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# The Book of Daniel - Number Fifty

Kitaaba Daaniʼel – Lakkoofsa Kontomaffaa

Unlocking the Prophetic Mysteries of Daniel 8: Palmoni’s Revelation

Iccitii Raajii Raajii Hafuuraa Daniel 8: Mul’ata Palmonii keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa jechuun keessaa Mul’ata Palmonii keessaa

Author

Jeff Pippenger

Published

January 14, 2024

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In Daniel chapter eight, Daniel is given a vision of the kingdoms of Bible prophecy, and thereafter he hears a heavenly dialogue represented by a question and an answer.

Daani'el boqonnaa saddeettaffaa keessatti, Daani'eliin mul’ata mootummaa raajii Macaafa Qulqulluu ni kennameef; achiis gaaffii fi deebii ta’een kan bakka buufame marii samii irraa dhufe ni dhaga’a.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Sana qulqulluun tokko dubbachaa jiru nan dhaga’e; qulqulluun biraanis qulqulluu dubbachaa ture sanaan, “Mul’anni aarsaa yeroo hundaa ilaalchisee, fi yakka balleessaa onnee namaa naasessu sana ilaalchisee, iddoo qulqulluunii fi tuutni isaanii miilla jalatti haqamanii akka kennaman kun hamma yoomitti ta’a?” jedhe. Innis naan jedhe, “Hanga guyyaa kuma lamaa fi dhibba sadii; sana booddee iddoo qulqulluun ni qulqulleeffama.” Daani’el 8:13, 14.

The first twelve verses represent the vision, and verses thirteen and fourteen identify another vision. As with the two different Hebrew words that are both translated as “take away,” and the two different Hebrew words that are both translated as “sanctuary,” in Daniel chapter eight there are also two different Hebrew words, that are both translated as “vision.”

Vaarsitootni jalqabaa kudha lamaanuu mul’ata sana ni bakka bu’u; vaarsitoota kudha sadii fi kudha afur immoo mul’ata biraa tokko adda baasanii agarsiisu. Akkuma jechoonni Ibrootaa lama garaagaraa ta’an, kanneen lamaanis “kaasuu” jedhamee hiikaman, fi jechoonni Ibrootaa lama garaagaraa ta’an, kanneen lamaanis “iddoo qulqulluu” jedhamee hiikamanitti, boqonnaa saddeettaffaa Daani’el keessattis jechoonni Ibrootaa lama garaagaraa, kanneen lamaanis “mul’ata” jedhamee hiikaman, jiru.

When it comes to the two words translated as “take away,” the theologians of Adventism argue that the words should both be understood to mean “remove.” When it comes to the two words translated as “sanctuary,” the theologians of Adventism argue that the words should both be understood to mean “God’s sanctuary”, and when it comes to the two words translated as “vision,” the theologians of Adventism, once again, gloss over the distinctions between the two words. The distinction was important enough to Daniel, that he purposely used two very different Hebrew words, so we should identify and uphold the distinction. The word “vision,” in verse thirteen is the Hebrew word “chazon,” and it means a dream, revelation, or oracle—a vision.

Yommuu gara jechoota lamaa “kaasuu” jedhamee hiikaman ilaallu, ti’oolojistoonni Adveentizimii jechoonni sun lamaan isaanii iyyuu “haquu” jechuu akka qaban falmu. Yommuu gara jechoota lamaa “iddoo qulqulluu” jedhamee hiikaman ilaallu, ti’oolojistoonni Adveentizimii jechoonni sun lamaan isaanii iyyuu “iddoo qulqulluu Waaqayyoo” jechuu akka qaban falmu; akkasumas yommuu gara jechoota lamaa “mul’ata” jedhamee hiikaman ilaallu, ti’oolojistoonni Adveentizimii, ammas, garaagarummaa jechoota lamaan gidduu jiru ni dhoksu. Garaagarummaan kun Daani’eeliif hamma barbaachisaa ta’eef, inni kaayyoon jecha jechuun jechoota Ibrootaa baay’ee garaa gara ta’an lama fayyadame; kanaafis nuunis garaagarummaa sana adda baafnee eeguu qabna. Jechi “mul’ata” jedhu, lakkoofsa kudha sadaffaatti, jecha Ibrootaa “chazon” jedhuu dha; hiikni isaas abjuu, mul’ifama, yookaan raajii—mul’ata.

The word “vision,” occurs ten times in Daniel chapter eight, but it represents two different Hebrew words. “Chazon,” that is located in verse thirteen, is also found in verse one, then twice in verse two, of course verse thirteen, and one time in verses fifteen, seventeen and twenty-six. Seven of the ten times the word “vision” occurs in Daniel chapter eight, it is the word “chazon,” simply meaning “a vision”.

Jechi “mul’ata” jedhu Daani’el boqonnaa saddeet keessatti yeroo kudhan ni argama; garuu inni jechoota Ibrootaa adda addaa lama bakka bu’a. “Chazon,” inni lakkoofsa kudha sadi keessatti argamu, lakkoofsa tokko keessattis ni argama; achiis lakkoofsa lama keessatti yeroo lama, jechuunis dhugumatti lakkoofsa kudha sadi keessatti, akkasumas lakkoofsa kudha shan, kudha torba fi digdamii jaha keessatti yeroo tokko ni argama. Yeroo kudhan keessaa yeroo torba jechi “mul’ata” jedhu Daani’el boqonnaa saddeet keessatti yeroo argamu, inni jecha “chazon” jedhu dha; hiikni isaas salphaatti “mul’ata” jechuu dha.

The other three times the word “vision” occurs in Daniel chapter eight, it is the Hebrew word “mareh,” meaning a view; or an appearance. In chapter eight, the Hebrew word “mareh,” is also translated one time not as “vision,” but as “appearance,” thus identifying more perfectly the meaning of the word. Why did Daniel use two different Hebrew words, that are so close in meaning that the translators would treat them as the same word? Does it matter?

Jechi “mul’ata” jedhu inni biraa sadi Daani’el boqonnaa saddeet keessatti mul’atan, jecha Ibrootaa “mareh” jedhudha; hiikni isaas ilaalcha yookaan mul’ata alaa ti. Boqonnaa saddeet keessatti jechi Ibrootaa “mareh” jedhus yeroo tokko “mul’ata” jedhamee osoo hin hiikamin, “mullachuu” jedhamee hiikameera; kanaanis hiika jechichaa caalaatti sirriitti adda baasa. Daani’el maaliif jechoota Ibrootaa lama, hiikaan isaanii walitti baay’ee dhiyaatu, kan hiiktoonni akka jecha tokkootti ilaalan, fayyadame? Kun dhimma qabaa?

