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# The Book of Daniel - Number Sixty-Seven

Kitaaba Daani’eel — Lakkoofsa Jahaatamii Torba keessaa jedhu

Prophetic Insights: Islam, September 11, 2001, and the Day of the East Wind

Mul’ata Raajii: Islaama, Fulbaana 11, 2001, fi Guyyaa Bubbee Bahaa

Author

Jeff Pippenger

Published

January 31, 2024

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Islam of the third woe arrived into prophetic history on September 11, 2001, and it was immediately restrained. At that time the latter rain began to fall, but it was “measured”.

Islaamni badiisa sadaffaa kan raajii seenaa keessatti galte Fulbaana 11, 2001 ture; yommus battalumatti daangeffamte. Yeroo sana roobni boodaa buʼuu jalqabe, garuu inni “safaramte” ture.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.

> ପରିମିତ ଭାବେ, ସେ ଯେତେବେଳେ ତାହାକୁ ବଢ଼ିବାକୁ ଦିଅନ୍ତି, ତୁମେ ତାହା ସହିତ ବିଚାର କରିବ; ପୂର୍ବ ପବନର ଦିନରେ ସେ ନିଜର କଠୋର ପବନକୁ ରୋକି ରଖନ୍ତି। ତେଣୁ ଏହିଦ୍ୱାରା ଯାକୋବର ଅନ୍ୟାୟ ପରିଶୋଧିତ ହେବ; ଏବଂ ଏହିହେଉଛି ତାହାର ପାପକୁ ଦୂର କରିବାର ସମଗ୍ର ଫଳ: ସେ ଯେତେବେଳେ ବେଦୀର ସମସ୍ତ ପଥରକୁ ଭଙ୍ଗିଦିଆ ଖଡ଼ିପଥର ସମାନ କରିଦେବ, ତେବେ ଉପବନମାନେ ଓ ଖୋଦିତ ପ୍ରତିମାମାନେ ଆଉ ଦଣ୍ଡାୟମାନ ରହିବେ ନାହିଁ। ତଥାପି ସୁରକ୍ଷିତ ନଗର ଉଜାଡ଼ ହେବ, ନିବାସସ୍ଥାନ ପରିତ୍ୟକ୍ତ ହେବ, ଏବଂ ମରୁଭୂମି ପରି ଛାଡ଼ି ଦିଆଯିବ; ସେଠାରେ ବଛୁର ଚରିବ, ସେଠିଏ ସେ ଶୋଇ ପଡ଼ିବ, ଏବଂ ତାହାର ଡାଳଗୁଡ଼ିକୁ ଭକ୍ଷଣ କରିଦେବ। ତାହାର ଶାଖାଗୁଡ଼ିକ ଶୁଖିଯାଇଲେ, ସେଗୁଡ଼ିକୁ ଭଙ୍ଗି ଦିଆଯିବ; ସ୍ତ୍ରୀମାନେ ଆସି ସେଗୁଡ଼ିକୁ ଅଗ୍ନିରେ ପୋଡ଼ିଦେବେ; କାରଣ ଏହା ଏମିତି ଜାତି, ଯାହାର କୌଣସି ବୁଝିବାଶକ୍ତି ନାହିଁ; ତେଣୁ ଯିଏ ସେମାନଙ୍କୁ ସୃଷ୍ଟି କରିଛନ୍ତି, ସେ ସେମାନଙ୍କୁ କରୁଣା କରିବେ ନାହିଁ, ଏବଂ ଯିଏ ସେମାନଙ୍କୁ ଗଢ଼ିଛନ୍ତି, ସେ ସେମାନଙ୍କୁ ଅନୁଗ୍ରହ ଦେଖାଇବେ ନାହିଁ। ଏବଂ ସେହି ଦିନରେ ଏହା ଘଟିବ ଯେ, ପ୍ରଭୁ ନଦୀର ପଥରୁ ମିଶରର ଝରଣା ପର୍ଯ୍ୟନ୍ତ ମଣ୍ଡାଇ ବାହାର କରିବେ, ଏବଂ ହେ ଇସ୍ରାଏଲର ସନ୍ତାନମାନେ, ତୁମେ ଏକେକରେ ସଂଗ୍ରହୀତ ହେବ। ଏବଂ ସେହି ଦିନରେ ଏହା ଘଟିବ ଯେ, ମହା ତୂରୀ ବାଜିଉଠିବ, ଏବଂ ଅଶ୍ଶୂର ଦେଶରେ ବିନାଶ ପଥେ ଥିବାମାନେ ଓ ମିଶର ଦେଶରେ ନିର୍ବାସିତମାନେ ଆସିବେ, ଏବଂ ଯିରୁଶାଲେମରେ ପବିତ୍ର ପର୍ବତରେ ପ୍ରଭୁଙ୍କୁ ଉପାସନା କରିବେ। ଯିଶାୟ 27:6–13.

The “day of the east wind” identifies the arrival of the latter rain, and also Islam of the third woe. It also marks the beginning of the history where the “iniquity of Jacob is purged.” The day of the east wind arrived on September 11, 2001, and at that point the judgment of the living commenced. The judgment of the living is the closing work of the third angel, and it is there that the removal of the sins of the one hundred and forty-four thousand began. That is what Isaiah means when he wrote, “By this.”

“Guyyaan bubbee keessaa” dhufaatii bokkaa boodaa ni mul’isa; akkasumas Islaama wayyoo sadaffaa ni agarsiisa. Innis seenaa keessatti yeroo “jal’inni Yaaqoob irraa qulqulleeffamu” jalqabu ni mallatteessa. Guyyaan bubbee keessaa Fulbaana 11, 2001tti dhufe; yeroo sanattis murtiin warra jiraatanii jalqabe. Murtiin warra jiraatanii hojii xumuraa ergamaa sadaffaati; achittis haqamuun cubbuuwwan dhibba tokkoo fi afurtamii afur kuma sanaa jalqabe. Isaayyaas yeroo, “Kanaaniin,” jedhu barreessettis hiikni isaa kana.

