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# The Book of Daniel - Number Sixty

Kitaaba Daani’el — Lakkoofsa Jaatama

Daniel’s Prayer and the Secret of the Eighth Kingdom: A Last Days Revelation

Kadhannaa Daaniʼeelii fi Dhoksaa Mootummaa Saddeettaffaa: Mulʼata Guyyoota Dhumaa

Author

Jeff Pippenger

Published

January 24, 2024

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In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.

Mul’ata Kitaaba Mul’ataa boqonnaawwan kudha torbaa fi kudha saddeet keessatti ergamaan tokko mul’ata murtii paaphaasummaa gara Yohannisitti fida. Ibsa murtii ishii isa dhumaa keessatti mootummaawwan raajii Macaafa Qulqulluu keessatti ibsaman ni bakka bu’u.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

> Kunoo yaadni ogummaa qabu as jira. Mataan torban tulluu torba, kan dubartittiin irra teesse dha. Mootota torbas jiru; shanan kufaniiru, inni tokko jira, inni kaan ammoo ammatti hin dhufne; yommuu dhufus yeroo gabaabaa turuu qaba. Bineensichi kan turee fi amma hin jirre sun immoo inni isuma saddeettaffaa dha; inni torban keessaa ti; badiisa keessattis gala. Mul’ata 17:9–11.

John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.

Yohaannis hafuuraan gara bara 1798tti geeffamee ture; achittis mataawwan torban bineensa dubartii paappaasii baadhate sana irra turan mootummoota torban akka ta’an itti himame. Raajii Macaafa Qulqulluu keessatti mootichi mootummaa dha; mootummaa immoo mataa dha. Bara 1798tti mootummoonni shan kufanii turan, inni tokko immoo yeroo sana mootummaa irra ture. Mootummaan torbaffaan garuu amma iyyuu gara fuulduraa ture; innis mootota kudhaniin bakka buufame. Ergasii mootummaa saddeettaffaan bineensa paappaasii, isa keessaa torban sana keessaa ta’e, akka ta’e Yohaannisiif ibsame. Paappaasummaan mootummaa shanaffaa ture; madaa du’aa fudhatee ture; kanaafuu yeroo madaan du’aa isaa fayyifamutti, inni yeroo sana mataa saddeettaffaa, isa keessaa torban sana keessaa ta’e, ta’a.

In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.

ଦାନିଏଲ ଦ୍ୱିତୀୟ ଅଧ୍ୟାୟରେ ପ୍ରଥମ ଚାରିଟି ରାଜ୍ୟ ହେଲେ ବାବିଲନ, ମାଦୀ-ପାରସ, ୟୁନାନ ଏବଂ ରୋମ। ଏହି ଚାରିଟି ପ୍ରାକୃତିକ ରାଜ୍ୟ ଏକାଧାରେ ଚାରିଟି ଆତ୍ମିକ ରାଜ୍ୟଙ୍କୁ ମଧ୍ୟ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଏବଂ ସେମାନେ ମିଶି ପ୍ରକାଶିତ ବାକ୍ୟ ସତରହର ଆଠ ରାଜାମାନଙ୍କୁ, କିମ୍ବା ମୁଣ୍ଡମାନଙ୍କୁ, ଚିହ୍ନିତ କରନ୍ତି; କାରଣ ଯୀଶୁ ସଦା କୌଣସି ବିଷୟର ଶେଷକୁ ତାହାର ଆରମ୍ଭ ଦ୍ୱାରା ଦୃଷ୍ଟାନ୍ତ ଦେଇ ପ୍ରକାଶ କରନ୍ତି। ଦାନିଏଲ ଦ୍ୱିତୀୟ ଅଧ୍ୟାୟ ହେଉଛି ବାଇବେଲୀୟ ଭବିଷ୍ୟବାଣୀର ରାଜ୍ୟମାନଙ୍କର ପ୍ରଥମ ଉଲ୍ଲେଖ, ଏବଂ ପ୍ରକାଶିତ ବାକ୍ୟ ସତରହ ହେଉଛି ତାହାର ଶେଷ ଉଲ୍ଲେଖ; ତେଣୁ ସେମାନଙ୍କର ସମ୍ମତି ଅବଶ୍ୟକ, କାରଣ ପରମେଶ୍ୱର କେବେ ପରିବର୍ତ୍ତନଶୀଳ ନୁହନ୍ତି।

The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.

