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# The Book of Daniel - Number One-Hundred and Eighty-Two

Kitaaba Daani’el - Lakkoofsa Dhibba Tokkoo fi Saddeetii-Lama keessaa

Prophetic Alliances and Battles: From Ancient Seleucus to Modern Geopolitics

Waliigalteewwanii fi Lola Raajii: Selewukos Durii irraa hanga Ji'oopolitiiksii Ammayyaaatti

Author

Jeff Pippenger

Published

April 12, 2024

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Verses thirteen and fourteen, identify a history where Seleucus and Philip of Macedon were forming an alliance, and they typify the United States, which is the first proxy army of Rome, and Macedon (Greece) is a symbol of the United Nations. In that early history, an alliance of the king of the north (Seleucus) and Philip (Greece), represents the history that leads into the Battle of Panium, which, two centuries later, had the name of the town changed from Panium, into the town of Caesarea Philippi. The twofold name of the town was not commemorating the alliance of Seleucus and Philip of Macedon.

Lakkoofsi kudha sadii fi kudha afur seenaa Seleucus fi Philip inni Maqedooniyaa walta’iinsa uumaa turan adda baasu; isaanis Ameerikaa, isa waraana bakka-bu’aa mootummaa Roomaa isa jalqabaa ta’e, fakkeenyan agarsiisu; Maqedooniyaanis (Giriik) mallattoo Gamtaa Mootummootaa dha. Seenaa duraa sana keessatti, walta’iinsi mootii kaabaa (Seleucus) fi Philip (Giriik) seenaa gara Lola Panium geessu bakka bu’a; lolli sunis jaarraa lama booddee maqaan magaalaa sanaa Panium irraa gara magaalaa Qeesaariyaa Filiphisiitti jijjiirame. Maqaan dachaan magaalaa sanaa walta’iinsa Seleucus fi Philip Maqedooniyaa yaadannoo godhachuuf hin turre.

The name “Caesarea Philippi” derives from the historical transformation of the ancient city known as Paneas or Panium. The city was originally named Paneas due to its proximity to a prominent spring dedicated to the Greek god Pan. The spring, which was a significant religious site in antiquity, fed into the Jordan River.

Maqaan “Qeesaariyaa Fiiliphis” jedhu sun jijjiirama seenaa magaalaa durii “Paaniyaas” yookaan “Paaniyuum” jedhamtu irraa madda. Magaalattiin jalqaba irratti, burqaa beekamaa tokko Waaqa Giriikii Paanitti kennamteetti dhihoo taʼuu isheetiin sababeeffachuun, “Paaniyaas” jedhamee moggaafame. Burqaan sun, kan bara duriitti iddoo amantii guddaa ture, laga Yordaanos keessatti yaaʼa ture.

During the reign of King Herod the Great, around the 1st century BC, the city underwent significant renovations and was expanded and beautified. Caesarea Philippi was named by Herod Philip, a son of Herod the Great. He named the city Caesarea in honor of the Roman Emperor Caesar Augustus, and Philippi after himself, thus Caesarea Philippi. Therefore, “Caesarea Philippi” is a combination of “Caesarea,” reflecting Herod’s homage to Caesar Augustus, and "Philippi," honoring Herod Philip.

Yeroo mootummaa Mootii Heroodis Guddichaatti, naannoo jaarraa 1ffaa Dhaloota Kiristoos duraatti, magaalattiin haaromsa guddaa keessa seentee babal’ifamtee miidhagfamte. Qeessariyaa Filiphiis ilma Heroodis Guddichaa kan ta’e Heroodis Filiphii tiin maqaa kana argatte. Inni magaalattii ulfina Mootii Roomaa Qeesaar Awugusxos jedhuuf “Qeessariyaa” jedhee moggaase; ofiinis maqaa isaa irraa “Filiphii” itti dabalee, akkasitti “Qeessariyaa Filiphi” taate. Kanaafuu, “Qeessariyaa Filiphi” jechuun walitti makamuu “Qeessariyaa,” jechuun kabaja Heroodis Qeesaar Awugusxosiif kenne, fi “Filiphii,” jechuun ulfina Heroodis Filiphiif kennamu, ti.

Prophetically Panium is associated with a confederacy between Seleucus and Philip of Macedon, and also the alliance between Caesar and Herod Philip. Those two alliances address the alliance between the United States and the United Nations that follows the collapse of Putin’s Russia as represented by Seleucus and Philip. They also represent the alliance between the Papacy, who is the mother, and the United States, who is the daughter, as represented by Caesar and Philip, who were both representatives of Rome. Together they identify the United States reaching “across the gulf to grasp the hand of the Roman power,” and reaching “over the abyss to clasp hands with Spiritualism.” Before the Sunday law of verse sixteen, the threefold union is already put in place.

Karaa raajii duriitiin, Paaniyum walitti dhufeenya Selewkosii fi Fiilipos Maqedooniyaa gidduu turee wajjin akkasumas waliigaltee Qeesaarii fi Herood Fiilip gidduu tureen walqabata. Walitti dhufeenyi lamaan sun, kufaatii Raashiyaa Puutiin kan Selewkosii fi Fiilipiin bakka buufame hordofee, walitti dhufeenya Ameerikaa fi Dhaabbata Mootummoota Gamtoomanii gidduu jiru ilaallatu. Akkasumas isaan walitti dhufeenya Paaphaasummaa, isheen haadha taatee, fi Yunaayitid Isteetis, isheen intala taatee, kan Qeesaarii fi Fiilipiin bakka buufame agarsiisu; isaan lamaanis bakka buutota Room turan. Walumaan, isaan Yunaayitid Isteetis “qilee ce’uun harka humna Room qabachuuf diriirsuu” fi “boolla gad fagoo irra darbitee Hafuurota Wajjin Waliin Waliigaltee harka wal qabsiisuu” adda baasu. Seera Dilbataa kan lakkoofsa kudha jaha keessatti argamu dura, gamtaan sadan sun duraanuu hundeeffamee jira.

Panium represents the center of Greek worship of the god Pan. The spring that was dedicated to the Greek god Pan, was also known at that time as the “Gates of Hell,” and when Jesus visited there, His statement about the “Gates of Hell,” identifies a struggle between the political and religious attributes of Greece (globalism), and apostate Protestantism that takes place in the last days. It is the battle that was first initiated by the rich President that stirred up the realm of Grecia in verse two. It is a worldwide external battle and also an internal battle with the United States.

Paaniyemiin wiirtuun waaqeffannaa Giriikii waaqa Paan ti. Madda bishaanii waaqa Giriikii Paaniif kennames sun yeroo sana “Balbaloota Si’ool” jedhameeis beekama ture; yeroo Yesuus achi daawwate immoo, ibsi Isaa waa’ee “Balbaloota Si’ool” jedhu wal’aansoo amaloota siyaasaa fi amantii Giriikii (addunyaa-hammatummaa) fi Pirotestaantummaa gantuu bara dhumaatti raawwatamu adda baasa. Inni lola jalqaba pirezidaantii badhaadhaa mootummaa Giriikii lakkoofsa lama keessatti kakaaseen kaafame dha. Inni lola alaa addunyaa mara hammatu dha; akkasumas lola keessaa Ameerikaa Yunaayitid Isteetis keessatti adeemsifamu dha.

