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# The Book of Daniel - Number Fifty-Five

Kitaaba Daaniʼel - Lakkoobsa Shantamii Shanii

Unveiling the Prophetic Tapestry: Gabriel’s Revelation to Daniel

Kuusaa Raajii Raajii Mul’isu: Mul’ata Gabri’el Daani’eeliif Kenne

Author

Jeff Pippenger

Published

January 19, 2024

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Gabriel came to Daniel after he had come to understand the seventy years of captivity of the prophecy of Jeremiah, and the oath and curse of Moses.

Gaabreel erga Daaniʼelitti dhufe; inni waggoota torbaatama boojiʼamummaa raajii Ermiyaasii, kakuu fi abaarsa Musee hubatee booddee.

> In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. . . . Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. Daniel 9:2, 11–14.

> Bara mootummaa isaa isa jalqabaatti, ani Daaniʼel kitaabota keessaa baayʼina waggoota sanaa hubadhe; innis dubbiin Waaqayyoo Ermiyaas raajichaaf dhufee, diigamni Yerusaalem waggaa torbaatama akka guutamu ture.... Eeyyee, Israaʼel hundinuu seera kee cabseera; sagalee kee akka hin ajajamneef irraa goraniiru; kanaafis abaarsi fi kakuu inni seera Musee garbicha Waaqayyoo keessatti barreeffame nurratti dhangalaʼeera; nu isa irratti cubbuu hojjenneerraatii. Innis dubbii isaa kan nu irratti, abbootii murtii keenya kan nu irratti murteessan irrattis dubbate ni jabeesse; hamaa guddaa nurratti fiduuf; sababiin isaa, samii guutuu jala waan Yerusaalem irratti taʼe fakkaatu hin taʼin. Akkuma seera Musee keessatti barreeffametti, hamaan kun hundinuu nurratti dhufeera; taʼus, akka yakka keenya irraa deebinuuf, dhugaa kees hubannuuf, fuula Waaqayyoo keenya duratti kadhannaa hin dhiyeeffanne. Kanaaf Waaqayyo hamaa sana irratti dammaqee nurratti fide; hojii isaa hundumaa keessatti Waaqayyo keenya qajeelaadhaatii; nu garuu sagalee isaa hin ajajamne. Daaniʼel 9:2, 11–14.

The word that Daniel used that is translated as “the oath,” is the same word Moses used that is translated as “seven times,” in Leviticus twenty-six. Sister White informs us that in chapter nine, Daniel was seeking to understand the relationship of Jeremiah’s period of seventy years and the period of twenty-three hundred years. Gabriel had been commanded in chapter eight to make Daniel understand the vision of the twenty-three hundred days, and Gabriel is finishing his work when he returns in chapter nine, and informs Daniel to mentally separate the two visions that have been the theme of chapters, seven, eight and also nine. Those two visions are the theme of the “increase of knowledge” that was unsealed in 1798.

Jechi Daaniʼel keessatti fayyadame, kan “kakuu” jedhamee hiikamu, isauma Museen keessatti Leewwota digdamii jaha keessatti “yeroo torba” jedhamee hiikame dha. Obboleettiin White boqonnaa sagal keessatti, Daaniʼel walitti dhufeenya yeroo Ermiyaas waggoota torbaatamaa fi yeroo kuma lamaa fi dhibba sadii hubachuuf akka barbaadaa ture nutti himti. Gaabriʼel boqonnaa saddeet keessatti mulʼata guyyoota kuma lamaa fi dhibba sadii Daaniʼel akka hubatuuf ajajamee ture; yommuu boqonnaa sagal keessatti deebiʼee dhufu immoo hojii isaa xumuraa jira, achittis Daaniʼeliin mulʼata lamaan kanneen mata-duree boqonnaawwan torbaa, saddeetii fi akkasumas sagalii turan sammuu isaatiin adda akka baasu isa beeksisa. Mulʼatni lamaan sun mata-duree “dabalata beekumsaa” isa bara 1798 keessatti hiikameedha.

Jeremiah’s seventy years and the “curse” of Moses are both symbols of the “seven times,” as represented by Moses’ “oath,” but Gabriel is going to present the breakdown of the period of twenty-three hundred years. It can only be rightly divided when the relation of the vision (“chazon”) of the trampling down, and the vision (“mareh”) of the appearance are rightly divided. Gabriel began by identifying that a probationary period of four hundred and ninety years was given for the Jews. That period was the same as the four hundred and ninety year period of rebellion which had produced the seventy years of captivity.

Torban waggoota torbaatamaa Ermiyaasii fi “abaarsa” Musee lamaan isaanii iyyuu mallattoowwan “yeroo torba” ti; akkuma “kakuu” Museetiin bakka buʼamee mulʼatu. Garuu Gabriʼeel diigama yeroon waggoota kuma lamaa fi dhibba sadii taʼe ni dhiyeessa. Innis sirriitti qoodamuu kan dandaʼu yeroo hariiroon mulʼata (“chazon”) dhidhiitamaa sanaa, fi mulʼata (“mareh”) mulʼachuu sanaa sirriitti qoodametti qofa dha. Gabriʼeel jalqabatti Yihudootaaf yeroo qorumsaa waggoota dhibba afurii fi sagaltamaa kenname akka ture ibsuudhaan jalqabe. Yeroon sun immoo yeroo fincila waggoota dhibba afurii fi sagaltamaa kan waggoota torbaatamaa boojiʼamuu fidaa ture sanauma ture.

