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

Kitaaba Daani’eel - Lakkoofsa Dhibba Tokkoo fi Kudha Sadii

Unveiling the Triple Application of Prophecy: Understanding the Significance of September 11, 2001, in Biblical Context

Saaxiluu Raajii Sadiif Hojjetamu Mul’isuu: Hiika Fulbaana 11, 2001, Haala Macaafa Qulqulluu Keessatti Hubachuu

Author

Jeff Pippenger

Published

March 3, 2024

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When the Lord led His last-day people back to Jeremiah’s “old paths” on September 11, 2001, He had already identified the rule of the triple application of prophecy.

Yommuu Gooftaan Waxabajjii 11, 2001 irratti saba Isaa warra guyyaa dhumaa gara “daandiiwwan durii” Ermiyaasitti deebisetti, inni duraanuu seera raajii hojii irra oolmaa dachaa sadii qabu adda baasee ture.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Kanaafuu Gooftaan akkana jedhu: Karaawwan irratti dhaabadhaa, ilaalaa, daandiiwwan durii gaarii taʼe eessa akka jiru gaafadhaa; isa keessa deddeebiʼaa; lubbuu keessaniif boqonnaa ni argattu. Isaan garuu, “Isa keessa hin deddeebinu” jedhan. Ammas ani eegdotas isin irratti kaaʼe; “Sagalee malakataa dhagaʼaa” jedheen. Isaan garuu, “Hin dhageenyu” jedhan. Ermiyaas 6:16, 17.

When the Lord returned His people to the old paths, they would find rest (the latter rain), and the watchmen were then given a trumpet message. All the prophets most perfectly identify the end of the last days, so the trumpet message of the last days would be the final trumpet, which is the seventh trumpet, which is the third woe.

Yommuu Gooftaan saba isaa daandiiwwan durii duraanii sanatti deebisetti, isaan boqonnaa (rooba boodaa) ni argatu turan; achiis eegdonni ergaa malakataa ni kennamu turan. Raajonni hundinuu guyyoota dhumaa keessaa xumura isa dhumaa haala baayʼee guutuu taʼeen adda baasuu isaanii irraa kan kaʼe, ergaan malakataa guyyoota dhumaa malakata xumuraa, jechuunis malakata torbaffaa, jechuunis wayyoo isa sadaffaa taʼa.

When His last-day people began to walk within the old paths, it was recognized that the characteristics of the first woe, identified a specific symbolic historical leader (Mohammed), and that the second woe, did the same thing (Osman). It was found that each of the first four trumpets also had specific symbolic leaders to identify the trumpet, and it was then recognized that Osama bin Laden was the symbolic leader of the third woe.

ଯେତେବେଳେ ତାଙ୍କର ଶେଷ-ଦିନର ଲୋକମାନେ ପ୍ରାଚୀନ ପଥମାନଙ୍କ ଭିତରେ ଚାଲିବାକୁ ଆରମ୍ଭ କଲେ, ସେତେବେଳେ ଏହା ଚିହ୍ନଟ ହେଲା ଯେ ପ୍ରଥମ “ହାୟ”, ଏକ ନିର୍ଦ୍ଦିଷ୍ଟ ପ୍ରତୀକାତ୍ମକ ଐତିହାସିକ ନେତାଙ୍କୁ (Mohammed) ସ୍ପଷ୍ଟଭାବେ ସନାକ୍ତ କରିଥିଲା, ଏବଂ ଦ୍ୱିତୀୟ “ହାୟ” ମଧ୍ୟ ସେଇ କାମ କରିଥିଲା (Osman) । ଏହା ମଧ୍ୟ ପ୍ରକାଶିତ ହେଲା ଯେ ପ୍ରଥମ ଚାରିଟି ତୂରୀର ପ୍ରତ୍ୟେକରେ ମଧ୍ୟ ତୂରୀକୁ ସନାକ୍ତ କରିବା ପାଇଁ ନିର୍ଦ୍ଦିଷ୍ଟ ପ୍ରତୀକାତ୍ମକ ନେତାମାନେ ଥିଲେ, ଏବଂ ପରେ ଏହା ଚିହ୍ନଟ ହେଲା ଯେ ତୃତୀୟ “ହାୟ”ର ପ୍ରତୀକାତ୍ମକ ନେତା ହେଉଛନ୍ତି Osama bin Laden ।

Mohammed was associated with Arabia, and Osman was the symbol of the Ottoman Empire in Turkey, and Osama bin Laden represented world-wide Islamic terror, though he, as with Mohammed, was an Arabian.

Mohammad Arabiyaa wajjin walqabatee ture; Usmaanis immoo Turkii keessatti mallattoo Impaayera Ottomaanii ture; Osama bin Laden immoo, inni akkuma Mohammad Arabicha taʼus, shororkeessummaa Islaamaa addunyaa guutuu bakka buʼe.

It was also recognized that the first woe, hurt the armies of Rome and that the second woe, killed the armies of Rome. September 11, 2001 was then recognized as the point when Islam of the third woe, hurt the army of Rome (the United States), but that at the Sunday law, it will kill the army of Rome, as the United States comes to its conclusion as the sixth kingdom of Bible prophecy, and surrenders its national sovereignty to the threefold union of the dragon, the beast and the false prophet.

