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# The Book of Daniel - Number Four

Kitaaba Daani’el - Lakkoofsa Afur

The Plummet

ପ୍ଲମେଟ୍

Author

Jeff Pippenger

Published

November 27, 2023

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We are addressing the “seven times” of Leviticus twenty-six as represented in the book of Daniel. We are doing so because one of the prophetic characteristics of the “seven times,” is that it represents the “stumbling stone” that the builders rejected. I am defining the stone of stumbling that is represented in the Scriptures as a truth that can be seen, but isn’t. For those that see it, it is precious, but for those that don’t see it, it is not only what they stumble over, but it is the stone that grinds them to powder.

Nuyi kitaaba Daani’el keessatti akka bakka bu’etti dhihaate “yeroo torba” kan Leewwoota digdamii jaha keessatti ibsame irratti haasofna. Kana kan goonu, sababni isaas amala raajii keessaa tokkoo kan “yeroo torbaa” jedhu, “dhagaa gufuu” ijaartonni tuffatan akka bakka bu’u waan ta’eef. Ani dhagaa gufuu keessaa kan Caaffata Qulqullaa’oo keessatti bakka bu’een mul’atu akka dhugaa argamuu danda’u ta’ee garuu hin argamneetti hiika nan kenna. Warra isa arganiif inni qaalii dha; warra isa hin argineef immoo, inni waan isaan gufachiisu qofa utuu hin ta’in, dhagaa isaan daakuu ta’ee buddeena godhus dha.

When Christ presented the stone that the builders rejected, He identified that the corner stone would become the “head” of the corner. The message of the rejected stone in the Scriptures always has to do with God passing by a former covenant people, while at the same time God is entering into covenant with a people who had not formerly been the people of God.

Yeroo Kiristo dhagaa warri ijaarsaa tuffatan sana dhiheesse, inni dhagaan golee inni guddaan “mataa” golee akka ta’u ibse. Ergaan dhagaa tuffatame sanaa keessatti Caaffata Qulqullaa’oo keessatti yeroo hunda Waaqayyo saba kakuu duraan ture bira darbuu isaa wajjin wal qabata; yeroo walfakkaataattis Waaqayyo saba duraan saba Waaqayyoo hin turre wajjin kakuu keessa seenaa jira.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. Matthew 21:42–44.

> Yesus isaaniin akkana jedhe, “Caaffata keessatti, ‘Dhagaan ijoonni ijaaran tuffatan sun mataa golee taʼeera; kun hojii Gooftaa ti, ija keenya durattis dinqisiisaa dha’ jedhu sana takkaa iyyuu hin dubbifne moo? Kanaaf ani isinittin jedhu, mootummaa Waaqayyoo isin irraa ni fudhatama; saba ija isaa fiduufis ni kennama. Namni kam iyyuu dhagaa kana irratti kufu ni caccaba; isa irratti garuu inni kufe kamiyyuu, buddeena godhee ni daakaa.” Maatewos 21:42–44.

The first “time prophecy” that William Miller was led to by the holy angels, was the “seven times” of Leviticus twenty-six. Laodicean Adventism started the process of tearing down the foundational truths which the Lord assembled through the ministry of Miller by rejecting the very first of Miller’s discoveries. Of course, any prophetic illustration of a sacred foundation is an illustration of Christ, who is “The Stone”, so the rejection of the “seven times” in 1863, identifies not only the beginning of the process of rejecting the foundational truths, it represents a rejection of Christ. As with Christ’s testimony of the rejected stone, Peter also identifies that one of the prophecies connected with the foundation stone is that it would ultimately become “the head of the corner”.

ପବିତ୍ର ଦୂତମାନଙ୍କ ଦ୍ୱାରା ଯେ ପ୍ରଥମ “ସମୟ-ଭବିଷ୍ୟବାଣୀ” ପ୍ରତି ଉଇଲିଅମ୍ ମିଲରଙ୍କୁ ପରିଚାଳିତ କରାଯାଇଥିଲା, ସେହିଟି ଥିଲା ଲେବ୍ୟବ୍ୟବସ୍ଥା ପୁସ୍ତକର ଛବ୍ବିଶତମ ଅଧ୍ୟାୟର “ସାତ ସମୟ”। ଲାଓଡିସିୟ ଆଡଭେଣ୍ଟିଜମ୍ ମିଲରଙ୍କ ସେବାକାର୍ଯ୍ୟ ମାଧ୍ୟମରେ ପ୍ରଭୁ ଯେ ମୂଳଭୂତ ସତ୍ୟଗୁଡ଼ିକୁ ସଂଗଠିତ କରିଥିଲେ, ସେଗୁଡ଼ିକୁ ଧ୍ୱସ୍ତ କରିବାର ପ୍ରକ୍ରିୟା ଆରମ୍ଭ କଲା, କାରଣ ସେ ମିଲରଙ୍କ ଆବିଷ୍କାରମାନଙ୍କ ମଧ୍ୟରୁ ସର୍ବପ୍ରଥମଟିକୁ ହିଁ ଅସ୍ୱୀକାର କଲା। ନିଶ୍ଚୟ, ପବିତ୍ର ଭିତ୍ତିର ଯେକୌଣସି ଭବିଷ୍ୟଦ୍ଦର୍ଶୀ ଚିତ୍ରଣ, ସେହିଟି କ୍ରୀଷ୍ଟଙ୍କର ଏକ ଚିତ୍ରଣ ଅଟେ, ଯିଏ “ଶିଳା”; ଏହିପରି, 1863 ମସିହାରେ “ସାତ ସମୟ”ର ଅସ୍ୱୀକାର କେବଳ ମୂଳଭୂତ ସତ୍ୟଗୁଡ଼ିକର ଅସ୍ୱୀକାର ପ୍ରକ୍ରିୟାର ଆରମ୍ଭକୁ ଚିହ୍ନିତ କରେ ନାହିଁ, ଏହା କ୍ରୀଷ୍ଟଙ୍କର ମଧ୍ୟ ଅସ୍ୱୀକାରକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। କ୍ରୀଷ୍ଟଙ୍କ ଦ୍ୱାରା ଅସ୍ୱୀକୃତ ଶିଳା ସମ୍ବନ୍ଧୀୟ ସାକ୍ଷ୍ୟର ପରି, ପିତର ମଧ୍ୟ ଏହାକୁ ଚିହ୍ନିତ କରନ୍ତି ଯେ, ଭିତ୍ତି-ଶିଳା ସହ ଯୁକ୍ତ ଭବିଷ୍ୟବାଣୀମାନଙ୍କ ମଧ୍ୟରୁ ଗୋଟିଏ ଏହା ଥିଲା ଯେ, ଶେଷରେ ସେହିଟି “କୋଣର ମୁଣ୍ଡ” ହେବ।

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:6–8.

> Kanaafuu, Caaffata Qulqulluu keessatti akkana jechuun barreeffameera: “Kunoo, ani Xiyoon keessatti dhagaa golee isa guddaa, filatamaa fi gatii guddaa qabu nan kaa’a; namni isatti amanu immoo gonkumaa hin qaanofne.” Egaa isiniif warra amantaniif inni gatii guddaa qaba; warra ajajamuu didaniif garuu, “dhagaan warri ijaaran tuffatan, innis mataa golee ta’eera,” akkasumas “dhagaa gufuu fi kattaa nama mufachiisu” ta’eera; jechuunis warra dubbichatti gufatan, warra ajajamuu didaniif; isaaniifis kanaafuma ramadaman. Isin garuu sanyii filatamaa, mootummaa lubummaa, saba qulqulluu, ummata addatti isaaf ta’anidha; kunis akka galata isa isin dukkana keessaa gara ifa isaa dinqisiisaa sanaatti isin waame sanaa labsitaniifi. Isin warri duraan saba hin taane, amma garuu saba Waaqayyoo taataniirtu; warri duraan araara hin arganne, amma garuu araara argattaniirtu. 1 Phexros 2:6–8.

The foundation stone in the beginning of Adventism, becomes the head of the corner. Isaiah is in agreement with Christ and Peter, and Isaiah uses the foundation stone to represent a covenant people who are being passed by for a new covenant people. In his testimony he represents a class that has made a covenant with death, and who have received a lie. The lie they receive, is the lie that Paul identifies as bringing strong delusion upon those that make a covenant with death, because they did not receive the love of the truth.

Dhagaan hundee jalqaba Adventizimii ture sun mataa golee ta’a. Isaayyaas Kiristoosii fi Pheexiroos wajjin walii gala; Isaayyaasis dhagaa hundee sana ummata kakuu tokko bakka buusuuf fayyadama, ummata kakuu haaraa tokkoon darbamaa jiru. Dhugaa-baatuu isaa keessatti garee du’a wajjin kakuu gale, sobas fudhate ni bakka buusa. Sobni isaanii fudhatanis, soba Phaawuloos warra du’a wajjin kakuu galan irratti dogoggora cimaa akka fidu jedhee adda baase sana dha; sababni isaas isaan jaalala dhugaa hin fudhanne.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:14–18.