The religion of globalism, is the religion of the dragon, which in our modern setting is the religion of woke-ism. In 2020, the beast from the bottomless pit, identified in Revelation chapter eleven, manifested its political and religious power and slew both horns of the earth beast. That bottomless pit, among other things, is represented by the “Spring of Pan,” that fed the Jordan River.

Amantiin addunyaa guutuu walitti fiduu jedhu, amantii bineensa guddaa sanaa ti; kunis haala keenya ammayyaa keessatti amantii woke-ism dha. Bara 2020 keessa, bineensi boolla gad fagoo keessaa baʼu, kan Mul’ata boqonnaa kudha tokko keessatti ibsame, humna isaa siyaasaa fi amantii mul’isee gaanfa lamaan bineensa lafaa sanaa ajjeese. Boolli gad fagoon sun, wantoota biroo keessaa, “Madda Pan” jedhamuun kan Yordaanos laga nyaachisuun bakka buufama.

In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him, and held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.

Seenaa Giriik keessatti, Paan uumama, lafa bosonaa, fi muuziqaa baadiyyaa wajjin walqabatee ture; akkasumas argamuun madda isaaf qulqulleeffame tokko, warra isa waaqeffatan biratti barbaachisummaa amantii qaba ture. Waaqni Paan yeroo baay’ee miila, gaanfa, fi gurra re’ee qabaatee ni fakkeeffama. Paan akka waaqa tiksootaa fi bushaayee hoolotaa ta’etti ilaalama ture; akkasumas yeroo baay’ee akka waaqa taphattuu fi gowwoomsaa tokkootti, kan bosonaa fi gaarran keessatti gammachuudhaan fiigaa taphatuutti ni agarsiifama ture. Fakkeenyi Paan akka waaqa miila re’ee qabuutti dhihaatu, Daani’el boqonnaa saddeet wajjin walii gala; achitti Giriik re’ee kormaadhaan bakka buufameera. Re’een bineensa manaa beekamaa Giriik durii keessatti baay’ee argamu ture; yeroo baay’eessis naannolee gaarramaa keessatti, bakka Paan naanna’u jedhamee amanamutti ni argama ture. Fakkeeffamni kun mallattoo beekamaa calaqqee Paan ta’ee guddate; akkasumas aartii fi ogbarruu Giriik keessaa waaqicha agarsiisan keessatti, maallaqa biyyaalessaa dabalatee, itti fufeera.

When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”

Yommuu Yesuus Qisaariyaa Filiphos daawwate, “karrawwan Siʼool” waldaa irratti akka hin moone ibse. Wanti Pheexiros gaaffii Yesuus gaafateef deebii kennuudhaan dubbate seenaa fi duudhaa Kiristaanaa keessatti akka “Iqoo Kiristaanaa”tti hubatama.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Yesuus gara naannoo Qeesaariyaa Filiphoos yommuu dhufe, bartoota isaatiin, “Namoonni Ani Ilmi namaa eenyu akka taʼe maal jedhu?” jedhee gaafate. Isaanis, “Warri tokko si Yohaannis Cuuphaa dha jedhu; warri kaan Eeliyaas; warri biro immoo Ermiyaas, yookaan raajota keessaa tokko,” jedhan. Innis isaaniin, “Isin garuu Ani eenyu akka taʼe maal jettu?” jedhe. Simoon Pheexiroosis deebisee, “Ati Kiristoos, Ilma Waaqa jiraataa ti” jedhe. Yesuusis deebisee isaatiin, “Yaa Simoon Bar-Yoonaa, ati eebbifamaa dha; kun siif foonii fi dhiigni hin mulʼisne, garuu Abbaan koo inni samii keessa jiru siif mulʼiseera. Anis sitti nan jedhu, ati Pheexiros dha; kattaa kana irras waldaa koo nan ijaara; karrawwan mootummaa duʼaatis ishee hin moʼan. Ani furtuuwwan mootummaa samii siifan kenna; waan ati lafa irratti hiitu hundinuu samii keessatti ni hidhama; waan ati lafa irratti hiiktu hundinuus samii keessatti ni hiikama” jedhe. Sana booddee inni akka Inni Yesus Kiristoos taʼe nama tokko iyyuu akka hin himne bartoota isaatti cimsee ajaje. Maatewos 16:13–20.

This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.

Kutaan kun baayʼee barbaachisaa dha; sababiin isaas, tajaajila Yesuus keessatti akkasumas guddina ti’ooloojii Kiristaanaa keessatti yeroo murteessaa taʼe bakka buʼa. Phexrosiin Yesuusin Masiihii, Ilma Waaqa jiraataa taʼuu isaa himachuun buʼuura amantii Kiristaanaa fi dhagaa golee irratti waldaan ijaaramtu taʼee ilaalama. Jechi, “dhagaa kana irratti waldaa koo nan ijaara” jedhu, aadaa Kaatolikii keessatti Phexrosiin ofii isaatii irratti kan agarsiisu jechuun hiikama; Yesuusis isa irratti waldaan ijaaramtu jedhee akka “dhagaa”tti isa adda baasa. Hiikni kun ti’ooloojii Kaatolikii keessatti dursa fi aangoo paappaasummaaaf buʼuura taʼee tajaajila.

In Protestant theology, the “rock” is not understood to refer to Peter personally, but to Peter’s confession of faith in Jesus as the Messiah and the Son of God. In this view, the foundation of the church is not Peter, but the confession that Jesus is the Christ and the Son of God. Regardless of theological interpretation, the Confession of Peter in Matthew 16:13–20 is considered a central and foundational passage in Christian belief, emphasizing the identity of Jesus as the Messiah and the Son of God, and affirming the mission and purpose of the church.

Waaqaantii Pirootestaantii keessatti, “kattaan” kun Pheexirosiin dhuunfaatti kan agarsiisu taʼee hin hubatamu; garuu amantii Pheexiros Yesusiin Masiihicha fi Ilma Waaqayyoo taʼuu isaa irratti godhe agarsiisa. Ilaalcha kana keessatti, hundeen waldaa Pheexiros miti; garuu jechuun Yesus Kiristoosii fi Ilma Waaqayyoo taʼuu isaa amanuu sana dha. Hiika amantii kam iyyuu haa taʼu, Beeksisa Amantii Pheexiros Maatewos 16:13–20 keessatti argamu, amantii Kiristaanaa keessatti kutaa giddugaleessaa fi hundeessa taʼe akka taʼetti ilaalama; eenyummaa Yesus akka Masiihichaa fi Ilma Waaqayyoo taʼe cimsuudhaan, ergamaa fi kaayyoo waldaa mirkaneessa.

In the previous article we presented a passage from The Desire of Ages, where Sister White identifies some of the issues associated with Christ’s visit to Caesarea Philippi. One of the points she notes is that Christ had taken the disciples away from the influence of the Jews for the purpose of setting forth the lessons of Caesarea Philippi.

