Seleucus III Ceraunus, ruled briefly as king from 226 to 223 BC before being assassinated or dying under mysterious circumstances. Seleucus III was the immediate predecessor of Antiochus III. The two brothers represent the “sons” of verse ten, and they represent Reagan and Bush in 1989.
ሴሉከስ ሣልሳይ ሴራውኑስ ከ226 እስከ 223 ቅድመ ክርስቶስ ድረስ እንደ ንጉሥ ለአጭር ጊዜ ገዛ፤ ከዚያም ተገደለ ወይም በምስጢራዊ ሁኔታ ሞተ። ሴሉከስ ሣልሳይ የአንቲዮክስ ሣልሳይ ቀጥተኛ ቀዳሚ ነበር። እነዚህ ሁለቱ ወንድሞች በአሥረኛው ቁጥር የተጠቀሱትን “ልጆች” ይወክላሉ፤ እንዲሁም በ1989 ሬገንንና ቡሽን ይወክላሉ።
But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.
Garuu ilmaan isaa ni kaafamu; tuuta humna guddaa walitti ni qabus; innis tokko dhugumaan ni dhufa, ni lola’ee ni darba; ergasii ni deebi’a, hamma daandii isaa jabaa sanaattis ni kaafama. Daani’el 11:10.
Verse ten is the third line and it represents the “time of the end” in 1989. It ties together with verse forty of chapter eleven and Isaiah eight verse eight. The connection of these three verses identifies that verse eleven represents the current Ukrainian war, with Putin and Zelenskyy as the antagonists represented in the Battle of Raphia set forth in verse eleven. Verse twelve identifies the aftermath of the Ukrainian war and the fate of Putin. Verse thirteen through fifteen is the battle of Panium.
Keeyyanni kudhan sadaffaa isa sadaffaadha; innis bara 1989 keessatti “yeroo dhumaa” ni bakka bu’a. Inni Daani’el boqonnaa kudha tokko keeyyata afurtamaa fi Isaayyaas boqonnaa saddeet keeyyata saddeet wajjin walitti hidhata. Walqabsiisni keeyyattoota sadan kanaa, keeyyanni kudha tokko waraana yeroo ammaa Yukireen keessatti gaggeeffamaa jiru akka bakka bu’u ni adda baasa; keessattiis Puutiin fi Zelenskyy akka mormitoota lola Raafiyaa, isa keeyyata kudha tokkom keessatti ibsameen bakka buufamanitti ni mul’atu. Keeyyanni kudha lama booddee waraana Yukireenii fi carraa Puutiin ni ibsa. Keeyyattoonni kudha sadii irraa hanga kudha shaniitti lola Paaniyemii dha.
The theme of verse ten is the “time of the end” and in agreement with the principles associated with the unsealing of truth at the “time of the end” the verse, though only one verse has a multitude of prophetic lines represented. Verse ten identifies the beginning of the hidden history of verse forty, which marks the beginning of the movement of the third angel and the sealing of the one hundred and forty-four thousand.
Lakkoofsi lakkoobsa kudhanii “yeroo dhumaa” dha; akkasumas, seerota dhugaan “yeroo dhumaa”tti hiikamuun wal qabatan wajjin walsimuudhaan, lakkoobsi kun, jechuunis lakkoobsi tokko qofa taʼus, sararoota raajii hedduu of keessaa qaba. Lakkoobsi kudhan kun jalqaba seenaa dhokataa lakkoobsa afurtamaa ibsa; kunis jalqaba sochii ergamaa sadaffaa fi mallattoo kaaʼamuu dhibba afurtamii afur kuma ibsa.
The verse connects the seven times of Leviticus twenty-six as identified in the vision which begins in Isaiah chapter seven. That connection marks the combining of divinity with humanity, which is the finishing of the mystery of godliness during the sounding of the seventh trumpet, which is the third woe of Islam.
Aayaanni kun yeroo torbanii Seera Lewwota Boqonnaa Digdamii Jaha keessatti ibsaman, akka mul’ata Isaayyaas boqonnaa torbaffaatti jalqabu keessatti adda baafamanitti walitti hidhata. Hidhanni sun waaqummaa fi namummaa walitti makamuusaa agarsiisa; kunis xumurama iccitii Waaqeffannaa dhugaa yeroo malakata torbaffaatiin sagaleeffamu keessatti, kan inni balaa sadaffaa Islaamaa ta’e, ibsa.
The verse marks 1989 as the time of the end, and with the connection of Leviticus twenty-six’s seven times, it includes the foundational truth of William Miller, and the rebellion of 1863. The verse starts the hidden history of verse forty. It is therefore an essential element of the increase of knowledge that arrives at the time of the end in 1989 and begins the prophetic illustration of the external events that make up the hidden history of verse forty, and through its connection with the seven times also identifies the internal events in the history between 1989 and the Sunday law.
Lakkoofsi kun bara dhumaatti akka ta’e 1989 ni mallatteessa; walitti hidhata yeroo torbanii kan Leewwota digdama ja’aa wajjinis, dhugaa hundee William Miller, akkasumas fincila 1863 of keessatti qabata. Lakkoofsi kun seenaa dhokataa lakkoofsa afurtamaa jalqaba. Kanaafuu inni beekumsa dabalaa bara dhumaatti, innis 1989tti dhufu, keessaa qaama barbaachisaa dha; akkasumas fakkeenya raajii taateewwan alaa kanneen seenaa dhokataa lakkoofsa afurtamaa ijaaran jalqaba; walitti hidhata isaa yeroo torbanii wajjinis, taateewwan keessaa seenaa 1989 fi seera Dilbataa gidduu jiru ni adda baasa.