> “Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> “Waaqni hundeeffama hundumaa dubbii Waaqayyoo keessatti iddoo isaa qaba; dhugaan hundinuu hiika isaa qaba. Ijaarsi guutuunis, karoora isaa fi raawwii isaatiin, barreessaa isaa irratti dhugaa ba’a. Ijaarsi akkanaa kun yaada kamiinuu, kan Isa Daangaa Hin Qabne malee, yaadamuu yookaan bocamuu hin danda’u.” Education, 123.

The answer to the second question is Yes, that it really does matter why Daniel made the distinction, so it therefore becomes the responsibility of the student of prophecy to seek to understand the first question, which asks why Daniel made the distinction. The distinctions he made concerning the word translated as “sanctuary,” and the word translated as “take away,” have eternal consequences, so why would anyone expect less of an importance with the word translated as “vision?” “Every fact” has “its bearing” “in the word of God,” and impacts the prophetic “structure,” and the fulfillment of the prophecy when it is “executed.”

Deebiin gaaffii lammaffaatti kennamu Eeyyee dha; jechuunis, Daani’el garaagarummaa sana gochuun isaa dhuguma iyyuu barbaachisaa dha. Kanaafuu, gaaffii jalqabaa—inni Daani’el maaliif garaagarummaa sana godhe jedhee gaafatu—hubachuuf carraaquun itti gaafatamummaa barataa raajii ta’a. Garaagarummaan inni jecha “mana qulqullummaa” jedhamee hiikamu irratti, akkasumas jecha “kaasee fudhachuu” jedhamee hiikamu irratti godhe bu’aa bara baraa qaba; kanaaf, jecha “mul’ata” jedhamee hiikamu ilaalchisee barbaachisummaan isaa gadi aanaa ta’a jechuun eenyutu eega? “Dhugaan hundinuu” “Dubbii Waaqayyoo keessatti” “gahee isaa” qaba; yeroo “raawwatamutti” immoo “caasaa” raajii fi raawwatama raajichaa irratti dhiibbaa geessisa.

As we begin to consider the word “vision,” in chapter eight, a “fact” that has “bearing” on Daniel’s testimony, is who it was that answered the question of Daniel eight, verse thirteen with, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”

Akkuma jecha “mul’ata” jedhu ilaaluu jalqabnutti, boqonnaa saddeet keessatti, “dhugaan” tokko kan “ragaa” Daniel irratti dhiibbaa qabu, gaaffii Daniel boqonnaa saddeet lakkoofsa kudha sadii keessatti eenyutu deebise kan jedhu dha: “Hanga guyyaa kuma lamaa fi dhibba sadiitti; ergasii iddoon qulqulluun ni qulqulleeffama.”

There are four facts that have a direct “bearing” upon Daniel chapter eight, which I intend to address. One is that the vision of the Ulai River has been identified as a prophecy for the last days, and it is also the symbol of the “knowledge” of the book of Daniel which was “unsealed” at the “time of the end” in 1798.

Dhugoonni afur jiraatan kan kallattiidhaan Daani’el boqonnaa saddeet irratti “hiika” qaban, ani isaan ilaaluuf yaada. Tokko isaanii, mul’anni laga Ulaayii akka raajii guyyoota dhumaa ta’etti beekameera; akkasumas inni mallattoo “beekumsaa” macaafa Daani’el isa bara 1798tti “yeroo dhumaa”tti “baname” tureti.

> “There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

> “Dubbiin Dubbii Waaqayyoo akkaan dhiyeenyaan qorachuun ni barbaachisa. Addatti immoo, hojii keenya keessatti yeroo kamiyyuu caalaa, Daaniʼelii fi Mulʼataaf xiyyeeffannaan kennamuu qaba. Tarii humna Roomaa fi paappaasummaa ilaalchisee, dhimma tokko tokko irratti waan dubbannu xiqqeessuu dandeenya; garuu waan raajonnii fi ergamoonni hafuura Waaqayyootiin kakaafamanii barreessan irratti xiyyeeffannoo waamuun nu irraa eegama. Hafuurri Qulqulluun, raajii kennamuu isheetiinis taʼe taateewwan keessatti ibsaman keessatti, akka namni hojii raawwatu ijaan hin mulʼannee, Kiristoos keessatti dhokfamee turu, akkasumas akka Gooftaan Waaqni mootummaa samii fi seerri Isaa ol qabamaniif, wantoota haala akkasii keessatti qopheesseera.”

> “Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

> “Kitaaba Daani'el dubbisaa. Seenaa mootummaawwan achi keessatti bakka bu’anii jiran sana tuqaa-tuqaadhaan yaadadhaa. Namoota mootummaa hoogganan, gorsa kennitoota, loltoota humna qabeeyyii ilaalaa; akkasumas akka Waaqayyo of tuulummaa namootaa gad deebisee salphisu, ulfina namaas biyyootti akka gatu ilaalaa. Waaqayyo qofatu guddaa ta’ee bakka bu’ame. Mul’ata raajicha keessatti Inni bulchaa jabaa tokko gad buusee kan biraa immoo akka dhaabu mul’ata. Inni Mootii mootummaa guutuu addunyaa ta’ee, mootummaa Isaa bara baraa hundeessuuf jedhu ta’ee ni mul’ifama—Isa Bara Dheeraa Jiru, Waaqa jiraataa, Burqaa ogummaa hundumaa, Bulchaa yeroo ammaa, Mul’isaa fuulduraati. Namni lubbuu isaa gara waan faayidaa hin qabneetti ol qabachuun isaa hammam hiyyeessa, hammam dadhabaa, hammam yeroo gabaabaa jiraatu, hammam dogoggoraa, hammam yakka qabeessa akka ta’e dubbisaa, hubadhaa.”

> “The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

> “Hafuuri Qulqulluun karaa Isaayyaasiin gara Waaqa jiraataa, Waaqa jiraataa isa xiyyeeffannaan duraa irratti kennamuu qabuutti nu akeeka—gara Waaqa Kiristoosiin mul’ifameetti. ‘Nuuf mucaan dhalateera, nuuf ilmi kennameera; mootummaa garbuu Isaa irratti ta’a; maqaan Isaas Dinqisiisaa, Gorsaa, Waaqa Jabaa, Abbaa Bara-baraa, Mootii Nageenyaa jedhamee waamama’ [Isaayyaas 9:6].”

> “The light that Daniel received direct 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 have come to pass.