Ⰻⱅ ⰲⰰⱄ ⰰⰾⱄⱁ ⱃⰵⰽⱁⰳⱀⰻⱌⰵⰴ ⱅⱓⰰⱅ ⱅⱓⰵ ⰼⰻⱃⱄⱅ ⰲⱁⰵ, ⱓⱆⱃⱅ ⱅⱓⰵ ⰰⱃⰿⰻⰵⱄ ⱁⰼ Ⱃⱁⰿⰵ, ⰰⱀⰴ ⱅⱓⰰⱅ ⱅⱓⰵ ⱄⰵⰽⱁⱀⰴ ⰲⱁⰵ, ⰽⰻⰾⰾⰵⰴ ⱅⱓⰵ ⰰⱃⰿⰻⰵⱄ ⱁⰼ Ⱃⱁⰿⰵ. Ⱄⰵⱀⱅⰵⰿⰱⰵⱃ 11, 2001 ⰲⰰⱄ ⱅⱓⰵⱀ ⱃⰵⰽⱁⰳⱀⰻⱌⰵⰴ ⰰⱄ ⱅⱓⰵ ⱂⱁⰻⱀⱅ ⰲⱓⰵⱀ Ⰻⱄⰾⰰⰿ ⱁⰼ ⱅⱓⰵ ⱅⱓⰻⱃⰴ ⰲⱁⰵ, ⱓⱆⱃⱅ ⱅⱓⰵ ⰰⱃⰿⱓ ⱁⰼ Ⱃⱁⰿⰵ (ⱅⱓⰵ Ⱓⱀⰻⱅⰵⰴ Ⱄⱅⰰⱅⰵⱄ), ⰱⱆⱅ ⱅⱓⰰⱅ ⰰⱅ ⱅⱓⰵ Ⱄⱆⱀⰴⰰⱓ ⰾⰰⱜ, ⰻⱅ ⰲⰻⰾⰾ ⰽⰻⰾⰾ ⱅⱓⰵ ⰰⱃⰿⱓ ⱁⰼ Ⱃⱁⰿⰵ, ⰰⱄ ⱅⱓⰵ Ⱓⱀⰻⱅⰵⰴ Ⱄⱅⰰⱅⰵⱄ ⰽⱁⰿⰵⱄ ⱅⱁ ⰻⱅⱄ ⰽⱁⱀⰽⰾⱆⱄⰻⱁⱀ ⰰⱄ ⱅⱓⰵ ⱄⰻⱅⱓ ⰽⰻⱀⰳⰴⱁⰿ ⱁⰼ Ⰱⰻⰱⰾⰵ ⱂⱃⱁⱂⱓⰵⱅⱓ, ⰰⱀⰴ ⱄⱆⱃⱃⰵⱀⰴⰵⱃⱄ ⰻⱅⱄ ⱀⰰⱅⰻⱁⱀⰰⰾ ⱄⱁⰲⰵⱃⰵⰻⰳⱀⱅⱓ ⱅⱁ ⱅⱓⰵ ⱅⱓⱃⰵⰵⰼⱁⰾⰴ ⱆⱀⰻⱁⱀ ⱁⰼ ⱅⱓⰵ ⰴⱃⰰⰳⱁⱀ, ⱅⱓⰵ ⰱⰵⰰⱄⱅ ⰰⱀⰴ ⱅⱓⰵ ⰼⰰⰾⱄⰵ ⱂⱃⱁⱂⱓⰵⱅ.

It was recognized that the United States was the earth beast with two horns of power. A primary prophetic characteristic of the earth beast is that it changes from a lamb to a dragon. Prophetically horns represent strength, and the strength of the earth beast was Republicanism and Protestantism, represented as the two horns of the earth beast. But now in the last days, the two strengths of the earth beast have changed to military and economic power. On September 11, 2001 Islam of the third woe struck the earth, a symbol of the earth beast, the Pentagon, a symbol of its military might, and the Twin Towers in New York City, a symbol of its economic strength.

Ameerikaanonni Waldaa Biyyattii jedhamtee, bineensa lafa irraa ba’e kan gaanfa aangoo lama qabu taʼuun beekame. Amalni raajii ijoo tokkoo kan bineensa lafaa keessaa inni tokko, hoolaa irraa gara jawwee jijjiiramuudha. Akka raajiitti gaanfonni humna ni agarsiisu; humni bineensa lafaa immoo mootummaa uummataa fi Pirootestaantummaa ture; isaanis akka gaanfa lamaa bineensa lafaa keessatti bakka buʼamaniiru. Amma garuu guyyoota dhumaa keessatti, humnoonni lama bineensa lafaa kan turan humna waraanaa fi humna dinagdee taʼanii jijjiiramaniiru. Fulbaana 11, 2001, Islaamni wayyoo sadaffaa keessaa lafa rukute; kunis mallattoo bineensa lafaa, jechuunis Pentagoonii, mallattoo jabina waraanaa isaa, akkasumas Twin Towers magaalaa New York keessa jiran, mallattoo jabina dinagdee isaa ture.

When it was also recognized that the beginning history of the first woe, and the ending history of the second woe, both presented an illustration of the sealing of the one hundred and forty-four thousand, it was recognized that at the arrival of the third woe, when the great buildings of New York were brought down, it was identified that the sealing process of the one hundred and forty-four thousand had began.

Yommuu seenaa jalqabaa waayyee isa jalqabaa fi seenaa xumuraa waayyee isa lammaffaa, lamaan isaanii iyyuu chaappessuu namoota dhibba tokkoo fi afurtamii afur kuma agarsiisa fakkeenya taʼuu isaanii beekametti, yeroo waayyeen sadaffaan dhufe, yeroo gamoowwan guguddoon New York keessatti gad buufaman, adeemsi chaappessuu namoota dhibba tokkoo fi afurtamii afur kumaa jalqabuu isaa adda baafamee ture.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Amma dubbii ani ani labsame sanaan dubbadhe jechuun, New Yorkiin dambalii galaanaa guddaadhaan haxaa’uun isaa dhufaa jira jechuu tii? Kana ani matumaa hin jenne. Ani akkan ija koo fuulduratti gamoowwan guguddoon achitti sadarkaa irratti sadarkaa ol kaafaman ilaaleen, ‘Yeroo Gooftaan lafa jabinaan raasuuf ka’u, wantoonni akkam nama naasisan achitti ni raawwatamu!’ jedheen dubbadhe. Sana booda jechoonni Mul’ata Yohaannis 18:1–3 ni raawwatamu. Boqonnaan kudha saddeettaffaan guutuun Mul’ata Yohaannis irratti waan lafa irratti dhufuuf jiru akeekkachiisa. Garuu maal akka addatti New York irratti dhufu ilaalchisee ifa naaf kenname hin qabu; kana qofa beeka, jechuunis guyyaa tokko gamoowwan guguddoon achi jiran humna Waaqayyoo isa garagalfataa fi garagalfameen ni gatamu. Iftii naaf kenname irraa akkan beeku, badiinni addunyaa keessa jira. Dubbiin tokko qofa Gooftaa irraa, tuqaan tokko qofa humna isaa jabaa irraa, caasaawwan gurguddoon kun ni kufu. Wantoonni sodaachisummaan isaanii waan nu yaaduu dandeenyu caalu ni ta’u.” Review and Herald, July 5, 1906.