> ଏହେତୁ, ହେ ଉପହାସକାରୀ ପୁରୁଷମାନେ, ଯେମାନେ ଯିରୁଶାଲେମରେ ଥିବା ଏହି ଜନତାଙ୍କୁ ଶାସନ କରୁଛ, ପ୍ରଭୁଙ୍କ ବାକ୍ୟ ଶୁଣ। କାରଣ ତୁମେ କହିଛ, “ଆମେ ମୃତ୍ୟୁ ସହ ଏକ ଚୁକ୍ତି କରିଛୁ, ଏବଂ ପାତାଳ ସହ ଆମର ସମ୍ମତି ହୋଇଛି; ଯେତେବେଳେ ପ୍ରବାହମାନ ଦଣ୍ଡ ଚାଲିଯିବ, ସେହି ଆମ ପାଖକୁ ଆସିବ ନାହିଁ; କାରଣ ଆମେ ମିଥ୍ୟାକୁ ଆମର ଆଶ୍ରୟ କରିଛୁ, ଏବଂ ଅସତ୍ୟର ତଳେ ଆମେ ନିଜମାନଙ୍କୁ ଲୁଚାଇଛୁ।” ଏହିକାରଣେ ପ୍ରଭୁ ଯିହୋବା ଏହିପରି କହୁଛନ୍ତି, “ଦେଖ, ମୁଁ ସିଓନରେ ଭିତ୍ତିସ୍ଥାପନ ପାଇଁ ଗୋଟିଏ ପାଥର ରଖୁଛି, ପରୀକ୍ଷିତ ପାଥର, ମୂଲ୍ୟବାନ କୋଣପାଥର, ନିଶ୍ଚିତ ଭିତ୍ତି; ଯେ ବିଶ୍ୱାସ କରେ, ସେ ଆତୁର ହେବ ନାହିଁ। ମୁଁ ନ୍ୟାୟକୁ ମାପଦଣ୍ଡ ଭାବରେ, ଏବଂ ଧର୍ମକୁ ଓଲମ୍ବସୂତ୍ର ଭାବରେ ସ୍ଥାପନ କରିବି; ଏବଂ ଶିଳାବୃଷ୍ଟି ମିଥ୍ୟାର ଆଶ୍ରୟକୁ ଝାଡ଼ି ଦେବ, ଏବଂ ଜଳ ଲୁଚାଇବାର ସ୍ଥାନକୁ ଭାସାଇ ଦେବ। ତୁମର ମୃତ୍ୟୁ ସହିତ ଚୁକ୍ତି ବାତିଲ ହେବ, ଏବଂ ପାତାଳ ସହିତ ତୁମର ସମ୍ମତି ସ୍ଥିର ରହିବ ନାହିଁ; ଯେତେବେଳେ ପ୍ରବାହମାନ ଦଣ୍ଡ ଚାଲିଯିବ, ସେତେବେଳେ ତୁମେ ତାହାଦ୍ୱାରା ପଦଦଳିତ ହେବ।” ଯିଶାୟ 28:14–18.

The “seven times” has been hidden under falsehoods, and when God passes by His former covenant people and enters into covenant with the one hundred and forty-four thousand, the stone that was formerly the rejected corner stone will ascend to be the “head” of the corner. For those that understand this truth, it is precious, and for those that don’t, the stone that becomes the head of the corner, not only crushes them, but it metaphorically becomes their headstone.

“ସାତ କାଳ” ମିଥ୍ୟାକଥାମାନଙ୍କ ତଳେ ଲୁଚାଇ ରଖାଯାଇଛି, ଏବଂ ଯେତେବେଳେ ପରମେଶ୍ୱର ତାଙ୍କ ପୂର୍ବତନ ଚୁକ୍ତିଜନଙ୍କୁ ଅତିକ୍ରମ କରି ଏକ ଲକ୍ଷ ଚୁଆଳିଶ ହଜାରଙ୍କ ସହିତ ଚୁକ୍ତିରେ ପ୍ରବେଶ କରିବେ, ସେହି ପଥର, ଯାହା ପୂର୍ବରୁ ପ୍ରତ୍ୟାଖ୍ୟାନିତ କୋଣର ପ୍ରସ୍ତର ଥିଲା, ସେହି କୋଣର “ମୁଣ୍ଡ” ଭାବେ ଉର୍ଦ୍ଧ୍ୱଗାମୀ ହେବ। ଯେମାନେ ଏହି ସତ୍ୟକୁ ବୁଝନ୍ତି, ସେମାନଙ୍କ ପାଇଁ ଏହା ମୂଲ୍ୟବାନ; ଏବଂ ଯେମାନେ ବୁଝନ୍ତି ନାହିଁ, ସେମାନଙ୍କ ପାଇଁ ସେହି ପଥର, ଯାହା କୋଣର ମୁଣ୍ଡ ହୁଏ, କେବଳ ସେମାନଙ୍କୁ ଚୁର୍ଣ୍ଣବିଚୁର୍ଣ୍ଣ କରେ ନୁହେଁ, ବରଂ ରୂପକ ଅର୍ଥରେ ସେମାନଙ୍କର ସମାଧିଶିଳା ମଧ୍ୟ ହୁଏ।

In the book of Daniel, in chapter eight and verse nineteen, we find the “last end” of the indignation, thus identifying that there must also be a “first end” of the indignation. The period of time from 677 BC, until October 22, 1844 represents the period of time that the sanctuary (and host) would be tread down. But the papacy was to prosper until the indignation was accomplished, according to Daniel chapter eleven, and verse thirty-six. If the end of the indignation of chapter eight, represents the end of a period of time, then the end of the indignation of chapter eleven, also represents the end of a period of time. This is what the Bible clearly teaches, though this truth has been covered up with lies by those who have made a covenant with death.

Kitaaba Daani’el keessatti, boqonnaa saddeetii fi lakkoofsa kudha sagal keessatti, “dhuma xumuraa” dheekkamsaa argina; kanaanis dheekkamsichaa “dhuma jalqabaa” illee jiraachuu akka qabu ni adda baasa. Yeroon bara 677 Dh.K.D. irraa jalqabee hanga Onkoloolessa 22, 1844 tti jiru, iddoo qulqulluun (fi murnichi) jalatti dhidhiitamuuf turee kan agarsiisu dha. Garuu akka Daani’el boqonnaa kudha tokkoo, lakkoofsa soddoma jahaatti ibsameetti, papasiin hamma dheekkamsi sun raawwatamutti ni milkaa’a ture. Yoo dhumni dheekkamsaa inni boqonnaa saddeetii keessa jiru dhuma yeroo tokkoo kan agarsiisu ta’e, dhumni dheekkamsaa inni boqonnaa kudha tokkoo keessas akkasuma dhuma yeroo tokkoo ni agarsiisa. Kun waan Macaafni Qulqulluun ifatti barsiisu dha; haa ta’u malee, dhugaan kun soba warra du’a wajjin kakuu godhatanii dhokfamee ture.

The end of both indignations represent the end of an identical period of time, for both were a fulfillment of the same curse of twenty-five hundred and twenty years of scattering, captivity and slavery. The northern kingdom first suffered the scattering, captivity and slavery of the “seven times,” when in 723 BC, the king of Assyria took them captive. The southern kingdom suffered the same fate in 677 BC. Jeremiah confirms this fact.

Dhuma arrabsoo lamaan lamaan lamaan dhumarratti raawwataman yeroo wal fakkaataa tokkoo dhuma isaanii ni bakka bu’u; sababni isaas, lamaan isaanii iyyuu abaarsa waggoota kuma lama dhibba shantamaa fi digdamaa jechuun waggoota 2520 keessatti bittinnaa’uu, boojiʼamuu fi garbummaa wal fakkaataa sana guutuu turan. Mootummaan kaabaa jalqaba irratti bittinnaa’uu, boojiʼamuu fi garbummaa “yeroo torbaa” sana keessatti dhiphate; yeroo bara 723 BCtti mootichi Asoor isaan boojiʼee fudhate. Mootummaan kibbaa immoo bara 677 BCtti hiree wal fakkaataa sana keessa seene. Ermiyaas dhugaa kana ni mirkaneessa.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Israa’el hoolaa bittinna faffacaafamtee dha; leencoonni ishee ari’anii balleessan; jalqabatti mootichi Asoor ishee liqimse; boodas Nebukadnezaar mootichi Baabilon lafee ishee caccabse. Ermiyaas 50:17.

Jeremiah is identifying a progressive judgment. The Assyrians remove the northern kingdom in 723 BC, then they take Manasseh to Babylon, their capital city, in 677 BC. Then Nebuchadnezzar takes Jehoiakim, thus marking the beginning of the seventy years of captivity in 606 BC. Then Nebuchadnezzar takes Zedekiah and destroys Jerusalem in 586 BC.

