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

Kitaaba Daani’el - Lakkoofsa Dhibba Tokko fi Digdamii Lama

The Unveiling of Truth: A Journey Through Daniel 11 and the Shaking of God’s People

Mul’achuun Dhugaa: Imala Daani’el 11 fi Sochii Uummata Waaqayyoo keessaa jedhu keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa .

Author

Jeff Pippenger

Published

March 7, 2024

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When the light of Daniel chapter eleven, verses forty through forty-five was unsealed at the time of the end in 1989, the enemies of truth provided a resistance that allowed God to reveal truths to defend the basic premises of the passage in the book of Daniel that then became the subject and focus of Satan’s attacks. That controversy over truth and error in that history was used by the Holy Spirit to identify certain prophetic rules that would further increase the knowledge that had been unsealed and was thereafter to test the final generation of earth’s history. We have been considering “triple applications of prophecy,” and identifying those applications as a primary rule that was revealed from the process of resistance that was presented by Satan during those past days. That controversial process is identified as the “shaking,” by Sister White.

Yeroo ifni Daaniʼel boqonnaa kudha tokko, lakkoofsa afurtamaa hanga afurtamii-shanitti jiru yeroo dhumaatti bara 1989 keessatti banamee mulʼifametti, diinonni dhugaa mormii tokko dhiyeessan; mormiin sunis Waaqayyo dhugoota buʼuura yaadawwan ijoo kutaa macaafa Daaniʼel keessaa sanaa ittisuuf akka mulʼisu isa dandeessise; kutaan sunis achumaan mata-duree fi xiyyeeffannaa haleellaa Seexanaa taʼe. Seenaa sana keessatti falmiin dhugaa fi dogoggora gidduutti ture, beekumsa banamee mulʼifame sana caalaatti dabaluuf qajeelfamoota raajii muraasa adda baasuuf Hafuura Qulqulluutti fayyadame; beekumsi sunis achii booddee dhaloota xumuraa seenaa lafaa qoruuf taʼa ture. Nuti “hojiirra oolmaa sadii-sadii raajii” ilaalaa turreerra; hojiirra oolmaawwan sanas akka seera ijoo tokkootti adda baasaa jirra; seerri sunis adeemsa mormii Seexanni guyyoota darban sana keessatti dhiyeesse keessaa mulʼifame. Adeemsi falmii sun, obboleettii Waayitiin, “raafama” jedhamee adda baafameera.

> “I was pointed to the providence of God among His people and was shown that every trial made by the refining, purifying process upon professed Christians proves some to be dross. The fine gold does not always appear. In every religious crisis some fall under temptation. The shaking of God blows away multitudes like dry leaves. Prosperity multiplies a mass of professors. Adversity purges them out of the church. As a class, their spirits are not steadfast with God. They go out from us because they are not of us; for when tribulation or persecution arises because of the word, many are offended.” Testimonies, volume 4, 89.

> “Ani aniin Waaqayyoo saba Isaa gidduu jiru arguu dhaan akeekkachiifame; adeemsi qulqulleessuu fi qusanneessuu Kiristaanota ofiin jedhu irratti godhamu hundinuu akka namoota tokko tokko xurii taʼan mulʼisa. Warqeen qulqulluun yeroo hundumaa hin mulʼatu. Rakkoo amantii hundumaa keessatti namoonni tokko tokko qorama jalatti kufu. Sochoʼuun Waaqayyoo tuuta hedduu akka baala gogaa bubbeen fuudhamuutti irraa buusa. Badhaadhinni baayʼina warra amantaa ofiin jedhan ni baayʼisa. Rakkinnis isaan waldaa keessaa ni qulqulleessa. Akka gareetti, hafuurri isaanii Waaqayyo wajjin hin jabaatu. Isaan kan keenya miti taʼaniif nu keessaa baʼu; yeroo dubbii sanaaf jecha gidiraa yookiin ariʼatamni kaʼutti, baayʼeen isaanii ni gufatu.” Testimonies, volume 4, 89.

The “shaking” is produced when truth is unsealed by the Lion of the tribe of Judah and thereafter introduced.

“Raafamni” kun yeroo dhugaan Leenca gosa Yihudaa tiin hiikamee saaxilamu, achiis erga dhihaatee booda dhalata.

> “I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.” Early Writings, 271.

> “Ani hiikkaa ani arge sanaa gaafadhe; innis gorsa Dhugaa Dhugaa-baatuu warra Laa’oodiikee’otaaf kennameen dhugaa qajeelaa waamameen akka uumamu natti mul’ifame. Kun garaa isa fudhatu irratti hojii isaa qabaata; innis sadarkaa olkaasuudhaan dhugaa qajeelaa baasee dubbachuuf isa ni geggeessa. Namoonni tokko tokko dhugaa-baatuu qajeelaa kana hin obsan. Isatti ni ka’u; kunis wanta sabni Waaqayyoo keessatti raafama fidu ta’a.” Early Writings, 271.

The introduction of “truth” always causes a shaking, and the truth which was unsealed in 1989, did that very thing. One of the benefits of the resistance brought against the truth was the development of a set of rules to establish the increase of knowledge through the years that followed 1989. The development of the rules, parallel the development of a set of rules in the period of the Millerites. All the triple applications of Bible prophecy contribute to the clarity of the events of the last days.

Seensa “dhugaa” yeroo hunda raafama fida; dhugaanis kan bara 1989 keessatti hiikamee mul’ate, waanuma sana godhe. Faayidaawwan keessaa tokko kan mormii dhugaatti irratti kaafameen dhufe, waggoota bara 1989 booddee itti aanan keessatti dabalata beekumsaa hundeessuuf seerota walitti qabame tokko ijaaruu ture. Guddinni seerota kanaa, guddina seerota walitti qabame tokkoo yeroo Miileroota keessatti ture waliin wal madaala. Itti fayyadama raajii Macaafa Qulqulluu hunda sadan-sadaniin godhamu hundi ifa ta’uu taateewwan guyyoota dhumaa keessatti gumaacha.

