Article

# The Book of Daniel - Number One-Hundred and Fifty-Seven

Macaafa Daaniʼel — Tokkoffaa Dhibba Tokko fi Shantamii Torba jedhu

Unraveling the Prophetic Symbolism of Cyrus in the Book of Daniel

Hiika Raajii Dubbii Daniel Keessatti Mul’atu Hiikuu

Author

Jeff Pippenger

Published

March 25, 2024

Formats

PDF
Word
Song MP3

In verse one, of chapter ten, we are informed that it was the third year of Cyrus, but in chapter one, we are informed that Daniel only lived, or continued until the first year of Cyrus.

Keeyyata kudhan boqonnaa kudhaffaa keessatti, kun waggaa sadaffaa Qiiroos taʼuu isaa nutti himama; garuu boqonnaa tokkoffaa keessatti immoo Daaniʼel waggaa jalqabaa Qiiroositti qofa akka jiraate, yookaan itti fufe, nutti himama.

> And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.

> Daaniʼel hanga waggaa isa jalqabaa mootii Qiirositti itti fufe. Daaniʼel 1:21.

For two years Cyrus had essentially co-ruled with Darius the Mede, thus it was his third year, but it was also his first year.

Waggoota lamaaf, Qiiroos bu’uuraan Daariyus nama Meedii wajjin mootummaa waloon bulchaa ture; kanaaf waggaa isaa sadaffaa ture, garuu akkasumas waggaa isaa jalqabaa illee ture.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Waggaa sadaffaa Qiiros mooticha Faaresitti dubbii tokko Daani'eel isa maqaan isaa Beltshaazaar jedhamutti mul’ifame; dubbiin sunis dhugaa ture, yeroo murtaa’ees dheeraa ture; innis dubbicha hubate, mul’ata sanas qalbeeffate. Daani'eel 10:1.

Prophetically Cyrus is introduced in Daniel’s first and last visions. Daniel chapter one, as already set forth in prior articles, represents the first angel of Revelation chapter fourteen. When the first angel is identified in prophecy it possesses all the prophetic characteristics of all three angels of Revelation fourteen. The three steps of the everlasting gospel represented in the first angel, are “fear God,” “give Him glory,” for “the hour of His judgment is come.”

Akka raajii tiin, Kooros mul’ata Daani’el isa jalqabaa fi isa dhumaa keessatti dhihaata. Boqonnaan tokkoffaan Daani’el, akkuma barruulee duraanii keessatti dursee ibsame, ergamaa jalqabaa Mul’ata boqonnaa kudha afurii bakka bu’a. Yommuu ergamaan jalqabaa raajii keessatti adda baafamu, inni amala raajii ergamoota sadan Mul’ata kudha afurii hunda of keessaa qabaata. Tarkaanfiileen sadii warra wangeela bara baraa, kanneen ergamaa jalqabaa keessatti bakka bu’an, “Waaqayyoon sodadhaa,” “isaaf ulfina kennaa,” sababiin isaas “sa’aan firdii isaa dhufeera.”

Because Daniel and the three worthies “feared God,” they chose to reject the diet of Babylon, and remain vegetarians. In the visual test that followed, Daniel and the three worthies “glorified God” in their healthy appearance in contrast with those who ate the Babylonian diet. After three years, the “hour of judgment” arrived when Nebuchadnezzar tested them and found them to be ten times wiser than all the Babylonian wise men.

Sababni Daaniʼelii fi namoonni sadan kabajamoon sun “Waaqayyoon waan sodaataniif,” nyaata Baabilon dhiphisuuf filatanii, kuduraafi muduraa qofa nyaachaa turan. Qormaata mulʼataa sanaan booddee, Daaniʼelii fi namoonni sadan kabajamoon sun bifa isaanii fayyaa qabeessa taʼeen, warra nyaata Baabilon nyaatan irraa adda taʼanii, “Waaqayyoon ulfeessan.” Waggoota sadii booda, yeroo mootummaa murtii sun gaʼe; yeroo sanatti Nebukadnezaar isaan qoree, ogeessota Baabilon hunda irra dachaa kudhan caalaa ogeessa taʼuu isaanii argate.

The three steps of the everlasting gospel are also represented in the final chapter of Daniel as the process whereby the increase of knowledge purifies, makes white and tries those who are held accountable to the light that is unsealed at the time of the end. In the first chapter of Daniel as in the last, the three steps of the first angel, which includes all three angels, is identified. Because chapter one is the everlasting gospel of the first angel, chapter two of Daniel represents the second angel of Revelation fourteen, where the test of the image of the beast or the image of Christ is represented, as it was in the second test in the three steps of chapter one.

Sadarkaan wangeela bara baraa sadan kunis boqonnaa dhumaa Daaniyael keessatti, adeemsa itti dabalinsi beekumsaa warra ifa yeroo dhumaa keessatti hiikameef itti gaafatamoo ta’an qulqulleessu, addeessu, fi qoramuun isaanii akka ta’etti bakka bu’aniiru. Akkuma boqonnaa jalqabaa Daaniyael keessatti, akkasumas boqonnaa dhumaa keessatti, sadarkaan sadan ergamaa isa jalqabaa, kan ergamoota sadan hundumaa of keessatti hammatu, adda baafameera. Sababni isaas boqonnaan tokko wangeela bara baraa ergamaa isa jalqabaa waan ta’eef, boqonnaan lammaffaa Daaniyael ergamaa lammaffaa Mul’ata boqonnaa kudha afur keessatti argamu bakka bu’a; achitti qorichi fakkeenya bineensichaa yookaan fakkeenya Kiristoos bakka bu’ameera, akkuma qoricha lammaffaa sadarkaa sadan boqonnaa tokko keessatti turetti.

Because chapters one and two of Daniel represent the first and second angels of Revelation fourteen, chapter three and the test on the Plain of Dura, represents the third angel’s message, with its warning to not receive the mark of the beast. In chapter one of Daniel, Cyrus’ first year is mentioned, and in chapter ten, which is Daniel’s last vision, Cyrus is represented by his third year, but we know that third year is his first year, for Daniel only continued until the first year of Cyrus.

