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

Kitaaba Daaniʼel - Lakkoofsa Dhibba Tokkoo fi Saddeetama keessaa

The Prophetic Intersection of Rome, the Maccabees, and Modern Times: A Study in Daniel’s Visions

Waliigaltee Raajii Roomaa, Makkaaboota, fi Yeroo Ammaa: Qorannoo Mul’ata Daani’el keessaa

Author

Jeff Pippenger

Published

April 10, 2024

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Uriah Smith wrote, “Rome became connected with the people of God, the Jews, by alliance, BC 162.” Most modern historians mark the date as 161 BC, and Smith twice references 161 BC, in the same book. My assumption is that this reference to 162 BC, is a typo.

Uuriyaan Smiiz akkana jedhee barreesse: “Room Israaʼeloota, saba Waaqayyoo, Yihudoota, wajjin waliigaltee dhaan walitti hidhamte, Dh.K.D. 162 keessa.” Seenaa barreessitoonni yeroo ammaa hedduun bara sana Dh.K.D. 161 jechuun ni mallatteessu; akkasumas Smiiz kitaaba isuma keessatti yeroo lama Dh.K.D. 161 ni eerra. Yaadni koo inni jedhu, eerri kun kan Dh.K.D. 162 jedhu dogoggora maxxansaa taʼuu isaati.

> “By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion.” Uriah Smith, Daniel and the Revelation, 273.

> “Lakk. 23 fi 24n nutti foon Yihudootaa fi Roomaanotaa, kan bara dhaloota Kiristoos dura 161tti godhame sana ceenee, gara yeroo Roomaan aangoo waliigalaa addunyaa guutuu irratti argatetti ni geeffamna.” Uriah Smith, Daniel and the Revelation, 273.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III the Great, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator.

Lakkoofsi kudhaanii fi kudha lamaa, injifannoo fi bu’aa booda lola Raafiyaa kan bara dhaloota Kiristoos dura 217tti mootummaa Seleucid, kan Antiokos III Guddichaan hogganamu, fi mootummaa Ptooleemaayik Misraa, kan Mootii Ptooleemee IV Filophaatoriin hogganamu gidduutti adeemsifame adda baasu.

The Battle of Panium, which occurred seventeen years later in 200 BC, was again between the Seleucid kingdom, and the Ptolemaic kingdom.

୨୦୦ ଖ୍ରୀଷ୍ଟପୂର୍ବରେ, ସତରହ ବର୍ଷ ପରେ ଘଟିଥିବା ପାନିୟମ୍‌ର ଯୁଦ୍ଧ ପୁନର୍ବାର ସେଲ୍ୟୁସିଡ୍ ରାଜ୍ୟ ଓ ପ୍ଟୋଲେମାଇକ୍ ରାଜ୍ୟ ମଧ୍ୟରେ ହୋଇଥିଲା।

The Maccabean Revolt, began in 167 BC, and was the Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Greek culture.

ᱢᱟᱠᱟᱵᱤᱭᱟᱱ ᱵᱤᱫᱽᱨᱚᱦ, 167 BC ᱨᱮ ᱮᱦᱚᱵ ᱮᱱᱟ, ᱟᱨ ᱥᱮᱞᱮᱣᱥᱤᱫ ᱥᱟᱢᱨᱟᱡᱽᱭᱚᱨ ᱡᱩᱦᱤ ᱫᱷᱚᱨᱚᱢᱤᱭᱟᱹ ᱟᱪᱷᱟᱨ-ᱵᱮᱣᱦᱟᱨᱠᱚ ᱫᱟᱵ ᱨᱟᱠᱟᱵ ᱟᱨ ᱜᱽᱨᱤᱠ ᱥᱟᱹᱥᱠᱨᱤᱛᱤ ᱡᱚᱨ ᱛᱮ ᱪᱟᱹᱞᱩ ᱮᱢᱚᱜ ᱪᱮᱥᱴᱟᱠᱚ ᱵᱤᱨᱩᱫᱽᱫᱷᱨᱮ ᱡᱩᱦᱤᱠᱚᱣᱟᱜ ᱵᱤᱫᱽᱨᱚᱦ ᱛᱟᱦᱮᱸᱱᱟ।

The rededication of the Second Temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three. This event followed the successful military campaign of the Maccabees against the forces of the Seleucid Empire, led by the infamous Antiochus IV Epiphanes, who had desecrated the Temple and outlawed Jewish religious practices. Antiochus IV Epiphanes died shortly after the victory that is commemorated by Hanukkah, and marks the descent of Syrian power from that point onward in history.

ምድረ ቅዱሳን በሚባለው በሐኑካ የሚከበረውን ታሪካዊ ክስተት የሚያመለክተው በኢየሩሳሌም ያለው ሁለተኛው ቤተ መቅደስ ዳግመኛ መቀደሱ ነበር፤ ይህም በክርስቶስ ልደት በፊት 164 ዓመት ላይ፣ ከቁጥር ሀያ ሦስት ውስጥ ከተጠቀሰው “ቃል ኪዳን” ሦስት ዓመት በፊት ተከናውኗል። ይህ ክስተት መቅደሱን ካረከሰ እና የአይሁድ ሃይማኖታዊ ልማዶችን ከለከለ የነበረው በክፉ ዝናው የታወቀው አንጥዮኮስ አራተኛ ኤጲፋኔስ የመራቸውን የሴሉሲድ ንጉሥ ግዛት ኃይሎች ላይ መቃብያኖች ካደረጉት የተሳካ የወታደራዊ ዘመቻ በኋላ ነበር። አንጥዮኮስ አራተኛ ኤጲፋኔስ በሐኑካ የሚዘከረው ድል ከተገኘ ጥቂት ጊዜ በኋላ ሞተ፤ ከዚያም ጀምሮ በታሪክ ውስጥ የሶርያ ኃይል መውረዱን ያመለክታል።

In 200 BC, (which was also the time of the Battle of Panium), Rome, for the first time inserted itself into the prophetic history of Daniel chapter eleven. There is the symbol which establishes the vision. Its purposeful influence in that history identifies the work of Jezebel, a symbol of a church that pulls strings from behind the scenes. Jezebel was home in Samaria when her husband Ahab watched her prophets get slain by Elijah. Herodias was not at Herod’s birthday party, where her daughter Salome seduced Herod. In the history of the United States, the papacy, represented by the whore of Tyre, is forgotten, until the end of the symbolic seventy years. She then begins to sing her songs of deception to the kings of the earth. The year 200 BC typifies when she begins to openly sing to the kings in the last days, just before the soon coming Sunday law, as represented in verse sixteen.

Bara 200 BC, (kanas yeroo lolaa Paaniyuumis turetti), Room, yeroo jalqabaatiif, ofuma isaa seenaan raajii Daani’el boqonnaa kudha tokko keessatti galche. Achi keessatti mallattoon mul’ata sana hundeesu jira. Dhiibbaa isaa kaayyoodhaan seenaa sana keessatti godhu hojii Izebel adda baasa; isheenis fakkeenya waldaa duuba keessaa funyoo harkisuuti. Izebel yeroo abbaa manaa ishee Ahaab raajota ishee Eliyaasitti ajjeefamanii ilaalu, Samaariyaa keessa turte. Herodiyaas ayyaana dhaloota Heroodis irratti hin argamne; achitti intalli ishee Saalomeen Heroodis gowwoomsite. Seenaa Ameerikaa keessatti, pappeessummaan Roomaa, sagaagaltuu Xiiroosiin bakka buufame, hanga xumura waggoota torbaatamaa fakkeenyaa sanaatti ni irraanfatama. Sana booddee immoo mootota lafaa biratti sirboota gowwoomsaa ishee sirbu jalqabdi. Waggi 200 BC yeroo isheen guyyoota dhumaa keessatti ifatti moototaaf sirbu jalqabdu fakkeessa; kunis akkuma lakkoofsa kudha jaha keessatti bakka buufametti, seera Dilbataa dhihoo keessatti dhufu sana dura xiqqoo dha.

