Article

# Panium - Number Twenty

ፓኒየም — ቍጥር ሃያ

Daniel 11’s Sequence and the 2025 Warning

የዳንኤል 11 ቅደም ተከተል እና የ2025 ማስጠንቀቂያ

Author

Jeff Pippenger

Published

March 2, 2026

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The pioneer application of the history which fulfilled verses ten through sixteen identified that Rome, who established the vision arrived in the year 200 BC, the same year as the battle of Panium, and I am suggesting that in 2025 Rome arrived and established the vision with the inauguration of Trump and Pope Leo. 2025 represents the only time a pope and President were inaugurated in the same year. The beast and its image was lifted up for all who are willing to see in 2025. Unlike the pioneers, I am applying the sequence of the verses, instead of the history that initially fulfilled the verses. I agree with the history, but am drawing upon a sequence within the verses as the framework for the history, as opposed to using the history to define the framework of the verses. I contend that the two approaches are both accurate.

በጥቅሶች አሥር እስከ አሥራ ስድስት የተፈጸመውን ታሪክ የአቅኚዎች አተገባበር ራእዩን ያቋቋመችው ሮም በዓ.ዓ. 200 ዓመት፣ ማለትም ከፓኒየም ጦርነት ጋር በተመሳሳይ ዓመት እንደደረሰች ለይቶ አሳይቶ ነበር፤ እኔም በ2025 በትራምፕና በርዕሰ ሊቃነ ጳጳሳት ሊዮ ማስጀመር ሮም ደርሳ ራእዩን እንዳቋቋመች እጠቁማለሁ። 2025 ሊቃነ ጳጳሳት እና ፕሬዚዳንት በአንድ ዓመት የተሾሙበትን ብቸኛውን ጊዜ ይወክላል። አውሬውና ምስሉ በ2025 ለማየት ፈቃደኞች ሁሉ ከፍ ተደርገው ተቀምጠው ነበር። ከአቅኚዎች በተለየ ሁኔታ፣ እኔ በመጀመሪያ ጥቅሶቹን የፈጸመውን ታሪክ ሳይሆን የጥቅሶቹን ቅደም ተከተል እተግብራለሁ። ከዚያ ታሪክ ጋር እስማማለሁ፤ ነገር ግን የታሪኩ መዋቅር ለመግለጽ ጥቅሶቹን ከሚጠቀም አቀራረብ ይልቅ፣ በጥቅሶቹ ውስጥ ባለው ቅደም ተከተል ላይ እንደ ማዕቀፍ ተመስርቼ ታሪኩን እቀርባለሁ። ሁለቱም አቀራረቦች ትክክለኛ ናቸው ብዬ እሟገታለሁ።

## The Revolution of the Maccabees

ቆራንቲ ማካቤያን እቲ እንቅስቃሴ

I apply the line of the Maccabees in a similar fashion. The Maccabean revolt in 167 BC was well after the battle of Panium in 200 BC, and well before Pompey captured Jerusalem in 63 BC. The line which begins at verse sixteen with general Pompey’s conquering of Jerusalem in 63 BC, and continues through to Tiberias Caesar who reigned when Jesus was crucified. The cross and Tiberias is represented in verse twenty-two of chapter eleven.

Anii Makkaabotaas akkasumaatti hojiirra nan oolcha. Fincilli Makkaabotaa bara dhaloota Kiristoos dura 167 keessatti taʼe, waraana Paaniiyum bara dhaloota Kiristoos dura 200 keessatti taʼe irraa baayʼee booddee, akkasumas yeroo Poombey Yerusaalem qabate bara dhaloota Kiristoos dura 63 keessatti taʼe irraa baayʼee dura ture. Sararri lakkoofsa kudha jaha irraa jalqabu, yeroo jeneraala Poombey bara dhaloota Kiristoos dura 63 keessatti Yerusaalem moʼate agarsiisu, achii irraa hanga Xibeeriyas Qeesaar isa yeroo Yesuus fannifame mootummaa irra turetti itti fufa. Fannoo fi Xibeeriyas boqonnaa kudha tokko, lakkoofsa digdamii lama keessatti bakka buʼaniiru.

> And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:22.

> Inni humna laga lolaan harkaatiin ni lolfamu; fuula isaa duraas ni caccabu; eeyyee, bulchaan kakuu illee. Daaniʼel 11:22.

General Pompey conquering Jerusalem in 63 BC in verse sixteen, and then the cross in 31 AD in verse twenty-two, represents a line of prophecy that begins at a symbol of the Sunday law and ends with a symbol of the Sunday law. Verse twenty-three is a break in the passage, thus marking verse twenty-two as the end of the prophetic line that began in verse sixteen. Accompanied with the distinct ending of the line in verse twenty-two, is the fact that verse twenty-two is a symbol of the same waymark represented in verse sixteen, thus providing an alpha and omega witness that verses sixteen to twenty-two represents a distinct prophetic line.

Waraanni waliigalaa Pompiin waggaa 63 Dh.K.D. keessa Yerusaalem mo’achuun kan lakkoofsa kudha jaha keessatti ibsame, akkasumas fannoo bara 31 D.K. kan lakkoofsa digdamii lama keessatti ibsame, sarara raajii isa mallattoo seera Dilbataa irraa jalqabee mallattoo seera Dilbataatiin xumuramu bakka bu’a. Lakkoofsi digdamii sadii kutaa keessaa addaan cituu dha; kanaafuu lakkoofsi digdamii lama dhuma sarara raajichaa, isa lakkoofsa kudha jaha keessatti jalqabame, akka ta’e ni agarsiisa. Sararichi lakkoofsa digdamii lama keessatti ifatti xumuramuu isaa wajjin walqabatee, lakkoofsi digdamii lama akkuma lakkoofsa kudha jaha keessatti bakka bu’ame waymarkii isuma sanaa mallattoo ta’uu isaati; kanaanis lakkoofsota kudha jaha irraa hamma digdamii lamaatti sarara raajii addaa tokko bakka bu’uu isaanii irratti dhugaa ba’umsa alfaa fi omeegaa ni kenna.

Add to this that verses fifteen and sixteen are marking the transition from the Seleucid kingdom to the Roman power, and you see a break in continuity from the Seleucids in verse fifteen unto the Romans in verse sixteen and the line of verse sixteen to twenty-two is clearly isolated as a singular prophetic line. Verse sixteen introduces the next power who will dominate Judea, thus marking a transition of prophetic history just as with verse twenty-three. The line begins and ends with a symbol of the Sunday law, and the line ends in the twenty-second verse of the eleventh chapter.

Kana irratti, lakkoofsonni kudha shanii fi kudha ja’aan mootummaa Seleucid irraa gara aangoo Roomaatti ce’umsa agarsiisaa akka jiran dabaltee ilaali; akkasitti, lakkoofsa kudha shan keessatti Seleucidota irraa jalqabee hanga lakkoofsa kudha ja’aatti Roomanitti walitti fufiinsa keessatti addaan cituu ni argita; sararri lakkoofsa kudha ja’a irraa hanga digdamii lamaatti immoo akka sarara raajii tokko qofaatti ifatti adda baafameera. Lakkoofsi kudha ja’aan humna itti aanu, isa Yihudaa irratti ol’aantummaa qabaatu, ni seensisa; kanaanis akkuma lakkoofsa digdamii sadii keessatti ta’etti ce’umsa seenaa raajii mallatteessa. Sararri sun mallattoo seera Dilbataatiin ni jalqaba, mallattoo seera Dilbataatiin immoo ni xumurama; sararri sun boqonnaa kudha tokkoffaa keessaa lakkoofsa digdamii lammaffaa irratti ni xumurama.

## Smith—and Three Caesars

ସ୍ମିଥ୍—ଏବଂ ତିନିଜଣ ସିଜର୍ସ

The fact that verse sixteen represents the Sunday law, as does verse twenty-two—demands that the two verses be aligned upon each other. Uriah Smith comments on verse twenty-three, and explains why it represents a history that began further back in the history of the previous verses, as opposed to representing a history that follows immediately after the cross of verse twenty-two.

Inni aayanni lakkoobsi kudha jaha seera Dilbataa akka bakka bu’u, akkasumas lakkoobsi digdamii lamaa illee akka bakka bu’u—lakkoobsi lamaan sun walirratti akka hiriirfaman gaafata. Uuriiyaa Simiitiin lakkoobsa digdamii sadii irratti yaada kennee, inni maaliif seenaa lakkoobsota duraanii keessatti caalaatti duubatti jalqabe bakka bu’u akka ta’e ibsa; seenaa fannifamuu lakkoobsa digdamii lamaan booda battalumatti itti aanu bakka bu’uu irra.

> “‘VERSE 23. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.’

> “‘LAKK. 23. Erga walitti dhufeenyi isaa wajjin godhameen booddee inni gowwoomsaan hojjeta; saba xinnoodhaan ol baʼee jabaa taʼa.’”

> “The ‘him’ with whom the league here spoken of is made, must be the same power which has been the subject of the prophecy from the 14th verse; and that this is the Roman power is shown beyond controversy in the fulfilment of the prophecy in three individuals, as already noticed, who successively ruled over the Roman Empire; namely, Julius, Augustus, and Tiberius Caesar. The first, on returning to the fort of his own land in triumph, stumbled and fell, and was not found. Verse 19. The second was a raiser of taxes; and he reigned in the glory of the kingdom, and died neither in anger nor in battle, but peacefully in his own bed. Verse 20. The third was a dissembler, and one of the vilest of characters. He entered upon the kingdom peaceably, but both his reign and life were ended by violence. And in his reign the Prince of the covenant, Jesus of Nazareth, was put to death upon the cross. Verses 21. 22. Christ can never be broken or put to death again; hence in no other government, and at no other time, can we find a fulfilment of these events. Some attempt to apply these verses to Antiochus, and make one of the Jewish high priests the prince of the covenant, though they are never called such. This is the same kind of reasoning which endeavors to make the reign of Antiochus a fulfilment of the little horn of Daniel 8; and it is offered for the same purpose; namely, to break the great chain of evidence by which it is shown that the Advent doctrine is the doctrine of the Bible, and that Christ is now at the door. But the evidence cannot be overthrown; the chain cannot be broken.

> “As jedhu kana keessatti walitti dhufeenyi godhame wajjin kan taʼe ‘isa’ jechuun, humna raajii kana keessatti lakkoofsa 14ffaa irraa eegalee dubbifamaa ture sanauma taʼuu qaba; humni kunis humna Roomaa taʼuun isaa, akkuma duraan hubachiifameetti, guutamuu raajichaa keessatti namoota sadii irratti ifatti, mormii tokko malee, mulʼata; isaanis kanneen mootummaa Roomaa irratti walitti aananii bulchan, jechuun Yooliyas, Ogustos, fi Xibeeriyos Qeesaar dha. Inni inni duraa, injifannoodhaan gara jabina biyya ofii isaatti deebiʼee, gufatee kufe; achittis hin argamne. Lak. 19. Inni lammaffaan nama gibira kaasu ture; ulfina mootummaa keessatti mootummaa irra ture, dheekkamsa keessa yookaan waraana keessatti osoo hin duʼin, siree ofii isaa irratti nagaan duʼe. Lak. 20. Inni sadaffaan immoo nama gowwoomsaa fi amala hundumaa keessaa baayʼee hamaa keessaa tokko ture. Mootummaa nagaan fudhate; garuu mootummaa fi jireenyi isaa lamaan isaanii iyyuu humnaan dhumaniiru. Mootummaa isaa keessattis Gooftaan kakuu, jechuun Yesus Naazireet, irratti fannifamee ajjeefame. Lak. 21, 22. Kiristoos yeroo lammaffaaf caccabuu yookaan ajjeefamuu hin dandaʼu; kanaafuu mootummaa biraa kam keessatti iyyuu, yeroo biraa kamiin iyyuu, guutamuu wantoota kanaa argachuu hin dandeenyu. Namoonni tokko tokko lakkoofsota kana Antiokositti hojii irra oolchuu yaalu, fi luboota olaanaa Yihudootaa keessaa tokko mootummaa kakuu taasisu; taʼus isaan yeroo kamiyyuu maqaa kanaan hin waamaman. Kun gosa yaada wal fakkaataa isa mootummaa Antiokos guutamuu gaanfa xinnaa Daaniʼel 8 taʼuu gochuuf carraaqu sana ti; kaayyoo wal fakkaataadhaafis dhihaata; jechuunis, sansalata guddaa ragaa ittiin barsiifamni Dhufaatii barsiisa Macaafa Qulqulluu taʼuu isaa fi Kiristoos amma karra irra jiraachuu isaa mulʼifamu cabsuuf. Garuu ragaan sun hin diigamu; sansalanni sunis hin caccabu.”

