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# The Book of Daniel - Number One-Hundred and Nineteen

Daniele Dorkasong Numbar One-Hundred and Nineteen

The Prophetic Significance of Historical Waymarks: Understanding the Last Days Through Biblical Symbolism

Mallattoo Raajii Seenaa Kanneen Raajiidhaan Mul’atan: Guyyoota Dhumaa Mallattoo Kitaaba Qulqulluu Karaa Hubachuu

Author

Jeff Pippenger

Published

March 6, 2024

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The one-hundred and forty-four thousand are represented as those who are purified by the Messenger of the Covenant, and the great multitude are represented by the white robes of martyrdom. The first of the two sacred periods of the last days identifies the work of the messenger who prepares the way for the Messenger of the Covenant, and the second period represents the work of Elijah. The first period represents the investigative judgment of the living of Laodicean Adventism and the second period represents the executive judgment of modern Rome.

Warri kumni dhibba afurtamii afur ta’an sun akka warra Ergamaa Kakuu sanaan qulqulleeffamanitti agarsiifamu; tuuti guddaan immoo uffata adii wareegamtootaatiin agarsiifama. Yeroon qulqulluun lamaan keessaa inni jalqabaa kan guyyoota dhumaa hojii ergamaa karaa Ergamaa Kakuu sanaaf qopheessu adda baasa; yeroo lammaffaan immoo hojii Eliyaasin agarsiisa. Yeroon jalqabaa murtii qorannootiin warra jiraatan Adventismii Laodiiqeyaa agarsiisa; yeroo lammaffaan immoo murtii raawwachiisummaa Roomaa ammayyaa agarsiisa.

The “sign” to flee the cities in the last days has been misunderstood by Laodicean Adventism. Sister White informs us the destruction of Jerusalem from 66 to 70 AD provides an illustration of the warning sign for God’s people in the last days.

“Mallattoon” guyyoota dhumaa keessatti magaalaawwan keessaa baqachuuf kennamu Adventismii Laa’odiiqeyaa keessatti dogoggoraan hubatameera. Obboleettiin White badiin Yerusaalem bara 66 irraa hanga 70 A.D.tti ta’e mallattoo akeekkachiisaa saba Waaqayyoo guyyoota dhumaa keessaaf ta’u ibsa nuuf kenna.

> “The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> “Yeroon fagoo miti, akkuma bartoota durii sanaa, iddoowwan gammoojjii fi kophaa ta’an keessatti kooluu barbaaduuf dirqamuun keenya ni dhufa. Akkuma marsaan Yerusaalem irratti loltoota Roomaa tiin godhame Kiristaanota Yihudaa biratti mallattoo baqannaa ta’e, akkasuma biyya keenya keessatti aangoon labsii Sanbata paaphaasii dirqisiisu hojiirra ooluu isaatiin fudhatamu akeekkachiisa nuuf ta’a. Yeroo sana magaalota guguddoo irraa ba’uun, itti aansuudhaan mana jireenyaa kophaa ta’e iddoowwan dhokatoo gaarota gidduutti argamanitti qubachuuf, magaalaa xixiqqoo illee dhiisuuf qophaa’uu qabna.” Testimonies, jildii 5, 464.

The siege of Jerusalem which was the sign to flee was the first siege brought by Cestius. Cestius therefore represented a threat that was temporarily removed, for once he set the siege, he then withdrew mysteriously, and historians have never been able to determine his logic for doing so.

Marfamni Yerusaalem kan baqachuuf mallattoo ture marfamuu isa jalqabaa, isa Kestiyos fide sana ture. Kanaafuu Kestiyos balaa yeroo muraasaaf irraa kaafame bakka buʼe; inni marfamuu sana erga kaaʼee booddee haala iccitii fakkaatuun of duubatti deebiʼe, seenaa barreessitoonnis kana akkamitti jechuun akka godhe murteessanii beekuu gonkumaa hin dandeenye.

> “After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack.” The Great Controversy, 31.

> “Warri Roomaanotaa Seestiyuus jalatti turan sun, yeroo wanti hundinuu haleellaa battalaa jalqabuuf mijataa fakkaatetti, magaalaa marsuu isaanii utuu hin eegamin dhaaban.” The Great Controversy, 31.

In the 1880’s and 1890’s Senator Henry W. Blair from New Hampshire introduced a series of bills in Congress to designate Sunday as the National Day of Rest. These bills were commonly referred to as “Blair Sunday Bills.” Senator Blair was a strong advocate for observing Sunday as a day of rest and religious observance. He believed that a uniform day of rest would have positive moral and social effects on American society. While his efforts gained some support, especially from religious groups, they also faced opposition, including concerns about the separation of church and state.