The triple applications of Rome and Babylon establish the relationship of the woman and the beast she rides upon and reigns over during the history of the Sunday law crisis, which is also the history of God’s executive judgment upon the whore of Babylon.

Fayyadama sadii Roomii fi Baabilon walitti dhufeenya dubartittii fi bineensa isheen irra teessitee fi seenaa yeroo jeequmsa seera Dilbataa keessatti isa irratti mootummaa gootuu ibsu; seenaa kana immoo seenaa murtii hojii-raawwachiisummaa Waaqayyoo ejjituu Baabilon irratti taʼeedha.

The triple applications of “the messenger that prepares the way for the Messenger of the Covenant,” and also of “Elijah,” identify the work, and the message in the two periods that illustrate the close of probation in the last days. The first period begins with the first voice of Revelation chapter eighteen, which represents the beginning of the investigative judgment of the living for Laodicean Adventism, and the last period begins with the second voice of Revelation chapter eighteen, which represents the executive judgment of the whore of Babylon.

Fayyadama dachaa “ergamaa Kakuun kakuu qopheessu” jedhamuu fi akkasumas “Eeliyaas” jedhamuu sadan, hojii sanaa fi ergaa yeroo lama keessatti argamu, yeroo dhumaa keessatti cufamuu yeroo araaraatiif fakkeenya ta’an adda baasu. Yeroon jalqabaa sagalee jalqabaa Mul’ata boqonnaa kudha saddeet irraa jalqaba; kunis jalqaba murtii qorannoo warra jiraatanii Adventizimii Laa’odiiqeyaadhaaf ta’u agarsiisa. Yeroon dhumaa immoo sagalee lammaffaa Mul’ata boqonnaa kudha saddeet irraa jalqaba; kunis murtii raawwachiisummaa sagaagaltuu Baabilon agarsiisa.

The triple applications of Rome and Babylon represent the external history of God’s last-day people, while the triple applications of Elijah and the messenger who prepares the way represent the internal history of God’s last day people. The triple application of the three Woes, identifies the message that runs through both periods that together represent the closing period of judgment, which begins with the house of God, and thereafter upon those outside God’s house. The three Woes identify that Islam is the message of the latter rain, and also the tool of judgment God employs for those who enforce the worship of the sun upon all mankind. The close of judgment represents “the days of God’s vengeance,” both upon His apostate church and the wicked outside of His church.

Fayyadama sadii Ramaa fi Baabilon seenaa alaa saba Waaqayyoo kan bara dhumaa isaanii bakka bu’u; fayyadama sadii Eliyaasii fi ergamaa karaa qopheessu immoo seenaa keessaa saba Waaqayyoo kan bara dhumaa isaanii bakka bu’u. Fayyadamni sadii badiiwwan sadii sanaa ergaa yeroo lamaan keessaa darbuu ibsa; yeroo lamaan sunis walii isaanii wajjin yeroo xumuraa murtii bakka bu’u; innis mana Waaqayyootiin jalqaba, ergasii immoo warra ala mana Waaqayyoo jiran irratti bu’a. Badiin sadii sun Islaamni ergaa bokkaa boodaa ta’uu isaa ni ibsa; akkasumas meeshaa murtii Waaqayyo warra waaqeffannaa aduu ilmaan namaa hundumaa irratti dirqisiisan irratti itti fayyadamu ta’uu isaa ni mul’isa. Xumurri murtii “bara haaloo Waaqayyoo” bakka bu’a; kana jechuun waldaa Isaa irraa gantuu taate irrattis, warra hamaa waldaa Isaa ala jiran irrattis.

When Jesus first began His ministry at the church in Nazareth He employed Isaiah chapter sixty-one to define His ministry, message and work, which included the identification of the time of God’s vengeance. His ministry, message and work prefigured the ministry, message and work of the one hundred and forty-four thousand, for they prophetically follow the Lamb whithersoever He goeth.

ဣယေရှုသည် နာဇရက်မြို့ရှိ သာသနာလုပ်ငန်းတော်ကို ပထမဦးစွာ စတင်တော်မူသောအခါ၊ မိမိ၏ သာသနာလုပ်ငန်းတော်၊ သတင်းစကားနှင့် ဆောင်ရွက်ချက်တို့ကို သတ်မှတ်ဖော်ပြရန် ဟေရှာယ အခန်းကြီး ခြောက်ဆယ့်တစ်ကို အသုံးပြုတော်မူခဲ့ပြီး၊ ထိုအတွင်း ဘုရားသခင်၏ လက်စားချေတော်မူမည့် အချိန်ကို ခွဲခြားသတ်မှတ်ခြင်းလည်း ပါဝင်သည်။ ကိုယ်တော်၏ သာသနာလုပ်ငန်းတော်၊ သတင်းစကားနှင့် ဆောင်ရွက်ချက်တို့သည် တစ်သိန်းလေးသောင်းလေးထောင်တို့၏ သာသနာလုပ်ငန်းတော်၊ သတင်းစကားနှင့် ဆောင်ရွက်ချက်တို့ကို ကြိုတင်ပုံဆောင်ဖော်ပြခဲ့သည်၊ အကြောင်းမူကား သူတို့သည် ပရောဖက်ပြုချက်အရ သိုးကလေးတော် သွားတော်မူရာ အရပ်ရပ်သို့ ကိုယ်တော်နောက်သို့ လိုက်ကြသောကြောင့် ဖြစ်သည်။

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:1–6.

