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# Rome Establishes the Vision - Number Fourteen

ରୋମ ଦର୍ଶନକୁ ସ୍ଥାପନ କରେ — ସଂଖ୍ୟା ଚଉଦା

Reflections of Christ and the Formation of the Image of the Beast: A Prophetic Parallel in the Last Days

Kiristoosiin Mul’ata fi Bifa Bineensichaa Uumamuu: Guyyoota Dhumaa Keessatti Waliin-Dhaabbata Raajii

Author

Jeff Pippenger

Published

September 2, 2024

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The line of prophecy identifying when the United States forms an image to and of the beast occurs when the horn of Protestantism is forming the image of Christ. That formation is specifically identified in Daniel chapter ten, when Daniel beholds the causative looking-glass “marah,” vision. Daniel represents those who behold Christ, and in so doing they reflect Christ’s character. The one hundred and forty-four thousand, who are represented by Daniel in chapter ten, form the image of Christ within, only as they behold His character. By beholding they become changed.

የትንቢት መስመር የሚያሳየው አሜሪካ የአውሬውን ምስል ለእርሱም እንዲሁ ስትሠራ የሚሆነው ጊዜ፣ የፕሮቴስታንቲዝም ቀንድ የክርስቶስን ምስል በመቅረጽ ላይ በሚሆንበት ጊዜ ነው። ያ መቅረጽ በተለይ በዳንኤል ምዕራፍ አሥር ውስጥ በግልጽ ተለይቶ ይታወቃል፤ በዚያም ዳንኤል ምክንያታዊውን የሚያንጸባርቅ መስተዋት “marah” ራእይ ያያል። ዳንኤል ክርስቶስን የሚመለከቱትን ይወክላል፤ እነርሱም እንዲህ በማድረጋቸው የክርስቶስን ባሕርይ ያንጸባርቃሉ። በምዕራፍ አሥር በዳንኤል የተወከሉት አንድ መቶ አርባ አራት ሺህ፣ ባሕርዩን በመመልከት ብቻ የክርስቶስን ምስል በውስጣቸው ይፈጥራሉ። በመመልከት ይለወጣሉ።

The image of the beast reflects the beast, and the formation of the image of the beast is the great test for the people of God, by which their eternal destiny will be decided. When the Protestant churches take control of the government of the United States, they will have formed an image of the church and state system that identifies the structure of control which the papal power employed before the political support was removed. In the same period of time the image of Christ will be produced in His last day people. Yet, there were those that were with Daniel who saw not the vision, for they fled from the vision. They failed the test of the formation of the image of the beast, by refusing to allow the image of Christ to be formed within them during the testing time.

የእንስሳው ምስል እንስሳውን ያንጸባርቃል፤ የእንስሳውም ምስል መቋቋም ለእግዚአብሔር ሕዝብ ታላቅ ፈተና ነው፥ በእርሱም ዘላለማዊ እጣ ፈንታቸው ይወሰናል። የፕሮቴስታንት ቤተ ክርስቲያናት የአሜሪካን መንግሥት በቁጥጥራቸው ሲያስገቡ፥ የቤተ ክርስቲያንና የመንግሥት ሥርዓት ምስል ይቋቋማሉ፤ ይህም የጳጳሳዊው ኃይል ከፖለቲካዊ ድጋፍ በፊት ተነፍጎ ሳለ የተጠቀመበትን የቁጥጥር መዋቅር የሚለይ ነው። በዚያውም የጊዜ ዘመን ውስጥ የክርስቶስ ምስል በመጨረሻው ዘመን ሕዝቡ ውስጥ ይፈጠራል። ነገር ግን ከዳንኤል ጋር የነበሩ ራእዩን ያላዩ አሉ፥ ከራእዩ ሸሹና። በፈተናው ዘመን የክርስቶስ ምስል በውስጣቸው እንዲፈጠር ፈቃደኛ ባለመሆናቸው፥ የእንስሳው ምስል መቋቋም ፈተና ላይ ወደቁ።

The spiritual principle of reflection is accomplished by looking into a mirror that represents Christ and because the “marah” vision is a causative vision, the image of Christ in the mirror, produces the image of Christ in humanity. A literal mirror reflects the image of the man who looks at the mirror, but the spiritual application of the principle has variables associated with the mirror. Those who are simply a “hearer of the word, and not a doer,” “beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” They look to the mirror and only see humanity.

