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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Seventeen

Kitaaba Yoelii fi Waldaa Adveentistii Guyyaa Torbaffaa Laa’odiiqeyaa – Lakkoofsa Kudha Torba

Number Seventeen

Lakkoofsa Kudha Torbaat keessaa Tokko jedhu jechuun?

Author

Jeff Pippenger

Published

December 23, 2025

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We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.

Nuti bara darbe darbe kan dhiifne yaadannoo raajii Abraamii fi Phaawulos irratti ture; innis sarara irratti sararaan walitti qabamee waggaa 430 ta’u, kan waggaa 30’n jalqabamee itti aansuun waggaa 400 irraa ijaarame. Ani yaada qaba, namoonni tokko tokko mootummaa xiin-amantii keessaa waggoota 30 akka yeroo waggaa 400 booda dhufuutti ilaalu danda’u; garuu yeroo waliigalaan ibsamu, waggoonni soddomni jalqaba yeroo sanaatti ramadamu. Inni waggaa 400 booddee 30 dha moo, yookaan 30 booddee 400 dha? Inni soddommaadhaan jalqabamee dhibba afuriin itti fufa; yeroo waggaa soddomaa mirkaneessuuf dhugaa-baatonni hedduun jiru, innis yeroo raajii lammaffaa wajjin walqabatee isaatiin hordofama.

Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.

Yoseef Uumuriin isaa waggaa soddomaa keessatti seera Uumamaa 41:46 irratti tajaajila Fara’ooniif jalqabe. Sana booddee waggoota torba kan badhaadhinaa jalqaban; isaanis waggoota torba kan beelaatiin hordofaman. Yoseef, akka fakkeenya Kiristoositti, yeroo umuriin isaa waggaa soddomaa turetti, yeroo lama kan guyyoota 2520 ta’an itti aanan. Yeroo Kiristoos umuriin isaa waggaa soddomaa turetti, yeroo lama kan 1260 ta’an itti aanan; isaanis walitti qabamanii 2520 ta’u; kun immoo mootummaa lama irratti “yeroo torba” wajjin wal qabata.

David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.

ଦାଉଦ ରାଜା ହେବାବେଳେ ତିରିଶି ବର୍ଷ ବୟସର ଥିଲେ, ଏବଂ ୨ ଶାମୁଏଲ 5:4 ରେ ଉଲ୍ଲେଖ ହୋଇଥିବା ପରି ସେ ଚାଳିଶି ବର୍ଷ ରାଜ୍ୟ କଲେ। ଦାଉଦ କ୍ରୀଷ୍ଟଙ୍କର ପ୍ରତିରୂପ ଅଟନ୍ତି, ଏବଂ କ୍ରୀଷ୍ଟ ଯେତେବେଳେ ତିରିଶି ବର୍ଷ ବୟସରେ ପହଞ୍ଚିଲେ, ସେ ବପ୍ତିସ୍ମା ଗ୍ରହଣ କଲେ, ତାହା ପରେ ଚାଳିଶି ଦିନ ପାଇଁ ଜଙ୍ଗଲକୁ ନିଆଯାଇଲେ; ଏବଂ ତାଙ୍କର ପୁନରୁତ୍ଥାନ, ଯାହା ତାଙ୍କର ବପ୍ତିସ୍ମା ଦ୍ୱାରା ପ୍ରତିରୂପିତ ହୋଇଥିଲା, ତାହା ପରେ ସେ ଚାଳିଶି ଦିନ ପର୍ଯ୍ୟନ୍ତ ବ୍ୟକ୍ତିଗତ ଭାବେ ଶିଷ୍ୟମାନଙ୍କ ସହିତ ରହି ସେମାନଙ୍କୁ ଶିକ୍ଷା ଦେଲେ। କୃଶରେ, ଯିରୁଶାଲେମର ବିନାଶକୁ କୃପାବଶତଃ ଚାଳିଶି ବର୍ଷ ପର୍ଯ୍ୟନ୍ତ ପଛକୁ ସାରାଯାଇଥିଲା, ଯାହା ସେମାନଙ୍କର ନିୟମ-ସମ୍ବନ୍ଧୀୟ ଇତିହାସର ଆରମ୍ଭରେ ଜଙ୍ଗଲରେ ଚାଳିଶି ବର୍ଷ ଧରି ମରିଯାଇବା ସହ ସମାନାନ୍ତର ଥିଲା।

Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”

ሕዝቅኤል በሕዝቅኤል 1፡1 ነቢይ እንዲሆን በተጠራበት ጊዜ ሠላሳ ዓመት ዕድሜ ነበረው። ከሕዝቅኤል ሠላሳኛ ዓመት በኋላ የተከተለውን ዘመን አሁን ለመመልከት ጊዜ አልወስድም፤ ነገር ግን አገልግሎቱ ምን ያህል ጊዜ እንደቆየ የተመሠረቱ እውነታዎችን የሚያሳይ አጭር የAI-ማጠቃለያ እጨምራለሁ። “የሕዝቅኤል ትንቢቶች በብሉይ ኪዳን ውስጥ ከሁሉ በትክክል ቀን የተመዘገቡ መካከል ናቸው፤ በመጽሐፉም ውስጥ በሙሉ 13 የተለዩ ቀኖች ተሰጥተዋል። እነዚህ ሁሉ ከኢዮአኪን ምርኮ ዓመት (597 ዓ.ዓ. እንደ 1ኛው ዓመት) ጀምሮ የሚቆጠሩ ስለሆኑ፣ ወደ 22 ዓመታት የሚዘረጋ ግልጽ የዘመን ቅደም ተከተል መዋቅር ያቀርባሉ።”

Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.

ଯୀଶୁ ବପ୍ତିସ୍ମା ଗ୍ରହଣ କରିବାବେଳେ ତିରିଶି ବର୍ଷ ବୟସର ଥିଲେ, ଏବଂ ପରେ ସେ ଅନେକଙ୍କ ସହିତ ଏକ ସପ୍ତାହ ପର୍ଯ୍ୟନ୍ତ ନିୟମକୁ ଦୃଢ଼ କଲେ।

Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.

ଆଣ୍ଟିକ୍ରିଷ୍ଟ୍ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଭାବେ କ୍ରିଷ୍ଟଙ୍କ ଆଦର୍ଶ ଅନୁସାରେ ନିୟନ୍ତ୍ରିତ; ଏବଂ ଯେପରି କ୍ରିଷ୍ଟ ସ୍ୱର୍ଗୀୟ ମହାଯାଜକ ଭାବେ ନିଜ କାର୍ଯ୍ୟ ଗ୍ରହଣ କରିବା ପାଇଁ ତ୍ରିଶି ବର୍ଷ ପ୍ରସ୍ତୁତିରେ ରହିଥିଲେ, ସେପରି ଆଣ୍ଟିକ୍ରିଷ୍ଟ ପାଇଁ ଚିହ୍ନିତ ତ୍ରିଶି ବର୍ଷର ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ପ୍ରସ୍ତୁତି-କାଳ 508 ମସିହାରେ “ନିତ୍ୟ”ର ଅପସାରଣରୁ ଆରମ୍ଭ ହୋଇ 538 ପର୍ଯ୍ୟନ୍ତ ଥିଲା। ଯେବେ ପାପାସି ଏକ ଜାଲିଆତି ମହାଯାଜକତ୍ୱ ଭାବେ ସାମର୍ଥ୍ୟପ୍ରାପ୍ତ ହେଲା, ସେତେବେଳେ ଯେପରି କ୍ରିଷ୍ଟ ନିଜ ବାପ୍ତିସ୍ମାରେ ଶକ୍ତିସହ ଅଭିଷିକ୍ତ ହୋଇଥିଲେ, ସେପରି ପାପାସିର 1260 ବର୍ଷର ଅନ୍ଧକାର କ୍ରିଷ୍ଟଙ୍କ ବାପ୍ତିସ୍ମାରୁ କ୍ରୁଶ ପର୍ଯ୍ୟନ୍ତର 1260 ଦିନର ନିର୍ମଳ ଆଲୋକଙ୍କ ସହ ସମାନ୍ତରାଳ ହେବ; ଏବଂ ଏହା 1798 ମସିହାରେ ପାପାସିର ଘାତକ ଆଘାତ ସହ ସମନ୍ୱିତ ହୁଏ।

None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.

Isaan keessaa yeroo dacha’aa lamaanii duraanii kanneen yeroo waggaa soddomaa tokkoon jalqaban, tarkaanfii isaa isa jalqabaa kan Abraam adeemsa kakuu isaa isa tarkaanfii sadiitti fudhate dura hin turan. Kanaafuu, kan Abraam isa jalqabaa ta’ee eerame; haa ta’u malee, akka sana ta’uu kan danda’e, yeroo inni ragaa lammaffaa Phaawulosiin mirkanaa’e qofa ture. Yeroo Phaawulos dubbii isaa barreessetti, raajii waggaa 400 sun raajii waggaa 430 ta’e; keessatti waggoonni 30 jalqabaa yeroo isa dhumaa irraa adda baafamanii kaa’aman.

I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.

Ani Kiristoosiin amala irratti hundaaʼee, innis Alfaa fi Oomeegaa taʼee kan bakka buufame akkuma jiru, adeemsa kakuu warra dhibba afurtamii afur kuma keessatti, warri kunis raajii harka lamaa Abraamii fi Phaawulosii kan waggaa soddoma—itti aansuudhaan waggoota dhibba afur—taʼeef Oomeegaa waan taʼaniif, kun seenaa kakuu keessatti Oomeegaa isaa qabaachuu qaba; innis seenaa mallattoo kaaʼamuu warra dhibba afurtamii afur kumaati. Yeroon waggaa soddoma tokko, itti aansuudhaan yeroo addaa biraa tokko, haala yeroo irratti hin hojjenneen garuu raajii hundee waggaa 430 kan Abraam raawwatuun guutamuu qaba. Yoo ibsa duraa sana irra deebiʼitanii dubbistan, achiis gara qooda kanaatti deebiʼitanii itti fuftan, gaarii taʼa.

Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.

Yesu, Yoseef, Daawitii fi Hisqiʼeel hundi hojii bara dhumaa keessa saba Waaqayyoo fakkeessuuf qophaaʼina waggaa soddoma keessa turan. Hisqiʼeel raajicha, Yoseef immoo Kiristoos luba sana fakkeessuu, Daawit immoo mooticha. Mallattoolee afur, garuu mallattoolee keessaa inni Luba Ol’aanaa Samii bakka buʼu tokko bakka buʼaa namaa fi Waaqayyummaa qaba. Dhugaa-baatonni afran sun hundi waggaa 30 Abraamii booda yeroo raajii tokko dhufe wajjin walii galu.

Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.

ଅନ୍ତିଖ୍ରୀଷ୍ଟ ତିରିଶି ବର୍ଷ ଧରି ପ୍ରସ୍ତୁତିରେ ରହିଥିଲା; ତାହାପରେ 1260 ବର୍ଷ ପର୍ଯ୍ୟନ୍ତ ଶକ୍ତିପ୍ରାପ୍ତ ହେଲା, ଯାହା ପର୍ଯ୍ୟନ୍ତ 1798 ମସିହାରେ ସେ ତାହାର ପ୍ରଥମ ମୃତ୍ୟୁକୁ ପ୍ରାପ୍ତ କଲା। ସେ ଦ୍ୱିତୀୟ ମୃତ୍ୟୁର ପ୍ରତୀକ, କାରଣ ଅନୁଗ୍ରହର ସମୟ ଶେଷ ହେଲେ ସେ ପୁନର୍ବାର ମରେ। ଦ୍ୱିତୀୟ ମୃତ୍ୟୁ ହେଉଛି ନିତ୍ୟ ମୃତ୍ୟୁ। ଆମେ ଜୀଉଁଥିବା ଉଦ୍ଧାରକଙ୍କ ସେବା କରୁଛୁ, କାରଣ ଖ୍ରୀଷ୍ଟ ନିତ୍ୟକାଳ ପାଇଁ ମରିନଥିଲେ; ସେ ଦ୍ୱିତୀୟ ମୃତ୍ୟୁକୁ ଭୋଗ କରିନଥିଲେ। ପାପାସୀର ମାରାତ୍ମକ ଘାଉ ସୁସ୍ଥ ହେଲେ, ପ୍ରକାଶିତବାକ୍ୟ ତେରହ ଅଧ୍ୟାୟ ସ୍ପଷ୍ଟ କରେ ଯେ ସେ ପୁନର୍ବାର 42 ମାସ ପର୍ଯ୍ୟନ୍ତ ଶାସନ କରିବ, ଯାହା ସମୟର କୌଣସି ଉପାଦାନ ବିନା ଏକ ଭବିଷ୍ୟବାଣୀମୂଳକ ଅବଧିକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ।

When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.

