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# The Book of Daniel - Number One

Kitaaba Daani’el – Tokkoffaa

The Ulai and Hiddekel

Ulaayii fi Hiddeqel

Author

Jeff Pippenger

Published

November 21, 2023

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> “Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ Revelation 1:1–3.

> “Tajaajiltonnii fi uummanni raajiiwwan Daaniʼelii fi Mulʼata Yohannis iccitii hubatamuu hin dandeenye akka taʼan labsan. Garuu Kiristoos waaʼee wantoota yeroo isaanii keessatti raawwataman dubbii raajicha Daaniʼel irraa gara bartoota isaatti akeekkachiisee, ‘Namni dubbisu haa hubatu’ jedhe.” Maatewos 24:15. “Mulʼanni iccitii dha, hubatamuu hin dandaʼu” jechuunis mata-duree kitaabichaa isaumaatiin ni mormama: “Mulʼata Yesuus Kiristoos, isa Waaqayyo tajaajiltoota isaatti wantoota yeroo gabaabaa keessatti taʼuu qaban akka argisiisuuf isaaf kenne.... Namni dubbisa, warri dubbii raajii kanaa dhagaʼanii, wantoota isa keessatti barreeffaman eeganis eebbifamoo dha; yeroo sun dhiʼoo dha.” Mulʼata 1:1–3.

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.

> “Akka raajiin dubbata: ‘Namni dubbisu eebbifamaadha’—warri hin dubbisne jiru; eebbi sun isaaniif miti. ‘Warri dhagaʼan immoo’—namoonni raajiiwwan ilaalchisee waan kam iyyuu dhagaʼuu didan ni jiru; eebbi sunis garee kanaaf miti. ‘Wantoota achi keessatti barreeffaman immoo eegdan’—namoonni baayʼeen akeekkachisa fi qajeelfama Mulʼata keessatti qabamanaf xiyyeeffannoo kennuu didu. Isaan keessaa tokko illee eebba abdachiifame sana ofii isaatii jechuun gaafachuu hin dandaʼu. Warri mata dureewwan raajichaa tuffatanii qoosan hundi, warri mallattoolee asitti ulfinaan kennamanitti qishnaa godhan hundi, warri jireenya isaanii fooyyessuu fi dhufaatii Ilma namaatiif of qopheessuu didan hundi, eebba hin argatan.”

> “In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.

> “Akka ragaa Hafuuraa ilaaluudhaan, akkamitti namoonni Mul’ata iccitii, hubannaa namaa bira ga’uu hin dandeenye ta’ee barsiisuuf ija jabaatu? Inni iccitii mul’ifame dha, macaafa baname dha. Qo’annaan Mul’ataa sammuu gara raajiiwwan Daani’eelitti qajeelcha; lamaan isaanii iyyuu barsiisa baay’ee barbaachisaa ta’e, Waaqayyo namootaaf kenne, waa’ee taateewwan seenaa biyya lafaa kanaa xumura irratti raawwatamanii.” The Great Controversy, 340.

The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.

“Mul’ata Mul’ataa qorachuun sammuu gara raajiiwwan Daani’elitti qajeelcha.” Namoonni tokko tokko raajii kitaaba Daani’el keessatti qofa argu. Garuu Daani’el sararoota dhugaa lama dhiyeessa; dhugoonni raajiiwwan isaa bakka bu’anis boqonnaawwan ja’an dhumaa kitaaba isaa keessatti argamu. Boqonnaawwan ja’an jalqabaa immoo raajii fakkeenyaan ibsaman dhiyeessu; isaanis, bal’inaan yoo ilaalamu, amma iyyuu hin beekamne. Boqonnaawwan ja’an jalqabaa Daani’el ilaaluun keenya dura, maaliif dhugumatti raajiiwwan lama qofa boqonnaawwan ja’an dhumaa Daani’el keessatti bakka bu’an akka jiranii ni ibsina. Obboleettii White laggeen gurguddoo lama Shiinaaritti argaman wabeeffachuun raajiiwwan lamaan agarsiisti. Mallattoo isheen kaaftu yeroo fudhannuutti, furtuu boqonnaawwan ja’an dhumaa Daani’el keessatti raajiiwwan lama, lama qofa, arguuf nu gargaartu ni argina.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Ifni Daani’el Waaqa irraa argate kun addatti guyyoota dhumaa kanaaf kenname. Mul’anni inni qarqara laga Ulaayiitii fi Hiddeqel, laggeen gurguddoo Shinaar biratti arge, amma adeemsa keessatti raawwatamaa jira; wantoonni duraan dubbataman hundinuus yeroo dhowwaan ni raawwatamu.” Testimonies to Ministers, 112.