The words leading up to, “By this,” are, “In measure, when it shooteth forth, thou will debate with it: he stayeth his rough wind in the day of the east wind.” “By this,” is identifying the specific testing truths that purge the sin from those represented as Jacob. Those truths include the event (9/11), which marks the arrival of the latter rain. Those truths include the definition of the latter rain as “a message,” and the “message” is Islam. It includes the truth that “the east wind” is Islam of the third Woe, and it includes the prophetic characteristic of Islam’s subsequent restraint (stayeth).

Jechoota, “Kanaaf,” jedhuun dura jiran akkana jedhu: “In measure, when it shooteth forth, thou will debate with it: he stayeth his rough wind in the day of the east wind.” “Kanaaf” jedhuun dhugaa qormaataa addaa isa cubbuu warra Yaaqoob jedhamee bakka buʼan keessaa qulqulleessu adda baasa. Dhugaawwan sun keessaa taatee (9/11), isa dhufaatii bokkaa boodaa mallatteessu, ni jira. Dhugaawwan sun hiika bokkaa boodaa akka “ergaa” taʼe ni dabalatu; “ergaan” sunis Islaama. Innis dhugaa akka “bubbeen bahaa” Islaama balaa sadaffaa taʼe ni dabalata, akkasumas amala raajii ittisuun (stayeth) Islaamni sana booda qabu ni dabalata.

The test itself is represented by the “debate,” which began on September 11, 2001. Jeremiah, when representing the first disappointment, was counseled to “return” unto God and separate the precious from the vile. The “fruit” of the testing message produces two classes of worshippers.

Qormaanni ofii “mormii” sanaan bakka bu’a; mormiin sunis Fulbaana 11, 2001 irratti jalqabe. Ermiyaas, yeroo abdii kutannaa isa jalqabaa bakka bu’utti, gara Waaqayyootti akka “deebi’u” fi kan gatii guddaa qabu kan faalamaa irraa akka addaan baasu gorfame. “Firiin” ergaa qormaataa kunis gosa waaqeffattootaa lama ni uuma.

The judgment of the foolish is represented as “when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Isaiah is referencing the pronouncement against those who turn things upside down in chapters twenty-eight and twenty-nine. They are those who cannot understand the sealed book. The work (fruit) of the wicked is to be esteemed as potter’s clay.

Murtiin namoota gowwootaa akka “yommuu inni dhagoota iddoo aarsaatti dhiʼeeffaman hundumaa akka dhagoota nuurii caccabfamanii taasise, bosona waaqeffannaa fi fakkiiwwanis dhaabachuu hin dandaʼan” jedhuutti fakkeeffamee ibsameera. Isaayyaas boqonnaawwan digdamii-saddeetii fi digdamii-sagal keessatti warra wantoota garagalchan irratti labsame sana eerayaa jira. Isaanis warra macaafa chaappaa qabame hubachuu hin dandeenye dha. Hojiin (firii) hamootaa akka suphee supheessaaatti ilaalamuu qaba.

> Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:14–16.

> Kanaaf, kunoo, ani hojii dinqisiisaa saba kana gidduutti hojjedhutti nan deebi’a; eeyyee, hojii dinqisiisaa fi ajaa’iba tokko: ogummaan ogeeyyii isaanii ni bada, hubannaan warra qalbii-qabeessa isaanii immoo ni dhokfama. Warra gorsa isaanii Waaqayyo irraa dhoksuuf gadi fagaatanii barbaadaniif wayyoo; hojii isaanii dukkana keessa jira, isaanis, “Eenyutu nu arga? eenyutu nu beeka?” jedhu. Dhuguma, wanta hunda garagalchuun keessan suphee supheessaa wajjin wal qixa jechuun ni ilaalama; hojii sun isa isa hojjeteen, “Inni na hin hojjenne” jechuun ni danda’aa? yookaan wanti bocame isa isa bocheen, “Inni hubannaa hin qabu” jechuun ni danda’aa? Isaayaas 29:14–16.

The work of the wicked will be as potter’s clay, and in chapter twenty-seven their work is portrayed in a similar fashion, as chalkstones that are beaten asunder. Chalk or potter’s clay is easily beaten into powder, and the symbol of the work of making “all the stones of the altar as chalkstones that are beaten in sunder,” and including the work of tearing down “the groves and images,” so that they “shall not stand up,” is the work represented by the reformation of king Josiah. In the final revival and reformation, represented by the reformation of Josiah, the Adventist corporate structure will be desolate, for “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness.” All their works, meaning the thousands of churches, schools, colleges, universities, hospitals and office buildings around the world, will be prophetically beaten into worthless powder.

Hojiin hamoonni akkuma suphee suphee tolchaa ta’u; boqonnaa digdamii fi torbaffaa keessattis hojii isaanii haala walfakkaatuun, akka dhagaa chaalkii caccabsamee bittinnaa’uutiin fakkeeffameera. Chaalkiin yookaan supheen suphee tolchaa salphaatti tumamee budaa ta’a; jechuunis hojii “dhagoota iddoo aarsaa hundumaa akka dhagoota chaalkii caccabsamanii bittinnaa’aniitti” gochuu, akkasumas hojii “bosona waaqeffannaa fi fakkiiwwan” diiguu, akka isaanis “ol hin dhaabbanne” ta’an dabalatee, hojii haaromsa mootummaa Yosiyaasiin bakka buufameedha. Dammaqinsa fi haaromsa isa dhumaa keessatti, isa haaromsa Yosiyaasiin bakka buufame keessatti, caasaan waldaa Adventistii ni onaa’a; mootummaa “magaalaan dallaa qabdu ni onaa’a, iddoo jireenyaas ni dhiifama, akkuma lafa onaa tokkotti ni hafu” jedhametti. Hojiileen isaanii hundinuu, jechuunis kumaatamaan waldoota, manneen barumsaa, kolleejjota, yunivarsiitiiwwan, hospitaalonni fi gamoowwan waajjiraa addunyaa guutuu keessatti argaman, raajii keessatti tumamanii budaa homaa hin baafne ta’u.

