In the last article we identified six prophetic lines of controversy which have occurred in the history of Adventism from the Millerite time period until the present day. I contend the first and the last controversy over the “robbers of thy people” in verse fourteen of Daniel chapter eleven are prophetically identical. The Millerites understood the “robbers” to be Rome, and the Protestants taught the “robbers” were a Syrian king named Antiochus Epiphanes.
Mata-duree darbe keessatti, yeroo warra Mileraayitii irraa jalqabee hamma yeroo ammaa seenaa Adventizimii keessatti sararoota falmii raajii jaha adda baasnee turre. Ani falmiin jalqabaa fi isa dhumaa waaʼee “saamtoota saba keetii” kan keessatti caqasaa kudha afurffaa boqonnaa kudha tokkoffaa Daaniʼel keessatti ibsame, raajiidhaan walqixa taʼuu isaa nan falma. Warri Mileraayitii “saamtoota” jechuun Roomaa akka taʼe hubatanii turan; Pirootestaantonni immoo “saamtoonni” mootii Sooriyaa tokko maqaan isaa Antiokas Eepifaanes jedhamu akka taʼe barsiisu turan.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Yeroo sanatti baayʼeen mootii kibbaa irratti ni kaʼu; akkasumas saamtonni saba keetii mulʼata sana jabeessuuf of ol ni qaban; garuu ni kufu. Daaniʼel 11:14.
Beginning in verse ten, and continuing through verse fifteen a warfare between the kingdoms of Egypt and Syria is represented. Egypt is the king of the south in the passage, and the Syrian king is represented as the king of the north. Verse ten identifies what the historians call the beginning of the Fourth Syrian war in 219 BC, verses eleven and twelve represent the battle of Raphia in 217 BC, and its aftermath. Then verses thirteen through fifteen identify the battle of Panium in 200 BC. In verses ten through fifteen the Syrian king is Antiochus Magnus, ruler of the Seleucid Empire.
Lakkoofsi kudhan jalqabee, hamma lakkoofsa kudha shaniitti itti fufuun, mootummaa Gibxii fi Sooriyaa gidduutti waraanni tokko akka mul’atu agarsiifama. Keessa darbee kana keessatti Gibxiin mootii kibbaa ti; mootichi Sooriyaas mootii kaabaa jedhamee bakka bu’uun ibsameera. Lakkoofsi kudhan wanta seenaa barreessitoonni jalqaba waraana Sooriyaa isa afraffaa bara dhaloota Kiristoos dura 219 jedhan ni adda baasa; lakkoofsonni kudha tokkoo fi kudha lama immoo lola Raafiiyaa bara dhaloota Kiristoos dura 217 fi wantoota isa booddee ta’an ni bakka bu’u. Sana booda lakkoofsonni kudha sadii hamma kudha shaniitti lola Paaniyuum bara dhaloota Kiristoos dura 200 ni adda baasu. Lakkoofsa kudhan irraa hamma kudha shaniitti, mootichi Sooriyaa Anti’ookus Maagnus, mootummaa Seleucid bulchaa ture dha.
Verse ten represents the history when Antiochus Magnus begins a war to regain territory that was taken from the Seleucid kingdom years before. In the verse he regains the lost territory in 219 BC, but he temporarily ceases his aggressions, and seeks to regroup his military strength. He had regained control of the lost territory, and made it all the way to the border of Egypt, the southern kingdom ruled by the Ptolemy dynasty. Between 219 BC and 217 BC, both the king of the south and the king of the north made plans for the approaching battle of Raphia.
Kewwata kudhan kun seenaa yeroo Antiokos Maagnus lafa mootummaa Seleucid irraa waggoota hedduu dura irraa fudhatame deebisee argachuuf waraana jalqabu agarsiisa. Kewwata keessatti inni lafa bade sana bara dhaloota Kiristoos dura 219tti deebisee argata; garuu yeroo muraasaaf haleellaa isaa dhaabee, humna waraanaa isaa irra deebiin gurmeessuuf yaala. Inni to’annoo lafaa bade sana deebisee harka keessa galfatee, hamma daangaa Gibxiitti, mootummaa kibbaa mootummaa sanyii Ptolemyiin bulfamutti ga’eera. Bara dhaloota Kiristoos dura 219 fi 217 gidduutti, mootummaa kibbaa fi mootummaa kaabaa lamaan isaanii iyyuu waraana Raphia isa dhihaachaa jiruuf karoora baafatan.
The battle of Raphia took place in 217 BC, and the southern kingdom of Egypt, ruled by Ptolemy prevailed over the Syrian king Antiochus Magnus, king of the north in the prophetic passage. Then in verses thirteen through fifteen, seventeen years later in 200 BC, Antiochus Magnus, who had then formed an alliance with Philip of Macedon engaged Egypt in the battle of Panium. The southern kingdom of Egypt then had a child king of five or six years old, and Antiochus Magnis and Philip could not resist taking advantage of the child king of Egypt, and Antiochus Magnus prevailed in the battle of Panium. The three verses that represent the battle of Panium contain verse fourteen, where a new power is introduced into the prophetic narrative.
ଖ୍ରୀଷ୍ଟପୂର୍ବ ୨୧୭ ମସିହାରେ ରାଫିଆର ଯୁଦ୍ଧ ଘଟିଥିଲା, ଏବଂ ଦକ୍ଷିଣର ରାଜ୍ୟ ମିଶର, ଯାହା ପ୍ଟୋଲେମୀଙ୍କ ଶାସନାଧୀନ ଥିଲା, ସେହି ଭବିଷ୍ୟବାଣୀମୂଳକ ଅନୁଚ୍ଛେଦରେ ଉତ୍ତରର ରାଜା ଥିବା ସିରିୟ ରାଜା ଆଣ୍ଟିଓକସ୍ ମ୍ୟାଗ୍ନସ୍ଙ୍କୁ ପରାସ୍ତ କଲା। ପରେ, ତେରୋତମରୁ ପନ୍ଦରୋତମ ପଦ୍ୟରେ, ସତର ବର୍ଷ ପରେ ଖ୍ରୀଷ୍ଟପୂର୍ବ ୨୦୦ ମସିହାରେ, ଆଣ୍ଟିଓକସ୍ ମ୍ୟାଗ୍ନସ୍, ଯିଏ ସେତେବେଳେ ମାକେଡୋନର ଫିଲିପ୍ଙ୍କ ସହିତ ଜୋଟ ଗଠନ କରିଥିଲେ, ପାନିୟମ୍ର ଯୁଦ୍ଧରେ ମିଶର ସହିତ ସଂଘର୍ଷ କଲେ। ସେତେବେଳେ ଦକ୍ଷିଣର ରାଜ୍ୟ ମିଶରରେ ପାଞ୍ଚ କିମ୍ବା ଛଅ ବର୍ଷ ବୟସର ଜଣେ ଶିଶୁ ରାଜା ଥିଲେ, ଏବଂ ଆଣ୍ଟିଓକସ୍ ମ୍ୟାଗ୍ନସ୍ ଓ ଫିଲିପ୍ ମିଶରର ସେହି ଶିଶୁ ରାଜାଙ୍କ ଦୁର୍ବଳତାର ସୁଯୋଗ ନେବାକୁ ବିରତ ରହିପାରିଲେ ନାହିଁ, ଏବଂ ପାନିୟମ୍ର ଯୁଦ୍ଧରେ ଆଣ୍ଟିଓକସ୍ ମ୍ୟାଗ୍ନସ୍ ବିଜୟୀ ହେଲେ। ପାନିୟମ୍ର ଯୁଦ୍ଧକୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିବା ସେହି ତିନୋଟି ପଦ୍ୟମଧ୍ୟରେ ଚତୁର୍ଦ୍ଦଶ ପଦ୍ୟ ଅଛି, ଯେଉଁଠାରେ ଭବିଷ୍ୟବାଣୀମୂଳକ ବର୍ଣ୍ଣନାରେ ଏକ ନୂତନ ଶକ୍ତିର ପରିଚୟ ଦିଆଯାଇଛି।
The robbers of thy people are a different power than the Egyptian king of the south, or the Seleucid king of the north, or Philip the Macedonian ruler. The Millerites recognized that Rome is the robbers of thy people. One of the Hebrew root words that is translated as “robbers,” means breaker. Pagan Rome is represented in prophecy as the power who would break in pieces.
