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# The Book of Daniel - Number Twenty-Seven

Kitaaba Daani’el — Lakkoofsa Digdamii Torba￼

Another Secret Dream

Abjuu Biraa Kan Biraa

Author

Jeff Pippenger

Published

December 22, 2023

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Nebuchadnezzar’s second dream marks the “time of the end,” when two classes of worshippers are called to come and investigate the “increase of knowledge” that was unsealed in 1798. Daniel is then also identified as Belteshazzar, thus identifying him as God’s covenant people, for a change of name prophetically marks a covenant relation. Nebuchadnezzar acknowledged that Daniel had the presence of the Holy Spirit, and based upon his past experience with Daniel, he thought that “no secret” would trouble Daniel, but the secret of this dream did trouble Daniel.

Abjuun lammaffaa kan Nebukadnezaar “yeroo dhumaa” mallatteessa; yeroo waaqeffattoonni garee lamaanii “dabalata beekumsaa” bara 1798 keessatti hiikamee mul’ifame qorachuuf dhufanii ilaaluuf waamaman dha. Ergasii Daani’el immoo Belteshaazaar jedhamuun adda baafama; kanaanis inni saba kakuu Waaqayyoo ta’uun ibsama, jechuun jijjiiramni maqaa karaa raajii hariiroo kakuu mallatteessa. Nebukadnezaar Daani’el keessa argamuun Hafuura Qulqulluu akka jiru beekee ture; akkasumas muuxannoo isaa duraan Daani’el wajjin qabate irratti hundaa’ee, “dhoksaan tokko iyyuu” Daani’eliin akka hin rakkisne yaade ture; garuu dhoksaan abjuu kanaa Daani’eliin rakkise.

> O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:9–19.

> Yaa Beltshaazaar, bulchaa warra falfaltootaa, ani waan hafuuri waaqolii qulqullootaa si keessa jiru beekuuf, iccitiin tokko illee si hin rakkisu; kanaaf mul’ata abjuu koo isa ani arge sanaa fi hiika isaa natti himi. Mul’anni mataa koo yeroo ani siree koo irra ture akkana ture; ani nan arge, kunoo, mukni tokko gidduu lafaa keessa ture, olka’insi isaas guddaa ture. Mukichi ni guddate, ni jabaate, olka’insi isaas gara samiitti ga’e, mul’anni isaatis hamma daarii guutuu lafaatti mul’ata ture. Baalli isaa miidhagaa ture, firiin isaas baay’ee ture, nyaannis hundumaaf isa keessa ture; bineensonni dirree gaaddisa isaa jala turan, simbirroonni samii immoo damee isaa irra ni qubatu turan, foon hundinuus isa irraa ni soorama ture. Ani mul’ata mataa koo isa ani siree koo irra ture keessatti nan arge, kunoo, eegaan tokkoo fi qulqulluun tokko samii irraa gad bu’e; innis sagalee guddaadhaan akkana jedhee iyye: “Muka sana muraa, dameewwan isaa irraa kutaa, baala isaa irraa harcaasaa, firiis isaa bittinneessaa; bineensonni isa jalaa haa baqatan, simbirroonni immoo dameewwan isaa irraa haa deeman. Haa ta’u malee, madaan hidda isaa lafa keessa haa hafu; cufaa sibiilaa fi naasii itti hidhamuun, margaa laafaa dirree keessa haa turu; fixeensa samii tiin haa jiifamu, qoodni isaas bineensota wajjin margaa lafaa keessatti haa ta’u. Garaan isaa garaa namaa irraa haa geeddaramu, garaan bineensaas isaaf haa kennamu; yeroo torbas isa irra haa darbu. Dubbiin kun murtii eegdotaan, gaafannaanis dubbii qulqullootaan ta’e; akka warri jiraatan Hundeeffamaan Ol Aanaan mootummaa namootaa keessatti akka mootummaa qabu, nama fedhetti akka isa kennu, isa irras nama namoota keessaa gad aanaa ta’e akka dhaabu beekaniif.” Abjuu kana ani Nebukadnezaar mootichi argeera. Amma immoo, yaa Beltshaazaar, hiika isaa ibsi; sababni isaa, ogeeyyiin mootummaa koo hundinuu hiika isaa natti beekisiisuu hin dandeenye; ati garuu ni dandeessa, hafuuri waaqolii qulqullootaa si keessa jira waan ta’eef. Ergasii Daani’el, maqaan isaa Beltshaazaar jedhamu, sa’aatii tokkoof ni rifate, yaadawwan isaas isa rakkisan. Mootichis dubbatee akkana jedhe; “Yaa Beltshaazaar, abjuun yookaan hiikni isaa si hin rakkisin.” Beltshaazaaris deebisee akkana jedhe; “Yaa gooftaa koo, abjuun kun warra si jibban irra haa ga’u, hiikni isaas diinota kee irratti haa ta’u.” Daani’el 4:9–19.