The membership will also be desolate, for those “people of no understanding” will be as “withered” “boughs” that “shall be broken off” “and set on fire,” for “he that made them will not have mercy on them, and he that formed them will show them no favor.”

Miseensotni sunis ni taʼa; namoonni “hubannaa hin qabne” sun akka “damee” “gogaa” kan “cabsamee irraa muramee” “ibiddatti darbatamu” taʼu; sababiin isaas, “inni isaan uume isaaniif araara hin godhu; inni isaan tolches isaaniif ayyaana hin argisiisu.”

When the separation that is accomplished by the testing message is complete, the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon, for in that day “it shall come to pass” “that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem.”

Yeroo addaan-bahiinsi ergaa qormaataan raawwatamu sun guutuu taʼetti, sagaleen lammaffaan Mulʼata boqonnaa kudha saddeet keessaa tuuta Waaqayyoo isa hafe Baabilon keessaa waama; jechuunis, guyyaa sana keessatti, “ni taʼa” “akka malakatni guddaan afuufamu; warri biyya Asoor keessatti baduuf qophaaʼan, fi warri biyya Gibxii keessatti gatamanii turan ni dhufu; Tulluu Qulqulluu Yerusaalem irratti Gooftaa ni waaqeffatu.”

The passage (Isaiah twenty-seven, verses eight through thirteen) we are considering, identifies the prophetic history that began on September 11, 2001, and illustrates the testing and purification of those who will ultimately call God’s other flock out of Babylon. The opening verses of the same chapter, identify a song that is to be sung during that very history.

Kutaan dubbifnu kun (Isaayyaas 27:8–13) seenaa raajii isa Fulbaana 11, 2001 irratti jalqabe adda baasa; akkasumas qormaataa fi qulqulleessuu warra dhuma irratti karra-busii Waaqayyoo isa kaan keessaa Baabilooniin waamu ta’an ni ibsa. Lakkoofsonni jalqabaa boqonnaa isuma sanaas sirba seenaa sanauma keessatti faarfatamuu qabu adda baasu.

> In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? Isaiah 27:2–7.

> Guyyaa sana isheedhaaf faarfadhaa, “Dhaabaa wayinii diimaa.” Ani Waaqayyo isa nan eega; yeroo hundumaa bishaanan obaasa; akka namni isa hin miineef, halkan keessaa fi guyyaa isa nan eega. Aariin ana keessa hin jiru; eenyutu waraana keessatti qoraattii fi sokkootii natti kaasa? Ani isaan gidduu nan darba; walumaan isaan nan guba. Yookaan inni humna koo haa qabatu, akka ana wajjin araara godhatuuf; inni ana wajjin araara ni godhata. Inni warra Yaaqoob irraa dhufan hidda akka qabatan ni godha; Israa’el ni daraara, ni biqila, fuula biyya lafaa guutuu ijaatiin ni guuta. Inni isa rukutee, akkuma warra isa rukutan rukutee ree? Yookaan inni ajjeefamee, akkuma qalamni warra isaatiin ajjeefamanii ta’ee ree? Isaayaas 27:2–7.

The song of the vineyard is the song that first identifies God’s people as a vineyard which He had loved and cared for. It then presents a promise of acceptance for any who would wish to take hold of Christ’s righteousness. It then identifies the promise of the outpouring of the Holy Spirit, represented by two phases of rain. The first phase of rain brings the blossoms and buds to life, and the second phase fills the earth with fruit.

E song blong gaden grep hem nao song we fastaem i talemaot se ol manmeri blong God oli olsem wan gaden grep we Hem i bin lavem mo lukaot gud long hem. Biaen hem i putum wan promes blong acceptem eniwan we bambae i wantem holem stret fasin blong Kraes. Biaen hem i soemaot promes blong kapsaed blong Tabu Spirit, we tufala taem blong ren i makem. Fas taem blong ren i mekem ol flaoa mo ol smol gru i laef bakegen, mo namba tu taem blong ren i fulumap wol long frut.

The song of the vineyard is the song that identifies the period of time when God is passing by a former chosen people, while entering into covenant with a new chosen people. Verses eight and onward, are simply repeating and enlarging upon the opening verses of the chapter. The first verse of the chapter identifies the same event that is identified as the “day of the east wind” in verse eight.

ᱵᱟᱹᱜᱤᱪᱟ ᱨᱮᱭᱟᱜ ᱥᱮᱨᱮᱧ ᱚᱱᱟ ᱥᱮᱨᱮᱧ ᱠᱟᱱᱟ ᱡᱟᱦᱟᱸ ᱚᱠᱛᱚ ᱨᱮᱭᱟᱜ ᱥᱚᱢᱚᱭ ᱩᱫᱩᱜᱼᱟ, ᱡᱚᱠᱷᱚᱱ ᱤᱥᱚᱨ ᱢᱤᱫ ᱢᱟᱨᱟᱝᱟᱹ ᱵᱟᱪᱷᱟᱣ ᱦᱚᱲ ᱨᱮᱭᱟᱜ ᱯᱟᱥ ᱛᱮ ᱪᱟᱞᱟᱜᱼᱟ, ᱟᱨ ᱢᱤᱫ ᱱᱟᱶᱟ ᱵᱟᱪᱷᱟᱣ ᱦᱚᱲ ᱥᱟᱶ ᱠᱤᱨᱤᱝ ᱨᱮ ᱵᱚᱞᱚᱱᱼᱟ᱾ ᱤᱨᱟᱞ ᱠᱷᱚᱱ ᱮᱛᱟᱜ ᱯᱟᱫᱽᱭᱟᱠᱚ, ᱥᱩᱢᱩᱝ ᱛᱮ ᱚᱱᱟ ᱪᱟᱯᱛᱟᱨ ᱨᱮᱭᱟᱜ ᱮᱦᱚᱵ ᱯᱟᱫᱽᱭᱟᱠᱚᱨᱮ ᱠᱟᱛᱷᱟᱠᱚ ᱫᱚᱦᱲᱟ ᱟᱨ ᱯᱷᱟᱨᱪᱟᱣ ᱛᱟᱱᱟ᱾ ᱪᱟᱯᱛᱟᱨᱨᱮᱭᱟᱜ ᱯᱟᱹᱦᱤᱞ ᱯᱟᱫᱽᱭᱟ ᱚᱱᱟ ᱢᱤᱫᱜᱮ ᱜᱷᱚᱴᱚᱱᱟ ᱩᱫᱩᱜᱼᱟ ᱡᱟᱦᱟᱸ ᱤᱨᱟᱞ ᱯᱟᱫᱽᱭᱟᱨᱮ “ᱥᱟᱢᱟᱝ ᱦᱚᱭᱟᱜ ᱫᱤᱱ” ᱢᱮᱱᱛᱮ ᱩᱫᱩᱜ ᱟᱠᱟᱱᱟ᱾

