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# The Book of Daniel - Number Twelve

Kitaaba Daani’eel - Lakkoofsa Kudha Lamaa

Darkness

Dukkana

Author

Jeff Pippenger

Published

December 7, 2023

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A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.

Jechi yookaan himaan guutamee dubbii hafuuraan kenname keessatti yeroo lama dubbatamu ergaan ergamaa lammaffaa tiif mallattoo dha.

> And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Daniel 2:1–3.

> Bara mootummaa Nebukadnezaar waggaa lammaffaatti Nebukadnezaar abjuuwwan abjoote; isaaniinis hafuurri isaa jeeqame, hirribnis isa irraa cite. Kana irratti mootichi warra falfaltootaa, warra urjii ilaaltotaa, warra qorichaan hojjetan, fi warra Kaldootaa akka waamaman ajaje, abjuu isaa mootichaaf akka ibsanitti. Kanaafis dhufanii mooticha duratti dhaabbatan. Mootichis akkana isaaniin jedhe: “Ani abjuu tokko abjooteera; abjuu sana beekuudhaafis hafuurri koo jeeqameera.” Daani’el 2:1–3.

In the “darkness” of the night, Nebuchadnezzar dreamed of an image, but he could not recollect the dream. In a dream of the night, he dreamed of an image, but the dream of the image was as dark to his understanding as was the night when he had dreamed the dream.

“dukkana” halkan keessaa, Nebukadnezaar waa’ee fakkii tokkoo abjuu abjote; garuu abjuu sana yaadatti deebisee yaadachuu hin dandeenye. Abjuu halkanii keessatti waa’ee fakkii tokkoo abjote; garuu abjuun waa’ee fakkii sanaa akkuma halkanii inni keessatti abjuu sana abjoote sanaa dukkanaa’ee ture, hubannaasaattis akkasuma dukkanaa’ee ture.

> Then spake the Chaldeans to the king in Syriack, O king, live forever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. Daniel 2:4–7.

> ତାହାପରେ କଲ୍ଦୀୟମାନେ ରାଜାଙ୍କୁ ସୁରିୟ ଭାଷାରେ କହିଲେ, ହେ ରାଜନ୍, ଚିରଜୀବୀ ହେଉନ୍ତୁ; ଆପଣଙ୍କ ଦାସମାନଙ୍କୁ ସ୍ୱପ୍ନଟି କହନ୍ତୁ, ଆମେ ତାହାର ବ୍ୟାଖ୍ୟା ପ୍ରଦର୍ଶନ କରିବୁ। ରାଜା କଲ୍ଦୀୟମାନଙ୍କୁ ଉତ୍ତର ଦେଇ କହିଲେ, ଏହି ବିଷୟଟି ମୋ ପାଖରୁ ଚାଲିଯାଇଛି; ଯଦି ତୁମେ ମୋତେ ସ୍ୱପ୍ନଟି ଓ ତାହାର ବ୍ୟାଖ୍ୟା ଜଣାଇବ ନାହାଁ, ତେବେ ତୁମମାନଙ୍କୁ ଖଣ୍ଡଖଣ୍ଡ କରାଯିବ, ଏବଂ ତୁମମାନଙ୍କ ଘରଗୁଡ଼ିକୁ ମଳକୁଣ୍ଡରେ ପରିଣତ କରାଯିବ। କିନ୍ତୁ ଯଦି ତୁମେ ସ୍ୱପ୍ନଟି ଓ ତାହାର ବ୍ୟାଖ୍ୟା ପ୍ରଦର୍ଶନ କର, ତେବେ ତୁମେ ମୋ ପକ୍ଷରୁ ଉପହାର, ପୁରସ୍କାର ଓ ମହା ସମ୍ମାନ ପାଇବ; ତେଣୁ ମୋତେ ସ୍ୱପ୍ନଟି ଓ ତାହାର ବ୍ୟାଖ୍ୟା ପ୍ରଦର୍ଶନ କର। ଦାନିଏଲ 2:4–7।

