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# The Book of Daniel - Number One-Hundred and Fifty-Eight

Kitaaba Daaniʼel - Dhibba Tokko fi Shantama Saddeetffaa

Unveiling the Vision: Understanding the Days of Mourning in Daniel

Mul’ata Mul’ataa: Hubannoo Guyyoota Gaddaa Daani’el Keessatti

Author

Jeff Pippenger

Published

March 25, 2024

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> 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. 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. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> Bara mootummaa Qiiros mooticha Faares waggaa sadaffaatti dubbii tokko Daani’elitti mul’ifame; inni maqaan isaa Belteshaazar jedhamas ture; dubbiin sun dhugaa ture, garuu yeroo murtaa’e sun dheeraa ture; innis dubbicha hubate, mul’atas ni qalbeeffate. Bara sana keessa ani Daani’el torban guutuu sadii gadda keessa ture. Ani buddeena mi’aawaa hin nyaanne; foon yookaan daadhiin afaan koo keessa hin seenne; hamma torban guutuu sadan sun raawwatamanittis mataa koo illee hin dibanne. Guyyaa ji’a jalqabaa keessaa guyyaa afurii fi digdamaffaattis, ani qarqara laga guddichaa, isa Hiddeqel jedhamu, biraan ture. Daani’el 10:1–4.

During the symbolic three and a half days of Revelation chapter eleven, when the two witnesses are dead in the street, a “thing” is revealed to Belteshazzar. He had previously understood the “vision” (mareh), for in chapter nine, Gabriel had already come and given him understanding of the vision.

Yeroo guyyoota sadii fi walakkaa fakkeenya taʼan kan Mulʼata boqonnaa kudha tokkoffaa keessatti, yeroo dhugaa-baatonni lamaan karaa irratti duʼanii jiranitti, “waan” tokko Belxashaazariif mulʼifama. Inni kana dura “mulʼata” (mareh) hubatee ture; mootummaa saglaffaa keessatti immoo, Gabriʼeel duraan dhufee mulʼata sana akka hubatu isaaf kenneera.

> 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.

> Eeyyee, utuman ani kadhannaa keessatti dubbachaa utuun jiruu, namichi Gabri’el inni ani jalqaba mul’ata keessatti arge, saffisaan akka barrisuutti ergamee, yeroo aarsaa galgalaa na tuqe. Innis na beeksise, na waliin dubbatees, akkana naan jedhe: Yaa Daani’el, ani siif ogummaa fi hubannaa kennuuf amma ba’eera. Jalqaba kadhannaawwan kee irraa kaasee ajajni ba’eera; anis si argisiisuuf dhufeera; ati baay’ee jaalatamaa waan taateef; kanaaf dubbicha hubadhu, mul’atichas qalbeeffadhu. Daani’el 9:21–23.

The “man Gabriel, whom” Daniel “had seen in the vision at the beginning,” is referencing the “chazon,” vision of prophetic history, which was referring to Gabriel interpreting the vision of the kingdoms of Bible prophecy for Daniel in chapter eight. But the “vision,” which Daniel was then to consider in chapter nine, was the “mareh,” vision of the appearance. Gabriel then provides the historical breakdown of the twenty-three hundred year prophecy for Daniel.

“Namni Gabrieel inni” Daani’el “jalqaba irratti mul’ata keessatti arge,” jedhu, “chazon,” jechuun mul’ata seenaa raajii agarsiisa; kunis boqonnaa saddeet keessatti Gabrieel mul’ata mootummaawwan raajii Macaafa Qulqulluu Daani’elitti hiikuu isaa kan agarsiisu ture. Garuu “mul’anni” inni Daani’el yeroo sana boqonnaa sagal keessatti hubachuu qabu ture, “mareh,” jechuun mul’ata bifa mul’achuu ture. Sana booda Gabrieel raajii waggoota kuma lamaafi dhibba sadii sanaa Daani’elitti seenaa irratti hundaa’e jechuun qoodinsa isaa kenna.

Chapter nine, was fulfilled in the first year of Darius. When Belteshazzar states that he “had understanding of the vision,” in “the third year of Cyrus,” he had understood the “mareh,” vision for two years. What Belteshazzar came to understand in “those days” of mourning was the “thing,” that is the Hebrew word “dabar,” and it was long, for the time appointed was twenty-five hundred and twenty years.

Boqonnaa sagalii, waggaa jalqabaa Daariyositti raawwatame. Belxeshaazaar yeroo “waggaa sadaffaa Qiiroositti” inni “mul’ata sana hubate” jedhee ibsutti, inni mul’ata “mareh” jedhamu waggaa lamaaf hubatee ture. Wanti Belxeshaazaar guyyoota gaddaa “sana keessatti” hubate “wanticha” ture; jechuunis jecha Ibrootaa “dabar” jedhu; innis dheeraa ture, yeroo murtaa’e waggaa kuma lama dhibba shan fi digdama ture.

Daniel had already understood some of the “thing,” for he was accomplishing the Leviticus twenty-six prayer in chapter nine, and that is the prayer of the “thing.” There was increased light upon the “seven times,” that Belteshazzar came to understand during the twenty-one days of mourning, and the increase of light on the “seven times,” during those days of mourning, typified the increased light upon the “seven times” in 1856. The Millerites also previously knew of the “seven times,” for they had proclaimed it, but there was added light that was to test them at the very point in their history when they transitioned from the Philadelphian to Laodicean movement.

Daaniyel duraan dursee “waanicha” keessaa tokko tokko hubatee ture; inni boqonnaa saglaffaatti kadhannaa Lewwoota digdamii jaha sana raawwachaa ture, innis kadhannaa “waanichaa” dha. Ifni dabalataa “yeroo torba” irratti ture; Belxishaazaaris guyyoota gaddaa digdamii tokko sana keessatti isa hubachuu dhufe; akkasumas daballi ifaa “yeroo torba” irratti, guyyoota gaddaa sana keessatti, bara 1856tti dabalina ifaa “yeroo torba” irratti taʼe fakkeenyaan agarsiise. Millerootnis duraanuu “yeroo torba” ni beekan turan; isaan isa labsanii turan; garuu ifni dabalataa, yeroo isaan sochii Filadelfiyaa irraa gara sochii Laaʼodiiqiyaa ceʼan seenaa isaanii keessatti iddoo sanuma irratti, isaan qoruuf kennamuu qabu ture.

Belteshazzar’s days of mourning parallel the prophetic history of when the Philadelphian movement transitioned to the Laodicean movement in 1856, and then to the Laodicean Adventist church in 1863. Both Belteshazzar’s and the Millerite’s history of the increased light upon the “seven times,” aligns with the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand, and in the days of mourning, which is during the tarrying time, when increased light upon the “seven times,” was to be revealed.