Before the “league” of the Jews in 161 BC to 158 BC, the Maccabees rededicated the temple, as is commemorated by Hanukkah in 164 BC. Then three years later, still in an ongoing struggle with the Syrians, the Maccabean Jews reached out to Rome for support. The “league” with Rome that was then formed becomes a prophetic test for God’s last-day students of prophecy.

Bara 161 Dh.K.D. hanga 158 Dh.K.D.tti Yihudoonni “waliigaltee” isaanii hin hundeessin dura, Makkaabewwonni mana qulqullummaa deebisanii eebbisiisan; kunis Hanukkaadhaan 164 Dh.K.D.tti yaadatama. Achiis waggaa sadii booddee, yeroo ammas warra Siiriyaatii wajjin qabsoo itti fufee jiranii, Yihudoonni Makkaabee deeggarsa argachuuf gara Roomaa dhaqan. “Waliigalteen” yeroo sana Roomaa wajjin hundeeffame sun, barattoota raajii Waaqayyoo warra guyyoota dhumaa biratti qorannoo raajii ta’a.

History identifies 161 BC as the point where the “league” took place, but the pioneers identify that history as 158 BC. Was Miller right, or are the modern historians right? Miller added six hundred and sixty-six years (666), to the year 158 BC, and arrived at the year 508, when “the daily” was taken away. Search as you might, it will be extremely difficult, if not actually impossible to find a historical support for 158 BC as the league between the Jews and the Romans.

ⵜⴰⵣⵎⵎⵓⵔⵜ ⵜⵙⵙⵉⵏⵉ 161 ⴷⴰⴷ ⵏ ⵙⴱⵉⵏⵛⵉⵀ ⴷ ⵜⵏⵇⵇⵉⵜ ⴰⵏⴷⴰ ⵉⵍⵍⴰ “ⵍⵉⴳ”, ⵎⴰⵛⴰ ⵉⵎⵣⵡⴰⵔⵓⵜⵏ ⵙⵙⵎⵎⴰⵜⴰⵏ ⵜⴰⵣⵎⵎⵓⵔⵜ ⵏⵏⴰ ⴷ 158 ⴷⴰⴷ ⵏ ⵙⴱⵉⵏⵛⵉⵀ. ⵎⵉⵍⵍⴻⵔ ⵉⵍⵍⴰ ⴷⵉ ⵜⵉⴷⴻⵜ, ⵏⵖⴷ ⵉⵎⵣⵔⴰⵢⵏ ⵏ ⵓⵙⵙⴰⵏ ⵓⵔ ⵉⵍⵍⵉⵏ? ⵎⵉⵍⵍⴻⵔ ⵉⵔⵏⵓ ⵙⴷⵉⵙ ⵉⵎⵉⴹⴰⵏⵏ ⴷ ⵙⴹⵉⵚⵜ ⴷ ⵙⴹⵉⵚ (666) ⵉ ⵓⵙⴳⴰⵙ 158 ⴷⴰⴷ ⵏ ⵙⴱⵉⵏⵛⵉⵀ, ⵉⵡⴹⴰ ⴷ ⵖⵔ ⵓⵙⴳⴰⵙ 508, ⴰⵏⴷⴰ “ⴰⴹⴰⵢ” ⵉⵜⵜⵓⵙⴽⴽⵉⵔ. ⵔⵣⵓ ⴰⴽⴽⵯ ⵎⴰ ⵜⵣⵎⵔⵎ, ⴰⴷ ⵉⵍⵉ ⴷⵉⴼⴼⵉⵔ ⵙ ⵓⵟⵟⵓⵏ, ⵎⴰ ⵓⵔ ⵉⵍⵍⵉ ⴰⴷ ⵉⵍⵉ ⴷⴰⵔⵙ ⵏⵉⵜ, ⴰⴷ ⵜⴰⴼⵎ ⴰⵙⵙⴰⵖ ⴰⵎⵣⵔⴰⵢ ⵉ ⵓⵙⴳⴰⵙ 158 ⴷⴰⴷ ⵏ ⵙⴱⵉⵏⵛⵉⵀ ⴰⵎ ⵜⵉⵍⵉⵍⵉ ⵏ ⵍⵉⴳ ⴳⵔ ⵉⵀⵓⴷⴰⵏ ⴷ ⵉⵔⵓⵎⴰⵏ.

Verse sixteen is the Sunday law, but before that history Rome enters into history to establish the vision in the year 200 BC. The Maccabean revolt began at Modein in 167 BC, and eventually they rededicated the temple in 164 BC. Then from 161 BC, to 158 BC, the Jews enter into a covenant with the Roman power. 161 BC to 158 BC represents a period of time which was required to establish the “league.” This understanding identifies the “league” in agreement with the historians’ testimony, and also with the chart that was directed by the hand of the Lord and should not be altered.

Lakkoobsi kudha ja’a seera Dilbataa dha; garuu sanaan dura, Roomaan mul’ata sana bara dhaloota Kiristoos dura 200 keessatti dhaabuuf seenaa keessa seenti. Ka’iinsi Makkabewootaa bara dhaloota Kiristoos dura 167tti Modiin keessatti jalqabe; dhuma irratti immoo mana qulqullummaa bara dhaloota Kiristoos dura 164tti deebisanii qulqulleessan. Achiis bara dhaloota Kiristoos dura 161 irraa hanga bara dhaloota Kiristoos dura 158tti, Yihudoonni aangoo Roomaa wajjin kakuu keessa seenu. Bara dhaloota Kiristoos dura 161 irraa hanga bara dhaloota Kiristoos dura 158tti yeroo “waliigaltee” sana hundeessuuf barbaachise agarsiisa. Hubannoon kun “waliigaltee” sana akka ragaa barreessitoota seenaa wajjin waliigaluutti addaan baasa; akkasumas gabatee harka Gooftaaatiin qajeelfame, kan jijjiiramuu hin qabne wajjinis walii gala.

The historians inform us that the process of negotiating treaties between ancient nations like Judah and Rome in the second century BC, varied depending on the specific circumstances, diplomatic protocols, and power dynamics involved. Typically, the process would begin with one party expressing interest in establishing a treaty or alliance with the other. In the case of Judah and Rome, Judah initiated contact with Rome to propose a formal alliance.

Namoonni seenaa akka nu beeksisanitti, adeemsi waliigaltee mootummaa gidduutti saba mootummaa durii akka Yihudaa fi Roomaa jaarraa lammaffaa Dhaloota Kiristoos duraa keessatti mari’achuun itti gaggeeffamu, haala addaa jiru, sirna dipilomaasii, fi madaallii humnaa hirmaachisaa ture irratti hundaa’uun garaagara ture. Akka waliigalaatti, adeemsi kun garee tokkoon waliigaltee yookaan michummaa garee biraa wajjin hundeessuuf fedhii qabaachuu isaa ibsuudhaan ni jalqaba ture. Haala Yihudaa fi Roomaa keessatti, Yihudaan michummaa idileetti hundaa’e Roomaa wajjin dhaabuuf yaada dhiyeessuuf qunnamtii jalqabe.

Diplomatic channels would have been utilized to convey the proposal and initiate negotiations. This had to involve sending ambassadors or envoys to Rome to meet with its leaders or representatives. Once negotiations commenced, both parties would discuss the terms of the proposed treaty. This could involve a series of meetings, exchanges of diplomatic messages, and possibly the involvement of intermediaries or mediators to facilitate discussions. During negotiations, each party would consider the terms proposed by the other and may offer counter-proposals or seek amendments to certain terms. This process could involve careful deliberation, consultation with advisors, and assessments of the potential benefits and drawbacks of the proposed treaty.