Mata-duree darbe keessatti, kutaa kitaaba The Desire of Ages keessaa tokko dhiheessineerra; achitti Obboleettii White dhimmooota muraasa daawwannaa Kiristoos Qeesaariyaa Filiphiitti godhe waliin walqabatan keessaa kaan adda baasteetti. Qabxiilee isheen ibsitu keessaa tokko, Kiristoos barumsa Qeesaariyaa Filiphiitti kennamu ifa godhuuf jechuun bartootota dhiibbaa Yihudootaa irraa fageessee akka geesse dha.

> “Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.” The Desire of Ages, 411.

> “Yesusii fi bartoonni Isaa amma gara tokkoo magaalota Qeesaariyaa Fiiliphhosii naannoo jiranitti dhufan turan. Isaan daangaa Galiilaa darbanii turan; naannoo waaqeffanni waaqolii tolfamoo keessatti babalʼate keessa turan. Asitti bartoonni sun dhiibbaa mootummaa amantii Yihudummaa jalaa fagaafatamanii, waaqeffannaa ormootaatti caalaatti dhihaataniiru. Naannoo isaanii maratti bifa amantii sobaa addunyaa bakka hundatti argaman mulʼataniiru. Yesus wantoonni kun akka itti gaafatamummaa isaanii ormootaaf qaban akka isaan itti dhagaʼan akka geessisan barbaade. Yeroo Inni naannoo kana keessa turetti, saba barsiisuu irraa of qusachuu yaale; ofii Isaas caalaatti guutummaatti bartoota Isaatiif of kennuuf carraaqe.” The Desire of Ages, 411.

On July 18, 2020, Christ removed the disciples of September 11, 2001 from the influence of Laodicean Adventism. The first disappointment in the parable of the ten virgins produced a separation of the movement from the assembly of mockers that was in the process of being passed by. This truth was fulfilled in Millerite history on April 19, 1844, and again on July 18, 2020. The history of the tarrying time then began, and it possesses the signature of “Truth” in both the movement of the first and third angels.

ଜୁଲାଇ ୧୮, ୨୦୨୦ ରେ, ଖ୍ରୀଷ୍ଟ ସେପ୍ଟେମ୍ବର ୧୧, ୨୦୦୧ ର ଶିଷ୍ୟମାନଙ୍କୁ ଲାଓଦିକିୟ ଆଡ୍ଭେଣ୍ଟିଜ୍ମର ପ୍ରଭାବରୁ ବାହାର କରିଦେଲେ। ଦଶ କନ୍ୟାଙ୍କ ଦୃଷ୍ଟାନ୍ତରେ ପ୍ରଥମ ନିରାଶା ସେହି ଉପହାସକମାନଙ୍କ ସମାଜରୁ ଏହି ଆନ୍ଦୋଳନର ଏକ ପୃଥକତା ସୃଷ୍ଟି କଲା, ଯେଉଁ ସମାଜ ପାର କରାଯାଇବାର ପ୍ରକ୍ରିୟାରେ ଥିଲା। ଏହି ସତ୍ୟ ମିଲରାଇଟ ଇତିହାସରେ ଏପ୍ରିଲ ୧୯, ୧୮୪୪ ରେ ପୂର୍ଣ୍ଣ ହୋଇଥିଲା, ଏବଂ ପୁନର୍ବାର ଜୁଲାଇ ୧୮, ୨୦୨୦ ରେ ମଧ୍ୟ। ତାହାପରେ ବିଳମ୍ବର ସମୟର ଇତିହାସ ଆରମ୍ଭ ହେଲା, ଏବଂ ପ୍ରଥମ ଓ ତୃତୀୟ ଦୂତଙ୍କ ଆନ୍ଦୋଳନ ଉଭୟରେ ଏହା “ସତ୍ୟ”ର ସ୍ୱାକ୍ଷର ବହନ କରେ।

The first disappointment is the first of three waymarks, and the history concludes with the Great Disappointment of October 22, 1844, that typifies the “great earthquake” of Revelation chapter eleven. The beginning, first letter of the Hebrew alphabet represents a disappointment, and the ending, twenty-second letter of the Hebrew alphabet also represents a disappointment. The thirteenth letter, representing rebellion, identifies the disappointment of the foolish virgins who manifest their lost condition when the call at Midnight identifies who has and who has not prepared for the crisis. The twenty-two letters of the Hebrew alphabet represent the symbol of the combination of Divinity with humanity that is accomplished within that history, though the Millerite history represents the first Kadesh, and our history today represents the last Kadesh.

Dhiphinaan jalqabaa mallattoo daandii sadan keessaa isa jalqabaa dha; seenaa sunis Dhiphinaan Guddicha Onkololeessa 22, 1844 irratti kan xumuramu yoo ta’u, inni sun “sochii lafaa guddaa” jedhu Mul’ata boqonnaa kudha tokko keessatti argamu fakkeessa. Jalqabni, qubee jalqabaa alifbee Ibrootaa, dhiphina tokko bakka bu’a; dhumni immoo, qubee digdamii lammaffaa alifbee Ibrootaa, akkasumas dhiphina tokko bakka bu’a. Qubeen kudha sadaffaan, fincila bakka bu’uun, dhiphina durboota gowwootaa adda baasa; isaanis yeroo waamichi Halkan Gidduutti jedhu eenyutu qophii godhe, eenyutu qophii hin goone jedhee inqiroo sanaaf adda baasutti, haala isaanii isa bade mul’isu. Qubeewwan digdamii lamaan alifbee Ibrootaa mallattoo walitti dhufeenya Uumama Waaqayyoo fi namummaa ta’ee seenaa sana keessatti raawwatamu bakka bu’u; haa ta’u malee seenaa Millerite Qadesh isa jalqabaa bakka bu’a, seenaa keenya har’aas Qadesh isa dhumaa bakka bu’a.

The two lines are parallel, but one represents the failure of God’s people and the other the victory of God’s people. Just before the cross, Jesus brought His disciples to Panium, just as He has brought His last-day disciples to Panium, and in doing so He allowed a disappointment to remove His last day disciples from the “controlling influence” of Laodicean Adventism, represented by “Judaism” in the history of Matthew chapter sixteen. In doing so, He also simultaneously brought His disciples into a closer contact with heathenism, thus representing the working environment of His last-day disciples who are now living in the full-blown manifestation of satanic power represented by the modern communication systems that are being employed to lead the entire world into receiving the mark of the beast.

Sararran lamaan kun wal fakkaatu; garuu inni tokko kufaatii saba Waaqayyoo bakka bu’a, inni kaanis mo’icha saba Waaqayyoo bakka bu’a. Yesus fannoo dura xiqqoo dura bartoota Isaa gara Paaniyumiitti akkuma geesse, akkasuma immoo bartoota Isaa warra guyyaa dhumaa gara Paaniyumiitti fideera; kana gochuudhaanis abdii kutachiisni tokko akka bartoonni Isaa warri guyyaa dhumaa “dhiibbaa to’atuu” Adventizimii Laa’odiiqeyaa jalatti irraa kaafaman heyyameera; kunis seenaa Maatewos boqonnaa kudha jaha keessatti “Yihudummaa”tiin bakka bu’ameera. Kana gochuudhaanis, yeroo walfakkaataatti bartoota Isaa gara wal qunnamtii dhihoo waaqeffannaa ormaa wajjinitti fideera; kanaanis haala hojii bartoota Isaa warra guyyaa dhumaa, warra amma mul’ata guutuu aangoo Seexanaa keessatti jiraatan bakka bu’a; aangoon kunis sirna qunnamtii ammayyaa guutummaa addunyaa mallattoo bineensaa akka fudhatu geggeessuuf hojii irra oolan keessatti bakka bu’ameera.