> In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. Isaiah 27:1.

> ᱚᱱ ᱢᱟᱦᱟ ᱨᱮ ᱯᱨᱟᱹᱵᱷᱩ ᱟᱡᱟᱜ ᱛᱤᱠᱷᱤ, ᱢᱟᱨᱟᱝ ᱟᱨ ᱵᱟᱹᱲᱛᱤᱭᱟ ᱛᱟᱞᱣᱟᱨ ᱛᱮ ᱞᱤᱵᱷᱟᱭᱟᱛᱷᱟᱱ, ᱵᱤᱱᱫᱷᱤ ᱦᱟᱸᱥᱚ ᱥᱟᱯ; ᱟᱨ ᱞᱤᱵᱷᱟᱭᱟᱛᱷᱟᱱ, ᱚᱱᱴᱚᱨ-ᱜᱚᱸᱴᱚᱨ ᱥᱟᱯ ᱠᱚ ᱫᱚᱥ ᱫᱟᱜᱟᱭᱟ; ᱟᱨ ᱥᱤ ᱫᱟᱨᱭᱟ ᱨᱮ ᱢᱮᱱᱟᱜ ᱰᱨᱟᱜᱚᱱ ᱠᱚ ᱜᱚᱡᱟᱭᱟ। ᱤᱥᱟᱭᱟ 27:1।

The dragon is Satan, but in a secondary sense it was pagan Rome.

Bineensiichi Seexana; garuu hiika lammaffaatiin immoo Roomiin waaqeffannaa mootummaa ture.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Kanaafis, utuu jalqabatti binensi sun Seexana bakka bu’u iyyuu, hiika lammaffaatiin immoo Roomaa waaqeffannaa tolfamaa qabuuf mallattoo dha.” The Great Controversy, 439.

The ten kings of pagan Rome, in chapter seven of Daniel, and in chapter twelve of Revelation represent the ten kings of Revelation seventeen–in the last days.

Mootonni kurnan Roomii waaqeffataa, boqonnaa torbaa Daani’el keessatti, fi boqonnaa kudha lama Mul’ata keessatti, guyyoota dhumaa keessatti mootota kudhan Mul’ata kudha torbaa ni bakka bu’u.

> “Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.

> “Mootonnii fi bulchitoonnii fi mootummaa geggeessitoonni mallattoo mormituu Kiristoos of irratti fe’atan; akkasumas akka jawwee warra qulqulloota wajjin waraana banuutti—warra ajajawwan Waaqayyoo eeganii fi amantii Yesuus qabanitti—ibsamaniiru.” Testimonies to Ministers, 38.

Verse one of Isaiah 27 is identifying the beginning of the judgment of the dragon, which began at the day of the east wind, on September 11, 2001. The judgment of the kings of the earth, and their globalist merchant partners, is accomplished when the financial structure of the earth is destroyed by an “east wind”, in the midst of the “seas”.

Lakkoofsi tokkoffaa Isaayyaas 27 jalqaba murtii bineensa guddaa sanaa kan adda baasa; murtichi kun guyyaa qilleensa bahaa, jechuunis Fulbaana 11, 2001 irraa eegale. Murtin mootota lafa irraa, fi michoota isaanii daldaltoota addunyaa hunda hammatan, yeroo caasaan maallaqaa lafa irraa “qilleensa bahaatiin”, gidduu “galaanotaa” keessatti barbadaa’u ni raawwatama.

> For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.

> Kunoo, mootummoonni walitti qabamanii turan; waliin darbaniiru. Isaan isa arganii dinqisiifatan; ni raafaman, ariitiidhaanis ni baqatan. Achitti sodaan isaan qabe, akkuma dubartii ciniinsuudhaan deessu tokkootti dhukkubbis isaan qabe. Ati immoo bubbee bahaa tiin dooniiwwan Tarshiish ni caccabsita. Faarfannaa 48:4–7.

Isaiah chapter twenty-seven, verses one through seven, is repeated and enlarged upon in verses eight through thirteen. It identifies that in “the day of east wind” the kings and merchants of the earth are going to be confronted with fear, and their fear escalates through history from that point onward. That fear identifies the illogical and hasty movements of the progressive globalists of planet earth ever since September 11, 2001, as they push their agenda further and more aggressively, than what would be logically expected. Satan, and his representatives, for the merchants and kings of the earth (the globalists), as symbols of the dragon, know their time is short.

Isaayaas boqonnaa digdamii torba, lakkoofsota tokko irraa hamma torbaatti jiran, lakkoofsota saddeet irraa hamma kudha sadiitti irra deebi’amee bal’inaan ibsameera. Innis akka “guyyaa bubbee bahaa” keessatti mootonnnii fi daldaltoonni lafaa sodaa wajjin akka walitti dhufan adda baasa; sodaan isaanii immoo yeroo sana irraa eegalee seenaa keessatti itti fufee dabalaa deema. Sodaan sun sochiiwwan sirrii hin taane fi ariifachiisaa ta’an warra addunyaa guutuu irratti tarkaanfachiisummaa isaanii babal’isan, jechuunis globalistoota lafa kanaa, erga Fulbaana 11, 2001 irraa jalqabee ajandaa isaanii caalaatti fi cimsee dhiibaa jiran, waan loojikiin irraa eegamu caalaa ta’e sana ifatti mul’isa. Seexanni fi bakka bu’oonni isaa, daldaltoota fi mootota lafaa (globalistoota)af, akka mallattoolee jawwee sanaatti, yeroo isaanii gabaabaa ta’uu ni beeku.

> Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. Revelation 12:12.

> Kanaaf samii, isin warri isaan keessa jiraattan! Garuu warra lafa irra jiraatanii fi warra galaana keessa jiraatan irratti wayyoo! jechuunis, yeroo isaa muraasa qofa akka hafe waan beekuuf, diyaabilos dheekkamsa guddaa qabaatee gara keessanitti bu’eera. Mul’ata Yohaannis 12:12.

The day of the east wind, that produced the economic crisis in 2001, that has only gotten worse, no matter what the globalist media attempts to claim, is the issue that confronts the world at the point when the dragon knows his time is short. He then escalates his movements for control of the entire earth, and he does so when “Woe” (the third Woe) is brought upon “the inhabiters of the earth and sea.”

Guyyaan bubbee bahaa, kan bara 2001 keessatti rakkoo diinagdee uume, kanis waan miidiyaan addunyaa guutuu to’atu jedhu kam iyyuu yaalan iyyuu hammaatee qofa kan dhufe, yeroo bineensi guddaan yeroo isaa gabaabaa taʼuu isaa beekutti dhimma addunyaa fuulduratti dhaabbatudha. Achi booddee inni sochii isaa lafaa guutuu irratti to’annoo argachuuf daran cimsa; kana immoo yeroo “Wayyoo” (“Wayyoo” sadaffaan) “jiraattota lafaatii fi galaanaa” irratti fidamutti raawwata.

The arrival of Islam of the third Woe (the east wind), on September 11, 2001, produced an economic disaster that has forced the globalists to accelerate their efforts to force a one world government upon planet earth. Yet Islam continues to fulfill its role. Perhaps the most serious revelation of Islam as a symbol of Bible prophecy is found in the first reference to Islam.

Dhufaatiin Islaamaa ee Wayyoo sadaffaa (qilleensa bahaa), Fulbaana 11, 2001, balaa dinagdee kan dhalche yoo ta’u, kunis warra addunyaa guutuu to’achuuf hojjetan carraaqqii isaanii mootummaa addunyaa tokko lafa kana irra fe’uuf ariifachiisuu dirqisiiseera. Haa ta’u malee, Islaamni gahee isaatti guutumaa guutuutti itti fufeera. Tarii mul’ata hamaa guddaan Islaamni mallattoo raajii Macaafa Qulqulluu ta’uu isaa ibsu, wabii jalqabaa Islaamni keessatti caqasame keessatti argama.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Ergamichi Waaqayyoo isheedhaan akkana jedhe; Kunoo, ati ulfoofteetta, ilma illee ni deessa; maqaa isaas Ismaa’el jettee ni waamta; sababni isaas, Waaqayyo rakkina kee dhaga’eera. Inni nama bosonaa ta’a; harki isaa nama hundumaa irratti ni ta’a, harki nama hundumaas isa irratti ni ta’a; obboloota isaa hundumaa fuula isaanii durattis ni jiraata. Uumama 16:11, 12.

God’s Word never fails. As Islam continues to produce pain as a woman in travail, some who might even accept that Islam is identified in Bible prophecy, have not yet wrapped their mind around the obvious fact in the two verses. Some might understand that it is Islam that brings every man on planet earth together in order to oppose a common enemy, and this is of course true. Yet the last phrase in the verse is the more serious truth. The world was shaken by September 11, 2001, and it has recently been shaken again by this year’s October 7 attack of Hamas against Israel. But no one is willing to see that the spirit of warfare and sudden destruction is “in the presence of all” of Ishmael’s brethren.

Dubbiin Waaqayyoo gonkumaa hin kufu. Akkuma Islaamni akka dubartii da’umsaan ciniinsifamtuutti dhiphina oomishuu itti fufetti, namoonni tokko tokko, warri Islaamni raajii Macaafa Qulqulluu keessatti adda baafameera jechuun illee fudhachuu danda’an, dhugaa ifa taʼe aayata lamaan keessa jiru amma iyyuu guutummaatti hubachuu hin dandeenye. Namoonni tokko tokko, Islaamuma jechuun namni hundinuu lafa kana irra jiru diina waliinii tokko mormuuf walitti akka dhufu kan godhu taʼuu isaa hubachuu dandaʼu; kunis dhuguma. Garuu himni inni dhumaa aayaticha keessa jiru dhugaa caalaatti ulfaataa dha. Addunyaan Fulbaana 11, 2001 tiin raafamte, yeroo dhihoodhas weerara Hamaas waggaa kanaa Onkoloolessa 7 Israa’el irratti raawwateen deebiʼanii raafamteerti. Garuu hafuurri waraanaa fi badiisa tasa dhufu “fuula obboloota Ismaa’eel hundumaa duratti” akka jiru arguuf namni tokkollee fedhii hin qabu.

What kind of destruction will be carried out when there is a surprise attack carried out by such Islamic nations as Saudi Arabia, the United Arab Emirates, Qatar, Kuwait, Brunei and Bahrain? The spirit of Ishmael is in “all his brethren,” and the warfare that has so far been produced with the third Woe from countries such as Afghanistan or Iraq, will be quite different when the prophecy of Ishmael is fully fulfilled. How many nuclear bombs does Pakistan have?

Badii badiinsa yeroo haleellaan tasaa saboota Islaamaa akkuma Saudi Arabia, United Arab Emirates, Qatar, Kuwait, Brunei fi Bahrainiin raawwatamu kamiin raawwatama? Hafuuri Ishmaa’el “obboleeyyan isaa hundumaa” keessa jira; waraanni hamma ammaatti Woe sadaffaadhaan biyyoota akka Afghanistan yookaan Iraq irraa dhalate, yeroo raajiin Ishmaa’el guutummaatti raawwatamutti baay’ee adda ta’a. Paakistaan boba’oota niyuukilaraa meeqa qaba?

