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

Kitaaba Daaniʼel - Lakkoofsa Tokko-Dhibba Torbaatamii Sagalii

The Midnight Cry and Rome’s Prophetic Role: Unveiling the Last Days in the Book of Daniel

Iyya Halkan Walakkaa fi Gaheen Raajii Roomaa: Guyyoota Dhumaa Kitaaba Daani'el Keessatti Ifa Baasuu

Author

Jeff Pippenger

Published

April 9, 2024

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We are now on sacred ground, in terms of the book of Daniel, for we have arrived at the verses which represent the Midnight Cry for the one hundred and forty-four thousand. The verses also identify the sealing of the ensign who are lifted up. These are the verses that are the portion from the book of Daniel that relates to the last days that is unsealed, and represent Daniel’s expression of the Revelation of Jesus Christ that is unsealed when the “time is at hand,” just before probation closes in verse sixteen.

ᱟᱞᱮ ᱱᱤᱛ ᱯᱟᱹᱣᱤᱛᱨ ᱡᱟᱭᱜᱟᱨᱮ ᱢᱮᱱᱟ ᱞᱮᱭᱟ, ᱫᱟᱱᱤᱭᱮᱞ ᱯᱩᱛᱷᱤ ᱨᱮᱱ ᱫᱨᱤᱥᱴᱤ ᱛᱮ, ᱪᱮᱫᱟᱠ ᱟᱞᱮ ᱚᱱᱟ ᱯᱟᱫᱽᱭᱟᱹᱠᱚ ᱨᱮ ᱦᱮᱡ ᱟᱠᱟᱫᱟ ᱡᱟᱦᱟᱸ ᱢᱤᱫᱱᱟᱭᱤᱴ ᱠᱨᱟᱭ ᱠᱚ ᱢᱮᱱᱟ ᱟᱨ ᱫᱚ ᱢᱤᱫ ᱦᱟᱸᱡᱟᱨ ᱯᱩᱨᱤ ᱪᱟᱹᱞᱤᱥ ᱪᱟᱨ ᱠᱚ ᱞᱟᱹᱜᱤᱫ. ᱱᱚᱣᱟ ᱯᱟᱫᱽᱭᱟᱹᱠᱚ ᱩᱛᱷᱟᱹᱣ ᱟᱠᱟᱱ ᱮᱱᱥᱟᱭᱱ ᱠᱚᱣᱟᱜ ᱪᱷᱟᱯ ᱢᱟᱨᱟᱣ ᱦᱚᱸ ᱪᱤᱱᱦᱟᱹᱹ ᱮᱫᱟ. ᱱᱚᱣᱟ ᱜᱮ ᱚᱱᱟ ᱯᱟᱫᱽᱭᱟᱹᱠᱚ ᱡᱟᱦᱟᱸ ᱫᱟᱱᱤᱭᱮᱞ ᱯᱩᱛᱷᱤ ᱨᱮᱱ ᱚᱱᱟ ᱦᱤᱸᱥᱟ ᱡᱮ ᱢᱩᱪᱟᱹᱫ ᱦᱩᱭᱟᱜᱼᱟ ᱡᱚᱢ ᱛᱮ ᱪᱟᱵᱟ ᱢᱟᱦᱟᱸ ᱠᱚ ᱥᱚᱢᱵᱚᱫᱽᱫᱷᱚᱭ ᱢᱮᱱᱟᱜᱼᱟ, ᱟᱨ “ᱚᱠᱛᱚ ᱱᱟᱰᱮ ᱨᱮ ᱢᱮᱱᱟᱜᱼᱟ” ᱵᱚᱞ ᱠᱷᱚᱱ ᱡᱤᱥᱩ ᱠᱨᱤᱥᱴᱚᱣᱟᱜ ᱯᱨᱚᱠᱟᱥ ᱡᱟᱦᱟᱸ ᱢᱩᱪᱟᱹᱫ ᱦᱩᱭᱟᱜᱼᱟ, ᱚᱱᱟᱜ ᱫᱟᱱᱤᱭᱮᱞᱟᱜ ᱵᱮᱭᱟᱱ ᱠᱚ ᱠᱚ ᱫᱟᱨᱥᱟᱭᱟ, ᱟᱨ ᱯᱟᱫᱽᱭ ᱥᱚᱞᱚᱠ ᱨᱮ ᱯᱨᱚᱵᱮᱥᱚᱱ ᱢᱩᱪᱟᱹᱫ ᱦᱚᱪᱚ ᱟᱜᱮ ᱴᱷᱮᱱ ᱢᱮᱱᱟᱜᱼᱟ।

It is Rome that establishes the vision, as represented in verse fourteen of chapter eleven, and it is therefore important to look closely at Rome as we navigate through verses eleven through fifteen, for where there is “no vision, the people perish,” and if you will not believe Isaiah chapter seven, verses eight and nine, “surely you will not be established.”

Akka mul’ata hundeessitu Roomi dha; kunis boqonnaa kudha tokkoffaa lakkoofsa kudha afuri keessatti bakka buufamee mul’ata. Kanaafuu, yeroo lakkoofsa kudha tokko irraa hamma kudha shanitti keessa qajeelchaa deemnu, Roomiitti xiyyeeffannoo cimaa kennuun barbaachisaa dha; sababiin isaas iddoo “mul’anni hin jirretti, namoonni badu,” akkasumas yoo Isaayyaas boqonnaa torba, lakkoofsa saddeet fi sagal hin amanne ta’e, “dhugumaan isin hin hundeeffamtan.”

Uriah Smith references a prophetic rule at least four times in his book, Daniel and the Revelation. That rule identifies that a prophetic power is not identified in prophecy until it becomes “connected” with the people of God. The first reference he addresses it is in connection with the introduction of Babylon into the prophetic testimony.

يوريا سميث އޭނާގެ މޮޅު ފޮތް، Daniel and the Revelation އެއްގައި، ނަބީބަސް ގަވާއިދެއް މަދުވެސް ހަތަރު ފަހަރު ހަވާލާ ކުރެއެވެ. އެ ގަވާއިދުން އެނގެނީ، ނަބީބަސްގައި ނަބީބަސްގެ ބާރެއް ފާޅުކޮށް ދެވޭނީ، އެއީ މަތިވެރިކަން “connected” ވެ އެއީ އެކުގައި މާތްﷲގެ ބަޔަކާ ގުޅުމަށް ދާއިރު ކަމަށެވެ. އޭނާ އެ ގަވާއިދު ފުރަތަމަ އިޢާދަ ކުރެއްވީ، ބާބިލޯން ނަބީބަސްގެ ހެކިތަކަށް ނަންގަވައި ގެނައުމާ ގުޅިގެންނެވެ.

> “It is a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” Uriah Smith, Daniel and the Revelation, 46.

> “Inni seera hiikaa ifa taʼe dha; saboonni raajii keessatti akka ibsaman yeroo isaan hamma maqaan isaanii guutummaa galmee seenaa qulqulluu guutuu taasisuuf barbaachisaa taʼutti saba Waaqayyoo wajjin walitti hidhata qabaatanitti eeguu dandeenya.” Uriah Smith, Daniel and the Revelation, 46.

At least three other times, Smith addresses the rule, and he points to the “league” of the Jews in each of the three, but in one reference he identifies the league as being fulfilled in 162 BC, but the other two references are in agreement with the modern historians, who identify the fulfillment of the “league” of the Jews and Rome as 161 BC.