The word “determined” in verse twenty-four addresses the period from the going forth of the third decree in 457 BC, until the stoning of Stephen in 34 AD, but the word “determined” in verses twenty-six and twenty-seven is identifying the desolating powers of paganism and papalism.

Jechi “murtaa’e” jedhu lakkoofsa afurii fi digdamii keessatti yeroo labsii sadaffaan bara 457 Dhaloota Kiristoos dura ba’e irraa jalqabee hamma Istifaanos bara 34 Dhaloota Kiristoos boodatti dhagaan rukutamee ajjeefamutti jiru agarsiisa; garuu jechi “murtaa’e” jedhu lakkoofsa jaha fi digdamii fi torba fi digdamii keessatti humnoota balleessitoota heethenummaa fi paapalummaa adda baasaa jira.

> And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.

> ଦୁଇଷଷ୍ଟି ସପ୍ତାହ ପରେ ମଶୀହ କାଟିଦିଆଯିବେ, କିନ୍ତୁ ନିଜ ପାଇଁ ନୁହେଁ; ଏବଂ ଯେ ଆସିବାକୁ ଥିବା ରାଜକୁମାରଙ୍କ ଲୋକମାନେ ସହର ଓ ପବିତ୍ରସ୍ଥାନକୁ ଧ୍ୱଂସ କରିଦେବେ; ଏବଂ ତାହାର ଶେଷ ବନ୍ୟା ସହିତ ହେବ, ଓ ଯୁଦ୍ଧର ଶେଷ ପର୍ଯ୍ୟନ୍ତ ଉଜାଡ଼ ନିର୍ଦ୍ଧାରିତ ହୋଇଛି। ଏବଂ ସେ ଏକ ସପ୍ତାହ ପାଇଁ ଅନେକଙ୍କ ସହିତ ଚୁକ୍ତିକୁ ଦୃଢ କରିବେ; ଏବଂ ସପ୍ତାହର ମଧ୍ୟଭାଗରେ ସେ ବଳି ଓ ନୈବେଦ୍ୟକୁ ବନ୍ଦ କରିଦେବେ, ଏବଂ ଘୃଣାସ୍ପଦ କାର୍ଯ୍ୟମାନଙ୍କର ପ୍ରସାର ଦ୍ୱାରା ସେ ତାହାକୁ ଉଜାଡ଼ କରିଦେବେ, ସମ୍ପୂର୍ଣ୍ଣ ଶେଷ ପର୍ଯ୍ୟନ୍ତ; ଏବଂ ଯାହା ନିର୍ଦ୍ଧାରିତ, ତାହା ଉଜାଡ଼ ଉପରେ ଢାଳିଦିଆଯିବ। ଦାନିଏଲ ୯:୨୬, ୨୭।

Gabriel informs Daniel that “after” the “Messiah” was “cut off” the “people of the prince that shall come shall destroy the city and the sanctuary.” Pagan Rome destroyed the “city and sanctuary” in the siege that lasted exactly three and a half years from the year 66 to 70 AD. Gabriel identifies that “the end of the war” would be “with a flood,” and that the war would consist of “desolations.” The war that was accomplished against Jerusalem and the sanctuary was the trampling down that was accomplished by paganism and papalism. The pagan power that would destroy Jerusalem in the beginning was Babylon, but the pagan power that would destroy it after the Messiah was crucified was pagan Rome. But the war against the sanctuary and host was accomplished by two desolating powers, and the second of the two desolating powers in the Scriptures is the papacy.

Gabriʼel Daaniʼeliin akka beeksisetti, “Masiihiin” “erga irraa muramee” booddee “ummanni bulchaa dhufuuf jiruu sun magaalaa fi mana qulqullummaa ni balleessu.” Roomaan waaqeffannaa tolfamaa “magaalaa fi mana qulqullummaa” sana goolabbiin waggaa sadii fi walakkaa guutuu bara 66 irraa hamma 70 A.D.tti tureen balleesse. Gabriʼel “dhumni waraanaa” “akka lolaan” akka taʼu, akkasumas waraanni sun “diigamoota” akka of keessaa qabu ni ibsa. Waraanni Yerusaalemii fi mana qulqullummaa irratti raawwatame sun dhidhiitamuu waaqeffannaa tolfamaatiin fi paaphaasummaatiin raawwatame ture. Humni waaqeffannaa tolfamaa isa jalqabatti Yerusaalem balleessuuf ture Baabilon ture; humni garuu waaqeffannaa tolfamaa inni Masiihiin erga fannifamee booddee ishee balleessu Roomaa waaqeffannaa tolfamaa ture. Garuu waraanni mana qulqullummaa fi loltoota irratti raawwatame humnoota diigsisan lamaaniin raawwatame; humna diigsisan lamaan keessaa inni lammaffaan keessatti Caaffata Qulqullaaʼoo paaphaasummaa dha.