> “Ifni Daaniʼel kallattiin karaa kallattiin Waaqa irraa argate kun, addumaan guyyoota dhumaa kanaaf kenname. Mulʼata inni qarqara Ulaayii fi Hiddiqeel, laggeen guguddoon biyya Shinaar biraa arge, amma raawwatamuu irratti jiru; wantoonni raajii keessatti dubbataman hundinuu immoo yeroo dhowwatti ni raawwatamu.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.

> “Yeroo raajiiwwan Daani’eel kennaman haala saba Yihuudootaa ilaalaa. Israa’elonni booji’amanii turan, mana qulqullummaa isaanii diigamee ture, tajaajilli mana qulqullummaa isaanii dhaabbatee ture. Amantiin isaanii sirna aarsaa keessatti sirnaawwan irratti kan xiyyeeffate ture. Isaan bifa alaa hunda waan hundumaa caalaa barbaachisaa godhatanii turan, yeroo sanatti garuu hafuura waaqeffannaa dhugaa dhabanii turan. Tajaajilli isaanii duudhaa fi hojiiwwan mootummaa waaqota sobaa wajjin faalamaa ture; sirna aarsaa raawwachuu keessatti immoo gaaddisa sana irraa darbee gara dhugaa isaatti hin ilaalle. Kiristoosin, jechuunis aarsaa dhugaa cubbuu namootaa irratti dhihaate, hin hubanne. Gooftaan ummata sana booji’amutti geessuufii fi tajaajila mana qulqullummaa dhaabsisuuf hojjete; kunis akka sirnaawwan alaa waliigala guutuu amantii isaanii hin taaneef. Qajeelfamoonni isaanii fi hojiiwwan isaanii mootummaa waaqota sobaa keessaa qulqulleeffamuu qabu turan. Tajaajilli sirna keessaa dhaabbate, akka tajaajilli garaa deebi’ee haaromfamuuf. Ulfinni alaa irraa fudhatame, akka inni hafuuraa mul’atuuf.”

> “In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called unto God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.” Manuscript Releases, volume 16, 333–335.

> “Biyya booji’amuu isaanii keessatti, akkuma sabni gara Gooftaatti qalbii jijjiirrannaa wajjin deebi’anitti, inni of isaanii duratti mul’ise. Isaan bakka bu’iinsa alaa argamuu isaa hin qaban turan; garuu ifni calaqqee aduu Qajeelummaa sammuu fi garaa isaanii keessatti ni ife. Yommuu isaan gad of qabuu fi dhiphina isaanii keessatti gara Waaqayyootti iyyatan, mul’atonni raajota isaatiif kennaman; isaanis wantoota gara fuulduraatti dhufan ni ibsan—kufatii warra saba Waaqayyoo cunqursan, dhufaatii Furataa, fi hundeeffama mootummaa bara baraa.” Manuscript Releases, jildii 16, 333–335.

The “fact” that the vision of the Ulai River was given for the last days demands that a student of prophecy makes the effort to understand what it has foretold of the events represented in the vision. The prophetic “matters” associated with the vision of the Ulai River were “shaped” by the “Holy Spirit” “both in the giving of the prophecy, and in the events portrayed.” What was happening with a prophet when they receive a vision, as well as the events of prophecy the prophet identifies are to be studied, with the knowledge that both are a prophetic representation of what will be fulfilled in the last days. The previous passage emphasizes that we should recognize that Daniel was in the captivity of the “seven times.”

“Dhugaan” mul’anni laga Ulaayii guyyoota dhumaatiif kenname jedhu, barataan raajii wantoota mul’ata sana keessatti bakka bu’aniin taateewwan maal akka inni dursee dubbate hubachuuf carraaquu akka qabu gaafata. “Dhimmoonni” raajii mul’ata laga Ulaayii wajjin walqabatan “Afuurri Qulqulluun” “raajii kennamuu isaa keessatti fi taateewwan keessatti fakkeeffamani keessatti illee” “bocamaniiru.” Yeroo raajichi mul’ata fudhatu keessatti wanti raawwatamaa ture, akkasumas taateewwan raajii raajichi adda baasu, beekumsa akka lamaan isaanii iyyuu guyyoota dhumaa keessatti wanta raawwatamuuf jedhu keessaa fakkeenya raajii ta’an qabatanii qoratamuu qabu. Kutaan duraa, Daani’el booji’amuu “yeroo torbanii” keessatti akka ture beekuu akka qabnu cimsee ibsa.

Daniel represents those who recognize their captivity at the conclusion of the three-and-a-half days of Revelation eleven, who then turn to the Lord with repentance, fulfill the Leviticus twenty-six prayer, separate the precious from the vile, and then the Lord fulfills his promise to gather those who have been scattered, as he manifests Himself unto them. Their “chief object of attention,” then is “God as revealed in Christ.”

ଦାନିଏଲ ସେମାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଯେମାନେ ପ୍ରକାଶିତ ବାକ୍ୟର ଏକାଦଶ ଅଧ୍ୟାୟର ସାଢ଼େ ତିନି ଦିନର ଶେଷରେ ନିଜମାନଙ୍କର ବନ୍ଦୀତ୍ୱକୁ ସ୍ୱୀକାର କରନ୍ତି, ପରେ ପଶ୍ଚାତ୍ତାପ ସହିତ ପ୍ରଭୁଙ୍କ ପାଖକୁ ଫେରନ୍ତି, ଲେବ୍ୟପୁସ୍ତକ ଛବ୍ବିଶର ପ୍ରାର୍ଥନାକୁ ପୂରଣ କରନ୍ତି, ମୂଲ୍ୟବାନକୁ ନିକୃଷ୍ଟରୁ ପୃଥକ କରନ୍ତି, ଏବଂ ତା’ପରେ ପ୍ରଭୁ ନିଜ ପ୍ରତିଜ୍ଞାକୁ ପୂରଣ କରି, ଯେମାନେ ଚାରିଦିଗରେ ଛିତରାଇ ଦିଆଯାଇଛନ୍ତି ସେମାନଙ୍କୁ ସଂଗ୍ରହ କରନ୍ତି, ଯେବେ ସେ ନିଜକୁ ସେମାନଙ୍କ ନିକଟରେ ପ୍ରକାଶ କରନ୍ତି। ତେଣୁ, ସେମାନଙ୍କର “ପ୍ରମୁଖ ଧ୍ୟାନବସ୍ତୁ” ହେଉଛି “ଖ୍ରୀଷ୍ଟରେ ପ୍ରକାଶିତ ପରମେଶ୍ୱର।”

The “bearing” of the vision of the Ulai River, and how it contributes to the “structure” of the prophetic message which was “designed” by Christ, is the first “fact” we have briefly considered, and the passage cited identifies that our chief object should be the revelation of God, as “revealed in Christ.” In Daniel chapter eight, Christ is not presented as He was by Isaiah, when Isaiah identified that Christ’s “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” In Daniel chapter eight, God is revealed in Christ as Palmoni, meaning the Wonderful Numberer, or the Numberer of Secrets.

