ ଦାନିଏଲ ଅଷ୍ଟମ ଅଧ୍ୟାୟ ଓ ତେରୋତିଅ ପଦଠାରୁ ଆରମ୍ଭ କରିବୁ।

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Achiis ani dubbachaa tokko dubbatu dhagaʼe; qulqulluun biraan immoo qulqulluu dubbachaa ture sanaan, “Mulʼanni waaʼee aarsaa yeroo hunda dhiʼeeffamu sanaa, fi yakka onnachiisaa sanaa, iddoo qulqulluu fi loltoota lamaan isaanii illee akka miilla jalatti dhidhiitamanitti kennu sanaa, hamma yoomiitti tura?” jedhe. Daaniʼel 8:13.

The verse begins with the word “then,” and is making a distinction between the vision of prophetic history Daniel has just seen in the previous ten verses. Verse one and two of the chapter, identify the year when Daniel received the vision and also that he received it by the Ulai river. From verse three to verse twelve, he “sees” the vision of prophetic history. “Then” he “hears” a heavenly dialogue consisting of a question and an answer. In verse fifteen, he begins to seek what the vision of prophetic history that he had just “seen” represented. It is essential to recognize the distinction between the vision that Daniel “saw” in verses three through twelve, and the heavenly dialogue, which he “heard”—for they are two different visions.

Kutaan kun jecha “achiis” jedhuun jalqaba; innis mul’ata seenaa raajii kan Daani’el lakkoofsota kudhan darban keessatti yeroo amma ija isaatiin arge irraa adda baasa. Lakkoofsi tokkoo fi lamaa boqonnaa sanaa, waggaa Daani’el mul’ata sana itti argate ni ibsu; akkasumas inni laga Ulaay biratti akka isa argates ni mul’isu. Lakkoofsa sadii irraa kaasee hamma lakkoofsa kudha lamaatti, mul’ata seenaa raajii sana “ni arga.” “Achiis” marii samii irraa ta’e, gaaffii fi deebii of keessaa qabu “ni dhaga’a.” Lakkoofsa kudha shani keessatti, mul’anni seenaa raajii inni yeroo muraasa dura “arge” sun maal akka bakka bu’u barbaaduu jalqaba. Garaagarummaa mul’ata Daani’el lakkoofsota sadii hamma kudha lamaatti “arge” sanaa fi marii samii inni “dhaga’e” sana gidduu jiru beekuun baay’ee barbaachisaa dha—sababiin isaas isaan mul’atawwan gargar ta’an lama dha.

But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:16.

Garuu ija keessan waan arguuf, gurri keessanis waan dhagaʼuuf, eebbifamoo dha. Maatewos 13:16.

The question in verse thirteen is, “How long shall be the vision,” and the word translated as “vision” is a different Hebrew word than the word translated as “vision” in verse sixteen.

Gaaffiin lakkoofsa kudha sadi keessatti kaafame, “Mul’anni kun hammam dheerata?” kan jedhuu dha; jechi “mul’ata” jedhamee hiikame immoo jecha Ibraayisxii isa aayata kudha jaha keessatti “mul’ata” jedhamee hiikame irraa adda dha.

And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:16.

Ani dhagaʼe, sagalee namaa tokko laga Ulaay gidduu irraa dhufe; innis waamee akkana jedhe: Gabriʼel, nama kana mulʼata kana hubachiisi. Daaniʼel 8:16.

By translating two different Hebrew words into the English word “vision,” the “seven times” of Leviticus twenty-six, became “hidden in plain sight”. Biblical students who are satisfied to simply skim the surface consider these two different Hebrew words as the same word, but they do so at their own peril.

Jechoota Ibrootaa lama garaagaraa jecha Ingiliffaa “vision” jedhuun hiikuudhaan, “yeroon torba” isa Lewwoota digdamii jaha keessatti argamu, “ifuuma keessatti dhokfamee” taʼe. Barattoonni Kitaaba Qulqulluu warri qofa isaanii fuula irra darban quufa godhatan, jechoota Ibrootaa lama garaagaraa kana akka jecha tokkootti ilaalu; garuu akkas gochuun isaanii balaa mataa isaanii irratti ta’a.

“To skim over the surface will do little good. Thoughtful investigation and earnest, taxing study are required to comprehend it. There are truths in the word which are like veins of precious ore concealed beneath the surface. By digging for them, as the man digs for gold and silver, the hidden treasures are discovered. Be sure that the evidence of truth is in the Scripture itself. One scripture is the key to unlock other scriptures. The rich and hidden meaning is unfolded by the Holy Spirit of God, making plain the word to our understanding: ‘The entrance of Thy words giveth light; it giveth understanding unto the simple.’” Fundamentals of Christian Education, 390.

“Fuula irraa qofa ilaaluun bu’aa guddaa hin fidu. Inni hubatamuuf qorannoon yaadaan guutame fi qo’annaan cimaa, dadhabsiisaan barbaachisaa dha. Jechoota keessatti dhugaawwan akka hidda albuudaa gatii guddaa qabanii fuula lafaa jalaa dhokfatamanii jiran ni jiru. Isaan argachuuf, akkuma namni warqee fi meetii qotu, qotuun xurreewwan dhokatan ni mul’ifama. Ragaan dhugaa keessatti Macaafa Qulqulluu mataa isaa keessa akka jiru mirkaneeffadhu. Kutaan Macaafa Qulqulluu tokko kutaa biraa hiikuuf furtuu dha. Hiikni isaa badhaadhan fi dhokataan Hafuura Qulqulluu Waaqayyootiin banama; Inni dubbicha hubannaa keenyaaf ifa godha: ‘Seensiin dubbii keetii ifa ni kenna; warra salphaa ta’aniif hubannaa ni kenna.’” Fundamentals of Christian Education, 390.

We are informed that “every fact has its bearing” in the Word of God, and if we choose to ignore the fact there are two different Hebrew words translated as “vision” in chapter eight, we are responsible for inflicting Laodicean blindness upon ourselves. The old adage is, “there are none so blind as those who will not see.”

Akka Macaafa Waaqayyoo keessatti “dhugaan hundinuu hiika ofii isaa qaba” jechuun barsiifamneerra; akkasumas, yoo boqonnaa saddeettaffaa keessatti jechoonni Ibrootaa garaagaraa lama “mul’ata” jedhamee hiikaman jiru jedhamuu kana tuffanne, jaamummaa Laa’odiiqeyaa of irratti fiduu keenyaaf ofii keenya itti gaafatamoo taana. Mammaaksi durii akkas jedhu: “warri arguu didan caalaa jaamni hin jiru.”

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

“Kitaabni Qulqulluun dhugaa bu’uuraa namoonni jireenya kanaaf yookaan jireenya dhufuuf qophaa’oo ta’uuf hubachuu qaban hunda of keessaa qaba. Dhugaan bu’uuraa kunis hundumaa biratti hubatamuu ni danda’a. Namni barsiisa isaa dinqisiifachuuf hafuura qabu tokko iyyuu Kitaaba Qulqulluu keessaa kutaa tokko qofa yoo dubbise, yaada gargaaraa tokko irraa argachuu malee hin hafuu. Garuu barsiifanni Kitaaba Qulqulluu keessaa isa baay’ee gatii qabu qorannaa yeroo yerootti yookaan walitti hidhata hin qabneen argamuu hin danda’u. Sirni isaa guddaan kan dhugaa akkasitti hin dhiyaanne; dubbisaa ariifataa yookaan of eeggannoo hin qabneen akka hubatamuuf miti. Qabeenyi isaa keessaa baay’een isaanii fuula irra fagoo gaditti dhokatee jira; isaanis qorannoo cimaa fi tattaaffii itti fufaa qofaan argamuu danda’u. Dhugaan walitti qabamee guutummaa guddaa sana ijaaru, ‘asii xinnoo, achii xinnoo’ jedhamee barbaadamuu fi walitti qabamuu qaba.” Isaayaas 28:10.

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

“Akkuma kanaan qoramanii walitti qabamanitti, isaan walii isaanii wajjin guutummaatti kan walitti madaqan taʼuu isaanii ni argamu. Wangeelli tokkoon tokkoon isaanii warra kaaniif dabalata; raajii tokkoon tokkoon isaa kan biraatiif ibsa; dhugaan hundinuu dhugaa biraa tokkoo guddina. Fakkeenyonni sirna Yihudootaa warra Wangeelaan ifa taʼu. Seera qajeelfamaa Dubbiin Waaqayyoo keessaa tokkoon tokkoon isaa iddoo ofii qaba; dhugaan taʼe tokkoon tokkoon isaas hiika fi kaayyoo ofii qaba. Ijaarsi guutuun sunis, karooraa fi hojiirra oolmaa isaatiin, Barreessaa isaa irratti dhugaa baʼa. Ijaarsa akkanaa sammuu Isa Daangaa Hin Qabne qofatu yaaduu yookiin ijaaruu dandaʼa.” Education, 123.

