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# The Book of Daniel - Number One-Hundred and Sixty-Nine

Kitaaba Daaniʼel - Dhibba Tokko fi Jahaatamii Sagalii

Unraveling the Prophetic Threads: Understanding the Symbolism of “Fortress” in Daniel

Hiikuu Mallattootaa Hiikuu: Hiika “Da’imman Qabeessaa” jedhu Kitaaba Daani’el keessatti Hubachuu

Author

Jeff Pippenger

Published

March 31, 2024

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Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.

Lakkoobsi kudha keessaa, boqonnaa kudha tokkoffaa Daani’el keessatti, ergaa keessaa fi ergaa alaa jecha “masaraa jabeessaa” jedhuun walitti qaba. Walitti hidhamiinsi inni raajii waggaa jaatamii shantamaa Isaayyaas wajjin godhu, “masaraa jabeessaa” raajii alaa akka Raashiyaa ta’e adda baasa; akkasumas “masaraa jabeessaa” keessaa isa mana qulqullummaa ta’e, kan Kiristoos seenaa sana keessatti kaasu, ni ibsa. Masaraan jabeessaan alaa, inni lakkoobsa soddomii tokko keessatti jiru, “qulqulluummaa humnaa” jedhamuun adda baafame, mootii yookaan mootummaa lafaa bakka bu’a. Masaraan jabeessaan keessaa, yookaan qulqulluummaan humnaa keessaa, mana qulqullummaa kan Ergamaan Kakuu waggaa afurtamii jaha keessatti kaasu dha.

In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.

Iddoo Isaan manaa qulqullummaa sanaa keessatti (masaraa jabaa sana keessatti), Waaqayyo iddoo samii irra taaʼee jira.

In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.

Macaafa Daaniʼel keessatti jechoonni Ibrootaa lamaanuu “mana qulqullummaa” jedhanii hiikamu. Tokkoon “miqdash” dha, kan biraan immoo “qodesh” dha. “Miqdash” jechuun mana qulqullummaa warra waaqeffannaa sobaa agarsiisuu dandaʼa, yookaan mana qulqullummaa Waaqayyoo, yookaan illee daʼannoo jabaataa agarsiisuu dandaʼa. “Qodesh” garuu, Macaafa Qulqulluu keessatti mana qulqullummaa Waaqayyoo qofa agarsiisuuf hojii irra oola. Daaniʼel boqonnaa kudha tokko, lakkoofsa soddomii tokko keessatti “mana qulqullummaa” (miqdash) humnaa (daʼannoo) jedhamee hiikame, “mana qulqullummaa humnaa” jedhamee hiikama; jechi Ibruu achitti mana qulqullummaa jedhamee hiikame “miqdash” dha; kunis Magaalaa Roomaa agarsiisa, isheenis seenaa Roomaa waaqeffannaa sobaa fi Roomaa paaphaasii lamaan keessatti mallattoo humna Roomaa ti. Daaniʼel jechoota Ibrootaa lameen sana of eeggannoo guddaadhaan fayyadame. Lakkoofsota buʼuura wiirtuu Adveentizimii taʼan keessatti, jechi “mana qulqullummaa” jedhu argina.

> 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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Achiis utuun tokko dubbatu nan dhagaʼe; qulqulluun biraas qulqulluu dubbachaa ture sanaan, “Mulʼanni kun waaʼee aarsaa guyyaa guyyaadhaan dhiʼeeffamuu fi cubbuu onleessee, iddoo qulqulluu fi loltoota illee miilla jalatti dhidhiitamaniif kennu sanaa hamma yoomiitti turuu?” jedhe. Inni immoo natti, “Hamma guyyaa kuma lamaa fi dhibba sadii gaʼutti; achiis iddoo qulqulluun ni qulqulleeffama” jedhe. Daaniʼel 8:13, 14.

The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”

Jechi Ibroota “mana qulqullummaa” jedhamee hiikame lakkoofsota lamaan keessatti “qodesh” dha; kunis mana qulqullummaa Waaqayyoo qofa bakka bu’uuf hojii irra oola. Lakkoofsa kudha tokko keessatti, mootummaa Roomaa waaqeffannaa butataa, akkasumas addatti mana qulqullummaa Pantheon Magaalaa Roomaa keessa jiru ibsuudhaan, jechi “mana qulqullummaa” jedhu ni argama; garuu lakkoofsa sana keessatti inni jecha Ibrootaa “miqdash” dha.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Eeyyee, inni hamma bulchitoota sanaa duraa angafaatti of guddises; isaatiinis aarsaan guyyaa guyyaatti dhiyaatu irraa fudhatame, iddoon mana qulqullummaa isaatiis gad buufame. Daani’el 8:11.