The test of Nebuchadnezzar’s image dream was a test designed to identify who can provide a correct prophetic description of an image that is cloaked in darkness, along with the interpretation of the dream’s content. The second angel’s message that was joined by the Midnight Cry message in Millerite history, had been typified by Elijah at the contest at Mount Carmel. It too, was a test that would manifest, not only who was the true God, but also who was the true prophet. William Miller, who Sister White directly says was typified by Elijah, represented Elijah at Mount Carmel. Yet it was not William Miller that was being represented, as much as it was the rules of prophetic interpretation that he had been led to understand. At Mount Carmel, the prophets of the male god Baal and the prophets of the female god Ashtaroth were demonstrated to be false prophets. In the history of the Millerites, the Protestant churches were demonstrated to be false prophets as typified by Mount Carmel.

Qorumsi fakkeenya bifa Nebukadnezaar abjuu fakkaattii isaa irratti godhame, eenyu akka fakkaattii dukkanaan haguugame tokko sirriitti raajii keessatti ibsu danda’u, akkasumas hiika qabiyyee abjuu sanaa kennuu danda’u adda baasuuf kan qophaa’e qorumsa ture. Ergaan ergamaa lammaffaa inni seenaa Miileroota keessatti ergaa Iyya Waaqaa Halkan Giddugaleessaa wajjin walitti makametti, Eliyaasiin falmii Tulluu Qarmeloos irratti godhameen dursee fakkeeffamee ture. Innis akkasuma qorumsa ture; inni eenyu akka Waaqa dhugaa ta’e qofa utuu hin ta’in, eenyu akka raajicha dhugaa ta’es mul’isuuf ture. Wiiliyaam Miiler, kan Obboleettiin Waayit kallattiidhaan Eliyaasiin fakkeeffame jechuun dubbattu, Tulluu Qarmeloos irratti Eliyaas bakka bu’a ture. Haa ta’u malee, kan bakka buufamaa ture Wiiliyaam Miiler mataan isaa utuu hin ta’in, qajeelfamoota hiika raajii inni hubachuuf geggeeffamee turetu caalaatti ture. Tulluu Qarmeloos irratti, raajonni waaqa dhiiraa Ba’aal fi raajonni waaqa dubartii Ashtaroot raajota sobaa akka ta’an ifatti mul’ifamanii turan. Seenaa Miileroota keessatti immoo, waldoonni Pirootestaantii akka raajota sobaa ta’an, akkuma Tulluu Qarmeloosiin fakkeeffametti, mul’ifamanii turan.

When the Protestant churches manifested their rejection of the rules of prophetic interpretation of William Miller, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in doing so, he was providentially involved with producing a manifestation of both the false and the true prophets.

Yommuu waldoonni Pirootestaantii seerota hiika raajii kan William Miller irraa mormii isaanii mul’isan, isaan intallan Roomaa ta’an. Akka raajummaatti, intalli fakkii haadha isheeti. Qorumsi Pirootestaantonni seenaa Millerite keessatti kufan sun, qorumsuma fakkii bineensichaa (intala) addaan baasee fi uume ture. Achi keessatti gaanfi Pirootestaantummaa dhugaa, gaanfa Pirootestaantummaa gantummaa mormuun mul’ate. Nebukaadnezar hiika tokko gaafachaa ture; kana gochuudhaanis, karaa qajeelcha Waaqaatiin mul’ata raajota sobaa fi raajota dhugaa lamaan isaanii iyyuu uumu keessatti hirmaataa ture.

> They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. Daniel 2:7–9.

> Isaan deebisanii akkana jedhan, Mootichi abboota tajaajiltoota isaatti abjuu sana haa himu; nus hiika isaa ni ibsina. Mootichi immoo deebisee akkana jedhe, Isin waanichi na irraa darbee akka taʼe argitanii, yeroo bitachuuf akka yaaltan ani dhugumaan beeka. Garuu yoo abjuu sana naaf beekumsaan hin ibsine, isin irratti murtiin tokko qofa jira; isin yeroo jijjiiramutti hamma gaʼutti, sobaa fi dubbii mancaʼe fuula koo duratti dubbachuuf qopheessitaniirtu; kanaafuu abjuu sana naaf himaa, anis isin hiika isaa ibsuu akka dandeessan nan beeka. Daaniʼel 2:7–9.