The word “vision” occurs ten times in Daniel chapter eight, but those ten times consist of two different Hebrew words, and the meanings of those words are not the same. If they meant the same thing, Daniel would have only used one of those words in each of the ten occurrences. Daniel wrote two words, for each of those two words possess their own meanings, and one represents a vision Daniel “saw”, and the other a vision he “heard”. In verse thirteen, the word translated as “vision” is châzôn, and it means “a sight”, or “a vision”, “a dream” or “an oracle”. I call it the “vision of prophetic history” based upon its definition and on how Daniel employs it.

Jechi “mul’ata” jedhu Daani’el boqonnaa saddeettffaa keessatti yeroo kudhan mul’ata, garuu yeroo kurnan sana keessatti jechoota Ibrootaa garaagaraa lama irraa ijaarameera; hiikni jechoota sanaa immoo wal fakkaataa miti. Yoo waan tokko qofa hiikanii ta’e, Daani’el yeroo kurnan san hunda keessatti jechoota sana keessaa tokko qofa fayyadama ture. Daani’el jechoota lama barreesse, jechuunis tokkoon tokkoon isaanii hiika mataa isaanii qabu; isaanii keessaa tokko mul’ata Daani’el “arge” bakka bu’a, inni kaan immoo mul’ata inni “dhaga’e” bakka bu’a. Lakkoofsa kudha sadii keessatti, jechi “mul’ata” jedhamee hiikame châzôn dha; hiikni isaas “argama”, yookaan “mul’ata”, “abjuu” yookaan “dubbiin raajii” jechuudha. Hiika isaa fi akka Daani’el itti fayyadame irratti hundaa’uun, ani isa “mul’ata seenaa raajii” jedheen waama.

In verse one, of Daniel chapter eight, Daniel says “a vision appeared unto me,” and in verse two he twice states that he “saw in a vision.” Then in verse thirteen, the question is raised of “how long shall be the vision.” All of those usages are the Hebrew word “châzôn.” Then in verse fifteen, we come to perhaps the most important time Daniel used that very same word, for he says, “when I”…“had seen the vision and sought for the meaning.” After Daniel had seen the châzôn vision, he wanted to understand what it meant. This is a fact that has great bearing on the hiding of the “seven times” of Leviticus twenty-six in the chapter.

Aayatni jalqabaaffaa keessatti, boqonnaa saddeetffaa Daani’el keessatti, Daani’el, “mul’anni anaaf mul’ate” jedha; aayatni lammaffaa keessatti immoo yeroo lama “ani mul’ata keessatti arge” jedhee dubbata. Aayatni kudha sadaffaa keessatti immoo gaaffiin, “mul’atichi hamma yoomitti ta’a?” jedhu kaafama. Itti fayyadamni sun hundinuu jecha Ibrootaa “châzôn” dha. Aayatni kudha shanaffaa keessatti garuu, yeroo Daani’el jecha isuma sana itti fayyadame keessaa isa hunda caalaa barbaachisaa ta’e ta’a jechuun ni danda’ama; inni, “yeroo ani”…“mul’ata sana argee hiika isaa barbaade” jedha. Daani’el erga mul’ata châzôn sana argee booddee, inni maal jechuu akka ta’e hubachuu barbaade. Kun dhugaa dhimma “yeroo torba” kan Leewwota digdamii jaha keessatti boqonnaa sana keessatti dhokfamuu isaa irratti ulfaatina guddaa qabu dha.

He also uses the word châzôn in verses seventeen and twenty-six. The word “vision” appears ten times in Daniel chapter eight, and the word châzôn represents seven of those occurrences. Daniel uses the other Hebrew word that is translated as “vision” four times. The other Hebrew word is mar’eh, and means “appearance”.

Innis a 17ffaa fi 26ffaa keessattis jecha **châzôn** fayyadama. Jechi “mul’ata” boqonnaa saddeettaffaa Dani’el keessatti yeroo kudhan mul’ata; keessaa yeroo torba immoo jechi **châzôn** bakka bu’a. Dani’el jecha Ibrootaa isa biraa kan “mul’ata” jedhamee hiikamu yeroo afur fayyadama. Jechi Ibrootaa inni biraan sun **mar’eh** dha; hiikni isaas “argama” jechuudha.

Châzôn is found seven times in Daniel chapter eight, and mar’eh is found four times, and together they represent the ten times the English word “vision” occurs in Daniel chapter eight. Seven plus four is eleven, for one of the times Daniel employed the word mar’eh, it was translated just as it is defined, for in verse fifteen, when Daniel “sought for the meaning” of the châzôn vision of prophetic history, there “stood before” him “as the appearance of a man.” The word “appearance” is mar’eh. Therefore, mar’eh is used by Daniel four times in Daniel eight, and it is translated once in agreement with its primary definition of “appearance,” and the other three times it is translated as “vision.”

Châzôn jedhu Daani’el boqonnaa saddeettaffaa keessatti yeroo torba argama; mar’eh immoo yeroo afur argama; isaan lamaanis walitti qabamanii yeroo kudhanitti jechicha Ingiliffaa “vision” jedhu Daani’el boqonnaa saddeettaffaa keessatti bakka bu’u. Torba dabalata afur jechuun kudha tokko; sababiin isaas yeroo tokko Daani’el jechicha mar’eh itti fayyadame, akkuma hiika isaa isa bu’uuraatti hiikameera; jechuunis, lakkoofsa kudha shan keessatti, yeroo Daani’el mul’ata châzôn kan seenaa raajii “hiika isaa barbaade,” isa dura “akka bifa nama tokkootti” tokko “dhaabate.” Jechi “appearance” jedhu mar’eh dha. Kanaafuu, mar’eh Daani’el saddeettaffaa keessatti yeroo afur Daani’eliin itti fayyadameera; yeroo tokko hiika isaa isa ijoo kan “appearance” jedhamu wajjin waliigalees hiikameera; yeroo sadii kaan immoo akka “vision”tti hiikameera.

I am not suggesting any criticism of the men who translated the King James Bible. It needs to be noted though, that in verse thirteen, is found the only added word in the King James Bible (sacrifice), that inspiration states definitively, “does not belong to the text.” Inspiration further states that the added word had been “added by human wisdom.” In the very same chapter, two different Hebrew words are both translated as the same English word. The reason it is essential to recognize the distinction between these two words is profoundly important.

Ani namoota Kitaaba Qulqulluu King James hiikan sana irratti qeeqa kam iyyuu dhiheessaa hin jiru. Haa taʼu malee, lakkoofsa kudha sadii keessatti jechi dabalame tokko qofa Kitaaba Qulqulluu King James keessatti akka argamu hubatamuu qaba; innis (aarsaa) dha; waxyi immoo ifatti, “barreeffamicha keessa hin jiru” jedha. Waxyi dabalataanis jechi dabalame sun “ogummaa namaatiin dabalame” akka taʼe ni ibsa. Boqonnaauma sana keessatti, jechoonni Ibrootaa lama garaagaraa taʼan lamaan isaanii iyyuu jecha Ingiliffaa tokko qofaan hiikaman. Sababni addaan baafamuu jechoota lamaan kanaa beekuun barbaachisaa taʼeef, baayʼee ulfaataa dha.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

ଏବଂ ଏହା ଘଟିଲା, ଯେତେବେଳେ ମୁଁ, ଅର୍ଥାତ୍ ମୁଁ ଦାନିଏଲ, ସେହି ଦର୍ଶନକୁ ଦେଖିଲି ଏବଂ ତାହାର ଅର୍ଥ ଖୋଜୁଥିଲି, ତେବେ ଦେଖ, ମୋ ସମ୍ମୁଖରେ ଜଣେ ମନୁଷ୍ୟଙ୍କ ଆକୃତିପରି ଜଣେ ଦଣ୍ଡାୟମାନ ଥିଲେ। ଏବଂ ମୁଁ ଉଲାଇର ଦୁଇ କୂଳ ମଧ୍ୟରୁ ଜଣେ ମନୁଷ୍ୟର ସ୍ୱର ଶୁଣିଲି, ଯେ ଡାକି କହିଲେ, ଗାବ୍ରିଏଲ, ଏହି ମନୁଷ୍ୟକୁ ସେହି ଦର୍ଶନ ବୁଝାଇଦିଅ। ଦାନିଏଲ 8:15, 16.

As Daniel “sought for the meaning” of the “châzôn vision” which he had just “seen,” Christ informs Gabriel to “make” Daniel to understand the “mar’eh vision” which he had just “heard”. Daniel wanted to understand the vision of prophetic history, but Christ, who had been identified in verse thirteen as Palmoni (that certain saint which spake), instructed Gabriel to make Daniel understand the “mar’eh vision”, not the “châzôn vision”. In verses fifteen and sixteen, the stated purpose for Gabriel is that he is to make Daniel understand the “mar’eh vision”, which is the word translated as “vision” which means “appearance,” not the vision of prophetic history which Daniel wanted to understand. Without recognizing Gabriel’s job assignment, the “seven times” of Leviticus twenty-six is hidden in plain sight.