Mootummaan shanaffaan kan bara 1798tti kufee ture, Baabilon hafuuraa, papasummaa ture. Mootummaan ja’affaan kan bara 1798tti aangoo irra ture, mootummaa gaanfa lama qabu, isa mootummaa Meedotaa fi Faaresotaa gaanfa lama qabuun fakkeenyaaf ibsame ture. Mootummaan torbaffaan, inni mootota kudhan of keessaa qabu, kan bara 1798tti amma iyyuu hin dhufin ture, mootummaa addunyaa tokkoo, isa mootummaa addunyaa tokkoo Aliksaander Guddichaatiin fakkeenyaaf ibsame ture. Mataan saddeettaffaan, inni keessaa torban sanaa ta’e, mootummaa shanaffaa isa madaa du’aa qabu ture; garuu yommuu madaan du’aa sun fayyeetti deebi’ee jiraate.

The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.

Murtiin sagaaltuu guddoo san “sa’aatii” rakkoo seera Dilbataa keessatti raawwatama; jechuunis, yeroo seera Dilbataa Ameerikaa keessatti jalqabee, seenaa keessa itti fufee hamma carraan qoramuu namaa cufamutti turuudha. “Sa’aatii” sana keessatti, kan Daani’el keessatti “bara mootota kanaa” jedhamee ibsame keessatti, Waaqayyo mootummaa Isaa ni dhaaba. “Sa’aatii” sana keessattis roobni boodaa ni dhangalaafama.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Roobni inni booddeen warra qulqulloota taʼan irratti dhufaa jira—yoos hundinuu akkuma duraanitti isa ni argatu.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.

> “Yommuu ergamoonni afran gad dhiisan, Kiristoos mootummaa Isaa ni dhaaba. Nama waan dandaʼe hundumaa hojjetaa jiru malee eenyuyyuu rooba boodaa hin argatu.” Spalding and Magan, 3.

The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.

Dhangaʼuun bokkaa boodaa adeemsa qabeessa dha; sababiin isaas inni murtiidhaan wal sima, murtiin immoo adeemsa qabeessa dha. Milaarotonni miilla fakkii Daaniʼel boqonnaa lama keessatti ibsame jala akka jiraatan hubataniiru. Mootummaan lafa irraa inni dhumaa Roomaa akka taʼe ni amananiiru; kana keessatti sirrii turan, garuu hubannoon isaanii daangeffamaa ture.

The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.

“Bara mootota kanaa” jechuun seenaa mootummaa Room keessatti ni mul’ata; garuu inni seenaa Room warraaqsa waaqeffannaa tolfamaa yookaan Room paaphaasii miti, inni seenaa Room ammayyaa ti. Millerootni Room waaqeffannaa tolfamaa fi Room paaphaasii akka mootummaa tokkootti hojii irra oolchanii, akkas gochuudhaanis hubannaa isaanii deeggaruuf kutaa kitaaba Hisqi’eel keessaa waa’ee mootii mootummaa Yihudaa isa dhumaa (Zedekiyaas) jedhu tokko fayyadaman.

> And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.

> Ati ati, ya mootii Israa’el isa xuraa’aa fi hamaa, isa guyyaan kee dhufeera, yeroo jal’inni xumuramu, akkana jedha Gooftaan Waaqayyo; miixuu mataa irraa fuudhi, gonfoo illee irraa baasi; kun akkuma duraa hin ta’u; isa gad aanaa ol qabi, isa ol aanaa immoo gadi buusi. Ani isa garagalcha, garagalcha, garagalcha; innis si’achi hin ta’u, hamma inni mirgi isaa ta’e sun dhufutti; anis isa isaaf nan kenna. Hisqi’el 21:25–27.

From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.