The vision of chapter eight was given by the Ulai river.

Mulʼatni boqonnaa saddeettaffaa laga Ulaay biratti kenname.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> Waggaa bara mootummaa mootii Belshaazaar keessa mul’anni ana, ana Daani’elitti, isa jalqabatti natti mul’ate booddee natti mul’ate. Ani mul’ata keessatti nan arge; yeroo ani argu, ani Suusaan masaraa keessa, isa kutaa biyya Eelaam keessatti argamu sana keessa ture; anis mul’ata keessatti nan arge, ani laga Ulaay bira nan ture. Daani’el 8:1, 2.

When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work.”

Yeroo keeyyata sana Testimonies to Ministers keessaa, bakka Sister White “Ulai fi Hiddekel” eertee isaanis “lageen gurguddoo biyya Shinar” jette irraa fudhanne, nuti keeyyata sana ibsa keessaa isa baay’ee barbaachisaa taʼe, qorannoo macaafa Daniel fi Mulʼata irratti barreeffama Sister White keessatti argamu keessaa addaan qoodaa turre. Kutaa sana keessatti isheen akkana jedhu: “Dubbii Waaqayyoo qorachuun baay’ee caalaa dhiyeenyaan barbaachisaa dha; addatti immoo, akka hojii keenya keessatti yeroo kam iyyuu dura hin taʼinitti, Daniel fi Mulʼanni xiyyeeffannaa argachuu qabu.”

If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.

ᱟᱢ ᱫᱟᱱᱤᱭᱮᱞ ᱟᱨᱟᱢ ᱤᱭᱟᱹᱨ ᱟᱴ ᱚᱱᱟ ᱮᱱᱮᱡ ᱵᱟᱨ ᱯᱟᱫ ᱥᱚᱢᱵᱚᱫ ᱥᱟᱛᱟᱣ ᱥᱮᱫ ᱚᱞ ᱵᱚᱡᱷᱟᱣ ᱢᱮ, ᱚᱱᱟ ᱢᱮᱱᱟᱜ ᱵᱟᱨ ᱦᱚᱲ ᱥᱟᱠᱷᱤ ᱮᱢ ᱚᱱᱟ ᱥᱟᱹᱨᱤ ᱠᱚ ᱧᱮᱞ ᱮᱢᱟ ᱡᱟᱦᱟᱸ ᱡᱮᱛᱱᱟᱜ ᱵᱟᱨᱮ ᱵᱟᱹᱲᱤ ᱵᱟᱹᱲᱤ ᱜᱚᱲᱚᱢ ᱚᱞ ᱮᱱᱟ᱾ ᱫᱟᱱᱤᱭᱮᱞ ᱠᱟᱹᱛᱷᱟ ᱠᱚ, “ᱵᱮᱞᱥᱟᱡᱽᱡᱟᱨ ᱨᱮ ‘ᱛᱮᱥᱟᱹᱨ ᱥᱟᱞ’ ᱨᱮ ᱢᱤᱫ ᱫᱚᱨᱥᱚᱱ ᱟᱢ ᱨᱮ ᱮᱱᱟᱹᱭ ᱫᱚᱠᱷᱟᱣ ᱮᱱᱟ᱾” ᱛᱟᱨᱟᱢ ᱩᱱᱤ ᱟᱨ ᱡᱚᱲ ᱠᱚ, “ᱚᱱᱟ ᱯᱨᱚᱛᱷᱚᱢ ᱠᱚ ᱟᱢ ᱨᱮ ᱡᱮ ᱮᱱᱟᱹᱭ ᱫᱚᱠᱷᱟᱣ ᱮᱱᱟ, ᱚᱱᱟ ᱛᱟᱭᱚᱢ ᱨᱮ᱾” ᱱᱚᱣᱟ ᱯᱟᱫ ᱵᱟᱨ ᱵᱷᱟᱵᱮ ᱨᱮ ᱵᱩᱡᱷᱟᱣ ᱫᱟᱲᱮᱭᱟ, ᱟᱨ ᱡᱟᱦᱟᱸ ᱵᱷᱟᱵᱮ ᱨᱮ ᱵᱩᱡᱷᱟᱣ ᱦᱚᱭᱚᱜ, ᱵᱟᱨᱭᱚ ᱢᱤᱫ ᱥᱟᱹᱢᱟᱱ ᱱᱤᱥᱠᱚᱨᱥ ᱨᱮ ᱟᱹᱲᱤ ᱦᱚᱭᱚᱜᱼᱟ᱾

The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.

