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# The Book of Daniel - Number Fifty-Two

መጽሐፈ ዳንኤል - ቁጥር ሃምሳ ሁለት

Unveiling the Prophetic Puzzle: Daniel’s Vision and the Rise of Kingdoms

የትንቢታዊውን እንቆቅልሽ መግለጥ፦ የዳንኤል ራእይና የመንግሥታት መነሣት

Author

Jeff Pippenger

Published

January 16, 2024

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In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.

በቀደመው ጽሑፍ ገብርኤል በሁለት ምስክሮች መሠረት የ1844ን ቀን ለማረጋገጥ የ“መጨረሻው ቍጣ” መደምደሚያ እንዳቀረበ ጠቅሰን ነበር። ሚለር በዘሌዋውያን ሃያ ስድስት የተጠቀሰውን “ሰባቱን ዘመናት” እንደ ይሁዳ መንግሥት ላይ የተፈጸመ ተረድቶ ነበር፤ ነገር ግን የ“ሰባቱ ዘመናት” ፍርድ በእስራኤል ሁለቱም በሰሜናዊውና በደቡባዊው መንግሥታት ላይ ያለውን ዓላማና ግንኙነት የሚያይበት ደረጃ ፈጽሞ አልደረሰም። በአስራ ዘጠኝ ቁጥር የተጠቀሰውን “መጨረሻውን ቍጣ” ልዩነት እርሱ እንደተገነዘበ ጥርጣሬ አለው፤ ሆኖም ያለ ጥርጥር “ቍጣው” በአጠቃላይ ስሜት “ሰባቱ ዘመናት” መሆኑን ተረድቶ ነበር። የመጀመሪያና የመጨረሻ ቍጣ ብርሃን በ1856 በፓልሞኒ ተገለጠ፤ ነገር ግን በ1863 ተቀባይነት አላገኘም። ሆኖም የሚለር የ“ሰባቱ ዘመናት” መልእክት ትክክል ነበር፤ ቢሆንም ውሱን ነበር።

Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.

ሚለር በዳንኤል ስምንት አንቀጽ አሥራ አንድ ውስጥ ያለው የአረማዊቷ ሮም ትንሽ ቀንድ አረማዊነትን ከፍ አድርጎ እንዳነሣ አላስተዋለም ነበር፤ ምክንያቱም ለሚለር “ማስወገድ” በዳንኤል ውስጥ በተገኘባቸው ሦስቱም ጊዜያት በቀላሉ ማስወገድ ብቻ ነበር። ሆኖም መልእክቱ አሁንም ትክክል ነበር፣ ቢሆንም ውስን ነበር።

The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.

ሚለራውያን በአሥራ አንደኛው ቁጥር የተጠቀሰው “መቅደስ” በሮም ከተማ ያለው የአረማውያን ቤተ መቅደስ (ፓንቴዎን) መሆኑን ተገንዝበው ነበር፤ ነገር ግን መልእክታቸው የተመሠረተው በዕብራይስጥ ቋንቋ ላይ አልነበረም። የሚለር መልእክት ያተኮረው በትንቢታዊ ጊዜ ላይ ነበር። መልእክታቸው የተፈታበት ታሪክ ዩናይትድ ስቴትስን የመጽሐፍ ቅዱስ ትንቢት ስድስተኛው መንግሥት እንደሆነ እንዳያዩ አግዷቸው ነበር፤ ከዚያም በላይ፣ ጵጵስናን የመጽሐፍ ቅዱስ ትንቢት አምስተኛው መንግሥት እንደሆነ እንዳያዩ አግዷቸው ነበር።

Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.

እነርሱ በኖሩበት ታሪክ በመገደዳቸው፣ ትንቢቶቹን ከጠበቁት በቅርቡ የሚሆን የክርስቶስ ዳግም ምጽአት ጋር በሚስማማ ሁኔታ ተግባራዊ አደረጓቸው፤ እነርሱም ተስፋ ቆረጡ፣ ነገር ግን መልእክታቸው ትክክል ነበር። ገብርኤል በቁጥር አሥራ አምስት እስከ ሀያ ሰባት ድረስ ያሉትን ሁለቱን ራእዮች ሲተረጉም፣ በሚለር ያለው ግንዛቤ በቁጥር ዘጠኝ እስከ አሥራ ሁለት ባሉት በትንሹ ቀንድ የጾታ መዋዠቅ ውስጥ የተወከለውን ስለ መንግሥታት ያለውን ሰፊ መገለጥ እንዳይያዝ አደረገው። ሚለራውያን በገብርኤል ትርጓሜ ውስጥ ሮማን ብቻ እንደ አራተኛና የመጨረሻ ምድራዊ መንግሥት ያያሉ።

> 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. 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. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. 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. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.

