Article

# The Book of Daniel - Number One-Hundred and Twenty-Three

Kitaaba Daaniʼel - Dhibba Tokko fi Digdamii Sadii

Unveiling the Prophetic Significance of Daniel 11:40

ᱰᱮᱱᱤᱭᱮᱞ 11:40 ᱨᱮᱱ ᱵᱷᱟᱵᱤᱛ ᱛᱟᱞᱠᱟ ᱟᱨᱛᱷ ᱩᱫᱩᱜ ᱠᱟᱱᱟ

Author

Jeff Pippenger

Published

March 8, 2024

Formats

PDF
Word
Song MP3

Verse forty of Daniel eleven is one of the most profound verses in God’s Word, as is Daniel chapter eight, verse fourteen. Verse forty is represented by the Hiddekel River and the Ulai River represents Daniel chapter eight, verse fourteen.

Lakkoofsi afurtamaa Daani'el boqonnaa kudha tokko keessaa tokko dubbii Waaqayyoo keessatti lakkoofsota hundumaa caalaa hiika gadi fagoo qabu keessaa isa tokko dha; akkuma Daani'el boqonnaa saddeet, lakkoofsa kudha afuriitis ta'e. Lakkoofsi afurtamaan sun laga Hiddeqelitiin bakka buufama; lagni Ulaayiin immoo Daani'el boqonnaa saddeet, lakkoofsa kudha afur bakka bu'a.

Verse forty begins with the words, “and at the time of the end,” thus specifically identifying that the beginning of the verse is 1798. The fifty-one words of the verse were unsealed in 1989, when they were recognized as identifying the collapse of the Soviet Union at that time. Those fifty-one words in the verse, represent both the time of the end in 1798, and then another the time of the end in 1989. Alpha and Omega placed His signature on the verse for all who are willing to see and hear. The time of the end for the movements of both the first and third angels are represented in that one verse.

Lakkoofsi afurtamni jechoota, “dhuma yeroo sanatti” jedhamaniin jalqaba; kanaanis jalqaba lakkoofsa sanaa bara 1798 taʼuu isaa addatti ifa godha. Jechoonni shantamii tokkoon lakkoofsa sana keessatti argaman bara 1989 irratti hiikamaniiru; yeroo sanattis kufaatii Sooviyet Yuuniyen addaan baasanii agarsiisu isaanii hubatame. Jechoonni shantamii tokkoon sun lakkoofsa sana keessatti argaman, yeroo dhumaa bara 1798 keessaa fi achiis yeroo dhumaa kan biraa bara 1989 keessaa bakka buʼu. Alfaa fi Oomeegaan warra arguufii dhagaʼuuf fedhii qaban hundumaaf mallattoo Isaa lakkoofsa sana irratti kaaʼeera. Yeroo dhumaa sochii ergamoota tokkoffaatii fi sadaffaatiif taʼe lamaan isaanii lakkoofsa tokko sana keessatti bakka buʼaniiru.

The following verse identifies when the papacy, represented as the king of the north, conquers the United States, represented as the glorious land, at the soon coming Sunday law in the United States. Therefore, though the words of verse forty identify the time of the end in 1798, as the beginning, and the time of the end in 1989, as the ending, the reality is that the prophetic history represented in verse forty does not finish until verse forty-one, when the king of the north conquers the glorious land. This means that the history from the collapse of the Soviet Union in 1989, until the soon-coming Sunday law in verse forty-one, represents the history of the United States from President Ronald Reagan until the soon coming Sunday law. That history includes September 11, 2001 and onward unto the hour of the great earthquake of Revelation chapter eleven.

Aayanni armaan gadii keessatti, mootummaa Paaphaasii—mootii kaabaa jedhamuun bakka buʼame—Yunaayitid Isteetis, biyya ulfina qabeettii jedhamuun bakka buʼamte, yeroo dhihoo keessatti Ameerikaa keessatti seerri Dilbataa dhufu irratti akka injifatu ni ibsa. Kanaafuu, jechuunis dubbii aayata afurtamaa yeroo dhumaa bara 1798 akka jalqabaatti, yeroo dhumaa bara 1989 immoo akka xumuraatti yoo agarsiisan illee, dhugaan jiru seenaa raajii aayata afurtamaa keessatti bakka buʼame sana hin xumuramu hamma aayata afurtamii tokkootti, yeroo mootichi kaabaa biyya ulfina qabeettii injifatutti. Kunis jechuun, seenaa kufaatii Sooviyeet Yuuniyen bara 1989 irraa jalqabee hanga seera Dilbataa yeroo dhihoo dhufutti, isa aayata afurtamii tokko keessatti argamu, seenaa Yunaayitid Isteetis kan Pirezidaantii Ronaald Reegan irraa jalqabee hanga seera Dilbataa yeroo dhihoo dhufutti taʼe bakka buʼa. Seenaa sun Fulbaana 11, 2001 fi itti fufee hanga saʼaatii kirkira lafaa guddaa Mulʼata boqonnaa kudha tokka keessatti ibsameettis of keessatti hammata.

When the verse was initially unsealed, an argument was raised against the truth that “the claim by Pippenger, that the verse represents the history of 1798, unto the Sunday law was an absurd claim, for verses in the Bible never represent such long periods of history.” We had not thought about the concept of whether there is a limit upon a period of time that can be located in one verse, but we immediately remembered that Revelation chapter thirteen, verse eleven identifies the very same history, and it does so, in one verse. The history of the earth beast began in 1798, and the speaking of the earth beast as a dragon, is fulfilled at the soon coming Sunday law.