At the conclusion of the testing periods, the distinction which had been demonstrated at Mount Carmel, and on October 22, 1844, was also illustrated in Daniel chapter two. In the three prophetic representations of Mount Carmel, Millerite history and Nebuchadnezzar’s dream of the image, the emphasis is upon correct prophetic interpretation as represented by Elijah, Miller and Daniel. The interpretation of the dream is the message that is unsealed in the history where two classes of prophets are manifested.

Yeroo yeroo qormaataa xumuramanitti, garaagarummaan Tulluu Qarmeloos irratti fi Onkoloolessa 22, 1844tti mul’ifamee ture, boqonnaa lammaffaa kitaaba Daani’el keessattis ni agarsiifame. Fakkiiwwan raajii sadan—kan Tulluu Qarmeloos, seenaa Millerootaa fi abjuu Nebukadnezzar kan fakkii sanaa—keessatti xiyyeeffannaan hiika raajii sirrii irratti kan kaa’ame yoo ta’u, kunis Eliyaas, Miller fi Daani’eltiin bakka bu’ameera. Hiikni abjuu sanaa ergaa hiikni isaa banameedha; seenaa keessatti gareewwan raajota lama yommuu mul’atanitti inni ifa ta’a.

> The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. Daniel 2:10–12.

> Kaaldoonni mootichaan dura deebisanii, “Dhimma mootichi gaafate nama isa mootichaaf ibsu dandeessu lafa irratti tokko illee hin jiru; kanaafis mootii, gooftaa, yookaan bulchaa, wanta akkasii falfalaa tokko irraa iyyuu, yookaan urjii ilaalee hiiku tokko irraa iyyuu, yookaan Kaaldoonii tokko irraa iyyuu gaafate hin jiru. Wanti mootichi barbaadu kun waan baay’ee ulfaataa dha; isa mooticha duratti ibsu kan danda’u namni biraa hin jiru, waaqolii qofa malee; iddoo isaanii garuu foon wajjin miti” jedhan. Kanaaf mootichi ni aare; dheekkamsi isaa baay’ee cimaa ture, ogeessota Baabilon hundumaas balleessuuf ni ajaje. Daani’el 2:10–12.

At Mount Carmel, Elijah proposed the test, and the test he proposed was not only to manifest who was the true God, but also who was the true prophet. In Daniel chapter two it is the Chaldeans that identify the test which manifested the distinction between the true and the false. They explain that the interpretation which Nebuchadnezzar is seeking can only be identified by God, and not by men. They also complained that the relationship between Nebuchadnezzar and his religious wise men was an incorrect relationship when they state that “it is a rare thing that the king requireth.” They are wishing that the king, representing the State, would keep out of the religious realm over which they have been understood to be the authorities. They are not protesting against the principles of the combination of church and state, they are protesting that Nebuchadnezzar, representing the State, is demanding to be in control of the church. They would be comfortable with a church-state relationship, if the religious leaders ruled over the state. The image of the beast test is where we decide our eternal destiny–as Nebuchadnezzar’s image dream–is a life-or-death test.