The number ten is a symbol of a test, and the verses’ connection with the vision of Isaiah seven which places an emphasis upon understanding the truth.
Lakkoofsi kudhan mallattoo qorumsaati; walitti dhufeenyi lakkoofsota kanaas mul’ata Isaayyaas boqonnaa torbaa wajjin qabdu, kan hubannoo dhugaa irratti xiyyeeffannoo kaa’u dha.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
ସିରିଆର ମୁଣ୍ଡ ଦମାସ୍କସ, ଏବଂ ଦମାସ୍କସର ମୁଣ୍ଡ ରେଜିନ; ଏବଂ ପାଞ୍ଚଷଷ୍ଠି ବର୍ଷ ମଧ୍ୟରେ ଏଫ୍ରାଇମ ଭଙ୍ଗିଯିବ, ଯେପରି ସେ ଆଉ ଜନସମୂହ ନ ରହେ। ଏବଂ ଏଫ୍ରାଇମର ମୁଣ୍ଡ ସମାରିଆ, ଏବଂ ସମାରିଆର ମୁଣ୍ଡ ରେମଲିଆର ପୁଅ। ଯଦି ତୁମେ ବିଶ୍ୱାସ କରିବ ନାହିଁ, ନିଶ୍ଚୟ ତୁମେ ସ୍ଥିର ହେବ ନାହିଁ। ଯିଶାଇୟ 7:8, 9.
You will not be established if you do not believe that a “head” represents a capital city (Samaria and Damascus) and a king (Rezin and Remaliah’s son Pekah). If you do not understand those three interchangeable symbols, in the context of Isaiah eight, verse eight, (which is the same vision as chapter seven) then you will not be able to identify Putin and Russia as the king of the south in verses eleven through fifteen.
Yoo hin hundeeffamtuu akka “mataan” magaalaa mootummaa (Saamariyaa fi Damaasqoo) fi mootii (Reziinii fi ilma Remaaliyaa Peqaa) agarsiisu yoo hin amanne, hin dhaabattan. Mallattoolee wal jijjiiramanii fayyadaman sadan sana, haala Isaayyaas boqonnaa saddeet, lakkoofsa saddeet keessatti, (kan mul’ata boqonnaa torbaa wajjin tokko ta’e) yoo hin hubanne, ergasii Puutiinii fi Raashiyaa akka mootii kibbaa lakkoofsoota kudha tokko hamma kudha shaniitti adda baasuu hin dandeessan.
Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: 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 8:7, 8.
Kanaafuu amma kunoo, Gooftaan bishaanota laga sanaa, jajjaboo fi baayʼee, isaan irratti in fida; inni jechuun mooticha Asoorii fi ulfina isaa hundumaa; innis yaaʼoowwan isaa hundumaa irra ol in baʼa, qarqara isaa hundumaas in darba; Yihuudaa keessaas in ceʼa; in lolaaʼa, irraas in darba, hamma mormaatti in gaʼa; diriiruun qoochoo isaa balʼina biyya keetii guutummaatti in guuta, yaa Imaanuyel. Isaayyaas 8:7, 8.
The theme of verse ten is a three-step testing process that begins at the time of the end and leads to the close of probation at the Sunday law.
Mata-dureen keewwata lakkoofsa kudhanaa adeemsa qormaataa sadarkaa sadiiti; inni yeroo dhumaa irratti jalqabee, seera Dilbataa irratti cufiinsa carraa araaraa geessuutti nama geessa.
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 akkana jedhe, Deemi karaa kee, Daani’el; sababiin isaas dubbiiwwan kun hanga yeroo dhumaatti cufamanii fi chaappaa godhamanii jiru. Namoonni baay’een ni qulqulleeffamu, ni addeeffamu, ni qoramuu; hamoonni garuu hamminaan ni hojjetu; hamoota keessaa tokko illee hin hubatu; ogeeyyiin garuu ni hubatu. Daani’el 12:9, 10.
At the “time of the end” the book of Daniel is “unsealed” and a three-step testing process as represented by “purified, and made white, and tried” begins. The “wise” understand, the “wicked” do not understand. Their lack of understanding, just as their lack of oil in the parable of the ten virgins causes them to be destroyed.
Yeroo “dhumaatti” macaafni Daani’el “ni banama,” adeemsi qorumsa sadarkaa sadii qabu, kan “qulqulleeffaman, adii ta’an, qorataman” jedhuun bakka bu’ames ni jalqaba. “Warri ogeeyyiin” ni hubatu; “warri hamoonni” garuu hin hubatan. Hanqinni hubannaa isaanii, akkuma fakkeenya durboota kudhanii keessatti hanqinni zayitii isaanii ittiin bade sana, isaanis akka badan godha.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Uummanni beekumsaan dhabamuudhaan badaniiru; ati beekumsicha waan tuffatteef, anis si tuffadha, akka ati anaaf lubummaa hin taanitti; ati seera Waaqa keetii waan irraanfatteef, anis ijoollee kee nan irraanfadha. Hosea 4:6.
The words “My people” means a covenant people, and these covenant people are to be rejected and destroyed for “lack of knowledge.” The Sunday law in the United States is the waymark where things are forgotten or remembered. Remember the Sabbath day is present truth at that point. It is there the whore of Tyre is remembered. It is there that God remembers the sins of Babylon in Revelation.