Ergamaan Gabriʼel inni ifa raajii akka raajota hundumaatti Daaniʼeliif ibsa raajii fide; inni mootummaa samii keessatti baataa ifaa taʼee Seexana bakka buʼee ture. Kunis akka seera raajii keessaa kamiyyuu keessatti argamu hundi qajeelfama Gabriʼeliin kenname agarsiisa. Daaniʼel hubateera jechuunis taʼe hin hubanne jechuunis, lakkoofsa tokko keessatti boqonnaa saddeetiitti, inni ilaalcha raajii barbaachisaa taʼe tokko qofa adda baasee ibsuu miti; lakkoofsa sana keessatti immoo ilaalcha raajii barbaachisaa sanaaf dhugaa-baatota lama ni kenna. Wanti Daaniʼel lakkoofsa tokko keessatti galmeesse, mulʼata isa duraan, mulʼata laga Ulaayi biratti argate sanaa dura akka fudhate dha. Mulʼanni laga Ulaayi biratti argame waggaa sadaffaa Belshaazzar keessa dhufe. Mulʼanni, mulʼata laga Ulaayi biratti argame sana dura ture, waggaa jalqabaa Belshaazzar keessa dhufe.

> In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

> Bara mootummaa Belshaazaar mootii Baabilon waggaa isa jalqabaatti Daani’el abjuu fi mul’ata mataa isaa siree isaa irratti arge; achiis abjuu sana barreesse, walumaagalatti dubbiiwwan sanaas ibse. Daani’el 7:1.

In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.

Boqonnaa jalqabaa kudhaanii keessatti, Daani’el mul’ata tokko waggaa jalqabaa Belshaazaar keessattis akka isaaf ta’e ibsaa jira; sababiin isaas, “kan jalqabaatti natti mul’ate booddee” jedha. Mul’atni Uulaay mul’ata waggaa jalqabaa Belshaazaar sana booddaa mul’atee, moo mul’atawwan wal cinaa deeman lamaan keessaa isa jalqabaa booddaa mul’ate? Deebiin kam iyyuu sirrii dha. Mul’atni laga Uulaay, mul’ata boqonnaa torbaa wajjin mul’ata isuma tokkicha dha. Gabri’el qajeelfama raajii “deebisee dubbachuu fi bal’isuu” jedhamu fayyadamaa jira; yeroo walfakkaataatti immoo seera akka dhuga-baatummaa lamaan irratti wanti tokko hundeeffamu illee hojii irra oolchaa jira. Mul’atawwan lamaan iyyuu mootummaawwan raajii Macaafa Qulqulluu ilaallatu.

The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.

Mul’anni boqonnaa torbaffaa mootummaa sana bineensota adamsitootaa akka ta’aniitti agarsiisa; kanaanis humna mootummaa isaanii keessatti isaan cimsee ibsaa fi dhiheessa. Mul’anni boqonnaa saddeettaffaa immoo mootummaa walfakkaataa sana mallattoolee tajaajila mana qulqullummaa Waaqayyoo keessaa ta’aniin agarsiisa; haa ta’u malee, tokkoon tokkoon mallattoolee tajaajila mana qulqullummaa sana keessaa ta’an waaqeffannaa sobaa bakka bu’uuf jechuun ta’e irratti kaayyoodhaan xureeffamanii jiru. Daani’el boqonnaa saddeettaffaa mul’ata boqonnaa torbaffaa keessatti mootummaa walfakkaataa sana agarsiisa; garuu mootummaa sana haala amantii isaanii keessatti kaa’a.

The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.

Mul’ata Ulaay isa Daani’el boqonnaa saddeettaffaa keessatti argamu mul’ata boqonnaa torbaffaa irra deebi’ee bal’isee dhiheessa. Boqonnaan torbaffaan mootummaawwan raajii Macaafa Qulqulluu keessatti ibsaman keessaa gama mootummaa mootummaa lafaa ibsa; boqonnaan saddeettaffaan immoo gama amantii mootummaawwan raajii Macaafa Qulqulluu keessatti ibsaman adda baasa. Yommuu kun hubatamu, boqonnaaleen torbaa fi saddeet mul’ata tokko ta’u isaanii hubachuun ni danda’ama. Boqonnaan saglaffaan iddoo Gabri’el dhufee yeroo isa mul’ata boqonnaa saddeettaffaa keessa jiru ibsuuf ta’eedha. Kanaafuu, mul’anni Ulaay boqonnaalee torbaa, saddeetii fi sagal Kitaaba Daani’el bakka bu’a. Ergasii laga Hiddeeqel boqonnaa kudhanaffaa keessatti beeksifama.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> Waggaa sadaffaa Qiiros mootii Faaresitti dubbichi Daani’eeliif mul’ate; inni maqaan isaa Beltashaazar jedhamee waamama ture; dubbichis dhugaa ture, yeroo murteeffames dheeraa ture; innis dubbicha hubate, mul’atas ni beeke. Guyyoota sana keessa ani Daani’eel torban guutuu sadii gadda guddaa keessa ture. Ani buddeena mi’aawaa hin nyaanne; foonis wayiniinis afaan koo keessa hin seenne; torban guutuu sadiin hamma raawwatamutti immoo ani mataa koo gonkumaa hin dibanne. Guyyaa digdamii afuraffaatti ji’a jalqabaatti immoo, ani qarqara lagaa guddaa isa Hiddeqeel jedhamu biraan ture. Daani’eel 10:1–4.

