Article

# The Book of Daniel - Number One-Hundred and Twenty-Five

Kitaaba Daani’el - Lakkoofsa Dhibba Tokko fi Digdamii Shan

Unlocking Prophetic Significance: Deciphering Daniel 11:40 and Its Implications for Modern Christianity

Hiika Raajii Hafuuraa Banuu: Daaniʼel 11:40 Hiikuu fi Hiikni Isaa Kiristaanummaa Ammaa irratti Qabu

Author

Jeff Pippenger

Published

March 9, 2024

Formats

PDF Unavailable
Word Unavailable
Song MP3

Verse forty of Daniel eleven, begins at the time of the end, but the verse identifies two times of the end, and therefore allows the student of prophecy to align the first time of the end with the second time of the end. When this application is made, the line of Millerite history that began in 1798, runs parallel with the history of the United States in 1989. The two lines identify the line of the true Protestant horn and the line of the Republican horn of the earth beast of Revelation chapter thirteen. Both lines begin at the time of the end in 1798, and the time of the end in 1989 simply complements and provides a second witness of the waymarks of truth that are unsealed in the verse.

Lakkoofsi afurtammaan Daani’el boqonnaa kudha tokkoo keessatti, yeroo dhumaa irraa jalqaba; garuu lakkoofsi sun yeroo dhumaa lama adda baasee mul’isa, kanaafis barataan raajii yeroo dhumaa isa duraa yeroo dhumaa isa lammaffaa wajjin walitti qindeessuuf ni hayyama. Yommuu hojii irra oolmaan kun godhamu, sararri seenaa Milleraayitii kan bara 1798 keessatti jalqabe, seenaa Ameerikaa bara 1989 wajjin wal cinaa adeema. Sararoonni lamaan kun sarara gaanfa Pirootestaantii dhugaa fi sarara gaanfa Rippabiliikaanaa bineensa lafaa kan Mul’ata Yohaannis boqonnaa kudha sadii keessatti ibsame adda baasu. Sararoonni lamaanis yeroo dhumaa bara 1798 keessatti jalqabu; yeroo dhumaa bara 1989 immoo dhugaa mallattoolee karaa lakkoofsa sana keessatti hiikaman guutuu qofa osoo hin ta’in, ragaa lammaffaa isaaniif ni kenna.

The movement of the third angel arrived on October 22, 1844, but was deferred through the seven-year rebellion of 1856 to 1863. The arrival of the third angel was repeated on September 11, 2001. 1863 was typified by ancient Israel’s first encampment at Kadesh and the rebellion of the ten spies, and September 11, 2001 was typified by the last encampment of ancient Israel at Kadesh, and the rebellion of Moses. The rebellion of 1863, represented the first rebellion at Kadesh, which produced a judgment of death in the wilderness. The rebellion of September 11, 2001 represented the last rebellion at Kadesh, which produced the death of the leadership of Laodicean Adventism.

Sochiin ergamaa sadaffaa Onkoloolessa 22, 1844 irratti dhufe; garuu fincila waggaa torbaa 1856 irraa hanga 1863tti tureen yeroo boodatti darbame. Dhufaatiin ergamaa sadaffaa Fulbaana 11, 2001 irratti irra deebi’amee mul’ate. Bara 1863 qubannaa jalqabaa Israa’el durii Qaadeshitti ta’eefi fincila basaastota kudhanii tiin fakkeeffame; Fulbaana 11, 2001 immoo qubannaa dhumaa Israa’el durii Qaadeshitti ta’eefi fincila Museetiin fakkeeffame. Fincilli bara 1863, kan fincila jalqabaa Qaadeshitti ta’e agarsiisu, murtii du’aa lafa onaa keessatti fide. Fincilli Fulbaana 11, 2001 fincila dhumaa Qaadeshitti ta’e agarsiise; innis du’a hoggansa Adventismii Laa’odiiqeyaa fide.

The descent of the angel on August 11, 1840, which ushered in the movement of 1840 to 1844, which Sister White called a glorious manifestation of the power of God, typified September 11, 2001 and identified a glorious manifestation of the power of God.

Bu’uun ergamaanii Adoolessa 11, 1840 irratti bu’e, kan sochii bara 1840 hanga 1844tti turee banee, kan Obboleettii Waayit “mul’ata ulfina qabeessa humna Waaqayyoo” jettee waamte, Fulbaana 11, 2001 fakkeenyaan agarsiise; akkasumas mul’ata ulfina qabeessa humna Waaqayyoo ta’e adda baase.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Malaaʼikaan labsii ergamaa sadaffaatti walitti makamu ulfina isaatiin lafa guutuu ibsuudha. Asitti hojii addunyaa mara hammatee fi humna addaa hin baramneen guutame raawwatamu dursee dubbatameera. Sochiin dhufaatii Gooftaa bara 1840–44 mulʼata ulfina qabeessa humna Waaqayyoo ture; ergaan ergamaa isa jalqabaa gara buufata hojii ergamootaa addunyaa hundaatti geeffame, biyyoota muraasa keessatti immoo haaromsa amantii jaarraa kudha jahaffaa irraa jalqabee lafa kam iyyuu keessatti mulʼate caalaa fedhiin amantii guddaan argame; garuu kun hundi sochii jabaa akeekkachiisa isa dhumaa ergamaa sadaffaa jalatti taʼuun caalameera.” The Great Controversy, 611.

The first arrival of the third angel on October 22, 1844 (the first Kadesh), was to finish the work, but God’s people chose to select a new leader and return to Egypt. By 1863, they had “rebuilt Jericho”, instead of participating in God’s work in bringing down the walls of Jericho. They were therefore cursed, with the death in the wilderness.

ᱚᱠᱴᱳᱵᱚᱨ 22, 1844 ᱨᱮ ᱛᱮᱥᱨᱟ ᱫᱩᱛᱟᱹᱣ ᱨᱮᱱᱟᱜ ᱯᱨᱚᱛᱷᱚᱢ ᱦᱮᱪ ᱟᱹᱭᱩᱵ (ᱯᱨᱚᱛᱷᱚᱢ ᱠᱟᱫᱮᱥ) ᱠᱟᱡ ᱠᱟᱹᱢ ᱪᱟᱵᱟ ᱢᱮᱱᱛᱮ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ, ᱢᱮᱱᱠᱷᱟᱱ ᱤᱥᱚᱨ ᱨᱮᱱ ᱦᱚᱲᱠᱚ ᱱᱟᱶᱟ ᱱᱮᱛᱟ ᱵᱟᱪᱷᱟᱣ ᱠᱟᱛᱮ ᱤᱡᱤᱯᱴ ᱨᱮ ᱨᱩᱣᱟᱹᱲ ᱥᱮᱱᱚᱜ ᱠᱟᱛᱮ ᱵᱟᱪᱷᱟᱣ ᱠᱮᱫᱟ᱾ 1863 ᱥᱟᱞ ᱛᱮ, ᱩᱱᱠᱩ “ᱡᱮᱨᱤᱠᱚ ᱫᱚᱦᱲᱟ ᱛᱮᱭᱟᱨ ᱠᱮᱫᱟ”, ᱡᱮᱨᱤᱠᱚ ᱨᱮᱱ ᱫᱮᱣᱟᱹᱞ ᱟᱸᱰᱤᱭᱟᱹᱜ ᱨᱮ ᱤᱥᱚᱨ ᱨᱮᱱ ᱠᱟᱹᱢᱤ ᱨᱮ ᱥᱟᱝᱜᱮ ᱵᱷᱟᱜ ᱮᱢᱚᱜ ᱵᱟᱭ ᱠᱟᱛᱮ᱾ ᱚᱱᱟᱛᱮ ᱩᱱᱠᱩ ᱥᱟᱯᱫᱟᱣ ᱠᱮᱫᱟ, ᱚᱱᱟ ᱠᱩᱞᱤ ᱨᱮ ᱜᱚᱡ ᱥᱟᱶᱛᱮ᱾

> And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

> Yoshuaanis yeroo sana isaan kakachiisee akkana jedhe: “Namni magaalaa Yerikoo kana kaʼee ijaaru Waaqayyo duratti abaaramaa haa taʼu; hundee ishee ilma isaa angafaan ni kaaʼa, karrawwan ishee immoo ilma isaa quxisuudhaan ni dhaaba.” Yoshuaa 6:26.