Ilaalchi hafuuraa calaqqisiisuu inni raawwatamu, daawwitii Kiristoosiin bakka bu’u keessa ilaaluudhaan; akkasumas mul’anni “marah” mul’ata sababeeffamaa waan ta’eef, fakkeenyi Kiristoos daawwiticha keessatti argamu, fakkeenya Kiristoos nama keessatti uuma. Daawwitii dhugaan fakkeenya nama daawwiticha ilaalu calaqqisiisa; garuu hojii hafuuraa qajeelfamichaa keessatti wantoonni jijjiiramaa daawwiticha waliin walqabatan jiru. Warri “dhaga’aa dubbichaa qofa, raawwachaa miti” ta’an, “of ilaala, karaa isaatti deema, yeruma sana nama akkamii akka turees ni irraanfata.” Isaan daawwiticha ilaalu, namummaa qofa immoo argu.

The other class who are “not a forgetful hearer, but a doer of the work” see the law of God, they see Christ in the mirror. The work is to understand that the principle of reflection has a “natural” reality and a spiritual reality. Daniel illustrates those who did the “work,” for in chapters nine and ten he illustrates the work that produces the spiritual principle of reflection.

Warri inni “dhaga’u kan hin daganne, hojii kan hojjetan” seera Waaqayyoo ni argu; Kiristoosis keessaa ni argu. Hojichi garuu qajeelfamni calaqqeeffannaa dhugaa “uumamaa” fi dhugaa hafuuraa akka qabu hubachuudha. Daani’el warra “hojii” sana hojjetan ni ibsa; boqonnaawwan sagal fi kudhan keessatti hojii qajeelfama hafuuraa calaqqeeffannaa uumu sana ibsa.

> In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. Daniel 10:1, 2.

> Waan sana keessa ani Daani’el torban sadii guutuu gadde ture. Hanga torban sadii guutuun isaanii raawwatamutti ani buddeena mi’aawaa hin nyaanne, foonis wayinis afaan koo hin seenne, akkasumas ani matumaa of hin dibne. Daani’el 10:1, 2.

Gabriel had given a partial interpretation of the vision of chapter eight to Daniel, but Daniel had not understood it all.

Gabriyel visionii boqonnaa saddeettaffaa keessaa hiika isaa keessaa kutaa tokko Daani’eeliif kennee ture; garuu Daani’el isaa hundumaa hin hubanne ture.

> And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:27.

> Anis Daani’el ni kufe, ni dhukkubsadhe guyyoota muraasaaf ciise; ergasii kaʼee hojii mootichaa hojjedhe; ani garuu mulʼata sanaan baayʼee dinqisiifadhe, namni tokko illee isa hin hubanne. Daani’el 8:27.

Sister White informs us that Daniel was seeking to understand the interpretation of the message of Daniel chapter eight which Gabriel had brought to Daniel in chapter nine.

Obboleettiin Waayit ergaa Daani'el boqonnaa saddeet keessatti argamu hiika isaa hubachuuf Daani'el akka barbaadaa ture nu beeksisti; ergaa kana immoo Gaabri'el Daani'elitti boqonnaa sagal keessatti fidee ture.