Gaara Qarmeloositti Eliyaas qormaata sana dhiheesse; qormaanni inni dhiheesses eenyutu Waaqayyo dhugaa taʼe qofa mulʼisuuf utuu hin taʼin, eenyutu raajii dhugaa taʼe illee mulʼisuuf ture. Daaniʼel boqonnaa lammaffaatti immoo, Qaldiyaanonni qormaata garaagarummaa dhugaa fi sobaa mulʼise sana adda baasu. Isaan hiikni Nebukadnezaar barbaadu sun Waaqayyoon qofa irraa beekamuu akka dandaʼu, namaan garuu akka hin taane ibsu. Akkasumas, yeroo “mootichi waan cimaa tokko gaafata” jedhanitti, hariiroon Nebukadnezaarii fi ogeeyyii isaa amantii wajjin qabu hariiroo sirrii hin taane akka taʼe komatan. Isaan mootichi, mootummaa bakka buʼu sun, naannoo amantii keessatti — naannoo isaan aangoo irratti akka beekamanitti hubatame sana keessatti — harka hin galfatin jechuun hawwu. Isaan buʼuura walitti makamuun mootummaa fi mootummaa amantii mormaa hin jiran; garuu Nebukadnezaar inni mootummaa bakka buʼu sun waldaa amantii toʼachuuf akka jedhu mormaa jiru. Yoo hoggantoonni amantii mootummaa irratti bulchan, hariiroo mootummaa fi amantii akkasii wajjin isaan gammadu. Qormaanni bifa bineensaa immoo bakka nuti mootummaa bara baraa keenya murteessinu dha — akkuma mulʼata abjuu bifa Nebukadnezaarii — qormaata jireenyaa fi duʼaa ti.

> And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Daniel 2:13–15.

> Akkasumas, ogeeyyonni ni ajjeefamaniif labsichi baʼe; isaanis Daaniʼelii fi hiriyoota isaa ajjeefamuuf barbaadan. Yommus Daaniʼel ogummaa fi yaada qajeelaadhaan Ariyook, ajajaa eegumsa mootummaa, isa ogeeyyii Baabilon ajjeesuuf baʼe sanaaf deebii kenne; innis Ariyook ajajaa mootichaatiin, “Mooticharraa labsiin akkas ariitiidhaan maaliif baʼe?” jedhee gaafate. Yommus Ariyook dhimma sana Daaniʼeliif beeksise. Daaniʼel 2:13–15.

When Daniel is enlightened about the understanding of the life and death circumstances of the dream of the yet unknown image, he is representing the enlightenment of the one hundred and forty-four thousand to the fact that they are in the history of the second and visual test of the three-step testing process. But Daniel is not simply representing those who have chosen to eat the correct diet, and therefore passed the first test, but also represents the human representative that God had given special insight into biblical prophecy.

ଯେତେବେଳେ ଦାନିଏଲ୍‌ ଏପର୍ଯ୍ୟନ୍ତ ଅଜଣା ଥିବା ମୂର୍ତ୍ତିର ସ୍ଵପ୍ନସହ ସମ୍ବନ୍ଧିତ ଜୀବନ ଓ ମୃତ୍ୟୁପରିସ୍ଥିତିର ଅର୍ଥବୋଧ ବିଷୟରେ ପ୍ରକାଶିତ ହୁଅନ୍ତି, ସେତେବେଳେ ସେ ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କ ପାଇଁ ଏହି ସତ୍ୟର ପ୍ରକାଶକ ଭାବେ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି ଯେ, ସେମାନେ ତିନି-ପଦକ୍ରମୀୟ ପରୀକ୍ଷା ପ୍ରକ୍ରିୟାର ଦ୍ୱିତୀୟ ଏବଂ ଦୃଶ୍ୟମାନ ପରୀକ୍ଷାର ଇତିହାସରେ ଅଛନ୍ତି। କିନ୍ତୁ ଦାନିଏଲ୍‌ କେବଳ ସେମାନଙ୍କୁ ମାତ୍ର ପ୍ରତିନିଧିତ୍ୱ କରୁନାହାନ୍ତି ଯେମାନେ ଠିକ୍ ଆହାର গ্ৰହଣ କରିବାକୁ ଚୟନ କରିଥିଲେ ଏବଂ ତେଣୁ ପ୍ରଥମ ପରୀକ୍ଷା ଉତ୍ତୀର୍ଣ୍ଣ ହୋଇଥିଲେ, ବରଂ ସେ ଏହି ମାନବ ପ୍ରତିନିଧିଙ୍କୁ ମଧ୍ୟ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଯାହାଙ୍କୁ ଦେବତା ବାଇବେଲୀୟ ଭବିଷ୍ୟଦ୍ବାଣୀ ବିଷୟରେ ବିଶେଷ ଅନ୍ତର୍ଦୃଷ୍ଟି ଦେଇଥିଲେ।

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.