کم از کم سه بارِ دیگر نیز اسمیت به این قاعده می‌پردازد، و در هر سه مورد به «پیمان» یهودیان اشاره می‌کند؛ اما در یکی از این ارجاعات، او تحقق این پیمان را سال ۱۶۲ پیش از میلاد می‌داند، حال آنکه دو ارجاع دیگر با مورخان معاصر هم‌داستان‌اند، که تحقق «پیمان» یهودیان و روم را سال ۱۶۱ پیش از میلاد مشخص می‌کنند.

> “It is unnecessary to remind the reader that earthly governments are not introduced into prophecy till they become in some way connected with the people of God. Rome became connected with the Jews, the people of God at that time, by the famous Jewish League, BC 161. 1 Maccabees 8; Josephus’s Antiquities, book 12, chapter 10, section 6; Prideaux, Vol. II, page 166. But seven years before this, that is, in BC 168, Rome had conquered Macedonia, and made that country a part of its empire. Rome is therefore introduced into prophecy just as, from the conquered Macedonian horn of the goat, it is going forth to new conquests in other directions. It therefore appeared to the prophet, or may be properly spoken of in this prophecy, as coming forth from one of the horns of the goat.” Uriah Smith, Daniel and the Revelation, 175.

> “Bulchiinsa lafarraa mootummaa lafaa raajii keessatti yeroo saba Waaqayyoo wajjin karaa tokkoon walitti dhufeenya qabaatanitti malee akka hin seensifamne yaadachiisuun barbaachisaa miti. Roomaan Yihudoota, saba Waaqayyoo yeroo sanaa, waliigaltee Yihudootaa beekamaa sanaan, Dh.K.D. 161 keessatti walitti hidhata qabaatte. 1 Maccabees 8; Josephus’s Antiquities, book 12, chapter 10, section 6; Prideaux, Vol. II, page 166. Garuu waggaa torba kana dura, jechuunis Dh.K.D. 168 keessatti, Roomaan Maqedooniyaa mo’atte, biyya sanaas mootummaa ishii keessaa kutaa tokko taasifte. Kanaafuu, Roomaan raajii keessatti yeroo akkuma gaanfa re’icha keessaa isa Maqedooniyaa mo’amte sana irraa injifannoowwan haaraa kallattiiwwan birootti babal’achuuf baatuutti seensifamti. Kanaaf, raajichaaf gochuun ishee, yookaan raajii kana keessatti sirriitti ibsamuu dandeessi, akka gaanfota re’ichaa keessaa tokko keessaa baattee dhufteetti.” Uriah Smith, Daniel and the Revelation, 175.

But Smith also states that it was 162 BC.

Garuu Smith akkasumas akka inni bara dhaloota Kiristoos dura 162 ture ni ibsa.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and the Revelation, 259.

> “Aangoon sunis Biyya Qulqulluu keessattis dhaabachuu, ishee illee fixuus qaba ture. Roomaan waggaa dhaloota Kiristoos dura 162 keessatti waliigalteen saba Waaqayyoo, Yihudootaa, wajjin walitti hidhamte; guyyaa sana irraa kaasee kalandarii raajii keessatti iddoo mul’ataa qabdi. Haa ta’u malee, Yihuudaa irratti aangoo bulchiinsaa mo’icha qabatamaan argachuun ishee hanga waggaa dhaloota Kiristoos dura 63tti hin geenye; sana boodas karaa armaan gadiitiin.” Uriah Smith, Daniel and the Revelation, 259.

And then the third time he references the event, he again says 161 BC.

Sana booda yeroo sadaffaaf yeroo taatee sana caqasu, ammas bara dhaloota Kiristoos dura 161 jedha.

> “Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chapter 10, section 6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

> “Dhimmoota torbattamicha gara xumuraatti taʼe hanga dhumaatti taateewwan mootummaa addunyaa keessaa nu dabarse erga geesseen booda, raajichi lakkoofsa 23 keessatti gara yeroo Roomaanonni waliigaltee Yihudootaa sanaan kallattiidhaan saba Waaqayyoo wajjin wal qabatanitti, jechuunis BC 161tti, nu deebisa; achii kaasees immoo sarara kallattii taateewwaniin gara moʼicha mootummaa dhumaa mana kiristaanaa fi mootummaa bara baraa Waaqayyoo hundeeffamutti nu geessa. Yihudoonni, mootota Sooriyaa jalatti hammaataa ukkaamfamaa turanii, gargaarsa Roomaanotaa kadhachuufii fi ofii isaanii ‘waliigaltee michummaa fi konfedereeshinii isaanii wajjin’itti makuuf ergamoota gara Roomaatti ergan. 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chapter 10, section 6. Roomaanonni gaafii Yihudootaa dhagaʼanii, labsii jechoota kanaan ibsame isaaniif kennan:—”

> “‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’” Uriah Smith, Daniel and the Revelation, 271.

> “‘ଯିହୂଦୀ ଜାତି ସହିତ ପରସ୍ପର ସାହାଯ୍ୟ ଓ ମୈତ୍ରୀର ଚୁକ୍ତି ବିଷୟରେ ସେନେଟର ଆଦେଶ। ଯେମାନେ ରୋମୀୟମାନଙ୍କ ଅଧୀନ ଅଛନ୍ତି, ସେମାନଙ୍କ ପାଇଁ ଯିହୂଦୀ ଜାତି ବିରୋଧରେ ଯୁଦ୍ଧ କରିବା ବୈଧ ହେବ ନାହିଁ; ନାହିଁ କିମ୍ବା ଯେମାନେ ତାହା କରିବେ ସେମାନଙ୍କୁ ଧାନ୍ୟ, ଜାହାଜ, କିମ୍ବା ଧନ ପଠାଇ ସାହାଯ୍ୟ କରିବା ବୈଧ ହେବ। ଏବଂ ଯଦି ଯିହୂଦୀମାନଙ୍କ ଉପରେ କୌଣସି ଆକ୍ରମଣ କରାଯାଏ, ତେବେ ରୋମୀୟମାନେ ନିଜ ଶକ୍ତି ଅନୁଯାୟୀ ସେମାନଙ୍କୁ ସାହାଯ୍ୟ କରିବେ; ଏବଂ ପୁନର୍ବାର, ଯଦି ରୋମୀୟମାନଙ୍କ ଉପରେ କୌଣସି ଆକ୍ରମଣ କରାଯାଏ, ତେବେ ଯିହୂଦୀମାନେ ସେମାନଙ୍କୁ ସାହାଯ୍ୟ କରିବେ। ଏବଂ ଯଦି ଯିହୂଦୀମାନଙ୍କ ଇଚ୍ଛା ହୁଏ ଯେ ଏହି ସାହାଯ୍ୟର ଚୁକ୍ତିରେ କିଛି ଯୋଗ କରାଯାଉ କିମ୍ବା କିଛି ବିୟୋଗ କରାଯାଉ, ତେବେ ତାହା ରୋମୀୟମାନଙ୍କ ସାମାନ୍ୟ ସମ୍ମତି ସହ କରାଯିବ। ଏବଂ ଏପରିଭାବରେ ଯେ କୌଣସି ସଂଯୋଜନ କରାଯିବ, ତାହା ବୈଧ ଓ ବଳବତ୍ତ ହେବ।’ ‘ଏହି ଆଦେଶ,’ ଯୋସେଫସ କହନ୍ତି, ‘ଯୋହନଙ୍କ ପୁତ୍ର ଇଉପୋଲେମୁସ ଏବଂ ଏଲିଏଜରଙ୍କ ପୁତ୍ର ଜେସନଙ୍କ ଦ୍ୱାରା ଲିଖିତ ହୋଇଥିଲା, ଯେତେବେଳେ ଯୁଦାସ ଜାତିର ମହାୟାଜକ ଥିଲେ ଏବଂ ତାଙ୍କ ଭ୍ରାତା ସିମୋନ ସେନାବଳର ସେନାପତି ଥିଲେ। ଏବଂ ଏହାହିଁ ପ୍ରଥମ ଚୁକ୍ତି ଥିଲା, ଯାହା ରୋମୀୟମାନେ ଯିହୂଦୀମାନଙ୍କ ସହ କରିଥିଲେ, ଏବଂ ଏହା ଏହି ପ୍ରକାରରେ ପରିଚାଳିତ ହୋଇଥିଲା।’” Uriah Smith, Daniel and the Revelation, 271.