As with ancient Israel at the first Kadesh, who had rejected the message of Joshua and Caleb, modern Israel’s rebellion at the first Kadesh (1863), brought upon them the curse of Joshua. When the third angel returned on September 11, 2001 (the last Kadesh), the final work in advance of God bringing down Jericho and its walls began.

Akkuma Israaʼel durii Kaadesh isa jalqabaatti, ergaa Iyyaasuu fi Kaaleb didanii turan sanaan taʼe, akkuma sana Israaʼel yeroo ammaa Kaadesh isa jalqabaatti (1863) finciluun isaanii abaarsa Iyyaasuu of irratti fide. Ergamichi sadaffaan Fulbaana 11, 2001tti (Kaadesh isa dhumaa) yeroo deebiʼetti, hojii dhumaa kan Waaqayyo Yerikoo fi dallaa ishee gad buusuuf dura raawwatamu jalqabame.

October 22, 1844 marks the arrival of the third angel, and in so doing it marks the arrival of the soon-coming Sunday in the last days. 1863 marks the end of the testing period of the third angel that commenced on October 22, 1844. 1863 is therefore a symbol of the soon-coming Sunday law, for Jesus always represents the ending with the beginning. In 1863, the nation was divided into two classes, and so too, at the Sunday law, two classes will be manifested.

Onkoloolessa 22, 1844, dhufaatii ergamaa sadaffaa ni mallatteessa; akkuma kanaan immoo guyyichi Dilbata yeroo dhiyootti dhufu kan bara mootummaa dhumaa ni mallatteessa. Bara 1863’n xumura yeroo qorumsa ergamaa sadaffaa, isa Onkoloolessa 22, 1844 irraa jalqabee ture, ni mallatteessa. Kanaafuu 1863 seera Dilbata yeroo dhiyootti dhufuuf fakkeenya dha; jechuunis Yesus yeroo hunda xumura jalqabaatiin ni bakka buusa. Bara 1863 keessatti sabni kutaa lamaatti qoodame; akkasumaattis yeroo seera Dilbataatti, kutaan lama ni mul’ata.

The testing period of the third angel in Millerite history began in 1844 and ended in 1863, and the beginning and ending, both marked the Sunday law of the last days. In the history between the beginning (1844) and the ending (1863), is the rebellion of the Millerite movement (1856). Thus, the period bears the signature of “Truth.” The return to Kadesh for the second time on September 11, 2001 marks the beginning of the testing process of the third angel, which concludes at the soon-coming Sunday law, as typified by 1863.

Yeroon qormaataa ergamaa sadaffaa seenaa Millerite keessatti bara 1844 keessa jalqabee bara 1863 keessatti xumurame; jalqabbii fi dhumni isaas lamaan isaanii iyyuu seera Dilbataa guyyoota dhumaa agarsiisan. Seenaa jalqabaa (1844) fi dhumaa (1863) gidduu jirutti, fincilli sochii Millerite (1856) jira. Kanaaf, yeroo sun mallattoo “Dhugaa” qabaata. Deebi’uun Kadeshitti yeroo lammaffaaf Fulbaana 11, 2001 keessatti, adeemsa qormaataa ergamaa sadaffaa jalqabuun isaa mallatteessa; qormaanni kunis seera Dilbataa dhihoo dhufu irratti xumurama; akkuma bara 1863n fakkeeffameetti.

From that Sunday law until human probation closes, Jericho and its walls will be brought down, in agreement with the executive judgment upon the whore of Babylon that is represented in that history. Verse forty begins in 1798, and concludes at the soon-coming Sunday law in verse forty-one. The time of the end in 1798 represents the internal line of God’s church, beginning with the Millerites of the movement of the first angel through to the movement of the third angel and the one hundred and forty-four thousand. All in one verse.

Seera Dilbata sanaa irraa jalqabee hanga carraan qoramuu namaa cufamutti, seenaa sana keessatti murtii hojii-raawwachiisummaa sagaagaltuu Baabilon irratti raawwatamuun akka agarsiifametti, Yerikoo fi dallaan ishee ni diigamu. Lakkoofsi afurtamaan bara 1798tti jalqaba, lakkoofsa afurtokkootti immoo Seera Dilbata yeroo dhihoo dhufu irratti xumurama. Yeroon dhumaa kan bara 1798tti ta’e sarara keessaa waldaa Waaqayyoo bakka bu’a; kunis Miileroota sochii ergamaa isa jalqabaa irraa jalqabee hamma sochii ergamaa isa sadaffaa fi nama kuma dhibba tokkoo fi afurtamii afuritti ga’a. Kun hundinuu lakkoofsa tokko keessatti argama.

The war between the king of the north that began with the ascendancy of the king of the south in 1798, was brought to a conclusion in 1989, when the king of the south was defeated by an alliance between the fifth and sixth kingdoms of Bible prophecy. The war of the king of the north and king of the south that began in 1798, was recognized by the Millerites as a warfare against Rome, which they saw as simply the two desolating powers of paganism and papalism. When the war ended in 1989, all three desolating powers were involved, and it marked the beginning of the prophetic illustration of those three powers leading the world to Armageddon, which is geographically represented in verse forty-five of Daniel eleven.

Bara baraa mootii kaabaa fi mootii kibbaa gidduutti, isa ol-ka’iinsa mootii kibbaa bara 1798tti jalqabame, bara 1989tti xumura irra gahe; yeroo sanatti mootichi kibbaa walta’iinsa mootummaa shanaffaa fi mootummaa ja’affaa raajii Macaafa Qulqulluu keessaa ta’een mo’atame. Bara baraa mootii kaabaa fi mootii kibbaa gidduutti, isa bara 1798tti jalqabame, warri Millerite akka waraana Roomaa irratti taasifametti hubatan; isaan Roomaa akka humnoota balleessitoota lama qofaatti, jechuunis hethenummaa fi paappaasummaa, ilaalan. Yeroo barichi bara 1989tti xumurametti, humnoonni balleessitootaa sadeen hundinuu keessatti hirmaatanii turan; kunis jalqaba fakkeenya raajii humnoota sadeen sanaa addunyaa gara Armaagedoonitti geessanii keessaa ta’e, kan bakki isaa juugraafiidhaan Daani’el boqonnaa kudha tokkoo keeyyata afurtamii shanitti agarsiifame dha.

Verses forty to forty-five identify the prophetic dynamics of the three powers bringing the pope to his end between the seas and the glorious holy mountain. Rightly understood, the prophetic history represented in verse forty-one, includes verses forty-one through forty-four.