ᎢᏳ ᎠᏰᎵ ᎤᏍᏚᎩ ᎢᎬᏱᏱ ᎠᎦᏔᎲᎢ, ᎠᏓᏃᎮᏍᎬ ᎢᎬᏱᏱ ᎤᎵᏍᏔᏅᎯ ᎤᏃᎯᏳᎯ Ꮎ “ᏈᏆᏂᎦ ᎤᏪᎵᏍᎬ, Ꮎ ᎠᏰᎵ 1798 ᎤᏕᏘᏴᏛ ᏗᏓᎾᏁᎶᏗ ᏗᎧᎿᎭᎩ ᏫᏚᏓᎴᎲ ᏆᎾᏓᏅᏙ ᎤᎵᏍᎬ ᏗᎧᎿᎭᎩ ᎠᎴ ᏆᎾᏓᏅᏙ ᏗᎧᎿᎭᎩ ᏫᏚᏓᎴᎲ ᏫᎬᏩᏍᏗ ᎠᏎ ᎤᎾᏓᏅᏛ ᎠᏰᎵ ᎨᏎ ᎤᎭᏂᎩᏛ ᎠᏎᏃ ᏗᎪᎵᏰᎢ ᎠᏗᏍᎩ ᎣᏍᏛᎾ ᎨᏎ, ᎤᏂᏲᎯᏳᎯ Ꮎ ᏗᎪᎵᏰᎢ ᏂᎦᏛ ᏱᎨᏒᎾ ᎤᏓᏙᎴᎰᏒ ᎢᏅ ᎢᎦ ᎢᏯᏍᏗ ᏥᏄᏍᏛ ᏗᏓᎾᏁᎶᏗ ᏗᎧᎿᎭᎩ ᎤᏂᏲᏍᏗ ᎠᏰᎵ ᏧᏩᏁᎬ ᎤᏂᏏᏅᏍᏗ ᎢᎦ.” ᎠᏴᏫᏍᎩ ᎥᏝ ᎣᎩᏓᏅᏖᎸᎾ ᎨᏎ Ꮎ ᎠᏓᏅᏙ ᎢᎬᏱᏱ, ᎢᎦᏛ ᎤᏜᏓᏅᏛ ᎠᏎ ᎠᏰᎵ ᎢᎬᏱᏱ ᎠᎦᏔᎲᎢ ᏱᎩᎶᏐᏗ ᎢᏯᏍᏗ ᏗᎧᎿᎭᎩ ᎤᏓᏙᎴᎰᏒ Ꮎ, ᎠᏎᏃ ᎩᎳᏉ ᎤᎵᏍᏆᏂᎪᏔᏅ ᎨᏎ Ꮎ ᎦᏚᎲ ᎠᏛᏅᏍᏗ ᏣᏟᏂᎬ ᎦᏚᎲ 13, ᎠᏰᎵ 11, Ꮎ ᎾᏍᎩ ᏉᎯᏳ ᏗᏓᎾᏁᎶᏗ ᏗᎧᎿᎭᎩ ᎤᏬᎯᏳᏔᏅᎯ ᎨᏎ, ᎠᎴ Ꮎ ᎤᏩᏒ ᎠᏰᎵ ᎠᏫᏛ Ꮎ ᏥᏄᏍᏛ ᎤᏛᏁᎢ. ᎦᏚᎾ ᏦᏟ ᏅᏩᏓᎴ ᎤᏓᎴᎲ 1798 ᎤᏕᏘᏴᏛ, ᎠᎴ Ꮎ ᎦᏚᎾ ᏦᏟ ᎤᏬᏂᏍᎬ ᏗᎦᎾᏥ ᏥᏂᏪᏍᎬ, Ꮎ ᎡᏍᎪᎯ ᏂᎦᎵᏍᎬ ᏆᎾᏓᏅᏙ ᎤᎵᏍᎬ ᏗᎧᎿᎭᎩ ᎠᏥᎷᏤᎵᏍᎬ ᎠᏎ ᎤᎵᏍᏆᏂᎪᏔᏅᎯ ᎨᏎ។

> “And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

> “Yommuu Phaaphaasummaan humna isaa irraa mulqamtee, ari’atama irraa of qusachuuf dirqamte, Yohaannis humna haaraa sagalee jawwee sana deebisee dubbatuu fi hojii hamaa fi arrabsoodhaan guutame isuma sana itti fufu ol ba’u arge. Humni kun, isa dhumaa kan waldaa fi seera Waaqayyoo irratti waraana banuu dha, bineensa gaafa hoolaa fakkaatan qabuun mootummaa godhamee ture.” Signs of the Times, November 1, 1899.

If a person needed to be technical, verse forty covers the history of 1798, to verse forty-one, and in verse forty-one the Sunday law is identified, so unlike the single verse in Revelation chapter thirteen, verse forty is actually a little bit shorter because the Sunday law is in the next verse, whereas, in Revelation chapter thirteen, 1798 to the Sunday law is in one verse. Sister White informs us the “same line of prophecy” that is in the book of Daniel is taken up in the book of Revelation, and Revelation chapter thirteen, verse eleven, easily goes right over the top of verse forty, if you choose to apply the principle of line upon line.

Namni tokko yoo sirritti teeknikaawaa taʼuu barbaade, lakkoofsi afurtamni seenaa bara 1798 hamma lakkoofsa afurtama tokkootti ni haguuga; akkasumas lakkoofsa afurtama tokko keessatti seerri Dilbataa adda baafamee ni mulʼata. Kanaafuu, lakkoofsa tokko qofa kan Mulʼata boqonnaa kudha sadii keessatti argamu irraa adda taʼeen, lakkoofsi afurtamni dhugumatti xiqqoo gabaabaadha; sababiin isaas seerri Dilbataa lakkoofsa itti aanu keessatti argama; yeroo Mulʼata boqonnaa kudha sadii keessatti immoo, bara 1798 irraa kaasee hamma seera Dilbataatti wanti jiru hundi lakkoofsa tokko keessatti argama. Obboleettiin White “sarara raajii wal fakkaataa” inni kitaaba Daaniʼel keessatti jiru kitaaba Mulʼata keessatti akka itti fufame nu beeksisti; akkasumas Mulʼata boqonnaa kudha sadii, lakkoofsa kudha tokko, yoo qajeelfama sarara irratti sarara jedhu hojii irra oolchuu filatte, salphaatti gubbaa lakkoofsa afurtamaarra ni darba.

When you do employ the principle of line upon line, you find that verse forty’s representation of Revelation thirteen’s earth beast (the United States), who in verse forty is represented by the “chariots, ships and horsemen,” changes from a lamblike beast with two horns in 1798 into a dragon-speaking beast at the soon coming Sunday law, and also that the lamblike-beast has two horns.

Yommuu ati qajeelfama sarara irratti sararaan jedhu hojiitti hiiktu, bineensi lafa irraa taʼe Mul’ata kudha sadii keessa jiru (Ameerikaa Yunaayitid Isteetis), inni lakkoofsa afurtama keessatti “gaariiwwan waraanaa, dooniiwwan, fi abbootii farda” jedhamee bakka bu’ame, bara 1798 keessa bineensa akka hoolaa gaanfa lama qabu irraa gara bineensa akka jawwee dubbatuutti yeroo dhihoo keessatti dhufu seera Dilbataa sanaatti akka jijjiiramu ni argita; akkasumas bineensi akka hoolaa sun gaanfa lama akka qabu ni argita.

Verse forty, also represents the symbolic seventy years when the whore of Tyre is forgotten, for the seventy symbolic years are as the days of one king, and a king is a kingdom. Based upon verse forty, and the line of Revelation chapter thirteen, the kingdom of Bible prophecy that rules for the seventy symbolic years of Isaiah chapter twenty-three is the earth beast, which has two horns of strength. The earth beast begins with two horns of strength representing Republicanism and Protestantism, but as the history of verse forty draws near its fulfillment in verse forty-one, its two prophetic strengths are then identified as “ships” (economic power), and “chariots and horsemen” (military might).

Lakkoofsi afurtamni, waggoota torbattan mallattoo taʼan yeroo sagaagaltuun Xiiroos dagatamtu illee ni bakka buʼa; waggoonni torbatamni mallattoo taʼan sun akka guyyoota mootummaa tokkootti lakkaaʼamu, mootummaanis mootummaa dha. Lakkoofsa afurtamarratti, akkasumas sarara Mulʼata boqonnaa kudha sadiitti hundaaʼuudhaan, mootummaa raajii Macaafa Qulqulluu keessatti waggoota torbatama mallattoo taʼan kan Isaayyaas boqonnaa digdamii sadiif bulchu bineensa lafa irraa baʼu sana dha; inni gaanfa humnaa lama qaba. Bineensi lafa irraa baʼu sun jalqabatti gaanfa humnaa lama, jechuun Repubilikanizimii fi Pirootestaantizimii bakka buʼu, qaba; garuu yeroo seenaa lakkoofsa afurtamii gara guutamuu isaa lakkoofsa afurtamii tokko keessatti dhihaatutti, humnoonni isaa raajii lama sun yeroo sana “dooniiwwan” (humna diinagdee), fi “gaariiwwan waraanaa fi abbootii fardeenii” (jabina waraanaa) jedhamanii addaan baafamu.