The history of Caesarea Philippi aligns with the history of the Battle of Panium, and verses thirteen through fifteen. Christ and His disciples, were standing in the shadow of the cross, typifying His last-day disciples standing in the shadow of the Sunday law. There, in verses thirteen through fifteen, which was Caesarea Philippi, and also the Battle of Panium, which is where we stand today, Christ began to teach His disciples about what was about to happen in verse sixteen.

Seenaa Qeesaariyaa Filiphoos seenaa lolaa Paaniyoomii wajjin wal simata; akkasumas heertuu kudha-sadii irraa hamma kudha-shaniitti. Kiristoosii fi bartoonni Isaa gaaddisa fannoo jala dhaabatanii turan; kunis bartoota Isaa warra guyyoota dhumaa, warra gaaddisa seera Dilbataa jala dhaabatan fakkeessa. Achitti, heertuu kudha-sadii irraa hamma kudha-shaniitti, jechuun Qeesaariyaa Filiphoos, akkasumas lola Paaniyoomii, isa har’a nuti itti dhaabanne, Kiristoos wanta heertuu kudha-jaha keessatti ta’uu jedhu bartoota Isaa barsiisuu jalqabe.

> “He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words.” The Desire of Ages, 411.

> “Inni Waaʼee dhiphina Isa eeggatu sanaa isaanitti himuuf jedhu ture. Garuu jalqaba kophaa Isaa deeme; akka garaan isaanii dubbii Isaa fudhachuuf qophaaʼuufis kadhate.” The Desire of Ages, 411.

Before Christ told His disciples of the cross, He first went away, or He tarried, thus marking the tarrying time in the parable and the history from July 18, 2020 to July 2023.

Kiristoos bartoota Isaa waaʼee fannoo sanaa isaanitti dubbachuu isaa dura, inni jalqaba irraa fagaatee deeme, yookaan ture; akkasitti yeroo turtii fakkeenya sana keessatti mulʼate fi seenaa Adoolessa 18, 2020 irraa jalqabee hamma Adoolessa 2023tti jiru mallatteesse.

> “Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial.” The Desire of Ages, 411.

> “Yeroo Inni isaanii wajjin walitti makametti, wanta Inni dabarsuuf hawwu sana battalumatti hin himne. Kana gochuu isaa dura, akka qormaata dhufuuf jabaataniif, amantii isaanii Isatti qaban akka himatan isaaniiaf carraa kenne.” The Desire of Ages, 411.

In July 2023, the Lord began to give opportunity for those involved with the disappointment, to express their faith. He did so by opening up the message of Ezekiel thirty-seven, which was a confirmation of the message of September 11, 2001. It was the thread that tied the sealing time from September 11, 2001 to the soon coming Sunday law together. It did so by placing the disappointment of July 18, 2020 in the structure of truth, for, those who were willing to see, could recognize that every reformatory movement has a theme that runs through their peculiar sacred history.

Bara Adoolessa 2023 keessa, Gooftaan warra abdii kutannaa sana keessatti hirmaatan amantii isaanii akka ibsan carraa kennuu jalqabe. Inni kana ergaa Hisqi’el boqonnaa soddomii-torbaa banuudhaan raawwate; kunis ergaa Fulbaana 11, 2001 mirkaneessu ture. Innis funyoo yeroo mallattoo kaa’uu Fulbaana 11, 2001 irraa kaasee hamma seera Dilbataa dhihoo keessatti dhufu sanatti walitti hidhu ture. Kunis abdii kutannaa Adoolessa 18, 2020 caasaa dhugaa keessa kaa’uudhaan ta’e; namoonni arguuf fedhii qaban hundi sochiin haaromsa tokkoon tokkoon isaa seenaa isaanii qulqulluu addaa keessatti mata-duree achi keessa darbu akka qabu hubachuu danda’u turani.

In the last days, the message of the third woe arrived on September 11, 2001, then a false message of the third woe was proclaimed that produced a disappointment, but the message that brought them back to life after three and a half days of being dead, dry and scattered bones was the message of the four winds, that is also the third woe.

Bara dhuma bara dhumaa keessatti, ergaan balaa sadaffaa Fulbaana 11, 2001 irratti dhufe; sana booddee immoo ergaan sobaa balaa sadaffaa labsame, kan abdii kutannaa uume; garuu ergaan guyyoota sadii fi walakkaa du’anii booda, lafee goggogaa fi bittinnaa’an keessaa isaan gara jireenyaatti deebise, ergaa qilleensota afurii ture; kunis balaa sadaffaa dha.

The last-day disciples can see, if they choose to see, that the three waymarks of the sealing of the one hundred and forty-four thousand are the same theme at each step, and that at the second step, the rebellion represented by the thirteenth letter of the Hebrew alphabet confirmed the message as “Truth.” A second witness the Lord provided was in the fact that the first disappointment of prior reformatory movements was based upon rebellion against God’s revealed will, whether it was Moses not circumcising his son, or Uzzah touching that ark, or Martha and Mary doubting Jesus’ word concerning the death of Lazarus. The only reform line that did not uphold the fact that the first disappointment was based upon disobedience was the reform movement of the Millerites, but it was also shown at that time that the history of the Millerites possessed internal waymarks that were based upon the truth of the eighth, being of the seven.

Duuka-buutoonni bara dhumaa, yoo arguu filatan, mallattoowwan karaa sadan chaappaa namoota dhibba tokkoo fi afurtamii afur kuma irratti mul’atan tarkaanfii hunduma keessatti mata-duree tokko ta’uu isaanii, akkasumas tarkaanfii lammaffaatti fincilli qubee kudha-sadaffaa qubee Ibraayisxiiin bakka buufame ergaa sana akka “Dhugaa” ta’etti mirkaneesse arguu danda’u. Ragaan lammaffaan Gooftaan kenne immoo sochiiwwan haaromsaa duraanii keessatti abdii kutannoon jalqabaa fedhii Waaqayyoo mul’ifamee irratti finciluu irratti hundaa’e ture; kunis Muuseen ilma isaa dhagna qabachiisuu dhiisuu isaa ta’e, yookaan Uzaan taabota sana tuquu isaa ta’e, yookaan Maartaafi Maariyam dubbiin Yesuus waa’ee du’a Laazaarosiif dubbate shakkuun isaanii ta’e. Sararri haaromsaa tokko qofti, inni abdii kutannoon jalqabaa ajajamuu dhabu irratti hundaa’e ta’uu isaa hin deggerre, sochii haaromsaa Miilerootaa ture; garuu yeroo sana immoo seenaa Miilerootaa keessatti mallattoowwan karaa keessaa dhugaa isa saddeettaffaa, kan torban keessaa ta’e irratti hundaa’an akka jiranis ni mul’ifame.

