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# The Book of Daniel - Number Eight

Kitaaba Daaniʼel - Lakkoofsa Saddeet

A Process

Adeemsa Tokko

Author

Jeff Pippenger

Published

December 3, 2023

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> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

> ଯିହୂଦାର ରାଜା ଯେହୋୟାକୀମଙ୍କ ରାଜ୍ୟାଭିଷେକର ତୃତୀୟ ବର୍ଷରେ, ବାବିଲର ରାଜା ନେବୂକଦ୍ନେଜ୍ଜର ଯେରୁସାଲେମକୁ ଆସି ତାହାକୁ ଅବରୋଧ କଲେ। ଏବଂ ପ୍ରଭୁ ଯିହୂଦାର ରାଜା ଯେହୋୟାକୀମଙ୍କୁ ତାଙ୍କ ହାତକୁ ସମର୍ପଣ କଲେ, ସହିତେ ପରମେଶ୍ୱରଙ୍କ ଘରର ପାତ୍ରମାନଙ୍କ ମଧ୍ୟରୁ କିଛି ଅଂଶକୁ ମଧ୍ୟ; ସେ ସେହି ପାତ୍ରମାନଙ୍କୁ ଶିନାର ଦେଶକୁ, ନିଜ ଦେବତାର ମନ୍ଦିରକୁ ନେଇଗଲେ; ଏବଂ ସେ ସେହି ପାତ୍ରମାନଙ୍କୁ ନିଜ ଦେବତାର ଭଣ୍ଡାରଗୃହରେ ରଖିଲେ। ଦାନିଏଲ ୧:୧, ୨।

The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.

Kitaabni Daaniʼelii fi Mulʼata Yohaannis kitaaba tokko dha; sararoonni raajii wal fakkaatoon kitaaba Daaniʼel keessatti ibsamanis kitaaba Mulʼataa keessatti itti fufanii dhihaatu. Mulʼanni Yesus Kiristoos ergaa raajii isa dhumaa, yeroo qorannoon carraa araaraa xumuramu dura yeroo gabaabaa keessatti hiikamee banamu, ni bakka buʼa.

Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

Dhugoonni dur keessatti Kitaaba Mul’ataa irraa sirriitti hubatamanii turan garuu aadaa fi duudhaan cufamanii turan, amma iyyuu dhuguma; har’as Isaan Leenca gosaa Yihudaan irra deebi’ee banamaa jiru, dhugoonni sunis amma raawwatamuu isaanii mudaa hin qabne mul’isaa jiru.

Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

Dhugoonni yeroo darbe kitaaba Daani’eel keessaa sirriitti hubataman garuu aadaa fi duudhaan cufamanii turan, ammallee dhugumaadha; har’as Leenca gosa Yihudaan irra deebi’ee hiikamaa jiru, dhugoonni sunis amma raawwii isaanii mudaa hin qabne mul’isaa jiru.

Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.

Daani’eel Kitaabota lama keessaa inni duraadha; isaanis Mul’ata Yesuus Kiristoos bakka bu’u.

Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.

Yehooyaaqiim humna ergaa jalqabaa keessatti sochii haaromsaatiif kennamu kan agarsiisudha. Innis akkasuma mallattoo kakuu ti; jechuunis, jijjiiramni maqaa karaa raajii jalqaba hariiroo kakuu akka ta’e ni mul’isa. Hariiroon kakuu inni Waaqayyo saba duraan saba kakuu Waaqayyoo hin ta’in wajjin seenu, humneeffamuu ergaa jalqabaatti ni jalqaba.

> Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.

> Isin yeroo darbe saba hin turre, amma garuu saba Waaqayyoo ta'aniiru; warri araara hin arganne turan immoo amma araara argataniiru. 1 Phexros 2:10.

The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.

Mallattoo maqaan tokko akka jijjiiramuun hariiroo kakuu agarsiisu, maqaan Abraam gara Abraahaamitti jijjiiramuu isaatiin, maqaan Saaraay gara Saaraatti, maqaan Yaaqoob gara Israaʼeelitti, akkasumas maqaan Saaʼol gara Phaawulositti jijjiiramuu isaatiin hundeeffameera. Mallattoo kanaaf dhugaa-baatonni biroonis jiru; garuu boqonnaa tokkoffaa keessatti, maqaan Daaniʼel Beltashaazaaritti, maqaan Hanaaniyaa Shadraakitti, maqaan Mishaaʼel Meeshaakitti, akkasumas maqaan Azariyaa Abednegootti jijjiirameera.

When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.

ᱡᱚᱦᱚᱱ ᱯᱨᱟᱵᱷᱩ ᱢᱤᱫ ᱡᱟᱹᱛ ᱥᱟᱶ ᱪᱩᱠᱛᱤᱵᱚᱫᱷ ᱥᱟᱢᱵᱚᱱᱫᱷ ᱨᱮ ᱯᱨᱟᱵᱮᱥ ᱮᱫᱟᱭ, ᱛᱚᱵᱮ ᱩᱱᱤ ᱥᱤᱢᱴᱮᱱᱤᱭᱟᱥᱞᱤ ᱢᱤᱫ ᱢᱟᱨᱟᱝ ᱪᱩᱠᱛᱤᱵᱚᱫᱷ ᱡᱟᱹᱛ ᱠᱚ ᱧᱮᱞ-ᱫᱟᱲᱮ ᱪᱟᱞᱟᱣ ᱮᱫᱟᱭ। ᱡᱮᱦᱚᱭᱟᱠᱤᱢ ᱩᱱ ᱪᱩᱠᱛᱤᱵᱚᱫᱷ ᱡᱟᱹᱛ ᱠᱚ ᱨᱮᱯᱨᱮᱡᱮᱱᱴ ᱮᱫᱟᱭ ᱡᱟᱹᱦᱟᱸᱠᱚ ᱧᱮᱞ-ᱫᱟᱲᱮ ᱪᱟᱞᱟᱣ ᱮᱫᱟᱭ, ᱟᱨ ᱫᱟᱱᱤᱭᱮᱞ, ᱦᱟᱱᱟᱱᱤᱭᱟᱦ, ᱢᱤᱥᱟᱭᱮᱞ ᱟᱨ ᱟᱡᱟᱨᱤᱭᱟᱦ ᱩᱱ ᱪᱩᱠᱛᱤᱵᱚᱫᱷ ᱡᱟᱹᱛ ᱠᱚ ᱨᱮᱯᱨᱮᱡᱮᱱᱴ ᱮᱫᱟᱭ ᱡᱟᱹᱦᱟᱸᱠᱚ ᱛᱟᱭᱚᱢ ᱵᱟᱪᱷᱟᱣ ᱮᱫᱟᱭ। ᱡᱚᱦᱚᱱ ᱦᱚᱲ ᱠᱚ ᱪᱩᱠᱛᱤᱵᱚᱫᱷ ᱥᱟᱢᱵᱚᱱᱫᱷ ᱨᱮ ᱯᱨᱟᱵᱮᱥ ᱮᱫᱟᱭ, ᱛᱚᱵᱮ ᱩᱱᱠᱩᱠᱚ ᱱᱤᱨᱤᱠᱷ ᱮᱫᱟᱠᱚ ᱡᱮ ᱪᱮᱫ ᱩᱱᱠᱩᱠᱚ ᱪᱩᱠᱛᱤᱨ ᱥᱚᱨᱛ ᱠᱚ ᱨᱟᱠᱟᱵ ᱮᱫᱟᱠᱚ ᱠᱤ ᱵᱟᱝ। ᱱᱤᱨᱤᱠᱷ ᱫᱚ ᱡᱚᱢ ᱠᱟᱢ ᱫᱟᱨᱟᱭ ᱨᱮᱯᱨᱮᱡᱮᱱᱴ ᱮᱫᱟᱭ।

Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.