During the seventy symbolic years of Isaiah chapter twenty-three, the whore of Tyre, who in verse forty is the king of the north, is forgotten. But then at the end of the seventy symbolic years she will once again commit fornication with the kings of the earth, as was done in the history leading up to the collapse of the Soviet Union when all historians confirm that President Reagan secured a secret alliance with the antichrist of Bible prophecy for the purpose of bringing down the Soviet Union. In the period leading up to 1989 Reagan had already begun a secret illicit relationship with the man of sin, thus Nebuchadnezzar’s musicians began to practice the tune that the forgotten whore was beginning to sing. The unprecedented worldwide ministry of John Paull II, in that very history, was the beginning of the “song and dance” that caused “all the world” to “wonder after the beast”.

Waggaa torbaanii waggoota fakkeenyummaa torbaatamaffaa kan Isaayyaas boqonnaa digdamii sadi keessatti dubbatame keessatti, sagaagaltuun Xiiroos, isheen keeyyata afurtamaa keessatti mootii kaabaa taate, ni irraanfatamti. Garuu booddee, dhuma waggoota fakkeenyummaa torbaatamaa sanaatti, akkuma seenaa kufaatii Gamtaa Sooviyeetii dura geggeeffame keessatti ta’eetti, isheen ammas mootota lafaa wajjin sagaagalummaa ni raawwatti; yeroo sanattis seenaa barreessitoonni hundinuu Pirezidaantiin Reagan akka Gamtaa Sooviyeetii gadi buusuuf kaayyeffateen mormituu Kiristoos isa raajii Macaafa Qulqulluu keessatti ibsame wajjin waliigaltee dhoksaa dhaabe mirkaneessu. Yeroo bara 1989 dura ture keessatti Reagan nama cubbuu sana wajjin hariiroo dhoksaa seeraan alaa ta’e jalqabee ture; kanaafuu muuziqeessitoonni Nebukadnezaar sirba sagaagaltuun irraanfatamte sun faarfachuu jalqabde shaakaluun jalqaban. Tajaajilli addunyaa mara keessatti haala hin fakkaanneen geggeeffame kan Yohaannis Paawulos II, seenaa sana keessatti, “sirbaa fi shubbisa” isa “addunyaan guutuun” “bineensicha duukaa akka dinqisiifataniif” sababa ta’e sanaa jalqaba ture.

Verse forty also represents the history of Laodicean Adventism, which began in 1798 as Sardis, then those in Sardis accepted the light that was unsealed, and then the Philadelphian movement came out of Sardis. When the Philadelphian movement rejected the light of 1856, they then transitioned from a movement unto the Laodicean church in 1863. That church is therefore destined to be spewed out of the mouth of the Lord in verse forty-one, which is the soon-coming Sunday law. Verse forty represents not only the history of the United States, but also the history of Laodicean Adventism.

Lakkoofsi afurtamaanis seenaa Adveentizimii Laa’oodiiqeyaa bakka bu’a; inni bara 1798 keessatti akka Sardeesitti jalqabe; achiis warri Sardees keessa turan ifa baname sana fudhatan; sana booddee immoo sochiin Filadelfiyaa Sardees keessaa ba’e. Yommuu sochiin Filadelfiyaa ifa bara 1856 sana didetti, achiis bara 1863 keessatti sochii irraa gara waldaa Laa’oodiiqeyaa ce’e. Kanaafuu waldaan sun lakkoofsa afurtama tokko keessatti afaan Gooftaa keessaa tufamuuf murteeffamte; kunis seera Dilbataa yeroo dhiyootti dhufu dha. Lakkoofsi afurtamaan seenaa Ameerikaa qofa utuu hin ta’in, seenaa Adveentizimii Laa’oodiiqeyaa illee bakka bu’a.

Laodicean Adventism was given the divine light of God’s Word for its anchor point and strength, and the government of the United States was given the divine light of the Constitution of the United States for its anchor point and strength. They both began prophetically as horns in 1798, and by the end of the seventy symbolic years, the apostate Republican horn and the apostate Protestant horn will come together as one horn and speak as a dragon.

Adventizmii Laa’odiqiyaa jechuun iddoo hirkannaa fi humna isaatiif ifa waaqayyoo kan Dubbii Waaqayyoo kennameef; mootummaa Yunaayitid Isteetis immoo iddoo hirkannaa fi humna isaatiif ifa waaqayyoo kan Heera Mootummaa Yunaayitid Isteetis kennameef. Isaan lachuunis bara 1798 keessatti raajii keessatti akka gaanfaatti jalqaban; waggoota torbaatama mallattoo ta’an sanaa dhuma irratti, gaanfi Ripabilikaanaa gantuu fi gaanfi Pirootestaantii gantuu tokko ta’anii walitti dhufanii akka gaanfa tokkootti sagalee isaanii akka ajjeechaa dubbatanii ni mul’atu.

Verse forty’s two horns are the government, and the chosen church, that represent two lines of prophecy which run together, for they are represented as two horns upon a single beast. Wherever the beast goes the two horns also go, and they do so in the same prophetic history. The horn of Protestantism has a twofold prophetic nature represented by Laodicea and Philadelphia. The horn of Republicanism also has a twofold prophetic nature represented by the Republican and Democratic political parties. The second of each of the horn’s twofold nature, comes up last and comes up higher, according to Daniel chapter eight.

ପଦ ଚାଳିଶର ଦୁଇଟି ଶୃଙ୍ଗ ହେଉଛି ଶାସନତନ୍ତ୍ର ଏବଂ ଚୟିତ କଳିସିଆ; ସେମାନେ ଦୁଇଟି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ରେଖାଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଯେଉଁ ଦୁଇଟି ଏକାସାଥି ଚାଲେ, କାରଣ ସେମାନେ ଏକମାତ୍ର ପଶୁର ଉପରେ ଥିବା ଦୁଇଟି ଶୃଙ୍ଗରୂପେ ପ୍ରତିନିଧିତ ହୋଇଛନ୍ତି। ପଶୁଟି ଯେଉଁଠାକୁ ଯାଏ, ସେହି ଦୁଇଟି ଶୃଙ୍ଗମଧ୍ୟ ସେଠାକୁ ଯାଏ, ଏବଂ ସେମାନେ ଏକେଇ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଇତିହାସରେ ଏହା କରନ୍ତି। ପ୍ରୋଟେଷ୍ଟାଣ୍ଟବାଦର ଶୃଙ୍ଗର ଦ୍ୱିମୁଖୀ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ସ୍ୱଭାବ ଅଛି, ଯାହା ଲାଓଦିକିଆ ଓ ଫିଲାଦେଲଫିଆ ଦ୍ୱାରା ପ୍ରତିନିଧିତ। ରିପବ୍ଲିକାନବାଦର ଶୃଙ୍ଗର ମଧ୍ୟ ଦ୍ୱିମୁଖୀ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ସ୍ୱଭାବ ଅଛି, ଯାହା ରିପବ୍ଲିକାନ ଏବଂ ଡେମୋକ୍ରାଟିକ ରାଜନୈତିକ ଦଳମାନଙ୍କ ଦ୍ୱାରା ପ୍ରତିନିଧିତ। ପ୍ରତ୍ୟେକ ଶୃଙ୍ଗର ଏହି ଦ୍ୱିମୁଖୀ ସ୍ୱଭାବର ଦ୍ୱିତୀୟ ଅଂଶ ଶେଷରେ ଉଦ୍ଭବ ହୁଏ ଏବଂ ଦାନିଏଲ ଅଧ୍ୟାୟ ଆଠ ଅନୁସାରେ ଅଧିକ ଉଚ୍ଚକୁ ଉଠେ।