> Hafuuri Waaqayyo Gooftaa narra jira; sababiin isaa, Gooftaan warra garraamotaaf oduu gammachuu lallabuuf na dibeera; warra garaan isaanii cabe wal’aanuuf, booji’amtootaaf bilisummaa labsuuf, warra hidhamaniifis mana hidhaa banamuu isaanii labsuuf na ergeera; waggaa fudhatamaa Gooftaa, guyyaa haaloo Waaqayyo keenyaas labsuuf; warra gaddan hundumaa jajjabeessuuf; warra Xiyoon keessatti gaddaniif ramaduuf, daaraa isaanii iddoo miidhaginaa kennuuf, gadda isaanii iddoo ejersa gammachuu kennuuf, hafuura ulfinaa isaanii iddoo uffata galataa kennuuf; isaan akka mukkeen qajeelinaa, dhaaba Gooftaa, inni ittiin ulfina argatu jedhamaniif. Isaanis diigama durii ni ijaaru, onaa duraan ture ni kaasu, magaalota diigamanis, onaa dhaloota baay’eetiif turan ni suphu. Namoonni ormaa ni dhaabatanii bushaayee keessan ni tiksu, ilmaan alagaas qotattoota keessanii fi kunuunsitoota iddoo wayinii keessanii ni ta’u. Isin garuu Luboota Gooftaa jedhamtu; namoonni Tajaajiltoota Waaqayyo keenyaa isin jedhu; badhaadhina saboota keessaa ni nyaattu, ulfina isaaniitiinis of in boontu. Isaayaas 61:1–6.

Jesus was anointed at His baptism, and that waymark typifies September 11, 2001 when the anointing of the Holy Spirit began to descend upon those who recognized that the outpouring of the latter rain in the last days had been typified by the history of the Millerites, which were the old waste places that the one hundred and forty-four thousand would build again, once they returned to Jeremiah’s old paths.

Yesuus cuuphaa isaa yeroo cuuphametti dibame; mallattoon karaa sunis Fulbaana 11, 2001 ni fakkeessa; yeroo dibamni Hafuura Qulqulluu warra dhangala’uun rooba boodaa guyyoota dhumaa keessatti ta’u seenaa Millerootaatiin dursee fakkeeffamee akka ture hubatan irratti gad bu’uu jalqabe; isaanis iddoo diigamoo moofaa warri dhibba keessaa afurtamii afur kuma ijaaranitti deebi’anii, yeroo isaan karaa durii Ermiyaasitti deebi’anitti.

The message of Christ’s righteousness from the rebellion of 1888 again became present truth, and the message from the rebellion of 1888 was the good tidings that has the power to bind up broken hearts, but which is powerless to open the hard hearts of those who have eyes to see, but perceive not, and who have ears to hear, but understand not. The message of Christ’s righteousness from the rebellion of 1888 was also the message to Laodicea which then arrived again to open the prison door of those who were captives of sin by the One who has the power to open the doors that no man can open, and shut the doors that no man can close.

Ergaan Kiristoos irraa dhufu kan fincila bara 1888 keessaa baʼe ammas dhugaa yeroo ammaa taʼe; ergaan fincila bara 1888 keessaa ba’es oduu gammachiisaa ture, isa humna garaa cabe walitti hidhuu qabu, garuu warra ija arguuf qaban iyyuu hin hubannee, gurra dhaga’uuf qaban iyyuu hin beekne, garaan isaanii jabaateef banuu irratti humna hin qabne. Ergaan qajeelummaa Kiristoos kan fincila bara 1888 keessaa ba’e sunis ergaa gara Laaʼodiiqeyaa ture; inni sana booda ammas dhufe, Isa balbala namni tokko iyyuu banuu hin dandeenye banuu fi balbala namni tokko iyyuu cufuu hin dandeenye cufuuf humna qabuun, warra cubbuu keessatti boojiʼamanii turan mana hidhaa keessaa gadhiisuuf balbala mana hidhaa banuuf.

On September 11, 2001 those who were to present those good tidings, were also to proclaim the acceptable year of the Lord and the day of God’s vengeance. The year of the Lord’s acceptance also began at that time, and He is fully willing to accept a Laodicean’s repentance, until the day of God’s vengeance arrives at the soon coming Sunday law in the United States. Then His vengeance will be manifested upon a church that refused to know the time of her visitation, and simultaneously the progressive judgment upon the whore of Babylon begins.

Fulbaana 11, 2001tti warri misiraachoo gaarii sana lallaban, waggaa fudhatamaa Gooftaa fi guyyaa haaloo Waaqayyoo illee labsuu qabu turan. Waggaan fudhatamaa Gooftaa yeroo sana illee jalqabe; innis hanga guyyaan haaloo Waaqayyoo seera Dilbataa yeroo dhihootti Ameerikaa keessatti dhufu sana ga’utti, qalbii jijjiirratamuu nama Laaʼodiiqeyaa tokkoo guutummaatti fudhachuuf fedhii qaba. Sana booddee, haaloon isaa waldaa yeroo daawwannaa ishee beekuu didde irratti ni mulʼata; yeroo walfakkaatutti immoo, murtiin tarkaanfachiisaa sagaagaltuu Baabilon irratti ni jalqaba.

In the day of His acceptance, He promises to comfort all that mourn, and those who mourn in Jerusalem are illustrated in Ezekiel chapter nine. Their comfort is brought about by the Comforter, through the reception of the latter rain message which is then being poured upon them. But only if they recognize the rain. Once they possess the Comforter, and accomplish the work of building the old waste places, through the methodology of “line upon line,” that is illustrated in the passage of Isaiah as the work of placing the line of prophecy that represents the desolation of sacred history, upon another line of prophecy which illustrates a desolation. In that work they raise up the desolations of many generations. Then the “strangers” will respond to those that mourn, who are lifted up as an ensign, for the strangers to see.

Guyyaa fudhatama Isaa keessatti, inni warra boo’an hundumaa jajjabeessuuf waadaa gala; warri Yerusaalem keessatti boo’anis Hisqi’el boqonnaa sagal keessatti fakkeenyaan agarsiifamaniiru. Jajjabinni isaanii hojii Jajjabeessaaatiin, ergaa bokkaa boodaa isa yeroo sana irratti isaanii dhangalaafamaa jiru fudhachuudhaan ni dhufa. Garuu kun ta’uu kan danda’u yoo bokkaa sana beekan qofaadha. Yommuu isaan Jajjabeessaa qabaatan, akkasumas mala “sararaa irratti sararaa” jedhuun hojii iddoo dheedhii durii ijaaruu raawwatan, kunis kutaa Isaayaas keessatti hojii sarara raajii kan diigama seenaa qulqulluu bakka bu’u, sarara raajii biraa kan diigama tokko agarsiisu irra kaa’uudhaan fakkeenyaan ibsameedha. Hojii sana keessatti isaan diigamoota dhaloota hedduutii ol kaasu. Ergasii “shisheeyyonni” warra boo’an, warra akka alaabaa tokkootti ol kaafamanii shisheeyyonni akka arganiif kaa’aman sanaaf deebii ni kennu.