Aadamii fi Hewaan gocha nyaachuu sanaan qormaata keessatti kufan; yeroo Waaqayyo jalqaba saba filatame tokko wajjin kakuu seene immoo, hariiroo sana mannaadhaan isaan qoruudhaan jalqabe. Israaʼel durii dhuma irratti qormaata sana keessatti kufe; garuu akkas gochuudhaan qormaanni kakuu qormaata tokkicha utuu hin taʼin adeemsa qorumsaa akka taʼe ragaa jalqabaa fi dhugaa-bahumsa jalqabaa kennaniiru. Qormaata kurnaffaatti, waggoota afurtama itti aanan keessatti lafa onaa keessatti akka duʼan murtaaʼan. Sana booddee Waaqayyo Iyyaasuu fi Kaaleeb wajjin kakuu seene; kanaanis yeroo Gooftaan saba filatame wajjin kakuu seenu, saba kakuu duraa tokko biraas akka darbu dhugaa-bahe. Dhumarra Israaʼel durii, kan inni akkasumas jalqaba Israaʼel hafuuraa turetti, adeemsi qorumsaa inni dhumaa kan Israaʼel durii adeemsa qorumsaa inni jalqabaa kan Israaʼel hafuuraa ture; innis Buddeena Samii taʼuudhaan bakka buufame. Kunis adeemsa qorumsaa kakuu isa jalqabaa keessatti mannaadhaan fakkeenyaaf dursee agarsiifamee ture.

In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.

ସେହି ପରୀକ୍ଷା ପ୍ରକ୍ରିୟାରେ, ଯାହା ପ୍ରଥମ ଏବଂ ଶେଷ—ଉଭୟ ପରୀକ୍ଷା ପ୍ରକ୍ରିୟା ଥିଲା, ଯୀଶୁ ସ୍ୱର୍ଗୀୟ ରୁଟିର ପରୀକ୍ଷାକୁ ଚିହ୍ନିତ କଲେ, ଯେତେବେଳେ ସେ କହିଥିଲେ ଯେ ଯେମାନେ ତାଙ୍କର ଚୁକ୍ତିଜନ, ସେମାନଙ୍କୁ ତାଙ୍କର ଦେହ ଭକ୍ଷଣ କରିବାକୁ ଏବଂ ତାଙ୍କର ରକ୍ତ ପାନ କରିବାକୁ ହେବ। ତାଙ୍କର ସେବାକାଳର ଅନ୍ୟ କୌଣସି ସମୟଠାରୁ ଅଧିକ ଶିଷ୍ୟ ସେହି ପ୍ରସ୍ତୁତିରେ ସେ ହରାଇଥିଲେ। ତାଙ୍କର ସେବାକାଳର ସେହି ବିବାଦ ଚୁକ୍ତିଗତ ପରୀକ୍ଷା ପ୍ରକ୍ରିୟାର ଦୃଷ୍ଟାନ୍ତର ଶିଖରବିନ୍ଦୁ ଥିଲା, ଏବଂ ସିଷ୍ଟର ହ୍ୱାଇଟ୍‌ *The Desire of Ages* ପୁସ୍ତକରେ ସେହି ଘଟଣା ବିଷୟରେ ବିସ୍ତାରରେ ମତାମତ ପ୍ରକାଶ କରିଛନ୍ତି, ଯେଉଁଠାରେ ଅଧ୍ୟାୟର ଶିରୋନାମା “The Crisis in Galilee” ଅଟେ। “Galilee” ନାମର ଅର୍ଥ “ଏକ କବାଟର କଣ୍ଡା,” କିମ୍ବା “ଏକ ନିର୍ଣ୍ଣାୟକ ପରିବର୍ତ୍ତନ ବିନ୍ଦୁ,” ଏବଂ ସେହି ଅଧ୍ୟାୟରେ ସେ ବ୍ୟାଖ୍ୟା କରିଛନ୍ତି ଯେ ଶିଷ୍ୟମାନେ କାହିଁକି ତାଙ୍କଠାରୁ ମୁହଁ ଫେରାଇଥିଲେ। ସେମାନେ ତାଙ୍କର ଦେହ ଭକ୍ଷଣ କରିବା ଏବଂ ତାଙ୍କର ରକ୍ତ ପାନ କରିବାର ଆବଶ୍ୟକତା ସମ୍ବନ୍ଧୀୟ ତାଙ୍କର ସାକ୍ଷ୍ୟକୁ ଯଥୋଚିତ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ପଦ୍ଧତି ସହିତ ପ୍ରୟୋଗ କରିବାକୁ ଅସ୍ୱୀକାର କଲେ। ସେ ଚିହ୍ନଟ କରିଥିଲେ ଯେ ସେମାନେ ଭବିଷ୍ୟଦ୍ବାଣୀଗତ ଧାରଣାମାନଙ୍କର ଏମିତି କିଛି ପ୍ରଥା ଏବଂ ପରମ୍ପରାକୁ ଧରିରହିଥିଲେ, ଯାହାକୁ ଶୟତାନ ପ୍ରାଚୀନ ଇସ୍ରାଏଲର ବାଇବେଲୀୟ ବୁଝାମଣାରେ ସ୍ଥାପିତ କରିଥିଲା। ସେହି ଭୁଲ ବୁଝାମଣାମାନେ ସେମାନଙ୍କୁ ଏହା ଭାବିବା ପାଇଁ ଆଧାର ଯୋଗାଇଥିଲା ଯେ ତାଙ୍କର ବାକ୍ୟକୁ ଆତ୍ମିକ ଅର୍ଥରେ ନୁହେଁ, ବରଂ ଶାବ୍ଦିକ ଅର୍ଥରେ ପ୍ରୟୋଗ କରିବା ପାଇଁ ସେମାନଙ୍କ ପାଖରେ ଏକ ନ୍ୟାୟସଙ୍ଗତ ହେତୁ ଅଛି। ସେ ଏହା ମଧ୍ୟ ଉଲ୍ଲେଖ କରିଛନ୍ତି ଯେ ଯେମାନେ ଯୀଶୁଠାରୁ “ଫେରିଗଲେ” (Galilee), ଏବଂ ଯେମାନଙ୍କୁ ଯୋହନଙ୍କ ଷଷ୍ଠ ଅଧ୍ୟାୟରେ (John 6:66) ଚିହ୍ନଟ କରାଯାଇଛି, ସେମାନେ ପୁନର୍ବାର କେବେମଧ୍ୟ ତାଙ୍କ ସହ ଚାଲିନଥିଲେ।

With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.