> “Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

> “ mootummaa addunyaa keessa taʼan keessa nu darbee hamma dhuma torbanota torbaatamatti erga nu geessee booddee, raajiin lakkoofsa 23 keessatti gara yeroo Roomaanonni karaa walii-galtee Yihudootaa, bara dhaloota Kiristoos dura 161, saba Waaqayyoo wajjin kallattiidhaan walitti hidhatanitti nu deebisa; irraa kaʼuudhaanis sarara qajeelaa taʼeen taateewwan keessa darbinee hamma injifannoo mootummaa mootummaa kiristaanaa isa dhumaa fi mootummaa bara-baraa Waaqayyoo dhaabamutti geeffamna. Yihudoonni, mootota Sooriyaa jala hacuucaa cimaatiin rakkachaa waan turaniif, gargaarsa Roomaanotaa kadhachuuf, akkasumas ‘walii-galtee jaalalaa fi tokkummaa isaanii wajjin of hidhachuuf’ ergamoota isaanii gara Roomaatti ergan. 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. Roomaanonni gaaffii Yihudootaa dhaggeeffatanii, labsii tokko isaaniif kennan; innis jechoota kanaan qophaaʼe ture:—

> “‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’

> “‘Yeroo murtiin mana marii mootummaa waaʼee waliigaltee gargaarsaa fi michummaa saba Yihudootaa irratti baʼe. Namni kam iyyuu warra mootummaa Roomaa jalatti bulan keessaa tokko illee saba Yihudootaa irratti waraana kaasuuf mootummaa hin qabaatu; akkasumas warra akkas godhanis midhaan, doonii, yookaan maallaqa erguudhaan gargaarsuu hin qabu. Yoo immoo Yihudoota irratti haleellaan godhame, Roomaanonni hamma dandaʼanitti isaan ni gargaaru; akkasumas yoo Roomaanota irratti haleellaan godhame, Yihudoonni isaan ni gargaaru. Yihudoonni waliigaltee gargaarsaa kana irratti dabaluuf yookaan keessaa hirʼisuuf yoo yaadan, kun mootummaa waliinii Roomaanotaa wajjin waliigaltee guutuu irratti ni raawwatama. Wanti dabalamuu kanaan godhames aangoo ni qabaata.’ ‘Murtiin kun,’ jechuun Joseefus, ‘kan barreeffame Eupolemus ilma Yohaannisii fi Jason ilma Eleʼaazariin ture, yeroo Yihudaan angafa lubootaa saba sanaa taʼee, Simoon obboleessi isaas ajajaa loltootaa ture. Kunis waliigaltee jalqabaa Roomaanonni Yihudootaan wajjin godhan ture, akkanasitti raawwatame.’”

> “At this time the Romans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the height of power which they afterward attained.” Uriah Smith, Daniel and the Revelation, 270, 271.

> “Yeroo kana Roomaanonni saba xinnoo turan; jechi sun akka agarsiisuttis gowwoomsaan, yookaan malaan hojjechuu jalqaban. Achi irraa kaʼanii immoo gara olkaʼinsa humnaa isa booddee argatan sanaatti olkaʼinsa wal irraa hin cinneefi saffisaa taʼeen ol baʼan.” Uriah Smith, Daniel and the Revelation, 270, 271.

Not only does the cross of verse twenty-two end a line with a symbol that is also at the beginning of the line, but the next verse drops back into the history which preceded the cross, to roughly thirty years after Panium and roughly one hundred years before Rome conquered Jerusalem. The waymark of the league of the Jews that Smith here identifies as 161 BC, is identified by other pioneers as 158 BC. The point I am focusing on here is not so much the date, but that verses sixteen to twenty-two represents a line of prophetic history that the Sunday law is both the alpha and omega of the line. Then once the line of verse sixteen unto twenty-two is set forth, verse twenty-three repeats and enlarges upon the history within the line of verses sixteen to twenty-two. The prophetic line of history represented by verse twenty-three is the history of the Maccabees, and the history of the Maccabees is a perfect parallel to the history of the United States.

Karaa lakkoofsa digdamii-lamaa mallattoo sarara tokko xumuruun, kan akkasumas jalqaba sararichaa irratti argamu qofaan miti; lakkoofsi itti aanu immoo gara seenaa fannoo dura turetti deebi’a; jechuunis, Panium booda waggaa soddomii naannoo fi Roomaan Yerusaalem mo’achuu ishee dura waggaa dhibba tokko naannoo. Mallattoon karaa waliigaltee Yihudootaa, kan Smith asitti bara 161 BC jedhee adda baasu, jalqabdoota birootiin immoo bara 158 BC jedhamee adda baafama. Qabxiin ani asitti irratti xiyyeeffadhu baay’inaan guyyaa sana miti; garuu lakkoofsotni kudha-jaha irraa hanga digdamii-lamaatti sarara seenaa raajii tokko akka bakka bu’an, seera Dilbataas alfaafi omeega sararichaa ta’uu isaa. Achiis, yeroo sararri lakkoofsa kudha-jaha irraa hanga digdamii-lamaatti kaa’amee ibsame, lakkoofsi digdamii-sadi seenaa lakkoofsota kudha-jaha hanga digdamii-lamaatti keessatti argamu irra deebi’ee bal’inaan ibsa. Sararri seenaa raajii kan lakkoofsa digdamii-sadiin bakka bu’amu seenaa Maqaabeewwanii dha; seenaa Maqaabeewwaniis seenaa Ameerikaa Walta’anii wajjin walbira qabamee guutummaatti wal fakkaata.

## Two Dynasties

Lalaba Kaabaa

The Maccabees represent a rebellion against the Seleucid kingdom that began during the reign of Antiochus Epiphanes. The rebellion was against the northern Seleucid kingdom and it resulted in a victory that led to one of two Judean dynasties in the period that ultimately led to the destruction of Jerusalem in 70 AD. The first dynasty was the Hasmonean and the second was the Herodian. The Herodian dynasty was the second Judean government after deliverance from the northern Seleucid kingdom. It was directly connected to the Roman system, whereas; the prior Hasmonean dynasty was essentially Jewish. The Hasmonean dynasty began in 141 BC and in 37 BC the Herodian dynasty began and lasted until 70 AD.

ማካቢያን በአንጾኩስ ኤጲፋኔስ ዘመን የጀመረውን በሴሉሲድ መንግሥት ላይ የተነሣ ዐመፅ ይወክላሉ። ይህ ዐመፅ በሰሜናዊው የሴሉሲድ መንግሥት ላይ ነበር፣ ውጤቱም እስከ 70 AD ድረስ የየሩሳሌምን ጥፋት በመጨረሻ ያመራው ዘመን ውስጥ ከነበሩት ሁለት የይሁዳ ነገሥታት ሥርወ መንግሥታት አንዱን ያስከተለ ድል ሆነ። የመጀመሪያው ሥርወ መንግሥት ሐስሞናውያን ሲሆን፣ ሁለተኛው ግን ሄሮድያን ነበር። የሄሮድያን ሥርወ መንግሥት ከሰሜናዊው የሴሉሲድ መንግሥት መዳን በኋላ የተቋቋመው ሁለተኛው የይሁዳ መንግሥት ነበር። እርሱ በቀጥታ ከሮማዊው ሥርዓት ጋር የተያያዘ ነበር፤ ከዚህ በፊት የነበረው የሐስሞናውያን ሥርወ መንግሥት ግን በመሠረቱ የአይሁድ ነበር። የሐስሞናውያን ሥርወ መንግሥት በ141 BC ተጀመረ፤ በ37 BC ደግሞ የሄሮድያን ሥርወ መንግሥት ተጀምሮ እስከ 70 AD ድረስ ቆየ።

The dynasties represent the government of Judea, the ancient and literal glorious land. The Maccabean revolt was from 167 to 160 BC. In 164 BC the Maccabees drove Antiochus Epiphanes out of Jerusalem and cleansed and rededicated the temple after Antiochus had desecrated it, but it was not until 141 BC that the northern Seleucid power was fully vanquished and the Hasmonean dynasty began.

መንግሥታቱ የይሁዳ መንግሥትን፣ ያን ጥንታዊና ቃል በቃል ክብራማ ምድር ይወክላሉ። የማካቤያን እንቅስቃሴ ከ167 እስከ 160 ዓ.ዓ. ድረስ ነበረ። በ164 ዓ.ዓ. ማካቤያኖች አንቲዮኮስ ኤጲፋኔስን ከኢየሩሳሌም አስወጥተው፣ አንቲዮኮስ ካረከሰው በኋላ ቤተ መቅደሱን አንጽተው እንደገና ቀደሱት፤ ነገር ግን ሰሜናዊው የሴሉኪድ ኃይል ፈጽሞ የተሸነፈው እና የሐስሞናውያን መንግሥት የተጀመረው በ141 ዓ.ዓ. ላይ ብቻ ነበር።

The Herodian dynasty is a key to this line, for it was Herod the Great who called to execute the babies at the time of Jesus birth, and his son was ruling when Jesus died. Herod the Great was the father, and he was a king over Judea, but his son was only a tetrarch, meaning he was a ruler over a fourth of the kingdom, like a governor rather than a king. That is why he lacked the authority which required him to connect with Pilate to crucify Christ. Jesus’ birth was the prophetic “time of the end” in his line of prophecy, and His death represents the Sunday law. The first Herod represents 1989, and the last Herod is the Sunday law. Herod the father to Herod the son is the prophetic line of Christ.

የሄሮድስ ሥርወ መንግሥት ለዚህ መስመር ቁልፍ ነው፤ ምክንያቱም ሕፃናቱ በኢየሱስ ልደት ጊዜ እንዲገደሉ ያዘዘው ታላቁ ሄሮድስ ነበር፣ ልጁም ኢየሱስ በሞተ ጊዜ በመንግሥት ላይ ነበር። ታላቁ ሄሮድስ አባቱ ነበር፣ በይሁዳም ላይ ንጉሥ ነበር፤ ልጁ ግን ቴትራርክ ብቻ ነበር፣ ማለትም ከመንግሥቱ አንድ አራተኛ ላይ ገዥ ነበር፣ ከንጉሥ ይልቅ እንደ ገዥ ነበር። ስለዚህ ክርስቶስን ለመስቀል ከጲላጦስ ጋር እንዲገናኝ ያስገደደውን ሥልጣን አጥቶ ነበር። የኢየሱስ ልደት በትንቢት መስመሩ ውስጥ የትንቢቱ “የመጨረሻው ጊዜ” ነበር፣ ሞቱም የእሁድ ሕግን ይወክላል። የመጀመሪያው ሄሮድስ 1989ን ይወክላል፣ የመጨረሻው ሄሮድስም የእሁድ ሕግ ነው። ሄሮድስ አባት እስከ ሄሮድስ ልጅ ድረስ ያለው የትንቢት መስመር የክርስቶስ ነው።

The line of the Maccabees begins with a victorious rebellion against a northern king who had enforced his Greek customs, culture as well as the Greek religion upon the Jews. The beginning of the Hasmonean dynasty represented 1798. Why so, you might ask? If one dynasty begins at a prophetic “time of the end,” as it was with the Herodian dynasty at Christ’s birth, then the other dynasty would of prophetic necessity have the same beginning. The two dynasties both begin with a time of the end, when we apply Christ birth as the “time of the end,” but the foolish never see the unsealed light associated with the time of the end.

መስመር መቃብያን በኣሸናፊ ዕልው ይጅምር፤ እዚ ዕልው ድማ ኣብ ሰሜናዊ ንጉሥ ላዕሊ ነበረ፣ እቲ ንጉሥ ግሪኻዊ ልምድታቱን ባህሉን ከምኡውን ሃይማኖት ግሪኽን ኣብ ኣይሁድ ብግዴታ ኣጽኒዑ ነበረ። መጀመርታ ስርወ-መንግስቲ ሃስሞናውያን 1798 ይውክል ነበረ። ስለምንታይ ከምኡ እዩ፧ ኢልካ ትሓትት ትኽእል። እንተ ሓንቲ ስርወ-መንግስቲ ኣብ ትንቢታዊ “ጊዜ መወዳእታ” ትጅምር እንተኾይና፣ ከምቲ ስርወ-መንግስቲ ሄሮድስ ብልደት ክርስቶስ ኣብ ዝነበረቶ እዋን ዝጀመረት፣ ሽዑ እታ ካልአይቲ ስርወ-መንግስቲ ድማ ብትንቢታዊ ግዴታ እቲ ተመሳሳሊ መጀመርታ ክትህልዋ ይግባእ። እተን ክልተ ስርወ-መንግስታት ክልቲአን ብጊዜ መወዳእታ ይጅምራ፣ እንተ ልደት ክርስቶስ ከም “ጊዜ መወዳእታ” ኣተግቢርና፤ እንተኾነ ግና እቶም ዓያሱ ምስ ጊዜ መወዳእታ ዝተኣሳሰረ ዘይተዓሸገ ብርሃን ከቶ ኣይርእዩን።

> “In ours, as in Christ’s day, there may be a misreading or misinterpreting of the Scriptures. If the Jews had studied the Scriptures with earnest, prayerful hearts, their searching would have been rewarded with a true knowledge of the time, and not only the time, but also the manner of Christ’s appearing. They would not have ascribed the glorious second appearing of Christ to his first advent. They had the testimony of Daniel; they had the testimony of Isaiah and the other prophets; they had the teaching of Moses; and here was Christ in their very midst, and still they were searching the Scriptures for evidence in regard to his coming. And they were doing unto Christ the very things that had been prophesied they would do. They were so blinded they knew not what they were doing.