Daniel is “troubled” with the dream and interpretation, for he can understand how Nebuchadnezzar might be offended by the interpretation, but once Nebuchadnezzar encourages him to speak, Daniel provides Nebuchadnezzar with a warning of judgment to come. The warning of judgment to come, is symbolic of the warning of the first angel that arrived at the time of the end, in 1798.

Daaniʼel abjuu fi hiika sanaan “ni jeeqame”; inni hiikni sun Nebukadneezar akka mufachiisu hubachuu ni dandaʼa; garuu erga Nebukadneezar akka dubbatu isa jajjabeessee booddee, Daaniʼel murtiin dhufuuf jiru akka dhufu akeekkachiisa Nebukadneezariif kenna. Akeekkachiisni murtii dhufuuf jiru kunis, akeekkachiisa ergamaa jalqabaa kan yeroo dhumaa, bara 1798tti dhufe sanaaf fakkeenya taʼa.

> Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

> Akkasumas Dani’el inni maqaan isaa Beltashaazar jedhamus yeroo tokkoof akka malee raajjeffamee ture; yaadawwan isaas isa dhiphisan. Mootichis dubbatee, “Yaa Beltashaazar, abjuun kun yookaan hiikni isaa si hin dhiphisin” jedhe. Beltashaazaris deebisee akkana jedhe; “Gooftaa koo, abjuun kun warra si jibban irratti haa ta’u, hiikni isaas diinota kee irratti haa bu’u.” Dani’el 4:19.

Daniel was “astonied for one hour.” The “hour” is one of five times that the word “hour,” occurs in the book of Daniel, and it is found nowhere else in the Old Testament. Here it represents the period of time that Daniel, representing the “wise” that understand the increase of knowledge, prepare to give the warning of the first angel, which announces the opening of the investigative judgment on October 22, 1844. Daniel’s interpretation of the dream includes, not only the announcement of a coming judgment, but also a call for Nebuchadnezzar to cease from sin, representing the everlasting gospel of the first angel. The “hour” would be prophetically located at the time of the end, in 1798, when the first angel arrived into history. The first angel arrived into history in 1798, at the conclusion of the “seven times” of God’s vengeance brought against the northern kingdom, beginning in 723 BC.

Daaniʼel “saʼaatii tokkoof rifatee ture.” “Saʼaatiin” kun yeroo shanan keessaa tokko kan jechi “saʼaatii” jedhamu keessatti kitaaba Daaniʼel keessatti mulʼatu dha; Ahdii Moofaa keessatti immoo bakka biraa tokkollee hin argamu. As keessatti inni yeroo Daaniʼel, kan “ogeeyyii” jechuun warra daballii beekumsaa hubatan bakka buʼu, akeekkachiisa ergamaa isa jalqabaa kennuuf itti qophaaʼan bakka buʼa; akeekkachiisni sunis banama firdii qorannoo Onkoloolessa 22, 1844 irratti labsa. Hiikni abjuu sanaa kan Daaniʼel kennu, murtii dhufu tokko qofa labsuu utuu hin taʼin, Nebukadnezaar cubbuu irraa akka dhaabu waamicha illee of keessatti qaba; kunis wangeela bara baraa ergamaa isa jalqabaa bakka buʼa. “Saʼaatiin” kun raajii keessatti yeroo dhumaa irratti, bara 1798tti, yeroo ergamaan inni jalqabaa seenaa keessa seeneetti kan argamu taʼa. Ergamaan inni jalqabaa bara 1798tti seenaa keessa seene; yeroo “yeroowwan torba” haaloo Waaqayyoo mootummaa kaabaa irratti dhufe, kan bara 723 Dh.K.D. irraa jalqabe, xumurametti.