> እኔም ዳንኤል ራእዩን ባየሁ ጊዜ ትርጉሙን ለማወቅ ፈለግሁ፤ እነሆም፥ በፊቴ የሰው መልክ ያለው አንድ ቆሞ ነበር። በኡላይም ወንዝ ዳርቻዎች መካከል የሰው ድምፅ ሰማሁ፤ እርሱም ጠርቶ። “ገብርኤል፥ ይህን ሰው ራእዩን እንዲያስተውል አድርገው” አለ። እርሱም እኔ ቆሜ ወዳለሁበት ቀረበ፤ በቀረበም ጊዜ ፈራሁ፥ በፊቴም ወደቅሁ፤ እርሱ ግን። “የሰው ልጅ ሆይ፥ አስተውል፤ ራእዩ ለፍጻሜው ዘመን ነውና” አለኝ። ከእኔም ጋር ሲናገር፥ ፊቴን ወደ ምድር አድርጌ በከባድ እንቅልፍ ውስጥ ነበርሁ፤ እርሱ ግን ዳሰሰኝ፥ ቀጥ አድርጎም አቆመኝ። እርሱም። “እነሆ፥ በቁጣው የመጨረሻ ፍጻሜ የሚሆነውን አሳውቅሃለሁ፤ ፍጻሜው በተወሰነው ጊዜ ይሆናልና። ያየኸው ሁለት ቀንዶች ያሉት በግ፥ የሜዶንና የፋርስ ነገሥታት ናቸው። ጠጉራማውም ፍየል የግሪክ ንጉሥ ነው፤ በዓይኖቹም መካከል ያለው ታላቁ ቀንድ የመጀመሪያው ንጉሥ ነው። ያም ቀንድ ከተሰበረ በኋላ፥ በስፍራው አራት እንደ ቆሙ ሁሉ፥ ከዚያ ሕዝብ አራት መንግሥታት ይነሣሉ፤ ነገር ግን በእርሱ ኃይል አይሆኑም። በመንግሥታቸውም የኋለኛው ዘመን፥ መተላለፍ ሙሉ በሙሉ በተፈጸመ ጊዜ፥ ፊቱ ጨካኝ የሆነ ምሳሌዎችንም የሚገባ ንጉሥ ይነሣል። ኃይሉም ይበረታል፥ ነገር ግን በራሱ ኃይል አይደለም፤ በድንቅም ሁኔታ ያጠፋል፥ ይከናወናልም፥ ይሠራልም፥ ኃያላንንና ቅዱሱን ሕዝብ ያጠፋል። በብልሃቱም ማታለል በእጁ ይከናወን ዘንድ ያደርጋል፤ በልቡም ራሱን ያከብራል፥ በሰላምም ብዙዎችን ያጠፋል፤ በአለቆችም አለቃ ላይ ይነሣል፤ ነገር ግን ያለ እጅ ይሰበራል። የማታውና የጧቱ ራእይ እውነት ነው የተነገረው፤ ስለዚህ ራእዩን ዝጋው፥ ለብዙ ቀናት ነውና። እኔም ዳንኤል ደከምሁ፥ አንዳንድ ቀናትም ታመምሁ፤ ከዚያም ተነሥቼ የንጉሡን ሥራ አደረግሁ፤ በራእዩም ተደነቅሁ፥ የሚያስተውለውም አልነበረም። ዳንኤል 8፥15–27።

Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).

ምንም እንኳ ዳንኤል የኡላይ ወንዝን ራእይ ተቀብሎ ነበር (እርሱም አሁን በፍጻሜ ሂደት ላይ ያለ ነው)፣ በባቢሎን ታሪክ ውስጥ የመጀመሪያው መንግሥት ከራእዩ ተወግዶ ተተውቷል። እርሱ በምዕራፍ ሁለትና ሰባት ውስጥ እንደ ወርቅ ራስና እንደ አንበሳ ተካትቶ ነበር፤ ነገር ግን በምዕራፍ ስምንት የባቢሎን የትንቢታዊ ባህርይ፣ ማለትም መወገድና መመለስ መሆኑ ተጠንክሮ ተገልጿል። ናቡከደነፆር ለ“ሰባት ዘመን” ከሰዎች ሲነዳ የጵጵስናውን ሞት የሚያመጣ ቍስል በምሳሌ አሳይቶ ነበር፤ በዚህም የጢሮስ ጋለሞታ የምትረሳባቸውን ምሳሌያዊ ሰባ ዓመታት በምሳሌ አመልክቶ ነበር። በዳንኤል ምዕራፍ ስምንት ውስጥ ባቢሎን ከመጽሐፍ ቅዱስ ትንቢት መንግሥታት መካከል ተረስታለች፤ ራእዩም በሜዶንና በፋርስ (በአውራ በግ) ይጀምራል፥ ከዚያም ግሪክ (ፍየል) ተከትሎታል።

The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.

የታላቁ እስክንድር መንግሥት ከእስክንድር ያነሰ ኃይል ያላቸው አራት መንግሥታት ሆኖ ተበታተነ፤ ይህም እንዲሁ በሰባተኛው ምዕራፍ አራት ክንፎችና አራት ራሶች ባሉት ነብር ውስጥ ተወክሎ ነበር። አራት በሰሜን፣ በምሥራቅ፣ በደቡብ እና በምዕራብ እንደሚወከል ዓለምአቀፍነትን ይወክላል። በስምንተኛው ምዕራፍ ቁጥር ስምንት ውስጥ ወደ ሰማይ አራቱ ነፋሳት የሚመለከቱ አራት የታወቁ ነገሮች ተነሡ። በሰባተኛው ምዕራፍ ያሉት የግሪክ አራቱ ክንፎች ከስምንተኛው ምዕራፍ አራቱ ነፋሳት ጋር ይስማማሉ፣ እንዲሁም የግሪክ አራቱ ራሶች ከአራቱ የታወቁ ነገሮች ጋር ይስማማሉ። አራቱ ራሶችና አራቱ የታወቁ ነገሮች የእስክንድር የመጀመሪያ መንግሥት የተበታተነባቸውን አራቱን መንግሥታት ይወክላሉ፤ አራቱ ክንፎችና አራቱ ነፋሳት ደግሞ አራቱን የመከፋፈል ክልሎች ይወክላሉ። የነጥቡን ልዩነት ማየት አስፈላጊ ነው፥ ምክንያቱም ይህ ሚለራውያን ስለ አራተኛው የሮም መንግሥት በፕሮቴስታንቶች ባህላዊ ግንዛቤ ላይ ያቀረቡትን ክርክር ይወክላል።

On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.

በሐበቁቅ ሰሌዳዎች ላይ፣ በ1843 እና በ1850 የአቅኚዎች ቻርቶች የተወከሉት ውስጥ፣ የትንቢታዊ አተገባበርን የማያሳይ አንድ ውክልና ብቻ አለ፤ እርሱም በአራቱ ራሶችና ታዋቂ ቀንዶች፣ እንዲሁም በአራቱ ክንፎችና ነፋሶች መካከል ካለው ልዩነት ጋር የተያያዘ ነው። ሰይጣን ሮም የመጽሐፍ ቅዱስ ትንቢት አራተኛው መንግሥት መሆኑን እውነት ለማጨለም በሚደረግ ጥረት፣ ስለ አራቱ ራሶችና ታዋቂ ቀንዶች፣ እንዲሁም ስለ አራቱ ክንፎችና ነፋሶች እውነተኛ ወይም ሐሰተኛ ትርጉም የሚመለከት ክርክር አስገባ። ሰይጣን ይህን ያደረገው ምክንያቱም የዳንኤል መጽሐፍ ራእዩን ያቆመ በዳንኤል መጽሐፍ ውስጥ አንድ የተለየ ምልክት እንዳለ በግልጽ ስለሚለይ ነው። ያንን ምልክት ከሚያቆሙት ማስረጃዎች አንድ ክፍል በአራቱ ራሶችና ታዋቂ ቀንዶች፣ እንዲሁም በአራቱ ክንፎችና ነፋሶች ውስጥ ይገኛል። ፕሮቴስታንቶች በዚህ ክርክር ላይ ሰይጣናዊ አመለካከትን ደግፈው ነበር፣ እናም ይህ ክርክር ለሚለራይት ታሪክ እጅግ አስፈላጊ ስለነበረ በቻርቱ ላይ ጠቅሰውታል። በዳንኤል መጽሐፍ ውስጥ የ“chazon” ራእይን የሚያቆመው ኀይል “የሕዝብህ ዘራፊዎች” ተብሎ ይለያል፤ ፕሮቴስታንቶችም ያንን ኀይል አንቲዮክስ ኤጲፋኔስ ተብሎ ከሚጠራ ረጅም የሶርያ ነገሥታት መስመር አንዱ እንደሆነ ለይተውታል፣ ሚለር ግን ሮም እንደሆነ ለየው።

> 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.