The “destruction that is in the world,” is the character of Islam, for its character is represented as Apollyon and Abaddon in chapter nine, verse eleven of Revelation.

“ဒီလောကထဲ၌ရှိသော ဖျက်ဆီးခြင်း” သည် အစ္စလာမ်၏ သဘောသဘာဝကို ဆိုလိုသည်။ အကြောင်းမူကား ဗျာဒိတ်ကျမ်း အခန်း ၉၊ အပိုဒ် ၁၁ တွင် ၎င်း၏ သဘောသဘာဝကို အပေါလျုံနှင့် အဘဒုန် ဟူ၍ ဖော်ပြထားသောကြောင့် ဖြစ်သည်။

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11 (NINE ELEVEN).

> Isaanis isaan irra mootii qabu turan; innis ergamaa boolla tuqa hin qabnee sanaa ti; maqaan isaa afaan Ibrootaatiin Abadoni, afaan Giriikiitiin garuu maqaan isaa Apoliyoon jedhamti. Mul’ata Yohaannis 9:11 (SAGALII KUDHA TOKKO).

The meaning of the name, or character, of the king that rules Islam, both in Hebrew and Greek, as represented by the two names is “death” and “destruction,” which arrived on September 11, 2001, when the great buildings of New York were thrown down. At that point, Revelation chapter eighteen, verses one through three began to be fulfilled.

Hiikni, yookiin amala Islaamaa bulchu sanaa, maqoota lamaan sanaan bakka bu’een, jechuun maqaa isaa yookaan amala isaa, Afaan Ibrootaatiinis Afaan Giriikiitiinis, “du’a” fi “badiisa” dha; kunis Fulbaana 11, 2001, yeroo ijaarsaawwan guguddoon New York gad bu’anitti dhufe. Yeroo sana irraa jalqabee, Mul’ata boqonnaa kudha saddeet, lakkoofsota tokko irraa hamma sadiitti raawwatamuu jalqabe.

It was recognized that the first mention of the wild man of Islam in the book of Genesis used the Hebrew word for the “wild Arabian ass,” which was translated in the verse as a “wild man.” The symbol of Islam is the horse family, and in Revelation chapter nine, it was also represented as a warhorse. Upon the sacred charts of Habakkuk, that God’s people had been informed “should not be altered,” Islam was also represented by the war horses.

Ni beekameera in waanti duraan kitaaba Uumamaa keessatti “namicha bosonaa” Islaamaa jedhuuf ibsame, jecha Ibrootaa “harree Arabaa bosonaa” jedhu fayyadamee akka ture, innis lakkoofsa sana keessatti “namicha bosonaa” jedhamee hiikame. Mallattoon Islaamaa maatii fardeenii dha; Mul’ata boqonnaa sagal keessattis akkasuma farda waraanaa jechuun bakka buufameera. Kaartaa qulqulluu Habaaquuq irratti—kan uummanni Waaqayyoo ittiin beeksifamee “akka hin jijjiiramne” jedhame—Islaamis akkasuma fardeen waraanaatiin bakka buufameera.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Ergamaan Waaqayyoos isheetiin akkana jedhe; Kunoo, ati ulfooftee jirta; ilmas ni deessa; maqaa isaas Ishmaaʼel jettee ni moggaasta; sababni isaas Waaqayyo dhiphina kee dhagaʼeera. Inni nama bineensa fakkaatu taʼa; harki isaa nama hundumaatti ni kaʼa, harki nama hundumaas isa irratti ni kaʼa; innis obboloota isaa hundumaa fuuldura ni jiraata. Uumama 16:11, 12.

The first mention of the birth of Ishmael was associated with a “restraint,” which became a primary symbol associated with Islam.

ئىسمائىلنىڭ تۇغۇلۇشى توغرىسىدىكى تۇنجى قېتىملىق تىلغا ئېلىنىش «توسقۇنلۇق» بىلەن باغلانغان بولۇپ، بۇ ئىسلام بىلەن باغلىنىدىغان ئاساسلىق سىمۋولغا ئايلانغان.

> Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.

> Ammaas Saaraay haati Abraam ijoollee isaaf hin deesse; isheen garbittii tokko, Gibxii keessaa, maqaan ishee Haagaar jedhamtu qabdi turte. Saaraayis Abraamiin, “Kunoo amma Waaqayyo ani akka hin da’umne na dhowweera; ani si kadhadha, gara garbittii koo seeni; tarii ishee irraa ijoollee argachuu nan danda’a,” jette. Abraamis sagalee Saaraay dhaga’e. Uumama 16:1, 2.

In the very same first mention of Islam, as represented by the birth of Ishmael, submission is emphasized. The concept of submission is fundamental to the religion of Islam. The word “Islam,” is derived from two Arabic words, “salaam,” which means “peace”, and “aslama,” which means “to submit” or “surrender”. Islam teaches that believers should submit their will to the will of Allah (God) in all aspects of life. Once Sarah realized she had made a bad decision by encouraging Abraham to take Hagar and produce Ishmael she got permission from Abraham to treat Hagar harshly, causing Hagar to flee from the home of Abraham. There she received a message from the angel.