“Uummanni koo” jechuun uummata kakuu jechuudha; uummanni kakuu kunis “beekumsa dhabuudhaan” didamee ni bada. Seerri Dilbataa Ameerikaa keessatti mallattoo karaa wantoonni itti irraanfataman yookaan itti yaadataman dha. Yeroo sana “Guyyaa Sanbataa yaadadhu” jechuun dhugaa yeroo ammaa ti. Achittis sagaagaltuun Xiiroos ni yaadatamti. Achittis Waaqayyo Mul’ata keessatti cubbuuwwan Baabilon ni yaadata.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Kana anis sagalee biraa samii irraa dhaga’e, “Yaa saba koo, cubbuu ishee keessatti akka hirmaattota hin taaneef, dha’icha ishee irraas akka hin qoodamneef, ishee keessaa ba’aa” jedheen. Cubbuun ishee hanga samii ga’eeraatii; Waaqayyo hammina ishee yaadateera. Akkuma isheen isiniif deebiste sana isheedhaaf deebisaa; hojii ishee akkuma ta’e sanaan dachaa lama isheedhaaf kennaa; xoofoo isheen itti guutte sana keessatti dachaa lama isheedhaaf guutaa. Mul’ata 18:4–6.
It is there that the children, or the prophetic last generation of Laodicean Adventism is cut off. It is there that those who Daniel calls the “wicked” manifest that they had “forgot” God’s law, and the portion of God’s law which they forgot is God’s prophetic rules or laws. The context is clearly that they lack the “knowledge” that is increased when the book of Daniel is unsealed. Daniel contrasts the “wise” with the “wicked” and Jesus the “wise virgins” with the “foolish virgins.” Amos identifies the same class as “fair virgins” as those who are unable to find the prophetic message represented by the east, north and seas.
⠊⠞ ⠊⠎ ⠞⠓⠑⠗⠑ ⠞⠓⠁⠞ ⠞⠓⠑ ⠉⠓⠊⠇⠙⠗⠑⠝⠂ ⠕⠗ ⠞⠓⠑ ⠏⠗⠕⠏⠓⠑⠞⠊⠉ ⠇⠁⠎⠞ ⠛⠑⠝⠑⠗⠁⠞⠊⠕⠝ ⠕⠋ ⠇⠁⠕⠙⠊⠉⠑⠁⠝ ⠁⠙⠧⠑⠝⠞⠊⠎⠍ ⠊⠎ ⠉⠥⠞ ⠕⠋⠋⠲ ⠊⠞ ⠊⠎ ⠞⠓⠑⠗⠑ ⠞⠓⠁⠞ ⠞⠓⠕⠎⠑ ⠺⠓⠕⠍ ⠙⠁⠝⠊⠑⠇ ⠉⠁⠇⠇⠎ ⠞⠓⠑ “⠺⠊⠉⠅⠑⠙” ⠍⠁⠝⠊⠋⠑⠎⠞ ⠞⠓⠁⠞ ⠞⠓⠑⠽ ⠓⠁⠙ “⠋⠕⠗⠛⠕⠞” ⠛⠕⠙’⠎ ⠇⠁⠺⠂ ⠁⠝⠙ ⠞⠓⠑ ⠏⠕⠗⠞⠊⠕⠝ ⠕⠋ ⠛⠕⠙’⠎ ⠇⠁⠺ ⠺⠓⠊⠉⠓ ⠞⠓⠑⠽ ⠋⠕⠗⠛⠕⠞ ⠊⠎ ⠛⠕⠙’⠎ ⠏⠗⠕⠏⠓⠑⠞⠊⠉ ⠗⠥⠇⠑⠎ ⠕⠗ ⠇⠁⠺⠎⠲ ⠞⠓⠑ ⠉⠕⠝⠞⠑⠭⠞ ⠊⠎ ⠉⠇⠑⠁⠗⠇⠽ ⠞⠓⠁⠞ ⠞⠓⠑⠽ ⠇⠁⠉⠅ ⠞⠓⠑ “⠅⠝⠕⠺⠇⠑⠙⠛⠑” ⠞⠓⠁⠞ ⠊⠎ ⠊⠝⠉⠗⠑⠁⠎⠑⠙ ⠺⠓⠑⠝ ⠞⠓⠑ ⠃⠕⠕⠅ ⠕⠋ ⠙⠁⠝⠊⠑⠇ ⠊⠎ ⠥⠝⠎⠑⠁⠇⠑⠙⠲ ⠙⠁⠝⠊⠑⠇ ⠉⠕⠝⠞⠗⠁⠎⠞⠎ ⠞⠓⠑ “⠺⠊⠎⠑” ⠺⠊⠞⠓ ⠞⠓⠑ “⠺⠊⠉⠅⠑⠙” ⠁⠝⠙ ⠚⠑⠎⠥⠎ ⠞⠓⠑ “⠺⠊⠎⠑ ⠧⠊⠗⠛⠊⠝⠎” ⠺⠊⠞⠓ ⠞⠓⠑ “⠋⠕⠕⠇⠊⠎⠓ ⠧⠊⠗⠛⠊⠝⠎⠲” ⠁⠍⠕⠎ ⠊⠙⠑⠝⠞⠊⠋⠊⠑⠎ ⠞⠓⠑ ⠎⠁⠍⠑ ⠉⠇⠁⠎⠎ ⠁⠎ “⠋⠁⠊⠗ ⠧⠊⠗⠛⠊⠝⠎” ⠁⠎ ⠞⠓⠕⠎⠑ ⠺⠓⠕ ⠁⠗⠑ ⠥⠝⠁⠃⠇⠑ ⠞⠕ ⠋⠊⠝⠙ ⠞⠓⠑ ⠏⠗⠕⠏⠓⠑⠞⠊⠉ ⠍⠑⠎⠎⠁⠛⠑ ⠗⠑⠏⠗⠑⠎⠑⠝⠞⠑⠙ ⠃⠽ ⠞⠓⠑ ⠑⠁⠎⠞⠂ ⠝⠕⠗⠞⠓ ⠁⠝⠙ ⠎⠑⠁⠎⠲
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Kunoo, guyyoonni ni dhufu, jedha Waaqayyo Gooftaan, ani beela biyya keessa nan erga; beela buddeenaa miti, dheebuu bishaaniis miti, dubbii Waaqayyoo dhagaʼuu garuu ti: Isaanis dubbii Waaqayyoo barbaaduuf galaana irraa gara galaanaatti, kaabaa irraas hamma bahaaatti asii fi achi ni joorsu, garuu hin argatan. Guyyaa sana keessatti dubartoonni dargaggoon bareedoonii fi dargaggoonni dheebuudhaan ni laafu. Warri cubbuu Samaariyaa dhaan kakatan, “Yaa Daan, waaqni kee jiraata,” jedhan, “Akkaataa Bersheebaa jiraata,” jedhanis, isaan iyyuu ni kufu, deebiʼaniis gonkumaa hin kaʼan. Amoos 8:11–14.