Sababni boqonnaan tokkoo fi lamaa kan Daani’el ergamoota jalqabaa fi lammaffaa Mul’ata boqonnaa kudha afur bakka bu’u; kanaaf boqonnaan sadii fi qorichi dirree Duuraa irratti taasifame, ergamaa sadaffaa, akeekkachiisa mallattoo bineensichaa akka hin fudhanne of keessaa qabuu wajjin bakka bu’a. Boqonnaa tokko keessatti waggaan jalqabaa Qiiros ni eerama; boqonnaa kudhattama keessatti immoo—kan mul’ata Daani’el keessaa isa dhumaa dha—Qiiros waggaa isa sadaffaatiin bakka bu’een ni dhihaata; garuu nuti waggaan sadaffaan sun waggaa isaa isa jalqabaa akka ta’e ni beekna; sababiin isaas Daani’el hamma waggaa jalqabaa Qiiros qofaatti itti fufe.

Cyrus is therefore a symbol of a first year that contains three years. He is a symbol of the first angel’s message. Cyrus’ first year is mentioned in the last verse of Daniel’s first vision, and then again in the first verse of Daniel’s last vision. It is important to recognize the prophetic symbolism of Cyrus, and we are first identifying that he represents the first angel’s message. This can be prophetically ascertained by the fact that Daniel identifies his third year, as his first, but more importantly it is identified by the first decree which he proclaimed.

Kanaaf, Qiiros waggaa jalqabaa waggoota sadii of keessaa qabu kan agarsiisu fakkeenya dha. Inni ergamaa jalqabaa ergaa isaa kan agarsiisu fakkeenya dha. Waggaan jalqabaa Qiiros mul’ata jalqabaa Daani’el keessatti lakkoofsa isa dhumaa irratti eerama; achiis deebisee lakkoofsa jalqabaa mul’ata isa dhumaa Daani’el keessatti ni eerama. Fakkeenya raajii kan Qiiros ta’e beekuun barbaachisaa dha; nutis yeroo jalqabaatti inni ergamaa jalqabaa ergaa isaa akka bakka bu’u adda baafachaa jirra. Kunis karaa raajiitiin mirkanaa’uu kan danda’u sababiin isaas Daani’el waggaa isaa isa sadaffaa akka waggaa isaa isa jalqabaa ta’etti adda baasa; garuu caalaatti immoo ajaja jalqabaa inni labsen kanaan adda baafama.

The struggle that Gabriel was having with the kings of Persia in chapter ten, was in regard to bringing Cyrus to the point where he would follow through and proclaim the first of three decrees, which would allow the Jews to return and rebuild Jerusalem and the temple. The third decree would mark the beginning of the twenty-three hundred year prophecy, which ended when the third angel arrived on October 22, 1844. The third decree represented the third angel, and therefore the first decree of Cyrus, represented the arrival of the first angel in 1798. Cyrus represents the first angel, and for this reason, in the book of Daniel his first year represented three years.

Lola Gabrʼeel boqotoota Faares wajjin boqonnaa kudhan keessatti qabaa ture, Kiiros gara sadarkaa inni labsiiwwan sadii keessaa isa jalqabaa hojiitti hiikuudhaan labsuuf itti fufu geessuu irratti ture; labsii sunis Yihudoonni deebiʼanii Yerusaalemii fi mana qulqullummaa ijaarratan akka dandaʼan ni eyyama ture. Labsichi sadaffaan jalqaba raajii waggoota kuma lamaa fi dhibba sadii agarsiisa ture; raajiin sunis yeroo ergamaan sadaffaan Onkoloolessa 22, 1844tti dhufe xumurame. Labsichi sadaffaan ergamaa sadaffaa bakka buʼe; kanaafuu, labsiin jalqabaa Kiirosis dhufaatii ergamaa jalqabaa bara 1798tti bakka buʼe. Kiiros ergamaa jalqabaa bakka buʼa; sababii kanaafis, macaafa Daaniʼel keessatti waggaan isaa inni jalqabaa waggoota sadii bakka buʼe.

Cyrus therefore represents the “time of the end,” for it was when the first angel (Cyrus), arrived in 1798, that the “time of the end” arrived and the book of Daniel was unsealed. The name Cyrus is believed to be derived from the Old Persian word “Kūruš,” which means “sun,” combined with the Elamite word “kursh,” meaning “throne,” indicating a connection to royal authority or kingship. Isaiah addresses these characteristics of Cyrus as well.

Kanaaf, Qiiroos “yeroo dhumaa” bakka bu’a; yeroo ergamaan inni jalqabaa (Qiiroos) bara 1798tti dhufe, “yeroon dhumaa” sun ni gaʼe, kitaabni Daani’el immoo ni baname. Maqaan Qiiroos jedhu jecha Farsi durii “Kūruš” jedhamurraa kan argame akka ta’e ni amanama; hiikni isaas “aduu” dha; kunis jecha Elaamii “kursh” jechuun “teessoo mootummaa” jedhu wajjin walitti makamee, aangoo mootummaa yookaan mootummaa mootummaa wajjin walitti dhufeenya akka agarsiisu mul’isa. Isaayaas amaloota Qiiroos kanaas ni dubbata.

> That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid. Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel. For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: That they may know from the rising of the sun, and from the west, that there is none beside me. I am the Lord, and there is none else. Isaiah 44:28–45:6.