The prophetic characteristic of Islamic warfare as demonstrated in the first and second Islamic Woes is sudden, surprise attacks. Are there enough finances in the affluent Islamic nations to secretly secure or produce weaponry that would be more sophisticated, and lethal, than fuel laden jets, car bombs, burning tires, rape and knives? Is God’s Word to be believed?

ᱤᱥᱞᱟᱢᱤᱠ ᱵᱤᱵᱷᱚᱨ ᱨᱮᱭᱟᱜ ᱵᱷᱟᱵᱤᱥᱭᱚᱛᱽ ᱞᱚᱠᱠᱷᱚᱱ, ᱡᱮᱞᱮ ᱯᱷᱚᱨᱛᱚᱢ ᱟᱨ ᱫᱚᱥᱨᱟ ᱤᱥᱞᱟᱢᱤᱠ ᱦᱟᱭ-ᱦᱚᱭ ᱨᱮ ᱫᱮᱠᱷᱟ ᱜᱮᱭᱟ, ᱦᱟᱱ ᱢᱟᱨᱥᱟᱞ ᱟᱨ ᱟᱥᱟᱭᱟᱨ ᱦᱟᱢᱞᱟ ᱾ ᱥᱚᱢᱯᱚᱱᱱ ᱤᱥᱞᱟᱢᱤᱠ ᱫᱤᱥᱚᱢ ᱠᱚᱨᱮ ᱪᱮᱫ ᱮᱱᱟᱹᱜ ᱟᱨᱛᱷᱤᱠ ᱥᱟᱫᱷᱚᱱ ᱢᱮᱱᱟᱜᱼᱟ ᱡᱮ ᱜᱩᱯᱩᱛ ᱠᱚᱨᱮ ᱮᱢᱚᱱ ᱟᱥᱛᱨᱚᱥᱟᱥᱛᱨ ᱡᱚᱜᱟᱲ ᱵᱟᱝᱠᱷᱟᱱ ᱛᱮᱭᱟᱨ ᱠᱚᱨᱮ ᱦᱚᱭᱚᱜᱼᱟ, ᱡᱟᱦᱟᱸ ᱛᱮᱞ ᱛᱮ ᱯᱮᱨᱮᱡ ᱡᱮᱴ ᱵᱤᱢᱟᱱ, ᱜᱟᱲᱤ ᱵᱚᱢᱟ, ᱡᱚᱞᱚᱠ ᱛᱟᱭᱟᱨ, ᱵᱟᱞᱟᱛᱠᱟᱨ ᱟᱨ ᱪᱟᱠᱩ ᱠᱷᱚᱱ ᱟᱹᱰᱤ ᱩᱱᱱᱚᱛ ᱟᱨ ᱢᱟᱨᱟᱝ ᱡᱤᱣᱤ-ᱦᱟᱱᱤᱠᱟᱨᱤ ᱦᱚᱭᱚᱜᱼᱟ? ᱪᱮᱫ ᱤᱥᱚᱨᱨᱮᱭᱟᱜ ᱵᱟᱹᱱᱤ ᱵᱤᱥᱣᱟᱥ ᱠᱚᱨᱟ ᱡᱚᱜᱚᱜᱼᱟ?

All the jewels of Miller’s dream become testing truths in the last days, if nothing more than the reality that those truths have been rejected and prophecy identifies they will be restored. But some of those jewels, such as the work of Christ in the heavenly sanctuary and Islam of the third Woe, identify predictions that are fulfilled only in the very last days. One represents the work of Christ in the Most Holy Place, certainly a present testing truth, and the other identifies the message of the Midnight Cry, which again is a present testing truth.

Faayaawwan abjuu Miller keessaa hundinuu guyyoota dhumaa keessatti dhugaawwan qorumsaa ta’u; yoo xiqqaate illee, sababni isaas dhugaawwan sana akka gataman ta’eefi raajiinis akka isaan deebi’anii dhaabaman adda baasee mul’isa. Garuu faayaawwan sana keessaa muraasni, akka hojii Kiristoos iddoo qulqulluu samii keessatti raawwatuu fi Islaama Wayyaa sadaffaa keessaa, raajiiwwan guyyoota dhumaa isa hundumaa keessatti qofa raawwataman agarsiisu. Tokkoon hojii Kiristoos Iddoo Hundumaa caalaa Qulqulluu keessatti raawwatamu bakka bu’a; kun immoo dhugaa qorumsaa yeroo ammaa ta’eedha. Inni kaan immoo ergaa Iyya Halkan Walakkaa adda baasa; kunis ammas dhugaa qorumsaa yeroo ammaa ta’eedha.

The thread that weaves together the Millerite movement and the time of the end in 1989, which in turn introduces the movement of the one hundred and forty-four thousand, is the “seven times,” that was Miller’s first jewel and the first to be set aside as Adventism left the old paths. One hundred and twenty-six years from the rebellion of 1863, to the time of the end in 1989, represents the “seven times.” The twenty-five hundred and twenty was divided into two periods of twelve hundred and sixty, and a tenth or a tithe of twelve hundred and sixty, is one hundred and twenty-six. The stone the builders rejected is so long that it connects the first and last movements of the three angels. In so doing it identifies that the truth of the “seven times” is also a present testing truth, and that it is the truth that becomes no longer simply the foundation stone, but the head of the corner.