The message they cannot find is represented by where they are looking as they “wander from sea to sea, and from the north even to the east.” Amos says these “fair virgins” are in a “famine” of hearing “the Word of the Lord,” and that “in that day they shall run to and fro to seek the word of the Lord, and shall not find it.” The message that was unsealed from the book of Daniel at the time of the end in 1989 in fulfillment of verse forty and also of verse ten of chapter eleven is summarized in the final two verses of chapter eleven.
Ergaan isaan argachuu hin dandeenye bakka isaan barbaadaa jiran keessatti ni fakkeeffama; isaan “galaana irraa gara galaanaatti, kaabaa irras gara bahaatti” yommuu “naanna’an.” Amoos akka jedhu, “durbootiin miidhagoon” kun “Dubbii Waaqayyoo” dhagaʼuu dhabuu keessatti “beela” keessa jiru; akkasumas “guyyaa sana keessa dubbii Waaqayyoo barbaaduuf asii fi achi ni fiigu, garuu hin argatan.” Ergaan yeroo dhumaa keessatti bara 1989tti guutamuu lakkoofsa afurtamaa fi akkasumas lakkoofsa kudhamaa boqonnaa kudha tokkoffaa irratti kitaaba Daaniʼel keessaa hiikamee baname, lakkoofsota lamaan dhumaa boqonnaa kudha tokkoffaa keessatti gabaabinaan ibsameera.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.
Garuu oduun bahaa keessaa fi kaabaa keessaa isa ni jeeqxi; kanaafuu inni baayʼee aaree baayʼee barbadeessuu fi guutummaatti balleessuudhaaf ni baʼa. Inni dunkaana mootummaa isaa galaanota gidduutti, tulluu mootummaa qulqulluu ulfina-qabeessa sana irratti ni dhaaba; taʼus inni dhuma isaa ni gaʼa, kan isa gargaarus hin jiru. Daaniʼel 11:44, 45.
The foolish, fair and wicked virgins who lack the oil, the message of the east, north and seas who rejected knowledge and God’s covenant and Law are remembered by God at the Sunday law. Three battles are represented in verses ten through fifteen. I separate these three battles into three histories, but they are also a line when considered together, for verse ten opens up the “time of the end” and therefore initiates a three-step testing process.
ዘይቲ ዘይብለን ዓያሱ፣ መልክዐኛታትን እኩያትን ደናግል፣ ከምኡ’ውን መልእኽቲ ምብራቕን ሰሜንን ባሕርታትን ዝነጸጉ፣ ፍልጠትን ኪዳን እግዚኣብሔርን ሕጉን ዝነጸጉ ኣብ ሕጊ ሰንበት ኣምላኽ ይዝክሮም እዩ። ኣብ ፍቕዲ ዓሰርተ ክሳዕ ዓሰርተ ሓሙሽተ ሰለስተ ውግኣት ተወኪሎም ኣለዉ። ነዞም ሰለስተ ውግኣት ናብ ሰለስተ ታሪኻት እፈልዮም እየ፣ ግናኸ ብሓባር እንተ ተመልከቱ ሓደ መስመር እውን እዮም፣ ምኽንያቱ ፍቕዲ ዓሰርተ “ጊዜ መወዳእታ” ይኸፍት እሞ ስለዚ ሰለስተ-ደረጃ መርመራ ይጅምር።
Verse ten connects with the seven times of Leviticus twenty-six and therefore the foundations of Adventism and William Miller’s work. The second step of the three steps is a visual test that began when the light of verse eleven and the Ukrainian war opened up. The second test is visual and represents a test concerning our ability to recognize current events in the light of God’s prophetic Word. The third test is the Battle of Panium of verse fifteen, where Simon Barjonah’s name was changed to Peter, and thus marked the sealing of the one hundred and forty-four thousand just before probation closes at the Sunday law of verse sixteen.
Lakkoofsi kudhan san yeroo torbuu Seera Lewwota boqonnaa digdamii jaha keessatti ibsamee fi kanaaf hundee Aadvantizimii fi hojii William Miller waliin wal qabata. Tarkaanfiin lammaffaan tarkaanfiiwwan sadan keessaa qoricha mul’ataa ti; innis yeroo ifni lakkoofsa kudha tokkoo fi waraanni Yukireen ifatti baname jalqabe. Qorichi lammaffaan mul’ataa dha; innis dandeettii keenya taateewwan yeroo ammaa Dubbii raajii Waaqayyoo ifaan hubachuu ilaalchisee qoricha ta’uu isaa agarsiisa. Qorichi sadaffaan lola Paaniyuum kan lakkoofsa kudha shanii keessatti argamu dha; achittis maqaan Simoon Barjonaa gara Pheexirositti jijjiirame; akkasumas yeroo qormaanni cufamutti, jechuunis seera Dilbataa kan lakkoofsa kudha jahaatti dura, chaappamuu nama dhibba afurtamii afur kuma sana mallatteesse.