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Kana booddee ani ija koo ol nan kaasa’e; nan ilaale; kunoo hoolaan korbeessi gaanfa lama qabu tokko laga dura dhaabatee ture; gaanfa lamaanis dheeraa turan; garuu inni tokko isa kaan caalaa dheeraa ture; inni dheeraan immoo booddee ba’e. Daani’el 8:3.

The twofold characteristics of each horn is illustrated in the line of Christ by the Sadducees and Pharisees, which in the Republican horn equates to liberalism (pro-slavery, democracy, woke-ism and globalism), and conservatism (anti-slavery, a Constitutional republic, traditionalists, MAGA). The twofold characteristics of the Protestant horn equates to Philadelphia and Laodicea. There is not a perfect parallel between the two horns’ division into a twofold symbol, for neither progressive liberalism or conservative MAGA-ism comes out on the right side of the Sunday law issue, for the Pharisees and Sadducees came together at the cross; but at the soon coming Sunday law, which was typified by the cross, Laodicea is spewed out of the mouth of the Lord, and the Philadelphian horn is then lifted up as an ensign. Still, the twofold nature of both horns is represented by the theological controversy between the Pharisees and Sadducees, and the messenger to the Gentiles (Paul), in the history of Christ, had formerly been a Pharisee of Pharisees.

ଦୁଇଟି ଶୃଙ୍ଗର ପ୍ରତ୍ୟେକର ଦ୍ୱିମୁଖୀ ବୈଶିଷ୍ଟ୍ୟ କ୍ରୀଷ୍ଟଙ୍କ ଯୁଗରେ ସଦୁକୀ ଓ ଫରିଶୀମାନଙ୍କ ଦ୍ୱାରା ଉଦାହୃତ ହୋଇଛି; ଏହା ଗଣତାନ୍ତ୍ରିକ ଶୃଙ୍ଗରେ ଉଦାରବାଦ (ଦାସପ୍ରଥା-ସମର୍ଥନ, ଗଣତନ୍ତ୍ର, woke-ism ଏବଂ ବିଶ୍ୱବାଦ) ଓ ସଂରକ୍ଷଣବାଦ (ଦାସପ୍ରଥା-ବିରୋଧ, ସଂବିଧାନିକ ଗଣରାଜ୍ୟ, ପରମ୍ପରାବାଦୀମାନେ, MAGA) ସହ ସମତୁଲ୍ୟ ହୁଏ। ପ୍ରଟେଷ୍ଟାଣ୍ଟ ଶୃଙ୍ଗର ଏହି ଦ୍ୱିମୁଖୀ ବୈଶିଷ୍ଟ୍ୟ ଫିଲାଡେଲଫିଆ ଓ ଲାଓଦିକିଆ ସହ ସମତୁଲ୍ୟ ହୁଏ। ଦୁଇଟି ଶୃଙ୍ଗର ଏହି ଦ୍ୱିମୁଖୀ ପ୍ରତୀକାତ୍ମକ ବିଭାଜନ ମଧ୍ୟରେ ସଂପୂର୍ଣ୍ଣ ସମାନାନ୍ତର ନାହିଁ, କାରଣ ପ୍ରଗତିଶୀଳ ଉଦାରବାଦ କିମ୍ବା ସଂରକ୍ଷଣଶୀଳ MAGA-ବାଦ—କୌଣସିଟି ମଧ୍ୟ Sunday law ପ୍ରଶ୍ନରେ ଠିକ ପକ୍ଷରେ ଆସୁ ନାହିଁ, ଯେହେତୁ ଫରିଶୀ ଓ ସଦୁକୀମାନେ କ୍ରୁଶରେ ଏକତ୍ର ହୋଇଥିଲେ; କିନ୍ତୁ ଶୀଘ୍ର ଆସୁଥିବା Sunday law ସମୟରେ, ଯାହାର ପ୍ରତୀକ ଥିଲା କ୍ରୁଶ, ଲାଓଦିକିଆ ପ୍ରଭୁଙ୍କ ମୁଖରୁ ବାହାର କରାଯାଏ, ଏବଂ ତାହାପରେ ଫିଲାଡେଲଫିଆ ଶୃଙ୍ଗକୁ ଏକ ପତାକାସ୍ୱରୂପ ଉନ୍ନତ କରାଯାଏ। ତଥାପି, ଦୁଇଟି ଶୃଙ୍ଗର ଏହି ଦ୍ୱିମୁଖୀ ସ୍ୱଭାବ ଫରିଶୀ ଓ ସଦୁକୀମାନଙ୍କ ମଧ୍ୟରେ ଥିବା ଧର୍ମତାତ୍ତ୍ୱିକ ବିବାଦ ଦ୍ୱାରା ପ୍ରତିନିଧିତ୍ୱ ହୋଇଛି, ଏବଂ ଜାତିମାନଙ୍କ ପାଇଁ ଦୂତ (ପୌଲ) କ୍ରୀଷ୍ଟଙ୍କ ଇତିହାସରେ ପୂର୍ବରୁ ଫରିଶୀମାନଙ୍କ ମଧ୍ୟରୁ ଏକ ଫରିଶୀ ଥିଲେ।

The methodology of the latter rain, being line upon line, produces great light in verse forty when it is applied. Revelation chapters two through eighteen, are all in alignment with verse forty. Isaiah chapter twenty three’s testimony of the whore of Tyre aligns with the verse. Of course, there are several other passages that are to be laid over the top of verse forty, but perhaps the most significant line upon line application of verse forty is verse forty itself.

Mala roobaa boodaa kan, sarara irratti sararaan taʼee, yeroo hojii irra oolu ifa guddaa keessatti lakkoofsa afurtamaa fida. Mulʼata boqonnaawwan lama irraa hanga kudha-saddeetitti jiran hundinuu lakkoofsa afurtamaa wajjin wal-simu. Dhugaa-baatuun Isaayyaas boqonnaa digdamii sadii waaʼee sagaagaltittii Xiiroosis lakkoofsa sana wajjin wal-sima. Dhugumatti, kutaaleen mootummaa keessaa biroos baayʼeen lakkoofsa afurtamaa irratti diriirfamuu qabu; garuu tarii hojii irra oolmaan “sarara irratti sararaa” isa caalaa barbaachisaan kan lakkoofsa afurtamaa irratti taʼu, lakkoofsa afurtamaa mataa isaa ti.