Akkuma adeemsa qormaata kakuu jalqabaa Israa’el durii wajjin turetti, akkasuma kakuu isa dhumaa keessattis, yeroo Waaqayyo ummata filatame tokko wajjin hariiroo kakuu keessa seenu, yeroo sanumaatti ummata kakuu duraanii biraas darbaa jiraachuu isaa ni argina. Akkasumas inni ummata sana qormaata tokko qofaatiin utuu hin ta’in, adeemsa qormaataa tokkoon akka qoru ni argina. Akkasumas adeemsi qormaataa sun wanta nyaatamutuun akka bakka buufamu ni argina. Akkasumas nyaanni sun Dubbii Waaqayyoo akka bakka bu’u, qormaanni sunis gosa nyaataa lama keessaa isa nyaatamu filachuu akka of keessatti qabatu ni argina. Muka hundumaa keessaa isa Waaqayyo akka irraa nyaannu dubbate ni nyaannaa moo muka isa irraa nyaachuun nu dhowwame keessaa ni nyaannaa? Akkasumas filannoon waan nyaatamuu qabu maal akka ta’e qormaata nyaata dhiyaate sana akkamitti akka nyaannu illee akka of keessatti qabatu ni argina.

At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.

Dhuma Israa’el hafuuraa irratti, bara sochii Milleraa keessatti, ergaan jalqabaa Onkololeessa 11, 1840 irratti humna argate. Achi keessatti Yehooyaaqiim Pirootestaantota yeroo sana Baabilonitti geeffamanii intallan ishee ta’an bakka bu’a. Yeroo ergamaan Mul’ata kudhan keessaa bu’ee kitaaba xinnoo harka isaa keessatti banee qabate, isaan qormaata tokkoon walitti bu’an. Akkuma Yehooyaaqiim gaaffii Nebukadnezaar irratti fincilee, ergasii booji’amutti geeffame sana, Pirootestaantonni immoo aadaa fi duudhaa isaanii bara Dukkanaa keessaa fudhatanii dhufaniin irratti hunda’uun, nyaata harka ergamaa keessa jiru nyaachuu didan.

By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.

Bara bara 1844tti, adeemsi qormaataa Yahiyaaqiimii fi Pirootestaantotaaf gara “bakkee murteessaa” tokkootti ga’ee ture; akkuma adeemsa qormaata isa jalqabaa Israa’el hafuuraatiif ta’e keessatti, isaanis “garagalan”ii Yesuus wajjin deemuus ni dhiisan. Seenaa sana keessatti Daani’el, Hanaaniyaa, Miishaa’elii fi Azariyaan Miileriitota bakka bu’u; isaanis macaafa xinnoo afaan isaanii keessatti mi’aawaa ture sana nyaachuu filatan, garuu inni garaa isaanii keessatti hadhaa’e.

If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.

ୟଦି ଆମେ ଆଦମ ଓ ହବାଙ୍କୁ ଅନ୍ତର୍ଭୁକ୍ତ କରିବୁ, ତେବେ ଆମ ପାଖରେ ଚାରିଜଣ ପ୍ରାଚୀନ ସାକ୍ଷୀ ଅଛନ୍ତି, ଯେଉଁମାନେ ପରୀକ୍ଷାଟି ଖାଇବାର କ୍ରିୟାଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଥାଏ ବୋଲି ପ୍ରମାଣ କରନ୍ତି। ଆମ ପାଖରେ କେତେକ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ସାକ୍ଷୀ ଅଛନ୍ତି, ଯେଉଁମାନଙ୍କ ସମସ୍ତଙ୍କ ଉପରେ ପ୍ରଥମ ଓ ଶେଷର ଚିହ୍ନ ରହିଛି। ମନ୍ନାର ପରୀକ୍ଷାର ସାକ୍ଷ୍ୟ ଏକ ପ୍ରଥମ ସାକ୍ଷ୍ୟ; ଏବଂ ସ୍ୱର୍ଗର ରୁଟିର ପରୀକ୍ଷା ଆତ୍ମିକ ଇସ୍ରାଏଲ ପାଇଁ ଏକ ପ୍ରଥମ ପରୀକ୍ଷା ହେବା ସହିତ ସହିତ, ପ୍ରାଚୀନ ଇସ୍ରାଏଲ ପାଇଁ ଶେଷ ସାକ୍ଷ୍ୟ ମଧ୍ୟ ଅଟେ। ଛୋଟ ପୁସ୍ତକର ପରୀକ୍ଷା ଉଭୟ ପ୍ରଥମ ଓ ଶେଷ ଅଟେ। ଏହା ମରୁଭୂମିରେ ଥିବା କଳିସିଆ ଭାବରେ ଆତ୍ମିକ ଇସ୍ରାଏଲର ଭ୍ରମଣର ଶେଷ, ଏବଂ ଯେମାନେ ଦେବଙ୍କର ଶେଷ ନାମିତ ଜନମାନେ ହେବା ପାଇଁ ଚୟନିତ ହୋଇଥିଲେ ସେମାନଙ୍କର ଆରମ୍ଭ ମଧ୍ୟ ଅଟେ। ମିଲେରୀୟମାନେ ଦେବଙ୍କର ନାମିତ ଜନମାନଙ୍କର ଆରମ୍ଭ ଥିଲେ, ଯେମାନେ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟବାଦର ସତ୍ୟ ଶିଙ୍ଗ ଭାବରେ ପରିଚିହ୍ନିତ ହେବାକୁ ଥିଲେ। ପ୍ରଥମ ସନ୍ଦେଶକୁ ଶକ୍ତିଦାନ କରାଯାଇବାବେଳେ ଯେ ପରୀକ୍ଷା ପ୍ରକ୍ରିୟା ଆରମ୍ଭ ହୁଏ, ତାହାର କେତେକ ସାକ୍ଷୀ ଅଛନ୍ତି।

In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.

Qorannoo qoramuu sana keessatti “yeroo garagalfannaa” tokko ni dhufa; yeroo sana bartoonni keessaa jechuun ni danda’ama hundi isaanii jechuun irraa deebi’u. Dhugaa ba’umsa Iyyaasuu fi Kaalebitti Israa’el hundi irraa deebi’ee gara Gibxii deebi’uuf barbaade. Waldaa Galiilaa keessatti immoo baay’een bartootaa irraa deebi’an. Sababni isaa Yesuus Alfaa fi Oomeegaa waan ta’eef, “yeroon garagalfannaa” inni xumura adeemsa qorumsaatti bakka bu’u, jalqaba adeemsa qorumsaattis akkasuma fakkeeffamee ni mul’ata. Yeroo maannaan jalqabaaf Israa’el duriitiif kennametti, namoonni qajeelfama sana irraa battalumatti deebi’an turan. Cuuphaa Kiristoos irratti Inni garagalee gara lafa onaa seene. Obboleettiin White mallattoo yeroo garagalfannaa kana karaa ibsa baay’ee kennuun fayyadamti.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.