Ermiyaas murtii adeemsaatiin dabalaa deemu tokko adda baasee agarsiisaa jira. Asooronni mootummaa kaabaa bara dhaloota Kiristoos dura 723 keessa keessaa balleessan; itti aansuudhaanis bara dhaloota Kiristoos dura 677 keessa Minaaseen gara Baabilon, magaalaa isaanii guddoo, geessan. Sana booddee Nebukadnezaar Yehooyaaqiim fudhate; kanaanis boojuu waggoota torbaatamaa jalqabuun isaa bara dhaloota Kiristoos dura 606 keessatti mallatteeffame. Ergasii Nebukadnezaar Zedeqiyaa fudhatee bara dhaloota Kiristoos dura 586 keessatti Yerusaalem balleesse.

The southern kingdom had been warned that they would suffer the same fate as the northern kingdom if they continued in their rebellion. The judgment of the northern kingdom would be accomplished upon the southern kingdom, and the symbol of that judgment was a line that was to be stretched over Judah. In Isaiah’s testimony, it was simply the “line,” but in the following passage, the “line” is the “line of Samaria.”

Mootummaan kibbaa, yoo fincila isaanii keessatti itti fufan, akka mootummaan kaabaa adabame sana isaanii irra gaʼu akka qabu duraan akeekkachiifamee ture. Murtiin mootummaan kaabaa irra gaʼe, mootummaan kibbaa irrattis ni raawwatama ture; mallattoon murtii sanaas sarara Yihudaa irra diriirfamu ture. Dhugaa baʼumsaa Isaayaas keessatti, inni salphaatti “sarara” ture; garuu kutaa itti aanutti, “sarari” sun “sarara Samaariyaa” dha.

> Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. 2 Kings 21:12–15.

> Kanaafuu, Waaqayyo Gooftaan Israa’el akkana jedha: Kunoo, ani badiisa akkasii Yerusaalemii fi Yihuuda irratti nan fida; namni isa dhaga’u hundinuu gurri isaa lamaan ni hollata. Ani sarara Samaariyaa fi ulfina mana Ahaab Yerusaalem irratti nan diriirsa; Yerusaaleminis akkuma namni saanii haqu, isa haxaawee gara gadiin garagalchu sanaatti nan haqaa. Ani haftee dhaala koo nan dhiisa; harka diinota isaanii keessattis isaan dabarsee nan kenna; isaanis diinota isaanii hundumaaf boojuu fi saamicha ni ta’u; sababiin isaas, isaan waan ija koo duratti hamaa ta’e hojjetanii, guyyaa abbootiin isaanii Gibxii keessaa ba’an irraa jalqabee hamma guyyaa har’aatti dheekkamsaatti na kakaasaniiru. 2 Mootota 21:12–15.

There are two prophetic expressions in the verses just cited that must be considered. The first is the tingling of the ears, and the other is the plummet. In these verses the line of Samaria is also identified as the plummet of the house of Ahab. The line and the plummet are instruments of judgment, which are used in the building process. In the verses, they identify that the same judgment that was carried out against the northern kingdom, represented as Samaria and the house of Ahab, would be brought upon Judah and Jerusalem. When the warning was set forth, the northern kingdom of Israel had already been invaded, conquered, destroyed and taken into slavery. The message of God’s judgment produces the tingling of the ears of those that hear the warning. Both the plummet and the tingling of the ears are found three times each in the Scriptures. In each case, they represent God’s indignation against His own people.

ମାତ୍ର ଉଦ୍ଧୃତ କରାଯାଇଥିବା ପଦ୍ୟଗୁଡ଼ିକରେ ଦୁଇଟି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ପ୍ରକାଶ ରହିଛି, ଯାହା ଅବଶ୍ୟ ବିଚାର କରିବାକୁ ପଡ଼େ। ପ୍ରଥମଟି ହେଉଛି କାନରେ ଝିଙ୍କାର ହେବା, ଏବଂ ଅନ୍ୟଟି ହେଉଛି ଲମ୍ବସୂତ୍ର। ଏହି ପଦ୍ୟଗୁଡ଼ିକରେ ସମାରିଆର ମାପଦୋରିକୁ ଆହାବର ଘରର ଲମ୍ବସୂତ୍ର ବୋଲି ମଧ୍ୟ ଚିହ୍ନିତ କରାଯାଇଛି। ମାପଦୋରି ଓ ଲମ୍ବସୂତ୍ର ଉଭୟେ ନ୍ୟାୟବିଚାରର ସାଧନ, ଯେଉଁମାନେ ନିର୍ମାଣ କାର୍ଯ୍ୟରେ ବ୍ୟବହୃତ ହୁଅନ୍ତି। ଏହି ପଦ୍ୟଗୁଡ଼ିକରେ ସେମାନେ ଏହାକୁ ସୂଚିତ କରନ୍ତି ଯେ, ସମାରିଆ ଏବଂ ଆହାବର ଘର ଭାବେ ପ୍ରତିନିଧିତ ଉତ୍ତର ରାଜ୍ୟ ବିରୁଦ୍ଧରେ ଯେହି ଏକେଇ ନ୍ୟାୟବିଚାର କାର୍ଯ୍ୟକରୀ କରାଯାଇଥିଲା, ସେହି ନ୍ୟାୟବିଚାର ଯିହୁଦା ଓ ଯେରୁଶାଲେମ ଉପରେ ମଧ୍ୟ ଆଣାଯିବ। ଯେତେବେଳେ ଏହି ସତର୍କବାଣୀ ପ୍ରକାଶ କରାଯାଇଥିଲା, ସେତେବେଳେ ଇସ୍ରାଏଲର ଉତ୍ତର ରାଜ୍ୟ ପୂର୍ବରୁ ଆକ୍ରମଣ କରାଯାଇ, ଜିତାଯାଇ, ଧ୍ୱଂସ କରାଯାଇ, ଏବଂ ଦାସତ୍ୱକୁ ନେଇଯାଇଥିଲା। ପରମେଶ୍ୱରଙ୍କର ନ୍ୟାୟବିଚାରର ସନ୍ଦେଶ ସତର୍କବାଣୀ ଶୁଣିଥିବା ଲୋକମାନଙ୍କର କାନରେ ଝିଙ୍କାର ସୃଷ୍ଟି କରେ। ଲମ୍ବସୂତ୍ର ଓ କାନରେ ଝିଙ୍କାର—ଉଭୟ ଶାସ୍ତ୍ରରେ ପ୍ରତ୍ୟେକ ତିନିଥର କରି ଦେଖାଯାଏ। ପ୍ରତ୍ୟେକ ଘଟଣାରେ, ସେଗୁଡ଼ିକ ତାଙ୍କ ନିଜ ଲୋକଙ୍କ ବିରୁଦ୍ଧରେ ପରମେଶ୍ୱରଙ୍କର କ୍ରୋଧକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ।

> And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth. And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. 1 Samuel 3:10–12.

> Akkuma Waaqayyos dhufee dhaabatee akkuma yeroo kaanitti, “Saamu’eel, Saamu’eel” jedhee waame. Kana irratti Saamu’eel immoo, “Dubbadhu; tajaajilaan kee ni dhaga’a” jedhee deebise. Waaqayyos Saamu’eeliin akkana jedhe: “Kunoo, ani Israa’el keessatti waan tokko nan godha; namni isa dhaga’u hundi gurri isaa lamaanuu ni hollata. Guyyaa sana keessa ani wantoota waa’ee mana Eelii irratti dubbadhe hundumaa isa irratti nan raawwadha; yeroo jalqabu, dhuma isaas nan fida.” 1 Saamu’eel 3:10–12.

The overthrow of Eli’s house is the prophecy that would make both ears tingle in anyone who heard it. The tingling of the ears, in the time of Samuel symbolizes the passing by of the house of Eli. The fulfillment of the prediction given to Samuel was the overthrow of Eli’s house and the establishment of Samuel as the prophet. Samuel represents a people who as Peter says, in times past were not the people of God, but now are, for when Samuel was established as prophet, the house of Eli was destroyed. Jeremiah also proclaims a judgment against the leadership of Jerusalem that causes ears to tingle.