Yeroo isheen seera Dilbataatti du’aa kaafamtu, loltoonni hojii ishee morman warra dhuma guyyoota sadii fi walakkaa Mul’ata boqonnaa kudha tokkootti du’aa kaafamanidha. Humnoonni lama du’aa kaafaman, lameenuu mallattoo ta’an keessaa tokko kan Sanbata guyyaa torbaffaatii fi tokko kan aduu—yeroo ilmaan namaa filannoo isaanii isa dhumaa jireenya yookaan du’aaf godhanitti, addunyaa guutuu keessatti qabxii ittiin hundi of qajeelchan ta’u.

At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.

ରବିବାର ବ୍ୟବସ୍ଥାର ସମୟରେ, ବିରୋଧୀଖ୍ରୀଷ୍ଟ, ଯିଏ ପଶୁ ମଧ୍ୟ ଅଟେ, ସେ ନାଗ, ସେ ନିଜେ (ପଶୁ), ଏବଂ ମିଥ୍ୟା ଭବିଷ୍ୟଦ୍ଦକ୍ତାଙ୍କର ତ୍ରିଗୁଣ ଏକତାକୁ ପ୍ରତିନିଧିତ୍ୱ କରିବ। ସେହି ତିନି ଶକ୍ତି ପର୍ବତମାନଙ୍କୁ ସମସ୍ତଙ୍କଠାରୁ ଉପରେ ଉତ୍ତୋଳିତ ହେବାକୁ ଥିବା ପରମେଶ୍ୱରଙ୍କ ମଣ୍ଡଳୀ ବିରୁଦ୍ଧରେ ଏକତ୍ରିତ ହେବେ। ପରମେଶ୍ୱରଙ୍କ ବିଜୟୀ ମଣ୍ଡଳୀ ତିରିଶି ବର୍ଷର ପ୍ରସ୍ତୁତିରେ ଅଛି—ଏହା ଶାବ୍ଦିକ ତିରିଶି ବର୍ଷ ନୁହେଁ, ବରଂ ଏକ ସ୍ଥାପିତ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ କାଳଖଣ୍ଡ ଯାହା ସହିତ ତିରିଶି ସଂଲଗ୍ନ ଅଛି, ଏବଂ 1844 ର ଆଜ୍ଞା ପରେ ମଧ୍ୟ ଭବିଷ୍ୟଦ୍ବାଣୀ ଭାବେ ପ୍ରବଳ ରହିଛି, ଯାହା ଏହାକୁ ଚିହ୍ନିତ କରେ ଯେ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ସମୟର ପ୍ରୟୋଗ ଆଉ ବୈଧ ରହିଲା ନାହିଁ। ଏହା ବୁଝିବା ସରଳ ଯେ ଏହି ତିରିଶି ବର୍ଷ ଭବିଷ୍ୟଦ୍ଦକ୍ତା, ଯାଜକ, ଏବଂ ରାଜାଙ୍କ ପାଇଁ ପ୍ରସ୍ତୁତିର ଏକ କାଳଖଣ୍ଡକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଯିଏ ବିଜୟୀ ମଣ୍ଡଳୀ ଭାବେ ମହିମାର ରାଜ୍ୟକୁ ପ୍ରତିନିଧିତ୍ୱ କରିବେ। ଯେହେଜ୍କେଲ, ଖ୍ରୀଷ୍ଟ, ଯୋଷେଫ, ଏବଂ ଦାଉଦଙ୍କର ଚାରିଜଣ ସାକ୍ଷୀ ସେହି ଏକେଇ କାଳଖଣ୍ଡରେ ପରମେଶ୍ୱରଙ୍କ ରାଜ୍ୟର ଅଧିକାରକୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଯେତେବେଳେ ପାପତ୍ୱ ଏବଂ ତ୍ରିଗୁଣ ଏକତା ଜଗତକୁ ଆର୍ମାଗେଦ୍ଦୋନ ଦିଗରେ ନେଇଯାଉଛି।

The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.

Waldaan moʼataa Mootummoota Gamtoomanitti labsamuutti ol ol qabamti; akkasumas, akka dhugaa-baatuu Kakuu Moofaa fi Kakuu Haaraatti, sabni kakuu kan kuma dhibba tokkoo fi afurtamii afur taʼan mootummaa lubootaa taʼuu qabu.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Isinis akkasumas miʼaawwan ijaaramtanii manni hafuuraa, lubummaa qulqulluu taatanii, Yesus Kiristoosiin Waaqayyoof aarsaa hafuuraa isa fudhatama qabu dhiheessuuf. 1 Phexros 2:5.

The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.

Luboonni tajaajila mana qulqullummaa keessatti yeroo jalqaban waggaa soddoma taʼuu qabu turan; kanaafis, seera Dilbataa dura yeroo tokko kan lubummaan akka aarsaa soorataa firii jalqabaa taʼee tajaajiluuf qophaaʼu jira. Luboonni, warri kuma dhibba afurtamii afur taʼan, adeemsa qulqulleessuu Ergamaa Kakuu sanaan raawwatamu keessatti akka Lewwootaatti bakka buʼaniiru. Yeroon raajii gara seera Dilbataatti geessu tokko jira; yeroo sana keessatti adeemsi qulqulleessuu tokko tajaajila qulqulleeffame tokko yeroo roobaa boodaa sanaaf qopheessa. Qophii sun seera Dilbataatti xumurama; kanaaf yeroo soddoma jedhu qophii lubootaa agarsiisa, akkasumas umurii lubni tokko irraa eegamu wajjin wal sima. Kiristoos akka Luba Ol Aanaa taʼee tajaajila Isaa kan jalqabe yeroo 30tti ture; Yoosef immoo sababii Kiristoosin fakkeessuuf, inniis akkasuma tajaajila isaa kan jalqabe yeroo soddoma ture. Kiristoos sobaa sun waggaa 30 qophii keessa ture; kanaaf, dhugaa baatota sadii akka yeroo waggaa 30 qophii lubummaa tokkoo agarsiisu qabna.

> “The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.

> “Dhimmi guddaan yeroo dhihoo keessatti dhufu, warra Waaqayyo hin muudin ni addaan baasa; Innis tajaajila qulqulluu, dhugaa, qulqulleeffame roobni boodaaaf qophaaʼe ni qabaata.” Selected Messages, book 3, 385.

Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.

ຊິດສະເຕີ ໄວທ໌ ສອນຢ່າງຊັດເຈນວ່າ ເມື່ອໃດກໍຕາມທີ່ຄຣິດຕະຈັກບໍລິສຸດ, ພຣະວິນຍານແຫ່ງຄຳພະຍາກອນກໍຈະດຳເນີນຢູ່. ເມື່ອປະເດັນໃຫຍ່ນັ້ນຄັດແຍກຂ້າວລີບອອກຈາກເຂົ້າສາລີ, ທ່ານຈະມີຄະນະຜູ້ຮັບໃຊ້ທີ່ຖືກຊຳລະໃຫ້ບໍລິສຸດ ອັນປະກອບດ້ວຍ ພຣະເຢຊູ ແລະ ໂຢເຊັບປະໂລຫິດ ຜູ້ຊຶ່ງເປັນທັງພຣະເຈົ້າແລະມະນຸດ, ພຣະເຢຊູ ແລະ ເອເຊກຽນຜູ້ພະຍາກອນ, ພຣະເຢຊູ ແລະ ດາວິດກະສັດ. ບັນດາຜູ້ທີ່ຖືກຕຽມພ້ອມຕະຫຼອດໄລຍະເວລາທີ່ຖືກສັນຍາລັກໂດຍສາມສິບປີນັ້ນ ຈະໄດ້ຢູ່ໃນບັນດາໜຶ່ງແສນສີ່ໝື່ນສີ່ພັນ ແລະ ຖືກເປັນຕົວແທນເປັນຜູ້ພະຍາກອນ, ປະໂລຫິດ, ແລະ ກະສັດ. ມະນຸດທັງສາມນີ້ລ້ວນແຕ່ເປັນສັນຍາລັກຕາມພຣະຄຳພີຂອງພຣະກິດຂອງພຣະຄຣິດໃນຖານະຜູ້ພະຍາກອນ, ປະໂລຫິດ, ແລະ ກະສັດ; ດັ່ງນັ້ນ ຈຳນວນສາມສິບຈຶ່ງເຮັດໃຫ້ພວກເຮົາອະນຸມານໄດ້ວ່າ ໃນແຕ່ລະໜຶ່ງໃນສາມປະເພດນີ້ ທີ່ຖືກຜະລິດໂດຍສັນຍາລັກຕາມພຣະຄຳພີ ຜູ້ຊຶ່ງໄດ້ຖືກຕຽມພ້ອມເປັນເວລາສາມສິບປີ ເມື່ອນຳມາຮ່ວມກັນກັບພຣະຄຣິດ ຍ່ອມເປັນຕົວແທນແຫ່ງການປະສົມປະສານຂອງພຣະພາວະເຂົ້າກັບມະນຸດພາວະ. ດັ່ງນັ້ນ ບັນດາປະໂລຫິດເຫຼົ່ານັ້ນທີ່ຖືກຕຽມພ້ອມຕະຫຼອດໄລຍະສາມສິບປີອັນເປັນສັນຍາລັກ ຈຶ່ງຖືກເປັນຕົວແທນເປັນທຸງສັນຍາລັກແຫ່ງພຣະພາວະທີ່ປະສົມປະສານກັບມະນຸດພາວະ.

The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.

ପାପାସୀଙ୍କ ଶେଷ ରକ୍ତସ୍ନାନର ୪୨ ମାସ, କ୍ରୀଷ୍ଟ ନିଜ ଶିଷ୍ୟମାନଙ୍କ ବ୍ୟକ୍ତିତ୍ୱରେ ୪୨ ମାସ ଧରି ମଣିଷମାନଙ୍କ ମଧ୍ୟରେ ଚଳନ କରୁଥିବା ସମୟରେ ଘଟେ। ବନ୍ଧନ ଓ ନିର୍ଯାତନାର ୪୨ ମାସ, ଯାହା ମୁକ୍ତି ସହିତ ଶେଷ ହୁଏ, ଯେପରି ଅବ୍ରାମଙ୍କ ଦ୍ୱିମୁଖୀ ଭବିଷ୍ୟଦ୍ବାଣୀର ୪୩୦ ବର୍ଷ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଛି। ଅବ୍ରାମଙ୍କ ଚାରିଶ ବର୍ଷ ଲୋହିତ ସମୁଦ୍ରର ମୁକ୍ତିରେ ଶେଷ ହୁଏ, ଯାହା ପୋପଙ୍କ ପ୍ରତୀକାତ୍ମକ ୪୨ ମାସର ଶେଷରେ, ଅନୁଗ୍ରହକାଳର ସମାପ୍ତିର ଏକ ପ୍ରାଚୀନ ବାଇବେଲୀୟ ଦୃଷ୍ଟାନ୍ତ ଅଟେ।

The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.

Ji’oonni afurtamii lama yeroo qorumsa seera Dilbataa Ameerikaa keessatti bahe irraa jalqabee hanga yeroo carraan qorannaa namaa cufamutti jiru agarsiisu. Ta’us ji’oota 42 sana keessatti, yeroo qophii waggaa soddomaa booda, Kiristoos nama haftee keessatti kakuu sana ni jabeessa. Lubni sobaa farra Kiristoos isa fakkeessu dhuma isaa isa xumuraa ni ga’a, iddoo Kiristoos sarara isaa keessatti du’e sanatti—innis iddoo Fara’oon, mootichi Gibxii, sarara isaa keessatti du’e sanuma dha. Gaara Qarmeloos irratti raajonni Ba’aal ni ajjeefaman; kanaanis duuti raajii sobaa yeroo seera Dilbataa irratti ta’u adda baafama. Yeroo seera Dilbataa, raajii sobaa achitti ajjeefamu qabda; bineensa guddaan Fara’ooniin bakka bu’ame, bineensichis mootummaa Paaphaasotaatiin bakka bu’ame. Kun hundinuu yeroo seera Dilbataa irratti luboota, moototaa fi raajota Waaqayyoo wajjin walitti bu’iinsa keessatti bakka bu’anii mul’atu. Waldoonni seera Dilbataa dura xiqqoo dura ni qulqulleeffama; kennaan raajummaas ni deebi’a—iddoo raajii sobaan itti du’u sanatti. Sana irraa kaasee, waraanni sun ergaa raajii dhugaa yookaan sobaa irratti ta’a.

The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.

Waggaa waggoota 30 inni mallattoo taʼe yeroo seera Dilbataa dura dursu agarsiisa. Yeroon kun yeroo qophii lubootaati; Kiristoos waan hundumaan isaanii fakkeenya waan taʼeef, isaanis warra Hoolicha duukaa bu’an waan ta’aniif. Waggoota 30 isa jalqabaa raajii Abraam keessatti kakuu ni dhaabame; kanaanis, wanti yeroo qophii lubootaaf jedhu maal iyyuu yoo bakka bu’e, inni yeroo Gooftaan akka seenaa alfaa Abraamitiin fakkeenyaaf dhiyaate sana irratti dhibba afurtamii afurii fi kuma afur wajjin kakuu Isaa haaromsu ta’uu isaa ni mul’isa. Yeroon sun yeroo qophii lubootaati; isaanis yeroo seerri Dilbataa dhufu, umurii waggaa soddomaatti, akkuma Kiristoos cuuphamuu Isaa irratti Hafuura Qulqulluun dibame sana Hafuura Qulqulluun dibamanii tajaajila isaanii jalqabu. Dhugaan biraa seenaa alfaa Abraam irraa hubatamuu danda’u immoo, wanti yeroo seera Dilbataatti geessu sana bakka bu’u maal iyyuu yoo ta’e, inni baay’ee guddaa ta’uu qaba; sababiin isaas omegaan yeroo hundumaa alfaa caalaa humna qabeessa. Seerri Dilbataa omeegaadha; innis Onkololeessa 22, 1844, fannoo, Faasikaa Gibxii keessatti, fi kkf’n bakka bu’ameera.