Guyyoonni gaddaa Beltashaazaar seenaa raajii yeroo sochiin Filadelfiyaa gara sochii Laa’odiiqeyaatti bara 1856tti ce’e, achii immoo gara waldaa Adventistii Laa’odiiqeyaa bara 1863tti ce’etti walsimu. Seenaa Beltashaazaarii fi kan Milleroota irratti ifni dabale waa’ee “yeroo torbaa” irratti mul’ate, ce’umsa sochii Laa’odiiqeyaa ergamaa sadaffaatii gara sochii Filadelfiyaa warra dhibba afurtamii afur kumaatti, akkasumas guyyoota gaddaa keessatti, jechuunis yeroo turtii keessatti, yeroo ifni dabale waa’ee “yeroo torbaa” irratti mul’ifamuu qabu waliin walsima.

Belteshazzar represents both a messenger and a movement. In the days of his mourning the messenger is to understand the “thing,” which is Truth, and he is then to present the “thing” to a movement, when Michael resurrects the two witnesses in 2023.

Beelteeshaazaar ergamaa fi sochii lamaan isaanii iyyuu ni bakka bu’a. Bara gaddasaatti ergamaan “dubbicha,” kan Dhugaa ta’e, hubachuu qaba; achiis yeroo Miikaa’el dhugaa-baatota lamaan bara 2023 keessatti kaasu, “dubbicha” sana sochii tokkoof dhiheessuu qaba.

The Hebrew word “mareh” (vision of Christ’s appearance), that Daniel is identified as understanding in verse one, is presented four times in Daniel’s last vision. Twice it is translated as “vision,” and twice as “appearance.” The first time Daniel employs the word in verse one, he is identifying that he understood the “vision,” but the other three references identify Daniel experiencing the vision. In verse six, Christ’s face was “as the ‘appearance’ of lightning.”

Jechi Ibrootaa “mareh” jedhu (mul’ata bifa mul’achuu Kiristoos), isa Daani’el lakkoofsa tokko keessatti hubateera jedhamee ibsame, mul’ata Daani’el isa dhumaa keessatti yeroo afur dhiyaata. Yeroo lama “mul’ata” jedhamee hiikama; yeroo lama immoo “bifa mul’achuu” jedhamee hiikama. Yeroo jalqabaatiif Daani’el jecha kana lakkoofsa tokko keessatti yeroo fayyadamu, “mul’ata” akka hubate ibsa; garuu wabiiwwan sadan hafan Daani’el mul’ata sana keessa darbuudhaan akka isa mudate adda baasu. Lakkoofsa jaha keessatti, fuulli Kiristoos “akka ‘bifa mul’achuu’ balaqqeessaa” ture.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:4–8.

> Nakw’oku nke-anọ na nke iri abụọ nke ọnwa mbụ, mgbe m nọ n’akụkụ nnukwu osimiri ahụ, nke a na-akpọ Hidekel; mgbe ahụ, eliri m anya m elu, lee, ma hụ otu nwoke yi uwe ọcha nke linin, onye e jiri ọlaedo ọma nke Ufaz kee úkwù ya: Ahụ́ ya kwa dị ka nkume beril, ihu ya dị ka ọdịdị àmụmà, anya ya dịkwa ka oriọna ọkụ, ogwe aka ya na ụkwụ ya dịkwa ka ụcha ọla kọpa a nụchara anụcha, olu okwu ya dịkwa ka olu ìgwè mmadụ. Ọ bụkwa naanị m, Daniel, hụrụ ọhụụ ahụ: n’ihi na ndị ikom ahụ so m ahụghị ọhụụ ahụ; ma nnukwu ịma jijiji dakwasịrị ha, nke mere na ha gbara ọsọ gaa zoo onwe ha. Ya mere, a hapụrụ m naanị m, m wee hụ nnukwu ọhụụ a, ike ọ bụla adịkwaghịkwa n’ime m: n’ihi na mma m gbanwere n’ime m bụrụ nrụrụ, ọ dịghịkwa ike m jigidere. Daniel 10:4–8.

There is another Hebrew word translated as “vision,” that we will address after we set forth some characteristics of the Hebrew word “mareh.” In the previous verses it is the word “appearance,” that is the Hebrew word “mareh.” The same word is translated as “vision” in verse sixteen. In verse sixteen, the vision of Christ has made Daniel sorrowful.

Jechi Ibrootaa hiikame biraa “mul’ata” jedhamee hiikamu ni jira; amala jecha Ibrootaa “mareh” keessaa muraasa erga ibsinee booddee isa sana ilaalla. Lakkoofsa duraanii keessatti, jechi “mul’ata alaa” jedhamee hiikame sun jecha Ibrootaa “mareh” dha. Jechiuma sun lakkoofsa kudha jahaffaa keessatti “mul’ata” jedhamee hiikameera. Lakkoofsa kudha jahaffaa keessatti, mul’anni Kiristoos Daani’eelin gaddisiiseera.

> And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.

> Kunoo, inni akka fakkeenya ilmaan namootaa tokko hidhii koo tuqe; achumaan afaan koo baneen dubbadhe, isa fuula koo dura dhaabateenis akkan jedhe, Yaa gooftaa koo, mul’ataan kun dhiphina koo natti deebiseera, humna tokkollee hin hafne. Daani’eel 10:16.

The Hebrew word translated as “sorrows,” means a hinge, and the “vision” of Christ’s appearance that Daniel saw in the verse turned a hinge. A “hinge” in prophecy represents a turning point.

Jechi Ibiroota “gaddisa” jedhamee hiikame hiikni isaa “girdoo” dha; “mul’anni” mul’ata Kiristoos isa Daani’el lakkoofsa kana keessatti arge immoo girdoo tokko irra naanne’e. “Girdoon” raajii keessatti bakka jijjiiramaa agarsiisa.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> “Seenaa darbee irraa barumsoon baratamuu qabu ni jira; fi xiyyeeffannaan kana irratti akka hundi hubatanitti waamama, jechuunis Waaqayyo akkuma yeroo hunda hojjechaa ture sanatti amma illee sararauma san irratti hojjetaa jira. Harki Isaa hojii Isaa keessatti fi saboota gidduuttis amma ni mul’ata, akkuma yeroo lallabni wangeelaa jalqaba keessatti Eeden keessatti Addaamitti labsame sanaa kaasee yeroo hunda mul’ataa turetti.”