୧୮୮୦ ଓ ୧୮୯୦ ଦଶକରେ ନ୍ୟୁ ହ୍ୟାମ୍ପଶାୟାରର ସେନେଟର ହେନ୍ରୀ ଡବ୍ଲ୍ୟୁ. ବ୍ଲେୟାର କଂଗ୍ରେସରେ ରବିବାରକୁ ଜାତୀୟ ବିଶ୍ରାମ ଦିବସ ଭାବେ ନିର୍ଦ୍ଦିଷ୍ଟ କରିବା ପାଇଁ ବିଲଗୁଡ଼ିକର ଏକ ଶୃଙ୍ଖଳା ପ୍ରସ୍ତୁତ କରିଥିଲେ। ଏହି ବିଲଗୁଡ଼ିକୁ ସାଧାରଣତଃ “ବ୍ଲେୟାର ସଣ୍ଡେ ବିଲ୍ସ” ବୋଲି କୁହାଯାଉଥିଲା। ସେନେଟର ବ୍ଲେୟାର ରବିବାରକୁ ବିଶ୍ରାମ ଓ ଧାର୍ମିକ ପାଳନର ଦିନ ଭାବେ ପାଳନ କରିବାର ଦୃଢ଼ ସମର୍ଥକ ଥିଲେ। ସେ ବିଶ୍ୱାସ କରୁଥିଲେ ଯେ, ଏକ ସମାନ ବିଶ୍ରାମ ଦିନ ଆମେରିକୀୟ ସମାଜରେ ସକାରାତ୍ମକ ନୈତିକ ଓ ସାମାଜିକ ପ୍ରଭାବ ଫଳାଇବ। ଯଦିଓ ତାଙ୍କର ଏହି ପ୍ରୟାସ କିଛି ସମର୍ଥନ ଲାଭ କରିଥିଲା, ବିଶେଷକରି ଧାର୍ମିକ ଗୋଷ୍ଠୀମାନଙ୍କ ପକ୍ଷରୁ, ତଥାପି ଏହା ବିରୋଧର ସମ୍ମୁଖୀନ ମଧ୍ୟ ହୋଇଥିଲା, ଯାହାର ମଧ୍ୟରେ ଚର୍ଚ୍ଚ ଓ ରାଜ୍ୟର ପୃଥକତା ସମ୍ପର୍କିତ ଚିନ୍ତାବୋଧ ମଧ୍ୟ ଥିଲା।

This was the first attempt to pass Sunday legislation in the history of the earth beast that was destined to speak as a dragon when it ultimately will pass a Sunday law. It was these series of Blair bills that A. T. Jones, one of the messengers of the 1888 General Conference session, went into the halls of Congress and so eloquently opposed. After a few attempts Senator Blair lost the momentum for his push for a National Day of Rest. In direct connection with that history, and the implications of a National Day of Rest (Sunday), the historical record of the counsel of Ellen White can be reviewed.

Kun yaali yeroo jalqabaatiif seenaa bineensa lafaa sana keessatti seera Dilbataa darbuuf yaalame; bineensi sun dhuma irratti yeroo seera Dilbataa dabarsetti akka ajjeesaatti dubbachuuf qophaa’ee ture. Inni kun tuuta biilota Blair sana ture; isaanis A. T. Jones, ergamoota walgahii Konfiransii Waliigalaa bara 1888 keessaa tokko, mana maree Kongireesii keessa seenee haala baay’ee miidhagaa ta’een mormee ture. Yaalii muraasa booda, Senetariin Blair dhiibbaa isaa Guyyaa Boqonnaa Biyyaalessaa (Dilbata) jedhuuf taasisaa ture keessatti humna isaa dhabe. Seenaa sanaa fi hiika Guyyaa Boqonnaa Biyyaalessaa (Dilbata) wajjin walitti hidhata kallattiidhaan qabu keessatti, galmeen seenaa gorsa Ellen White irra deebi’amee ilaalamuu danda’a.

What is found in the review of her warnings of the Sunday law, is serious and widely misunderstood in Laodicean Adventism. In the context of needing to be out of the cities, which in the passage just cited, she wrote that, “it will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” She repeatedly taught that God’s people needed to live in the country, but her counsels on the subject of country living before 1888 places her direction to leave the cities in the context that in the near future God’s people would need to leave the cities. After 1888, in her written direction concerning country living, she never deviated from the counsel that we should already be out of the cities.

Wanti inni yaadaa ishee waaʼee seera Dilbataatiin kenne keessatti argamu, Laaʼodiiqeyaa Adveentizimii keessatti cimaa dha; akkasumas balʼinaan dogoggoraan hubatameera. Haala magaalaawwan keessaa baʼuun barbaachisaa taʼe keessatti, kutaa amma caqasame sana keessatti, isheen akkana jechuun barreessite: “achi booddee yeroon magaalaawwan gurguddoo keessaa baʼanii, qophii godhachaa mana qubannaa adda baafamanii iddoo kophaa taʼan keessatti gaarota gidduutti argamanitti ceʼuuf, magaalaawwan xixiqqoo illee dhiisuuf ni taʼa.” Isheen irra deddeebiin barsiifti turte jechuun, ummanni Waaqayyoo baadiyyaa keessa jiraachuu akka qaban; garuu gorsi isheen mata duree jireenya baadiyyaa irratti bara 1888 dura kennite, qajeelfama isheen magaalaawwan keessaa baʼuu irratti kennite sana, haala yeroo dhihoo keessatti ummanni Waaqayyoo magaalaawwan keessaa baʼuu akka qabanitti kaaʼa. Bara 1888 booda, qajeelfama barreeffamaan isheen waaʼee jireenya baadiyyaa irratti kennite keessatti, gorsa nuti duraanuu magaalaawwan keessaa baanee taʼuu qabnu irraa gonkumaa hin gorre.

The Blair National Day of Rest bills that arrived in history were the “sign” to leave the cities, and though the Blair bills lost the momentum necessary to accomplish the task, and withdrew into the darkness of history, the “sign” to flee had been given. It had been given at the historical waymark of the first siege, that was brought by Cestius. The soon-coming Sunday law is represented by the siege of Titus, and if any Laodicean Adventists are still in the cities when that siege arrives, they will die with the wicked.