The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?

Seerri Dilbataa wixinee yeroo waggaa soddomaatiin bakka buufame sanaa agarsiisa. Inni seenaa fayyinaa gurguddoo hundumaatiin jechuun ni danda’ama duraan fakkeenyaan mul’ifamee ture; akkasumas inni xumura seenaa kakuu saba filatamaa Abraamiin jalqabee ti. Dhuma yeroo sanaa irratti ragaan ulfina raajii akkasii baay’inaan jiru, fi kaayyoon cimaa yeroo sanaa mataa isaa ilaallatee, jalqabbii isaa jechuun maal ta’a?

There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.

Wanti raajii raajii raagaatiin waggaa soddomaatiin bakka buufame tokko jira; innis dhuma irratti baay’ina dhugaa-baattootaatiin seera Dilbataatti xumurama. Yeroo sana booddee yeroo itti aanu tokko jira; innis lakkoofsota garaa garaatiin bakka buufama; yeroo keessaa tokkoon tokkoonis sarara seenaa raajii seera Dilbataa booddee itti aanu irratti dhugaa-ba’umsa dhiheessa. Yeroo keessaa muraasni sarara keessaa seenaa waldaa kiristaanaa bakka bu’u; muraasni immoo sarara alaa addunyaa gara Armaageedonitti deemu bakka bu’u.

It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.

Yeroo kana keessatti, guyyaa fi sa’aatiin xumura balaawwanitti labsamututti gaafa sanaa dura, raajiiwwan yeroo kamiyyuu bara dhumaa keessatti guyyoota beekamoo ta’an tokkoon tokkoon isaanii agarsiisanitti hojii irra oolchuuf akka nu didnu of yaadachiisuun keenya gaarii ta’a jechuun ni danda’ama. Yaada koo kan yeroo raajii kana booda hojii irra hin oolchuu jedhu ibsuuf, boqonnaa kudha lammaffaa Daani’el nan fayyadama. Boqonnaa kudha lammaffaa keessatti lakkoofsonni sadii yeroo raajii adda baasu.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Akkasumas uffata quncee irraa hojjetame uffate sana nan dhaga’e; inni bishaan laga sanaa irra ture. Harka isaa mirgaa fi harka isaa bitaa gara samii ol kaasee, Isa bara baraan jiraatuun kakatee, “Kun yeroo tokkoo, yeroo lamaa, fi walakkaa yeroo tokkoof ta’a; yeroo inni humna saba qulqulluu bittimsuuf xumuretti, wantoonni kun hundinuu ni raawwatamu” jedhe. Daani’el 12:7.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

> Akkasumas yeroo aarsaan guyyaa guyyan dhiʼeeffamu irraa kaafamu, jibbinsa diiggaa fidu sunis yeroo dhaabamu irraa jalqabee, guyyoota kuma tokkoo fi dhibba lamaa fi sagaltama ni taʼu. Daaniʼel 12:11.

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.

> Eebbifamaan kan eeggatuu fi guyyoota kuma tokkoo fi dhibba sadii fi shantama shanitti ga’u. Daani’el 12:12.

The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.

ମିଲ୍ଲରାଇଟମାନେ ଏହି ତିନୋଟି ପଦ୍ୟର ପ୍ରତ୍ୟେକଟି ବିଷୟରେ ଠିକ୍ ବୁଝାମଣା ରଖୁଥିଲେ। ଏହି ତିନୋଟି ଭବିଷ୍ୟଦ୍ବାଣୀ ସେହି ସତ୍ୟମାନଙ୍କର ଅଂଶ, ଯେଉଁମାନେ ଭିତ୍ତିସ୍ଥମ୍ଭଗୁଡ଼ିକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ତଥାପି, ଏହି ପଦ୍ୟଗୁଡ଼ିକ ବିଷୟରେ ମିଲ୍ଲରାଇଟମାନଙ୍କର ବୁଝାମଣା “ଦିନ ପାଇଁ ଏକ ବର୍ଷ” ସିଦ୍ଧାନ୍ତକୁ ପ୍ରୟୋଗ କରିବାର ଉପରେ ଆଧାରିତ ଥିଲା। ଯେହେତୁ “ସମୟ ଆଉ ନାହିଁ,” ସେହିହେତୁ ଏହି ପଦ୍ୟଗୁଡ଼ିକର ଅନ୍ୟ ଏକ ପ୍ରୟୋଗ ଅବଶ୍ୟ ଥିବା ଦରକାର, କାରଣ ସମସ୍ତ ଭବିଷ୍ୟଦ୍ବାଣୀ ପରବର୍ତ୍ତୀ ବର୍ଷାର ସମୟାବଧି ବିଷୟରେ କହୁଛି। ଏହି ପଦ୍ୟଗୁଡ଼ିକରେ ପରବର୍ତ୍ତୀ ବର୍ଷାସମ୍ବନ୍ଧୀୟ ଏମିତି ଏକ ବୁଝାମଣା ଅବଶ୍ୟ ଥିବା ଦରକାର, ଯାହା ସନ୍ଦେଶ ଗଠନ ପାଇଁ ସମୟକୁ ବ୍ୟବହାର କରେ ନାହିଁ, ଏବଂ ପଦ୍ୟଗୁଡ଼ିକ ବିଷୟରେ ମିଲ୍ଲରାଇଟମାନଙ୍କର ବୁଝାମଣା ସହିତ ଅସମ୍ମତି ମଧ୍ୟ କରେ ନାହିଁ। ଏହି ତିନୋଟି ପଦ୍ୟର ମଧ୍ୟସ୍ଥ ପଦ୍ୟଟିର, (ପଦ୍ୟ ଏଗାର), ଠିକ୍ ମିଲ୍ଲରାଇଟ ଦୃଷ୍ଟିକୋଣ ହେଉଛି ଯେ, ଏହା ଏକ ଦ୍ୱିବିଧ ସମୟାବଧିକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଯାହା ତିରିଶି ବର୍ଷର ଏକ ସମୟାବଧିରୁ ଆରମ୍ଭ ହୋଇ, ତାହା ପରେ 1260 ବର୍ଷ ଆସେ। ପଦ୍ୟ ଏଗାର ସେହି ତିରିଶି ବର୍ଷର ସମୟାବଧିକୁ ଚିହ୍ନିତ କରୁଛି, ଯାହା ରବିବାର ଆଇନର ପୂର୍ବରୁ ରହିଛି, ଏବଂ ଯାହାକୁ ଉଜାଡ଼ କରୁଥିବା ଘୃଣ୍ୟ ବସ୍ତୁର ସ୍ଥାପନା ଦ୍ୱାରା ପ୍ରତିନିଧିତ୍ୱ କରାଯାଇଛି।

Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.

ዳንኤል ምዕራፍ አሥራ ሁለት በእግዚአብሔር ቃል ውስጥ፣ በዘመኑ ፍጻሜ በመጨረሻዎቹ ቀናት ከዳንኤል መጽሐፍ የሆነ ትንቢት በሚፈታበት ጊዜ የሚፈጸመውን የእግዚአብሔር ሕዝብ የመንጻት ሂደት የሚያቀርብ ምዕራፍ ነው። በቁጥር አሥራ አንድ ውስጥ አቅኚዎቹ በትክክል እንደተረዱት፣ ወደ 1260 ዓመታት ዘመን የሚያስገባ የሰላሳ ዓመት ጊዜ የሆነ ትንቢት እናገኛለን። በምዕራፍ አሥራ ሁለት፣ የቁጥር ሰባት፣ አሥራ አንድና አሥራ ሁለት ሦስቱ ትንቢቶች ሁሉ እስከ ዘመኑ ፍጻሜ ድረስ ታትረው ይቆያሉ። በዘመኑ ፍጻሜ እነዚያ ሦስቱ ትንቢቶች መፈታት ይገባቸዋል፤ ምክንያቱም የእግዚአብሔር ቃል ፈጽሞ አይወድቅምና። በዚያው ምዕራፍ ውስጥ በመጽሐፍ ቅዱስ ያለው የሰው ምሕረት ጊዜ መዘጋት እጅግ ግልጽ የሆነ መግለጫ ተቀምጦአል፤ ስለዚህ ምዕራፍ አሥራ ሁለት የአድቬንቲዝምን መጀመሪያ ከመለየት ይልቅ፣ በእርግጥና በተለይ የአድቬንቲዝምን ፍጻሜ እየለየ ነው።

Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.

ዳንኤል ምዕራፍ አሥራ ሁለት ውስጥ ያሉ ሦስቱ ትንቢቶች፣ ማኅተም መታተምና መፈታት ዋና ትንቢታዊ ትርጉማቸውን የሚያገኙበት በዚያው የመጽሐፍ ቅዱስ ክፍል ውስጥ ታትመው ነበር። እነዚያ ሦስት ትንቢቶች በአንድ መቶ አርባ አራት ሺህ ታሪክ ውስጥ ይፈታሉ፤ ምክንያቱም አልፋና ኦሜጋ ሁልጊዜ የአንድን ነገር መጨረሻ ከመጀመሪያው ጋር በማጣመር ያሳያልና። በምዕራፍ አሥራ ሁለት ያሉት ሦስቱ ትንቢታዊ ዘመናት ውስጥ የሚፈታው ነገር፣ የእግዚአብሔር ትንቢታዊ ቃል የመጨረሻ መፈታትን ይወክላል። ይህ መፈታት የኢየሱስ ክርስቶስ ራእይ ከምሕረት ደጅ መዘጋት በፊት ሲፈታ በራእይ ምዕራፍ አንድ ውስጥ ተቀምጦ ተገልጦአል። የዳንኤል አሥራ ሁለት ቁጥር አሥራ አንድ፣ በሠላሳ ዓመት ዘመን የተጀመረው የሁለት እጥፍ ትንቢት የአብራምና የጳውሎስ የመጀመሪያ ውክልና ተጓዳኝ ነው።

The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.

ኣብ ዳንኤል ዓሰርተ ክልተ ዘለዋ ሰለስተ ትንቢታት ምልክታዊ ግዜታት እየን፣ እዚኣተን ድማ ኣብ መወዳእታዊ ግዜ መወዳእታ ይፍትሓ፣ እቲ ምፍታሕ ድማ ናብ መወዳእታዊ ምንጻህ ህዝቢ ኣምላኽ ይመርሕ። እታ ቀዳመይቲ ካብተን ሰለስተ ትንቢታት ብርእሱ ብክርስቶስ ተዋሂባ እያ፣ ንሱ ድማ እቲ ትንቢት ምስ ዘቕርብ ኣብ ልዕሊ ማይ ኮይኑ በፍታ ተኸዲኑ ይቐውም፣ በዚ ድማ መወዳእታ ናይ ሓደ ትንቢታዊ ግዜ ከም 1260 ዓመታት ዝተወከለ ይልለ፣ መወዳእታ ናይቲ ግዜ ድማ መወዳእታ ምብትታን ሓይሊ ህዝቢ ኣምላኽ ምዃኑ ይግለጽ። ህዝቢ ኣምላኽ ኣብ ዳሕረዎት መዓልታት እቶም ሚእቲ ኣርብዓን ኣርባዕተን ሽሕ እዮም፣ ንሳቶም ድማ ተበቲኖም እዮም።

Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”

Kristos bishaan irra dhaabatee gaaffii tokko deebisaa jiraachuu qofa utuu hin taʼin, gaaffiin sun jechoota, “Hanga yoomiitti?” jedhuun jalqaba. “Hanga yoomiitti?” jechuun mallattoo raajii ti; akkasumas yeroo lakkoofsa kudha sadii keessatti, kan Daaniʼel boqonnaa saddeet keessaa, gaaffiin, “Hanga yoomiitti?” jedhu dhihaatutti, gaaffiin sun Yesusiinis ni gaafatama.

> And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Namichi tokko namicha uffata quncee uffate sana, isa bishaan laga irra tureen, “Dhammi dinqiiwwan kanaa hamma yoomitti ta’a?” jedhe.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:6, 7.