> “କ୍ରୀଷ୍ଟଙ୍କ ଦିନରେ ଯେପରି ଘଟିଥିଲା, ସେପରି ଆମର ସମୟରେ ମଧ୍ୟ ଶାସ୍ତ୍ରଗୁଡ଼ିକୁ ଭୁଲଭାବେ ପଢ଼ାଯାଇପାରେ କିମ୍ବା ଭୁଲଭାବେ ବ୍ୟାଖ୍ୟା କରାଯାଇପାରେ। ଯଦି ଯିହୂଦୀମାନେ ଗଭୀର ଆତୁରତା ଓ ପ୍ରାର୍ଥନାମୟ ହୃଦୟ ସହିତ ଶାସ୍ତ୍ରଗୁଡ଼ିକୁ ଅଧ୍ୟୟନ କରିଥାନ୍ତେ, ତେବେ ସେମାନଙ୍କର ଅନୁସନ୍ଧାନ ସମୟର ସତ୍ୟ ଜ୍ଞାନଦ୍ୱାରା ପୁରସ୍କୃତ ହୋଇଥାନ୍ତା; ଏବଂ କେବଳ ସମୟ ନୁହେଁ, କ୍ରୀଷ୍ଟଙ୍କ ଆବିର୍ଭାବର ପ୍ରକାର ବିଷୟରେ ମଧ୍ୟ। ସେମାନେ କ୍ରୀଷ୍ଟଙ୍କ ଗୌରବମୟ ଦ୍ୱିତୀୟ ଆଗମନକୁ ତାଙ୍କର ପ୍ରଥମ ଆଗମନ ସହ ଆରୋପ କରିନଥାନ୍ତେ। ସେମାନଙ୍କ ପାଖରେ ଦାନିଏଲଙ୍କର ସାକ୍ଷ୍ୟ ଥିଲା; ସେମାନଙ୍କ ପାଖରେ ଯିଶାୟା ଓ ଅନ୍ୟ ଭବିଷ୍ୟଦ୍ବକ୍ତାମାନଙ୍କର ସାକ୍ଷ୍ୟ ଥିଲା; ସେମାନଙ୍କ ପାଖରେ ମୋଶାଙ୍କ ଶିକ୍ଷା ମଧ୍ୟ ଥିଲା; ଏବଂ ଏଠାରେ କ୍ରୀଷ୍ଟ ସେମାନଙ୍କ ମଧ୍ୟରେ ସ୍ୱୟଂ ଉପସ୍ଥିତ ଥିଲେ, ତଥାପି ସେମାନେ ତାଙ୍କର ଆଗମନ ସମ୍ବନ୍ଧୀୟ ପ୍ରମାଣ ପାଇଁ ଶାସ୍ତ୍ରଗୁଡ଼ିକୁ ଖୋଜୁଥିଲେ। ଏବଂ ସେମାନେ କ୍ରୀଷ୍ଟଙ୍କ ପ୍ରତି ସେଇ ସବୁ କାମ କରୁଥିଲେ, ଯାହା ସମ୍ବନ୍ଧରେ ଭବିଷ୍ୟଦ୍ବାଣୀ କରାଯାଇଥିଲା ଯେ ସେମାନେ ସେପରି କରିବେ। ସେମାନେ ଏତେ ଅନ୍ଧ ହୋଇଯାଇଥିଲେ ଯେ ସେମାନେ ନିଜେ କ'ଣ କରୁଛନ୍ତି ତାହା ଜାଣୁନଥିଲେ।”

> “And many are doing the same things today, in 1897, because they have not had experience in the testing messages comprehended in the first, second and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread; but the supposed wise and great men are prating about ‘Higher Education.’ They know not the signs of Christ’s coming, or of the end of the world.” Paulson Collection, 423, 424.

> “Bara 1897 waggoota kana har’as namoonni baay’een waanuma kana gochaa jiru; sababiin isaas ergaamoota qorumsaa keessatti hammataman, ergaa ergamoota jalqabaa, lammaffaa fi sadaffaa keessatti muuxannoo hin qabani. Namoonni tokko tokko ergaawwan kun amma iyyuu gara fuulduraatti akka jiran ragaa barbaaduuf Caaffata Qulqullaa’oo qorachaa jiru. Isaan dhugummaa ergaawwan sana walitti qabu; garuu seenaa raajii keessatti iddoo isaanii sirrii ta’e isaaniif kennuu keessatti ni kufu. Kanaafuu, warri akkasii ergaawwan sana eessa akka kaa’aman ilaalchisee ummata dogoggorsuu keessaa balaa keessa jiru. Isaan yeroo dhumaa hin argan, hin hubatanis; yookaan ergaawwan sana yeroo kamiin akka kaa’aman hin beekan. Guyyaan Waaqayyoo tarkaanfii dhoksaa ta’een dhufaa jira; garuu namoonni ofiin ogeeyyii fi guguddoo jedhaman waa’ee ‘Barnoota Olaanaa’ haasa’aa jiru. Isaan mallattoowwan dhufaatii Kiristoos, yookaan dhuma biyya lafaa hin beekan.” Paulson Collection, 423, 424.

Identifying Christ’s birth as the “time of the end,” and therefore as the key of bringing the line of the Maccabees into the present truth context of the latter days, is making Christ the very center of the passage, which is also evidence the application is valid.

Dhaloota Kiristoos akka “bara dhumaa”tti adda baasuudhaan, kanaafis akka furtuu sarara Maqaabeewwan gara haala dhugaa yeroo isa ammaa kan guyyoota dhumaatti fiduutti ilaaluun, Kiristoosiin giddu-gala sirriitti kutaa sanaa taasisa; kunis ragaa hojii irra oolmaan hiika sanaa sirrii taʼuu isaati.

The line of the Maccabees illustrates the spiritual glorious land, and the illustration begins in a period where the citizens of the glorious land break away from the king of the north’s political and religious domination. The Maccabean revolt that led to the Hasmonean dynasty represents 1776, and the revolt against the king of the north that was accomplished by the Maccabees represented the Revolutionary War. The twenty-two years of 1776 unto 1798 represents the Maccabean rebellion that led to the Hasmonean dynasty at the time of the end in 1798, which continued until the Herodian dynasty began at the time of the end in 1989. The Herodian dynasty continued until the destruction of Jerusalem in 70 AD.

Sararriin Makkabeeffamaa biyya ulfina qabeessa hafuuraa ni agarsiisa; fakkeenyi sunis yeroo uummanni biyya ulfina qabeessa sanaa mootummaa fi amantii mootii kaabaa jalaa of baasan keessatti jalqaba. Fincilli Makkabeeffamaa kan mootummaa Hasmonee argamsiise 1776 bakka bu’a; fincilli mootii kaabaa irratti Makkabeeffamaan raawwatames Lolaa Warraaqsaa bakka bu’a. Waggaawwan digdamii lamaa 1776 irraa hamma 1798tti jiran fincila Makkabeeffamaa kan mootummaa Hasmonee argamsiise bakka bu’u; kunis yeroo dhumaa kan bara 1798 keessatti jalqabee hamma mootummaa Heroodosiin bara 1989 yeroo dhumaa keessatti jalqabetti itti fufe. Mootummaan Heroodosiis hamma Yerusaalem bara 70 A.D. keessatti barbadaa’utti itti fufe.

What is important to recognize in this line of history is twofold; it is an illustration of the ancient glorious land that typifies the modern glorious land, and it begins within a line of history that starts with verse sixteen, where Rome conquers the glorious land for the first time, thus identifying the primary theme of the line. The line of verse sixteen unto verse twenty-two represents the glorious land, and its context is the soon-coming Sunday law. The line also represents the two classes of worshippers that influence both dynastic governments. The Sadducees were less in numbers but generally controlled the Jewish religious and political systems in both dynastic periods. The religious system was managed by a priesthood, and that priesthood was also influenced by both Sadducees and Pharisees. The Hasmonean and Herodian governments were both influenced by the Pharisees and Sadducees, and the two dynasties represent the government of the United States from 1798 unto the Sunday law.

Seenaa seenaa kana keessatti waan beekuun barbaachisu lama qaba; inni lafa ulfinaa durii isa kan ammayyaa lafa ulfinaa fakkeessu ibsa, akkasumas inni sarara seenaa keessaa jalqaba, isa lakkoofsa kudha jaha irraa eegalu, bakka Roomaan yeroo jalqabaatiif lafa ulfinaa mootu, kanaanis mata-dureen ijoo sarara sanaa eenyummaa isaa agarsiisa. Sararri lakkoofsa kudha jaha irraa hamma lakkoofsa digdamii lamaatti jiru lafa ulfinaa bakka bu’a, haalli isaa immoo seera Dilbataa dhufuuf jedhu dha. Sararri kun akkasumas gareewwan waaqeffattootaa lama mootummaa mootummaa dhalootaan darban lameen irratti dhiibbaa geessisan bakka bu’a. Saduuqonni baay’inaan xiqqoo turan, garuu yeroo baay’ee sirna amantaa fi siyaasaa Yihudootaa mootummaa dhalootaan darban lameen keessatti to’achu turan. Sirni amantichaa lubummaa tokkoon geggeeffama ture, lubummaan sunis Saduuqotaa fi Fariisota lamaaninuu dhiibbaa jala ture. Mootummoonni Hasmoonotaa fi Heroodiyaanotaa lamaan isaanii iyyuu Fariisotaa fi Saduuqotaan dhiibbaa jala turan, akkasumas mootummaa dhalootaan darban lamaan mootummaa Ameerikaa Tokkummaa 1798 irraa eegalee hamma seera Dilbataatti bakka bu’u.

The Pharisees and Sadducees represent two parties of political persuasions that are distinguished by their stand upon the issue of slavery. The Democrats are pro-slavery and the Republicans are anti-slavery; and together they interact with the political apparatus of the constitutional government of the United States. That government is the earth beast of Revelation thirteen, and the external history of the earth beast is represented by its republican horn. The internal history is represented by the protestant horn. The horns are separated on the beast, for the beast is the Constitution that separates the state horn from the church horn, but they move through history together. The republican horn has two influences either for or against slavery. The protestant horn has two influences either for the seventh-day Sabbath or the first day of the sun.

Fariisotaa fi Saaduuqoonni gareewwan lama yaada siyaasaa kan dhimma garbummaa irratti dhaabbata isaanii irraa adda baafaman dha. Dimokiraatonni garbummaa deeggaru; Riphaabilikoonni immoo garbummaatti mormu; isaanis lamaan isaanii walumaagalatti sirna mootummaa heera mootummaa Yunaayitid Isteets waliin walitti hidhata siyaasaa keessa socho’u. Mootummaan sun bineensa lafaa Mul’ata boqonnaa kudha sadii keessaa dha; seenaa alaa bineensa lafaa sanaas gaanfa isaa riphaabilikaanaa tiin bakka buufama. Seenaa keessaa immoo gaanfa pirootestaantii tiin bakka buufama. Gaanfowwan sun bineensa irratti addaan baafamanii jiru; sababiin isaas bineensichi Heera Mootummaa kan gaanfa mootummaa irraa gaanfa waldaa addaan baasu dha; garuu isaan lamaanis seenaa keessatti waliin socho’u. Gaanfi riphaabilikaanaa dhiibbaa lama qaba, isa garbummaadhaaf yookaan isa garbummaatti mormu. Gaanfi pirootestaantii immoo dhiibbaa lama qaba, isa Sabbaata guyyaa torbaffaatiif yookaan isa guyyaa jalqabaa aduu tiif.

Roughly thirty years after the battle of Panium the Maccabees mark the history of the United States as the sixth kingdom of Bible prophecy. Then roughly a century later, verse sixteen is fulfilled when Jerusalem is conquered, typifying the cross. Judea is the second of the three obstacles Rome subdues as it takes control of the world. General Pompey conquered Syria in 65 BC, and then Judah in 63 BC. Augustus Caesar would conquer the third obstacle at the battle of Actium in 31 BC. This history is represented in the line of verse sixteen to twenty-two.

ପାନିୟମ୍‌ର ଯୁଦ୍ଧ ପରେ ପ୍ରାୟ ତିରିଶି ବର୍ଷ ପରେ, ମକ୍କାବୀମାନେ ବାଇବେଲୀୟ ଭବିଷ୍ୟଦ୍ବାଣୀର ଷଷ୍ଠ ରାଜ୍ୟ ଭାବେ ଯୁକ୍ତରାଷ୍ଟ୍ରର ଇତିହାସକୁ ଚିହ୍ନିତ କରନ୍ତି। ପରେ, ପ୍ରାୟ ଗୋଟିଏ ଶତାବ୍ଦୀ ଅତିତ ହେବାପରେ, ଷୋଳଶ ପଦ ପୂରଣ ହୁଏ, ଯେତେବେଳେ ଯେରୁଶାଲେମ ବିଜିତ ହୁଏ, ଯାହା କ୍ରୁଶର ପ୍ରତୀକ ଅଟେ। ଯୁଦେୟା ସେହି ତିନୋଟି ବାଧାମଧ୍ୟରୁ ଦ୍ୱିତୀୟ, ଯାହାକୁ ରୋମ ସମଗ୍ର ଜଗତର ନିୟନ୍ତ୍ରଣ ଗ୍ରହଣ କରିବାବେଳେ ବଶୀଭୂତ କରିଥାଏ। ସେନାପତି ପୋମ୍ପେୟ 65 BC ରେ ସିରିୟାକୁ ବିଜୟ କଲେ, ଏବଂ ପରେ 63 BC ରେ ଯିହୁଦାକୁ। ଆଗୁଷ୍ଟୁସ୍ ସିଜର 31 BC ରେ ଆକ୍ଟିଅମ୍‌ର ଯୁଦ୍ଧରେ ତୃତୀୟ ବାଧାକୁ ବିଜୟ କରିବେ। ଏହି ଇତିହାସ ଷୋଳଶରୁ ବାଇଶ ପଦ ପର୍ଯ୍ୟନ୍ତର ଶ୍ରେଣୀରେ ପ୍ରତିନିଧିତ ହୋଇଛି।

By the time of the cross the Maccabean history has been running for almost two hundred years. Uriah Smith identifies that the history represented by the league with the Jews in verse twenty-three is to be aligned to a starting point in history that occurred almost two hundred years before the history of the cross in verse twenty-two. The history of the cross in verse twenty-two must be aligned with verse sixteen, for verse sixteen is also the Sunday law. This means the line of the Maccabees, which is the history of the glorious land of Judah, begins well before verse sixteen’s Sunday law.