Ka’iinsa jalqabaa Islaamaa keessatti, akkuma dhaloota Ismaa’eliiin bakka bu’ameetti, ajajamummaan jabeessamee ibsameera. Yaadni ajajamuu amantii Islaamaa keessatti bu’uuraa dha. Jechi “Islam” jedhu jechoota Arabiffaa lama irraa madde; isaanis “salaam” kan jedhu “nagaa” jechuudha, akkasumas “aslama” kan jedhu immoo “of kennuu” yookaan “harka kennuu” jechuudha. Islaamni barsiisa amantoonni fedhii isaanii gama hundumaan fedhii Allaah (Waaqa)tti akka ajajaman. Saaraan yeroo Abrahaam Haagaar fudhatee Ismaa’el akka dhalchu jajjabeessuudhaan murtoo badaa akka goote hubatte, Haagaar irratti cimsee akka raawwatu eeyyama Abrahaam irraa argatte; kunis Haagaar mana Abrahaam keessaa akka baqattu taasise. Achittis ergamaa irraa ergaa tokko argatte.

> But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:6–12.

> Garuu Abraam Saaraadhaan, “Kunoo, garbittiin kee harka kee keessa jirti; akkuma siif gaarii taʼetti ishee irratti hojjedhi” jedhe. Saaranis yeroo ishee irratti jajjabeessee hamaa goote, isheen fuula ishee irraa baqatte. Ergamaan Waaqayyoo immoo lafa onaa keessatti burqaa bishaanii bira, jechuunis karaa Shuur irratti burqaa sana bira, ishee arge. Innis, “Haagaar, garbittii Saaraa, ati eessaa dhufte? gara eessaas deemta?” jedheen. Isheenis, “Ani fuula gooftittii koo Saaraa irraa baqachaan jira” jette. Ergamaan Waaqayyoos isheedhaan, “Gara gooftittii keetti deebiʼi, harka ishee jalaas of deebisi” jedhe. Ergamaan Waaqayyoo ammas isheedhaan, “Ani sanyii kee baayʼisee baayʼee nan baayʼisa; baayʼina isaatiinis lakkaaʼamuu hin dandaʼu” jedhe. Ergamaan Waaqayyoo ammas isheedhaan, “Kunoo, ulfoofteetta; ilma ni deessa; maqaa isaas Ishmaaʼel jettee ni moggaasta; sababiin isaas Waaqayyo rakkina kee dhagaʼeera. Inni nama bineensa fakkaatu taʼa; harki isaa nama hundumaa irratti taʼa, harki nama hundumaas isa irratti taʼa; obboloota isaa hundumaa dura ni qubata” jedhe. Uumama 16:6–12.

The restraint of Islam, the “submission” that represents the character of the religion of Islam, and the role of Islam are all in the first mention of Ishmael, and represent the prophetic DNA of the Islam represented by the three woes of Revelation. Once the Lord brought His people to Jeremiah’s old paths they also recognized that the “four winds” that are held in check by the four angels of Revelation chapter seven, are specifically the four winds of Islam.

Uggurriin Islaamaa, “bitamuu” jechuun amala amantii Islaamaa bakka bu’u sun, akkasumas gaheen Islaamaa, hundinuu yeroo jalqabaatiif Ismaa’el itti caqasame keessatti argamu; kunis DNA raajii kan Islaamaa balaawwan sadii Mul’ata keessatti bakka bu’ame sanaa ni agarsiisa. Gooftaan yeroo ummata Isaa gara daandiiwwan durii Ermiyaasitti deebisetti, isaanis “bubbeen afran” ergamoonni afur Mul’ata boqonnaa torbaa keessatti ugguranii qaban, addumaan bubbee afran Islaamaa ta’uu isaanii ni hubatan.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

> “Malaaʼikonni bubbee afran qabatanii jiru; kunis akka farda aarii qabu, of bilisa baasuu fi fuula lafaa guutuu irra fiigee darbuuf yaaluutti, karaa isaa keessatti badiisaa fi duʼa baatee adeemuudhaan fakkeeffameera.” Manuscript Releases, volume 20, 217.

The “angry horse” of Islam that is also the “four winds” that are “restrained” while the sealing of the one hundred and forty-four thousand is accomplished, bear “death and destruction” (Abaddon and Apollyon) in their “path.” Just as the restraint placed upon Hagar, placed that prophetic attribute into the symbol of Islam, the four winds and the angry horse are both restrained, and with that fact in place it was recognized that the beginning of the first woe, identifies a restraint upon Islam as represented by Abubakar’s historical command.

“Farda dheekkamsaa” Islaamaa, inni akkasumas “qilleensota afur” kan yeroo mallattoon kumni dhibba afurtamii afur raawwatamutti “ukkaa’aman” ta’e, “karaa” isaanii keessatti “du’aa fi badiisa” (Abadoni fi Aboliyoon) baatu. Akkuma uggurri irratti Haagaar kaa’ame amalummaa raajii sana gara mallattoo Islaamaatti galche, qilleensonni afurii fi fardi dheekkamsaan lamaan isaanii iyyuu ukkaa’amaniiru; haalli sunis iddoo isaa yeroo qabu, jalqabi wayyoo isa jalqabaa Islaama irratti uggura jiraachuu isaa, akkuma ajaja seena-qabeessa Abubakaritti bakka bu’ameen, akka adda baafamu taasise.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

> Isaanis akka margaa lafaa, waan magariisaa kam iyyuu, yookaan muka kam iyyuu hin miine, garuu namoota chaappaa Waaqayyoo adda isaanii irratti hin qabne qofa akka miidhan isaanii ajajame. Mul’ata 9:4.

Line upon line, the beginning of the second woe, which in the triple application of the three woes is placed over the beginning of the first woe, identifies a release of the four angels, who in the verse represents the release of Islam’s second great jihad.

Sarara irratti sararaan, jalqaba wayyoo lammaffaa, kan hojiiwwan sadii wayyoo sanaa keessatti jalqaba wayyoo jalqabaa irra kaa’ame, gadhiifamuu ergamoota afurii, kan lakkoofsa sana keessatti gadhiifamuu jihaada guddaa lammaffaa Islaamaa bakka bu’u, adda baasa.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. Revelation 9:14.

> Ergamaa jaʼaffachuun ergamaa afraffataa sanaaf, kan malakata qabu ture, “Ergamoota afur kan laga guddaa Efraaxiis biratti hidhamee jiran hiiki” jedhe. Mul’ata 9:14.