> Akkasumas uffata quncee irraa hojjetame uffate sana, inni bishaanota laga sanaa gubbaa ture, yeroo harka isaa mirgaa fi harka isaa bitaa gara samii ol kaasee, Isa bara baraan jiraatuun kakate nan dhagaʼe; innis, “Kun yeroo tokkoof, yeroo lamaaf, fi walakkaa yeroof taʼa; yeroo humni saba qulqullootaa bittinnaaʼee dhumetti gaʼetti, wantoonni kun hundinuu ni raawwatamu” jedhe. Daaniʼel 12:6, 7.

The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”

Gaaffiin Yesusitti dhiyaate, mul’ata lagaa Hiddeqel keessatti akka namicha uffata quncee talbaa uffateetti bakka bu’amee mul’ate sana keessatti, “Raawwiin dinqiiwwan kanaa hamma yoomiitti ta’a?” kan jedhu dha; akkasumas mul’ata lagaa Ulaay keessatti Yesus, akka Palmoonii (qulqulluu tokko sana)tti bakka bu’amee mul’ate, “Mul’anni waa’ee aarsaa guyyuu, fi yakka mancaa, mana qulqullummaa fi loltoota lamaan isaanii miillaan dhidhiitamanii akka kennamaniif, hamma yoomiitti ta’a?” jedhamee gaafatame.

Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.

ଭଗିନୀ ୱାଇଟ୍ କହନ୍ତି ଯେ ଶିନାରର ମହାନଦୀମାନଙ୍କ କୂଳରେ ଦାନିଏଲଙ୍କୁ ଦିଆଯାଇଥିବା ଦର୍ଶନମାନେ ବର୍ତ୍ତମାନ ପୂରଣ ପ୍ରକ୍ରିୟାରେ ଅଛନ୍ତି, ଏବଂ ଏହି ଦୁଇଟି ନଦୀ-ଦର୍ଶନ ସହିତ ସମ୍ପର୍କରେ, ଯୀଶୁଙ୍କୁ ସେହି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ‘ପ୍ରଶ୍ନ’ ପଚାରାଯାଏ, ଯାହା ସଦା ‘ଉତ୍ତର’ ଭାବେ ରବିବାର ଆଇନକୁ ଉତ୍ପନ୍ନ କରେ। ତଥାପି ଉଭୟ ଉତ୍ତର ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ସମୟର ପରିପ୍ରେକ୍ଷ୍ୟରେ ପ୍ରସ୍ତୁତ ହୋଇଛି, ଯାହା 1844 ରେ ଶେଷ ହୋଇଥିଲା। ପ୍ରଥମ ପଥିକମାନେ ଅଷ୍ଟମ ଅଧ୍ୟାୟର ପ୍ରଶ୍ନ ଏବଂ ଉଲାଇ ନଦୀର ଦର୍ଶନର ଉତ୍ତରକୁ ଠିକ୍ ଭାବରେ ପରିଚିତ କରିଥିଲେ, ଏବଂ ସେମାନେ ବୁଝିଥିଲେ ଯେ 1798 ହେଉଛି ସେହି ସମୟ, ଯେତେବେଳେ ଈଶ୍ୱରଙ୍କ ଲୋକଙ୍କ ଶକ୍ତିର ଛିତରାଇବା ଶେଷ ହୋଇଥିଲା। କିନ୍ତୁ 1844 ପରେ, ଯେତେବେଳେ ଈଶ୍ୱରଙ୍କ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ବାକ୍ୟର ‘ସମୟ-ପ୍ରୟୋଗ’ ଶେଷ ହୋଇଗଲା, ‘କେତେ ଦିନ ପର୍ଯ୍ୟନ୍ତ?’ ବୋଲି ଥିବା ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ପ୍ରଶ୍ନଟି ପ୍ରଥମ ପଥିକମାନଙ୍କର ବୁଝାମଣାକୁ ପୁନରୁକ୍ତ କରେ—‘2300 ଦିନ ପର୍ଯ୍ୟନ୍ତ; ତାହାପରେ ଶୀଘ୍ର-ଆସୁଥିବା ରବିବାର ଆଇନ ସମୟରେ ପବିତ୍ରସ୍ଥାନ ଶୁଦ୍ଧ କରାଯିବ’—ଏବଂ ଦାନିଏଲଙ୍କ ଶେଷ ଦର୍ଶନରେ ଥିବା “ସମସ୍ତ” “ଆଶ୍ଚର୍ଯ୍ୟକର କାର୍ଯ୍ୟ” ସମ୍ପନ୍ନ ହେବ, ଯେତେବେଳେ ସାଢେ ତିନିଟି ପ୍ରତୀକାତ୍ମକ ଦିନ ପର୍ଯ୍ୟନ୍ତ ପବିତ୍ର ଜନମାନଙ୍କର ଛିତରାଇବା ଶେଷ ହେବ।

The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.

የዳንኤል የመጨረሻዎቹ ሦስት ምዕራፎች የሂዴቄል ወንዝ ራእይ እና የሰባተኛ እስከ ዘጠነኛ ምዕራፎች የኡላይ ወንዝ ራእይ በሲስተር ዋይት “የሺናር ታላላቅ ወንዞች” ተብለው ተለይተዋል። ሁሉም ታሪካዊ እና መጽሐፍ ቅዱሳዊ ምሁራን ከሺናር ጋር የተያያዙ ሁለት ወንዞች ብቻ እንዳሉ ያረጋግጣሉ፤ እነርሱም ሁለቱም ታላላቅ ወንዞች ናቸው። እነዚያ ሁለቱ ወንዞች ጤግሮስ (ሂዴቄል) እና ኤፍራጥስ ናቸው። የኡላይ ወንዝ የሺናር ኤፍራጥስ አይደለም፤ እርሱ በሺናር ሳይሆን በፋርስ የሚገኝ ትንሽ በሰው ሠራሽ መስኖ ወንዝ ነው። በአድቬንቲዝም መሠረትና ማዕከላዊ ዓምድ የያዘው በዚያ ራእይ ውስጥ ያለው የኡላይ ወንዝ በሺናር አይገኝም፤ ሆኖም ነቢይቱ ኡላይን ከሺናር ታላላቅ ወንዞች አንዱ የሆነው ኤፍራጥስ መሆኑን ትለያለች።

The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.

Mul’anni Hiddeqel seenaa alaa bofa guddaa, bineensaa fi raajii sobaa addunyaa gara Armagedonitti geessan dhiyeessa; mul’anni Ulaay immoo hojii Kiristoos Waaqummaa Isaa namummaa namaa wajjin walitti makuu keessatti hojjetu bakka bu’a. Kaka’umsi raajii hojii Kiristoos Waaqummaa Isaa namummaa wajjin walitti hidhuu keessatti raawwatamu adda baasuuf laga Ulaay akka dhugaa-baatuu lammaffaatti laga Efraaxis wajjin fayyadama.

The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.

ዩፍራጢስን ጥግሪስን ክልተኦም ኣብ ኤደን ጀሚሮም እዮም፣ እሞ ኣብ ምሉእ ርዝመት ታሪኽ ቃል ኪዳን ይፈስሱ። ኣብ ጥቅምቲ 22, 1844 ናብቲ ማእከላይ ዓምዲ ኣድቨንቲዝም ምስ ዝኣትዉ፣ ዩፍራጢስ ምስቲ ብሰብ ዝተሰርሐ ቦይ ኡላይ ይጣመር፣ እዚ ድማ መለኮት ምስ ሰብኣውነት ምጥራን ይውክል፤ ማለት እቲ ኣብቶም ከም ሚእትን ኣርብዓን ኣርባዕተን ሽሕ ዝተወከሉ ሰባት ብምልምማድ እምነት ዝፍጸም ነገር እዩ። ኡላይ ድማ ኣብ ስልጣን ናይ እግዚኣብሔር ትንቢታዊ ቃል ዝወርድ ፈተና ይውክል፣ ምኽንያቱ ንስልጣን ኤለን ዋይት፣ እቲ ፋርሳዊ ሩባ ኡላይ ሓደ ካብቶም ዓበይቲ ሩባታት ሺናር ምዃኑ ዝለለየቶ ስለ ዘቕርብ፣ ምስ ናይ ዓለም ሊቃውንቲ ኣብ ተቓርኖ የእቱ።

The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?

Mallattoon laga Ulai jechuun dubbii namaa yookaan Dubbii Waaqayyoo irratti qorumsa tokko agarsiisa. Namoonni sirriidhaa, moo dubbiileen Obboleettii Whiteiin dhiyaatan sirriidhaa? Lagni Ulai jechuun Phaarsi keessatti laga tokko qofa agarsiisaa, moo laga raajii bishaan Eeden keessaa ba’e bishaan namootaa wajjin walmakatee jiru agarsiisaa?

There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.

Ani rakkoon ani kaase, dhimma ani kaaselleef filannoowwan hedduun jiraachuu dandaʼu; garuu yaada muraasa nan ibsa, akka ati yaada koo hubattuuf. Seenaa barreessitootni fi theoloojistoonni biyya lafaa sirrii, Obboleettii White immoo dogoggoraa dhaa? Namni tokko iyyuu “laggeen gurguddoon Shinʼaar” Tigriisii fi Eefraaxiis taʼuu isaanii hin mormu. Kanaaf, yeroo Obboleettiin White laga Ulaay isa Faares keessa jiru akka laga guddaa Shinʼaaritti ibsitu, raajittii sobduu taatii? Yookaan, raajittii dhugaa taatee, dogoggora raawwatteettii? Raajiin dhugaan daangaa ceʼee raajii sobduu taʼuu isaa dura dogoggora meeqa gochuu dandaʼa? Yookaan, seenaa barreessitootatu dogoggoraa? Yookaan, isheen dhugumaan sirriidhaa? Yookaan, seenaa barreessitootnii fi Obboleettiin White lamaan isaanii iyyuu sirrii dhaa? Dhimma kana ani kaasuun koo, ibsa dhimma kanaa akka qabxii dabalataa itti fayyadamuufi, nama uffata quncee talbaa uffate, kan laga irra dhaabatee jiru, kan mulʼata laggeen Hiddeqeelii fi Ulaay lamaan keessatti, “Hanga yoomiitti?” jedhamee gaafatame sanaaf ture.

In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.

ଦାନିଏଲ ପୁସ୍ତକର ଅଷ୍ଟମ ଅଧ୍ୟାୟରେ, ଦାନିଏଲ ପର୍ସିଆର ସୁସାରେ ଅଛନ୍ତି, ଏବଂ ସୁସା ଉଲାଇ ନଦୀ କୂଳରେ ଅବସ୍ଥିତ; କୃଷିକାର୍ଯ୍ୟ ସମ୍ବନ୍ଧୀୟ ବ୍ୟବସ୍ଥା ହେତୁ ଏହି ଉଲାଇରେ ପ୍ରାକୃତିକ ନଦୀ ସହ ମାନବନିର୍ମିତ ଜଳନାଳୀମାନଙ୍କର ଏକ ଶୃଙ୍ଖଳା ମଧ୍ୟ ଅନ୍ତର୍ଭୁକ୍ତ ଅଟେ। ଉଲାଇ ପ୍ରାୟ ଆଉ ଏକ ଶତ ପଞ୍ଚାଶ ମାଇଲ କିମ୍ବା ସେତେକ ଦୂର ପ୍ରବାହିତ ହୋଇ ତଳକୁ ଯାଇଲେ, ସେ ଟାଇଗ୍ରିସ ଓ ୟୁଫ୍ରେଟିସ ନଦୀଦ୍ୱୟର ସଙ୍ଗମସ୍ଥଳ ସହ ଯୋଡ଼ିତ ହୁଏ। ଏଦେନରୁ ଆରମ୍ଭ ହୋଇଥିବା ଟାଇଗ୍ରିସ ଓ ୟୁଫ୍ରେଟିସ ଶେଷରେ ଏକତ୍ର ହୁଅନ୍ତି, ଏବଂ ସେମାନେ ଯେତେବେଳେ ମିଶନ୍ତି, ପର୍ସିଆରୁ ଆସୁଥିବା ଉଲାଇ ନଦୀ ମଧ୍ୟ ସେହି ଏକେ ସ୍ଥାନରେ ସଂଯୁକ୍ତ ହୁଏ। ଉଲାଇ ନଦୀ ଯେତେବେଳେ ଟାଇଗ୍ରିସ ଓ ୟୁଫ୍ରେଟିସର ସଙ୍ଗମସ୍ଥଳରେ ଥିବା ଟାଇଗ୍ରିସର ଜଳାଭୂମି ପ୍ରଣାଳୀ ସହ ମିଳେ, ସେତେବେଳେ ଉଲାଇ ଶିନାରର ମହାନଦୀମାନଙ୍କୁ ଗଠନ କରୁଥିବା ଜଳର ଏକ ଅଂଶ ହୋଇଯାଏ। ଇତିହାସବିଦ୍ମାନେ ଠିକ୍ କହୁଛନ୍ତି, ଏବଂ ସେପରି ସିଷ୍ଟର ହ୍ୱାଇଟ୍ ମଧ୍ୟ ଠିକ୍ କହୁଛନ୍ତି।

When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.