ଏଲିଙ୍କ ଗୃହର ପତନ ସେହି ଭବିଷ୍ୟଦ୍ବାଣୀ ଥିଲା, ଯାହା କାହାରି କାଣରେ ପଡ଼ିଲେ ତାଙ୍କର ଉଭୟ କର୍ଣ୍ଣକୁ ଝିଣ୍ଝିଣିତ କରିଦେଇଥାନ୍ତା। ସାମୁଏଲଙ୍କ ସମୟରେ କର୍ଣ୍ଣର ଝିଣ୍ଝିଣିଆହଟ ଏଲିଙ୍କ ଗୃହ ପାର୍ଶ୍ୱକୁ ସରିଯିବାକୁ ପ୍ରତୀକୀକୃତ କରେ। ସାମୁଏଲଙ୍କୁ ଦିଆଯାଇଥିବା ଏହି ପୂର୍ବବାଣୀର ପୂରଣ ହେଲା ଏଲିଙ୍କ ଗୃହର ପତନ ଏବଂ ସାମୁଏଲଙ୍କୁ ଭବିଷ୍ୟଦ୍ଦଷ୍ଟା ଭାବେ ସ୍ଥାପନ। ପେତ୍ର ଯେପରି କହନ୍ତି, ସାମୁଏଲ ସେହି ଜନସମୂହଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଯେମାନେ ପୂର୍ବେ ଈଶ୍ୱରଙ୍କ ଲୋକ ନଥିଲେ, କିନ୍ତୁ ବର୍ତ୍ତମାନ ଅଟନ୍ତି; କାରଣ ସାମୁଏଲ ଭବିଷ୍ୟଦ୍ଦଷ୍ଟା ଭାବେ ସ୍ଥାପିତ ହେବାବେଳେ ଏଲିଙ୍କ ଗୃହ ଧ୍ୱଂସ ହୋଇଥିଲା। ଯିରିମିୟ ମଧ୍ୟ ଯେରୁଶାଲେମର ନେତୃତ୍ୱବର୍ଗ ବିରୁଦ୍ଧରେ ଏମିତି ଏକ ବିଚାରଘୋଷଣା କରନ୍ତି, ଯାହା କର୍ଣ୍ଣକୁ ଝିଣ୍ଝିଣିତ କରେ।

> And say, Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem; Thus saith the Lord of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. Jeremiah 19:3.

> Akkasumas akkana jedhi, “Yaa mootota Yihudaa fi jiraattota Yerusaalem, dubbii Waaqayyoo dhaga’aa; Waaqayyo Gooftaan maccaa, Waaqni Israa’el, akkana jedha: Kunoo, ani iddoo kana irratti balaa nan fida; namni isa dhaga’u hundinuu gurri isaa ni hollata.” Ermiyaas 19:3

All three references to ears tingling are associated with a covenant people who have made a covenant with death and are thereafter invaded, conquered, destroyed, scattered, and taken into slavery. The tingling ears is a symbol of the judgment of God’s indignation, and the symbol of that judgment is also represented three times in the Scriptures, with the word “plummet.” We have already read it in second Kings and Isaiah, but there is one other reference of the “plummet” in the Scriptures, and in that reference the word plummet is translated from a different Hebrew word, than the previous two references.

Wabiin sadan “gurri dhagaʼuu” irratti ibsaman hundinuu saba kakuu kan duʼa wajjin kakuu godhate wajjin wal qabatu; isaanis achii booddee weeraramanii, moʼatamanii, barbadaaʼanii, bittinnaaʼanii, garbummaattis geeffamu. Gurri dhagaʼuun mallattoo murtii dheekkamsa Waaqayyooti; mallattoon murtii sanaas Caaffata Qulqullaaʼoo keessatti yeroo sadii jecha “plummet” jedhuun ni bakka buʼa. Nuyi duraan Dubbii Moototaa Lammaffaa fi Isaayyaas keessatti isa dubbifneerra; garuu Caaffata Qulqullaaʼoo keessatti wabii biraan tokkotu jira kan “plummet” jedhu of keessaa qabu, wabii sanattis jechi plummet jedhu wabiiwwan lamaan duraa irraa adda taʼe jecha Ibrootaa biraa irraa hiikameera.

> And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:1–14.

> ଏବଂ ଯେଉଁ ଦୂତ ମୋ ସହିତ କଥା ହେଉଥିଲେ, ସେ ପୁଣି ଆସି ମୋତେ ଜାଗାଇଲେ, ଯେପରି ଜଣେ ମଣିଷ ନିଦ୍ରାରୁ ଜାଗାଇ ଦିଆଯାଏ। ସେ ମୋତେ କହିଲେ, “ତୁମେ କ’ଣ ଦେଖୁଛ?” ମୁଁ କହିଲି, “ମୁଁ ଦେଖିଛି, ଏବଂ ଦେଖ, ସମୁଦାୟ ସୁନାର ଏକ ଦୀପସ୍ଥମ୍ଭ, ତାହାର ଚୂଡ଼ାରେ ଗୋଟିଏ ପାତ୍ର ଅଛି, ଏବଂ ତାହାର ଉପରେ ସାତଟି ଦୀପ ଅଛି, ଓ ଚୂଡ଼ାରେ ଥିବା ସେହି ସାତଟି ଦୀପ ପାଇଁ ସାତଟି ନଳ ଅଛି; ଏବଂ ତାହାର ପାଖରେ ଦୁଇଟି ଜୟତୁନ ଗଛ ଅଛି, ଗୋଟିଏ ପାତ୍ରର ଡାହାଣ ପାର୍ଶ୍ୱରେ, ଓ ଅନ୍ୟଟି ତାହାର ବାମ ପାର୍ଶ୍ୱରେ।” ତାହାପରେ ମୁଁ ଉତ୍ତର ଦେଇ ମୋ ସହିତ କଥା ହେଉଥିବା ଦୂତଙ୍କୁ କହିଲି, “ହେ ମୋର ପ୍ରଭୁ, ଏଗୁଡ଼ିକ କ’ଣ?” ତେବେ ମୋ ସହିତ କଥା ହେଉଥିବା ଦୂତ ଉତ୍ତର ଦେଇ ମୋତେ କହିଲେ, “ଏଗୁଡ଼ିକ କ’ଣ, ତୁମେ ଜାଣୁ ନାହଁ କି?” ମୁଁ କହିଲି, “ନାହିଁ, ହେ ମୋର ପ୍ରଭୁ।” ତାହାପରେ ସେ ଉତ୍ତର ଦେଇ ମୋତେ କହିଲେ, “ଏହା ହେଉଛି ଯିହୋବାଙ୍କର ବାକ୍ୟ, ଯାହା ଜେରୁବ୍ବାବେଲଙ୍କୁ କୁହାଯାଉଛି: ‘ସେନାମଣ୍ଡଳୀଙ୍କ ପ୍ରଭୁ ଯିହୋବା କହୁଛନ୍ତି, ବଳଦ୍ୱାରା ନୁହେଁ, ଶକ୍ତିଦ୍ୱାରା ମଧ୍ୟ ନୁହେଁ, କିନ୍ତୁ ମୋର ଆତ୍ମାଦ୍ୱାରା।’ ହେ ବଡ଼ ପର୍ବତ, ତୁମେ କିଏ? ଜେରୁବ୍ବାବେଲଙ୍କ ସାମ୍ନାରେ ତୁମେ ସମତଳ ଭୂମି ହେବ; ଏବଂ ସେ ତାହାର ଶିରୋମଣି ପାଥରକୁ ଜୟଧ୍ୱନି ସହିତ ବାହାର କରିବେ, ଏହି କୁହି: ‘ଏଥିରେ ଅନୁଗ୍ରହ, ଅନୁଗ୍ରହ ହେଉ।’” ଏହାଛଡ଼ା ଯିହୋବାଙ୍କର ବାକ୍ୟ ମୋ ପାଖକୁ ଆସି କହିଲା, “ଜେରୁବ୍ବାବେଲଙ୍କ ହାତ ଏହି ଗୃହର ଭିତ୍ତି ପକାଇଛି; ତାଙ୍କର ହାତ ଏହାକୁ ସମାପ୍ତ ମଧ୍ୟ କରିବ; ଏବଂ ତୁମେ ଜାଣିବ ଯେ ସେନାମଣ୍ଡଳୀଙ୍କ ପ୍ରଭୁ ଯିହୋବା ମୋତେ ତୁମମାନଙ୍କ ପାଖକୁ ପଠାଇଛନ୍ତି। କାରଣ ଛୋଟ ଆରମ୍ଭର ଦିନକୁ କିଏ ତୁଚ୍ଛ ମନେ କରିଛି? କାରଣ ସେମାନେ ଆନନ୍ଦ କରିବେ, ଏବଂ ଜେରୁବ୍ବାବେଲଙ୍କ ହାତରେ ସେହି ସୀସାର ତାରାଜୁକୁ ସେହି ସାତଜଣଙ୍କ ସହିତ ଦେଖିବେ; ସେମାନେ ଯିହୋବାଙ୍କର ଚକ୍ଷୁ, ଯେଉଁମାନେ ସମସ୍ତ ପୃଥିବୀରେ ଏଦିକ୍‌ସେଦିକ୍‌ ଦୌଡ଼ି ଫିରନ୍ତି।” ତାହାପରେ ମୁଁ ଉତ୍ତର ଦେଇ ତାଙ୍କୁ କହିଲି, “ଦୀପସ୍ଥମ୍ଭର ଡାହାଣ ପାର୍ଶ୍ୱରେ ଓ ବାମ ପାର୍ଶ୍ୱରେ ଥିବା ଏହି ଦୁଇଟି ଜୟତୁନ ଗଛ କ’ଣ?” ପୁଣି ମୁଁ ଉତ୍ତର ଦେଇ ତାଙ୍କୁ କହିଲି, “ଏହି ଦୁଇଟି ଜୟତୁନ ଶାଖା କ’ଣ, ଯେଉଁମାନେ ଦୁଇଟି ସୁବର୍ଣ୍ଣ ନଳ ମାଧ୍ୟମରେ ନିଜମାନଙ୍କୁଠାରୁ ସୁବର୍ଣ୍ଣ ତେଲ ଖାଲି କରୁଛନ୍ତି?” ସେ ମୋତେ ଉତ୍ତର ଦେଇ କହିଲେ, “ଏଗୁଡ଼ିକ କ’ଣ, ତୁମେ ଜାଣୁ ନାହଁ କି?” ମୁଁ କହିଲି, “ନାହିଁ, ହେ ମୋର ପ୍ରଭୁ।” ତେବେ ସେ କହିଲେ, “ଏମାନେ ସେହି ଦୁଇ ଅଭିଷିକ୍ତଜନ, ଯେଉଁମାନେ ସମଗ୍ର ପୃଥିବୀର ପ୍ରଭୁଙ୍କ ସମ୍ମୁଖରେ ଦଣ୍ଡାୟମାନ ଅଛନ୍ତି।” ଜିଖରିୟ 4:1–14.