In verse forty the time of the end in 1798 and the time of the end in 1989, are both set forth. This directs a student of prophecy to lay the time of the end in 1798 over the top of the time of the end in 1989. When that is done, the history of verse forty produces two lines that each begin in 1798, and continue until the soon coming Sunday law of verse forty-one. The line that begins in 1798 identifies the internal message of God’s last day people, and the line that begins in 1989 identifies the external message of God’s last day people during the very same history. Verse forty therefore possesses within itself the symbolism represented by the same internal and external prophetic relationship of the seven churches and the seven seals in the book of Revelation. And this prophetic phenomenon is represented in one verse, made up of fifty-one words!

Lakkoofsa afurtama keessatti yeroo dhumaa bara 1798 fi yeroo dhumaa bara 1989 lamaan isaanii iyyuu ibsamaniru. Kun barataa raajii tokko akka yeroo dhumaa bara 1798 yeroo dhumaa bara 1989 irratti diriirsu isa qajeelcha. Yommuu akkas godhamu, seenaa lakkoofsa afurtamaa keessaa sararoonni lama baʼu; isaanis tokkoon tokkoon isaanii bara 1798 irraa jalqabanii seera Dilbataa dhiʼoo dhufu kan lakkoofsa afurtokkootti itti fufan. Sararri bara 1798 irraa jalqabu ergaa keessaa saba Waaqayyoo warra guyyoota dhumaa ibsa; sararri bara 1989 irraa jalqabummoo seenaa isuma sana keessatti ergaa alaa saba Waaqayyoo warra guyyoota dhumaa ibsa. Kanaafuu lakkoofsi afurtamaan, of keessaa mallattoo walitti dhufeenya raajii keessaa fi alaa isa wal fakkaataa waldoota torbanii fi chaappaa torbanii kitaaba Mulʼata keessatti bakka buʼu qaba. Amalli raajii kunis lakkoofsa tokko keessatti bakka buʼameera; innis jechoota shantamii tokko irraa ijaarame!

The Millerites recognized the internal-external message of the seven churches and seven seals, but they also recognized that the seven trumpets also represented a third line of truth which was an element of the history represented by the seven churches and seven seals. The trumpets were, as Miller states, “the peculiar judgments” that were brought upon Rome. The Millerites understood the judgments of God represented by the seven trumpets were connected with the history of the seven churches and the parallel history of the seven seals.

Milleritootni ergaa keessaa-fi-alkaa ergaa waldoota torbanii fi chaappaa torbanii ni hubatan; garuu akkasumas malakoota torbanis sarara dhugaa sadaffaa, isa seenaa waldoota torbanii fi chaappaa torbaniin bakka buufame keessatti qaama tokko taʼe, akka bakka buʼan ni hubatan. Malakoonni sun, akkuma Miller jedhetti, “murtii addaa” isa Room irratti fidame turan. Milleritootni murtiileen Waaqayyoo malakoota torbaniin bakka buufaman seenaa waldoota torbanii fi seenaa wal-madaalaa chaappaa torbanii wajjin walqabata qabu jedhaniiru.

Verse forty includes the history of September 11, 2001, and in verse forty the prophetic line of the seven trumpets is therefore, also aligned. The first angel arrived in 1798, in order to announce the opening of the judgment in 1844. That judgment breaks down into an investigative and executive judgment. The history of verse forty is the history of the investigative judgment and the history of verse forty-one onward until Michael stands up and the seven last plagues are poured out is the history of the executive judgment.

Lakkoofsi afurtamaan keessaa seenaa Fulbaana 11, 2001 of keessaa qaba; kanaafis, lakkoofsa afurtamaan keessa sararri raajii malakatawwan torbaa ni walsimsiifama. Ergamaan inni jalqabaa bara 1798 dhufe; kunis banuu murtii bara 1844 keessatti labsuuf. Murtiin sun immoo gara murtii qorannoo fi murtii raawwachiisaa ta’utti qoodama. Seenaa lakkoofsa afurtamaa jechuun seenaa murtii qorannoo ti; seenaa lakkoofsa afurtokkoo irraa eegalee hamma Miikaa’el ka’uutti fi dha’ichawwan dhumaa torban dhangalaafamanitti jiru immoo seenaa murtii raawwachiisaa ti.

The executive judgment begins when the United States speaks as a dragon.

Murtiin raawwachiisummaa yeroo Ameerikaan akka bineensa guddaa dubbattu jalqaba.

> ““The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” The Great Controversy, 443.

> “Mallattoon hoolotaa hoolaa fakkaatan sunii fi sagaleen isaa akka bineensa guddaa diimaa taʼe, mallattoo sana keessatti, himannaa saba akkasitti bakka buufame sanaa fi hojii isaa gidduutti wal faallaa cimaa jiru agarsiisu. ‘Dubbachuun’ saba sanaa jechuun hojii aangawoota isaa seera baastuu fi murtii kennitootaa jechuudha. Hojii akkasii kanaan, inni qajeelchota bilisa taʼanii fi nagaa fidan kan akka buʼuura imaammata isaatti dhiheesse soba taʼuu isaanii ifa godha. Raajii inni ‘akka bineensa guddaa diimaa dubbata’ jedhuu fi ‘humna bineensa jalqabaa hundumaa hojjata’ jedhu, guddina hafuuricha obsa dhabuutii fi ariʼatamaa kan saboota bineensa guddaa diimaa fi bineensa leenca fakkaatuun bakka buʼan keessatti mulʼate ifatti raaga. Ibsi bineensi hoolota lama qabu ‘lafaanii fi warra achi keessa jiraatan bineensa jalqabaa waaqeffachiisa’ jedhu immoo, aangoon saba kanaa ayyaana tokko dirqisiisuudhaan hojii kabajaa mootummaa papaasummaatiif taʼu tokko raawwachuuf akka itti fayyadamu agarsiisa.” The Great Controversy, 443.

When the United States “speaks,” and enforces the soon coming Sunday law, the “second voice” of Revelation chapter eighteen, “speaks,” by calling men and women out of Babylon.

Yommuu Ameerikaan “dubbatutti,” seera Dilbata dhufuuf jedhu hojiitti yeroo hiiktu, “sagaleen lammaffaan” Mul’ata boqonnaa kudha saddeet keessatti argamu, dhiiraa fi dubartoota Baabilon keessaa akka bahan waamuudhaan “dubbata.”

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> Ani sagalee biraa keessaa sagalee biraa akkana jedhu nan dhaga’e: “Yaa saba koo, cubbuu ishee keessatti hirmaattota akka hin taaneef, dha’icha ishee keessaa akka hin fudhanneefis, ishee keessaa ba’aa. Cubbuu ishee hanga samii ga’eera; Waaqayyos jal’inna ishee yaadateera. Akkuma isheen isiniif deebiste isheedhaaf deebisaa; hojii ishee akkuma ta’eetti dachaa lama isheedhaaf kennaa; xoofoo isheen itti guutte keessatti isheedhaaf dachaa lama guutaa.” Mul’ata Yohaannis 18:4–6.