> “With a new and deeper earnestness, Miller continued the examination of the prophecies, whole nights as well as days being devoted to the study of what now appeared of such stupendous importance and all-absorbing interest. In the eighth chapter of Daniel he could find no clue to the starting point of the 2300 days; the angel Gabriel, though commanded to make Daniel understand the vision, gave him only a partial explanation. As the terrible persecution to befall the church was unfolded to the prophet’s vision, physical strength gave way. He could endure no more, and the angel left him for a time. Daniel ‘fainted, and was sick certain days.’ ‘And I was astonished at the vision,’ he says, ‘but none understood it.’

> “Ciminaa fi garaa jabeessa haaraa fi gadi fagoo ta’een, Miiler qorannaa raajiiwwanii itti fufe; halkan guutuu akkuma guyyaattis waan yeroo sana guddaa hammana hin jedhamne qabuu fi xiyyeeffannoo guutuu ofitti harkisu fakkaate sana qorachuuf kenne. Boqonnaa saddeettaffaa Daaniyael keessatti, eegumsa jalqabaa guyyoota 2300 sanaa agarsiisu tokko illee argachuu hin dandeenye; ergamaan Gabri’eel, mul’ata sana akka Daaniyael hubatuuf ajajamus, ibsa isa keessaa muraasa qofa isaaf kenne. Yommuu ari’atamni sodaachisaan waldaa irratti dhufu mul’ata raajichaatti ibsame, humni qaamaa isaa dadhabe. Inni kana caalaa obsuu hin dandeenye; ergamaanis yeroo muraasaaf isa dhiisee deeme. Daaniyael, “Ani dadhabee guyyoota muraasaaf nan dhukkubsadhe” jedha. “Ani mul’ata sanaan baay’ee dinqisiifadhe,” jedha, “garuu namni tokko illee isa hin hubanne.”

> “Yet God had bidden His messenger: ‘Make this man to understand the vision.’ That commission must be fulfilled. In obedience to it, the angel, sometime afterward, returned to Daniel, saying: ‘I am now come forth to give thee skill and understanding;’ ‘therefore understand the matter, and consider the vision.’ Daniel 8:27, 16; 9:22, 23, 25–27. There was one important point in the vision of chapter 8 which had been left unexplained, namely, that relating to time—the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time.” The Great Controversy, 325.

> “Ta’usoo Waaqayyo ergamaa Isaa ajaje ture: ‘Mul’ata kana nama kanaaf akka hubatu godhi.’ Ergamuun sun raawwatamuu qaba ture. Ajaja sanaaf abboomamuudhaan, ergamaan yeroo muraasa booddee gara Daaniyaelitti deebi’ee, akkana jedhe: ‘Ani amma siif ogummaa fi hubannaa kennuuf dhufeera;’ ‘kanaaf dubbicha hubadhu, mul’atas sirriitti ilaali.’ Daani’eel 8:27, 16; 9:22, 23, 25–27. Mul’ata boqonnaa 8 keessaa qoodni murteessaan tokko ibsi irraa hafee ture; jechuunis, kan yeroo wajjin wal qabatu—yeroo guyyaa 2300 sanaa; kanaafuu ergamaan, ibsa isaa itti fufee yeroo deebisu, irra caalaatti dhimma yeroo irratti xiyyeeffata.” The Great Controversy, 325.

In chapter ten we are informed that Daniel had understanding of the “vision” and the “thing,” but Daniel wanted more light, so he set his heart to find that understanding and he fasted for twenty-one days. In so doing he represents those of the last days who understand the spiritual principle of reflection that is typified by the natural principle of reflection. That understanding is illustrated by their works, and their works are represented by Daniel as seeking a correct understanding of God’s prophetic word. The obvious contrast of those who fled from the vision, is that they were not seeking for a correct understanding of God’s prophetic word.