Irraa Zedeqiyaa kaasee mootummaa sadii “garagalfamanii” taʼan ni jiraatu; isaanis gara Kiristoos, isa mootummaa bulchuun “mirgi isaa taʼe” sanaatti geessu. Baabilon, Meedoo-Faarsiifi Giriik hundinuu hamma mootummaa Roomaatti ni buqqaafamu; seenaa mootummaa afraffaa sanaa keessattis Kiristoos ni dhufa, mootummaa tokko immoo ni hundeessa. Innis wantuma kana iyyuu ni raawwate.

> “Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’

> “Warra keessaa warri biyya sana gara badiisaatti saffisaan geessaa turan keessaa kan dura buʼe mootii isaanii Zedeqiyaa ture. Gorsa Waaqayyoo kan raajotaatiin kenname guutummaatti dhiisee, iddoo guddaa galateeffannaa Nebukadnezariif qabaachuu qabu dagatee, kakuu ulfina qabeessa maqaa Waaqayyo Gooftaa Israa’elitiin seene cabsuun, mootichi Yihudaa raajota irratti, isa isa tolfate irratti, akkasumas Waaqayyo isaa irratti fincile. Inni of-tuulummaa ogummaa ofii isaatiin gargaarsaaf gara diina durii badhaadhina Israa’elitti garagalee, “ergamoota isaa gara Gibxiitti ergee, akka isaan fardeenii fi namoota baayʼee isaaf kennaniif.”

> “‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.

> “ ‘Inni milkaaʼuu dandaʼaa?’ jedhee Gooftaan waaʼee isa amanamummaa qulqulluu hunda akkas salphisaan ganee dubbate; ‘inni waan akkasii hojjetu ni miliqaa? yookaan kakuu cabsatee ni oolaa? Ani jiraadha, jedha Gooftaan Waaqayyo, dhugumaan iddoo mootichi isa mootummaa irra kaaʼe, isa inni kakuu isaa tuffatee, kakuu isaas cabsate, isa sana bira, giddugala Baabilon keessatti ni duʼa. Akkasumas Faraʼoon waraana isaa humna qabeessa fi tuuta guddaa wajjin lola keessatti isaaf homaa hin gootu; … sababni isaas inni kakuu cabsuudhaan kakicha tuffate; kunoo, harka isaa kenneeraatii, waan kana hunda raawwateera; inni hin miliqu.’ Hisqiʼeel 17:15–18.

> “To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.

> “Guyyaa xureessaa jalʼaa sanaaf” guyyaan murtii dhumaa dhufeera. “Mataattiin uffatamu haa irraa fuudhamu,” jedhee Gooftaan ajaje, “gonfoos haa irraa buufamu.” Yihudaan mootummaa Kiristoos ofii Isaa dhaabuun dura deebiʼanii mootii qabaachuuf hin hayyamamne. “Ani isa garagalcha, garagalcha, garagalcha,” jechuun mootummaa mana Daawit ilaalchisee labsiin waaqayyoo baʼe; “inni amma deebiʼee hin jiraatu, hanga inni mirgi isaa taʼe sun dhufutti; anis isa isaaf nan kenna.” Hisqiʼeel 21:25–27. Raajotaa fi Mootota, 450, 451.

Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.

ሚለር ትክክል ነበር፤ ነገር ግን ግንዛቤው ውሱን ነበር፥ ምክንያቱም ክርስቶስ በሰዎች መካከል ሲመላለስ ያቋቋመው መንግሥት የመጨረሻው ምድራዊ መንግሥት አልነበረምና። ከአረማዊቱ ሮም መንግሥት በኋላ አራት ነገሥታት ገና ሊኖሩ ነበር። ሆኖም ክርስቶስ በመስቀል ላይ የ“ጸጋ” መንግሥትን አቋቋመ፤ ነገር ግን ያ መንግሥት በራእይ አሥራ ሰባት የተጠቀሱት አሥሩ ነገሥታት ዘመን አልተቋቋመም፤ እንዲሁም በኋለኛው ዝናብ ዘመን ውስጥ አልተቋቋመም። ክርስቶስ በመጨረሻዎቹ ዘመናት የሚያቋቁመው መንግሥት የ“ክብር” መንግሥቱ ነው። እህት ዋይት ስለ እነዚህ ሁለቱ መንግሥታት በቀጥታ ትናገራለች።