Lakkoofsi afurtamaa hanga afurtamii-shanitti humnoota sadii pheephaas gara dhuma isaatti galaanota gidduu fi tulluu qulqulluu ulfina qabeessa gidduutti fidan kan raajii keessatti hojjetan adda baasu. Sirriitti hubatamee yoo ilaalame, seenaa raajii lakkoofsa afurtamaa tokko keessatti bakka bu’ame, lakkoofsota afurtamaa tokko hanga afurtamii-afuritti of keessatti hammata.

Therefore, starting from the time of the end in 1989, with the second witness of 1798, identifying the beginning and ending of the war between the king of the south and the king of the north, verse forty-one through forty-four identifies the threefold union of a papacy whose deadly wound is healed, and verse forty-five is where she comes to her end. The verses, when approached from this perspective present a history that is external to God’s church, as is also represented by the relation between the seven seals and the seven churches in the book of Revelation.

Kanaaf, bara dhuma keessaa kan jalqabee bara 1989 keessatti, ragaa lammaffaa kan bara 1798 wajjin, jalqabaa fi dhuma waraana mootii kibbaa fi mootii kaabaa gidduutti taʼe adda baasuun, lakkoofsi afurtamii tokko hanga afurtamii afuritti tokkummaa sadarkaa sadiin ijaarame kan abbaa irree Roomaa madaa isa duʼaa geessisu fayye sana adda baasa; lakkoofsi afurtamii shan keessatti immoo isheen dhuma ishii in gaʼa. Lakkoofsotni sun, ilaalcha kana irraa yoo itti dhiyaatame, seenaa waldaa Waaqayyoo alaa taʼe dhiheessu; kunis akkuma macaafa Mulʼata keessatti hariiroon chaappaa torbanii fi waldoota torbanii gidduu jiru bakka buʼamee jiru.

The line of prophetic history represented by 1798 represents primarily the investigative judgment, and the line that begins at the same point in 1989 represents primarily the executive judgment. 1798 is primarily emphasizing the work of the messenger who prepares the way for the Messenger of the Covenant, and 1989 is primarily emphasizing the work of the Elijah messenger.

Sararri seena raajii raajotaatiin 1798 bakka buufamu irra caalaatti firdii qorannoo agarsiisa; sararri yeroo sanuma irraa 1989tti jalqabu immoo irra caalaatti firdii raawwachiisaa agarsiisa. 1798 irra caalaatti hojii ergamaa Kaka’umsa Walii Galtee sanaaf karaa qopheessu cimsee ibsa; 1989 immoo irra caalaatti hojii ergamaa Eliyaas cimsee ibsa.

Starting from 1798, when the book of Daniel was unsealed, we have the increase of knowledge of the prophetic history where Christ leads His people into a covenant relationship that accomplishes the permanent combination of divinity with humanity. That last day covenant is identified repeatedly in the Scriptures.

Bara 1798 jalqabee, yeroo kitaabni Daani’el baname, beekumsi seenaa raajii ni dabale; keessatti Kiristoos ummata Isaa gara hariiroo kakuu tokkootti ni geggeessa, isa walitti makamuun waaqayyummaa fi namummaa dhaabbataa ta’e ittiin raawwatamu. Kakuun bara dhumaa sun keessatti Caaffata Qulqullaa’oo keessatti irra deddeebiin adda baafamee ni ibsama.

> Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Jeremiah 31:31–34.

> Kunoo, barri ni dhufu, jedha Gooftaan, yeroo ani mana Israa’elii fi mana Yihuudaa wajjin kakuu haaraa godhu; akka kakuu ani guyyaa ani harka isaanii qabee biyya Gibxii keessaa isaan baasuuf abbootii isaanii wajjin godhe sanaatti miti; isaan kakuu koo cabsan iyyuu, ani isaaniif akka abbaa manaa tureera, jedha Gooftaan. Garuu kun kakuu ani mana Israa’el wajjin godhu ta’a; erga barri sun darbee booddee, jedha Gooftaan, seera koo keessa isaanii keessa nan kaa’a, garaa isaanii irrattis nan barreessa; ani Waaqa isaanii nan ta’a, isaanis saba koo ni ta’u. Namni tokko ollaa isaa, namni tokko obboleessa isaas, “Gooftaa beeki” jedhee siʼachi hin barsiisu; inni xinnaan isaanii hamma inni guddaan isaanii hundinuu na ni beeku, jedha Gooftaan; ani hammina isaanii nan dhiisaatii, cubbuu isaanii immoo siʼachi hin yaadadhu. Ermiyaas 31:31–34.

All the prophets are identifying the last days, and the expression “last days,” in prophecy represents the time period of the judgment. The first angel arrived in 1798, at the time of the end, to announce the opening of the judgment in 1844, which is also the arrival of the last days. The last days, are Jeremiah’s “days” that will come, when God would “forgive” the “iniquity” and “no more remember” the sins of His people. That work is accomplished by Christ, as the High Priest in the antitypical day of atonement, during “the last days.”

Raajonni hundi raaggoonni hundinuu guyyoota dhumaa adda baasu; himanni “guyyoota dhumaa” jedhu immoo raajii keessatti yeroo murtii agarsiisa. Ergamaan inni jalqabaa bara 1798, yeroo dhumaatti, murtiin bara 1844 banamuu isaa labsuuf dhufe; kunis akkasuma dhufaatii guyyoota dhumaa ti. Guyyoonni dhumaa kunis “guyyoota” Ermiyaas kan dhufanidha; yeroo Waaqayyo yakka saba Isaa “dhiisu” fi cubbuu isaanii “deebisee hin yaadanne” ta’u. Hojii kana immoo Kiristoos, Guyyaa Araaraa fakkeenya-dhugaa keessatti Akka Luba Ol Aanaa ta’ee, “guyyoota dhumaa” keessatti raawwata.

Had Millerite Adventism continued by faith to walk in the advancing light of the third angel which arrived on October 22, 1844, they would have already been in their eternal home with Jesus. This is what Jeremiah means when he says, “after those days.” “Those days” are the prophetic periods that led to, and concluded in, 1844. They are the “days” which Daniel chapter twelve references.

Adventizmiin Millaroota taʼe utuu ifa sadaffaa ergamaa kan Onkoloolessa 22, 1844 gaʼe keessatti amantiidhaan deemuudhaan itti fufee jiraatee, amma iyyuu Yesuus wajjin mana isaanii isa bara baraa keessa turan jechuun ni dandaʼama. Kunis waan Ermiyaas yeroo “guyyoota sana booddee” jedhu ittiin kaase dha. “Guyyoonni sun” yeroowwan raajii kan gara 1844tti geessanii achittis xumuraman dha. Isaanis “guyyoota” Daaniʼel boqonnaa kudha lama keessatti eeraman dha.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

> Ati hamma bara dhumaatti deemi; ati ni boqotta; dhuma guyyootaattis qooda kee keessatti ni dhaabbatta. Daani'el 12:13.

At the “end of the days,” or as Jeremiah says, “after those days,” Christ designed to put His law in the inward parts of His people and write His law upon the hearts. The inward parts being the lower nature, or as Paul calls it the flesh, and the heart being the higher nature. The covenant promises to give His people a new mind at conversion, and a new body at the Second Coming. Man fell with Adam, who was created in God’s image, and who was created with a higher nature and a lower nature. Christ’s covenant is to redeem mankind with their twofold nature from the curse of sin.