When we consider Antiochus Magnus appearance in each of the three battles represented by verse ten, eleven and fifteen we also see the history of verse nine through sixteen the rise and fall of the false prophet of Bible prophecy.
Yommuu nuti mul’ata Antiokas Maagnuus waraana sadan lakkoofsa kudhan, kudha tokkoo fi kudha shan keessatti ibsaman keessaa tokkoon tokkoon isaanii keessatti ilaallu, seenaa lakkoofsa sagal irraa hamma kudha jahaatti jiru, jechuunis ka’uu fi kufaatii raajii sobaa raajii Kitaaba Qulqulluu keessa jiru illee ni argina.
Verses one through four identify the rise and fall of the dragon power. Verses nine and ten identify 1798 and 1989 respectively and in so doing, verses nine through sixteen identify the rise and fall of the false prophet. Verses forty to forty-five represent the rise and fall of the beast. Verses nine and ten also align with verse forty’s two “time of the ends” in 1798 and 1989.
Aayyanni tokko hamma afuritti humna bineensa guddicha sanaa ka’uu fi kufuu adda baasu. Aayyaanni sagal fi kudhan immoo wal duraa duubaan bara 1798 fi 1989 adda baasu; akkasumas kana gochuun, aayyaanni sagal irraa kaasee hamma kudha jahaatti raajicha sobaa ka’uu fi kufuu adda baasu. Aayyaanni afurtamni hamma afurtamni shanitti immoo bineensa sana ka’uu fi kufuu bakka bu’u. Aayyaanni sagalii fi kudhanis akkasuma bara 1798 fi 1989 keessatti “dhuma baraa” lamaan kan aayyaana afurtamaa wajjin wal simatu.
Sister White informs us clearly that to misunderstand the “time of the end” produces confusion as to where to apply the prophecies.
Obboleettiin Waayit akka nuuf ibsituutti, “yeroo dhumaa” sirriitti hubachuu dhabuun raajiiwwan eessatti hojii irra oolchuun akka qaban ilaalchisee burjaajii fida.
“Many are doing the same thing today, in 1897, because they have not had experience in the testing message comprehended in the first, second, and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread, but the supposed wise and great men are prating about ‘higher education’ which they suppose originates with finite men. They know not the signs of Christ’s coming, or of the end of the world.” Sermons and Talks, volume 1, 290.
“Namoonni baayʼeen harʼa, bara 1897 keessatti, waanuma sana hojjechaa jiru; sababiin isaas, isaan ergaa qorumsaa ergaawwan ergamoota isa jalqabaa, lammaffaa, fi sadaffaa keessatti qabame keessatti muuxannoo hin qabne. Namoonni tokko tokko ergaawwan kun ammallee gara fuulduraatti akka jiran ragaa barbaaduuf Macaafa Qulqulluu qorachaa jiru. Dhugummaa ergaawwan sana walitti qabu; garuu isaan iddoo isaanii sirrii taʼe seenaa raajii keessatti kennuuf ni kufu. Kanaafuu akkasuma taʼan, ergaawwan sana iddoo isaanii kaaʼuu irratti uummata dogoggorsuuf balaa keessa jiru. Isaan yeroo dhumaa hin argan, hin hubatanis; yookaan ergaawwan sana eessatti kaaʼuu akka qaban hin beekan. Guyyaan Waaqayyoo tarkaanfii dhokataa taʼeen dhufaa jira; garuu namoonni ogoota fi guguddoota of seʼan waaʼee ‘barumsa ol-aanaa’ isa isaan namoota daangaa qabaniin maddu jechuun yaadan sana dubbii faanaatiin dubbachaa jiru. Isaan mallattoowwan dhufaatii Kiristoos, yookaan dhuma addunyaa, hin beekan.” Sermons and Talks, volume 1, 290.
Verse ten’s theme is the “time of the end” and there are several “time of the ends” identified in chapter eleven. If you “do not see and understand” the “time of the ends” in chapter eleven, you will not know when “to locate the messages.” She says, “there are those who are searching the Scriptures,” and as with all prophets her words are addressing the last days, so in the last days those she is identifying are a class who do not understand the time of the end, so they are also Amos’ “fair virgins” who fall and never rise again.