Boqonnaa kudhaffaa keessatti Daaniʼel “mulʼata” fi “dhimmicha” akka hubate nutti himama; garuu Daaniʼel ifa caalmaa barbaade, kanaafuu hubannaa sana argachuuf garaa isaa ni qajeelche, guyyoota digdamii tokkoofis ni soome. Kana gochuudhaan inni warra bara dhumaa, warra seera hafuuraa calaqqeeffannaa isa seera uumamaa calaqqeeffannaatiin fakkeeffame hubatan bakka buʼa. Hubannaan sun hojii isaanii keessatti mulʼifama; hojii isaanii immoo Daaniʼeliin dubbii raajii Waaqayyoo sirriitti hubachuuf barbaaduudhaan bakka buʼama. Warra mulʼata irraa baqatan wajjin wal bira qabamee yoo ilaalamu, adda baʼiin isaanii ifaadha; isaan dubbii raajii Waaqayyoo sirriitti hubachuuf hin barbaadne ture.

The truth of God’s prophetic word that Daniel is represented as hungering to understand is the light of the last days, for Daniel typifies the one hundred and forty-four thousand. Daniel is therefore representing a class who are seeking to understand the light of God’s prophetic word that is represented as the final test before probation closes. In this regard, it is the Revelation of Jesus Christ that is unsealed just before probation closes, but it is also the test that is represented as the formation of the image of the beast.

Dhugaan dubbii raajii Waaqayyoo kan Daaniʼel hubachuuf beelaʼaa akka taʼetti ibsame ifa guyyoota dhumaa ti; mootummaa Daaniʼel kumaa dhibba afurtamii afur bakka buʼa. Kanaafuu Daaniʼel garee tokko kan ifa dubbii raajii Waaqayyoo hubachuuf barbaadan bakka buʼa; ifni kunis akkuma qormaata dhumaa yeroo balballi araaraa cufamu dura taʼetti ibsame dha. Kanaan wal qabatee, Inni Mulʼata Yesus Kiristoos yeroo muraasa balballi araaraa cufamu dura banamu dha; garuu inni qormaata bifa fakkii bineensaa uumamuu akka taʼetti ibsame sana illee dha.

The formation of the image of the beast is directly identifying the process of how the image of the beast is developed. That reality cannot be correctly determined without first identifying the primary subject of the test, the beast. It is the beast that establishes and identifies how the image is formed.

Uumamuu fakkeenya bineensichaa adeemsa fakkeenyi bineensichaa ittiin ijaaramu akkamitti akka taʼe kallattiidhaan adda baasa. Dhugaan sun sirriitti murtaaʼuu hin dandaʼu yoo dura mata-dureen qorichaa inni jalqabaa, jechuunis bineensichi, adda baafamee hin beekamne. Bineensichatu fakkeenyi sun akkamitti akka uumamu hundeessa; akkasumas ni adda baasa.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> “Garuu ‘fakkiin bineensichaa’ maalidha? akkamiinis in uumama? Fakkiin sun bineensa gaanfa lama qabuun hojjetama; innis fakkii bineensichaati. Akkasumas fakkii bineensichaa jedhamees ni waamama. Kanaafuu fakkiin sun maal fakkaata akka ta’e fi akkamiin akka uumamu baruuf amala bineensichaa mataa isaa—paaphaasummaa—qorachuu qabna.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> “Yeroo waldaan jalqabaa salphina wangeelaa irraa goruun xurooffuu jalqabee sirnaafi aadaa warra ormaa fudhate, Hafuuraa fi humna Waaqayyoo ni dhabe; akkasumas qalbii namootaa to’achuuf gargaarsa aangoo mootummaa lafaa barbaade. Bu’aan isaa papasummaa ture; waldaa aangoo mootummaa to’attu, akkasumas isa kaayyoo ofii ishee galmaan ga’uuf, keessumaa ‘barsiisa sobaa’ adabuuf fayyadamtu. Ameerikaan fakkeenya bineensichaa uumuuf, aangoon amantii mootummaa siivilii akkuma kanaan to’achuu qaba; kanaafis aangoon mootummaa kaayyoo ofii ishee galmaan ga’uuf waldaan itti fayyadamtus ta’a.” The Great Controversy, 443.

In order “to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.” It is the beast that establishes the vision that is the test of the last days that is brought about just before probation closes. Daniel understood the vision and the thing.