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “୫ାତି ଓ ମଣ୍ଡଳୀର ଇତିହାସରେ ଏମିତି କିଛି କାଳଖଣ୍ଡ ଅଛି, ଯେଉଁମାନେ ପରିବର୍ତ୍ତନର ସନ୍ଧିକ୍ଷଣ ଅଟନ୍ତି। ପରମେଶ୍ୱରଙ୍କ ପ୍ରବିଧାନରେ, ଯେତେବେଳେ ଏହି ବିଭିନ୍ନ ସଙ୍କଟକାଳମାନେ ଉପସ୍ଥିତ ହୁଅନ୍ତି, ସେହି ସମୟ ପାଇଁ ଆଲୋକ ଦିଆଯାଏ। ଯଦି ତାହା ଗ୍ରହଣ କରାଯାଏ, ତେବେ ଆତ୍ମିକ ଉନ୍ନତି ଘଟେ; ଯଦି ତାହା ପ୍ରତ୍ୟାଖ୍ୟାନ କରାଯାଏ, ତେବେ ଆତ୍ମିକ ପତନ ଓ ଧ୍ୱଂସ ଅନୁସରଣ କରେ। ପ୍ରଭୁ ତାଙ୍କ ବାକ୍ୟରେ ସୁସମାଚାରର ସେହି ଆକ୍ରମଣାତ୍ମକ କାର୍ଯ୍ୟକୁ ପ୍ରକାଶ କରିଛନ୍ତି, ଯାହା ଅତୀତରେ ପରିଚାଳିତ ହୋଇଆସିଛି, ଏବଂ ଭବିଷ୍ୟତରେ ମଧ୍ୟ ପରିଚାଳିତ ହେବ, ଶେଷ ସଂଘର୍ଷ ପର୍ଯ୍ୟନ୍ତ, ଯେତେବେଳେ ଶୈତାନୀୟ ଶକ୍ତିମାନେ ତାଙ୍କର ଶେଷ ଆଶ୍ଚର୍ଯ୍ୟଜନକ ଚଳନ କରିବେ।” Bible Echo, August 26, 1895.

Verse sixteen represents a turning point in the history that Belteshazzar is representing. It is a turning point for both the Republican horn (the nation) and the Protestant horn (the church). It represents a crisis, and it represents the point where special light for that history is given. The turning point for Daniel occurred when Daniel had been “touched,” the second time of three times. Daniel would be touched three times, and the second time he was touched, was a turning point for Daniel, and that turning point was the second of three times which Daniel saw the “mareh” vision.

Lakkoofsi kudha ja’a jedhame kun seenaa Belxeshaazaariin bakka bu’ame keessatti bakkuma murteessaa ta’e agarsiisa. Innis gaanfa Reepabilikaanaa (saba) fi gaanfa Pirooteestaantii (waldaa kiristaanaa) lamaan isaanii iyyuu keessatti jijjiirama murteessaa ta’e dha. Inni yeroo rakkinni murteessaan itti dhalatu agarsiisa; akkasumas yeroo ifni addaa seenaa sanaaf kennamu agarsiisa. Jijjiiramni murteessaan Daani’eeliif kan ta’e yeroo Daani’eel si’a lammaffaaf, yeroo inni tuqamoota sadii keessaa isa lammaffaa ta’e, “tuqame” turetti dha. Daani’eel yeroo sadii ni tuqama ture; yeroo inni si’a lammaffaaf tuqame sun immoo Daani’eeliif bakkuma jijjiiramaa ture, jijjiiramni murteessaan sunis yeroo sadii keessaa isa lammaffaa kan Daani’eel mul’ata “mareh” arge ture.

> And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.

> Kunoo, inni tokko akka fakkeenyummaa ilmaan namootaa fakkaatu hidhii koo tuqe; achiis ani afaan koo banee dubbadhe, isa fuuldura koo dhaabatee tureenis akkana jedheen; Yaa gooftaa koo, mul’ataan kanaan gadda koo narra deebi’eera, humna tokko illee hin qabanne. Daani’el 10:16.

We will address the three touches shortly. The first of the four times the word “mareh” is employed by Daniel, was his testimony that he understood the vision, and the final three references identify his experience when he actually saw the appearance. The third time he identifies the vision of the appearance is verse eighteen, where he is touched for the third time.

మేము ఈ మూడు స్పర్శలను త్వరలో పరిశీలించుదుము. దానియేలు “మారెహ్” అనే పదాన్ని ఉపయోగించిన నాలుగు సందర్భాలలో మొదటిసారి, తాను ఆ దర్శనాన్ని గ్రహించెనని అతని సాక్ష్యముగా ఉన్నది; చివరి మూడు సూచనలు, అతడు నిజముగా ఆ ప్రత్యక్షరూపాన్ని చూచినప్పుడు కలిగిన అతని అనుభవాన్ని సూచించుచున్నవి. అతడు ఆ ప్రత్యక్షరూప దర్శనాన్ని గుర్తించిన మూడవ సందర్భం పదెనిమిదవ వచనములోనిది; అక్కడ అతడు మూడవసారి స్పృశింపబడెను.

> Then there came again and touched me one like the appearance of a man, and he strengthened me. Daniel 10:18.

> Sana booda inni akka fakkaattii namaa tokkootti mulʼatu sun deebiʼee dhufee na tuqe; innis na jabeesse. Daaniʼel 10:18.

At the second touch, in verse sixteen, which is the second reference to the “marah” vision, his strength is gone, but at the third touch, his strength is restored. In verses ten, sixteen and eighteen Daniel is touched. In verse six, Daniel sees the appearance of Christ, and then Gabriel, and in verse ten, Gabriel touches Daniel for the first time.

Tuqa lammaffa lammaffaa irratti, lakkoofsa kudha jaha keessatti, kan inni mul’ata “maraa”tti wabii lammaffaa ta’e, humni isaa isa irraa bade; garuu tuqa sadaffaa irratti humni isaa deebifamee ni argame. Lakkoofsota kudhan, kudha jaha, fi kudha saddeet keessatti Daani’el ni tuqama. Lakkoofsa ja’a keessatti Daani’el bifa Kiristoos arga; achiis Gabri’el ni arga; lakkoofsa kudhan keessattis Gabri’el yeroo jalqabaatiif Daani’elin ni tuqa.

> Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> Anis ol nan ol illaalladhe; kunoo, nama uffatni warqee gaarii Uuphaaz irraa taʼeen hidhamee ture. Dhagni isaa akka beryelii ture; fuulli isaas akka mulʼata ibiddaa, iji isaas akka ibsaa ibiddaa, irreewwan isaatii fi miilli isaas halluu naasii qulqulleeffamee fakkaatu qabu turan; sagaleen dubbii isaatis akka sagalee tuuta guddaa ture. Ani Daaniʼel qofatu mulʼata sana arge; namoonni ana wajjin turan garuu mulʼata sana hin argine; raafamni guddaan isaan irratti buʼe, kanaaf of dhoksuuf baqatan. Kanaaf ani kophaa koo hafeen mulʼata guddaa kana arge; humni tokko illee na keessatti hin hafne; miidhaginni koos na keessatti gara mancaʼuutti geeddarame, anis humna tokko illee hin qabu ture.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:5–14.