Seerotni Guyyaa Boqonnaa Biyyaalessaa Blair kan seenaa keessatti mul’atan, magaalaawwan keessaa ba’uuf “mallattoo” turan; yeroo seerotni Blair hojii sana raawwachuuf humna barbaachisaa ta’e dhabanii, dukkana seenaa keessatti deebi’anii bade illee, “mallattoon” baqachuuf kennamee ture. Innis daandii-mallattoo seenaa marsaa jalqabaa, kan Cestius fide irratti kennamee ture. Seerri Dilbataa yeroo dhihoo dhufu marsaa Titusiin bakka bu’a; yoo yeroo marsaan sun ga’u Adventistoonni Laa’odiiqeyaa keessaa tokko illee ammas magaalaawwan keessa jiran, isaan hamoota wajjin ni du’u.

There are two prophetic periods in the last days. They are separated by the soon-coming Sunday law. The first period is the investigative judgment of the living in Laodicean Adventism, and the second period is the executive judgment of the whore of Rome. Those two periods are repeatedly illustrated, for it is in those two periods that the parable of the ten virgins is fulfilled to the very letter, as it was in Millerite history. The tarrying time in the parable is the tarrying time of Habakkuk chapter two, so the two periods we are considering were also illustrated by Habakkuk chapter two. The parable of the ten virgins, and Habakkuk chapter two, were fulfilled to the very letter in Millerite history, and when they were, Ezekiel chapter twelve, verses twenty-one to twenty-eight was also fulfilled.

Bara dhuma bara raajii raajii guyyaa dhumaa keessa jiru. Isaanis seera Dilbataa yeroo dhihoo keessatti dhufuudhaan addaan qoqqoodamu. Yeroon jalqabaa murtii qorannoo warra jiraatanii Adventizimii Laa’odiiqeyaa keessatti raawwatamudha; yeroo lammaffaan immoo murtii raawwachiisaa sagaagaltuu Roomaa irratti raawwatamudha. Yeroolee lamaan kun irra deddeebi’amee fakkeenyaan agarsiifamu; sababiin isaas, akkuma seenaa Milerii keessatti ta’e, fakkeenyi durboota kudhanii guutummaatti, qubee isaatiin iyyuu, yeroolee lamaan kana keessatti raawwatama. Yeroon turtii fakkeenyicha keessa jiru yeroo turtii Hab. boqonnaa lamaa keessatti ibsame dha; kanaafuu yerooleen lamaan nuti ilaallaa jirrus Hab. boqonnaa lamaadhaanis fakkeenyaan agarsiifamanii turan. Fakkeenyi durboota kudhanii fi Hab. boqonnaan lamaan seenaa Milerii keessatti guutummaatti, qubee isaatiin iyyuu, raawwataman; yeroo isaan raawwatamanittis His. boqonnaa kudha lama, lakkoofsa digdamii tokko irraa hamma digdamii saddeetitti, ni raawwatame.

The last eight verses from Ezekiel chapter twelve, identify a time when the “effect of every vision” will be fulfilled, at a time when God would “no longer prolong” His visions. The two periods of history that are repeated so often and identify the investigative judgment of the living in Laodicean Adventism, and the executive judgment of the whore of Tyre, is the prophetic period where every vision within the Bible reaches its perfect and final fulfillment. In that period the one hundred and forty-four thousand are established, and they represent the class that does not die, and live until Christ returns. In Luke chapter twenty-one Christ identifies a “sign” that identifies when that generation has arrived.

ཨི་ཛི་ཀི་ཨེལ་ལེའུ་བཅུ་གཉིས་པའི་ཚིགས་བཅད་མཐའ་མ་བརྒྱད་པོས་ “མཐོང་སྣང་ཐམས་ཅད་ཀྱི་འབྲས་བུ་” འགྲུབ་པའི་དུས་ཤིག་ངོས་འཛིན་བྱེད་དེ། དེའི་དུས་སུ་དཀོན་མཆོག་གིས་ཁོང་གི་མཐོང་སྣང་རྣམས་ “ད་ནས་སྔར་བཞིན་འགྱངས་པར་མི་བྱེད་” པར་གསུངས། ལོ་རྒྱུས་ཀྱི་དུས་སྐབས་གཉིས་པོ་དེ་ཡང་ཡང་བཀོད་པ་དང་། ལའོ་དི་ཀི་ཡའི་ཨེཌ་བེན་ཊིསམ་ནང་གི་གསོན་པོ་རྣམས་ཀྱི་ཞིབ་འཇུག་ཁྲིམས་གཅོད་དང་། ཐཱར་གྱི་སྨད་འཚོང་མའི་བསྒྲུབ་བྱའི་ཁྲིམས་གཅོད་ངོས་འཛིན་བྱེད་པའི་དུས་སྐབས་དེ་ནི། གསུང་རབ་ཡོངས་སུ་ཡོད་པའི་མཐོང་སྣང་ཐམས་ཅད་རང་གི་ཡོངས་སུ་ཚང་ལ་མཐར་ཐུག་པའི་འགྲུབ་པར་སླེབས་པའི་ལུང་བསྟན་གྱི་དུས་ཡིན། དུས་སྐབས་དེའི་ནང་མི་འབུམ་བཞི་བཅུ་ཞེ་བཞི་སྟོང་བསྒྲུབས་པར་འགྱུར་ཞིང་། ཁོང་ཚོས་འཆི་བ་མི་མྱོང་བའི་རིགས་མཚོན་ཏེ། ཀྲིསྟོས་ཕྱིར་ཕེབས་པའི་བར་དུ་གསོན་པར་གནས་མཁན་ཡིན། ལུ་ཀཱ་ལེའུ་ཉེར་གཅིག་པའི་ནང་། ཀྲིསྟོས་ཀྱིས་མི་རབས་དེ་སླེབས་པའི་ཚེ་ངོས་འཛིན་བྱེད་པའི་ “རྟགས་” ཤིག་གསུངས།

In the two histories represented by the “sign” to flee, as set forth by Christ in connection with the abomination of desolation, two periods are marked, and their beginning and endings have a “sign” at the beginning of the period and “signs” at the ending. The “sign” that Christ identified as representing the final generation who would live until He came in the clouds is the evidence that we are now in the final generation of earth’s history.

