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# The Book of Daniel - Number One-Hundred and Sixty-Two

Kitaaba Daani’eel - Lakkoofsa Dhibba Tokkoo fi Jahaatama Lama

Rome’s Prophetic Time: Unveiling the Vision

Yeroo Raajii Roomaa: Mul’ata Ibsuu

Author

Jeff Pippenger

Published

March 27, 2024

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Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:

Roomaan mul’ata ni hundeessa, Roomaanis “yeroo” isheetti ni mul’ata. Kun ibsa Obboleettii White ti; isheen keessatti wanti akka ifatti hubatamu qabu maal akka ta’e ni ibsiti:

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Mul’anni Mul’ataa macaafa cufame dha, garuu akkasumas macaafa baname dha. Inni dhugaa ba’iinsota dinqisiisoo bara dhumaa seenaa lafa kanaa keessatti raawwatamuu qaban galmeessa. Barnoonni macaafa kanaa ifaa fi murtaa’oo dha; kan iccitii fakkaatan yookaan hubatamuu hin dandeenye miti. Isa keessatti sararri raajii isauma Daani’el keessatti kaafame irra deebi’amee fudhatameera. Raajiiwwan keessaa tokko tokko Waaqayyo irra deebi’ee dubbateera; kanaanis isaanii barbaachisummaa kennamuu akka qabu agarsiiseera. Gooftaan waan hiika guddaa hin qabne irra deebi’ee hin dubbatu.” Manuscript Releases, volume 9, 8.

The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.

“Waaqayyo wantoota bu’aa guddaa hin qabne irra deebi’ee hin dubbatin” akkasumas “yeroon” Roomaa wajjin walqabatu irra deddeebi’ee ibsama. “Yeroo” Roomaa wajjin walqabatu hubachuun “bu’aa guddaa” qaba; sababiin isaas, mul’ata sana dhaabuudhaan mata-duree ta’ee kan mul’atu Roomaa akka ta’e wanti saaqu isa sana. Si’a torba, waggoonni kuma tokko dhibba lamaa fi jahaatamni bulchiinsa paaphaasummaa keessaa Danielii fi Mul’ata keessatti kallattiidhaan eeramu.

> And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.

> Inni immoo Isa Gubbaattiin Ol Aanaa irratti dubbii guddaa ni dubbata; qulqulloota Ol Aanaa ni dadhabsiisa; yeroootaa fi seerota jijjiiruufis ni yaada; isaanis hamma yeroo tokkoo fi yeroo lamaa fi walakkaa yerootti harka isaa keessa kennamu. Daani’el 7:25.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Anis namicha quncee talba uffate sana irra dhaabate san dhagaʼe; inni harka isaa mirgaa fi harka isaa bitaa gara samii ol qabee, Isa bara baraan jiraatuun kakatee, kun yeroo tokkoof, yeroo lamaaf, yeroo walakkaadhaaf akka taʼu dubbate; yommuu humna saba qulqulluu bittimsu guutetti, wantoonni kun hundinuu ni raawwatamu. Daaniʼel 12:7.

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

> Garuu oobdii mana qulqullummaa alaa jiru dhiisi, isa hin safariin; sababiin isaas innis warra Ormaatiif kennameera; isaanis magaalaa qulqullittii jiʼoota afurtamii lama miilla isaanii jalatti ni dhidhiitu. Mulʼata 11:2

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

> Ani immoo humna nan kennaaf; isaanis uffata gaddaa uffatanii guyyoota kuma tokkoo fi dhibba lamaa fi jaatama raajii dubbatu. Mul’ata Yohaannis 11:3.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Dubartittiin sun gara lafa onaa baqatte; achittis bakki Waaqayyo isheedhaaf qopheesse jira; akka isaan achitti guyyoota kuma tokkoo fi dhibba lamaa fi jahaatama ishee sooranitti. Mul’ata 12:6.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> Dubartittiin sunis baallee gurguddaa lama kennameef; ishii gara lafa onaa, gara iddoo ishii, bakka yeroo tokkoof, yeroo lamaaf, fi walakkaa yeroof fuula bofaa sana irraa nyaatamtuutti akka balaliituuf. Mul’ata Yohaannis 12:14.

> And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.

> Akkasumas af kennameef waan gurguddaa dubbatuu fi arrabsoo dubbatu isaaf kenname; akkasumas jiʼoota afurtamaa fi lama itti fufuuf aangoon isaaf kenname. Mul’ata Yohaannis 13:5.

These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.

Wabiileen kallattii torban kunneen ibsiwwan raajii addaa fi ifaa kan Roomaa dhiyeessu. Keessumaa kutaawwan sana keessatti Roomaan ifatti mul’ata. Obboleettii Waayit immoo yeroon kun akka “waggaa sadii fi walakkaa yookaan guyyoota 1260”tti illee bakka bu’anii ibsamu jedha. Macaafa Qulqulluu keessatti “waggaa sadii fi walakkaa” yookaan “guyyoota kuma tokkoo fi dhibba lamaa fi jaatama” hin argitan. Obboleettii Waayit sirna shallaggii wabiiwwan torban sanaa akkuma kanaatti qofa hojiirra oolchaa jirti.