“dhuma guyyaa”tti, yookaan akkuma Ermiyaas jedhuutti, “guyyoota sana booddee,” Kiristoos seera Isaa keessa keessaa saba Isaa keessa kaaʼuu fi seera Isaa garaa isaanii irratti barreessuuuf kaayyoo qaba ture. Keessi keessaa sun uumama gadi aanaa taʼee, yookaan akkuma Phaawulos isa waamuutti foon dha; garaan immoo uumama ol aanaa dha. Kakuun sun yeroo geeddaramuutti saba Isaatiif sammuu haaraa kennuu, yeroo Dhufaatii Lammaffaatti immoo dhagna haaraa kennuu abdachiisa. Namni Addaamiin kufe; inni bifa Waaqayyootiin uumamee ture, akkasumas uumama ol aanaa fi uumama gadi aanaa qabaatee uumamee ture. Kakuun Kiristoos immoo dhaloota namaa uumama isaanii dachaa sanaan abaarsa cubbuu irraa furuudha.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> Lafti seenaa lafaa kanaa isa dhumaa keessatti, kakuu Waaqayyo saba isaa ajaja isaa eegutti qabu haaromfamuu qaba. “Guyyaa sanatti bineensota dirree wajjin, simbirroota samii wajjin, wantoota lafa irra munyuuqan wajjin isaaniif kakuu nan godha; xiyyaa fi goraadee akkasumas waraana biyya keessaa nan cabsisa, nageenyaanis akka ciisan nan godha. Ani bara baraan si ofitti heerumsiisa; eeyyee, qajeelummaa keessatti, murtii keessatti, jaalala gaarummaa keessatti, fi araara keessatti si ofitti heerumsiisa. Amanamummaa keessattis si ofitti heerumsiisa; atis Waaqayyoon ni beekta.”

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14-23.

> “‘Guyyaa sanatti akkas ta’a; ani nan dhaga’a, jedha Waaqayyo; ani samii nan dhaga’a, isaanis lafa ni dhaga’u; laftis midhaan, wayinii, fi zayita ni dhaga’a; isaanis Yezre’el ni dhaga’u. Ani ishee anaaf lafa irratti nan facaasa; ishee araara hin argatin irra nan mararfadha; warra saba koo hin ta’inittis, Ati saba koo ti, nan jedhu; isaanis, Ati Waaqa koo ti, ni jedhu.’ Hosea 2:14-23.

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> “‘Guyyaa sanatti, ... haftee Israa’el, warri mana Yaaqoob keessaa hafanii oolanis, ... dhugaadhaan Waaqayyo, Isa Qulqulluu Israa’elitti ni irkatan.’ Isaayyaas 10:20. ‘Sabaa hundumaa, qomoo hundumaa, afaan hundumaa, fi ummata hundumaa’ keessaa warri ergaa kana gammachuudhaan fudhatan ni jiraatu: ‘Waaqayyoon sodaa; ulfinas isaaf kennaa; sa’aatiin firdii isaa dhufeera.’ Isaan waaqolii sobaa hundumaa, warra lafa kanaan isaan hidhan, irraa ni deebi’u; akkasumas ‘Isa samii fi lafa, galaanaa fi burqaawwan bishaanii uume ni waaqeffatu.’ Isaan hidhata walxaxaa hundumaa irraa of ni bilisa baasu; fuula addunyaa durattis akka yaadannoo araara Waaqayyoo ta’anii ni dhaabbatu. Ulaagaalee waaqayyoo hundumaaf ajajamoo ta’anii, maleekotaa fi namootaan akka warra ‘abboommiiwwan Waaqayyoo fi amantii Yesuus eeggan’itti ni beekamu. Mul’ata Yohaannis 14:6–7, 12.

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> “‘ꯅꯨꯡꯉꯥꯏ, ꯃꯇꯝ ꯑꯁꯤ ꯂꯥꯛꯀꯅꯤ, ꯑꯗꯨꯒ ꯑꯗꯨꯅ ꯑꯩꯍꯥꯛꯅ ꯍꯥꯏꯌꯦ, ꯃꯁꯥꯒꯤ ꯂꯧ ꯊꯤꯕ ꯃꯤꯁꯤꯡꯅ ꯂꯧꯁꯤꯟꯕ ꯃꯤꯁꯤꯡꯗꯨ ꯐꯥꯎꯊꯣꯛꯀꯅꯤ, ꯑꯃꯁꯨꯡ ꯑꯔꯣꯏꯕꯥ ꯑꯇꯣꯞꯄ ꯃꯦꯔꯝꯁꯤꯡ ꯄꯨꯖꯤꯟꯕ ꯃꯤꯗꯨ ꯃꯌꯥꯝ ꯃꯥꯔꯣꯛꯀꯅꯤ; ꯑꯃꯁꯨꯡ ꯆꯤꯡꯁꯤꯡꯗꯒꯤ ꯑꯉꯥꯎꯕꯥ ꯎꯁꯣꯏ ꯁꯤꯔꯀꯅꯤ, ꯑꯃꯁꯨꯡ ꯆꯤꯡꯄꯥꯟ ꯄꯨꯝꯅꯃꯛ ꯆꯨꯍꯜꯂꯀꯅꯤ꯫ ꯑꯩꯅ ꯑꯩꯒꯤ ꯃꯤꯌꯣꯏ ꯏꯖꯔꯥꯏꯜꯒꯤ ꯀꯥꯞꯇꯤꯚꯤꯇꯤ ꯍꯟꯅ ꯍꯪꯒꯠꯀꯅꯤ, ꯑꯗꯨꯒ ꯃꯈꯣꯏꯅ ꯃꯥꯡꯍꯜꯂꯕꯥ ꯁꯍꯔꯁꯤꯡ ꯁꯥꯡꯗꯣꯛꯀꯅꯤ ꯑꯃꯁꯨꯡ ꯃꯈꯣꯏ ꯃꯗꯨꯗ ꯂꯩꯀꯅꯤ; ꯃꯈꯣꯏꯅ ꯑꯉꯨꯔ ꯂꯩꯕꯛꯁꯤꯡ ꯂꯩꯁꯤꯟꯒꯅꯤ, ꯑꯃꯁꯨꯡ ꯃꯗꯨꯒꯤ ꯎꯁꯣꯏ ꯊꯛꯀꯅꯤ; ꯃꯈꯣꯏꯅ ꯑꯃꯁꯨꯡ ꯂꯝꯖꯥꯎꯁꯤꯡ ꯁꯦꯝꯒꯠꯀꯅꯤ, ꯑꯃꯁꯨꯡ ꯃꯗꯨꯒꯤ ꯃꯌꯥꯏ ꯆꯥꯀꯅꯤ꯫ ꯑꯩꯅ ꯃꯈꯣꯏꯕꯨ ꯃꯈꯣꯏꯒꯤ ꯂꯝꯗ ꯄꯨꯔꯛꯀꯅꯤ, ꯑꯃꯁꯨꯡ ꯑꯩꯅ ꯃꯈꯣꯏꯗ ꯄꯤꯕ ꯃꯈꯣꯏꯒꯤ ꯂꯝꯗꯒꯤ ꯃꯈꯣꯏꯕꯨ ꯑꯗꯨꯒꯤ ꯃꯇꯨꯡ ꯑꯥꯏꯅ ꯊꯥꯗꯣꯛꯄ ꯉꯝꯂꯣꯏ, ꯍꯥꯏꯅ ꯑꯗꯨꯒ ꯅꯍꯥꯛꯀꯤ ꯄ꯭ꯔꯚꯨ, ꯅꯍꯥꯛꯀꯤ ꯏꯁ꯭ꯋꯔꯅ ꯍꯥꯏꯌꯦ꯫ ꯑꯃꯣꯁ 9:13–15.’” Review and Herald, February 26, 1914.