Seenaan lama mallattoo “baqachuu”tiin argaman keessatti, akkuma Kiristoos xuraa’ummaa diigumsaa wajjin walqabsiisee ibsetti, yeroo lamaatu mallatteeffaman; jalqabaa fi xumuri isaaniis “mallattoo” tokko jalqaba yerichaa irratti, akkasumas xumura isaa irratti “mallattoowwan” qabu. “Mallattoon” Kiristoos dhaloota isa dhumaa, kan inni duumessa irratti dhufuuf hamma jiraatutti jiraatu agarsiisu akka ta’etti ibse, amma seenaa lafa kanaa keessatti nu dhaloota isa dhumaa keessa jiraachuu keenyaaf ragaa dha.

In Luke chapter twenty-one, Jesus identifies the history from the three and a half years trampling down and destruction of literal Jerusalem from the year 66 unto the year 70, unto the end of the three and a half years of trampling down of spiritual Jerusalem that began in 538 and ended in 1798.

Luqaas boqonnaa digdamii tokko keessatti, Yesuus seenaa waggoota sadii fi walakkaa Yerusaalem isa dhugaa bara 66 irraa jalqabee hamma bara 70tti miidhamee balleeffame sana irraa kaasee, hamma dhuma waggoota sadii fi walakkaa Yerusaalem hafuuraa isa miidhamee jalatti dhidhiitamaa turee, kan bara 538 jalqabee bara 1798 xumurameetti gaʼu ni ibsa.

> And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:20–24.

> Yommuu isin Yerusaalem loltootaan marfamtee argitan, yeroo sanatti badiisni ishee akka dhiʼaate beekaatii. Yeroo sanatti warri Yihuuda keessa jiran gara tulluuwwaniitti haa baqatan; warri gidduu ishee keessa jiranis haa baʼan; warri baadiyyaa keessa jiran immoo gara isheetti hin seenin. Guyyoonni kun guyyoota haaloo baʼuu ti; wantoonni barreeffaman hundinuu akka raawwatamaniif. Garuu guyyoota sanatti warra ulfaaʼanii fi warra daaʼima hoosisan irratti wayyoo! Sababiin isaas dhiphinni guddaan biyya sana keessatti ni taʼa, dheekkamsis saba kana irratti ni taʼa. Isaanis qara goraadeen ni kufu, boojiʼamanii gara saboota hundumaatti ni geeffamu; Yerusaalem immoo hanga yeroo sabootaa guutamutti sabootaan ni dhidhiitamti. Luqaas 21:20–24.

The “times” of the Gentiles trampling down Jerusalem is in the plural, for it represents the trampling down of literal Jerusalem that ended in the year 70, and the trampling down of spiritual Jerusalem that ended in 1798. The Gentiles represent both paganism and papalism, and it is those two powers that are the subject of the vision in the question of Daniel chapter eight, that asks, “How long.”

“Yeroon warra Ormaa” kan Yerusaalem dhiitanii lafa keessaa buusan baayʼee taʼeen ibsameera; kunis dhiitaa Yerusaalem isa dhugaa kan waggaa 70 keessatti xumurame, fi dhiitaa Yerusaalem hafuuraa kan bara 1798 keessatti xumurame bakka buʼa. Warri Ormaa lamaan isaanii iyyuu amantii waaqeffannaa waaqota sobaa fi paapaalizimii bakka buʼu; humnoonni lamaan sun immoo mulʼata gaaffii keessatti Daaniʼel boqonnaa saddeeti keessatti, “Hamma yoomiitti?” jedhu keessatti dhimma isaanii taʼaniiru.

> 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? Daniel 8:13.

> Sana boodas tokko dubbachaa jiru nan dhagaʼe; booddeen boodas tokko qulqulluu sana dubbachaa tureen, “Mulʼanni waaʼee aarsaa guyyaa guyyaa, yakka diigamuu fidu sanaa, iddoo qulqulluu fi loltoota illee miilla jalatti dhidhiitamuuf dabarsee kennuu sanaa hammamitti tura?” jedhe. Daniel 8:13.

The “times of the Gentiles” in Luke chapter twenty-one, is referring to the twenty-five hundred and twenty years of God’s vengeance upon the northern kingdom which began in 723 BC and concluded in 1798. The year 538 marks when the man of sin stood in the holy place and proclaimed that he was God, thus dividing the period into two equal periods of twelve hundred and sixty years. The second period of twelve hundred and sixty years is the same history that is marked as concluding in Luke chapter twenty-one, verse twenty-four, when the “times of the Gentiles” was fulfilled. In the historical narrative that Jesus is identifying for His disciples verse twenty-four brings the testimony given to the disciples to the “time of the end” in 1798. From there Jesus begins to identify the “signs” associated with the Millerite movement.