“Bifa akkamitti akka taʼe fi akkamitti akka ijaaramu baruuf, amala bineensichaa ofii isaa—paaphaasummaa—qorachuu qabna.” Bineensichi mataan isaa mul’ata guyyoota dhumaa keessatti qormaata ta’u, yeroo carraan araaraa cufamuuf jedhu duratti dhufu sana hundeessa. Daani’el mul’ataa fi wanticha hubate.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Waggaa sadaffaa Qiiros mooticha Faares keessa, wanti tokko Daani’elitti mulʼifame; inni maqaan isaa Beltashaazaar jedhamee waamama ture; wantichis dhugaa ture, garuu yeroon murtaaʼeen dheeraa ture; innis wanticha hubate, mulʼata sanas ni beeke. Daani’el 10:1.

The vision is the “mareh” vision of the twenty-three hundred years. The “thing” is the Hebrew word “dabar,” meaning “word.” The same word (“dabar”) which is translated as “thing” in verse one is translated as “matter” in chapter nine verse twenty-three.

Mul’anni kun “mareh” kan waggoota kuma lamaa fi dhibba sadii ti. “Wanti” jedhu jecha Ibrootaa “dabar” jedhu dha; hiikni isaas “jecha” jechuu dha. Jechi inni tokkoon sun (“dabar”) inni lakkoofsa tokko keessatti “wanti” jedhamee hiikame, boqonnaa sagal lakkoofsa digdamii sadii keessatti ammoo “dhimma” jedhamee hiikameera.

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

> እወ፥ እኔ በጸሎት ስናገር ሳለሁ፥ በመጀመሪያው ራእይ ያየሁት ሰው ገብርኤል፥ ፈጥኖ እየበረረ መጥቶ፥ በምሽት መሥዋዕት ጊዜ ነካኝ። እርሱም አስተማረኝ፥ ከእኔም ጋር ተናገረ፥ እንዲህም አለ፦ ዳንኤል ሆይ፥ አሁን ጥበብና ማስተዋል ልሰጥህ ወጥቼ መጥቻለሁ። በልመናህ መጀመሪያ ቃሉ ወጣ፥ እኔም ላሳይህ መጥቻለሁ፤ እጅግ የተወደድህ ነህና፤ ስለዚህ ነገሩን አስተውል፥ ራእዩንም አስብ። ዳንኤል 9፥21–23።

Gabriel comes to Daniel in response to Daniel’s prayer, which is associated with the enlightenment Daniel had received when he had understood that he was in a captivity represented by the scattering of Leviticus twenty-six.

Gaabriʼel akkaataan deebii kadhannaa Daaniʼeliitti gara isaa dhufe; kunis ifa Daaniʼel yeroo hubateen wal qabata, innis boojiʼamni keessa ture facaasa Leewwota digdamii jaha keessatti fakkeeffame taʼuu isaa hubateera.

> In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:2.

> በነገሥታቱ መጀመሪያ ዓመት እኔ ዳንኤል፥ ለኢየሩሳሌም ጥፋቶች ሰባ ዓመታት እንዲፈጸሙ የእግዚአብሔር ቃል ወደ ነቢዩ ኤርምያስ የመጣበትን የዓመታቱን ቁጥር ከመጻሕፍት አስተዋልሁ። ዳንኤል 9፥2።

The captivity identified by Jeremiah led Daniel to the captivity of the “seven times” recorded by Moses, which was both an “oath” and a “curse.”