Yeroo fannoo sanaatti seenaan Maqaabee waggaa dhibba lama jechuun ni danda’ama jechuun yeroo dheeraaf adeemaa ture. Uuriyaa Simiitii seenaan walta’iinsa Yihudoota wajjin lakkoofsa digdamii sadii keessatti bakka bu’ame sun seenaa qajeelfama jalqabaa tokkootti wal-simsiifamuu akka qabu adda baasa; qajeelfamni sun seenaa fannoo lakkoofsa digdamii lama keessatti ibsame sana dura waggaa dhibba lama jechuun ni danda’ama ta’e keessa keessatti ta’e. Seenaan fannoo lakkoofsa digdamii lama keessatti ibsame lakkoofsa kudha jaha wajjin wal-simsiifamuu qaba; sababiin isaas lakkoofsi kudha jaha sunis seera Dilbataa dha. Kana jechuun sararri Maqaabeewwanii, inni seenaa biyya ulfina qabeettii Yihudaa ta’e, seera Dilbataa lakkoofsa kudha jaha sanaa dura baay’ee duraan jalqaba.

When we understand that the Millerite history illustrates the history of the one hundred and forty-four thousand, we can align the time of the end for the Millerites in 1798, with the time of the end for the one hundred and forty-four thousand in 1989. When we do this, we are overlaying the history of the first and second angels, with the history of the third angel. 1798 and 1989 are the alpha and omega waymark of the history of verse forty of Daniel eleven.

Yommuu seenaa Millerota seenaa dhibba tokkoo fi afurtamii afur kuma sanaa fakkeenyaan agarsiisu akka taʼe hubannu, yeroo dhumaa Millerotaaf bara 1798 keessa ture sana, yeroo dhumaa dhibba tokkoo fi afurtamii afur kuma sanaaf bara 1989 keessa ture waliin walqindeessuu dandeenya. Yommuu kana goonu, seenaa ergamaa jalqabaa fi lammaffaa, seenaa ergamaa sadaffaa waliin irratti walirra kaaʼaa jirra. Bara 1798 fi 1989 mallattoolee daandii alfa fi omeegaa seenaa keeyyata afurtamaa Daaniʼel boqonnaa kudha tokkoo ti.

Verse forty begins at the “time of the end,” which is easily proved to be 1798; and when correctly understood, the collapse of the Soviet Union in 1989, fulfilled verse forty, and that fulfillment was also “the time of the end.” Two “time of the ends,” in one verse, that is in the same chapter as the line of the Maccabees. The Maccabean revolt that led to the Hasmonean dynasty represents the twenty-two years from 1776 unto 1798. In 1798 the Hasmonean dynasty began and the Herodian dynasty began in 1989.

Aayanni afurtamaatu “yeroo dhumaa”tti jalqaba; kunis 1798 taʼuun salphaatti mirkanaaʼuu dandaʼa; akkasumas sirriitti yoo hubatame, kufaatiin Gamtaa Sooviyeetii bara 1989 keessatti aayata afurtama sana raawwate, raawwatamuun sunis akkasuma “yeroo dhumaa” ture. Aayata tokko keessatti “yeroo dhumaa” lama, boqonnaa isa tokkicha keessatti sarara Makkabeeotaa wajjin jiru. Fincilli Makkabeeotaa inni mootummaa Hasmonean geesse waggoota digdamii lama, 1776 irraa kaasee hamma 1798tti jiru bakka buʼa. Bara 1798 keessatti mootummaa Hasmonean jalqabe; mootummaa Herodos immoo bara 1989 keessatti jalqabe.

Verse ten of Daniel eleven identifies 1989, and verse sixteen is the Sunday law. The line of history within those verses represent three battles, and a demise of a southern king and the entrance of Rome into prophetic history. It also contains the line of two dynasties that typify the change that occurs when the earth beast of Revelation thirteen who “had two horns like a lamb, and” “spake as a dragon.” Sequentially the first Jewish dynasty is the lamb and the second Roman dynasty is the dragon. The first dynasty was Jewish, the second was Roman. Whether Jewish or Roman the earth beast had two horns.

Daani’el boqonnaa kudha tokko keessaa lakkoofsi kudhaffaan bara 1989 agarsiisa; lakkoofsi kudha jaha immoo seera Dilbataa dha. Sararri seenaa kan lakkoofsota sana keessatti argamu lola sadii bakka bu’a; akkasumas baduu mootii kibbaa fi seenaa raajii keessatti seenuu Roomaa ni agarsiisa. Innis akkasumas sarara mootummaa dhalootaa lamaa of keessaa qaba; kunis jijjiirama uumamu sana fakkeessa, yeroo bineensi lafaa Mul’ata boqonnaa kudha sadii keessatti ibsame inni “gaafa adurree fakkaatan gaanfa lama qaba ture, akkasumas” “akka jawwee dubbata ture.” Tartiibaan mootummaa dhalootaa Yihudootaa isa jalqabaa gaafa adurree dha; mootummaa dhalootaa Roomaa isa lammaffaan immoo jawwee dha. Mootummaan dhalootaa isa jalqabaa Yihudootaa ture; inni lammaffaan immoo Roomaa ture. Yihudoota ta’uus ta’e Roomaa ta’uus, bineensi lafaa sun gaanfa lama qaba ture.

The Jewish dynasty represents the Protestant horn and the Roman dynasty represents the Republican horn. Both horns also possess a prophetic division of two. The Sadducees and Pharisees provide the framework of the pro-slavery Democrats as opposed to the anti-slavery Republicans; while also representing a twofold division of foolish virgins in contrast with the wise virgins. The Pharisees as foolish virgins are purged at the first disappointment and the Sadducees are purged at the second temple cleansing. The Pharisees, like unto the church of Sardis professed to have a name of life, but were dead, and are purged first, then the Sadducees who denied the power of God, denied the power and message of the Midnight Cry. The Sadducees are the covenant people who are being passed by, the Sadducees are those who are satisfied with the feelings of good emotions.

Yihudoota mootummichaa gaanfa Pirooteestaantii bakka bu’a; mootummichaan Roomaa immoo gaanfa Riphaabilikaanii bakka bu’a. Gaanfoleen lamaanis qoodama raajii lama of keessaa qabu. Saadduuqaawonnifi Fariisonni Dimookraatota garbummaa deeggaranii fi Riphaabilikaanota garbummaa mormanii gidduu jiruuf bu’uura ni ta’u; akkasumas durboota gowwootaa, durboota ogeeyyii irraa adda baasan, qoodama dachaa bakka bu’u. Fariisonni akka durboota gowwootaatti abdii kutannaa jalqabaatti qulqulleeffamu; Saadduuqaawonnis qulqulleessuu mana qulqullummaa lammaffaatti qulqulleeffamu. Fariisonni, akkuma waldaa Saardisitti, maqaa jireenyaa qabu jechuun himatanii turan; garuu du’anii turan; kanaaf isaan dura qulqulleeffamu; itti aansuun Saadduuqaawonni, warri humna Waaqayyoo ganan, humnaa fi ergaa Iyyuu Halkan Walakkaa ganan, qulqulleeffamu. Saadduuqaawonni saba kakuu kan bira darbamanii dha; Saadduuqaawonni warra miira miidhagaa taʼe qofa keessatti quufan dha.

> “The coming of Christ, as announced by the first angel’s message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming, answered to the going forth of the virgins. In this parable, as in that of Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while ‘they that were foolish took their lamps, and took no oil with them,’ ‘the wise took oil in their vessels with their lamps.’ The latter class had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which renders His word a lamp to the feet and a light to the path. In the fear of God they had studied the Scriptures to learn the truth, and had earnestly sought for purity of heart and life. These had a personal experience, a faith in God and in His word, which could not be overthrown by disappointment and delay. Others ‘took their lamps, and took no oil with them.’ They had moved from impulse. Their fears had been excited by the solemn message, but they had depended upon the faith of their brethren, satisfied with the flickering light of good emotions, without a thorough understanding of the truth or a genuine work of grace in the heart. These had gone forth to meet the Lord, full of hope in the prospect of immediate reward; but they were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.” The Great Controversy, 393.

> “Kiristoos dhufuunsa, akkuma ergaa ergamaa isa jalqabaatiin labsameetti, dhufaatii misirrichaa bakka buʼee akka mulʼatu hubatame. Fooyyaʼinsi balʼaan labsii dhufaatii Isaa dhihoo taʼuu irratti hundaaʼe immoo, baʼuu durbootaatiin wal simate. Fakkeenya kana keessatti, akkuma isa Maatewos 24 keessatti argamu sanaatti, gareewwan lama bakka buʼamaniiru. Hundinuu ibsaa isaanii, jechuun Macaafa Qulqulluu, fudhatanii turan; ifa isaatiinis Misirrichicha qunnamuuf baʼanii turan. Garuu yeroo ‘warri gowwoon ibsaa isaanii fudhatanii zayita ofii isaanii wajjin hin fudhanne,’ ‘warri ogeeyyiin immoo zayita qodaa isaanii keessatti ibsaa isaanii wajjin fudhatan.’ Gareen boodaa kun ayyaana Waaqayyoo, humna Hafuura Qulqulluu haaromsu fi ifa kennu, isa dubbii Isaa miillaaf ibsaa fi karaaaf ifa taasisu, fudhatanii turan. Sodaa Waaqayyootiin dhugaa barachuuf Caaffata Qulqullaaʼoo qoratan; qulqullina garaa fi jireenyaa argachuufis ciminaan barbaadanii turan. Isaan kun muuxannoo dhuunfaa, amantii Waaqayyoo fi dubbii Isaa irratti qabaniiru; inni abdii kutannaa fi tursiisuudhaan diigamuu hin dandeenye ture. Warri kaan immoo ‘ibsaa isaanii fudhatanii zayita ofii isaanii wajjin hin fudhanne.’ Isaan kakaʼumsa irraa kaʼanii sochoʼanii turan. Ergaan ulfina qabu sun sodaa isaanii kakaasee ture; garuu amantii obboloota isaanii irratti hirkatan, ifa miiraan gaarii irraa maddan kan dhaabamaa jiru qofaatti quufanii, dhugaa guutummaatti hubachuu malee, hojii ayyaanaa dhugaa kan garaa keessatti raawwatamu malee turan. Isaan kun Gooftaa qunnamuuf abdii guutuudhaan, badhaasa battalaa argachuuf eeggachaa baʼanii turan; garuu tursiisuufii fi abdii kutachuuf qophaaʼanii hin turre. Yommuu qorumsi dhufe, amantiin isaanii dadhabe, ibsaan isaanii immoo dukkanaaʼaa deeme.” The Great Controversy, 393.

Whether political or religious both classes unite against the wise at the crisis at midnight. This being said, we began the article by raising the point that I am applying verse fourteen based upon its placement in the flow of the verses, in contradiction with the historical sequence represented by the verses. I employ that logic in agreement with the placement of verse twenty-three. The placement of a waymark is to correspond to its historical fulfillment. The league that the Jews made with Rome during the Maccabean time period defined where the verse would be applied. The “robbers” of verse fourteen, who establish the vision did so in 200 BC, the very year of the battle of Panium, but the battle and the robbers are two different symbols.

መንግሥታዊ ይሁን ሃይማኖታዊ፣ በሁለቱም ወገኖች ያሉ ሁለቱ ክፍሎች በእኩለ ሌሊት ቀውስ ጊዜ በጥበበኞች ላይ በአንድነት ይቆማሉ። ይህን ከተናገርን በኋላ፣ ጽሑፉን የጀመርነው ቁጥር አሥራ አራትን በቁጥሮቹ ፍሰት ውስጥ በተቀመጠበት ቦታ መሠረት እየተገበርሁት እንዳለሁ፣ ይህም በቁጥሮቹ የተወከለውን ታሪካዊ ቅደም ተከተል የሚቃረን መሆኑን በማንሳት ነበር። ያንን ሎጂክ ከቁጥር ሃያ ሦስት አቀማመጥ ጋር በሚስማማ መልኩ እጠቀማለሁ። የመንገድ ምልክት አቀማመጥ ከታሪካዊ ፍጻሜው ጋር ሊጣጣም ይገባል። አይሁድ በመቃብያን ዘመን ከሮም ጋር ያደረጉት ቃል ኪዳን ቁጥሩ የሚተገበርበትን ቦታ ወስኖ ሰጠ። ራእዩን የሚያቆሙት የቁጥር አሥራ አራት “ዘራፊዎች” ይህን ያደረጉት በ200 ዓ.ዓ. ነበር፣ እርሱም በፓኒየም ጦርነት የተካሄደበት ትክክለኛው ዓመት ነበር፤ ነገር ግን ጦርነቱና ዘራፊዎቹ ሁለት የተለያዩ ምልክቶች ናቸው።

The “robbers” become part of the narrative, not to establish a direct connection with the date of the battle of Panium, but to identify the relation they made with the weakened five-year-old ruler of Egypt that was about to be defeated by Antiochus. They did not want a disruption of the importation of Egyptian wheat to the Roman Empire. The prophetic relation of Rome with the vulnerable five-year-old Egyptian king is the subject of the verse. That intercession is identifying the aftermath of the fallout that follows Putin’s attempt to include the subjection of the Ukrainian church to the Russian church as it had formerly been, before 1989. That attempt starts the progressive demise of his southern kingdom, and when Putin dies as did Ptolemy, or is somehow exiled as was Uzziah and Napoleon, he is prophetically removed and his kingdom is then being handled by a series of less competent leaders. Then, in the time of the five-year old king, papal Rome intercedes to protect its interests, which is the Ukrainian church.