When Jeremiah says “after those days,” the “days” that preceded the work represented by Christ suddenly coming to His temple to cleanse it, were the prophetic periods that ended in 1798 and 1844. The end of those prophetic days (periods), marked the forty-six years in which Christ erected the Millerite temple, and when He suddenly came on October 22, 1844 He was fulfilling Malachi chapter three, which He also fulfilled when He cleansed the temple at the beginning and ending of His ministry.

Yommuu Ermiyaas “guyyoota sana booddee” jedhu, “guyyoonni” hojii Kiristoosiin bakka bu’ame—innis mana qulqullummaa Isaa qulqulleessuuf tasuma gara isaa dhufuu—dura turan, yeroo raajii kan bara 1798 fi 1844tti xumuraman turan. Xumuri guyyoota raajii sanaa (yeroo sanaa), waggoota afurtamii jahaa Kiristoos mana qulqullummaa Millerite ijaare agarsiise; yeroo Inni Onkoloolessa 22, 1844tti tasuma dhufe immoo, inni raawwii Malkiyaa boqonnaa sadii ture; kanais akkuma tajaajila Isaa jalqabaa fi xumura irratti mana qulqullummaa qulqulleesse keessatti raawwate sana raawwate.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Yommuu Yesuus bittootaa fi gurgurtoota biyya lafaa mana qulqullummaatii keessaa qulqulleessetti, hojii ergamaa Isaa garaa namaa xuraa’ummaa cubbuurraa qulqulleessuuf ta’e labsate,—hawwiiwwan lafaa, fedha ofittummaa, amala hamaa lubbuu mancaasan irraa. Miilkiyaas 3:1–3 caqasame.” The Desire of Ages, 161.

And “after those days,” Christ intended to cleanse the temple He had erected, which represented His work in cleansing the hearts of His people from the defilement of sin, or as Jeremiah states writing His law upon the hearts and inward parts.

Akkasumas “guyyoota sanaa booddee,” Kiristoos mana qulqullummaa Inni ijaare qulqulleessuuf yaade; inni sun hojii Isaa qalbii saba Isaa xuraa’ummaa cubbuutii irraa qulqulleessuu bakka bu’a ture, yookaan akkuma Ermiyaas jedhu seera Isaa garaa fi keessa isaanii irratti barreessuu dha.

> For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. Hebrews 8:8–10.

> Isaanii irratti dogoggora argatee, “Kunoo, guyyoonni dhufu, jedha Gooftaan, yeroo ani mana Israa’elii fi mana Yihuudaa wajjin kakuu haaraa godhu ni dhufa; akka kakuu ani guyyaa ani harka isaanii qabee biyya Gibxii keessaa isaan baasuuf abbootii isaanii wajjin godhe sanaa miti; sababni isaas isaan kakuu koo keessa hin jiraanne, anis isaan hin ilaalle, jedha Gooftaan. Kunoo kakuu ani guyyoota sana booddee mana Israa’el wajjin godhu kana, jedha Gooftaan; seera koo yaada isaanii keessa nan kaa’a, onnee isaanii irrattis nan barreessa; anis isaanii Waaqa nan ta’a, isaanis anaaf saba ni ta’u.” Ibroota 8:8–10.

The words “those days” were Daniel’s “end of the days,” that ended in 1798 and 1844. The line of the Protestant horn that begins in 1798, in verse forty of Daniel eleven, is emphasizing the covenant relationship which is established with the one hundred and forty-four thousand. The Hebrew word “lot” is a small stone that was used to determine one’s destiny. Daniel was told to go and rest (in death), until “the end of the days,” when, in 1844, the judgment would begin and his destiny would be determined.

ଶବ୍ଦଗୁଡ଼ିକ “ସେହି ଦିନଗୁଡ଼ିକ” ଦାନିଏଲଙ୍କ “ଦିନମାନଙ୍କର ଶେଷ” ଥିଲା, ଯାହା 1798 ଓ 1844 ମସିହାରେ ସମାପ୍ତ ହେଲା। ଦାନିଏଲ ଅଧ୍ୟାୟ ଏଗାରର ଚାଳିଶତମ ପଦରେ 1798 ରୁ ଆରମ୍ଭ ହେଉଥିବା ପ୍ରୋଟେଷ୍ଟାଣ୍ଟ ଶିଙ୍ଗର ରେଖା, ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କ ସହ ସ୍ଥାପିତ ହେଉଥିବା ଚୁକ୍ତିଗତ ସମ୍ପର୍କକୁ ଜୋର ଦେଉଛି। ହିବ୍ରୁ ଶବ୍ଦ “lot” ଏକ ଛୋଟ ପଥର ଥିଲା ଯାହା କାହାରୋ ଭାଗ୍ୟ ନିର୍ଣ୍ଣୟ କରିବା ପାଇଁ ବ୍ୟବହୃତ ହୁଏଥିଲା। ଦାନିଏଲଙ୍କୁ କୁହାଯାଇଥିଲା ଯେ ସେ “ଦିନମାନଙ୍କର ଶେଷ” ପର୍ଯ୍ୟନ୍ତ ଯାଇ ବିଶ୍ରାମ କରନ୍ତୁ (ମୃତ୍ୟୁରେ), ଯେତେବେଳେ 1844 ମସିହାରେ ବିଚାର ଆରମ୍ଭ ହେବ ଏବଂ ତାଙ୍କର ଭାଗ୍ୟ ନିର୍ଣ୍ଣୟ କରାଯିବ।

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

> Ati hamma bara bara dhumaatti deemi; ati boqotta, dhuma guyyootaattis qooda kee keessatti ni dhaabbatta. Daani’el 12:13.

The “days” of the “end of the days,” represents the time prophecies which ended in 1844, for after then prophetic time would be no longer. The twenty-three hundred years, which was the marah vision, meaning the sudden appearance of Christ in His sanctuary then ended, and the twenty-five hundred and twenty years of the last indignation also ended, just as the days of the first indignation had ended at the time of the end in 1798. “After those days,” as referred to by Jeremiah, was thereafter addressed by Paul. Paul refers to Jeremiah’s “after those days,” twice, for Paul doesn’t simply address the covenant that was to be instituted “after those days,” but more importantly he is identifying the work of Christ as High Priest.