It is not my burden to explain why Smith cited 162 BC, other than my assumption it was a typo. My point is in referencing the emphasis he places upon what he identifies as “a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” When Smith emphasizes that rule, he identifies that Rome became connected with the people of God at the “league,” of verse twenty-three in 161 BC, but Smith identifies that Rome is first introduced into the prophetic narrative in 200 BC, thirty-nine years before 161 BC.

162 BC jedhu Smith maaliif caqase jechuun ibsuun ba’aa koo miti; yaada koo qofaan dogoggora barreessuu taʼuu isaa nan tilmaama. Kaayyoon koo garuu, xiyyeeffannaa inni waan, “seera hiikkaa ifa taʼe tokko; yeroo saboonni akka raajii keessatti hubataman isaan hamma akkasitti saba Waaqayyoo wajjin walitti hidhatanii, isaanii irratti dubbachuun galmee seenaa qulqulluu guutuu gochuuf barbaachisaa taʼutti” jedhee adda baasutti kennu irratti wabii godhachuu dha. Yeroo Smith seera sana irratti xiyyeeffatu, Roomaan saba Waaqayyoo wajjin “waliigaltee” lakkoofsa digdamii-sadii keessatti, bara 161 BCtti walitti hidhamee ture jedhee adda baasa; garuu Smith Roomaan yeroo jalqabaatiif seenaa raajii keessatti bara 200 BCtti seensifamuu isaa adda baasa; kunis bara 161 BC dura waggaa soddoma sagal ture.

> “A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

> “Amma humni haaraan tokko amma ni galfama,—‘saamtoota saba keetii;’ jecha jechaan, akka Bishop Newton jedhuutti, ‘warra saba keetii cabsanii.’ Fagoo qarqara laga Tiber irratti, mootummaa tokko karoora hawwii guddaa fi akeeka dukkanaa’aan of guddisaa ture. Jalqabatti xiqqaa fi dadhabaa ta’ee, humnaa fi jabina keessatti saffisa dinqisiisaa ta’een guddate; humna isaa qorachuuf, jabina irree isaa waraanaaf qophaa’e mirkaneessuufis, of eeggannoodhaan asii fi achi harka diriirsaa ture; hanga humna isaa of beekuuf ga’etti, saboota lafaa gidduutti mataa isaa ija jabinaadhaan ol kaasee, qawwee bulchiinsa dhimma isaanii harka hin mo’amneen qabatetti. Kana irraa kaasee, maqaan Roomaa fuula seenaa irratti dhaabatee mul’ata; bara dheeraadhaaf dhimma addunyaa to’achuuf murtaa’ee, hamma dhuma yerooatti illee saboota gidduutti dhiibbaa guddaa geessisaa turuuf.”

> “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 256.

> “Roomaan ni dubbate; Suuriyaanii fi Maqedooniyaanis yeroo gabaabaa keessatti bifa abjuu isaanii irratti jijjiiramni tokko dhufaa akka jiru argatan. Warri Roomaa mootummaa dargaggeessa mootummaa Gibxii bakka buʼanii gidduu seenan; inni badiisa Antiookusii fi Filiphoos qopheessan irraa akka eegamu murteessanii turan. Kunis BC 200 keessa ture; gidduu-seenota Roomaan dhimma Suuriyaatii fi Gibxii keessatti raawwatte keessaa isa jalqabaa fi barbaachisaa keessaa tokko ture.” Uriah Smith, Daniel and the Revelation, 256.

Rome is first introduced into the prophetic narrative in the year 200 BC, and that introduction in verse fourteen, is the most significant reference of Rome in all of Daniel, for it is the very verse that defines Rome as the symbol that establishes the vision. Why Smith could emphasize such a rule of prophecy, then cite 161 BC, while also identifying the year 200 BC, as the point where the power of Rome was “introduced,” is not a problem I wish to resolve. If I have a question that needs to be resolved, it would be whether the rule as defined by Smith is valid or not. If it is valid, then I would argue that verse fourteen, must have a connection with the Jews, that occurred before the league of 161 BC.

Roomaan raajii raajii raajotaa keessatti yeroo jalqabaatiif bara 200 Dh.K.D. keessatti seenaa raajii keessatti beeksifamte; beeksifamni sunis keeyyata kudha afur keessatti argamu, Daniel guutuu keessatti wabii Roomaa keessaa isa hunda caalaa murteessaa dha; sababiin isaas, innis keeyyata isa mul’ata sana dhaabuuf akka mallattoo taateetti Roomaa ibsu isa dhugumaa ta’e sana. Maaliif Smith seera raajii akkasii irratti cimsee dubbachuu danda’ee, achumaanis bara 161 Dh.K.D. caqasuudhaan, yeroo wal fakkaatutti bara 200 Dh.K.D. akka yeroo humni Roomaa “beeksifame” itti ta’eetti adda baase, rakkoo ani furuu barbaadu miti. Gaaffiin naaf furmaata barbaadu yoo jiraate, inni seerri Smith ibseen sun sirrii ta’uu fi ta’uu dhabuu isaa ta’a. Yoo inni sirrii ta’e, ani keeyyanni kudha afur sun walitti dhufeenya Yihudoota wajjin qabu, kan liigii bara 161 Dh.K.D. dura ta’e qaba jedheen falman ture.

I understand that the history of verses thirteen to fifteen, are identifying a history in the last days when papal Rome intrudes herself into prophetic history, and she does so in connection with the United States, who are God’s people in that history. Because Jesus always illustrates the end with the beginning, the year 200 BC, when pagan Rome came into history, must have a connection with people of God in that history. Therefore, I agree with Smith’s rule, even if he found no direct connection between Rome and the Jews in the year 200 BC.

Ani seenaa lakkoofsa kudha sadii hanga kudha shanii keessatti ibsame sun seenaa guyyoota dhumaa keessatti yeroo Roomiin Phaaphaasummaa ofii ishee seenaa raajii keessa seensiftu akka ibsu nan hubadha; isheenis kana kan gootu Ameerikaa waliin walqabsiisuudhaan, Ameerikaanis seenaa sana keessatti saba Waaqayyoo taatee jirti. Sababii Yesuus yeroo hundumaa xumura jalqabaatiin fakkeessuudhaaf, waggaan 200 Dh.K.D. yeroo Roomiin mootummaa waaqeffannaa baaqelaa qabdu seenaa keessa seente sun, seenaa sana keessatti saba Waaqayyoo wajjin walitti dhufeenya qabaachuu qaba. Kanaafuu, waggaa 200 Dh.K.D. keessatti Roomii fi Yihuudoota gidduutti walitti dhufeenya kallattiin tokko illee yoo hin argine taʼe iyyuu, ani seera Smith wajjin walii nan gala.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III Magnus, or “The Great”, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator. This battle occurred during the struggle for control over Coele-Syria (southern Syria) and southern Palestine, territories contested between the Ptolemaic and Seleucid kingdoms. Ptolemy IV Philopator’s victory at Raphia allowed him to maintain control over Coele-Syria and southern Palestine for a time.