The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.

“Iddoo humnaa” inni aayata soddomaa-tokkoffaa keessatti Daani'el boqonnaa kudha-tokko keessatti argamu jechi Ibrootaa “miqdash” dha; innis jecha Ibrootaa kan aayata torbaa fi kudhan keessatti boqonnaa kudha-tokko keessatti “dallaa jabaataa” jedhamee hiikamu wajjin walqabatee mul’ata. Aayata torba keessatti mootichi kibbaa gara magaalaa Roomeetti qajeeloo seenee mooticha kaabaa booji’ee fudhate; sababiin isaas inni gara dallaa isaa jabaataatti seene. Garuu aayata kudhan keessatti mootichi kaabaa “gara” “dallaa jabaataa” qofatti ol ba’a; mootummaa isaa fi Gibxi gidduutti daangaa irratti dhaabateeraatii. Aayanni itti aanu daangaa Raafiyaa irratti akka dubbatu ture. “Iddoo humnaa” aayata soddomaa-tokkoffaa keessatti argamu “miqdash” isa “dallaa jabaataa” ti.

The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.

Warri daangaa Raphia keessatti taʼe warra daangaa Yukireen keessatti taʼuuf fakkeenya dha. Seenaa raajii sana hubachuun “mataa” jechuun mootummaa yookaan mooticha, innis daʼannoo humna isaa taʼuu isaa beekuun ni dandaʼama; garuu raajiin sun dhugaa keessaa fi dhugaa alaa lamaan ni dubbata. Sararri alaa irratti “qulqullina humnaa” mana qulqullummaa “miqdash”iin bakka buʼa; sararri keessaa irratti immoo qulqullinni humnaa mana qulqullummaa “qodesh”iin bakka buʼa.

1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.

Bara 1844 irraa kaasee hamma 1863tti seenaa raajii isa mallattoo kaa’amuu warra dhibba afurtamaa fi afur kuma afurtamaa agarsiisu keessaa dha. Waggaa kuma lama dhibba shan fi digdamii diigamuu mootummaa kaabaa irratti murtaa’e bara 1798tti xumurame; akkasumas sararri waggaa kuma lama dhibba shan fi digdamii mootummaa kibbaa irratti murtaa’e sunis bara 1844tti xumurame. Sararoonni lamaan kun uumama gad-aanaa namaa fi uumama ol-aanaa namaa bakka bu’u. Uumamni gad-aanaan, inni mootummaa kaabaatiin bakka buufame, qaama; uumamni ol-aanaan immoo mataa dha. Mataan mootummaa sanaa magaalaa mootummaa isaati; inni mootichaas dha. Fakkeenya kanaafis Kiristoos maqaa Isaa kaa’uuf mootummaa kibbaa, jechuun Yihudaa, filate; magaalchi mootummaa isaas Yerusaalem dha. Yerusaalem iddoo mana qulqullummaa dhugaa humnaa itti argamu dha; mana qulqullummaa sana keessattis kutaan teessoo mootummaa mootichaaf qophaa’e jira; mootichi sunis mataa dha.

The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.

“Yeroon torban” Leewwota digdamii ja’a keessa jiru dhugaa xumuraa bara 1856 keessatti chaappaa ta’e ture; kunis hojii xumuruuf mallattoo tokko humneessuuf yaadamee ture. Bara 1844 irraa jalqabee hamma 1863tti, Kiristoos Waaqummaa Isaa namummaa wajjin bara baraaf walitti makuuf yaade ture; garuu namummaan fincile.

He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.