Namoonni saba keetii saamtoota jedhaman humna adda taʼanidha; isaan mootii kibbaa Misiraa, yookaan mootii kaabaa Seeluukiid, yookaan Filiphos bulchaa Maqedooniyaa miti. Warri Millerite Roomaan “namoota saba keetii saamtoota” taʼuu ishee hubataniiru. Jechoota hidda Ibrootaa keessaa tokko, kan “saamtoota” jedhamee hiikamu, hiikni isaa “cabsee caccabsaa” jechuudha. Roomaan waaqeffannaa waaqolii sobaa keessatti turte raajii keessatti akka humna caccabsee diiguu dandaʼutti bakka buufamteetti.
After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. Daniel 7:7.
Kana booddee kanaa, mul’ata halkanii keessatti ani arge; kunoo, bineensi afraffaan, sodaachisaa fi rifachiisaa, humnaanis akka malee jabaa taʼe; innis ilkaan sibiilaa guguddaa qaba ture; inni liqimsee caccabse, hafes miilla isaatiin dhidhiite; innis bineensota isa dura turan hundumaa irraa adda ture; gaanfa kudhanis qaba ture. Daaniʼel 7:7.
When Uriah Smith comments on the robbers, he quotes a historian who points out that robbers represent breakers.
Yeroo Uuriyaa Smiit saamtota irratti yaada kennu, seenaa barreessaa tokko wabeeffatee saamtotni diigdoota akka bakka bu’an ni ibsa.
“A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.
“Amantiin haaraan tokko amma dhiyaateera,—‘saamtota saba keetii;’ akka hiika sirrii Bishop Newton jedhetti, ‘warra saba kee cabsan.’ Fagoo irratti, qarqara laga Tiber irratti, mootummaa tokko karoora hawwii-guddaa fi kaayyoo dukkanaa of keessaa guddifachaa ture. Jalqabatti xiqqaa fi dadhabaa ture; garuu humnaa fi jabaatinaa keessatti saffisa dinqisiisaadhaan guddate; of-eeggannoodhaan asii fi achi harka diriirsee, aangoo isaa qoruuf, jabaatina harka isaa waraanaa qopheessuuf yaalaa ture; hamma humna isaa of keessatti hubatee, saboota lafaa gidduutti mataa isaa ija-jabinaan ol kaasee, bulchiinsa dhimma isaanii harka hin mo’amneen qabatutti. Kana irraa jalqabee, maqaan Roomaa fuula seenaa irratti dhaabate; bara dheeraadhaaf dhimma addunyaa to’achuuf, akkasumas hamma dhuma yerooatti saboota gidduutti dhiibbaa guddaa geessisuuf murtaa’ee.”
“Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and Revelation, 257.
“Room ni dubbate; Suuriyaa fi Maqedooniyaanis fuula abjuu isaanii irratti jijjiiramni tokko dhufaa akka jiru yeroo gabaabaa keessatti argan. Warri Roomaa mootummaa dargaggoo Gibxiitiif falmuudhaan gidduu seenan; innis badiisa Antiokosii fi Filiphos qopheessan irraa akka eegamu murteessan. Kunis Dh.K.D. 200 ture; dhimma Suuriyaa fi Gibxii keessatti gidduu-seenota barbaachisoo warra Roomaa keessaa isa jalqabaa keessaa tokko ture.” Uriah Smith, Daniel and Revelation, 257.
The prediction set forth in the verses was fulfilled in roughly twenty years from 219 BC unto 200 BC, but the prophets speak more about the last days than the days in which they lived.
Aayyooni raajjiin keessaa raawwii isaa bara 219 Dh.K.D. irraa kaasee hanga 200 Dh.K.D.tti waggaa digdama jechuun tilmaamaan keessatti guutame; garuu raajonni yeroo isaan keessa jiraatan caalaa waaʼee bara dhumaa irratti ni dubbatu.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Raajonni durii keessaa tokkoon tokkoon isaanii yeroo ofii isaanii caalaa yeroo keenyaaf dubbatan; kanaafuu raajii isaanii nuuf hojii irra jira. ‘Ammas wantoonni kun hundinuu fakkeenyaaf isaan irratti ta’an; akkasumas akeekkachiisa keenyaaf, nu warra xumuri biyya lafaa irra ga’eef, barreeffamanii jiru.’ 1 Qorontos 10:11. ‘Kun isaan ofii isaaniif utuu hin ta’in, nuuf akka tajaajilan isaaniif mul’ifame; wantoonni kunis amma warra Wangeela Hafuura Qulqulluu mootummaa irraa ergameen isinitti lallabanin isiniif himaman; wantoota kanneen ilaaluuf ergamoonni hawwu.’ 1 Pheexiros 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Kitaabni Qulqulluun dhaloota isa dhumaa kanaaf qabeenya isaa walitti kuusee walitti hidhatee qaba. Taateewwan gurguddoon hundi fi hojiiwwan ulfaatoon seenaa Kakuu Moofaa keessaa turan, ni deebiʼanii turan; akkasumas guyyoota isa dhumaa kana keessa waldaa keessatti deebiʼaa jiru.” Selected Messages, book 3, 338, 339.
Although Daniel did not live in the twenty-year time period we are considering, inspiration through the writings of Sister White informs is that much of the history recorded in Daniel eleven is to be repeated in the final fulfillment of Daniel eleven.
Yeroo waggaa digdamaa nuti ilaallu sana keessa Daanyel hin jiraatin iyyuu, hafuura kaka’umsaatiin barreeffamoota Obboleettii White irraa argannu, seenaa Daanyel boqonnaa kudha tokkoffaa keessatti galmeeffame keessaa baay’een isaa xumura raawwii Daanyel boqonnaa kudha tokkoffaatti irra deebi’amee akka raawwatamu nu beeksisa.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“Nu yeroo dhabnu hin qabnu. Yeroon rakkinaa nu dura jira. Addunyaan hafuura waraanaatiin jeeqamteerti. Yeroo dhihoo keessatti wantoonni rakkinaa raajiiwwan keessatti dubbataman ni raawwatamu. Raajiin Daani’el boqonnaa kudha tokkoffaa keessatti argamu guutummaatti raawwatamuu isaa keessa jechuun ni gaheera. Seenaa baay’een raajii kana raawwatamuudhaan ta’e irra deebi’ee ni ta’a.” Manuscript Releases, number 13, 394.
Verses ten through fifteen of Daniel eleven represent the history of the last days which leads up to the soon-coming Sunday law, for verse sixteen identifies when Rome, for the first time, conquered the “glorious land.”
Daani’el boqonnaa kudha tokkoo lakkoofsota kudhan irraa kaasee hanga kudha shaniitti seenaa guyyoota dhumaa kan seera Dilbataa dhihoo dhufutti geessu ni agarsiisu; sababiin isaas lakkoofsi kudha jaha yeroo Roomaan yeroo jalqabaatiif “lafa ulfinaa” mo’atte ni ibsa.
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. Daniel 11:16.
Garuu inni isa irratti dhufu fedhii ofii isaatiin ni raawwata; namni tokko iyyuu isa dura dhaabachuu hin danda’u; innis biyya ulfina qabeessa keessatti ni dhaabata; isheenis harka isaatiin ni baddi. Daani’el 11:16.
Daniel employs the expression “glorious land” twice in his writings. The first is verse sixteen, when literal pagan Rome conquered the literal glorious land of Judah.
Daani'el barreeffama isaa keessatti jecha “biyya ulfina qabeessa” jedhu yeroo lama fayyadameera. Inni jalqabaa lakkoofsa kudha jaha keessatti argama; yeroo sanatti Roomaan waaqeffannaa ormaa isa dhugaan biyya ulfina qabeessa Yihudaa isa dhugaa mo'ate.
“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.
“Misriin mootummaa kaabaa kan taʼe Antiookus dura dhaabbachuu hin dandeenye iyyuu, Antiookus Roomota yeroo sana isa irratti dhufan dura dhaabbachuu hin dandeenye. Mootummoonni kamiyyuu humna ol-ka’aa kana dura mormanii dhaabbachuu siʼachi hin dandeenye. Sooriyaan yeroo Poompeeyiin bara dhaloota Kiristoos dura 65tti Antiookus Asiaticus qabeenya isaa irraa mulqee Sooriyaa bulchiinsa Roomaa jala galchetti moʼatamtee mootummaa Roomaa keessatti dabalame.”
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and Revelation, 259.