Lakkoofsi kudha tokkoo fi kudha lamaa injifannoo fi bu’aa boodaa Lola Raafiyaa, kan bara Dhaloota Kiristoos dura 217 keessatti mootummaa Seleucid, kan Antiiyookus III Magnus, yookaan “Isa Guddaa,” tiin hoogganamu, fi mootummaa Ptolemaawotaa Misiraa, kan Mootii Ptolemaayos IV Philopator tiin hoogganamu gidduutti ta’e, ibsu. Lolichi kun yeroo qabsoo Koolee-Siiriyaa (Siiriyaa kibbaa) fi kibba Phaalasxiinaa irratti aangoo to’achuuf mootummaa Ptolemaawotaa fi Seleucid gidduutti falmii keessa jiranitti raawwatame. Injifannoon Ptolemaayos IV Philopator Raafiyaa irratti argate yeroo muraasaaf Koolee-Siiriyaa fi kibba Phaalasxiinaa irratti to’annoo isaa akka eeggatu isa dandeessise.

The Battle of Panium, which occurred seventeen years later in 200 BC, also known as the Battle of Mount Panium or the Battle of Paneas, was between the Seleucid Empire, led by King Antiochus III, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy V.

Bara 200 BC keessatti, waggaa kudha torba booda kan raawwatame waraanni Paaniyum, inni akkasumas Waraana Tulluu Paaniyum yookaan Waraana Paneaas jedhamuun beekamu, mootummaa Seleucid kan Mootii Antiochus III’n hoogganamu fi mootummaa Ptolemaawii Misir kan Mootii Ptolemy V’n hoogganamu gidduutti ture.

Thirty-one years later, in 167 BC, the Maccabean Revolt, a Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Hellenistic culture, began in the town of Modein, a small town located in the region of Judea, in what is now modern-day Israel.

Waggaa kudhan soddoma booda, bara 167 Dh.K.D., fincilli Makkabee, jechuunis diddaa Yihudootaa kan mootummaa Seleucid amantii Yihudootaa hojjechuu ukkaamsuufii aadaa Helenistikii dirqamaan fe’uuf yaale irratti ka’e, magaalaa Modein keessatti jalqabame; Modein immoo magaalaa xinnoo naannoo Yihudaa keessatti argamtu, bakka yeroo ammaa Israa’el ammayyaa jedhamutti argamu dha.

The event in question involved the infamous Greek Seleucid ruler, Antiochus IV Epiphanes, who had imposed strict Hellenistic practices on the Jewish population, including the prohibition of Jewish religious observances and the desecration of the Temple in Jerusalem. In an effort to enforce his decrees, Antiochus sent representatives to various towns and villages to compel the Jewish inhabitants to comply with his orders.

Dhimmichi kun mootummaa Giriikii Seelusii beekamaa badaa Antiyookus IV Epifaanes kan ummata Yihudootaa irratti hojiiwwan Heleenistii cimaa fe’ee ture ilaallata; kunis waaqeffannaa amantii Yihudootaa dhorkuu fi Mana Qulqullummaa Yerusaalem keessatti xureessuu dabalata. Labsiiwwan isaa hojii irra oolchuuf tattaaffii godhe keessatti, Antiyookus ajajawwan isaa akka hordofan jiraattota Yihudootaa dirqisiisuuf bakka bu’oota isaa gara magaalotaa fi gandoota garaagaraatti erge.

In Modein, one of the Seleucid officials arrived to enforce the king’s decree by commanding the Jewish inhabitants to participate in pagan rituals and make offerings to Greek gods. An elderly Jewish priest named Mattathias refused to comply with the order and killed both a Jew who stepped forward to offer the sacrifice and the Seleucid official. This act of defiance by Mattathias and his family marked the beginning of the Maccabean Revolt against Seleucid rule.

Móode’iin keessatti, abbootii taayitaa Seleucid keessaa tokko ajaja mootichaa raawwachuuf dhufe; jiraattota Yihuudootaa sirna waaqeffannaa ormoota keessatti akka hirmaatanii fi waaqolii Giriikitiif aarsaa akka dhiheessan ajaje. Lubni Yihuudii jaarsa Maataatiyaas jedhamu sun ajajichaaf bitamuu dide; Yihuudii aarsaa sana dhiheessuuf fuulduratti ba’e tokkoo fi mootummaa Seleucid keessaa aangawaa sana lamaan isaanii ajjeese. Gocha fincilaa kanaan Maataatiyaasii fi maatiin isaa raawwataniin, bulchiinsa Seleucid irratti fincilli Makkabeewwanii jalqaba argate.

Mattathias and his five sons, including Judas Maccabee, fled to the hills and began a guerrilla war against the Seleucid forces. The revolt eventually grew in strength and support, leading to a series of military victories against the Seleucids.

Maataatiyaasii fi ilmaan isaa shanan keessaa Yihudaan Makkabii dabalatee gara tulluuwwaniitti baqatan; achittis humnoota Selewukii irratti waraana shororkeessitoota bosonaa jalqaban. Fincilli sun dhuma irratti humnaa fi deeggarsa keessatti guddataa deemee, waraana Selewukii irratti injifannoowwan lolaa walitti aanan argamsiise.

The events at Modein in 167 BC, were a pivotal moment in Jewish history, marking the beginning of the Maccabean Revolt and the struggle for religious freedom and independence against foreign rule. The rededication of the second temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three.

Dhagaan bara 167 Dh.K.D.tti Modeenitti raawwataman seenaa Yihudootaa keessatti yeroo murteessaa turan; isaanis jalqaba Mormii Maqaabeeotaa fi bulchiinsa alagaa irratti bilisummaa amantii fi walabummaa argachuuf geggeeffame agarsiisu. Ijaarsa lammaffaa mana qulqullummaa Yerusaalem keessatti haaromsuun, inni taatee seena-qabeessa yeroo Hanukkaa kabajamu agarsiisu, bara 164 Dh.K.D.tti taʼe; kunis “waliigaltee” lakkoofsa digdamii sadii keessatti ibsame sana dura waggaa sadiin raawwatame.

After reclaiming Jerusalem and the Temple, the Maccabees cleansed the Temple of the pagan defilements and restored it to its proper religious use. According to tradition, they found only a single cruse of consecrated oil, enough to light the menorah for only one day. Actually, no contemporary historical witness of that event exists, and it was not until the sixth century that the Jewish fable is found in literature. Sister White compares the apostate Jewish church with the Catholic church, especially emphasizing that both churches base the religion upon human customs and traditions. As with the many various fabricated miracles within the history of the papal Church, the fable of the one days oil lasting for eight days has no historical witness.

Yerusaalemii fi Mana Qulqullummaa deebisanii erga harka isaanii jala galchanii booddee, Maakkaboonni Mana Qulqullummaa xuraa’ummaawwan waaqeffannaa tolfamoo irraa qulqulleessanii, itti fayyadama amantii isaa sirrii ta’eef deebisanii dhaaban. Akka duudhaa keessatti himamutti, isaan qaruuraa zayitii qulqulleeffamee tokko qofa argatan; innis menorichaa guyyaa tokko qofaaf ibsuuf gahaa ture. Dhugumaan garuu, taatee sanaaf ragaan seenaa yeroo sana irraa dhufe tokko illee hin jiru; akkasumas, hamma jaarraa ja’affaatti duratti durfamee, oduu sobaa Yihudootaa sana suuga keessatti argamuun hin mul’atu. Obboleettiin Whyti waldaa Yihudootaa gantuu taate waldaa Kaatolikii wajjin wal bira qabdi; keessumaa immoo waldoonni lamaan isaanii amantii isaanii irratti aadaa fi duudhaawwan namootaa akka hundee godhatan cimsitee agarsiisti. Akkuma seenaa waldaa paaphaasummaa keessatti dinqiiwwan sobaan hojjetaman baay’een jiranitti, oduun sobaa zayitiin guyyaa tokkoof gahaa ta’e guyyoota saddeetiif ture jedhuus ragaa seenaa hin qabu.