“Baachuun” mul’ata laga Ulaayii, fi akkamitti inni “caasaa” ergaa raajii isa Kiristoosiin “qophaa’e” keessatti gumaacha godhu, “dhugaa” jalqabaa nuti gabaabinaan ilaalle dha; kutaan caqasame sunis kaayyoon keenya guddaan mul’ata Waaqayyoo, jechuunis akka “Kiristoos keessatti mul’ifametti,” ta’uu qaba jedhee adda baasa. Boqonnaa saddeettaffaa keessatti Dani’el keessatti, Kiristoos akkuma Isaayaasiin dhiyaate sanaan hin dhiyaatu; yeroo Isaayaas maqaan Kiristoos “Dinqisiisaa, Gorsaa, Waaqayyo Jabaa, Abbaa Bara-baraa, Mootii Nageenyaa” jedhamee waamama jedhee ibse sana miti. Boqonnaa saddeettaffaa keessatti Dani’el keessatti, Waaqayyo Kiristoos keessatti Palmoni ta’ee mul’ata; jechuunis Lakkooftuu Dinquu, yookaan Lakkooftuu Iccitii.

That “fact” demands that the “bearing” of the name “Palmoni” must be sought for, along with how that name contributes to the “structure” and “design” of the prophecy. A third “fact” in Daniel chapter eight, that should be recognized, is that it is in that chapter that the central doctrinal pillar of the Millerite movement is set forth. Miller’s brightest jewel was found in verse fourteen, and we should seek to understand the “bearing” that “fact” has upon the vision of the Ulai River, that is now in the process of fulfillment.

“Dhugaan” sun maqaan “Palmonii” jedhu maal akka “agarsiisu” fi maqaan sun akkamitti “caasaa” fi “karoora” raajichaa keessatti gumaacha akka godhu barbaadamuu qaba. “Dhugaan” sadaffaan boqonnaa saddeetffaa Daaniyael keessatti beekamuu qabu, utubaan barsiisa giddugaleessaa sochii Millerite keessatti kaaʼamu isaa dha. Luulii ifaa caalu kan Miller keessatti argame lakkoofsa kudha afur keessatti ture; nutis “dhugaan” sun mulʼata laga Ulaay, amma adeemsa keessatti raawwatamaa jiru irratti “agarsiisa” maal akka qabu hubachuuf yaaluu qabna.

In Miller’s dream, when the casket was placed upon the table in the center of his room, it shone with the brightness of the sun, but in the last days the casket is larger and shines ten times brighter than it shone when initially placed upon Miller’s table. What is it about the vision of the Ulai River, that includes the central pillar to the Millerite movement, that increases the light of that doctrine by ten times in the last days? What is revealed in the last days that was not revealed at the time of the end in 1798? What are “the events” of the vision of the Ulai River, which Sister White says “are now in the process of fulfillment?”

Abjuu Miilarii keessatti, yeroo saanduqi ree’ichaa minjaala gidduu kutaa isaa irra kaa’ameetti, ifa akka aduutti ni ibse; garuu guyyoota dhumaatti saanduqi sun caalaatti guddatee, yeroo jalqabaaf minjaala Miilarii irra kaa’ame sanatti akka ibse keessaa dachaa kudhaniin caalaatti ni ibsa. Mul’ata laga Uulaayii keessaa—kan utubaa giddu galeessa sochii Miilariitootaatiif of keessaa qabu—maalitu ifa barsiisa sanaa guyyoota dhumaatti dachaa kudhaniin dabala? Guyyoota dhumaatti maaltu mul’ifama kan bara dhumaa 1798 keessatti hin mul’ifamne? “Taateewwan” mul’ata laga Uulaayii keessaa, kan Obboleettii Waayit “amma adeemsa keessatti raawwatamaa jiru” jettuun maal fa’i?

If we candidly bring these first three facts together (the vision of the Ulai, Christ revealed as Palmoni and the central doctrinal pillar), we should be willing to accept a simple premise that will impact our study of the vision of the Ulai River. Those combined facts inform those who wish to see that the message that was unsealed in 1798 was a message that was “hung upon time.” Without the element of predictive time prophecy Miller’s message would not have existed.

Yoo dhugumaan haqaan dubbannuudhaan dhugaa sadeen kana jalqabaa walitti yoo fidne (mul’ata Ulaayii, Kiristoos akka Palmonii fi utubaa giddugaleessa barsiisa amantaaatti mul’ifame), yaada salphaa tokko kan qorannaa keenya mul’ata laga Ulaayii irratti dhiibbaa geessisu fudhachuuf qophoofuu qabna. Dhugaan walitti qabame kun warra arguuf fedhanitti akka mul’isutti, ergaan bara 1798 keessatti hiikame ergaa “yeroo irratti fannifame” ture. Qaamni raajii yeroo dursee himame utuu hin jirree, ergaan Miller gonkumaa hin jiraatu ture.

The fourth “fact” that has bearing on this chapter is that the Millerites presented a message based upon prophetic time. To emphasize this fact, God was revealed in Christ, in verse thirteen and fourteen as the Wonderful Numberer (Palmoni). The idea that the vision consisted of only identifying October 22, 1844, as the conclusion of the twenty-three hundred days of verse fourteen, is to throw cold water on the revelation of God being revealed through Christ as Palmoni.

“Dhugaan” afraffaan boqonnaa kana irratti hiika qabu inni afraffaan, warri Millerite ergaa yeroo raajii irratti hundaaʼe akka dhiyeessan dha. Dhugaa kana jabeessuuf, Waaqayyo Kristosiin keessatti lakkoobsa kudha sadii fi kudha afur keessatti akka Lakkooftuu Dinqisiisaa (Palmoni)tti mulʼifame. Yaadni mulʼanni sun guutummaatti qofa guyyaa Onkololeessa 22, 1844 akka xumura guyyoottan kuma lamaafi dhibba sadii kan lakkoobsa kudha afur keessatti ibsamanitti adda baasuudha jedhu, mulʼachuu Waaqayyoo inni Kristosiin keessatti akka Palmoniitti mulʼifame irratti bishaan qabbanaaʼaa naqachuu dha.

The theologians of Adventism have diligently worked to bury the significance of the question of verse thirteen of Daniel chapter eight in order to produce the flavor in their dish of fables, that they have determined will keep the unlearned with the itching ears, from being concerned about the truths connected with the central pillar of Adventism.