> Garuu ani sagalee dubbii isaa nan dhagaʼe; yeroo ani sagalee dubbii isaa dhaga’es, ani fuula koo irratti hirriba guddaa keessa gale, fuulli koos gara lafaatti qajeelaa ture. Kunoo, harki tokko na tuqe; innis jilba koo irraanii fi calaqqee harka koo irra na dhaabe. Innis naan jedhe, Yaa Daaniʼel, nama baayʼee jaallatamaa, dubbii ani sitti dubbadhu hubadhu, sirriitti dhaabadhu; ani amma gara keetti ergamoodhaatii. Yeroo inni dubbii kana natti dubbate, ani hollachaa nan dhaabadhe. Achiis inni naan jedhe, Yaa Daaniʼel, hin sodaatin; sababii guyyaa jalqaba irraa kaastee garaa kee hubachuuf qopheessitee, fuula Waaqa kee durattis of gad qabdee turteef, dubbiin kee dhagaʼameera; anis dubbii keetiif dhufeera. Garuu mootummaa Faares bulchaan sun guyyaa tokkoo fi digdamii tokko na morme; taʼus, kunoo, Miikaaʼel, keessaa bulchitoota hangafoota keessaa tokko, na gargaaruuf dhufe; anis achitti mootota Faares biratti nan hafe. Amma garuu ani waan guyyoota dhumaa keessatti saba kee irra gaʼu si hubachiisuuf dhufeera; mulʼatni sun amma iyyuu guyyoota baayʼeef taʼaatii. Daaniʼel 10:5–14.

Then in verse sixteen, Daniel is touched a second time, when he sees the vision of Christ.

Achi irratti, keeyyata kudha jahaffaa keessatti, yeroo mul’ata Kiristoos argu, Daani’el yeroo lammaffaaf tuqame.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

> Yommuu innis dubbii akkasii natti dubbate, ani fuula koo gara lafaatti gadi nan qabadhe, afaanis nan cufe. Kunoo, tokko fakkaattii ilmaan namootaatiin fakkaatu hidhii koo tuqe; achiis afaan koo banadhee dubbadhe; isa fuula koo dura dhaabateenis, “Yaa gooftaa koo, mul’ata kanaan gaddi koo natti deebi’eera, humna tokko illee hin qabne. Garbichi gooftaa koo kanaa akkamitti gooftaa koo kana wajjin dubbachuu danda’a ree? Ani immoo, battalumatti humni na keessaa hafe hin jiru; hafuurri illee na keessatti hin hafne” jedheen. Daani’el 10:15–17.

Then Daniel is touched for the third time, at the appearance of Gabriel, not Christ.

Sana booddee Daaniʼel yeroo sadaffaatiif tuqame; kunis mulʼata Gabreel irratti malee, Kiristoos irratti miti.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:18–21.

> Achiis namatti nama tuquu nama tuqe; innis na jabeesse; akkanas jedhes, Yaa nama baayʼee jaallatame, hin sodaatin; nagaan siif haa taʼu; jabaadhu; eeyyee, jabaadhu. Yommuu inni na dubbise immoo ani jabaadheen, akkanas jedhe, Gooftaan koo haa dubbatu; ati na jabeessiteertaatii. Innis akkana jedhe, Ani maaliif gara keetti akka dhufe ni beektaa? Amma garuu ani deebiʼee bulchaa Faaresii wajjin loluuf nan dhaqa; yeroo ani baʼe immoo, kunoo, bulchaan Giriikii ni dhufa. Ani garuu waan Caaffata dhugaa keessatti barreeffame si argisiisa; wantoota kana keessatti Miikaaʼel bulchaa keessan malee namni na wajjin dhaabbatu tokko illee hin jiru. Daaniʼel 10:18–21.

Daniel is touched three times, and the first and third time he is touched by the angel Gabriel. The second time he is touched, it is by Christ. Daniel employed the same Hebrew word four times, but the first of the four times, in verse one, he was stating that he understood the “vision.” Understanding a truth is important, but it is not the same as experiencing the truth, as he did the other three times.

Daaniʼel siʼa sadii tuqameera; yeroo jalqabaafi yeroo sadaffaattis ergamaa Gabriʼeeltu isa tuqe. Yeroo lammaffaatti immoo Kiristoostu isa tuqe. Daaniʼel yeroo afur jecha Ibrootaa wal fakkaatu sana fayyadame; garuu yeroo afran keessaa yeroo jalqabaatti, lakkoofsa tokko keessatti, inni “mulʼata” akka hubate ibsaa ture. Dhugaa tokko hubachuun barbaachisaa dha; garuu kun akka yeroo sadan kaanitti dhugaa sana muuxannoo gochuun wal hin qixxaattu.

When Daniel’s days of mourning concluded he was given an experience of the vision, which he had an understanding of before the days of his mourning concluded. The experience is made up of three steps, represented by three touches. The first and the last touches were accomplished by Gabriel, and the middle touch was by Christ. The first and the last touches, were the first and last letters of the Hebrew alphabet. In that second step, Daniel recognizes his condition as a rebellious sinner in relation to his Lord, and thus the middle touch represents rebellion, as represented by the thirteenth letter of the Hebrew alphabet.

Yeroo guyyoonni gaddaa Daani’el xumuraman, inni muuxannoo mul’ataa tokko isaaf kenname; mul’ata kana immoo guyyoonni gaddaa isaa osoo hin xumuramin dura hubannaa qaba ture. Muuxannoon sun tarkaanfiiwwan sadii irraa ijaarameera; isaanis tuttuqqiiwwan sadiin bakka bu’aniiru. Tuttuqqiin jalqabaa fi kan dhumaa Gabri’eeliin raawwataman; tuttuqqiin giddugaleessaa immoo Kiristoosiin ta’e. Tuttuqqiiwwan jalqabaa fi dhumaa qubee afaan Ibrootaa keessaa qubeewwan jalqabaa fi dhumaa turan. Tarkaanfii lammaffaa sana keessatti, Daani’el haala isaa akka cubbamaa fincilaa Gooftaa isaa wajjin walitti dhufeenya qabuutti ni beeka; kanaaf tuttuqqiin giddugaleessaa fincila bakka bu’a; akkuma qubee kudha-sadaffaa afaan Ibrootiin bakka buufametti.