The papacy is the power represented as the “overflowing scourge,” it is the power in verse forty of Daniel eleven, that “overflows and passes over.” The trampling down of Jerusalem that began with Babylon, and continued with the iron nation that spoke dark sentences as represented by Moses in Deuteronomy, was followed by the papacy. Until the end of the trampling down “desolations” were “determined.” In verse twenty-seven, Christ confirms the covenant with many for one week. In the middle of that week, the earthly sacrificial system would cease as Christ began his high priestly ministry in the sanctuary in heaven. Because of the Jews’ disobedience during the probationary time that had been cut off for them, the sanctuary and city were again to be made desolate.

papaasichi humni “adabbii lolaatiin guutuu” jedhamee bakka buufame dha; innis humna Daani'el boqonnaa kudha tokkoo lakkoofsa afurtamaa keessatti, “guutee darbuu” jedhamee ibsame dha. Miilla jala dhiitamuu Yerusaalem isa Baabiloniin jalqabee, sabicha sibiilaa jechuun Museen keessatti Deuteronomy dukkanaan dubbatuu akka ta'etti bakka bu'e sanaan itti fufe, sana booda papaasichaan hordofame. Hamma dhuma miilla jala dhiitamuu sanaatti “badiisawwan” “murteeffamanii” turan. Lakkoofsa digdamii torba keessatti, Kiristoos torban tokkoof namoota baay'eedhaaf kakuu ni cimsaa. Walakkaa torban sanaatti, sirni aarsaa lafa irraa ni dhaabbata; sababiin isaas Kiristoos mana qulqullummaa samii keessatti hojii isaa angafa lubummaa ni jalqaba. Sababa yeroo qorannoo isaanii keessatti, yeroo isaanii irraa muramee isaaniif kenname sana keessatti Yihudoonni ajajamuu didaniif, mana qulqullummaa fi magaalattiin deebi'anii onsamanii ta'uu qabu turan.

The verse says “for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When the Jews finally filled their cup of probationary time to the brim, the city and sanctuary were to be desolate until the end of the war. At the “consummation” of the trampling down in 1798, it had been “determined” that the papacy would receive a deadly wound. Then the city and the sanctuary were to be restored and rebuilt, as typified when the Jews came out of literal Babylon under the three decrees.

Lakkoofsi kun, “balleessuu xuraawotaatiif isa onsee taasisa; kunis hamma xumuraatti ni taʼa; wanti murtaaʼes isa onfame irratti ni dhangalaafama” jedha. Yommuu Yihudoonni yeroo isaanii qorumsaa guutummaatti hamma afaan guututti guutanitti, magaalaan fi mana qulqullummaa isaanii hamma dhuma waraanaatti ontee turuu qabu ture. “Xumura” miilla jala dhidhiitamuu sanaa bara 1798tti, paaphaasummaan madaan nama ajjeesu akka isa irra gaʼu “murteeffamee” ture. Sana booddee, akkuma Yihudoonni labsa sadan jalatti Baabilon isa dhugaa keessaa baʼanii fakkeenya taʼeen, magaalaan fi mana qulqullummaa deebi’anii haaromfamuu fi ijaaraman ture.

Until the consummation of that war Jerusalem was to be trampled down by the papal power. The prophetic periods that make up the distinct periods within the twenty-three hundred years can only be understood correctly when the relation of the vision of trampling down of the seventy years is understood in connection with the vision of the restoration of the sanctuary and host. To reject the vision of the scattering of Moses curse is to reject the vision of the gathering. The vision of the seventy years is the vision of the scattering. The vision of the twenty-three hundred years is the vision of the gathering. The vision of the seventy years is the “chazon” vision of the scattering, and the vision of the twenty-three hundred years is the “mareh” vision of the gathering.

Hamma xumura waraana sanaatti Yerusaalem humna paaphaasii jala dhidhiitamtee turuun ishee itti fufa ture. Yeroon raajii waggoota kuma lamaa fi dhibba sadii sana keessatti yeroo adda addaa uuman, ilaalchi mul’ata dhidhiitamaa waggoota torbaatamanii sirriitti hubatamee qofa, mul’ata qulqullina iddoo qulqulluu fi loltoota sana deebifamuu wajjin walqabsiifamee yoo hubatame, sirriitti hubatamuu danda’a. Mul’ata facaafamuu abaarsa Musee diduun, mul’ata walitti qabamuu diduudha. Mul’anni waggoota torbaatamanii mul’ata facaafamaati. Mul’anni waggoota kuma lamaa fi dhibba sadii mul’ata walitti qabamaati. Mul’anni waggoota torbaatamanii mul’ata “chazon” kan facaafamaati; mul’anni waggoota kuma lamaa fi dhibba sadii immoo mul’ata “mareh” kan walitti qabamaati.

> What therefore God hath joined together, let not man put asunder. Mark 10:9.

> Kanaafuu waan Waaqayyo walitti hidhe, namni gargar hin baasin. Maarqos 10:9.

The two visions have been prophetically joined together, and to reject one is to reject them both. This fact identifies that in spite of Adventism claiming that they uphold the twenty-three hundred year prophecy, they have rejected the central pillar of Adventism, as certainly as they rejected the “seven times” in 1863. Did not the Jews profess to keep the law of God? Did not ancient Israel profess to be looking for the Messiah? Profession is meaningless if it does not uphold the Word of God.

