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# The Book of Daniel - Number Sixty-One

Kitaaba Daani’eel - Lakkoofsa Jahaatamii Tokko

Unveiling the Prophetic Tapestry: Understanding Daniel’s Visions, the Covenant, and the Sealing Time in the Last Days

Mul’ata Raajii Raajii Prophetii Saaxiluu: Mul’ata Daani’el, Kakuu, fi Guyyaa Dhumaatti Yeroo Cufiinsaa Hubachuu

Author

Jeff Pippenger

Published

January 25, 2024

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Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.

Gaabri’el boqonnaa sagalaffaatti Daani’eelitti dhufee, mul’ata lamaan boqonnaa saddeettaffaa keessatti isaaf dhihaataniif hubannaa fi beekumsa isaaf kennuuf dhufe.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> Inninis natti hime, na haasaʼa koos na dubbate; “Yaa Daaniʼel, ogummaa fi hubannaa siif kennuuf amma nan dhufe. Jalqaba kadhannaa keetii irraa eegalee ajajni baʼe; anis si argisiisuuf dhufeera; ati baayʼee jaallatamaadhaatii; kanaaf dubbicha hubadhu, mulʼatichas qalbeeffadhu.” Daaniʼel 9:22, 23.

In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.

Daaniʼel “hubannaa” isa isaaf barbaachisu argachuuf, Gabreel “dubbicha” fi “mulʼata” lamaan isaanii iyyuu akka hubatu isatti hime. “Dubbichi” mulʼata iddoo qulqulluu fi loltoonni irra dhidhiitaman ture; “mulʼatichi” immoo mulʼata mulʼachuu Onkoloolessa 22, 1844 ture. Obboleettii Wiit akkasumas mulʼatawwan lamaan kana irratti xiyyeeffatti yeroo nu beeksiftutti Daaniʼel hariiroo boojiʼamuu waggoota torbaatamaa fi waggoota kuma lamaa fi dhibba sadii hubachuuf akka barbaadaa ture. Waggoonni torbaataman isa Gabreel “dubbicha” jedhee ibse dha; “mulʼatichi” immoo waggoota kuma lamaa fi dhibba sadii ture. Daaniʼel yeroo Gabreel hiika waggoota kuma lamaa fi dhibba sadii kennutti “ogeeyyii” bara dhumaa bakka buʼa. “Ogeeyyiin” hiika Gabreel keessatti “dubbicha” fi “mulʼata” lamaan isaanii iyyuu ni hubatu; warri hamoon garuu hin hubatan. Warri Miileraayitii “dubbicha” fi “mulʼata” ni hubatan turan; garuu karaa daangeffame qofaan.

The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.

Yeroon qorannoo waggaa dhibba afurii fi sagalii kun, yeroo waggaa dhibba afurii fi sagalii fincila kakuu “yeroo torba” keessa Lewwoota boqonnaa digdama shanii fi digdama ja’a keessatti ibsame irratti hundaa’e ture. Booji’amni waggaa torbaatamaa immoo walitti qabama waggoota hunda lafti boqonnaa ishee akka hin arganne dhowwamtetti ture.

The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.

Torban Kiristoos kakuu isaa warra baay’ee wajjin jabeesse sun, akka walitti bu’iinsa kakuu isaa, yeroo lamaa guyyaa kuma tokkoo fi dhibba lamaa fi jaatamatti fakkeeffamee jiru, ibsa ture. Torban raajii sun fannoodhaan qoodame; fannoon sunis mallattoo Waaqayyoo fakkeessa.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.

> “Mallattoo Waaqayyoo jiraataa, isa adda isaanii irratti kaaʼamu maalidha? Inni mallattoo ergamoonni dubbisuu dandaʼan, garuu ija namootaatiin hin dubbifamne dha; ergamaan balleessituu kun mallattoo furii kana arguu qabaatii. Sammuun hubataan mallattoo fannoo Qalqariyaa ilmaanii fi intallan Gooftaan ilma guddisee fudhate irratti argeera. Cubbuun seera Waaqayyoo cabsuu irraa dhalatu irraa isaanii ni kaafame. Isaan uffata cidhaa uffataniiru; ajaja Waaqayyoo hundaafis warra ajajamoo fi amanamoo taʼanidha.” Manuscript Releases, volume 21, 52.

That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.

Torban sun yeroo kuma tokkoo fi dhibba lamaa fi jahaatama lamaa kan seera Dilbataa bara 538tti (mallattoo bineensaa) irratti qoodaman fakkeenyaan agarsiise; yeroo keessatti heera mootummaa waaqeffannaa tolfamaa, achiis pappaasummaan, iddoo qulqulluu fi loltoota isaa miidhe. Guyyoota kuma tokkoo fi dhibba lamaa fi jahaatamaaf, Kiristoos dhugaa ba’umsa Isaa kenne; ergasii guyyoota kuma tokkoo fi dhibba lamaa fi jahaatama biroof, Kiristoos barattoota Isaa karaa dhugaa ba’umsa sanauma kenne. Waggoota kuma tokkoo fi dhibba lamaa fi jahaatamaaf, Seexanni waaqeffannaa tolfamaa karaa dhugaa ba’umsa isaa kenne; achiis waggoota kuma tokkoo fi dhibba lamaa fi jahaatama biroof, Seexanni pappaasummaa karaa dhugaa ba’umsa isaa kenne.