“ᱢᱩᱸᱫ” ᱠᱚ “ᱛᱟᱭᱚᱢ ᱢᱩᱸᱫ ᱠᱚ” ᱨᱮ, 1844 ᱨᱮ ᱥᱟᱯᱷᱟ ᱟᱠᱟᱱ ᱥᱚᱢᱚᱭ-ᱵᱷᱟᱵᱤᱥᱚᱛᱽ ᱠᱚ ᱨᱮᱭᱟᱜ ᱚᱠᱛᱚ ᱵᱩᱡᱷᱟᱹᱣᱟ; ᱪᱮᱫᱟᱠ 1844 ᱛᱟᱭᱚᱢ ᱠᱷᱚᱱ ᱵᱷᱟᱵᱤᱥᱚᱛᱽ ᱚᱠᱛᱚ ᱟᱨ ᱵᱟᱝ ᱛᱟᱦᱮᱸᱱᱟ। 2300 ᱥᱮᱨᱢᱟ, ᱚᱠᱟ ᱢᱟᱨᱟᱦ ᱫᱚᱨᱥᱚᱱ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ—ᱟᱨ ᱚᱱᱟᱨ ᱢᱟᱱᱮ ᱦᱚᱲᱢᱚᱨ ᱥᱟᱱᱛᱚᱜᱷᱚᱨ ᱨᱮ ᱢᱟᱥᱤᱦᱟᱨ ᱦᱟᱴᱤᱧ ᱧᱮᱞᱮᱱᱟ—ᱚᱱᱟ ᱚᱠᱛᱚᱨᱮ ᱢᱩᱪᱟᱹᱫ ᱮᱱᱟ; ᱟᱨ ᱢᱚᱫ ᱨᱚᱥᱨᱮᱛᱷᱟᱨ 2520 ᱥᱮᱨᱢᱟ ᱦᱚᱸ ᱚᱱᱟ ᱚᱠᱛᱚᱨᱮᱭ ᱢᱩᱪᱟᱹᱫ ᱮᱱᱟ, ᱡᱮᱢᱚᱱ 1798 ᱨᱮ ᱛᱟᱭᱚᱢ ᱚᱠᱛᱚᱨᱮ ᱯᱷᱟᱨᱥᱟ ᱨᱚᱥᱨᱮᱛᱷᱟᱨ “ᱢᱩᱸᱫ” ᱠᱚ ᱢᱩᱪᱟᱹᱫ ᱟᱠᱟᱱ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ। “ᱚᱱᱟ ᱢᱩᱸᱫ ᱠᱚ ᱛᱟᱭᱚᱢ,” ᱡᱮᱦᱮᱛᱩ ᱡᱮᱨᱮᱢᱤᱭᱟ ᱨᱮ ᱩᱞᱞᱮᱠ ᱟᱠᱟᱱᱟ, ᱚᱱᱟ ᱛᱟᱭᱚᱢ ᱯᱚᱣᱞᱩᱥ ᱦᱚᱛᱮ ᱚᱞ ᱠᱟᱱᱟ। ᱯᱚᱣᱞᱩᱥ ᱡᱮᱨᱮᱢᱤᱭᱟᱨ “ᱚᱱᱟ ᱢᱩᱸᱫ ᱠᱚ ᱛᱟᱭᱚᱢ” ᱫᱚ ᱵᱟᱨ ᱫᱷᱟᱣ ᱩᱞᱞᱮᱠ ᱮᱫᱟᱭ, ᱪᱮᱫᱟᱠ ᱯᱚᱣᱞᱩᱥ ᱠᱮᱵᱚᱞ ᱚᱱᱟ ᱪᱩᱠᱛᱤ ᱨᱮ ᱵᱟᱝ ᱠᱟᱛᱷᱟ ᱮᱫᱟᱭ ᱡᱮ ᱚᱱᱟ “ᱚᱱᱟ ᱢᱩᱸᱫ ᱠᱚ ᱛᱟᱭᱚᱢ” ᱨᱮ ᱥᱛᱷᱟᱯᱤᱛ ᱦᱚᱵᱚᱜᱼᱟ; ᱢᱮᱱᱠᱷᱟᱱ ᱟᱨᱚ ᱢᱟᱨᱟᱝ ᱠᱟᱛᱷᱟ ᱦᱚᱸ, ᱩᱱᱤ ᱢᱟᱥᱤᱦᱟᱨ ᱢᱟᱦᱟ ᱡᱟᱡᱟᱠ-ᱯᱩᱡᱟᱹᱨᱤ ᱞᱮᱠᱟ ᱠᱟᱹᱢᱤ ᱠᱚ ᱪᱤᱱᱦᱟᱹᱣ ᱮᱫᱟᱭ।

> For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God. Hebrews 10:14–21.

> Inni aarsaa tokkoon warra qulqulleeffaman bara baraan guutuu godheera. Waaqni Qulqulluunis kana irratti nuuf dhugaa ba’a; erga duraan akkana jedhee dubbatee booddee, “Kunis kakuu ani guyyoota sana booddee isaanii wajjin godhuudha, jedha Gooftaan; seerota koo garaa isaanii keessa nan kaa’a, yaada isaanii irrattis nan barreessa”; akkasumas, “Cubbu isaanii fi jal’ina isaanii kana caalaa hin yaadadhu.” Egaa bakka kanaaf dhiifamni jiru, aarsaan cubbuudhaaf itti dabalee hin jiru. Kanaafis, obboloota, dhiiga Yesuusiin Iddoo Hundumaa caalaa Qulqulluutti seenuuf ija jabina waan qabnuuf, karaa haaraa fi jiraataa, inni nuuf qulqulleesse, jechuunis golgaa sanaan, sunis foon isaa dhaan; akkasumas Mana Waaqayyoo irratti lubicha guddaa waan qabnuuf. Ibroota 10:14–21.

The two hundred and twenty years that link the prophecy of the marah vision of Christ’s appearance, with the twenty-five-hundred and twenty year prophecy of the chazon vision of prophetic history, ties together, or links the beginning of those two prophetic periods, with a symbolic link that represents the combination of humanity with divinity, which is the work Christ accomplishes in the cleansing that occurs during the movement of the third angel, and results in the covenant He makes with the one hundred and forty-four thousand.

Waggootni dhibbaan lamaa fi waggootni digdama mul’ata maraa dhufaatii Kiristoos raajii wajjin walqabsiisan, raajii waggoota kuma lamaa fi dhibba shanii fi digdama mul’ata chazon seenaa raajii wajjin, jalqaba yeroo raajii lamaan sanaa walitti hidhu, yookaan walqabsiisu; hidhaa fakkeenyaa kan namummaa fi waaqayyummaa walitti makamu bakka bu’uudhaan, innis hojii Kiristoos qulqulleessuu sochii ergamaa sadaffaa keessatti raawwatamuun raawwatu, akkasumas kakuu inni dhibba afurtamii afur kuma namoota wajjin godhuun bu’aa kennu dha.

The vision of the chazon, that illustrates the trampling down of the temple, is the vision of humanity that has been trampled down by sin, since the rebellion of Adam in the Garden of Eden; and the vision of the marah, that illustrates Christ work of restoring and cleansing the temple were both fulfilled on October 22, 1844. There are two twenty-five-hundred and twenty year prophecies of God’s indignation, that represent the trampling down of the host and the sanctuary.

Mulʼanni chazon, kan mana qulqullummaa miidhamee tuqamee agarsiisu, mulʼata ilmaan namaa cubbuudhaan miidhamanii tuqaman ti; fincila Addaam keessatti iddoo biqiltuu Eeden irraa jalqabee; akkasumas mulʼanni marah, kan hojii Kiristoos mana qulqullummaa deebisee hundeessuu fi qulqulleessuu agarsiisu, lamaan isaanii iyyuu Onkoloolessa 22, 1844 irratti raawwataman. Raajiiwwan waggaa kuma lama dhibba shan fi digdamaa lama kan dheekkamsa Waaqayyoo keessaa lama jiru; isaanis tuqamuu loltoota samii fi mana qulqullummaa bakka buʼu.

Both of those prophecies represent the trampling down of humanity, that is to be restored by the vision of the marah. Those two indignations of God against His people represent the indignation upon fallen mankind, that would only be rescued and restored by the work of Christ in rebuilding and cleansing the fallen temple.

Raajiiwwan lamaan sunis dhala namaa hacuucamuu, jechuunis mul’ata marahatiin deebifamee ijaaramuuf jedhu, ni bakka bu’u. Aariin Waaqayyoo lamaan sun ummata Isaa irratti mul’atanis, aarii ilmaan namootaa kufanii irratti dhufu kan argisiisu; innis hojii Kiristoos mana qulqullummaa kufe deebisee ijaaruu fi qulqulleessuun qofa furamee deebifamuu danda’a ture.