Suutniin kan sochii Milleritee fi yeroo dhumaa bara 1989 walitti hidhu, kan isheen immoo sochii namoota kuma dhibba tokkoo fi afurtamii afuritti seensisu, “yeroo torba”dha; kunis faaya Miller isa jalqabaa ture, akkasumas yeroo Adventism daandiiwwan durii dhiisee deemu isa jalqabaatti moggaafamee cinatti gatame ture. Waggaa dhibba tokkoo fi digdamii ja’a fincila bara 1863 irraa kaasee hanga yeroo dhumaa bara 1989tti jiran, “yeroo torba” bakka bu’u. Lakkoofsi kuma lamaa fi dhibba shan fi digdamii kutaa lamaatti jechuunis yeroo dhibba tokkoo fi digdamii ja’a lamaatti qoodame, kudhan keessaa tokko yookaan ushuuriin yeroo dhibba tokkoo fi digdamii ja’aa immoo dhibba tokkoo fi digdamii ja’a dha. Dhagaan ijaartoonni tuffatan akkaan dheeraa dha; inni sochiiwwan jalqabaa fi dhumaa ergamoota sadanii walitti hidha. Akkasiin gochuudhaan, dhugaan “yeroo torbaa” dhugaa yeroo ammaa qoru ta’uusaa adda baasa; akkasumas inni dhugaa dhagaa hundee qofa ta’ee hafu utuu hin ta’in, mataa golee ta’u dha.

We will now leave off our consideration of the increase of knowledge in the Millerite movement, represented by the Ulai River vision in the book of Daniel and turn our attention to the vision of the Hiddekel River, that represents the increase of knowledge, in the movement of the one hundred and forty-four thousand.

Amma yeroo ammaa qorannaa keenya waaʼee dabala beekumsaa sochii Millerite keessatti, isa mulʼata laga Ulai kitaaba Daaniʼel keessatti bakka buʼu, irraa dhaabnee, xiyyeeffannaa keenya gara mulʼata laga Hiddeqelitti ni deebifna; innis sochii dhibba tokkoo fi afurtamii afur kuma keessatti dabala beekumsaa bakka buʼa.

We will begin next by considering the four generations of Adventism that span the one hundred and twenty-six years from 1863 to 1989.

ᱟᱞᱮ ᱫᱚ ᱱᱟᱜᱟᱢ 1863 ᱠᱷᱚᱱ 1989 ᱥᱟᱞ ᱟᱹᱰᱤ 126 ᱵᱚᱪᱷᱚᱨ ᱡᱟᱦᱟᱱ ᱡᱩᱜ ᱨᱮ ᱯᱚᱨᱥᱟᱨᱟᱣ ᱟᱫᱽᱵᱷᱮᱱᱴᱤᱡᱢ ᱨᱮᱱ ᱯᱩᱱ ᱦᱟᱹᱨᱟᱢ ᱠᱚ ᱵᱟᱵᱚᱛ ᱤᱫᱤᱱ ᱛᱮ ᱵᱤᱪᱟᱨ ᱮᱛᱮᱣᱟᱹᱞᱮᱭᱟ।

We will start that study in the next article.

Barreeffama itti aanu keessatti qorannaa sana ni jalqabna.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall.

> Waggaa ja’affee ja’a ja’a ja’affaa, ji’a ja’a ja’affaa keessa, guyyaa shanaffaa ji’ichaa, yeroo ani mana koo keessa taa’ee fi maanguddoonni Yihudaa na dura taa’anitti, harki Gooftaa Waaqayyoo achitti natti bu’e. Anis ilaale; kunoo, fakkeenyi tokko akka bifa ibiddaa ture: mudhii isaa irraa gaditti ibidda; mudhii isaa irraa olitti immoo akka bifa ifaa, akka halluu ambaarii. Innis fakkeenya harka tokkoo diriirsee rifeensa mataa koo keessaa na qabate; hafuurichis lafa fi samii gidduutti na ol kaasaa, mul’ata Waaqayyootiin gara Yerusaalemitti, balbala karra keessaa isa gara kaabaatti fuulduratti ilaalu sanatti na geesse; iddoo fakkeenyi hinaaffaa, inni hinaaffatti kakaasu, kaa’amee jiru sanatti. Kunoo, ulfinni Waaqa Israa’el achi ture; akkuma mul’ata ani dirree keessatti arge sanaatti. Innis akkana naan jedhe; Yaa ilma namaa, amma ija kee gara kaabaatti ol qabi. Anis ija koo gara kaabaatti ol qabe; kunoo, gara kaabaa karra iddoo aarsaatti seensa irratti fakkeenyi hinaaffaa sun ture. Innis deebi’ee akkana naan jedhe; Yaa ilma namaa, isaanii waan godhan argitaa? Ijoolleen mana Israa’el asitti wantoota jibbisiisoo gurguddaa hojjechaa jiru hin argituu? Isaan kun ani iddoo qulqulluu koo irraa akka fagaatuuf godhan. Garuu amma deebi’i; wantoota jibbisiisoo kana caalaa gurguddaa ni argita. Innis gara balbala oobdii na geesse; anis yeroo ilaale, kunoo, qaawwa tokko dallaa keessa ture.

> Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz. Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:1–18.