“దొంగలు” కథనంలో భాగమగుదురు; అది పనియుం యుద్ధ తారీఖుతో ప్రత్యక్ష సంబంధాన్ని స్థాపించుటకై కాదు, గాని అంతియొకుస్ చేతిలో ఓడిపోవబోవుచున్న ఐదేళ్ల బలహీనుడైన ఐగుప్తు పాలకునితో వారు ఏర్పరచుకున్న సంబంధాన్ని గుర్తించుటకై యే. రోమా సామ్రాజ్యమునకు ఐగుప్తు గోధుమల దిగుమతి భంగమగుటను వారు కోరలేదు. బలహీనస్థితిలోనున్న ఐదేళ్ల ఐగుప్తు రాజుతో రోమా కలిగిన ప్రవచనాత్మక సంబంధమే ఆ వచన విషయము. ఆ మధ్యప్రవేశము, 1989 కంటే ముందుగా ఉన్నట్లుగా ఉక్రేనీయ సంఘమును రష్యా సంఘాధీనతలో చేర్చుటను పుతిన్ ప్రయత్నించిన తరువాత సంభవించు పరిణామాల అనర్థఫలితమును సూచించుచున్నది. ఆ ప్రయత్నమే అతని దక్షిణ రాజ్యమునకు క్రమక్రమముగా కలుగు పతనారంభమగును; మరియు పుతిన్, ప్తొలెమీ వలె మరణించినను, లేక ఉజ్జీయా మరియు నెపోలియన్ వలె ఏదేని విధముగా దేశనిర్బంధితుడైనను, ప్రవచనార్థముగా అతడు తొలగింపబడి, తరువాత అతని రాజ్యము తక్కువ సమర్థతగల నాయకుల శ్రేణిచే నిర్వహింపబడుచుండును. అప్పుడు, ఆ ఐదేళ్ల రాజు కాలమందు, పాపీయ రోమా తన స్వప్రయోజనములను, అవే ఉక్రేనీయ సంఘమును, కాపాడుటకై మధ్యప్రవేశము చేయును.

The papacy is not picking sides between Russian or Ukrainian orthodoxy; she is playing every side to bring all the religious bodies under her authority as represented in Isaiah four.

ፓፓል ሥልጣን በሩሲያ ወይም በዩክሬን ኦርቶዶክስ መካከል ወገን እየወሰደች አይደለችም፤ ይልቁንም በኢሳይያስ አራት እንደተወከለው ሁሉንም የሃይማኖት አካላት ከራሷ ሥልጣን በታች ለማምጣት እያንዳንዱን ወገን በራሷ ጨዋታ ውስጥ እያጫወተች ነው።

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. 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 every one that is written among the living in Jerusalem. Isaiah 4:1–3.

> Guyyaa sanatti dubartoonni torbaan nama tokko qabatanii, “Nuyi buddeena keenya ofii keenyaa ni nyaanna, uffata keenya ofii keenyas ni uffanna; qaanii keenya akka irraa fuutamuuf maqaa keetiin qofa nu waami” jedhu. Guyyaa sanatti Dameen Waaqayyoo bareedduu fi ulfina-qabeettii ni taati; iji lafaas warra Israa’el keessaa miliqanif baay’ee gaarii fi mimmiidhagaa ni ta’a. Akkasumas warri Xiyoon keessatti hafan, warri Yerusaalem keessatti hambisanis qulqulloota jedhanii ni waamamu; jechuunis, namni Yerusaalem keessatti warra jiraattota keessaa barreeffame hundinuu akkas jedhama. Isaayaas 4:1–3.

The papacy takes control of all the religious bodies, represented as seven women, meaning all the churches. Those seven churches wish to be called catholic, which means universal, and they are clearly not God’s people, for they intend to wear their own apparel. The unification of all the religious bodies who wish to wear their own human garments does so in the time when those in “Jerusalem shall be called holy,” which is when the branch of the Lord transforms from a Laodicean to Philadelphian people, which is where the papacy becomes the head of all the religious bodies in the very time she will also be made the head of the political bodies.

Phaaphaasii mootummaa qaamota amantii hunda irratti to’annoo fudhata; isaanis dubartoota torbaniin bakka bu’anii jiru, jechuunis waldoota amantii hunda. Waldoonni amantii torban sun kaatolikii jedhamee waamamuu barbaadu; hiikni isaas “addunyaa maraa” jechuu dha; isaanis ifatti saba Waaqayyoo miti, sababni isaas uffata ofii isaanii uffachuuf yaadaniiru. Tokkummaan qaamota amantii hunda kanneen uffata namaa ofii isaanii uffachuu barbaadan, yeroo warri “Yerusaalem keessa jiran qulqulloota jedhanii waamaman” sanatti raawwatama; kunis yeroo biqiltuun Gooftaa saba Laa’odiiqeyaa irraa gara saba Filadelfiyaa jijjiiramtu dha; yeroo sana keessaayyuu Phaaphaasiin mataa qaamota amantii hunda taati; yeroo isuma sana keessatti isheen mataa qaamota mootummaa irrattis ni taasifamti.

In 1989, the Ukrainian church was a symbol of the king of the north sweeping away the Soviet Union, and Putin will seek to restore the former relationship of submission, and receive leprosy on his forehead and begin a persecution against the religion that refused his demands. That persecution took place in Ptolemy’s own nation, in the city of Alexandria, so the churches within Russia that are influenced by Rome will become Putin’s target, and his ending. As Trump prepares for the battle of Panium his open relationship with the protector of the weakened Egyptian child king is identified in 2025. The Roman power that in 200 BC protected the Egyptian child-king, will not then protect the child-king. She will help to end the child king. Rome as Egypt’s protector in 200 BC, represents Rome as Egypt’s destroyer at the battle of Panium.

በ1989 ዓ.ም. የዩክሬን ቤተ ክርስቲያን የሰሜኑ ንጉሥ ሶቪየት ኅብረትን እየጠራረገ የሚያሳይ ምልክት ነበረች፤ ፑቲንም የቀድሞውን የተገዥነት ግንኙነት እንደገና ለመመለስ ይፈልጋል፥ በግንባሩም ላይ ለምጽን ይቀበላል እና ጥያቄዎቹን ያልተቀበለችውን ሃይማኖት ላይ ስደትን ይጀምራል። ያ ስደት በጶሎሜዎስ ራሱ ሀገር፣ በአሌክሳንድሪያ ከተማ ውስጥ ተካሄደ፤ ስለዚህ በሩሲያ ውስጥ በሮማ ተጽእኖ ውስጥ ያሉ ቤተ ክርስቲያናት የፑቲን ዒላማ ይሆናሉ፥ መጨረሻውም ይሆናሉ። ትራምፕ ለፓኒየም ጦርነት ሲዘጋጅ፣ ከደካማው የግብፅ ሕፃን ንጉሥ ጠባቂ ጋር ያለው ግልጽ ግንኙነት በ2025 ይታወቃል። በ200 ዓ.ዓ. የግብፅን ሕፃን-ንጉሥ የጠበቀው የሮማ ኃይል፣ በዚያን ጊዜ ሕፃኑን-ንጉሥ አይጠብቀውም። እርሷ ሕፃኑን ንጉሥ ለማጥፋት ትረዳለች። ሮማ በ200 ዓ.ዓ. የግብፅ ጠባቂ እንደነበረች፣ በፓኒየም ጦርነት ግብፅን የምታጠፋ ሮማን ትወክላለች።

## Millerites

ሚለራውያን

The Millerites did not see three Roman powers, they only saw two, but their truth was truth, just the same. The prophetic logic of Antiochus as a symbol allows us to apply verse fourteen in a history that precedes verse fifteen, even if the history which initially fulfilled the verses placed both verse fourteen and fifteen in the year 200 BC. I am claiming verse sixteen is the soon-coming Sunday law and that verse fourteen was 2025, and verse fifteen is the yet future battle of Panium. Antiochus proves the three battles are one prophetic line for he is at all three battles, but he also proves the claim I am asserting that the latter-day application of the verses, when rightly divided with line upon line methodology.

ሚለራውያን ሦስት የሮማ ኀይላትን አላዩም፤ ሁለትን ብቻ ነበር ያዩት፤ ነገር ግን እውነታቸው እንደዚሁም እውነት ነበር። የአንቲዮክስ እንደ ምልክት ያለው ትንቢታዊ ሎጂክ እንኳን መጀመሪያ በእነዚያን ጥቅሶች የተፈጸመው ታሪክ ሁለቱንም ቁጥር አሥራ አራትንና አሥራ አምስትን በ200 ዓ.ዓ. ውስጥ ቢያኖርም፣ ቁጥር አሥራ አራትን ከቁጥር አሥራ አምስት በፊት በሚቀድም ታሪክ እንድንተግብረው ያስችለናል። እኔ ቁጥር አሥራ ስድስት በቅርቡ የሚመጣው የእሑድ ሕግ መሆኑን እና ቁጥር አሥራ አራት 2025 እንደሆነ፣ ቁጥር አሥራ አምስትም ገና ወደፊት ያለው የፓኒየም ጦርነት መሆኑን እገልጻለሁ። አንቲዮክስ በሦስቱም ጦርነቶች ስላለ እነዚህ ሦስት ጦርነቶች አንድ ትንቢታዊ መስመር መሆናቸውን ያረጋግጣል፤ ነገር ግን እርሱ ደግሞ እኔ የምያቀርበውን አቤቱታ ያረጋግጣል፤ ይኸውም የጥቅሶቹ የዘመን-መጨረሻ ተግባራዊ አተገባበር፣ “መስመር በመስመር” ዘዴን በመከተል በትክክል ሲከፈል።

Antiochus was at all three battles and in the latter days he represents the papacies proxy power in 1989 (Reagan and the USA), 2014 (Zelenskyy and the Ukraine), and then at the battle of Panium it is the same proxy power as 1989, for Jesus always represents the end with the beginning. Ronald Reagan is dead and buried, so the historical witness of Antiochus is accurate to the Millerite understanding, but subject to the rules which govern a line upon line application. The last papal proxy power in the verses is Trump, even though historically Antiochus was at all three battles. In order to fulfill verse thirteen Trump had to lose the second election, for in verse thirteen he “returns,” stronger than ever, strong enough to take a bullet through the ear, which along with the right thumb and right big toe is what was to be anointed with blood, when the priests were anointed.

ଆନ୍ଟିଓକସ୍ ତିନୋଟି ଯୁଦ୍ଧରେ ଉପସ୍ଥିତ ଥିଲେ, ଏବଂ ଶେଷ ଦିନଗୁଡ଼ିକରେ ସେ ପାପତ୍ୱର ପ୍ରତିନିଧି ଶକ୍ତିକୁ 1989 ମସିହାରେ (ରିଗାନ୍ ଏବଂ ଯୁକ୍ତରାଷ୍ଟ୍ର), 2014 ମସିହାରେ (ଜେଲେନ୍ସ୍କି ଏବଂ ଉକ୍ରେନ୍), ଏବଂ ପରେ ପାନିଅମ୍‌ର ଯୁଦ୍ଧରେ 1989 ମସିହାର ସେହି ଏକେଇ ପ୍ରତିନିଧି ଶକ୍ତିକୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି; କାରଣ ଯୀଶୁ ସଦା ଆରମ୍ଭର ମାଧ୍ୟମରେ ଶେଷକୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି। ରୋନାଲ୍ଡ ରିଗାନ୍ ମୃତ ଏବଂ ସମାଧିସ୍ଥ, ତେଣୁ ଆନ୍ଟିଓକସ୍‌ଙ୍କ ଐତିହାସିକ ସାକ୍ଷ୍ୟ ମିଲ୍ଲେରାଇଟ୍ ଅବଗତି ସହ ସଠିକ୍ ଅଟେ, କିନ୍ତୁ ଏହା “line upon line” ପ୍ରୟୋଗକୁ ଶାସନ କରୁଥିବା ନିୟମମାନଙ୍କ ଅଧୀନ ଅଟେ। ପଦ୍ୟଗୁଡ଼ିକରେ ଶେଷ ପୋପୀୟ ପ୍ରତିନିଧି ଶକ୍ତି ହେଉଛନ୍ତି ଟ୍ରମ୍ପ, ଯଦିଓ ଐତିହାସିକ ଭାବେ ଆନ୍ଟିଓକସ୍ ତିନୋଟି ଯୁଦ୍ଧରେ ଥିଲେ। ତେରୋତମ ପଦ୍ୟକୁ ପୂରଣ କରିବା ପାଇଁ ଟ୍ରମ୍ପଙ୍କୁ ଦ୍ୱିତୀୟ ନିର୍ବାଚନ ହାରିବାକୁ ପଡ଼ିଲା, କାରଣ ତେରୋତମ ପଦ୍ୟରେ ସେ “ପୁନର୍ଆଗମନ” କରନ୍ତି, ପୂର୍ବପେକ୍ଷା ଅଧିକ ଶକ୍ତିଶାଳୀ ଭାବେ, କାନରେ ଗୁଳି ଲାଗିବାକୁ ସହିବା ପର୍ଯ୍ୟନ୍ତ ଶକ୍ତିଶାଳୀ; ଯାହା ଦକ୍ଷିଣ ଆଙ୍ଗୁଠି ଏବଂ ଦକ୍ଷିଣ ପାଦର ବଡ଼ ଆଙ୍ଗୁଠି ସହିତ, ଯାଜକମାନେ ଅଭିଷିକ୍ତ ହେବାବେଳେ ରକ୍ତଦ୍ୱାରା ଅଭିଷେକ କରାଯିବାକୁ ଥିଲା।

Reagan typified Trump, for Reagan is the first of the final eight presidents from the time of the end in 1989. Lincoln typified Trump, for he was the first Republican president. Lincoln was assassinated by proslavery Democrats in alliance with Rome, and both Ronald Reagan and his popish counterpart John Paul II survived assassination attempts. Trump was politically assassinated in 2020, with the stolen election in fulfillment of Revelation eleven, verse seven, and then in 2024 he was resurrected in fulfillment of verse eleven.