> For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.

> Kun guyyoonni kun guyyoota haaloo ba'iinsaa ti; waan hundinuu kan barreeffame akka raawwatamuuf. Garuu guyyoota sana keessatti warra ulfaa'anii fi warra daa'ima hoosisan irratti wayyoo! Sababni isaas biyya keessatti dhiphina guddaan ni ta'a, ummata kana irrattis dheekkamsi ni bu'a. Isaanis qarqara goraadeedhaan ni kufu, booji'amaniis saba hundumaatti ni geeffamu; yeroo saba Waaqayyoon hin beekne guutamutti, Yerusaalem miilla isaanii jala ni dhidhiitamti. Luqaas 21:22–24.

Nebuchadnezzar was to live with the heart of a beast for the period of God’s vengeance, that was brought upon the northern kingdom of Israel, for Nebuchadnezzar was the king of the north. Luke identifies that same period as “times” (“times of the Gentiles”), in the plural, when he marks the ending point of the trampling down of Jerusalem.

Nebukadnezaar yeroo haaloota dheekkamsa Waaqayyoo, kan mootummaa kaabaa Israa’el irratti fidame sanaa, garaa bineensaa qabaatee jiraachuu qaba ture; sababiin isaas Nebukadnezaar mootii kaabaa ture. Luqaas yeroo sanauma “yerooota” jedhee, baay’inaan (“yerooota Ormootaa”) waama; yeroo inni xumura Yerusaalem miilla jala dhidhiitamu sana agarsiisutti.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Isaanis qaraatiin goraadeedhaan ni kufu; saboota hundumaatti boojiʼamanii ni geeffamu; yeroo sabootaa hamma guutamutti immoo Yerusaalem warra Ormaatiin ni miilfatamti. Luqaas 21:24.

In the book of Revelation, the times of the Gentiles trampling down the sanctuary and host was simply identified as twelve hundred and sixty years, for it was simply emphasizing the period of papal persecution.

Kitaaba Mul’ataa keessatti, yeroo saboonni Ormaa mana qulqullummaa fi loltoota isaa irra ejjetan waggaa kuma tokkoo fi dhibba lamaa fi jahaatama qofa taʼee ibsame; kunis yeroo ari’atama phaaphaasummaa qofa cimsuudhaaf ture.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Garuu oobdii mana qulqullummaa irraa alatti jiru dhiisi; isa hin safarin; sababiin isaas inni saba Ormaatiif kennameera; magaalaan qulqulluunis jiʼoota afurtamii lama miilla jala ni dhidhiitamti. Ani immoo dhugaa baatota koo lamaan humna nan kennaaf; isaanis wayyaa gaddaa uffatanii guyyoota kuma tokko dhibba lama fi jaatama keessatti raajii ni dubbatu. Mulʼata Yohaannis 11:2, 3.

The warning message given by Daniel to Nebuchadnezzar, represents the warning of judgment to come. The arrival of that warning message is symbolically located in 1798, which is when the first angel arrived to warn of the approaching investigative judgment. The predicted judgment upon Nebuchadnezzar occurred in the second use of the word “hour” in chapter four.

Ergaan akeekkachiisaan Daani’eel Nabuukadnezariif kenne, akeekkachiisa firdii dhufuuf jiruu bakka bu’a. Dhufaatiin ergaa akeekkachiisaa sanaa fakkeenyaan bara 1798 keessa kaa’ameera; yeroo sanatti ergamaan jalqabaa dhufee firdii qorannoo dhihaachaa jiru irraa akeekkachiisuuf ture. Firdiin Nabuukadnezar irratti raawwatamuuf dursee dubbatame, boqonnaa afur keessatti itti fayyadama jecha “sa’aatii” isa lammaffaa keessatti raawwatame.

> All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:28–33.