Christ’s proclamation of His work and ministry, as set forth in Isaiah chapter sixty-one, is the work and ministry of the one hundred and forty-four thousand. That work has been illustrated in the sacred reform movements, and in 1989, the time of the end arrived that all the previous “times of the end” had prefigured. Just as one verse, Daniel chapter eight, verse fourteen was identified as the foundation and central pillar of the Millerite movement, the verse that is the foundation and central pillar of the movement of Future for America is Daniel chapter eleven, verse forty. For the Millerites, the light of the central pillar was represented as the light of the vision of the Ulai River, and for the movement of Future for America the light of the central pillar was represented as the light of the vision of the Hiddekel River.

Labsii fi tajaajilli Kiristoos, akkuma Isaayaas boqonnaa jahaatokko keessatti ibsamee jiru, hojii fi tajaajila dhibba afurtamii afur kuma afurii afuriiti. Hojii sun sochiiwwan haaromsaa qulqulluu keessatti fakkeenyaan ibsameera; akkasumas bara 1989 keessatti yeroo dhumaa sun dhufe, yeroo dhumaa hundinuu kanneen duraan turan isa fakkeessanii mul’isan. Akkuma aayanni tokko, Daani’el boqonnaa saddeet, lakkoofsa kudha afur, akka bu’uuraa fi utubaa giddugaleessaa sochii Millerootaa ta’ee beekame, aayanni bu’uuraa fi utubaa giddugaleessaa sochii Future for America ta’e immoo Daani’el boqonnaa kudha tokko, lakkoofsa afurtama. Millerootaaf ifni utubaa giddugaleessaa akka ifa mul’ata laga Ulaayiitti bakka bu’amee ture; sochii Future for America tiif immoo ifni utubaa giddugaleessaa akka ifa mul’ata laga Hiddekelitti bakka bu’amee ture.

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

> “Ifni Daniel Waaqa irraa argate kun addatti guyyoota dhumaa kanaaf kenname. Mul’atonni inni qarqara Ulaayii fi Hiddeqel, lagaawwan gurguddoo Shiinaar biratti arge, amma adeemsa raawwatamuu keessa jiru; wantoonni duraan dubbataman hundinuu immoo yeroo dhowwatti ni raawwatamu.” Testimonies to Ministers, 112.

The light of both the visions represented by the two rivers is linked together, and comes to pass in the last days. Their mutual “link” represents the combination of human and divine, which is the message that Sister White repeatedly identifies as Christ’s message in the context that humanity combined with divinity does not sin. The two rivers represent that very linkage.

መብራሕቲ ክልቲኦም ራእያት ብክልተ ወንዞም ዝተመልከቱ እተኣሳሰሩ እዮም፣ እዚ ድማ በቶም መወዳእታ ዘመናት ይፍጸም። “ምትእስሳር” ናቶም እቲ ሓደ ምውህሃድ ሰብኣዊን መለኮታዊን እንተኾነ ይወክል፣ እዚ ድማ ሓፍቲ ዋይት ደጋጊማ ከም መልእኽቲ ክርስቶስ ኣብቲ ሰብኣውነት ምስ መለኮት ተዋሃሂዱ ኃጢኣት ኣይገብርን ዝብል ኣውድ ዝለለየቶ መልእኽቲ እዩ። እቶም ክልተ ወንዞ ድማ ንእቲ ብርግጽ ምትእስሳር ራሱ ይወክሉ።

> “Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

> “Sa walay bisan unsa nga ubos pa sa hingpit nga pagkamasinugtanon ang makatuman sa sukdanan sa gikinahanglan sa Dios. Wala Niya pasagdi nga dili tin-aw ang Iyang mga gikinahanglan. Wala Siya magsugo ug bisan unsa nga dili kinahanglan aron madala ang tawo ngadto sa panag-uyon uban Kaniya. Kinahanglan natong itudlo ang mga makasasala ngadto sa Iyang sulundon nga kinaiya ug dad-on sila ngadto kang Cristo, pinaagi lamang sa Iyang grasya nga maabot kining maong sulundon.

> “The Saviour took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.

> Fayyisaan namaa dadhabbii ilmaan namootaa of irratti fudhate; akkasumas namoonni sababii laafina uumama namaatiin moʼuu akka hin dandeenyeef sodaa tokko illee akka hin qabaanneef jireenya cubbuu irraa qulqulluu jiraate. Kiristoos nu “qooda fudhattoota uumama Waaqummaa” akka taanuuf dhufe; jireenyi Isaas namummaan, Waaqummaa wajjin walitti makamee, cubbuu akka hin raawwanne labsa.

> “The Saviour overcame to show man how he may overcome. All the temptations of Satan, Christ met with the word of God. By trusting in God’s promises, He received power to obey God’s commandments, and the tempter could gain no advantage. To every temptation His answer was, ‘It is written.’ So God has given us His word wherewith to resist evil. Exceeding great and precious promises are ours, that by these we ‘might be partakers of the divine nature, having escaped the corruption that is in the world through lust.’ 2 Peter 1:4.

> “Fayyisaan namni akka inni itti mo’u itti agarsiisuuf mo’e. Qorumsa Seexanaa hundumaa Kiristoos Dubbii Waaqayyootiin dura dhaabbate. Inni abdachiisa Waaqayyoo irratti amanachuudhaan abboommii Waaqayyooaf ajajamuuf humna argate; qorichis isa irratti faayidaa tokkollee argachuu hin dandeenye. Qorumsa hundumaaf deebiin Isaa, ‘Barreeffameera,’ ture. Kanaafuu Waaqayyo dubbii Isaa hamaa ittisuuf ittiin fayyadamnu nuu kenneera. Abdachiisawwan baay’ee guguddoo fi gatii guddaa qaban kan keenya; isaan kanaan ‘badiisa hawwiin addunyaa keessa jiru jalaa baatanii, uumama Waaqummaa hirmaattota ta’uu dandeessan.’ 2 Phexiroos 1:4.