ሬጋን ትራምፕን በምሳሌ አመለከተ፤ ምክንያቱም ሬጋን በ1989 ከፍጻሜው ዘመን ጀምሮ ካሉት የመጨረሻ ስምንት ፕሬዚዳንቶች መጀመሪያው ነውና። ሊንከንም ትራምፕን በምሳሌ አመለከተ፤ ምክንያቱም እርሱ የመጀመሪያው ሪፐብሊካን ፕሬዚዳንት ነበርና። ሊንከን ከሮም ጋር በተባበሩ የባርነት ደጋፊ ዴሞክራቶች ተገደለ፤ እንዲሁም ሮናልድ ሬጋንና የጳጳሳዊ አቻው ዮሐንስ ጳውሎስ ሁለተኛ ሁለቱም የግድያ ሙከራዎችን አልፈው ተረፉ። ትራምፕም በ2020 በራእይ አሥራ አንድ ቁጥር ሰባት ፍጻሜ መሠረት በተሰረቀው ምርጫ በፖለቲካ ተገደለ፤ ከዚያም በ2024 በቁጥር አሥራ አንድ ፍጻሜ መሠረት እንደገና ተነሣ።

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. … And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7, 11.

> Yommuu isaan dhugaa-baatuu isaanii xumuratanitti, bineensi boolla gad-fageenya hin qabne keessaa ol ba’u isaan irratti waraana ni bana; isaan ni mo’a, ni ajjeesas. … Guyyaa sadii fi walakkaa booddee Hafuuri jireenyaa kan Waaqayyo biraa ta’e isaan keessa ni seene; isaanis miilla isaanii irratti ni dhaabbatan; warra isaan argu irrattis sodaan guddaan ni bu’e. Mul’ata Yohaannis 11:7, 11.

Trump’s resurrection was his “return” of verse thirteen, and it also provided a parallel of a characteristic of Rome, for Rome is “the eighth that is of the seven,” and Trump is an image of Rome.

Duʼaa kaʼuun Trampii “deebiʼuu” isaa kan keeyyata kudha sadii sanaa ture; akkasumas, inni amala Roomaa keessaa tokkoof wal-fakkaataa taʼe ni kenne; Roomaan “saddeettaffaa isa torban keessaa taʼe” waan taateef, Tramp immoo fakkii Roomaa ti.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Bineensi sun ture, amma amma hin jiru, inniyyuu isa saddeettaffaadha; isa torban keessaa ti; badiisa keessattis ni gala. Mul’ata 17:11.

Trump’s second term makes him the eighth president since Reagan, and because he was also the sixth, Trump, in alignment with the papacy is “the eight, that is of the seven.” Eight is the symbol of resurrection, which emphasizes that he, as an image of the papacy needed to have a deadly wound that was healed in order to “return.”

Bara mootummaa lammaffaan Tiraampii erga Reegaanii kaasee pirezidaantii saddeettaffaa isa taasisa; akkasumas inni duraanis isa jahaffaa waan tureef, Tiraampiin, paaphaasummaa wajjin walsimuudhaan, “saddeettaffaa dha; inni garuu keessaa isa torban keessaa dha.” Lakkoofsi saddeet mootummaa duʼaa kaʼuu agarsiisa; kunis akka inni, akka fakkeenya paaphaasummaatti, “deebiʼee” dhufuuf madaa duʼaa geessisu qabaatee sana irraa fayyifamuu isa barbaachise jabeessee addeessa.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Anis mataa isaa keessaa tokko akka duʼatti madaaʼe nan arge; madaan isaa inni duʼaa fayye; addunyaan hundinuu bineensicha duukaa dinqisiifatee buʼe. Mulʼata Yohaannis 13:3.

When the deadly wound is healed the world “wonders after the beast,” and when Trump was resurrected as the eighth that is of the seven in 2024, he “returned” and the whole world wondered after him.

Yeroo madaan dhukkubsataa duʼaa fayyifamutti addunyaan “bineensicha duukaa dinqisiifatti”; yeroo immoo Trump inni saddeettaffaa, kan torban keessaa taʼe, bara 2024 keessatti akka kaafameetti deebiʼetti, inni “deebiʼe,” addunyaan guutuunis isa duukaa dinqisiifatte.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Erga guyyaa fi walakkaa booddee Hafuurri jireenyaa kan Waaqayyoo biraa taʼe isaan keessa seene; isaanis miilla isaanii irra dhaabatan; warra isaan argu irrattis sodaan guddaan buʼe. Isaanis sagalee guddaa samii irraa akkana isaaniin jedhu dhagaʼan, “As ol kottaa.” Isaanis duumessa keessa gara samii ol baʼan; diinonni isaaniis isaan ilaalan. Mulʼata Yohaannis 11:11, 12.

Trump “returned” in the election of 2024, and then in 2025 he and pope Leo were both inaugurated. Jesus gave a direct and fair warning, to any who wished to see.

የ2024 ምርጫ ላይ ትራምፕ “ተመለሰ”; ከዚያም በ2025 እርሱና ጳጳስ ሌዮ ሁለቱም ሥልጣን ተረከቡ። ለማየት የፈለገ ማንኛውንም ሰው ኢየሱስ ቀጥተኛና ፍትሃዊ ማስጠንቀቂያ ሰጠ።

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.

> Kanaaf isin kanaaf, “jibbinsa mancaa” isa Daani’el raajichi dubbate, iddoo qulqulluu keessatti dhaabatee yoo argitan, (namni dubbisu haa hubatu.) Maatewos 24:15.

Mark says it perhaps a little clearer.

ማርቆስ ይህን ምናልባት ትንሽ ይበልጥ ግልጽ በሆነ መንገድ ይናገራል።

> But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:14.

> Garuu yeroo isin xureeffannaa badiisaa, kan Daani’el raajichi dubbate, iddoo itti dhaabachuu hin qabne keessatti dhaabatee jirtu argitanitti, (namni dubbisu haa hubatu,) warri Yihudaa keessatti argaman gara gaarotaatti haa baqatan. Maarqos 13:14.

The abomination of desolation is Rome in each of its three phases. Pagan, papal and modern Rome is each a symbol of warning for the people of God. The warning is to be recognized when Rome is in a “holy place” or where “it ought not” be. The glorious land is the holy land in Scripture, and the United States is the spiritual glorious land.

wanti jigsichi xureeffamuu Roomaa sadarkaa ishee sadan keessatti mul’atti. Roomaan waaqeffannaa waaqolii sobaa, Roomaan paaphaasummaa fi Roomaan ammayyaa tokkoon tokkoon isaanii saba Waaqayyootiif mallattoo akeekkachiisaa dha. Akeekkachiisni kun yeroo Roomaan “iddoo qulqulluu” keessatti yookaan bakka “ta’uu hin qabne” jirtu beekamuu qaba. Biyyi ulfina qabeessi jechuun keessatti Macaafa Qulqulluu keessatti biyya qulqulluu dha; Ameerikaanis hiika hafuuraa keessatti biyya ulfina qabeessa dha.

> And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 2:12, 13.

> ᱟᱨ ᱯᱨᱚᱵᱷᱩ ᱯᱟᱵᱤᱛᱨ ᱫᱤᱥᱚᱢᱨᱮ ᱭᱩᱫᱟᱠᱚ ᱟᱯᱱᱟᱨ ᱵᱷᱟᱜ ᱨᱩᱯᱨᱮ ᱟᱫᱷᱤᱠᱟᱨ ᱠᱚᱣᱟᱭ; ᱟᱨ ᱛᱤᱱᱤ ᱭᱮᱨᱩᱥᱟᱞᱮᱢᱠᱚ ᱟᱨᱦᱚᱸ ᱵᱟᱪᱷᱟᱣᱟᱭᱟᱹ᱾ ᱦᱮ ᱥᱟᱵᱽ ᱢᱟᱱᱣᱟ ᱥᱨᱤᱥᱴᱤ, ᱯᱨᱚᱵᱷᱩ ᱥᱟᱢᱱᱮ ᱱᱤᱨᱚᱵ ᱛᱟᱦᱮᱱᱢᱮ; ᱠᱟᱨᱚᱱ ᱛᱤᱱᱤ ᱟᱯᱱᱟᱨ ᱯᱟᱵᱤᱛᱨ ᱱᱤᱵᱟᱥ ᱛᱷᱟᱱ ᱠᱷᱚᱱ ᱩᱴᱷᱟᱣᱟᱠᱟᱱᱟ᱾ ᱡᱮᱠᱟᱨᱤᱭᱟ 2:12, 13।

When you see Rome standing in the holy place the Lord is choosing Jerusalem as His covenant people for the final time. When Reagan, the first of eight presidents arranged a secret alliance with the antichrist of Bible prophecy, it represented an open alliance with Rome by the eighth and last president since the time of the end in 1989. Omega symbols often reverse attributes of the alpha symbol.

Yeroo ati Roomiin iddoo qulqulluu keessatti dhaabatte argitu, Gooftaan yeroo dhumaa Yerusaalemiin saba isaa kakuu taʼe akka taatu filachaa jira. Yeroo Reagan, pirezidaantota saddeet keessaa inni jalqabaa, mormituu Kiristoos isa raajii Macaafa Qulqulluu keessatti ibsame wajjin waliigaltee dhokataa qopheesse, kunis bara dhumaa irraa eegalee bara 1989tti pirezidaantii saddeettaffaa fi isa dhumaa taʼeen Roomaa wajjin waliigaltee ifaa taʼe bakka buʼe. Mallattooleen Oomeegaa yeroo baayʼee amaloota mallattoo Alfaa garagalchu.

The inauguration of pope Leo and Trump in 2025 is identifying an open relationship between the sea beast and the earth beast of Revelation thirteen. The reversal to an open alliance of Trump and Leo that was typified by the secret alliance of Reagan and John Paul II, informs us that the support of the Egyptian child-king that fulfilled verse fourteen in 200 BC, represents a lack of support in the latter-days.

Bara 2025tti eebba Liyoofi fi Tiraampii muudamuun isaanii, bineensa galaanaa fi bineensa lafa irraa ka’an kan Mul’ata boqonnaa kudha sadii keessatti ibsaman gidduutti hariiroon ifaa ta’e akka bane adda baasa. Tiraampii fi Liyoo gidduutti garagalchuun gara hiriira ifaa ta’eetti, isa tumsa dhokataa Reegan fi Yohaannis Phaawulos IItiin fakkeenyeffame, nu beeksisa akka deggersi mooticha-daa’imaa Gibxii kan bara 200 BC keessatti lakkoofsa kudha afur guute, bara dhumaatti deggersa dhabuu bakka bu’u.

2025 establishes the external foundational vision or prophecy, for it lifts up Rome as the warning of Rome that is identified by Daniel with the symbolism of “the abomination of desolation.” The warning of the abomination of desolation takes place in advance of the destruction represented by “desolation.” In the siege of Jerusalem under Cestius the warning was represented by the banners of Rome’s authority being placed within the sacred precincts of the sanctuary. Those who saw, understood, obeyed and left the city and were protected when the siege was re-engaged. They saw the Roman warning sign. The Christians who separated from the compromised church of Pergamos and thereafter the church of Thyatira fled into the wilderness when they saw the man of sin setting in the temple of God. Those witnesses identify a warning of the abomination of desolation spoken of by Daniel in the latter days.