The fact that the eighth is of the seven is a major element of the Revelation of Jesus Christ which is now being unsealed, and the transition of the Philadelphian Millerite movement unto the Laodicean church was a waymark that identified when the Laodicean movement of the third angel would transition unto the Philadelphian movement of the one hundred and forty-four thousand. Thus, the fact that the first Millerite disappointment was accomplished without their movement manifesting disobedience, provided the contrast for the same waymark in the last days where the Laodicean movement of the third angel would disobey and produce a disappointment, and in so doing would align with the Millerite waymark, and produce the logic to see the movement of the one hundred and forty-four thousand is the eighth, that is of the seven.

Dhugaan inni saddeettaffaan keessaa torban taʼuu isaa, Mulʼata Yesus Kiristoos isa amma banamaa jiru keessatti qaama guddaa dha; ceʼumsi sochii Millerite Filadelfiyaa irraa gara mootummaa amantootaa Laʼodiiqeyaa immoo, yeroo sochiin Laʼodiiqeyaa inni ergamaa sadaffaa gara sochii Filadelfiyaa isa dhibba afurtamii afur kumaatti ceʼu adda baasuuf mallattoo karaa taʼe. Kanaafuu, dhugaan abdii kutuun Millerite isa jalqabaa utuu sochiin isaanii abboomamuu diduu hin mulʼisin raawwatame, guyyoota dhumaatti mallattoo karaa isuma sanaaf faallaa taʼuu ni kenne; achittis sochiin Laʼodiiqeyaa inni ergamaa sadaffaa abboomamuu ni dide, abdii kutuu ni fide; akkas gochuudhaanis mallattoo karaa Millerite waliin wal qindeesse; sochiin dhibba afurtamii afur kumaas inni saddeettaffaa, isa keessaa torban taʼe, jechuun hubachuuf loojikii ni uume.

On July 2023, the Lord raised up a “voice in the wilderness” in order to prepare His last-day people for the crisis of the Sunday law, and once He returned from tarrying in prayer unto the disciples, He gave them opportunity to express their faith. In Christ’s day the message was His baptism, the point where Jesus, became Jesus Christ. That waymark aligns with September 11, 2001, and His disciples were asked what men thought, and then asked what the disciples themselves thought about Christ.

Bara Adoolessa 2023 keessa, Gooftaan “sagalee lafa onaa keessatti” kaasee, sabni Isaa kan bara dhumaa yeroo muddama seera Dilbataa sanaaf akka qophaa’u godhe; innis yeroo turee kadhannaa irraa gara bartoota isaatti deebi’etti, isaanii amantii isaanii ibsachuuf carraa kenne. Bara Kiristoos keessatti ergaan sun cuuphaa Isaa ture; jechuunis iddoo Yesuus, Yesuus Kiristoos itti ta’e sana. Mallattoon karaa sun Fulbaana 11, 2001 wajjin walsima; namoonni waa’ee Isaa maal akka yaadan bartoonni Isaa gaafataman, sana booddees waa’ee Kiristoos bartoonni ofii isaanii maal akka yaadan gaafataman.

> “Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

> “তাঁহাদের সহিত যুক্ত হইয়া, তিনি অবিলম্বে সেই বিষয় প্রকাশ করিলেন না, যাহা তিনি তাহাদিগকে প্রদান করিতে ইচ্ছা করিতেন। ইহা করিবার পূর্বে, তিনি তাহাদিগকে তাঁহার প্রতি আপনাদের বিশ্বাস স্বীকার করিবার একটি সুযোগ দিলেন, যেন আগত পরীক্ষার নিমিত্ত তাহারা দৃঢ় হইতে পারে। তিনি জিজ্ঞাসা করিলেন, ‘লোকেরা কি বলে, আমি মনুষ্যপুত্র কে?’”

> “Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.” The Desire of Ages, 411.

> “Kan nama gaddisiis bartoonni Israaʼel Masiihicha isaanii beekuu dadhabuu isaanii amanuuf dirqaman. Dhuguma, namoonni tokko tokko yeroo hojii dinqii Isaa argan, Inni Ilma Daawit taʼuu Isaa dubbatanii turan. Tuutni namoota Beet-Saayidaatti nyaachifamanis Inni Mootii Israaʼel akka taʼu labsuu fedhii qabu turan. Baayʼeen isaanii akka raajiitti Isa fudhachuuf qophaaʼoo turan; garuu Masiihicha taʼuu Isaa hin amanne.” The Desire of Ages, 411.

The majority of Adventism did not believe in the third woe of September 11, 2001. They believed some of the miracles of the prophetic Word that had been presented in the movement, and some understood that the message of September 11, 2001 had elements of truth, but they did not truly believe the claims of September 11, 2001.

Baayʼinni Warri Adventizimii dheekkamsa sadaffaa Fulbaana 11, 2001tti hin amanne. Isaan dinqiiwwan Macca Dubbii Raajii keessaa sochii keessatti dhiyaatan keessaa muraasa ni amanan, akkasumas gariin isaanii ergaan Fulbaana 11, 2001 qaamolee dhugaa akka qabu ni hubatan; garuu isaan dhugumaan himatawwan Fulbaana 11, 2001 hin amanne.

The claim of September 11, 2001 had been typified by the claim of August 11, 1840, and that claim was expressed by Sister White when commenting upon the fulfillment of August 11, 1840. She stated:

Waamni Onkoloolessa 11, 2001 kan dhiyaate, waamni Hagayya 11, 1840 tiin duraan fakkeeffamee ture; waamni sunis obboleettii White’n, guutamuu Hagayya 11, 1840 irratti yaada kennitutti, ibsamee ture. Isheenis akkana jette:

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Yeroo sirriitti murtaa’e sanatti, Turkiin karaa ergamtoota isheetiin eegumsa humnoota michoota Awurooppaa fudhatte; akkasumas ofii ishee to’annoo saboota Kiristaanaa jalatti galchite. Dhimmi kun raajii sana guutummaatti fiixaan baase. Yommuu kun beekame, namoonni baay’een sirrummaa qajeelchawwan hiika raajii Millar fi warri isa wajjin hojjetan fudhatanitti amanan; sochiisa dhufaatii Gooftaas kaka’umsi dinqisiisaan kennameef. Namoonni barumsa qabanii fi iddoo guddaa qaban, ilaalcha isaa lallabuu fi maxxansuu keessatti Millar wajjin tokko ta’an; hojii sunis bara 1840 irraa jalqabee hamma 1844tti saffisaan babal’ate.” The Great Controversy, 334, 335.

What was confirmed on August 11, 1840 was that Miller’s prophetic views were accurate, and the claim of September 11, 2001 is the confirmation that Future for America’s prophetic views are accurate. The unrepentant multitude in July of 2023 could not and would not accept the premise that the methodology designed by Christ, and entrusted to Future for America is actually the methodology of the latter rain. But then Christ asked His disciples what they, not the multitude thought.

Wanti jechuun, waan Hagayya 11, 1840 irratti mirkanaa’e ilaalchi raajii Miller sirrii akka tureedha; jechuun immoo waanti Fulbaana 11, 2001 irratti himame mirkaneessa ilaalchi raajii Future for America sirrii akka ta’eedha. Baay’inni namoota hin qalbii jijjiirratin Adoolessa 2023 keessatti, bu’uura yaadaa akka mala Kiristoos qopheesse fi Future for America’tti amanamee kenname sun dhuguma mala bokkaa boodaa ta’e fudhachuu hin dandeenye, fudhachuus hin fedhan turan. Garuu achiis Kiristoos bartoota Isaa irraa gaafate: isaan, jechuun baay’ina sana osoo hin ta’in, maal akka yaadan.