“Yeroonni Ormaa” kan Luqaas boqonnaa digdamii tokko keessatti ibsame, waggoota kuma lama dhibba shanii fi digdama kan haaloo Waaqayyoo mootummaa kaabaa irratti raawwatame, kan bara 723 Dh.K.D. jalqabee bara 1798 xumurame, agarsiisa. Bara 538tti namni cubbuu iddoo qulqulluu keessa dhaabatee inni Waaqa akka taʼe labsuun, yeroo sana waggoota walqixa lama, tokkoon tokkoon isaanii waggoota kuma tokko dhibba lamaa fi jahaatama taʼanitti qoodde. Yeroon lammaffaan waggoota kuma tokko dhibba lamaa fi jahaatamaa seenaa isauma Luqaas boqonnaa digdamii tokko, lakkoofsa digdamii afur keessatti yeroo “yeroonni Ormaa” raawwateetti xumuramuun mallatteeffame sana dha. Seenaan seenaa keessatti Yesus bartoota Isaaaf ibsaa jiru keessatti, lakkoofsi digdamii afur dhugaa-baatummaa bartootaaf kenname gara “yeroo dhumaa” bara 1798tti geessa. Achii kaasee Yesus “mallattoowwan” sochii Millariitota wajjin walqabatan ibsuu jalqaba.

> And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

> Akkasumas ni taʼa mallattoolee ni taʼu; aduu keessatti, jiʼa keessatti, urjoota keessattis; lafa irrattis sabootni dhiphina keessa ni taʼu, yaaddoo fi wallaalchaan; galaannii fi dambaliin isaa ni huursu; wantoota lafa irratti dhufuuf jiran ilaalchisee sodaa irraa kan kaʼe garaan namootaa ni dadhaba; humnoonni waaqaa ni raafamu waan taʼeef. Ergasii Ilmi Namaa humnaa fi ulfina guddaadhaan duumessa irratti dhufaa jiru ni argu. Yommuu wantoonni kun jalqaban taʼuu, ol ilaalaa, mataa keessanis ol qabadhaa; furamni keessan dhihaachaa jiraatii. Luqaas 21:25–28.

Jesus states that “there shall be signs,” and He identifies them as signs in the sun and moon, and in the stars, the distress of nations, the powers of heaven being shaken and then the Son of man comes in a cloud. All these “signs,” were fulfilled in the Millerite history.

Yesus, “mallattoon ni jiraatu” jedhee dubbata; innis akka isaan mallattoolee aduu fi ji’a keessatti, urjiiwwan keessatti, dhiphina sabootaa, aangoonwwan samii raafamuu, achiis Ilmi Namaa duumessa irratti dhufu ta’anitti ibsa. “Mallattooleen” kun hundinuu seenaa Millerite keessatti raawwatamaniiru.

> “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 raaga dhufaatii Kiristoos akkamitti akka taʼuu fi kaayyoo ishee qofa utuu hin taʼin, yeroo isheen dhihaattu namoonni ittiin beekan mallattoolees ni dhiheessa. Yesus akkana jedhe: ‘Aduutti, jiʼatti, urjiiwwanittis mallattooleen 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 Ilmi namaa humna guddaa fi ulfina wajjin duumessa keessa dhufaa jiru ni argu.’ Maarqos 13:24–26. Mulʼataanis mallattoolee dhufaatii lammaffaa dura taʼan keessaa isa jalqabaa akkana jechuun ibsa: ‘Kirkirri lafaa guddaan ni taʼe; aduunis akka uffata gaddaa rifeensa irraa hojjetamee gurraacha taate, jiʼis 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. . ..

> “Mallattoon kun mallattoolee banamuu jaarraa kudha sagalaffaa dura mul’atan. Raawwii raajii kanaatiin, bara 1755 keessatti, kirkirri lafaa baay’ee suukanneessaan yeroo kam iyyuu galmeeffamee beeku ni ta’e....”

> “Twenty-five years later appeared the next sign mentioned in the prophecy—the darkening of the sun and moon. What rendered this more striking was the fact that the time of its fulfillment had been definitely pointed out. In the Saviour’s conversation with His disciples upon Olivet, after describing the long period of trial for the church,—the 1260 years of papal persecution, concerning which He had promised that the tribulation should be shortened,—He thus mentioned certain events to precede His coming, and fixed the time when the first of these should be witnessed: ‘In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light.’ Mark 13:24. The 1260 days, or years, terminated in 1798. A quarter of a century earlier, persecution had almost wholly ceased. Following this persecution, according to the words of Christ, the sun was to be darkened. On the 19th of May, 1780, this prophecy was fulfilled. . ..

> “Waggaa digdamii shan booddee keessatti mallattoon itti aanu raajiidhaan eerame ni mul’ate—inniis dukkanaa’uu aduu fi ji’aa ture. Wanti kana caalaatti nama hubachiisu immoo yeroo raawwatamuu isaa ifatti adda baafamee agarsiifamee ture. Fayyisaan gaara Ejersa Zayitii irratti bartoota Isaa wajjin haasa’a godhe keessatti, yeroo dheeraa waldaan keessa darbuu qabu ibsa erga kenneen booddee,—waggoota 1260 ari’atama paaphaasummaa ilaalchisee, isa keessatti inni rakkina sun gabaabsifama jechuun waadaa gale sana,—akkas jechuun taateewwan dhufaatii Isaa dura ta’uu qaban tokko tokko ni eege; yeroo keessaa isa jalqabaa yoom akka mul’atuus ni murteesse: ‘Bara sana keessa, rakkina sana booddee, aduun ni dukkanoofti, ji’inis ifa isaa hin kennu.’ Maarqos 13:24. Guyyoonni 1260 sun, yookaan waggoonni, bara 1798 keessatti xumuraman. Rubi qarni tokko kanaan dura, ari’atamni sun guutummaatti jechuun ni danda’ama dhaabatee ture. Akka dubbii Kiristoositti, ari’atama kana booddee aduun dukkanaa’uu qabdi ture. Caamsaa 19, 1780 irratti, raajiin kun raawwatame....”

> “Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 304, 306–308.