Warriin theoloojistoonni gaaffii lakkoofsa kudha sadii kan boqonnaa saddeettaffaa kitaaba Daani’el keessa jiruu hiika isaa awwaaluu irratti ciminaan hojjetaniiru; kunis akka mi’aan soba isaanii keessatti ittiin qopheessan uumamuuf, isa isaan murteessan namoota hin barannee gurri isaanii dhaga’uu hawwutti ka’aa ta’e, dhugaawwan utubaa giddugaleessaa Adventizimii wajjin walqabatan irratti akka hin yaaddofne ittisuuf.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.

> “ካብ ኩሎም ቅዱሳት መጻሕፍቲ ብልጫ ዝኾነ፣ መሰረትን ማእከላይ ዓምድን እምነት ኣድቨንት ዝነበረ እቲ መግለጺ፣ ‘ክሳዕ ሁለት ሺሕን ሰለስተ ሚእትን መዓልታት፤ ድሕሪኡ እቲ መቕደስ ኪነጽህ እዩ።’ [ዳንኤል 8:14.] እዚ ቃላት እዚ ንኹሎም ኣመንቲ ኣብ ቀረባ ምጽኣት ጐይታ ዝነበሩ ዝተለመዱ ነበሩ። ብከናፍር ሺሓት ሰባት እዚ ትንቢት ከም መፈክር እምነቶም ይድገም ነበረ። ኩሎም እቲ ኣብኡ ዝተነግረ ፍጻመታት እቲ ዝበርሀ ትጽቢቶምን እቲ ኣዝዩ ዝተኸበረ ተስፋታቶምን ኣብኡ ከም ዝተወሰነ ይስምዖም ነበረ። እዞም ትንቢታውያን መዓልታት ኣብ መኸር 1844 ከም ዝውድኡ ተረእዮም ነበሩ። ምስ ካልኦት ክርስትያን ዓለም ሓቢሮም፣ ኣድቨንቲስትታት በቲ ጊዜ ምድሪ፣ ወይ ገለ ክፋል ካብኣ፣ እቲ መቕደስ ምዃና ይኣምኑ ነበሩ። ምንጻህ እቲ መቕደስ ማለት ብሓዊ እታ ናይ መወዳእታ ዓባይ መዓልቲ ምድሪ ምንጻህ ምዃኑ ይርድኡ ነበሩ፣ እዚ ድማ ኣብ ካልኣይ ምጽኣት ከም ዝፍጸም ይኣምኑ ነበሩ። ስለዚ ክርስቶስ ብ1844 ናብ ምድሪ ኪምለስ እዩ ዝብል ውሳነ ተወሰደ።”

> “But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.

> “Garuu yeroo murteeffame sun darbee ture, Gooftaanis hin mulʼanne. Warri amanan Dubbiin Waaqayyoo dogoggora hin dandaʼu jechuun ni beekan; hiikni isaanii raajii sanaaf kennan dogoggora qabaachuu qaba ture; garuu dogoggorri sun eessa ture? Namoonni baayʼeen ariitiidhaan rakkoo sana hiikuuf jechuun guyyoonni 2300 bara 1844 keessatti akka hin xumuramne morman. Kanaaf sababni kennamuu dandaʼu tokko illee hin turre, jechuun Kiristoos yeroo isaan Isa eegaa turanitti hin dhufne qofa malee. Isaanis akkana jechuun falman: yoo guyyoonni raajii sun bara 1844 keessatti xumuramanii taʼan, Kiristoos yeroo sana lafa ibiddaan qulqulleessuudhaan mana qulqullummaa qulqulleessuuf deebiʼee dhufuu qaba ture; akkasumas inni waan hin dhufneef, guyyoonni sun hin xumuramne taʼuu qabu.”

> “To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy.

> “Xumura kana fudhachuun lakkoobsa duraanii yeroo raajii sanaa dhiisuu jechuu ture. Guyyoonni 2300’n yeroo ajajni Artaxerxes deebisanii ijaaruu fi Yerusaalem ijaaruu irratti kenname hojii irra oolu jalqabe, jechuunis yeroo bona bara Dhaloota Kiristoos dura 457, irraa jalqabuun isaanii argameera. Kana akka ka’umsaatti fudhachuun, hojiirra oolmaa wantoota hunda ibsa yeroo sanaa keessatti Daani’el 9:25–27 keessatti dubbataman irratti waliigalteedhaan guutuun ture. Torban jaatamii sagal, jechuunis waggoota 2300 keessaa 483 jalqabaa, hamma Masiihii, Isa Dibameetti ga’uu qabu turan; cuuphamuun Kiristoosii fi Hafuura Qulqulluudhaan dibamuun isaa immoo bara Dhaloota Kiristoosii 27tti ibsa sana guutummaatti raawwate. Walakkaa torban torbeettamaatti Masiihiin muramee dhabamuu qaba ture. Cuuphama isaa irraa waggaa sadii fi walakkaa booddee, Kiristoos yeroo birraa bara Dhaloota Kiristoosii 31tti fannifame. Torban torbeettamni, yookaan waggoonni 490’n, addumaan Yihudoota ilaalu qabu turan. Yeroon kun yeroo xumuramutti, sabichi duuka-bu’oota isaa ari’achuudhaan Kiristoosin diduu isaanii cimsanii mallatteessan; ergamoonnis bara Dhaloota Kiristoosii 34tti gara Ormootaatti garagalaniiru. Erga waggoonni 490 jalqabaa kan 2300 sanaa xumuramanii booda, waggoonni 1810 hafuu turan. Bara Dhaloota Kiristoosii 34 irraa kaasee, waggoonni 1810 gara 1844tti dheeratu. ‘Sana booda,’ jedhe ergamaan, ‘iddoon qulqulluun ni qulqulleeffama.’ Ibsiwwan raajii sanaa dursee kennaman hundinuu yeroo murtaa’e keessatti gaaffii tokko malee raawwatamanii turan. Lakkoobsa kanaan, wanti hundinuu ifaa fi waliigala ture; garuu bara 1844 keessatti wanti qulqulleeffamuu iddoo qulqulluu sanaa wajjin wal-simu tokko iyyuu raawwatame hin mul’anne. Inni guyyoonni yeroo sana xumuraman jedhamee fudhatamu diduun gaaffii guutuu sana jeequmsa keessa galchuu fi iddoo dhaabbannaa raawwiiwwan raajii ifa ta’aniin jabaatanii hundeeffaman irraa ka’uu jechuu ture.”

> “But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.” The Great Controversy, 409, 410.