The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.

Mul’anni laga Hiddeqel seenaa raajii mootii kaabaa beeksisa. Inni mootummaa Iskindir Guddichaatti addaan caccabuu irraa jalqaba; achiis seenaa itti aanutti hir’inaa fi guddina isaa adda baasa, keessatti dhuma irratti warri lamaan qofa hafan mootummaa duraanii Iskindir Guddichaa irraa bittinnaa’e keessaa mootii kibbaa jechuun mootummaa qabatamaa tokko, mootummaa kaabaa jechuunis mootummaa qabatamaa tokko ta’u. Dhumarratti seenaa paaphaasummaa bira ga’a; isheenis mootummaa kaabaa hafuuraa taatee, dhuma boqonnaa kudha tokkoo irratti xumura ishee ni geessi; Miikaa’el ni ka’a, yeroo qorannoo namaaf kennameenis ni cufama. Ilaalchi salphaan kunis, mul’anni laga Ulaay mul’ata keessaa mana qulqullummaa Waaqayyoo fi loltoota Isaa ti; mul’anni laga Hiddeqel immoo seenaa isuma keessatti alaan diina Waaqayyoo fi saba Isaa agarsiisa. Inni qajeelfama isa Mul’ata keessatti waldoota torbanii fi chaappaa torbanii keessatti argamu sana fayyadama.

> “Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.

> “Tajaajiltoonni hedduun Mul’ata ibsuuf carraaqqii hin godhan. Isaan kitaaba kana qorachuuf bu’aa hin qabne jedhu. Sababni isaas galmeen fakkiiwwanii fi mallattoowwanii keessa jiruuf, akka kitaaba cufamee ta’etti ilaalu. Garuu maqaan isaaf kenname sun mataan isaa, ‘Mul’ata,’ yaada kana ni morma. Mul’anni kitaaba cufamaa dha; garuu akkasumas kitaaba banamaa dha. Inni taateewwan dinqisiisoo bara dhumaa seenaa lafaa kana keessatti raawwataman galmeessa. Barsiisonni kitaaba kanaa ifa dha; iccitii-qabeeyyii fi hin hubatamne miti. Isaan keessatti sararri raajii isauma Daani’el keessatti kaafame sana irra deebi’amee fudhatama. Raajiiwwan tokko tokko Waaqayyo irra deebi’ee kenneera; kanaanis barbaachisummaan isaanii akka hubatamu agarsiiseera. Gooftaan waan bu’aa guddaa hin qabne irra deebi’ee hin dubbatin.” Manuscript Releases, volume 8, 413.

The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.

Seenaa keessaa fi seenaa alaa wal fakkaatu kan Kitaaba Daani’eel keessatti ibsame, Kitaaba Mul’ata keessattis ni kaafama. Ifa raajii mul’ata lamaan kana irraa argamu irraa alatti, mala hiikaa Macaafa Qulqulluu kan William Miller fudhate, achii booddees Future for America fudhate, ni mirkaneessa. Sirriitti yoo ilaalame, Kitaabni Daani’eel akkuma Kitaabni Mul’ataas, qajeelfamoota hiikaa raajii kan Macaafni Qulqulluun of keessatti adda baasu mirkaneessuuf akka qabeenya warqee qulqulluu guutuu ta’aniiru.

The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Ulai’n mata-dureen isaa fi Hiddekel’n mata-duree alaa isaa ta’uun, raajiiwwan lama yeroo “dhuma baraa” keessatti hiikamanis ni bakka bu’u. Ulai’n yeroo “dhuma baraa” keessatti bara 1798 hiikame; Hiddekel immoo yeroo “dhuma baraa” keessatti bara 1989 hiikame; yeroo sana, akkuma Daani’el boqonnaa kudha tokko, lakkoofsa afurtama keessatti ibsameetti, biyyoonni Sooviyeet Yuuniyen durii bakka bu’an mootummaa Phaaphaasii fi Ameerikaa Gamtoomaniin irraa harcaafamanii darbaman.

When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.