It was therefore understood that at the beginning of the third woe, Islam would be both released and restrained, which is the very testimony of Sister White.

Kanaaf, jalqaba sadaffaa isa jalqabarratti Islaamni gadhiifamee fi yeroo tokkotti immoo uggurfamee akka ta’u hubatame; kunis ragaa Obboleettii Waayitii isa dhugumaati.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Yeroo sanatti, hojii fayyinaa xumuramuutti jirutti, dhiphinni lafa irratti ni dhufa; saboonni immoo ni aaru, garuu hojii ergamaa sadaffaatti gufuu akka hin taanee fi akka hin dhowwineef to’atamanii qabamu. Yeroo sanatti, ‘roobni boodaa,’ jechuunis haaromsi fuula Gooftaa duraa dhufu, sagalee guddaa ergamaa sadaffaatiif humna kennuuf ni dhufa; qulqulloota immoo yeroo dha’ichi torban isa dhumaa dhangalaafamutti dhaabbachuuf ni qopheessa.” Early Writings, 85.

When the historical record of Islam was investigated it was found that the warfare and accomplishments of Arabic Islam of the first woe, is understood by Islam as “the first great jihad”, and that the warfare of the Ottoman Empire that began when the four angels were loosed is understood by Islam as “the second great jihad”. In agreement with the triple application Islam believes the third and last great jihad, began on September 11, 2001. As William Miller once wrote, “History and prophecy, doth agree.”

Yeroo galmeen seenaa Islaamaa qorannoon irratti godhame, waraanni fi milkiin Islaama Arabaa kan wayyoo jalqabaa, Islaamaan akka “jihaada guddaa isa jalqabaa”tti akka hubatamu argame; akkasumas waraanni mootummaa Usmaaniyyaa yeroo ergamoonni afran hiikaman jalqabe, Islaamaan akka “jihaada guddaa isa lammaffaa”tti akka hubatamu argame. Itti fayyadama dachaa sadan sanaan walsimuudhaan, Islaamni jihaadni guddaan inni sadaffaa fi inni dhumaa Fulbaana 11, 2001 akka jalqabe ni amana. Akkuma William Miller yeroo tokko barreesse, “Seenaa fi raajii wal ni gitu.”

The “line upon line” application of a release and simultaneous restraint as represented by laying the beginning prophetic line of the first and second woes, over one another, was perfectly confirmed by the Spirit of Prophecy, and immediately after Islam struck on September 11, 2001 President George W. Bush placed a world-wide restraint upon Islam by initiating his war on terror. The simultaneous releasing and restraining of the “angry horse” of Islam was confirmed by the Bible, the Spirit of Prophecy, and also history.

Fayyadama “sarara irratti sararaan” hiikama bilisa-baasuu fi yeroo walfakkaataatti ugguruu, akka sarara raajii jalqabaa kan woe tokkoffaa fi lammaffaa wal irra kaa’uudhaan bakka buufametti, Hafuura Raajitiin guutummaatti mirkanaa’e; Islaamni Fulbaana 11, 2001 irratti erga rukutee booddee battalumatti Pirezidaantiin George W. Bush waraana isaa shororkeessummaa irratti jalqabuudhaan uggura addunyaa guutuu Islaam irratti kaa’e. Yeroo walfakkaataatti bilisa-baasuunii fi ugguruun “farda aarii” Islaam Macaafa Qulqulluudhaan, Hafuura Raajiitiin, akkasumas seenaadhaan mirkanaa’e.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the nations are angered, yet held in check, as they were on September 11, 2001.

Warri “Hoolicha duukaa bu’an” karaa durii Millarootaa sanaatti deebi’anii “boqonnaa” argatu; boqonnaan sunis rooba boodaa dha; obboleettiin White akkuma ibsitu, yeroo saboonni dheekkaman garuu to’atamanii qabamanitti jalqaba; kunis akkuma Fulbaana 11, 2001tti turetti.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Yeroo sanatti, hojii fayyinaa yeroo xumuramaa jirutti, dhiphinni addunyaa irratti ni dhufa; saboonni ni dheekkamu, garuu hojii ergamaa sadaffaatti gufuu akka hin taaneef ni to’atamu. Yeroo sanatti ‘roobni boodaa,’ jechuunis haaromsi fuula Gooftaa irraa dhufu, sagalee guddaa ergamaa sadaffaatiif humna kennuuf, akkasumas qulqulloota yeroo dha’ichi torban inni dhumaa dhangalaafamutti dhaabachuuf qopheessuuf ni dhufa.” Early Writings, 85.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the mighty angel of Revelation eighteen descended on September 11, 2001.

Warri “Hoolicha” hordofan warra Millerite inni duraanii irratti duukaa bu’an “boqonnaa” argatu; boqonnaan kunis rooba boodaa ti; kan Obboleettii White akka ibsituutti, yommuu ergamaan jabaan Mul’ata boqonnaa kudha saddeetffaa keessa jiru Fulbaana 11, 2001 irratti bu’e jalqabe.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Roobni boodaa kun saba Waaqayyoo irratti ni rooba. Ergamaan humna qabeessi tokko mootummaa mootummaa irraa ni bu’a; lafti guutuunis ulfina isaatiin ni ifa.” Review and Herald, Ebla 21, 1891.

That mighty angel descended when the buildings of New York were thrown down, the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle. Those who were led back to Jeremiah’s old paths, and found the “rest,” which is the latter rain, then recognized that Isaiah’s “rest and refreshing,” was also the latter rain, but it was also an identification of the test which on September 11, 2001 confronted God’s people, and especially the “scornful men” who “ruled Jerusalem”. They came to understand that the test was twofold, for it represented the message of Islam of the third woe, and just as importantly, it represented the biblical methodology that established the message of the latter rain.