> “Bid the tempted one look not to circumstances, to the weakness of self, or to the power of temptation, but to the power of God’s word. All its strength is ours. ‘Thy word,’ says the psalmist, ‘have I hid in mine heart, that I might not sin against Thee.’ ‘By the word of Thy lips I have kept me from the paths of the destroyer.’ Psalm 119:11; 17:4.” The Ministry of Healing, 181.

> “Namni qorame akka haalawwanatti, dadhabina ofii isaatti, yookaan humna qoramaatti akka hin ilaalle, garuu humna dubbii Waaqayyoo akka ilaalu himaa. Humni isaa hundinuu kan keenya. Faarfatichi, ‘Akkan si irratti cubbuu hin hojjenneef, dubbii kee garaa koo keessa nan kuufadhe’ jedha. ‘Ani dubbii hidhata kee tiin karaa nama balleessitu irraa of eeggadheera.’ Faarfannaa 119:11; 17:4.” The Ministry of Healing, 181.

The increase of knowledge in 1798 and in 1989, represented an unsealing of God’s prophetic Word. His Word supplies the power to overcome as He overcame, and “His life declares that humanity, combined with divinity, does not commit sin.” The vision of the Ulai River is the marah vision of His appearance, that is represented by the prophecy of the twenty-three hundred days. The vision of the Hiddekel River is the chazon vision of prophetic history, that is represented by the twenty-five hundred and twenty year prophecy. The marah vision represents divinity and the chazon vision represents humanity.

Bara 1798 fi 1989tti beekumsiin dabaluu isaa Dubbiin raajii Waaqayyoo banamuu isaa agarsiise. Dubbiin Isaa akkuma Inni moʼeetti moʼuuf humna ni kenna; akkasumas, “Jireenyi Isaa akka namummaan waaqayyoomaa wajjin walitti makamee cubbuu hin hojjenne ni labsa.” Mulʼanni laga Ulaay mulʼata marʼah eegee mulʼachuu Isaa ti; kunis raajii guyyoota kuma lamaa fi dhibba sadii keessatti bakka buʼameera. Mulʼanni laga Hiddeqel mulʼata chazon eegee seenaa raajii ti; kunis raajii waggoota kuma lamaa fi dhibba shanii fi digdama keessatti bakka buʼameera. Mulʼanni marʼah waaqayyoomaa bakka buʼa; mulʼanni chazon immoo namummaa bakka buʼa.

Both the rivers of ancient Shinar, which are the Ulai and the Hiddekel, or what is known today as the Tigris and the Euphrates ultimately merge into the Shatt al-Arab waterway in southern Iraq, and the Shatt al-Arab then empties into the Persian Gulf. Jesus employs the physical and natural to represent the spiritual, and the visions associated with the two rivers that are now in the process of fulfillment, represent a linkage of the human and the divine that occurs as they are reaching the conclusion of their travel to the sea. This truth is established in the beginning of the two prophecies that are represented by the two visions of Daniel chapter eight, verses thirteen and fourteen. One vision is the question, the other is the answer, and logically they cannot be separated.

Laggeen durii Shiinaar warra durii, jechuunis Ulaayii fi Hiddeqeel, yookaan akka harʼa Tigirisii fi Eefraaxiisiin beekaman, dhuma irratti karaa bishaanii Shaax al-Arab jedhamu kan kibba Iraaq keessatti argamu keessatti walitti makamuu; Shaax al-Arab sunis achii irraa Galaana Faarsii keessatti lola. Yesus waan qaamaa fi uumamaa fayyadamee waan hafuuraa bakka buusa; mulʼatonni durii lameen kanneen amma adeemsa raawwii keessa jiran waliin walqabatanis, yeroo imala isaanii gara galaanaatti xumura irra gaʼaa jiranitti walitti hidhamiinsa namaa fi waaqayyummaa gidduutti uumamu agarsiisu. Dhugaan kun jalqaba raajiiwwan lamaan mulʼata lamaan Daaniʼel boqonnaa saddeet, lakkoobsa kudha sadii fi kudha afur keessatti bakka buʼan keessatti hundeeffameera. Mulʼanni tokko gaaffii dha; inni kaan deebii dha; akkasumas akka loojikiitti isaan addaan baafamuu hin dandaʼan.

The vision of humanity, identifying the trampling down of the sanctuary and host, began in the year 677 BC, and the vision of divinity, that identifies the appearance of Christ, began in the year 457 BC. The linkage of divinity and humanity is represented by the two hundred and twenty years, that connects the two starting points of the two visions. Two hundred and twenty is a symbol of “the linkage of humanity with divinity,” and is also represented by the linkage of the increase of knowledge at the time of the end in 1798, with the increase of knowledge at the time of the end in 1989.

Mul’anni ilmaan namaa, jechuunis ejjetamuu iddoo qulqulluu fi raayyaa isaatiin wal qabate, bara dhaloota Kiristoos dura 677 keessa jalqabe; mul’anni ilmaan waaqayyummaa immoo, kan mul’achuu Kiristoos adda baasu, bara dhaloota Kiristoos dura 457 keessa jalqabe. Walitti hidhamiinsi waaqayyummaa fi ilmaan namaa waggoota dhibba lamaa fi digdamii lamaan bakka buufama; innis jalqabbiilee lamaa mul’atoota lameenii walitti kan hidhu dha. Dhibba lamaa fi digdamii lama jechuun mallattoo “walitti hidhamiinsa ilmaan namaa fi waaqayyummaa” ti; akkasumas walitti hidhamiinsa dabala beekumsaa yeroo dhumaa bara 1798 keessa turee fi dabala beekumsaa yeroo dhumaa bara 1989 keessa tureen bakka buufama.