ଦାନିଏଲ ଯେତେବେଳେ ସେ ନିଜେ ଏମାତ୍ର “ଦେଖିଥିବା” “châzôn vision”ର “ଅର୍ଥ ଖୋଜୁଥିଲେ,” ସେତେବେଳେ ଖ୍ରୀଷ୍ଟ ଗାବ୍ରିଏଲଙ୍କୁ ଜଣାଇଥାନ୍ତି ଯେ ସେ ଦାନିଏଲଙ୍କୁ ସେ ଏମାତ୍ର “ଶୁଣିଥିବା” “mar’eh vision”କୁ ବୁଝାଇଦିଅନ୍ତୁ। ଦାନିଏଲ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଇତିହାସର ଦର୍ଶନକୁ ବୁଝିବାକୁ ଇଚ୍ଛା କରୁଥିଲେ, କିନ୍ତୁ ପଦ ତେରୋଟିରେ Palmoni (that certain saint which spake) ଭାବେ ଚିହ୍ନିତ ଖ୍ରୀଷ୍ଟ ଗାବ୍ରିଏଲଙ୍କୁ ଦାନିଏଲଙ୍କୁ “mar’eh vision” ବୁଝାଇବାକୁ ନିର୍ଦ୍ଦେଶ ଦେଲେ, “châzôn vision”କୁ ନୁହେଁ। ପଦ ପନ୍ଦର ଓ ସୋହଳରେ ଗାବ୍ରିଏଲଙ୍କ ପାଇଁ ଉକ୍ତ ଉଦ୍ଦେଶ୍ୟ ହେଉଛି ଯେ ସେ ଦାନିଏଲଙ୍କୁ “mar’eh vision” ବୁଝାଇବେ, ଯାହା “vision” ବୋଲି ଅନୁବାଦିତ ସେହି ଶବ୍ଦ ଯାହାର ଅର୍ଥ “appearance,” ଦାନିଏଲ ବୁଝିବାକୁ ଚାହୁଁଥିବା ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଇତିହାସର ଦର୍ଶନ ନୁହେଁ। ଗାବ୍ରିଏଲଙ୍କ କର୍ତ୍ତବ୍ୟ-ନିଯୁକ୍ତିକୁ ସ୍ୱୀକାର ନ କରିଲେ, Leviticus twenty-sixର “seven times” ସ୍ପଷ୍ଟ ଥିଲେ ମଧ୍ୟ ଲୁକାଇ ରହିଯାଏ।

In verse twenty-six both Hebrew words that are translated as “vision” are located in the same verse, and the verse becomes one of the primary keys to opening the truth of Daniel’s testimony of the “seven times.”

Keewwata digdamii jaha-lamaa lamaan Ibrootaa “mul’ata” jedhamee hiikaman lamaan isaanii iyyuu aayata tokkicha keessatti argamu; aayatichis dhugaa dhugaa ba’umsa Daani’el waa’ee “yeroo torbaa” irratti kenne banachuuf furtuuwwan ijoo keessaa tokko ta’a.

And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Daniel 8:26.

Mulʼanni galgalaa fi ganamaa kan sitti himame sun dhugaa dha; kanaaf mulʼata sana cufi; inni guyyoota baayʼeef taʼa. Daaniʼel 8:26.

In verse twenty-six, the “vision of the evening and mornings” is the mar’eh vision, meaning “appearance”, but the vision that was to be “shut up,” is the châzôn vision of prophetic history. The expression “evening and mornings” is what isolates and identifies the distinction between the two visions. It does so with another illustration of the human factor in producing the Bible. The human factor consisted of both the prophets that recorded the words of the Bible, but also of those that translated the Bible. The Bible, as with Christ, represents a combination of divinity and humanity. That humanity descended down through history, from Adam after he sinned to those who recorded and translated the Bible. Christ and the Bible are both the Word of God, and the Word of God’s is pure, for the divinity of the combination always overruled any limitations that existed in the flesh.

Lakkoofsa digdamii jaʼa jahaa saddeetii keessatti, “mulʼanni galgalaa fi ganamaa” mulʼata mar’eh dha; hiikni isaas “mulʼata alaa” yookaan “argamuu” jechuudha. Garuu mulʼanni “cufamee kaaʼamuu” qabu sun, mulʼata châzôn isa seenaa raajii ti. Ibsi “galgalaa fi ganamaa” jedhu, waan mulʼata lamaan gidduu jiru adda baasee fi ibsu dha. Kunis fakkeenya biraatiin gahee namaa inni Macaafa Qulqulluu uumamuu keessatti qabu ni agarsiisa. Gaheen namaa sun, raajota dubbii Macaafa Qulqulluu galmeessan qofa utuu hin taʼin, warra Macaafa Qulqulluu hiikanis of keessatti hammata. Macaafni Qulqulluun, akkuma Kiristoos, walitti dhufeenya waaqayyummaa fi namummaa bakka buʼa. Namummaan sunis, Adaam cubbuu erga hojjete booddee jalqabee, karaa seenaa keessa darbuu isaatiin hamma warra Macaafa Qulqulluu galmeessanii fi hiikaniitti buʼe. Kiristoosii fi Macaafni Qulqulluun lamaan isaanii iyyuu Dubbii Waaqayyoo dha; Dubbiin Waaqayyoo qulqulluu dha; sababiin isaas waaqayyummaan walitti makama sana keessa jiru yeroo hundumaa hanqina foon keessa ture kam iyyuu ni moʼe.

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. Romans 1:1–3.

ପୌଲ, ଯୀଶୁ ଖ୍ରୀଷ୍ଟଙ୍କ ଦାସ, ପ୍ରେରିତ ହେବା ପାଇଁ ଆହ୍ୱାନିତ, ଈଶ୍ୱରଙ୍କ ସୁସମ୍ବାଦ ପାଇଁ ପୃଥକ୍ କରାଯାଇଥିବା, (ଯାହା ସେ ତାଙ୍କର ପବିତ୍ର ଶାସ୍ତ୍ରମାନଙ୍କରେ ତାଙ୍କର ଭବିଷ୍ୟଦ୍ଦକ୍ତାମାନଙ୍କ ଦ୍ୱାରା ପୂର୍ବରୁ ପ୍ରତିଜ୍ଞା କରିଥିଲେ,) ତାଙ୍କର ପୁତ୍ର, ଆମ ପ୍ରଭୁ ଯୀଶୁ ଖ୍ରୀଷ୍ଟଙ୍କ ବିଷୟରେ, ଯିଏ ଦେହ ଅନୁସାରେ ଦାଉଦଙ୍କ ବଂଶରୁ ଜନ୍ମ ନେଇଥିଲେ। ରୋମୀୟ ୧:୧–୩।

The expression “evening and morning” is found repeatedly in God’s Word, and it is always translated as “evening and morning,” as it is in verse twenty-six, and as it is so often translated in the creation story in Genesis that repeatedly states, “and the evening and the morning were….” In fact, and every fact has its bearing (and this fact is essential to understand), the only place in the Bible that the expression “evening and morning” is not translated as “evening and morning” (as it is in verse twenty-six), is in verse fourteen of Daniel eight. There, and only there in God’s Word the phrase “evening and morning” is translated as simply “days.”

Jechoonni “galgalaafi fi ganama” jedhu Dubbii Waaqayyoo keessatti irra deddeebiin argama; innis yeroo hunda “galgalaafi ganama” jedhamee hiikama, akkuma inni lakkoofsa digdamii ja’a keessatti hiikame sana, akkasumas akkuma inni seenaa uumamaa keessatti keessa Kitaaba Uumamaa baayʼee yeroo “galgalaaf ganamni ni taʼe…” jedhamee irra deddeebiin ibsametti hiikamu. Dhugumaanis, dhugaan hundi hiika ofii isaa qaba (dhugaan kunis hubachuuf barbaachisaa dha), bakka qofa keessatti Macaafa Qulqulluu keessaa jechichi “galgalaafi ganama” jedhu “galgalaafi ganama” jedhamee osoo hin hiikamin hafee (akkuma inni lakkoofsa digdamii ja’a keessatti hiikame sana), lakkoofsa kudha afurffaa Daani’el boqonnaa saddeet keessatti dha. Achitti, achuma qofa Dubbii Waaqayyoo keessatti himni “galgalaafi ganama” jedhu salphaatti “guyyoota” jedhamee hiikama.

And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:14.

Innis naan jedhe, “Hanga guyyaa kuma lamaa fi dhibba sadii booda manni qulqullummaa ni qulqulleeffama.” Daani’el 8:14.

Twelve verses later, in the same chapter of Daniel, the Hebrew phrase “evening and morning” is translated as it always is; but in the verse that is the central pillar and foundation of Adventism, the phrase is simply translated as “days.” What influence led the translators of the King James Bible to make such a glaring contradiction? They had translated the phrase in verse twenty-six in agreement with every other occurrence of the phrase in the rest of the Bible. But twelve verses before verse twenty-six, in verse fourteen, their humanity placed a special distinction upon the answer to the question of verse thirteen. And the question of verse thirteen, included the one word (sacrifice), that was not to be added to the Bible. God wanted verse fourteen, to stand out in a very profound and distinctive way. In doing so, he also identified what Gabriel was instructed to make Daniel understand.