> Kun hundin kun mootii Nebukadnezar irratti dhufe. Jiʼoota kudha lama dhuma isaanii irratti inni mana mootummaa mootummaa Baabilon keessatti deddeebiʼaa ture. Mootichis dubbatee akkana jedhe, “Kun Baabilon guddaan ani jabina humna koo tiin mana mootummaa taʼuuf, ulfina guddina koo tiif ijaare mitii ree?” Utuu dubbiin sun afaan mootichaa keessa jiruu, sagaleen tokko samii keessaa buʼee akkana jedhe, “Yaa mootii Nebukadnezar, sitti himameera; mootummaa si irraa deemeera. Namoota keessaa si ariʼu; iddoon jireenyaa kees bineensota bosonaa wajjin taʼa; akka sangootaatti margaa si nyaachisu; yeroo torbas si irra darba, hamma Ati Waaqni Hundaa Ol Taʼe mootummaa namootaa irratti akka mootummaa qabu, nama fedheefis akka kennu beekuttutti.” Saʼaatii sanumatti dubbiin sun Nebukadnezar irratti raawwatame; inni namoota keessaa ariʼame; akka sangootaatti margaa nyaate; hamma rifeensi isaa akka baallee risaaʼotaa guddatuutti, qeensonni isaas akka qeensa simbirrootaatti taʼanitti, qaamni isaa fixeensa samii tiin ni jiidhe. Daaniʼel 4:28–33.

The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.

Firdiin dursee ture sun yeroo Nebukadnezar garaan isaa of tuulummaadhaan ol ka’e sanauma “saʼaatii” keessatti dhufe. Firdiin qorannoo dursee dubbatamee ture, yeroo “saʼaatiin” firdii qorannoo Waaqayyoo jalqabetti dhufe.

The “hour” of God’s judgment on October 22, 1844, had produced two classes of worshippers, represented as the “wise” and the “wicked” in Daniel chapter twelve, and who were also represented as “wise” or “foolish” in the parable of the ten virgins, and who were also represented as those who were justified by faith in Habakkuk chapter two, who were contrasted with those that manifested the same character as had Nebuchadnezzar in the “hour” his judgment came.

“Saʼaatiin” murtiin Waaqayyoo Onkoloolessa 22, 1844 irratti dhufe, garee waaqeffattootaa lama uume; isaanis Daani’eel boqonnaa kudha lammaffaa keessatti akka “ogeeyyii” fi “hamootaatti” bakka bu’anii dhihaataniiru; akkasumas fakkeenya durbootii kudhanii keessatti akka “ogeeyyii” yookaan “gowwootaatti” bakka bu’anii dhihaataniiru; akkasumas Imimbaaqoom boqonnaa lammaffaa keessatti akka warra amantiidhaan qajeelfamanitti bakka bu’anii dhihaataniiru; isaanis warra “saʼaatii” murtiin isaa dhufetti amala isa Nebukadnezaar agarsiise sana mul’isan irraa adda baafamanii faallaa kaa’amaniiru.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Kunoo lubbuun isaa inni ol of qabu keessa isaa keessatti qajeelaa miti; qajeelon garuu amantii isaatiin ni jiraata. Habakuuq 2:4.

The two classes in each of the three lines were manifested when the “hour” of his judgment arrived on October 22, 1844, which is what Nebuchadnezzar’s “hour” of judgment represents. 1798 was the conclusion of the “first” indignation of “seven times,” when the papacy ceased to prosper, for she was delivered a deadly wound.

Rammooleen lama sadii sadan keessaa jiran yeroo “saʼaatiin” murtii isaa Onkoloolessa 22, 1844tti gaʼe mulʼatan; kunis wanta “saʼaatiin” murtii Nebukadnezaar bakka buʼu dha. Bara 1798 xumura dheekkamsa “jalqabaa” “yeroo torbaa” ture; yeroo sana paaphaasummaan milkaaʼuu ni dhiise, sababiin isaas madaa duʼaa geessisu itti kennameef.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> ንጉሡም እንደ ፈቃዱ ያደርጋል፤ ራሱንም ከፍ ከፍ ያደርጋል፥ ከእያንዳንዱም አምላክ በላይ ራሱን ያበዛል፤ በአማልክትም አምላክ ላይ ድንቅ የሆኑ ነገሮችን ይናገራል፤ ቁጣውም እስኪፈጸም ድረስ ይሳካለታል፤ የተወሰነው ነገር ግን ይደረጋልና። ዳንኤል 11፥36።

1844, was the end of the “last” indignation:

1844 jechuun dhuma “aarrii” isa “dhumaa” ture:

> And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:19.