ଦଶମ ପଦ୍ୟର ବିଷୟ ହେଉଛି “ଶେଷକାଳ,” ଏବଂ ଏକାଦଶ ଅଧ୍ୟାୟରେ ଅନେକ “ଶେଷକାଳଗୁଡ଼ିକ” ଚିହ୍ନିତ କରାଯାଇଛି। ଯଦି ଆପଣ ଏକାଦଶ ଅଧ୍ୟାୟରେ ଥିବା “ଶେଷକାଳଗୁଡ଼ିକ”କୁ “ଦେଖୁନାହାନ୍ତି ଓ ବୁଝୁନାହାନ୍ତି,” ତେବେ “ସନ୍ଦେଶଗୁଡ଼ିକୁ କେବେ ସ୍ଥାପନ କରିବାକୁ” ହେବ, ସେଥି ଆପଣ ଜାଣିପାରିବେ ନାହିଁ। ସେ କହୁଛନ୍ତି, “ଶାସ୍ତ୍ରଗୁଡ଼ିକୁ ଅନୁସନ୍ଧାନ କରୁଥିବା କେତେକ ଲୋକ ଅଛନ୍ତି,” ଏବଂ ସମସ୍ତ ଭବିଷ୍ୟଦ୍ଦକ୍ତାମାନଙ୍କ ପରି ତାଙ୍କ କଥାମାନେ ଶେଷ ଦିନଗୁଡ଼ିକକୁ ସମ୍ବୋଧନ କରୁଛି; ତେଣୁ ଶେଷ ଦିନଗୁଡ଼ିକରେ ସେ ଯେଉଁମାନଙ୍କୁ ଚିହ୍ନିତ କରୁଛନ୍ତି, ସେମାନେ ଏମିତି ଗୋଟିଏ ଶ୍ରେଣୀ, ଯେଉଁମାନେ ଶେଷକାଳକୁ ବୁଝୁନାହାନ୍ତି; ତେଣୁ ସେମାନେ ଆମୋସଙ୍କ “ସୁନ୍ଦର କୁମାରୀମାନେ” ମଧ୍ୟ, ଯେଉଁମାନେ ପତିତ ହୋଇ ପୁଣି କେବେଓ ଉଠିବେ ନାହିଁ।
In chapter eleven verse one Darius and Cyrus stand together to mark the time of the end in 1989. When Ptolemy went to Babylon and took the northern king into captivity in Egypt in 246 BC, in turn typifying 1798 as represented in verses seven through nine, it was a “time of the end.” Verse ten is the “time of the end” in 1989.
Boqonnaa kudha tokko lakkoofsa tokko keessatti, Daariyosii fi Qiiros yeroo dhumaa bara 1989 agarsiisuuf wal bira dhaabbatu. Yeroo Ptoleemee gara Baabilonitti deemee mooticha kaabaa bara 246 Dh.K.B. keessatti gara boojuu biyya Gibxitti geesse, kunis deebisee bara 1798 kan lakkoofsa torbaffaa hanga sagalaatti ibsame akka fakkeenyaatti agarsiisu, innis “yeroo dhumaa” ture. Lakkoofsi kudhan “yeroo dhumaa” bara 1989 dha.
1798 is the end of the twenty-five hundred and twenty years of scattering against the northern kingdom of Israel which began in 723 BC. Twelve hundred and sixty years later in 538 the papacy ruled for twelve hundred and sixty years until 1798. 1798 is a “time of the end,” for it is the end of the seven times, and also the twelve hundred and sixty years, as well as the twelve hundred and ninety years of Daniel chapter twelve. 1798 is a “time of the end” and therefore 538 is also a “time of the end.” 538 is the end of the twelve hundred and sixty years that paganism trampled down God’s sanctuary and His host which preceded papalism doing the same work for the same amount of time.
୧୭୯୮ ହେଉଛି ଇସ୍ରାଏଲର ଉତ୍ତର ରାଜ୍ୟ ବିରୋଧରେ ଛିତରାଇଦିଆଯାଇବାର ଦୁଇ ହଜାର ପାଞ୍ଚଶେ କୁରି ବର୍ଷର ଶେଷ, ଯାହା ଖ୍ରୀ.ପୂ. ୭୨୩ ମସିହାରେ ଆରମ୍ଭ ହୋଇଥିଲା। ଏକ ହଜାର ଦୁଇଶେ ଷାଷ୍ଠି ବର୍ଷ ପରେ, ୫୩୮ ମସିହାରେ, ପାପାସତ୍ତା ଏକ ହଜାର ଦୁଇଶେ ଷାଷ୍ଠି ବର୍ଷ ପର୍ଯ୍ୟନ୍ତ ଶାସନ କଲା, ୧୭୯୮ ପର୍ଯ୍ୟନ୍ତ। ୧୭୯୮ ହେଉଛି “ଶେଷକାଳର ଏକ ସମୟ,” କାରଣ ଏହା ସାତ ସମୟର ଶେଷ, ଏବଂ ଏକ ହଜାର ଦୁଇଶେ ଷାଷ୍ଠି ବର୍ଷର ମଧ୍ୟ ଶେଷ, ସେପରି ଦାନିଏଲ ଅଧ୍ୟାୟ ବାରର ଏକ ହଜାର ଦୁଇଶେ ନବେ ବର୍ଷର ମଧ୍ୟ ଶେଷ। ୧୭୯୮ “ଶେଷକାଳର ଏକ ସମୟ” ଅଟେ, ଏବଂ ତେଣୁ ୫୩୮ ମସିହା ମଧ୍ୟ “ଶେଷକାଳର ଏକ ସମୟ” ଅଟେ। ୫୩୮ ହେଉଛି ସେହି ଏକ ହଜାର ଦୁଇଶେ ଷାଷ୍ଠି ବର୍ଷର ଶେଷ, ଯେତେଦିନ ପର୍ଯ୍ୟନ୍ତ ପୌତ୍ତଳିକତା ଈଶ୍ୱରଙ୍କ ପବିତ୍ରାଳୟ ଏବଂ ତାଙ୍କର ସେନାଦଳକୁ ପଦଦଳିତ କରିଥିଲା; ଯାହା ପରେ ପାପାସତ୍ତା ସେହି ଏକେଇ କାର୍ଯ୍ୟକୁ ସେହି ଏକେଇ ସମୟାବଧି ପର୍ଯ୍ୟନ୍ତ କଲା।
538 represents the empowerment of the papacy and in so doing it represents the empowerment of the papacy again at the Sunday law. The Sunday law identifies a “time of the end.” Therefore, verse sixteen, as well as verse one, seven through nine and verse ten all mark the “time of the end.” This truth is to be understood by those who know when to locate the messages. Pompey fulfilled verse sixteen when he took Jerusalem. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Jesus’ birth was a “time of the end” and it took place in the time of Augustus Caesar.