> ସେ କୋରସଙ୍କ ବିଷୟରେ କହୁଛନ୍ତି, ସେ ମୋର ମେଷପାଳକ, ଏବଂ ସେ ମୋର ସମସ୍ତ ଇଚ୍ଛା ପୂରଣ କରିବ; ଏପର୍ଯ୍ୟନ୍ତ ଯେ ସେ ଯିରୂଶାଲେମକୁ କହିବ, ତୁମେ ନିର୍ମିତ ହେବ; ଏବଂ ମନ୍ଦିରକୁ, ତୁମର ଭିତ୍ତି ପକାଯିବ। ପ୍ରଭୁ ତାଙ୍କ ଅଭିଷିକ୍ତ କୋରସଙ୍କୁ ଏପରି କହୁଛନ୍ତି, ଯାହାଙ୍କ ଦାହିଣ ହାତକୁ ମୁଁ ଧରିଛି, ତାଙ୍କ ସମ୍ମୁଖରେ ଜାତିମାନଙ୍କୁ ବଶୀଭୂତ କରିବା ପାଇଁ; ଏବଂ ମୁଁ ରାଜାମାନଙ୍କର କଟିବନ୍ଧନ ଶିଥିଳ କରିଦେବି, ତାଙ୍କ ସମ୍ମୁଖରେ ଦ୍ୱିପଟ ଦ୍ୱାରଗୁଡ଼ିକୁ ଖୋଲିବା ପାଇଁ; ଏବଂ ସେହି ଦ୍ୱାରଗୁଡ଼ିକ ବନ୍ଦ ହେବ ନାହିଁ; ମୁଁ ତୁମ ଆଗରେ ଆଗେଇ ଯିବି, ଏବଂ ବାଙ୍କା ସ୍ଥାନଗୁଡ଼ିକୁ ସରଳ କରିଦେବି; ମୁଁ ପିତଳର ଦ୍ୱାରଗୁଡ଼ିକୁ ଚୂର୍ଣ୍ଣବିଚୂର୍ଣ୍ଣ କରିଦେବି, ଏବଂ ଲୋହାର ଶଳାକାଗୁଡ଼ିକୁ କାଟି ଦୁଇ ଟୁକୁଡ଼ କରିଦେବି; ଏବଂ ମୁଁ ତୁମକୁ ଅନ୍ଧକାରର ଧନସମ୍ପଦ ଏବଂ ଗୁପ୍ତ ସ୍ଥାନମାନଙ୍କର ଲୁକାୟିତ ସମ୍ପଦ ଦେବି, ଯେପରି ତୁମେ ଜାଣିପାରିବ ଯେ ମୁଁ, ପ୍ରଭୁ, ଯିଏ ତୁମକୁ ନାମରେ ଡାକୁଛି, ମୁଁ ଇସ୍ରାଏଲଙ୍କ ପରମେଶ୍ୱର। ମୋର ଦାସ ଯାକୁବଙ୍କ ନିମିତ୍ତେ, ଏବଂ ମୋର ଚୟିତ ଇସ୍ରାଏଲଙ୍କ ନିମିତ୍ତେ, ମୁଁ ତୁମକୁ ତୁମର ନାମରେ ଡାକିଛି; ତୁମେ ମୋତେ ଜାଣିନଥିଲେ ମଧ୍ୟ, ମୁଁ ତୁମକୁ ଉପାଧି ଦେଇଛି। ମୁଁ ପ୍ରଭୁ, ଏବଂ ଆଉ କେହି ନାହିଁ; ମୋର ବ୍ୟତୀତ କୌଣସି ପରମେଶ୍ୱର ନାହିଁ; ତୁମେ ମୋତେ ଜାଣିନଥିଲେ ମଧ୍ୟ, ମୁଁ ତୁମକୁ ଶକ୍ତିଦାନ କରିଛି; ଯେପରି ସୂର୍ଯ୍ୟୋଦୟ ଦିଗରୁ ଏବଂ ପଶ୍ଚିମଦିଗରୁ ଲୋକମାନେ ଜାଣନ୍ତୁ ଯେ ମୋର ବ୍ୟତୀତ ଆଉ କେହି ନାହିଁ। ମୁଁ ପ୍ରଭୁ, ଏବଂ ଆଉ କେହି ନାହିଁ। ଯିଶାଇୟ 44:28–45:6.

Cyrus typified Christ, for he was the Lord’s “anointed” and was called God’s “shepherd,” who builds Jerusalem and lays the foundation of the temple. He is the one involved with the opening of the closed gates, as Christ is He who opens and no man shuts, and shuts and no man opens. And Cyrus is given “the treasures of darkness, and hidden riches of secret places.” Cyrus fulfills several waymarks upon the line of reformatory movements.

Qiiroos Kiristoosiin fakkaata; inni “dibamaa” Gooftaa ture, akkasumas “hoolessa tiksee” Waaqayyoo jedhamee waamame; inni Yerusaalemiin ijaara, hundee mana qulqullummaa kaa’a. Inni isa karrawwan cufaman banuu wajjin walqabatu dha; akkuma Kiristoos Inni banaa namni tokko illee cufuu hin dandeenye, cufaas namni tokko illee banuu hin dandeenye ta’e. Qiiroosiifis “qabeenyi dukkanaa, fi badhaadhinni dhokataan iddoo iccitii” ni kennama. Qiiroos sarara sochii haaromsaa irratti mallattoolee karaa hedduu ni guuta.

He marks the time of the end, when the first angel arrives, when the book of Daniel is unsealed and there is then an increase of knowledge that comes from “the treasures of darkness, and hidden riches of secret places.” Those “treasures of darkness, and hidden riches of secret places,” make up the “foundation” that is “built,” and the “temple,” that is to be “laid”. Christ, who was typified by Cyrus, is the Lord’s “anointed,” as Christ was anointed at His baptism. Cyrus is therefore not only the arrival of the first angel, he is also the second angel that empowers the first angel when it descends, as the Holy Spirit descended when Christ was anointed. On October 22, 1844 Christ opened the door or “gate” into the Most Holy Place, which was a gate that had been shut. Cyrus also marks the arrival of the third angel.

Inni yeroo dhumaa mallatteessa; yeroo ergamaan inni duraa dhufu, yeroo macaafni Daaniʼel hiikamu, achiis beekumsi “qabeenya dukkanaa keessaa, fi badhaadhina dhokataa iddoo iccitii keessaa” dhufu itti dabalu. “Qabeenyi dukkanaa keessaa, fi badhaadhinni dhokataan iddoo iccitii keessaa” kun, “buʼuura” “ijaaramu,” fi “mana qulqullummaa” “kaayamu” taʼu ni ijaaru. Kiristoos, inni Qiirosiin fakkeenyaaf agarsiifame, “dibamaa” Gooftaa ti; akkuma Kiristoos cuuphaa Isaa irratti dibame sana. Kanaaf Qiiros dhufaatii ergamaa isa duraa qofa miti; innis yeroo inni buʼu ergamaa isa duraa humneessuuf ergamaa isa lammaffaa dha; akkuma Hafuurri Qulqulluun yeroo Kiristoos dibame buʼe sana. Onkoloolessa 22, 1844 keessa Kiristoos gara Iddoo Hundumaa Caaluutti balbala yookaan “karra” banee; kunis karra duraan cufamee ture. Qiirosis dhufaatii ergamaa isa sadaffaa ni mallatteessa.