The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”

Mileeronnis yeroo mootummaa afraffaa keessa Kiristoos mootummaa hundeesse hubatanii turan; kana irratti sirrii turan, garuu hubannoon isaanii daangeffamaa ture. Seenaa mootummaa afraffaa keessatti, Kiristoos mootummaa “ayyaanaa” dhaabe; seenaa mootummaa saddeettaffaa keessattis mootummaa isaa kan “ulfinaa” dhaabe. Seenaa inni mootummaa “ayyaanaa” dhaabe keessatti, Ayyaanni Qulqulluun Phenteqoosxee irratti dhangala’e. Phenteqoosxeen dhangala’uu bokkaa boodaa fakkeessiti; kunis seenaa inni mootummaa isaa kan “ulfinaa” keessatti dhaabu keessatti raawwatama.

The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.

Ergaan Pentekoostee ergaa’aa du’aa ka’uu Kiristoos isa dhugaa ture. Ergaan bokkaa boodaa immoo, yoo xiqqaate gartokkeen, ergaa du’aa ka’uu fakkeenyaa isa hibboo raajii keessatti mootummaa saddeettaffaa kan torban keessaa ta’e, isa bineensichaan guutamu, akkasumas gaanfa lamaa bineensa lafaa wajjin bakka bu’ameedha. Mootummoonni afraffaanii fi saddeettaffaan bakka Kiristoos mootummaa Isaa hundeessuudha.

> “The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.

> Labsiin inni duuka‑buutonni maqaa Gooftaaatiin dhiheessan guutummaatti sirrii ture; wantoonni isheen itti akeektes yeroo sanuma raawwatamaa turan. “Yeroon raawwatameera, mootummaa Waaqayyoo dhihaateera” jechuun ergaan isaanii ture. “Yeroo” sana jechuun torban jaatama sagalii kan Daniel 9 keessa jiru, kan hamma Masiihii, “Isa Dibame”tti diriiru, yeroo isaa xumurate irratti, Kiristoos cuuphamaa Yohaannisiin Yordaanos keessatti fudhatame booddee dibata Hafuuraatiin dibameera. Mootummaan Waaqayyoo inni isaan “dhihaateera” jedhanii labsan immoo du’a Kiristoosiin hundeeffame. Mootummaan kun akkuma isaan barsiifamanii amanan mootummaa lafaa hin turre. Akkasumas mootummaa sana isa gara fuulduraatti hundeeffamu, hin duune, yeroo “mootummaan, mootummaa bulchiinsi, ulfinni mootummaa samii guutuu jala jiru qulqulloota Isa Ol‑Aanaa sanaatti kennamu” miti; mootummaa bara baraa isa keessatti “bulchiinsoonni hundinuu Isa tajaajilanii Isaaf ajajamu.” Daniel 7:27. Macaafa Qulqulluu keessatti akka itti fayyadamaatti, jechi “mootummaa Waaqayyoo” jedhu mootummaa ayyaanaa fi mootummaa ulfinaa agarsiisuuf hojii irra oola. Mootummaan ayyaanaa xalayaa Ibrootaatti Phaawulosin ibsameera. Erga inni Kiristoosin, araaraa guutuu qabu, isa “dadhabbinni keenya isa tuqu” sana agarsiisee booda, ergamaan sun akkana jedha: “Kanaafuu akka araara argannu, ayyaanas arganne gargaarsa yeroo barbaachisaa keessatti argannuuf, teessoo ayyaanaatti ija jabinaan haa dhihaannu.” Ibroota 4:15, 16. Teessoon ayyaanaa mootummaa ayyaanaa bakka bu’a; teessoo jiraachuun mootummaa jiraachuu isaa ni mul’isaatii. Fakkeenyoota Isaa keessaa baay’ee keessatti Kiristoos hojii ayyaanni Waaqayyoo garaa namaa irratti hojjetu agarsiisuuf “mootummaa mootummaa samii” jedhu fayyadameera.

> “So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.