The word translated as “plummet” in second Kings and Isaiah twenty-eight, is “mishqâl” and it means a weight. In both passages a weight (plummet) was going to be added to the line. The weight is what is used in a scale, and represents judgment. The line with a weight is a line of judgment. The line of Samaria was the period of “seven times,” or twenty-five hundred and twenty years. The same period of time was going to be placed upon the southern kingdom that had been brought upon the northern kingdom. The ending of either line is identified in the book of Daniel as either the end of the last indignation or the end of the first indignation. The period is represented in Daniel as the period when Jerusalem and the host were to be trodden down by the two desolating powers of paganism and papalism. Both periods would begin when their respective capital cities were invaded, conquered, destroyed and their citizens carried into slavery.

Jechi “plummet” jedhamee 2 Moototaa fi Isaayyaas 28 keessatti hiikame “mishqâl” dha; hiikni isaas ulfaatina jechuun ni taʼa. Kutaa lamaan keessatti sararatti ulfaatinni tokko (plummet) dabalamuuf ture. Ulfaatinni sun isa madaallii keessatti itti fayyadaman dha; innis murtii bakka buʼa. Sararri ulfaatina qabu sarara murtii dha. Sararri Samaariyaa yeroo “yeroo torbaa,” yookaan waggoota kuma lama dhibba shan fi digdama ture. Yeroon sunuma mootummaa kibbaa irratti kaaʼamuuf ture; akkuma mootummaa kaabaa irratti dhufee turetti. Xumuri sarara lamaan keessaa tokko tokko Kitaaba Daaniʼel keessatti akka xumura dheekkamsa isa dhumaa yookaan akka xumura dheekkamsa isa jalqabaa taʼetti beekamti. Yeroon sun Daaniʼel keessatti yeroo Yerusaalemii fi tuulli humnaa humnoota lama kan balleessitoota, jechuunis waaqeffannaa ormaa fi paaphaasummaa, jalatti miidhagamuu qabanitti bakka buʼamee dhihaata. Yeroon lamaan sunis tokkoon tokkoon isaanii yeroo magaalonni isaanii mootummaa taʼan weeraramanii, moʼatamanii, barbadaaʼanii, jiraattonnis isaanii boojiʼamanii garbummaatti geeffamanitti jalqabu turan.

But in Zechariah, the word “plummet” is formed by the combination of two Hebrew words. The first word is “‘eben”, and it means “to build”, and it also means “a stone”. It means “a building stone”. That word is then combined with the Hebrew word “bedı̂yl”, which means “to divide or separate”. The “plummet” in Zechariah, is the stone that is built upon and produces a separation and division. The division is between two classes of worshippers; one class that rejoices when they see the stone, make it the head of their corner, and build upon it, and the other that doesn’t see it, rejects it, stumbles over it, and is finally crushed by it, which then becomes their headstone or tombstone. One class makes a covenant with life, the other a covenant of death.

Garuu keessatti Zeekariyaas jechi “plummet” jedhu walitti makama jechoota Ibrootaa lamaatiin ijaarameera. Jechi inni jalqabaa “‘eben” dha; hiikni isaas “ijaaruu” jechuudha, akkasumas “dhagaa” jechuudha. Inni “dhagaa ijaarsaa” jechuu dha. Jechi kun ergasii jecha Ibrootaa “bedı̂yl” jedhuun walitti makama; hiikni isaas “qooduu yookaan addaan baasu” jechuudha. “Plummet” inni keessatti Zeekariyaas jedhu, dhagaa irratti ijaaramanii fi kan addaan baafamuu fi qoodamuu uumu dha. Addaan baafamuun kun gosa warra waaqeffattootaa lama gidduutti taʼa; gosti tokko yeroo dhagaa sana argan ni gammadu, isa golee isaanii isa mataa godhatu, irratti ijaarratu; inni kaan garuu isa hin argu, isa ni dida, isa irratti gufata, dhuma irrattis isaaniif dhagaa isaan cabsu taʼa; achii booddee immoo inni sun dhagaa isaanii isa mataa yookaan dhagaa isaanii isa awwaalaa taʼa. Gosti tokko jireenya wajjin kakuu godhata; inni kaan immoo duʼa wajjin kakuu godhata.

In the history of Zechariah, ancient Israel had just come out of Babylon to rebuild and restore Jerusalem. Zerubbabel was appointed the governor, and was to oversee the work. He laid the foundation stone at the beginning of the work and he placed the headstone, or capstone, at the end of the work. Zerubbabel means “the offspring of Babylon”. All the prophecies are identifying the last days, and Zerubbabel’s name is the symbol of the history of the first angel’s message when the foundation stone was laid, and his name is also the symbol of the third angel’s message, when the headstone, or capstone, is placed. The manifestation of the outpouring of the Holy Spirit in either the first movement or the second movement is represented by Zerubbabel’s name (offspring of Babylon), for it represents the message which calls for the final generation of the “offspring of Babylon”, to come out. It represents the message of the Midnight Cry that took place in the first movement, and that is about to take place in the last movement of the Loud Cry.

Seenaa Zakaariyaas keessatti, Israa’el durii Yerusaalem deebisanii ijaaruufii haaromsuuf Baabilon keessaa yeroo ba’an sana ture. Zerubaabel bulchaa ta’ee muudame; hojii sana illee to’achuu qaba ture. Inni jalqaba hojii sanaatti dhagaa hundee kaa’e; xumura hojii sanaattis dhagaa mataa, yookaan dhagaa xumuraa, in kaa’e. Zerubaabel jechuun “sanyii Baabilon” jechuudha. Raajiiwwan hundinuu bara dhumaa agarsiisu; maqaan Zerubaabelis yeroo dhagaan hundee kaa’ame keessatti seenaa ergaa ergamaa isa jalqabaa mallattoo godha; akkasumas yeroo dhagaan mataa, yookaan dhagaan xumuraa, kaa’amu keessatti mallattoo ergaa ergamaa isa sadaffaatis ta’a. Mul’achuun dhangala’iinsa Hafuura Qulqulluu sochii isa jalqabaa keessa ta’e iyyuu ta’e sochii isa lammaffaa keessa ta’e maqaa Zerubaabeliin (sanyii Baabilon) bakka bu’ameera; sababiin isaas inni ergaa dhaloota isa dhumaa “sanyii Baabilon” keessaa ba’uuf waamicha dhiyeessu bakka bu’a. Inni ergaa Iyya Halkan Walakkaa kan sochii isa jalqabaa keessatti raawwatame bakka bu’a; akkasumas kan sochii dhumaa Iyya Guddaa keessatti yeroo dhihootti raawwatamuuf jedhu ta’e ni bakka bu’a.