> Ijoollee afran kana ilaalchisee, Waaqayyo barumsa fi ogummaa hundumaa keessatti beekumsaa fi dandeettii isaanii kenne; Daaniʼelis mulʼata hundumaa fi abjuu hundumaa keessatti hubannaa qaba ture. Daani'el 1:17.

Though the four faithful Hebrews all passed the dietary test, Daniel was selected as the messenger of visions and dreams. Daniel is representing the prophetic messenger as represented by Elijah, John the Baptist, John the Revelator, William Miller and Future for America. The prophetic messenger is never separated from the prophetic test.

Afuriin amanamoo Ibroota afran sun qormaata nyaataa hunda darbanii turan iyyuu, Daana’el ergamaa mul’ataa fi abjuu ta’uuf filatame. Daana’el ergamaa raajii, akkuma Eliyaas, Yohaannis Cuuphaa, Yohaannis Mul’ataa, Wiiliyaam Miilar, fi Future for America’n bakka buufame, bakka bu’a. Ergamaan raajii yeroo kam iyyuu qormaata raajii irraa adda hin baafamu.

In the time of Christ, those who rejected the testimony of John, could not be benefitted by Jesus. In the Millerite history, those who rejected the first message (represented by William Miller), could not be benefitted by the second message. In both histories the faithful did not recognize where the testing process was leading to. The disciples refused to see the cross, though they were plainly told that it was to happen. The Millerites could not see the great disappointment. Daniel, when informed by Arioch of the life and death circumstances associated with Nebuchadnezzar’s image dream, did not know what the content of the dream was or where the image test was leading. All he knew was that it was a life and death situation. Daniel therefore needed time to understand the interpretation.

Yeroo Kiristoositti, warri dhugaa-baatummaa Yohaannis didan, Yesuusiin fayyadamuu hin dandeenye. Seenaa Milleraayitii keessatti, warri ergaa isa jalqabaa (kan William Milleriin bakka buufame) didan, ergaa isa lammaffaatiin fayyadamuu hin dandeenye. Seenaawwan lamaan keessatti warri amanamoon adeemsi qormaataa gara maalitti akka geessu hin hubanne. Bartoonni fannifamuu isaa arguuf didan, yeroo ifatti akka ta’u isaanii himametti illee. Milleraayitoonni abdii-cituu guddaa sana argu hin dandeenye. Daani’el immoo, yeroo Ariyook irraa haala jireenyaa fi du’aa abjuu fakkii Nebukadnezaar waliin walqabatu beeksifametti, qabiyyeen abjuu sanaa maal akka ta’e yookaan qormaanni fakkii sanaa gara maalitti akka geessu hin beekne. Wanti inni beeku qofa, inni sun dhimma jireenyaa fi du’aa ta’uu isaa ture. Kanaafuu Daani’el hiika isaa hubachuuf yeroo isa barbaachisa ture.

> Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Daniel 2:16.

> Achi irratti Daaniʼel ol seenee, mootichi yeroo akka isaaf kennu kadhate; innis hiikkaa sana mootichaatti akka beeksisuuf. Daaniʼel 2:16.

Daniel had manifested faith in the diet (methodology) he had decided to eat at the first test. Therefore he was given time, as were the disciples in the time of Christ. The time that was given to the disciples was the timespan of Christ’s death, burial, resurrection and his initial ascension, before He met with the disciples on the road to Emmaus, and then again in the upper room. Then at the end of the time He breathed upon them the Holy Spirit.

Daanyel imticha isa duraa irratti nyaata (mala hojii) isa nyaachuuf murteesse keessatti amantii agarsiisee ture. Kanaafis yeroo isaaf kenname; akkuma bartoonni yeroo Kiristoositti argatan sana. Yeroon bartootaaf kenname sun dheerina yeroo du’a, awwaalamuu, du’aa ka’uu, fi ol-ba’iinsa isaa isa jalqabaa kan Kiristoosii dha; inni bartoota karaa Emaahus irratti wal arguun dura, ergasii immoo ammas kutaa olka’aa keessatti. Achiis dhuma yeroo sana irratti Inni Hafuura Qulqulluu isaan irratti afuufe.