Cyrus is the first angel, and the first angel possesses all the elements of all three angels. Cyrus is the time of the end in 1798, when the first angel arrived. Cyrus represents August 11, 1840 when the message of the first angel was empowered (anointed). He represents the work of laying the foundations, as represented by the production of the 1843 chart in May of 1842. He represents the building of the temple, as the two classes were separated at the first disappointment on April 19, 1844, and he represents the second separation at the great disappointment of October 22, 1844.

Koresh ergamaa jalqabaa dha, ergamaan jalqabaas wantoota ergamoota sadan hunda of keessaa qaba. Koresh yeroo dhumaa kan bara 1798, yeroo ergamaan jalqabaa dhufe sana dha. Inni Hagayya 11, 1840 bakka bu’a; yeroo ergaan ergamaa jalqabaa humna itti argate (dibame) sana. Inni hojii hundee kaa’uu bakka bu’a; kunis akka oomisha kaartii 1843 kan Caamsaa bara 1842 keessatti qophaa’een mul’ifametti. Inni ijaarsa mootummaa waaqaa bakka bu’a; akkuma gareewwan lamaan gufuu jalqabaa keessatti Eebla 19, 1844 irratti adda baafamanitti; akkasumas inni addaan-bahiinsa lammaffaa gufuu guddaa Onkololeessa 22, 1844 irratti ta’e bakka bu’a.

All the waymarks of the reform movement of the Millerites were typified by Cyrus, and therefore those waymarks are also typifying the waymarks of the movement of the one hundred and forty-four thousand. The Millerite movement was preceded by the signs which Christ identified would precede the history of the Millerites.

Mallattoolee haaromsa sochii haaromsaa Milariitotaa hundinuu Qorosiin fakkeenyaan ibsaman; kanaafuu mallattooleen haaromsaa sunis akkasuma sochii dhibba keessaa afurtamii afur kuma sanaa fakkeenyaan ibsu. Sochiin Milariitotaa mallattoolee Kiristoos seenaa Milariitotaa dura akka dhufan adda baaseen durfame.

> “Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.

> “Raajii dubbii raajii dhufaatii Kiristoos akkamitti fi kaayyoo isaatiif qofa utuu hin taʼin, mallattoowwan namoonni yeroo inni dhihoo taʼe ittiin beekan illee ni dhiheessa. Yesuusis akkana jedhe: ‘Aduutti, jiʼatti, urjiiwwanittis mallattoowwan ni taʼu.’ Luqaas 21:25. ‘Aduun ni dukkanoofti, jiʼis ifa ishee hin kennitu, urjiileen samii irraa ni kufu, humnoonni samii keessa jiranis ni raafamu. Sana booddees Ilma Namaa duumessa keessa humna guddaa fi ulfina wajjin dhufaa jiru ni argu.’ Maarqoos 13:24–26. Mulʼataanis mallattoowwan dhufaatii lammaffaa dura taʼan keessaa isa jalqabaa akkana jechuun ibsa: ‘Sochiin lafaa guddaan ni taʼe; aduunis akka uffata gaddaa rifeensa irraa hojjetamee gurraacha taate, jiʼinis akka dhiigaatti taate.’ Mulʼata 6:12.”

> “These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded.” The Great Controversy, 304.

> “Mallattoon kun mallattoon kun waggaa kudha sagalaffaa banamuu isaa dura mul’atan. Raawwii raajii kanaatiin, waggaa 1755 keessa kirkirri lafaa hammaataan keessaa isa suukanneessaan inni yeroo kam iyyuu galmeeffamee jiru ni ta’e.” The Great Controversy, 304.

The signs which announced the Second Coming began shortly before 1798, in 1755. 1798 was the conclusion of the captivity of spiritual Israel in spiritual Babylon, which Sister White teaches was typified by the literal captivity of literal Israel in literal Babylon, that concluded at the end of the seventy years of captivity, when Cyrus entered through the open gates and took Babylon, and slew Belshazzar.

Mallattoowwan Dhufaatii Lammaffaa beeksisan bara 1798 dura xinnoo, jechuunis bara 1755 keessatti jalqaban. Bara 1798 xumura booji’amuu Israa’el hafuuraa Baabilon hafuuraa keessatti ture; kunis, akka Obboleettii White barsiistutti, booji’amuu Israa’el dhugaa Baabilon dhugaa keessatti ta’eetiin fakkeenya kenname, kan waggoota torbaatama booji’amaa sanaa dhuma irratti xumurame, yeroo Qiiros karrawwan banaa keessa seenee Baabilon qabatee, Belshaazaaris ajjeese sana.

> “Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Amma waldaan Waaqayyoo har’a karoora Waaqaatiin sanyii badde tokkoo fayyinaaf qophaa’e gara xumuraatti geessuuf bilisa taateetti. Dhaloota hedduudhaaf sabni Waaqayyoo daangaa bilisummaa isaanii irra kaa’ame jala rakkate. Lallabni wangeelaa qulqullina isaa keessatti labsamuun dhorkamaa ture; warra ajaja namootaa cabsuuf ija jabinaan ka’an irratti adabbiiwwan keessaa kanneen hamaan guutummaatti raawwatamaa turan. Kanaafis, iddoo wayinii guddaan gocha naamusaa Gooftaa jechuun beekamu jechuun ni danda’ama jechuun guutummaatti hojii malee hafeera. Sabni ifa dubbii Waaqayyoo irraa hir’ifame. Dukkanni dogoggoraa fi amantii sobaa beekumsa amantii dhugaa dhabamsiisuuf jedhuu ture. Waldaan Waaqayyoo lafa irratti yeroo dheeraa ari’atamni gara-jabeessi kun ture kana keessatti akkuma ilmaan Israa’el yeroo booji’amuu isaanii keessatti Baabilon keessatti booji’amanii turanitti dhugumaan booji’amtee turte.” Prophets and Kings, 714.