> “In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

> Boqonnaa 13 keessatti (lakkoobsa 1–10) bineensi biraa, “saree qeerensaa fakkaatu,” ibsameera; isaafis jawween “humna isaa, teessoo isaa, fi aangoo guddaa” kenne. Mallattoon kun, akkuma Pirootestaantonni baayʼeen amananitti, abbaa taayitaa Popee agarsiisa; innis humnaa fi teessoo fi aangoo yeroo mootummaa Roomaa durii harkaa ture sana dhaale. Waaʼee bineensa saree qeerensaa fakkaatu sanaas akkana jedhameera: “Afaan waan gurguddaa fi arrabsoo dubbatu tokko isaaf kenname…. Innis maqaa Waaqayyoo, fi godoo Isaa, fi warra samii keessa jiraatan arrabsuuf, afaan isaa Waaqayyo irratti arrabsoodhaan bane. Qulqulloota wajjin waraana godhee isaan mooʼuufis isaaf kenname; gosa hundumaa, afaan hundumaa, fi saba hundumaa irrattis aangoon isaaf kenname.” Raajii kun, ibsa gaanfa xinnaa kan Daaniʼel 7 keessa jiru wajjin jechuun ni dandaʼama jechuun wal fakkaata; shakkii malee abbaa taayitaa Popeetti akeeka.

> “‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.

> “‘Inni jiʼa afurtamii lamaa itti fufuuf kennameef.’ Akkasumas, raajiin ni jedha, ‘Ani mataa isaa keessaa tokko akka duʼaatti madaaʼe nan arge.’ Ammas: ‘Inni boojiʼaatti nama geessu boojiʼaatti ni geeffama; inni billaaʼeen ajjeesu billaaʼeen ajjeefamuu qaba.’ Jiʼoonni afurtamii lamaan sun, “yeroo fi yerowwanii fi walakkaa yeroo,” jechuunis waggoota sadii fi walakkaa, yookaan guyyoota 1260, kan Daaniʼel 7 keessatti ibsaman sanaan wal fakkaatu—yeroo aangoon paaphaasummaa ummata Waaqayyoo cunqursuuf ture. Yeroon kun, akkuma boqonnaawwan duraan ibsanitti, olaantummaa paaphaasummaa bara A.D. 538tti jalqabe; 1798ttis xumurame. Yeroo sanatti paappaan waraana Faransaayiitiin boojiʼame, aangoon paaphaasummaa madaa duʼaa argate, raajiinis ni raawwatame, ‘Inni boojiʼaatti nama geessu boojiʼaatti ni geeffama.’” The Great Controversy, 439.

With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.

Waan hafuuraan geggeeffameen waggoota sadii fi walakkaa akka “yeroo” Roomaa “mul’isu” jedhamee ilaaluuf aangoo qabnuun, wabiiwwan Macaafa Qulqulluu biroonis Roomaa irratti argaman ni mul’atu.

> But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.

> Ani garuu dhugumaan isinittan hima, yeroo Eeliyaas bara Israa’el keessa turetti, yeroo samiin waggaa sadii fi ji’a jahaf cufamee, beelli guddaan biyya guutuu keessa turetti, haadholiin abbaan manaa irraa du’e hedduun Israa’el keessatti turan. Luqaas 4:25.

The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.

ئەلییاھنىڭ ئۈچ يىل يېرىم مۇددىتى، ۋاقىتنى تىياتىرا جامائىتىدىكى پاپالىق رىمغا سىمۋول بولغان يەزابەل بىلەن باغلايدۇ.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.

> Garuu, sababni ani si irratti muraasa qaba; ati dubartii Yezebel jedhamtu sana, kan ofiin “raajittii” jettee waamtu, garboota koo barsiisuu fi gowwoomsuudhaan sagaagalummaa akka raawwatan, akkasumas wantoota waaqolii tolfamoo waaqeffachuudhaaf aarsaa ta’an akka nyaatan eeyyamteetta. Ani sagaagalummaa ishee irraa akka qalbii jijjiirrattuuf yeroo isheedhaaf kenneera; isheen garuu qalbii hin jijjiirre. Mul’ata Yohaannis 2:20, 21.

The “time” given the fourth church, represented by Jezebel, is also a “space.”

“Yeroon” waldaa afraffaadhaaf kenname, kan Iizaabeliin bakka buufame, akkasumas “iddoo” dha.

> Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.

> Eeliyaas akkuma keenya miiraa namaa qabu ture; bokkaan akka hin roobneefis cimsee kadhate; lafa irrattis waggaa sadii fi jiʼa jaʼa guutuu hin roobne. Yaaqoob 5:17.

Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.

Jiʼoota afurtamii lamaan guyyoota kuma tokkoo fi dhibba lamaa fi jaatamii wajjin tokko taʼuu isaanii irratti yaada kennuudhaan, Sistar Waayit yeroo sana “guyyoota sana” jedhee ni beeksifti; kunis guyyoowwan Kiristoos itti dubbate dha.