> “But Peter was unmindful now of boats or lading. This miracle, above any other he had ever witnessed, was to him a manifestation of divine power. In Jesus he saw One who held all nature under His control. The presence of divinity revealed his own unholiness. Love for his Master, shame for his own unbelief, gratitude for the condescension of Christ, above all, the sense of his uncleanness in the presence of infinite purity, overwhelmed him. While his companions were securing the contents of the net, Peter fell at the Saviour’s feet, exclaiming, ‘Depart from me; for I am a sinful man, O Lord.’

> “Phexros amma amma yeroo sana bidiruu yookaan fe’umsa isaatti yaada hin kennine. Dinqiin kun, kan inni yeroo kami iyyuu arge hundumaa caalaa, isaaf mul’ina humna Waaqummaa ture. Yesuus keessatti Inni uumama hundumaa to’annoo Isaa jala qabu arguudhaan hubate. Argamuun Waaqummaa qulqullina dhabuun isaa isaaf ifa taasise. Jaalalli inni Gooftaa isaaf qabu, amantii dhabuu isaa irratti qaanii, gad of qabuu Kiristoos irratti galata, kana hundumaa irra caalaas, qulqullina dhuma hin qabne sana duratti xuraa’ummaa isaa hubachuun, isa guutummaatti liqimse. Utuu warri isaa waliin turan wanta saaphana keessaa jiru walitti qabaa jiranuu, Phexros miilla Fayyisaa duratti kufee, “Na biraa deemi; ani nama cubbamaa dha, yaa Gooftaa,” jedhee iyye.”

> “It was the same presence of divine holiness that had caused the prophet Daniel to fall as one dead before the angel of God. He said, ‘My comeliness was turned in me into corruption, and I retained no strength.’ So when Isaiah beheld the glory of the Lord, he exclaimed, ‘Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Daniel 10:8; Isaiah 6:5. Humanity, with its weakness and sin, was brought in contrast with the perfection of divinity, and he felt altogether deficient and unholy. Thus it has been with all who have been granted a view of God’s greatness and majesty.

> “Inni argamuu qulqullummaa waaqayyootaa isa raajichi Daani’el ergamaa Waaqayyoo duratti akka nama du’eetti kufu godhe sanauma ture. Innis, ‘Bareedinni koo narraa gara xuraa’ummaatti geeddarame, anis humna tokko illee hin hafne’ jedhe. Akkasumas yeroo Isaayaas ulfina Gooftaa argetti, ‘Wayyoo koo! Ani badeera; ani nama hidhii xuraa’aa qabu, gidduu saba hidhii xuraa’aa qabuu keessa nan jiraadha; iji koo Mooticha, Gooftaa maccaa, argeera’ jechuun iyye. Daani’el 10:8; Isaayaas 6:5. Namummaan, dadhabinaa fi cubbuu isaa wajjin, guutummaa fi mudaa-dhabbii waaqayyummaa waliin wal bira qabamee mul’ate; innis ofii isaa guutumaan guutuutti hir’ina-qabeessa fi qulqulluu-dhabeessa ta’uu isaa ni dhaga’e. Akkuma kana warra guddinaa fi kabaja Waaqayyoo akka ilaaluuf kenname hundumaatti ta’eera.”

> “Peter exclaimed, ‘Depart from me; for I am a sinful man;’ yet he clung to the feet of Jesus, feeling that he could not be parted from Him. The Saviour answered, ‘Fear not; from henceforth thou shalt catch men.’ It was after Isaiah had beheld the holiness of God and his own unworthiness that he was entrusted with the divine message. It was after Peter had been led to self-renunciation and dependence upon divine power that he received the call to his work for Christ.” The Desire of Ages, 246.

> “Phexros ni iyye, ‘Ana irraa deemi; ani nama cubbamaa dhaatii;’ taʼus inni miilla Yesusitti maxxanee ture; Isa irraa adda baʼuu akka hin dandeenye keessaa dhagaʼaa ture. Fayyisaan immoo deebisee, ‘Hin sodaatin; ammaa irraa jalqabee namoota ni qabda’ jedhe. Isaayyaas qulqullina Waaqayyoo fi ofii isaatii gadi-aantummaa dhabuu isaa erga argee booddee ergaa waaqayyoo itti amaname. Phexros immoo of ganuu fi humna waaqaatti hirkachuu irra erga geggeeffamee booddee waamicha hojii isaa Kiristoosiif taʼe fudhate.” The Desire of Ages, 246.

The “mareh” vision is the vision of Christ’s appearance, but the angel Gabriel is represented by the second and fourth time Daniel employed the word. The first time was a statement that Belteshazzar understood the vision, but the last three represent Daniel experiencing the vision. The three times Daniel experiences the vision, he is also touched.

Mul’anni “mareh” mul’ata mul’ata mul’achuu Kiristoos ti; garuu yeroo lammaffaa fi afraffaa Daani’el jecha sana itti fayyadameen ergamaan Gabri’el bakka bu’a. Yeroo jalqabaatti Belteshaazaar mul’ata sana akka hubate ibsa ture; garuu yeroo saddan dhumaa Daani’el mataan isaa mul’ata sana keessa darbuusaa agarsiisu. Yeroo saddan Daani’el mul’ata sana keessa darbu, innis ni tuqama.

The first time he was touched by Gabriel was after he had seen the appearance of the glorified Christ, and the experience left him in “a deep sleep on my face, and my face toward the ground.” The vision had produced a separation, for those who had been with him “saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.” In the first disappointment, Jeremiah “sat alone, because of God’s hand,” and in Belteshazzar “there remained no strength” “for” his “comeliness was turned in me into corruption, and” he “retained no strength.”

Yeroo inni jalqaba Gabriʼeeliin tuqame, inni bifa Kiristoos ulfina-qabeessa taʼe sana erga argee booddee ture; muuxannoon sunis isa “hirriba gadi fagoo fuula koo irratti, fuulli koos gara lafaatti” keessa galche. Mulʼanni sun addaan-baafamuu fide; warri isa wajjin turanis “mulʼata sana hin argine; garuu hollannaan guddaan isaan irratti buʼe, kanaafis of dhoksuuf baqatan.” Abdii kutannaa isa jalqabaa keessatti, Ermiyaas “harka Waaqayyoo irraa kan kaʼe kophaa isaa taaʼe,” Beltashaazaar keessattis “humni tokko illee isa keessatti hin hafne,” “sababiin isaas” “bareedinni” isaa “isa keessatti gara badinatti jijjiirame, innis” “humna tokko illee hin qabne.”

Once Gabriel touched him for the first time, Gabriel then sat Daniel upon his knees and the palms of his hands. He then commanded Daniel to understand the words he spoke and stand up, which he did, though he was trembling. Gabriel then provides Daniel a breakdown of what has occurred during the twenty-one days of Daniel’s mourning. He identified that after struggling with the kings of Persia for the twenty-one days, that Michael came down out of heaven to engage in the battle, and then Gabriel came to answer Daniel’s prayers and explain to Daniel “what shall befall thy people in the latter days.” When Michael came down out of heaven Gabriel was sent to explain the last days to Daniel.