Inni sana sanaa yeroo sanatti amala namaa isa gad aanaa sana geeddaruu hin dandeenye, jechuunis kun dhufaatii Isaa isa lammaffaa irratti taʼa. Innis yeroo sana amala namaa isa ol aanaa gara fakkii Isaatti in geeddara; mataa mootummaa namaa mataa Waaqummaa wajjin walitti makuudhaan. Mataan magaalaa mootummaa ture. Mataan mootummaa mootii ture; yeroo Kiristoos geeddarama kana, jechuunis Waaqummaa namaaummaa wajjin tokkummaa uumu raawwatu, Inni iddoo qulqulluu Yerusaalem keessa, iddoo Qulqulluu Qulqulloota keessatti, bakka Kiristoos Abbaa Isaa wajjin taaʼe sanatti, mataa namaaummaa fi Waaqummaa lamaanuu walitti makaa.

> To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.

> Inni moʼatuuf, akkuma aniis moʼadhee Tulluu Abbaa koo irratti taaʼe, akkasuma inni na wajjin tulluu koo irratti akka taaʼu nan kennaaf. Namni gurra qabu, Wanti Hafuurichi waldoota kiristaanaa ittiin jedhu haa dhagaʼu. Mulʼata Yohaannis 3:21, 22.

Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.

Kiristoos namoonni (Laa’odiiqeyaa) warri akkuma Inni mo’e mo’anii (Filadelfiyaa ta’anii) iddoo samii keessatti Isaa wajjin akka taa’an abdii kenna.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.

> Isaas inni Kiristoos keessatti hojjete; yommuu isa warra duʼan keessaa kaasee, iddoowwan samii keessatti harka mirga ofii isaatiin isa teessise, … Nuyis isaa wajjin nu kaasee, Kiristoos Yesuus keessatti iddoowwan samii keessatti walumaan nu teessise. Efesoon 1:20, 2:6.

The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.

Walittiin ulee lamaan Hisqiʼeel (namummaa Waaqayyummaa wajjin) mana qulqullummaa jabinaa Waaqayyoo keessatti (qodesh) raawwatama; yeroo sanuma keessatti daʼoon jabinaa (miqdash) furtuu raajii taʼee kan sararoota keessaa fi alaa raajichaa lamaan wal qunnamsiisu akka taʼe adda baafama; sararoota kanneen Gabriʼel waaʼee waan yeroo chaappaʼamuu nama dhibba afurtamii afur kumaatti saba Waaqayyoo irratti dhufuuf ture irratti Daaniʼel akka hubatuuf dhufe. Kiristoos hojii kana seenaa Millerite keessatti raawwachuu ni barbaade; garuu hojii sun fincila 1863tiinan gufachiifame; taʼus seenaa 1844 irraa hanga 1863tti jiru amma iyyuu akka sarara hojii yaalame sana agarsiisuutti ni hafa.

Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.

ଦାନିଏଲ ଅଧ୍ୟାୟ ଏଗାରର ଦଶମ ପଦରେ, ଏଗାରରୁ ପନ୍ଦର ପଦ ପର୍ଯ୍ୟନ୍ତର ଆଭ୍ୟନ୍ତରୀଣ ଏବଂ ବାହ୍ୟ ବାର୍ତ୍ତାକୁ ବୁଝିବା ପାଇଁ ମୂଳ ଚାବି ରହିଛି; ଯାହା 2014 ମସିହାରେ ଆମର ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଇତିହାସରେ ପ୍ରବେଶ କରିଥିଲା। ଦଶମ ପଦ 1989କୁ ଚିହ୍ନିତ କରେ, ଯାହା ଏକ ଲକ୍ଷ ଚୁଆଳିଶ ହଜାରଙ୍କ ସଂଶୋଧନ ଆନ୍ଦୋଳନରେ ଶେଷକାଳ; କିନ୍ତୁ ଏହାର ମଧ୍ୟରେ ସେହି ଚାବି ମଧ୍ୟ ଅଛି ଯାହା 2014କୁ ମୁଦ୍ରାଙ୍କନର ଇତିହାସରେ ଏକ ପଥଚିହ୍ନ ଭାବେ ଚିହ୍ନଟ କରିବାକୁ ସମ୍ଭବ କରାଏ।

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.

Onkoloolessa 22, 1844, Ergamichi Kakuu achumaan inni ijaaretti tasa dhufe. Mallattoon karaa sanaa Fulbaana 11, 2001 yeroo ergamaan sadaffaan ammas dhufe, malakatichi torbaffaanis ammas sagalee dhageessisuu jalqabetti fakkeenya ta’a. Achiis seenaan bara 1840 irraa hamma 1844tti ture akka irra deebi’amee raawwatamu qaba ture; sababni isaas ergamaan Hagayya 11, 1840 irratti bu’e sun nama kami iyyuu osoo hin taane Yesus Kristos mataa Isaa ture; hojii Isaas ulfinni Isaa lafa ibsuudha ture.