Yommuu Obboleettiin White mul’ata Ulaay boqonnaa saddeet keessatti adda baastu, ishii laga sirna bishaan-dabarsaa namtolcheen beekamu, kan lageen Tigriisii fi Efraaxiis walitti maku, adda baasti; laggeen kunniinis yeroo lamaa waggoota 2520 kan bara 1798 fi 1844 keessatti xumuraman bakka bu’u.

An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.

ଟାଇଗ୍ରିସ୍‌ର ଏକ ପ୍ରାଚୀନ ନାମ ହେଉଛି ହିଦ୍ଦେକେଲ୍; ଏବଂ ଯୁଫ୍ରେଟିସ୍‌ ସହ ତାହାର ସମ୍ପର୍କରେ, ଏହି ଉଭୟ ନଦୀକୁ ଭବିଷ୍ୟଦ୍ବାଣୀଗତ ଭାବେ ବିଶେଷ ଭାବରେ ଆଶ୍ଶୁର ଓ ବାବିଲୋନ ସହିତ ସମ୍ବନ୍ଧିତ ବୋଲି ନିର୍ଦ୍ଦିଷ୍ଟ କରାଯାଇଛି; ଏବଂ ସେମାନଙ୍କୁ ଦେବଙ୍କର ମେଷମାନଙ୍କୁ ଶାସନ କରିବାକୁ ଥିବା ଦୁଇଟି ସିଂହ ଭାବରେ ମଧ୍ୟ ପରିଚିତ କରାଯାଇଛି। ସେହି ଦୁଇଟି ଧ୍ୱଂସକାରୀ ଶକ୍ତି ପୌତ୍ତଳିକ ରୋମ ଏବଂ ପାପାଳ ରୋମ ନାମକ ଆଉ ଦୁଇଟି ଧ୍ୱଂସକାରୀ ଶକ୍ତିର ପୂର୍ବଛାୟା ଥିଲା; ଯେଉଁମାନେ ଏକ ପୁରୁଷ ଓ ଏକ ନାରୀ, କିମ୍ବା ଏକ କଳିସିଆ ଓ ଏକ ରାଜ୍ୟର ପ୍ରତୀକ। ପୌତ୍ତଳିକ ରୋମ ରାଜ୍ୟନୀତିର ପ୍ରତିନିଧି ପୁରୁଷ ଥିଲା, ଏବଂ ପାପାଳ ରୋମ କଳିସିଆନୀତିର ଅଶୁଦ୍ଧ ନାରୀ ଅଟେ। ଆଶ୍ଶୁର ତାଙ୍କର ଭବିଷ୍ୟଦ୍ବାଣୀଗତ ସମ୍ପର୍କରେ ପୁରୁଷ ଥିଲା ଏବଂ ବାବିଲୋନ ନାରୀ; ଏହିପରି ଟାଇଗ୍ରିସ୍‌କୁ ପୁରୁଷ ଏବଂ ଯୁଫ୍ରେଟିସ୍‌କୁ ନାରୀ ବୋଲି ଚିହ୍ନିତ କରାଯାଇଛି।

The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.

Laggi Tigiriis lagga mootummaa bulchinsaa kan hamma bara 1798tti gaʼe dha; Efraaxis immoo lagga amantii waldaa bulchinsaa kan hamma bara 1844tti gaʼe dha. Efraaxis hamma bara 1844tti gaʼuun isaaf barbaachisaa ture; ergaan bara 1844 kan waaʼee Baabilonii, (Efraaxis) taʼee, isheen bara 1844tti irra deebiʼiin kufte. Akkuma Efraaxis bara 1844tti bishaan kufaa uumeen, laggi Ulaayis, inniis akka mallattoo hojii namaatti walmakaa sana keessatti hirmaatee ture, bishaan lagga kaanii wajjin walitti makame. Laggi mootummaa bulchinsaa bara 1798tti ukkaamfame, yeroo aangoon mootummaa siivilii humna paaphaasummaa irraa keessaa fuudhame sanatti. Waggaa sanauma keessatti Ameerikaan Gamtoomte akka bineensa lafaa fi mootummaa jaʼaffaa raajii Macaafa Qulqulluu taatee mootummaa jalqabdi. Laggi Tigiriis bara 1798tti ukkaamfame; bakka sanuma keessatti mootummaa jechuun mootummaa sana boodarra addunyaa guutuu ukkaamsaa sana diiguuf dirqisiisuun gaʼa; ukkaamsi kun amma lolaa ariifataa ariʼatama paaphaasummaa kan akka lolaa humna qabeessaatti addunyaa irra yaaʼuuf jedhu of duuba qabee jira. Giddugalli sun, yookaan ukkaamsi sun, giddugala mootummaa fi mootummaa waldaa gidduu addaan baafamuu dha.

In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.

୧୮୪୪ ମସିହାରେ, ଉଭୟ ଇଉଫ୍ରେଟିସ୍ ଏବଂ ଉଲାଇ ୧୮୪୪ର ସନ୍ଦେଶକୁ ବାବିଲୋନର ପତନ ବୋଲି ଚିହ୍ନିତ କରେ, ଏବଂ ଏହାକୁ ସେହି ନିଜ କାର୍ଯ୍ୟ ବୋଲି ମଧ୍ୟ ପରିଚିତ କରେ ଯାହା ଖ୍ରୀଷ୍ଟ ୧୮୪୪ରେ ଆରମ୍ଭ କଲେ, ଯେତେବେଳେ ଚୁକ୍ତିର ଦୂତ ଭାବେ ସେ ବାବିଲୋନର ଜଳଗୁଡ଼ିକୁ ଏବଂ ମାନବୀୟ କର୍ମଗୁଡ଼ିକୁ ସେହି ଜନସମୂହରୁ ଶୁଦ୍ଧ କଲେ ଯେମାନେ ତାଙ୍କର ପବିତ୍ରାଳୟରେ ପ୍ରବେଶ କରିବାକୁ ଥିଲେ—ଏମିତି ଜନସମୂହ ଯେଉଁମାନଙ୍କୁ ଅତିପବିତ୍ର ସ୍ଥାନରେ ପ୍ରବେଶ ପୂର୍ବରୁ ଶୁଦ୍ଧିକରଣର ଆବଶ୍ୟକତା ଥିଲା। ସେହି ଲୋକମାନଙ୍କର ଅନ୍ତିମ ଶୁଦ୍ଧିକରଣ ସେହି ବର୍ଷା ସହିତ ସମ୍ପନ୍ନ ହେଲା ଯାହା ମଧ୍ୟରାତ୍ରିର ଆର୍ତ୍ତନାଦର ସନ୍ଦେଶ ଅଧୀନରେ ଝରି ପଡ଼ିଲା, ଏବଂ ମଧ୍ୟରାତ୍ରିର ଆର୍ତ୍ତନାଦର ସେହି ବର୍ଷାବିନ୍ଦୁମାନେ ଟାଇଗ୍ରିସ୍‌ର ଜଳରୁ ଆସ୍ୱାଦିତ ହୋଇଥିଲେ, ଯେପରି ମିଲେରୀୟମାନେ ପାପାଲ୍ ରୋମକୁ ଏବଂ ୧୭୯୮କୁ ଚିହ୍ନିତ କରିଥିଲେ, ଏବଂ ଯେପରି ସେମାନେ ବାବିଲୋନର ପତନକୁ ଚିହ୍ନିତ କରିଥିଲେ ଏବଂ ବନ୍ଦ ଦ୍ୱାର ପୂର୍ବରୁ ସେହି ସନ୍ଦେଶ ଦ୍ୱାରା ଶୁଦ୍ଧିକୃତ ହୋଇଥିଲେ, କିମ୍ବା ଆପଣ ଏଭଳି କହିପାରନ୍ତି—ସେହି ବର୍ଷା ଦ୍ୱାରା ଶୁଦ୍ଧିକୃତ ହୋଇଥିଲେ ଯାହା ଉଲାଇ, ଟାଇଗ୍ରିସ୍ ଏବଂ ଇଉଫ୍ରେଟିସ୍ ନଦୀମାନଙ୍କର ଆସ୍ୱାଦିତ ଜଳରୁ ଆସିଥିଲା, ଯେତେବେଳେ ସେମାନେ ଦାନିଏଲ 8:14ର ସନ୍ଦେଶକୁ ପ୍ରସ୍ତୁତ କଲେ, ଏବଂ ପ୍ରତିରୂପିକ ପ୍ରାୟଶ୍ଚିତ୍ତ ଦିବସର ଆରମ୍ଭ ପୂର୍ବରୁ ମଧ୍ୟରାତ୍ରିର ଆର୍ତ୍ତନାଦର ସନ୍ଦେଶକୁ ପୂରଣ କଲେ।

When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”

ଯେତେବେଳେ ଦାନିଏଲଙ୍କ ଦ୍ୱାଦଶ ଅଧ୍ୟାୟର ସପ୍ତମ ପଦରେ କ୍ରୀଷ୍ଟ ହିଦ୍ଦେକେଲର ଜଳର ଉପରେ ଦଣ୍ଡାୟମାନ ଅଛନ୍ତି, ସେ ଟାଇଗ୍ରିସ୍‌ର ଜଳର ଉପରେ ଦଣ୍ଡାୟମାନ ଅଛନ୍ତି—ସେହି ଦର୍ଶନରେ ରାଜ୍ୟନୀତିର ଜଳର ଉପରେ, ଯାହା ପରୀକ୍ଷାକାଳର ସମାପ୍ତି ପର୍ଯ୍ୟନ୍ତ ନେଇଯାଉଥିବା ମାନବୀୟ ରାଜ୍ୟନୀତିର ଅନ୍ତିମ ଗତିବିଧିଗୁଡ଼ିକୁ ରେଖାଙ୍କିତ କରେ। ସେ ସେଠାରେ ପୂର୍ବବର୍ତ୍ତୀ ପଦର ପ୍ରଶ୍ନର ଉତ୍ତର ଦେଉଥିବାବେଳେ ଦଣ୍ଡାୟମାନ ଅଛନ୍ତି; ଯେପରିକି ଉଲାଇ ନଦୀର ଦର୍ଶନରେ, ସେହି ତିଆନୀ ବସ୍ତ୍ରପରିଧାନ କରିଥିବା ପୁରୁଷ, ଯିଏ ସେଠାରେ ପାଲ୍ମୋନି, ଆଶ୍ଚର୍ଯ୍ୟକର ସଂଖ୍ୟାଗଣକ, ସେହିପରି ପୂର୍ବବର୍ତ୍ତୀ ପଦର ଏକ ପ୍ରଶ୍ନର ଉତ୍ତର ପ୍ରଦାନ କରେ। ଉଭୟ ଘଟଣାରେ ଏହି ସଂଲାପ ସ୍ୱର୍ଗୀୟ ସଂଲାପ, ଯାହା ଦୂତମାନଙ୍କ ଏବଂ କ୍ରୀଷ୍ଟଙ୍କ ମଧ୍ୟରେ ଘଟେ, ଏବଂ ଉଭୟ ଘଟଣାରେ ପ୍ରଶ୍ନ ହେଉଛି, “କେତେଦିନ?”

The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?

መልሱ እስከ 2300 ቀናት ነው፤ በምዕራፍ ስምንትና በምዕራፍ አሥራ ሁለት ውስጥ ግን “አንድ ዘመን፣ ዘመናት፣ እና ግማሽ ዘመን” ይላል። መልሱ እንደ 2300 ዓመታት እና 1260 ዓመታት ይገነዘባል፤ ነገር ግን በ1844 እግዚአብሔር በትንቢታዊ መልእክት ውስጥ የጊዜ መተግበሪያ ላይ እገዳ አኖረ፥ ምክንያቱም ጊዜ ከእንግዲህ በኋላ የለምና። በተልባ የተለበሰው ሰው ፓልሞኒ ለመጨረሻው ትውልዱ የሚሰጠው መልስ ምንድን ነው? “እስከ መቼ?” የሚለው ጥያቄ የእሁድ ሕግን እንደ ጥያቄው መልስ ለመለየት በብዙ ምስክሮች ላይ ተገልጦአልና፤ እንግዲህ ቅድስተ ቅዱሳን በእሁድ ሕግ ጊዜ ይነጻልን? እና “እነዚህ ሁሉ ድንቆች” በእሁድ ሕግ ጊዜ ይፈጸማሉን? በእሁድ ሕግ ጊዜ የሚፈጸሙት “ድንቆች” ምንድናቸው? እነዚያ “ድንቆች” መቼ ጀመሩ?

> Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Achi anii Daan’el nan ilaale; kunoo, namoonni biroon lama achi dhaabachaa turan; inni tokko gama qarqara lagichaa kanaan, inni kaan immoo gama qarqara lagichaa sanaan. Tokkoon isaanii namicha uffata quncee talbaa uffate, isa bishaanota lagichaa irra turetti, “Dhuma dinqiiwwan kanneenii ga’uuf yoomi hamma?” jedhe.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:5–7.