Qabiyyeen Yeremiyaadhaan ibsame sun, gara qabiyyee “yeroo torbaa” Museedhaan galmeeffametti Daani'el geesse; qabiyyeen kunis “kakuu” fi “abaarsa” lamaan isaanii iyyuu ture.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> Eeyyee, Israa’el hundinuu seera kee darbeera; sagalee kees akka hin dhageenyeef irraa goraniiru; kanaafis abaarsi sun nu irratti dhangala’eera, akkasumas kakuu seera Musee tajaajilaa Waaqayyoo keessatti barreeffame, sababni isaas nu isa irratti cubbuu hojjenneerra. Innis dubbii isaa inni nu irratti, akkasumas abbootii murtii keenya warra nu irratti murteessan irratti dubbate jabeessee raawwateera; hamaa guddaa nu irratti fideera; waaqa guutuu gaditti waan Yerusaalem irratti raawwatame akka kanaa hin raawwatamne. Akkuma seera Musee keessatti barreeffametti, hammeenyi kun hundinuu nu irratti dhufeera; ta’us Waaqayyo gooftaa keenya duratti kadhannaa hin dhiheessine, akka yakka keenya irraa deebinuuf, dhugaa kees hubannuuf. Daani’el 9:11–13.

Upon the two witnesses of Jeremiah and Moses, Daniel understood the desolation which had been brought upon Jerusalem was “the curse” “of Moses” that had been “poured upon” ancient Israel. Sister White refers to Jeremiah’s witness as “testimonies to the church,” and in this regard it is identifying Jeremiah as the Spirit of Prophecy of the last days, for the “testimonies to the church” in the last days is this very thing. Jeremiah represents the Spirit of Prophecy and Moses represents the Bible.

Ergaa dhugaa baatota lamaan, Yeremiyaas fi Musee irratti, Daaniʼel diigamuu Yerusaalem irratti fidame sana “abaarsa” “kan Musee” taʼee, Israaʼel durii irratti “buufame” akka ture hubate. Obboleettiin Waayit dhugaa baʼumsa Yeremiyaatiin “dhugaa baʼumsa waldaa” jedhuun ibsiti; kana irratti, Yeremiyaan Hafuura Raajii bara dhumaatii taʼuu isaa adda baasa, sababni isaas “dhugaa baʼumsa waldaa” bara dhumaatti jiru kanaumaadha. Yeremiyaan Hafuura Raajii bakka buʼa; Museen immoo Macaafa Qulqulluu bakka buʼa.

Daniel represents those of the last days that understand from those two witnesses that they have been scattered, and that understand from the Bible and Spirit of Prophecy that they have been awakened, as was Daniel to the fact that he (they) had been in captivity, and that the captivity was represented in God’s prophetic word.

Daaniʼel namoota bara dhumaa warra dhuga-baatota lamaan sana irraa akka isaan bittinnaaʼanii turan hubatan, akkasumas Macaafa Qulqulluu fi Hafuura Raajii irraa akka isaan dammaqfamanii jiran hubatan in bakka buʼa; akkuma Daaniʼel akka inni (isaan) boojiʼamtii keessa ture, fi akka boojiʼamtiin sun dubbii raajii Waaqayyoo keessatti bakka buufamee ture hubachuudhaan dammaqfame sanaa.

The experience of God’s last-day people is the experience of the ten virgins.

Muuxannoon ummata Waaqayyoo kan bara dhumaa muuxannoo durboota kudhanii ti.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Macaafi dubartoota kudhananii kan Maatewos 25 keessaa argamus muuxannoo saba Adventistotaa ni ibsa.” The Great Controversy, 393.

The tarrying time of the parable of the ten virgins represents the same awakening of Daniel in chapter nine. Based upon the two sanctified witnesses Daniel realized that his entire life was a fulfillment of a specific prophecy within God’s Word. That prophecy directed Daniel to the remedy that was needed if Daniel was to be prepared for what was going to happen to him in the very next chapter. So too, when the Millerites fulfilled the parable of the ten virgins, they also had to be awakened to the fact that the first disappointment and delay had led them to fall asleep. All the prophets represent the last days.