The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.

Kakuu sun, karaa abboomamuu dhabuun Israa’el durii, “wal morkii” Waaqayyoo ta’e, kakuu kitaaba Lewwota boqonnaa digdamii shanii keessa jiru ture; innis boqonnaa lafaa, akkasumas Iyyoobilee waggaa afurtamii sagalaffaa hunda kabajamuu qabu ibsa.

> And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.

> Waaqayyoos gaara Siinaa irratti Museetti dubbatee akkana jedhe; “Ilmaan Israaʼelitti dubbadhu, akkanas isaaniin jedhi, Yommuu isin biyya ani isiniif kennutti galtan, biyyi sun Waaqayyoof mootummaa Sanbataa haa eegdu. Waggaa jaʼa qotisa kee facaasita; waggaa jaʼas iddoo wayinii keetii irraa cirtee, ija isaa walitti qabatta. Garuu waggaa torbaffaatti biyyichaaf boqonnaa Sanbataa ni taʼa, Sanbata Waaqayyooti; qotisa kee hin facaafatin, iddoo wayinii keetii hin cirin. Midhaan haamuu kee keessaa isa ofiin biqile hin haamin; wayinii muka wayinii kee hin qopheessin irraa argamu hin walitti qabin; sababii isaas waggaa boqonnaa biyyaati. Sanbanni biyyichaa isinitti nyaata ni taʼa; siif, tajaajilaa kee dhiiraatiif, tajaajilaa kee dubartiitiif, hojjetaa kee mindeeffamaaf, alagaadhaafis kan si bira jiraatuuf, horii keetiifis, bineensota biyya kee keessa jiraniifis, oomishni isaa hundinuu nyaata ni taʼa. Ati immoo waggoota Sanbataa torba ofii keetiif lakkaaʼi, torbaan torbaan waggaa; yeroo waggoota Sanbataa torban sanaas siif waggaa afurtamii sagalii ni taʼa. Ergasiis guyyaa kudhanaffaa jiʼa torbaffaatti malakata Iyyoobeelii akka afuufamu godhi; guyyaa araaraatti guutummaa biyya keessan keessatti malakaticha afuufsiisaa. Waggaa shantamaffaa qulqulleessaa, jiraattota ishee hundumaadhaafis guutummaa biyyattii keessatti bilisummaa labsaa; inni isiniif Iyyoobeelii ni taʼa; tokkoon tokkoon namaa dhaala isaatti haa deebiʼu, tokkoon tokkoon namaas maatii isaatti haa deebiʼu. Waggaan shantamaffaan sun isiniif Iyyoobeelii haa taʼu; isin keessatti hin facaafatina, isa ofiin biqiles hin haamina, wayinii muka wayinii hin qopheessin ishee irraas hin walitti qabinaa. Sababiin isaas inni Iyyoobeeliidha; inni isiniif qulqulluu ni taʼa; oomisha isaas dirree keessaa ni nyaattu. Waggaa Iyyoobeelii kana keessatti tokkoon tokkoon namaa dhaala isaatti haa deebiʼu.” Leewwota 25:1–13.

The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.

Kutaan waggoota kuma lamaa fi dhibba sadii keessaa inni jalqabaa, akkuma torbanitti Kiristoos kakuu sana jabeesseefi, akkuma waggoota dhibba afurii fi sagaltamaattis, kallattiidhaan “yeroo torba” isa Lewwota boqonnaa digdamii shanii fi digdamii jaha keessatti argamuun walqabata.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:2.

> Kanaafuu fi hubadhu jechuun, yeroo ajajni Yerusaalem deebifamee ijaaramee akka ta’uuf ba’e irraa jalqabee hamma Masiihicha Bulchaa sanaatti torban torba, fi torban jaatamii lama ni ta’u; daandiinis deebi’ee ni ijaarama, dallaanis akkasuma, yeroo rakkisaa keessatti iyyuu. Daani’el 9:2.

Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.