> “Kanaaf teessoo ulfinaa mootummaa ulfinaa bakka bu’a; mootummaa kana immoo dubbiilee Fayyisaa keessatti eerameera: ‘Yommuu Ilmi namaa ulfina Isaa keessatti, ergamoonni qulqulloon hundinuus Isaa wajjin dhufanitti, yeroo sana teessoo ulfina Isaa irra ni taa’a; saboonni hundinuus fuula Isaa duratti walitti ni qabamu.’ Maatewos 25:31, 32. Mootummaan kun ammas gara fuulduraatti jira. Inni hamma dhufaatii lammaffaa Kiristoositti hin hundeeffamu.”

> “The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.

> “Ulfinni ayyaanaa kufaatii namaa booddee battalumatti hundeeffame; yeroo sanatti sanyii yakka-qabeessa ta’eef furmaanni akka kennamuuf karoora qophaa’e. Inni yeroo sana kaayyoo Waaqayyoo keessatti fi abdii Isaatiin ture; amantiidhaanis namoonni mootummaa sanaa ta’uu ni danda’u turan. Haa ta’u malee, inni du’a Kiristoositti malee hojii irraatti dhaabatee hin hundeeffamne. Fayyisaan ergama Isaa lafa irratti jalqabee erga turee boodallee, mata-jabeenyaa fi galata-dhabuu namootaan nuffee, aarsaa Qaraaniyoo irraa duubatti deebi’uu danda’a ture. Getesemaanee keessatti xoofoon gaddaa harka Isaa keessatti ni hollate. Inni yeroo sanumaatti illee dhidhaa dhiiga peshashii Isaa irraa haqee, sanyii yakka-qabeessa ta’e akka badii isaanii keessatti badaniif dhiisuu danda’a ture. Yoo akkas godhe ta’e, namoota kufaniif furmaanni tokko illee hin jiraatu ture. Garuu yeroo Fayyisaan lubbuu Isaa dabarsee kenne, hafuura Isaa isa dhumaa wajjinis, ‘Raawwatameera,’ jedhee iyye, yeroo sanatti guutamuun karoora furuu ni mirkanaa’e. Abdii fayyinaa warra cubbamaa lamaan Eden keessatti kenname ni ragga’e. Mootummaan ayyaanaa, kan duraan abdii Waaqayyootiin ture, yeroo sanatti hundeeffame.”

> “Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.

> “Kanaaf duutiin Kiristoos—taatee bartoonni akka badiisa abdii isaanii isa dhumaa taʼee ilaalaa turan sana—wanta abdii isaanii bara baraan mirkaneesse ture. Inni isaanitti abdii kutannaa hadhaaʼaa fidee ture iyyuu, inni xumura ragaa amantiin isaanii sirrii taʼuu isaa mirkaneessu ture. Taateen gadda fi abdi-dhabbii isaaniin guute sun, isa balbala abdii ilmaan Addaam hundumaatiif bane, fi isa keessa jireenyi fuulduraa fi gammachuun bara baraa warra Waaqayyoo amanamoo taʼan hundumaa, bara hundumaatti, giddugaleeffate ture.”

> “Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.