Yeroo gamoo sun humna qabeessi sun buʼe, ijaarsaawwan New York keessa jiran ni gatamanii kufan; mallattoon namoota dhibba tokko afurtamii afur kuma sanaa jalqabame, roobni boodaa immoo facaasuu jalqabe. Warri karaa durii Ermiyaasitti deebi’anii, “boqonnaa” isa rooba boodaa taʼe argatan, yeroo sana “boqonnaa fi haaromsi” Isaayyaas dubbate sunis rooba boodaa taʼuu isaa hubatan; garuu inni kun akkasumas eenyummaa qormaata guyyaa Fulbaana 11, 2001 irratti saba Waaqayyoo, keessumaa immoo “namoota qoosaa” warra “Yerusaalem bulchan” dura dhaabate sanaa ture. Isaan qormaanni sun lameen taʼuu isaa hubachuuf dhufan; sababni isaas inni ergamaa Islaamaa eegee sadaffaatti hidhata qabu bakka buʼe, akkasumas hamma kanaan barbaachisaa taʼeen mala qajeelfama Kitaaba Qulqulluu kan ergamaa rooba boodaa hundeesse sana bakka buʼe.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:12–14.

> ଯାହାଙ୍କୁ ସେ କହିଲେ, “ଏହାହିଁ ସେହି ବିଶ୍ରାମ, ଯାହାଦ୍ୱାରା ତୁମେ କ୍ଲାନ୍ତମାନଙ୍କୁ ବିଶ୍ରାମ ଦେଇପାରିବ; ଏବଂ ଏହାହିଁ ସେହି ସତେଜକରଣ”; ତଥାପି ସେମାନେ ଶୁଣିବାକୁ ଇଚ୍ଛିଲେ ନାହିଁ। କିନ୍ତୁ ପ୍ରଭୁଙ୍କ ବାକ୍ୟ ସେମାନଙ୍କ ପାଇଁ ହେଲା—ଆଜ୍ଞା ଉପରେ ଆଜ୍ଞା, ଆଜ୍ଞା ଉପରେ ଆଜ୍ଞା; ପଙ୍କ୍ତି ଉପରେ ପଙ୍କ୍ତି, ପଙ୍କ୍ତି ଉପରେ ପଙ୍କ୍ତି; ଏଠାରେ ଅଳ୍ପ, ସେଠାରେ ଅଳ୍ପ; ଯେପରି ସେମାନେ ଯାଇ, ପଛକୁ ପଡ଼ି, ଭଙ୍ଗିତ ହେଉନ୍ତୁ, ଫାଦରେ ପଡ଼ୁନ୍ତୁ, ଏବଂ ଧରାପଡ଼ୁନ୍ତୁ। ଏହି କାରଣରେ, ହେ ଉପହାସକ ପୁରୁଷମାନେ, ଯେମାନେ ଯିରୁଶାଲେମରେ ଥିବା ଏହି ଜନସମୁଦାୟଙ୍କୁ ଶାସନ କରୁଛ, ତୁମେ ପ୍ରଭୁଙ୍କ ବାକ୍ୟ ଶୁଣ। ଯିଶାୟ 28:12–14।

Walking in the old paths allowed God’s last day people to then see that the parable of the ten virgins, which “illustrates the experience of the Adventist people,” was to be repeated “to the very letter,” during the sealing time of the one hundred and forty-four thousand. The testimony of the history where the parable was first fulfilled identified that Habakkuk chapter two was directly connected with and part of the parable. Therefore the “debate” of Habakkuk two represented the test of the rest and refreshing that the scornful men refused to hear. As faithful Bible students continued to investigate the old paths, they realized that not only was the parable of the ten virgins, and Habakkuk two, the same prophecy, but so too was Ezekiel chapter twelve.

Karaa durii moofaa keessatti adeemuun ummata Waaqayyoo warra guyyoota dhumaa sanaaf, fakkeenyi durboota kudhanii, inni “muuxannoo saba Adventistii agarsiisu,” yeroo chaappaan namoota kuma dhibba tokkoo fi afurtamii afur kaaʼamutti “xalayaa isaatiin guutuutti” irra deebiʼamee akka raawwatamu akka argan ni dandeessise. Dhugaan ragaa seenaa iddoo fakkeenyi sun yeroo jalqabaatti itti raawwatame irraa mulʼatu, Habaqquq boqonnaa lamaa fakkeenya sana wajjin kallattiidhaan walitti hidhata qabaachuu fi isa keessaa kutaa taʼuu isaa ifa godhe. Kanaafuu “mormiin” Habaqquq lama keessatti jiru qormaata boqonnaa fi haaromsa namoonni qoositoonni dhagaʼuu didan sanaa bakka buʼe. Bartoonni Kitaaba Qulqulluu amanamoon akkuma karaa durii sana qorachuu itti fufanitti, fakkeenyi durboota kudhanii fi Habaqquq lama qofa utuu hin taʼin, Hisqiʼel boqonnaan kudha lamaanis raajii tokko taʼuu isaanii hubatan.

> “A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 393.

> Kutaan raajii Hisqi’eel keessaa amantootaafis madda jabinaa fi jajjabinaa ture: “Dubbiin Waaqayyoo akkana jedhee gara koo dhufe, Yaa ilma namaa, mammaaksi isin biyya Israa’el keessatti, ‘Guyyaawwan dheerataniiru, mul’anni hundinuus ni hafe’ jettanii dubbattan sun maali? Kanaaf isaaniin akkana jedhi, Gooftaan Waaqayyo akkana jedhu.... Guyyaawwan ni dhihaataniiru, raawwiin mul’ata hundumaatiis ni ga’a.... Ani nan dubbadha; dubbiin ani dubbadhus ni raawwatama; inni kana caalaa hin dheeratamu.” “Warri mana Israa’el, ‘Mul’anni inni argu bara hedduu dhufuuf ti; inni waa’ee yeroo fagoo raajii dubbata’ jedhu. Kanaaf isaaniin akkana jedhi, Gooftaan Waaqayyo akkana jedhu; Dubbiin koo keessaa tokko illee kana caalaa hin dheeratamu; dubbii ani dubbadhe garuu ni raawwatama.” Hisqi’eel 12:21–25, 27, 28. The Great Controversy, 393.