> “The periods here mentioned—‘forty and two months,’ and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.

> “Yeroonni asitti eeraman—‘jiʼoota afurtamii lama’ fi ‘guyyoota kuma tokkoo fi dhibba lamaa fi jahaatama’—wal fakkaatoodha; lamaan isaanii yeroo waldoonni Kiristoos Roomaa irraa cunqursaa keessa turan agarsiisu. Waggaa 1260 ol’aantummaa paaphaasummaa B.A. 538 keessatti jalqabe; kanaafis bara 1798 keessatti xumurama ture. Yeroo sana waraanni Faransaay Roomaa seenee paaphaasa hidhamaa godhe; innis baqannaan duʼe. Haa taʼu malee, yeroo gabaabaa booddee paaphaasni haaraan filatame iyyuu, sirni aangoo paaphaasummaa humna duraan qabu sana yeroo sanaa as deebiʼee qabatee hojjechuu gonkumaa hin dandeenye.”

> “The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.

> “Walitti-buʼaa waldaa bara 1260 guutuu keessatti hin itti fufne. Waaqayyo gara-laafinaan saba Isaaaf yeroo qorumsaa isaanii isa ibiddaa sana gabaabse. Fayyisaan, ‘rakkina guddaa’ waldaa irra gaʼu dursanii dubbatanii akkana jedhan: ‘Guyyoonni sun utuu hin gabaabbatin, namni tokko iyyuu hin oolu ture; warra filatamtootaaf garuu guyyoonni sun ni gabaabbatu.’ Maatewos 24:22. Dhiibbaa Haaromsaatiin walitti-buʼaan bara 1798 dura xumurame.” Waldhabdee Guddicha, 266.

Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”

ଖ୍ରୀଷ୍ଟ ଏବଂ ସିଷ୍ଟର୍ ହ୍ୱାଇଟ୍ “those days” ବୋଲିଥିବା ପ୍ରକାଶକୁ ସେହି “time” ବୋଲି ପରିଚିହ୍ନିତ କରନ୍ତି, ଯାହା ପାପାଳ ରୋମକୁ ଚିହ୍ନଟ କରେ। ଦାନିଏଲ ଯେତେବେଳେ ଅଧ୍ୟାୟ ୧୧ର ଶ୍ଲୋକ ୩୧ରେ ପୃଥିବୀର ସିଂହାସନ ଉପରେ ପାପାସୀକୁ ସ୍ଥାପିତ କରାଯାଇବା ପରେ ଆସିଥିବା ନିର୍ଯାତନା ବିଷୟରେ କହନ୍ତି, ସେ ସେହି ନିର୍ଯାତନାର ସମୟକୁ “many days” ବୋଲି କହନ୍ତି।

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Daniel 11:31–33.

> Harki isaa irraas humni ni ka’a; isaanis mana qulqullummaa jabinaa ni xureessu, aarsaa guyyaa guyyaan dhiyaatu ni balleessu, jibbisiisa mancaa fidus ni dhaabu. Warra kakuu irratti hammina hojjetan immoo inni soba lallabaatiin ni balleessa; garuu uummanni Waaqa isaanii beekan ni jabaatu, hojii guddaas ni hojjetu. Warri ummata keessaa hubannaa qabanis namoota baay’ee ni barsiisu; ta’us isaan billaan, ibiddaan, booji’amuu fi saamamuudhaan guyyoota baay’eedhaaf ni kufu. Daani’el 11:31–33.

Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.

Roomaan yeroo raajii isa wajjin walqabatee keessatti mul’ifamti; kanaaf Phaawulos namichi cubbuu “yeroo isaatti” akka mul’ifamu ni jedhu. Dhugaan Roomaan mul’ata sana hundeessitu—isa yoo hin beekne badnu—yeroo raajii sun maaliif yeroo baay’ee akkasumas karaa baay’eedhaan bakka buufamee akka dhiyaatu adda baasa; Waaqayyo “waan bu’aa guddaa hin qabne irra deebi’ee hin jedhu.” Lakkoofsa duraanii keessattiis, dhumni yeroo sanaa ni mallatteeffama.

> And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

> Warri hubattoonni sabaa keessa jiran baayʼee ni barsiisu; taʼus isaan guyyoota baayʼeef billaan, ibiddaan, boojiʼamuudhaan, saamichaadhaan ni kufu. Yommuu isaan kufan immoo gargaarsa xiqqoodhaan ni gargaaramu; garuu baayʼeen isaanii gara isaanii jechoota miʼeessaa taʼaniin ni maxxanu. Hubattoota keessaa kaan immoo isaan qoruuf, qulqulleessuuf, akka isaan adii taʼaniif, hamma yeroo dhumaatti ni kufu; yeroo murtaaʼeen sun amma iyyuu waan jiruuf. Daaniʼel 11:33–35.

The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.