Chaanaaloonni dippilomaasii yaadni dhiyaate sun akka darbuufii mariin akka jalqabamuuf ni fayyadaman ture. Kun immoo ergamtoota yookaan ambaasaaddaroota gara Roomaa erguudhaan hoggantoota ishee yookaan bakka bu’oota ishee waliin akka wal argu ni gaafata ture. Yeroo mariin jalqabamu, gareen lachuu haalota waliigaltee yaadame sanaa ni mari’atu turan. Kun walga’iiwwan hedduu, ergaa dippilomaasii wal jijjiiruu, akkasumas mariin akka saphaphuuf namoota giddu-galeessaa yookaan araara buusitoota hirmaachisuu illee of keessatti hammachuu ni danda’a ture. Yeroo marii keessatti, gareen tokkoon tokkoon haalota garee biraatiin dhiyaatan ni ilaalu turan; akkasumas yaada mormii yookaan haalota muraasa irratti fooyya’iinsa ni dhiyeessuu yookaan ni barbaadu turan. Adeemsi kun yaada of eeggannoo qabuun irratti xiinxaluu, gorsitoota waliin mari’achuu, akkasumas bu’aa fi miidhaa waliigaltee yaadame sanaa madaaluu of keessatti hammachuu ni danda’a ture.

If both parties reached an agreement on the terms of the treaty, formal documentation would be prepared outlining the terms and conditions agreed upon by both sides. The treaty would then need to be ratified by the respective authorities of each nation. In the case of Rome, this might involve approval by the Senate or other governing bodies. Similarly, in Judah, the treaty would likely require approval by its leadership or governing council. Once ratified, the treaty would be implemented, and both parties would be expected to adhere to its terms. This might involve various forms of cooperation, mutual defense agreements, trade relations, or other forms of diplomatic engagement outlined in the treaty.

Yoo haalli waliigaltee irratti walii galan taanaan, barruun seera qabeessa taʼee haala waliigalteettii fi ulaagaalee gama lameenuun irratti walii galame ibsu ni qophaaʼa. Waliigalteen sunis ergasii aangawoota mootummaa mootummaa biyya lamaanii tokkoo tokkoon isaanii irraa raggaasifamuu qaba. Haala mootummaa Roomaa keessatti, kun raggaʼina Senetii yookaan qaamota mootummaa bulchiinsa biroo hirmaachisuu dandaʼa. Akkasumas, Yihudaa keessatti, waliigalteen sun hoggantoota ishee yookaan mana maree bulchiinsaa ishee irraa raggaʼina argachuu maluu dandaʼa. Erga raggaafamee booddee, waliigalteen sun hojii irra ni oola; gareen lameen isaanii immoo ulaagaalee isaa eeguu akka qaban irraa eegama. Kunis bifa hojii waliinii garaagaraa, waliigaltee ittisa waloo, hariiroo daldalaa, yookaan bifa hirmaannaa dipilomaasii biraa kan waliigalteessa keessatti ibsame hirmaachisuu dandaʼa.

In the second century BC, travel from Judea (located in the eastern Mediterranean region) to Rome (located in central Italy) would have been a challenging and time-consuming endeavor, especially considering the limitations of ancient transportation methods. The distance between Judea and Rome is approximately 1,500 to 2,000 kilometers (930 to 1,240 miles) depending on the specific route taken. Sea travel was often faster and more efficient than overland travel in ancient times, but sea travel was subject to the prevailing winds. Traveling by ship from a port in Judea to a port in Italy (such as Ostia, the port of Rome) could take several weeks, depending on factors like wind conditions, sea currents, and the type of vessel used.

Bara Dh.K.D. jaarraa lammaffaatti imala Yihudaa irraa (kan naannoo Galaana Meditiraaniyaanii bahaa keessatti argamtu) gara Roomaatti (kan giddugaleessa Xaaliyaanii keessatti argamtu) godhamu, addumaan daangeffamoota mala geejjibaa durii ilaallachuun, hojii ulfaataa fi yeroo dheeraa fudhatu taʼee ture. Fageenyi Yihudaa fi Roomaa gidduu jiru, karaa addaa filatame irratti hundaaʼuudhaan, tilmaamaan kiilomeetira 1,500 irraa hamma 2,000tti (maayilii 930 irraa hamma 1,240tti) dha. Yeroo duriitti imalli galaanaa imala lafa qaxxaamuraa caalaa yeroo baayʼee saffisaa fi buʼa qabeessa ture; taʼus, imalli galaanaa qilleensa iddoo sana keessatti moʼatuuf abboomama ture. Markabaadhaan buufata galaanaa Yihudaa keessaa tokko irraa gara buufata galaanaa Xaaliyaanii keessaa tokkootti (fakkeenyaaf, Ooshtiyaa, buufata galaanaa Roomaa) imaluun, wantoota akka haala qilleensaa, yaaʼa galaanaa, fi gosa doonii fayyadame irratti hundaaʼuudhaan, torban hedduu fudhachuu dandaʼa ture.

Overland travel from Judea to Rome would have been slower and more arduous. Travelers would have to navigate through various terrains, including mountains, valleys, and rivers, and contend with obstacles such as bandits and hostile territories. It’s estimated that travel by foot or by horse-drawn carriage could take several months. Travel time would have also been influenced by factors such as the condition of roads, availability of accommodations and rest stops, and the need to rest and resupply along the way.

ଜୁଦେୟାରୁ ରୋମ ପର୍ଯ୍ୟନ୍ତ ଭୂମାର୍ଗରେ ଯାତ୍ରା କରିବା ଅଧିକ ଧୀର ଏବଂ ଅଧିକ କଷ୍ଟସାଧ୍ୟ ହୋଇଥାନ୍ତା। ଯାତ୍ରୀମାନଙ୍କୁ ପର୍ବତ, ଉପତ୍ୟକା ଏବଂ ନଦୀ ସହିତ ବିଭିନ୍ନ ପ୍ରକାରର ଭୂପୃଷ୍ଠ ଅତିକ୍ରମ କରି ଯିବାକୁ ପଡ଼ୁଥାନ୍ତା, ଏବଂ ଦୁଷ୍ଟ ଡାକାତମାନେ ଓ ବିରୋଧୀ ଅଞ୍ଚଳମାନଙ୍କ ପରି ବାଧାବିଘ୍ନ ସହିତ ମୁକାବିଲା କରିବାକୁ ହୋଇଥାନ୍ତା। ଅନୁମାନ କରାଯାଏ ଯେ, ପଦଯାତ୍ରାରେ କିମ୍ବା ଘୋଡ଼ା-ଟାଣିତ ରଥରେ ଏହି ଯାତ୍ରା ସମାପ୍ତ କରିବାକୁ କେତେକ ମାସ ଲାଗିପାରୁଥାନ୍ତା। ଯାତ୍ରାର ସମୟ ରାସ୍ତାର ଅବସ୍ଥା, ରହିବା ପାଇଁ ବ୍ୟବସ୍ଥା ଏବଂ ବିଶ୍ରାମସ୍ଥଳର ଉପଲବ୍ଧତା, ତଥା ପଥମଧ୍ୟରେ ବିଶ୍ରାମ ନେଇ ପୁନଃ ଆବଶ୍ୟକ ସାମଗ୍ରୀ ସଂଗ୍ରହ କରିବାର ପ୍ରୟୋଜନ ପରି କାରକମାନଙ୍କ ଦ୍ୱାରା ମଧ୍ୟ ପ୍ରଭାବିତ ହୋଇଥାନ୍ତା।

When the Maccabean Jews sought a league with Rome, they would have needed to send ambassadors to Rome. Once those ambassadors were received by the Roman authorities, there would be a period of negotiation. In historical theory, for no precise record is available, once a treaty was formalized, it would need to be taken back to Judea for confirmation, and then probably it would need to be returned to Rome to confirm the acceptance of the Jews. It is almost impossible to believe that the process of forming an alliance in that period of time would have been accomplished in one year, so the understanding that the “league” represents a process from 161 BC to 158 BC fits other lines of prophecy that identify the history that leads to the Sunday law of verse sixteen.