> “Kiristoos sabni Isaa akka mallattoolee dhufaatii Isaa eeggatan, yeroo mallattoolee Mootii isaanii dhufaa jiru argan immoo akka gammadan ajaje ture. Innis, ‘Yommuu wantoonni kun taʼuu jalqabanitti, ol ilaalaa, mataa keessanis ol qabadhaa; furamuun keessan dhihaateeraatii’ jedhe. Innis hordoftoota Isaa gara mukoota birraa birraa baala biqilanitti akeekee, akkana jedhe: ‘Yommuu isaan amma biqilanii baala baasan, isin ofuma keessaniin argitanii beektu, ganni amma dhihaateera. Akkasuma isinis, yommuu wantoonni kun taʼuu isaanii argitanitti, mootummaa Waaqayyoo dhihaatee akka jiru beekaa.’ Luqaas 21:28, 30, 31.” The Great Controversy, 304, 306–308.

The triple application of the three Rome’s identify that in the trampling down of Jerusalem by pagan Rome and then by papal Rome, the trampling down of the sanctuary and the host by modern Rome was represented by a period of either twelve hundred and sixty days (pagan Rome), or twelve hundred and sixty prophetic years (papal Rome). The symbolic twelve hundred and sixty days (forty-two months) identifying the period of modern Rome’s persecution of God’s faithful people will be each period with a singular “sign” that identifies the time of flight for the faithful of that period. Each of the three periods ends with a manifestation of several “signs,” not a singular “sign” as at the beginning of the period.

Fayyadama sadan Roomaa sadiin hojii irra ooluu isaanii irraa ni beekama; jechuunis, Yerusaalem Roomaa waaqeffataa waaqolii sobaa taateen, achiis Roomaa paaphaasii taateen miilaan dhidhiitamuu ishee keessatti, iddoo qulqulluu fi loltoonni Roomaa ammayyaatiin miilaan dhidhiitamuu isaanii yeroo guyyaa kuma tokkoo fi dhibba lamaa fi jaatama (Roomaa waaqeffataa waaqolii sobaa), yookaan waggoota raajii kuma tokkoo fi dhibba lamaa fi jaatama (Roomaa paaphaasii) ta’een bakka buufamee ture. Guyyoonni mallattoo ta’an kuma tokkoo fi dhibba lamaa fi jaatamni (ji’oota afurtamii lama) yeroo Roomaan ammayyaan saba amanamaa Waaqayyoo ari’atu adda baasan, yeroo sana hundumaa keessatti “mallattoo” tokko qofa kan yeroo baqannaa warra amanamoo yeroo sanaa adda baasu ta’a. Yeroon sadan kun hundi mul’ata “mallattoolee” hedduu qabuun xumuramu; akka jalqaba yeroo sanaatti “mallattoo” tokko qofaan miti.

> “It is at midnight that God manifests His power for the deliverance of His people. The sun appears, shining in its strength. Signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying: ‘It is done.’ Revelation 16:17.” The Great Controversy, 636.

> “Waaqayyo humna Isaa fayyina saba Isaa irratti mul’isu yeroo halkan walakkaatti. Aduu ifti ishee guutuun ni mul’atti. Mallattoowwanii fi dinqisiin wal irraa hin citne saffisaan itti aananii dhufu. Warri hamaan yeroo sana sodaadhaan fi dinqisiifannaa guddaadhaan ilaalu; warri qajeeloon garuu mallattoowwan fayyina isaanii ulfinaan gammachuu qabuun ilaalu. Uumamni hundinuu akka daandii isaa irraa garagalee fakkaata. Laggeen yaa’uu ni dhaabu. Duumessi dukkanaa’an, ulfaatoon ol ka’anii walitti bu’u. Samii dheekkamsa keessa garuu iddoon tokko ifa ulfina ibsamuu hin dandeenye qabu ni jira; achii sagaleen Waaqayyoo akka sagalee bishaanota baay’ee dhaga’ama; akkas jedha: ‘Raawwatameera.’ Mul’ata 16:17.” The Great Controversy, 636.

The period of the executive judgment upon the whore of Rome begins with the lifting up of the ensign that identifies that God’s other flock that is still in Babylon should flee. That period ends with “signs and wonders.” That period begins with the “second voice” of Revelation chapter eighteen, and it ends with the voice of God. Of course, the first and second voices of Revelation chapter eighteen is the voice of Christ. The first voice identifies the beginning of the investigative judgment of the living Laodicean Adventist church, and the second voice identifies the end of that period, but also marks the beginning of the executive judgment upon the whore of Rome.

Yeroon murtiin raawwachiiftuu ejjituu Roomaa irratti raawwatamu jalqabu mallattoo ol kaafamuu isa Waaqayyo bushaayee isaa isa kaan kan amma iyyuu Baabilon keessa jiru akka baqatu agarsiisuun jalqaba. Yeroon sun “mallattoolee fi dinqiiwwan”iin xumurama. Yeroon sun “sagalee lammaffaa” Mul’ata boqonnaa kudha saddeet keessaa tiin jalqaba; sagalee Waaqayyootiin immoo xumurama. Dhugumatti, sagaleewwan jalqabaa fi lammaffaan Mul’ata boqonnaa kudha saddeet keessaa sagalee Kiristoosii dha. Sagaleen jalqabaa jalqaba murtii qoratamaa waldaa Adventistii Laa’odiiqeyaa kan jiraatotaa adda baasa; sagaleen lammaffaan immoo xumura yeroo sanaa adda baasa, garuu akkasumas jalqaba murtii raawwachiiftuu ejjituu Roomaa irratti raawwatamuu mallatteessa.