Yommuu dhugaan kun beekametti, mul’atoonni lamaan sun dhuguma mul’ata tokko akka ta’anis ni beekama; akkuma seenaa raajii waldoota torbanii fi mallattoolee torbanii seenaa raajii wal fakkaataa sana bakka bu’anitti. Kanaaf mul’atoonni lamaan sun karaa Gooftaan sochii darbe keessatti ergamaa isa jalqabaatti itti fayyadame, akkasumas sochii ammaa fi gara fuulduraatti ergamaa isa sadaffaatti itti fayyadamu ta’u; kunis adeemsa qormaataa akkuma Daani’el boqonnaa kudha lama, lakkoofsota sagalii fi kudhan keessatti ibsame ni uuma.

> 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.

> ᱟᱨ ᱩᱱᱤ ᱠᱚᱣᱟᱨ ᱠᱚᱣᱟ, “ᱡᱟᱣ ᱱᱤᱡ ᱦᱚᱨ, ᱫᱟᱱᱤᱭᱮᱞ: ᱪᱮᱫᱟᱜ ᱢᱮᱱᱟᱜ ᱮᱱ ᱠᱟᱛᱷᱟ ᱠᱚ ᱢᱩᱪᱟᱹᱫ ᱟᱨ ᱢᱚᱦᱚᱨ ᱮᱢᱟᱜ ᱛᱟᱦᱮᱱᱟ ᱪᱟᱹᱣᱟᱜ ᱚᱠᱛᱚ ᱫᱷᱟᱹᱣᱤᱡ। ᱟᱰᱤ ᱦᱚᱲ ᱥᱟᱸᱯᱷᱟ ᱟᱠᱟᱱᱟ, ᱟᱨ ᱯᱩᱸᱰ ᱮᱢᱟᱜ ᱟᱠᱟᱱᱟ, ᱟᱨ ᱵᱤᱰᱟᱹᱣ ᱮᱢᱟᱜ ᱟᱠᱟᱱᱟ; ᱢᱮᱱᱠᱷᱟᱱ ᱫᱩᱥᱴ ᱠᱚ ᱫᱩᱥᱴᱛᱟ ᱜᱮ ᱠᱟᱢᱤᱭᱟ; ᱟᱨ ᱫᱩᱥᱴ ᱠᱚ ᱛᱟᱞᱟᱨᱮ ᱡᱮᱦᱚᱸ ᱵᱟᱝ ᱵᱩᱡᱷᱟᱣᱟ; ᱢᱮᱱᱠᱷᱟᱱ ᱵᱩᱫᱷᱤᱢᱟᱱ ᱠᱚ ᱵᱩᱡᱷᱟᱣᱟ। Daniel 12:9, 10.

As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.

Akka fakkeenya hiikamuun Hiddeqel bara 1989 keessatti taʼe ilaalchisee, wanti hafuura qulqulluudhaan dubbatame maal akka jedhu yaadaa.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “ଭକ୍ତିଗ୍ରନ୍ଥ ‘ପ୍ରକାଶିତ ବାକ୍ୟ’ରେ ବାଇବେଲର ସମସ୍ତ ପୁସ୍ତକ ଏକତ୍ରିତ ହୋଇ ସମାପ୍ତିକୁ ପହଞ୍ଚିଥାଏ। ଏଠାରେ ଦାନିୟେଲ ପୁସ୍ତକର ପୂରକ ମିଳେ। ଗୋଟିଏ ଭବିଷ୍ୟବାଣୀ; ଅନ୍ୟଟି ପ୍ରକାଶନ। ଯେ ପୁସ୍ତକଟିକେ ମୁଦ୍ରାଙ୍କିତ କରାଯାଇଥିଲା, ସେହିଟି ‘ପ୍ରକାଶିତ ବାକ୍ୟ’ ନୁହେଁ; ବରଂ ଶେଷ ଦିନସମ୍ବନ୍ଧୀୟ ଦାନିୟେଲଙ୍କ ଭବିଷ୍ୟବାଣୀର ସେହି ଅଂଶ। ଦୂତ ଆଜ୍ଞା ଦେଇଥିଲେ, ‘କିନ୍ତୁ ହେ ଦାନିୟେଲ, ତୁମେ ଏହି କଥାଗୁଡ଼ିକୁ ଗୁପ୍ତ ରଖ, ଏବଂ ଶେଷ ସମୟ ପର୍ଯ୍ୟନ୍ତ ଏହି ପୁସ୍ତକକୁ ମୁଦ୍ରାଙ୍କିତ କର।’ ଦାନିୟେଲ 12:4।” ପ୍ରେରିତମାନଙ୍କ କାର୍ଯ୍ୟ, 585.

Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.