Mul’attoon mul’atoonni raajii duraanii keessatti walitti hidhamanii jiru; tokko diduun isaanii lamaan isaanii illee diduudha. Dhugaan kun, utuma Adventizimiin raajii waggoota kuma lamaa fi dhibba sadii qabatanii dhaabbachuu isaanii himatanii jiranii iyyuu, akkuma isaan bara 1863 keessatti “yeroo torba” didanitti, utubaa giddugaleessaa Adventizimii didanii jiraachuu isaanii mul’isa. Yihudoonni seera Waaqayyoo eeguu isaanii himachuu hin turree? Israa’el durii Masiihii eeggachaa jiraachuu isaanii himachuu hin turree? Yoo jecha Waaqayyoo hin deggerre ta’e, himannaan akkasii hiika hin qabu.

The Millerites eventually identified October 22, 1844, as the termination of the period of twenty-three hundred days, but their understanding was limited. It was not until after the great disappointment that light came concerning the heavenly sanctuary and Christ’s appearance in the Most Holy Place on that date. Not until after that date, did they see the third angel’s message and the law of God.

Namoonni Miilarii dhuma irratti Adoolessa 22, 1844 akka xumura yeroo guyyoota kuma lamaa fi dhibba sadii taʼeetti adda baasan; garuu hubannoon isaanii daangeffamaa ture. Ifni waaʼee mana qulqullummaa samii fi Kiristoos guyyaa sana Iddoo Hundumaa Caalaa Qulqulluu keessatti mulʼachuu isaa irratti ibsu abdii kutannaa guddaa sana booda qofatti dhufe. Erga guyyaa sana booddee qofatti ergaa ergamaa sadaffaa fi seera Waaqayyoo argan.

The Lord intended to increase the prophetic light associated with the twenty-three hundred years, and in 1856, he opened the door to further light, and over the next seven years Adventism closed that door. It was not until after September 11, 2001, that the Lord led students of prophecy back to Hiram Edson’s articles, and the light of the “seven times,” once again began to increase.

Gooftaan ifa raajii waggoota kuma lamaa fi dhibba sadii wajjin walqabatu guddisuu yaadee ture; bara 1856 keessattis, inni balbala ifa dabalataatiif bane, waggoota torban itti aanan keessatti immoo Advantizimiin balbala sana cufe. Erga Fulbaana 11, 2001 booddee qofaatti Gooftaan barattoota raajii gara barruulee Hiram Edsonitti deebi’anii akka ilaallatan geggeesse; ifni “yeroo torbaa” jedhamu sunis ammas yeroo tokkoof dabalaa jalqabe.

Refusing to see the relation between the twenty-three hundred year prophecy and the prophecy of twenty-five hundred and twenty years, Adventism came to understand October 22, 1844 in a stunted and incomplete fashion.

Walii gala waliigalteewwan waggaa kuma lamaa fi dhibba sadii fi kan waggaa kuma lamaa fi dhibba shanii fi digdamaa gidduu jiru arguuf diduun, Adventismiin Waxabajjii 22, 1844 hubannaa hir’ataa fi guutuu hin taaneen hubate.

Once S. S. Snow locked-in the date for the crucifixion, the date of October 22, 1844, was ascertained.

Yeroo S. S. Snow guyyaa fannifamuu irratti murteesse sana booda, guyyaan Onkololeessa 22, 1844 ni beekame.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:25–27.

> Kanaafuu fi hubadhu; yeroo ajajni Yerusaalemiin deebisanii ijaaruu fi haaromsuuf ba’u irraa jalqabee hamma Masiihii, Bulchaa sanaatti torban torba, akkasumas torban jahaatamii lama ni ta’a; daandiinis irra deebi’ee ni ijaarama, dallaanis akkasuma, yeroo rakkisaa keessattillee. Torban jahaatamii lama booddees Masiihiin ni murama, garuu ofii isaatiif miti; ummanni bulchaa dhufuus magaalaa fi iddoo qulqulluu ni balleessa; dhumni isaatiis akka lolaa ni ta’a, hamma dhuma waraanaattis diigamni murtaa’e jira. Inni torban tokkoof namoota baay’ee wajjin kakuu ni cimsas; walakkaa torbanichaattis aarsaa fi kennaa ni dhaabsiisa; babal’ina xuraa’umma jibbisiisaatiin lafa sana duwwaa ni godha, hamma xumuraatti, wanti murtaa’es isa diigametti ni dhangala’a. Daani’el 9:25–27.

The Millerites recognized the correct date for the crucifixion and then the end of the period of twenty-three hundred years was identified. The “cutting off of the Messiah” in “the midst of the week” in which Christ confirmed “the covenant” because of the Jews filling their cup of probationary time to the top, as represented by the “overspreading of Abominations”, was also identified. The cross became the historical waymark that was essential in the recognition of the message of the Midnight Cry.

Warri Millerotaa guyyaa sirrii fannifamuu Kiristoos beekan; achiis dhumni yeroo waggoota kuma lamaa fi dhibba sadii sun adda baafame. “Masiihiin irraa muramuu” inni “giddugala torbanichaatti” taʼe, yeroo Kiristoos Yihudoonni yeroo qormaata isaanii guutummaatti guutanii akka guutanii dhangalaasanitti, akka “baballina xuraa’ummaawwaniin” fakkeeffametti, “kakuu” sana jabeesse, innis ni adda baafame. Fannoon sun mallattoo seenaa kan ergaa Iyya Barii Halkan Walakkaa beekuu keessatti barbaachisaa ture taʼe.