> Innis jedhe, Kunoo, ani yeroo dhumaa dheekkamsaa keessatti maal akka ta’u si beeksisa; sababiin isaas, dhumni isaa yeroo murtaa’etti ni ta’a. Daani’el 8:19.

The first use of the word “hour,” in Daniel chapter four, represents 1798; which was the end of the “first” of God’s indignation of “seven times” against the northern kingdom of Israel; the arrival of the first angel’s message at the time of the end; and the end of Nebuchadnezzar’s “seven times” at the “end of the days.”

Fayyadni jalqabaa afaanii “sa’aatii,” boqonnaa afurffaa Daani’eel keessatti, bara 1798 ni bakka bu’a; kunis xumura “jalqabaa” dheekkamsa Waaqayyoo kan “yeroo torbaa” irratti mootummaa kaabaa Israa’elitti dhufe; dhufaatii ergaa ergamaa isa jalqabaa yeroo dhumaatti; akkasumas xumura “yeroo torbaa” Nebukadnezaar “dhuma guyyootaatti” ture ni agarsiisa.

The second use of the word “hour,” in Daniel chapter four, represents 1844; which was the end of the “last” indignation of “seven times,” against the southern kingdom of Judah. It was also the arrival of the investigative judgment, and Nebuchadnezzar’s personal judgment.

Fayyadni lammaffaa jecha “sa’aatii,” boqonnaa afurffaa Daani’el keessatti, bara 1844 bakka bu’a; kunis dhuma “dheekkamsa” “dhumaa” sanaa kan “yeroo torbaa” irratti mootummaa kibbaa Yihuudaa irratti turee dha. Akkasumas inni dhufaatii murtii qorannoo, fi murtii dhuunfaa Nebukadnezaar ture.

Chapter one identifies the history of the three-step testing process, and marks the empowerment of the first angel’s message on August 11, 1840. Chapter four represents the arrival of the first angel’s message at the time of the end in 1798, and is to be laid over chapter one. Chapter four emphasizes the message of the first angel and its warning of approaching judgment, and marks October 22, 1844, and the arrival of the third angel’s message.

ଚତୁର୍ଥ ଅଧ୍ୟାୟ ତ୍ରି-ପଦକ୍ରମୀୟ ପରୀକ୍ଷା ପ୍ରକ୍ରିୟାର ଇତିହାସକୁ ଚିହ୍ନିତ କରେ, ଏବଂ ୧୮୪୦ ଆଗଷ୍ଟ ୧୧ ତାରିଖରେ ପ୍ରଥମ ଦୂତଙ୍କ ସନ୍ଦେଶର ଶକ୍ତିବୃଦ୍ଧିକୁ ସୂଚିତ କରେ। ଚତୁର୍ଥ ଅଧ୍ୟାୟ ୧୭୯୮ ମସିହାରେ ଶେଷକାଳରେ ପ୍ରଥମ ଦୂତଙ୍କ ସନ୍ଦେଶର ଆଗମନକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଏବଂ ଏହାକୁ ପ୍ରଥମ ଅଧ୍ୟାୟ ଉପରେ ଆରୋପିତ କରି ବୁଝିବାକୁ ହେବ। ଚତୁର୍ଥ ଅଧ୍ୟାୟ ପ୍ରଥମ ଦୂତଙ୍କ ସନ୍ଦେଶ ଏବଂ ଆସନ୍ନ ବିଚାରର ସତର୍କବାଣୀକୁ ବିଶେଷ ଭାବେ ଉଲ୍ଲେଖ କରେ, ଏବଂ ୧୮୪୪ ଅକ୍ଟୋବର ୨୨ ତାରିଖ ସହିତ ତୃତୀୟ ଦୂତଙ୍କ ସନ୍ଦେଶର ଆଗମନକୁ ଚିହ୍ନିତ କରେ।

Together they represent the beginning of not only Adventism, but also of the United States. Chapters one through three also address the history at the end of Adventism, and the end of the United States. Chapter five, and the testimony of Belshazzar also aligns with those first three chapters.