The formalized message derived from the increase of knowledge in 1798, was first presented by Miller in 1831 (and then in the Vermont Telegraph newspaper in 1833). 1831 is two hundred and twenty years after the publishing of the King James Bible in the year 1611. The King James Bible represented a twofold document of the Old and New Testaments. The beginning and ending of the two hundred-and twenty-years “linked” a divine publication with a human publication. The human publication’s information was derived from the divine light that was unsealed at the time the end in 1798, and then was formalized through the work of a human instrument, who had begun to publish it in 1831. It was a divine publication, with a divinely sealed message, that was afterward unsealed by humanity, and thereafter presented by a human instrument. The Hebrew word translated as “publish” in God’s word means to call out to cry (unto), (be) famous, guest, invite, mention, (give) name, preach, proclaim, pronounce, publish. Miller began to publish his message in 1831, then in 1833 it was literally published in the Vermont Telegraph.

1798 keessatti beekumsi dabalaa dhufe irraa ergaan sirna qabeessa taʼee argame, yeroo jalqabaatiif Milleraan bara 1831 keessatti dhihaate (itti aansuunis gaazexaa *Vermont Telegraph* keessatti bara 1833 keessatti maxxanfame). Bara 1831 maxxansa *King James Bible* bara 1611 keessatti baʼe irraa waggaa dhibba lamaa fi digdama booda ture. *King James Bible* san keessatti galmeen dachaa Kakuu Moofaa fi Kakuu Haaraa bakka buʼe ture. Jalqabni fi xumurni waggoota dhibba lamaa fi digdama sana “walqabsiise” maxxansa Waaqummaa tokko maxxansa namaatiin. Odeeffannoon maxxansa namaa sun ifa Waaqummaa yeroo dhumaa bara 1798 keessatti baname irraa argame; achiis hojii meeshaa namaa tokkootiin sirna qabeessa taʼee, inni bara 1831 keessatti isa maxxansuu jalqabe. Inni maxxansa Waaqummaa ture; ergaa Waaqummaan chaappeffamee ture, isa boodarra namummaan baname, achiis meeshaa namaatiin dhihaate. Jechi Ibrootaa Dubbii Waaqayyoo keessatti “publish” jedhamee hiikamu jechuun waamicha dhageessisuu, iyyuu, waamu, beekamaa taʼuu, keessummaa taʼuu, affeeruu, yaadachuu, maqaa kennuu, lallabuu, labsuu, dubbisuu, maxxansuu jechuu dha. Milleraan ergaa isaa bara 1831 keessatti maxxansuu jalqabe; achiis bara 1833 keessatti gaazexaa *Vermont Telegraph* keessatti jechuunis dhugumaatti maxxanfame.

The formalized message derived from the increase of knowledge in 1989 was first published in 1996 (in The Time of the End magazine), two hundred and twenty years after the publishing of the two sacred documents known as the Declaration of Independence in 1776 (and thereafter the Constitution of the United States) in 1789. The beginning and ending of the two hundred-and twenty-years links divinity with humanity, and it does so through the publishing of the two divine documents, beginning in 1776. When the book of Daniel was unsealed at the time of the end in 1989, the formalized message which had been brought about through the work of a human instrument was published in 1996. The sequence was a divine publication, then an unsealing, and then a human publication.

Ergaan sirnaawaa ta’e kan daballii beekumsaa bara 1989 irraa argame, yeroo jalqabaatiif bara 1996tti (magaazinii *The Time of the End* keessatti) maxxanfame; kunis waggaa dhibba lamaa fi digdama booda maxxanfamuu sanadoota qulqulluu lamaanii kan bara 1776 keessatti *Declaration of Independence* jedhamuun beekaman (itti aansuudhaanis bara 1789 keessatti *Constitution of the United States*) maxxanfaman irraa ture. Jalqabni fi dhumti waggoota dhibba lamaa fi digdama sanaa waaqayyummaa namaa wajjin walqabsiisa; kanais maxxanfamuu sanadoota waaqayyoo lamaaniin, bara 1776 irraa jalqabee, raawwata. Yommuu kitaabni Daani’el yeroo dhumaatti bara 1989 keessatti hiikamee bane, ergaan sirnaawaa ta’e kan hojii meeshaa namaatiin dhufee ture bara 1996 keessatti maxxanfame. Tartibni isaa maxxansa waaqayyoo, sana booddee hiikama banamuu, achiis maxxansa namaa ture.

In both times of the end, the three steps of truth are identified. They both begin with a divine publication as the first step, and a human publication explaining a divine message is the last step. The middle step is when the Lion of the tribe of Judah unseals the divine message for that particular history, and thereafter selects a human instrument to gather up the light that was unsealed from the divine document. When the unsealing occurs there is rebellion manifested by the wicked who do not understand the increase of knowledge. Thus, a divine publication is represented by the first letter of the Hebrew alphabet, the increase of knowledge is represented by the thirteenth letter where rebellion is manifested, and the human publication of the special divine message for that history is the last letter of the Hebrew alphabet, and taken together the three letters mean “truth”.

Yeroo dhuma lamaanuu keessatti, tarkaanfiileen dhugaa sadan adda baafamanii jiru. Isaan lamaanis akka tarkaanfii jalqabaatti maxxansa Waaqummaa tokkoon jalqabu; maxxansi namaatiin ba’e kan ergaa Waaqummaa ibsu immoo tarkaanfii isa dhumaa dha. Tarkaanfiin giddu-galeessaa yeroo Leenci sanyii Yihudaa ergaa Waaqummaa seenaa addaa sanaaf ta’e hiiku sana dha; achii booddee ifa san kan galmee Waaqummaa irraa hiikame walitti qabuuf meeshaa namaa tokko ni filata. Yeroo hiikamuun sun raawwatamutti, hamoonni dabalata beekumsaa hin hubanne fincila isaanii mul’isu. Kanaafuu, maxxansi Waaqummaa qubee jalqabaa alifbeetii Ibrootaan bakka bu’ama; dabalati beekumsaa qubee kudha sadaffaatiin bakka bu’ama, achitti fincilli mul’ata; maxxansi namaatiin ba’e kan ergaa addaa Waaqummaa seenaa sanaaf ta’e immoo qubee dhumaa alifbeetii Ibrooti; qubeewwan sadan sun walitti yeroo fudhataman “dhugaa” jechuudha.