The end of the seventy years in Babylon typified 1798, and there were signs that preceded 1798, that announced that Christ’s return was imminent.

Xumuri waggaa torbaatama Baabilon keessatti hiikni fakkeenyaa 1798 ture; akkasumas mallattooleen 1798 dura turan, kanneen deebiʼuun Kiristoos dhihoo taʼuu isaa labsan, jiru turan.

> “The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity.” Prophets and Kings, 551.

> “Dhufaatiin loltoota Qiiroos dallaa Baabilon dura dhufuun Yihudootaaf mallattoo akka bilisummaan isaanii boojiʼamummaa irraa dhihaachaa jiruu ture. Dhaloota Qiiroos dura waggaa dhibbaa tokkoo ol, Hafuuriin Waaqayyoo maqaa isaa maqaan waamee ture; hojii dhuguma inni magaalaa Baabilon osoo isheen hin beekin ittiin qabuu fi karaa ijoollee boojiʼamtootaa gad-dhiifamuuf qopheessu hojjechuu qabuus akka galmeeffamu godhee ture.” Prophets and Kings, 551.

Cyrus also typified the signs which preceded 1798. The historians are rather vague about the rule of Darius and Cyrus, but God’s Word is clear. The Medo-Persian Empire followed the Empire of Babylon, and the first king of Medo-Persia was Darius, though it was his nephew Cyrus that was the general that took Babylon, the night of Belshazzar’s last party. Cyrus and Darius both typify the time of the end of the seventy-year captivity, that represents the time of the end in 1798, and that also typifies the time of the end in 1989.

Qiiroosis mallattoo dursee warra 1798 dura turan ibsaniis agarsiisa ture. Seena-qorri waa’ee mootummaa Daariyosii fi Qiiroosis baay’ee ifa hin ta’an; garuu Dubbiin Waaqayyoo ifaadha. Impaayeriin Meedoo-Faarsi mootummaa Baabilon duukaa bu’e, mootichi jalqabaa Meedoo-Faarsiis Daariyos ture; haa ta’u malee, nama walii-galaa Baabilon qabate, halkan cidha isa dhumaa Belshaazaaritti, obboleessa isaatii ilma Qiiroosis ture. Qiiroosisii fi Daariyos lamaan isaanii yeroo xumura booji’amuu waggaa torbaatamaa agarsiisu; kunis yeroo dhumaa bara 1798 bakka bu’a; akkasumas yeroo dhumaa bara 1989 illee agarsiisa.

The time of the end in the history of Moses was marked by the births of Aaron and Moses, three years apart. That history typified most perfectly the history of Christ, and the time of the end in that history was marked by the birth of John, and six months later the birth of his cousin Jesus. The time of the end has two waymarks, and Darius and Cyrus both mark the end of the captivity of seventy years, that typified the end of the captivity of twelve hundred and sixty years. The deadly wound of the papal beast in 1798, was followed the next year by the death of the one who had rode upon and reigned over that beast. In 1989 Reagan and Bush the first, were both presidents.

Bara xumura seenaa Musee keessatti dhaloota Aaronii fi Museetiin, waggaa sadiin wal irraa fagaataniin, mallatteeffame. Seenaa sun seenaa Kiristoosiin haala baayʼee guutuu taʼeen fakkeesse; yeroo dhumaas seenaa sana keessatti dhaloota Yohannis, jiʼa jaha booddee immoo dhaloota Yesuus ilma obboleessa isaatiin mallatteeffame. Yeroon dhumaa mallattoolee lama qaba; Daariyoosii fi Qorees immoo boojiʼamummaa waggoota torbaatamaa dhuma isaa mallatteessu, boojiʼamummaa waggoota kuma tokkoo fi dhibba lamaa fi jahatamaa dhuma isaa fakkeesse sana. Madaan nama ajjeesu bineensa papaasummaa irratti bara 1798 keessa gaʼe, waggaa itti aanu keessatti duʼa isa bineensa sana yaabbatee irratti mootummaa isaa geggeessaa tureen hordofame. Bara 1989 keessa Reegaanii fi Bush inni jalqabaa, lamaan isaanii iyyuu pirezidaantota turan.

Cyrus marks the signs that announce the coming time of the end, and he marks the time of the end. He marks the increase of knowledge, and the empowerment of the first message when an angel descends, and he marks the work that is then taken up in laying the foundations, the work of building the temple, and the arrival of the third angel when the Messenger of the Covenant suddenly comes to His temple.

Qiiroosi yeroo dhumaa isa dhufu beeksisan mallattoolee ni agarsiisa; akkasumas yeroo dhumaa sana ni agarsiisa. Inni baay’ina beekumsaa ni agarsiisa; ergamaan tokko yeroo gad bu’utti humneeffamuu ergaa jalqabaa ni agarsiisa; hojii yeroo sana keessatti hundee kaa’uudhaan jalqabamu, hojii mana qulqullummaa ijaaruu, akkasumas yeroo Ergamaan Kakuu akka tasaa gara mana qulqullummaa Isaa dhufutti dhufaatii ergamaa sadaffaa ni agarsiisa.

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

> Bara mootummaa Qiiros mooticha Faares waggaa sadaffaatti, wanti tokko Daaniyaelitti mulʼifame; innis maqaan isaa Belteshaazar jedhamuun waamama ture; wantichis dhugaa ture, garuu yeroo murtaaʼeen isaa dheeraa ture; innis wanticha hubate, mulʼata sanaas qalbeeffate. Guyyoota sana keessa ani Daaniyael torban guutuu sadii gadda guddaa keessa ture. Ani buddeena miʼaawaa hin nyaanne; foon yookaan wayiniinis afaan koo keessa hin seenne; torban guutuu sadii hanga raawwatamanittis ani of hin dibanne. Guyyaa jiʼa isa duraa keessaa digdamii afuraffaatti immoo, ani qarqara laga guddaa isa Hideqel jedhamu biraan ture. Daniel 10:1–4.