538 mootummaa paaphaasii cimsuu bakka bu’a; akkas gochuudhaanis seera Dilbataa irratti mootummaa paaphaasii irra deebi’amee cimuus bakka bu’a. Seerri Dilbataa “yeroo dhumaa” adda baasa. Kanaafuu, lakkoofsi kudha jaha, akkasumas lakkoofsa tokko, torbaa hamma sagaliitti, fi lakkoofsi kudhan hundinuu “yeroo dhumaa” agarsiisu. Dhugaan kun warra ergaawwan yeroo isaanii keessa eessatti akka kaa’aman beekan biratti hubatamuu qaba. Pompii yeroo Yerusaalem qabate lakkoofsa kudha jaha raawwate. Innis Juliyas Qeesaar, Awugusxos Qeesaar fi Tibeeriyas Qeesaarin itti aansame. Dhaloonni Yesuus “yeroo dhumaa” ture; innis yeroo Awugusxos Qeesaaritti ta’e.
Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle. Daniel 11:20.
Inni isa iddoo isaa buʼisaa gibiraa ulfina mootummaa keessatti dhaabachuu ni dandaʼa; garuu guyyoota muraasa keessatti ni barbadaaʼa; dheekkamsaanis miti, lolaanis miti. Daaniʼel 11:20.
Verse twenty adds to the list of “time of the ends” in chapter eleven, and so does Tiberias Caesar who ruled during the crucifixion of Christ.
Lakkoofsi digdamaa “yeroo dhumaa” boqonnaa kudha tokko keessatti tarreeffame irratti ida’a; akkasumas Xaaberiyaas Qeesaar, inni yeroo fannifamuu Kiristoositti mootummaa qabes, akkasuma.
And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:21, 22.
እና በስፍራው ውስጥ አንድ ንቁጥ ሰው ይነሣል፤ ለእርሱም የመንግሥቱን ክብር አይሰጡትም፤ ነገር ግን በሰላም ይመጣል፥ መንግሥቱንም በማታለያ ቃላት ይያዛል። ከፊቱም የጎርፍ ኃይሎች ይጠረጉበታል እናም ይሰበራሉ፤ እንዲሁም የቃል ኪዳኑ አለቃ ደግሞ። ዳንኤል 11፥21፣ 22።
The cross stands at the center of the prophetic week which Christ came to confirm with many.
Fannoo qaxxaamuraa raajii isa Kiristoos namoota baayʼeedhaan mirkaneessuuf dhufe sana giddugala irratti dhaabata.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Inniis torban tokkoof baayʼee wajjin kakuu ni jabeessa; walakkaa torbaniittis aarsaa fi kennaa ni dhabamsiisa; babalʼina ciiggootaatiin lafa sana onsee ni taasisa; kunis hamma dhumaatti ni tura; wanti murtaaʼees isa onaa taʼe irratti ni dhangalaʼa. Daaniʼel 9:27.
In the midst of the week, we have a beginning and an ending for the first twelve hundred and sixty days ended right where the next twelve hundred and sixty days started. The week aligns with the seven times of scattering against the northern kingdom that represented both paganism and papalism trampling down the sanctuary and host.
Walgidduuttii torbee gidduutti, guyyoota kuma tokkoo fi dhibba lamaa fi jaatama jalqabbii fi xumura qabna; guyyoonni kuma tokkoo fi dhibba lamaa fi jaatamni jalqabaa achuma itti xumuramanitti guyyoonni kuma tokkoo fi dhibba lamaa fi jaatamni itti aanan jalqaban. Torbeen sun yeroo torban bittinnaaʼinaa mootummaa kaabaatti irratti dhufan waliin wal sima; kunis waaqeffannaa waaqota sobaa fi paaphaasummaa lamaan isaanii iyyuu iddoo qulqulluu fi tuuta Waaqayyoo miidhaa jalatti ukkaamsuun isaanii bakka buʼa.
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 keessaa tokko dubbachaa utuu jiru nan dhaga'e; achiinis achiin sun dubbate sanaan achii biraan tokko akkana jedhe; Mul'anni waa'ee aarsaa yeroo hundumaa dhihaatuu sanaa fi cubbuu onaa gochuu sanaa, iddoo qulqulluu fi loltoota isaanii lamaan iyyuu miilla jalatti dhidhiitamuuf dabarsee kennu sanaa, hammamitti tura? Daani'el 8:13.
538 is a “time of the end” and it aligns with the cross, which is also the end of a prophetic period. 538 and the cross provide two witnesses that both the beginning and ending of a prophecy is prophetically marked as a “time of the end.”
538 jechuun “yeroo dhumaa” dha; innis fannoo wajjin wal simata, fannoo sunis akkasuma dhuma yeroo raajii tokkoo ti. 538 fi fannoon, jalqabniifi dhumni raajii tokko lamaan isaanii iyyuu akka “yeroo dhumaa”tti karaa raajiitiin mallatteeffaman, jechuun dhugaa baatuu lama ta’u.
Verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.” Verse twenty-three identifies the league the Maccabean Jews made with pagan Rome in 161 to 158 BC. The history of the Hasmonean Dynasty from their initial battle unto their ending in the destruction of Jerusalem in 70 AD represents apostate Protestantism in the United States beginning in 1844, the end of a time prophecy, and therefore a “time of the end,” and ending at the Sunday law as represented by 70 AD.