ଡାନିଏଲଙ୍କ ସେହି ଅଧ୍ୟାୟରେ ବାରୋଟି ପଦ ପରେ, ହିବ୍ରୁ ପଦବଳୀ “ସନ୍ଧ୍ୟା ଓ ପ୍ରଭାତ”କୁ ସେ ସଦା ଯେପରି ଅନୁବାଦ ହୁଏ ସେପରି ଅନୁବାଦ କରାଯାଇଛି; କିନ୍ତୁ ଯେହି ପଦଟି ଆଡଭେଣ୍ଟିଜ୍ମର କେନ୍ଦ୍ରୀୟ ସ୍ତମ୍ଭ ଓ ଭିତ୍ତି, ସେଠାରେ ଏହି ପଦବଳୀକୁ କେବଳ “ଦିନ” ବୋଲି ଅନୁବାଦ କରାଯାଇଛି। କିପରି ପ୍ରଭାବ କିଙ୍ଗ ଜେମ୍ସ ବାଇବେଲର ଅନୁବାଦକମାନଙ୍କୁ ଏପରି ପ୍ରକାଶ୍ୟ ବିରୋଧାଭାସ କରିବାକୁ ପ୍ରେରିତ କଲା? ସେମାନେ ଛବ୍ବିଶତମ ପଦରେ ଏହି ପଦବଳୀକୁ ବାଇବେଲର ଅନ୍ୟ ସମସ୍ତ ସ୍ଥାନରେ ଯେପରି ଘଟିଛି ସେହିପରି ସମ୍ମତିରେ ଅନୁବାଦ କରିଥିଲେ। କିନ୍ତୁ ଛବ୍ବିଶତମ ପଦର ବାରୋଟି ପଦ ପୂର୍ବରୁ, ଅର୍ଥାତ୍ ଚତୁର୍ଦ୍ଦଶ ପଦରେ, ସେମାନଙ୍କର ମାନବତା ତ୍ରୟୋଦଶ ପଦର ପ୍ରଶ୍ନର ଉତ୍ତର ଉପରେ ଗୋଟିଏ ବିଶେଷ ପାର୍ଥକ୍ୟ ଆରୋପ କରିଥିଲା। ଏବଂ ତ୍ରୟୋଦଶ ପଦର ପ୍ରଶ୍ନରେ ସେହି ଗୋଟିଏ ଶବ୍ଦ (ବଳିଦାନ) ସମ୍ମିଳିତ ଥିଲା, ଯାହାକୁ ବାଇବେଲରେ ଯୋଗ କରାଯିବା ଉଚିତ ନଥିଲା। ଈଶ୍ୱର ଚାହୁଁଥିଲେ ଯେ ଚତୁର୍ଦ୍ଦଶ ପଦଟି ଅତ୍ୟନ୍ତ ଗଭୀର ଓ ବିଶିଷ୍ଟ ଭାବରେ ପ୍ରକାଶିତ ହେଉ। ଏପରି କରିବାରେ, ସେ ଏହାକୁ ମଧ୍ୟ ଚିହ୍ନିତ କଲେ ଯେ, ଗବ୍ରିଏଲଙ୍କୁ ଡାନିଏଲଙ୍କୁ କ’ଣ ବୁଝାଇବା ପାଇଁ ନିର୍ଦ୍ଦେଶ ଦିଆଯାଇଥିଲା।

In verse sixteen, Jesus commanded Gabriel to make Daniel understand the mar’eh vision, in spite of the fact that Daniel was seeking to understand the châzôn vision of prophetic history. Verse twenty-six says the “vision of the evenings and mornings which was told” was “true.” The châzôn vision had been a prophetic “sight”, but the mar’eh vision was “told,” for it had been spoken. It had been spoken in verse fourteen when Palmoni said “unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed.” Verse twenty-six, employs the expression “evening and mornings,” as it identifies it as the vision that had been “spoken” to identify the distinction between the two visions in Daniel chapter eight. The vision of prophetic history that Daniel had “seen”, and that Daniel wished to understand, was different from the vision that was “spoken” which Daniel had “heard”. More importantly, the vision that Daniel “heard” was the vision that Gabriel was to give Daniel understanding of.

Lakkoofsa kudha jaʼaffaatti, utuma Daaniʼel mulʼata châzôn isa seenaa raajii hubachuuf barbaadaa jiruu, Yesuus Gabrieel akka mulʼata mar’eh hubachiisu isa ajaje. Lakkoofsi digdamii jaha immoo “mulʼanni galgalaa fi ganamaa isa dubbatame” “dhugaa” akka ture ni jedhu. Mulʼanni châzôn “argama” raajiiti; mulʼanni mar’eh garuu “dubbatame” ture, jechuunis afaaniin ibsamee ture. Innis lakkoofsa kudha afur keessatti yeroo Palmoniin, “hanga galgalaafi ganama kuma lamaa fi dhibba sadiitti; ergasii manni qulqullummaa ni qulqulleeffama” jedhee dubbate keessatti dubbatame ture. Lakkoofsi digdamii jaha, “galgalaa fi ganamaa” jedhu fayyadamuudhaan, isa mulʼata “dubbatame” taʼee ture akka taʼe adda baasee, Daaniʼel boqonnaa saddeet keessatti garaagarummaa mulʼata lamaan gidduu jiru mulʼisa. Mulʼanni seenaa raajii Daaniʼel “argee” ture, innis Daaniʼel hubachuuf barbaade, mulʼata “dubbatame” isa Daaniʼel “dhagaʼe” irraa adda ture. Caalaattimmoo, mulʼanni Daaniʼel “dhagaʼe” sun mulʼata Gabrieel Daaniʼeliif hubannoo kennuuf itti ramadame ture.

The humanity that participated in creating the Holy Bible recorded the word “vision” ten times in Daniel chapter eight, and in so doing it hid the distinction of a vision that was “seen” and another vision that was “heard”. In doing so, it obscured the emphasis that identifies that Christ’s intent was for Daniel to understand the vision he had “heard”, above understanding the vision he had “seen”. We can now consider what Gabriel does in order to fulfill his job assignment.

Namummaan Macaafa Qulqulluu uumu keessatti hirmaate boqonnaa saddeettaffaa Daani’el keessatti jecha “mul’ata” al kudhan galmeesse; akkas gochuudhaanis, garaagarummaa mul’ata tokkoo isa “argame” fi mul’ata biraa isa “dhaga’ame” dhokse. Kana gochuudhaanis, xiyyeeffannaan inni akka mul’isutti kaayyoon Kiristoos Daani’el mul’ata inni “dhaga’e” akka hubatuuf ture, mul’ata inni “arge” akka hubatu caalaa, akka dukkanaa’u godhe. Amma immoo hojii isaaf kenname raawwachuuf jechuun Gabri’el maal akka godhu ilaalu dandeenya.

So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:17–19.

Kanaaf inni dhaabadhee turetti dhihaate; yeroo inni dhufes ani sodaadheen fuula kootiin lafatti kufe; inni garuu, “Yaa ilma namaa, hubadhu; mul’anni kun yeroo dhumaatiif ta’a,” naan jedhe. Inni ana wajjin utuu dubbachaa jiruu ani fuula kootiin gara lafaatti hirriba guddaa keessa gale; inni garuu na tuqee ol na qajeelche. Innis, “Kunoo, ani wanta aarii sanaa dhuma isa isa dhumaa keessatti ta’u si beeksisuu nan godha; yeroo murteeffametti dhumni ni ta’a,” jedhe. Daani’el 8:17–19.

Gabriel now begins his work of making Daniel to understand the vision of the twenty-three hundred evenings and mornings, which is true. He first informs him that the vision of prophetic history, the châzôn vision, would be at the “time of the end.” Then, while Daniel was in a prophetic sleep, Gabriel touched Daniel and set him upright. He informs him “I will make thee know.”

Yeroo ammaa Gaabriʼel hojii isaa mul’ata galgaloota fi ganamoota kuma lamaa fi dhibba sadii, isa dhugaa taʼe, akka Daaniʼel hubatu gochuu ni jalqaba. Inni jalqabatti mul’anni seenaa raajii, mul’ata châzôn jedhamu, “yeroo dhumaatti” akka taʼu isa beeksisa. Sana booddee, yeroo Daaniʼel hirriba raajii keessa turetti, Gaabriʼel Daaniʼeliin tuqee ol qajeelchee dhaabe. Inni, “Ani akka ati beektu si godha” jedhee isa beeksisa.

That is what Palmoni (Christ), had told Gabriel to do, when he said, “Gabriel, make this man to understand the mar’eh vision” of the evening and mornings. Gabriel says that he will make Daniel “know what shall be in the last end of the indignation.” There it is! There is the “seven times” of Leviticus twenty-six! It is hidden by the very prophetic technique which Gabriel had led the prophets repeatedly to testify to and employ in their writings! That technique is “line upon line, here a little and there a little”.