The period of the sealing of the one hundred and forty-four thousand, as represented by the Advent movement of 1840 to 1844, represents the period of time in the last days, when “the effect of every vision” “shall come to pass.” The prophetic history of the first woe, laid upon the prophetic history of the second woe, identifies the prophetic history of the third woe, which is the prophetic history of the sealing of the one hundred and forty-four thousand. It is also the history of 1840 to 1844. It is also the history where the work of the messenger who prepares the way for the Messenger of the Covenant is accomplished. It is the history where the two horns of the earth beast go through a transition from the sixth unto the “eighth” that “is of the seven”. It is the history where the two prophets are slain in the street, in chapter eleven of Revelation.

Yeroon mallattoo namoota kuma dhibba tokkoo fi afurtamii afurii, kan sochii Adventistii bara 1840 irraa hanga 1844ttiin bakka buufame, yeroo bara dhumaa keessatti “bu’aan mul’ata hundumaa” “ni raawwatama” jedhu agarsiisa. Seenaa raajii badiisa isa jalqabaa, kan seenaa raajii badiisa isa lammaffaatti irra kaa’ame, seenaa raajii badiisa isa sadaffaa adda baasa; inniis seenaa raajii mallattoo namoota kuma dhibba tokkoo fi afurtamii afurii ti. Innis akkasuma seenaa bara 1840 irraa hanga 1844ttiiti. Innis akkasuma seenaa hojii ergamaa karaa Ergamaa Kakuu sanaaf qopheessu itti raawwatamu ti. Innis seenaa gaanfawwan lamaa bineensa lafaa keessaa gara ce’umsa isa ja’affaa irraa gara “saddeettaffaa” isa “torbanii keessaa ta’e”tti itti darbani dha. Innis seenaa raajota lamaan karaa keessatti boqonnaa Mul’ata 11 keessatti ajjeefaman ti.

Just as significant though, is the fact that because God’s word never fails, in conjunction with the principle that all the prophets are speaking more of the last days than any other period, on September 11, 2001 the “prophetic days are at hand” where the “words that” God has spoken “will come to pass,” and “it shall be no more prolonged.”

Akkuma inni guddaa taʼee kan jiru garuu, dubbiin Waaqayyoo gonkumaa waan hin kufneef, akkasumas qajeelfama raajonni hundi yeroo kam iyyuu caalaa waaʼee bara dhumaa dubbachaa jiran wajjin walqabatee, Fulbaana 11, 2001 irratti “guyyoonni raajii dhihaatanii jiru”; achitti “dubbiin” Waaqayyo dubbate “ni raawwatama,” “inniis kana caalaa hin dheeratu.”

The rebellion of 1863 assigned Laodicean Adventism to wander in the wilderness until they were all dead. The Lord returned to that history on September 11, 2001 as He had done with ancient Israel at Kadesh.

Fincilliin bara 1863 keessaa Adventizimiin Laaʼodiiqeyaa hamma hundi isaanii duʼanitti lafa onaa keessatti akka jooraan murteesse. Gooftaanis akkuma Israaʼel durii Qaadeshitti godhe, seenaa sana gara isaa deebiʼee Fulbaana 11, 2001 irratti dhufe.

The first visit to Kadesh produced the rebellion of the ten spies, and brought the time of wandering in the wilderness. At the end of the forty years, they returned to Kadesh, and it was there that Moses struck the Rock a second time and was prevented from entering into the Promised Land, but they went in with Joshua. September 11, 2001, identifies the last generation, and God will no longer prolong His Word.

କାଦେଶକୁ ପ୍ରଥମ ଆଗମନରେ ଦଶଜଣ ଗୁପ୍ତଚରଙ୍କ ବିଦ୍ରୋହ ଉଦ୍ଭବ ହେଲା, ଏବଂ ତାହା ମରୁଭୂମିରେ ଭ୍ରମଣର ସମୟକୁ ଆଣିଲା। ଚାଳିଶ ବର୍ଷର ଶେଷରେ ସେମାନେ ପୁଣି କାଦେଶକୁ ଫେରିଆସିଲେ, ଏବଂ ସେଠିଏ ମୋଶା ଦ୍ୱିତୀୟଥର ପାଇଁ ଶିଳାକୁ ଆଘାତ କଲେ ଏବଂ ପ୍ରତିଜ୍ଞାତ ଦେଶରେ ପ୍ରବେଶ କରିବାରୁ ବଞ୍ଚିତ ହେଲେ, କିନ୍ତୁ ସେମାନେ ଯିହୋଶୁଆଙ୍କ ସହିତ ପ୍ରବେଶ କଲେ। ସେପ୍ଟେମ୍ବର 11, 2001, ଶେଷ ପିଢ଼ୀକୁ ଚିହ୍ନିତ କରେ, ଏବଂ ପରମେଶ୍ୱର ଆଉ ତାଙ୍କ ବାକ୍ୟକୁ ଦୀର୍ଘ କରିବେ ନାହିଁ।

We will address this fact in the next article.

Dhugaa kana barruu itti aanu keessatti ni ilaalla.

> “The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God’s dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.

> “Seenaa jireenya Israa’el lafa ona keessatti dabarse hanga dhuma yeroootti faayidaa Israa’el kan Waaqaatiif galmeeffameera. Waan Waaqayyo warra gammoojjii keessa jooranitti godhe hundi—adeemsa isaanii ida’amuu fi faca’uu isaanii keessatti, beela, dheebuu, fi dadhabbii saaxilamuu isaanii keessatti, akkasumas mul’ata humna isaa isa isaanii oolchuuf ifatti mul’ate keessatti—fakkeenya waaqayyoo ti; inni akeekkachiisaa fi barsiisa saba isaatiif dhaloota hundumaaf of keessaa qaba. Muuxannoon adda addaa Ibrootaa mana barumsaa qophii mana isaanii abdachiifame Kana’aan keessaa ture. Waaqayyo guyyoota dhumaa kana keessatti sabni isaa garaa gad of qabuunii fi hafuura barsiifamu qabuun qormaata ibiddaa Israa’el durii keessa darbe sana akka irra deebi’anii ilaalan barbaada; kanaanis qophii isaanii Kana’aan samii tiif akka barsiifaman.”