> በእነዚያም ዘመናት ብዙዎች በደቡብ ንጉሥ ላይ ይቆማሉ፤ ደግሞም ከሕዝብህ የሆኑ ዓመፀኞች ራሳቸውን ራእዩን ለማቆም ከፍ ከፍ ያደርጋሉ፤ ነገር ግን ይወድቃሉ። ዳንኤል 11፥14።

Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.

አንጥዮኮስ ከነዚያ ነገሥታት አንዱ ነበር፤ እርሱም የእስክንድር መንግሥት ተበታትኖ ወደ አራት መንግሥታት ከተከፈለበት ከአንዱ የወጣ የነገሥታት ሰንሰለት ውስጥ ነበር። በዳንኤል ምዕራፍ ስምንት ቁጥር ዘጠኝ የተጠቀሰው ትንሹ ቀንድ ከእስክንድር መንግሥት በኋላ ተከትሎ መጣ፤ ቁጥር ዘጠኝም ከእነርሱ አንዱ ውስጥ ትንሹ ቀንድ እንደ ወጣ ይናገራል።

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> ከእነርሱም ከአንዱ አንድ ትንሽ ቀንድ ወጣ፤ እርሱም እጅግ ታላቅ ሆነ ወደ ደቡብ፣ ወደ ምሥራቅ፣ እንዲሁም ወደ ውብቱ ምድር። ዳንኤል 8፥9።

The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.

ከሮም ራእዩን የሚመሠርት እንደሆነ፣ ወይስ ደካማና እጅግ ያልተገኘ የሶርያ ንጉሥ ራእዩን የሚመሠርት እንደሆነ የሚነሣው ክርክር፣ ትንሹ ቀንድ ኀይል ከአራቱ ቀንዶች አንዱ ውስጥ እንደወጣ ወይስ ከአራቱ ነፋሳት አንዱ ውስጥ እንደወጣ የሚነሣውን ክርክር ያካትታል። ይህ ብዙ የሚያከራክር ጉዳይ አይደለም፤ ምክንያቱም ታሪክና ትንቢት ሮም ከግሪክ መንግሥት የተወለደች እንዳልሆነች፣ ነገር ግን ሮም አዲስ ኀይል እንደነበረች ግልጽ ናቸው። ሮም አራተኛው መንግሥት ከሆነች፣ የቁጥር ዘጠኝ “ከእነርሱ አንዱ” የሚለው ከአራቱ ነፋሳት ወይም ከአራቱ ክንፎች አንዱ መሆን ይገባዋል። አንቲዮክስ ኤፒፋኔስ ከሆነ ግን፣ ከሶርያ ቀንድ ወጣ።

The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.

ሚለራውያኑ “የሕዝብህ ዘራፊዎች” ተብሎ የተወከለው ኃይል በክርስቶስ ላይ እንደሚነሣ አስተውለው ነበር።

> And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.

> በተንኮሉም ደግሞ ማታለልን በእጁ ያሳካል፤ በልቡም ይታበያል፥ በሰላምም ብዙዎችን ያጠፋል፤ በአለቆችም አለቃ ላይ ይነሣል፤ ነገር ግን ያለ እጅ ይሰበራል። ዳንኤል 8፥25።

The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”

«የመኳንንት አለቃ» ክርስቶስ ነው፤ አንቲዮክስ ኤጲፋኔስም ክርስቶስ ከመወለዱ እጅግ በፊት ኖሮ ነበር፤ ስለዚህ ሚለራውያን ይህን እውነታ በ1843 ሰንጠረዥ ላይ አመልክተው ነበር። በሰንጠረዡ ላይ 164 የሚለውን ቀን አካትተው ነበር፤ ይህም በእውነቱ ምንም መጽሐፍ ቅዱሳዊ ማጣቀሻ የሌለው ሲሆን፣ በሚለርና በፕሮቴስታንት ሥነ መለኮት ምሁራን መካከል ስለ አራተኛው መንግሥት የነበረውን ክርክር አስፈላጊነት የሚገልጽ ማስታወሻ ብቻ ነበር። በሰንጠረዡ ላይ ከ«164» ዓመት አጠገብ፣ «የአንቲዮክስ ኤጲፋኔስ ሞት፤ እርሱም በእርግጥ ከመኳንንት አለቃ ጋር አልተነሣም፥ ምክንያቱም የመኳንንት አለቃ ከመወለዱ 164 ዓመታት በፊት ሞቶ ነበር» ብለው ጽፈው ነበር።

Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.

ዛሬ አድቬንቲዝም፣ እንደ ክህደት የወደቀው ፕሮቴስታንቲዝም ሁሉ፣ “የሕዝብህ ዘራፊዎች” ማለት አንቲዮክስ ኤፒፋነስ ነው ብሎ ያስተምራል፤ ይህም ሆኖ መንፈሳዊ መገለጥ “የ1843 ገበታ በጌታ እጅ ተመርቶ ነበር እና ሊቀየር አይገባም” ብሎ መዝግቦ ሳለ። ሚለራውያን ጨካኝ ፊት ያለው ንጉሥ ሮም እንደሆነ ያውቁ ነበር፤ ስለዚህም “ቻዞን” ራእይን ለማቋቋም ያለውን ችሎታ የሚያፈርስ የሰይጣን ትምህርት አላናወጣቸውም። መጽሐፍ ቅዱስ፣ ራእይ ከሌለ ሕዝቡ እንደሚጠፋ፣ ግልጽ ነው።

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> ራእይ በሌለበት ሕዝብ ይጠፋል፤ ሕጉን ግን የሚጠብቅ ደስተኛ ነው። ምሳሌ 29፥18።

The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.