> “Seenaa sabootaa fi waldaa kiristaanaa keessatti yeroo yeroo qabxii jijjiirama taʼan ni jiru. Kunuunsa Waaqayyoo keessatti, yeroo rakkinniwwan adda addaa kun dhufanitti, ifni yeroo sanaaf taʼu ni kennama. Yoo inni fudhatame, guddinni hafuuraa ni taʼa; yoo inni didame immoo, gad-buʼinsi hafuuraa fi doonii-caccabbiin ni hordofu. Gooftaan Dubbii Isaa keessatti hojii lallabbiin wangeelaa jabinaan geggeeffamaa ture bifa duraan itti adeemsifameen, akkasumas gara fuulduraattis, hamma loltuu xumuraa sanatti, yeroo ergamoonni mootummaa Seexanaa sochii isaanii dinqisiisaa isa dhumaa godhanitti, ifa godhee baneera. Dubbii sana irraa humnoonni amma hojjechaa jiran kan walitti buʼiinsa guddaa isa dhumaa gaarii fi hamaa gidduutti—Seexana, mooticha dukkanaa, fi Kiristoos, Mooticha jireenyaa gidduutti—galchu akka taʼan ni hubanna. Garuu injifannoon dhufu inni namoota Waaqayyoon jaallatanii fi isa sodaataniif qophaaʼe sun, akkuma teessoon mootummaa Isaa samii keessatti hundeeffame jiru sanaa dhugumaa mirkanaaʼaadha.” Bible Echo, August 26, 1895.

When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.

Yommuu maannaan yeroo jalqabaatiif Israa’el duriitiif kennameetti, ifni seenaa sanaaf ta’u ni kenname. Cuuphaa Kiristoositti ifni seenaa sanaaf ta’u ni kenname. Hagayya 11, 1840tti ifni seenaa sanaaf ta’u ni kenname. Qabxiileen jijjiiramaa sana keessaa tokkoon tokkoon isaanii jalqaba adeemsa qorumsaatti agarsiisu; adeemsi sunis dhuma irratti qabxii jijjiiramaa biraatti xumurama, yeroo saba kakuu duraanii irraa ta’an garagaluudhaan deebi’anii Kiristoos wajjin hin adeemne sanatti.

Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.

Sababni adeemsa qorannoo adda addaa kanaan lamaan isaanii iyyuu adeemsa qorannoo saba kakuu durii fi akkasumas saba kakuu haaraa bakka buʼu, xumuri adeemsa qorannoo lama jiru. Xumuri adeemsa qorannoo, kanaafis yeroo jijjiiramaa isa dhumaa Prootestaantotaaf seenaa Millerite keessatti, Birraa bara 1844 ture. Xumuri adeemsa qorannoo (Kuzzaa bara 1844 keessatti), yookaan yeroo jijjiiramaa Milleritoota mataa isaanii, yeroo jijjiiramaa saba Waaqayyoo isa durii booddee dhufe.

In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.

Seenaa Kiristoos keessatti adeemsi qormaataa yeroo inni mana qulqullummaa yeroo lama qulqulleessetti ifatti mul’ata; inni tokko jalqaba tajaajila isaa irratti, inni lammaffaanis xumura tajaajila isaa irratti.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Yommuu Yesus tajaajila isaa ifa taʼe jalqabe, Mana Qulqullummaa xureeffannaa isa arrabsoo qulqullinatti geessisu irraa qulqulleesse. Hojiiwwan tajaajila isaa keessaa warra dhumaa ta’an gidduutti immoo qulqulleessuun Mana Qulqullummaa yeroo lammaffaa raawwatame ture. Akkasuma hojii isa dhumaa keessatti, addunyaaf akeekkachiisa kennuuf, waamichi adda addaa lama waldoota kiristaanaatti dhiyaata. Ergaan ergamaa lammaffaa, ‘Baabilon kufteerti, kufteerti, magaalaa guddoon sun, sababni isaas isheen saboota hundumaa daadhii dheekkamsa sagaagalummaa isheetiin obaasifteerti’ (Mul’ata 14:8) jedha. Iyyiinsa guddaa ergaa ergamaa sadaffaa keessattis sagaleen mootummaa waaqaa irraa dhaga’ama; akkana jedha, ‘Yaa saba koo, cubbuu ishee keessatti hirmaattota akka hin taaneef, dha’icha ishee irraas akka hin argineef, ishee keessaa ba’aa. Cubbuun ishee hamma mootummaa waaqaatti ga’eera; Waaqayyos jal’ina ishee yaadateera’ (Mul’ata 18:4, 5).” Selected Messages, kitaaba 2, 118.

The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.

Adeemsi qorannaa qulqulleessuu mana qulqullummaa lamaa kan Kiristoos raawwate, akkuma barreessitoota Hafuura Raajii keessatti Mul’ata Maalaakii boqonnaa sadiitti ibsameetti, walii galu.

> “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.

> “Yeroo Yesuus mana qulqullummaa keessaa bitattootaa fi gurgurtoota biyya lafaa qulqulleessetti, garaa xuraa’ummaa cubbuudhaan xuraa’e irraa qulqulleessuuf ergama Isaa beeksise,—hawwii lafa irraa ka’an, hawwii ofittummaa, amala hamaa lubbuu mancaasan irraa. Milkiyaas 3:1–3 caqasame.” The Desire of Ages, 161.

The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.

Qulqulliin saba Waaqayyoo adeemsa qormaataa sarara raajii hedduudhaan irra deddeebiin adda baafamee wajjin wal fakkeessamee ibsama. Wabii hundinuu, keessaa eegalee irraa kaasee hanga seenaa Milleriteitti, qulqulleessamuu kuma dhibba afurtamii afurii ni mul’isa.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Bara dhuma seenaa lafaa kanaa keessatti, kakuu Waaqayyoo uummata isaa abboommii isaa eegu wajjin jiru haaromfamuuf jira.” Review and Herald, February 26, 1914.

The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.

Adeemsi qulqulleessuu kumaatama dhibba afurtamii afurii kumaa afuriifi afurii kun, kitaaba Daani’el keessatti waabii jalqabaa dha; innis kitaabota lamaan walitti dhufanii Mul’ata Yesus Kiristoos isa yeroo qorannoon namaa cufamuu irratti jedhu sana dura hiikamu bakka bu’an keessaa isa jalqabaa dha. Adeemsi qulqulleessuu kumaatama dhibba afurtamii afurii kun akkasumas akka adeemsa mallatteessuutti bakka bu’a. Yeroo ergaan jalqabaa adeemsa qulqulleessuu fi mallatteessuu kumaatama dhibba afurtamii afurii kun Fulbaana 11, 2001 irratti jalqabe, waldaa fi addunyaadhaaf yeroo murteessaa ta’e ture. Mul’ata boqonnaa kudha saddeet keessatti, ergamaan ulfina isaatiin addunyaa ifa godhu achi ga’e. Ta’us, Mul’ata 18 keessatti, ergamaan sun harka isaa keessatti waan nyaatu tokko qabu jechuun hin bakka buufamne—garuu inni achi jira. Kitaabni xixinnoon sun achi jira. Warri mala raajicha Isaayaasiin “sarara irratti sarara” jedhamuun bakka bu’e nyaachuu filatan, salphaatti isa beekuu danda’u.