In spite of the light located in the verses that produced such a powerful manifestation of God’s power, the Millerites never reached an understanding of those verses which was represented by Daniel’s desire to understand the relationship of the two visions. The week in which Christ confirmed the covenant was divided into two periods, which Sister White later identified as representing Christ’s personal ministry of three and a half years, followed by his ministry as represented by the disciples. They saw that the historical waymark of the cross became the anchor to ascertain the date of October 22, 1844, but they did not see that it also represented the center of two identical periods of three and a half years, and thus represented the “seven times,” which God through Moses called the “quarrel of his covenant.”

Waan ifa keessaa isa aayatawwan mul’ata humna Waaqayyoo akkas jabaa ta’e sana fide keessatti argamtu jiraatellee, warri Millerites hubannoo aayatawwan sanaa isa fedhii Daani’el mul’ata lamaan gidduu hariiroo jiru hubachuuf qabuun bakka bu’ame sana ga’u hin dandeenye. Torban Kiristoos kakuu jabeesse sun yeroo lamaatti qoodame; yeroo booda obboleettiin White inni kun tajaajila dhuunfaa Kiristoos waggaa sadii fi walakkaa ture bakka bu’a jedhee adda baafte; achi booddees tajaajila isaa isa karaa bartootaatiin bakka bu’e. Isaan mallattoo seenaa fannoo ta’e guyyaa Onkololeessa 22, 1844 murteessuuf bu’uura ta’uu isaa argan; garuu inni akkasumas giddugala yeroo lama wal-fakkaataa waggaa sadii fi walakkaa ta’an bakka bu’uu isaa hin argine; kanaafis “yeroo torba” bakka bu’a; isa Waaqayyo karaa Museetiin “lola kakuu isaa” jedhee waame.

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Kana anis isin faallaa keessanittiin isin wajjin adeema; cubbuu keessaniif yeroo torba immoo isin adaba. Ani billaa isin irratti nan fida; inni kakuu koo cabsuu keessan haaloo baasa; yeroo isin magaalota keessan keessatti walitti qabamtan immoo, ani dhaʼicha isin gidduutti nan erga; isin harka diinaatti ni kennamtu. Lewwota 26:24, 25.

When Christ was confirming the covenant with many, it was the covenant that he had a quarrel over with the disobedient Jews. The “quarrel of his covenant,” began in 723 BC, when the Assyrians took the northern kingdom into captivity, and then for twelve hundred and sixty prophetic days, paganism trampled down literal Israel. That trampling down was then followed by another twelve hundred and sixty prophetic days, of papalism trampling down spiritual Israel.

Yeroo Kiristoos kakuu namoota baayʼee wajjin raggaasisaa turetti, kakuu sana irrattidha Yihudoota didoo wajjin falmii qaba ture. “Falmii kakuu isaa” bara dhaloota Kiristoos dura 723 keessa jalqabe; yeroo sanatti Asooronni mootummaa kaabaa boojiʼamtii keessa galchan, achiis guyyoota raajii kuma tokko dhibba lamaa fi jahaatamaaf waaqeffannaan mootummaa waaqolii sobaa Israaʼel isa dhugaa miilla jala dhidhiite. Dhiidhiitamni sunis itti aansuun guyyoota raajii kuma tokko dhibba lamaa fi jahaatama biroof, paapaasummaan Israaʼel hafuuraa miilla jala dhidhiite.

The prophetic week in which Christ confirmed the covenant, in fulfillment of the vision of twenty three hundred years, also represented the vision of twenty-five hundred and twenty years. The Millerites recognized enough of the prophecy of twenty-three hundred years to correctly proclaim the message of the Midnight Cry, but they chose to reject some of the light which Gabriel’s interpretation in chapter nine was meant to convey.

Torban raajii Kiristoos kakuu sana jabeesse, mul’ata waggoota kuma lamaa fi dhibba sadii guutuudhaan, akkasumas mul’ata waggoota kuma lamaa fi dhibba shanii fi digdamii bakka bu’e. Warri Millereetotaa raajii waggoota kuma lamaa fi dhibba sadii keessaa hanga ga’utti ergaa Iyya Halkan Giddugaleessaa sirriitti labsuuf ni hubatan; garuu ifa keessaa isa tokko tokko, hiikni Gabri’el boqonnaa sagal keessatti dabarsuuf yaadame, ni didan.

Gabriel had instructed Daniel to rightly divide (mentally separate) the two visions, represented as “matter” and “vision,” and in fulfillment of that counsel Sister White informs us that this was the very burden of Daniel as he sought to understand the relation of the seventy weeks (a symbol of “seven times”), and the twenty-three hundred years.

Gabri’el Daaniyaeliin mul’ata lamaan sirriitti addaan qooduuf (yaadaan adda baasuuf) isa barsiisee ture; isaanis “dhimma” fi “mul’ata” jechuun bakka bu’anii ibsaman. Gorsa sana raawwachuu keessatti, Obboleettiin White immoo akka nutti himtutti, Daaniyael hariiroo torban torbaatama (mallattoo “yeroo torbaa”) fi waggoota kuma lamaa fi dhibba sadii gidduu jiru hubachuuf yeroo yaalu, kunuma ba’aa isaa guddaa ture.