የመቃብያን አይሁድ ከሮም ጋር ቃል ኪዳን ለመግባት በፈለጉ ጊዜ፣ ወደ ሮም መልእክተኞችን መላክ ያስፈልጋቸው ነበር። እነዚያ መልእክተኞች በሮማውያን ባለሥልጣኖች ከተቀበሉ በኋላ፣ የድርድር ጊዜ ይኖር ነበር። ትክክለኛ መዝገብ ስለማይገኝ በታሪካዊ ግምት መሠረት፣ አንድ ውል በይፋ ከተጸና በኋላ ለማረጋገጥ ወደ ይሁዳ መመለስ ያስፈልገው ነበር፣ ከዚያም ምናልባት የአይሁድን ተቀባይነት ለማረጋገጥ እንደገና ወደ ሮም መመለስ ያስፈልገው ነበር። በዚያ ዘመን የነበረው የህብረት መመሥረት ሂደት በአንድ ዓመት ውስጥ ተፈጽሞ ነበር ብሎ ማመን እጅግ የማይቻል ነው፤ ስለዚህ “ቃል ኪዳኑ” ከ161 ዓ.ዓ.በ. እስከ 158 ዓ.ዓ.በ. ድረስ የሚዘረጋ ሂደትን ይወክላል የሚለው ግንዛቤ፣ ወደ ቁጥር 16 የእሁድ ሕግ የሚመራውን ታሪክ የሚለዩ ሌሎች የትንቢት መስመሮች ጋር ይስማማል።

A “league” that all historians agree was initiated by the Maccabean Jews, began in Judea in 161 BC. The purpose was that the Jews wanted support against the Syrians who they had been struggling with since their revolt began in 167 BC. The revolt was sparked by the efforts of Mattathias, a Jewish priest, and his five sons, particularly Judas Maccabee, to resist the Hellenization policies imposed by the Seleucid ruler Antiochus IV Epiphanes. These policies included attempts to suppress Jewish religious practices and force the adoption of Greek customs and beliefs.

“Walii-galtee” jechuun seenaa barreessitoonni hundi akka walii galanitti, kan Yihudoota Maqaabiitiin jalqabame, bara dhaloota Kiristoos dura 161 keessa Yihudaa keessatti jalqabe. Kaayyoon isaas, Yihudoonni warra Sooriyaa irraa gargaarsa argachuu barbaadu ture; isaanis erga fincilli isaanii bara dhaloota Kiristoos dura 167 keessatti jalqabee kaasee warra kana wajjin wal lolaa turan. Fincillichi carraaqqii Maataatiyaas, lubicha Yihudii tokkoo, fi ilmaan isaa shanan, addumaan immoo Yihudaa Maqaabee, imaammata Helenoomsuu bulchaa Selewukii Anxiyookos IV Epifaanes fe’e dura dhaabbachuuf godhaniin kaka’e. Imaammatni kunis gochaalee amantii Yihudootaa ukkaamsuuf yaaluu fi aadaa akkasumas amantii Giriikii fudhachuu dirqisiisuu dabalata ture.

The catalyst for the revolt was an incident in the village of Modein, where Mattathias refused to comply with a decree to offer a sacrifice to a Greek deity. “Modein” is derived from the Hebrew word “modi’a,” which means “to declare” or “to protest.” In his protest, Mattathias killed a Jewish apostate who was about to perform the sacrifice, and he and his sons fled to the hills, initiating a guerrilla warfare campaign against the Seleucid forces. The Maccabean Revolt lasted for several years, during which the Maccabees engaged in numerous battles against the Seleucids and their allies. Despite being vastly outnumbered and out-equipped, the Maccabees achieved several significant victories.

Madaan fincilchuu fincila kanaa taatee ganda Modein keessatti taʼe tokko ture; achitti Mattatiyaas seera tumame tokkoof mootummaa Giriikii waaqa tolfamaa tokkoof aarsaa dhiʼeessuuf ajajame fudhachuu dide. “Modein” jechuun jecha Ibrootaa “modi’a” irraa kan madde yoo ta’u, hiikni isaas “labsuu” yookaan “mormuu” jechuu dha. Mormii isaa keessatti Mattatiyaas Yihudii amantii irraa gantuu, kan aarsaa sana dhiʼeessuuf jedhu tokko ni ajjeese; innis ilmaan isaa wajjin gara tulluuwwanitti baqatan; akkasumaanis humnoota Seleucid irratti duula waraana riphee-loltummaa jalqaban. Fincilli Makkabee waggoota hedduudhaaf itti fufe; yeroo kana keessa Makkabeewwan Seleucidotaa fi michoota isaanii irratti lola hedduu keessa seenan. Lakkoofsaan baayʼee xiqqaachaa fi meeshaa waraanaatiin baayʼee hanqatan iyyuu, Makkabeewwan injifannoowwan guguddoo hedduu galmeessan.

The Seleucid Empire was seeking to impose the religion of Greece upon the Jews, and the Greeks represent the globalists of the last days. Their religion is expressed in the woke-ism that is currently being forced upon the United States and the world, by the globalist forces of the banking system, the mainstream media, the educational centers, and the tearing down of national distinctions through the forced immigration of illegal aliens. When Antiochus Epiphanes was forcing the Greek religion upon the Jews, there were Jews who were cooperating with his efforts. The Maccabees represent one class of apostate Jews, who were resisting the religion of Greece, but there was also another class of apostate Jews who were supporting the work of enforcing the Greek religion.

Mootummaan Seeluukiidii amantii Giriikii Yihudoota irratti feʼuuf barbaadaa ture, Giriikonni immoo addunyaawwan walitti hidhanii mootummaa tokkummaa addunyaa barbaadan warra guyyoota dhumaa ni bakka buʼu. Amantiin isaanii yaada “woke-ism” jedhamuun ibsama; inni kun yeroo ammaa humnoota addunyaa tokkoomsu kanneen sirna baankii, miidiyaa mootummaa keessaa beekamaa, wiirtuuwwan barnootaa, akkasumas garaagarummaa sabootaa godaansa dirqamaan alagoota seeraan alaa fiduutiin diiguun, Ameerikaa fi addunyaa irratti feʼamaa jira. Yeroo Antiochus Epiphanes amantii Giriikii Yihudoota irratti feʼaa turetti, Yihudoota carraaqqii isaa wajjin hojjechaa turan ni turan. Maccabiinonni garee tokkoo Yihudoota gantuu, kanneen amantii Giriikii mormaa turan, ni bakka buʼu; garuu gareen biraa Yihudoota gantuu kan hojii amantii Giriikii dirqamaan hojiitti hiikuu deeggaru illee ni ture.

Verse sixteen is the soon coming Sunday law, and the threefold union of the dragon, the beast and false prophet. That history is preceded by verses thirteen through fifteen, where the three battles of verse forty occur from verse ten (1989), verses eleven and twelve (the Ukrainian war), and the Battle of Panium. The Battle of Panium represents a battle in which the two-horned earth beast prevails over the globalist’s religious and political philosophies.

Lakkoofsi kudha jaʼa seera Dilbataa dhihaatee dhufuu fi walitti-hidhata sadii kan jawwee, bineensaa fi raajii sobaa ti. Seenaa kana lakkoofsoota kudha sadii irraa hanga kudha shaniin dura buʼa; achitti loltoonni sadii kan lakkoofsa afurtamaa keessatti jiran lakkoofsa kudhanii (1989), lakkoofsoota kudha tokkoo fi kudha lamaa (waraana Yukireen), fi Lola Paaniyuum irraa ni raawwatamu. Lola Paaniyuum lola keessatti bineensi lafa keessaa gaanfa lama qabu falaasama amantii fi siyaasa warra addunyaa-balleessitootaa irratti injifatu bakka buʼa.

In that battle the final president of the United States must deal with the aftermath of Putin’s victory and subsequent collapse represented in verses eleven and twelve. He will form an alliance with NATO, or the United Nations, in order to resolve the fallout from the collapse of Russia, and within the history of that alliance he will engage the United Nations in the Battle of Panium. The third battle of verse forty, will be as the first battle of verse forty. As the Soviet Union collapsed under the economic and military force of the United States, the globalists of the United Nations will be forced to repeat “perestroika” the key component of Gorbachev’s efforts to reform the Soviet Union, though they ultimately contributed to the unraveling of the Soviet system and the eventual dissolution of the Soviet Union.