In verse forty-one, when the United States speaks, those who are still in the threefold environment of modern Babylon are called out when the “second voice” of Revelation chapter eighteen speaks. Those that are then called out are represented in verse forty-one as “Edom, Moab and the chief of the children of Ammon.” In the verse, those represented in the threefold symbol of modern Babylon, escape the hand of the king of the north (the papacy). The Hebrew word “escape,” means to escape by slipperiness, and its inherent meaning is that the escape is accomplished from something that had previous to the escape held those that escape in captivity.

Keeyyata afurtamaa keessaa, yeroo Ameerikaan dubbattu, warri ammayyaa Baabilonii keessatti naannoo sadan keessaa jiran, yeroo “sagaleen lammaffaan” Mul’ata boqonnaa kudha saddeet dubbatu keessaa waamamu. Warri yeroo sana waamamanis keeyyata afurtamaa tokko keessatti akka “Edoom, Mo’aabii, fi keessaa ijoollee Amoon keessaa warra jalqabaa”tti bakka buufamu. Keeyyata sana keessatti, warri fakkeenya sadan ammayyaa Baabilonii keessatti bakka bu’an, harka mootii kaabaa (paaphaasummaa) jalaa miliqu. Jechi Ibraayisxii “miliqu” jedhu, si’oominaaniin miliqu jechuu dha; hiikni isaa keessaa immoo, miliqni sun waan duraan warra miliqan booji’amanii qabee ture irraa akka raawwatamu agarsiisa.

> He shall enter also into the glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:41, 42.

> Innis biyya ulfina qabeessaattis ni seena; biyyoonni baayʼeenis ni kufu; garuu warri kunneen harka isaa keessaa ni miliqu; isaanis Edoom, Moʼaab, fi hangafoota ilmaan Amoon. Innis biyyoota irratti harka isaa ni diriirsa; biyyichi Gibxis jalaa hin baatu. Daaniʼel 11:41, 42.

In verse forty-two the papacy (the king of the north), conquers its third geographical obstacle when it takes Egypt, which is a symbol of the United Nations, as typified by Herod’s birthday, when he succumbs to the deceptive dance of Salome (the United States), the daughter of Herodias (the papacy). This identifies when the United Nations (the “ten kings” of Revelation seventeen), agree to give their kingdom to the beast for one hour. The one hour is the hour of Revelation eleven’s “great earthquake”, and the “hour” when the whore of Babylon is judged. In verse forty-two, Egypt (the United Nations), “shall not escape.”

Lakkoofsa afurtamii lama keessatti abbootummaan paappaasii (mootiin kaabaa) gufuuwwan isaa lafa-qabeessa keessaa isa sadaffaa ni mo’ata yeroo inni Gibxii qabatutti; Gibxiin kunis Guyyaa dhaloota Heroodisitti fakkeenyaan agarsiifamtu Tokkummaa Mootummootaati, yeroo inni sirba gowwoomsaa Salomee (Ameerikaa), intala Heroodiyaas (abbootummaa paappaasii), jala kufutti. Kun yeroo Tokkummaan Mootummootaa (“mootota kudhan” Mul’ata kudha torbaa keessatti), mootummaa isaanii sa’aatii tokkoof bineensichaaf kennu irratti walii galan adda baasa. Sa’aatiin tokko sun sa’aatii Mul’ata kudha tokkoo keessaa “sochii lafaa guddaa” ti, akkasumas “sa’aatii” itti sagaagaltuun Baabilon murtaa’duudha. Lakkoofsa afurtamii lama keessatti Gibxiin (Tokkummaan Mootummootaa), “hin miliqu.”

The Hebrew word translated as “escape” in verse forty-two is different than the Hebrew word in verse forty-one. In verse forty-two the word “escape” means “finding no deliverance”, but verse forty-one is identifying when those previous to the soon coming Sunday law have been holding hands with the papacy, then escape as if by slipperiness. Prior to the hour of the Sunday law crisis those in the communion of modern Babylon have been accepting the satanic idea that Sunday is God’s day of worship. When the mark of the beast is enforced, a person can either accept it for whatever reason, or actually believe it to be so. To believe it is to receive the mark in the forehead, and to simply accept it, is to receive the mark in your hand.

വചനത്തിലെ നാൽപ്പത്തിരണ്ടാം വാക്യത്തിൽ “escape” എന്നു വിവർത്തനം ചെയ്തിരിക്കുന്ന എബ്രായപദം നാൽപ്പത്തൊന്നാം വാക്യത്തിലെ എബ്രായപദത്തേതിൽ നിന്ന് വ്യത്യസ്തമാണ്. നാൽപ്പത്തിരണ്ടാം വാക്യത്തിൽ “escape” എന്ന പദത്തിന് “വിമോചനം കണ്ടെത്താതിരിക്കുക” എന്ന അർത്ഥമാണുള്ളത്; എന്നാൽ നാൽപ്പത്തൊന്നാം വാക്യം, ഉടൻ വരാനിരിക്കുന്ന ഞായറാഴ്ചാനിയമത്തിനു മുമ്പ് പാപ്പത്വത്തോടു കൈകോർത്തിരുന്നവർ വഴുക്കലാൽ ഒഴിഞ്ഞുമാറുന്നതുപോലെ രക്ഷപ്പെടുന്നതിനെ സൂചിപ്പിക്കുന്നു. ഞായറാഴ്ചാനിയമത്തിന്റെ പ്രതിസന്ധിഘട്ടത്തിനു മുമ്പ് ആധുനിക ബാബേലിന്റെ കൂട്ടായ്മയിൽ ഉള്ളവർ ഞായറാഴ്ച ദൈവത്തിന്റെ ആരാധനാദിനമാണ് എന്ന സാത്താനിക ആശയം അംഗീകരിച്ചു വരികയായിരുന്നു. മൃഗത്തിന്റെ മുദ്ര നിർബന്ധിതമാക്കപ്പെടുമ്പോൾ, ഒരു വ്യക്തിക്ക് ഏതു കാരണത്താലായാലും അതിനെ സ്വീകരിക്കാം, അല്ലെങ്കിൽ അതു സത്യമാണ് എന്നു യഥാർത്ഥത്തിൽ വിശ്വസിക്കാം. അതു വിശ്വസിക്കുന്നതു നെറ്റിയിൽ മുദ്ര സ്വീകരിക്കുന്നതാകുന്നു; അതിനെ വെറും സ്വീകരിക്കുന്നതു നിങ്ങളുടെ കയ്യിൽ മുദ്ര സ്വീകര Jenningsുന്നതാകുന്നു.

Those who escape the hand of the papacy at the Sunday law, reject the satanic idea that God’s day of worship is the day of the sun at the very time when the United States and the United Nations are joining hands with the whore of Rome, the papal power, the king of the north.