Isaan walitti qabamanii jalqaba Adventizimii qofa utuu hin taʼin, kan Ameerikaa Yunaayitid Isteetis iyyuu ni bakka buʼu. Boqonnaawwan tokko hanga sadiis seenaa dhuma Adventizimii fi dhuma Ameerikaa Yunaayitid Isteetis ni ilaallatu. Boqonnaan shan, akkasumas dhugaa baʼuun Belshaazaaris boqonnaawwan sadii jalqabaa sana waliin wal sima.

Chapter one, aligned with chapter four, represent the movement of the first angel, and the history when the book of Daniel was unsealed at the time of the end in 1798. The message that was then unsealed is symbolized with the vision of the Ulai River, that represents the increase of knowledge contained within chapters seven, eight and nine of Daniel.

Boqonnaan jalqabaa, boqonnaa afuriin walitti hidhamee, sochii ergamaa isa jalqabaa fi seenaa yeroo kitaabni Daani’eel bara dhumaa keessatti, waggaa 1798tti, hiikni isaa baname ni agarsiisa. Ergaan yeroo sanatti hiikni isaa baname sun mul’ata laga Ulaayitiin fakkeenyeffameera; innis dabalamuu beekumsaa boqonnaawwan torba, saddeet fi sagal keessatti Daani’eel keessa jiru ni bakka bu’a.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> Bara mootummaa mootii Belshaazaar waggaa sadaffaatti mul’anni tokko anaaf mul’ate, jechuunis ana Daani’eeliif, isa jalqaba irratti anaaf mul’ate sana booddee. Ani mul’ata keessatti nan arge; yommuu ani argu, ani Suusaan masaraa keessa, kutaa biyya Eelaam keessatti argamu sana keessa ture; ani mul’ata keessatti nan arge, anis laga Ulaay cinaan ture. Daani’eel 8:1, 2.

Chapters one through three, aligned with chapter five; represent the movement of the third angel, and the history when the book of Daniel was unsealed in 1989. The message that was unsealed then is symbolized with the vision of the Hiddekel River, that represents the increase of knowledge contained within chapters ten, eleven and twelve.

Isahluko sokuqala ukuya kwesesithathu, ezihambelana nesahluko sesihlanu, zimele ukuhamba kwengelosi yesithathu, nembali yexesha xa incwadi kaDaniyeli yatyhilwa ngowe-1989. Umyalezo owatyhilwayo ngelo xesha ufuziselwa ngombono woMlambo iHiddekel, omele ukwanda kolwazi okuqulethwe kwizahluko zeshumi, eleshumi elinanye, neleshumi elinesibini.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

> Ⲟⲩⲟϩ ϧⲉⲛ ⲡⲓϣⲙⲏⲛ ⲛ̀ϩⲟⲟⲩ ⲙ̀ⲡⲓⲁⲃⲟⲧ ⲉⲧϣⲟⲣⲡ, ⲉⲓϣⲟⲡ ϩⲁ ⲡ̀ϧⲁⲧ ⲙ̀ⲡⲓⲓⲟⲣ ⲉⲧⲛⲓϣϯ, ⲉⲧⲉ ⲫⲏ ⲡⲉ Ϩⲓⲇⲇⲉⲕⲉⲗ. Daniel 10:4.

We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.

Mata-duree itti aanu keessatti sarara Nebukadnezaarii fi Beelshaazaar irratti xiyyeeffannaa keenya ni itti fufna.

> “There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

> “Dubbiin Dubbii Waaqayyoo garaa-galeessaan caalaatti qorachuu guddaan barbaachisaa dha. Keessumaa Daani’elii fi Mul’ataaf xiyyeeffannaan hojii keenya keessatti yeroo kam iyyuu caalaa kennamuu qaba. Nuyi wantoota muraasa irratti, humna Roomaa fi paaphaasummaa ilaalchisee, dubbachuun keenya xiqqaa ta’uu danda’a; garuu wanta raajonnii fi ergamoonni Hafuura Waaqayyootiin geggeeffamanii barreessan irratti xiyyeeffannoo waamuu qabna. Hafuurri Qulqulluun, raajii kennamuu isaa keessattis ta’e taateewwan keessatti ibsaman keessatti, akka ergamaan namaa mul’ata keessaa fagaattee, Kiristoos keessatti dhokfamtee turu, akkasumas Gooftaan Waaqni mootummaa samii fi seerri Isaa ol ol qabaman barsiisuuf, wantoota akkasitti qopheesseera.”