Lolichi keessatti pirezidaantiin dhumaa Ameerikaa bu’aa moo’icha Putiniifi kufaatii itti aansuun isaa, kan lakkoofsa kudha tokkoo fi kudha lama keessatti bakka buufame, waliin wal’ansuu qaba. Inni kufaatii Raashiyaa irraa ka’e miidhaa itti fufaa furuuf NATO yookaan Tokkummaa Mootummootaa wajjin michooma ni hundeessa; seenaa michooma sana keessattis Lolicha Paaniyoom keessatti Tokkummaa Mootummootaa ni mudata. Lolli sadaffaan lakkoofsa afurtamaa keessatti ibsame, akkuma lola jalqabaa lakkoofsa afurtamaa ta’a. Akkuma Gamtaan Sooviyetii humna diinagdee fi waraanaa Ameerikaa jalatti kufe, addunyaawwan Tokkummaa Mootummootaa “perestroika” irra deebi’anii hojiirra oolchuu dirqamu; kunis kutaa ijoo tattaaffii Gorbachev Gamtaa Sooviyetii haaromsuuf godhe ture, jechuunis yeroo dhumaatti sirna Sooviyetii hiikamuufi xumura irratti Gamtaan Sooviyetii akka diigamu gumaacheera.

The third battle is illustrated by the first battle, and through economics and military pressure Trump, as represented by Reagan, will force the United Nations into “perestroika,” which means restructuring or reformation. The restructuring will place the United States upon the head of the ten kings’ system that is the United Nations. In the battle the papacy will then introduce itself into history, claiming to be the defender of the system that Trump is then conquering.

Lolli sadaffaan inni jalqabaa lola jalqabaatiin fakkeeffamee dhihaata; diinagdee fi dhiibbaa waraanaatiin Trump, akkuma Reaganiin bakka buʼameetti, Mootummoota Gamtoomanii gara “perestroika”tti ni dirqisiisa; jechuunis deebisanii ijaaruu yookaan haaromsa. Deebisanii ijaaruuni kun Ameerikaa sirna mootota kudhanii, inni Mootummoota Gamtoomanii taʼe sanaa mataa irra ni kaaʼa. Lola kana keessatti, yeroo sana Phaaphaasonni sirna Trump yeroo sana injifachaa jiru sanaa eegdota taʼuu isaanii himachuun seenaa keessatti of galchitu.

In the same history Trump will face an internal Civil War that he will be forced to address, just as Abraham Lincoln was forced to address. The Civil War will be among two opposing apostate factions within the United States. One class represented by those who have accepted the religion and philosophy of woke-ism, who are the progressive globalists of both political parties. The other class (MAGA-ism) professes to be genuine Protestants, though they lost that mantle in 1844.

Seenaa wal fakkaataa keessatti, akkuma Abrahaam Liinkoln dhimma sanaaf dirqamee deebii kennuuf dirqame, Trumpis waraana keessaa biyya keessaa isaaf dirqamaan furmaata kennuu qabu ni mudata. Waraanni Biyyaa Keessaa kun gareewwan apostaatota wal morman lama kanneen Ameerikaa Yunaayitidii keessatti argaman gidduutti ta’a. Gareen tokko warra amantii fi falmii yaadaa woke-ism fudhatan, jechuunis globalistoota tarkaanfataa paartilee siyaasaa lamaan keessaa jiranidhaan bakka bu’ama. Gareen inni biraa (MAGA-ism) Pirootestaantota dhugaa ta’uu isaanii dubbatu, haa ta’u malee uffata aangoo sana bara 1844 keessatti dhabaniiru.

The President’s faction is represented by MAGA-ism, and is based upon the misguided claim of upholding true Protestantism and the Constitution. Woke-ism’s claim is the religion of Mother Earth, the New Age and the belief that the Constitution is applied by the existing circumstances of society’s norms, not by the archaic ideas of the founding fathers.

Kutaan Pirezidaantichaa jechuun MAGA-izimiin bakka buʼama; kunis Pirootestaantizimii dhugaa fi Heera mootummaa cimsinee tikfanna jedhuun himata dogoggoraa irratti hundaaʼe dha. Woke-izimiin immoo amantii Haadha Lafaa, New Age, akkasumas Heerri mootummaa yaada abbootii hundeessitootaa dulloomaa taʼeen utuu hin taʼin, haalota yeroo ammaa fi sirna hawaasummaa jiru irratti hundaaʼee hojii irra oola jedhu ni himata.

Mattathias (Trump) will end the attempts of the globalist-progressive Democrats within the United States as represented by the revolt that began in Modein in 167 BC. Trump will then repeat the history of 164 BC, when the Maccabees rededicated the temple, as commemorated by the observance of Hanukkah. Then in the period represented from 161 BC to 158 BC, Trump will begin the final push for erecting the image of the papacy, which is an image that identifies an illicit relationship between the religious power and the political power. In 158 BC the league will be implemented as the soon coming Sunday law of verse sixteen is enforced.

Mattaatiyaas (Trump) yaalii warra Demokraatota addunyaa-bulchaa-fooyya’insa jedhuu keessatti Ameerikaa keessaa, fincila bara 167 Dh.K.D. keessa Modein keessatti jalqabameen bakka buufame sana ni xumura. Ergasii Trump seenaa bara 164 Dh.K.D., yeroo Makkaboonnis mana qulqullummaa irra deebi’anii qulqulleessanii mootummaa Waaqaa tajaajilaaf addaan baasan, akka kabaja Hanukkah keessatti yaadatamutti, irra deebi’ee ni raawwata. Achi booddee yeroo bara 161 Dh.K.D. irraa hamma 158 Dh.K.D.tti bakka buufametti, Trump suuraa paaphaasummaa dhaabuuf dhiibbaa isa dhumaa ni jalqaba; suuraan kun hariiroo seeraan alaa aangoo amantii fi aangoo siyaasaa gidduu jiru adda baasa. Bara 158 Dh.K.D.tti liigiin ni hojiirra oola, akkuma seerri Dilbataa yeroo dhihoo dhufu kan lakkoofsa kudha jaha keessatti ibsame sun hojii irra oolfamu.

Daniel eleven first identifies how Rome politically takes control, and then Daniel repeats and enlarges the same history with a line identifying how Rome deals with God’s people in the very same history. From verse sixteen unto verse nineteen the three obstacles to pagan Rome taking control of the world are illustrated. In verse sixteen, Syria was conquered by pagan Rome in 65 BC, and then Judea was conquered by Pompey in 63 BC. Verse sixteen identifies when Rome was to stand in the glorious land, and in so doing is typifying the Sunday law of verse forty-one of the same chapter.

Daani’el boqonnaa kudha tokko keessatti jalqabatti akkamitti Roomaan siyaasaatiin aangoo to’atte addaan baasa; achiis Daani’el seenuma sana irra deebi’ee bal’isee, seenuma sana keessatti akkamitti Roomaan saba Waaqayyoo wajjin walitti dhufeenya qabaattu ibsu sararaan agarsiisa. Keessa lakkoofsa kudha jaha irraa hamma kudha sagaliitti gufuuwwan sadii Roomaan waaqeffataa addunyaa to’achuu akka dandeessuuf dura dhaabbatan ni ibsamu. Lakkoofsa kudha jahatti, Sooriyaan Roomaa waaqeffataatiin bara dhaloota Kiristoos dura 65 keessatti mo’atamte; achiis Yihuudaan bara dhaloota Kiristoos dura 63 keessatti Poompeyiin mo’atamte. Lakkoofsi kudha jaha yeroo Roomaan biyya ulfina qabeessa keessa dhaabachuuf turte adda baasa; akkas gochuudhaanis seera Dilbataa lakkoofsa afurtama tokkoo keessatti boqonnaa sanaa keessaa jiru fakkeenyaan agarsiisa.

It is important to note that the history of the conquering occurred in 63 BC [parallel to 1863], in the midst of a Civil War taking place within Jerusalem. Uriah Smith stated, “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea.”

Seenaa injifannichaa bara 63 Dh.K.D.tti [1863 wajjin wal fakkaatu] keessatti, yeroo waraanni mootummaa keessaa Yerusaalem keessatti geggeeffamaa turetti taʼuun isaa hubachuun barbaachisaa dha. Uriah Smith akkana jedhe: “Pompey duula inni Mithridates, mooticha Phontos, irratti geggeesse irraa yeroo deebiʼetti, dorgomtoonni lama, Hyrcanus fi Aristobulus, gonfoo mootummaa Yihudaa argachuuf wal lolaa turan.”