The symbols of Cyrus and Belteshazzar represent a specific prophetic history in the last days. The symbol of Belteshazzar informs us that the people being represented are the one hundred and forty-four thousand, who are the final generation of covenant people. They are placed in the prophetic history represented by Cyrus, which represents the history which preceded 1798, and 1989, and September 11, 2001, for Cyrus represents all of those waymarks. He also represents the disappointment of July 18, 2020, and even the soon coming Sunday law in the United States. The key to ascertaining where Daniel’s last vision is prophetically placed is ascertained by what Daniel knows.

Mallattoon Qiirosii fi Belteshaazaar guyyoota dhumaa keessatti seenaa raajii addaa tokko bakka bu’u. Mallattoon Belteshaazaar namoonni bakka buufaman sun kuma dhibba tokkoo fi afurtamii afur ta’uu isaanii nu beeksisa; isaan dhaloota isa dhumaa ummata kakuu ti. Isaan seenaa raajii Qiirosiin bakka buufamu keessatti kaa’amu; seenaa isa 1798 dura, fi 1989, fi Fulbaana 11, 2001 dura ture bakka bu’a; jechuunis Qiiros mallattoolee yeroo sanaa hundumaa bakka bu’a. Inni akkasumas abdii kutannaa Adoolessa 18, 2020 bakka bu’a; akkasumas seera Dilbataa yeroo dhihoo keessatti Ameerikaa keessatti dhufu illee bakka bu’a. Furtuun mul’ata isa dhumaa Daani’el raajii keessatti iddoo kamitti kaa’ame adda baasuuf gargaaru, waan Daani’el beeku irratti hundaa’uun adda baafama.

In verse one Daniel (Belteshazzar), has understanding of both the “thing” and also the “vision”. The “thing,” is the Hebrew word “dabar,” meaning “word”, and it is used by Gabriel to represent the “chazon” vision of the twenty-five hundred and twenty years (“seven times”). The “vision” in verse one, which Daniel understands, is the “mareh” vision of the twenty-three hundred years. God’s covenant people of the last days did not understand the “seven times,” at the time of the end in 1989. They did not understand the “seven times,” until after September 11, 2001, so Daniel must be in the time of the prophetic reform movement represented by Cyrus after September 11, 2001, for Daniel, representing the final prophetic movement, understands both the “thing,” and the “vision”.

Aayaata tokko keessatti Daaniʼel (Belxexaazaar) “dhimma” sanaa fi akkasumas “mulʼata” sana lamaan isaanii hubannaa qaba. “Dhimmichi” jedhu jecha Ibrootaa “dabar” dha; hiikni isaas “jecha” jechuudha, innis mulʼata “chazon” waggoota kuma lama dhibba shan fi digdamii (yeroo torba) agarsiisuuf Gabriʼeelitti fayyadameera. “Mulʼatichi” aayaata tokko keessatti, isa Daaniʼel hubatu, mulʼata “mareh” waggoota kuma lama dhibba sadii ti. Saba kakuu Waaqayyoo kan guyyoota dhumaa “yeroo torba” bara dhumaa sana, jechuunis bara 1989, hin hubanne. Isaan “yeroo torba” hanga Fulbaana 11, 2001 booddeetti hin hubanne; kanaafuu Daaniʼel, inni sochii raajii isa dhumaa bakka buʼu, “dhimma” sanaa fi “mulʼata” sana lamaan isaanii waan hubatuuf, yeroo sochii haaromsa raajii kan Qiiroosiin bakka buʼame Fulbaana 11, 2001 booddaa keessa taʼuu qaba.

Daniel is identified as being in a twenty-one day period of mourning. “In those days” of mourning Daniel, came to understand the “thing,” and he also had understanding of the “vision.” The truth represented by the “thing” was revealed to Daniel in the days of mourning. God’s people are represented as “mourning” in the reform lines just prior to the Midnight Cry. The mourning is represented by Martha and Mary mourning for Lazarus, just prior to the Triumphal Entry. It was illustrated by the discouragement after the first disappointment in Millerite history as expressed by Jeremiah.

Daaniʼel guyyoota gaddaa digdamii tokko keessa akka ture ni beekama. Daaniʼel “guyyoota sana” gaddaa keessatti “waan” sana hubate; akkasumas “mulʼata” sana irratti hubannaa qabaate. Dhugaan “waan” sanaan bakka buʼame guyyoota gaddaa keessatti Daaniʼeliif mulʼifame. Saba Waaqayyoo sararoota haaromsaa keessatti, iyya Halkan Walakkaa dura xiqqoo, akka “gaddan” bakka buʼamu. Gaddichi immoo, Maartaa fi Maariyaan Laazaaroosiif gaddaa turan, Seensa Injifannoo dura xiqqoo, bakka buʼameera. Seenaa Miilereet keessatti abdii kutannaa abdii-dhabuu isa jalqabaa booddee mulʼate, akkuma Ermiyaasiin ibsameen, inniis fakkeenyaan agarsiifameera.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:16–18.

> Dubbiin kee niif argaman; anis isaan nan nyaadhe; dubbiin kees anaaf gammachuu fi ilillee garaa koo taʼe; ani maqaa keetiin waamameeraatii, yaa Waaqayyo Goofta maccaa humnootaa. Ani walgaʼii warra qoosan keessa hin teenye, hin ilillees; harki kee waan narra tureef kophaa koo nan taaʼe; ati aariidhaan na guutteertaatii. Maaliif dhukkubni koo yeroo hundumaa jiraata? Madaan koos kan hin fayyine, fayyuu didu maaliif taʼe? Ati anaaf guutumaan guutuutti akka nama sobuutti, akka bishaan goguutti ni taataa ree? Ermiyaas 15:16–18.

Jeremiah did not “rejoice,” which the citizens of Sodom and Egypt did in Revelation chapter eleven, at the death of the two witnesses. To “not rejoice,” is to mourn. Belteshazzar’s mourning identifies the mourning that is associated with the death of the two witnesses. On July 18, 2020, and November 3, 2020, the two witnesses of the true Protestant horn and Republican horns of the earth beast were slain in the streets of Sodom and Egypt, where also our Lord was crucified. When our Lord was crucified, His disciples began to mourn. Those two witnesses were represented in Revelation chapter eleven, as Moses and Elijah.