1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.

Bara 1840 hanga 1844is akkasuma, akkuma 1844 hanga 1863tti taʼetti, Seebtembar 11, 2001 irraa kaasee gara seera Dilbataa dhihoo dhufuuttis ni bakka buʼa. Obboleettiin White seenaa 1844 seenaa fannootiif walqixxeessiti; fannoonis seenaa lama kan waggaa sadii fi walakkaa taʼan gidduutti qoodinsa agarsiisa, isaanis lameenuu walii wajjin wal simatu. Fannoon kun seenaa duraa 1840 irraa jalqabee 1844tti xumuramu fi seenaa itti aanu hamma 1863tti deemtu seenaa lama wal cinaa deeman taʼuu isaanii hundeessa; isaanis lameenuu yeroo chaappaa kaaʼamuu bakka buʼu.

The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.

Sararri jalqabaa bara 1840 irraa kaasee hamma 1844 tti mo’icha Adventistoota Filadelfiyaa agarsiisa; sararri inni biraan immoo bara 1844 irraa kaasee hamma 1863 tti kufaatii Adventistoota Laa’odiiqeyaa agarsiisa. Gareewwan lamaan iyyuu boqonnaa kudhanaffaa Daniel keessatti bakka bu’anii jiru; sababiin isaas Daniel, yeroo chaappaan namoota dhibba afurtamii afur kuma irratti kaa’amaa turetti, durboota ogeeyyii mo’atoo bakka bu’uun, mul’ata sana arge; warri isa wajjin turan garuu mul’ata sana irraa baqatan.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.

> Guyyaa jalqabaa keessa guyyaa afurtamaa fi afuraffaatti, utuun laga guddaa isa Hiddeqel jedhamu bira jiruu; anis ija koo ol nan kaasa, nan ilaala; kunoo, namichi tokko uffata quncee irraa hojjetame uffatee, mudhiin isaas warqee qulqulluu Ufaaz irraa taʼeen hidhamee ture. Qaamni isaa akkuma berilii fakkaata ture; fuulli isaas akka mulʼata ibsaa balaqqeessaa, iji isaas akka ibsaa ibiddaa, irreenii fi miilli isaas halluu sibiila diimaa qulqullifamee fakkaatu qabu turan; sagaleen dubbii isaatis akka sagalee tuuta guddaa ture. Mulʼata sana kan arge anuma Daaniʼel qofa ture; namoonni ana wajjin turan mulʼata sana hin argine; garuu hollannaan guddaan isaan irratti buʼe, kanaaf of dhoksuuf baqatan. Daaniʼel 10:4–7.

In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.

Daaniʼel boqonnaa torba keessatti, Daaniʼel mulʼata bineensota bosonaa erga argee booddee, Gibriʼeel mulʼaticha hiikuuf dhufe.

> I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.

> Ani Daani’el hafuura koo keessatti baayʼee gaddaan guutame; mulʼanni mataa koo keessa natti mulʼates na dhiphise. Kanaaf ani gara tokko isaanii achi dhaabatee ture sanaa dhiʼaadhee, waaʼee kana hundumaa dhugaa isaa isa gaafadhe. Innis naaf himee, hiika wantoota sanaa akkan beekus na godhe. Daani’el 7:15, 16.

In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.

Daani'el boqonnaa saddeet keessatti, Daani'el mul'ata bineensota mana qulqullummaa erga argee booddee, Gabri'el mul'aticha hiikuuf dhufe.

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

> Yommuu ani, jechuunis ani Daani’el, mul’ata sana argee hiika isaa barbaadetti, kunoo, namni fakkaatu tokko fuuldura koo dhaabatee ture. Anis gidduu qarqara Uulaay keessaa sagalee namaa tokko nan dhaga’e; innis waamee akkana jedhe: “Gabri’eel, namni kun mul’ata kana akka hubatu godhi.” Daani’el 8:15, 16.

In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.