ଷଷ୍ଠି-ନବ ସପ୍ତାହ, ଯାହାର ଆରମ୍ଭ ଖ୍ରୀଷ୍ଟପୂର୍ବ ୪୫୭ ମସିହାରୁ, ଆପଣଙ୍କୁ ଖ୍ରୀଷ୍ଟଙ୍କ ବପ୍ତିସ୍ମା ପର୍ଯ୍ୟନ୍ତ ନେଇଯାଏ, ଏବଂ ସେହି ସପ୍ତାହର ଆରମ୍ଭ ପର୍ଯ୍ୟନ୍ତ ମଧ୍ୟ, ଯେଉଁଥିରେ ସେ ଚୁକ୍ତିକୁ ଦୃଢ କଲେ—ଯାହା ଥିଲା ଈଶ୍ୱରଙ୍କ “ବିବାଦ”ର ଚୁକ୍ତି। କିନ୍ତୁ ସେଠାରେ ସପ୍ତାହମାନଙ୍କର ଗୋଟିଏ ସପ୍ତାହ (ଉନଞ୍ଚାଶ ବର୍ଷ) ଥିଲା, ଯାହା “ସାତ ସପ୍ତାହ, ଏବଂ ବାଷଠି ସପ୍ତାହ” ବାକ୍ୟଖଣ୍ଡ ଦ୍ୱାରା ଷଷ୍ଠି-ନବ ସପ୍ତାହରୁ ପୃଥକ କରାଯାଇଥିଲା। ଖ୍ରୀଷ୍ଟପୂର୍ବ ୪୫୭ ମସିହାରୁ ଆରମ୍ଭ କରି, ଉନଞ୍ଚାଶ ବର୍ଷ ହେବାକୁ ଥିଲା—ଯାହା ଲେବ୍ୟପୁସ୍ତକ ଅଧ୍ୟାୟ ପଚିଶର ଚୁକ୍ତିକୁ ଏବଂ ଜୁବିଲି ଉତ୍ସବକୁ ସ୍ପଷ୍ଟ ଭାବେ ସୂଚିତ କରେ। ସେହି ଉନଞ୍ଚାଶ ବର୍ଷ କେବଳ ଜୁବିଲି ଚକ୍ରମାନଙ୍କର ପ୍ରତୀକ ମାତ୍ର ନୁହେଁ, ବରଂ ପେନ୍ତେକୋଷ୍ଟର ମଧ୍ୟ ପ୍ରତୀକ ଥିଲା, ଯାହା ସପ୍ତାହର ପର୍ବର ଉନଞ୍ଚାଶ ଦିନ ପରେ ଆସୁଥିବା ପଞ୍ଚାଶତମ ଦିନ ଅଟେ।

The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:

Waggaa afurtama sagalii duraa kan waggoota kuma lamaa fi dhibba sadii keessaa jiran, waggoota dhibba afurii fi sagaltamii, akkasumas torban kakuu itti mirkanaa’e, hundinuu kallattiidhaan waggoota kuma lamaa fi dhibba shantamii fi digdamaa, jechuunis Lewwota digdamii jaha keessatti “yeroo torba” jedhamee bakka bu’etti walitti hidhata qabu. Qaamni raajii waggoota kuma lamaa fi dhibba sadii keessaa tokko iyyuu hundi kallattiidhaan “yeroo torba” sanaa wajjin walitti hidhata qaba; isa Adventizimiin bara 1863 keessatti cinaatti dhiisee morme sana. “Yeroo torba” jechuun mallattoo kakuu Iyyoobeleeti; kanaafis, yeroo waggoonni kuma lamaa fi dhibbi sadii Onkoloolessa 22, 1844 irratti xumuraman, akkuma sana waggoonni kuma lamaa fi dhibba shantamii fi digdamaas guyyaa sanauma irratti xumuraman jechuun hubatamuu qaba; sababiin isaas, Museen boqonnaa shantammaffaa Lewwotaa keessatti akkana jechuun galmeesse:

> And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.

> Ati waggaa torbaatama waggootaa ofii keetiif lakkoofsi; torba yeroo torba waggootaa; yeroon waggaa torbaatama torbaanii sunis siif waggaa afurtamii sagalii ta’a. Achiis gaafii bultii torbaffaa ji’a keessaa guyyaa kudhanaffaatti, guyyaa araaraatti, malakata Iyyoobelee akka afuufamu goota; isin lafa keessan hundumaa keessatti malakata sana akka afuufamu gootu. Leewwota 25:8, 9.

Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”

Yeroo raajii guutuu waggoota kuma lamaa fi dhibba sadii keessatti argamu hundi, “yeroo torba” keessatti ibsame keessaa Lewwoota digdamii jaha keessatti argamu wajjin kallattiidhaan wal qabata; kunis guyyaa yeroo raajii lamaan sun itti xumuraman illee dabalata. Waggootni afurtamii sagalii jalqabaa hojii Yerusaalem deebisanii ijaaruu fi haaromsuu adda baasan; hojii kun yeroo saba Waaqayyoo Baabilon keessaa ba’anitti xumurama argata ture. Mana qulqullummaa ajaja sadaffaa dura xumuramee ture; akkuma kanaan mana qulqullummaa Millarootaas ergamaan sadaffaan dhufu dura xumuramee ture. Garuu BC 457 booddee, “karaan” sun ammas “deebisee ijaaramuu” fi “dallaanis, yeroo rakkisaa keessatti illee” barbaachisaa ture. Yesus, akka Alfaa fi Oomeegaa taʼee, yeroo hundumaa xumura wanta tokkoo jalqaba wanta sanaatiin agarsiisa; akkasumas Onkoloolessa 22, 1844 booddee, Millaroonni “karaa” fi “dallaa” “yeroo rakkisaa keessatti” xumuruuf turan.

Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.

Obboleettiin litiraalaa eegumsaa Yerusaalemitti marsee ture, seera Waaqayyoo akka ta’e Obboleettiin Waayit ni ibsiti; akkasumas yeroo battalumatti Onkololeessa 22, 1844 booda, amanamoonni gara iddoo qulqulluu samii geeffamanii seera Waaqayyoo (guyyaa sana dallaa) ni hubatan. Seera Waaqayyoo, jechuunis Sanbata dabalatee, akka hubatanuf, Milleroonni gara kakuu Israa’el duriitti deebifamanii geggeeffaman. Deebiin “karaa” litiraalaa sun, deebisanii dhaabuu isa karaa hafuuraatiin yeroo Milleroonni gara “daandiiwwan durii” Ermiyaasitti deebi’anitti raawwatame dha. “Yeroon rakkisaa” inni yeroo dallaanii fi karri sun hundeeffaman keessa jiraachuuf ture, bara 1844 booda raawwatamuu qaba ture; lolti Biyyaalessaa yeroo sana dhihaachaa turee fi yeroo gabaabaa keessatti seenaa sana keessatti jalqabame, yeroo rakkisaa sana bakka bu’e.

Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.

Utuu amanamoo utuu taʼanii beekamtii waggaa shantamaffaa Iyyoobilaayii isa fakkeenyaatti agarsiifame ni gaʼu turan; inniis waggaa shantamaffaa keessatti garboonni bilisa baʼan sana dha, akkasumas guyyaa shantamaffaa Pheenxeqoosxee isa ergaan bilisummaa gara addunyaa hundumaatti darbuun bakka buʼame sana. Garuu erga 1844 booddee baayʼeen isaanii ifa Sanbataa morman; akkasumas bara 1863 keessatti ergaa Musee (“yeroo torba”) isa Eliyaas (William Miller)iin isaaniif kenname illee ni didan. Jecha biraatiin, isaan “karaa” irraa, jechuunis daandiiwwan durii isa isaan deebisanii ijaaruu fi keessa deemuu qaban irraa, garagalan.

Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.

Yesuus yeroo hundumaa dhuma jalqabaatiin ibsa; yeroo fakkeenyi durboota kurnanii guyyoota dhumaa keessatti irra deebiʼamee mulʼatutti, hojii Yerusaalem deebisanii ijaaruu ammas raawwatamuu qaba. “Daandii fi dallaan” yeroo “rakkisaa” keessatti ni ijaaramu. Amma yeroo rakkisaa sana keessa seenaa jirra. Onkoloolessa 22, 1844, seera Dilbataa dhihoo dhufuuf fakkeenya taʼa; kanaafuu yeroo “saʼaatii kirkira lafaa guddaa” kan Mulʼata boqonnaa kudha tokko keessatti ibsame sun gaʼutti, daandiin fi dallaan yeroo rakkisaa keessatti ni ijaaramu. Amma yeroo rakkisaa sana akka “dheekkamsa sabootaa” kan waraanni Islaamaa dabalaa deemuun uumeetti adda baafna.

While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.

Yeroo waaʼee “yeroo dhiphinaa” duraan barreeffamee ture ibsaa jirtutti, ibsa kitaaba Early Writings keessatti galmeeffame ni kennite.

> “1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> “1. Fuula 33 irratti kan armaan gadii kennameera: ‘Ani Sababanni qulqulluun gidduu Israa’el dhugaa kan Waaqayyoo fi warra hin amanne gidduutti dallaa addaan baasu ta’uu isaa fi ta’aa akka turus arge; akkasumas Sababanni gaaffii guddaa onnee qulqulloota jaallatamoo, eegaa jiran kan Waaqayyoo tokkoomsu ta’uu isaa arge. Ani Waaqayyo ijoollee Sababa hin arginee fi hin eegne qabu akka ta’e arge. Isaan ifa isa irratti jiru hin didne. Yeroo rakkinaa jalqabarrattis, yeroo nu baanee Sababa caalaatti guutummaatti labsinu, Hafuura Qulqulluudhaan guutamneerra turre.’”

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. 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.

> “Ilaalchi kun bara 1847 keessa kenname, yeroo sana obboloonni Adventistii Sanbata eegan baayʼee muraasa turan; isaan keessaa illee muraasni qofti eeguun isaa ummata Waaqayyoo fi warra hin amanne gidduutti daangaa kaaʼuuf barbaachisummaa gahaa qaba jedhanii yaadu turan. Amma guutamuun ilaalaa sanaa mulʼachuu jalqabaa jira. ‘Jalqabni yeroo dhiphinaa sanaa,’ asitti eerame, yeroo dhaʼichoonni jalqabanitti dhangalaʼan hin agarsiisu; garuu yeroo gabaabaa tokko, isaan dhangalaʼuu isaanii dura, utuu Kiristoos iddoo qulqulluu keessa jiruu agarsiisa. Yeroo sana, hojii fayyinaa xumuramaa utuu jiruu, dhiphinni irratti lafa ni dhufa; saboonni ni aaru, garuu hojii ergamaa sadaffaa akka hin dhowwineef toʼatamanii ni qabamu. Yeroo sana roobni boodaa, yookaan haaromsi fuula Gooftaa irraa dhufu ni dhufa; innis sagalee guddaa ergamaa sadaffaatiif humna kennuuf, akkasumas qulqulloota yeroo dhaʼichoonni torban warri dhumaa dhangalaʼan keessatti dhaabbachuuf qopheessuuf.” Early Writings, 85.