The two indignations represent the higher nature and lower nature of mankind. At the fall of Adam, the lower nature took the supremacy over the higher nature, and Christ’s design for men was that the higher nature ruled over the lower nature. At the fall of Adam, the higher nature fell to the lusts of the lower nature, and God’s design was reversed. This is what is meant by biblical “conversion.” To be converted means to have the higher nature restored to its ruling position over the lower nature. To convert is to reverse, or turn upside down.

ⲛⲓⲥⲛⲁⲩ ⲛ̀ⲟⲣⲅⲏ ⲥⲉⲣⲉⲡⲣⲉⲥⲃⲉⲩⲉⲓⲛ ⲉ̀ⲧⲫⲩⲥⲓⲥ ⲉⲧϭⲟⲥⲓ ⲛⲉⲙ ⲧⲫⲩⲥⲓⲥ ⲉⲧⲑⲉⲃⲓⲱⲟⲩ ⲙ̀ⲫ̀ⲣⲱⲙⲓ. ϩⲛ ⲡⲓϩⲉⲓ ⲛ̀ⲁⲇⲁⲙ, ⲧⲫⲩⲥⲓⲥ ⲉⲧⲑⲉⲃⲓⲱⲟⲩ ⲁⲥϭⲓ ⲛ̀ϯⲙⲉⲧϫⲱⲣⲓ ϩⲓϫⲉⲛ ⲧⲫⲩⲥⲓⲥ ⲉⲧϭⲟⲥⲓ, ⲟⲩⲟϩ ⲡ̀ⲥⲱϣⲛ ⲙ̀Ⲡⲭ̅ⲥ̅ ϧⲁ ⲛⲓⲣⲱⲙⲓ ⲛⲉ ϫⲉ ⲧⲫⲩⲥⲓⲥ ⲉⲧϭⲟⲥⲓ ⲉⲥⲉⲉⲣⲁ̀ⲣⲭⲓ ⲉ̀ⲧⲫⲩⲥⲓⲥ ⲉⲧⲑⲉⲃⲓⲱⲟⲩ. ϩⲛ ⲡⲓϩⲉⲓ ⲛ̀ⲁⲇⲁⲙ, ⲧⲫⲩⲥⲓⲥ ⲉⲧϭⲟⲥⲓ ⲁⲥϩⲉⲓ ϩⲁ ⲛⲓⲉ̀ⲡⲓⲑⲩⲙⲓⲁ ⲛ̀ⲧⲫⲩⲥⲓⲥ ⲉⲧⲑⲉⲃⲓⲱⲟⲩ, ⲟⲩⲟϩ ⲡ̀ⲑⲉⲗⲏⲙⲁ ⲙ̀Ⲫϯ ⲁⲩⲫⲟⲛϩϥ ⲉ̀ⲡ̀ϣⲱⲓ. ⲫⲁⲓ ⲡⲉ ⲉ̀ⲧⲟⲩⲙⲟⲩϯ ⲉ̀ⲣⲟϥ ϧⲉⲛ ϯⲅⲣⲁⲫⲏ ϫⲉ “ⲡⲓⲕⲟⲛⲃⲉⲣⲥⲓⲟⲛ.” ⲉ̀ⲣ ⲡⲓⲕⲟⲛⲃⲉⲣⲧ ⲧⲉ ⲉ̀ⲧⲣⲉ ⲧⲫⲩⲥⲓⲥ ⲉⲧϭⲟⲥⲓ ϭⲓⲱⲟⲩ ⲉ̀ⲡⲉⲥⲙⲁ ⲛ̀ⲁ̀ⲣⲭⲉⲓⲛ ϩⲓϫⲉⲛ ⲧⲫⲩⲥⲓⲥ ⲉⲧⲑⲉⲃⲓⲱⲟⲩ. ⲡ̀ⲕⲟⲛⲃⲉⲣⲧ ⲇⲉ ⲡⲉ ⲉ̀ⲫⲟⲛϩ ⲛⲁⲛ, ⲓⲉ ⲉ̀ⲫⲱϣ ⲉ̀ⲡ̀ϣⲱⲓ.

The first indignation against the northern kingdom, was the indignation against the lower nature who subjugated the higher nature at the fall. That indignation came first, for Christ took up the work of redemption right where it first began, and it began with the lust of the lower nature, which was the lust of appetite. Christ began His work with forty days of fasting.

Dheekkamsi jalqabaa isa duraa mootummaa kaabaa irratti dhufe, dheekkamsa uumama gadi-aanaa isa kufaatii keessatti uumama ol-aanaa garbummaa jala galche irratti dhufe ture. Dheekkamsi sun dursee dhufe; sababiin isaas, Kiristoos hojii furii bakka inni jalqaba irratti ka’e sana irraa kaasee fudhate, innis fedhii foonii uumama gadi-aanaa, jechuun hawwii nyaataa, irraa jalqabe. Kiristoos hojii Isaa sooma guyyoota afurtamaatiin jalqabe.

> “Christ knew that in order to successfully carry forward the plan of salvation He must commence the work of redeeming man just where the ruin began. Adam fell by the indulgence of appetite. In order to impress upon man his obligations to obey the law of God, Christ began His work of redemption by reforming the physical habits of man. The declension in virtue and the degeneracy of the race are chiefly attributable to the indulgence of perverted appetite.” Testimonies, volume 3, 486.

> “Kiristoos karoorri fayyinaa milkaa’inaan akka itti fufuuf hojii furii namaa badiinni itti jalqabe sanuma irraa jalqabuun akka isa barbaachisu ni beeka ture. Aadam fedhii nyaataatti of kenneen kufe. Namni seera Waaqayyoo dhaga’uun akka isa irra jiru akka isatti jabeessuudhaaf, Kiristoos hojii furii Isaa amala qaamaa namaa haaromsuudhaan jalqabe. Gadi-bu’iinsi safuu fi manca’iinsi sanyii namaa irra caalaan isaanii fedhii nyaataa jal’ifameef of kennuu irraa maddu.” Testimonies, volume 3, 486.

The second indignation was against the higher nature, represented by the southern kingdom, where Jerusalem is located, which is the city which God chose to place His name. On October 22, 1844 the work Christ intended to do, and the work which He is now accomplishing, is represented by Ezekiel’s two sticks.

Aarriin lammaffaan uumama ol’aanaa irratti ture; kun mootummaa kibbaa, Yerusaalem bakka jirtu sanaan bakka buufame; isheenis magaalaa Waaqayyo maqaa Isaa keessa kaa’uuf filate dha. Onkoloolessa 22, 1844 irratti hojii Kiristoos hojjechuu yaade, akkasumas hojii Inni amma raawwachaa jiru, ulee lama Hisqiʼeelitiin bakka buufameera.

When Ezekiel’s two sticks are joined together into one stick forever, it is identifying the covenant where Christ removes sin from His people forever, and the higher and lower natures are returned to the proper hierarchical structure, and men are once again whole. In the unconverted state, the lower nature of man, represented by the first indignation, ruled over the higher nature of man represented by the last indignation. Thus, the first indignation was against the northern kingdom, which was geographically “above” the southern kingdom.