> And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.

> Kana dubbatee kana jedhee booddee, isaan irratti hafuuree baafate; isaaniinis, “Hafuura Qulqulluu fudhadhaa” jedhe. Yohaannis 20:22.

Ezekiel prophesied and the dead bones were brought together. Then Ezekiel prophesied again and the Holy Spirit was breathed upon the newly formed bodies, and they stood up as a mighty army. When Christ breathed upon the disciples, He opened their understanding.

Hisqiʼeel ni raajii dubbate; lafeen duʼan walitti qabaman. Ergasii Hisqiʼeel ammas raajii dubbate; Hafuurri Qulqulluun qaamota haaraa uumaman irratti afuufame, isaanis akka waraana jabaa taʼanii miilla isaanii irratti dhaabbatan. Yeroo Kiristoos bartoota irratti afuufe, inni hubannaa isaanii bane.

> Then opened he their understanding, that they might understand the scriptures. Luke 24:25.

> Inni akka isaan Caaffata qulqullaaʼoo hubatanitti sammuu isaanii bane. Luqaas 24:25.

All the prophets are speaking of the end of the world, and Daniel is no exception. The time he requested was a period of time that he might receive enlightenment. The time of waiting for the Millerites, was from the first disappointment until they recognized that they were in the tarrying time in connection with the prophecies of Matthew chapter twenty-five and of Habakkuk chapter two. The history of the tarrying time in Millerite history was fulfilled in the time of the second angel’s message. Daniel chapter two is representing that same history, so his request for time prophetically aligns with the Millerites’ tarrying time. Therefore, Daniel’s request for time and the tarrying time of the Millerites represents the tarrying time of the one hundred and forty-four thousand, which began on July 18, 2020.

Raajonni raagtonni hundinuu waaʼee dhuma addunyaa dubbatu; Daaniʼelis kana irraa adda miti. Yeroon inni gaafate yeroo akka inni ifa argatuu dandaʼu ture. Yeroon eegumsaa Millariitotaaf ture immoo, abdii kutannaa jalqabaa irraa eegalee hamma isaan yeroo turtii keessatti akka jiran, raajiiwwan Maatewos boqonnaa digdamii shanii fi Habaaquuq boqonnaa lamaa wajjin walitti hidhata qabuun, hubatanitti ture. Seenaa yeroo turtii keessatti argamu, seenaa Millariitotaa keessatti, yeroo ergaa ergamaa lammaffaa keessatti guutame. Daaniʼel boqonnaan lama seenaa isuma sana bakka buʼa; kanaafuu, gaaffiin isaa yeroo gaafachuu karaa raajiitiin yeroo turtii Millariitotaa wajjin wal sima. Kanaafis, gaaffiin Daaniʼel yeroo gaafachuu fi yeroo turtii Millariitotaa yeroo turtii warra dhibba afurtamii afur kuma sana bakka buʼa; kunis Adoolessa 18, 2020 jalqabe.

Daniel’s request for time to understand Nebuchadnezzar’s image dream is represented in Revelation chapter eleven as the three and a half days that the two witness lay dead in the street. In the history of the three and a half days of Revelation eleven, the three and a half days that symbolically represent a prophetic wilderness, there is a voice that cries. The human voice that is employed by the Comforter to awaken and bring the dead dry bones to life is represented by Daniel, who is given the prophetic revelation of what the dream was and what it represented. The voice crying in the wilderness has been given prophetic understanding of dreams and visions, as represented by Daniel. The voice is crying, thus identifying that he has been given the message of the Midnight Cry, and the cry is given at midnight, which represents darkness.