ሰሎሞን በዚያ ቁጥር የሚለየው ራእይ “chazon” ራእይ ነው፤ እርሱም በዳንኤል 8 ቁጥር 13 ውስጥ፣ አረማዊነትና ጳጳሳዊነት መቅደሱንና ሠራዊቱን እየረገጡ መሆናቸውን የሚለይ ራእይ ነው። ለሚለር ተከታዮች እነዚህ ሁለቱ አጥፊ ኃይላት የመጽሐፍ ቅዱስ ትንቢት አራተኛውን መንግሥት ይወክሉ ነበር፤ እናም አራተኛውን የሮም መንግሥት (የሕዝብህ ዘራፊዎች) ሳይገነዘቡ ራእዩን ማቆም ባልቻሉ ነበር። በዳንኤል 11 ቁጥር 14 ያሉት “የሕዝብህ ዘራፊዎች” በደቡብ ንጉሥ ላይ ይነሡ፣ ራሳቸውን ከፍ ያደርጉ፣ ራእዩን ያቆሙ፣ ከዚያም ይወድቁ ዘንድ ነበር። ሮም እያንዳንዱን ከእነዚህ መለያዎች ፈጽማለች።

In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.

በሰባተኛው ምዕራፍ፣ አራተኛው መንግሥት ከቀደሙት መንግሥታት “የተለየ” እንደሆነ በተለይ ተገልጿል።

> 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…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:7, 19, 20.

> ከዚህ በኋላ በሌሊት ራእዮች ውስጥ አየሁ፤ እነሆም፥ አራተኛ አውሬ ነበረ፥ እጅግ የሚያስፈራ እና የሚያስደንግጥ፥ ብርቱም እጅግ ነበረ፤ ታላላቅ የብረት ጥርሶችም ነበሩት፤ ይበላ ነበር፥ ይሰብርም ነበር፥ የተረፈውንም በእግሮቹ ይረግጥ ነበር፤ ከእርሱ በፊት ከነበሩት አውሬዎች ሁሉ የተለየ ነበር፤ አሥር ቀንዶችም ነበሩት። … ከሌሎቹ ሁሉ የተለየውን፥ እጅግ የሚያስፈራውን፥ ጥርሶቹ የብረት የነበሩትን ጥፍሮቹም የናስ የነበሩትን፥ የሚበላውን የሚሰብረውንም የተረፈውንም በእግሮቹ የሚረግጠውን፥ የአራተኛውን አውሬ እውነት አውቅ ዘንድ ወደድሁ፤ እንዲሁም በራሱ ላይ ስለ ነበሩት አሥሩ ቀንዶች፥ ስለ ወጣውም ሌላው ስለ እርሱም በፊት ሦስቱ ስለ ወደቁ፥ ዓይኖች ስለ ነበሩት ታላላቅ ነገሮችም የሚናገር አፍ ስለ ነበረው፥ ከባልንጀሮቹም ይልቅ መልኩ የበረታውን ስለ ዚያ ቀንድ። ዳንኤል 7፥7፣ 19፣ 20።

The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.

የዳንኤል ሰባት አራተኛው መንግሥት ከእርሱ በፊት ከነበሩት መንግሥታት “የተለየ” መሆኑ ሁለት ጊዜ ተለይቶ ተጠቅሷል። የ “ቁጥር ዘጠኝ ትንሹ ቀንድ” ብቻ የሶርያዊው ቀንድ (አንቲዮክስ ኤፒፋነስ) ቀጥተኛ ቅጥያ ቢሆን ኖሮ፣ የተለየ ባልሆነ ነበር። በምዕራፍ ሰባት ከሮም በፊት የተጠቀሱት አውሬዎች አንበሳ፣ ድብ እና ነብር ነበሩ፤ እነዚህም ሁሉ በተፈጥሮ ውስጥ በእውነት የሚኖሩ እንስሳት ናቸው፤ ነገር ግን የብረት ጥርሶችና የነሐስ ጥፍሮች ያሉት አራተኛው አውሬ በመጣ ጊዜ፣ ዳንኤል የሚበላውን አስፈሪ አውሬ የሚወክል ከተፈጥሮ አውሬ ምንም አያውቅም ነበር። እርሱ የተለየ ነበር። የ “ቁጥር ዘጠኝ ትንሹ ቀንድ” ከአራቱ ነፋሳትና ክንፎች ከተወከሉት አካባቢዎች ከአንዱ ወጣ እንጂ ከቀንዶቹ ወይም ከታወቁት ቀንዶች አልወጣም።

Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.

የዳንኤል ምዕራፍ ስምንት፣ “በመንግሥታቸውም መጨረሻ ዘመን፣ ዓመፀኞች መስፈራቸውን ሲሞሉ፣ ፊቱ የተጨከነ፣ ምስጢራዊ ንግግሮችንም የሚያስተውል ንጉሥ ይነሣል” ይላል። “በመንግሥታቸው መጨረሻ ዘመን” (ግሪክ፣ ወደ አራት መንግሥታት የተበተነች ሳለች)፣ “ዓመፀኞች መስፈራቸውን በሞሉበት” ጊዜ፣ አዲስ ንጉሥ ይነሣ ነበር።

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.

> “በተግባር መድረክ ላይ የተገለጠች እያንዳንዱ ሕዝብ በምድር ላይ ስፍራዋን እንድትይዝ ተፈቅዶላታል፤ ይህም የተፈቀደው የጠባቂውንና የቅዱሱን ዓላማ ትፈጽም እንደሆነ እውነቱ እንዲገለጥ ነበር። ትንቢት የዓለምን ታላላቅ መንግሥታት—ባቢሎን፣ ሜዶ-ፋርስ፣ ግሪክ፣ እና ሮም—መነሣትና እድገታቸውን አሳይታለች። ከእነዚህ እያንዳንዳቸው ጋር፣ እንዲሁም ከአነስተኛ ኃይል ካላቸው አሕዛብ ጋር፣ ታሪክ ራሱን ደግሞታል። እያንዳንዳቸው የፈተና ዘመናቸው ነበራቸው፤ እያንዳንዳቸው ወድቀዋል፤ ክብራቸው ደብዝዟል፤ ኃይላቸውም ከእነርሱ ተለይቷል።” ነቢያትና ነገሥታት፣ 535።

At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.