Mammaaksi yeroo turtii fakkeenya durboota kudhanii kaka’umsa Daani’el boqonnaa sagal keessatti argamu sanauma bakka bu’a. Dhuga-baatota qulqullaa’oo lamaan irratti hundaa’uun, Daani’el guutummaan jireenyi isaa raawwii raajii addaa tokkoo keessaa Dubbii Waaqayyoo keessatti akka ture ni hubate. Raajiin sun, Daani’el boqonnaa itti aanutti isa irratti wanti ta’uuf jedhuuf qophaa’ee akka argamuuf, furmaata barbaachisaa turetti isa qajeelche. Akkasuma, yeroo Millerootni fakkeenya durboota kudhanii raawwatan, isaanii illee gara dhugaa kanaatti dammaqfamuu qabu turan; jechuunis, abdii kutannaa fi turtiin inni jalqabaa isaan hirriba keessa akka buusan. Raajonni hundinuu guyyoota dhumaa bakka bu’u.

The awakening of Daniel and the Millerites are two witnesses of an awakening of the one hundred and forty-four thousand in the last days.

Soo kakatanii Daaniʼeelii fi Miileeroota lamaan isaanii dhuma baraatti dammaqiinsa dhibba afurtamii afur kuma tokkoo afurii taʼanitti ragoota lama dha.

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236.

> “Yesusii fi loltuuwwan samii hundinuu warra abdii mi’aawaa wajjin Inni lubbuun isaanii jaallattu sana arguuf dheeraaf hawwaa turan gara laafinaa fi jaalalaan ilaalan. Ergamonni yeroo qormaata isaanii keessatti isaan jabeessuuf naannoo isaanii irra naanna’aa turan. Warri ergaa samii fudhachuu dagatan garuu dukkana keessatti hafan; dheekkamsi Waaqayyoo isaani irratti boba’es, sababni isaas ifa Inni samii irraa gara isaaniitti erge sana fudhachuu waan didaniif. Warri amanamoon sun, abdii kutanii kan Gooftaan isaanii maaliif akka hin dhufne hubachuu hin dandeenye, dukkana keessatti hin hafne. Ammas Kitaabota Qulqulluu isaanii keessa yeroo raajii sana qorachuuf geggeeffaman. Harki Gooftaa lakkoofsota sana irraa kaafame, dogoggorris ibsame. Isaanis yeroo raajii sun hanga bara 1844tti akka gahe argan; ragaan isaan yeroo raajii sun bara 1843tti xumurama jedhanii mirkaneessuuf dhiheessan sunis, innuu bara 1844tti akka xumuramu mirkaneessa akka ture hubatan. Ifni Dubbii Waaqayyoo haala isaanii irratti ife; isaanis yeroo turtii tokko argatan—‘Yoo inni [mul’anni] turi iyyuu, isa eegi.’ Isaan dhufaatii Kiristoos yeroo sanatti ta’uuf qabuuf qabaniin jaalala keessatti, turtii mul’annichaa, isa warra dhugumaan eeggatan mul’isuuf yaadame sana, dagatanii turan. Ammas qabxiin yeroo tokko isaanii ture. Ta’us ani akka argeetti, isaanii keessaa baay’een isaanii abdii kutannaa cimaa isaanii sanaa ol ka’anii hamma hinaaffaa fi humna amantii isaanii bara 1843 keessatti mul’ate sana qabaachuu hin dandeenye.” Early Writings, 236.

In fulfillment of the parable, the Millerites “had overlooked the tarrying of the vision,” but they were “again” “led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained.” Daniel was led to the Bible and the “hand of the Lord” was removed from “the prophetic periods,” and when Daniel as a doer, not simply a hearer, by active faith proved that he understood the message of Jeremiah and Moses by fulfilling the directions given in Leviticus twenty-six as well as the remedy and resolution of the scattered condition of God’s people, then the “explanation,” was given to Daniel.