“እቲ ተመሳሳሊ ሓይሊ ኣብ ቅድስቲ ምድሪ ድማ ክቐውም፡ ንእኣ ድማ ከጥፍኣ ነበሮ። ሮማ ምስ ህዝቢ ኣምላኽ፡ እቶም ኣይሁድ፡ ብኪዳን ብ162 ቅ.ል.ክ. ተያያዘት፤ ካብ እዚ ዕለት ጀሚራ ኣብ ናይ ትንቢት ቆጸራ ኣገዳሲ ስፍራ ሓዘት። እንተኾነ ግና፡ ኣብ ይሁዳ ስልጣን ብትክክለኛ ወራር ክትረክብ ክሳዕ 63 ቅ.ል.ክ. ኣይነበራን፤ ድሕሪኡ ድማ ብዝስዕብ መንገዲ ኮነ።” Uriah Smith, Daniel and Revelation, 259.
The other verse where Daniel employs the “glorious land” is in verse forty-one.
መዘክር ካልእ እቲ ዳንኤል “እታ ክብርቲ ምድሪ” ዝጥቀመሉ ኣብ ቍጽሪ ኣርብዓን ሓደን እዩ።
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Inni biyya ulfina qabeessa sanattis ni seena; biyyoonni baayʼeenis ni kufu; garuu kunneen harka isaa keessaa ni ba’u; isaanis Edoom, Moʼaab, fi ijoollee Amoon keessaa warra ijoo taʼanidha. Daaniʼel 11:41.
Verse forty-one of course follows verse forty, and verse forty begins with the words “and at the time of the end.” In The Great Controversy, Sister White identifies 1798 as the “time of the end,” so verse forty-one is identifying history that follows after the time of the end in 1798.
Lakkoofsi lakkoobsa afurtamaa hordofa; lakkoobsi afurtamaas jechoota, “yeroo dhumaattis” jedhamaniin jalqaba. Kitaaba The Great Controversy keessatti, Obboleettiin White bara 1798 akka “yeroo dhumaa”tti ibsiteerti; kanaafuu lakkoobsi afurtamii tokko seenaa yeroo dhumaa bara 1798 booda dhufu adda baasee agarsiisaa jira.
“But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.
“Garuu yeroo dhumaatti,” jechuun raajiin ni jedhu, “‘Namoonni baayʼeen asii fi achi ni fiigu, beekumsi immoo ni baayʼata.’” Daaniʼel 12:4.... Erga bara 1798 irraa jalqabee macaafni Daaniʼel banamee booda, beekumsi waaʼee raajiiwwanii ni baayʼate, namoonni baayʼeenis ergaa ulfaataa murtiin dhihoo taʼe labsaniiru.” The Great Controversy, 356.
The glorious land of verse forty-one is not literal ancient Judah of old, but spiritual modern Judah. The United States is spiritual modern Judah, and verse forty-one is identifying the soon-coming Sunday law in the United States.
Biyyoon ulfinaawaa lakkoofsa afurtamii tokko keessatti ibsame sun Yihudaa durii dhugaa lafarratti argamu miti, garuu Yihudaa ammayyaa hafuuraati. Ameerikaan Yihudaa ammayyaa hafuuraa dha; lakkoofsi afurtamii tokko immoo seera Dilbataa yeroo dhihoo keessatti Ameerikaa keessatti dhufu jiru addaan baasa.
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.
Taʼus garuu inni jalqabaa kan hafuuraa miti; inni uumamaa dha; boodas inni kan hafuuraa taʼa. 1 Qorontos 15:46.
That Sunday law is typified by verse sixteen, for “much of the history that has taken place” in the fulfillment of Daniel eleven is to be repeated. Verses ten through fifteen in the last days, represents the history preceding and leading up to the Sunday law.
Seera Dilbanni sun Aayaanni heera kudha jaha tokkoon bakka buufameera; sababiin isaas, raawwii Daani’el boqonnaa kudha tokko keessatti “seenaa raawwatame keessaa baay’een” irra deebi’amee ni mul’ata. Guyyoota dhumaa keessatti lakkoofsonni kudhanii hamma kudha-shaniitti seenaa Seera Dilbanni sun Aayaanaa dura turee isa geessisutti geessu bakka bu’u.
The king of the north in those five verses, as well as the king of the south who were fulfilled by the Seleucid king Antiochus Magnus and the Egyptian kings of the Ptolemaic kingdom, typify powers that are the focus of the history that leads to the soon-coming Sunday law. These verses identify the history of the movement of the one hundred and forty-four thousand, for verse ten identifies the collapse of the Soviet Union in 1989, and verse sixteen the soon-coming Sunday law.
Kaabaa fiixee sanaa keessatti ibsaman inni kaabaa, akkasumas mootichi kibbaa inni mootota Seleucid keessaa Antiokas Maagnasii fi mootota Gibxii mootummaa Ptolemaayikii tiin raawwataman, humnoota seenaa isa seera Dilbataa dhiheenyatti dhufu sana geessu irratti xiyyeeffatu fakkeenyaan agarsiisu. Aayaanni kun seenaa sochii dhibba tokkoo fi afurtamii afurii kuma sanaa adda baasa; sababiin isaas aayanni kudhan kufaatii Gamtaa Sooviyeetii bara 1989 keessatti taʼe ibsa, aayanni kudha jaha immoo seera Dilbataa dhiheenyatti dhufu sana ibsa.
Christ emphasizes these verses by aligning verse ten with verse forty and verse sixteen with verse forty-one. The direct reference to the literal glorious land which typifies the spiritual glorious land of verse forty-one is the end of the six verses, and verse ten is the beginning.
Kiristoos aayata kana keessatti lakkoofsa kudhan lakkoofsa afurtamaa wajjin, akkasumas lakkoofsa kudha jahan lakkoofsa afurtama tokkoo wajjin walqabsiisuudhaan cimsee ibsa. Itti-fufinsa kallattiidhaan biyya ulfina qabeessa dhugaa taatee, kan biyya ulfina qabeessa hafuuraa lakkoofsa afurtama tokko keessatti ibsameef fakkeenya taatu, dhuma aayata jahan sanaa dha; lakkoofsi kudhan immoo jalqaba isaa dha.
Just as Christ made sure verse sixteen has a direct connection with verse forty-one, and so too, verse ten has a direct connection with verse forty. The expression in verse ten “overflow, and pass through,” is the identical Hebrew phrase that is translated as “overflow and pass over,” in verse forty. The phrase is only found one other place in the Scriptures, but it is translated a little differently than verse ten and verse forty. Still, it is the same Hebrew phrase.
Akkuma Kiristoos lakkoofsi kudha jaha lakkoofsa afurtamii tokko wajjin walitti hidhata kallatti qabu akka taʼe mirkaneesse, akkasuma lakkoofsi kudhanis lakkoofsa afurtama wajjin walitti hidhata kallatti qaba. Ibsi lakkoofsa kudhan keessatti argamu, “dhangalaʼee darbu,” jechuun gaaleen jechuun afaan Ibrootaan isauma tokkoo dha; inni lakkoofsa afurtama keessatti “dhangalaʼee ceʼuu” jedhamee hiikameera. Gaaleen kun keessatti Caaffata Qulqullaaʼoo keessatti iddoo biraa tokko qofa keessatti argama; garuu inni lakkoofsa kudhanii fi lakkoofsa afurtama irraa xiqqoo adda taʼeen hiikameera. Haa taʼu malee, inni gaalee afaan Ibrootaa isauma tokko dha.
And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.
Innis ni darbaa Yihudaa keessa darba; ni guutee, ni irra darba; morma geessu iyyuu ni gaʼa; diriirfamuun qoochoo isaa balʼina biyya keetii ni guuta, yaa Imaanuʼeel. Isaayyaas 8:8.
Isaiah’s “overflow and go over,” is the same as verse ten’s “overflow, and pass through,” and verse forty’s “overflow and pass over.” More than this, each of the three verses are describing an attack from the king of the north upon the king of the south. In Isaiah, the northern king of Assyria, Sennacherib, was attacking Judah, the southern kingdom of Israel. In verse ten Antiochus Magnus, the northern king of the Seleucid Empire was attacking the southern kingdom of Egypt. In verse forty, the king of the north, the papal power, who had received a deadly wound at the beginning of verse forty, was attacking the southern atheistic power of the Soviet Union. Each verse represents the same prophetic structure of a conflict between the kings of the north and south, and in each verse the northern king “overflows and passes over.”