Gabri’el yeroo jalqabaatiif isa tuqee booddee, Daanyel jilba isaa fi harka isaa lamaan irratti teessise. Sana booda, dubbii inni dubbate akka hubatuu fi akka ka’u isa ajaje; innis akkas godhe, garuu hollachaa ture. Ergasii Gabri’el, guyyoota digdamii tokko Daanyel gaddaa ture keessa wanti ta’e ibsa bal’aa Daanyeliif kenna. Inni akka guyyoota digdamii tokko sana keessatti mootota Faares wajjin wal’aansoo godhaa turetti, Miikaa’el samii keessaa gad bu’ee lola keessatti hirmaachuuf akka dhufe, akkasumas Gabri’el kadhannaa Daanyel deebisuufii fi “wanta bara mootummaa dhumaa keessatti saba kee irra ga’u” Daanyeliif ibsuuf akka dhufe ibse. Yeroo Miikaa’el samii keessaa gad bu’etti, Gabri’el guyyoota dhumaa Daanyeliif ibsuuf ergame.

Gabriel’s explanation was given to Daniel at the end of the twenty-one days of mourning, which, in the line upon line application of Revelation chapter eleven, represents when Ezekiel in chapter thirty-seven is twice commanded to prophesy to the dead bones, in order to raise the two prophets out of their graves. It occurs when Michael comes down out of heaven and resurrects the body of Moses, while refusing to interact with Satan in the book of Jude. Daniel is still going to be touched twice more after Gabriel had given him the overview of the days of mourning.

Ibsi Gabriʼeel Daaniʼeliif kenne sun dhuma guyyoota gaddaa digdamii tokkoo irratti ture; kunis, hojii hiikaa “sarararra sararaan” kan Mul’ata boqonnaa kudha tokkoo keessatti, yeroo Hisqiʼeel boqonnaa soddomii torba keessatti lafee duʼaa irratti raajii dubbachuuf yeroo lama ajajamu, akka raajonni lamaan keessaa isaanii keessaa kaafamaniif agarsiisa. Kunis yeroo Mikaaʼel mootummaa samii keessaa buʼee qaama Musee duʼaa kaasu, yeroo sanattis kitaaba Yihudaa keessatti Seexana wajjin walitti seenuu didu irratti taʼa. Daaniʼel erga Gabriʼeel ibsa waliigalaa guyyoota gaddaa isaaf kenne booddee illee yeroo lama dabalataan tuqamuuf deema.

After Gabriel finished, Daniel, “set his face toward the ground, and he became dumb”, and then Christ Himself “touched” Daniel’s “lips,” and then Daniel “opened” his “mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.”

Gabriʼel erga inni xumureen duubatti, Daaniʼel, “fuula isaa gara lafaatti deebisee, arrabas ni taʼe”; sana booddee immoo Kiristoos Ofii Isaa “hidhii” Daaniʼel “tuqe”; achiis Daaniʼel “afaan” isaa “banatee, dubbate, isa ana dura dhaabateen akkana jedhe, Yaa gooftaa koo, mulʼata kanaan gaddi koo narra deebiʼeera, humna tokko illee hin qabaanne. Tajaajilaan gooftaa koo kanaa akkamitti gooftaa koo kana waliin dubbachuu dandaʼa ree? Ani garuu, yeruma sana humni natti hin hafne, hafuurri illee natti hin hafne.”

The experience of seeing and speaking with Christ humbles Daniel into the dust. He was dumb, and would have remained so if Christ had not touched his lips, as Isaiah’s lips had been touched by the coal from the altar.

Mae’r profiad o weld a siarad â Christ yn gostwng Daniel i’r llwch mewn gostyngeiddrwydd. Yr oedd ef yn fud, ac fe fyddai wedi aros felly oni bai i Grist gyffwrdd â’i wefusau, megis y cyffyrddwyd â gwefusau Eseia gan y marwor oddi ar yr allor.

We will continue this study in the next article.

Barumsa kana maxxansa itti aanu keessatti qo’annoo kana itti fufna.

> “As Isaiah beheld this revelation of the glory and majesty of his Lord, he was overwhelmed with a sense of the purity and holiness of God. How sharp the contrast between the matchless perfection of his Creator, and the sinful course of those who, with himself, had long been numbered among the chosen people of Israel and Judah! ‘Woe is me!’ he cried; ‘for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Verse 5. Standing, as it were, in the full light of the divine presence within the inner sanctuary, he realized that if left to his own imperfection and inefficiency, he would be utterly unable to accomplish the mission to which he had been called. But a seraph was sent to relieve him of his distress and to fit him for his great mission. A living coal from the altar was laid upon his lips, with the words, ‘Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ Then the voice of God was heard saying, ‘Whom shall I send, and who will go for Us?’ and Isaiah responded, ‘Here am I; send me.’ Verses 7, 8.

> “Akkuma Isaayyaas ulfina mootummaa fi guddina Gooftaa isaa kana mul’ataan argetti, qulqullinaafi ittisa qulqullummaa Waaqayyoo itti dhagaʼameen guutummaatti moʼame. Guutummaa fi mudaa-hin-qabne kan Uumaa isaa sanaa fi karaa cubbamaa isaanii kan warri isa wajjin yeroo dheeraadhaaf keessaa lakkaaʼamanii turan, saba filatamoo Israaʼelii fi Yihudaa gidduu jiru akkam guddaa dha! Innis, ‘Wayyoo anaaf!’ jedhee iyye; ‘ani badeera; ani nama hidhii xuraaʼaa qabu waanan taʼeef, akkasumas ani saba hidhii xuraaʼaa qabuu gidduu waanan jiraadhuuf; ijoonni koo Mooticha, Gooftaa maccaa hedduu arganiiru.’ Lak. 5. Inni iddoo qulqulluu keessaa keessatti, akka nama ifa guutuu argama Waaqayyoo keessa dhaabateetti, yoo mudaa fi dadhabina ofii isaatiin dhiifame, ergama isa waamame sana raawwachuuf guutummaatti akka hin dandeenye hubate. Garuu seraafi tokko rakkoo isaa irraa isa boqochiisuuf, ergama isaa guddaadhaafis isa qopheessuuf ergame. Dhagaan ibiddaa jiraataan iddoo aarsaa irraa fudhatamee dubbii kanaan hidhii isaa irra kaaʼame; ‘Kunoo, kun hidhii kee tuqeera; jalʼinni kees si irraa fuudhameera, cubbuun kees qulqulleeffameera.’ Sana booda sagaleen Waaqayyoo, ‘Eenyuun erga? Eenyutu Nuuf deema?’ jedhee dubbate ni dhagaʼame; Isaayyaasis deebisee, ‘Kunoo, ani as jira; na ergi,’ jedhe. Lakkoofsota 7, 8.”