Ulaayis taʼee Hiddeqeliis guyyoota dhumaa wajjin wal qabatu; garuu Adventismi 1798 qofa akka “yeroo dhumaa” Daniʼeelitti, yeroo kitaabni isaa hiikamee banamuu qabu, jechuun beekuuf fedhii qabaatee jira. Haa taʼu malee, kutaan raajii “kan guyyoota dhumaa wajjin wal qabatu” jedhu caalaatti sirriitti jechuun keeyyattoota jaʼa dhumaa boqonnaa kudha tokkaffaa Daniʼeeliti; sababiin isaas keeyyattoonni sun yeroo carraan qorumsaa namaa cufamu, Miikaaʼel kaʼuu isaatiin xumuramu.

The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”

Mulʼanni murtii, akkuma boqonnaawwan Daaniʼel torba, saddeetii fi sagal keessatti ibsameetti, hamma bara 1798tti “yeroo dhumaa”tti cufamee ture. Ifni (inni mulʼata Ulaay kan banameen argame) labsii banamuu murtii qorannoo ture malee xumura murtii miti. Ifni mulʼata Hiddeqel wajjin baname immoo xumura murtii qorannoo adda baasa; akkasumas, inni kutaa Daaniʼel keessaa “qooda raajii guyyoota dhumaa wajjin wal qabatu” of keessaa qabu dha.

The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.

Baniin bara 1798 keessatti banamuun murtii qorannaa banamuu isaa labse. Baniin bara 1989 keessatti banamuun cufiinsi murtii qorannaa dhihaachaa jiru labse. Mallattoon Alfaa fi Oomeegaa kitaaba Daani’el keessatti salphaatti mul’ata; garuu yoo inni maal akka ta’e beektan, isa barbaaduufis fedhii qabaattan qofa.

When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.

Yommuu yeroo qormaataa Daani’el boqonnaa kudha tokko, lakkoofsa afurtamii shanitti cufamu, mallattoon Alfaa fi Oomeegaa galmeeffama. Jalqabni Daani’el sirriitti iddoo inni itti xumuramu agarsiisa. Inni waraana dhugaa Baabilon dhugaa fi Israa’el dhugaa gidduutti ta’een jalqaba; Baabilon dhugaanis injifata.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

> Bara mootummaa Yehooyaaqiim mootii Yihuudaa waggaa sadaffaatti, Nebukadnezaar mootiin Baabilon gara Yerusaalem dhufee ishii marse. Gooftaanis Yehooyaaqiim mooticha Yihuudaa harka isaa keessa kenne, miʼoota mana Waaqayyoo keessaa muraasas isaa wajjin; innis miʼoota sana gara biyya Shinʼaaritti, gara mana waaqa isaatti geesse; miʼoota sanas gara mana kuusaa qabeenyaa waaqa isaa keessa galche. Daaniʼel 1:1, 2.

In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.

Daani'el boqonnaa kudha tokko, lakkoofsa afurtamii shan keessatti, waraanni hafuuraa Baabilon hafuuraa gidduutti, kan “mooticha kaabaa” jechuun fakkeenfame, fi Israa’el hafuuraa gidduutti, kan “gaara qulqulluu ulfina qabeessa” jechuun bakka buufame, xumurama; Israa’eliin hafuuraas Baabilon hafuuraa irratti injifata.

> 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. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45; 12:1.

> Innis tabernaaqaloota mootummaa isaa galaanota gidduutti, tulluu qulqulluu ulfina qabeessa irratti ni dhaaba; garuu inni dhuma isaa ni gaʼa, eenyu iyyuu isa hin gargaaru. Yeroo sanattis Miikaaʼel, bulchaan guddaan kan ijoollee saba keetiif dhaabbatu, ni kaʼa; yeroo rakkinaa akkuma sanaa, saba tokko illee jalqabee hamma yeroo sanaatti matumaa hin taʼin ni taʼa; yeroo sanattis saba kee keessaa namni macaafa keessatti barreeffamee argamu hundinuu ni oola. Daaniʼel 11:45; 12:1.

The books of Daniel and Revelation are one book:

Kitaabonni Daaniʼeelii fi Mulʼataa kitaaba tokko dha:

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Kitaabonni Daaniʼelii fi Mulʼata keessaa tokko dha. Tokkoon isaanii raajii dha, inni kaan mulʼata; tokkoon kitaaba cufame dha, inni kaan immoo kitaaba baname. Yohaannis iccitoota qaqawweewwan dubbatan dhagaʼe, garuu akka isaan hin barreessine ajajame.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.