The complete history is governed by the week in which Christ confirmed the covenant, and the soon-coming Sunday law is typified as the middle waymark as typified by the cross. Both histories possess the signature of Alpha and Omega, for the beginning and ending in either history is represented by God’s voice. They also represent the truth, for the middle waymark is the rebellion of the Sunday law, and the Hebrew word “truth” was created with the first, thirteenth and last letters of the Hebrew alphabet. The first voice of Revelation chapter eighteen is the voice of Christ, the last voice is the voice of God, and the voice in the middle, also being the voice of God, is also where the rebellion of the thirteenth letter is represented by the earth beast “speaking” as a dragon, as represented in Revelation chapter THIRTEEN.

Seenaa guutuun torban isa Kiristoos kakuu mirkaneesseen bulfama; seerri Dilbataa dhufuuf jedhu immoo karaa giddugaleessaa mallattoo fakkifame, akkuma fannoo tiin dursee agarsiifameetti, fakkifamee dhihaata. Seenaa lamaan iyyuu mallattoo Alfaa fi Oomeegaa qabu; sababni isaas, jalqabni fi dhumni seenaa lamaan keessaa tokkoon tokkoon isaanii sagalee Waaqayyootiin bakka bu’aniiru. Isaan dhugaa illee bakka bu’u; sababni isaas, mallattoon karaa giddugaleessaa fincilaa seera Dilbataati, jechi Ibrootaa “dhugaa” jedhu immoo qubee jalqabaa, qubee kudha sadii fi qubee dhumaa alfabeta Ibrootaatiin ijaarameera. Sagaleen jalqabaa Mul’ata boqonnaa kudha saddeet keessaa sagalee Kiristoos ti; sagaleen dhumaa sagalee Waaqayyoo ti; sagaleen gidduu jiru immoo, akkasumas sagalee Waaqayyoo ta’ee, achumatti fincilni qubee kudha sadaffaa lafa keessaa bineensicha “dubbachuu” akka bineensa guddaa sanaatti bakka bu’ee mul’ata, akkuma Mul’ata boqonnaa KUDHA SADII keessatti bakka bu’etti.

The ensign at the soon-coming Sunday law represents the “sign” to flee for God’s faithful, but it also identifies that the beginning of the prophetic period that ends with the ensign being lifted up must also have a “sign.” That “sign” is what Jesus identifies as evidence that the last generation of planet earth has arrived. In Luke chapter twenty-one the disciples ask what Christ meant when He identified that the temple was going to be destroyed.

Mallattoon sooni-dhiyaatu irratti ol-kaafamu, amanamtoota Waaqayyoo baqachuuf “mallattoo” ni bakka bu’a; garuu akkasumas jalqaba yeroo raajii kan mallattoo sun ol-kaafamuun xumuramu, innis “mallattoo” qabaachuu akka qabu ifa godha. “Mallattoon” sunis wanta Yesuus akka ragaa dhaloota dhumaa lafa kanaa ga’eetti adda baase dha. Luqaas boqonnaa digdamii tokko keessatti bartoonni, yeroo Inni mana qulqullummaa ni diigama jedhee ibse, Kiristoos maal jechuu isaa gaafatu.

> And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? Luke 21:7.

> Inniisis, “Yaa barsiisaa, wantoonni kun yoom ta’u? Yeroo wantoonni kun raawwatamanis mallattoon isaanii maali?” jedhanii isa gaafatan. Luqaas 21:7.

Jesus then begins to identify the history that leads to the year 70 when the temple and city would be destroyed, and continues on to verse twenty-four where He identifies when the “times” of the Gentiles would be fulfilled.

Yesus achiis bara seenaa gara waggaa 70tti geessu, yeroo mana qulqullummaa fi magaalaan sun itti diigaman adda baasuu, achiis hamma lakkoofsa afurtamaa afuriitti itti fufa; achittis yeroo “yeroon” saba keessaa raawwatamu adda baasa.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Isaanis qilaan kufaniiru; boojiʼamanii gara saboota hundumaatti geeffamu; yeroo sabootaa hanga guutamutti Yerusaalem warra Ormaa jalatti miidhagfamtee ni turtu. Luqaas 21:24.

The idea that this verse is referring to literal Jerusalem is based upon the Catholic theological foolishness called futurism, that applies symbolic literally and places the fulfillment of the prophecies exclusively at the end of the world. The attack upon the correct application of this verse has been a major attack of Satan throughout the reading of the New Testament. Literal Jerusalem ceased to be the symbol of prophetic Jerusalem in the time of Christ, when literal prophecy changed the spiritual application. This revelation was a major teaching established by the apostle Paul. The trampling down of Jerusalem identifies the twelve hundred and sixty years of papal darkness from the year of 538 to 1798.

Yaadni kun keeyyanni kun lakkoofsi kun Yerusaalem isa qaamaan jirutti akka agarsiisu jedhu, gowwummaa ti’oolojii Kaatolikaa fuuturiizimii jedhamuun irratti hundaa’eedha; innis wanta mallattoo ta’e akka qaamaatti hiika, raawwii raajiiwwaniis addunyaa dhumarratti qofa akka ta’u kaa’a. Weerarri hojii sirrii lakkoofsa kanaa irratti geggeeffame, dubbifama Kakuu Haaraa guutuu keessatti weerara guddaa Seexanaan geggeeffamaa ture. Yerusaalem inni qaamaan jiru, bara Kiristoositti, yeroo raajiin inni qaamaan ibsame hojii hiika hafuuraa jijjiiretti, mallattoo Yerusaalem raajii ta’uu isaa irraa dhaabe. Mul’anni kun barsiisa guddaa ergamaa Phaawuloosiin hundeeffame ture. Miidhaginni Yerusaalem irra ga’e, waggoota dhibba kudha lamaa fi jahaatama dukkana paaphaasummaa bara 538 irraa hamma 1798tti ture ni adda baasa.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

> Garuu iddoo mana qulqullummaa sanaa ala jiru dhiisi; isa hin safarin; sababiin isaas inni ormootaaf kennameera; isaanis magaalaa qulqullittii jiʼoota afurtamaa fi lama miilaan ni dhidhiitu. Mulʼata Yohaannis 11:2.