> “The heavenly visitant bade the waiting messenger, ‘Go, and tell this people, Hear ye indeed, but understand not; And see ye indeed, but perceive not. Make the heart of this people fat, And make their ears heavy, and shut their eyes; Lest they see with their eyes, and hear with their ears, And understand with their heart, And convert, and be healed.” Verses 9, 10.

> “Inni samii irraa dhufe sun ergamaa eegataa tureen, ‘Dhaqi, saba kanaanis akkana jedhi, Dhaga’aa dhugumaan, garuu hin hubatinaa; Ilaalaa dhugumaan, garuu hin qalbeeffatinaa. Garaa saba kanaa furdisaa, Gurra isaanii ulfeessaa, ija isaaniis cufaa; Akka isaan ija isaanii qofaan hin argineef, gurra isaanii qofaanis hin dhageenyeef, Garaa isaaniitiinis hin hubanneef, Hin deebi’ineef, hin fayyineef.’ Lakkoobsa 9, 10.

> “The prophet’s duty was plain; he was to lift his voice in protest against the prevailing evils. But he dreaded to undertake the work without some assurance of hope. ‘Lord, how long?’ he inquired. Verse 11. Are none of Thy chosen people ever to understand and repent and be healed?

> Raajii raajichaa ifa ture; inni hammina babal’ate irratti mormii godhee sagalee isaa ol kaasuu qaba ture. Garuu inni hojii sana jalqabuuf abdii tokko tokkoon mirkaneeffannaa malee hin fedhu ture. “Yaa Gooftaa, hamma yoomiitti?” jedhee gaafate. Lakkoobsa 11. Saba kee keessaa kan ati filatte keessaa eenyuyyuu yeroo tokko illee hubatee, qalbii jijjiirratee, ni fayyamaa?

> “His burden of soul in behalf of erring Judah was not to be borne in vain. His mission was not to be wholly fruitless. Yet the evils that had been multiplying for many generations could not be removed in his day. Throughout his lifetime he must be a patient, courageous teacher—a prophet of hope as well as of doom. The divine purpose finally accomplished, the full fruitage of his efforts, and of the labors of all God’s faithful messengers, would appear. A remnant should be saved. That this might be brought about, the messages of warning and entreaty were to be delivered to the rebellious nation, the Lord declared: ‘Until the cities be wasted without inhabitant, And the houses without man, And the land be utterly desolate, And the Lord have removed men far away, And there be a great forsaking in the midst of the land.’ Verse 11, 12.

> “ክብደት ነፍሱ ስለ ተሳሳተችው ይሁዳ የተሸከመው በከንቱ አይሆንም ነበር። ተልእኮውም ፈጽሞ ፍሬ የሌለው አይሆንም ነበር። ነገር ግን ለብዙ ትውልዶች ሲበዙ የቆዩት ክፉ ነገሮች በእርሱ ዘመን ሊወገዱ አይችሉም ነበር። በሕይወቱ ሁሉ ታጋሽና ደፋር አስተማሪ መሆን ነበረበት—የተስፋ ነቢይም እንደሆነ የፍርድ ነቢይ ደግሞ መሆን ነበረበት። መለኮታዊው ዓላማ በመጨረሻ ሲፈጸም፣ የጥረቱም ሙሉ ፍሬ፣ እንዲሁም የእግዚአብሔር ታማኝ መልእክተኞች ሁሉ ድካም ፍሬ፣ ይታይ ነበር። አንድ ቀሪ ሕዝብ ሊድን ነበር። ይህም እንዲሆን፣ ለዓመፀኛው ሕዝብ የማስጠንቀቂያና የልመና መልእክቶች መደረስ እንዳለባቸው ጌታ አወጀ፤ ‘ከተሞች ሰው አልባ ሆነው እስኪፈርሱ ድረስ፣ ቤቶችም ያለ ሰው እስኪሆኑ ድረስ፣ ምድሪቱም ፈጽሞ እስክትጠፋ ድረስ፣ እግዚአብሔርም ሰዎችን ሩቅ እስኪያስወግድ ድረስ፣ በምድሪቱም መካከል ታላቅ መተው እስኪሆን ድረስ።’ ቁጥር 11, 12።”

> “The heavy judgments that were to befall the impenitent,—war, exile, oppression, the loss of power and prestige among the nations,—all these were to come in order that those who would recognize in them the hand of an offended God might be led to repent. The ten tribes of the northern kingdom were soon to be scattered among the nations and their cities left desolate; the destroying armies of hostile nations were to sweep over their land again and again; even Jerusalem was finally to fall, and Judah was to be carried away captive; yet the Promised Land was not to remain wholly forsaken forever. The assurance of the heavenly visitant to Isaiah was: ‘In it shall be a tenth, And it shall return, and shall be eaten: As a teil tree, and as an oak, Whose substance is in them, when they cast their leaves: So the holy seed shall be the substance thereof.’ Verse 13.

> “Firdii ulfaatoo cimaa warra qalbiin hin deebine irra buʼuu qaban,—waraanni, boojuun biyya alaa, cunqursaan, saba keessaa humnaa fi ulfina dhabuu,—kun hundinuu warri keessatti harka Waaqayyoo dheekkame sana beekan gara qalbii-deebii akka geggeeffamanif dhufuuf ture. Gosoonni kudhan mootummaa kaabaa yeroo dhihootti saboota gidduutti bittinnaaʼuuf turan; magaalonni isaaniis onanii hafuuf turan; loltoonni balleessituu saboota diinota taʼanii irra deddeebiʼanii biyya isaanii irra yaaʼuuf turan; Yerusaalem illee dhuma irratti kufuuf turte, Yihudaanis boojiʼamee geeffamuuf ture; taʼus Biyyii Abdachiifamte guutummaatti bara baraan gatamtee hin haftu ture. Mirkaneeffannaan ergamaa samii irraa gara Isaayaas dhufe akkana ture: ‘Ishee keessa immoo kudhan keessaa tokko ni hafa, Innis deebiʼee ni nyaatama; Akkuma muka teil fi akka muka quercus, kanneen yeroo baala isaanii gatatan qaamni isaanii isaan keessa hafu sanaa: Akkasumas sanyiin qulqulluun qaama ishee hafuu sana taʼa.’ Lak. 13.