Macaafni lama, kan kitaaba tokko ta’an, hojii qusannaa ol aanaa barsiisa raajii ergamaa Gabri’eel ti. Ani kana nan barreessa; wanti Gabri’eel Daanyelii fi Yohaannisitti kenne Yesus irraa dhufe akka ta’e, innis Abbaa irraa isa fudhate, guutummaatti nan beeka. Kaayyoon koo Gabri’eelin ol kaasuu miti; garuu mul’ata gadi fagoo ragaa macaafni lamaan keessatti argamanii ol kaasuu dha—akka Alfaa fi Omeegaan seera raajii hiika Kitaaba Qulqulluu ittiin hiikamu qopheesse, kanneen macaafota lamaan keessatti bakka bu’anii mul’achuu qaban, yoo arguuf fedhii qabaanne.

Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.

Ani isin yaadachiisaa jira; yeroo kana kaayyoonii fi jechuun koo, raajiiwwan lamaan laggeen Ulaayii fi Hiddeqel ilaalchisee hiika dhiheessuu miti. Kaayyoonii fi jechuun koo, raajiiwwan boqonnaawwan jahan jalqabaa kitaaba Daani’eel keessa jiran irratti hojjechuudha. Ani salphaatti dhugaa kanaaf ragaa dhiheessaa jira: kitaabni Daani’eelii fi Mul’ataa, tarii, kitaabota Dubbii Waaqayyoo keessatti ijaarsa isaanii keessatti baay’ee gadi fagoo ta’aniidha. Isaan ergaa raajii ni dhiheessu; yeroo wal fakkaatutti amala Waaqayyoo ni ibsu; yeroo wal fakkaatutti seerota nama tokko raajiiwwan beekuu fi Isa raajiiwwan san kaa’e sana illee beekuu yoo barbaade hojii irra oolchuu qabu sana ni adda baasuu.

Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.

Fakkeenyi kitaabota kanaa kan mul’isu keessaa fakkeenyi biraan dhiheessa Daaniyael kan “yeroo torba” Leewwota digdamii ja’a keessaa ibsuu isaati. Raajii “yeroo torbaa” kun saba Waaqayyootiif, jechuun Israa’el durii keessatti, sochii Mileroota ergamaa isa jalqabaa keessatti, akkasumas sochii amma jiruu fi gara fuulduraatti ergamaa isa sadaffaa keessatti, “dhagaa gufannaa” ta’ee ture, ammas ta’ee jira. “Dhagaan gufannaa”, hiika salphaan, waan ifatti achi jiru ta’ee utuu jiruu iyyuu ati hin argine dha. Kanaafuu, yeroo ati kitaaba Daaniyael keessatti “yeroo torba” hubattu, ifatti achi akka jiru ni argita; garuu warra arguu filachuu didan irraa akka dhokate ta’es ni argita.

Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and Divinity.

Wanti tokko yeroo ifatti mul’atu keessatti karaa caas-lugaatiin dhoksuun hojii guddaa fi gadi fagoo dha; inni kun waan seenaa iccitii nama kamiyyuu keessatti galchuun hin danda’amne dha. Inni hojii ogummaa guutuu dha; sababiin isaas, inni achi jira, namoota gufachuu hin fedhinii kamiyyuu ifatti mul’ata; garuu warra gufachuu filatanitti immoo mul’achuu hin danda’u. Inni, akka jedhamuutti, “ifatti mul’achaa dhokfamee jira.” Kunis walitti makama namummaa fi Waaqummaa tiin raawwatama.

I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.

Ani yeroo kanaatti yaadachiisuu nan barbaada; sababni ani himannaa sana dhiheessuuf, barsiisi Kaatoilikii tokko Adventizimii keessa, yoo xiqqaate erga Questions on Doctrine bara 1957 keessatti maxxanfamee jalqabee ture, akkasumas sochii dhugaa yeroo ammaa kanaa Future for America jedhamu keessatti illee mataa isaa jal’inaa qabu ol kaasuu isaa yaadachiisuu waanan barbaaduufi. Yaadni sunis, Kiristoos yeroo foon uffateetti, foon inni Maariyaam irraa dhaale hin fudhanne jedhuudha. Dhuguma, warri barsiisa kana deeggaran akkasitti hin ibsan; garuu ta’us, barsiisni isaanii isuma kana. Ani barsiisa kana barsiisa Kaatoilikii nan jedhu; sababni isaas, yaad-rimeen foon Kiristoos akkuma foon Addaam cubbuu hojjechuu isaa dura qulqulluu turetti qulqulluu ture jedhu, loojikii Seexanaa waldaa Kaatoilikii barsiisa isaanii “ulfiina xureessarraa bilisa” jedhamee waamamu keessatti itti fayyadamtu sana mata-duree isaa ti. Yoo immoo barsiisa ormummaa “ulfiina xureessarraa bilisa” jedhamee waamamu sana hin beekne ta’e, inni barsiisu foon Kiristoos akkuma uumama gadi-aanaa Addaam kan karaa ulfinaatiin tolchamee turetti, isaanii fi Hewaan cubbuu hojjechuu isaanii dura, karaa dinqisiisaatiin kan qophaa’e ture yookaan akkuma isaan jedhanitti, Kiristoos uumama Addaam isa kufaatii dura turee fi cubbuu hin qabne qaba ture jedhuudha. Innis Maariyaam mataan ishee illee akka fooniin uumama Addaam isa kufaatii hin qabne, kan inni cubbuu hojjechuu isaa dura ture, karaa dinqisiisaatiin argattu godhame barsiisa; kunis Hafuuri Qulqulluun mucaa Yesuus akka foon ishee mudaa hin qabne sana keessatti foon uffachiisuuf isheen qodaa mudaa hin qabne ta’uu akka dandeessuufi.

Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.

Dhugumaadhaaf, warri Adventizimii keessatti waaʼee foon Yesuus ilaalchisee xumura isuma kana eegu, waaʼee Maryam keessatti dinqii tokko illee hin agarsiisan; garuu isaan yaada Katoolikii isauma sana barsiisuuf kutaa barreessitoota Siister Waayitii fi Macaafa Qulqulluu ni micciiru. Ani amma maaliif marii kitaaba Daaniʼel irraa maqee gara dhimma biraatti gore? Ani kana nan deebisa.

The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and Divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are Divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and Divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.

Sirni ajaa’ibsiisaa fi qindoominni kitaaba Daani’elii fi Mul’ata Yohannis namummaa fi waaqayyummaa walitti makamuudhaan raawwatame. Yesuus Dubbiidha Waaqayyoo, Macaafni Qulqulluunis Dubbiidha Waaqayyoo. Uumamni Yesuus inni waaqaa fi inni namaa guutummaatti Macaafa Qulqulluu keessatti bakka bu’eera. Jechoonni isa keessa jiran waaqeffamoo dha; humna uumamaa garaa fi sammuu jijjiiru of keessaa qabu. Jechoonni sun humna isa tokkicha waan hundumaa gara jiraatti fide sana dha. Garuu namoonni Waaqayyo Macaafa Qulqulluu galmeessuuf akka meeshaa Isaa ta’anii filate hundinuu cubbamoota turan. Kutaan namummaa keessatti hirmaatu nama kufaa ta’een bakka bu’ameera. Macaafni Qulqulluun walitti dhufeenya namaa fi waaqaa dha; raajonnis akkuma ilmaan Addaam hundi ta’an cubbamoota turan. Kiristoos yaada, dubbii yookaan hojii keessatti gonkumaa cubbuu hin hojjenne. Haa ta’u malee, Inni erga waggaa kuma afurii badaa fi laafina keessa darbee booddee foon Maariyaam fudhate. Dhuguma yoo Inni uumama foonii gad-aanaa Addaam sun Addaam cubbuu hojjechuu isaa dura ture fudhate ta’ee, inni kun barreessitoonni Macaafa Qulqulluu hundi illee cubbuu hin qabne ta’uu akka barbaachisu gaafata ture.

The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.

“Inni ifatti mul’atan dhokfamee” kan “yeroo torbaa” kitaaba Daani’el keessatti argamu, dubbiiwwan Daani’el galmeesse qofaan utuu hin ta’in, namoota kufan hiikkaa Macaafa Qulqulluu King James hojjetaniin dabalataan raawwatame. Namoonni kufan yeroo lama kitaaba Daani’el tuqan; wanti raawwatames to’annoo tumsaa waaqayyoo isa qajeelchaa rabbii malee namni kam iyyuu raawwachuun isaa hin danda’amu.

In our next article we will begin to show how Divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.

Mata duree itti aanu keessatti, akkamitti Waaqayyummaa fi ilmaan namaa “yeroo torba” Leewwota digdamii jaha keessa jiru kitaaba Daani’eel keessatti ifatti dhokfachuu jalqabna; sababiin isaas Waaqayyo dursee beeka ture, illee akka inni warra sochii ergamaa isa jalqabaa keessa jiranis ta’e warra sochii ergamaa isa sadaffaa keessa jiranif dhagaa qorumsa “isa gufachiisu” ta’u dursee qopheessee ture.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Ifni Daani’el Waaqayyo irraa argate addatti guyyoota dhumaa kanaaf kenname. Mul’atonni inni qarqara Ulaii fi Hiddeqel, lagaawwan gurguddoo Shiinaar biratti arge, amma raawwatamaa jiru; wantoonni dursee dubbataman hundinuus yeroo dhihoo keessatti ni ta’u.” Testimonies to Ministers, 112.

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