> “Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

> “Ammas Yesus amma gaaffii lammaffaa, isa bartoota ofii isaanii ilaallatu, dhiheesse: ‘Isin garuu ani eenyu akka taʼe jettu?’ Pheexiros immoo deebisee, ‘Ati Kiristoos, Ilma Waaqa jiraataa ti.’”

> “From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

> “Jalqabumaa kaasee jalqabee, Pheexiroos Yesus Masiihii taʼuu isaa amanee ture. Namoonni baayʼeen biroon, warri lallaba Yohannis Cuuphaa sanaatiin qalbiin isaanii tuqamtee Kiristoosin fudhatan, yeroo inni hidhamuu fi ajjeefamu erguma taʼee Yohannis ergama isaa irratti shakkuu jalqaban; amma immoo Yesus Masiihii, isa dheeraadhaaf eeggachaa turan sana, taʼuu isaattis shakku turan. Barattoota keessaa baayʼeen, Yesus teessoo Daawit irratti bakka Isaa akka fudhatu hawwii cimaadhaan eegaa turan, yeroo Inni yaada akkasii akka hin qabne hubatan Isa dhiisan. Garuu Pheexiroosii fi hiriyoonni isaa amanamummaa isaanii irraa hin garagalle. Adeemsi warra kaleessa faarfanii harʼa immoo balaaleffatan sun amantii hordoftuu dhugaa Fayyisaa sanaa hin diigne. Pheexiroos, ‘Ati Kiristoos, Ilma Waaqa jiraataa ti’ jedhee labse. Gooftaan isaa ulfina mootummaa akka gonfatu eeggachuu hin dandeenye; garuu salphina Isaa keessatti Isa fudhate.”

> “Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

> “Phexirosni amantoota kudha lamaaniif amantii isaanii ibsee ture. Ta’us bartoonni ergamootaa amma iyyuu ergama Kiristoos guutummaatti hubachuu irraa fagoo turan. Mormiin fi maqaa balleessuun lubootaa fi bulchitootaa, yommuu isaan Kiristoos irraa deebisuu hin dandeenye illee, ammas burjaajii guddaa isaan irratti uumaa ture. Isaan karaa isaanii ifatti hin argan turan. Dhiibbaa leenjii isaanii isa jalqabaa, barsiisa rabbiiwwanii, humni duudhaa, ija isaanii dhugaa arguu irraa amma iyyuu gufachiisaa ture. Yeroo yerootti balaqqeessa ifaa gatii guddaa qabu Yesuus irraa isaan irratti ibsaa ture, garuu yeroo baay’ee akka namoota gaaddisa gidduutti wal qaqabanii karaa barbaadaniitti turan. Haa ta’u malee, guyyaa kana, utuu qormaata guddaa amantii isaanii fuuldura dhaabachuun isaanitti hin dhufin dura, Hafuurri Qulqulluun humnaan isaan irratti bu’e. Yeroo gabaabaadhaaf ija isaanii “waan mul’atan” irraa garagalfamanii, “waan hin mul’anne” ilaaluutti geeddaramaniiru. 2 Qorontos 4:18. Golgaa namummaa jalatti ulfina Ilma Waaqayyoo hubataniiru.”

> “Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’” The Desire of Ages, 412.

> “Yesuus Phexiroosiin deebisee, ‘Yaa Simiʼoon ilma Yoonaa, ati eebbifamteerta; abbaa fi dhiigni kana sitti hin mulʼisne; garuu Abbaan koo inni samii keessa jiru sitti mulʼiseera’ jedhe.” The Desire of Ages, 412.

Peter’s confession in identifying that Christ is the son of God, spoke directly to the testing question of that history. The time had come for the Messiah to appear, as set forth by God’s prophetic Word, and only those who accepted that truth would be included with those represented by Peter’s statement. Peter represents those who accept the message established on September 11, 2001, and that confess that Jesus is the Son of God. “Peter had expressed the faith of the twelve,” and the twelve he represented were the one hundred and forty-four thousand. For this reason, Christ changed Peter’s name from Simon Bar-jona unto Peter in the passage.

Phaxirosiin Pheexiros, Kiristoos Ilma Waaqayyoo ta’uu isaa adda baasee beeksisuu isaatiin, gaaffii qorumsaa seenaa sanaa kallattiidhaan dubbate. Yeroon Masiihiin itti mul’atu akka Dubbii raajii Waaqayyootti dursee kaa’ame sanaan gaheera; warri dhugaa sana fudhatan qofa keessaa warra ibsa Pheexirosiin bakka buufaman keessatti ni hammatamu. Pheexiros warra ergaa Fulbaana 11, 2001 irratti hundeeffame fudhatan, fi Yesus Ilma Waaqayyoo ta’uu isaa beeksisan bakka bu’a. “Pheexiros amantii kudha lamaan ibse ture,” kudha lamaan inni bakka bu’es kuma dhibba tokkoo fi afurtamii afur turan. Kanaaf, Kiristoos kutaa sana keessatti maqaa Pheexiros Siimoon Baar-yoonaa irraa gara Pheexirositti jijjiire.

“Simon” means “he who hears,” and “bar” means “son of,” and Jonah means “dove.” Simon represented those who heard the message of the dove, which represented the truths associated with the baptism of Jesus, when He became the Christ, anointed with power, as was symbolically represented by the descent of the Holy Spirit in the form of a dove.

“Simoon” jechuun “kan dhaga’u” jechuu dha, “bar” immoo “ilma” jechuu dha, Yoonaasis “gugee” jechuu dha. Simoon warra ergaa gugee dhaga’an bakka bu’a; gugeenis dhugaa cuuphaa Yesuus wajjin walqabate bakka bu’a; yeroo Inni humnaan dibamee Kiristoos ta’e, akka gadi bu’iinsi Hafuura Qulqulluu bifa gugeetiin ta’e sun fakkeenyaan agarsiifamutti.

The reform lines parallel each other and John represents the Millerites, who on August 11, 1840, ate the little book. Jeremiah aligns with that event, and when he ate the little book, he was then called by God’s name.

Sararonni haaromsi walqixa wal cina jiru; Yohaannis immoo warra Miilariitotaa bakka bu’a; isaanis Hagayya 11, 1840 irratti macaafa xinnaa sana nyaatan. Ermiyaas immoo taatee sanaan wal simata; innis yeroo macaafa xinnaa sana nyaatetti, sana booddee maqaa Waaqayyootiinin waamame.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Dubbiin kee ni argaman, anis isaan nan nyaadhe; dubbiin kees gammachuu fi ililcha garaa koo anaaf taʼe; yaa Waaqayyo Gooftaa maccaa hunda bulchituu, ani maqaa keetiin waamameera. Ermiyaas 15:16.

When the Lord entered into covenant with Abram, He changed his name to Abraham, as He did with Sarai and Jacob. The changing of a name represents a covenant relationship, and at the waymark where the Divine symbol descends God’s people are to eat the message, enter into covenant, and their name is then changed. As a representative of the disciples of Christ’s time, Simon Bar-jona represented those who “heard” the message of the “dove.”