Kunis wanta Palmooniin (Kiristoos), yeroo akkana jedhee, “Yaa Gabri’el, nama kana akka inni mul’ata mar’eh isa galgalaa fi ganamaa hubatu godhi” jedhetti, akka gochuuf Gabri’elitti hime. Gabri’el immoo inni Daani’el “wanta dhuma dheeraa dheekkamsaatti ta’u beeku” akka godhu ni jedhu. Kunoo, achi jira! Kun “yeroo torba” isa Lewwoota digdamii jaha keessaa ti! Innis mala raajii isa Gabri’el raajota irra deddeebi’ee dhugaa ba’anii fi barreeffamoota isaanii keessatti itti fayyadamanitti geggeesse sanaan dhokfameera! Malli sunis, “sarara irratti sarara, as xinnoo fi achi xinnoo” dha.

In the book “Thoughts on Daniel and the Revelation”, by Uriah Smith (which all Adventists, and even their neighbors, should be familiar with), Smith comments on verses seventeen to nineteen of Daniel chapter eight:

ᠤᠷᠢᠶᠠ ᠰᠮᠢᠲ᠌ ᠤᠨ ᠳᠠᠨᠢᠶᠧᠯ ᠪᠣᠯᠣᠨ ᠢᠯᠴᠢᠯᠡᠯ ᠤᠨ ᠲᠤᠬᠠᠢ ᠰᠠᠨᠠᠯ ᠭᠡᠰᠡᠨ ᠨᠣᠮ ᠳᠣᠲᠣᠷ᠎ᠠ (ᠡᠨᠡ ᠨᠢ ᠪᠦᠬᠦ ᠠᠳᠸᠧᠨᠲᠢᠰᠲ ᠪᠣᠯᠣᠨ ᠲᠡᠳᠡᠨ ᠤ ᠬᠥᠷᠰᠢᠭᠡᠨ ᠨᠠᠷ ᠴᠤ ᠮᠡᠳᠡᠬᠦ ᠶᠣᠰᠲᠣᠢ), ᠰᠮᠢᠲ᠌ ᠳᠠᠨᠢᠶᠧᠯ ᠤᠨ ᠨᠠᠢᠮᠳᠤᠭᠠᠷ ᠪᠦᠯᠦᠭ ᠤᠨ ᠠᠷᠪᠠᠨ ᠳᠣᠯᠣᠭ᠎ᠠ ᠠᠴᠠ ᠠᠷᠪᠠᠨ ᠶᠢᠰᠦᠨ ᠬᠦᠷᠲᠡᠯᠬᠢ ᠵᠢᠷᠦᠭᠦᠳ ᠳᠡᠭᠡᠷ᠎ᠡ ᠢᠩᠭᠢᠵᠦ ᠲᠠᠢᠯᠪᠠᠷᠢᠯᠠᠵᠠᠢ:

“With a general statement that at the time appointed the end shall be, and that he will make him to know what shall be in the last end of the indignation, he enters upon an interpretation of the vision. The indignation must be understood to cover a period of time. What time? God told his people Israel that he would pour upon them his indignation for their wickedness; and thus he gave directions concerning the ‘profane wicked prince of Israel:’ ‘Remove the diadem, and take off the crown. . . . I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.’ Ezekiel 21:25–27, 31.

“Akkuma dubbii waliigalaatiin akka yeroo murtaa’e sanatti dhumni ni ta’u, akkasumas akka inni isa beeksisuuf wixinee keessa seenuutti waan xumura aarii sanaa keessatti ta’u, hiika mul’ataa irratti seena. Aariin sun yeroo tokko hammachuu akka qabu hubatamuu qaba. Yeroo maali? Waaqayyo hammina isaanii irraa kan ka’e aarii isaa saba isaa Israa’el irratti akka dhangalaasu itti hime; akkasumaanis waa’ee ‘bulchaa xureessaa hamaa Israa’el’ kanaa qajeelfama kenne: ‘Mataaqaa mootummaa irraa fuudhi, gonfoo illee irraa baasi.... Ani isa ni garagalcha, ni garagalcha, ni garagalcha; inniis deebi’ee hin ta’u, hamma inni mirgi isaa ta’e sun dhufutti; anis isaaf nan kenna.’ Hisqi’el 21:25–27, 31.

“Here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot. The diadem was removed, and the crown taken off, when Israel was subjected to the kingdom of Babylon. It was overturned again by the Medes and Persians, again by the Grecians, again by the Romans, corresponding to the three times the word is repeated by the prophet. The Jews then, having rejected Christ, were soon scattered abroad over the face of the earth; and spiritual Israel has taken the place of the literal seed; but they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him. Then the indignation will have ceased. What shall take place in the last end of this period, the angel is now to make known to Daniel.” Uriah Smith, Daniel and the Revelation, 201, 202.

“Kunoo yeroo dheekkamsa Waaqayyoo irratti saba isaa isa kakuu qabu; yeroo inni keessa iddoon qulqulluunii fi loltoonni miilla jala akka dhidhiitaman. Yeroo Israa’el mootummaa Baabiloon jala galetti, gonfoon mootummaa irraa fuudhame, mootummaanis irraa kaafame. Inni ammas Meedota fi Faaresotaatiin garagalfame, ammas Giriikotaatiin, ammas Roomotaatiin, akkuma jechi sun raajichaatiin yeroo sadii irra deebi’amee dubbatametti. Yihudoonnis yeroo sana Kiristoosin erga didanii booda, yeroo muraasa keessatti fuula lafa mara irratti bittinnaa’an; Israa’el hafuuraas bakka sanyii dhugaa isa foonii qabateera; garuu isaan aangoo lafa irraa jalatti mootummaa jala jiru, teessoon mootummaa Daawitis amma ijaaramee deebi’utti,—hamma Inni dhaala seera qabeessa isaa ta’e, jechuunis Masiihiin, Bulchaan Nagaa, dhufutti, yeroo sanattis inni isaaf kennama. Ergasii dheekkamsi sun ni dhaabata. Wanti yeroo dhumaa kutaa yeroo kanaa keessatti ta’u maal akka ta’e, ergamaan kun amma Daani’elitti beeksisuuf jira.” Uriah Smith, Daniel and the Revelation, 201, 202.

The “indignation” that Smith is identifying, began when Manasseh was carried to Babylon by the Assyrians in 677 BC. Unfortunately, Smith takes Zedekiah’s overthrow in 586 BC and assigns that as the starting point of the period of the “indignation” of verse nineteen. Smith simply does not address what it means that the verse states “the last end of the indignation.” He treats it as simply “indignation,” though if there is a “last end” of the indignation, grammar and logic demand that there is also at minimum a “first end” of the indignation. Smith knew the seventy years of captivity began with the first attack of Nebuchadnezzar against Jehoiakim in 606 BC, but determined the starting for the period of the indignation was the third of Nebuchadnezzar’s attacks, which was carried out against Zedekiah, the last Judean king.

“Dheekkamsi” Smiitiin agarsiisaa jiru, yeroo Minaaseen bara 677 Dh.K.D. keessatti Asoorotaatiin gara Baabilonitti boojiʼamee geeffametti jalqabe. Haa taʼu malee, Smiit kufaatii Zedeqiyaas bara 586 Dh.K.D. keessatti taʼe fuudhee akka jalqaba yeroo “dheekkamsa” keeyyata kudha sagalaffaa sanaatti ramada. Smiit hiika keeyyatichi “dhuma isa garaa garaa kan dheekkamsaa” jedhu maal akka taʼe irraa iyyuu hin dubbatu. Inni akka “dheekkamsa” qofaatti ilaala; taʼus, yoo “dhuma isa garaa garaa” kan dheekkamsaa jiraate, seer-lugaa fi loojikiin yoo xiqqaate iyyuu “dhuma jalqabaa” kan dheekkamsaa akka jiru ni gaafatu. Smiit waggoonni torbaatamni boojuu haleellaa jalqabaa Nebukadnezaar Yehooyaaqiim irratti bara 606 Dh.K.D. keessatti raawwatameen akka jalqaban ni beeka ture; garuu jalqaba yeroo dheekkamsaa haleellaa sadaffaa Nebukadnezaar raawwateen murteesse; haleellaan sunis Zedeqiyaas, mootii Yihudaa isa dhumaa, irratti raawwatame.

“Though we have a more minute account of his [Daniel’s] early life than is recorded of that of any other prophet, yet his birth and lineage are left in complete obscurity, except that he was of the royal line, probably of the house of David, which had at this time become very numerous. He first appears as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years’ captivity, BC 606. Jeremiah and Habakkuk were yet uttering their prophecies. Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and brilliant career of Daniel. Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporaneously, BC 520–518, and Malachi, the last of the Old Testament prophets, who flourished a little season about BC 397.” Uriah Smith, Daniel and the Revelation, 19.