Yommuu uleen lamaan Hisqiʼeel walitti makamanitti bara baraan ule tokko taʼan, kun kakuu isa Kiristoos cubbuu saba Isaa irraa bara baraan balleessu ittiin agarsiisudha; akkasumas uumamni ol’aanaan fi uumamni gadi-aanaan gara sirna isaanii isa sirrii, isa sadarkaa irratti hundaaʼeetti deebi’u; namoonnis ammas guutuu ta’u. Haala nama hin geeddaramne keessatti, uumamni namaa isa gadi-aanaan, dheekkamsa isa jalqabaatiin fakkeeffame, uumama namaa isa ol’aanaa, dheekkamsa isa dhumaatiin fakkeeffame, irratti mootummaa qaba ture. Kanaafuu, dheekkamsi inni jalqabaa mootummaa kaabaa irratti ture; mootummaa kibbaa immoo teessuma lafaatiin isa “ol” ture.

The two hundred and twenty years that links the two visions of the marah and chazon with divinity and humanity, in their mutual beginnings, both come together into one stick when Christ finalizes the work of the third angel with the one hundred and forty-four thousand. It is the prophecy of the last indignation against the southern kingdom that is joined with the prophecy of the appearance in 1844, for the covenant provides a new mind at conversion, but the new body (the northern kingdom) is only restored at the second coming in a twinkling of an eye.

Waggoonni dhibba lamaa fi digdamii kan mul’ata marah fi chazon lamaan, jalqabbii isaanii waliinii keessatti, Waaqummaa fi namummaa waliin wal qabsiisu, yeroo Kiristoos hojii ergamaa sadaffaa warra dhibba afurtamii afurtamii kuma tokkoon afur wajjin xumuru, hunda isaanii ulee tokko keessatti walitti qaba. Innis raajii dheekkamsa isa dhumaa mootummaa kibbaatti dhufu, kan raajii mul’achuu bara 1844 wajjin walitti makamuudha; mootummaa inni waaqeffannaa haaraa yeroo jijjiiramaatti kenna, garuu qaamni haaraan (mootummaa kaabaa) immoo dhufaatii lammaffaa irratti, yeroo liphsuu ijaatti qofa deebi’ee ni dhaabata.

Verse forty of Daniel eleven, identifies both time’s of the ends, and in so doing emphasizes an internal and external line of prophetic history during the history of the earth beast of Revelation chapter thirteen. The truths that are unsealed in the verse represent both the internal and external lines of truth which Christ came to identify and accomplish within His people. The truth that humanity combined with divinity, does not sin, is represented in the light connected with the effect of the unsealing of knowledge, and represents the internal truth of God’s people in the last days. The light represented by the warfare between the powers that lead the world to Armageddon is the external truth of God’s people in the last days.

Lakkoofsi afurtamaffaa kan Daaniʼel boqonnaa kudha tokkoo, yeroo dhumaa lamaan isaanii ni adda baasa; akkasumas kana gochuudhaan, yeroo seenaa bineensa lafaa kan Mulʼata boqonnaa kudha sadii keessatti ibsame keessatti, sarara seenaa raajii keessaa fi alaa irratti xiyyeeffannaa ni kenna. Dhugaan lakkoofsa kana keessatti hiikamee ifatti baʼe, sarara dhugaa keessaa fi alaa lamaanuu kan Kiristoos saba Isaa keessatti adda baasuufii fi raawwachuuf dhufe bakka buʼa. Dhugaan jechuun namummaan Waaqummaa wajjin walitti makamee cubbuu hin hojjetu jedhu, ifa buʼaa beekumsa hiikamuudhaan walqabate keessatti bakka buʼameera; innis dhugaa keessaa saba Waaqayyoo guyyoota dhumaa keessatti jiru bakka buʼa. Ifni waraana humnoota addunyaa gara Armagedoonitti geessan gidduutti bakka buʼame immoo dhugaa alaa saba Waaqayyoo guyyoota dhumaa keessatti jiru dha.

We will continue this study in the next article.

Qo'annoo itti aanu keessatti qorannaa kana itti fufna.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

> Dubbiin Waaqayyoo ammas natti dhufe; innis akkana jedhe: “Ati yaa ilma namaa, ulee tokko fudhadhuutii irratti, ‘Yihuudaadhaaf, ijoollee Israa’el warra isa wajjin jiranis’ jedhii barreessi; ergasii ulee biraa fudhadhuutii irratti, ‘Yoseefiif, jechuun ulee Efreem, mana Israa’el hundumaafis warra isa wajjin jiran’ jedhii barreessi. Isaanis walitti maxxansiitii ulee tokko godhi; harka kee keessattis tokko ta’u. “Ijoolleen saba keetii yommuu si dubbisanii, ‘Kunniin maal akka ta’an nu hin argisiiftuu ree?’ jedhanitti, akkana jedhiin; ‘Waaqayyo Gooftaan akkana jedha: Kunoo, ani ulee Yoseef isa harka Efreem keessa jiru, gosoota Israa’el warra isa wajjin jiranis nan fudhadha; isa wajjinis, jechuun ulee Yihuudaa wajjin nan walitti qaba; ulee tokko nan godha; isaanis harka koo keessatti tokko ta’u.’ Uleewwan ati irratti barreessites ija isaanii duratti harka kee keessa haa jiraatan. “Isaaniinis akkana jedhi; ‘Waaqayyo Gooftaan akkana jedha: Kunoo, ani ijoollee Israa’el saboota ormootaa keessaa, iddoo isaan dhaqan hundumaa keessaa nan fudhadha; gama hundumaan walitti isaan nan qaba; gara biyya isaanii keessaas isaan nan fida. Ani biyyattii keessatti, tulluuwwan Israa’el irratti, saba tokko isaan nan godha; mootii tokkos hunduma isaanii irratti mootii ta’a; isaan si’achi deebi’anii saba lama hin ta’an; mootummaa lamaattis gargar hin qoodaman. Isaan si’achi waaqota isaanii tolfamoo, wantoota isaanii jibbisiisoo, yookaan yakka isaanii kaminiyyuu of hin xureessan; ani garuu iddoo jireenya isaanii hundumaa isa keessatti cubbuu hojjetan keessaa isaan nan oolcha, isaan nan qulqulleessa; akkasumas isaan saba koo ta’u, anis Waaqa isaanii nan ta’a. “Tajaajilaan koo Daawit isaan irratti mootii ta’a; hundumti isaanii tiksee tokko qabaatu; isaanis murtii koo keessa ni deddeebi’u; sirna koo ni eegu; ni hojjatus. Isaan biyyattii ani tajaajilaa koo Yaaqoobitti kenne, kan abbootiin keessan keessa jiraatan sana keessa ni jiraatu; isaanis, ijoolleen isaanii fi ijoolleen ijoollee isaanii, bara baraan achi keessa ni jiraatu; tajaajilaan koo Daawitis bara baraan bulchaa isaanii ta’a. “Ammas ani isaanii wajjin kakuu nagaa nan godha; inni kakuu bara baraa ta’ee isaanii wajjin ni jiraata; ani iddoo isaanii nan dhaaba, isaan nan baay’isa, mana qulqullummaa koos bara baraan gidduu isaanii nan dhaaba. Dunkaanakoon koos isaanii wajjin ni ta’a; eeyyee, ani Waaqa isaanii nan ta’a; isaanis saba koo ta’u. Saboonni ormootaas, yommuu mana qulqullummaa koo bara baraan gidduu isaanii ta’etti, ani Waaqayyo Israa’elin kan qulqulleessu ta’uu koo ni beeku.’” Hisqi’el 37:15–28.

Back to Articles