Fakkeenya fakkeenya raajii sanaatiin, warri Millerite “turfamuu mul’ataa sanaa irra darban,” garuu isaan “amma deebi’anii” “yeroo raajii qorachuuf gara Macaafa Qulqulluu isaanii geeffaman. Harki Gooftaa lakkoofsota irraa kaafame, dogoggorris ibsame.” Daani’el gara Macaafa Qulqulluutti geggeeffame, “harki Gooftaa” immoo “yeroo raajii” irraa kaafame; yeroo Daani’el akka nama dubbicha raawwatuutti malee akka nama dhaga’uu qofaatti utuu hin taane, amantii hojii qabuun ergaa Ermiyaasii fi Musee hubachuu isaa kan mirkaneesse, qajeelfamoota Leewwota digdamii jaha keessatti kennaman akkasumas furmaataa fi hiika haala bittinnaa’aa saba Waaqayyoo guutuudhaan, sana booda “ibsi” Daani’eliif kenname.

When the one hundred and forty-four thousand fulfill the tarrying time of the parable in its final and most perfect fulfillment in the last days, they will do so in a period of time when the “formation of the image of the beast” is their great test.

Yeroo namoonni kuma dhibba tokkoo fi afurtamii afur yeroo tursiisaa fakkeenya sanaa raawwii isaa isa xumuraa fi guutuu taʼe keessatti bara dhumaatti guutan, isaanis yeroo “fakkeenyi bineensichaa uumamu” qormaata isaanii guddaa taʼe keessatti kana ni raawwatu.

We will continue these thoughts in the next article.

Nuti a borreetti itti aanutti yaada kana itti fufna.

> “‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons 69.

> “‘Yommuu ijaichi bilchaatu, battalumatti haammachaa itti kaa’a; sababiin isaa yeroo haamaa ga’eera.’ Kiristoos mul’achuun Isaa waldaa Isaa keessatti akka ifatti mul’atu hawwii guddaadhaan eeggachaa jira. Yommuu amala Kiristoos saba Isaa keessatti guutummaatti irra deebi’amee mul’atu, yeroo sana Inni akka kan Isaa ta’anii isaan fudhachuuf ni dhufa.” Christ’s Object Lessons 69.

> “It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.

> “Inni dukkanni dogoggora hubannoo Waaqaatiin addunyaan haguugamtee jirti. Namoonni beekumsa isaanii waaʼee amala Isaa dhabaa jiru. Inni dogoggoraan hubatamee fi hiikameera. Yeroo kana keessatti ergaan Waaqa irraa dhufu labsamuu qaba; ergaan dhiibbaa isaatiin ifa kennuu fi humna isaatiin fayyisuu dandaʼu. Amalli Isaa beekamuu qaba. Dukkana addunyaa keessaatti ifni ulfina Isaa, ifni gaarummaa Isaa, araara Isaa, fi dhugaa Isaa ni ibsamuu qaba.

> “This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.” Isaiah 40:9, 10.

> “Kun hojii raajichi Isaayaas dubbii kanaan ibse dha, ‘Yaa Yerusaalem, ati kan oduu gaarii fiddu, sagalee kee humnaan ol kaasi; ol kaasi, hin sodaatin; magaalaawwan Yihudaatiin, Kunoo Waaqa keessan! Kunoo, Gooftaan Waaqayyo harka jabaa wajjin ni dhufa, irreen Isaas isaaf ni bulcha; kunoo, gatiin isaa isa wajjin jira, hojii isaas isa dura jira.’ Isaayaas 40:9, 10.

> “Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.

> “Warriin dhufaatii Misirrichaa eegan ummataan, ‘Kunoo Waaqa keessan’ jedhan. Ifni araaraa inni dhumaa, ergaan araaraa inni dhumaa addunyaatti kennamuuf jiru, mul’ata amala Isaa kan jaalalaati. Ijoolleen Waaqayyoo ulfina Isaa mul’isuu qabu. Jireenya isaanii fi amala isaanii keessatti wanta ayyaanni Waaqayyoo isaaniif godhe ifa gochuu qabu.” Christ’s Object Lessons, 415.

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