The two olive trees, two olive branches, and the two anointed ones that represent the vessels into which the two golden pipes empty the oil into:

Muka ejersaa lamaanii, damee ejersaa lamaanii, fi warri dibamoon lama kanneen mi’aawwan paayipii warqee lamaan sun zayitii itti dhangalaasan bakka bu’an:

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Warri dibamoon lafa guutuu sanaa bira dhaabbatan, bakka yeroo tokko keruubii haguugaa taʼee Seexanaaf kenname qabu. Gooftaan qaamota qulqulloota teessoo isaa marsanii jiran sanaan jiraattota lafa irra jiranii wajjin walqunnamtii itti fufiinsa qabu eega. Zayitiin warqee fakkaatu sun ayyaana isaatiin Waaqayyo ibsa isaanii akka hin dimimmisnee fi akka hin badneef ibsitoota amantootaa ittiin guutu agarsiisa. Zayitiin qulqulluun kun erga karaa ergaa Hafuura Waaqayyootiin samii irraa hin dhangalaafamin taʼee, humnoonni hamaa guutummaatti namoota toʼachuu ni dandaʼu turan.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Yeroo nu ergaa inni nuuf ergu hin fudhanne Waaqayyo ulfina dhabsiifama. Akkasitti zayita warqee kan inni gara lubbuu keenyaatti dhangalaasee warra dukkana keessa jiraniif darbuuf jedhu ni didna. Yeroo waamichi sun, ‘Kunoo, misirrichi dhufeera; isa simachuuf baʼaa itti fagaadhaa,’ jedhu dhufu, warri zayita qulqulluu sana hin fudhanne, warri ayyaana Kiristoos garaa isaanii keessatti hin kunuunsine, akka durboota gowwootaa sanaatti Gooftaa isaanii simachuuf akka hin qophoofne ni argatu. Isaan of keessaa zayita sana argachuuf humna hin qaban, jireenyi isaaniis ni caccaba. Garuu yoo Hafuurri Qulqulluun Waaqayyoo kadhatame, yoo nuti akkuma Musee, ‘Ulfina kee natti argisiisi,’ jennee kadhanne, jaalalli Waaqayyoo garaa keenya keessatti ni dhangalaʼa. Tuubolee warqee sanaan zayiti warqee sun nuuf ni darbu. ‘Humnaan miti, aangoonis miti, garuu Hafuura kootiin, jedha Waaqayyo Gooftaan raayyaa.’ Ifa aduu Qajeelummaa irraa calaqqisu fudhachuun ijoolleen Waaqayyoo akka ibsaa biyya lafaa keessatti ni ifu.” Review and Herald, July 20, 1897.

Zechariah had repeatedly asked who the two olive trees were, thus drawing attention to the various symbols of the two witnesses. Sister White identifies the two olive trees as the two witnesses of Revelation eleven.

Zakaariyaan irra deddeebiʼee mukkeen ejersaa lamaan sun eenyu akka taʼan gaafatee ture; akkasumaanis mallattoolee garaagaraa dhugaa-baatota lamaan sanaa irratti xiyyeeffannoo harkise. Siister Waayit mukkeen ejersaa lamaan sana Akka Dhugaa-baatota Lamaan Mulʼata boqonnaa kudha tokkootti ibsite.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Waaʼee maragoota lamaan ilaalchisee raajiin dabalataan akkana jedha: ‘Isaan kunneen muka ejersa lamaan, akkasumas ibsaawwan lamaan Waaqa lafaa duratti dhaabbatanidha.’” “Faarfatichi akkana jedhe: ‘Dubbiin kee miilla koo irratti ibsaa, karaakoo irrattis ifa dha.’” Mul’ata 11:4; Faarfannaa 119:105. Maragoonni lamaan kun Caaffata Qulqullaaʼoo Kakuu Moofaa fi Kakuu Haaraa bakka buʼu.” The Great Controversy, 267.

Zechariah had wanted to understand who these two witnesses were. In the French Revolution they were the Old and New Testaments. They were represented as Moses and Elijah that were slain in the street by the beast that ascended out of the bottomless pit. They represent the ministry of Future for America that was slain on July 18, 2020.

Zakariyaan ragaa lamaan kun eenyu akka taʼan hubachuu barbaade ture. Warraaqsa Faransaay keessatti isaan Kakuu Moofaa fi Kakuu Haaraa turan. Isaan akka Musee fi Eliyaasitti kanneen bineensi boolla gad fagoo keessaa ol baʼe daandii irratti ajjeeseetti fakkeeffamanii turan. Isaan tajaajila Future for America kan Adoolessa 18, 2020 irratti ajjeefame bakka buʼu.

In the beginning of the chapter, after Zechariah is awakened, when the dead dry bones are brought together, but not yet alive, Gabriel asks “What seest thou?” Zechariah describes what he has seen, and then asks “What are these my lord?” Gabriel emphasizes the subject of the question, by answering Zechariah’s question with a question. He asks Zechariah, “Knowest thou not what these be?” Gabriel then answers “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts.”

Boqonnaa boqonnaa sanaa keessatti, erga Zakkaariyaas dammaqfamee booddee, yeroo lafeen gogan warri du’an walitti qabaman, garuu amma iyyuu lubbuun keessa hin jirretti, Gabreel “Maal argita?” jedhee gaafata. Zakkaariyaas waan arge ibsa; achiis, “Kun eenyufa, gooftaa koo?” jedhee gaafata. Gabreel deebii isaa keessatti gaaffii kaayyoo isaa irratti xiyyeeffachiisuudhaan, gaaffii Zakkaariyaas gaaffiidhaan deebisa. Innis Zakkaariyaasiin, “Ati kun maal akka ta’e hin beektuu?” jedha. Achiis Gabreel, “Kun dubbii Waaqayyoo isa Zerubaabelitti dhufe dha; innis, ‘Humnaan miti, aangoodhaanis miti, Hafuura kootiin malee, jedha Waaqayyo gooftaan maccaa’ ” jedhee deebisa.

The Word of the Lord that was given to Zerubbabel was, “Not by might, nor by power, but by my spirit. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.”

Dubbiin Waaqayyoo inni Zarubaabeliif kenname akkana jedha ture: “Humnaan miti, aangoodhaanis miti, garuu Hafuura kootiin. Ati eenyu, yaa tulluu guddaa? Fuula Zarubaabel duratti dirree ni taata; innis iyya gammachuutiin, ‘Ayyaanni, ayyaanni isaaf haa ta’u’ jedhaa mataa dhagaa isaa ni baasa.”

Zerubbabel, the governor, represents the messenger that prepares the way in the beginning and ending history, before whom the mountain becomes as a plain. Isaiah identifies the work of the same messenger and says he will “make straight in the desert a highway for our God,” and that he will cause “every valley” to “be exalted.” He will also cause “every mountain and hill” to “be made low,” for the “great mountain” before governor Zerubbabel “shall become a plain.”

Zarubaabil bulchaa mootii, ergamaa jalqabaa fi dhuma seenaa keessatti karaa qopheessu sana bakka bu’a; isa duratti tulluun dirree wal qixa ta’a. Isaayaas hojii ergamaa isauma sanaa ibsee, inni “gammoojjii keessatti Waaqa keenyaaf karaa guddaa qajeelcha” jedha; akkasumas inni “sulula hundumaa” “ol ol ni kaasa.” Inni immoo “tulluu fi gaara xinnaa hundumaa” “gad ni deebisa,” sababni isaas “gaara guddaan” bulchaa Zarubaabil duraa jiru “dirree wal qixa ni ta’a.”

William Miller’s message of the “seven times” was given him by God. Zerubbabel represents William Miller who placed the foundation stone of the “seven times,” and he also represents the hands that “shall bring forth the headstone” with “shouting, crying, Grace, Grace unto it.” The doubling of the word “grace,” represents the message of the Midnight Cry. The “shouting” represents the same message as represented by the loud cry of the third angel and the “crying” represents the Midnight Cry. The entire passage is about the Midnight Cry message. It is about the virgins that were asleep in death on the streets of Revelation eleven, that runs through the valley of dead dry bones. It is about the resurrection of the dead dry bones, and it is about the prophetic role of the “plummet” that the wise virgins see that causes them to rejoice.

Ergaan Williyaam Miilarii waaʼee “yeroo torbaa” isaaf kenname Waaqayyoodhaan ture. Zerubaabel Williyaam Miilariin bakka buʼa; inni dhagaa hundee “yeroo torbaa” kaaʼe, akkasumas harka “mataa-dhagaa sana fidu” kan “iyyaa, ‘Ayyaanni, Ayyaanni ishee haa taʼu’” jedhuun illee bakka buʼa. Jechi “ayyaana” jedhu dachaan ibsamuu isaa ergaa Iyyata Halkan Giddugaleessaa bakka buʼa. “Iyyuun” ergaa wal fakkaataa isa iyya guddaa ergamaa sadaffaatiin bakka buufame bakka buʼa; “booyichis” Iyyata Halkan Giddugaleessaa bakka buʼa. Kutaan guutuun kun waaʼee ergaa Iyyata Halkan Giddugaleessaa ti. Inni waaʼee durboota duʼaan rafanii daandii Mulʼata Yohaannis kudha tokkoo irra jiran, isa sulula lafeewwan gogaa duʼanii keessa darbu, ti. Inni waaʼee duʼaa kaʼuu lafeewwan gogaa duʼanii ti; akkasumas waaʼee gahee raajii “safartuu rasaasaa” isa durboonni ogeeyyiin arganii kan isaan gammachiisu ti.