“Akka seenaa jireenya isaa [kan Daani’el] jalqabaa ilaalchisee odeeffannoo raawwatamee fi bal’inaan ibsame, kan raajota biroo kam irraayyuu caalaa qabna ta’us, dhaloonni isaa fi sanyiin isaa guutummaatti dhoksa keessatti dhiifamaniiru; garuu inni sanyii mootummaa keessaa akka ta’e, jechuunis tarii mana Daawit keessaa akka ta’e malee, manni sunis yeroo sana baay’ee baay’atee ture. Inni yeroo jalqabaatiif akka tokkoo booji’amtoota kabajamoo Yihudaa keessaa, waggaa jalqabaa Nebukadnezaar mootii Baabilon keessatti, jalqaba booji’amuu waggoota torbaatamaa sanaa, Dh.K.D. 606 mul’ata. Ermiyaasii fi Habaaquuq yeroo sana iyyuu raajii isaanii dubbachaa turan. Hisqi’eel immoo yeroo muraasa booddee hojii isaa jalqabe; isa booddees xiqqoo turee Obaadiyaan. Garuu lamaan isaanii iyyuu hojii isaanii waggoota hedduu dura, hojii dheeraa fi ulfina qabeessa Daani’el xumura irra ga’uunsaatiin dura xumuran. Raajotni sadii qofa isa duubaan dhufan; Haggaayii fi Zakkaariyaas, warri lamaan yeroo gabaabaa keessatti yeroo wal fakkaataatti hojii raajummaa raawwatan, Dh.K.D. 520–518, akkasumas Milkiyaas, inni xumura raajota Kakuu Moofaa, kan yeroo muraasaaf Dh.K.D. 397 naannoo keessatti ife.” Uriah Smith, Daniel and the Revelation, 19.

Smith correctly identified the “indignation” of verse nineteen as a period of time. He correctly identified the period as the treading down of the sanctuary and host in agreement with Daniel chapter eight verse thirteen, and he correctly identified the ending point as October 22, 1844.

Smith sirnaan lakkoofsa kudha sagalii keessaa “aarrii” jedhamu akka yeroo tokkootti sirriitti adda baase. Innis yeroo sana akka Daaniʼel boqonnaa saddeet lakkoofsa kudha sadiin waliigaltee qabuutti iddoo qulqulluu fi raayyaan miilla jala dhahamuu taʼee sirriitti adda baase; akkasumas yeroo xumuraa isaa akka Onkoloolessa 22, 1844 taʼe sirriitti adda baase.

Smith was partially correct, but missed the truth by doing what was the characteristic of his prophetic applications. He allowed history to guide his interpretation of the prophetic word, instead of allowing the prophetic word to guide his understanding of history. If we allow the Bible to define prophetic history, we then have the correct information to approach history.

Smith gar tokko sirrii ture; garuu wanta raajii isaa irratti hojii irra oolchu keessatti amala isaa ta’een dhugaa darbe. Inni seenaa hiikkaa dubbii raajii isaa qajeelchuuf eeyyame; dubbii raajii immoo hubannoo isaa seenaa irratti qajeelchuuf hin eeyyamne. Yoo Macaafni Qulqulluun seenaa raajii akka ibsuuf isaaf eeyyamne, yeroo sanatti seenaa itti dhiyaannuuf odeeffannoo sirrii ni qabaanna.

The Bible teaches that by whom a man is overcome, he is that man’s servant.

Kitaabni Qulqulluun akka barsiisutti, namichi eenyuun yoo moʼame, inni garbicha nama sanaa dha.

While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 2 Peter 2:19.

Yommuu isaan bilisummaa isaaniif abdachiisan, ofii isaanii garboota xuraa’ummaati; namni waaniin mo’ame, isuma sanaaf garbummaatti galfama. 2 Phexros 2:19.

Manasseh was taken captive to Babylon in 677 BC. It is there that Judah was overcome and brought into bondage. This is the starting point that is represented on both the 1843 and the 1850 charts, which Sister White endorses as correct. Smith starts the treading down of Daniel chapter eight, and verse thirteen with Zedekiah, the last of Judah’s kings. Zedekiah was the end of a progressive judgment and not the beginning. Sister White identifies that Manasseh’s captivity in Babylon was an “earnest” of what was to come. An “earnest” is a down payment, and marks the beginning of a purchase that has other payments to follow.

ମନସ୍ଶେ ଖ୍ରୀ.ପୂ. 677 ମସିହାରେ ବାବିଲୋନକୁ ବନ୍ଦୀଭାବେ ନିଆଯାଇଥିଲେ। ସେଠାରେ ହିଁ ଯିହୁଦା ପରାଜିତ ହୋଇ ବନ୍ଧନରେ ଆଣାଯାଇଥିଲା। ଏହାହିଁ ସେହି ଆରମ୍ଭବିନ୍ଦୁ, ଯାହା 1843 ଓ 1850—ଉଭୟ ଚାର୍ଟରେ ପ୍ରତିନିଧିତ୍ୱ କରାଯାଇଛି, ଯାହାକୁ ସିଷ୍ଟର୍ ହ୍ୱାଇଟ୍ ସଠିକ୍ ବୋଲି ସମର୍ଥନ କରନ୍ତି। ସ୍ମିଥ୍ ଦାନିଏଲ୍ ଅଧ୍ୟାୟ ଆଠର ତେରୋତିଏ ପଦର “ପଦଦଳନ”ର ଆରମ୍ଭକୁ ଯିହୁଦାର ଶେଷ ରାଜା ସିଦକିୟାଙ୍କ ସହିତ ସମ୍ବନ୍ଧ କରନ୍ତି। ସିଦକିୟା ଏକ ପ୍ରଗତିଶୀଳ ବିଚାରର ସମାପ୍ତି ଥିଲେ, ଆରମ୍ଭ ନୁହେଁ। ସିଷ୍ଟର୍ ହ୍ୱାଇଟ୍ ଚିହ୍ନଟ କରନ୍ତି ଯେ, ବାବିଲୋନରେ ମନସ୍ଶେର ବନ୍ଦୀତ୍ୱ ଆଗାମୀ ଘଟଣାର ଏକ “ଅଗ୍ରିମ ଚିହ୍ନ” ଥିଲା। “ଅଗ୍ରିମ ଚିହ୍ନ” ଅର୍ଥ ହେଉଛି ଏକ ପ୍ରାରମ୍ଭିକ ଦେୟ, ଏବଂ ଏହା ଏମିତି ଗୋଟିଏ କ୍ରୟର ଆରମ୍ଭକୁ ସୂଚିତ କରେ, ଯାହା ପରେ ଅନ୍ୟାନ୍ୟ ଦେୟ ଅନୁସରିତ ହେବ।

“Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who ‘bound him with fetters, and carried him to Babylon,’ their temporary capital. This affliction brought the king to his senses; ‘he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God.’ 2 Chronicles 33:11–13. But this repentance, remarkable though it was, came too late to save the kingdom from the corrupting influence of years of idolatrous practices. Many had stumbled and fallen, never again to rise.” Prophets and Kings, 382.

“Amanamummaan raajonni akeekkachiisa isaanii fi gorsa isaanii itti fufan; sodaa malee Minaasee fi saba isaa dubbatan; garuu ergaawwan sun tuffataman; Yihudaan gara duuba deebi’e hin dhageenye. Akka mallattoo cimaatti waan saba irra ga’u, yoo isaan cubbuu irraa hin deebi’in itti fufanitti, Gooftaan mootii isaanii tuuta loltoota Asoor biratti akka qabamu heyyame; isaanis ‘silsilaadhaan isa hidhan, gara Baabilon, magaalaa isaanii yeroo sanaaf mootummaa taatetti, isa geessan.’ Rakkinni kun mooticha gara qalbii isaa deebise; ‘inni Waaqayyo gooftaa isaa kadhate, fuula Waaqayyo abbootii isaatii durattis baay’ee of gad qabee, Isa kadhate; Innis isaaf ni jilbeenfate, kadhannaa isaa ni dhaga’e, gara mootummaa isaatti gara Yerusaalem deebise. Sana booda Minaaseen Waaqayyo Inni sun Waaqa ta’uu ni beeke.’ 2 Seenaa Bara 33:11–13. Garuu qalbiin jijjiiramu kun, hammam iyyuu dinqisiisaa ta’us, mootummaa sana dhiibbaa mancaasummaa waggoota dheeraa hojiiwwan waaqa tolfamaa keessaa isa mudate irraa oolchuuf baay’ee ture. Namoonni baay’een gufatanii kufanii turan, deebi’anii ka’uuf lammata hin dandeenye.” Raajotaa fi Mootota, 382.

Manasseh marked the “down payment” that began the “curse” of the “seven times,” which was the last “indignation,” for the “first indignation,” had already begun when the northern kingdom was taken into captivity in 723 BC. Then at Jehoiakim’s overthrow, when Daniel was carried into captivity, the seventy years of captivity that Jeremiah identified began in 606 BC. Two kings after Jehoiakim, Jerusalem was destroyed and the last Judean king, Zedekiah, watched as his sons were slain before him, then he had his eyes gouged out and was carried captive into Babylon.