> “Kaayyoon rahmata daangaa hin qabne, illee karaa abdii kutannaa duuka-buutotaatiin, guutamuu isaanii bira gaʼaa turan. Garaan isaanii ayyaanaa fi humna barsiisa Isaa isa, ‘akkuma namni tokko illee dubbate hin dubbanne’ jedhuun moʼatame ture; garuu warqee qulqulluu jaalala isaanii Yesuusiif qaban keessa, sibiila gadi-aanaa boonsa biyya lafaa fi hawwii ofittummaa illee makamee ture. Illee kutaa Faasikaa keessatti, saʼaatii ulfina qabeessa sana keessatti yeroo Gooftaan isaanii duraan dursee gaaddisa Getesemaanee keessa seenaa ture, ‘isaan gidduuttis eenyutu isaan keessaa caalu jedhamuu qaba irratti wal mormiin ture.’ Luqaas 22:24. Mulʼanni isaanii teessoo mootummaa, gonfoo, fi ulfinaan guutamee ture; yeroo kana sana immoo salphinni fi dhiphinni iddoo biqiltuu sanaa, mana murtii, fi fannoo Qaraaniyoo isaanii dura ciisaa turan. Inni isaan barsiisa sobaa bara isaanii sanaatti cichanii maxxanfachuuf, dubbii Fayyisaa mootummaa Isaa maal akka taʼe dhugaa isaanii agarsiisu, akkasumas dhiphinaa fi duʼa Isaa dursee akeeku utuu hin qalbiifatin bira darbaniif isaan geesse, boonsa garaa isaanii fi dheebuu isaanii ulfina biyya lafaatiif qabu ture. Dogoggoroonni kun immoo qormaata—cimaa garuu barbaachisaa taʼe—kan sirreeffama isaanii keessatti hayyamame fidan. Duuka-buutoonni hiika ergaa isaanii dogoggoraan hubatanis, abdiilee isaanii dhugoomuu isaanii beekuu keessatti yoo kufan illee, akeekkachiisa Waaqayyo irraa isaaniif kenname lallabaniiru; Gooftaanis amantii isaanii ni badhaasa, ajajamuu isaaniis ni kabaja. Hojiin wangeela ulfina qabeessa Gooftaa isaanii duʼaa kaafamee sana saboota hundumaatti labsuu isaanitti imaanaa kennamuuf ture. Muuxannoon isaaniif hadhaaʼaa fakkaate sun hojii kanaaf isaan qopheessuuf akka hayyamame ture.” The Great Controversy, 347, 348.

In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.

Kitaaba Mul’ata keessatti, “sammuun ogummaa qabu” “lakkoofsa nama tokkoo” lakkaa’a; akkasumas “namichi” sun mootummaa saddeettaffaa, isa torban keessaa ta’e, akka ta’es ni hubata. “Namichi cubbuu” mataa mootummaa saddeettaffaa isa mootota fi daldaltoota lafa irra jiran irratti mootummaa qabuudha; isa waldoonni torban arrabsoo ari’atamummaa irraa of eeguuf itti hidhatan, isa bishaanota baay’ee irra taa’es sana.

> And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.

> Innis naan jedhe, Bishaan ati arge, bakka sagaagaltuun sun taaʼe, uummata, baayʼina namootaa, saboota, fi afaanota. Mulʼata 17:15.

The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.

“Namni cubbuu” addunyaa siyaasaa, maallaqaa, amantii, fi hawaasummaa irratti mootummaa qaba; namoonni hundinuu, warra bineensicha irratti, fakkeenya isaa irratti, mallattoo isaa irratti, fi lakkoofsa maqaa isaa irratti moʼicha argatan malee, isa jalatti bulu.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.

> Anis akka galaanaa geejibaa ibiddaan makame fakkaatu nan arge; warri bineensicha irratti, fakkeenya isaa irratti, mallattoo isaa irratti, lakkoobsa maqaa isaa irrattis mo’icha argatan immoo, kiraarota Waaqayyoo qabatanii galaana geejibaa sana irra dhaabatanii turan. Isaanis akkana jechuun faarfannaa Musee garbicha Waaqayyoo sanaa fi faarfannaa Hoolichaa in faarfatu: Yaa Gooftaa Waaqayyo Hundumaa Danda’u, hojiiwwan kee guguddoo fi dinqisiisoo dha; yaa Mootii qulqullootaa, karaawwan kee qajeeloo fi dhugaa dha. Mul’ata Yohaannis 15:2, 3.

The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”

“Warriin” “beekumsa dabaluu” hubatan, yeroo Mul’anni Yesuus Kiristoos banamu, isaan warra “hubannaa” qabanidha; isaanis “lakkoofsa bineensichaa lakkaa’u; inni lakkoofsa nama tokkoo ti; lakkoofsi isaas dhibba ja’a fi jaatama jahaa.” “Hubannaan” sun yeroo hunda Yesuus raajii tokko banutti adeemsa qorumsa sadarkaa sadii keessaa kutaa tokko akka ta’e agarsiisa. Kanaafuu isaan “lakkoofsa maqaa isaa” irratti “mo’icha argataniiru” jedhamee ibsama.

To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.