Then Zechariah says, “moreover.” Moreover, means to place the following passage over the top of the previous passage. It is a reference to the prophetic principle of line upon line. The previous dialogue identified the awakening at midnight of God’s people, represented by Zechariah. The previous dialogue repeatedly emphasized the desire of God’s people in the last days to understand who the two witnesses of Revelation eleven are. The previous dialogue identified that Zerubbabel represents the work in the first movement and also the work in the last movement. It identified Zerubbabel’s “hands” (representing human power), were to lay the foundation stone and the headstone, but the work of his hands was and is only accomplished through the divine power of the Comforter.

Achiis Seekariyaan, “akkasumas” jedha. Akkasumas jechuun kutaa dubbii itti aanutti kan duraa irra kaa’uu jechuudha. Kun seera raajii kan sarara irra sararaan ibsamuuf wabii dha. Mariin duraa dammaqiinsa halkanii walakkaatti uummata Waaqayyoo, kan Seekariyaasiin bakka buufame, adda baaseera. Mariin duraa hawwii uummata Waaqayyoo bara dhumaa keessa jiran, namoonni dhugaa baatonni lamaan Mul’ata boqonnaa kudha tokko keessatti eenyu akka ta’an hubachuuf qaban, irra deddeebi’ee cimsee ibseera. Innis Zarubaabel hojii sochii jalqabaa keessatti hojjetamu akkasumas hojii sochii isa dhumaa keessatti hojjetamu akka bakka bu’u adda baaseera. “Harki” Zarubaabelis (kan humna namaa bakka bu’u), dhagaa hundeessituu fi dhagaa mataa kaa’uu akka qabu adda baaseera; garuu hojii harka isaa humna Waaqayyoo kan Jajjabeessaa qofaatiin raawwatame, akkasumas raawwatamaa jira.

The dialogue that followed, which is to be placed over the previous dialogue, identifies that when the “hands of Zerubbabel” are finishing the work, then God’s people in the last days, will “know that the Lord” “sent” Gabriel, the light bearer “unto” God’s people. They will recognize the heavenly communication process that is the first truth represented in connection with the Revelation of Jesus Christ. To refuse the message and work of Zerubbabel, is to refuse the message that comes from Gabriel, which he received from Christ, which He in turn received from the Father.

Marii itti aansee dhufe, kan marii duraanii irratti kaaʼamuu qabu, yeroo “harki Zerubbabel” hojii xumuru, sana keessatti ummanni Waaqayyoo warri bara dhumaa keessa jiran akka “Gooftaan” Gabrʼeel isa ifa baataa “gara” ummata Waaqayyootti “erge” ni “beeku” jedhee ibsa. Isaan adeemsa qunnamtii samii, inni dhugaa jalqabaa Mulʼata Yesuus Kiristoos wajjin walitti hidhamee bakka buʼame, ni hubatu. Ergaa fi hojii Zerubbabel diduun, ergaa Gabrʼeel irraa dhufu diduu dha; isa inni Kiristoos irraa fudhate, innis immoo Abbaa irraa fudhate.

Then the two classes of worshippers are defined. One class “hath despised the day of small things?” The other class “shall rejoice” when they “shall see the plummet in the hand of Zerubbabel with those seven” who “are the eyes of the Lord, which run to and fro through the whole earth.” Those that despise the day of small things, are despising the historical work of William Miller as represented by the “plummet.” They are contrasted with those who rejoice when they see the “plummet” in the hands of Zerubbabel. Zechariah’s “plummet” is the building stone that produces a division. One class despises the “plummet,” for they refuse to see that the “plummet” in the hand of Zerubbabel is with “those seven.” The word “seven” that is with the “plummet,” is the same Hebrew word that is translated as “seven times” in Leviticus twenty-six.

Achi keessaa gartuuleen lamaan warra waaqeffatanii ni ibsamu. Gareen tokko, “guyyaa wantoota xixiqqaa tuffate eenyu?” Gareen inni biraan immoo yeroo isaan “harkaa Zerubbabel keessatti xiyyoo safaraa warra torban sana wajjin” argan, warra “ijoollee Gooftaa, kanneen guutummaa lafaa keessatti asii fi achi deddeebi’an” ta’an, “ni gammadu.” Warri guyyaa wantoota xixiqqaa tuffatan, hojii seenaa William Miller kan “xiyyoo safaraa” jedhuun bakka buufame tuffachaa jiru. Isaan warra yeroo “xiyyoo safaraa” harka Zerubbabel keessatti argan gammadan irraa adda ta’u. “Xiyyoon safaraa” Zakaariyaas dhagaa ijaarsaa qoodinsa uumu dha. Gareen tokko “xiyyoo safaraa” tuffata; sababiin isaas isaan “xiyyoon safaraa” harka Zerubbabel keessatti akka “warra torban sana” wajjin jiru arguuf didu. Jechi “torba” jedhu kan “xiyyoo safaraa” wajjin jiru, jechuun afaan Ibrootaa keessatti jecha isauma Leewwota digdamii jaha keessatti “yeroo torba” jedhamee hiikame dha.

Then Zechariah repeats the fact that when he wakes up, he does not know who the two witnesses are. He therefore asks another time, “What are these two olive trees?” He repeats it again, questioning “What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?” And Gabriel emphasizes the question by once again answering Zechariah’s question with a question, “Knowest thou not what these be?” to which Zechariah answers, “No.” Gabriel then says “These are the two anointed ones, that stand by the Lord of the whole earth.”

Achiis Zakariyaan yommuu dammaqu inni dhugaa akka ragaawwan lamaan sun eenyu akka ta’an hin beekne irra deebi’ee dubbata. Kanaaf inni yeroo biraa, “Muka ejersaa lamaan kun maali?” jedhee gaafata. Ammas irra deebi’ee, “Damee ejersaa lamaan kun, warri ujummoo warqee lamaan sanaan zayitii warqee of keessaa gad yaasan, maal ta’u?” jedhee gaafata. Ergasii Gabri’el gaafii sana cimsee, gaaffii Zakariyaas ammas gaaffiidhaan deebisee, “Isaan kun maal akka ta’an hin beektuu ree?” jedha; Zakariyaas immoo, “Hin beeku” jedhee deebisa. Achiis Gabri’el, “Isaan kun dibamtoota lamaan, warra Gooftaa lafaa hundumaa bira dhaabatanidha” jedha.

The chapter begins with Gabriel awakening Zechariah out of his sleep. Zechariah therefore represents the virgins that are awakened at midnight, and when those virgins are awakened, they are represented as having an overwhelming burden to understand what the two witnesses of Revelation chapter eleven represent. All the books of the Bible meet and end in the book of Revelation. All the prophets agree with one another, for God is not the author of confusion. All the prophets are speaking more about the last days, than the days in which they lived.

Boqonnaan kun Gabriʼel Zakariyaasin hirriba isaa keessaa dammaqsuudhaan jalqaba. Kanaaf, Zakariyaas durboota halkan walakkaatti dammaqan sana bakka buʼa; yommuu durboonni sun dammaqan immoo, mulʼattoonni lamaan Mulʼata boqonnaa kudha tokkoffaa maal akka bakka buʼan hubachuuf baʼaa cimaa isaanii irra buʼe akka qabanitti isaanii keessatti agarsiifamu. Kitaabonni Macaafa Qulqulluu hundinuu walitti dhufanii kitaaba Mulʼataa keessatti xumuramu. Raajonni hundinuu walii isaanii wajjin walii galu; mootummaa burjaajii kan fide Waaqayyo miti. Raajonni hundinuu guyyoota isaan keessa jiraatan irra, waaʼee guyyoota dhumaa caalaatti dubbatu.

Gabriel employs the Alpha and Omega principle by identifying that Zerubbabel will begin and end the work of building the temple. His work is represented as laying the foundation stone at the beginning and the headstone at the end. Zerubbabel represents the movement of the Millerites and the movement of Future for America.

ଗାବ୍ରିଏଲ ଆଲ୍ଫା ଓ ଓମେଗା ସିଦ୍ଧାନ୍ତକୁ ପ୍ରୟୋଗ କରି ଏହା ଚିହ୍ନିତ କରନ୍ତି ଯେ ଜେରୁବ୍ବାବେଲ ମନ୍ଦିର ନିର୍ମାଣ କାର୍ଯ୍ୟର ଆରମ୍ଭ ଓ ସମାପ୍ତି—ଉଭୟ—କରିବେ। ତାଙ୍କ କାର୍ଯ୍ୟ ଆରମ୍ଭରେ ଭିତ୍ତିପ୍ରସ୍ତର ଏବଂ ଶେଷରେ ଶିରୋପ୍ରସ୍ତର ସ୍ଥାପନ କରିବାରୂପେ ପ୍ରତିନିଧିତ ହୋଇଛି। ଜେରୁବ୍ବାବେଲ ମିଲ୍ଲେରାଇଟମାନଙ୍କର ଆନ୍ଦୋଳନ ଏବଂ Future for America ଆନ୍ଦୋଳନକୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି।

What Gabriel presents to Zechariah is that the work of the Midnight Cry, whether in the movement of the first angel or in the movement of the third angel, is accomplished with the power of the Holy Spirit.