There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.

Yeroon gabaabaa tokko jira; innis yeroo carraan araaraa cufamu dura taʼu, yeroo “saboonni ni dheekkamu, garuu ni ittifamu.” Yeroo wal fakkaataatti “roobni boodaa” ni dhufa. “Dheekkamsi sabootaa” mallattoo Mulʼata boqonnaa kudha tokkoffaa keessatti ibsameedha.

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Saboonni ni aaran; dheekkamsi kees dhufeera; yeroon warri duʼan itti murtaaʼan, ati garboota kee raajotaaf, qulqullootaaf, warra maqaa kee sodaatan xinnaa fi gurguddaaf mindaa itti kennitu, akkasumas warra lafa balleessan itti balleessitu dhufeera. Mulʼata Yohaannis 11:18.

Sister White comments on this verse.

Sisteer Waayit aayaata kana irratti yaada kenniti.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

> “Saboonni akka dheekkamni sabootaa, dheekkamsi Waaqayyoo, fi yeroo warra duʼan itti murteessu adda addaa fi ifatti wal irraa adda taʼan, tokko isa kaan duukaa buʼuudhaan dhufu; akkasumas Miikaaʼel akka hin kaane, fi yeroo rakkinaa isa fakkeenyi isaa gonkumaa hin jirre akka amma iyyuu hin jalqabamne nan arge. Saboonni amma ni dheekkamu; garuu yeroo Luba Ol-aanaan keenya hojii Isaa mana qulqullummaa keessatti xumure, Inni ni kaʼa, uffata haaloo ni uffata, sana booddee dhaʼichawwan torban dhumaa ni roobfamu.”

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Ergamoonni afran hojii Yesuus iddoo qulqullaa’ota keessatti xumuramutti qilleensota afran qabanii akka turan, ergasii dha’ichoonni torban warri dhumaa ni dhufu jedheen arge.” Early Writings, 36.

The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.

“Saboota saboota” cufamuu carraa araaraa dura xiqqoo dura ta’a; sababni isaas inni “dheekkamsa Waaqayyoo”n itti aansama. “Dheekkamsi Waaqayyoo” yeroo carraan araaraa cufamutti ta’a; akkasumas “yeroon warra duʼanii itti murtii godhamu” jedhu murtii yeroo mootummaa waggaa kumaatti taʼu agarsiisa; inni immoo murtii warra duʼanii kan bara 1844 keessatti jalqabe hin agarsiisu.

> And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.

> An ergamaan samii keessaa gad buʼu nan arge; inni furtuu boolla gadi fagoo sanaa fi sansalata guddaa harka isaa keessaa qaba ture. Innis bineensa guddaa sana, jechuunis bofa durii sana, kan Ibilaasii fi Seexana jedhamu, qabee waggaa kuma tokkoof hidhate; boolla gadi fagoo sana keessattis isa darbatee cufee irratti chaappaa kaaʼe; kunis hanga waggaan kumni sun guutamutti saboota kanaan dura akka hin gowwoomsineef ture; sana booddees yeroo xinnoof hiikamuu qaba. Teessoowwan mootummaa nan arge; isaanis irratti taaʼan, murtiin isaanii kennameef; akkasumas lubbuu isaanii warra dhugaa baʼumsa Yesuusiifii fi dubbii Waaqayyootiif mataan isaanii irraa murame nan arge; warra bineensa sana hin sagadne, yookaan fakkii isaa hin waaqeffanne, mallattoo isaas adda isaanii irratti yookaan harka isaanii irratti hin fudhanne; isaan jiraatanii Kiristoos wajjin waggaa kuma tokko mootummaa ni mootummaa. Mulʼata 20:1–4.

The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.

Murtiin “qulqullootaaf kennamu” jedhu, yeroo mootummaa waggaa kumaatti isaan hamoota irratti murteessu isaanii agarsiisa malee, akka isaan murteeffaman miti.

> “During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.