Yeroo Gooftaan Abraam wajjin kakuu seene, maqaa isaa gara Abrahaamitti jijjiire; akkuma Saaraa fi Yaaqoob wajjinis godhe. Jijjiiramni maqaa hariiroo kakuu agarsiisa; akkasumas iddoo mallattoo sana irratti, bakka mallattoon Waaqummaa gadi bu’uutti, saba Waaqayyoo ergaa sana nyaachuu, kakuu keessa seenuu qabu; ergasii maqaan isaanii ni jijjiirama. Akka bakka bu’aa barattoota yeroo Kiristoositti, Simoon Bar-Yoona warra ergaa “gugee” sana “dhageessan” bakka bu’e.

When he gave testimony that he recognized that at that waymark Jesus became the Christ, and that He was the Son of God, and all which that entails, Christ then changed his name to Peter. He had expressed the message that Christ’s covenant people of that history accepted, and in so doing he also typified the one hundred and forty-four thousand of the last days.

Yommuu inni mallattoo karaa sana irratti Yesuus Kiristoos taʼuu isaa, Innis Ilma Waaqayyoo taʼuu isaa, akkasumas waan kana hunda of keessaa qabu ragaa baʼeen beeksisetti, yeroo sana Kiristoos maqaa isaa gara Pheexiroositti jijjiire. Inni ergaa ummanni kakuu Kiristoos kan seenaa sanaa fudhatan ibse; akkas gochuudhaanis guyyoota dhumaa keessatti dhibba afurtamii afur kuma sana fakkeenyaan dursee agarsiise.

The letter “P” is the sixteenth letter in the English alphabet, and the letter “E” is the fifth letter in the alphabet, and the letter “T” is the twentieth letter, the letter “E” is repeated, and the name ends with the letter “R” which is the eighteenth letter. Sixteen “times” five, “times” twenty, “times” five, “times” eighteen equals one hundred and forty-four thousand. The Wonderful Linguist spoke to Peter in Hebrew, and the New Testament was written in the Greek, and the translators of the King James Version produced the New Testament in English.

Qubee “P” qubee kudha afaan Ingiliffaa keessaa kudha ja’affaadha; qubeen “E” immoo qubee shanaffaa afaan keessaa dha; qubeen “T” immoo qubee digdamaffaa dha; qubeen “E” irra deebi’amee ni dhufa; maqaanis qubee “R”tiin xumurama; kunis qubee kudha saddeettaffaadha. Kudha ja’a “si’a” shan, “si’a” digdama, “si’a” shan, “si’a” kudha saddeet walitti baay’isuun dhibba tokkoo fi afurtamii afur kuma ta’a. Abbaa Afaanotaa Dinqisiisaan sun Phexrosiin afaan Ibrootaatiin dubbate; Kakuu Haaraanis afaan Giriikiitiin barreeffame; warri hiikan Maxxansa King James immoo Kakuu Haaraa afaan Ingiliffaatti qopheessan.

In spite of the three steps of differing languages, Christ, who is the Son of God, the Wonderful Linguist, and the Wonderful Numberer, placed an illustration of the sealing of the one hundred and forty-four thousand in Matthew chapter sixteen, that aligns with the Battle of Panium, and His visit to Caesarea Philippi. He did so by employing His control of language and numbers, for He is both Palmoni (the Wonderful Numberer), and the Word (the Wonderful Linguist).

ଭିନ୍ନ ଭାଷାର ତିନୋଟି ପଦକ୍ଷେପ ସତ୍ୱେପି, ଖ୍ରୀଷ୍ଟ, ଯିଏ ଦେବପୁତ୍ର, ଆଶ୍ଚର୍ଯ୍ୟଜନକ ଭାଷାବିଦ୍, ଏବଂ ଆଶ୍ଚର୍ଯ୍ୟଜନକ ସଂଖ୍ୟାଗଣକ, ସେ ଏକ ଲକ୍ଷ ଚୁଆଳିଶ ହଜାରଙ୍କ ମୁଦ୍ରାଙ୍କନର ଏକ ଦୃଷ୍ଟାନ୍ତ ମାଥିଉର ଷୋଳଶ ଅଧ୍ୟାୟରେ ସ୍ଥାପନ କରିଥିଲେ, ଯାହା ପାନିଅମ୍‌ର ଯୁଦ୍ଧ ଏବଂ କାଇସରିଆ ଫିଲିପ୍ପୀକୁ ତାଙ୍କର ଗମନ ସହ ସମନ୍ୱିତ ଅଟେ। ସେ ଏହା କରିଥିଲେ ଭାଷା ଓ ସଂଖ୍ୟା ଉପରେ ନିଜ ନିୟନ୍ତ୍ରଣକୁ ପ୍ରୟୋଗ କରି, କାରଣ ସେ ପାଲ୍ମୋନି (ଆଶ୍ଚର୍ଯ୍ୟଜନକ ସଂଖ୍ୟାଗଣକ) ଓ ବାକ୍ୟ (ଆଶ୍ଚର୍ଯ୍ୟଜନକ ଭାଷାବିଦ୍) ଉଭୟ ଅଟନ୍ତି।

We will continue this study in the next article.

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

> “Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, ‘Lo, I come.’ ‘Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…. Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.’ Hebrews 10:5–7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, ‘A body hast Thou prepared Me.’ Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.

> Waggaa kuma lamaa kumaa waggoota dura, sagaleen hiika iccitii guddaa qabu tokko samii keessatti, teessoo Waaqayyoo irraa, “Kunoo, ani nan dhufa” jedhee dhaga’ame. “Aarsaanii fi kennaan si gammachiisuu hin dandeenye; garuu qaama anaaf qopheessiteetta…. Kunoo, ani nan dhufa (macaafa keessatti waa’ee koo barreeffameera,) fedha kee raawwachuuf, yaa Waaqayyo.” Ibroota 10:5–7. Jechoota kana keessatti raawwatamuu kaayyoo bara bara dhokatee tureetu labsame. Kiristoos addunyaa keenya daawwachuuf, foon uffachuufis jedhu ture. Innis, “Qaama anaaf qopheessiteetta” jedha. Inni ulfina isa kan Abbaan wajjin addunyaan uumamuu dura isaaf tureen yoo mul’ate, ifa argama isaa obsuu hin dandeenyu turre. Nuti isa ilaallee akka hin banneef, mul’achuun ulfina isaa haguugame. Waaqummaan isaa namummaa keessatti haguugame,—ulfina hin mul’anne sun bifa namaa mul’atu keessatti dhokfame.

> “This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God’s glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.