Verse ten, of Daniel chapter eleven, identifies the first battle of the three battles of verse forty, which I have previously identified as three battles of a cold war, as well as, three proxy wars. A sister questioned my defining the Ukrainian War, which is the second of these three wars as cold wars, for as she correctly pointed out there has been abundant death and destruction. What I have been defining in previous articles as the three battles of the “cold war”, was defined in those terms to draw a distinction between these three battles and the three World Wars that occur during the history of the earth beast of Revelation thirteen. These three wars are proxy wars and have also been defined that way.

ଡାନିଏଲ ଅଧ୍ୟାୟ ଏକାଦଶର ଦଶମ ପଦ, ଚାଳିଶତମ ପଦର ତିନୋଟି ଯୁଦ୍ଧ ମଧ୍ୟରୁ ପ୍ରଥମ ଯୁଦ୍ଧକୁ ଚିହ୍ନିତ କରେ; ଯାହାକୁ ମୁଁ ପୂର୍ବରୁ ଶୀତ ଯୁଦ୍ଧର ତିନୋଟି ଯୁଦ୍ଧ ଭାବରେ, ଏବଂ ସେହିପରି ତିନୋଟି ପ୍ରତିନିଧି ଯୁଦ୍ଧ ଭାବରେ ମଧ୍ୟ ଚିହ୍ନଟ କରିଛି। ଜଣେ ଭୋଣୀ, ଏହି ତିନୋଟି ଯୁଦ୍ଧ ମଧ୍ୟରୁ ଦ୍ୱିତୀୟ ଯୁଦ୍ଧ ଥିବା ଉକ୍ରେନୀୟ ଯୁଦ୍ଧକୁ ମୁଁ ଶୀତ ଯୁଦ୍ଧ ବୋଲି ପରିଭାଷିତ କରିଥିବା ବିଷୟରେ ପ୍ରଶ୍ନ କରିଥିଲେ; କାରଣ, ସେ ଯଥାର୍ଥ ଭାବରେ ଉଲ୍ଲେଖ କରିଥିଲେ, ଏଥିରେ ପ୍ରଚୁର ମୃତ୍ୟୁ ଓ ବିନାଶ ଘଟିଛି। ପୂର୍ବତନ ପ୍ରବନ୍ଧମାନଙ୍କରେ ଯାହାକୁ ମୁଁ “ଶୀତ ଯୁଦ୍ଧ”ର ତିନୋଟି ଯୁଦ୍ଧ ଭାବରେ ପରିଭାଷିତ କରିଆସିଛି, ସେହି ପଦବଳୀ ବ୍ୟବହାର କରାଯାଇଥିଲା, ପ୍ରକାଶିତ ବାକ୍ୟ ତେରୋ ଅଧ୍ୟାୟର ପୃଥିବୀର ପଶୁର ଇତିହାସ କାଳରେ ଘଟୁଥିବା ତିନୋଟି ବିଶ୍ୱଯୁଦ୍ଧରୁ ଏହି ତିନୋଟି ଯୁଦ୍ଧକୁ ପୃଥକ କରିବା ପାଇଁ। ଏହି ତିନୋଟି ଯୁଦ୍ଧ ପ୍ରତିନିଧି ଯୁଦ୍ଧ ଅଟେ, ଏବଂ ସେପରି ଭାବରେ ମଧ୍ୟ ସେଗୁଡ଼ିକୁ ପରିଭାଷିତ କରାଯାଇଛି।

I intend to identify those three battles as “the three battles of verse forty” or proxy wars, from this point onward in these articles, to remove the discrepancy of identifying a hot war as a cold war. By my definition, the three battles of verse forty, do not include the battle of 1798, which is part of verse forty, but only the three battles from the time of the end in 1989 unto the Sunday law of verse forty-one. The three battles are more correctly identified as proxy wars, that are accomplished within the context of the warfare between the king of the north and the king of the south, which in the history of verse forty, represent the warfare between Catholicism (the king of the north) and Communism (the king of the south).

Ani irraa jalqabee barruulee kana keessatti waraanawwan sadii sana “waraanawwan sadii kan lakkoofsa afurtamaa” yookaan waraana bakka-bu’ootaatiin akka waamu nan karoorfadhe; kunis waraana ho’aa tokko akka waraana qabbanaa’aatti adda baasuun wal hin simne sun akka haqamuuf. Hiika ani kenneen, waraanawwan sadii kan lakkoofsa afurtamaa waraana bara 1798, isa lakkoofsa afurtamaa keessaa ta’e sana hin dabalatan; garuu yeroo dhumaa bara 1989 irraa eegalee hamma seera Dilbataa kan lakkoofsa afurtamii-tokkootti jiran waraanawwan sadii qofa dabalatu. Waraanawwan sadan sun, seera qabeessa ta’een, waraanawwan bakka-bu’ootaatiin adda baafamu; isaanis haala waraana mootii kaabaa fi mootii kibbaa gidduutti adeemsifamu keessatti raawwatamu; kunis seenaa lakkoofsa afurtamaa keessatti waraana Kaatolikummaa (mootii kaabaa) fi Komunizimii (mootii kibbaa) gidduutti adeemsifamu bakka bu’a.

The first of those three battles identifies the victory of Catholicism over Communism in 1989, as the papacy joined with its proxy army, represented by the United States, in sweeping away the Soviet Union in 1989, though Russia, the head (or “fortress”), was left standing. The current Ukrainian War is once again a battle between Catholicism and Communism, with the papacy employing the Ukrainian government as its proxy against Russia, along with the support of the papacy’s previous proxy power, the United States, including the rest of the globalist western world. That war is represented in verses eleven and twelve, and identifies that Communism (Russia), will prevail over Catholicism.

Lolli sadan lola keessaa inni jalqabaa bara 1989tti Kaatoolikummaan Komunizimii irratti injifannoo argate akka taʼe agarsiisa; yeroo sanatti paaphaasummaan humna isaa bakka buʼaa, jechuunis Ameerikaa, wajjin hiriiruun bara 1989tti Sooviyeet Yuuniyen irraa haxaawuun balleesse, haa taʼu malee Ruushiyaan, mataan (ykn “masaraa”), dhaabattee hafte. Lola yeroo ammaa Yukireen keessatti adeemsifamaa jiru ammas Kaatoolikummaa fi Komunizimii gidduutti lola taʼe dha; keessatti paaphaasummaan mootummaa Yukireen akka humna isaa bakka buʼaatti Ruushiyaatti kaasee fayyadamaa jira; akkasumas deeggarsa humna isa duraanii bakka buʼaa paaphaasummaa, jechuunis Ameerikaa, dabalatee guutummaa addunyaa dhihaa globalistii irraa argachuun. Lolichi lakkoobsa kudha tokkoo fi kudha lama keessatti bakka buʼameera; innis Komunizimiin (Ruushiyaan) Kaatoolikummaa irratti akka moʼatu mulʼisa.