Boqonnaa Daaniʼel boqonnaa sagalaffaa keessatti, Daaniʼel lakkoofsa waggoota Ermiyaas ifaan ibsee fi barreeffamoota Musee keessatti akkuma abaarsaa fi kakuu Waaqayyoo taʼee bakka buʼame hubannoo erga argatee booddee, Gabriʼel mulʼata sana ibsuuf dhufe.

> 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.

> Ani ani dubbachaa, kadhachaa, cubbuu koo fi cubbuu saba koo Israa’el himachaa, gaara qulqulluu Waaqa koo irratti kadhannaa koo fuula Gooftaa Waaqa koo duratti dhiʼeessachaa utuu jiruu; eeyyee, ani kadhannaa keessatti dubbachaa utuu jiruu, namichi Gabri’el inni ani jalqabatti mul’ata keessatti arge sun ariifatee balali’uudhaan yeroo aarsaan galgalaa dhiʼaachaa turetti na tuqe. Innis na barsiise, na wajjin dubbatees, “Yaa Daani’el, amma ani hubannaa fi qalbeeffannaa siif kennuudhaaf baʼeera” jedhe. Daani’el 9:20–22.

Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.

Kanaaf, ragaa sadii irratti hundaa’uun, hundinuus kitaaba Daani’eel keessaa yoo ta’an, yeroo Gaabri’eel boqonnaa kudhan keessatti Daani’eeliin, akka inni guyyoota dhumaa keessatti waan saba Waaqayyoo irra ga’u Daani’eel hubachiisuuf dhufe jedhetti, Gaabri’eel mul’ata sababa-taasisuu “marah” kan dubartii-saala jedhu, isa Daani’eel argee fi gareen kan biraa isa irraa baqatan hiikaa jira.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Amma ani namoota kee irratti bara dhumaa keessatti wanti dhufu maal akka ta’e si hubachiisuuf dhufeera; mul’anni kun amma iyyuu guyyoota hedduudhaaf waan ta’eef. Daani’el 10:14.

The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.

Mul’anni Daani’el arge, isa amantoota gidduutti adda-baa’iinsa uume, mul’ata mul’achuu Kiristoosii, mul’ata waggoota kuma lamaa fi dhibba sadii sana ture; garuu inni ibsa dubartummaa mul’ata sanaa ture. Hubannaan mul’ata mul’achuu hatattamaa Kiristoosii akka Ergamicha Kakuu sanaatti, Daani’el (fi warra Daani’eliin bakka bu’aman) gara bifa Kiristoosiitti kan jijjiire ture. Wanti “guyyoota dhumaa keessatti saba Waaqayyoo irra ga’u” seenaa Millerota bara 1840 irraa hamma 1844tti jiruun bakka bu’ama; akkasumas Millerota bara 1844 irraa hamma 1863tti jiraniinis bakka bu’ama. Gareen tokko fincilaan mul’ata sana irraa baqata; gareen kaan immoo iddoo Qulqulluu keessaa Qulqullootatti amantiidhaan Kiristoosin duukaa bu’a, isa wajjinis iddoowwan samii keessatti taa’uuf.

Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.