ଯିଶାୟଙ୍କ “ପ୍ରବାହିତ ହୋଇ ଅତିକ୍ରମ କରିଯିବ” ବାକ୍ୟଟି, ପଦ 10ର “ପ୍ରବାହିତ ହେବ ଓ ପାର ହୋଇଯିବ” ଏବଂ ପଦ 40ର “ପ୍ରବାହିତ ହୋଇ ଅତିକ୍ରମ କରିଯିବ” ସହିତ ସମାନ ଅର୍ଥବାହୀ। ଏହାଠାରୁ ଅଧିକ, ଏହି ତିନୋଟି ପଦର ପ୍ରତ୍ୟେକଟି ଉତ୍ତରର ରାଜାଙ୍କ ଦ୍ୱାରା ଦକ୍ଷିଣର ରାଜାଙ୍କ ବିରୁଦ୍ଧରେ ହୋଇଥିବା ଆକ୍ରମଣକୁ ବର୍ଣ୍ଣନା କରୁଛି। ଯିଶାୟରେ, ଉତ୍ତରୀୟ ଅଶ୍ଶୁରର ରାଜା ସେନ୍ନାକେରିବ, ଇସ୍ରାଏଲର ଦକ୍ଷିଣ ରାଜ୍ୟ ଯିହୁଦା ଉପରେ ଆକ୍ରମଣ କରୁଥିଲେ। ପଦ 10ରେ, ସେଲ୍ୟୁସିଡ୍ ସାମ୍ରାଜ୍ୟର ଉତ୍ତରୀୟ ରାଜା ଆଣ୍ଟିଓକସ୍ ମ୍ୟାଗ୍ନସ୍, ଦକ୍ଷିଣର ରାଜ୍ୟ ମିଶର ଉପରେ ଆକ୍ରମଣ କରୁଥିଲେ। ପଦ 40ରେ, ଉତ୍ତରର ରାଜା—ପୋପତାନ୍ତ୍ରିକ ଶକ୍ତି—ଯିଏ ପଦ 40ର ଆରମ୍ଭରେ ମାରାତ୍ମକ ଆଘାତ ପାଇଥିଲା, ସେ ସୋଭିଏତ୍ ୟୁନିଅନର ଦକ୍ଷିଣୀୟ ନାସ୍ତିକ ଶକ୍ତି ଉପରେ ଆକ୍ରମଣ କରୁଥିଲା। ପ୍ରତ୍ୟେକ ପଦ ଉତ୍ତର ଓ ଦକ୍ଷିଣର ରାଜାମାନଙ୍କ ମଧ୍ୟରେ ଥିବା ସଂଘର୍ଷର ସେହି ଏକେ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଗଠନକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଏବଂ ପ୍ରତ୍ୟେକ ପଦରେ ଉତ୍ତରର ରାଜା “ପ୍ରବାହିତ ହୋଇ ଅତିକ୍ରମ କରିଯାଏ।”
Isaiah’s testimony and verse ten both identify that when the northern king attacks he ceases before entering into the capital of the southern kingdom. Sennacherib brought his warfare to the walls of Jerusalem, and no further. In 219 BC, Antiochus Magnus came to the border of Egypt and stopped. Then he lost the battle of Raphia that occurred two years later in 217 BC. Sennacherib came to the walls of Jerusalem and lost the battle as God intervened.
Ragaa Isaayaasii fi keeyyanni kudhan lamaan isaanii yeroo mootichi kaabaa weeraru, osoo magaalaa guddoo mootummaa kibbaa keessa hin seenin akka achitti dhaabbatu ni ibsu. Sennaakeriib waraana isaa hamma dallaa Yerusaalemitti fide; achii immoo hin dabarre. Bara dhaloota Kiristoos dura 219 keessatti, Antiookus Maagnuus hamma daangaa Gibxii dhufee achitti dhaabbate. Sana booddee waraana Raafiyaa, kan waggaa lama booddee bara dhaloota Kiristoos dura 217 keessatti ta’e, keessatti mo’ame. Sennaakeriib immoo hamma dallaa Yerusaalemitti dhufee, Waaqni gidduu seenee waan ta’eef waraana sana keessatti mo’ame.
Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord. For I will defend this city, to save it, for mine own sake, and for my servant David’s sake. And it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead. 2 Kings 19:32–37.
Kanaaf, Waaqayyo waaʼee mootii Asoor kanaa akkana jedha: Inni magaalaa kana keessa hin dhufu, achittis xiyya tokko illee hin darbatu; gaachana qabatees ishee dura hin dhufu; tuullaa waraanaas ishee irratti hin ijaaru. Karaa inni itti dhufe sanaanuma deebiʼa; magaalaa kana keessas hin dhufu, jedhu Waaqayyo. Ani mataa kootiif, akkasumas sababii garbicha koo Daawititiif, magaalaa kana nan eega, nan oolchas. Halkan sana keessa ergamaan Waaqayyoo baʼee, qubata waraana Asoor keessatti nama kuma dhibba tokkoo fi kuma saddeettamii shan rukute; ganama bariis yeroo namoonni kaʼan, kunoo, isaan hundinuu reeffa duʼaa turan. Kanaafuu Senakeriib mootiin Asoor kaʼee deeme; deebiʼees Nanawwee keessa jiraate. Innis mana waaqa isaa Nisrook keessatti yeroo sagadaa turetti, ilmaan isaa Adramelekii fi Sharezer goraadeedhaan isa ajjeesan; isaanis biyya Armeeniyaa baqatan. Qooda isaattis ilmi isaa Esarhaadoon mootummaa qabate. 2 Mootota 19:32–37.
In 1989, the king of the north swept away the Soviet Union, but he did not overcome the capital of the Soviet Union. Russia was left standing. The next battle, typified in verses eleven and twelve, was the battle of Raphia, which was also typified by the overthrow of Sennacherib’s army and his subsequent death which identifies a victory for the southern king, which was Judah in the testimony of Sennacherib, and Raphia in the testimony of Antiochus Magnus.
1989 keessatti kaabaan mootichi Sowiyet Yuuniyen haxaa’ee balleesse; garuu inni magaalaa guddittii Sowiyet Yuuniyen hin moone. Raashiyaan dhaabattee hafte. Lola itti aanu, kan lakkoofsota kudha tokkoo fi kudha lama keessatti fakkeeffamee dhiyaate, lola Raafiyaa ture; innis kufaatii waraana Seennaakeriibii fi du’a isaa itti aansee dhufeeniin akkasumas fakkeeffamee ture; kunis mo’icha mooticha kibbaa agarsiisa; inniis ragaa Seennaakeriibii keessatti Yihudaa, ragaa Antiochus Magnus keessatti immoo Raafiyaa ture.
Verse ten provides a direct connection to verse forty and verse sixteen provides a direct connection with verse forty-one. Verses ten through sixteen represent the history of 1989 unto the Sunday law. The verse represents a hidden history in verse forty that begins with the collapse of the Soviet Union in 1989 and continues unto the Sunday law. Verse ten also directly connects the “seven times” of Leviticus twenty-six to the hidden history, but that line of truth is outside what we are here setting forth.
Kitaabni lakkoofsi kudhan lakkoofsa afurtamaa wajjin walitti dhufeenya kallattii qaba; lakkoofsi kudha jaha immoo lakkoofsa afurtama tokko wajjin walitti dhufeenya kallattii qaba. Lakkoofsonni kudhan irraa hamma kudha jahaatti jiran seenaa bara 1989 irraa kaasee hamma seera Dilbataatti jiru bakka bu’u. Lakkoofsi sun seenaa dhokataa lakkoofsa afurtamaa keessa jiru bakka bu’a; seenaa sun kufaatii Gamtaa Sooviyeetii bara 1989 keessatti jalqabee hamma seera Dilbataatti itti fufa. Lakkoofsi kudhan akkasumas “yeroo torba” Leewwota digdamii ja’a keessaa seenaa dhokataa wajjin kallattiidhaan wal qabsiisa; garuu sararri dhugaa sun waan asitti nu dhiheessaa jirru keessaa ala dha.
In Millerite history the first of six primary controversies within Adventism concerning the correct identification of Rome occurred, and it was over who the robbers of verse fourteen represented. The Protestants held they represented Antiochus Epiphanes, and the Millerites identified them as Rome. In the last controversy of Adventism concerning the correct identification of Rome it is also over the robbers of verse fourteen. One class, represented by the Millerites, is upholding the foundational understanding of the Millerites, which was endorsed by the Spirit of Prophecy.