Injifannoo argachuun qormaata darbuu dha; warri “ogeeyyii” fi “hubatan” jedhaman immoo injifannoo lakkoofsa 666 wajjin walqabatu argatu; akkasumas lakkoofsi sun mootummaa saddeet akka jiran, mootummaa saddeettaffaanis warra torban keessaa akka taʼe ni ibsa. “Icciitiin” sun boqonnaa lammaffaa Daaniʼel keessatti fakkeenyaan dhihaateera; kadhannaan Daaniʼelis “iccitiicha” hubachuuf ture. Mulʼanni mootummaa saddeet akka jiran, mootummaa saddeettaffaanis mootummaa torban keessaa akka taʼe, lakkoofsi mootummaa sanaas 666 akka taʼe, iccita Daaniʼel kadhannaa isaatiin argate fakkeenyaan agarsiifamu dha; Daaniʼel immoo “ogeeyyii” Waaqa yeroo dhumaa ni bakka buʼa.

Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.

Daani’el bara dhuma bara dhufanii “ogeeyyii” ta’an warra icciitii Daani’el boqonnaa lammaffaa isaanitti hiikame qaban bakka bu’a; icciitiin sunis mul’ata akka mootummaa raajii Macaafa Qulqulluu keessatti yeroo dhumaa fi yeroo jalqabaatti eeraman suuddoo sana keessatti mootummaa saddeet akka ta’an ibsudha. Mul’anni sun hubannoo Millerite waa’ee Daani’el boqonnaa lammaffaatiif deggersa kenna; garuu yeroo inni beekamu ifni isaa dachaa kudhan caalaa ifa. Ifni isaa, dachaa kudhan caalaa ifa ta’uun, qormaata “ogeeyyiin” mo’icha argatan bakka bu’a; mootummaa saddeettaffaan kan keessaa torban ta’e, mootummaa ja’affaa isa walitti dhufeenya sadii kan ajaja, bineensaa fi raajii sobaa ta’e illee waan ta’eef. Kanaafuu, ajajni, bineensichi fi raajiin sobaan hundinuu mootummaa ja’affaa dha; walumaanis 666 bakka bu’u.

Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.

Nebukadnezaar mul’ata Daani’el boqonnaa lamaanitiin qoratame; inni immoo qoricha sana kufe. Daani’el boqonnaa lama keessatti “ogeeyyii” iccitii fakkii sanaa ilaalchisee qoricha darban bakka bu’a. Nebukadnezaar boqonnaa sadii keessatti immoo hamoota qoricha isuma sana kufan bakka bu’a. Nebukadnezaar, mootummaa isa jalqabaa keessatti mootii jalqabaa ta’ee, mootummaa isa dhumaa keessatti mootii isa dhumaa bakka bu’a. Kanaafuu inni “nama cubbuu,” nama raajii waldoota torban qabatan sana bakka bu’a. Namni guyyaa ja’affaatti uumame; kanaaf lakkoofsi ja’a lakkoofsa ilmaan namaati. Lakkoofsi Nebukadnezaaris ja’a dha. Nebukadnezaar qoricha lakkoofsa 666 kufe; akkasumas hamoota guyyoota dhumaa bakka bu’e. Akka mallattoo nama cubbuutti, lakkoofsi isaa ja’a dha.

> Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Daniel 3:1.

> Nebukadnezaar mootichi warqee irraa fakkeenya tokko tolche; dheerinni isaa dhundhuma jaatama, bal’inni isaas dhundhuma ja’a ture; innis isa dirree Duuraa, kutaa mootummaa Baabilon keessatti dhaabe. Daani’el 3:1.

The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.

Fakkiin warqee dheerinni ishee dhundhuma jahaatama, bal’inni ishee immoo dhundhuma ja’a ture; isheenis Nebukadnezaaraan hojjetamte; lakkoofsi isaa immoo ja’a dha. Fakkiin sun ifa fakkii boqonnaa lammaffaa keessatti mul’ate irratti fincilaadhaan dhaabame; ibsi fakkii sanaa yeroo sadii kennamu, yeroo lakkoofsi Nebukadnezaar ja’a ta’uu hubattanitti, ja’a, ja’a, ja’a wajjin walqixa ta’a.

We will continue this study in the next article.

Barumsa kana mata-duree itti aanu keessatti qo’annoo kana itti fufna.