Haa taʼu malee yommuu Gaabriʼel mulʼata keessatti ummanni Waaqayyoo kan guyyoota dhumaa gara bifa Kiristoosiitti jijjiiraman hiiku, inni seenaa alaa addunyaa ibsa. Mulʼanni Daaniʼel waaʼee Kiristoos, hiika Gaabriʼeliin, akka seenaa alaa yeroo mallattoo kaaʼuu warra dhibba tokkoo fi afurtamii afurii taʼee ibsame. Yommuu seenaa Fulbaana 11, 2001, hiika Gaabriʼeli keessatti, gaʼamu, seenaa akka isa seera Dilbataa lakkoofsa kudha jaha keessatti dursee jiruuf xiyyeeffannaan kennamu, furtuu hubannaa lakkoofsa kudhan keessatti “dallaa jabaa” jedhamee bakka buʼame qofaan beekama. Fulbaana 11, 2001 irratti buʼaan mulʼata hundumaa akka geengoo keessa geengoo taʼeen mulʼachuu jalqabe.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Akkasumas dubbii Waaqayyoo gara kootti dhufe, akkana jedhe; Yaa ilma namaa, mammaaksi isin biyya Israa’el keessatti qabdan sun maali, kan akkana jedhu, Guyyaan dheeraa ta’a, mul’annis hundinuu ni fashala?a? Kanaafuu itti himi, Akka Waaqayyo Gooftaan jedhuutti; Ani mammaaksa kana nan balleessa, isaanis si’achi akka mammaaksaatti Israa’el keessatti isa hin fayyadaman; garuu akkana isaaniin jedhi, Guyyaawwan dhihaataniiru, raawwatiinsi mul’ata hundumaas ni dhufa. Sababiin isaas, mana Israa’el keessatti si’achi mul’anni sobaa tokko illee hin jiraatu, yookiis faallii sobaan nama gammachiisu. Ani Waaqayyoodhaatii; ani nan dubbadha, dubbiin ani dubbadhus ni raawwatama; si’achi hin turu; guyyoota keessan keessatti, yaa mana fincilaa, ani dubbicha nan dubbadha, nan raawwadhus, jedha Waaqayyo Gooftaan. Ammas dubbiin Waaqayyoo gara kootti dhufe, akkana jedhe; Yaa ilma namaa, kunoo, warri mana Israa’el akkana jedhu, Mul’anni inni argu sun guyyoota hedduu boodadhaaf ta’a, inni immoo waa’ee yeroo fagoo raajii dubbata. Kanaafuu akkana isaaniin jedhi, Akka Waaqayyo Gooftaan jedhuutti; Dubbiin koo keessaa tokko illee si’achi hin turu; garuu dubbiin ani dubbadhe ni raawwatama, jedha Waaqayyo Gooftaan. Hisqi’el 12:21–28.

Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.

ସେହି ଇତିହାସରେ ଅନ୍ୟ ଭବିଷ୍ୟବାଣୀମୟ ଚକ୍ରମାନଙ୍କ ଭିତରେ ଘୂରୁଥିବା ସମସ୍ତ ଭବିଷ୍ୟବାଣୀମୟ ଚକ୍ରମାନଙ୍କ ମଧ୍ୟରୁ, ଗୋଟିଏ ଚକ୍ର ଅଛି, ଯାହା ବିଷୟରେ ପ୍ରେରିତ ବାକ୍ୟ ଶେଷ ଦିନର ଭବିଷ୍ୟବାଣୀର ଶିଷ୍ୟମାନଙ୍କୁ ଜଣାଇଛି ଯେ, ସେହି ଚକ୍ର ଦ୍ୱାରା ତାଙ୍କର ଅନନ୍ତ ଗତି ନିର୍ଣ୍ଣୟ କରାଯିବ। ପଙ୍କ୍ତି ପରେ ପଙ୍କ୍ତି, ସେହି ଚକ୍ର ଅବଶ୍ୟ ସେହି ଦର୍ଶନ ମଧ୍ୟ ହେବାକୁ ପଡ଼େ, ଯାହା ଦାନିଏଲ ଦେଖିଥିଲେ ଏବଂ ଯାହା ତାଙ୍କୁ ଖ୍ରୀଷ୍ଟଙ୍କ ଛବିରେ ପରିବର୍ତ୍ତିତ କରିଦେଇଥିଲା; କାରଣ ଶେଷ ଦିନରେ ଈଶ୍ୱରଙ୍କ ଲୋକମାନଙ୍କ ଉପରେ ଯାହା ଘଟେ, ସେଥିକୁ ଚିହ୍ନିତ କରୁଥିବା ଦର୍ଶନ ସେହିଠାରେ ଅଛି।

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Gooftaan fakkii bineensichaa yeroo qorannoon cufamuu dura akka ijaaramu ifatti na argisiiseera; sababiin isaas, inni qormaata guddaa saba Waaqayyoof taʼuuf jiru, isa ittiin mootummaa isaanii bara baraa murtaaʼu dha. Dhaabbanni kee walitti buʼiinsaafi wal faallessuu hedduudhaan kan wal makame waan taʼeef, namoonni muraasni qofti ni gowwoomfamu.”

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Mul’ata 13 keessatti dhimma kana ifatti dhihaateera; [Mul’ata 13:11–17, jechuun caqasame].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Kun qorannoon kun kan uummanni Waaqayyoo utuu hin mallattoofamin dura qabaachuu qabu dha. Warri seera Isaa eeguun, akkasumas Sanbata sobaa tokko fudhachuu diduun amanamummaa isaanii Waaqayyoof mirkaneessan hundinuu, jalatti alaabaa Gooftaa Waaqayyoo Yihowaa ni hiriiru; mallattoo Waaqayyoo jiraataa ni fudhatu. Warri garuu dhugaa madda isaanii samii irraa taʼe dhiisanii, Sanbata Dilbataa fudhatan, mallattoo bineensichaa ni fudhatu.” Manuscript Releases, volume 15, 15.