> “Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

> “Kitaaba Daaniʼel dubbisaa. Seenaa mootummaa achi keessatti bakka buʼanii mulʼatan sana, tuqaa-tuqaadhaan yaadadhaa. Namoota mootummaa hoogganan, gumiiwwan marii, loltoota humna qabeeyyii ilaalaa; akkasumas akka Waaqayyo of-tuulummaa namaa gad buusee, ulfinni namaas biyyootti buuse hojjetes ilaalaa. Guddaan taʼee kan bakka buʼame Waaqayyo qofa. Mulʼata raajichaa keessatti inni mootummaa humna qabeessa tokko gad darbee isa biraa immoo dhaabuudhaan mulʼata. Inni akka Mootii bantii waaqaa maraa, mootummaa Isaa isa bara baraa dhaabuuf jedhuutti ni mulʼifama—Isa Guyyoota Durii, Waaqa jiraataa, Burqaa ogummaa hundumaa, Bulchaa yeroo ammaa, Mulʼisaa fuulduraa. Dubbisaa; akkasumas namni lubbuu isaa gara faayidaa hin qabneetti ol kaasuudhaan akkam hiyyeessa, akkam laafaa, akkam umurii gabaabaa qabu, akkam dogoggoraa, akkamis yakka qabeessa akka taʼe hubadhaa.”

> “The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

> Hafuurri Qulqulluun karaa Isaayaasiin gara Waaqa jiraataa, Waaqa isa jiraataa, akka inni wanta xiyyeeffannaan guddaan irratti kennamu nu akeeka—gara Waaqa Kiristoosiin mul’ateetti. “Nuuf mucaan dhalateera, nuuf ilmi kennameera; mootummaa garbuu isaa irra ni ta’a; maqaan isaas Dinqisiisaa, Gorsaa, Waaqa Jabaa, Abbaa Bara-baraa, Mootii Nageenyaa jedhamee ni waamama” [Isaayaas 9:6].

> “The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

> “Ifni Daaniʼel kallattiin inni kallattiidhaan Waaqa irraa argate addatti guyyoota dhumaa kanaaf kenname. Mulʼata inni qarqara Ulaayiitii fi Hiddeqel, laggeen gurguddoon Shinaar, biratti arge, amma raawwatamaa jiru; wantoonni raajame hundinuus yeroo dhihoo keessatti ni raawwatamu.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.” Manuscript Releases, volume 16, 333, 334.

> “Yeroo raajii Daani’el kennaman haala saba Yihudootaa itti yaadaa. Israa’eloonni booji’amanii turan; mana qulqullummaa isaanii diigamee ture, tajaajilli mana qulqullummaa isaanii dhaabbatee ture. Amantaan isaanii sirna aarsaa keessatti raawwataman irratti giddu galeessa godhatee ture. Isaan yeroo sanatti bifa alaa qofa waan hundumaa caalaa barbaachisaa godhatanii turan; hafuura waaqeffannaa dhugaa garuu dhabanii turan. Tajaajilli isaanii duudhaa fi hojiiwwan waaqeffannaa ormaaatiin xuraa’ee ture; akkasumas sirna aarsaa raawwachuu keessatti gaaddisa sana irraa gara dhugaa isaatti hin ilaalle. Kiristoosin, aarsaa dhugaa cubbuu namootaaaf dhihaate, hin hubanne. Waaqayyo ummata booji’amuutti geessuu fi tajaajila mana qulqullummaa dhaabsisuutti hojjete; kunis akka sirnoonni alaa waliigala amantii isaanii hundumaa hin taaneef ture. Qajeelfamni fi hojii isaanii waaqeffannaa ormaa irraa qulqulleeffamuu qabu turan. Tajaajilli sirnaa dhaabbate, akka tajaajilli garaa deebifamee jiraachifamuuf. Ulfinni alaa irraa fuudhame, akka inni hafuuraa mul’ifamuuf.” Manuscript Releases, volume 16, 333, 334.

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