> Aniis uffata quncee uffate, inni bishaan laga sana irra dhaabatee ture sana nan dhaga’e; yeroo inni harka isaa mirgaa fi harka isaa bitaa gara samii ol kaasee, Isa bara baraan jiraatuun kakatee, “inni yeroo tokkoof, yeroowwan lamaaf, fi walakkaadhaaf ta’a; yeroo inni humna saba qulqullootaa bittinneessuu raawwatu immoo, wantoonni kun hundinuu ni raawwatamu” jedhe. Daani’el 12:5–7.

The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.

“How long?” jedhu mootummaa Dilbataa agarsiisuun mallattoo dha; ergamaanis mootummaa Dilbataa yeroo taʼe gaafate miti, garuu dinqiiwwan sanaa dhumni yoom akka taʼe gaafate. “Dinqiiwwan” sun mootummaa Dilbataatti xumuramu; kanaaf dinqiiwwan mootummaa Dilbataatti geessan sun maal faʼi? Yookaan caalaatti ifatti, mulʼata Hiddekel biratti kenname keessatti kan bakka buʼan “dinqiiwwan” sun maal faʼi, jechuunis boqonnaawwan kudhan irraa hamma kudha-lamaatti? Yoo “dinqiiwwan” sun maal akka taʼan murteessuu dandeenye, “dinqiiwwan” sun yeroo eegalaniis arguu dandeenya. Daaniʼel boqonnaa kudhan keessatti, mulʼata sana keessatti Daaniʼel wajjin walqunnamtii isaa keessatti kaayyoon isaa maal akka taʼe Gabriʼeeliin addatti ibsameera.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Egaa ani waaʼee waan guyyoota dhumaa keessa saba kee irratti dhufu si hubachiisuuf dhufeera; mulʼatichi amma illee guyyoota hedduudhaaf taʼa. Daaniʼel 10:14.

Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.

Gabri'el garaa dhufee bara mootummaa Waaqayyoo akka waan bara dhumaatti isaan irra gaʼu hubatan godhuuf ture. Raajiiwwan Daani'el boqonnaa kudha lamaan keessaa kan Miilleriitonni sirriitti hubatan fudhachuun, garuu amantiisaa kanaan hojii boqonnaa sanaa bara dhumaa irratti raawwatamu mormuun—kaayyoo Gabri'el ifaan dubbate diiguu dha. Yommuu Gabri'el seenaa raajii lakkoofsa tokkoffaa boqonnaa kudha tokkoffaatti jalqabee hamma lakkoofsa sadaffaa boqonnaa kudha lammaffaatti itti fufu, seenaa bakka buʼame sun ibsa raajii alaa akka bineensi guddaan, bineensi, fi raajichi sobaan addunyaa Armaagedoonitti geessan agarsiisa. Keeyyatoota keessatti warri Waaqayyoo ariʼataman ibsaman ni jiru; taʼus seenaa boqonnaa kudha tokkoffaa irra caalaa mulʼata alaa dha. Kunis akka boqonnaan kudhaffaa fi boqonnaan kudha lammaffaa mulʼata dhumaa Daani'el keessatti alfaa fi oomeegaa taʼan agarsiisa; sababni isaas, akka boqonnaa kudha tokkoffaatti hin taane, isaan lamaan isaanii ergaa keessaa kan cufamuu dhibba afurtamii afur kuma sana adda baasu ibsu. Boqonnaan giddu galeessaa fincila ilmaan namaa, akkuma mootii kaabaa, phaaphaasii Roomaa, bakka buʼee agarsiisa; boqonnaan alfaa kudhaffaan immoo, walitti aansuudhaan boqonnaan oomeegaa kudha lammaffaan, muuxannoo keessaa dhibba afurtamii afur kuma sanaa bara dhumaa keessatti adda baasa. Boqonnaawwan sadanuu xumura yeroo araaraatti geessu; boqonnaan alfaa soda Waaqayyootiin jalqaba, kan sagadamtoota garee lama adda baasu, dhuma boqonnaa sanaattis Daani'el humna dachaa argata; kanaanis ergaawwan ergamoota tokkoffaa fi lammaffaa adda baasa. Boqonnaan kudha lammaffaan boqonnaa oomeegaa dha; innis ergaa firdii ergamaa sadaffaa adda baasa.

Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.

Boqonnaa kudha tokkoffaan fincilaan ilmaan namaa yeroo diigamuu Yerusaalem irraa jalqabee hanga xumura carraa araaraa itti fufa ibsa; kunis akka Obboleettii White ibsitetti, xumura addunyaa irratti xumura carraa araaraa agarsiisuudha. Daaniʼel boqonnaa kudha tokkoffaan diigamuu Yerusaalem irraa jalqaba; sababiin isaas Daaniʼel keessaa tokko warra yeroo Yerusaalem yeroo sadiif diigamte sana keessatti gara Baabilonitti boojiʼamanii geeffamaniiti; diigamuun Yerusaalem sunis diigamuu magaalaa sanaa isa bara 70 AD keessatti taʼe fakkeesse; achiis yeroo dhumaatti addunyaan bakka buufamtee irra deebiʼamee agarsiifameera.

Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.

େକ ବର୍ଷର ସେହି ଏକେ ଦିନରେ, ଛଅଶେ ପାଖାପାଖି ପାଞ୍ଚଷଠି ବର୍ଷର ବ୍ୟବଧାନରେ ଘଟିଥିବା ଯେରୁଶାଲେମର ଦୁଇଟି ପ୍ରତ୍ୟକ୍ଷ ବିନାଶ। ସେହି ଦୁଇଟି ବିନାଶ ସେହି ସହରର ଥିଲା, ଯେଉଁଠାରେ ନିୟମସିନ୍ଦୁକ ଅବସ୍ଥିତ ହେବାକୁ ଥିଲା। ଶିଲୋରେ ସେହି ଏକେ ଭବିଷ୍ୟଦ୍ବାଣୀମୟ ବୈଶିଷ୍ଟ୍ୟଗୁଡ଼ିକ ଥିଲା ଏବଂ ଏହା ସେହି ସହରର ପ୍ରଥମ ବିନାଶକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଯେଉଁଠାରେ ଈଶ୍ୱରଙ୍କ ସାନ୍ନିଧ୍ୟ ଅବସ୍ଥିତ ଥିଲା, କିମ୍ବା ଅବସ୍ଥିତ ହେବାକୁ ଥିଲା। ସିଷ୍ଟର୍ ହ୍ୱାଇଟ୍ ଯେତେବେଳେ ଯେରୁଶାଲେମର ବିନାଶକୁ ଶେଷ ଦିନମାନଙ୍କର ବିନାଶର ପ୍ରତୀକ ଭାବେ ବ୍ୟବହାର କରନ୍ତି, ସେତେବେଳେ ସେ ଯେରୁଶାଲେମର ବିନାଶ ସମ୍ବନ୍ଧୀୟ ଖ୍ରୀଷ୍ଟଙ୍କ ଉପଦେଶ ଉପରେ ମତ ପ୍ରକାଶ କରୁଛନ୍ତି।

Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.

ሺሎ፣ የኢየሩሳሌም ጥፋት በናቡከደነፆርና በቲቶስ በኩል የተፈጸመው፣ እነዚህ ሦስቱ ምስክሮች በእግዚአብሔር ከተማ ጥፋት እንደተወከሉ የመጨረሻ ዘመናትን ይመሰክራሉ። ሺሎ እግዚአብሔርን መፍራትን የሚያስተምረው የመጀመሪያው መልአክ መልእክት ነው፤ ይህም ኤሊ ያላደረገው ነገር ነበር፤ እንዲሁም ክብርን ለእርሱ መስጠትን ያስተምራል፤ ይህንም ኤሊ አላደረገም፤ ምክንያቱም የፍርዱ ሰዓት ደርሶአልና። የሁለተኛው መልአክ መልእክት ድግግሞሽ የምናገኝበት ስፍራ ነው፤ ይህም በናቡከደነፆርና በቲቶስ የተወከለ ነው። ሦስተኛው የኢየሩሳሌም ጥፋት በመጨረሻው ዘመን በምሕረት ጊዜ መዘጋት ጊዜ ይሆናል፤ ይህም የፍርድ መዝጊያ ነው።

Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.

ንዑስ ዐሰርተ ሓደ ናይ ሰለስተ መላእኽቲ መልእኽታት ውጫዊ ታሪኽ እዩ። እዚ ምዕራፍ ኣብ መንጎ ራእይ ምፍላይ ናይ ምዕራፍ ዐሰርተ ንምስ ሰለስተ የበርትዑ ትንካራታት ዝካየዱ ኣብ መበል ዕስራን ክልተን መዓልቲ ናይ ራእይ ዳንኤል ተኸቲቱ ኣሎ። እዚ ማለት ምዕራፍ ዐሰርተ ክልተ እውን ብዛዕባ ውሽጣዊ ታሪኽ ናይቲ ኣብ ዳሕረዎት መዓልታት ንህዝቢ ኣምላኽ ዝወርዶም ነገር ክኸውን እዩ ማለት እዩ። እዚ ድማ እቲ ኣብ ውሽጢ ምዕራፍ ዐሰርተ ክልተ ዘሎ ብርሃን ካብቲ ኣብ ምዕራፍ ዐሰርተ ዘሎ ብርሃን ዕስራን ክልተን ዕጽፊ ዝያዳ ደሚቕ ምዃኑ ማለት እዩ።

In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.

Ulaai mul’ata keessatti, Kiristoosis akkas jedhamee gaafatame: “Hammamitti?” Lakkoofsonni kudha lama kanneen gaaffii lakkoofsa kudha sadii keessa jiru sana dura jiran, seenaa raajii alaa ibsaa turan; isaanis humnoota raajii Macaafa Qulqulluu wajjin walqabatan keessaa ibsa barbaachisaa taʼe bakka buʼu turan. Lakkoofsonni kudha lama sun seenaa boqonnaa torba keessatti bakka buufame qofa irra deebiʼanii fi balʼisanii dhiheessu turan. Seenaa raajii lakkoofsota sana keessatti kaaʼame, boqonnaa kudha tokko keessatti yeroo Meedotaa fi Faaresotaa irraa eegalee irra deebiʼamee fi balʼifamee dhihaata. Walakkaan mootummaa boodaa boqonnaa saddeetii fi boqonnaan sagaliin guutuun, karaa raajicha Daaniʼel, bakka buʼummaa saba Waaqayyoo bara dhumaa ti. Mulʼanni seenaa raajii kan mulʼata laga Ulaai keessatti argamu boqonnaawwan sadii keessatti, akkasumas bakka buʼummaan saba Waaqayyoo boqonnaawwan sana keessatti karaa walitti-dhufeenya Daaniʼel fi Gabriʼel tiin dhihaatu, boqonnaawwan kudhan irraa hamma kudha lammaffaatti jiruuf alfa irraa hamma omeegaatti dha.

Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.

እንተ ሂዴቄል ኦሜጋ እና ኡላይ ኣልፋ ስለ ዘኾኑ፡ እቲ ኣብ ምዕራፍ ዓሰርተ ክልተ ብግዜ መወዳእታ ምስ በጽሐ ዝፍታሕ ብርሃን ዝወከሎ ኃይሊ፡ ካብቲ ራእይ ማእከላይ ዓምዲን መሠረትን ኣድቨንቲዝም ዝኾነ ራእይ ዕስራን ክልተን ዕፅፍ ዝያዳ ደሚቕ እዩ። እዚ ከምዚ እንተኾይኑ፡ ብርሃን ናይ መወዳእታ ራእይ ዳንኤል ብቐጥታ ምስ ህዝቢ ኣምላኽ ኣብ ዳሕረዎት መዓልታት ዝተኣሳሰረ ብርሃን እዩ ተለልዩ ዘሎ። መልኣኹ ነቲ ብበፍታ ዝተኸድነ ሰብ፡ “ክሳዕ መዓስ?” ኢሉ ብዛዕባ መወዳእታ እዘን ተኣምራት ምስ ሓተቶ፡ እተን ተኣምራት እቶም ከም ከዋኽብቲ ንዘለኣለም ዘብርሁ እዮም፣ ከምቲ ታሪኽ ኪዳን ኣብራም ንኣብራም ናብ ከዋኽብቲ ክጥምት ዝተዋህቦ ትእዛዝ የጸውዕ እንተዘኽር። እተን ተኣምራት ኣብ ዳንኤል ዓሰርተ ክልተ ሰብኣውያን ናብ ሰንደቕ ሚእትን ኣርብዓን ኣርባዕተን ሽሕ ዝቕየሩሉ ለውጢ እዩ።

In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.

Qabxii duraanii tokko keessatti, lakkoofsi kudha tokkoo kan Daani’el boqonnaa kudha lamaa keessatti yeroo raajii tokko akka ibsu, innis yeroo lama irraa kan ijaarame ta’ee, keessaa inni jalqabaa waggaa soddoma akka ta’e adda baafanneerra. Jajjabeessa sirrii lakkoofsa kudha tokko irratti kaa’uuf, ani gara lakkoofsa torbaatti deeme; akka Kiristoos dinqiiwwan Inni guyyoota dhumaa keessatti saba Isaa gidduutti raawwatu keessatti kallattiidhaan hirmaatu agarsiisuuf.