Ermiyaan du’a dhugaa baatota lamaan du’aniif, akkuma jiraattonni Sodoomii fi Gibxii Mul’ata boqonnaa kudha tokko keessatti godhanitti, “hin gammadin.” “Hin gammadin” jechuun gadda keessa seenuu dha. Gaddi Belteshaazaar gadda du’a dhugaa baatota lamaan wajjin walqabatu ifa godha. Adoolessa 18, 2020 fi Sadaasa 3, 2020 irratti, dhugaa baatotni lamaan gaanfa Pirootestaantii dhugaa fi gaanfota Rippaabilikaanii bineensa lafaa keessaa ta’an daandiiwwan Sodoomii fi Gibxii keessatti ajjeefaman; achittis Gooftaan keenya fannifameera. Yommuu Gooftaan keenya fannifame, bartoonni Isaa gadda jalqaban. Dhugaa baatotni lamaan sun Mul’ata boqonnaa kudha tokko keessatti akka Musee fi Eliyaasitti bakka bu’anii turan.

There are five references to Christ as Michael in the Scriptures, three in the book of Daniel, one in the book of Jude and another in the book of Revelation. In chapter ten, which we are now considering, Michael is mentioned twice, in verses thirteen and twenty-one, and then again in chapter twelve, verse one. He is identified in Revelation twelve, verse seven. In Jude, Michael is identified as resurrecting Moses, who in Revelation chapter eleven, is one of the witnesses that is dead in the street.

Caaffata Qulqulluu keessatti Kiristoosiin Miikaa’el jedhamuun wabiiwwan shan jiru; sadii kitaaba Daani’eel keessatti, tokko kitaaba Yihuudaa keessatti, kan biraan immoo kitaaba Mul’ataa keessatti argamu. Boqonnaa kudhan keessatti, isa amma ilaalaa jirru kana keessatti, Miikaa’el yeroo lama caqasameera—lakkoofsa kudha sadii fi lakkoofsa digdamii tokko keessatti—ergasii immoo ammas boqonnaa kudha lama, lakkoofsa tokko keessatti ni mul’ata. Inni Mul’ata boqonnaa kudha lama, lakkoofsa torba keessatti beekameera. Yihuudaa keessatti, Miikaa’el Musee du’aa kaasuudhaan beekameera; Museen kun immoo Mul’ata boqonnaa kudha tokko keessatti dhugaa-baatota karaa irratti du’anii keessaa isa tokko dha.

> I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 5–9.

> Kanaaf ani isin yaadachiisuuf nan barbaada; isin kana yeroo tokko beekanii turtan iyyuu, akkana jechuun: Gooftaan ummata biyya Gibxii keessaa baasee erga oolchee booddee, warra hin amanne balleesse. Ergamonni immoo mootummaa isaanii isa jalqabaa eeggatanii hin tursiifne, iddoo jireenya isaanii mataa isaanii dhiisanii waan bahanif, inni guyyaa guddaa sanatti murtiif akka kaa’amaniif dukkana jala foncaa bara baraatiin isaan eeggatee jira. Akkuma Sodoomii fi Gomoraa, fi magaalota naannoo isaanii jiranis haaluma isaanii sanaan sagaagalummaa ofitti kennanii, foon alagaa duukaa bu’anii, fakkeenyaaf dhihaatanii adabbii ibidda bara baraa dhandhamachaa jiru. Akkasumas warri abjuu xuraa’oon kunis foon xureessu; aangoo tuffatu; ulfina qabaanis arrabsu. Haa ta’u iyyuu, Mikaa’el ergamaa guddaan, yeroo qaama Musee irratti seexana wajjin mormee falmatu, himata arrabsaatiin isa irratti dubbachuuf ija hin jabaanne; garuu, “Gooftaan si haa ifatu” jedhe. Yihudaa 5–9.

In the book of Jude, in the context of both Sodom and Egypt, which represents the great city where Moses and Elijah are slain in Revelation chapter eleven; Christ, represented by Michael, resurrects the body of Moses. Moses and Elijah had been dead for three and a half symbolic days in Revelation chapter eleven, and the days of mourning for Belteshazzar end when Michael comes down out of heaven. Line upon line, Daniel chapter ten verses one through four, are identifying the period of mourning that concludes when the two witnesses are resurrected by Michael.

Kitaaba Yihudaa keessatti, haala Sodoomii fi Gibxii lamaan keessatti, magaalaa guddoo Museenii fi Eliyaas Mul’ata boqonnaa kudha tokkoffaatti itti ajjeefaman kan agarsiistu sana keessatti; Kiristoos, Miikaa’elidhaan bakka buufamee, qaama Musee keessaa du’aa kaasa. Museenii fi Eliyaas Mul’ata boqonnaa kudha tokkoffaatti guyyoota mallattoo ta’an sadii fi walakkaaf du’anii turan; guyyoonni gaddaa Beltashaazaaris yeroo Miikaa’el samii keessaa gad bu’u dhumu. Sarara irratti sararaan, Daani’el boqonnaa kudhan lakkoofsa tokko irraa hamma afuriitti, yeroo gaddaa sana kan yeroo dhugaa-baatonni lamaan Miikaa’elidhaan du’aa kaafamanitti xumuramu adda baasa.

We shall continue this study in the next article.

Barumsa kana maqaa itti aanu keessatti itti fufna.

> “The Father chose Moses and Elijah to be his messengers to Christ, and glorify him with the light of Heaven, and commune with him concerning his coming agony, because they had lived upon earth as men; they had experienced human sorrow and suffering, and could sympathize with the trial of Jesus, in his earthly life. Elijah, in his position as a prophet to Israel, had represented Christ, and his work had been, in a degree, similar to that of the Saviour. And Moses, as the leader of Israel, had stood in the place of Christ, communing with him and following his directions; therefore, these two, of all the hosts that gathered around the throne of God, were fittest to minister to the Son of God.