Wanti Gaabriʼeel Zakariyaasiif dhiheessu, hojii Iyyii Halkan Giddugaleessaa, sochii ergamaa isa jalqabaatiin taʼe yookaan sochii ergamaa isa sadaffaatiin taʼe, humna Hafuura Qulqulluutiin akka raawwatamu dha.

While they lay dead in the street, the world rejoiced over their dead bodies, but when they arose, the world then feared and they rejoiced. They rejoice because they see the plummet of those “seven times” in the hand of Zerubbabel. The plummet is the stone that is built upon, which separates the wise from the foolish.

Isaanii isaanii karaa irratti duʼanii utuu ciisanii jiranu, addunyaan reeffa isaanii irratti gammadde; garuu yeroo isaanii kaʼanitti, addunyaan sodaatte, isaan immoo ni gammadan. Isaan waan harka Zerubaabel keessa jiru sana, madaalii “yeroo torba” sana, arganiif ni gammadu. Madaaliin sun dhagaa irratti ijaaramu dha; innis ogeeyyii warra gowwoota irraa adda baasa.

Zechariah does not say “the seven,” he says, “those seven.” They see both twenty-five hundred and twenty years of scattering. The word translated as “seven” is the same word that is translated as “seven times” in Leviticus twenty-six, and represents “the curse” of slavery that was brought upon both the northern and southern kingdoms of Israel. The book of Daniel identifies “those seven” as a first and a last indignation.

Zakariyaan, “torbanicha” hin jedhu; “warra torban sana” jedha. Isaan bittinnaa waggaa kuma lamaa fi dhibba shan akkasumas waggaa digdamaa ni argu. Jechi “torban” jedhamee hiikame sunuma Leewwota Digdamii Jaha keessatti “yeroo torba” jedhamee hiikamu dha; innis mootummaa kaabaa fi mootummaa kibbaa Israa’el lamaan irratti abaarsa garbummaa fide sana ni bakka bu’a. Kitaabni Daani’el “warra torban sana” akka dheekkamsa jalqabaa fi kan dhumaa ta’anitti adda baasa.

The foundation stone laid by William Miller was the “seven times,” and the headstone laid by the movement of the third angel is the “seven times.” Those that rejoice when they see “those seven” in the awakening of the Midnight Cry of the last days, will witness a division and separation of the precious and the vile. The precious will rejoice as they come into full unity, and the vile will find out too late that they have not the oil that has been coming down through the two golden pipes. The truth that causes the rejoicing for one class will be a stone of stumbling for the other class, though it was available to see for all that were willing to see.

Buqqaatni hundee William Miller kaaʼe “yeroo torba” ture; dhagaan xumuraa immoo sochii ergamaa sadaffaatiin kaaʼame “yeroo torba” dha. Warri dammaqiinsa Iyyata Halkan-Waangoo guyyoota dhumaa keessatti “isaan torban sana” yeroo argan gammadan, qoodamuu fi adda baafamu warra gatii qabuu fi warra xuraaʼaa ni argan. Warri gatii qabaan tokkummaa guutuutti yeroo galan ni gammadu; warri xuraaʼaan immoo zayitii ujummoolee warqee lamaanii gad buʼaa ture akka hin qabne baayʼee harkifachuun ni hubatu. Dhugaan warra garee tokkoof gammachuu fidu sun, garee kaaniif dhagaa gufuu taʼa; garuu warra arguuf fedhii qaban hundumaaf mulʼachuuf ni dandaʼa ture.

Just as the “seven times” became a test in the beginning in 1856, when Philadelphian Adventism transitioned unto Laodicean Adventism, the “seven times” is once again a test at the ending, right where Laodicean Adventism is transitioned unto Philadelphian Adventism. The test in the beginning was failed in 1863, with the rejection of the biblical doctrine of “seven times.” Those that fail the test at the ending in 2023, will do so for rejecting the experience demanded by the remedy identified by the “seven times” of Leviticus twenty-six.

Akkuma “yeroon torbaa” bara jalqabaa keessa, yeroo bara 1856tti Adventizmiin Filadelfiyaa gara Adventizmi Laa’odiqeeyaa ce’etti qormaata ta’e sanaan wal fakkaatuun, “yeroon torbaa” ammas dhuma irratti qormaata dha; achuma Adventizmiin Laa’odiqeeyaa gara Adventizmi Filadelfiyaa ce’utti. Qormaanni jalqabaa bara 1863tti kufame; kunis barsiisa Kitaaba Qulqulluu kan “yeroon torbaa” jedhu diduu irraa kan ka’e ture. Warri bara 2023tti qormaata dhuma irratti kufan, muuxannoo furmaata “yeroo torbaa” keessa seera Lewwootaa digdamii jaha keessatti ibsameen barbaadamu diduu isaaniitiin akkas godhu.

It was important to identify that the book of Daniel fully upholds the “seven times,” before we begin to consider the prophetic message of the first six chapters of the book of Daniel, for chapters four and five are about the “seven times,” and they identify the beginning and ending of the two horns of the earth beast of Revelation chapter thirteen.

Ergaa ergaa macaafa Daani’el keessaa boqonnaawwan jaha jalqabaa keessatti ergaa raajii ilaaluuf jalqabnu dura, macaafni Daani’el guutummaatti “yeroo torba” akka deeggaru adda baasuun barbaachisaa ture; sababiin isaas, boqonnaawwan afurii fi shanan waa’ee “yeroo torbaa” ti, isaanis jalqabaa fi dhuma gaanfota lamaan bineensa lafaa Mul’ata boqonnaa kudha sadii keessa jiru adda baasu.

We will begin our consideration of those first six chapters in the next article.

Nuyi mata-duree ittaanuuf yaada keenya boqonnaawwan jahan sana jalqabaa irratti mata duree itti aanu keessatti ni jalqabna.

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

> “Ifni Daaniʼel Waaqayyo irraa argate kun addumaan guyyoota dhumaa kanaaf kenname. Mulʼannowwan inni qarqara Ulaayii fi Hiddeqel, laggeen gurguddaan biyya Shiinaar biratti arge, amma raawwatamaa jiru; wantoonni raajii keessatti dursee dubbataman hundinuus yeroo dhowaatu keessatti ni raawwatamu.”

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

> “Yeroo raajiiwwan Daani’el kenname, haala sabni Yihudootaa keessa ture yaadaa.

> “Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

> “Kotobban Qulqulluu qayyabachuuf yeroo dabalataa haa kenninu. Akka qabnuutti dubbicha hin hubannu. Kitaabni Mul’ataa qajeelfama inni of keessaa qabu akka hubannuuf nu irratti ajaja banuudhaan jalqaba. ‘Kan dubbisu, warri dubbii raajii kanaa dhaga’anii, wantoota isa keessatti barreeffamanis eeggan ni eebbifamu; yeroo isaa dhihaateera’ jechuun Waaqayyo ni dubbata. Nuti akka sabaatti kitaabni kun nuuf maal akka ta’e yeroo hubannu, gidduu keenya keessatti haaromsi guddaan ni mul’ata. Ajaja isa barbaadnee fi qayyabannu jechuun nuuf kenname jiraatus, barumsa inni barsiisu guutummaatti hin hubannu.”

> “In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled.” Testimonies to Ministers, 113.

> “Bara duraan barsiisonni Daanyelii fi Mul’ata Yohaannis kitaabota cufamoo ta’an jedhaniiru, namoonnis isaan irraa garagalaniru. Uwwisa iccitii fakkaatuun isaa kan namoota baay’ee akka isa ol hin kaasne godhe sana, harki Waaqayyoo mataa Isaa kutaalee dubbii Isaa kana irraa fuudhee baaseera. Maqaan inni mataan isaa, ‘Mul’ata’, ibsa inni kitaaba cufamaa ta’e jedhu sana morma. ‘Mul’ata’ jechuun waan barbaachisaa ta’e tokko akka mul’ifamu jechuu dha. Dhugaan kitaaba kanaa warra guyyoota dhumaa kana keessa jiraataniif qophaa’eera. Nuyi iddoo qulqulluu wantoota qulqulluu keessatti, uwwisni irraa kaafameen dhaabanneerra. Alatti dhaabachuu hin qabnu. Seenuu qabna; garuu yaada of eeggannoo hin qabneen, ulfina hin kennineen miti, tarkaanfii ariifachiisaatiin miti; inumaayyuu kabajaa fi sodaa Waaqayyootiin. Yeroon raajiiwwan kitaaba Mul’ata Yohaannis itti raawwatamanitti dhihaanneerra.” Testimonies to Ministers, 113.

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