In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.

ପଦ ଏଗାରକୁ ପୁନର୍ବାର ଫେରିବା ସମୟରେ, ମୁଁ ଆପଣମାନଙ୍କୁ ସ୍ମରଣ କରାଇବାକୁ ଚାହେଁ ଯେ ଦାନିଏଲ ଅଧ୍ୟାୟ ବାରକୁ ଗବ୍ରିଏଲ୍ ସିଧାସଳଖ ଭାବେ “ଶେଷକାଳ” ବୋଲି କହିଛନ୍ତି। ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କ ଦିନମାନରେ, ଯେ ସମୟରେ ସେମାନେ ମୁଦ୍ରିତ ହେବେ ଏବଂ ଈଶ୍ୱରଙ୍କ ସହିତ ଚୁକ୍ତିରେ ପ୍ରବେଶ କରିବେ, ଦାନିଏଲ ପୁସ୍ତକ ଅନୁସାରେ, ଏକ ଅମୁଦ୍ରିତ ବାର୍ତ୍ତା ପ୍ରକାଶିତ ହେବ ଯାହା ବୃଦ୍ଧି ପାଇ ଏକ ଉଚ୍ଚ ସ୍ୱରର ଆହ୍ୱାନରେ ପରିଣତ ହେବ। ସେହି ବାର୍ତ୍ତାକୁ ଅଧ୍ୟାୟ ବାରରେ ତିନୋଟି ପୃଥକ୍ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ କାଳଖଣ୍ଡ ଦ୍ୱାରା ପ୍ରତିନିଧିତ୍ୱ କରାଯାଇଛି, ଯାହାମାନଙ୍କୁ ମିଲେରାଇଟମାନେ ପୂର୍ବରୁ ହିଁ ପରିଭାଷିତ କରିଥିଲେ, ଏବଂ ପରେ ଭବିଷ୍ୟଦ୍ବାଣୀର ଆତ୍ମା ଦ୍ୱାରା ସମର୍ଥିତ ହୋଇଥିଲା। ସେହି ତିନୋଟି କାଳଖଣ୍ଡ ସମୟକୁ ପ୍ରତିନିଧିତ୍ୱ କରୁନାହିଁ, କାରଣ ଅଧ୍ୟାୟ ବାରରେ ଯେ ସେହି ଦୂତ ଉଭୟ ହସ୍ତ ସ୍ୱର୍ଗପାଶେ ଉପରକୁ ଉଠାଇଛନ୍ତି, ସେହି ସେହି ଦୂତ ପ୍ରକାଶିତ ବାକ୍ୟ ଅଧ୍ୟାୟ ଦଶରେ ଗୋଟିଏ ହସ୍ତ ସ୍ୱର୍ଗପାଶେ ଉପରକୁ ଉଠାଇ ଶପଥ କରିଥିଲେ ଯେ ଆଉ ସମୟ ରହିବ ନାହିଁ। 1844 ମସିହାରେ କରାଯାଇଥିବା ସେହି ଘୋଷଣାର ଅର୍ଥ ହେଉଛି ଯେ ଦାନିଏଲ ଅଧ୍ୟାୟ ବାରର ଏହି ତିନୋଟି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ କାଳଖଣ୍ଡ ପ୍ରତୀକାତ୍ମକ କାଳଖଣ୍ଡ, ଯାହାମାନଙ୍କୁ ପ୍ରକୃତ ସମୟକୁ ପ୍ରତିନିଧିତ୍ୱ କରିବା ପାଇଁ ମନୋନିତ କରାଯାଇନାହିଁ।

Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.

Kanaafuu, yeroo raajii mallattoon ibsame giddugaleessaa Daani’el boqonnaa kudha-lama keessatti yeroo dachaa lama ta’ee, boqonnaa isauma keessatti Miikaa’el yeroo dhaabatu waggaa soddoma irraa jalqabu yoo ta’e, yeroo dachaa lama kan waggaa soddoma irraa jalqabu kun raawwii guutuu raajii alfaa Abraam ta’uu isaa ni beekta. Oomegaan raajii yeroo, kan seenaa kakuu akka saba filatamaa ta’een jalqabu, boqonnaa isuma keessatti, isa ragaa Daani’el waa’ee waan guyyoota dhumaa keessatti saba Waaqayyoo irra ga’uuf jiru ilaalchisee xumura ol’aanaa ta’e keessatti, raawwii isaa isa mudaa hin qabne ni ga’a.

At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.

መጨረሻው ዘመን ሲደርስ የዳንኤል መጽሐፍ ይፈታል፥ ከዚያም የሚወጣው ብርሃን የእግዚአብሔርን ሕዝብ ያትማል። በመጨረሻው ዘመን የዳንኤል መጽሐፍ ይፈታል፥ ከዚያም የሚወጣው ብርሃን በዳንኤል የመጨረሻ ምዕራፍ ውስጥ ባሉ ሦስት ትንቢታዊ ጊዜያት ይወከላል። ያ ምዕራፍ የሂዴቄል ራእይን ከሚያቀናብሩት ሦስት ምዕራፎች ኦሜጋ ነው፥ የሂዴቄል ራእይም ደግሞ የዳንኤል የወንዞች ራእዮች አልፋን ከሚወክሉት ሦስት ምዕራፎች ኦሜጋ ነው። በኤደን የተጀመሩት ወንዞች በመጨረሻ ወደ ዳንኤል ደረሱ፥ ከዚያም የእግዚአብሔር ትንቢታዊ ቃል ወደ የመጀመሪያውና የሁለተኛው መልአክ ሚለራዊት እንቅስቃሴ አመጣቸው፥ ይህም ከሦስቱ መላእክት ሁለት እንቅስቃሴዎች ውስጥ አልፋ እንቅስቃሴ ነበር። የቁጥር አሥራ አንድ 1290 ዓመታት ለአብርሃምና ለጳውሎስ 430 ዓመታት ትንቢት ኦሜጋ ናቸው።

Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.

ዳንኤል ምዕራፍ አስራ ሁለትንና ከአብራም ትንቢት ጋር ያለውን ግንኙነት ሳንቀጥል፣ ጳውሎስ ማን እንደነበረ ማስታወስ መልካም ነው። ጳውሎስ ለአሕዛብ ሐዋርያ ብቻ አልነበረም፣ ነገር ግን ከዚህ ያልተናነሰ አስፈላጊ ሁኔታ መልእክቱን በእግዚአብሔር ትንቢታዊ ቃል አቀረበ። ከዚያም ይልቅ ይበልጥ አስፈላጊው ጳውሎስ የዘመናት ሥርዓት ነቢይ መሆኑ ነው። የዘመናት ሥርዓት ነቢይ ማለት፣ እንደ ሙሴ ከመሠዊያ አምልኮ ወደ መቅደስ አምልኮ፤ ወይም እንደ ዮሐንስ መጥምቅ ከምድራዊው መቅደስ ወደ ሰማያዊው መቅደስ እንዲሻገሩ የእግዚአብሔርን ሕዝብ ከአንድ ዘመነ ሥርዓት ወደ ሌላ ለመምራት የተነሣ ነቢይ ነው። ጳውሎስ ሌሎች ሁሉም የመጽሐፍ ቅዱስ ጸሐፊዎች በአንድነት ከጻፉት እጅግ የሚበልጥ፣ በቀጥተኛው ነገር ከመንፈሳዊው ጋር ያለውን አተገባበር የሚመለከት መረጃና ሕጎች መዝግቦአል! እርሱ በእግዚአብሔር የቃል ኪዳን ሕዝብ አውድ ውስጥ ከቀጥተኛው ወደ መንፈሳዊው ያለውን ሽግግር ለማብራራት ተነሥቶ ነበር።

Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.

ପାଉଲ ହେଲେ ଅବ୍ରାହାମଙ୍କର ଚୟିତ ପ୍ରଜାଙ୍କ ସହିତ ସମ୍ବନ୍ଧିତ ଚୁକ୍ତିର ପ୍ରତିଜ୍ଞାମାନଙ୍କୁ ସଂଯୋଗ କରୁଥିବା କଡ଼ି, ସେହି ସମୟରେ ଯେତେବେଳେ ସେହି ଚୟିତ ପ୍ରଜା ଶାବ୍ଦିକ ଅବସ୍ଥାରୁ ଆତ୍ମିକ ଅବସ୍ଥାକୁ ଅତିକ୍ରମ କଲେ। ଯଦି ଆପଣ ଚୁକ୍ତିର ଇତିହାସରେ ପାଉଲ କିଏ ଥିଲେ ବୋଲି ତାଙ୍କର ଭୂମିକାରେ ସୁସ୍ଥିର ନୁହନ୍ତି, ତେବେ ଆପଣ ସମ୍ଭବତଃ ଏହା ଦେଖି ପାରିବେ ନାହିଁ ଯେ ଦେବଙ୍କର ଚୁକ୍ତିର ପ୍ରଜା ସମ୍ବନ୍ଧୀୟ ପ୍ରଥମ କାଳ-ଭବିଷ୍ୟଦ୍ବାଣୀଟି ଦୁଇମୁଖୀ କାଳ-ଭବିଷ୍ୟଦ୍ବାଣୀ ଅଟେ, ଯାହା ଏକ 30-ବର୍ଷୀୟ ଅବଧିରୁ ଆରମ୍ଭ ହୁଏ—ଏହା କେତେ ଦିବ୍ୟ ଭାବରେ ଯଥାଯଥ ଅଟେ। ଏକ ଭବିଷ୍ୟଦ୍ବାଣୀ ଚୟିତ ପ୍ରଜାଙ୍କର ପିତାଙ୍କ ଦ୍ୱାରା ସ୍ଥାପିତ ହୋଇଥିଲା; ଏବଂ ଯେତେବେଳେ ସେମାନେ ଆତ୍ମିକ ଚୟିତ ପ୍ରଜାରେ ପରିଣତ ହେଲେ, ସେହି ରୂପାନ୍ତରକୁ ଚିହ୍ନଟ କରିବା ଓ ବ୍ୟାଖ୍ୟା କରିବା ପାଇଁ ଏକ ବ୍ୟବସ୍ଥାଗତ ଭବିଷ୍ୟଦ୍ବକ୍ତାଙ୍କୁ ଉଠାଯାଇଥିଲା; ଏବଂ ସେ ଅବ୍ରାମଙ୍କର କାଳ-ଭବିଷ୍ୟଦ୍ବାଣୀକୁ ପୁରାତନ ନିୟମର ପ୍ରଥମ ସାକ୍ଷୀ ସହ ସମନ୍ୱିତ ନୂତନ ନିୟମର ଦ୍ୱିତୀୟ ସାକ୍ଷୀ ଦ୍ୱାରା ମଧ୍ୟ ସ୍ଥିର କରିଥିଲେ। ଆରମ୍ଭରେ ଅବ୍ରାମ, ପରିଣତିରେ ପାଉଲ—ଏହି ଦୁହେଁ ଅନ୍ତ୍ୟକାଳର 1290 ର ଗୁରୁତ୍ୱକୁ ପ୍ରତିରୂପିତ କରନ୍ତି।

We will continue in the next article.

Nuti aanee keessatti itti fufna.

> “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.

> Mul’anni Zakkaariyaas waaʼee Iyaasuu fi Ergamaa sanaa arge, muuxannoo sabni Waaqayyoo yeroo xumura guyyicha araaraa guddaa keessatti keessa darbaniif humna addaa qabaatee hojiirra oola. Waldaan haftee yeroo sanatti qormaata guddaa fi dhiphina keessatti ni galfama. Warri abboommii Waaqayyoo fi amantii Yesuus eegan dheekkamsa jawwee sanaa fi loltoota isaa ni argatu. Seexanni biyya lafaa akka mootummaa isaatti lakkaaʼa; Kiristaanota maqaa qofaatiin waamaman keessaa baayʼeerrattis toʼannaa argateera. Garuu asitti gareen xinnoon tokko jira, kan ol’aantummaa isaa mormaa jiru. Osoo inni isaanii lafa irraa balleessuu dandaʼee, injifannoon isaa guutuu taʼa ture. Akkuma inni saboota Waaqeffattoota waaqa tolfamaa Israa’el balleessuuf kakaase, akkasuma yeroo dhihootti humnoota hamaa lafaa sabni Waaqayyoo akka badu ni kakaasa. Namoonni seera Waaqayyoo cabsuudhaan ajaja namaatiin ajajamuuf dirqisiifamu.

> “Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.

> “Warri dhugumaan Waaqaaf amanamoo ta’an ni doorsifamu, ni himatamu, ni dhowwamu. Isaan ‘abbootiin, obboloonni, firoonni, fi hiriyoonniyyuu isin dabarsanii kennu;’ hamma du’aattis. Luqaas 21:16. Abdii isaanii tokkichi araara Waaqaati; ittisa isaanii tokkichi immoo kadhannaa ta’a. Akkuma Iyyaasuun Ergamaa duratti kadhate sana, waldaan hambaa immoo qalbii cabdee fi amantii hin liqimfamneen dhiifamaa fi bilisummaa isaanii Yesuus, Abukaatoo isaanii, karaa isaatiin ni kadhatu. Isaan cubbuu jireenya isaanii guutummaatti ni hubatu, dadhabina isaanii fi kan hin malle ta’uu isaanii ni argu; abdii kutachuufis qophaa’oo ta’u.”