በሚለራይት ታሪክ ውስጥ በአድቬንቲዝም ውስጥ ሮምን በትክክል ለመለየት ስለተነሱት ስድስት ዋና ክርክሮች የመጀመሪያው ተከሰተ፣ እርሱም የአሥራ አራተኛው ቁጥር ዘራፊዎች ማንን እንደሚወክሉ ላይ ነበር። ፕሮቴስታንቶቹ እነርሱ አንጥዮኮስ ኤፒፋኔስን እንደሚወክሉ አድርገው ያዙ፣ ሚለራይቶቹ ግን ሮም መሆናቸውን ለዩአቸው። በአድቬንቲዝም የመጨረሻው ክርክርም ሮምን በትክክል ለመለየት ሲመጣ ደግሞ እርሱ ደግሞ በአሥራ አራተኛው ቁጥር ዘራፊዎች ላይ ነው። በሚለራይቶች የሚወከል አንድ ወገን፣ በትንቢት መንፈስ የተደገፈውን የሚለራይቶች መሠረታዊ አስተዋጽኦ እያጸና ነው።
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Anin waan arge, kaartiin bara 1843 harka Gooftaaatiin qajeelfamee akka ture, fi akka hin jijjiiramne; lakkoofsonni sunis akkuma Inni barbaadetti akka turan; harki Isaas isaan irra akka turee fi dogoggora lakkoofsota keessaa tokko tokko keessatti jiru akka dhokse, akka namni tokko illee isa argu hin dandeenye, hamma harki Isaa irraa kaafamutti.” Early Writings, 74.
That sacred chart identifies the controversy with the notation of 164 BC.
Chaartiin qulqulluun sun mormii sana mallattoo Dh.K.B. 164 jedhuun adda baasa.
“164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.”
“164 Antiochus Epiphanes duʼa, inni immoo, inni dura angaf hin dhaabbanne; sababni isaas, dura angaf dhalachuun isaa dura waggaa 164 duʼee ture.”
The reference of that controversy upon the sacred chart represents the only truth represented upon the sacred chart that is not based upon a prophetic passage from God’s Word. In doing so it identifies a waymark, not of biblical history, but of Advent history, and “it should not be altered,” for the controversy identifies how the prophetic vision is established. To reject that foundational truth is to simultaneously reject the authority of the Spirit of Prophecy’s endorsement of the sacred chart.
Sakattaan marii qulqulluu sanaa irratti ibsamu dhugaa tokkicha marii qulqulluu irratti ibsame keessaa isa qofa dha; innis dubbii raajii keessaa jedhu tokko irratti Hundaa’e osoo hin ta’in, Dubbii Waaqayyoo keessaa kutaa raajii tokko irratti hundaa’e miti. Kana gochuudhaan, inni mallattoo karaa tokko adda baasa; garuu inni mallattoo karaa seenaa Macaafa Qulqulluu irraa miti, seenaa Adventii irraa ta’eedha; kanaafis, “inni jijjiiramuu hin qabu,” sababiin isaas mariin sun akka mul’anni raajii itti hundeeffamu ibsa. Dhugaa bu’uuraa sana diduun yeroo wal fakkaatutti aangoo mirkaneessa Hafuura Raajii kan marii qulqulluu sanaaf kenne dhoowwuudha.
“The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, book 2, 78.
“መጨረሻው እጅግ የሚሆነው የሰይጣን ማታለያ የእግዚአብሔር መንፈስ ምስክርነትን ከንቱ ማድረግ ይሆናል። ‘ራእይ በሌለበት ሕዝብ ይጠፋል’ (ምሳሌ 29:18)። ሰይጣን በብልሃት፣ በተለያዩ መንገዶችና በተለያዩ ወኪሎች አማካይነት፣ በእግዚአብሔር የቀሩትን ሕዝቦች በእውነተኛው ምስክርነት ላይ ያላቸውን እምነት ለማናወጥ ይሠራል። ለማሳት ሐሰተኛ ራእዮችን ያስገባል፤ ሐሰቱንም ከእውነቱ ጋር ያቀላቅላል፤ እንዲሁም ሰዎች በራእይ ስም የሚጠራ ሁሉን እንደ አንድ ዓይነት እብደት እስኪቆጥሩት ድረስ እንዲጠሉት ያደርጋል፤ ነገር ግን ቅን ነፍሳት ሐሰተኛውን ከእውነተኛው ጋር በማነጻጸር በመካከላቸው ያለውን ልዩነት ለመለየት ይችላሉ።” Selected Messages, book 2, 78.
The last controversy of “the robbers of thy people”, is the same as the first, and without an understanding of the symbol which establishes the vision, “the people perish.” They “perish” because they “make of none effect the testimony of the Spirit of God.”
“namoota saba keetii” kan dhumaa mormii isa jalqabaa wajjin tokkoo dha; mallattoo mul’ata sana dhaabu sana hubachuu malee, “sabi ni bada.” Isaan “ni badan” sababiin isaas “dhugaa-baatuu Hafuura Waaqayyoo hojii dhabsiisu.”
The other class claims that the United States is represented as the robbers of verse fourteen. That class is unable or unwilling to see that Antiochus Magnus in verses ten through fifteen represents the United States. Just as the Protestants of Millerite history claimed the robbers were Antiochus, the class who is unwilling to see identifies the robbers as the power (the United States) that is typified by Antiochus.
Kilaasiin inni tokko Ameerikaan Tokkummaa saramtoota lakkoofsa kudha afur keessatti ibsamte akka taate ni dubbata. Kilaasiin sun Antiyokos Maagnus lakkoofsota kudhan hamma kudha shanitti keessatti Ameerikaa Tokkummaa akka bakka buʼu arguuf dadhabaa dha yookaan arguuf fedhii hin qabu. Akkuma Pirootestaantonni seenaa Miileraayitii keessatti saramtoonni Antiyokos akka taʼan jedhanitti, kilaasiin arguuf fedhii hin qabne saramtoota humna (Ameerikaa Tokkummaa) Antiyokosiin fakkeeffamtu taʼee adda baasa.
Sennacherib’s attack upon Judah that reached to the capital, Jerusalem, and that failed, was led by Sennacherib’s general, the Rabshakeh.
Duulli Senakereeb biyya Yihudaa irratti bane, kan magaalaa guddoo Yerusaalem bira gaʼee garuu fashalaaʼe, jeneraala Senakereeb kan taʼe Raabsaaqee’n hogganame.
Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them. How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen? Am I now come up without the Lord against this place to destroy it? The Lord said to me, Go up against this land, and destroy it. Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews’ language in the ears of the people that are on the wall. But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you? Then Rabshakeh stood and cried with a loud voice in the Jews’ language, and spake, saying, Hear the word of the great king, the king of Assyria. 2 Kings 18:23–28.