Gaaffiin Daani’eel suuraa abjuu Nebukadnezaar hubachuuf yeroo akka kennamu gaafate, Mul’ata boqonnaa kudha tokkoffaatti guyyoota sadii fi walakkaa ragoonni lamaan karaa irra du’anii ciisanitti fakkeeffamee dhihaata. Seenaa guyyoota sadii fi walakkaa Mul’ata boqonnaa kudha tokko keessatti, guyyoota sadii fi walakkaa jechuun mallattoo fakkeenyaatiin lafa onaa raajii bakka bu’an keessatti, sagaleen tokko ni iyya. Sagaleen namaa, inni Jajjabeessaa tiin warra boqonnaa gogaa du’e dammaqsuu fi jireenyatti deebisuuf tajaajilamu, Daani’eeliin bakka bu’ameera; isaafis mul’anni raajii waa’ee abjuun sun maal akka turee fi maal akka agarsiisu kennameera. Sagaleen lafa onaa keessatti iyyu, akkuma Daani’eeliin bakka bu’ameen, hubannaa raajii abjuu fi mul’ataa kennameefii jira. Sagaleen sun ni iyya; kanaanis ergaa Iyyi Halkan Giddugaleessaa isaaf kennamuu adda baasa; iyyichis halkan giddugaleessaatti kennama, innis dukkana bakka bu’a.

In the deepest darkness at midnight the voice (Daniel) was given understanding of a message that was cloaked in darkness. The command given to the voice (Ezekiel), is to prophesy to the dead dry bones. As he does so, the Comforter is breathed upon the dead in the street and they are “revived.” But the revival is only accomplished by prayer. Prayer is a waymark in the history of the revival of the dead dry bones that are slain in the street. Daniel prophetically represents that waymark, right at the appropriate place where the waymark is identified.

Halkan walakkaa gadi fagoo halkan walakkaatti sagaleen (Daani’el) ergaa dukkanaan haguugameef hubannaa argate. Ajajni sagaleedhaaf (Hisqi’el) kenname, lafee gogaa du’aniif raajii akka dubbatuudha. Inni akkas gochuun, Jajjabeessaan warra karaa irratti du’an irratti afuufamee, isaanis “jiraachifamu.” Garuu jiraachifamuun sun kadhannaadhaan qofa raawwatama. Kadhannaan seenaa lafee gogaa du’anii karaa irratti ajjeefamanii sanaa deebisanii jiraachisuu keessatti mallattoo karaa tokko dha. Daani’el akka raajiiatti mallattoo karaa sana bakka sirrii mallattoon karichaa itti beekamutti ni bakka bu’a.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.

> “Nu keessaa dhugumaan waaqeffannaa dhugaa haaromfamuu arguun, wantoota nu barbaachisan hunda keessaa isa guddaa fi ariifachiisaa dha. Kana barbaaduun hojii keenya isa jalqabaa taʼuu qaba. Eebba Gooftaa argachuuf carraaqqiin cimaa barbaachisaa dha; kunis Waaqayyo eebba Isaa nuuf kennuuf fedhii hin qabu waan taʼeef miti, garuu nuti isa fudhachuuf qophoofne waan hin taʼiniif. Abbaan keenya isa samii, warra Isa kadhatanitti Hafuura Qulqulluu Isaa kennuuf, akkuma warri lafa irraa ijoollee isaaniif kennaa gaarii kennuuf fedhan caalaa fedhii qaba. Garuu hojii keenya jechuun, cubbuu himachuu, of gadi deebisuu, qalbii jijjiirrachuu, fi kadhannaa cimaadhaan, haalota Waaqayyo eebba Isaa nuuf kennuuf waadaa gale guutuu dha. Haaromsi gaaffii kadhannaatti deebii taʼeen alatti eegamuu hin qabu. Uummanni Hafuura Qulqulluu Waaqayyoo irraa akkasitti hiyyeessa taʼee hamma jiru keessatti, lallaba Dubbiichaa dinqisiifachuu hin dandaʼu; garuu yeroo humni Hafuuraa garaa isaanii tuqu, sana booda barsiisawwan kennaman buʼaa malee hin taʼan. Barsiisa Dubbii Waaqayyootiin qajeelfamanii, mulʼachuu Hafuura Isaatiin, hubannaa sirrii hojii irra oolchuun, warri walgaʼii keenya irratti argaman muuxannoo gatii guddaa qabu argatu; gara mana isaaniitti deebiʼaniis, dhiibbaa fayya qabeessa taʼe geessisuuf qophaaʼoo taʼu.”