“Yeroon dhumaa” “amma iyyuu yeroo murtaa’eef jira.” Jechi Ibrootaa “murtaa’e” jedhu “moed” dha; hiikni isaas yeroo murtaa’e yookaan beellama jechuudha. Kitaaba Daani’el keessatti barbaachisummaa fi ulfina raajii “yeroo murtaa’e” jedhuun qabdu, akkamitti irra deddeebi’amee ibsameen beekama. Adventistoonni Laodiiqeyaa muraasni baay’ee, yoo jiraatan iyyuu, bara 1989 “yeroo dhumaa” akka ture hin hubatan; kanaafuu 1989 yeroo murtaa’e ture. Innis yeroo Waaqayyo beekumsa sochii dhibba tokkoo fi afurtamii afur sanaatiif hiikamee banutti godhame dha. Sababii kanaaf, kitaabni Daani’el dhugaa kanaaf ragoota kenna; jechuunis “yeroon murtaa’e” dhufaatii “yeroo dhumaa” akka agarsiisu. Daani’el boqonnaa saddeet keessatti, mallattoon raajii kun ni ibsama.

> And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.

> Anis sagalee nama tokkoo kan qarqara Ulaay gidduudhaa dhufee, waamee, “Gabriʼel, namichi kun mulʼata kana akka hubatu godhi” jedhe nan dhagaʼe. Innis gara iddoo ani dhaabadhetti dhiʼaate; yeroo inni dhufe anis sodaadhee, fuula kootti nan kufe; inni garuu, “Yaa ilma namaa, hubadhu; mulʼatichi kun yeroo dhumaatiif taʼa” naan jedhe. Utuu inni anaan dubbachaa jiruu, ani fuula kootiin gara lafaatti kufee hirriba cimaa keessa gale; inni garuu na tuqee, ol na dhaabe. Innis, “Kunoo, wanta dhuma dheekkamsaa keessatti taʼu si beeksisan qaba; sababiin isaas, dhumni sun yeroo murteeffametti ni taʼa” jedhe. Daaniʼel 8:16–19.

As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”

Akkuma boqonnaa kudha tokkootti, jechi “dhuma,” kan lakkoofsa kana keessatti “yeroo dhumaa” jedhu keessa jiru, jecha Ibrootaa kan “beellama” jedhamee hiikamu irraa adda ta’eedha. Yeroon dhumaa yeroo beellamame sanatti jalqabu bakka bu’a. “Yeroon beellamaa” (moed) beellama dha; yeroon dhumaa immoo (jecha Ibrootaa “gets”) yeroo dheeraa tokkoo dha, kan yeroo beellamame sanatti jalqabu. Inni “yeroo” Roomaa mul’isu sana; “yeroon” sunis baay’ee barbaachisaa waan ta’eef, dhumni yeroo sanaa, akkasumas yeroo dhuma yeroo sanaa booddee itti aanu, dhugaa baatota hedduudhaan bakka bu’ameera. Lakkoofsa digdamii afurffaa boqonnaa kudha tokkoffaa kitaaba Daani’el keessatti, Roomaan waaqeffannaa ormaa addunyaa “yeroo” tokkoof bulchaa akka turte adda baafamee ibsameera.

A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.

“Yeroon mallattoo” tokko waggoota dhibba sadii fi jahaatama dha; sababni isaas waggaa Macaafa Qulqulluu keessatti guyyoonni dhibba sadii fi jahaatama jiru. Roomaan waaqeffannaa mootummaa “yeroo” tokkoof bulchite; Roomaan paappaasii immoo “yeroo tokko, yeroo lamaa fi walakkaa yeroo tokkoo”f bulchite. Roomaan ammayyaa “sa’aatii” mallattoo tokkoof, yookaan “ji’oota afurtamii lama” mallattoo ta’aniif bulchiti. Bara 1844 booddee yeroo raajii hin jiru; kanaaf “sa’aatiin” sunii fi “ji’oonni afurtamii lamaan” sun yeroo seera Dilbataa dhihoo dhufu irraa jalqabee hamma yeroo qorannoon namaa cufamutti jiru dha. Garuu Roomaan waaqeffannaa olaantummaadhaan mootummaa qabattee lolaa Actium bara dhaloota Kiristoos dura 31 irraa jalqabee hanga Constantine magaalaa mootummaa impaayerichaa gara Constantinopletti bara 330tti jijjiireetti bulchaa turte. Lakkoofsoota armaan gadii Roomaa waaqeffannaa akka dubbatan ni beekna; sababiin isaas Kiristoos akka “abbaa mootummaa kakuu” isa yeroo fannifame “cabfamu”tti fakkeeffamee dhiyaata. Humni yeroo sana bulchaa ture Roomaa waaqeffannaa ture; kanaaf lakkoofsoonni amma ilaaluuf jirru Roomaa waaqeffannaa adda baasu.

> And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.