> “କିନ୍ତୁ ପରମେଶ୍ୱର ମହା ଆଡଭେଣ୍ଟ ଆନ୍ଦୋଳନରେ ତାଙ୍କ ଜନମାନଙ୍କୁ ନେତୃତ୍ୱ ଦେଇଥିଲେ; ତାଙ୍କର ଶକ୍ତି ଓ ଗୌରବ ସେହି କାର୍ଯ୍ୟ ସହିତ ରହିଥିଲା, ଏବଂ ସେ ଏହାକୁ ଅନ୍ଧକାର ଓ ନିରାଶାରେ ସମାପ୍ତ ହେବାକୁ ଅନୁମତି କରିବେ ନାହିଁ, ଯେପରି ଏହାକୁ ମିଥ୍ୟା ଓ ଉନ୍ମାଦପୂର୍ଣ୍ଣ ଉତ୍ତେଜନା ବୋଲି ନିନ୍ଦା କରାଯାଏ। ସେ ତାଙ୍କର ବାକ୍ୟକୁ ସନ୍ଦେହ ଓ ଅନିଶ୍ଚିତତାରେ ଜଡିତ ଅବସ୍ଥାରେ ଛାଡ଼ି ଦେବେ ନାହିଁ। ଯଦିଓ ଅନେକେ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ସମୟସୀମା ସମ୍ବନ୍ଧରେ ନିଜମାନଙ୍କର ପୂର୍ବତନ ଗଣନାକୁ ପରିତ୍ୟାଗ କଲେ ଏବଂ ସେହି ଆଧାରରେ ଥିବା ଆନ୍ଦୋଳନର ଯଥାର୍ଥତାକୁ ଅସ୍ୱୀକାର କଲେ, ତଥାପି ଅନ୍ୟମାନେ ସେହି ବିଶ୍ୱାସ ଓ ଅନୁଭବର ବିଷୟଗୁଡ଼ିକୁ ତ୍ୟାଗ କରିବାକୁ ଇଚ୍ଛୁକ ହେଲେ ନାହିଁ, ଯେଗୁଡ଼ିକ ଶାସ୍ତ୍ର ଏବଂ ପରମେଶ୍ୱରଙ୍କ ଆତ୍ମାର ସାକ୍ଷ୍ୟ ଦ୍ୱାରା ସମର୍ଥିତ ଥିଲା। ସେମାନେ ବିଶ୍ୱାସ କଲେ ଯେ ଭବିଷ୍ୟଦ୍ବାଣୀଗୁଡ଼ିକର ଅଧ୍ୟୟନରେ ସେମାନେ ବ୍ୟାଖ୍ୟାର ସୁସ୍ଥ ନୀତିମାନଗୁଡ଼ିକୁ ଗ୍ରହଣ କରିଥିଲେ, ଏବଂ ଆଗରୁ ଲାଭ କରାଯାଇଥିବା ସତ୍ୟଗୁଡ଼ିକୁ ଦୃଢ଼ଭାବେ ଧାରଣ କରିବା ଓ ବାଇବେଲୀୟ ଅନୁସନ୍ଧାନର ସେହି ଏକେ ପଥକୁ ଅବିଚ୍ଛିନ୍ନ ଭାବେ ଚାଲୁ ରଖିବା ସେମାନଙ୍କର କର୍ତ୍ତବ୍ୟ ଥିଲା। ଗଭୀର ପ୍ରାର୍ଥନା ସହ ସେମାନେ ନିଜମାନଙ୍କର ସ୍ଥିତିକୁ ପୁନଃପରୀକ୍ଷା କଲେ, ଏବଂ ନିଜମାନଙ୍କର ଭୁଲ୍ କେଉଁଠାରେ ଅଛି ତାହା ଖୋଜିବା ପାଇଁ ଶାସ୍ତ୍ର ଅଧ୍ୟୟନ କଲେ। ଯେତେବେଳେ ସେମାନେ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ସମୟସୀମା ସମ୍ବନ୍ଧୀୟ ନିଜମାନଙ୍କର ଗଣନାରେ କୌଣସି ତ୍ରୁଟି ଦେଖି ପାରିଲେ ନାହିଁ, ସେମାନେ ପବିତ୍ରସ୍ଥାନ ବିଷୟକୁ ଅଧିକ ସାବଧାନତାର ସହିତ ପରୀକ୍ଷା କରିବାକୁ ପ୍ରେରିତ ହେଲେ।” The Great Controversy, 409, 410.

We have been informed by Sister White, in the same passage where the vision of the Ulai River is identified, that there “is need of a much closer study of the Word of God.” The theologians will present the subject of “prophetic periods” in the previous passage from The Great Controversy, as if the “prophetic periods” Sister White is limiting her commentary to, is the five prophecies that are represented within the twenty-three hundred year prophecy. After all, they claim, four of those prophecies are specifically addressed in the passage. But a “much closer study” of the subject demonstrates that the term “prophetic periods” in the plural, in Sister White’s writings more accurately refers to the two prophecies that were to be fulfilled on October 22, 1844.

ଆମେ ଭଗିନୀ ହ୍ୱାଇଟଙ୍କ ଦ୍ୱାରା, ସେହି ଏକେଇ ଅନୁଚ୍ଛେଦରେ ଯେଉଁଠାରେ ଉଲାଇ ନଦୀର ଦର୍ଶନକୁ ପରିଚିହ୍ନିତ କରାଯାଇଛି, ସୂଚିତ ହୋଇଛୁ ଯେ “ଇଶ୍ୱରଙ୍କ ବଚନର ଅଧିକ ନିକଟତର ଅଧ୍ୟୟନର ଆବଶ୍ୟକତା ଅଛି।” ଧର୍ମତତ୍ତ୍ୱବିଦମାନେ The Great Controversy ର ପୂର୍ବବର୍ତ୍ତୀ ଅନୁଚ୍ଛେଦରେ “ଭବିଷ୍ୟବାଣୀମୂଳକ କାଳସୀମାମାନ” ବିଷୟକୁ ଏପରି ପ୍ରସ୍ତୁତ କରିବେ, ଯେପରି ଭଗିନୀ ହ୍ୱାଇଟ ନିଜ ମତାମତକୁ ଯେ “ଭବିଷ୍ୟବାଣୀମୂଳକ କାଳସୀମାମାନ” ପର୍ଯ୍ୟନ୍ତ ସୀମିତ କରୁଛନ୍ତି, ସେଗୁଡ଼ିକ ହେଲା ଦୁଇ ହଜାର ତିନି ଶତ ବର୍ଷର ଭବିଷ୍ୟବାଣୀ ମଧ୍ୟରେ ପ୍ରତିନିଧିତ ପାଞ୍ଚଟି ଭବିଷ୍ୟବାଣୀ। କାରଣ, ସେମାନଙ୍କ ଦାବି ଅନୁଯାୟୀ, ସେହି ଅନୁଚ୍ଛେଦରେ ସେହି ଭବିଷ୍ୟବାଣୀମାନଙ୍କ ମଧ୍ୟରୁ ଚାରିଟିକୁ ବିଶେଷଭାବେ ଉଲ୍ଲେଖ କରାଯାଇଛି। କିନ୍ତୁ ବିଷୟଟିର “ଅଧିକ ନିକଟତର ଅଧ୍ୟୟନ” ପ୍ରଦର୍ଶନ କରେ ଯେ ଭଗିନୀ ହ୍ୱାଇଟଙ୍କ ଲେଖନୀରେ ବହୁବଚନରେ ବ୍ୟବହୃତ “ଭବିଷ୍ୟବାଣୀମୂଳକ କାଳସୀମାମାନ” ଶବ୍ଦଟି ଅଧିକ ସଠିକ ଭାବରେ ସେହି ଦୁଇଟି ଭବିଷ୍ୟବାଣୀଙ୍କୁ ସୂଚିତ କରେ, ଯେଗୁଡ଼ିକ 1844 ମସିହାର October 22 ତାରିଖରେ ପୂରଣ ହେବାକୁ ଥିଲା।