By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.

“Kutaalee sararaa irra sarara kaa’uun” akka hubannutti, yeroo Kiristoos Fulbaana 11, 2001 irratti gad bu’e, inni akkasumas “kitaaba xinnaa” tokko qaba ture; kunis “maannaa”, “buddeena samii” fi “kitaaba xinnaa” jedhamee bakka buufamee ture. Garuu Fulbaana 11, 2001 irratti, sabni filatamaan duraanii, Yehooyaaqiimiiin bakka buufame, aadaa fi duudhaa Adventizimii irratti cichee turuu filate; sana booddee gara booji’amummaa Baabilonitti adeemsa isaanii jalqaban; kunis seera Dilbataa irratti guutuu ta’a.

> “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 amma dubbii ani New Yorkiin garaa galaanaa guddaadhaan irraa haxaaʼamti jedhee dubbadhe ni dhufa ree? Kana ani matumaa hin dubbanne. Ani, akkuman ija koo keessatti gamoowwan guguddaan achitti ol kaafamaa jiran, darbii irratti darbii dabalamanii ol ijaaraman ilaaleetti, akkana jedheera: ‘Yommuu Gooftaan lafa akka hamaan sochoosuuf kaʼutti, mulʼata akkam sodaachisaan ni raawwatama! Yeroo sanatti dubbiin Mulʼata Yohaannis 18:1–3 ni raawwatama.’ Boqonnaan kudha saddeettaffaan Mulʼata Yohaannis guutuun isaa waan lafa irratti dhufuuf jiru irratti akeekkachiisa. Garuu ani waan addatti New York irratti dhufu ilaalchisee ifa tokko illee hin qabu; kana qofa malee akka ani beeku, guyyaa tokko gamoowwan guguddaan achi jiran humna Waaqayyoo geeddaramuu fi garagalfamuu isaatiin ni gatantaru. Ifa natti kenname irraa, badiisni addunyaa keessa akka jiru nan beeka. Dubbiin tokko Gooftaa irraa, tuqaan tokko humna isaa guddaa sanaa, caasaaleen gurguddaan kun ni kufu. Mulʼanni sodaachisummaan isaanii nuti yaaduu hin dandeenye ni raawwatamu.” Review and Herald, July 5, 1906.

When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.

Yeroo “ijaarsaawwan gurguddoon” “Niiw Yoorkii” keessa jiran Fulbaana 11, 2001tti “garagalchuu fi irraa garagalfamuudhaan humna Waaqayyootiin” “gatantaran,” ifni ergamaa Mul’ata kudha saddeetii guutummaa lafaa guute; sababiin isaas, seenaa bineensa lafaa kan Mul’ata kudha sadi keessatti ibsame keessatti yeroo jijjiiramaa tokko dhufee ture.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

> “Seenaa sabootaa fi waldaa kiristaanaa keessatti yeroo garagalchaa taʼan ni jiru. Karoora eeggumsaa Waaqayyoo keessatti, yeroo yeroo addaddaa kanneenii gaʼanitti, ifni yeroo sanaaf kennama. Yoo inni fudhatame, guddinni hafuuraa ni taʼa; yoo inni didame immoo, gadi buʼinsi hafuuraa fi caccabiinsi guutuun ni hordofa.” *Bible Echo*, Hagayya 26, 1895.

When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.

Yeroo ifni ergamaa Mul’ata boqonnaa kudha saddeetii fulbaana 11, 2001tti dhufe, warri ifa sana fudhatan karaa hafuuraa fuulduratti tarkaanfatan; warri immoo ifa sana didan karaa hafuuraa gadi bu’an, imala isaanii fincilaa ta’e sanas gara fuulduraatti itti fufanii hanga bakka murteessaa isaanii isa dhumaa, jechuun seera Dilbataa sanaatti ga’an; achittis akka ergamoota ergamaa sadaffaatti hojii isaanii labsatan keessatti bara baraaf badiisa guutuu ni geessu. Warri Galiilaa keessaa garagalanitii Yohannis 6:66 keessatti Kiristoosiin wajjin deemuus dhiisan, ifa isa jalqaba cuuphaa isaa irratti dhufe irraa garagalaa turan; achumatti ergaan jalqabaa seenaa qormaataa sanaa humna argate. Daaniʼel boqonnaa tokko keessatti, yeroo seenaa ergaan jalqabaa humneeffamutti waaqeffattoota gosa lamaatu fakkeenyaan ibsama. Yehooyaaqiim warra amantii isaanii badiisaatti geessan bakka buʼa; Daaniʼel, Hanaaniyaa, Mishaʼelii fi Azaariyaan immoo warra amanamoo bakka buʼu.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.

> Bara mootummaa Yehoyaaqiim mootii Yihudaa keessa waggaa sadaffaatti, Nebukadnezaar mootiin Baabilon gara Yerusaalem dhufee ishee marse. Gooftaanis Yehoyaaqiim mootii Yihudaa harka isaa keessa kenne, akkasumas mi’a mana Waaqayyoo keessaa gariis kenne; innis isaan gara biyya Shiinaaritti, gara mana waaqa isaatti geesse; mi’a sanaas mana qabeenya waaqa isaa keessa galche. Mootichis Ashpenaz isa dura taa’aa warra mootummaa irraa muramanitti dubbatee, ilmaan Israa’el keessaa muraasa, sanyii mootii keessaa fi abbootii qabeenyaa keessaa akka fidu ajaje; jechuunis dargaggoota hanqina tokko illee hin qabne, bifa gaariidhaan miidhagoo, ogummaa hundumaan ogeeyyii, beekumsa keessatti hubatanii, barumsa keessaas qalbeeffatanii, warra mana mootummaa keessa dhaabachuu danda’an, akkasumas barnootaa fi afaan Kaldootaa barsiifamuu danda’an. Mootichis nyaata mootii irraa qooda guyyaa guyyaadhaan isaanii qopheesse, daadhii wayinii inni dhugus irraa; akkasitti waggaa sadii isaanii sooree, dhuma isaa irrattis fuula mootii dura akka dhaabatan godhe. Isaan keessaa ilmaan Yihudaa keessaa immoo Daani’el, Hanaaniyaa, Misha’el, fi Azariyaan turan. Dura taa’aan warra mootummaa irraa muramanii maqaa isaaniif kenne; Daani’elitti Beelxashaazaar jedhee moggaase, Hanaaniyaatti Shadaraak, Misha’elitti Meeshaak, Azariyaattis Abednego jedhe. Daani’elis garuu nyaata qooda mootii sanaatiin yookaan daadhii wayinii inni dhuguudhaan akka of xureessin garaa isaa keessatti murteesse; kanaafuu akka of hin xureessineef dura taa’aa warra mootummaa irraa muramanii kadhate. Daani’el 1:1-8.

Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.

Daaniʼel, Hanaaniyaas, Miishaaʼelii fi Azaariyaan ijoollee Yihudaa turan. Isaan xurreeffamanii turan; kanaanis dhaloota dhumaa Adveentizimii bakka buʼu. Nebukadnezaar, akkuma mootota durii hedduutti, dargaggoota afran Yihudaa kana qacase; kunis yeroo isaan akka garbootaatti tajaajilanii haadhotii manaa mootichaa fi saajjatoota isaa wajjin wal qunnamtii qabaatanitti, yaaddoo kamiyyuu mootichi qabaachuu dandaʼu irraa fageessuuf ture.

Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.

በምሳሌያዊ መልኩ የአድቬንቲዝምን የመጨረሻ ትውልድ ይወክላል፤ ምክንያቱም ከእነዚህ አራቱ በኋላ ሌላ የይሁዳ መስመር አይኖርምና። አራት የዓለም አቀፋዊነት ምልክት ነው፤ ስለዚህም መስከረም 11, 2001 እንደ እግዚአብሔር ትንቢታዊ ቃል ፍጻሜ የሚያውቁ በዓለም ዙሪያ ያሉ የሰባተኛ ቀን አድቬንቲስቶችን የመጨረሻ ትውልድ ይወክላል።

Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.

Advantiistonni Guyyaa Torbaffaa sun Dubbii raajii Waaqayyoo keessatti dubbatamanidha; isaan warra kuma dhibba afurtamii afur taʼuuf waamamaniidha. Garuu dhaalli isaanii inni raajii fincila abbootii isaanii irraa, bara 1863 keessatti, jalqabe. Fincilli jalqabaa sun, sababii inni duudhaa fi aadaa dhaloota afur kan fincila dabalaa deemeen haguugamee jiruuf, jechuun ni dandaʼama jechuun beekamuu hin dandaʼu. Inni beekuun ulfaataa taʼus, mulʼatee beekamuu fi fudhatamuu qaba; akkuma Daaniʼel dhuma irratti boqonnaa saglaffaa Daaniʼel keessatti godhu. Innis kana kan godhe dhugaa Dubbii raajii Waaqayyoo keessatti argamtu hubachuudhaan ture.

The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.

Fincilli Daaniʼelii fi namoonni sadii sun irraa kallattiin dhalatan, abbaan isaanii dhiibbaa warra ormootaa isaan marsee ture irraa adda taʼee dhaabachuu diduu isaa ture. Bara 1863 keessatti, Adventizmi Laaʼodiiqeyaa “yeroo torba” Lewwoota digdamii jaha keessatti ibsame Millar adda baasee beeksise sana diduu isaanii jabeessuuf, mala Kitaaba Qulqulluu irraa madda qabuu kan Pirootestaantizimii gantummaa fi Kaatoolikummaa irra deebiʼee fudhate. Fincilli sun, Daaniʼelii fi namoota sadii sanaaf, mootii Hisqiyaasiin bakka buufame ture.

King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.

Hisqiyaas akka hin duuneef Gooftaa kadhate; yeroo Gooftaan waggaa 15 dabalataa isaaf kenne kadhannaan isaas deebii argate. Akkas godhuudhaanis inni Minaasee dhalche; inni kun mootota Yihudaa keessaa isa hammeenya guddaa hojjetee ture keessaa tokko qofa utuu hin taʼin, mootii moʼachuu fi garbummaatti Yihudaa galchuu adeemsa tarkaanfii torbaatiin suuta-suuta adeemu jalqabsiisu mallattoo taʼe dha. Bara 1856 keessa Dhugaa Baatuun dhufee balbala Adventizimii Laaʼodiiqeyaa rukute; isaan garuu ofii isaaniif duʼuu mannaa jiraachuu filatan. Bara 1863 gaʼutti, “Iyeriikoo” irra deebidhaan ijaaranii fincila hammaachaa deemuun jalqaban; fincilli sunis dhuma irratti Fulbaana 11, 2001 akka jalqaba imala isaanii tarkaanfii sadiitiin gara garbummaa Baabilonii hafuuraa seenuu, isa seera Dilbataatiin xumuramu, taʼe beekuu isaanii irraa isaan dhowwe.

For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.

୧୮୬୩ ବର୍ଷ ରାଜା ହିଜକିୟାଙ୍କ ପାଇଁ ସେତେବେଳେ ଆସିଲା, ଯେତେବେଳେ ବଞ୍ଚି ରହିବା ପାଇଁ ତାଙ୍କ ପ୍ରାର୍ଥନା ମଞ୍ଜୁର ହେଲା। ପ୍ରଭୁ ଏହାର ଚିହ୍ନ ଦେଲେ ଯେ ତାଙ୍କ ପ୍ରାର୍ଥନା ଗ୍ରହଣ କରାଯାଇଛି। ସୂର୍ଯ୍ୟକୁ ଚଳାଇ ଦେଇ ଈଶ୍ୱର ସେହି ପ୍ରାର୍ଥନାକୁ ସ୍ଥିର କରିଦେଲେ, ଏବଂ ବାବିଲୋନୀୟମାନେ ଆକାଶମଣ୍ଡଳରେ ଈଶ୍ୱରଙ୍କ କାର୍ଯ୍ୟକୁ ଦେଖିଲେ, ଯଦିଓ ସେମାନେ ତାହାର ଅର୍ଥ କ’ଣ ଥିଲା ଜାଣୁନଥିଲେ। ତାପରେ ବାବିଲୋନୀୟମାନେ ଯେହିଁ ଈଶ୍ୱରଙ୍କ ପାଖରେ ସୂର୍ଯ୍ୟକୁ ନିୟନ୍ତ୍ରଣ କରିବାର ଶକ୍ତି ଥିଲା, ସେହି ଈଶ୍ୱର ବିଷୟରେ ଜାଣିବା ପାଇଁ ଯେରୁଶାଲେମକୁ ଆସିଲେ। କିନ୍ତୁ ସ୍ୱର୍ଗର ଈଶ୍ୱରଙ୍କୁ ଗୌରବ ଦେବାର ପରିବର୍ତ୍ତେ, ରାଜା ହିଜକିୟା ନିଜକୁ ଅସ୍ୱୀକାର କରିବାର ପରିବର୍ତ୍ତେ, ନିଜ ମନ୍ଦିର ଓ ନଗରକୁ ଗୌରବ ଦେବାକୁ ବାଛିଲେ, ସେହି ଈଶ୍ୱରଙ୍କୁ ନୁହେଁ, ଯିଏ ନିଜ ନାମକୁ ସେହି ମନ୍ଦିର ଓ ନଗରରେ ସ୍ଥାପିତ କରିବାକୁ ବାଛିଥିଲେ।

That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.