Warri harka abbaa paaphaasii jalaa ba’an, yeroo seerri Dilbataa ba’u sanatti yaada seexanaa jedhu guyyaan waaqeffannaa Waaqayyoo guyyaa aduu ti jedhu ni didu; yeroo sanuma Ameerikaan fi Dhaabbanni Mootummoota Gamtoomanii sagaagaltuu Roomaa, humna paaphaasii, mootii kaabaa wajjin harka wal qabatanitti.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> “Protestantonni Yunaayitid Isteetis keessa jiran harka isaanii qilee sana ceesanii harka Spiritualism qabachuuf dura-dursitoota ni ta’u; boolla gadi fagoo sana irra darbuudhaan humna Roomaa wajjin harka wal qabatu; akkasumas dhiibbaa walta’insa dachaa-sadii kanaa jalatti, biyyi kun mirga yaada garaa miidhagsuurratti Roomaa faana bu’uun isa miidhuu keessatti tarkaanfii ishee ni hordofa.” The Great Controversy, 588.

It is important to take the time to set forth the structure of the last six verses of Daniel eleven as we proceed in our considerations of verse forty. The king of the north, which is Modern Rome conquers three geographical obstacles in order to be established on the throne of the earth. Pagan Rome conquered three geographical obstacles, as did papal Rome, so Modern Rome conquers the king of the south (the former Soviet Union) in verse forty, and then conquers the glorious land (the United States) in verse forty-one, and then Egypt (the United Nations) in verses forty-two and forty-three.

Waan inni yeroo fudhannee ijaarsa lakkoofsota jahaa dhumaa kan Daani’el boqonnaa kudha tokkoo ifa gochuun, yeroo yaada keenya lakkoofsa afurtamatti itti fufnu, baay’ee barbaachisaadha. Mootiin kaabaa, inni Roomaa Ammayyaa ta’e, teessoo lafaa irratti hundeeffamuuf gufuuwwan lafaqabeessaa sadii ni mo’ata. Roomaan waaqeffannaa waaqolii mo’attonni durii gufuuwwan lafaqabeessaa sadii mo’atte; akkuma sanas Roomaan paaphaasummaa ni mo’atte; akkasumas Roomaan Ammayyaa lakkoofsa afurtamatti mootummaa kibbaa (Gamtaa Sooviyeetii duraanii) ni mo’ata; ergasii lakkoofsa afurtama tokko keessatti biyya ulfina qabeettii (Ameerikaa) ni mo’ata; itti aansuunis lakkoofsota afurtama lamaa fi afurtama sadii keessatti Gibxii (Gamtaa Mootummoota Addunyaa) ni mo’ata.

But as the previous quote of Sister White identifies, the United States joins hands with the papacy and the United Nations at the same time. The threefold union of the dragon, the beast and false prophet is accomplished at the soon-coming Sunday law, though Daniel chapter eleven verses forty-one through forty-three identify the simultaneous conquering sequentially. The sequence that is illustrated is representing the flow of events, but they are all accomplished at the soon-coming Sunday law.

Garuu akkuma caqasni Sister White isa duraa ibsu, Yunaayitid Isteets yeroo tokkotti paaphaasii fi Gamtaa Mootummoota Addunyaa waliin harka wal qabata. Tokkummaan sadii kan jawwee, bineensaa fi raajii sobaa seera Dilbataa dhihootti dhufu irratti ni raawwatama; ta’us Daani’el boqonnaa kudha tokko lakkoofsa afurtamii tokko hanga afurtamii sadiitti injifannoo yeroo tokkotti raawwatamu sana tartiibaan adda baasee mul’isa. Tartiibni achitti fakkeeffame sun yaa’ina taateewwanii agarsiisa; garuu hundinuu seera Dilbataa dhihootti dhufu irratti ni raawwatamu.

At that point the “second voice” of Revelation eighteen “speaks,” right where the United States “speaks.” God speaks where and when Satan speaks. In verse forty-four, tidings out of the east and the north trouble the king of the north and the final papal bloodbath is initiated. Verse forty-four, as like unto verses forty-two and forty-three, begins in verse forty-one, when the mighty angel of Revelation eighteen, begins His call for His other flock to come out of Babylon.

Yeroo sanatti “sagaleen lammaffaa” Mul’ata boqonnaa kudha saddeetii keessatti “dubbata,” achuma Ameerikaan “dubbattu”tti. Waaqayyo achii fi yeroo Seexanni dubbatu dubbata. Lakkoofsa afurtamii afur keessatti, oduun bahaa fi kaabaa irraa dhufu mootii kaabaa dhiphisa; achittis dhangala’aan dhiigaa paphaasummaa isa dhumaa jalqabsiifama. Lakkoofsi afurtamii afur, akkuma lakkoofsota afurtamii lamaa fi afurtamii sadii, lakkoofsa afurtamii tokko keessatti jalqaba; yeroo ergamaan jabaan Mul’ata boqonnaa kudha saddeetii keessatti bushaayee keessaa akka ba’an hoolota Isaa kaan waamicha Isaa jalqabu.

The message He presents is the message which identifies Islam of the third woe as His instrument of judgment, and the punishment of the whore of Babylon. Islam is represented as the “tidings of the east”, and the papacy (the counterfeit king of the north) is the “tidings of the north”. Daniel eleven verse forty identifies the investigative judgment, and verse forty-one through forty-five identifies the executive judgment.

Ergaa inni dhiyeessu ergaa Islaama balaa sadaffaa akka meeshaa murtii Isaa, akkasumas adabbii sagaagaltuu Baabilon taʼe adda baasu dha. Islaamni akka “oduu bahaa”tti bakka buufameera; paaphaasummaan immoo (mootii kaabaa sobaa) “oduu kaabaa” dha. Daani’el boqonnaa kudha tokko lakkoofsa afurtamaan murtii qorannoo adda baasa; lakkoofsota afurtamaa tokko irraa hamma afurtamaa shanitti immoo murtii raawwachiisaa adda baasa.

We will continue our consideration of verse forty of Daniel eleven in the next article.

Nuti itti aanuu keessatti qorannaa keenya Daaniʼel boqonnaa kudha tokkoo keeyyata afurtamaa irratti ni itti fufna.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “Yeroo tokko, yeroo ani Magaalaa Niiwu Yoork keessa turetti, yeroo halkanatti ijaawwan mana tokko booddee tokko gara samii ol ka’aa jiran akka arguuf waamame. Ijaawwan kun ibiddaan hin gubamne taʼuu isaanii mirkanaaʼee ture, innis kabaja abbootii isaanii fi ijaartota isaanii mulʼisuuf ijaaramanii turan. Ijaawwan kun ol kaʼaa, ammas ol kaʼaa turan; keessaa isaanii keessatti immoo meeshaan gatii guddaa qabu itti fayyadame. Warri ijaawwan kanneen qabaatan, ‘Akkamitti Waaqayyoon caalaatti ulfeessuu dandeenya?’ jedhanii of hin gaafatan turan. Gooftaan yaada isaanii keessa hin ture.”