ምናሴ እቲ “ቅድሚ ክፍሊት” እቲ “ረግማን” ዝተጀመረ ናይቲ “ሸውዓተ ግዜ” ምልክት ነበረ፣ እዚ ድማ እቲ መወዳእታ “ቊጥዓ” ነበረ፤ ምኽንያቱ እቲ “ቀዳማይ ቊጥዓ” ኣብ 723 ቅ.ል.ክ. ሰሜናዊ መንግስቲ ናብ ምርኮ ምስ ተወሰደ ኣቐዲሙ ተጀሚሩ ነበረ። ድሕሪኡ ኣብ ምውዳቕ ዮኣቂም፣ ዳንኤል ናብ ምርኮ ምስ ተወሰደ፣ እቶም ኤርምያስ ዝገለጾም ሰብዓ ዓመታት ምርኮ ኣብ 606 ቅ.ል.ክ. ተጀሚሮም። ድሕሪ ዮኣቂም ክልተ ነገስታት ኣብ መጨረሻ የሩሳሌም ተደምሲሳ፣ እቲ መወዳእታ ንጉስ ይሁዳ፣ ጼዴቅያስ፣ ደቁ ኣብ ቅድሚኡ ክቕተሉ ርእዩ፣ ድሕሪኡ ኣዒንቱ ተመንዚዐን ናብ ባቢሎን ብምርኮ ተወሲዱ።

Smith assigned the entire progressive judgment to Zedekiah and employed the judgment of Zedekiah as the proof text for his supposition. The judgment of Zedekiah, who was the “wicked and profane prince,” did identify that the crown of Judah was to be removed until Christ came to set up a kingdom. Smith said, “they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him.” On October 22, 1844, in fulfillment of Daniel chapter seven, and verses thirteen and fourteen, Christ, represented as the Son of man, came before the Father to receive a kingdom.

Smiiz murtii adeemsa murtii guutuu Zedeqiyaasiif ramadee, murtii Zedeqiyaas immoo akka barruu ragaa yaada isaa mirkaneessuutti itti fayyadame. Murtiin Zedeqiyaas, inni “bulchaa hamaa fi xuraaʼaa” turee, gonfoon Yihuudaa hanga Kiristoos mootummaa dhaabuuf dhufutti irraa fuudhamuu akka qabu ni ibse. Smiiz akkana jedhe: “isaan humnoota lafa irraa jalatti bulu, teessoon mootummaa Daawit deebiʼee hanga dhaabamutti ni turu,—hanga Inni dhaaltuu isaa seeraan qabu, jechuun Masiihichi, Bulchaan nagaa, dhufutti; achiis isatti ni kennama.” Onkoloolessa 22, 1844, raawwii Daaniʼel boqonnaa torbaa, lakkoofsota kudha sadii fi kudha afuriin, Kiristoos, akka Ilma namaatti bakka buʼamee, mootummaa fudhachuuf Abbaa duratti dhufe.

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

Ani mul’ata halkaniin halkan keessa arge; kunoo, nama Ilma namaa fakkaatu tokko duumessa samii wajjin dhufe; inni gara Isa bara durii ture sanaa dhufe, isaanis isa fuula Isaa duratti dhiʼeessan. Gooftummaan, ulfinni, mootummaa hundis isatti kennaman; saboonni, uummatonni, afaanonni hundinuu isa tajaajilaniif; mootummaa isaa mootummaa bara baraa ti, kan hin dabarre; mootummaa isaa immoo mootummaa hin badne dha. Daaniʼel 7:13, 14.

Sister White confirms that Daniel chapter seven, and verses thirteen and fourteen were fulfilled on October 22, 1844.

ସିଷ୍ଟର ହ୍ୱାଇଟ୍ ନିଶ୍ଚିତ କରିଛନ୍ତି ଯେ, ଦାନିଏଲ ଅଧ୍ୟାୟ ସାତର ତେର ଓ ଚୌଦ୍ଦ ପଦ ଅକ୍ଟୋବର ୨୨, ୧୮୪୪ ତାରିଖରେ ପୂରଣ ହୋଇଥିଲା।

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Kristos garaa lubummaa keenyaa taʼee gara iddoo hundumaa caalaa qulqulluutti, qulqullina mana qulqullummaa sanaatiif dhufuunsaa, akkuma Daaniʼel 8:14 keessatti mulʼifametti; Ilmi namaa gara Isa Guyyoota Durii sanaatti dhufuunsaa, akkuma Daaniʼel 7:13 keessatti ibsametti; akkasumas dhufuunsan Gooftaan gara mana qulqullummaa Isaa, akkuma Milkiyaas dursee raajjetti, ibsa taateuma tokkoo ti; kun immoo akkasuma dhufuunsa misirrichaa gara cidhaatti, isa Kiristoos fakkeenya durboota kurnanii keessatti, Maatewos 25 keessatti ibseen, in bakka buʼa.” The Great Controversy, 426.

Smith did not address the key element of the “last end of the indignation.” He avoided the biblical principle that identified that Judah was overcome in the time of Manasseh, and that the captivity which began two kings before Zedekiah, also represented that Judah was already in subjection to Babylon, before Zedekiah met his fate. With these blatant omissions, he still stated, “here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot.” He therefore, directly associates “the period of God’s indignation” with Daniel chapter eight, and verse thirteen’s question of “how long.” The answer in verse fourteen, was until October 22, 1844.

Smiiziin inni guddaan “dheekkamsa sanaa dhuma isa dhumaa” jedhu hin ilaalle. Inni qajeelfama Macaafa Qulqulluu kan yeroo Minaaseetti Yihudaan mo’amuu isaa adda baase irraa of qusate; akkasumas booji’amni mootummaa lama Zedeqiyaa dura jalqabe sunis, Zedeqiyaan hojii isaa isa dhumaa utuu hin argiin dura Yihudaan duraanuu Baabilon jala akka turte kan agarsiisu ta’uu isaa irraa fagaate. Hanqina ifa ta’e kana hunda waliin iyyuu, inni akkana jedhe: “kunoo yeroo dheekkamsa Waaqayyoo saba kakuu isaa irratti; yeroo itti mana qulqullummaa fi loltoonni miilla jala dhidhiitaman.” Kanaafuu inni kallattiidhaan “yeroo dheekkamsa Waaqayyoo” jedhu Daani’el boqonnaa saddeet, fi gaaffii kutaa kudha sadii keessa jiru “hanga yoomiitti” jedhu waliin walqabsiisa. Deebiin kutaa kudha afur keessa jiru immoo hanga Onkoloolessa 22, 1844tti ture.

The scattering into Babylonian slavery was a progressive history beginning in 677 BC, and continuing until 1844. That period equates to twenty-five hundred and twenty years, which is of course the “seven times” of Leviticus twenty-six. The end of that period of time on October 22, 1844 provided Daniel with a second witness to the “mar’eh vision” of the twenty-three hundred evening and mornings.

Bitamuun Baabilon garbummaatti facaafamuun seenaa adeemsa irra ture dha; inni bara dhaloota Kiristoos dura 677 keessatti jalqabee hamma bara 1844tti itti fufe. Yeroon sun waggoota kuma lamaa fi dhibba shanii fi digdama wajjin walqixa ta’a; kunis, dhuguma iyyuu, Lewwoota digdama ja’a keessatti “yeroo torba” jedhamuudha. Xumuri yeroo sanaa Onkoloolessa 22, 1844 irratti argame, mul’ata “mar’eh” isa galgalaa fi ganamaa kuma lamaa fi dhibba sadiitiif ragaa lammaffaa Daani’eeliif kenne.

Gabriel was told to make Daniel understand that vision, and what Gabriel did was provide a second witness to the termination date of October 22, 1844. Not only did he provide a second witness to establish the date of the fulfillments of both time prophecies, but as Smith correctly pointed out, the period of time associated with the second witness to 1844, had been identified in verse thirteen, as the period that the sanctuary and host were to be trodden under foot. The question in verse thirteen is, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” That period of time was the “seven times” of Leviticus twenty-six.

Gabri’eel inni Daani’eel mul’ata sana akka hubatu itti himame; wanti Gabri’eel godhes guyyaa xumuraa Onkoloolessa 22, 1844f dhugaa-baatuu lammaffaa kennuu ture. Inni guyyicha raawwii raajii yeroo lamaan sanaa hundeessuuf dhugaa-baatuu lammaffaa kennuu qofa utuu hin ta’in, akkuma Smith sirriitti akeekkachiisetti, yeroo dhugaa-baatuu lammaffaa 1844 wajjin walqabatu sun, lakkoofsa kudha sadi keessatti, yeroo mana qulqullummaa fi loltoonni miilla jalatti dhiitamuu qabanitti adda baafamee ture. Gaaffiin lakkoofsa kudha sadi keessatti jiru, “Mul’anni waa’ee aarsaa yeroo hundumaa, fi yakka onaa gochuu, mana qulqullummaa fi loltoota lamaan isaanii iyyuu miilla jalatti dhiifamuuf hammam yeroo ta’a?” jedha. Yeroon sun “yeroo torba” Leewwota digdamii jaha keessaa ture.