> Iddoo isaa keessaa nama tuffatamaan tokko kaʼa; isaaf ulfinni mootummaa hin kennamu; inni garuu nagaan dhufee, afaan miʼaawaadhaan mootummaa ni argata. Humnoonni akka lolaa isa dura irraa ni sweptamu; ni cabus; eeyyee, bulchaan kakuu illee. Erga waliigalteen isaa wajjin godhamee booddee inni gowwoomsaan ni hojjetaa; inni ol baʼee saba xinnoodhaan jabaataa ni taʼa. Inni nagaan gara lafa gabbataa kutaa mootummaa sanaa seena; waan abboonni isaa hin goone, yookaan abbootiin abbootii isaa hin goone ni godha; boojuu, saamicha, qabeenya illee isaan gidduutti ni facaasaa; eeyyee, hamma yeroo tokkootti masaraawwan jajjaboo irratti mala isaa ni yaada. Daani’el 11:21–24.

The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.

Jechi dhuma irratti jechi “against” jedhu dhugumaan “from” jechuu dha; lakkoofsi kunis Roomaan heelloo waaqeffattuu taate (mala isaa dursee mul’isu) iddoo jabaataa ishee irraa (“Magaalaa Roomaa” irraa) waggoota dhibba sadii fi jahaatamaaf akka bulchitu dubbachaa jira.

> “‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’

> “‘LAKK. 24. Inni nagayaan biyya sana keessaa lafa coomaadhaa ta’an illee keessa ni seela; innis waan abbootiin isaa hin goone, abbootiin abbootii isaa illee hin goone ni godha; booji’amanii fi saamaa fi qabeenya isaan gidduutti ni facaasa; eeyyee, yeroof immoo malawwan isaa da’oo jajjaboo irratti ni yaada.’”

> “The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.

> “Karaa barameedaan saboonni, guyyoota Roomaa dura, kutaa-biyyoota gatii guddaa qabanii fi lafa qonnaan bultii badhaadhaa taʼe keessa itti seenuun, waraanaa fi injifannoodhaan ture. Amma garuu Roomaan waan abbaan isaanii yookaan abbaan abbootii isaanii hin raawwanne raawwachuuf ture; jechuunis, horata kana karaa nagaa fudhachuuf ture. Aadaan kanaan dura matumaa hin dhagaʼamin, inni amma jalqabame, mootonni mootummoota isaanii dhaalaatiin warra Roomaatti dhiisuun ture. Roomaan karaa kanaan kutaa-biyyoota gurguddoo hedduu dhuunfattee turte.

> “And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.

> “Warri akka kanaan mootummaa Roomaa jalatti galan bu’aa xiqqaa hin arganne. Isaan gaarummaadhaan fi laafinaadhaan ilaalaman. Kun akka boojuu fi saamichi isaanii gidduutti qoodamee kennamuutti ture. Isaan diinota isaanii irraa eegamanii, gaaddisa humna mootummaa Roomaa jalatti nagaa fi tasgabbii keessatti boqotan.

> “To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.

> “Gara kutaa lammaffaa keeyyata kanaatti, Bishop Newton yaada meeshaalee raaga mul’isan jabina-dhageettii keessaa, osoo isaaniin mormuu irra hin ta’in, dhiheessa. Kana Roomaanonni magaalattii isaanii jabduu tulluu torbaan qabdu keessaa ni raawwatan. ‘Yeroo tokkoof illee;’ shakkii malee yeroo raajii, waggaa 360 dha. Waggoonni kun qabxii kam irraa lakkaa’amuu qabu? Tarii taatee keeyyata itti aanu keessatti mul’ifamtu irraa ta’a.

> “‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’

> “‘LAKK. 25. Innis humna isaa fi onnee isaa loltoota baayʼee guddaadhaan mootii kibbaa irratti ni kakaasa; mootichi kibbaas loltoota baayʼee guddaa fi jabaa taʼaniin gara lolaa ni kakaafama; garuu inni hin dhaabbatu; sababiin isaas isaan mala isaa irratti ni xaxu.’

> “By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.

> “ପଦ ୨୩ ଓ ୨୪ ଦ୍ୱାରା ଆମେ ଯିହୂଦୀମାନେ ଓ ରୋମୀୟମାନଙ୍କ ମଧ୍ୟରେ ହୋଇଥିବା ଚୁକ୍ତି, ଖ୍ରୀ.ପୂ. ୧୬୧, ର ଏହି ପାର୍ଶ୍ୱକୁ ନମାଇ ଆଣାଯାଉଛୁ, ସେହି ସମୟକୁ, ଯେତେବେଳେ ରୋମ ସାର୍ବଜନୀନ ପ୍ରଭୁତ୍ୱ ଅର୍ଜନ କରିଥିଲା। ବର୍ତ୍ତମାନ ଆମ ସମ୍ମୁଖରେ ଥିବା ଏହି ପଦ ଦକ୍ଷିଣର ରାଜା, ଅର୍ଥାତ୍ ମିଶର, ବିରୁଦ୍ଧରେ ଏକ ସଶକ୍ତ ସାମରିକ ଅଭିଯାନକୁ, ଏବଂ ବିଶାଳ ଓ ପ୍ରବଳ ସେନାବଳମାନଙ୍କ ମଧ୍ୟରେ ଘଟିଥିବା ଏକ ଉଲ୍ଲେଖନୀୟ ଯୁଦ୍ଧକୁ ଦୃଷ୍ଟିଗୋଚର କରାଏ। ଏପରି ଘଟଣାମାନେ କି ଏହି ସମୟ ଚାରିପାଖରେ ରୋମର ଇତିହାସରେ ଘଟିଥିଲେ?—ହଁ, ଘଟିଥିଲେ। ସେହି ଯୁଦ୍ଧ ଥିଲା ମିଶର ଓ ରୋମ ମଧ୍ୟରେ ଥିବା ଯୁଦ୍ଧ; ଏବଂ ସେହି ସଙ୍ଗ୍ରାମ ଥିଲା ଆକ୍ଟିଅମ୍‌ର ଯୁଦ୍ଧ। ଆସନ୍ତୁ, ଏହି ସଂଘର୍ଷକୁ ନେଇଯାଇଥିବା ପରିସ୍ଥିତିମାନଙ୍କର ଏକ ସଂକ୍ଷିପ୍ତ ଅବଲୋକନ କରିବା।” ଉରିଆ ସ୍ମିଥ, Daniel and the Revelation, 271–273.