> “The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be ‘once offered, to bear the sins of many.’ But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus’ name,—to pour forth the heart’s desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.

> “Dhagaan sun, amrii Waaqayyootiin rukutamee bishaan jireenyaa isaa yaase, Kiristoosiin kan agarsiisu ture; inni akka dhiiga isaatiin madda fayyinaa nama baduuf qophaaʼuuf rukutamee caccabee ture. Akkuma dhagaan sun yeroo tokko rukutame, Kiristoosis ‘cubbuun namoota baayʼeef akka baatuuf yeroo tokko dhihaachuu’ qaba ture. Garuu yeroo Museen ariitiidhaan Qaadeshitti dhagaa sana rukute, fakkeenyi bareedaan Kiristoos ni xureeffame. Fayyisaan keenya yeroo lammaffaa aarsaa taʼuu hin qabu ture. Akkuma aarsaan guddaan yeroo tokko qofa dhihaate, warri eebba ayyaana isaa barbaadan maqaa Yesuusiin kadhachuu qofa isaan barbaachisa,—fedhii garaa isaanii kadhannaa qalbii jijjiirrannaa qabuun dhangalaasuu. Kadhannaan akkasiis madee Yesuus Gooftaa maccaa duratti ni fida; achiis dhiigni jireenya kennu sun haarawaadhaan ni yaaʼa, yaaʼinsa bishaan jireenyaa Israaʼel dheebotuuf taʼeen fakkeeffame.”

> “Only by living faith in God, and humble obedience to his commands, can man hope to meet the divine approval. On the occasion of that mighty miracle at Kadesh, Moses, wearied with the continual murmuring and rebellion of the people, lost sight of his Almighty Helper; he heeded not the command, ‘Speak ye unto the rock, and it shall give forth its waters;’ and without the divine strength he was left to mar his record with an exhibition of passion and human weakness. The man who should, and might have stood pure, firm, and unselfish to the close of his work, was overcome at last. God was dishonored before the congregation of Israel, when he might have been honored, and his name glorified.

> “Nama tokko amantii jiraataa Waaqayyotti fi ajajawwan isaaaf abboomamuu gad of deebisuun qofa fudhatama waaqeffamaa argachuu akka dandaʼu abdachuu dandaʼa. Yeroo dinqii guddaan sun Qaadeshitti raawwatametti, Museen komii fi fincila uummata sanaa ittuma fufeen dadhabee, Gargaaraa isaa Isa Hundumaa Dandaʼu irraa ija ofii isaa deebise; ajaja, ‘Dhagaa sana dubbadhaa, innis bishaan isaa ni baasa;’ jedhu hin dhagaʼin; humna waaqayyoo malee hafee, galmee hojii isaa mulʼata aarii fi dadhabina namaatiin xureessuuf dhiifame. Namichi hojii isaa hanga xumuraatti qulqulluu, cimaa, ofittummaa irraa bilisa taʼee dhaabachuu qabu, akkasumas dandaʼu, dhuma irratti moʼame. Yeroo Waaqayyo kabajamuu dandaʼetti, maqaan isaas ulfina argachuu dandaʼetti, inni waldaa Israaʼel fuulduratti salphifame.”

> “The judgment immediately pronounced against Moses was most cutting and humiliating,—that he with rebellious Israel must die before crossing the Jordan. But shall man assert that the Lord dealt severely with his servant for that one offense? God had honored Moses as he had honored no other man then living. He had vindicated his cause again and again. He had heard his prayers, and had spoken with him face to face, as a man speaketh with a friend. Just in proportion to the light and knowledge which Moses had enjoyed, was his criminality increased.” Signs of the Times, October 7, 1880.

> “ନିର୍ଗତ ହୋଇଥିବା ତତ୍କ୍ଷଣାତ୍ ବିଚାର, ଯାହା ମୋଶାଙ୍କ ବିରୁଦ୍ଧରେ ଘୋଷିତ ହୋଇଥିଲା, ସେହିଟି ଅତ୍ୟନ୍ତ ବେଦନାଦାୟକ ଏବଂ ଅପମାନଜନକ ଥିଲା,—ଯେ ସେ ବିଦ୍ରୋହୀ ଇସ୍ରାଏଲ ସହିତ ଯୋର୍ଦ୍ଦାନ ଅତିକ୍ରମ କରିବା ପୂର୍ବରୁ ମୃତ୍ୟୁବରଣ କରିବେ। କିନ୍ତୁ ମଣିଷ କି ଏହା କହିବେ ଯେ ପ୍ରଭୁ ତାଙ୍କର ସେବକଙ୍କ ସହିତ ସେହି ଗୋଟିଏ ଅପରାଧ ପାଇଁ ଅତ୍ୟଧିକ କଠୋରତାରେ ବ୍ୟବହାର କଲେ? ଦେବତା ମୋଶାଙ୍କୁ ସେପରି ସମ୍ମାନ କରିଥିଲେ, ଯେପରି ସେ ସେତେବେଳେ ବଞ୍ଚିଥିବା ଅନ୍ୟ କୌଣସି ମଣିଷକୁ କରିନଥିଲେ। ସେ ପୁନଃ ପୁନଃ ତାଙ୍କର ପକ୍ଷକୁ ସମର୍ଥନ କରିଥିଲେ। ସେ ତାଙ୍କର ପ୍ରାର୍ଥନା ଶୁଣିଥିଲେ, ଏବଂ ମିତ୍ର ସହିତ ମଣିଷ ଯେପରି କଥା କହେ, ସେପରି ମୁହଁମୁହିଁ ତାଙ୍କ ସହ କଥା କହିଥିଲେ। ମୋଶା ଯେତେ ପରିମାଣର ଆଲୋକ ଓ ଜ୍ଞାନ ଉପଭୋଗ କରିଥିଲେ, ସେହି ଅନୁପାତରେ ତାଙ୍କର ଅପରାଧତା ବଢ଼ିଯାଇଥିଲା।” Signs of the Times, October 7, 1880.

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