> “Naleng tsa nywaga e sekete magareng ga tsogo ya pele le tsogo ya bobedi, go direga katlholo ya baikepi. Moaposetoloi Paulo o supa katlholo eno e le tiragalo e e latelang go tla ga bobedi. ‘Lo se ka lwa atlhola sepe pele ga nako, go fitlha Morena a tla, yo o tla ba a senola dilo tse di fitlhegileng tsa lefifi, a ba a bonagatsa maikaelelo a dipelo.’ 1 Bakorintha 4:5. Daniele o bolela gore e rile fa Mogologolo wa Malatsi a tla, ‘baitshepi ba Mogodimodimo ba newa katlholo.’ Daniele 7:22. Ka nako eo basiami ba busa e le dikgosi le baperesiti mo go Modimo. Johane mo go Tshenolo a re: ‘Ka bona diterone, mme ba nna mo go tsone, mme ba newa katlholo.’ ‘Ba tla nna baperesiti ba Modimo le ba ga Keresete, mme ba tla busa le Ene ka nywaga e sekete.’ Tshenolo 20:4, 6. Ke ka nako eno, jaaka go ne go porofetilwe ke Paulo, fa ‘baitshepi ba tla atlhola lefatshe.’ 1 Bakorintha 6:2. Ba kopane le Keresete ba atlhola baikepi, ba bapisa ditiro tsa bone le buka ya molao, Baebele, mme ba dira tshwetso ka kgetsi nngwe le nngwe go ya ka ditiro tse di dirilweng mo mmeleng. Foo kabelo e baikepi ba tshwanetseng go e boga e a lekanywa, go ya ka ditiro tsa bone; mme e kwalwa kgatlhanong le maina a bone mo bukeng ya loso.

> “Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.

> Seexanniifi ergamoonni hamaanis Kiristoosii fi saba Isaa biratti murtaa’u. Phaawulos akkana jedhu: “Nuyi ergamoota akka murteessinu hin beektanii?” Lak. 3. Yihuudaanis akkana jedha: “Ergamoonni mootummaa isaanii isa jalqabaa hin eeggin, iddoo jireenya isaanii mataa isaanii dhiisanii bahan immoo, Inni hamma guyyaa guddaa isa murtiiatti dukkana jala sansalata bara baraatiin eeggumsa keessa isaanii kaa’eera.” Yihuudaa 6.

> “At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.

> “Kutaa waggoota kuma tokkootti du’aa ka’uun lammaffaan ni ta’a. Sana booddee hamoonni du’aa keessaa ni kaafamu; raawwii ‘murtii barreeffamee’ sanaatiifis fuula Waaqayyoo duratti ni mul’atu. Kanaafuu mul’isaan, du’aa ka’uu qajeelotaa erga ibsee booddee, akkana jedha: ‘Warri du’an keessaa warri hafan hamma waggoonni kumni sun raawwatamanitti deebi’anii hin jiraanne.’ Mul’ata Yohaannis 20:5. Isaayyaasis, waa’ee hamootaa ilaalchisee, akkana labsa: ‘Isaanis akkuma hidhamtoonni boolla keessatti walitti qabamanitti walitti ni qabamu; mana hidhaattis ni cufamu; guyyoota baay’ee booddees ni ilaalamu.’ Isaayyaas 24:22.” The Great Controversy, 660, 661.

It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”

Kanaafuu, “saboonni aaruu” jechuun “yeroo dhiphinaa” isa carraan qoramuu cufamuu isaa dura addunyaa irratti dhufu agarsiisa; yeroo “saboonni aaran” immoo isaan yeroo wal fakkaatutti “to’annoo jala qabamanii” jiru.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.

> “Aarii sabootaa fi dheekkamsi Waaqayyoo, akkasumas yeroon warra duʼan itti murtii itti kennamu addaan qoodamoo fi ifatti adda addaa taʼuu isaanii nan arge; tokko tokkoon isaanii isa kaan duukaa buʼaa ture.” Early Writings, 36.

At the time when the “nations are angered,” the latter rain begins to fall.

Yeroo “saboonni aaran” jedhanitti, roobni boodaa buʼuu jalqaba.

> “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 sana, hojii fayyinaa xumuramuutti yeroo dhihaatutti, dhiphinni lafarratti ni dhufa; saboonni immoo ni aaruu, taʼus hojii ergamaa sadaffaatiin akka hin gufanneef ni toʼatamu. Yeroo sana roobni ‘isa boodaa,’ jechuunis haaromsi fuula Gooftaa duraa dhufu, sagalee guddaa ergamaa sadaffaatiif humna kennuuf, akkasumas qulqulloota yeroo dhaʼichoonni torban dhumaa ni dhangalaʼan sanatti dhaabbachuuf qopheessuuf ni dhufa.” Early Writings, 85.

There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.

Yeroo saboonni “dheekkaman” jiru; garuu yeroo wal fakkaatu sanatti isaan “to’annoo jalatti qabamu.” Yeroo sanatti Kiristoos mootummaa ulfinaa Isaa ni dhaaba; mootummaa Isaas yeroo bokkaan boodaa jiru keessa ni dhaaba.

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

> “Roobni inni boodaa warra qulqulluu taʼan irra ni dhufa—yeroo sana hundinuu akkuma duraanitti isa ni fudhatu.

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

> “Yeroo ergamoonni afran gad dhiisan, Kiristoos mootummaa Isaa ni dhaaba. Namni kam iyyuu rooba boodaa hin argatu, warra humna isaanii guutuu isaatiin waan danda’an hundumaa hojjechaa jiran malee.” Spalding and Magan, 3.