The third of those three proxy battles is represented in verse fifteen, as the Battle of Panium. The battle was between the Ptolemaic kingdom (the king of the south) and the Seleucid kingdom (the king of the north). In that battle the proxy army of Catholicism is once again the United States.

Waraan bakka bu’aa sadii sana keessaa inni sadaffaan lola Paaniyam jedhamuun, keeyyata kudha shana keessatti bakka bu’ameera. Lola sana keessatti mootummaa Ptolemaayikii (mootii kibbaa) fi mootummaa Seleucidii (mootii kaabaa) gidduutti walitti bu’iinsi ture. Lola sana keessatti humni bakka bu’aa Kaatolikiizimii ammas yeroo biraa Ameerikaa Gamtoomanii dha.

In the first battle in 1989, the proxy army of the Republican horn of the United States was employed by the papacy to bring down the political structure of the Soviet Union, while leaving intact, its head (Russia). In the second battle, which is the Ukrainian war, the proxy army of the Nazi’s is defeated by Russia. In the third battle the United States, the proxy army of the papacy again defeats the king of the south.

Bara 1989 keessaa isa jalqabaatti, humni waraanaa bakka bu’aa gaanfa Reepablikaanii Ameerikaa kan Biyyoota Gamtoomanii papaasiiin akka itti fayyadame, sirna siyaasaa Gamtaa Sooviyeetii diiguuf ture; yeroo sana mataan isaa (Raashiyaan) garuu utuu hin badin hafee ture. Lola lammaffaa keessatti, kan inni lola Yukireenii ta’e, humni waraanaa bakka bu’aa Naaziiwwanii Raashiyaan injifatama. Lola sadaffaa keessatti immoo Ameerikaan, humna waraanaa bakka bu’aa papaasii sanaa taatee ammas mootii kibbaa ni injifatti.

The three battles bear the signature of “Truth”, with the first and last battles being carried out by the victorious proxy army of the United States. In the first battle the head of the king of the south was left intact, and in the third battle the proxy army of the United States, becomes the head of the king of the south. The second proxy army was also the proxy army of the papacy in the Second World War. In both instances the proxy army of Nazism was and will be defeated. The papacy fully subdues all her enemies before verse sixteen, when the threefold union is accomplished.

Waraanni sadan mallattoo “Dhugaa” baatu; waraanni jalqabaa fi isa dhumaa lamaanis waraana bakka bu’aa injifataa Ameerikaa Yunaayitid Isteetis tiin raawwatamu. Waraana jalqabaatti mataan mooticha kibbaa utuu hin caccabin hafe; waraana sadaffaattis waraanni bakka bu’aa Ameerikaa Yunaayitid Isteetis mataa mooticha kibbaa ta’a. Waraanni bakka bu’aa lammaffaas yeroo Lolaa Addunyaa Lammaffaatti waraana bakka bu’aa abbaa paphaasummaa ture. Haala lamaan keessatti waraanni bakka bu’aa Naazizimii injifatamee ture, akkasumas ni injifatama. Abbaa paphaasummaan diinoota ishee hunda guutummaatti ni mo’atti, lakkoofsa kudha jaha dura, yeroo gamtoomni sadan tokko ta’utti.

> “Ptolemy [Putin] lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness.

> “Phinxaas [Puutiin] injifannoo isaa haala gaariidhaan itti fayyadamuuf hubannoo gahaa hin qabu ture. Inni milkaa’ina isaa itti fufee utuu ture, mootummaa Anti’ookos guutuu irratti gooftaa ta’uu akka danda’u hin oolu ture; garuu sodaachisa muraasaa fi doorsisa muraasaa qofa gochuudhaan quufa argatee, fedhii foonii isaa bineensa fakkaatanitti addaan hin citin, to’annoo malee of kennuu akka danda’uuf nageenya godhe. Kanaafuu, diinota isaa mo’atee utuu jiruu, cubbuuwwan isaatiin mo’ame; maqaa guddaa inni hundeessuu danda’u dagatee, yeroo isaa cidhaa fi sagaagalummaadhaan dabarse.”

> “His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it caused his own subjects to rebel against him.” Uriah Smith, Daniel and the Revelation, 254.

> “Garaan milkaa isaatiin garaan isaa ol of kaase; garuu inni isaatiin jabaatee irraa fagoo ture; sababiin isaas, itti fayyadama salphina qabeessa inni isa irraa godhe ummata mootummaa isaa mataan isaanii isa irratti akka fincilan taasise.” Uriah Smith, Daniel and the Revelation, 254.

A second witness that the victory of Putin marks his end, is with the southern kingdom of Judah’s king Uzziah, whose heart was also lifted up by his military victories, and thereafter, as with Ptolemy, sought to perform the work of the priests in the sanctuary, and was struck with leprosy and immediately removed from power. Putin’s victory in the Ukrainian war marks the beginning of his end as the king of the south (the king of atheism). His end was typified with the beginning of verse forty’s prophetic king of the south (France), which identified a revolution that overthrew the leadership, as happened with Ptolemy. Putin’s end was also represented with the end of the Soviet Union, where the leader (Gorbachev), dissolved the Soviet Union, and immediately took a job with the United Nations, the last-day globalist symbol of atheism, the king of the south. After Putin’s victory in the Ukraine, he is also typified by Napoleon at Waterloo, and the exile that followed; and also, king Uzziah, with his leprosy, and the exile that followed, as well as Ptolemy’s drunken end and the end of the Soviet Union in 1989.

Ragaan lammaffaa inni injifannoon Putiin dhuma isaa akka mallatteessu, mootii mootummaa kibbaa Yihudaa Uziyaa wajjin wal qabata; innis injifannoowwan waraanaa isaatiin garaan isaa ol kaafame, achii booddee immoo, akkuma Ptolemii wajjin ta’e, hojii lubootaa mana qulqullummaa keessatti hojjechuu barbaade; kanaafis lamxiidhaan rukutamee battalumatti aangoo irraa kaafame. Injifannoon Putiin waraana Yukireen keessatti argate akka mootii kibbaa (mootii amantii-dhabummaa) ta’ee jalqaba dhuma isaatiif mallattoo dha. Dhumni isaa jalqaba mootii kibbaa raajii lakkoofsa afurtamaa (Faransaay) wajjin fakkeeffamee ture; kunis akkuma Ptolemii wajjin ta’e hoggansa mootummaa garagalche warraaqsa tokko adda baase. Dhumni Putiin akkasumas dhuma Gamtaa Sooviyeetii wajjin bakka buufame; achitti hoogganaan (Gorbachev) Gamtaa Sooviyeetii diigee battalumatti Tokkummaa Mootummootaatti hojii fudhate; kunis mallattoo addunyaa guutuu kan guyyaa dhumaa, kan amantii-dhabummaa, mootii kibbaa dha. Erga Putiin Yukireen keessatti injifatee booddee, inni akkasumas Napoliyooni Waterlootti fakkeeffame, baqannaa isa booda dhufe wajjin; akkasumas mootii Uziyaa, lamxiidha isaa wajjin, fi baqannaa isa booda dhufe wajjin, akkasumas dhuma machii Ptolemii fi dhuma Gamtaa Sooviyeetii bara 1989 wajjin.

The Battle of Panium occurred in 200 BC, and in that very year Rome openly intercedes into history. Their insertion into the prophetic narrative precedes the conquering of Jerusalem represented in verse sixteen, and fulfilled in 63 BC. at the time she proclaimed that she was the defender of the child king in Egypt. In the third battle of verse forty, involving the kings of the north and south, the papacy will insert itself into history again, pretending to be the protector of Russia. At that same time Seleucus, in the type, defeated Ptolemy in the battle of Panium, thus identifying that the United States, the proxy army of the papacy in the first and last battles of verse forty, defeats “Egypt” (the king of the south).