በግሪክ መንግሥት መጨረሻ (“በኋለኛው ዘመን”)፣ የፈተናቸው ዘመን ጽዋ በሞላ ጊዜ (“ኃጢአተኞች ፍጻሜ ሲደርሱ”)፣ “ጨካኝ ፊት ያለው ንጉሥ” ይነሣ ነበር። ያ ንጉሥ “ምስጢራዊ ንግግሮችን” ያስተውል ነበር፥ ምክንያቱም ከአይሁድ ዕብራይስጥ ወይም ከቀደመው መንግሥት ግሪክኛ ፈጽሞ የተለየ ቋንቋ ይናገር ነበርና፤ ላቲንን ይናገር ነበር። ይህ መንግሥት ሙሴ በ66 እስከ 70 ዓ.ም. የሆነውን ከበባ የሚያመጣ ሕዝብ እንደሆነ ለይቶ አሳውቆ ነበር፤ በዚያም ከሌሎች ነገሮች ጋር ራቡ እጅግ ከባድ ስለነበረ አይሁድ ለመትረፍ የራሳቸውን ልጆች በሉ።

> Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.

> አምላክህ እግዚአብሔርን በሁሉ ነገር ብዛት ምክንያት በደስታና በልብ ሐሴት ስላላገለገልኸው፥ ስለዚህ እግዚአብሔር በአንተ ላይ የሚልካቸውን ጠላቶችህን በራብና በጥማት በዕራቁትነትም በሁሉ ነገር እጥረት ታገለግላለህ፤ እርሱም እስኪያጠፋህ ድረስ በአንገትህ ላይ የብረት ቀንበር ያኖራል። እግዚአብሔርም ከሩቅ፥ ከምድር ዳርቻ እንደ ንስር በፍጥነት የሚበር ሕዝብ በአንተ ላይ ያመጣል፤ ቋንቋውንም የማታስተውለው ሕዝብ፤ ፊቱ ጨካኝ የሆነ፥ ለሽማግሌ ፊት የማያከብር፥ ለወጣትም ሞገስ የማያሳይ ሕዝብ። እርሱም እስክትጠፋ ድረስ የከብቶችህን ፍሬና የምድርህን ፍሬ ይበላል፤ ደግሞም እስኪያጠፋህ ድረስ እህል፥ ወይን፥ ዘይት፥ የላሞችህን ጥጃ ወይም የበጎችህን ጠቦት አይተውልህም። በምድርህም ሁሉ የታመንሃቸው ከፍ ያሉና የተመሸጉ ቅጥሮችህ እስኪወድቁ ድረስ በከተሞችህ ሁሉ ይከብብሃል፤ አምላክህ እግዚአብሔር በሰጠህ ምድርህም ሁሉ በከተሞችህ ሁሉ ይከብብሃል። ጠላቶችህም በሚያስጨንቁህ በከበባና በጭንቀት ጊዜ፥ አምላክህ እግዚአብሔር የሰጠህን የራስህን ሥጋ ማለትም የወንዶች ልጆችህንና የሴቶች ልጆችህን ሥጋ ትበላለህ። ዘዳግም 28፥47–53።

In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”

በዳንኤል ምዕራፍ ሁለት አራተኛው መንግሥት “ብረት” ተብሎ ተወክሎ ነበር፤ ሙሴም በአይሁድ ላይ “ቀንበር የብረት” የሚጭን “ሕዝብ” አለ ብሎ ለየው። ያ “ሕዝብ” አይሁድን “ያጠፋ” ነበር፤ እርሱም ንስር እንደሚበርር ፈጣን ይሆናል፤ ንስሩም የሮም ምልክት ነው። እርሱ “ቋንቋህን የማታስተውል” “ሕዝብ” ይሆናል፥ ምክንያቱም ቋንቋው ለአይሁድ “የጨለማ ንግግር” ይሆንባቸዋል። በዳንኤል ምዕራፍ ስምንት “ፊቱ ጨካኝ የሆነ ንጉሥ” ተብሎ እንደተገለጸውም “ጨካኝ ፊት ያለው ሕዝብ” ይሆናል። በኢየሩሳሌምም “ከበባ” ውስጥ አይሁድ “ወንዶች ልጆቻቸውንና ሴቶች ልጆቻቸውን” በሉ።

Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”

ሚለር አሕዛባዊት ሮምን ሙሴ አስቀድሞ የተነበየላት ኃይል መሆኗን፣ እንዲሁም የዳንኤል ሁለት ራእይ አራተኛው “የብረት” መንግሥት መሆኗን፣ እና ዕብራይስጥ ወይም ግሪክኛ ሳይሆን ላቲን የሚናገር “ሕዝብ” መሆኗን አስተዋለ። ሚለር በመጽሐፍ ቅዱስ ትንቢት ውስጥ ባለው አራተኛውና አምስተኛው መንግሥት መካከል ምንም ልዩነት አላደረገም፤ ምክንያቱም ለእርሱ ሁለቱም በቀላሉ ሮም ብቻ ነበሩ። ስለዚህ አሕዛባዊት ሮም በቁጥር ሃያ ሦስት ከተነሣች በኋላ፣ በቁጥር ሃያ አራት የተወከለውን ልዩነት ሊያይ አልቻለም። በራእዩ ውስጥ ትንሹ ቀንድ በቁጥር ዘጠኝ እስከ አሥራ ሁለት ድረስ ከወንድ ጾታ ወደ ሴት ጾታ፣ ከሴት ጾታም ወደ ወንድ ጾታ፣ እንዲሁም ከወንድ ጾታ ወደ ሴት ጾታ ሲለዋወጥ ታይቶ ነበር፤ ቁጥር ሃያ ሦስትም የአሕዛባዊት ሮምን ትንቢታዊ ባሕርያት ይለያል፤ የገብርኤል ትርጓሜ ግን በቁጥር ሃያ አራት ወደ ሴታዊት ሮም ይለወጣል። በቁጥር ሃያ አራት ያለው ኃይል “ታላቅ ኃይል” ሊኖረው የሚገባ ነበር፤ “ነገር ግን በራሱ ኃይል አይደለም፤ በድንቅም ሁኔታ ያጠፋል፥ ይሳካለትማል፥ ያደርጋልም፥ ኃያላንንና ቅዱሳን ሕዝብ ያጠፋል።”

Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.