The names “Hyrcanus” and “Aristobulus’ are both of Greek origin and have historical significance, particularly in the context of Jewish history during the Hellenistic period and the Hasmonean dynasty. “Hyrcanus” is derived from the Greek word “Hurkanos,” which likely originated from the word “hurkan,” meaning “wolf” in the Persian language. Hyrcanus was a name borne by several Hasmonean rulers. “Aristobulus” means “best counselor” or “best adviser.” Aristobulus was another name borne by several Hasmonean rulers. Both “Hyrcanus” and “Aristobulus” are names associated with significant figures in Jewish history during the Hasmonean period. They were rulers who played important roles in the governance and expansion of the Hasmonean Kingdom in Judea. The prophetic descendants and representatives of the Hasmonean kingdom in the time of Christ was the Pharisees.

Maqaawwan “Hyrcanus” fi “Aristobulus” lamaan isaanii iyyuu madda afaan Giriikii irraa kan dhufan yoo ta’an, keessumaa keessatti seenaa Yihudootaa yeroo Hellenisticii fi mootummaa Hasmonean keessatti hiika seena-qabeessa qabu. “Hyrcanus” jedhu jecha Giriikii “Hurkanos” irraa kan madde dha; innis carraan isaa guddaan jecha “hurkan” jedhamu, afaan Faarsi keessatti “yeeyyii” jechuu irraa kan ka’e taʼuu danda’a. Hyrcanus maqaa bulchitoota Hasmonean hedduudhaan baafatame ture. “Aristobulus” jechuun “gorsaa isa hundumaa caalu” yookaan “laaftuu isa hundumaa caalu” jechuu dha. Aristobulus immoo maqaa bulchitoota Hasmonean hedduudhaan baafatame ture. “Hyrcanus” fi “Aristobulus” lamaan isaanii iyyuu maqaa namoota seenaa Yihudootaa keessatti yeroo Hasmonean keessatti iddoo guddaa qaban waliin walqabatan dha. Isaan bulchitoota mootummaa Hasmonean biyya Yihudaa keessatti mootummaa geggeessuu fi babal’ina isaa keessatti gahee guddaa taphatan turan. Sanyiin raajii fi bakka-bu’oonni mootummaa Hasmonean yeroo Kiristoos keessa turan Fariisota turan.

When Pompey conquered Jerusalem, two political parties both traced their origins back to the time of the revolt represented by Modein in 167 BC. Once Pompey was drawn into the rebellion, he determined to take Jerusalem and the political party of Aristobulus determined to resist him, but the party of Hyrcanus determined to open the gates to Pompey. Pompey then mounted his attack upon Jerusalem and three months later Jerusalem was forever under the jurisdiction of Rome.

Yommuu Poombey Yerusaalem moʼate, gareewwan siyaasaa lamaanuu maddeen isaanii gara yeroo fincila bara 167 Dh.K.D. keessatti Moodeen bakka buʼe sanatti deebisanii hordofu turan. Yeroo Poombey fincilicha keessatti hirmaatetti, inni Yerusaalemin qabachuuf murteesse; gareen siyaasaa Aristoobulusis isa mormuuf murteesse; gareen immoo Hirqaanos kan taʼe balbaloota Poombeyiif banuuf murteesse. Achi booddee Poombey Yerusaalem irratti weerara isaa jalqabe; jiʼoota sadii booddee Yerusaalem bara baraan mootummaa Roomaa jala aangoo fi abbaa murtii seente.

By verse nineteen Egypt, the third and final obstacle, was taken by Rome. Then in verse twenty the birth of Christ is identified as Daniel begins to set forth how Rome would deal with God’s people in that history. In verses twenty-one and twenty-two Christ is crucified. In verse twenty-three, the league that began in 161 BC to 158 BC, is identified immediately after the verses that describe the cross where the apostate Jews proclaimed they “had no king, but Caesar.” The line of the apostate Jews, represented by the Maccabees, who had resisted the inroads of Greek religious philosophy, and in so doing formed an unholy relationship with Rome, follows the verse identifying the history of the cross, where the fruit of their unholy relationship was fully manifested.

بِالآية التاسعة عشرة أُخِذَت مصر، وهي العائق الثالث والأخير، على يد روما. ثم في الآية العشرين يُشار إلى ميلاد المسيح إذ يشرع دانيال في بيان كيفية تعامل روما مع شعب الله في ذلك التاريخ. وفي الآيتين الحادية والعشرين والثانية والعشرين يُصلَب المسيح. وفي الآية الثالثة والعشرين يُحدَّد ذلك العهد الذي بدأ من سنة 161 ق.م إلى 158 ق.م، وذلك مباشرةً بعد الآيات التي تصف الصليب حيث أعلن اليهود المرتدون أنهم «ليس لنا ملك إلا قيصر». إن خطَّ اليهود المرتدين، الممثَّل بالمكابيين، الذين قاوموا تغلغل الفلسفة الدينية اليونانية، وبفعل ذلك أقاموا علاقةً آثمة مع روما، يأتي عقب الآية التي تُعيِّن تاريخ الصليب، حيث ظهر ثمر علاقتهم الآثمة ظهورًا كاملاً.

The Shekinah never returned to the temple that was erected after the seventy years of captivity. The last prophetic testimony, proclaimed by Malachi, was given about the middle of the fifth century BC. There had been no visible presence of God, nor any prophetic testimony for hundreds of years before the Maccabees stood up against the globalist Greek influence. At the beginning of their revolt, they accomplished the very rebellion that both Ptolemy and King Uzziah had attempted, when both kings sought to fulfill the role of priest and make an offering in the temple.

⠠⠮ ⠱⠅⠊⠝⠁⠓ ⠝⠑⠧⠻ ⠗⠑⠞⠥⠗⠝⠫ ⠞⠕ ⠮ ⠞⠑⠍⠏⠇⠑ ⠮⠁⠞ ⠺⠁⠎ ⠑⠗⠑⠉⠞⠫ ⠁⠋⠞⠻ ⠮ ⠎⠑⠧⠑⠝⠞⠽ ⠽⠻⠎ ⠷ ⠉⠁⠏⠞⠊⠧⠊⠞⠽⠲ ⠠⠮ ⠇⠁⠎⠞ ⠏⠗⠕⠏⠓⠑⠞⠊⠉ ⠞⠑⠎⠞⠊⠍⠕⠝⠽⠂ ⠏⠗⠕⠉⠇⠁⠊⠍⠫ ⠃⠽ ⠠⠍⠁⠇⠁⠉⠓⠊⠂ ⠺⠁⠎ ⠛⠊⠧⠢ ⠁⠃⠳⠞ ⠮ ⠍⠊⠙⠙⠇⠑ ⠷ ⠮ ⠋⠊⠋⠞⠓ ⠉⠑⠝⠞⠥⠗⠽ ⠠⠃⠉⠲ ⠠⠮⠗⠑ ⠓⠁⠙ ⠃⠢ ⠝⠕ ⠧⠊⠎⠊⠃⠇⠑ ⠏⠗⠑⠎⠢⠉⠑ ⠷ ⠠⠛⠕⠙⠂ ⠝⠕⠗ ⠁⠝⠽ ⠏⠗⠕⠏⠓⠑⠞⠊⠉ ⠞⠑⠎⠞⠊⠍⠕⠝⠽⠂ ⠋ ⠓⠥⠝⠙⠗⠫⠎ ⠷ ⠽⠻⠎ ⠃⠑⠋⠕⠗⠑ ⠮ ⠠⠍⠁⠉⠉⠁⠃⠑⠑⠎ ⠎⠞⠕⠕⠙ ⠥⠏ ⠁⠛⠌⠎⠞ ⠮ ⠛⠇⠕⠃⠁⠇⠊⠌ ⠠⠛⠗⠑⠑⠅ ⠔⠋⠇⠥⠑⠝⠉⠑⠲ ⠠⠁⠞ ⠮ ⠃⠑⠛⠊⠝⠝⠊⠝⠛ ⠷ ⠑⠊⠗ ⠗⠑⠧⠕⠇⠞⠂ ⠮⠽ ⠁⠉⠉⠕⠍⠏⠇⠊⠩⠫ ⠮ ⠧⠻⠽ ⠗⠑⠃⠑⠇⠇⠊⠕⠝ ⠮⠁⠞ ⠃⠕⠞⠓ ⠠⠏⠞⠕⠇⠑⠍⠽ ⠯ ⠠⠅⠊⠝⠛ ⠠⠥⠵⠵⠊⠁⠓ ⠓⠁⠙ ⠁⠞⠞⠑⠍⠏⠞⠫⠂ ⠱ ⠃⠕⠞⠓ ⠅⠊⠝⠛⠎ ⠎⠕⠥⠛⠓⠞ ⠞⠕ ⠋⠥⠇⠋⠊⠇ ⠮ ⠗⠕⠇⠑ ⠷ ⠏⠗⠊⠑⠌⠞ ⠯ ⠍⠁⠅⠑ ⠁⠝ ⠕⠋⠋⠻⠊⠝⠛ ⠔ ⠮ ⠞⠑⠍⠏⠇⠑⠲