> “Kaayyoon guddaan kun fakkeenyaa fi mallattooleen duraan ni agarsiifame. Muka xinnaa ibiddaan boba’u sana keessatti, isa keessatti Kiristoos Museetti mul’ate, Waaqni of mul’ise. Mallattoon Waaqayyummaa bakka bu’uuf filatame bosona gad-aanaa, akka waan hawwata hin qabne fakkaatu ture. Innis Isa Daangaa Hin Qabne of keessatti qabate. Waaqni hundumaan mararfataan ulfina Isaa fakkeenya baay’ee gad of qabu keessatti haguuge, akka Museen isa ilaalee jiraachuu danda’uuf. Akkasumas guyyaatti utubaa duumessaa fi halkanitti utubaa ibiddaa keessatti, Waaqni Israa’el wajjin wal qunnamee, fedha Isaa namootaaf mul’isee, ayyaana Isaas isaaniif qoodaa ture. Ulfinni Waaqayyoo laaffifamee, ulfinni mootummaa Isaas haguugame, akka ija dadhabaa namoota daangaa qabanii isa ilaalu danda’aniif. Akkasuma Kiristoos ‘qaama salphina keenya keessatti’ (Filiphisiyuus 3:21, R. V.), ‘fakkaattii namootaa keessatti’ dhufuuf ture. Ijuma addunyaatti miidhaginni isa hawwisiisu hin qabu ture; garuu Inni Waaqayyicha foon uffate, ifa mootummaa mootummaa samii fi lafaa ture. Ulfinni Isaa haguugamee, guddinni Isaa fi ulfinni mootummaa Isaa dhokfaman, akka inni namoota gaddaan guutamanii fi qorama keessa jiranitti dhihaachuu danda’uuf.”

> “God commanded Moses for Israel, ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. ‘The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.’ John 1:14, R. V., margin.

> Waaqayyo Museedhaan Israa’eliif, “‘Akkan isaanii gidduu keessa jiraadhuuf iddoo qulqulluu naa haa ijaaran’” jedhee ajaje (Ba’uu 25:8); innis iddoo qulqulluu sana keessatti, saba Isaa gidduu jiraate. Imala isaanii dheeraa fi dadhabsiisaa lafa onaa keessatti godhan hundumaa keessatti, mallattoon argamuu Isaas isaanii wajjin ture. Akkasuma Kiristoos buufata Isaa gidduu qubata nama keenya keessatti dhaabe. Inni akka nu gidduu jiraatuu fi akka amalaafi jireenya Isaa isa waaqaummaa nutti beekamoo godhuuf, dunkaana Isaa cina dunkaana namootaa dhaabe. “‘Dubbiin foon ta’e, nu gidduus buufate; (nus ulfina Isaa argine, ulfina kan Ilma Tokkicha Abbaa irraa dhufe fakkaatu), ayyaanaa fi dhugaadhaan guutame.’” Yohaannis 1:14, R. V., margin.

> “Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see ‘God with us.’

> “Erga Yesuus nu bira jiraachuuf dhufe irraa kaasee, Waaqayyo qorumsa keenya akka beekuu fi gadda keenyaaf akka nu waliin gaddu ni beekna. Ilmi fi intalli Addaam hundinuu Uumaan keenya michuu cubbamootaa taʼuu isaa hubachuu ni dandaʼa. Sababni isaas barsiisa ayyaanaa hundumaa keessatti, waadaa gammachuu hundumaa keessatti, hojii jaalalaa hundumaa keessatti, harkisa waaqayyummaa keessaa isa jireenya Fayyisaa irratti lafa kana irratti mulʼate keessatti, ‘Waaqayyo nu wajjin’ argina.”

> “Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. ‘In all things it behooved Him to be made like unto His brethren.’ Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was ‘in all points tempted like as we are.’ Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God’s law and the nature of His service. His life testifies that it is possible for us also to obey the law of God.

> “Seexanni seera jaalalaa Waaqayyoo akka seera ofittummaa taʼeetti bakka buusa. Inni ajaja isaa akka nuuf hojii irra oolchuun hin dandaʼamneetti dubbata. Kufati warra duraa keenya, gidiraa isa irraa kaʼe hundumaa wajjin, Uumaa irratti feʼa; akkasumas namoonni Waaqayyo akka barreessaa cubbuu, dhiphinaa fi duʼaa taʼeetti akka ilaallan godha. Yesuus gowwoomsa kana saaxiluuf ture. Inni akka keenya keessaa tokkootti fakkeenya abboomamuu kennuuf ture. Kanaafuu uumama keenya of irratti fudhate; muuxannoo keenya keessas darbe. ‘Waan hundumaan obboloota isaatiin fakkaachuu isaaf in taʼa ture.’ Ibroota 2:17. Yoo nuti waan Yesuus hin dandeenye tokko baachuu qabaanne taʼe, yeroo sana irratti humni Waaqayyoo nuuf gahaa akka hin taane jechuun Seexanni bakka buʼa. Kanaaf Yesuus ‘waan hundumaan akka keenya qoramaʼe.’ Ibroota 4:15. Inni qormaata hundumaa, isa nuti itti saaxilamnu, obsaan dabarse. Inni ofii isaatiif humna tokkollee, isa bilisaan nuuf dhiyaatu irraa adda taʼe, hin hojii irra oolchine. Akka namaatti qorama wajjin wal arguudhaan, humna Waaqayyo irraa isaaf kennameen moʼe. Inni, ‘Yaa Waaqa koo, fedha kee gochuun natti gammachuu dha; eeyyee, seerri kees garaa koo keessa jira’ jedha. Faarfannaa 40:8. Akkuma inni gaarii hojjechaa fi warra Seexanaan dhiphataman hundumaa fayyisaa turetti, amala seera Waaqayyoo fi uumama tajaajila Isaa namootatti ifa godhe. Jireenyi isaa seera Waaqayyoo abboomamuun nuufis akka dandaʼamu dhugaa baʼa.”

> “By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM THAT I AM…. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” The Desire of Ages, 23, 24.

> “Namummaa Isaatiin, Kiristoos namummaa tuqeera; waaqummaa Isaatiin immoo teessoo mootummaa Waaqayyoo qabata. Akka Ilma namaatti, inni fakkeenya abboomamuu nuuf kenneera; akka Ilma Waaqayyooti immoo, humna akka abboomamnu nuuf kenna. Inni Kiristoosuma kan bosona keessaa Tulluu Horeeb irratti Museedhaan dubbatee, ‘ANI KAN ANI TA’E…. Akkasittis ati ijoollee Israa’eliin, ANI gara keessan na erge jedhi’ jedhe sana ture. Ba’uu 3:14. Kun waadaa bilisummaa Israa’el ture. Kanaafis yeroo inni ‘bifa namootaa fakkaatuun’ dhufe, ofii isaa ANI ta’uu isaa labse. Mucaan Beetaliheem, Fayyisaa garraamii fi gad of qabu sun, Waaqa ‘fooniin mul’ate’ dha. 1 Ximotewos 3:16. Innis nutti akkana jedha: ‘ANI Tiksee Gaarii dha.’ ‘ANI Buddeena jiraataa dha.’ ‘ANI Karaa, Dhugaa, fi Jireenya dha.’ ‘Humni hundi mootummaa mootummaa samii fi lafaa keessatti anaaf kennameera.’ Yohannis 10:11; 6:51; 14:6; Maatewos 28:18. ANI wabii waadaa hundumaa ti. ANI dha; hin sodaatinaa. ‘Waaqayyo nu wajjin’ jechuun cubbuu irraa bilisummaa keenyaaf wabii, seera mootummaa samii abboomamuuf humna qabnuuf mirkaneessa.” The Desire of Ages, 23, 24.

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