የጳጳሳዊት ሮም የአረማዊት ሮም ወታደራዊ ኃይል ሊሰጣት ነበር፣ እርስዋም ከ538 እስከ 1798 ድረስ ለአንድ ሺህ ሁለት መቶ ስልሳ ዓመታት የእግዚአብሔርን ሕዝብ ትጠፋ ነበር። መላው ዓለም “የሚደነቅበት” አውሬ እርሱ ስለሆነ፣ እና በ1798 እንዲፈጸም የተወሰነው የመጀመሪያው ቍጣ እስኪፈጸም ድረስ “ይሠራልም ይሳካለትማል” የተባለው ኃይል እርሱ ስለነበረ፣ “በድንቅ” ታጠፋ ነበር።

Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.

ከዚያም በሃያ አምስተኛው ቁጥር ገብርኤል ለዳንኤል ሲተረጉማቸው በነበሩት ቁጥሮች ውስጥ የተመሠረተውን መወላወል ይከተላል፤ እንደገናም በተለየ ዓይነት “ፖሊሲ” መንግሥቷን ያቀናጠረችውን አረማዊት ሮምን ይናገራል፤ ይህም ነገር በሁሉም ታሪክ ጸሐፊዎች የተመሰከረ ነው። የአረማዊት ሮም “ብልሃት” አሕዛብን እያደገ ወደ ነበረው መንግሥቷ እንዲቀላቀሉ ማበረታታት ነበር፤ ከቀደሙት መንግሥታት በተለየም እነርሱ በወታደራዊ ኃይል ብቻ የተቋቋሙ ሲሆን፣ እርሷ ግን መንግሥቷን ለመገንባት የሰላምና የብልጽግና ተስፋን ተጠቀመች። አረማዊት ሮም ደግሞ “በአለቆች አለቃ ላይ ትነሣለች” ተብሎ ነበር፤ ይህንም ክርስቶስን በቀራንዮ መስቀል ላይ ባኖረችው ጊዜ አደረገች።

Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).

ከዚያ ገብርኤል ለዳንኤል ሲተረጉማቸው የነበሩትን ሁለቱን ራእዮች በመጠቆም፣ የ“mareh” ራእይ፣ ማለትም የመገለጡ ራእይ (ሁለት ሺህ ሦስት መቶው ቀናት) እውነት እንደሆነ፣ እና የ“chazon” ራእይ፣ ማለትም መቅደሱንና ሠራዊቱን በአረማዊት ሮምና በጳጳሳዊት ሮም ስለ መረገጣቸው የሚናገረው ራእይ፣ “ለብዙ ቀናት” (እስከ መጨረሻው ዘመን በ1798 ድረስ) “እንዲዘጋ (እንዲታተም)” እንደሚገባ ያስረዳል።

Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.

ከዚያም ዳንኤል ለአንዳንድ ጊዜ ታመመ፤ ከዚያም ወደ ሥራው ተመለሰ፤ ነገር ግን ገብርኤል እንዲያስረዳው የታዘዘውን “mareh” ራእይ አሁንም አልተረዳም፤ “mareh” የሚለውም ያ ራእይ ነው። ስለዚህ ገብርኤል ዳንኤልን የ“mareh” ራእይ እንዲረዳ የተሰጠውን ሥራ ለመፈጸም በዘጠነኛው ምዕራፍ እንደገና ይመለሳል።

In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.

በዳንኤል ምዕራፍ ዘጠኝ፣ ዳንኤል ትንቢታዊውን ቃል ሲያጠና ነበር፤ በሙሴና በኤርምያስ ጽሑፎችም አማካኝነት ማስተዋልን አገኘ። ኤርምያስ ያለበት ምርኮ ሰባ ዓመት እንደሚቆይ ገልጦ ነበር።

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> ይህም ምድር ሁሉ ምድረ በዳና ምንጭ መደነቂያ ትሆናለች፤ እነዚህም አሕዛብ ሰባ ዓመት ለባቢሎን ንጉሥ ይገዛሉ። ሰባውም ዓመት በተፈጸመ ጊዜ፥ በዓመፃቸው ምክንያት የባቢሎንን ንጉሥና ያንን ሕዝብ፥ እንዲሁም የከለዳውያንን ምድር እቀጣለሁ፤ ለዘላለምም ምድረ በዳ አደርጋታለሁ፤ ይላል እግዚአብሔር። ኤርምያስ 25፥11፣ 12።

According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.

እንደ ሙሴ ቃል፣ በጠላት ምድር ያለው ምርኮ ምድሪቱ ሰንበቶቿን እንድትደሰት ከሚሆነው ዘመን ጋር ይመጣጠናል።

> And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:32–35.

> ምድሪቱንም ምድረ በዳ አደርጋታለሁ፤ በእርስዋም የሚኖሩ ጠላቶቻችሁ በእርስዋ ምክንያት ይደነቃሉ። እናንተንም በአሕዛብ መካከል እበትናችኋለሁ፥ ከኋላችሁም ሰይፍ እመዝዛለሁ፤ ምድራችሁም ምድረ በዳ ትሆናለች፥ ከተሞቻችሁም ፍርስራሽ ይሆናሉ። በዚያን ጊዜም ምድሪቱ ባድማ ተትታ ሳለች፥ እናንተም በጠላቶቻችሁ ምድር ሳላችሁ፥ ሰንበቶችዋን ትደሰታለች፤ በዚያን ጊዜ ምድሪቱ ዕረፍት ታገኛለች፥ በሰንበቶችዋም ትደሰታለች። ባድማ ተትታ ባለችበት ዘመን ሁሉ ዕረፍት ታገኛለች፤ በእርስዋ ላይ በተቀመጣችሁበት ጊዜ በሰንበቶቻችሁ ያላረፈችውን ስለሆነ። ዘሌዋውያን 26፥32–35።

Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.

ዳንኤል ከእግዚአብሔር ትንቢታዊ ቃል፣ በሁለት ምስክሮች ላይ ተመስርቶ፣ ሕዝቡ ወደ ጠላት ምድር እንደተበተኑ፣ በዚያም ወቅት ምድሪቱ ሰንበቶቿን እንደምትደሰት ተረድቶ ነበር። ስለ ኤርምያስ ሰባ ዓመታት የዜና መዋዕል ጸሐፊ የተረዳውን እርሱም ተረድቶ ነበር።

> And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.