> “The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.

> “Yaadni mootummaa hundeessuu fi hidda-sanyii bara baraan dhaabbatu ijaaruuf qabu sun, mooticha guddaa harka isaa dura saboonni lafaa dhaabachuu hin dandeenyetti baay’ee cimsee isa hawwisiise. Innis fedhii guddaa daangaa hin qabne irraa madde fi oftuulummaa ofittummaa irraa dhalateen kaka’ee, akka kun akkamitti raawwatamuu danda’u ilaalchisee ogeeyyii isaa wajjin mari’ate. Inni dinqii qajeelummaa Waaqayyoo abjuu fakkii guddaa sanaan walqabatan dagatee; akkasumas Waaqni Israa’el karaa tajaajilaa Isaa Daani’eel hiika fakkii sanaa akka ifa godhe, hiika kanaan walqabatees namoonni gurguddoon mootummaa sanaa du’a salphina qabeessa irraa akka oolan dagatee; waan hunda dagatee, hawwii aangoo isaanii fi ol’aantummaa isaanii hundeessuu qofaan, mootichi fi gorsitoonni mootummaa isaa mala danda’ame hundumaan Baabilon ol kaasuuf, akka isheen ol’aantuu taatuu fi amanamummaa waliigalaa hundaaf kan maldu taatuuf carraaquu murteessan.

> “The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.

> “Bakki fakkeenya mallattoo kanaatiin Waaqayyo kaayyoo Isaa saboota lafaa irratti qabu mootichaafi ummata isaatti mul’isee ture, amma immoo ulfina humna namaatiif akka tajaajilu taasifamuuf ture. Hiikni Daaniyael kenne fudhatama dhabuudhaan ni irraanfatama ture; dhugaanis hiikoo dogoggoraatiin ibsamtee sirriitti hin taaneen hojii irra oolfamtuuf turte. Mallattoon mootummaa samii irraa yaada namootaa keessatti taateewwan fuulduraa barbaachisoo ta’an ibsuuf qophaa’e, beekumsi Waaqayyo addunyaan akka fudhattu barbaade akka hin babal’anne gufachiisuuf itti fayyadamuuf ture. Akkasumas yaadawwan namoota hawwii aangoo qaban kanaan, Seexanni kaayyoo Waaqummaa sanyii namaatiif qabu fashaleessuuf carraaqqii godhaa ture. Diinni ilmaan namootaa dhugaan dogoggora waliin hin makamin humna guddaa fayyisu ta’uu isaa ni beeka ture; garuu yeroo of ol kaasuu fi karoora namootaa cimsuuf itti fayyadaman, humna hamaatiif tajaajilu ta’a.”

> “From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.

> “Inni kuusaa qabeenya isaa irraa, Nebukadnezzar fakkii warqee guddaa tokko akka hojjetamu taasise; inni kun amala waliigalaa isa mulʼata keessatti mulʼate sana fakkaata ture, garuu wanta tokko qofaan adda ture; jechuunis, meeshaa inni irraa hojjetameen. Kaldiiyaanota, akkuma isaan bakka buʼiinsa waaqolii isaanii warra ormaa ulfina qabeessa taʼaniif baratanii turan, kana dura waan akka fakkii ifaa fi ulfina guddaa qabu kanaa, dheerinni isaa dhundhuma jaatama, balʼinni isaas dhundhuma jaha taʼe, hin hojjenne turan. Biyya keessatti waaqeffannaan waaqolii tolfamoo akka waliigalaatti babalʼatee ture keessatti, fakkiin bareedaa fi gatii hin qabne sun dirree Duuraa irratti, ulfinaa fi guddina akkasumas humna Baabilon kan bakka buʼu, akka wanta waaqeffannaa taʼutti qulqulleeffamuun isaa waan nama hin dinqisiifne miti. Kanaafis qophaaʼee ture; akkasumas labsiin tokko baʼe, guyyaa eebbifama isaa irratti hundinuu fakkii sana duratti jilbeenfatanii humna Baabilonitti amanamummaa isaanii isa olaanaa mulʼisuu akka qaban.” Raajotaa fi Mootota, 504, 505.

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