The visions of the Ulai and Hiddekel Rivers that are now in the process of fulfillment identify that in the last days the increase of knowledge from both rivers merge together to prove that divinity combined with humanity does not sin. Daniel received the vision that represents the appearance of Christ at the conclusion of the twenty-three hundred year prophecy in 1844 while by the Ulai River.

Mul’atonni Laga Ulai fi Lagaa Hiddeqeel kan yeroo ammaa kana raawwatamuu irratti jiran, bara dhumaatti dabalamuun beekumsaa laggeen lamaan irraa dhufu walitti makamee, Waaqayyummaa namummaa wajjin walitti makame cubbuu akka hin hojjenne mirkaneessu jedhamuu isaanii ni agarsiisu. Daani’el yeroo Laga Ulai biratti turetti, mul’ata kan dhuma raajii waggoota kuma lamaa fi dhibba sadii sanaa bara 1844 keessatti mul’achuu Kiristoos bakka bu’u fudhate.

> And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:2.

> Ani immoo mul’ataan arge; anis arge yeroo, Shushaan magaalaa mootummaa keessaa, isa kutaa biyya Eelaam keessa jiru nan ture; anis immoo mul’ataan arge, laga Ulaayiis bira nan ture. Daani’el 8:2.

Daniel received the vision that represents the vision of the twenty five hundred and twenty years of prophetic history while by the Hiddekel River.

Daani’el utuu laga Hiddeqel bira jiruu mul’ata seenaa raajii waggoota kuma lama dhibba shanii fi digdama bakka bu’u sana argate.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

> Guyyaa jalqabaa keessaa guyyaa afurtamaa fi afur irratti, utuun qarqara laga guddaa isa Hiddeqel bira jiruu. Daani'el 10:4.

Gabriel thereafter identified the purpose of the chazon vision of the Hiddekel River in verse fourteen.

ଗବ୍ରିଏଲ୍ ପରେ ଚତୁର୍ଦ୍ଦଶ ପଦରେ ହିଦ୍ଦେକେଲ୍ ନଦୀର ଚାଜୋନ୍ ଦର୍ଶନର ଉଦ୍ଦେଶ୍ୟକୁ ଚିହ୍ନିତ କଲେ।

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

> Amma ani siif hubachiisuuf dhufeera; waan bara dhumaa keessa saba kee irratti dhufuuf jiru; mul’anni kunis amma iyyuu guyyoota baay’eedhaaf ta’a. Daani’el 10:14.

The vision given by the Ulai River identifies Christ’s “appearance”, (divinity) when He suddenly came unto His temple on October 22, 1844. It represented “divinity” entering into the temple of the Millerites (humanity) on that date, for the Day of Atonement, meaning the day of “at one-ment”, represents the combination of divinity with humanity. The vision given by the Hiddekel River identifies what shall befall God’s people (humanity) in the latter days.

Mul’anni laga Ullaa’iin kenname “mul’ata” Kiristoos isa Inni Onkololeessa 22, 1844tti yeroo tasa gara mana qulqullummaa Isaa dhufe agarsiisa; jechuunis waaqummaa Isaa agarsiisa. Innis guyyaa sana, Guyyaa Araaraatiif, “waaqummaa” gara mana qulqullummaa warra Miilariitii (namummaa) seenuu isaa bakka bu’a; sababiin isaas Guyyaan Araaraa, jechuun guyyaa “tokko ta’uu”, walitti makamu waaqummaa fi namummaa agarsiisa. Mul’anni laga Hiddeqeeliin kenname immoo wanta bara mootummaa dhumaatti saba Waaqayyoo (namummaa) irra ga’u ifatti mul’isa.

The beginning of the vision of the “appearance” was the year 457 BC. Two hundred and twenty years after the prophetic period identifying the trampling down of the sanctuary and the host which began in 677 BC. The ending of the two hundred and twenty years that were linked together at the starting point of the two visions, was marked by the Wonderful Numberer, who is also the Wonderful Linguist in Habakkuk 2:20.

Jalqaba mul’ata “fakkeenyaa” sanaa waggaa 457 Dh.K.D. ture. Yeroo raajii waggaa dhibba lamaa fi digdamii qulqullummaa fi loltoota irra-deebiin miidhagsiisuun jalqabame kan waggaa 677 Dh.K.D. keessatti eegale irraa waggaa dhibba lamaa fi digdamii booda ture. Xumurri waggoota dhibba lamaa fi digdamii, kan jalqaba mul’ata lamaanii keessatti walitti hidhamanii turan, Nama Lakkooftuu Dinqisiisaa ta’een mallatteeffame; inni immoo Hab 2:20 keessatti Nama Afaan Beeku Dinqisiisaa dha.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Ngwla wuhwa a mo tempeleng ya gagwe e kgethwa: a lefatshe lotlhe le didimale fa pele ga gagwe. Habakuke 2:20.

The link of humanity and divinity represented in the beginning by the starting points of the two prophecies was identified at their mutual endings by the chapter and verse that described the appearance of divinity suddenly coming into the temple He had constructed during the forty-six years beginning at the time of the end in 1798, and ending forty-six years later on October 22, 1844.

মানবত্ব আৰু দিৱ্যত্বৰ মাজৰ সেই সংযোগ, যিটো আৰম্ভণিতে দুয়োটা ভাববাণীৰ আৰম্ভণিবিন্দুৰ দ্বাৰা প্ৰতিনিধিত্ব কৰা হৈছিল, সিহঁতৰ পাৰস্পৰিক অন্তবিন্দুত সেই অধ্যায় আৰু পদৰ দ্বাৰা চিনাক্ত কৰা হৈছিল, যিয়ে সেই দিৱ্য সত্তাৰ আবিৰ্ভাৱ বৰ্ণনা কৰে, যিজনে সময়ৰ অন্ত ১৭৯৮ চনত আৰম্ভ হোৱা আৰু ছয়চল্লিশ বছৰ পিছত ১৮৪৪ চনৰ ২২ অক্টোবৰত সমাপ্ত হোৱা সেই ছয়চল্লিশ বছৰত তেওঁ নিৰ্মাণ কৰা মন্দিৰত আকস্মিকভাৱে আগমন কৰিছিল।

> Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 1 Corinthians 3:16, 17.