> “The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.

> “Qoraa isaan himachuuf isaan bira dhaabata; akkuma Iyyaasuun mormuuf isa bira dhaabate. Inni uffata isaanii xuraaʼaa, amala isaanii hirʼina qabu agarsiisa. Inni dadhabina isaanii fi gowwummaa isaanii, cubbuu galata-dhabuu isaanii, fakkaattii isaanii Kiristoosiin walsimuu dhabuus isaanii, isa Furee isaanii salphise, dhiheessa. Inni yaada haalli isaanii abdii kutachiisaa taʼuu isaa, xuriin xuraaʼummaa isaanii gonkumaa akka hin dhiqamne jedhuun isaan sodaachisuuf yaala. Inni akkasitti amantii isaanii balleessuuf abdata; isaanis qorama isaatiif akka harka kennan, amanamummaa isaanii Waaqatti qaban irraas akka garagalan.”

> “Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’

> “ሰይጣን እግዚአብሔር ሕዝቡን እንዲፈጽሙ ያስፈተናቸውን ኃጢአቶች በትክክል ያውቃል፤ እነርሱንም በመቃወም ክሱን ያበረታታል፣ በኃጢአታቸው ምክንያት መለኮታዊ ጥበቃን እንዳጡ በመናገር፣ እነርሱን ለማጥፋትም መብት እንዳለው ይናገራል። ከእግዚአብሔር ሞገስ ለመገለል እንደ ራሱ ብቁ ናቸው ብሎ ይናገራል። ‘እነዚህ ናቸውን፣’ ይላል፣ ‘በሰማይ ቦታዬንና ከእኔ ጋር የተባበሩትን መላእክት ቦታ የሚወስዱት? የእግዚአብሔርን ሕግ እንደሚታዘዙ ይናገራሉ፤ ነገር ግን ትእዛዛቱን ጠብቀው አድርገዋልን? ከእግዚአብሔር ይልቅ ራሳቸውን የወደዱ አልሆኑምን? ከአገልግሎቱ በላይ የራሳቸውን ጥቅም አላስቀደሙምን? የዓለምን ነገሮች አልወደዱምን? ሕይወታቸውን ምልክት ያደረጉትን ኃጢአቶች ተመልከት። ራስ ወዳድነታቸውን፣ ክፋታቸውን፣ እርስ በርሳቸው ያላቸውን ጥላቻ እነሆ። እግዚአብሔር እኔንና መላእክቴን ከፊቱ ያስወግዳልን፣ ነገር ግን በእነዚያው ኃጢአቶች የተጠመዱትን ይሸልማልን? አቤቱ፣ ይህን በፍትሕ ልታደርግ አትችልም። ፍትሕ በእነርሱ ላይ ፍርድ እንዲነገር ይጠይቃል።’”

> “But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’

> “Garuu duuka buutonni Kiristoos cubbuu hojjetan iyyuu, ofii isaanii humnoota seexanaa jalatti to’atamuuf hin kennine. Isaan cubbuu isaanii irraa qalbii jijjiiratanii, gad of qabuu fi garaa caccabuudhaan Gooftaa barbaadaniiru; Abukaaton Waaqayyoo immoo isaanii bakka bu’ee kadhata. Inni galata dhabuu isaanii irraa caalaa miidhamuu irra ga’e sun, kan cubbuu isaanii fi qalbii jijjiirannaa isaanii illee beeku, akkana jedhee labsa: ‘Yaa Seexana, Gooftaan si haa ifatu. Ani lubbuu Koo luboota kanaaf kenneera. Isaan calaqqee harka Koo keessaa irratti barreeffamanii jiru. Hanqina amala tokko tokko qabaachuu ni danda’u; yaalii isaanii keessatti kufuu ni danda’u; garuu qalbii jijjiirataniiru, ani immoo isaaniif dhiiseera, isaanis fudhadheera.’”

> “The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.

> “Miidhaginni Seexanaa jaboodha, gowwoomsaan isaas haxaawaa dha; garuu iji Gooftaa saba Isaa irra jira. Dhiphinni isaanii guddaadha; ibiddi boolla ibiddaa isaan nyaachuuf jedhu fakkaata; garuu Yesuus akka warqee ibidda keessatti qoramee isaanii keessaa isaan baasa. Laafinni isaanii isa biyya lafaa ni irraa buqqifama; kunis akka fakkeenyi Kiristoos karaa isaanii keessatti guutummaatti mul’atuuf.”

> “At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.

> “Yeroo tokko tokkootti Gooftaan balaa waldaa Isaa mudatan fi miidhaa diinonni ishee irraan geessan dagatee fakkaachuu danda’a. Garuu Waaqayyo hin daganne. Addunyaa kana keessatti wanti garaa Waaqayyoo biratti waldaa Isaa caalaa qaalii ta’e tokko illee hin jiru. Inni seenaa ishee mala addunyaaatiin akka mancaafamu fedhii Isaa miti. Ummata Isaa qorama Seexanaa jalatti akka mo’amaniif hin dhiisu. Warra Isa dogoggoraan bakka bu’an ni adaba; garuu warra garaadhaan qalbii jijjiirrataniif hundumaaf ayyaana ni godha. Isaan humna guddina amala Kiristaanaa argachuuf Isa waammatan hundumaaf, gargaarsa barbaachisu hunda ni kenna.”

> “In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.

> “Dhuma bara dhumaatti saba Waaqayyoo xuraa’ummaawwan biyya keessatti hojjetaman irratti aaduu fi iyyu. Isaan imimmaaniin jal’oota seera waaqa irratti miilla ittiin buusuudhaan of balaa keessa galchan akeekkachiisu; gaddi ibsamuu hin dandeenyeenis qalbii jijjiirrannaadhaan fuula Gooftaa duratti of gad qabu. Jal’oonni gadda isaanii qoosu; kadhannaa isaanii ulfina qabeessa ta’es tuffii irratti kaasu. Garuu dhiphina keessa isaanii fi of gadi qabni saba Waaqayyoo cubbuu irraa kan ka’e humnaa fi ulfina amala isaanii bade deebi’anii argachaa jiraachuu isaanii ragaa ifa ta’e dha. Kunis sababii isaan Kiristoositti caalaatti dhihaachaa jiraniif, ija isaanii qulqullina Isaa mudaa hin qabne irratti dhaabanii waan jiraniif, hammina guddaa cubbuun qabu akkas ifatti hubataniifidha. Gooftummaa ofii dhiisuu fi gad of qabuun haalota milkaa’inaa fi injifannoo ti. Warra jala fannootaa duratti jilbeenfatan gonfoon ulfinaa isaan eeggata.

> “God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.

> “Warri amanamoo Waaqayyoo, warri kadhatan, akka waan Isa wajjin cufamanii jiranii ti. Isaan ofii isaanii hammam nagaan akka eegamanii jiran hin beekan. Seexanaan kakaafamanii, bulchitoonni biyya lafaa kanaa isaan balleessuuf barbaadaa jiru; garuu ija ijoolleen Waaqayyoo banamee akkuma iji tajaajilaan Eliishaa Dootaanitti banameera ta’ee, ergamoota Waaqayyoo naannoo isaanii qubatanii, loltoota dukkanaa to’achaa jiran argu turan.”

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

> “Namoonni Waaqayyoo fuula Isaa duratti lubbuu isaanii gad of deebisanii, qulqullina garaa kadhatanii yeroo dhihaatan, ajajni ni kennama, ‘Uffata xuraaʼaa sana irraa baasaa,’ jedhamas; dubbiin jajjabeessaanis ni dubbatama, ‘Kunoo, ani yakka kee sirraa darbeera; uffata geeddaramaas sitti nan uffisa.’ Zakaariyaas 3:4. Uffanni adii mudaa hin qabne kan qajeelummaa Kiristoos, ijoollee Waaqayyoo warra qoramanii, qoramanii, amanamoo taʼan irratti ni kaaʼama. Hafteen tuffatamaan uffata ulfina qabeessa taʼeen ni uffatamu; xuraawina biyya lafaa kanaatiin lammata gonkumaa hin xuraaʼan. Maqaan isaanii kitaaba jireenyaa Hoolichaa keessatti ni tura; amanamoota bara hundumaa keessaa galmaaʼanii jiru. Gowwoomsaa gowwoomsituu sanaa isaan morman; iyya jawwee sanaatiin amanamummaa isaanii irraa hin garagalfamne. Amma mala qoruutichaa hunda irraa bara baraan ni eegamu. Cubbuun isaanii gara isa cubbuu jalqabeetti ni dabarfama. ‘Maqaa miidhagaa’ tokko mataa isaanii irra ni kaaʼama.”

> “While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

> “Yeroo Seexanni himata isaa dhiheessaa turetti, ergamoonni qulqulloonni, utuu hin mul’atin, achi fi as deddeebi’anii warra amanamoo ta’an irratti chaappaa Waaqa jiraataa kaa’aa turan. Isaan kun warra Tulluu Xiyoon irratti Hoolicha wajjin dhaabbatanidha; maqaan Abbaa isaanii adda isaanii irratti barreeffameera. Isaan fuula teessoo mootummaa duratti faarfannaa haaraa ni faarfatu; faarfannichis namni tokko illee baruu hin danda’u, yoo ta’e malee warri dhibba afurtamii fi afur kuma keessaa, warri lafa irraa furaman. ‘Isaan kun warra Hoolicha bakka Inni deemu hundatti duukaa bu’anidha. Isaan kun keessaa namoota irraa furamanii, akka mootummaa jalqabaatti Waaqaafii Hoolichaaf ta’an. Afaan isaanii keessattis gowwoomsaan hin argamne; isaan mudaa malee fuula teessoo mootummaa Waaqa duratti argamu.’ Mul’ata Yohaannis 14:4, 5.”

> “Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.

> “ଏବେ ଦୂତଙ୍କର ଏହି ବାକ୍ୟମାନଙ୍କର ସମ୍ପୂର୍ଣ୍ଣ ପୂରଣ ପ୍ରାପ୍ତ ହେଲା: ‘ଏବେ ଶୁଣ, ହେ ମହାଯାଜକ ଯିହୋଶୂୟ, ତୁମେ ଏବଂ ତୁମ ସମ୍ମୁଖରେ ବସୁଥିବା ତୁମ ସହଚରମାନେ; କାରଣ ସେମାନେ ଆଶ୍ଚର୍ଯ୍ୟର ଲୋକ; କାରଣ ଦେଖ, ମୁଁ ମୋର ସେବକ ଶାଖାକୁ ଆଣିବି।’ ଜଖରିୟ 3:8। ଖ୍ରୀଷ୍ଟ ତାଙ୍କ ଜନଙ୍କର ମୁକ୍ତିଦାତା ଓ ଉଦ୍ଧାରକର୍ତ୍ତା ଭାବେ ପ୍ରକାଶିତ ହେଉଛନ୍ତି। ଏବେ ସତ୍ୟ ସତ୍ୟ ଅବଶିଷ୍ଟମାନେ ‘ଆଶ୍ଚର୍ଯ୍ୟର ଲୋକ,’ କାରଣ ସେମାନଙ୍କର ପର୍ଯ୍ୟାଟନଜୀବନର ଅଶ୍ରୁ ଓ ଅବମାନନା ଈଶ୍ୱର ଓ ମେଷଶାବକଙ୍କ ସମ୍ମୁଖରେ ଆନନ୍ଦ ଓ ସମ୍ମାନକୁ ସ୍ଥାନ ଦେଇଛି। ‘ସେହି ଦିନରେ ସଦାପ୍ରଭୁଙ୍କର ଶାଖା ସୁନ୍ଦର ଓ ଗୌରବମୟ ହେବ, ଏବଂ ପୃଥିବୀର ଫଳ ଇସ୍ରାଏଲର ଉଦ୍ଧାରପ୍ରାପ୍ତମାନଙ୍କ ପାଇଁ ଉତ୍କୃଷ୍ଟ ଓ ଶୋଭନୀୟ ହେବ। ଏବଂ ଏମିତି ହେବ ଯେ, ସିଓନରେ ଯେ ଅବଶିଷ୍ଟ ରହିଯିବ, ଏବଂ ଯିରୁଶାଲେମରେ ଯେ ଅବଶିଷ୍ଟ ରହିବ, ସେ ପବିତ୍ର ବୋଲି କୁହାଯିବ, ଅର୍ଥାତ୍‌ ଯିରୁଶାଲେମରେ ଜୀବିତମାନଙ୍କ ମଧ୍ୟରେ ଯାହାର ନାମ ଲିଖିତ ଅଛି ସେ ପ୍ରତ୍ୟେକଜଣ।’ ଇଶାୟା 4:2, 3।” Prophets and Kings 587–592.

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