Fincilli sun dhiiga isaa keessaa dhalatan garbootaafi xuuxxuuwwan Baabilon keessatti akka taʼan raajii fide. Ijoolleen sunis Daaniʼel, Hanaaniyaa, Mishaaʼelii fi Azaariyaa turan; isaanis yeroo ifni kuma dhibba tokkoo fi afurtamii afur sana qoruufi chaappeessuuf kennamu keessatti, guyyaa Fulbaana 11, 2001 akka yeroo seenaa saboota addunyaa fi waldaa keessatti jijjiirama guddaa fideetti beekan, dhaloota dhumaa hafuuraa Adventistoota Guyyaa Torbaffaa sana bakka buʼu.

> In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.

> ସେହି ଦିନମାନଙ୍କରେ ହିଜକିୟା ମୃତ୍ୟୁପର୍ଯ୍ୟନ୍ତ ରୋଗୀ ହେଲେ। ଆମୋଜଙ୍କ ପୁତ୍ର ଭବିଷ୍ୟଦ୍ଦକ୍ତା ଯିଶାୟ ତାଙ୍କ ନିକଟକୁ ଆସି ତାଙ୍କୁ କହିଲେ, “ଏହା ସଦାପ୍ରଭୁ କହୁଛନ୍ତି, ତୁମ ଘରର କାର୍ଯ୍ୟ ସୁସଂଖଳିତ କର; କାରଣ ତୁମେ ମରିବ, ବଞ୍ଚିବ ନାହିଁ।” ତାହାପରେ ସେ ନିଜ ମୁହଁ ଦିଆଳପଟକୁ ଫେରାଇ ସଦାପ୍ରଭୁଙ୍କୁ ପ୍ରାର୍ଥନା କରି କହିଲେ, “ହେ ସଦାପ୍ରଭୁ, ମୁଁ ବିନୟ କରେ, ଏବେ ସ୍ମରଣ କର, ମୁଁ କିପରି ତୁମ ସମ୍ମୁଖରେ ସତ୍ୟରେ ଓ ସମ୍ପୂର୍ଣ୍ଣ ହୃଦୟରେ ଚାଲିଛି, ଏବଂ ତୁମ ଦୃଷ୍ଟିରେ ଯାହା ଭଲ, ସେହି କାମ କରିଛି।” ଏବଂ ହିଜକିୟା ଅତ୍ୟନ୍ତ କାନ୍ଦିଲେ। ପରେ ଏମିତି ହେଲା ଯେ, ଯିଶାୟ ମଧ୍ୟ ପ୍ରାଙ୍ଗଣରୁ ବାହାରି ଯାଇନଥିବା ବେଳେହିଁ, ସଦାପ୍ରଭୁଙ୍କ ବାକ୍ୟ ତାଙ୍କ ପାଖକୁ ଆସି କହିଲା, “ଫେରିଯାଅ, ଏବଂ ମୋର ପ୍ରଜାଙ୍କର ଅଧିପତି ହିଜକିୟାଙ୍କୁ କହ, ଏହା ସଦାପ୍ରଭୁ, ତୁମ ପିତା ଦାଉଦଙ୍କର ପରମେଶ୍ୱର, କହୁଛନ୍ତି, ମୁଁ ତୁମ ପ୍ରାର୍ଥନା ଶୁଣିଛି, ମୁଁ ତୁମ ଲୁହ ଦେଖିଛି; ଦେଖ, ମୁଁ ତୁମକୁ ସୁସ୍ଥ କରିବି; ତୃତୀୟ ଦିନରେ ତୁମେ ସଦାପ୍ରଭୁଙ୍କ ଗୃହକୁ ଯିବ। ଏବଂ ମୁଁ ତୁମ ଦିନରେ ପନ୍ଦର ବର୍ଷ ବଢ଼ାଇଦେବି; ଏବଂ ମୁଁ ତୁମକୁ ଓ ଏହି ସହରକୁ ଅଶ୍ଶୂରର ରାଜାଙ୍କ ହାତରୁ ଉଦ୍ଧାର କରିବି; ଏବଂ ମୁଁ ଏହି ସହରକୁ ମୋର ନିଜ ସ୍ୱାର୍ଥରେ ଓ ମୋର ଦାସ ଦାଉଦଙ୍କ ସ୍ୱାର୍ଥରେ ସୁରକ୍ଷା କରିବି।” ତାହାପରେ ଯିଶାୟ କହିଲେ, “ଅଞ୍ଜିରର ଏକ ପିଣ୍ଡ ନିଅ।” ସେମାନେ ତାହା ନେଇ ଫୋଡ଼ାର ଉପରେ ରଖିଲେ, ଏବଂ ସେ ସୁସ୍ଥ ହେଲେ। ଏବଂ ହିଜକିୟା ଯିଶାୟଙ୍କୁ କହିଲେ, “ଏହାର ଚିହ୍ନ କ’ଣ ଯେ ସଦାପ୍ରଭୁ ମୋତେ ସୁସ୍ଥ କରିବେ, ଏବଂ ମୁଁ ତୃତୀୟ ଦିନରେ ସଦାପ୍ରଭୁଙ୍କ ଗୃହକୁ ଯିବି?” ଯିଶାୟ କହିଲେ, “ସଦାପ୍ରଭୁ ଯେ କଥା କହିଛନ୍ତି, ତାହା ସେ ପୂରଣ କରିବେ—ଏହି ବିଷୟରେ ସଦାପ୍ରଭୁଙ୍କଠାରୁ ତୁମ ପାଇଁ ଏହି ଚିହ୍ନ ରହିବ: ଛାୟା କି ଦଶ ମାପ ଆଗକୁ ଯିବ, କିମ୍ବା ଦଶ ମାପ ପଛକୁ ଫେରିବ?” ହିଜକିୟା ଉତ୍ତର ଦେଲେ, “ଛାୟାର ଦଶ ମାପ ତଳକୁ ଯିବା ସହଜ କଥା; ନୁହେଁ, ଛାୟା ଦଶ ମାପ ପଛକୁ ଫେରୁ।” ତାହାପରେ ଭବିଷ୍ୟଦ୍ଦକ୍ତା ଯିଶାୟ ସଦାପ୍ରଭୁଙ୍କୁ ଡାକିଲେ; ଏବଂ ଆହାଜଙ୍କ ସୂର୍ଯ୍ୟଘଟିକାରେ ଯେଉଁ ଦଶ ମାପ ଛାୟା ତଳକୁ ଗଲାଥିଲା, ସେ ତାହାକୁ ଦଶ ମାପ ପଛକୁ ଫେରାଇଦେଲେ। ସେହି ସମୟରେ ବାବିଲର ରାଜା ବାଲାଦାନଙ୍କ ପୁତ୍ର ବେରୋଦକ୍‌ବଲାଦନ ହିଜକିୟାଙ୍କ ପାଖକୁ ପତ୍ର ଓ ଉପହାର ପଠାଇଲେ; କାରଣ ସେ ଶୁଣିଥିଲେ ଯେ ହିଜକିୟା ରୋଗୀ ହୋଇଥିଲେ। ଏବଂ ହିଜକିୟା ସେମାନଙ୍କ କଥା ଶୁଣି ସେମାନଙ୍କୁ ତାଙ୍କ ମୂଲ୍ୟବାନ ସମସ୍ତ ବସ୍ତୁର ଗୃହ—ରୂପା, ସୁଣା, ସୁଗନ୍ଧଦ୍ରବ୍ୟ, ମୂଲ୍ୟବାନ ତେଲ, ତାଙ୍କ ଶସ୍ତ୍ରାଗାରର ସମସ୍ତ ଗୃହ, ଏବଂ ତାଙ୍କ ଧନଭଣ୍ଡାରରେ ଯାହା କିଛି ମିଳିଲା—ସବୁ ଦେଖାଇଲେ; ତାଙ୍କ ଘରେ ବା ତାଙ୍କ ସମଗ୍ର ରାଜ୍ୟାଧିନରେ ଏମିତି କିଛି ରହିଲା ନାହିଁ, ଯାହା ହିଜକିୟା ସେମାନଙ୍କୁ ଦେଖାଇନଥିଲେ। ତାହାପରେ ଭବିଷ୍ୟଦ୍ଦକ୍ତା ଯିଶାୟ ରାଜା ହିଜକିୟାଙ୍କ ନିକଟକୁ ଆସି ତାଙ୍କୁ କହିଲେ, “ଏହି ଲୋକମାନେ କ’ଣ କହିଲେ? ଏବଂ ସେମାନେ କେଉଁଠାରୁ ତୁମ ପାଖକୁ ଆସିଲେ?” ହିଜକିୟା କହିଲେ, “ସେମାନେ ଦୂର ଦେଶରୁ, ଅର୍ଥାତ୍‌ ବାବିଲରୁ, ମୋ ପାଖକୁ ଆସିଛନ୍ତି।” ସେ କହିଲେ, “ସେମାନେ ତୁମ ଘରେ କ’ଣ ଦେଖିଛନ୍ତି?” ହିଜକିୟା ଉତ୍ତର ଦେଲେ, “ମୋ ଘରରେ ଯାହା କିଛି ଅଛି, ସବୁ ସେମାନେ ଦେଖିଛନ୍ତି; ମୋର ଧନଭଣ୍ଡାରରେ ଏମିତି କିଛି ନାହିଁ, ଯାହା ମୁଁ ସେମାନଙ୍କୁ ଦେଖାଇନାହିଁ।” ତାହାପରେ ଯିଶାୟ ହିଜକିୟାଙ୍କୁ କହିଲେ, “ସଦାପ୍ରଭୁଙ୍କ ବାକ୍ୟ ଶୁଣ। ଦେଖ, ସେହି ଦିନ ଆସୁଛି, ଯେତେବେଳେ ତୁମ ଘରରେ ଯାହା କିଛି ଅଛି, ଏବଂ ତୁମ ପିତୃପୁରୁଷମାନେ ଆଜି ପର୍ଯ୍ୟନ୍ତ ଯାହା ସଞ୍ଚୟ କରି ରଖିଛନ୍ତି, ସବୁ ବାବିଲକୁ ବହନ କରାଯିବ; କିଛି ମଧ୍ୟ ଅବଶିଷ୍ଟ ରହିବ ନାହିଁ, ସଦାପ୍ରଭୁ କହୁଛନ୍ତି। ଏବଂ ତୁମଠାରୁ ଯେ ପୁତ୍ରମାନେ ଜନ୍ମ ନେବେ, ଯାହାଙ୍କୁ ତୁମେ ଜନ୍ମ ଦେବ, ସେମାନଙ୍କ ମଧ୍ୟରୁ କିଛିକୁ ସେମାନେ ନେଇଯିବେ; ଏବଂ ସେମାନେ ବାବିଲର ରାଜାଙ୍କ ପ୍ରାସାଦରେ ନପୁଂସକ ହେବେ।” ତାହାପରେ ହିଜକିୟା ଯିଶାୟଙ୍କୁ କହିଲେ, “ତୁମେ ଯେ ସଦାପ୍ରଭୁଙ୍କ ବାକ୍ୟ କହିଛ, ତାହା ଭଲ।” ପୁଣି ସେ କହିଲେ, “ମୋର ଦିନରେ ଯଦି ଶାନ୍ତି ଓ ସତ୍ୟ ଥାଏ, ତେବେ ସେ କି ଭଲ ନୁହେଁ?” ହିଜକିୟାଙ୍କ ଅନ୍ୟ ସମସ୍ତ କାର୍ଯ୍ୟ, ତାଙ୍କ ସମସ୍ତ ପରାକ୍ରମ, ସେ କିପରି ଏକ ଜଳାଶୟ ଓ ଜଳନଳୀ ନିର୍ମାଣ କରି ସହରକୁ ଜଳ ଆଣିଲେ, ସେସବୁ କି ଯିହୁଦାର ରାଜାମାନଙ୍କ ଇତିହାସ-ଗ୍ରନ୍ଥରେ ଲିଖା ନାହିଁ? ଏବଂ ହିଜକିୟା ନିଜ ପିତୃପୁରୁଷମାନଙ୍କ ସହ ଶୟନ କଲେ; ଏବଂ ତାଙ୍କ ପୁତ୍ର ମନଶ୍ଶି ତାଙ୍କ ସ୍ଥାନରେ ରାଜ୍ୟ କଲେ। 2 ରାଜାବଳୀ 20:1–21।