> ከሰይፍም የተረፉትን ወደ ባቢሎን ማረካቸው፤ በዚያም የፋርስ መንግሥት እስኪነግሥ ድረስ ለእርሱና ለልጆቹ ባሪያዎች ሆኑ፤ ይህም በኤርምያስ አፍ የተነገረው የጌታ ቃል እንዲፈጸም ነበር፥ ምድሪቱ ሰንበቶቿን እስክትደሰት ድረስ፤ ባድማ ሆና በተኛችበት ዘመን ሁሉ ሰንበትን ጠበቀች፥ ሰባ ዓመት እስኪፈጸም ድረስ። አሁንም በፋርስ ንጉሥ በቂሮስ የመጀመሪያው ዓመት፥ በኤርምያስ አፍ የተነገረው የጌታ ቃል እንዲፈጸም፥ ጌታ የፋርስ ንጉሥ የቂሮስን መንፈስ አነሣሣ፤ እርሱም በመንግሥቱ ሁሉ ውስጥ አዋጅ አስነገረ፥ በጽሕፈትም ደግሞ እንዲህ ብሎ ጻፈ፦ “የፋርስ ንጉሥ ቂሮስ እንዲህ ይላል፤ የሰማይ አምላክ ጌታ የምድርን መንግሥታት ሁሉ ሰጥቶኛል፤ በይሁዳም ውስጥ ባለችው በኢየሩሳሌም ለእርሱ ቤት እንድሠራ አዞኛል። ከሕዝቡ ሁሉ መካከል ማን አለ? ጌታ አምላኩ ከእርሱ ጋር ይሁን፥ እርሱም ይውጣ።” 2 ዜና መዋዕል 36፥20–23።

Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.

ዳንኤል እየረምያስ በጠላት ምድር ውስጥ የሚኖረው የሰባ ዓመት መበተን፣ ምድሪቱም ሰንበቶቿን ሳለች እንደምትደሰት፣ በዘሌዋውያን ሀያ ስድስት ውስጥ ባለው “ሰባት እጥፍ” እርግማን ላይ የተመሠረተ መሆኑን ተረዳ፤ ለዚያም ግንዛቤ በመታዘዝ፣ በመጨረሻ ለተበተነ ሁኔታቸው ለሚነቁ ሰዎች በዚያ የተሰጠውን የታዘዘ መፍትሔ ፈጸመ።

> And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.

> በእናንተም ውስጥ ሕያዋን የቀሩትን በጠላቶቻቸው ምድር ሳሉ በልባቸው ውስጥ ፍርሃትን እልካለሁ፤ የሚናወጥ ቅጠልም ድምፅ ያሳድዳቸዋል፤ ከሰይፍም እንደሚሸሹ ይሸሻሉ፤ ማንም ሳያሳድዳቸውም ይወድቃሉ። ማንም ሳያሳድዳቸው እንደ ከሰይፍ ፊት ሆነው እርስ በርሳቸው ይወድቃሉ፤ በጠላቶቻችሁም ፊት ለመቆም ኀይል አይኖራችሁም። በአሕዛብም መካከል ትጠፋላችሁ፥ የጠላቶቻችሁም ምድር ትበላችኋለች። ከእናንተም የቀሩት በጠላቶቻችሁ ምድር በኃጢአታቸው ይቀልጣሉ፤ ደግሞም በአባቶቻቸው ኃጢአት ከእነርሱ ጋር ይቀልጣሉ። ኃጢአታቸውንም፥ የአባቶቻቸውንም ኃጢአት፥ በእኔም ላይ ያደረጉትን በደል ቢመሰክሩ፥ ደግሞም ከእኔ ጋር በተቃራኒ መንገድ እንደ ሄዱ ቢመሰክሩ፤ እኔም ደግሞ ከእነርሱ ጋር በተቃራኒ እንደ ሄድሁ፥ ወደ ጠላቶቻቸውም ምድር እንዳመጣኋቸው፤ ያን ጊዜ ያልተገረዘ ልባቸው ቢዋረድ፥ የኃጢአታቸውንም ቅጣት ቢቀበሉ፤ ያን ጊዜ ከያዕቆብ ጋር ያደረግሁትን ቃል ኪዳን አስባለሁ፥ ከይስሐቅም ጋር ያደረግሁትን ቃል ኪዳን ደግሞ አስባለሁ፥ ከአብርሃምም ጋር ያደረግሁትን ቃል ኪዳን አስባለሁ፤ ምድሪቱንም አስባለሁ። ምድሪቱም ከእነርሱ ትተዋለች፥ በእነርሱ ሳይኖሩባት ምድረ በዳ ሆና ሳለች ሰንበቶቿን ትደሰታለች፤ እነርሱም የኃጢአታቸውን ቅጣት ይቀበላሉ፤ ምክንያቱም ፍርዶቼን ንቀዋልና፥ ነፍሳቸውም ሥርዓቴን ጠልታለችና። ነገር ግን ለዚህ ሁሉ ቢሆንም፥ በጠላቶቻቸው ምድር ሳሉ ፈጽሞ ለማጥፋትና ከእነርሱ ጋር ያደረግሁትን ቃል ኪዳን ለማፍረስ አልጥላቸውም፥ አልጠላቸውምም፤ እኔ እግዚአብሔር አምላካቸው ነኝና። ነገር ግን አምላካቸው እሆን ዘንድ በአሕዛብ ፊት ከግብፅ ምድር ያወጣኋቸውን የቀድሞ አባቶቻቸውን ቃል ኪዳን ስለ እነርሱ አስባለሁ፤ እኔ እግዚአብሔር ነኝ። እነዚህ እግዚአብሔር በሲና ተራራ በሙሴ እጅ በእርሱና በእስራኤል ልጆች መካከል ያደረጋቸው ሥርዓቶችና ፍርዶች ሕጎችም ናቸው። ዘሌዋውያን 26፥36–46።

Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.