What Smith did not see, or avoided identifying, was that the “indignation” of verse nineteen, was the “last end” of that indignation. If there is a “last” then there is also a “first”, and Daniel identifies when the “first indignation” ended, in chapter eleven. He is identifying the papacy reigning during the Dark Ages, and he states that the papacy would prosper until the indignation was accomplished, or ended.

Wanti Smiiti hin argine, yookaan adda baasee hin ibsin, akka “aariin” lakkoofsa kudha sagaliitti ibsame sun, “dhuma isa boodaa” kan aarii sanaa tureedha. Yoo “dhumni boodaa” jiraate, “jalqabnis” ni jiraata; Daaniʼelis boqonnaa kudha tokko keessatti yeroo “aariin jalqabaa” sun itti xumurame ni ibsa. Inni abbaa irree amantii Phaaphaasii yeroo Bara Dukkanaa keessa mootummaa isaa geggeessaa ture adda baasa; Phaaphaasiinis hamma aariin sun raawwatamutti, yookaan xumuramutti, milkaaʼuu akka itti fufu ni dubbata.

And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

Mootichis akka fedhe ni raawwata; of ol in ol isa ni ol kaasaa, waaqota hundumaa irraas of ni guddifata, Waaqa waaqota hundumaa mormuudhaan dubbii ajaa’ibaa ni dubbata; dheekkamsi sun hamma raawwatamutti milkaa’aa ni ta’a; waan murteeffame ni raawwatamaatii. Daani’el 11:36.

Verse thirty-six is widely understood to be the verse the apostle Paul paraphrases in his second letter to the Thessalonians.

Lakkoofsi soddomii fi ja’affaan kun, ergamaan Phaawulos warra Tasalonqeetti xalayaa isaa lammaffaa keessatti hiika isaa gabaabsuun ibse lakkoofsa sana taʼuu isaatiin balʼinaan hubatama.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:3, 4.

Namni kam iyyuu karaa kamiiniin isin hin gowwoomsin; guyyaan sun utuu hin dhufin dura jalqaba gantummaan ni dhufa, namichi cubbuu sunis ni mulʼata, inni ilma badiisaa ti; inni waan Waaqayyo jedhamee waamamu hundumaa yookaan waan waaqeffatamu hundumaa ni morma, ofiis isaan hundumaa olitti ol qabata; kanaafis inni akka Waaqayyootti mana qulqullummaa Waaqayyoo keessa taaʼee, ofii isaa Waaqayyo taʼuu isaa ni agarsiisa. 2 Tasalonqee 2:3, 4.

Paul’s “man of sin” who is also “the son of perdition,” who “opposeth and exalteth himself above all that is called God, or that is worshipped,” is also the “king” who “shall do according to his will; and he shall exalt himself, and magnify himself above every god.” Both passages refer to the pope of Rome. Daniel writes that the pope would prosper, which means push forward, until the “indignation be accomplished.” The indignation in verse thirty-six had been “determined.” The word “determined” means “to wound”.

Phaawulosiin “namni cubbuu” jedhe, kan yeroo wal fakkaatutti “ilma badiisaa” taʼes, kan “waan Waaqayyo jedhamee waamamu hundumaa yookaan waan waaqeffatamu hundumaa irratti of mormee, of ol qabus,” innis “mooticha” isa “fedhii isaatti hojii raawwatu; innis of ol qaba, waaqa hundumaa irraas of guddisu” jedhamee ibsame sana dha. Kutaan lamaan kunis lamaan isaanii iyyuu paaphaasii Roomaa irratti agarsiisu. Daaniʼel akka barreessetti, paaphaasiin ni milkaaʼa; jechuunis gara fuulduraatti ni dhiiba; hamma “dheekkamsi sun raawwatamutti.” Dheekkamsi lakkoofsa soddomii jaʼa keessatti ibsame sun “murtaaʼee” ture. Jechi “murtaaʼe” jedhu immoo hiika “madaasuu” qaba.

The papacy received its “deadly wound” in 1798, and at that point the “first indignation” was accomplished or terminated. The word “accomplish” means to end or cease. The end of “the indignation” in chapter eight, and verse nineteen identified the end of the period that the sanctuary and host were to be trampled down. It ended in 1844, but the “first” indignation ended in 1798.

Phaaphaasummaan bara 1798 keessatti “madaa isa nama ajjeesu” sana fudhate; yeroo sanattis “aariin jalqabaa” sun raawwatame ykn xumurame. Jechi “raawwachuu” jedhu hiikni isaa xumuruudha yookaan dhaabuu dha. Dhumni “aarii” boqonnaa saddeet, lakkoofsa kudha sagal keessatti ibsame, dhuma yeroo iddoon qulqulluunii fi loltoonni isaa miidhama jalaa miidhamanii miidhagina isaanii dhabuu qabu agarsiisa. Innis bara 1844tti xumurame; garuu “aariin” “jalqabaa” sun bara 1798tti xumurame.

The “last indignation” ended in 1844, twenty-five hundred and twenty years after king Manasseh was carried to Babylon by the Assyrians in 677 BC. The “first” indignation ended in 1798, twenty-five hundred and twenty years after the northern kingdom of Israel was carried into slavery by the Assyrians in 723 BC.

“Dheekkamsi dhumaa” bara 1844tti xumurame; kunis erga bara 677 Dh.K.D.tti Mootiin Minaasee warra Asoorotaatiin Baabilonitti booji’amee geeffamee waggaa kuma lama dhibba shan fi digdama booda ture. Dheekkamsi “jalqabaa” immoo bara 1798tti xumurame; kunis erga mootummaa kaabaa Israa’el bara 723 Dh.K.D.tti warra Asoorotaatiin garbummaatti geeffamee waggaa kuma lama dhibba shan fi digdama booda ture.

There is more to say about the hidden “seven times” in the book of Daniel and we will address that in our next article.

Waaʼee “yeroo torba” dhokataa kitaaba Daaniʼel keessa jiru irratti kan dabalataan jedhu ni jira, kana immoo barruu keenya itti aanu keessatti ilaalla.

“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“‘Ergamaa gara ergamaa waldaa Laa’odiiqeyaa warraatti akkana jedhii barreessi: Kana jechuun Ameen, Dhugaa Baatuu amanamaa fi dhugaa ta’e, jalqaba uumama Waaqayyoo sanaa ni dubbata; Ani hojii kee beeka; ati qorraa miti, ho’aas miti; utuu qorraa yookaan ho’aa taatee nan fedha ture. Egaa ati lafa-jibbaa taatee, qorraa utuu hin ta’in ho’aas utuu hin ta’in waan taateef, afaan Koo keessaa si tufa. Ati, ‘Ani sooreessa dha, qabeenyaan badhaadheera, homaattis hin barbaachisu’ jetta; garuu ati akka hamaa, akka nama nama gaddisiisu, akka hiyyeessa, akka jaamaa, akka qullaa taate hin beektu.’”

“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“Gooftaan asitti ergamaan inni saba ofii isaaf tajaajiltoota inni saba akeekkachiisuuf waameen baatamu akka ergamaa nagaa fi nageenyaa hin taane nutti agarsiisa. Inni yaada qofa irratti hundaa’e utuu hin ta’in, kallattii hundumaan hojii irra oolu dha. Sabni Waaqayyoo ergaa Laaʼodiiqeyaa keessatti akka namoota nageenya foonii keessatti of eeggannoo malee taaʼanii jiraniitti ibsaman. Isaan boqonnaa keessa jiru; mootummaa guddicha milkaaʼina hafuuraa irra akka gaʼanii jiranitti of amanu. ‘Ati, Ani sooressa dha, qabeenyaan baayʼadheera, homaa na hin barbaachisu jetta; garuu ati akka nama hiyyeessaa, nama nama gaddisiisu, nama rakkataa, jaamaa fi qullaa taate hin beekitu.’”

“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.” Testimonies, volume 3, 252.

“Gowwoon nama yaada namaa irratti dhufu keessaa isa caalu, yeroo isaan guutummaatti dogoggora keessa jiranii ofiin sirrii taʼuu isaanii amanachuu isaanii miti! Ergaan Dhugaa Baatuu inni dhugaan sabni Waaqayyoo keessatti gowwoomsaa gaddisiisaa tokko keessa jiru argata; taʼus gowwoomsicha keessatti amanamoo dha. Haalli isaanii fuula Waaqayyoo duratti akka baayʼee hamaa taʼe hin beekan. Warri ergaan kun isaanii qajeelfamu, ofii isaanii haala hafuuraa olʼaanaa keessa akka jiranitti of jajaa jiru; garuu ergaan Dhugaa Baatuu sun, haala isaanii isa dhugaa jechuun ija hafuuraa dhabuun isaanii, hiyyummaa isaanii, fi gadadoon isaanii ifatti himuudhaan, nagaa isaanii cabsaa. Dhugaan baatii sun, akka malee muraa fi cimaa taʼee jiru kun, dogoggora taʼuu hin dandaʼu; jechuunis Dhugaa Baatuu inni dubbatu isa taʼeef, baatiin isaa sirrii taʼuu qaba.” Testimonies, volume 3, 252.