Bara Phaaniyeem bara Dhaloota Kiristoos dura 200tti ni raawwatame; waggaa sanauma keessattis Roomaan ifatti seenaa keessatti gidduu seente. Seenaa raajii keessatti seensi ishee, qabamuu Yerusaalem isa lakkoofsa kudha jaha keessatti argisiifamee fi Dhaloota Kiristoos dura 63tti raawwatame sana dura ni ta’a; yeroo sanattis isheen mootummaa Gibxii keessatti mootii daa’imaa sanaa eegduu ta’uu ishee ni labsitte. Loltoota kaabaa fi kibbaa kan hirmaachise waraana sadaffaa lakkoofsa afurtamaa keessatti, paaphaasonnis akka eegduu Raashiyaa taatetti of fakkeessitee, ammas seenaa keessatti of galchiti. Yeroo walfakkaata sanaattis, fakkeenya keessatti, Seleucus waraana Phaaniyeem keessatti Ptolemy mo’ate; kanaanis Ameerikaan, loltuu bakka bu’aa paaphaasummaa waraana jalqabaa fi isa dhumaa lakkoofsa afurtamaa keessatti taate, “Gibxii” (mooticha kibbaa) akka mootu ni adda baasa.

In the year 200 BC, we symbolically find the papacy, as the whore of Tyre begins to sing her songs of fornication in advance of the threefold union at the Sunday law of verse sixteen. At the same time the United States prevails over the United Nations, thus securing its position as the premier king of the ten kings. All the dynamics of the threefold union that are accomplished at the Sunday law, are settled before verse sixteen.

୨୦୦ ଖ୍ରୀଷ୍ଟପୂର୍ବ ବର୍ଷରେ, ଆମେ ପ୍ରତୀକାତ୍ମକ ଭାବରେ ପାପାସୀକୁ ଚିହ୍ନଟ କରୁଛୁ, ଯେପରିକି ସୋରର ବେଶ୍ୟା ଷୋଳଶ ପଦର ରବିବାର ଆଇନରେ ସଂପନ୍ନ ହେବାକୁ ଥିବା ତ୍ରିବିଧ ଏକତାର ପୂର୍ବରୁ ନିଜ ବ୍ୟଭିଚାରର ଗୀତଗୁଡ଼ିକ ଗାଇବା ଆରମ୍ଭ କରେ। ସେହି ସମୟରେ ଯୁକ୍ତରାଷ୍ଟ୍ର, ସଂଯୁକ୍ତ ଜାତିସଂଘ ଉପରେ ପ୍ରାଭୁତ୍ୱ ସ୍ଥାପନ କରେ, ଏବଂ ଏହିପରି ସେ ଦଶଜଣ ରାଜାଙ୍କ ମଧ୍ୟରେ ପ୍ରଧାନତମ ରାଜାରୂପେ ନିଜ ସ୍ଥାନକୁ ସୁନିଶ୍ଚିତ କରେ। ରବିବାର ଆଇନରେ ଯାହା ସଂପନ୍ନ ହୁଏ ସେହି ତ୍ରିବିଧ ଏକତାର ସମସ୍ତ ଗତିବିଧି, ଷୋଳଶ ପଦର ପୂର୍ବରୁ ନିଷ୍ପତ୍ତି ହୋଇଯାଏ।

The dragon power’s political structure, as represented by the United Nations, agrees, in verse sixteen, to give its political structure to the beast, but before it does so the papacy conquers the religion of the dragon. Paganism must once again, be taken away. Protestantism was removed in the Reagan years, in the first battle of verse forty, and in the time of the last Republican president the religion of the dragon will also be placed into subjection to the religion of Catholicism, as it was in the year 508. The process of removing any religious resistance to the papacy being placed upon the throne began in the Reagan years, and it ends in the Trump years. The resistance of apostate Protestantism against Catholicism was removed in the first battle of verse forty, and the resistance of spiritualism will be removed in the last battle of verse forty.

Mukti siyaasa masakaa, akka Dhaabbata Mootummoota Gamtoomaniin bakka buufametti, lakkoofsa kudha jaha keessatti, caasaa siyaasa isaa bineensichaaf kennuuf waliigala; garuu utuu akkas hin godhin dura, paaphaasummaan amantii mukichaa ni mo’ata. Heednummaan amantii Waaqa sobaa ammas yeroo biraaf irraa haa fudhatamu. Pirotestantiizimiin waggoota Reagan keessatti, waraana jalqabaa lakkoofsa afurtamaa keessatti irraa fudhatame; yeroo pirezidaantii Ripabilikaanii isa dhumaa keessatti immoo amantiin mukichaa sunis, akkuma bara 508 keessa turetti, amantii Kaatolikii jala ni galfama. Adeemsi mormii amantii kamiyyuu paaphaasummaan teessoo irra kaa’amuuf dura dhabamsiisuuf eegale waggoota Reagan keessatti jalqabe; waggoota Trump keessatti immoo ni xumurama. Mormiin Pirotestantiizimii gantummaa Kaatolikiin irratti qabu waraana jalqabaa lakkoofsa afurtamaa keessatti irraa kaafame; mormiin hafuuraa immoo waraana dhumaa lakkoofsa afurtamaa keessatti irraa kaafama.

In the same complicated interplay of human events, apostate Protestantism must establish itself as the religious and political authority over the ten kings of Revelation chapter seventeen. Thus, the Battle of Panium is identifying when the United States prevails over the United Nations, just before the Sunday law of verse sixteen.

Walittiin walxaxaa taʼe sana keessatti, Pirootestaantizimii gantuu taʼe sun, akka aangoo amantii fi siyaasaa mootota kurnan Mul’ata boqonnaa kudha torbaa irratti of hundeessuu qaba. Kanaafuu, lolli Paaniyam yeroo Ameerikaan Tokkoomte Mootummoota Gamtoomanii irratti injifattu adda baasaa jira; kunis seera Dilbataa lakkoofsa kudha jahaatiin dura jechuun dha.

It is an established rule of prophecy that the dragon, the beast and the false prophet each have their own peculiar prophetic characteristics. One of those prophetic characteristics is that the beast (Catholicism), is always prophetically located in the city of Rome. The False Prophet is always prophetically located in the United States. But with the dragon, the characteristic of where the dragon is prophetically located is that it always moves. The dragon began in heaven, then came to the Garden of Eden, and eventually the dragon is located in Egypt.

നാഗവും മൃഗവും കള്ളപ്രവാചകനും ഓരോരുത്തർക്കും തങ്ങളുടേതായ പ്രത്യേക പ്രവാചകസ്വഭാവലക്ഷണങ്ങളുണ്ടെന്നത് പ്രവചനത്തിലെ ഒരു സ്ഥാപിത നിയമമാണ്. ആ പ്രവാചകസ്വഭാവലക്ഷണങ്ങളിൽ ഒന്നെന്നാൽ, മൃഗം (കത്തോലിക്കത്വം) പ്രവാചകതലത്തിൽ എപ്പോഴും റോം നഗരത്തിലാണു സ്ഥിതിചെയ്യുന്നത്. കള്ളപ്രവാചകൻ പ്രവാചകതലത്തിൽ എപ്പോഴും യുണൈറ്റഡ് സ്റ്റേറ്റ്സിലാണു സ്ഥിതിചെയ്യുന്നത്. എന്നാൽ നാഗത്തെ സംബന്ധിച്ചിടത്തോളം, നാഗം പ്രവാചകതലത്തിൽ സ്ഥിതിചെയ്യുന്ന സ്ഥലം എപ്പോഴും മാറിക്കൊണ്ടിരിക്കുന്നു എന്നതാണ് അതിന്റെ പ്രത്യേകത. നാഗം സ്വർഗത്തിൽ ആരംഭിച്ചു; തുടർന്ന് ഏദെൻ തോട്ടത്തിലേക്കു വന്നു; ഒടുവിൽ നാഗം ഈജിപ്തിലാണു സ്ഥിതിചെയ്യുന്നത്.

> Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:3.

> Dubbadhu, akkanas jedhi, Akka Gooftaan Waaqayyoo akkana jedha; Kunoo, ani sitti kaʼeera, Fara’oon mooticha Gibxii, jawwee guddaa laga isaa gidduutti ciisu sana, kan jedhu, Lagni koo kanuma koo ti, anatu ofii kootiif isa tolche. Hisqi’eel 29:3.

The prophetic location of the dragon moves. In the time of John, the seat of the dragon, which represents its throne, was identified as being in Pergamos.

Iddoon raajii bineensa guddaa sanaa ni socho’a. Yeroo Yohannis keessatti, teessoon bineensa guddaa sanaa, kan mootummaa isaa agarsiisu, Phergaamoo keessatti akka jiruutti adda baafamee ture.

> And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. Revelation 2:12, 13.

> Gara ergamaa waldaa Pergamooniitti akkana jedhii barreessi; Inni goraadee qaraa afaan lama qabu sun akkana jedhu; Ani hojii kee nan beeka, akkasumas bakka ati jiraattus nan beeka, iddoo teessoon Seexanaa jiru sana iyyuu: ati maqaa koo jabeessitee qabatteerta; amantii koos hin ganne, guyyoota keessatti Antipas, dhugaa-bahaa koo amanamaa taʼe, isin gidduutti ajjeefame sana illee, iddoo Seexanni jiraatu sana keessatti. Mul’ata Yohaannis 2:12, 13.

The practice of pagan Rome was to bring all the pagan deities they became associated with back to the city of Rome, and represent them in the Pantheon Temple. This is why Daniel records that the “place of his sanctuary was cast down.” The place of pagan Rome’s sanctuary was the city of Rome, which was cast down by Constantine in the year 330, but the sanctuary that was “in” Rome was the Pantheon Temple, Pan-Theon meaning, “the temple of all the gods”. The Romans moved the location of Satan’s seat to the Pantheon Temple from Pergamos. Sister White informs us that pagan Rome is the dragon.

Gochaan Roomaa waaqeffannaa tolfamoo hunda warra isaan wajjin wal qunnaman gara magaalaa Roomaatti deebisanii fiduu, mana qulqullummaa Paantheeyoon keessatti isaan bakka buusuudhaan agarsiisuu ture. Kanaafuu Daani’el “iddi qulqullummaa isaa gadi buufame” jedhee galmeessa. Iddiin qulqullummaa Roomaa waaqeffannaa tolfamootiin guutamte magaalaa Roomaa ture; isheenis bara 330 keessa Qonstantiinusiin gadi buufamte; garuu qulqullummaan “Roomaa keessatti” ture immoo mana qulqullummaa Paantheeyoon ture; Pan-Theon jechuunis, “mana qulqullummaa waaqolii hundumaa” jechuudha. Warri Roomaa teessoo Seexanaa Peergamoon irraa gara mana qulqullummaa Paantheeyoonitti geessanii jijjiiran. Obboleettiin Waayit Roomaan waaqeffannaa tolfamootiin guutamte jawwee akka taate nu beeksisti.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Kanaaf, akkuma duraan dursee, bineensi hamaa kun Seexana kan bakka bu’u ta’us, hiika lammaffaatiin immoo Roomaa warra waaqeffannaa ta’uudhaaf mallattoo dha.” The Great Controversy, 439.

Pagan Rome divided into ten nations, and France became the king of the south when it introduced the atheism of Egypt during the French Revolution. By 1917, the dragon had moved from France to Russia. Verse ten represents 1989, and verses eleven and twelve, represent the battles of “the borderline” (Raphia and Ukraine), and the battle of Panium represents the third step the papacy accomplishes as she secures the threefold union in verse sixteen. It represents the hidden history of verse forty.

የአሕዛብ ሮም ወደ ዐሥር አሕዛብ ተከፍሎ፣ ፈረንሳይም በፈረንሳይ አብዮት ጊዜ የግብፅን እግዚአብሔር-አልባነት ሲያስገባ የደቡብ ንጉሥ ሆነች። እስከ 1917 ድረስ ዘንዶው ከፈረንሳይ ወደ ሩሲያ ተንቀሳቀሰ። ቁጥር አሥር 1989ን ይወክላል፤ ቁጥሮች አሥራ አንድና አሥራ ሁለት ደግሞ የ“ድንበሩ” ጦርነቶችን (ራፊያ እና ዩክሬን) ይወክላሉ፤ የፓኒየም ጦርነትም በቁጥር አሥራ ስድስት ውስጥ ሦስትዮሽ ኅብረትን ሲያረጋግጥ ጳጳሳት ሥልጣን የምታከናውነውን ሦስተኛ ደረጃ ይወክላል። ይህም የቁጥር አርባውን ስውር ታሪክ ይወክላል።

We will continue this study in the next article.

Qo'annoo itti aanu keessatti qorannoo kana itti fufna.

> When Jesus came into the coasts of Caesarea Philippi [Panium], he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

> Yommuu Yesuus gara daarii Qisaariyaa Filiphoos [Paaniyum] dhufe, bartoota isaa akkana jedhee gaafate: “Namoonni ani Ilmi Namaa eenyu akka taʼe maal jedhu?” Isaanis akkana jedhan: “Gariin Yohaannis Cuuphaa akka taate jedhu; gariin immoo Eeliyaas; warri kaan immoo Ermiyaas yookaan keessaa tokko raajota keessaa akka taate jedhu.” Innis isaaniin, “Isin hoo ani eenyu akka taʼe maal jettu?” jedhe. Simoon Pheexiroosis deebisee, “Ati Kiristoos, Ilma Waaqa jiraataa ti” jedhe. Yesuusis deebisee isaatiin akkana jedhe: “Simoon Bar-Yoonaa, ati eebbifamteetta; kun siif kan mulʼise foonii fi dhiigni miti, Abbaa koo kan samii keessa jiru garuu ti. Anis sitti nan jedhu: ati Pheexiros; dhagaa kana irras waldaa koo nan ijaara; karrawwan mootummaa duʼaas ishee irratti injifannoo hin argatan. Ani furtuu mootummaa samii siifan kenna; waan ati lafa irratti hiitu hundinuu samii keessatti hidhamaa taʼa; waan ati lafa irratti hiiktu hundinuu samii keessatti hiikamaa taʼa.” Achiis inni akka inni Yesuus Kiristoos taʼe nama tokkotti illee akka hin himneef cimsee bartoota isaatti ajaje. Yeroo sanaa jalqabee Yesuus gara Yerusaalem deemuu akka isaaf barbaachisu, akkasumas maanguddoota, luboota hangafootaa fi barsiisota seeraa irraa dhiphina hedduu akka fudhatu, akka ajjeefamu, guyyaa sadaffaattis akka kaafamu bartoota isaatti argisiisuu jalqabe. Maatewos 16:13–21.

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