The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.

Kutaan lamaan darban kan Early Writings irraa fudhataman yeroo saboonni ni aaruf, yeroo wal fakkaataattis “to’annoo jala qabaman,” ergamoonni afur bubbee afran ni qabatu akka ta’e ibsu. Kanaafuu aaruun sabootaa akka “bubbee afur”tti bakka buufamee dhihaateera. Isheen akkasumas yeroo ergamoonni afur saboota aaraman to’annoo jala qaban sanatti bokkaan boodaa akka dhufu hubachiifte. Yeroon inni bokkaan boodaan dhufuun jalqabu, inni kunis yeroo saboonni aaraman garuu to’annoo jala qabaman ta’e, hanga Miikaa’el ka’utti fi yeroo carraan namootaaf kenname cufamutti itti fufa. Yeroon sun yeroo fayyinni xumuramaa jiru dha; kanaafis Inni Iddoo Hundumaa Caalaa Qulqulluu keessatti hojii isaa isa dhumaa raawwatu bakka bu’a; kunis yeroo Inni cubbuu namootaa yookaan maqaa isaanii macaafa murtii keessaa haaqu ta’uun ibsameera. Yeroon sun, yeroo ergamoonni bubbee afran qabanii jiran, yeroo chaappaan nama dhibba tokkoo fi afurtamii afur irratti kaa’amu dha.

Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.

እስልምና የሦስተኛው ወዮ ኃይል ናት፤ እርስዋም “አሕዛብን የሚያስቈጣ” ኃይል ናት። ሦስተኛውም ወዮ በሴፕቴምበር 11፣ 2001 ደረሰ፤ ነገር ግን እስልምና ወዲያውኑ “ተገታች።” “የምሥራቅ ነፋስ” የእስልምና ምልክት ናት፤ ኢሳይያስም “የምሥራቅ ነፋስ” እግዚአብሔር “የሚገታው” ወይም “የሚከለክለው” “ኃይለኛ ነፋስ” እንደሆነ ይለያል። የእስልምና ጦርነት ደጋግሞ ምጥ እንደያዛት ሴት ተስሎ ይቀርባል፤ ምክንያቱም ይህ ከሴፕቴምበር 11፣ 2001 ጀምሮ የተነሣ እየተባባሰ የሚሄድ ጦርነት ነውና፤ በዚያም ጊዜ የራእይ አሥራ ስምንት ብርቱ መልአክ ወረደ፥ ይህም በኒው ዮርክ ከተማ ታላላቅ ሕንፃዎች መውደቅ ተለይቶ ታወቀ።

> “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 garuu dubbii ani Niiw Yoorkiin bishaan galaanaa ol kaʼee dhufuun harcaafamti jedhee dubbadhe ni dhufa ree? Kana ani yeroo iyyuu hin dubbanne. Ani, yeroo ijaarsaawwan gurguddoon achitti ol kaafamaa jiran ilaalu, darbii irra darbii, akkana jedheen ture: ‘Yeroo Gooftaan lafa akka cimaan raasuuf kaʼutti, mulʼannoowwan akkam sodaachisoon ni raawwatamu! Ergasii jechoonni Mulʼata Yohaannis 18:1–3 ni raawwatamu.’ Boqonnaan kudha saddeettaffaan Mulʼata Yohaannis guutuun waaʼee waan lafa irratti dhufuuf jiru akeekkachiisa. Garuu ani waan addatti Niiw Yoorkii irratti dhufu ilaalchisee ifa tokko illee hin qabu; kana qofa beeka: guyyaa tokko ijaarsaawwan gurguddoon achi jiran humna Waaqayyoo geeddaruu fi garagalchuu isaatiin ni darbatu. Ifa anaaf kenname irraa, ani badiisni addunyaa keessa akka jiru nan beeka. Jecha tokko qofa Gooftaa irraa, tuqaa tokko qofa humna isaa jabaa irraa, ijaarsaawwan guguddoon kun ni kufu. Mulʼannoowwan soda isaanii yaaduu illee hin dandeenye ni taʼu.” Review and Herald, July 5, 1906.

On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.

Chaartiiwwan bara 1843 fi 1850 irratti Islaamni “fardeen waraanaa” jedhamuun bakka buufameera. Mul’ata boqonnaa sagal keessatti, iddoo Islaamni Wayyoo isa jalqabaa fi isa lammaffaa ta’uun ibsame keessatti, amala Islaamaa maqaa mootii Islaamaaatiin adda baafameera.

> 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.

> Isaanis isaanii mootii tokko qabu turan; innis ergamaa boolla gad-dhiibbaa hin qabnee sanaa ti; maqaan isaa afaan Ibrootaatiin Abaddon jedhamma; afaan Giriikiitiin immoo maqaan isaa Apollyon dha. Mul’ata 9:11.

The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.