> “This assurance of the final fulfillment of God’s purpose brought courage to the heart of Isaiah. What though earthly powers array themselves against Judah? What though the Lord’s messenger meet with opposition and resistance? Isaiah had seen the King, the Lord of hosts; he had heard the song of the seraphim, ‘The whole earth is full of His glory;’ he had the promise that the messages of Jehovah to backsliding Judah would be accompanied by the convicting power of the Holy Spirit; and the prophet was nerved for the work before him. Verse 3. Throughout his long and arduous mission he carried with him the memory of this vision. For sixty years or more he stood before the children of Judah as a prophet of hope, waxing bolder and still bolder in his predictions of the future triumph of the church.” Prophets and Kings, 307–310.

> “ᱥᱟᱨᱮᱡ ᱥᱟᱨᱛᱟ ᱨᱮ ᱤᱥᱚᱨᱚᱜ ᱨᱮᱭᱟᱜ ᱩᱫᱫᱮᱥᱭ ᱨᱮᱭᱟᱜ ᱪᱟᱵᱟᱭ ᱯᱩᱨᱟᱹᱣ ᱦᱚᱵᱚᱠ ᱟᱠᱟᱱ ᱜᱚᱴᱟ ᱤᱥᱟᱭᱟᱦ ᱨᱮᱭᱟᱜ ᱦᱤᱨᱫᱟᱹ ᱨᱮ ᱥᱟᱦᱚᱥ ᱟᱹᱱᱤᱡ ᱠᱮᱫᱟ। ᱡᱚᱫᱤ ᱫᱷᱟᱹᱨᱛᱤ ᱨᱮᱱ ᱥᱟᱠᱛᱤᱠᱚ ᱭᱩᱦᱩᱫᱟ ᱵᱤᱨᱩᱫ ᱨᱮ ᱥᱟᱡᱟᱣᱠᱟᱱᱟ, ᱛᱚᱵᱮ ᱚᱱᱟ ᱨᱮ ᱪᱮᱫ? ᱡᱚᱫᱤ ᱯᱨᱚᱵᱷᱩ ᱨᱮᱭᱟᱜ ᱫᱩᱛ ᱵᱤᱨᱚᱫ ᱟᱨ ᱵᱟᱫᱷᱟ ᱥᱟᱶ ᱢᱩᱧᱩᱜᱼᱟ, ᱛᱚᱵᱮ ᱚᱱᱟ ᱨᱮ ᱪᱮᱫ? ᱤᱥᱟᱭᱟᱦ ᱨᱟᱡᱟᱹ, ᱥᱮᱱᱟᱵᱟᱦᱤᱱᱤ ᱨᱮᱱ ᱯᱨᱚᱵᱷᱩ, ᱠᱚ ᱧᱮᱞ ᱠᱮᱫᱟ; ᱥᱮ ᱥᱮᱨᱟᱯᱷᱤᱢ ᱠᱚᱣᱟᱜ ᱜᱤᱛ, ‘ᱥᱟᱱᱟᱢ ᱫᱷᱟᱹᱨᱛᱤ ᱩᱱᱠᱩᱣᱟᱜ ᱢᱟᱦᱤᱢᱟ ᱛᱮ ᱯᱮᱨᱮᱡ ᱟᱠᱟᱱᱟ;’ ᱟᱨ ᱩᱱᱤ ᱨᱮ ᱱᱤᱥᱪᱚᱭ ᱛᱟᱦᱮᱱᱟ ᱡᱮ, ᱯᱤᱴᱷᱤᱨ ᱦᱚᱪᱚ ᱭᱩᱦᱩᱫᱟ ᱛᱷᱮᱱ ᱡᱮᱦᱚᱵᱟᱦ ᱨᱮᱭᱟᱜ ᱵᱟᱨᱛᱟᱠᱚ ᱯᱚᱵᱤᱛᱨ ᱟᱛᱢᱟ ᱨᱮᱱ ᱫᱚᱥ ᱫᱷᱚᱨᱚᱝ ᱥᱟᱠᱛᱤ ᱥᱟᱶ ᱥᱟᱶᱛᱤᱧ ᱦᱚᱵᱚᱠᱼᱟ; ᱟᱨ ᱱᱚᱣᱟ ᱯᱚᱨᱚᱯᱷᱮᱛ ᱟᱜᱟᱢ ᱨᱮ ᱡᱟᱹᱯᱛᱤ ᱠᱟᱹᱢ ᱨᱮᱭᱟᱜ ᱞᱟᱹᱜᱤᱫ ᱥᱟᱠᱛᱤ ᱮᱢ ᱟᱠᱟᱱᱟ। ᱯᱟᱫ 3। ᱩᱱᱤ ᱨᱮᱭᱟᱜ ᱡᱮᱞᱮᱧ ᱟᱨ ᱠᱟᱴᱷᱤᱱ ᱥᱮᱣᱟ ᱥᱟᱱᱟᱢ ᱡᱚᱦᱚᱠ ᱩᱱᱤ ᱱᱚᱣᱟ ᱫᱚᱨᱥᱚᱱ ᱨᱮᱭᱟᱜ ᱥᱢᱨᱤᱛᱤ ᱟᱯᱱᱟᱨ ᱥᱟᱶ ᱫᱷᱟᱨᱮ ᱛᱟᱦᱮᱱᱟ। ᱴᱩᱨᱩᱭ ᱜᱮᱞ ᱵᱚᱪᱷᱚᱨ ᱥᱮ ᱱᱚᱣᱟ ᱛᱷᱮᱱ ᱦᱚᱸ ᱵᱮᱥᱤ ᱡᱚᱦᱚᱠ, ᱩᱱᱤ ᱭᱩᱦᱩᱫᱟ ᱠᱚᱣᱟᱜ ᱦᱚᱯᱚᱱᱠᱚ ᱢᱮᱱᱛᱮ ᱟᱥ ᱨᱮᱱ ᱯᱚᱨᱚᱯᱷᱮᱛ ᱞᱮᱠᱟ ᱛᱤᱥᱴᱟᱹᱣ ᱛᱟᱦᱮᱱᱟ, ᱟᱨ ᱜᱤᱨᱡᱟ ᱨᱮᱭᱟᱜ ᱥᱤᱫᱷᱟ ᱥᱮᱫᱟᱭᱼᱟᱜ ᱡᱚᱭ ᱵᱤᱥᱚᱭ ᱨᱮ ᱟᱯᱱᱟᱨ ᱵᱷᱟᱵᱤᱥᱭᱚᱫᱵᱟᱱᱤ ᱨᱮ ᱠᱨᱚᱢᱮ ᱠᱨᱚᱢᱮ ᱟᱨᱚ ᱥᱟᱦᱚᱥᱤ ᱦᱚᱪᱚᱜ ᱠᱟᱱᱟ।” Prophets and Kings, 307–310.

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