2025 የውጭ መሠረታዊ ራእይ ወይም ትንቢትን ያቋቁማል፥ ምክንያቱም በዳንኤል “የጥፋት ርኵሰት” ምልክት ተለይታ የተጠቀሰችውን የሮም ማስጠንቀቂያ እንደ ሮም ከፍ ከፍ አድርጎ ያሳያልና። “ጥፋት” በሚለው የተወከለው ጥፋት ከመድረሱ በፊት የጥፋት ርኵሰት ማስጠንቀቂያ ይከናወናል። በከስቲየስ ዘመን በኢየሩሳሌም የተደረገው ከበባ፥ የሮም ሥልጣን ዓላማዎች በቅዱሱ መቅደስ ቅጥር ውስጥ ሲቆሙ ይህ ማስጠንቀቂያ ተወክሎ ነበር። ያዩ፥ የተረዱ፥ የታዘዙም ከከተማይቱ ወጥተው ነበር፤ ከበባውም እንደገና በተጀመረ ጊዜ ተጠብቀው ነበር። የሮማውያንን የማስጠንቀቂያ ምልክት አዩ። ከተበላሸችው የጴርጋሞን ቤተ ክርስቲያን የተለዩት ክርስቲያኖች፥ ከዚያም በኋላ ከትያጥሮን ቤተ ክርስቲያን ጋር ተያይዘው፥ የኃጢአት ሰው በእግዚአብሔር ቤተ መቅደስ ተቀምጦ ሲታይ ወደ ምድረ በዳ ሸሹ። እነዚያ ምስክሮች በዳንኤል ተነግሮ የነበረውን በዘመኑ መጨረሻ የሚገለጥ የጥፋት ርኵሰት ማስጠንቀቂያ ይለያሉ።

We have repeatedly shown that 1888 was the siege of Cestius, and the conclusion of the Sunday law crisis is the siege of Titus. The Blair Sunday law bills of the 1880’s in accompaniment with the Sunday laws that were implemented in some southern states during the 1880’s was the warning of Cestius that also marked the dividing line on Sister White’s counsel on country living. Before the 1880’s her counsel was that in the future we would need to move to the country, but after the 1880’s country living was something that was to have already been accomplished. The warning sign of the Blair Bills, promoting the papal power’s mark of authority being discussed in 1880’s typified the Patriot Act at 9/11, for the angel of Revelation eighteen appeared in both those histories.

Nuti 1888 Cestiyasii marfamuu akka taʼe irra deddeebiin agarsiisnee jirra; xumuri balaa seera Dilbataa immoo marfamuu Tiitoosii ti. Seerota Dilbataa Blair kan waggoota 1880moota keessa turan, akkasumas seerota Dilbataa kanneen waggoota 1880moota keessa mootummaa kibbaa tokko tokko keessatti hojii irra oolan waliin, akeekkachiisa Cestiyasii taʼan; isaanis gorsa Obboleettii White waaʼee baadiyyaatti jiraachuu irratti sarara addaan qoodu agarsiisan. Waggaa 1880moota dura gorsi ishee gara fuulduraatti baadiyyaatti ceʼuun nu barbaachisa jedha ture; garuu waggoota 1880moota booddee, baadiyyaatti jiraachuun wanta duraanuu raawwatamee taʼuu qabu ture. Mallattoon akeekkachiisaa seerota Blair, mallattoo aangoo humna papaasummaa taʼe kan waggoota 1880moota keessatti irratti mariʼatamaa ture guddisan sun, seenaa lamaan keessatti ergamaan Mulʼata boqonnaa kudha saddeet mulʼateef, Patriot Act yeroo 9/11tti ture fakkeesse.

9/11 was the warning of Cestius placing his authority in the holy place where it should not be, for at 9/11 Roman law replaced English law. In the Pelosi Trials of 2021 the due process clause was repudiated, and represents another footstep towards the siege of Titus, which ends at the soon-coming Sunday law in the United States. The siege is a period of time. 1888 speaks to the rebellion of the internal Protestant horn, and 9/11 speaks to the rebellion of the external Republican horn. The inauguration of the pope from the glorious land in the same year that the final president is also inaugurated represents the final warning of the abomination of desolation standing where it ought not, just before the battle of Panium. The battle of Panium leads directly into the Sunday law and the battle of Actium, which represented the third and final obstacle for pagan Rome, and then pagan Rome ruled supremely for 360 years in fulfillment of Daniel 11:24. At the Sunday law the sixth and seventh kingdoms are both conquered by Rome, and modern Rome then reigns for one symbolic hour, or forty-two symbolic months.

9/11 jechuun, Cestius bakka qulqulluu keessatti aangoo isaa iddoo isaaf hin taane kaaʼuun kenname keessaa akeekkachiisa ture; sababiin isaas, 9/11 irratti seerri Roomaa seera Ingilizii bakka buʼe. Qorumsa Pelosi kan bara 2021 keessatti, tumaaleen adeemsa seeraa sirrii ni didaman; kunis marfamuu Tiitositti geessuuf tarkaanfii biraa tokko agarsiisa; marfamni sun immoo seera Dilbataa yeroo dhiʼoo keessatti Ameerikaa keessatti dhufu irratti xumurama. Marfamni sun yeroo dheeraa tokko dha. 1888 fincila gaanfa Pirotestaantii keessaa agarsiisa; 9/11 immoo fincila gaanfa Rippabiliikaanii alaa agarsiisa. Phaaphaasiin biyya ulfina qabeessa irraa muudamuun, waggaa isauma keessatti pirezidaantiin inni dhumaa illee yeroo muudamutti, xuraaʼummaa onsuu iddoo isaaf malu hin taane keessatti dhaabbachuun isaa akeekkachiisa isa dhumaa akka taʼe agarsiisa; kunis lolaa Panium dura yeroo muraasaatti taʼa. Lola Panium irraa kallattiidhaan seera Dilbataa fi lola Actium seenuuf geessa; loltuu Actium immoo Roomaa waaqeffataa waaqolii duriif gufuu sadaffaa fi isa dhumaa ture; achiis Roomaan waaqeffataa waaqolii durii waggoota 360f olaantummaan mootummaa goote; kunis raawwatamuu Daaniʼel 11:24 ti. Seera Dilbataa irratti mootummaa jaʼaffaanii fi mootummaa torbaffaanii lamaan isaanii iyyuu Roomaan moʼatamu; achiis Roomaan ammayyaa saʼaatii mallattoo tokkoof, jechuun jiʼoota afurtamii lama mallattoo taʼaniif, mootummaa ni taasisti.

In verse sixteen Pompey, who has just conquered pagan Rome’s first obstacles of Syria then conquers Jerusalem. Pompey takes down Rome’s first two obstacles and Augustus Caesar conquers the third at Actium. Modern Rome first conquers the king of the south in 1989 in fulfillment of verse forty, and as typified by verse ten. Then at the Sunday law modern Rome conquers its second and third obstacle with the United States and then the United Nations immediately agrees to give their kingdom to the papal power. Pagan Rome conquered two with Pompey and then one, and papal Rome conquered one in 1989, and then its next two in verse sixteen, which is where Pompey is marked with his second conquering.

Lakkoofsa kudha ja’a keessatti Pompiin, inni yeroo sana gufuuwwan jalqabaa Roomaa waaqeffataa waaqolii hedduu taate kan Suuriyaa irratti moo’ate sana, achiis Yerusaalem ni moo’ata. Pompiin gufuuwwan jalqabaa lama kan Roomaa ni buusa; Qeesaar Awugustuus immoo isa sadaffaa Actiumitti ni moo’ata. Roomaan ammayyaa jalqaba irratti mootii kibbaa bara 1989 keessatti, raawwatama lakkoofsa afurtamaatiin fi akkuma lakkoofsa kudhaniin fakkeeffamee jirutti, ni moo’ata. Sana booda yeroo seera Dilbataa, Roomaan ammayyaa gufuu ishee lammaffaa fi sadaffaa Ameerikaa Gamtoomanii wajjin ni moo’atti; achumaan Waldaan Mootummoota Gamtoomanii mootummaa isaanii aangoo paaphaasotaatiif kennuuf walii ni gala. Roomaan waaqeffataa waaqolii hedduu taate Pompiidhaan lama ni moo’ate, achiis tokko; Roomaan paaphaasotaa immoo tokko bara 1989 keessatti ni moo’ate, achiis lamaan itti aanan ishee lakkoofsa kudha ja’a keessatti ni moo’atti; iddoo sanattis Pompiin moo’icha isaa isa lammaffaatiin mallatteeffama.

Whether it was the third obstacle at Actium for pagan Rome, or when the third obstacle, represented by the Goths being driven out of the city of Rome in 538, when Rome overcomes the third obstacle it rules supremely.

ᎠᏂᏓᏍᏕᎸᏗ ᎪᎱᏍᏗ ᎠᎩᏯᏔ ᎨᏒ ᎠᎦᏟᏃᏍᏗ ᎡᎩᏉ ᎪᏍᏛ ᎶᎻ ᎠᏂᏙᎯ ᎤᏂᏓᏡᎬ ᎠᎦᏟᏃᏍᏗ ᎠᎬᏱᏊ ᎨᏒ ᎠᎦᏚᎲ ᎶᎻ ᎨᏒ 538 ᎾᎯᏳ ᎶᎻ ᎠᎦᏟᏃᏍᏗ ᎤᏂᏓᏡᎬ ᎤᎵᏍᎪᎸᏔᏅ ᎠᎾᏁᎬ ᎤᎬᏫᏳᎯ ᎤᏤᎵᎦ ᎤᎬᏫᏳᎯ ᎤᏩᏒᎯ ᎤᏓᏁᎸᎢ។

> Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. Amos 3:7.

> Dhugumaan Gooftaan Waaqayyo iccitii isaa garboota isaa raajotaatti utuu hin mul’isin, waan tokko illee hin hojjetu. Amos 3:7.

The Lord will surely give the final manifestation of the warning sign that is represented as the abomination of desolation in the book of Daniel, before the desolation arrives. That warning sign is the open alliance in contrast with Reagan’s secret alliance being represented in 2025. The Lord will not bring punishment, without first giving warning, and Amos is very direct about what the secret revelation to His servants is, and who it is directed at.

እግዚአብሔር ጥፋቱ ሳይደርስ በፊት፣ በዳንኤል መጽሐፍ ውስጥ “የጥፋት ርኩሰት” ተብሎ የተወከለውን የማስጠንቀቂያ ምልክት የመጨረሻውን መገለጥ በእርግጥ ይሰጣል። ያ የማስጠንቀቂያ ምልክት በ2025 የተወከለው፣ ከሬገን ስውር ቃል ኪዳን በተቃራኒ ያለው ግልጽ ቃል ኪዳን ነው። እግዚአብሔር አስቀድሞ ማስጠንቀቂያ ሳይሰጥ ቅጣትን አያመጣም፤ አሞጽም ለአገልጋዮቹ የሚሰጠው ስውር መገለጥ ምን እንደሆነና ወደ ማን እንደሚመራ በግልጽ ይናገራል።

> Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. Amos 3:1, 2.

> Yaa ijoollee Israa’el, maatii guutuu ani biyya Gibxii keessaa baase hundumaa irratti Waaqayyo dubbate dubbii kana dhaga’aa; akkana jedha: Maatiiwwan lafaa hundumaa keessaa isin qofa nan beeka; kanaafuu jal’ina keessan hundaaf isin nan adaba. Amos 3:1, 2.

Amos is addressing the last generation of God’s chosen covenant people who are to be punished, in alignment with the 25 men who bow to the sun in Ezekiel eight. Amos is presenting the Laodicean message, which is the third angel’s message during the blotting out of sin in the time of the judgment of the living. Amos’s warning is based upon a unification of two parties.

አሞጽ በሕዝቅኤል ምዕራፍ ስምንት ፀሐይን የሚሰግዱትን ሃያ አምስቱን ሰዎች በሚመለከት ተመሳሳይ መስመር ላይ፣ ለሚቀጡት የእግዚአብሔር የተመረጡ የቃል ኪዳን ሕዝብ የመጨረሻውን ትውልድ እየተናገረ ነው። አሞጽ የሚያቀርበው የሎዶቅያ መልእክት ሲሆን፣ ይህም በሕያዋን ፍርድ ዘመን ኃጢአት በሚደመስስበት ጊዜ የሦስተኛው መልአክ መልእክት ነው። የአሞጽ ማስጠንቀቂያ በሁለት ወገኖች አንድነት ላይ የተመሠረተ ነው።

> Can two walk together, except they be agreed? Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all? Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Amos 3:3–6.

> Namoonni lama walii wajjin deemuu dandaʼuu, yoo walii hin galle malee? Leenci bosona keessatti ni aadaa, yoo boojuu hin qabne? Leenci dargaggeessi godaansa isaa keessaa ni iyya, yoo homaa hin qabatin? Simbirroon lafa irratti kiyyoo keessatti ni kufaa, yoo isaaf kiyyoon hin jirre? Namni tokko kiyyoo lafa irraa ni kaasa, yoo homaa iyyuu hin qabatin? Magaalaa keessatti malakanni ni afuufamaa, uummannis hin sodaatuu? Magaalaa keessatti badiisni ni taʼa, Waaqayyos hin godhin ree? Amoos 3:3–6.

The warning of two walking together as one, is set within the context of a snare catching a bird from the earth. Birds are symbols of religious bodies, and the papacy is a cage of every unclean and hateful bird in Revelation.

Akeekkachi namoonni lama tokko taʼanii waliin deeman jedhu, haala kiyyaatti lafa irraa buttaa keessa simbirri qabamuun ibsamu keessatti kaaʼameera. Simbirroonni mallattoo qaamolee amantii ti; mulʼata keessatti immoo papasummaan mana hidhaa simbirroota xuraaʼoo fi jibbitamoo hundumaa dha.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:2, 3.