> Isin hin beektanii akka isin mana qulqullummaa Waaqayyoo taatan, akka Hafuurri Waaqayyoo isinan keessa jiraatus hin beektanii ree? Namni kam iyyuu mana qulqullummaa Waaqayyoo yoo xureesse, Waaqayyo isa balleessa; sababiin isaas, manni qulqullummaa Waaqayyoo qulqulluu dha; innis isinuma. 1 Qorontos 3:16, 17.

On October 22, 1844, in agreement with the vision of the “appearance”, Habakkuk identified that the Lord was in His holy temple. He had erected the temple that had been destroyed and trampled down for twenty-five hundred and twenty years, in forty-six years.

Onkoloolessa 22, 1844, mul’ata “argamuu” wajjin waliigaluudhaan, Habaaquq Gooftaan mana qulqullummaa Isaa keessatti akka jiru adda baase. Inni mana qulqullummaa waggoota kuma lamaa dhibba shan fi digdamii keessatti diigamee fi miilaan sararamee ture sana, waggoota afurtamii ja’a keessatti ijaare.

> And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

> Isattiin akkana jedhii: Waaqayyo Gooftaan maccoota hunda bulchu akkana jedha: Ilaa, namicha maqaan isaa Damee jedhamee waamamu sana; inni iddoo ofii isaatii keessaa ni biqila, mana qulqullummaa Waaqayyoo ni ijaara. Eeyyee, inni mataan isaa mana qulqullummaa Waaqayyoo ni ijaara; ulfina ni baata, teessoo mootummaa isaa irra ni taa’a, ni mootummaa; akkasumas teessoo isaa irra luba ni ta’a; gorsi nagaa isaan lamaan gidduu ni ta’a. Gonfoonni sunis yaadannoo ta’anii mana qulqullummaa Waaqayyoo keessatti Heleemii fi Tobiyaasii fi Yedaaʼiyaa fi Heen ilma Zephaaniyaaaf ni ta’u. Warri fagoo jiranis dhufanii mana qulqullummaa Waaqayyoo keessatti ni ijaaru; Waaqayyo Gooftaan maccoota hunda bulchu akka na gara keessan erge isinis ni beektu. Kunis ni raawwatama, yoo sagalee Waaqayyoo Waaqa keessanii jabeessitanii dhageessan. Zakaariyaas 6:12–15.

In John 2:20, after Christ had cleansed the temple, which according to Sister White was a fulfillment of Malachi chapter three, as was October 22, 1844, the Messenger of the Covenant suddenly came to His temple.

Yohannis 2:20 keessatti, Kiristoos mana qulqullummaa erga qulqulleessee booda—kunis akka Obboleettii Waayitiin jettutti raawwii Milkiyaas boqonnaa sadii ture; akkuma Onkoloolessa 22, 1844 illee ta’e sanaan—Ergamaan Kakuu sun tasa gara mana qulqullummaa Isaa dhufe.

> Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–20.

> Yesusis deebisee isaanii, “Mana qulqullummaa kana diigaa; ani immoo guyyoota sadi keessatti isa nan kaasa.” Yihudoonnis ni jedhan, “Manni qulqullummaa kun ijaaramaa waggaa afurtamii fi jahatti ture; ati immoo guyyoota sadi keessatti isa ni kaasa moo?” Inni garuu waaʼee mana qulqullummaa qaama isaatii dubbate. Yohannis 2:19–20.

In fulfillment of Malachi chapter three, Christ suddenly came to His temple when He cleansed the temple at the beginning of His ministry in John chapter two, which typified October 22, 1844. The temple cleansing by Christ in John chapter two, and October 22, 1844, were a fulfillment of Malachi chapter three. In John chapter TWO and verse TWENTY, we are informed that the human temple had been erected in forty-six years, and the divine temple was raised up in three days. The human temple only becomes Habakkuk’s “holy temple” when divinity suddenly comes into it, as it did on October 22, 1844, for divinity combined with humanity does not sin. The visions of the two great rivers of Shinar represent the truth that humanity combined with divinity does not sin.

Raawwii Malaa’ikaa boqonnaa sadiitti raawwatameen, Kiristoos yeroo tajaajila Isaa jalqabaa keessatti mana qulqullummaa qulqulleesse yeroo Yohaannis boqonnaa lama keessatti mul’atutti, mana qulqullummaa Isaa dursee hin eegamneen dhufe; kunis Onkoloolessa 22, 1844 fakkeesse. Qulqulleessuun mana qulqullummaa Kiristoosiin Yohaannis boqonnaa lama keessatti ta’e, fi Onkoloolessa 22, 1844, raawwatamuu Malaa’ikaa boqonnaa sadiiti. Yohaannis boqonnaa LAMA fi lakkoofsa DIGDAMITTI, manni qulqullummaa namummaa waggaa afurtamii ja’atti ijaarame akka ture, manni qulqullummaa waaqayyummaa immoo guyyoota sadi keessatti kaafame akka ture nutti himama. Manni qulqullummaa namummaa kan Habaaquuq “mana qulqullummaa isaa” jedhu ta’u kan danda’u yeroo waaqayyummaan yeroo hin eegamnetti keessa isaatti dhufutti qofa; akkuma Onkoloolessa 22, 1844 ta’etti; sababni isaas waaqayyummaan namummaa wajjin walitti makamee cubbuu hin hojjetu. Mul’atonni laggeen guguddoo lamaa Shiinaar keessaa dhugaa kana bakka bu’u: namummaan waaqayyummaa wajjin walitti makamee cubbuu hin hojjetu.

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

Nuti itti aansee qo’annoo keenya Daani’el boqonnaa kudha tokkoffaa keeyyata afurtamaa irratti barruu itti aanu keessatti itti fufna.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Isinis akka dhagaa jiraatoo taatanii, mana hafuuraa ijaaramtu; lubummaa qulqulluu taatanii, aarsaa hafuuraa Yesus Kiristoosiin Waaqa duratti fudhatama qabu dhiheessuuf. 1 Phexiros 2:5.

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