Jonathan Apphus (also known as Jonathan Maccabeus), was one of the sons of Mattathias, who initiated the Maccabean Revolt, and he played a significant role in leading the Jewish rebellion against the Seleucid Empire. After the death of his brother Judas Maccabee in battle, Jonathan assumed leadership of the Maccabean forces. In addition to his military and political leadership, Jonathan also took on the role of high priest, serving as the spiritual leader of the Jewish people. Jonathan’s dual role as both leader and high priest marked a significant development in Jewish history, as it consolidated both political and religious authority within the Hasmonean dynasty. His leadership helped to strengthen Jewish autonomy and establish the Hasmonean rule in Judea.

Jonaataan Apphuus (Jonaataan Makkaabees jedhamuus ni beekama) ilmaan Mattaatiyaas keessaa tokko ture; innis fincila Makkaabewwan jalqabe, mootummaa Seleucid irratti ka’insa Yihudootaa geggeessuu keessatti gahee guddaa taphate. Obboleessi isaa Yihuudaa Makkaabee lola keessatti erga du’ee booddee, Jonaataan hooggansa humnoota Makkaabewwanii fudhate. Dabalataanis, hooggansa waraanaa fi siyaasaa isaa cinaatti, Jonaataan qooda lubummaa ol-aanaa illee ofitti fudhatee, akka hoogganaa hafuuraa ummata Yihudootaa tajaajile. Gaheen lamaanuu Jonaataan—akka hoogganaa fi akka luba ol-aanaatti—seenaa Yihudootaa keessatti guddina murteessaa ta’e mul’ise; kunis aangoo siyaasaa fi amantii lamaanuu mootummaa Hasmonee keessatti walitti qabee cimse. Hooggansi isaa of-danda’uu Yihudootaa jabeessuuf, akkasumas bulchiinsa Hasmonee biyya Yihudaa keessatti hundeessuuf gargaare.

The very sin which Ptolemy attempted after the victory of Raphia was accomplished at the very beginning of the revolt of the Maccabees. It was the same sin that was resisted by the priests in the time of king Uzziah, but the Maccabees’ professed defense of God’s temple services was a misguided and rebellious manifestation of the combination of church and state, and as such, typifies the rebellion of apostate Protestantism that is now rallying in support of Trump against the inroads of Biden’s globalist woke-ism.

ଯେ ପାପଟି ରାଫିଆର ଜୟ ପରେ ପ୍ଟୋଲେମି କରିବାକୁ ଚେଷ୍ଟା କରିଥିଲେ, ସେହି ପାପଟି ମକାବୀମାନଙ୍କ ବିଦ୍ରୋହର ସର୍ବାଦିକ ଆରମ୍ଭରେ ହିଁ ସଂପାଦିତ ହୋଇଥିଲା। ଏହା ସେହି ଏକେ ପାପ ଥିଲା, ଯାହାକୁ ରାଜା ଉଜ୍ଜିୟାଙ୍କ ସମୟରେ ଯାଜକମାନେ ପ୍ରତିରୋଧ କରିଥିଲେ; କିନ୍ତୁ ଈଶ୍ୱରଙ୍କ ମନ୍ଦିରୀୟ ସେବାବଳୀର ପକ୍ଷରେ ମକାବୀମାନଙ୍କ ଘୋଷିତ ପ୍ରତିରକ୍ଷା, ମଣ୍ଡଳୀ ଓ ରାଜ୍ୟର ସଂଯୋଗର ଏକ ଭ୍ରାନ୍ତ ଏବଂ ବିଦ୍ରୋହୀ ପ୍ରକାଶ ଥିଲା, ଏବଂ ସେହିପରି ଏହା ଏବେ ବାଇଡେନଙ୍କ ଗ୍ଲୋବାଲିଷ୍ଟ ‘ୱୋକ୍-ଇଜମ୍’ର ଅଗ୍ରସରତା ବିରୋଧରେ ଟ୍ରମ୍ପଙ୍କ ସମର୍ଥନରେ ଏକତ୍ରିତ ହେଉଥିବା ଧର୍ମତ୍ୟାଗୀ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟବାଦର ବିଦ୍ରୋହକୁ ପ୍ରତିରୂପିତ କରେ।

The Bible teaches that you will know them by their fruits, and the Pharisees during the time of Christ were the final remnants of the Hasmonean dynasty that began with Mattathias. Mattathias, and the rebellion he began, bore the fruits of Pharisee-ism, as does the apostate Protestants that are supporting the concept of “Make America Great Again”. America was great when the Constitution was understood to keep church and state separated from each other, but at the counterfeit miracle represented by the victory that is commemorated by the feast of Hanukkah, the movement for Sunday legislation will come out into the open.

Macaafni Qulqulluun akka isin firii isaanii irraa isaan beekan barsiisa; yeroo Kiristoos keessa immoo Fariisonni hambaa dhumaa mootummaa Hasmonee kan Mattaatiyaasiin jalqabe turan. Mattaatiyaas, fi fincila inni jalqabe, firii Fariisummaa godhate; akkuma Pirootestaantonni gantoota yaada “Ameerikaa Ammas Guddaa Godhi” jedhu deeggaran godhan. Ameerikaan guddaa turte yeroo Heerri mootummaa waldaa fi mootummaa walii isaanii irraa adda akka turanitti hubatame ture; garuu dinqii sobaa injifannoo ayyaana Hanukkah ittiin yaadatamuun bakka buʼutti, sochiin seera Dilbataa baasuuf jedhu ifatti ni mulʼata.

We will continue this study in the next article.

ଆମେ ପରବର୍ତ୍ତୀ ଲେଖାରେ ଏହି ଅଧ୍ୟୟନକୁ ଜାରି ରଖିବୁ।

> “Heretofore those who presented the truths of the third angel’s message have often been regarded as mere alarmists. Their predictions that religious intolerance would gain control in the United States, that church and state would unite to persecute those who keep the commandments of God, have been pronounced groundless and absurd. It has been confidently declared that this land could never become other than what it has been—the defender of religious freedom. But as the question of enforcing Sunday observance is widely agitated, the event so long doubted and disbelieved is seen to be approaching, and the third message will produce an effect which it could not have had before.