> Inni sagalee guddaadhaan sagalee guddaadhaan iyyee, “Baabilon isheen guddoon kufteetti, kufteetti; teessoo seexanotaa taateetti, qubata hafuura xuraa’aa hundumaa, mana hidhaa simbirroo xuraa’aa fi jibbamaa hundumaas taateetti” jedhe. “Sababni isaas, saboonni hundinuu daadhii dheekkamsa ejja ishee keessaa dhuganiiru; mootonni lafaas ishee wajjin ejja raawwataniru; daldaltoonni lafaas baay’ina qananii ishee irraa badhaadhaniiru.” Mul’ata Yohaannis 18:2, 3.

A bird in a cage is a captured bird, and when a nation commits fornication with the whore of Rome it becomes a captured bird, and the bird that is lifted up above all the other prophetic birds is the power whose threefold house is built, is established at the Sunday law, in her place, which is Shinar, which is Babylon. It is the bird that received a deadly wound in 1798, or as Zechariah states, had a lead cover placed over its basket, but was thereafter lifted up by the birds of spiritualism and apostate Protestantism.

ପିଞ୍ଜରାରେ ଥିବା ପକ୍ଷୀ ହେଉଛି ଧରାପଡ଼ିଥିବା ପକ୍ଷୀ; ଏବଂ ଯେତେବେଳେ କୌଣସି ଜାତି ରୋମର ବେଶ୍ୟା ସହିତ ବ୍ୟଭିଚାର କରେ, ସେତେବେଳେ ସେ ଧରାପଡ଼ିଥିବା ପକ୍ଷୀ ହୋଇଯାଏ। ଏବଂ ଯେ ପକ୍ଷୀଟି ଅନ୍ୟ ସମସ୍ତ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ପକ୍ଷୀମାନଙ୍କଠାରୁ ଉପରକୁ ଉଠାଯାଏ, ସେହି ଶକ୍ତି ହେଉଛି ଯାହାର ତ୍ରିଗୁଣ ଘର ନିର୍ମିତ ହୁଏ, ରବିବାରୀୟ ଆଇନରେ ସ୍ଥାପିତ ହୁଏ, ତାହାର ନିଜ ସ୍ଥାନରେ, ଯାହା ଶିନାର, ଯାହା ବାବିଲୋନ। ସେହି ପକ୍ଷୀଟି ୧୭୯୮ ମସିହାରେ ଏକ ମାରାତ୍ମକ ଆଘାତ ପ୍ରାପ୍ତ କରିଥିଲା, କିମ୍ବା ଯେପରି ଜଖରିୟ କହିଛନ୍ତି, ତାହାର ଝୁଡ଼ି ଉପରେ ସୀସାର ଢାକଣା ରଖାଯାଇଥିଲା; କିନ୍ତୁ ପରେ ଆଧ୍ୟାତ୍ମିକତାବାଦ ଏବଂ ଧର୍ମତ୍ୟାଗୀ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟବାଦର ପକ୍ଷୀମାନଙ୍କ ଦ୍ୱାରା ସେ ଉପରକୁ ଉଠାଯାଇଥିଲା।

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Ergasii ergamaan koo wajjin haasaʼaa ture sun achi baʼee, naan jedhe, “Amma ija kee ol kaasaatii, wanti baʼaa jiru kun maal akka taʼe ilaali.” Anis, “Inni maal?” jedheen. Innis, “Kun iifaa baʼaa jiru dha” jedhe. Ammas akkana jedhe, “Kun fakkeenya isaanii lafa hundumaa keessatti mulʼatu dha.” Kunoo, ulfaatinni sibiila rasaasaa taʼe tokko ol fuudhame; kunis dubartii iifaa sana gidduu taaʼuu dha. Innis, “Kun hammina” jedhe. Achumaan ishee gara gidduu iifaa sanaatti darbate; ulfaatina sibiila rasaasaas afaan isaa irratti gate. Anis ija koo ol kaasee nan ilaale; kunoo, dubartoonni lama ni baʼan, qilleensis baallee isaanii keessa ture; baallee akka baallee xalayyaa turan; isaanis iifaa sana lafaa fi samii gidduutti ol fuudhan. Anis ergamaa koo wajjin haasaʼaa ture sanaan, “Isaan iifaa kana eessa geessu?” jedheen. Innis naan jedhe, “Lafa Shiinaar keessatti mana itti ijaaruuf; innis ni dhaabatta, achittis buʼura mataa ishee irratti ni kaaʼamti.” Zakaariyaas 5:5–11.

Amos’s snare catches the bird from the earth, for it represents the alliance that precedes the soon-coming Sunday law where the earth-bird is captured, and according to Amos the alliance is a rebuke to Laodicean Seventh-day Adventism, for there will be a warning trumpet blown in the city, which they will refuse to hear.

Hidhaan Amoos simbirroo lafa irraa qaba; sababni isaas inni waliigaltee seera Dilbata yeroo dhihoo dhufu sana dura adeemu kan bakka bu’uudha; achitti simbirroon lafa irraa ta’e ni qabama; akkasumas akka Amoositti, waliigalteen sun Adveentizimii Guyyaa Torbaffaa Laa’odiiqiyaa ta’eef ifannaa ceepha’a; sababiin isaas magaalaa keessatti xurumbaa akeekkachiisaa ni afuufama, isaan garuu dhaga’uuf ni didu.

> Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy? Amos 3:6–8.

> Magaalattiin tokko magaalaa keessatti afuufamtee, sabni hin sodaatuu ree? Badiisni tokko magaalaa keessatti ni jiraataa, utuu Waaqayyo Gooftaan isa hin raawwatinin ree? Dhugumaan Waaqayyo Gooftaan waan tokko illee hin godhu, yoo icciitii isaa garboota isaa raajotaatti mul’isee malee. Leenci ni aade; eenyutu hin sodaanne? Waaqayyo Gooftaan ni dubbate; eenyutu raajii dubbachuu irraa of qusachuu danda’a? Amoos 3:6–8.

The Lion who roars is the Lion of the tribe of Judah, who represents Christ when He seals and unseals His prophetic Word. The open alliance of 2025 is the siege of Cestius and the symbol of the robbers of God’s people is established when you see two walking together that should never co-exist. Rome allied and aligned with Protestants is an oxymoron, for to be a Protestant means to protest against Rome.

ଯିହୂଦା ଗୋତ୍ରର ସିଂହ, ଯିଏ ଗର୍ଜନ କରେ, ସେହି ସିଂହ ହେଉଛନ୍ତି ଖ୍ରୀଷ୍ଟଙ୍କର ପ୍ରତିନିଧି, ଯେତେବେଳେ ସେ ନିଜ ଭବିଷ୍ୟଦ୍ବାଣୀମୟ ବାକ୍ୟକୁ ମୁଦ୍ରାଙ୍କିତ କରନ୍ତି ଏବଂ ମୁଦ୍ରାମୋଚନ କରନ୍ତି। ୨୦୨୫ ମସିହାର ଖୋଲା ମୈତ୍ରୀ ହେଉଛି ସେସ୍ତିୟୁସଙ୍କର ଅବରୋଧ, ଏବଂ ଯେତେବେଳେ ଆପଣ ଏମିତି ଦୁଇଜଣଙ୍କୁ ସଙ୍ଗେ ସଙ୍ଗେ ଚାଲୁଥିବା ଦେଖନ୍ତି, ଯେମାନେ କେବେବି ସହ-ଅସ୍ତିତ୍ୱରେ ରହିବା ଉଚିତ୍ ନୁହେଁ, ସେତେବେଳେ ଈଶ୍ୱରଙ୍କ ଲୋକଙ୍କ ଲୁଟେରାମାନଙ୍କର ପ୍ରତୀକ ସ୍ଥାପିତ ହୁଏ। ରୋମ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟମାନଙ୍କ ସହ ମିଳିତ ଏବଂ ସମନ୍ୱିତ ହେବା ଏକ ପରସ୍ପରବିରୋଧୀ କଥା, କାରଣ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟ ହେବାର ଅର୍ଥ ହେଉଛି ରୋମ ବିରୁଦ୍ଧରେ ପ୍ରତିବାଦ କରିବା।

We will continue these things in the next article.

Barreeffama itti aanu keessatti wantoota kana itti fufna.

## Too Late to Escape the Snare

Baqachuu Dhabamsuuf Yeroo Darbe

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> “Fi haa yaadatamu, akka Roomiin gonkumaa akka hin jijjiiramne of jajjattu. Qajeeltoonni Gregory VII fi Innocent III yeroo ammaas qajeeltoota Waldaa Kaatolikaa Roomaa ti. Isheen humna sana utuu qabaattee, akkuma jaarraa darbanitti har’as jabinaan hojii irra ni oolchiti turte. Pirootestaantoonni yeroo hojii ulfina Dilbataa ol kaasuu keessatti gargaarsa Roomaa fudhachuuf yaada dhiyeessan, maal akka hojjetan xinnoo qofa beeku. Isaan yeroo kaayyoo isaanii raawwachuuf cichanitti, Roomiin aangoo ishii deebistee hundeessuuf, olaantummaa ishii bade deebifachuuf akeekachaa jirti. Yeroo tokko qajeelfamni kun Ameerikaa keessatti hundeeffamee, waldaan humna mootummaa fayyadamuu yookaan to’achuu akka dandeessu; eegumsi amantii seerota mootummaa idileetiin akka dirqisiifamu; gabaabumatti, aboon waldaa fi mootummaa qalbii namaa irratti akka bulchu yoo mirkanaa’e, injifannoon Roomaa biyya kana keessatti mirkanaa’a.”

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Dubbiin Waaqayyoo waaʼee balaa dhiʼachaa jiruu akeekkachiisa kenneera; kun yoo tuffatame immoo, addunyaan Pirootestaantotaa kaayyoon Roomaa maal akka taʼe dharaan jalaa miliquuf yeroo darbe qofa ni baratti. Isheen callisaan humna keessa seenaa jirti. Barsiisonni ishee manneen seera baasuu keessatti, waldoota amantii keessatti, fi garaa namootaa keessatti dhiibbaa isaanii geessisaa jiru. Iddoowwan dhokatoo keessatti, bakka ari’atamni ishee duraanii irra deebiʼamee itti raawwatamu keessatti, ijaarsaawwan ishee gurguddoo, ol kaafamoo fi jaboo walitti tuulaa jirti. Yeroo isheen rukutuuf kaatu fedhii mataa ishee galmaan gaʼuuf, suuta suuta osoo hin hubatamin humna ishee jabeessaa jirti. Wanti isheen hawwitu hundinuu lafa mijataa qofa, kunis amma iyyuu isheef kennamaa jira. Nuyi dhiʼoo keessatti kaayyoon qaamni Roomaa qabu maal akka taʼe ni argina, ni dhagaʼas. Namni dubbii Waaqayyoo amanee abboomamu kam iyyuu, kanaan arrabsoo fi ariʼatama of irratti ni fida.” The Great Controversy, 581.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> “Cubbuun jal’inaa keessa, gowwoomsaa fi dogoggora keessa, gaaddisa du’aa isa guddaa jala ciisee jira,—rafee, rafee. Eenyutu isaan dammaqsuuuf dhiphina lubbuu keessa jira? Sagaleen kamtu isaan bira ga’uu danda’a? Yaadni koo gara fuulduraatti fudhatama yeroo mallattoon kennamu, ‘Kunoo, Misirrichi dhufa; isa simachuudhaaf ba’aatii.’ Garuu tokko tokko ibsaa isaanii deebi’anii guutuuf zayita argachuuf turaniiru, kanaafis baay’ee boodatti akka amala, kan zayitaan bakka bu’u, nama irraa gara namaatti darbuu hin dandeenye ta’e ni argatu. Zayiti sun qajeelummaa Kiristoosi. Inni amala bakka bu’a, amalli immoo darbuu hin danda’u. Namni tokko isa kana nama biraatiif argamsiisuu hin danda’u. Tokkoon tokkoon isaa ofii isaatiif amala cubbuu hundumaa irraa qulqullifame argachuu qaba.” Bible Echo, May 4, 1896.

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus (Matthew 19:16–22) they went away sorrowful, and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Early Writings, 49.

> “Yommuu ani lubbuwwan hiyyeeyyii dhugaa yeroo ammaatiif barbaachisu dhabuudhaan du’aa jiran arge, namoonni tokko tokko dhugaa amanuu isaanii himatanis hojii Waaqayyoo fuulduratti oofuu keessatti karaa barbaachisaa ta’e dhorkuudhaan isaanii du’anii akka hafan yeroo ilaalu, mul’anni sun baay’ee na dhiphise; anis ergamaa sana akka na irraa isa kaasuuf kadhadhe. Yeroo dhimmoonni Waaqayyoo qabeenya isaanii keessaa muraasa gaafatan, akkuma dargaggeessa gara Yesuus dhufe sanaa (Maatewos 19:16–22), gaddaan deeman nan arge; yeroo gabaabaa keessatti adabbii guutee dhangala’uun isaan irra darbuudhaan qabeenya isaanii hunda irraa isaan qulqulleessa; sana booda immoo qabeenya lafa irraa aarsaa godhanii badhaadhummaa mootummaa waaqaa keessatti kuusuun akkaan yeroo darbe ta’a.” Early Writings, 49.

> “Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” The Desire of Ages, 722.

> “Yihudaan kadhannaan isaa akka faayidaa hin qabne arge; innis, ‘Yeroon darbeera! Yeroon darbeera!’ jechuun iyyaa, galma sana keessaa ariitiidhaan baʼe. Inni Yesuus fannifamee arguuf jiraachuu akka hin dandeenye itti dhagaʼame; abdii kutannaadhaanis baʼee of fannise.” The Desire of Ages, 722.

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