Adventism’s rejection of the “seven times,” placed them in a position where they could not understand that the first period of four hundred and ninety years, which was cut off from the twenty-three hundred years, represented the rebellion of the covenant that Moses identifies as the “quarrel of his covenant”.

Adevantizmiin “yeroo torban” diduu isaaniitiin, isaan bakka yeroo jalqabaa waggoota dhibba afurii fi sagaltamii, kan waggoota kuma lamaa fi dhibba sadii keessaa muramee addaan baafame, fincila kakuu isa Museen “lola kakuu isaa” jedhee adda baase agarsiisu hubachuu hin dandeenye keessa galche.

They were also prevented from recognizing that the crucifixion in the midst of the week did more than simply identify the date, for it identified the very center of Christ’s quarrel with Israel’s disobedience with the blood of the covenant. They were blind to the fact that the blood that was shed for many at the cross, that was confirming his covenant, was also confirming the covenant set forth in Leviticus twenty-five and twenty-six.

Isaanis torbanicha gidduutti raawwatame guyyaa qofa adda baasu irra darbee, giddugala falmii Kiristoos ajajamuu dhabuu Israa’el wajjin dhiiga kakuu sanaatiin ta’e iyyuu akka beeksisu akka hin hubanne ittifaman turan. Isaan dhugaa kanaafis jaamani turan; inniis dhiigni fannoo irratti namoota baay’eedhaaf dhangala’e, kan kakuu isaa mirkaneessaa ture, kakuu Lewwoota digdama shanii fi digdama jaha keessatti kaa’ames akkasuma mirkaneessaa ture.

Ancient Israel took upon themselves a covenant where they defined the covenant as their proclamation “that all that the Lord has said, we will do,” totally unaware that the covenant which Christ was offering required that His law be written upon the heart. Their pharisaical definition of the terms of the covenant prevented them from understanding and accepting the true covenant.

ናይ ጥንታዊ እስራኤል ህዝቢ እቲ ኪዳን ከም እቲ ንሳቶም ዝገለጹዎ መግለጺ፡ “ጐይታ ዝበሎ ኩሉ ክንገብር ኢና” ኢሎም ተቐበሉ፤ ነገር ግን እቲ ክርስቶስ ዝቐርቦ ዝነበረ ኪዳን ሕጉ ኣብ ልቢ ክጽሓፍ ከም ዝደሊ ፈጺሞም ኣይተረድኡን። እቲ ፈሪሳዊ ዝኾነ መግለጺኦም ናይ ስነ-ስርዓት ናይቲ ኪዳን ካብ ምርዳእን ምቕባልን ናይቲ ሓቀኛ ኪዳን ኣገደዶም።

Modern Israel has defined the blood of the cross in the midst of the week in terms which cause the same blindness for modern Israel that was upon ancient Israel when they rejected the Messiah and proclaimed they had no king but Caesar.

Israaʼel inni ammayyaa dhiiga fannoo gidduu torbaniitti dhangalaʼe sana akkaataa hiikaatiin ibsite; hiikni sunis yeroo Israaʼel durii Masiihicha diddee, “Nuyi mootii Qeesaar malee hin qabnu” jette sanatti jaamummaan isaan irra ture akkuma ture, Israaʼel ammayyaas irratti jaamummaa wal fakkaataa fideera.

Modern Israel is blind to the fact that the history which Gabriel outlined for Daniel not only includes the confirmation of the covenant, but also the scattering that is brought upon those who reject that covenant, for the verses identify that pagan Rome (the prince that was to come), would destroy the city and the sanctuary, and that unto the end of the war (which trampled down the sanctuary and the host) “desolations,” in the plural, were determined.

Israaʼel inni ammayyaa ammayyuu wanti Gabriʼel seenaa Daaniʼeeliif ibse sana kakuu mirkaneessuu qofa utuu hin taʼin, bittinneessuun warra kakuu sana didan irratti fidamus akka of keessatti hammatu hin hubatu; lakkoofsonni sun Roomaa waaqeffataa (bulchaa dhufuuf ture sana) magaalattii fi mana qulqullummaa akka balleessu, akkasumas hamma dhuma waraana sanaatti—kan mana qulqullummaa fi raayyaa gad dhiite—“badiisotni,” jechuun baayʼinaan, murtaaʼanii turan jedhu.

In the history where Christ shed his blood to confirm the covenant with many, the two desolating powers of pagan and papal Rome are specifically identified. The blood shed upon the cross is what Christ brings into the heavenly sanctuary, and is a symbol of His work represented by the “mareh” vision of twenty-three hundred years. That history is woven in with the history of the “chazon” vision of twenty-five hundred and twenty years, as represented by the two desolating powers that would trample down the sanctuary and the host.

Seenaa keessatti Kiristoos dhiiga isaa kakuu namoota baayʼee wajjin mirkaneessuuf dhangalaase san keessatti, humnoonni lamaa barbadeessan kanneen Roomaa heedaafi Roomaa paaphaasummaa taʼan ifatti adda baafamanii jiru. Dhiigni fannoo irratti dhangalaʼe sun isa Kiristoos mana qulqullummaa samii keessa geessuudha; innis hojii Isaa mulʼata “mareh” kan waggoota kuma lamaa fi dhibba sadiitti ibsameef fakkeenya dha. Seenaa sunis seenaa mulʼata “chazon” kan waggoota kuma lamaa fi dhibba shan fi digdamii taʼe wajjin walitti hidhamee jira; kunis akkuma humnoota lamaa barbadeessan sanaan kan mana qulqullummaa fi loltoota gad dhiitanii miidhanitti bakka buʼamee jira.