> “Hanga amma illee dhugaan ergaa ergamaa sadaffaatiin dhihaachifamaa ture yeroo baayʼee warra akeekkachiistota qofa jedhamanii ilaalaman turan. Raajii isaanii inni obsa dhabuun amantii Ameerikaa keessatti aangoo ni qabata, waldaan mootummaa wajjin tokkummaa uumtee warra ajaja Waaqayyoo eegan ariʼachuuf ni kaati jedhee dubbate, waan hundeedhaan hin qabnee fi gowwummaa taʼe jechuun murtaaʼee ture. Biyya kanaan alatti waan amma taatee jirtu irraa gara waan biraatti gonkumaa hin jijjiiramtu—kan bilisummaa amantii ittiftu taatee ni turtu—jedhamee amanamummaadhaan labsamaa ture. Garuu yeroo gaaffiin Dilbata kabachiisuu dirqisiisuu balʼinaan kakaafamaa jiru keessatti, wanti yeroo dheeraadhaaf shakkamaa fi amanuu dide sun dhihaachaa akka jiru mulʼata; ergaan sadaffaanis buʼaa duraan qabaachuu hin dandeenye ni fida.”

> “In every generation God has sent His servants to rebuke sin, both in the world and in the church. But the people desire smooth things spoken to them, and the pure, unvarnished truth is not acceptable. Many reformers, in entering upon their work, determined to exercise great prudence in attacking the sins of the church and the nation. They hoped, by the example of a pure Christian life, to lead the people back to the doctrines of the Bible. But the Spirit of God came upon them as it came upon Elijah, moving him to rebuke the sins of a wicked king and an apostate people; they could not refrain from preaching the plain utterances of the Bible— doctrines which they had been reluctant to present. They were impelled to zealously declare the truth and the danger which threatened souls. The words which the Lord gave them they uttered, fearless of consequences, and the people were compelled to hear the warning.

> “Wara hunda keessatti Waaqayyo garboota Isaa cubbuu adunyaa keessa jiruu fi waldaa kiristaanaa keessa jirus ifachuuf ergeera. Garuu uummanni wantoota namaaf laafanii dubbataman fedha, dhugaan qulqulluun, ifa taʼee fi miidhagfamee hin dhiyaanne immoo isaan biratti fudhatama hin qabu. Haaromsa fiddoonni hedduun hojii isaanii jalqabuudhaan, cubbuuwwan waldaa fi saba irratti duuluu keessatti of eeggannoo guddaa fayyadamuuf murteessan. Isaan fakkeenya jireenya Kiristaanaa qulqulluu taʼeen uummata gara barsiisa Macaafa Qulqulluu deebisuu abdatan. Garuu Hafuurri Waaqayyoo akkuma Eliyaas irratti dhufe sana isaan irrattis dhufe; inni cubbuu mootii hamaa tokkoo fi uummata gantuu taʼe tokkoo ifachuuf isa kakaase; isaanis dubbiiwwan ifa taʼan kan Macaafa Qulqulluu— barsiisa isaanii dhiyeessuuf duraan sodaatan sana— lallabuu irraa of qusachuu hin dandeenye. Isaan dhugaa fi balaa lubbuuwwan sodaachisaa ture hinaaffaa guddaadhaan labsuuf dirqaman. Dubbiilee Gooftaan isaaniif kenne isaan dhageessisan, buʼaa isaa hin sodaatin; uummannis akeekkachiisa sana dhagaʼuuf dirqame.”

> “Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.

> “Kanaaf ergaan ergamicha ergamaa sadaffaa ni labsama. Yeroon inni humna guddaadhaan kennamu yeroo gaʼutti, Gooftaan karaa miʼoota gad of qabaniin hojii isaa ni hojjeta; yaada warra tajaajila Isaaaf of qulqulleessan ni qajeelcha. Hojjettoonni sun leenjii manneen barnoota ogbarruutiin caalaa dibata Hafuura Isaatiin ni gaʼoomfamu. Namoonni amantii fi kadhannaa qaban hinaaffaa qulqullaadhaan dirqamanii baʼu; dubbii Waaqayyo isaaniif kennu ni labsu. Cubbuun Baabilon ifatti ni saaxilama. Buʼaan sodaachisaan sirnawwan waldaa aangoo mootummaaatiin dirqamsiisuu irraa dhalatu, seenaan hafuurota waamuu, guddinni aangoo papaasummaa iccitii garuu saffisaadhaan adeemu—kun hundinuu ni saaxilama. Akeekkachiisota ulfaatoo kanaan ummanni ni raafama. Kuma kumaan lakkaaʼaman dubbii akkanaa takkaa hin dhageenye ni dhaggeeffatu. Dinqisiifannaa keessatti dhugaa baʼumsa kana ni dhagaʼu: Baabilon waldaa dha; dogoggoraa fi cubbuu isheetiin kufteetti; dhugaa samii irraa isheetti ergame diduu isheetiifis kufteetti. Ummanni gara barsiisota isaanii duraanii gaaffii ariifataa, Kun wantoota dhugaa dhaa? jedhuun yeroo deeman, tajaajiltoonni durii soba ni dhiʼeessu, waan namatti tolu ni raaju, soda isaanii boqochiisuuf, qalbii isaanii dammaqe tasgabbeessuuf. Garuu namoonni baayʼeen aangoo namaa qofaatiin quufuu didanii, “Akkuma Gooftaan jedhu” jedhu ifa taʼe yeroo gaafatanitti, tajaajilli beekamaan, akkuma Fariisota durii, yeroo aangoon isaanii gaaffii keessa gale aariidhaan guutamanii, ergaa sana kan Seexanaa taʼuu isaa ni balaaleffatu; tuuta cubbuu jaallatanis kakaasanii warra isa labsan arrabsuu fi ariʼachuuf ni kaasuu.”

> “As the controversy extends into new fields and the minds of the people are called to God’s downtrodden law, Satan is astir. The power attending the message will only madden those who oppose it. The clergy will put forth almost superhuman efforts to shut away the light lest it should shine upon their flocks. By every means at their command they will endeavor to suppress the discussion of these vital questions. The church appeals to the strong arm of civil power, and, in this work, papists and Protestants unite. As the movement for Sunday enforcement becomes more bold and decided, the law will be invoked against commandment keepers. They will be threatened with fines and imprisonment, and some will be offered positions of influence, and other rewards and advantages, as inducements to renounce their faith. But their steadfast answer is: ‘Show us from the word of God our error’—the same plea that was made by Luther under similar circumstances. Those who are arraigned before the courts make a strong vindication of the truth, and some who hear them are led to take their stand to keep all the commandments of God. Thus light will be brought before thousands who otherwise would know nothing of these truths.” The Great Controversy, 605, 606.

> “Akka falmiin kun dirree haaraa keessa babal’achaa deemu, sammuun ummataas gara seera Waaqayyoo isa gad-xiqqeeffameetti waamamu, Seexanni ni socho’a. Humni ergaicha wajjin deemus warra isa morman ni maraachisa qofa. Qeesonni ifni sun akka bushaayee isaanii irratti hin ibsineef isa dhoksuuf tattaaffii jechuun namaa ol ta’e dhiheessu. Karaa humna isaanii keessa jiruun hundumaan, marii gaaffilee murteessoo kanaa ukkaamsuuf ni yaalu. Waldaan amantii humna cimaa mootummaa siiviilaa ni waammatti; hojii kana keessattis, Phaaphaasonnii fi Pirootestaantonni ni tokkummaan hojjetu. Sochiin Dilbata kabachiisuuf godhamu hamma jabaa fi murtaa’aa ta’een, seerri warra abboommii eeganiin irratti hojii irra ni oola. Adabbii maallaqaa fi hidhaadhaan ni doorsifamu; kaan immoo amantii isaanii irraa akka deebi’aniif kaka’umsa ta’een, iddoo aangoo, badhaasa biraa fi faayidaa adda addaa ni dhihaateef. Garuu deebiin isaanii inni jabaataan akkana ta’a: ‘Dogoggora keenya dubbii Waaqayyoo irraa nu agarsiisaa’—gaaffii yeroo haala wal fakkaataa keessatti Luuteriin dhiheesse sanauma. Warri mana murtiitti himatamanii dhihaatanis dhugaa jabeessanii ni falmu; namoonni isaan dhaga’an keessaa kaanis abboommii Waaqayyoo hundumaa eeguu irratti dhaabbachuuf ni geeddaramu. Akka kanaan ifni namoota kumaatamaan lakkaa’aman duratti ni fidama; isaanis yoo ta’e malee dhugaa kana irraa homaa hin beekan turan.” The Great Controversy, 605, 606.

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