> “Abbaan Musee fi Eliyaasin akka Kiristoositti ergamoota isaa ta’aniif, ifa Samiiitiin isa ulfeessuuf, akkasumas waa’ee dhiphina isaa isa itti dhufu sanaa wajjin isaa mari’achuuf filate; sababiin isaas, isaan akka namootaatti lafa irratti jiraatanii turan; gadda fi dhiphina namummaa muuxatanii turan, kanaafis qormaata Yesuus isa jireenya isaa isa lafarraa keessatti mudateef gara-laafina qabaachuu danda’u turan. Eliyaas, iddoo isaa akka raajicha Israa’elitti qabatee ture keessatti, Kiristoosiin bakka bu’ee ture; hojii isaas hamma tokko hojii Fayyisaa wajjin wal fakkaataa ture. Museenis, akka geggeessaa Israa’elitti, bakka Kiristoositti dhaabatee, isa wajjin wal qunnamtii godhaa, qajeelfama isaa hordofaa ture; kanaaf, isaan lamaan kun, warra lakkoofsa guddaa teessoo mootummaa Waaqayyoo marsee walitti qabaman keessaa hunda irra, Ilma Waaqayyootiif tajaajiluuf caalaatti kanneen mijatan turan.”

> “When Moses, enraged at the unbelief of the children of Israel, smote the rock in wrath and furnished them the water for which they called, he took the glory to himself; for his mind was so engrossed with the ingratitude and waywardness of Israel that he failed to honor God and magnify his name, in performing the act which He had commanded him to do. It was the plan of the Almighty to frequently bring the children of Israel into straight places, and then, in their great necessity, to deliver them by his power, that they might recognize his special regard for them, and glorify his name. But Moses, in yielding to the natural impulses of his heart, appropriated to himself the honor due to God, fell under the power of Satan, and was forbidden to enter the promised land. Had Moses remained steadfast, the Lord would have brought him to the promised land, and would then have translated him to Heaven without his seeing death.

> “Yommuu Museen, amanamummaa dhabuu ijoollee Israa’elitti aarfachuudhaan, dheekkamsaan kattaa rukutee bishaan isaan waammataniif kenne, inni ulfina sana ofitti fudhate; yaadni isaa galata-dhabummaa fi qajeelchuuf hin salphanne Israa’elitti akka malee qabamee waan tureef, gocha Inni akka inni raawwatu isa ajaje sana keessatti Waaqayyoon kabajuu fi maqaa isaa ol guddisuu dadhabe. Karoorri Waaqayyo Hundumaa Danda’uu ijoollee Israa’el yeroo baay’ee iddoo rakkinaatti fiduu, ergasii immoo yeroo isaan baay’ee barbaachisummaa guddaa keessa jiranitti humna isaatiin isaan oolchuudhaan, akka isaan xiyyeeffannaa addaa inni isaaniif qabu beekanii maqaa isaa ulfina kennaniif ture. Garuu Museen kaka’umsa uumamaa garaa isaatti harka kennuudhaan, ulfina Waaqayyoof malu ofitti fudhate; aangoo Seexanaa jala bu’ee, biyya abdachiifamte sanatti akka hin seenne dhorkame. Museen utuu jabaatee dhaabatee jiraatee, Gooftaan biyya abdachiifamte sanatti isa geessee, achiis du’a utuu hin argin gara Samii isa geeddaruu ture.”

> “As it was, Moses passed through death, but the Son of God came down from Heaven and resurrected him before his body had seen corruption. Though Satan contended with Michael for the body of Moses, and claimed it as his rightful prey, he could not prevail against the Son of God, and Moses, with a resurrected and glorified body, was borne to the courts of Heaven, and was now one of the honored two, commissioned by the Father to wait upon his Son.

> “Akka ture, Museen duʼaan darbe; Ilmi Waaqayyoo garuu yeroo qaamni isaa mancaʼuu hin argiin samii irraa gad buʼee isa duʼaa kaase. Seexanni qaama Museetiif Miikaaʼel wajjin mormee, akka boojuu isaa seera qabeessaatti isa irratti falmatus, Ilma Waaqayyoo irratti injifachuu hin dandeenye; Museenis qaama kaafamee ulfina qabeessa taʼe wajjin gara mootummaawwan samii geeffame; amma immoo abbaa isaatiin Ilma isaa tajaajiluuf ramadaman lamaan kabajamoo keessaa tokko taʼeera.”

> “By permitting themselves to be so overcome by sleep, the disciples had lost the conversation between the Heavenly messengers and the glorified Redeemer. But as they suddenly awake from profound slumber, and behold the sublime vision before them, they are filled with rapture and awe. As they look upon the radiant form of their beloved Master, they are obliged to shield their eyes with their hands, not being able otherwise to endure the inexpressible glory that clothes his person, and which emits beams of light like those of the sun. For a brief space the disciples behold their Lord glorified and exalted before their eyes, and honored by the radiant beings whom they recognize as the favored ones of God.” The Spirit of Prophecy, volume 2, 329, 330.

> “Barattoonni samii akka kanaatti isaan mo’atu of eeyyamuudhaan, bartoonni sun haasawa ergamoota Samii fi Furee ulfinaadhaan mootummaa isaa mul’atee ture gidduu ture sana dhaban. Garuu isaan akkuma hirriba gadi fagoo keessaa tasaan dammaqanii mul’ata ol’aanaa isaanii duratti jiru arguudhaan, gammachuu guddaa fi soda kabajaan guutaman. Yommuu bifa ifa irraa madduu Gooftaa isaanii jaallatamaa ta’e ilaalanitti, ulfina himamuu hin dandeenye qaama isaa uffise sana, isa aduu fakkaatuu ifa baasu san obsuu waan hin dandeenyeef, ija isaanii harka isaaniitiin haguuguuf dirqaman. Yeroo gabaabaadhaaf bartoonni Gooftaa isaanii ija isaanii duratti ulfinaadhaan mootummaa isaa argachuun ol qabamee akka jiru, akkasumas uumamota ifa irraa guutaman, warra isaan warra Waaqa biratti jaallatamoo ta’an akka ta’an beekan sanaan kabajamaa akka jiru argu.” The Spirit of Prophecy, volume 2, 329, 330.

Back to Articles