The truths which were represented in Miller’s dream as jewels shone as bright as the sun, but they were incomplete. In the last days, when the Midnight Cry is repeated to the very letter, those very jewels will be cast into the new, larger casket by the “dirt brush Man”, and they will then shine ten times brighter than they originally did. They become the test of the final Midnight Cry message. Those jewels were specifically identified by the two witnesses prophesied by Habakkuk, as tables. When the two tables of the 1843 and 1850 pioneer charts are laid upon each other “line upon line”, Miller’s jewels are specifically identified, and in so doing those jewels represent the message of the final Midnight Cry.

Dhugoonni abjuu Miilarii keessatti akka faayaatti bakka bu’aman aduudhaa ifa guddaa qabuun ni calaqqisaniiru; garuu guutuu hin turre. Bara dhumaatti, yeroo Iyya Giddugaleessaa qubee irraa qubeetti irra deebi’amee labsamutti, faayawwanuma sana “Namicha brushii xuraa’inaatiin” saanduqa haaraa, guddaa keessatti ni darbamu; achiis isaan duraan turan caalaa yeroo kudhan ifa guddaadhaan ni calaqqisu. Isaan ergaa Iyya Giddugaleessaa isa dhumaa sanaa qoricha ta’u. Faayawwan sun addatti ragoota lamaan Habaaqquuqiin raajii dubbataman biratti akka gabateewwaniitti beekamanii turan. Yeroo gabateewwan lama chaartota qajeelchitoota durii bara 1843 fi 1850 “sararaa irratti sararaa” wal irra kaa’amanitti, faayawwan Miilarii addatti ni beekamu; akkasumas gochuu kanaan faayawwan sun ergaa Iyya Giddugaleessaa isa dhumaa bakka bu’u.

Most of the truths upon the two charts illustrate prophecies that were fulfilled prior to 1844, such as the identification of the beasts of Daniel seven and eight. The image of Daniel two is represented. The argument over whether it is Rome or Antiochus Epiphanes which establishes the vision is there. The first disappointment and the tarrying time of Habakkuk and the ten virgins is there. The arrival of the third angel is there, as is the heavenly sanctuary. “The daily” as a symbol of paganism is there. And of course, the three Woes of Islam are there. When brought together the charts represent an illustration of the “increase of knowledge” that takes place when the Lion of the tribe of Judah unseals a prophetic truth.

Dhugoonni baayʼeen chaartiiwwan lamaan irra jiran raajiiwwan bara 1844 dura raawwataman ibsu; akka bineensota Daani’el boqonnaa torbaa fi saddeet keessatti ibsaman adda baasuu fakkaatan. Fakkeenyi Daani’el boqonnaa lamaa keessatti argamu ni mulʼata. Falmiin mulʼata sana kan dhaabu Roomaa moo Antiochus Epiphanes akka taʼe jedhu achi jira. Abdii kutannoon jalqabaa fi yeroo turtii Hab 2 fi durboota kudhanis achi jiru. Dhufaatiin ergamaa sadaffaatis achi jira; mana qulqullummaa samii akkasuma. “Kan guyyaa hundumaa” mallattoo mootummaa waaqeffannaa ormaa taʼee achi jira. Akkasumas, eeyyee, Waaqayyoo Islaamaa keessaa “Woes” sadan achi jiru. Yommuu walitti fidaman, chaartiiwwan sun yeroo Leenci gosa Yihudaa dhugaa raajii tokko hiikuutti “dabalata beekumsaa” taʼu agarsiisa tokko bakka buʼu.

As we wind down our consideration of the vision of the Ulai River as the symbol of the prophetic knowledge that was unsealed at the time of the end in 1798, which increased to make up the jewels in the new, larger casket of William Miller’s dream, we will revisit the Millerite truths which were incomplete in their history. Some were left in an incomplete state because of the time in history in which the Millerites were living, and others were left incomplete through the disobedience of those who refused to keep up with the advancing light of the third angel.

Akkuma ilaalcha keenya mul’ata Lagaa Ulaii kan bara dhumaatti, bara 1798tti, beekumsa raajii kan hiikni isaa banameef fakkeenya ta’e irratti xumura irratti yeroo geenyu—beekumsi kunis baay’achuun jawweelee saanduqa haaraa, guddaa ta’e keessatti abjuu William Miller keessatti argaman guutuuf waan ta’eef—dhugaawwan Millerootaa kan seenaa isaanii keessatti hin xumuramin irra deebinee ilaalla. Kanneen keessaa muraasni yeroo seenaa keessatti Milleroonni itti jiraachaa turan irraa kan ka’e haala hin xumuramneen dhiifaman; kaan immoo warra ifa ergamaa sadaffaatii guddachaa dhufuu wajjin tarkaanfachuu didanii ajajamuu didaniin haala hin xumuramneen dhiifaman.

We will continue these things in the next article.

Nuti aanee itti aanutti barruu itti aanu keessatti itti fufna.