የዳንኤል በዘጠነኛው ምዕራፍ ያለው ጸሎት፣ በጠላት ምድር ተበትነው ራሳቸውን ለሚያገኙ ሰዎች የተዘጋጀውን ምክር እያንዳንዱን ክፍል ይመለከታል። ያ ጸሎት በሁለተኛው ምዕራፍ ካለው ጸሎቱ ጋር ሊጣጣም ይገባል፤ ሁለቱም በአንድነት በራእይ ምዕራፍ አሥራ አንድ ያሉትን፣ በዚያች ታላቅ ከተማ የሶዶምና የግብፅ ጎዳናዎች ላይ ሞተው የነበሩትን፣ እነርሱም ደግሞ እንደ ተበተኑ ያገኙትን ሰዎች ጸሎት ይወክላሉ። ዳንኤል ጸሎቱን ሲያበቃ፣ ገብርኤል የ“mareh” ራእይን መግለጽ ሥራ ለመፈጸም እንደገና ይመለሳል፤ እንዲሁም መንፈስ ቅዱስ ለራእይ ምዕራፍ አሥራ አንድ ሁለቱ ምስክሮች ሊፈጽመው ያሰበው ነው።

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

> እኔም እየተናገርሁና እየጸለይሁ፥ ኃጢአቴንም የሕዝቤን የእስራኤልንም ኃጢአት እየተናዘዝሁ፥ ስለ አምላኬም ቅዱስ ተራራ ልመናዬን በእግዚአብሔር በአምላኬ ፊት እያቀረብሁ ሳለሁ፤ አዎን፥ በጸሎት እየተናገርሁ ሳለሁ፥ በመጀመሪያ በራእይ ያየሁት ያ ሰው ገብርኤል፥ ፈጥኖ እየበረረ መጥቶ በምሽቱ መሥዋዕት ጊዜ ዳሰሰኝ። እርሱም አስተማረኝ፥ ከእኔም ጋር ተናገረ፥ እንዲህም አለ፤ ዳንኤል ሆይ፥ አሁን ጥበብንና ማስተዋልን ልሰጥህ ወጥቼ መጥቻለሁ። ዳንኤል 9፥20–22።

We will continue this study in the next article.

ይህን ጥናት በሚቀጥለው ጽሑፍ እንቀጥላለን።

> “Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.

> ከባቢሎን ውድቀት ጥቂት ቀደም ብሎ፣ ዳንኤል በእነዚህ ትንቢቶች ላይ ሲያሰላስልና ስለ ዘመናቱ ማስተዋል እንዲያገኝ እግዚአብሔርን ሲፈልግ፣ ስለ መንግሥታት መነሳትና መውደቅ ተከታታይ ራእዮች ተሰጡት። በመጀመሪያው ራእይ፣ በዳንኤል መጽሐፍ ሰባተኛ ምዕራፍ እንደ ተመዘገበው፣ ትርጓሜ ተሰጠው፤ ሆኖም ሁሉም ነገር ለነቢዩ ግልጽ አልሆነም። “ሐሳቤ እጅግ አስጨነቀኝ፣” ሲል በዚያን ጊዜ ስላጋጠመው ተሞክሮ ጻፈ፣ “ፊቴም ተለወጠብኝ፤ ነገሩን ግን በልቤ ጠበቅሁት።” ዳንኤል 7፥28።

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.

> “በሌላ ራእይ ደግሞ ስለ ወደፊቱ ክስተቶች ተጨማሪ ብርሃን ተሰጠ፤ እናም በዚህ ራእይ መጨረሻ ዳንኤል ‘አንድ ቅዱስ ሲናገር ሰማሁ፥ ሌላም ቅዱስ ለዚያ ሲናገር ለነበረው ቅዱስ፦ ራእዩ እስከ መቼ ነው?’ ብሎ ሲል ሰማ። ዳንኤል 8፡13። የተሰጠው መልስ፣ ‘እስከ ሁለት ሺህ ሦስት መቶ ማታና ጥዋት ድረስ፤ ከዚያም በኋላ መቅደሱ ይነጻል’ (ቁጥር 14) ብሎ ስለ ነበረ፣ እርሱን እጅግ ግራ አጋባው። የራእዩን ትርጉም በትጋት ፈለገ። በኤርምያስ አማካኝነት አስቀድሞ የተነገረው የሰባው ዓመት ምርኮኝነት ከእነዚያ ሁለት ሺህ ሦስት መቶ ዓመታት ጋር ምን ግንኙነት እንዳለው ሊያስተውል አልቻለም፤ በራእይም ሰማያዊው ጎብኚ ከእግዚአብሔር መቅደስ መንጻት በፊት እንደሚያልፉ እነዚያን ዓመታት እንደሚናገር ሰምቶ ነበር። መልአኩ ገብርኤል ከፊል ትርጓሜ ሰጠው፤ ሆኖም ነቢዩ ‘ራእዩ… ለብዙ ቀኖች ነው’ የሚሉትን ቃላት በሰማ ጊዜ ወዲያውኑ ወደቀ። ‘እኔ ዳንኤል ደክሜ ወደቅሁ’ ሲል ልምዱን ይመዘግባል፤ ‘ጥቂት ቀኖችም ታመምሁ፤ ከዚያም በኋላ ተነሥቼ የንጉሡን ሥራ አከናወንሁ፤ በራእዩም ተደነቅሁ፥ የሚያስተውለውም አልነበረም።’ ቁጥሮች 26, 27።”

> “Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.

> ለእስራኤል ጉዳይ ገና ከባድ ሸክም ተሸክሞ ሳለ፣ ዳንኤል የኤርምያስን ትንቢቶች እንደገና መረመረ። እነርሱ እጅግ ግልጽ ነበሩ—እስከዚያ ድረስ ግልጽ ነበሩና በመጽሐፍት የተመዘገቡትን እነዚህ ምስክሮች በማየት፣ “እግዚአብሔርም ቃሉን ወደ ነቢዩ ኤርምያስ እንዳመጣ፥ የኢየሩሳሌም ጥፋት ሰባ ዓመት እንዲፈጸም የዓመታቱን ቍጥር” ተረዳ። ዳንኤል 9፥2።

> “With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.

> “በትንቢት እርግጠኛ ቃል ላይ የተመሠረተ እምነት ይዞ፣ ዳንኤል እነዚህ ተስፋዎች ፈጥነው እንዲፈጸሙ ለጌታ ተማፀነ። የእግዚአብሔር ክብር እንዲጠበቅ ተማፀነ። በልመናውም ውስጥ ከመለኮታዊው ዓላማ ጎድለው ከወደቁት ጋር ራሱን ሙሉ በሙሉ አንድ አደረገ፤ ኃጢአታቸውንም እንደ ራሱ ኃጢአት ተናዘዘ።” ነቢያትና ነገሥታት፣ 553, 554.

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