ଏହେତୁ ଏବେ, ମୁଁ ତୁମକୁ ବିନୟ କରୁଛି, ମୋର ପ୍ରଭୁ ଅଶ୍ଶୂରର ରାଜାଙ୍କ ସହିତ ପଣ ଦିଅ; ତେବେ ମୁଁ ତୁମକୁ ଦୁଇ ହଜାର ଘୋଡ଼ା ଦେବି, ଯଦି ତୁମ ପକ୍ଷରୁ ସେମାନଙ୍କ ଉପରେ ଆରୋହୀ ବସାଇବାକୁ ସମର୍ଥ ହେବ। ତେଣୁ ତୁମେ କିପରି ମୋର ପ୍ରଭୁଙ୍କ ଦାସମାନଙ୍କ ମଧ୍ୟରୁ ସବୁଠାରୁ ଅଳ୍ପ ଜଣେ ସେନାପତିଙ୍କ ସାମ୍ନାକୁ ଫେରାଇଦେବ, ଏବଂ ରଥ ଓ ଅଶ୍ୱାରୋହୀମାନଙ୍କ ପାଇଁ ମିଶର ଉପରେ ଭରସା କରିବ? ଏବେ କି ମୁଁ ସଦାପ୍ରଭୁଙ୍କ ବିନା ଏହି ସ୍ଥାନକୁ ଧ୍ୱଂସ କରିବା ପାଇଁ ଆସିଛି? ସଦାପ୍ରଭୁ ମୋତେ କହିଥିଲେ, ‘ଏହି ଦେଶ ବିରୁଦ୍ଧରେ ଯାଅ, ଏବଂ ଏହାକୁ ଧ୍ୱଂସ କର।’ ତେବେ ହିଲ୍କିୟାଙ୍କ ପୁତ୍ର ଇଲିୟାକୀମ, ଓ ଶେବ୍ନା, ଓ ଯୋଆହ, ରବ୍ଶାକୀଙ୍କୁ କହିଲେ, “ଦୟାକରି ତୁମ ଦାସମାନଙ୍କ ସହିତ ଅରାମୀ ଭାଷାରେ କଥାହେବ; କାରଣ ଆମେ ଏହା ବୁଝୁଛୁ; ଏବଂ ପ୍ରାଚୀର ଉପରେ ଥିବା ଲୋକମାନଙ୍କ କାନରେ ଯିହୂଦୀମାନଙ୍କ ଭାଷାରେ ଆମ ସହିତ କଥା ନ କହ।” କିନ୍ତୁ ରବ୍ଶାକୀ ସେମାନଙ୍କୁ କହିଲେ, “ମୋର ପ୍ରଭୁ କି ଏହି କଥାଗୁଡ଼ିକ କହିବା ପାଇଁ ମୋତେ ତୁମ ପ୍ରଭୁଙ୍କ ପାଖକୁ ଓ ତୁମ ପାଖକୁ ପଠାଇଛନ୍ତି? ତୁମ ସହିତ ନିଜ ମଳ ଖାଇବା ଓ ନିଜ ମୂତ୍ର ପିଇବାକୁ ଯେମାନେ ପ୍ରାଚୀର ଉପରେ ବସିଛନ୍ତି, ସେମାନଙ୍କ ପାଖକୁ କି ସେ ମୋତେ ପଠାଇନାହାନ୍ତି?” ତାହାପରେ ରବ୍ଶାକୀ ଠିଆ ହୋଇ ଯିହୂଦୀମାନଙ୍କ ଭାଷାରେ ଉଚ୍ଚ ସ୍ୱରରେ ଡାକି କହିଲେ, “ମହାରାଜ, ଅର୍ଥାତ୍ ଅଶ୍ଶୂରର ରାଜାଙ୍କ ବାକ୍ୟ ଶୁଣ।” ୨ ରାଜାବଳୀ ୧୮:୨୩–୨୮।
The Rabshakeh was presenting not his words, but the words of Sennacherib, king of Assyria. In Daniel eleven verse forty the king of the north is the papal power who at the time of the end in 1798 received a deadly wound at the hands of atheistic France, the southern king. In the verse the king of the north ultimately retaliates and overflows the southern kingdom (the USSR) in 1989. When the king of the north accomplished that work, he brought with him “chariots, and with horsemen, and many ships.” “Chariots and horsemen” represent military might and “ships” represent economic power. Those symbols identify the United States as papal Rome’s proxy army in the victory of 1989, as typified by Rabshakeh. Antiochus Magnus in verse ten through fifteen represents the United States, and as William Miller correctly identified that the word “also” in verse fourteen establishes a new power entering the prophetic narrative, the “robbers” must represent a power distinct from either the Ptolemaic kings of the south, or Antiochus the king of the north or Philip of Macedon.
ራብሻቄ የራሱን ቃላት ሳይሆን የአሶር ንጉሥ ሰናክሬምን ቃላት ነበር የሚያቀርበው። በዳንኤል ምዕራፍ አሥራ አንድ ቁጥር አርባ ያለው የሰሜን ንጉሥ የጳጳሳዊ ኃይል ሲሆን፣ እርሱም በፍጻሜው ዘመን በ1798 ከደቡብ ንጉሥ ከሆነችው ከእግዚአብሔር የለሽ ፈረንሳይ እጅ ገዳይ ቍስል ተቀበለ። በዚያ ቁጥር የሰሜን ንጉሥ በመጨረሻ በቀል ይመልሳል እና በ1989 የደቡብን መንግሥት (ዩኤስኤስአርን) ይጥለቀለቃል። የሰሜን ንጉሥ ያንን ሥራ በፈጸመ ጊዜ፣ “ሰረገሎችንና ፈረሰኞችን እንዲሁም ብዙ መርከቦችን” ከእርሱ ጋር አመጣ። “ሰረገሎችና ፈረሰኞች” የወታደራዊ ኃይልን ይወክላሉ፣ “መርከቦች” ደግሞ የኢኮኖሚ ኃይልን ይወክላሉ። እነዚህ ምልክቶች በ1989 ድል ውስጥ፣ በራብሻቄ እንደ ተመሰለው፣ አሜሪካን የጳጳሳዊት ሮም ወኪል ሠራዊት መሆኗን ያመለክታሉ። በቁጥር አሥር እስከ አሥራ አምስት ያለው አንጢዮኮስ ማግኑስ አሜሪካን ይወክላል፤ እንዲሁም ዊልያም ሚለር በትክክል እንደ ለየው፣ በቁጥር አሥራ አራት ያለው “ደግሞ” የሚለው ቃል በትንቢታዊው ትርኢት ውስጥ አዲስ ኃይል መግባቱን ስለሚያመለክት፣ “ዘራፊዎቹ” ከደቡብ የጶሌማይክ ነገሥታት ወይም ከሰሜን ንጉሥ ከሆነው አንጢዮኮስ ወይም ከመቄዶንያው ፊልጶስ ልዩ የሆነ ኃይልን መወከል አለባቸው።
“The king of the south, in this verse, without any doubt, means king of Egypt; but what the robbers of thy people means remains yet a doubt perhaps to some. That it cannot mean Antiochus, or any king of Syria, it is plain; for the angel had been talking about that nation for a number of verses previous, and now says, ‘also the robbers of thy people,’ etc., evidently implying some other nation. I will admit that Antiochus did perhaps rob the Jews; but how could this ‘establish the vision,’ as Antiochus is not spoken of anywhere in the vision as performing any act of that kind; for he belonged to what is called the Grecian kingdom in the vision. Again, ‘to establish the vision,’ must mean to make sure, complete, or fulfill the same.” William Miller, Miller’s Works, Lecture 6, 89.
“ mootummaa kibbaa” jedhu kun, lakkoofsa kana keessatti, shakkii tokko malee mootii Gibxii jechuu isaa ni agarsiisa; garuu “saamtoonni saba keetii” jedhu maal jechuu akka taʼe, tarii namoota muraasaaf amma iyyuu gaaffii taʼee hafeera. Inni Antiookos yookaan mootii Sooriyaa kamiyyuu jechuu akka hin dandeenye ifaadha; ergamaan kun lakkoofsota hedduu dura saba sana irratti dubbachaa turee, amma immoo, “akkasumas saamtoonni saba keetii,” fi kkf., jechuun saba biraa tokko akka agarsiisu ifatti mulʼisa. Ani ni amana, Antiookos tarii Yihuudota ni saamte taʼa; garuu kun akkamitti “mulʼata sana jabeessa” jechuu dandaʼa, yeroo Antiookos mulʼata keessatti bakka kamittiyyuu hojii gosa kanaa tokko illee hojjechaa akka taʼetti hin dubbatamnetti; sababiin isaas inni mulʼata keessatti mootummaa Giriikii jedhamee waamamu keessaa ture. Ammas, “mulʼata sana jabeessuu” jechuun isa sana mirkaneessuu, guutuu, yookaan raawwachuu jechuu qaba.” William Miller, Miller’s Works, Lecture 6, 89.
“Antiochus” was a name selected by many of the kings of the Syrian Seleucid Empire. The founder of that empire was Seleucid Nicator, and somewhere between twenty-six to thirty kings made up the entire list of Seleucid kings. Many of those kings chose the name “Antiochus”, just as the many popes choose throne-names when they are selected as popes. The popes are all “antichrist,” which means “against Christ”. The word “anti” meaning “against”. As antichrists they have taken the name of their spiritual forefather, who is Satan. Satan and the popes are both identified as the antichrist in inspiration.