> “Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up his messengers to do his work for this time. Some have turned from the message of the righteousness of Christ to criticize the men and their imperfections, because they do not speak the message of truth with all the grace and polish desirable. They have too much zeal, are too much in earnest, speak with too much positiveness, and the message that would bring healing and life and comfort to many weary and oppressed souls, is, in a measure, excluded; for just in proportion as men of influence close their own hearts and set up their own wills in opposition to what God has said, will they seek to take away the ray of light from those who have been longing and praying for light and for vivifying power. Christ has registered all the hard, proud, sneering speeches spoken against his servants as against himself.

> “Warri Waaqayyoo ergaa wajjin erge hundinuu namoota qofa; garuu amala ergaa isaan baatan sun maal dha? Sababii Waaqayyo waan filatamaa taʼu ilaalchisee isin hin mariisifneef, isin akeekkachiisawwan sana irraa garagaltuu yookaan salphistuu? Waaqayyo namoota dubbatan, sagalee isaanii ol kaasanii utuu hin qusatin iyyaan labsan waama. Waaqayyo yeroo kanaaf hojii isaa akka hojjetaniif ergamtoota isaa kaaseera. Namoonni tokko tokkoon, sababii isaan ergaa dhugaa guutummaatti miidhaginaa fi sirrummaa barbaadamuu hundumaan hin dubbifneef, dhugaa qajeelummaa Kiristoos irraa garagalanii namoota sanaa fi hirʼina isaanii qeequu filataniiru. Isaan hinaaffaa baayʼee qabu; dhimma sana irratti baayʼee cimu; mirkaneessanii baayʼee dubbatu; kanaafis ergaan lubbuu baayʼee dadhabanii fi cunqurfamanii jiran hedduudhaaf fayyina, jireenya, fi jajjabina fiduu dandaʼu sun hamma tokkoof ni dhiibama; sababiin isaas akkuma namoonni dhiibbaa qaban garaa isaanii ofii cufatanii fedha isaanii mataa isaanii waan Waaqayyo dubbate irratti mormiitii dhaabaniin, akkasiin warra ifa hawwanii fi kadhatanii turan, humna jiraachisuufis kadhatan irraa balaqqeessa ifaa sana fudhachuuf ni yaalu. Kiristoos dubbiilee hamaa, of tuulummaa guutuu, fi qoosaa tuffiitiin tajaajiltoota isaa irratti dubbataman hundumaa, akka isa ofii irratti dubbatamanitti galmeesseera.”

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejecters of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God’s people. Let Heaven-sent light shine forth upon them in clear and steady rays. God holds you to whom this light has come, responsible for the use you make of it. Those who will not hear will be held responsible; for the truth has been brought within their reach, but they despised their opportunities and privileges. Messages bearing the divine credentials have been sent to God’s people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts were not closed with prejudice. We know that God has wrought among us. We have seen souls turn from sin to righteousness. We have seen faith revived in the hearts of the contrite ones. Shall we be like the lepers that were cleansed who went on their way, and only one returned to give glory to God? Let us rather tell of his goodness, and praise God with heart, with pen, and with voice.” Review and Herald, May 27, 1890.

> “Ergaan ergamaa sadaffaa ni hubatamu hin ta’u; warri ulfina isaa dabalaa deemuun keessa hin adeemne, ifa lafa ulfina isaatiin ibsu sana ifa sobaa jechuun waamu. Hojii ta’uu danda’e, warra dhugaa didaniin, amantii dhabuu isaanii irraa kan ka’e, osoo hin hojjetamin hafu. Nuti isin ifa dhugaa morman kadhanna, karaa saba Waaqayyoo irraa ka’aa. Ifni samii irraa ergame ifa qulqulluu fi cimaa ta’een isaan irratti haa ifu. Waaqayyo isin warra ifni kun isin ga’e, itti fayyadama isin isaaf gootanitti itti gaafatamoo godha. Warri dhaga’uu hin feene ni itti gaafatamu; sababiin isaa, dhugaan akka isaan bira ga’u godhamee ture, garuu isaan carraa fi mirga isaanii tuffatan. Ergaan ragaa waaqayyummaa of keessaa qabu gara saba Waaqayyootti ergameera; ulfinni, surraan, qajeelummaan Kiristoos, kan gaarummaa fi dhugaadhaan guutame, dhiyaateera; guutummaan Waaqummaa Yesuus Kiristoos keessatti jiru, warra garaan isaanii loogiidhaan hin cufamne hunda hawwachuuf, bareedinaa fi jaalalaan gidduu keenya keessatti ibsameera. Nuti Waaqayyo gidduu keenya keessatti hojjechuu isaa ni beekna. Lubbuun cubbuu irraa gara qajeelummaatti deebi’an argineerra. Amantiin garaa warra qalbiin isaanii cabe keessatti haaromfamuu isaa argineerra. Nuti akkuma namoota dhukkuba lamxiidhaan qulqullaa’anii karaa isaanii itti fufan, keessaa tokko qofti deebi’ee Waaqayyoof ulfina kenne sanaa taanaa? Kanaa mannaa, gaarummaa isaa haa himnu; garaadhaan, qalamdhaan, sagaleedhaanis Waaqayyoon haa jaju.” Review and Herald, Caamsaa 27, 1890.

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