The next verse says:

Aayaanni itti aanu akkana jedha:

> Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.

> ምናሴ መንግሥት ሲጀምር ዕድሜው ዐሥራ ሁለት ዓመት ነበረ፥ በኢየሩሳሌምም አምሳ አምስት ዓመት ነገሠ። የእናቱም ስም ሔፍጽባ ነበር። 2 ነገሥት 21፥1።

What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”

Yoo Hisqiyaan fedha Gooftaa fudhatee, mana isaa qajeelchee duʼeera taʼee buʼaan isaa maal taʼa ture? Inni waggoota dabalataa kudha shan argate; waggaa sadii booda immoo Minaaseen hamaan dhalate. Bara 1856 keessa immoo, yoo Adveentizimiin cehumsa Fiilaadelfiyaa irraa gara Laaʼodiiqeyaa fudhatee, mana isaa qajeelchee, dhugaawwan hundee William Miller utubee turan utuu hin tuqin dhiisee jiraatee, maaltu taʼa ture? Deebii gaaffii sanaa takkaa akka hin beekne nan yaada; garuu waan nuti beeknu keessaa tokko, “Daaniʼel garaa isaatti akka inni nyaata mootichaa keessaa isaaf ramadameen, yookaan daadhii wayinii inni dhuguun of hin xureessine murteesse” jedhu dha.

We will continue Daniel chapter one in the next article.

Om articləlon ringa Daniel ra chapter one ga chatni-ani makhaigi article-da amasung loinana chatnagadabani.

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