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> Ani akkan yaade: “Yaa warri qabeenya isaanii akkanaatti baasanii hojjetan karaa isaanii akka Waaqayyo isa argu arguu danda’an utuu! Isaan ijaarsa guguddaa ulfaataa walitti kuusaa jiru; garuu karoorsuunii fi maluu isaanii fuula Gooftaa bantii waaqaa hundumaa bulchu duratti akkam gowwummaa dha! Isaan humna garaa fi sammuu isaanii hundumaan akkamitti Waaqayyoon ulfina kennuu danda’an jedhanii hin qoratan. Isaan kana, dirqama namaa keessaa isa jalqabaa ta’e, irraa fuula deebisaniiru.”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Utuu manneen ijaaraman kun ol ka’an, abbootiin isaanii ofii gammachuu koorri hawwii guddaadhaan guutame keessatti, maallaqa fedhii ofii guuttachuufii fi olloota isaanii hinaaffaan kakaasuuf itti fayyadaman qabaachuu isaaniitti gammadan. Maallaqni isaan akkasitti itti horatan keessaa baay’een isaanii cunqursaa fi hiyyeeyyii ukkaamsanii irraa argame. Isaan mootummaa samii keessatti galmeen hojii daldalaa hundumaa akka qabamu ni dagatan; waliigalteen haqaa hin qabne hundinuu, hojii gowwoomsaa hundinuu achitti galmaa’eera. Yeroon tokko ni dhufa; yeroo sanatti namoonni gowwoomsaa isaanii fi of tuulummaa isaanii keessatti garaa bitaa gooftaan akka isaan darban hin heyyamnetti ga’u; achiis obsa Yihowaa akka daangaa qabu ni baratu.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> Bakkan itti aanuu na duratti darbu mul’ate balaa ibiddaa ture. Namoonni ijaarsota ol dheeraa fi akka ibidda hin qabneetti tilmaamaman ilaaluudhaan, “Isaan guutummaatti nagaa dha” jedhan. Garuu ijaarsi kun akka waan dibata laaftuu irraa hojjetameetti barbadaa’e. Meeshaaleen ibidda dhaamsan badiisa sana dhaabuuf homaa gochuu hin dandeenye. Namoonni ibidda dhaamsan immoo meeshaalee sana hojjechuu hin dandeenye.

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

> “મୁଁ ନିର୍ଦ୍ଦେଶ ପାଇଛି ଯେ, ପ୍ରଭୁଙ୍କ ନିର୍ଦ୍ଧାରିତ ସମୟ ଆସିଲେ, ଯଦି ଗର୍ବିତ ଓ ଆକାଂକ୍ଷାପ୍ରବଣ ମାନବମାନଙ୍କ ହୃଦୟରେ କୌଣସି ପରିବର୍ତ୍ତନ ଘଟିନଥାଏ, ତେବେ ମନୁଷ୍ୟମାନେ ଦେଖିବେ ଯେ ଯେହି ହସ୍ତ ରକ୍ଷା କରିବାରେ ଶକ୍ତିଶାଳୀ ଥିଲା, ସେହି ହସ୍ତ ଧ୍ୱଂସ କରିବାରେ ମଧ୍ୟ ଶକ୍ତିଶାଳୀ ହେବ। ପୃଥିବୀର କୌଣସି ଶକ୍ତି ଈଶ୍ୱରଙ୍କ ହସ୍ତକୁ ରୋକିପାରିବ ନାହିଁ। ଈଶ୍ୱରଙ୍କ ନିର୍ଦ୍ଧାରିତ ସମୟ ଆସିଲେ, ମନୁଷ୍ୟମାନେ ତାଙ୍କର ବ୍ୟବସ୍ଥାକୁ ଅବହେଳା କରିବା ଓ ନିଜ ସ୍ୱାର୍ଥପର ଆକାଂକ୍ଷା ପାଇଁ ପ୍ରତିଫଳସ୍ୱରୂପ ଦଣ୍ଡ ପାଇବେ; ସେତେବେଳେ ଭବନ ନିର୍ମାଣରେ ଏମିତି କୌଣସି ସାମଗ୍ରୀ ବ୍ୟବହାର କରାଯାଇପାରିବ ନାହିଁ ଯାହା ସେଗୁଡ଼ିକୁ ଧ୍ୱଂସରୁ ରକ୍ଷା କରିପାରିବ।”

> “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

> “Warri baayʼeen hin jiran; barsiisotaa fi mootummaa geggeessitoota gidduuttis, sababoota haala ammaa hawaasaa jala jiran hubatan. Warri mootummaa toʼatan rakkoo xuraaʼina naamusaa, hiyyummaa, deggersa kadhattootaa irratti jiraachuu, fi hammina dabalaa jiru hiikuu hin dandaʼan. Isaan hojii daldalaa buʼuura caalaa nageenya qabu irratti dhaabuuf akkasumaan ni tattaafatu. Namoonni barsiisa dubbii Waaqayyootiif caalaa xiyyeeffannaa kennan taʼee, rakkoolee isaan dhiphisan hiika isaanii ni argatu.”

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

> Caaffanni Qulqulluun haala addunyaa yeroo deebiʼuu lammaffaa Kiristoos dura jiru ibsa. Namoota saamichaa fi hacuucaan qabeenya guddaa walitti kuusaa jiran ilaalchisee akkana jechuun barreeffameera: “Bara dhumaaaf qabeenya kuufattaniittu. Kunoo, mindaan hojjettoota maasii keessan haammatan, isin gowwoomsaan dhowwattan, ni iyya; iyyi warra haammatanis gurra Gooftaa Sabaʼoot bira gaʼeera. Isin lafa irratti qananiidhaan jiraattaniittu, fedhii fooniitti of kennitaniittus; akkuma guyyaa qalmaa keessaatti garaa keessan soorattaniittu. Nama qajeelaa irratti murteessitaniittu, isa ajjeeftaniittus; inni isin hin mormu.” Yaaqoob 5:3–6.

> “But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

> “Garuu akeekkachiisota mallattoowwan yeroo saffisaan raawwatamaa jiran kennaniif eenyutu dubbisa? Addunyaa-jaallattoota irratti yaadni akkamiin godhama? Ilaalcha isaanii keessatti jijjiiramni maaliin mul’ata? Inni mul’atu homaa miti; akkuma ilaalcha jiraattota addunyaa bara Nohii keessatti mul’ate sanaa qofa. Daldalaa fi gammachuu biyya lafaatiin guutummaatti liqimfamanii, warri bishaan badiisaa dura turan ‘hamma lolaan dhufee hunduma isaanii balleessutti hin hubanne.’ Maatewos 24:39. Isaan akeekkachiisota mootummaa samii irraa ergaman argatanii turan, garuu dhaga’uuf ni didan. Har’as addunyaan sagalee akeekkachiisaa Waaqayyoo guutummaatti tuffattee, gara badiisa bara baraatti ariitiidhaan adeemaa jirti.”

> “The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.”

> “Addunyaan hafuura waraanaatiin sochooftee jirti. Raajii boqonnaa kudha tokkoffaa Daniel keessatti argamu guutummaatti raawwatamuu isaa keessatti jechuun ni danda’ama xumuratti dhihaateera. Yeroo gabaabaa keessatti haalli rakkinaa raajiiwwan keessatti dubbataman ni raawwatamu.”

> Testimonies to the Church, volume NINE, page ELEVEN.

> Dhugaattii Gara Waldaa, jildii SAGAL, fuula KUDHA TOKKO.

Back to Articles