There are five specific time prophecies that Gabriel identified for Daniel that are part of the twenty-three hundred years. The first identifies forty-nine years, when the “streets and walls would be built in troublous times.” The second was Christ’s baptism after four hundred and eighty-three years from the starting point of 457 BC. The third was His crucifixion, the fourth identified when the gospel would go to the Gentiles at the end of the four hundred and ninety-years that were set apart especially for the Jewish nation, and the fifth, and only the fifth, time prophecy, ended on October 22, 1844. The previous four time prophecies ended well before 1844. So, what does Sister White actually mean when she uses the expression “prophetic periods” in the plural, that were to end in 1844?

Gaabriʼeel yeroo raajii addaa shan kan Daniʼeliif ibse keessaa kan waggoota kuma lamaa fi dhibba sadii keessatti hammataman jiru. Isa jalqabaan waggaa afurtamii sagalii adda baasa; yeroo sanatti “daandiiwwanii fi dallaan ni ijaramu turan yeroo dhiphina keessatti.” Isa lammaffaan cuuphaa Kiristoos, bara jalqabaa 457 Dh.K.D. irraa kaasee waggaa dhibba afurii fi saddeetama sadii boodaa taʼe. Isa sadaffaan fannifamuu Isaa ture; isa afraffaan immoo dhuma waggoota dhibba afurii fi sagaltama, kan addatti saba Yihuudaatiif ramadaman irratti yeroo wangeelli gara Ormootaatti darbu adda baase; isa shanaffaanis, raajiin yeroo inni shanaffaan qofa, Onkoloolessa 22, 1844 irratti xumurame. Raajiiwwan yeroo afran duraa hundinuu 1844 dursee baayʼee xumuraman. Kanaaf, Sister White yeroo ibsa “yeroo raajiiwwanii” jedhu baayʼina keessatti fayyadamtu, kanneen 1844 irratti xumuramuu qaban, dhugumaan maal jechuu ishiiti?

Addressing the first disappointment of the Millerites she identifies the answer to that question:

Deebii jalqabaa Mileroota quunnamuudhaan gaaffii sanaaf deebii taʼe ni ibsiti:

> “I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

> “An ummanni Waaqayyoo gammachuu fi abdiidhaan guutamanii, Gooftaa isaanii eegaa turan nan arge. Garuu Waaqayyo isaan qoruuf murteesse. Harki Isaa dogoggora yeroo raajii lakkaa’uutti raawwatame tokko dhokse. Warri Gooftaa isaanii eegaa turan dogoggora kana hin hubanne; akkasumas namoonni yeroo sana morman keessaa warri baayʼee baratan illee isa arguu hin dandeenye. Waaqayyo ummanni Isaa mufii akka isaan qunnamu murteesse. Yeroon sun darbe; warri Fayyisaa isaanii gammachuu fi abdiidhaan eegaa turan gaddanii abdii kutatan; warri garuu mulʼachuu Yesuusin hin jaallanne, sodaan ergaa sana fudhatan immoo Inni yeroo eegamaa sanaatti dhufuu baachuu Isaatiin gammadan. Himannaan isaanii garaa hin tuqne, jireenya illee hin qulqulleessin. Darbuun yeroo sanaa garaa akkasiitiif ifatti mulʼisuuf baayʼee sirriitti qophaaʼe ture. Isaan warra jalqabaa taʼanii warra gaddanii mufatan, warra dhugumaan mulʼachuu Fayyisaa isaanii jaallatan, irraa garagaluudhaan isaan qoosan. Ummata Isaa qoruudhaan, akkasumas qorannaa gadi fagoo taʼe isaaniif kennuudhaan, warra yeroo qorumsaatti sodaatanii duubatti deebiʼan adda baasuuf ogummaan Waaqayyoo keessa akka jiru nan arge.”

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 235–237.

> “Yesusii fi loltoonni samii hundinuu warra abdiidhaan mi’aawaa ta’een Isa lubbuun isaanii jaallatan arguuf hawwii dheeraadhaan eegaa turan sana gara laafinaa fi jaalalaan ilaalaa turan. Yeroo qormaata isaanii keessatti isaan jabeessuuf ergamoonni isaanii gubbaa marmaa turan. Warri ergaa samii fudhachuu dagatan immoo dukkana keessatti hafan; dheekkamsi Waaqayyoos isaan irratti boba’e, sababni isaas ifa inni samii irraa isaaniif erge sana fudhachuu waan didaniif. Warri amanamoon sun, abdii kutatanii gaddan illee, sababii Gooftaan isaanii maaliif hin dhufne hubachuu hin dandeenye, dukkana keessatti hin hafne. Ammas Kitaabota Qulqulluu isaanii keessatti yeroo raajii qorachuuf geggeeffaman. Harki Gooftaa lakkoofsota sana irraa kaafame, dogoggorris ibsame. Isaanis yeroo raajii sun hanga bara 1844tti akka ga’u argan; ragaan isuma sana, yeroo raajii sun bara 1843tti akka xumuramu agarsiisuuf duraan dhiheessan, bara 1844tti akka xumuramu mirkaneesse.” Early Writings, 235–237.