Aayatichi kun boqonnaa SAGAL, lakkoofsa KUDHA TOKKO taatee, karaa raajummaatiin akka agarsiistu, mootummaa Kakuu Moofaa keessatti (Afaan Ibrootaan) yookaan Kakuu Haaraa keessatti (Afaan Giriikiin) bakka buufamee yoo ilaalle, amala Islaamaa jechuun Abadon yookaan Apolyon dha. Maqaan lamaan isaanii iyyuu hiikni isaanii “badiisummaa fi du’a” jechuudha.

> “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.

> “Maalaykonni qilleensa afran qabatanii jiru; kunis akka farda aariidhaan guutame tokko hiikamuu barbaadee fuula lafa guutuu irra ari’ee darbuuf yaaluutti bakka bu’ameera; daandii isaa keessatti badiisaa fi du’a baatee.” Manuscript Releases, volume 20, 217.

The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.

Bubbee afran sun raajii Macaafa Qulqulluu keessaa farda aarii qabuu isa of hiikuu barbaadu dha. Amaloota raajii farda aarii qabuu keessaa tokko inni ukkaamfamee akka jiru taʼus, of hiikuu fi guutummaa lafaa irratti “badiisaa fi duʼa” fiduu barbaaduu isaati.

We will continue to address these subjects in the next article.

ରୋହିତ ପରବର୍ତ୍ତୀ ଲେଖାରେ ଆମେ ଏହି ବିଷୟଗୁଡ଼ିକୁ ଆହୁରି ଆଲୋଚନା କରିବୁ।

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

> “Yaa saba Waaqayyoo badiisa magaalota kumaatamaa, amma jechuun ni danda’ama waaqeffannaa waaqota sobaatti kennamanii jiran, dhufuuf jedhu hubachuu utuu qabaatanii! Garuu baayʼeen isaanii warra dhugaa labsuu qaban obboloota isaanii himatanii murteessu jiru. Yommuu humni Waaqayyoo gara jijjiiramaatti geessu sammuu irratti dhufu, jijjiiramni ifaan mulʼatu ni taʼa. Namoonni qeequu fi diiguuf fedhii hin qabaatan. Isaan ifni addunyaatti akka ifu gufuu taʼu keessatti hin dhaabbatan. Qeeqni isaanii, himannaan isaanii ni dhaabata. Humnoonni diinaa lolaaf walitti qabamaa jiru. Walʼaansoon jajjabaan fuuldura keenya jira. Walitti dhihaa, obboloota koo dhiiraa fi dubartoota, walitti dhihaa. Kiristoosiin wal qabaa. ‘Isin hin jedhinaa, Tokkummaa dha,... sodaa isaanii hin sodaatinaa, hin rifatinas. Gooftaa maccaa mataa isaa qulqulleessaa; inni sodaa keessan haa taʼu, inni rifannaa keessan haa taʼu. Inni iddoo qulqulluu isiniif ni taʼa; garuu manneen Israa’el lamaan isaaniif dhagaa gufuu fi kattaa mufannaa ni taʼa, jiraattota Yerusaalem keessa jiraniif kiyyoo fi qoma ni taʼa. Baayʼeen isaanii keessaa ni gufatu, ni kufu, ni caccabu, ni qabamu, ni fudhatamus.’

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> “Addunyaan masaraa ti. Taphattoonni ishee, jechuunis jiraattotni ishee, diraamaa guddaa isa dhumaa keessatti qooda isaanii taphachuuf of qopheessaa jiru. Waaqayyo irraa ilaalchi badeera. Tuuta guddaa ilmaan namootaa gidduutti tokkummaan hin jiru, yoo namoonni kaayyoo ofittummaa isaanii raawwachuuf walitti hidhatan malee. Waaqayyo ilaalaa jira. Kaayyoon isaa waa’ee mootummaa isaa irratti finciltoota ta’an ilaalchisee ni raawwatama. Addunyaan harka namootaatti hin kennamne, haa ta’u iyyuu malee Waaqayyo yeroo muraasaaf qaamonni jeequmsaa fi sirna-dhabuummaa akka mootummaa isaanii geggeessan eyyamaa jira. Humni gadii irraa dhufu diraamaa keessatti taateewwan guguddoo isa dhumaa fiduuf hojjechaa jira,—Seexanni akka Kiristoositti dhufee, warra waldaan iccitii keessatti of walitti hidhachaa jiran keessatti gowwoomsuu jal’ina hunda wajjin hojjechaa jira. Warri fedhii walitti hidhamiinsaatiif of kennan karoora diinaa hojii irra oolchaa jiru. Sababni bu’aa isaa ni hordofa.”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Balleessaan seeraa cabsuun daangaa isaa bira gaʼeera. Burjaajii guutummaa addunyaa guuteera, soda guddaan immoo yeroo dhihootti ilmaan namootaa irratti dhufuuf jira. Dhumni baayʼee dhihaateera. Nuyi warri dhugaa beeknu, waan yeroo dhihootti addunyaa irratti akka dinqii guddaa fi humna jabaan cabsuu dhufuuf jiruuf qophaaʼaa jiraachuu qabna.” Review and Herald, September 10, 1903.

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