“ଆଣ୍ଟିଓଖସ୍” ସିରିୟ ସେଲ୍ୟୁସିଡ୍ ସାମ୍ରାଜ୍ୟର ଅନେକ ରାଜାଙ୍କ ଦ୍ୱାରା ଚୟନ କରାଯାଇଥିବା ଏକ ନାମ ଥିଲା। ସେହି ସାମ୍ରାଜ୍ୟର ସ୍ଥାପକ ଥିଲେ ସେଲ୍ୟୁସିଡ୍ ନିକେଟର, ଏବଂ ମୋଟ ସେଲ୍ୟୁସିଡ୍ ରାଜାମାନଙ୍କ ତାଲିକାରେ ପ୍ରାୟ ଛବ୍ବିଶରୁ ତିରିଶି ରାଜା ଥିଲେ। ସେମାନଙ୍କ ମଧ୍ୟରୁ ଅନେକେ “ଆଣ୍ଟିଓଖସ୍” ନାମଟି ବାଛିଥିଲେ, ଯେପରି ଅନେକ ପୋପ ପୋପ ଭାବେ ଚୟନିତ ହେବାବେଳେ ତାଙ୍କ ଅଧିଷ୍ଠାନ-ନାମ ବାଛନ୍ତି। ପୋପମାନେ ସମସ୍ତେ “ଆଣ୍ଟିକ୍ରାଇଷ୍ଟ,” ଅର୍ଥାତ୍ “ଖ୍ରୀଷ୍ଟଙ୍କ ବିରୋଧରେ”। “ଆଣ୍ଟି” ଶବ୍ଦର ଅର୍ଥ “ବିରୋଧରେ”। ଆଣ୍ଟିକ୍ରାଇଷ୍ଟମାନେ ଭାବେ ସେମାନେ ତାଙ୍କ ଆତ୍ମିକ ପୂର୍ବପୁରୁଷଙ୍କ ନାମ ଗ୍ରହଣ କରିଛନ୍ତି, ଯିଏ ଶୟତାନ। ପ୍ରେରିତ ବାକ୍ୟରେ ଶୟତାନ ଓ ପୋପମାନେ ଉଭୟଙ୍କୁ ଆଣ୍ଟିକ୍ରାଇଷ୍ଟ ଭାବେ ଚିହ୍ନିତ କରାଯାଇଛି।
“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.
“Xiyyeeffannaan mormituu Kiristoos fincila inni samii keessatti jalqabe raawwachuuf qabu, ijoollee ajajamuu didanii keessatti hojjechuu isaa itti fufa.” Testimonies, volume 9, 230.
A pope is a representative of Satan, and thus they are both against Christ, and therefore are the “antichrist.” They choose a name when they take the position as pope, and become Satan’s earthly representative.
Phaaphaasiin bakka bu’aa Seexanaa ti; kanaafuu inni lamaan isaanii iyyuu Kiristoosiin mormu, kanaafis “farra Kiristoos” dha. Yeroo aangoo phaaphaasummaa fudhatan maqaa tokko filatu; akkasiinis bakka bu’aa lafa irraa kan Seexanaa ta’u.
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
“Badhadhina fi ulfina addunyaa mirkaneeffachuuf, waldaan jaallatamuu fi deeggarsa namoota gurguddoo lafa irraa barbaaduuf geggeeffamte; akkasitti immoo Kiristoosin diddee, bakka bu’aa Seexanaa—episkoopi Roomaaaf abboomamuu akka fudhattu taasifamte.” The Great Controversy, 50.
By their works you shall know them, and the popes carry on the same work as Satan.
Hojii isaanii irraa isaan ni beektu; abbootiin paaphaas hojiiuma Seexanni hojjetu sanauma itti fufu.
“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.
“Phaaphaasiin Roomaa sanaan hojii inni duraan mootummaa waaqaa keessatti, ari’amuu bulchaa dukkanaa duratti geggeeffamaa ture sanuma asii lafa irratti ittifufeera. Seexanni mootummaa waaqaa keessatti seera Waaqayyoo sirreessuuf, akkasumas ofii isaatiin fooyya’iinsa tokko iddoo buusuuf barbaade. Inni murtii ofii isaa murtii Uumaa isaa ol olqabe, fedha isaas fedha Yihowaa ol kaaye; karaa kanaaniis dhugumatti Waaqayyo dogoggoruu danda’a jedhee labsate. Phaaphaasiinis akkasuma karaa sana hordofa; ofii isaatiif dogoggora hin qabne jechuun, seera Waaqayyoo yaada ofii isaatiin akka walsimuuf qindeessuuf yaala; seeraa fi ajajawwan Gooftaa mootummaa waaqaafi lafaa keessatti dogoggora inni argu jedhee yaadu sirreessuu akka danda’u of seeta. Inni dhugumatti addunyaadhaan, Ani seerota kan Yihowaa irra wayyan isiniif nan kenna, jedha. Kun Waaqa mootummaa waaqaa irratti arrabsoo akkam guddaa dha!” Signs of the Times, November 19, 1894.
Though Seleucus Nicator established the Seleucid Empire, many of the following kings chose the name “Antiochus,” in honor, not of Seleucus, but of his father. Seleucus’ father, Antiochus, was a nobleman and a general in the service of King Philip II of Macedon, who was the father of Alexander the Great. This noble status and military background helped establish the foundation for Seleucus’s own prominent role and subsequent rise to power after the death of Alexander the Great.
Seleucus Nicator mootummaa Seleucid hundeesse iyyuu, mootota itti aanan keessaa baay’een maqaa “Antiochus” jedhu filatan; kunis ulfina Seleucus’f osoo hin ta’in, abbaa isaaaf kennamuudha. Abbaan Seleucus, Antiochus, nama kabajamaa fi ajajaa waraanaa tajaajila Mootii Maqedooniyaa Philip II keessatti ture; inni immoo abbaa Alexander the Great ture. Sadarkaan kabajaa fi seenaa waraanaa kun bu’uura gahee guddaa Seleucus mataa isaatii fi ol-ka’iinsa aangoo isaatti itti aansee dhufe, du’a Alexander the Great booddee, jabeessuuf gargaare.
Seleucus’ kingdom was established when he took control of three of the four areas of Alexander’s kingdom. Rome also conquers three geographical powers in order to take control and become the king of the north. When Seleucus had secured the east, the west and the north he became the king of the north in the historical narrative, and his capital was the city of Babylon. Many of the following kings chose the name “Antiochus” when they took the northern throne in order to honor their political forefather. The parallel is easy to see, if you choose to see. If you don’t, you don’t.
Mootummaan Seleucus yeroo inni naannolee afur mootummaa Aleksaandiroos keessaa sadii to’ate hundeeffame. Roomis to’annoo qabachuu fi mootii kaabaa ta’uuf aangoo teessuma lafaa sadii ni mo’ata. Yeroo Seleucus bahaa, dhihaa fi kaabaa mirkaneeffate, seenaa keessatti mootii kaabaa ta’e; magaalaan mootummaa isaas Baabilon turte. Mootonni itti aanan keessaa baay’een isaanii yeroo teessoo mootummaa kaabaa fudhatan, abbaa isaanii siyaasaa isa duraa kabajuuf maqaa “Antiochus” filatan. Wal fakkaatinsi kun, yoo arguuf filatte, salphaatti mul’ata. Yoo hin filanne, hin argitu.
The name “Antiochus” (Ἀντίοχος in Greek) comes from the Greek elements’ “anti” (meaning “against” or “opposite”) and “ocheo” (meaning “to hold fast” or “to maintain”). The northern kings chose the name to maintain their political heritage with the father, just as the antichrist (popes) choose names when they begin to rule. Just as the popes are representatives of their father, the devil, so too the Antiochus’ of the Syrian Empire typify representatives of their father. In this application Antiochus represents a proxy of their father. The proxy of the papal power in 1989 was the United States, and the secular testimony upholds the relationship between the antichrist, Pope John Paul II, and Ronald Reagan in their work to bring down the former Soviet Union.
Maqaan “Antiochus” jedhu (Afaan Giriikiitiin Ἀντίοχος) qaamolee afaan Giriikii “anti” (hiikni isaa “mormuu” yookaan “faallaa”) fi “ocheo” (hiikni isaa “jabeessanii qabuu” yookaan “eeguu”) irraa dhufa. Mootonni kaabaa dhaala isaanii siyaasaa abbaa isaanii wajjin itti fufsiisuuf maqaa sana filatan; akkuma mormituun Kiristoos (paappasonni) yeroo bulchuu jalqaban maqaa filatanitti. Akkuma paappasonni bakka-buutota abbaa isaanii, jechuunis seexanaa, ta’an, akkasumas Antiochusonni mootummaa Sooriyaa keessatti bakka-buutota abbaa isaanii fakkeenyan agarsiisu. Itti-fayyadama kana keessatti Antiochus bakka-buutuu abbaa isaanii agarsiisa. Bara 1989tti bakka-buutuun humna paappasummaa Ameerikaa Yunaayitid Isteetis ture; ragaan addunyaawis walitti dhufeenya mormituu Kiristoosii, Paappaas Yohaannis Phaawulos II, fi Roonaald Reegan hojii isaanii keessatti Tokkummaa Sooviyeetii duraanii kufaatii irraan ga’uuf qaban ni mirkaneessa.