The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”

Qormaanni inni akka qormaata fakkeenya bineensaa jedhamutti beekamu inni lam-lama dha. Inni qormaata barataa raajii fakkeenya bineensaa isa walitti dhufeenya mootummaa fi waldaa amantii Ameerikaa keessatti, seera Dilbataa dura, akka guddachaa dhufu hubatu gaafatu dha. Akkasumas inni qormaata warra Daaniʼeeliin bakka buʼaman yookaan warra baqatan keessatti fakkeenya bineensaa yookaan fakkeenya Kiristoos keessaa tokko kan uumu dha. Addaan baʼuun sun hundeedhaan durboota sana keessaa isaan akka Daaniʼeelitti “mulʼata guddaa kana ni argu” moo mulʼaticha irraa ni baqatu jedhu irratti hundaaʼa. Furtuun mulʼata guddaa sana arguuf jecha “masaraa” jedhuun bakka buufameera.

We will continue this study in the next article.

Barumsa kana barruu itti aanu keessatti qorannaa kana itti fufna.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> “Malaa’ikaa jabaan inni Yohannisiin barsiise sun Yesus Kiristoos mataa Isaa irraa gad hin taane ture. Miila mirgaa Isaa galaana irra, miila bitaa Isaas lafa gogaa irra kaa’uun, qooda Inni xumura mootummaa wal’aansoo guddaa Seexanaa wajjin jiru keessatti hojjetaa jiru agarsiisa. Iddoon kun aangoo fi aboo Isaa isa ol’aanaa lafa guutuu irratti qabu mul’isa. Wal’aansoon sun bara irraa gara baraatti caalaatti jabaatee fi murtaa’aa dhufeera, akkasumas hanga hojii humnoota dukkanaa isa hunda caalaa ogummaa qabu gara fiixee isaatti ga’uutti, bifa xumuraa isaatti itti fufa. Seexanni, namoota hamoowwan wajjin tokko ta’ee, addunyaa guutuu fi waldoota amantii warra jaalala dhugaa hin fudhanne ni soba. Garuu malaa’ikaan jabaan sun xiyyeeffannaa gaafata. Sagalee guddaadhaan iyya. Inni humnaa fi aboo sagalee Isaa warra Seexana wajjin tokko ta’anii dhugaa mormuuf walitti makamanii jiranitti argisiisuuf jira.”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Booda sana guguddoon torban kun sagalee isaanii erga dubbatan booddee, akkuma waa’ee macaafa xinnoo sana keessatti Daani’eeliif ajajni kenname, Yohaannisittis akkas jedhu: ‘Wanta guguddoon torban sun dubbatan sana chaapii cufi.’ Kunis taateewwan fuulduraa tartiiba isaanii keessatti mul’ifaman wajjin walqabata. Daani’el dhuma guyyootaatti qooda isaa keessatti ni dhaabbata. Yohaannis macaafa xinnoo sana chaappaan irraa banamee arga. Ergasii raajiiwwan Daani’el ergaawwan ergamoota isa duraa, isa lammaffaa, fi isa sadaffaa addunyaaf kennaman keessatti iddoo isaanii sirrii qabu. Chaappaan macaafa xinnoo sana irraa banamuun ergaa yeroo wajjin walqabatu ture.”

> “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.

> “Kitaabonni Daaniʼelii fi Mulʼata Yohaannis tokko dha. Tokkoon raajii dha, inni kaan immoo mulʼata; tokkoon kitaaba cufame dha, inni kaan immoo kitaaba baname. Yohaannis iccitoota qilleensota guguddoo dubbatan dhagaʼeera, garuu akka isaan hin barreessine ajajameera.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Ifni addaa Yohaannisiif kenname, kan torban qilleensotaa keessatti ibsame, ibsa guutuu taʼe kan taate taʼe, taateewwan ergaawwan ergamoota jalqabaa fi lammaffaa jalatti raawwataman agarsiisa ture.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

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