In the following verses the time appointed and the end are again referenced by Daniel.

ତଦନନ୍ତର ଶ୍ଲୋକମାନଙ୍କରେ ନିର୍ଦ୍ଧାରିତ ସମୟ ଏବଂ ଶେଷକୁ ଦାନିଏଲଙ୍କ ଦ୍ୱାରା ପୁନର୍ବାର ଉଲ୍ଲେଖ କରାଯାଇଛି।

> And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.

> Inni humna isaa fi ija jabaatinaa isaa loltoota baayʼee guddaadhaan mootii kibbaa irratti kakaasa; mootichi kibbaas loltoota baayʼee guddaa fi jajjaboodhaan gara lolaatti ni kakaafama; garuu inni ni dhaabatu miti; sababiin isaas mala isa irratti ni qopheessu. Eeyyee, warri nyaata qooda isaa irraa nyaatan isa ni balleessu; loltoonni isaatis akka lolaa ni yaaʼu; baayʼeenis ajjeefamanii ni kufu. Onneen mootota lamaan kanaas hamaa hojjechuuf ni taʼa, minjaala tokko irrattis soba ni dubbatu; garuu inni hin milkaaʼu; sababni isaas dhumni ammallee yeroo murtaaʼe keessatti ni taʼa. Achiis inni qabeenya guddaadhaan gara biyya isaatti ni deebiʼa; onneen isaas kakuu qulqulluu irratti ni kaʼa; inni waan jabaa ni hojjeta, ergasii gara biyya ofii isaatti ni deebiʼa. Yeroo murtaaʼetti inni deebiʼee gara kibbaatti ni dhufa; garuu akka isa duraa yookaan akka isa boodaa hin taʼu. Daaniʼel 11:25–29.

In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.

Boqonnaa saddeettaffa keessatti, Gabr’eel “chaazoon” jechuun mul’ata waggoota kuma lamaa fi dhibba shanii fi digdamii sana yeroo murteeffametti akka xumuramu ibse; achiis barri “yeroo dhumaa” jedhamee bakka buufame ni jalqaba. Kutaa kana keessatti, yeroo murteeffame sun dhuma waggoota dhibba sadii fi jahaatamaa warri Roomaa waaqeffataa addunyaa ol’aantummaadhaan itti bulchanidha. Kutaa kana keessatti “yeroon dhumaa” hin jiru; sababiin isaas waan yeroo sana keessatti cufamee turee fi dhuma yeroo seenaa sanaatti banamuu qabu tokko illee hin turre.

In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.

Daani’el boqonnaa saddeettffaa keessatti, mul’anni “dhuma xumuraa” dallansuu sanaa—kan waggoota kumaatamii lama dhibba shantamii lamaa ta’ee, yeroo waggoota kuma lamaa fi dhibba sadii sanaa wajjin walitti xumurame—hamma “yeroo dhumaatti” cufamee ture; sababiin isaas bara 1844 keessatti, innis yeroo murteeffame mul’atawwan lamaan sanaa ture keessatti, ifni ergamaa sadaffaa ni baname. Daani’el kudha tokko keessatti, lakkoobsa soddoma irraa hamma soddoma jahaatti, dhuma “dallansuu isa jalqabaa” bara 1798 irratti, yeroo akka “yeroo dhumaa”tti bakka buufame tokko jiraachuu qaba ture; yeroo sana keessa ifni ergamaa jalqabaa ni baname. Kanaafuu, raajii yeroo Roomaa Waaqeffataa yeroo dhumaa hin qabne ture, garuu yeroo murteeffame qofa qaba ture; innis yeroo waggoonni dhibba sadii fi jaatamni xumuraman adda baasa. Garuu yeroo murteeffame bara 1798tti, fi yeroo murteeffame bara 1844tti, lamaan isaanii iyyuu ergaa yeroo akka “yeroo dhumaa”tti bakka buufame keessatti hubatamuu qabu ni banan.

Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.

Roomaan akkuma yeroo raajii isaatti fakkeeffamee ibsametti mul’ateera. “Yeroo, yeroowwanii fi walakkaa yeroo”, “ji’oota afurtamii lama”, “guyyoota dhibba kudha lamaa fi jahaatama”, fi “waggaa sadii fi walakkaa” mallattoolee garaagaraa keessaa muraasni yeroo paaphaasummaan bara Dukkanaa keessatti mootummaa isaa geggeesse bakka bu’u. Yeroon sochii Millerootaa fi sochii namoota dhibba afurtamii afur kuma walitti hidhatu waggaa dhibba tokkoo fi digdamii jahaa dha. Dhibbi tokkoo fi digdamii jaha akkasumas mallattoo guyyoota dhibba kudha lamaa fi jahaatamaa dha; sababiin isaas inni kudhan keessaa tokko, jechuun kudhannoo hamma sanaa ti. Waggootni dhibba tokkoo fi digdamii jaha fincila 1863 irraa kaasee hamma yeroo murtaa’e 1989tti jiran, bara 1989 akka beellama Waaqayyo saba isaa bara dhumaa wajjin qabu adda baasu.

We will continue this study in the next article.

Mata-duree kana barruu itti aanu keessatti itti fufna.

> “How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.

> “Akkamitti Macaafa Qulqulluu akkamitti qorachuu qabna? Dhugumattii barsiisa keenya jechuun utuboota keenya tokko tokkoon dhaabnee, erga sanaa booda Macaafni Qulqulluun guutuun yaada keenya dursee hundeesine waliin akka wal-simu gochuuf yaaluu qabnaa? Moo yaadaa fi ilaalcha keenya gara Macaafa Qulqulluutti fidnee, kallattii hundumaan yaad-rimeewwan keenya Macaafa dhugaa sanaan madaaluu qabnaa? Namoonni hedduun kan Macaafa Qulqulluu dubbisan, illee barsiisan, dhugaa gatii guddaa qabu kan isaan barsiisaa yookaan qorachaa jiran hin hubatan. Yeroo dhugaan ifatti akeekkamee jiru, namoonni dogoggora ni fudhatu; isaan garuu barsiisa isaanii gara dubbii Waaqayyoo fidanii, yaada isaanii sirrii taasisuuf dubbii Waaqayyoo barsiisa isaanii keessatti ifa arguun osoo hin ta’in, barsiisa isaanii dubbii Waaqayyootiin madaalanii utuu taʼe, dukkanaa fi jaamummaa keessatti hin deddeebi’an ture, yookaan dogoggora hin kunuunsan ture. Namoonni hedduun jechoota Macaafa Qulqulluutiif hiika yaada isaanii wajjin walsimu kennu; isaanis hiikni isaanii dubbii Waaqayyoo irratti dogoggoraan kennan of gowwoomsu, namoota kaanis ni sobu. Yeroo dubbii Waaqayyoo qorachuu jalqabnu, garaa gad of qabuun gochuu qabna. Ofittummaa hundumaa, jaalala waan haaraa ofii irraa maddutti gammaduu hundumaa, cinatti kaaʼuu qabna. Yaadonni yeroo dheeraaf qabamanii turan dogoggora hin qabne akka taʼanitti ilaalamuu hin qaban. Balleessaan Yihuudotaa kan mirkanaaʼe, aadaa isaanii yeroo dheeraaf dhaabatee ture dhiisuuf fedhii dhabuu isaanii irraa kaʼe. Isaan yaada ofii isaanii keessatti yookaan ibsa isaanii Macaafa Qulqulluu irratti kennan keessatti dogoggora kam iyyuu arguu hin barbaadne. Garuu namoonni ilaalcha murtaaʼe tokko yeroo hammam dheeraaf qabatanii turan iyyuu, yoo inni dubbii barreeffameen ifatti deeggaramee hin jirre, inni sun gatamuu qaba.”

> “Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.