Jerusalem of prophecy ceased to be the symbol of the chosen city at the cross.

ଜେରୁସାଲେମ, ଯାହା ଭବିଷ୍ୟବାଣୀରେ ଉଲ୍ଲେଖିତ, କ୍ରୁଶରେ ଚୟିତ ସହରର ପ୍ରତୀକ ରହିବା ବନ୍ଦ କଲା।

> “How many there are who feel that it would be a good thing to tread the soil of old Jerusalem, and that their faith would be greatly strengthened by visiting the scenes of the Saviour’s life and death! But old Jerusalem will never be a sacred place until it is cleansed by the refining fire from heaven.” Review and Herald, June 9, 1896.

> “Namoonni meeqa akka lafa Yerusaalem durii irra miila kaa’uun waan gaarii ta’u itti dhaga’aman, akkasumas iddoowwan Jireenyaa fi du’a Fayyisaa daawwachuun amantiin isaanii baay’ee akka jabaatu yaadan! Garuu Yerusaalem durii hanga ibidda qulqulleessaa samii irraa dhufuuniin qulqulleeffamutti iddoo qulqulluu taatee hin beekamtu.” Review and Herald, June 9, 1896.

Once Jesus led the disciples to the time of the end in 1798 in verse twenty-four, He then introduced the Millerite time when the announcement of the first angel arrived into history.

Yesus erga bartoota isaa lakkoofsa digdamii afur keessatti yeroo dhumaa bara 1798tti erga geessee booda, yeroo Miillerotaa yeroo labsiin ergamaa isa duraa seenaa keessatti dhufe sana itti aansuun isaanii beeksise.

> And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

> Aduuphaan aduu keessatti, jiʼa keessatti, urjiiwwan keessattis ni taʼu; lafa irrattis saboota gidduutti dhiphina, yaaddoo wajjin ni taʼa; galaannii fi dambaliʼoonni isaa ni guunguʼu; wantoota lafa irratti dhufaa jiran ilaalchisee sodaa irraa kan kaʼe garaan namootaa ni laafa; humnoonni samii immoo ni raafamu. Ergasii Ilma Namaa humnaa fi ulfina guddaadhaan duumessa keessa dhufaa jiru ni argu. Yommuu wantoonni kun jalqaban taʼuu, yeroo sana ol ilaalaa, mataa keessanis ol qajeelchaa; furamni keessan waan dhiʼaateef. Luqaas 21:25–28.

The signs that introduced the Millerite history were fulfilled in agreement with the never-failing power of God’s Word.

Mallattoon seenaa Millerii seensisan sun humna dubbii Waaqayyoo gonkumaa hin kufne wajjin waliigaltee guutuun raawwataman.

> “The signs in the sun, moon, and stars have been fulfilled.” Review and Herald, November 22, 1906.

> “Mallattoon aduu, jiʼa, fi urjiilee keessatti mulʼatan raawwatamanii jiru.” Review and Herald, November 22, 1906.

We will continue Luke chapter twenty-one in the next article.

Mata-duree itti aanu keessatti Luqaas boqonnaa digdamii tokko ni itti fufna.

> “December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

> “Gaafa Muddee 16, 1848, Gooftaan waa’ee raafamuu humnoota mootummaa samii natti mul’ise. Yommuu Gooftaan mallattoowwan Maatewos, Maarqos, fi Luqaas keessatti galmeeffaman kennutti ‘samii’ jedhe, samii jechuu isaa, yommuu ‘lafa’ jedhes lafa jechuu isaa ani arge. Humnoonni mootummaa samii aduu, ji’a, fi urjiiwwan dha. Isaan samii keessatti bulchu. Humnoonni lafaas warra lafa irratti bulchan dha. Humnoonni mootummaa samii sagalee Waaqayyootiin ni raafamu. Sana booda aduun, ji’ii, fi urjiileen iddoo isaanii keessaa ni sochoosu. Isaan hin badani, garuu sagalee Waaqayyootiin ni raafamu.

> “Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> “Duumsi guguddaan dukkanaaʼooniifi ulfaatoon ol baʼanii walitti buʼan. Qilleensi addaan citee duubatti maramee; achiis bakka banaa keessatti, Ooriyoon keessa, ol ilaallee arguu dandeenye; achii keessaa sagaleen Waaqayyoo dhufe. Magaalaan Qulqulluun karaa bakka banaa sanaa ni buuti. Ani humnoonni lafa kanaa amma raafamaa jiraachuu isaanii fi taateewwan tartiibaan dhufuu isaanii arge. Waraanni, oduun waraanaas, goraadeen, beelli, fi dhukkubni daddarbaa dursee humnoota lafa kanaa ni raasu; sana booddee sagaleen Waaqayyoo aduu, jiʼa, fi urjoota, lafa kanaas ni raasa. Ani akka raafamni humnoota Awurooppaa keessa jiru, akkuma namoonni tokko tokko barsiisanitti, raafama humnoota mootummaa samii miti, garuu raafama saboota aaraniiti, arge.” Early Writings, 41.

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