The “prophetic periods” were the “prophetic periods” that “reached to 1844,” which the Millerites had initially believed reached to 1843. The “prophetic periods” that reached to 1844, were three prophetic periods,” and all are represented upon Habakkuk’s tables. One of the three periods simply “touches” 1844, and the other two reach to October 22, 1844. The thirteen hundred and thirty-five days reached to the very first day of 1844, when the first disappointment of the Millerites arrived, and the tarrying time of both Habakkuk chapter two, and of the parable of the ten virgins in Matthew twenty-five began.

“Yeroon raajii” kan “hanga bara 1844 gaʼan” turan, isaanis warri Millerite jalqaba irratti hanga bara 1843 gaʼu jedhani amananii turan. “Yeroon raajii” hanga bara 1844 gaʼe, yeroowwan raajii sadii turan,” hundinuus gabateewwan Habakkuuq irratti agarsiifamaniiru. Yeroowwan sadan keessaa tokko qofa bara 1844 “tuqa,” kanneen biroon lamaan immoo Onkoloolessa 22, 1844 gaʼu. Guyyoonni kuma tokkoo fi dhibba sadii fi soddoma shanan guyyuma jalqabaa bara 1844tti gaʼan; yeroo sanatti abdii kutuun jalqabaa warra Millerite ni dhufe, akkasumas yeroo turuun isaa kan Habakkuuq boqonnaa lamaa fi fakkeenya durboota kudhanii kan Maatewos digdamii shan keessatti jalqabe.

The twenty-three hundred days of Daniel chapter eight, verse fourteen reached to October 22, 1844, and the twenty-five hundred and twenty years, of the “seven times” against the southern kingdom of Judah ended there as well. Palmoni introduces himself as the Wonderful Numberer in verse thirteen of Daniel eight, and the prophetic “structure” and “design” that he then set forth included at least ten interconnected time prophecies.

Daniʼel boqonnaa saddeeti, lakkoofsa kudha afur keessatti ibsaman guyyaan kuma lamaa fi dhibba sadii sun Onkoloolessa 22, 1844tti gaʼan; akkasumas waggoota kuma lamaa fi dhibba shanii fi digdama, “yeroo torba” jedhamanii mootummaa Yihudaa isa kibbaa irratti murtaaʼan, achumatti xumuraman. Palmoonii lakkoofsa kudha sadii Daniʼel saddeet keessatti of isaa akka Lakkooftuu Dinqisiisaa taʼetti beeksisa; ergasii “caasaan” fi “karoorran” raajii inni dhiheesse keessatti yoo xiqqaate raajiiwwan yeroo walitti hidhatan kudhan of keessaa qabataniiru.

We will begin to consider these truths further in the next article.

Mata-dureewwan dhugaa kana caalaatti yaaduu barruu itti aanu keessatti ni jalqabna.

> “Christ gave to the world a lesson that should be engraved on mind and soul. ‘This is life eternal,’ he said, ‘that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God’s word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing today what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.

> ക്രിസ്തു ലോകത്തിന്നു മനസ്സിലും ആത്മാവിലും കൊത്തിവെക്കപ്പെടേണ്ട ഒരു പാഠം കൊടുത്തു. “ഏക സത്യദൈവമായ നിന്നെയും നീ അയച്ച യേശുക്രിസ്തുവിനെയും അവർ അറിയുന്നതുതന്നേ നിത്യജീവൻ ആകുന്നു” എന്നു അവൻ അരുളിച്ചെയ്തു. എന്നാൽ സാത്താൻ മനുഷ്യരുടെ മനസ്സുകളിൽ പ്രവർത്തിച്ചു, ഇതോ അതോ പ്രവൃത്തി ചെയ്‍വിൻ; അപ്പോൾ നിങ്ങൾ ദൈവങ്ങളെപ്പോലെ ആകും എന്നു പറയുന്നു. വഞ്ചനാപരമായ തർക്കങ്ങളാൽ അവൻ ആദാമിനെയും ഹവ്വയെയും ദൈവത്തിന്റെ വചനത്തെ സംശയിപ്പിച്ചു; അതിന്റെ സ്ഥാനത്ത് ലംഘനത്തിലും അനുസരണക്കേടിലും കലാശിച്ച ഒരു സിദ്ധാന്തം സ്ഥാപിപ്പിച്ചു. അവന്റെ കപടതർക്കം ഏദേനിൽ ചെയ്തതുപോലെ ഇന്നും ചെയ്യുന്നു. ക്രിസ്തു നമ്മുടെ ലോകത്തിലേക്കു വന്നപ്പോൾ, തന്റെ സഭയുടെ അടിസ്ഥാനമായി അവൻ വിനീതരായ മത്സ്യബന്ധകരെ തിരഞ്ഞെടുത്തു. തന്റെ രാജ്യത്തിൻറെയും ദൗത്യത്തിൻറെയും സ്വഭാവം ഇവർക്കു വിശദീകരിപ്പാൻ അവൻ ശ്രമിച്ചു. എന്നാൽ അവരുടെ പരിമിതമായ ഗ്രഹണശേഷി അവന്റെ മേൽ ഒരു നിയന്ത്രണം ഏർപ്പെടുത്തി. അവർ ശാസ്ത്രിമാരുടെയും പരീശന്മാരുടെയും വചനങ്ങൾ സ്വീകരിച്ചുകൊണ്ടിരിക്കയാൽ, അവർ വിശ്വസിച്ചിരുന്ന പലതും അസത്യമായിരുന്നു. ക്രിസ്തുവിന്നു അവരോടു പറയുവാൻ അനേകം കാര്യങ്ങൾ ഉണ്ടായിരുന്നെങ്കിലും, അവൻ അറിയിപ്പാൻ ആഗ്രഹിച്ചിരുന്നതിൽ വളരെ അധികം അവർ കേൾക്കുവാൻ അസമർത്ഥരായിരുന്നു.

> “Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.” Review and Herald, July 3, 1900.

> “Kiristoos warra yeroo kanaa amantii ofii qaban yaada dogoggoraa irraa baayʼee guutamanii waan jiraniif, sammuu isaanii keessatti dhugaaaf iddoo hin jiru jedhee arga. Barnoota kennamuun barsiisonni yaadota barreessitoota amantii hin qabne keessaa dhufan walitti maku. Akkasitti sammuu dargaggootaa keessatti qamadii sobaa facaasaniiru. Isaan yaadota dargaggootaafis taʼe maanguddootaaf dhihaachuu hin qabne dubbatu; sanyii akkamii akka facaasan, yookaan akka buʼaa isaatiin haamamuu qaban oobdii akkamii akka walitti qabatan gonkumaa hin yaadan.” Review and Herald, July 3, 1900.

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