Lakkoofsoota digdamii tokkoo fi digdamii lama, lakkoofsi digdamiin, lakkoofsi kudha jahiin, lakkoofsi kudhaniin, lakkoofsoota torba hamma sagaliitti fi lakkoofsi tokko hundinuu “yeroo dhumaatii” ni agarsiisu. Lakkoofsi digdamii sadii walta’iinsa Yihudoota Makkabee warri Roomaa waaqeffattoota waaqa tolfamaa ta’an wajjin bara 161 hanga 158 Dhaloota Kiristoos Duraatti godhan adda baasa. Seenaa mootummaa mootummaa Hasmonee irraa kaasee lolaa isaanii isa jalqabaa jalqabee hamma dhuma isaanii, jechuunis Diigamuu Yerusaalem bara 70 Dhaloota Kiristoos Boodaatti ga’utti, Pirootestaantummaa gantuu Ameerikaa keessatti bara 1844 irraa jalqabee, isa xumura raajii yeroo tokkoo ta’eef kanaafuu “yeroo dhumaatii” ta’ee, akkasumas seera Dilbataatiin kan agarsiifame, jechuunis bara 70 Dhaloota Kiristoos Boodaatti xumuramu, ni bakka bu’a.
Verse twenty-three identifies a “time of the end” in 167 BC at the battle of Modein and also in 70 AD, both typifying 1844 and the Sunday law respectively. Verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Lakkoofsi digdamii sadii “yeroo dhumaa” bara 167 Dh.K.D. keessatti waraana Modeinitti, akkasumas bara 70 Dh.K.B. keessatti ni adda baasa; isaan lamaanis akka fakkeenyaatti 1844 fi seera Dilbataa wal duraa duubaan agarsiisu. Lakkoofsi digdamii sadii, lakkoofsota digdamii tokkoo fi digdamii lamaa, lakkoofsa digdamii, lakkoofsa kudha jaha, lakkoofsa kudhanii, lakkoofsota torbaa hamma sagaliitti, fi lakkoofsi tokko hundinuu “yeroo dhumaa” ni mallattoo godhu.
Verse twenty-four identifies the three-hundred-and-sixty-year supremacy of pagan Rome, thus marking both the beginning in 31 BC and ending in 330 as “time of the ends.” Verse twenty-seven and twenty-nine identify both the beginning and ending of that period, so verse twenty-four, verse twenty-seven, verse twenty-nine, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Aayanni afurtamii fi jaha saddeetii ol’aantummaa Roomaa waaqeffannaa waaqolii sobaa hordoftuu waggaa dhibba sadii fi jahaatamaa kan ibsuudha; kanaan jalqaba isaa bara dhaloota Kiristoos dura 31 fi xumura isaa bara 330 akka “bara dhumaatti” mallatteessa. Aayanni digdamii fi torbaa fi digdamii fi sagal sunis jalqabaa fi xumura yeroo sanaa lamaan isaanii iyyuu ni ibsu; kanaafuu aayanni afurtamii fi jaha, aayanni digdamii fi torbaa, aayanni digdamii fi sagal, aayanni digdamii fi sadii, aayata digdamii fi tokkoo fi digdamii fi lamaan, aayanni digdama, aayanni kudha jaha, aayanni kudhan, aayata torba hamma sagaliitti fi aayanni tokko hundinuu “bara dhumaa” ni mallatteessu.
Verse thirty-one identifies 538 when the abomination that maketh desolate was placed and verses thirty-six and forty identify 1798 as the “time of the end.” 538 in verse thirty-one and 1798 in verses thirty-six and forty, verses twenty-seven and twenty-nine, verse twenty-four, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Aayanni soddomii tokkoon soddomii-sadihiin “ciigoon onsee taasistu” yeroo kaaʼamte akka taʼe bara 538 adda baasa; aayanni soddomii-jahaa fi afurtis bara 1798 akka “yeroo dhumaa” taʼe adda baasu. Aayata soddomii-tokko keessatti 538 fi aayata soddomii-jahaa fi afur keessatti 1798, akkasumas aayata digdamii-torbaa fi digdamii-sagal, aayata digdamii-afur, aayata digdamii-sadii, aayata digdamii-tokkoo fi digdamii-lama, aayata digdamii, aayata kudha-jaha, aayata kudhan, aayata torba irraa hamma sagaliitti, fi aayata tokko hundi “yeroo dhumaa” ni akeeku.
The “time of the end” is marked thirteen times before verse forty-one which is the Sunday law and another “time of the end,” as is verse forty-five when the pope comes to his end with none to help. Fifteen times the “time of the end” is located in chapter eleven. Verse ten’s theme is the “time of the end.” It represents the truths which are unsealed in the sealing time of the one hundred and forty-four thousand.
“dhuma xumuraa” jechuun, heera Dilbataa kan taʼe lakkoofsa afurtamii tokko dura yeroo kudha sadii irratti mallatteeffameera; akkasumas “dhuma xumuraa” kan biraa ni jira, akkuma lakkoofsa afurtamii shanitti, yeroo poobbiin nama isa gargaaru tokko malee dhuma isaatti dhufu. Yeroo kudha shanitti “dhuma xumuraa” boqonnaa kudha tokkoffaa keessatti argama. Mata-dureen lakkoofsa kudhaffaa “dhuma xumuraa” dha. Inni dhugaawwan yeroo chaappeffamuu dhibba afurtamii afur kuma keessatti banaman ni bakka bu’a.
We will continue in the next article.
Nuti aṅka re ame āgaku caliba।