In verses ten through sixteen, the first and last verse possess direct references to verses forty and forty-one. Verse ten directly represents verse forty. Verse sixteen directly represents verse forty-one. The verses represent the portion of the prophecy of Daniel that relates to the last days.
Kitaabni lakkoobsa kudhan keessaa hanga kudha jahaatti, lakkoofsi jalqabaa fi lakkoofsi dhumaa lakkoobsa afurtamii fi afurtamii tokkootti kallattiidhaan wabii qabu. Lakkoofsi kudhan kallattiidhaan lakkoofsa afurtama bakka bu’a. Lakkoofsi kudha jaha kallattiidhaan lakkoofsa afurtamii tokko bakka bu’a. Lakkoofsota kanaan kutaan raajii Daaniʼel kan bara dhumaatti wal qabatu ni bakka buʼama.
“The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .
“Kitaabni cufame ture macaafa Mul’ataa miti; garuu kutaa raajii Daani’eel keessaa isa guyyoota dhumaa wajjin wal qabatu ture. Caaffanni Qulqullaa’aan akkana jedha, ‘Ati garuu yaa Daani’eel, dubbii kana cufi; macaafa illee hamma yeroo dhumaatti chaappi. Namoonni baay’een asii fi achi ni deddeebi’u; beekumsi immoo ni baay’ata’ (Daani’eel 12:4). Yommuu macaafni sun baname, labsiin, ‘Yeroon si’achi hin turu,’ jedhu ni godhame. (Mul’ata 10:6 ilaali.) Macaafni Daani’eel amma ni banameera; mul’anni Kiristoos Yohannisitti kenne immoo jiraattota lafa hundumaaf ni dhufa. Dabalamuu beekumsaanis ummanni tokko guyyoota mootummaa dhumaa keessatti dhaabachuuf qophaa’uu qaba....”
“In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.
“Ergamoota ergamaa jalqabaatti namoonni Waaqayyoon, Uumaa keenya kan addunyaa fi waan isa keessa jiran hundumaa uume, waaqeffachuuf waamamu. Isaan seera Yihowaa hojii dhorkaa keessaa baasanii, dhaabbata Phaaphaasummaa tokkoof ulfina kennaniiru; garuu dhimma kana irratti beekumsi ni dabala.” Selected Messages, book 2, 105, 106.
At the time of the end in 1989 the last six verses of Daniel chapter eleven represent the “portion of the prophecy of Daniel which related to the last days.” It was recognized when it was then unsealed, and that unsealing produced an increase of knowledge on the “institution of the Papacy, making of no effect the law of Jehovah.” The Alpha and Omega always illustrates the end with the beginning, and the testing process that began in 1989, was designed to produce two classes of worshippers.
Yeroo dhumaatti bara 1989 keessa, lakkoofsota jahan dhumaa boqonnaa kudha tokkoffaa Daani’el keessaa “kutaa raajii Daani’el kan guyyoota dhumaatiin wal qabate” bakka bu’u. Innis yeroo sanatti yeroo hiikni isaa baname beekame; banamuun sunis waa’ee “dhaabbata Phaaphaasummaa, seera Yihowaa hojii maleessa gochuu” irratti daballii beekumsaa fide. Alfaa fi Oomeegaan yeroo hundumaa dhuma jalqabaatiin fakkeenya godhee mul’isa; adeemsi qorumsa bara 1989 keessatti jalqabe immoo gosa waaqeffattootaa lama uumuuf karoorfame.
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. Daniel 12:9, 10.
Innis, “Karaa kee dhaqi, Daani’el; dubbiin kun hanga yeroo dhumaatti cufamee fi mallatteeffamee jira. Namoonni baay’een ni qulqullaa’u, ni adii ta’u, ni qorama’u; warri jal’oon garuu jal’inaan ni hojjetu; jal’oota keessaa tokko illee hin hubatu; ogeeyyiin garuu ni hubatu.” Daani’el 12:9, 10.
We are now in the final period of that testing process, for the controversy of the robbers at the beginning of Adventism is now being repeated. To identify the robbers as the United States is to identify Antiochus as the robbers. It is the identical controversy of the Millerites and Protestants.
Ammas yeroo dhumaa adeemsa qormaataa sanaa keessa jirra; sababni isaas falmiin saamtootaa jalqaba Adventizimii keessatti ture amma deebiʼee irra deddeebiʼamaa jira. Saamtoota jechuun Ameerikaa tokkoomte taʼuu isaanii adda baasu jechuun Antiookos saamtoota taʼuu isaa adda baasuu dha. Innis falmii walfakkaataa kan Milleraayitotaa fi Pirootestaantotaa ti.
At the end of the testing process, just as in the beginning of the testing process, which began in 1989, the Lion of the tribe of Judah unseals “that portion of the prophecy of Daniel which related to the last days.” In 1989 it was the last six verses of Daniel eleven, and at the ending it is the hidden history of verse forty, that is typified by verses ten through sixteen.
ፈተናው የሚፈጸመው ሂደት መጨረሻ ላይ፣ እንዲሁም በ1989 የጀመረው የፈተናው ሂደት መጀመሪያ ላይ እንደነበረው፣ ከይሁዳ ነገድ የሆነው አንበሳ “ከመጨረሻዎቹ ዘመናት ጋር የተያያዘውን የዳንኤል ትንቢት ክፍል” ይፈታዋል። በ1989 ይህ የዳንኤል ምዕራፍ አሥራ አንድ የመጨረሻ ስድስቱ ቁጥሮች ነበሩ፤ በመጨረሻውም ግን በቁጥር አርባ ውስጥ የተሰወረው ታሪክ ነው፥ ይህም በቁጥሮች አሥር እስከ አሥራ ስድስት በምሳሌ የተወከለ ነው።
We will continue our consideration of the six lines of controversies within the history of Adventism in the following articles. The first of those six controversies illustrates the last of those six controversies. We will use the first and last controversies to overlay the other four controversies as we unfold the elements involved with the efforts of the enemy of righteousness to prevent God’s people from rightly dividing “the vision”, which is established with the symbol of Rome.
Nuti itti aanu seenaa Adveentizimii keessatti sararoota falmii jahan sana ilaaluu keenya barruulee itti aanan keessatti itti fufna. Falmiiwwan jahan sana keessaa inni jalqabaa, isa dhumaa sana ni ibsa. Akkuma qaamolee hojii diinota qajeelummaa, warra ummata Waaqayyoo “mul’ata” sirriitti qoodu irraa ittisuuf tattaaffatan keessatti hirmaatan ibsaa adeemnuutti, falmiiwwan afran hafan irratti falmii jalqabaa fi kan dhumaa ni wal irratti diriirsina; “mul’anni” kunis mallattoo Roomaatiin dhaabameera.
“Unless we understand the importance of the moments that are swiftly passing into eternity, and make ready to stand in the great day of God, we shall be unfaithful stewards. The watchman is to know the time of night. Everything is now clothed with a solemnity that all who believe the truth for this time should realize. They should act in reference to the day of God. The judgments of God are about to fall upon the world, and we need to be preparing for that great day.
“Yoo yeroo inni saffisaan bara baraatti darbu kanaa barbaachisummaa isaa yoo hin hubannee fi guyyaa guddaa Waaqayyoo keessa dhaabachuuf yoo hin qophoofne, bulchitoota amanamoo hin taane taana. Eegduun halkan yeroo akkamii akka taʼe beekuu qaba. Wanti hundinuu amma ulfina cimaadhaan haguugamee jira; kana warri dhugaa yeroo kanaatiif kennamu amanan hundi hubachuu qabu. Isaan guyyaa Waaqayyoo ilaalchisee hojii irra oolchuu qabu. Murtiin Waaqayyoo addunyaa irratti buʼuuf jedhu, nus guyyaa guddaa sanaaf qophaaʼaa turuu nu barbaachisa.”
“Our time is precious. We have but few, very few days of probation in which to make ready for the future, immortal life. We have no time to spend in haphazard movements. We should fear to skim the surface of the word of God.” Testimonies, volume 6, 407.
“Yeroon keenya qaalii dha. Jireenya fuulduraa, du’a hin qabne sanaaf of qopheessuuf guyyoota qorumsaa muraasa qofa, baay’ee muraasa qabna. Sochii akka tasaa ta’een dabarsuuf yeroo hin qabnu. Dubbii Waaqayyoo irratti keessaa gadi hin seenin irrasaa qofa ilaaluuf sodaannee jiraachuu qabna.” Testimonies, volume 6, 407.