> “Warri dhugaa garaadhaa hawwan, dhaabbata isaanii qorannaa fi qeeqaaf saaxiluu irraa duubatti hin jedhu; yaadotaa fi ilaalchoonni isaanii yoo mormanis hin aaran. Kun hafuuruma waggoota afurtama dura nu gidduutti kunuunfamaa ture sana ture. Nuti lubbuudhaan ba’aa qabanneerra walitti ni dhufna turre, amantii fi barsiisa keessatti tokko akka taanuuf kadhachaa; sababiin isaas Kiristoos qoodamee akka hin jirre ni beekna turre. Dhimmi tokko yeroo tokkotti mata duree qorannaa taasifama ture. Ulfinni sodaadhaan guutame walga’iiwwan qorannaa kana ni mallatteessa ture. Caaffanni Qulqullaa’oon sodaadhaan ni banama ture. Yeroo hedduu ni soomna turre, dhugaa hubachuuf akka caalaatti qophoofnuuf. Kadhannaa ciminaan taasifame booda, yoo qabxiin tokko hin hubatamin, irratti mari’atama ture, namni hundinuus yaada isaa bilisaan ni ibsa ture; achiis deebinee kadhannaatti ni jilbeenfanna turre, kadhannoowwan cimaanis gara mootummaa waaqaatti ol ni ba’u turan, akka Waaqayyo akka wal hubannu nu gargaaruuf, akka Kiristoosii fi Abbaan tokko ta’an sana nutis tokko akka taanuuf. Imimmaan hedduun ni dhangala’a ture. Obboleessi tokko kutaa Caaffataa tokko akkuma inni hubate sana obboleessa isaa hubachuu dhabuu isaatiif yoo isa ifate, inni ifatame sun boodarra harka obboleessa isaa qabee, ‘Hafuura Qulqulluu Waaqayyoo haa hin gaddisiifnu. Yesus nu wajjin jira; hafuurri keenya gad of qabuu fi baratamuu fedhu haa eeggannu’ jedha ture; obboleessi itti dubbatames, ‘Naaf dhiisi, obboleessa koo, ani sirratti jal’ina hojjedheera’ jedha ture. Sana booda yeroo biraa kadhannaaf ni jilbeenfanna turre. Haala kanaan sa’aatii hedduu ni dabarsina turre. Yeroo baay’ee sa’aatii afur caalaa yeroo tokkootti waliin hin qo’annu turre; ta’us yeroo tokko tokko halkan guutuun Caaffata Qulqullaa’oo ulfinaan qorachuu keessatti ni dabarfama ture, akka dhugaa yeroo keenyaaf ta’u hubannuuf. Yeroo tokko tokko Hafuurri Waaqayyoo ana irratti ni dhufa ture, kutaan Caaffataa ulfaataan karaa Waaqayyo ramadeenis ifa ni ta’a ture, achitti waliigalteen guutuun ni jiraata ture. Hundumti keenya yaada tokkoo fi Hafuura tokko qabna turre.”

> “We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.

> “Nuyi Cimaa akka yaada nama kamiittiyyuu akka hin jal’ifamneef baay’ee cimsinee barbaadnee turre. Garaagarummaa keenya wantoota xixxiqqoo barbaachisummaa guddaa hin qabne, kanneen irratti yaadni garaa garaa jiru, irratti hin dheeratiniin hamma danda’ametti xiqqeessuuf yaalle. Garuu ba’aan lubbuu hundumaa obboloota gidduutti haala kadhannaa Kiristoos, akka inniifi Abbaan tokko ta’anitti bartoonni isaa tokko akka ta’an, deebisu fiduu ture. Yeroo tokko tokko obboloota keessaa tokko yookaan lama ilaalcha dhiyaate irratti mataa jabinaan of dhaabanii mormu, miira uumamaa garaa keessaa ka’us hojii irra oolchu turan; garuu yeroo amala akkasii mul’ate, qorannoo keenya dhaabnee walga’ii keenya ni addaan kutna turre, akka namni hundi kadhannaan gara Waaqayyoo deemuuf carraa argatu, akkasumas utuu namoota biroo wajjin hin mari’atin qabxii garaagarummaa sana qoratuun ifa mootummaa mootummaa irraa kadhatuuf. Ibsa michummaatiin wal irraa gargar baana turre; hamma danda’ameen saffisaan deebi’anii qorannoo dabalataaf wal arguuf. Yeroo tokko tokko humni Waaqayyoo karaa adda ta’een nutti dhufa ture; yeroo ifni ifaan mul’atu qabxiiwwan dhugaa mul’ise, waliin boona turre, waliin ililchaa turre. Yesusiin ni jaallanna turre; walis ni jaallanna turre.”

> “In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.

> “Guyyoota sana keessa Waaqayyo nuuf hojjete, dhugaanis lubbuu keenyaaf baay’ee qaalii ture. Tokkummaan keenya har’aa akka qormaata rakkinaa dandamatu ta’uunsaa barbaachisaa dha. Nuti asitti mana barumsaa Gooftaa keessatti argamna, akka mana barumsaa isa gubbaa sanaaf leenjifamnuuf. Nuyi gaddaa fi abdii kutannaa akka Kiristoositti baadhachuu barachuu qabna; barumsi kanaan nu barsiifamus nuuf baay’ee barbaachisaa ta’a.

> “We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

> “Nuti barnoota hedduu barachuu qabna; akkasumas baay’ee baay’ee irraanfatanii dhiisuu qabna. Waaqaa fi mootummaa samii qofti dogoggora irraa bilisa. Warri yaada jaallatamaa tokko gonkumaa dhiisuu hin qaban, yookaan ilaalcha tokko jijjiiruuf yeroo tokkollee hin argatan jedhaniitti yaadan, abdii kutatu. Hanga yaadaa fi ilaalcha keenya irratti cichoomina murteessaa ta’een maxxannee turrutti, tokkummaa isa Kiristoos kadhate qabaachuu hin dandeenyu.” Review and Herald, July 26, 1892.

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