> ତାହା ପରେ ସେ ମୋତେ କହିଲେ, ହେ ମନୁଷ୍ୟପୁତ୍ର, ଏବେ ଦିଵାଳରେ ଖୋଦ; ଏବଂ ଯେବେ ମୁଁ ଦିଵାଳରେ ଖୋଦିଲି, ଦେଖ, ଗୋଟିଏ ଦ୍ୱାର ଦେଖାପଡ଼ିଲା। ପୁଣି ସେ ମୋତେ କହିଲେ, ଭିତରକୁ ଯା, ଏବଂ ସେମାନେ ଏଠାରେ ଯେ ଦୁଷ୍ଟ ଘୃଣ୍ୟ କାର୍ଯ୍ୟ କରୁଛନ୍ତି, ତାହା ଦେଖ। ତେଣୁ ମୁଁ ଭିତରକୁ ପ୍ରବେଶ କରି ଦେଖିଲି; ଏବଂ ଦେଖ, ସମସ୍ତ ପ୍ରକାରର ସରିସୃପ, ଘୃଣ୍ୟ ପଶୁମାନେ, ଏବଂ ଇସ୍ରାଏଲ ଗୃହର ସମସ୍ତ ପ୍ରତିମା ଚାରିପାଶର ଦିଵାଳରେ ଅଙ୍କିତ ଥିଲା। ଏବଂ ସେମାନଙ୍କ ସାମ୍ନାରେ ଇସ୍ରାଏଲ ଗୃହର ପ୍ରାଚୀନମାନଙ୍କ ମଧ୍ୟରୁ ସତ୍ତରି ଜଣ ପୁରୁଷ ଦାଁଡିଥିଲେ, ଏବଂ ସେମାନଙ୍କ ମଧ୍ୟଭାଗରେ ଶାଫାନଙ୍କ ପୁତ୍ର ଯାଆଜନିୟା ଦାଁଡିଥିଲେ; ପ୍ରତ୍ୟେକ ପୁରୁଷଙ୍କ ହାତରେ ତାଙ୍କର ଧୂପଦାନୀ ଥିଲା; ଏବଂ ଧୂପର ଘନ ମେଘ ଉପରକୁ ଉଠୁଥିଲା। ତାହା ପରେ ସେ ମୋତେ କହିଲେ, ହେ ମନୁଷ୍ୟପୁତ୍ର, ଇସ୍ରାଏଲ ଗୃହର ପ୍ରାଚୀନମାନେ ଅନ୍ଧକାରରେ, ପ୍ରତ୍ୟେକ ଜଣ ନିଜ ଚିତ୍ରମଣ୍ଡପରେ, କ’ଣ କରୁଛନ୍ତି, ତୁମେ କି ଦେଖିଛ? କାରଣ ସେମାନେ କହୁଛନ୍ତି, ସଦାପ୍ରଭୁ ଆମ୍ଭମାନଙ୍କୁ ଦେଖୁନାହାନ୍ତି; ସଦାପ୍ରଭୁ ପୃଥିବୀକୁ ପରିତ୍ୟାଗ କରିଛନ୍ତି। ସେ ଆହୁରି ମୋତେ କହିଲେ, ପୁଣିଥରେ ଫେର, ଏବଂ ସେମାନେ ଯେ ଏଠାରେ କରୁଛନ୍ତି ତାହାଠାରୁ ଆହୁରି ମହାନ ଘୃଣ୍ୟ କାର୍ଯ୍ୟ ତୁମେ ଦେଖିବ। ତାହା ପରେ ସେ ମୋତେ ସଦାପ୍ରଭୁଙ୍କ ଗୃହର ଉତ୍ତରମୁଖୀ ଫାଟକର ଦ୍ୱାରକୁ ଆଣିଲେ; ଏବଂ ଦେଖ, ସେଠାରେ ନାରୀମାନେ ତମ୍ମୂଜ ପାଇଁ କାନ୍ଦୁଥିବାବସ୍ଥାରେ ବସିଥିଲେ। ତାହା ପରେ ସେ ମୋତେ କହିଲେ, ହେ ମନୁଷ୍ୟପୁତ୍ର, ତୁମେ କି ଏହା ଦେଖିଛ? ପୁଣିଥରେ ଫେର, ଏବଂ ଏହାମାନଙ୍କଠାରୁ ଆହୁରି ମହାନ ଘୃଣ୍ୟ କାର୍ଯ୍ୟ ତୁମେ ଦେଖିବ। ପୁଣି ସେ ମୋତେ ସଦାପ୍ରଭୁଙ୍କ ଗୃହର ଅନ୍ତର୍ପ୍ରାଙ୍ଗଣକୁ ଆଣିଲେ, ଏବଂ ଦେଖ, ସଦାପ୍ରଭୁଙ୍କ ମନ୍ଦିରର ପ୍ରବେଶଦ୍ୱାରରେ, ମଣ୍ଡପ ଓ ବେଦୀର ମଧ୍ୟରେ, ପ୍ରାୟ ପଚିଶ ଜଣ ପୁରୁଷ ଦାଁଡିଥିଲେ; ସେମାନଙ୍କର ପିଠି ସଦାପ୍ରଭୁଙ୍କ ମନ୍ଦିରଦିଗକୁ ଥିଲା, ଏବଂ ସେମାନଙ୍କର ମୁହଁ ପୂର୍ବଦିଗକୁ ଥିଲା; ଏବଂ ସେମାନେ ପୂର୍ବଦିଗକୁ ସୂର୍ଯ୍ୟଙ୍କୁ ଉପାସନା କରୁଥିଲେ। ତାହା ପରେ ସେ ମୋତେ କହିଲେ, ହେ ମନୁଷ୍ୟପୁତ୍ର, ତୁମେ କି ଏହା ଦେଖିଛ? ଯିହୂଦା ଗୃହ ପାଇଁ ଏଠାରେ ସେମାନେ ଯେ ଘୃଣ୍ୟ କାର୍ଯ୍ୟ କରୁଛନ୍ତି, ତାହା କି ଏକ ତୁଚ୍ଛ ବିଷୟ? କାରଣ ସେମାନେ ଦେଶକୁ ଅତ୍ୟାଚାରରେ ପୂର୍ଣ୍ଣ କରିଦେଇଛନ୍ତି, ଏବଂ ପୁଣିଥରେ ମୋତେ କ୍ରୋଧିତ କରିବାକୁ ଫେରିଛନ୍ତି; ଏବଂ ଦେଖ, ସେମାନେ ଶାଖାଟିକୁ ନିଜ ନାସିକାରେ ଲଗାଉଛନ୍ତି। ତେଣୁ ମୁଁ ମଧ୍ୟ କ୍ରୋଧରେ ବ୍ୟବହାର କରିବି; ମୋର ଚକ୍ଷୁ କ୍ଷମା କରିବ ନାହିଁ, ନାହିଁ ମୁଁ ଦୟା କରିବି; ଏବଂ ସେମାନେ ଯଦିଓ ଉଚ୍ଚ ସ୍ୱରରେ ମୋ କାନରେ ଡାକିବେ, ତଥାପି ମୁଁ ସେମାନଙ୍କ କଥା ଶୁଣିବି ନାହିଁ। ଯିହିଜ୍କେଲ 8:1–18।

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