> “The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.

> “Warriin durii mallattoo baatan sun kadhannaa keessatti Waaqa wajjin qabsoo gochuun maal akka taʼe, akkasumas dhangalaʼuu Hafuura Isaa keessatti gammaduun maal akka taʼe ni beekan turan. Garuu isaan amma iddoo hojii irraa darbuutti jiru; eenyutu immoo bakka isaanii guutuuf ol kaʼaa jira? Dhaloota ol guddachaa jiru wajjin haalli isaa maal fakkaata? Isaan gara Waaqaatti mootummaa argataniiru moo? Nuti hojii mana qulqullummaa samii keessatti adeemsifamaa jiruuf dammaqneerra moo, yookaan utuu nuti dammaqnu dura humna dirqisiisaa taʼe tokko waldaa irratti akka dhufu eegaa jirraa? Waldaan guutuun haaromfamuu akka arginu abdachaa jirraa? Yeroon sun gonkumaa hin dhufu.”

> “There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.

> “Namoonni waldaa keessa jiran kanneen hin jijjiiramnee fi kadhannaa cimaa, injifannoo fidu keessatti gara tokkummaa dhugaa hin seenne jiru. Hojii kana dhuunfaatti jalqabuu qabna. Caalmaan kadhachuu qabna; dubbachuun immoo xiqqeessuu qabna. Hamminni baayʼachaa jira; sabni immoo, hafuura fi humna malee bifa qofa waaqeffannaa fakkaatuun akka hin quufne barsiifamuu qaba. Yoo gara qorannaa garaa keenyaa, cubbuu keenya dhiisuu, fi amala hammeenya keenya sirreessuuf ciminaan fuulleffanne, lubbuun keenya gara faayidaa hin qabneetti ol hin kaafamtu; of irratti amanamummaa hin qabaannu; hubannoo yeroo hunda turu kan guutummaan keenya Waaqa irraa taʼuu isaa ni qabaanna.” Selected Messages, book 1, 121, 122.

Based upon faith in the diet that Daniel had chosen to eat, he was then brought into a visual testing process that required him to use the methodology that was represented by his diet, to first promise that his God would identify and explain the dream, and thereafter accomplish the presentation of that dream to the king. He possessed the correct diet, or the correct methodology, and then he was to visually manifest his faith by presenting the message of Nebuchadnezzar’s image dream that was in absolute “darkness.” His next action, was his visual manifestation of faith, for he then exercised the divine formula for God’s people when they find themselves in darkness.

Daaniʼel nyaata filatee nyaatu irratti amantii hundeeffatee, adeemsa qorannoo mulʼataan isaaf dhiyaate keessa seene; adeemsi kunis mala nyaata isaa keessatti argisiifame sana akka fayyadamu isa gaafate: jalqabatti Waaqni isaa abjuu sana akka beeksisuu fi hiiku waadaa gale; ergasii immoo abjuu sana mootichaaf dhiyeessuu raawwate. Inni nyaata sirrii, jechuunis mala sirrii qaba ture; achiis ergaa abjuu fakkii Nebukadneezar isa guutummaatti “dukkana” keessa ture dhiyeessuudhaan amantii isaa mulʼataan agarsiisuu qaba ture. Tarkaanfiin isaa itti aanu immoo mulʼina amantii isaa ture; yeroo sanatti yeroo sabni Waaqayyoo dukkana keessa of argan foormulaa waaqayyoo hojii irra oolche.

> “The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.” Steps to Christ, 94.

> “Dukkanni isa hamaa namoota kadhachuu dagatan marsitee qabdi. Qorumsi diinaa dhoksaan hasaasu cubbuutti isaan hawwata; kun hundinuus sababii isaanii kennaa Waaqayyo qophiin waaqa irraa taʼe keessatti, jechuunis kadhannaa keessatti, isaaniif kenne fayyadamuuf hin yaalaniifidha. Ilmaan dhiiraa fi intaloonni Waaqayyoo maaliif kadhachuuf duubatti jedhu? Kadhannaan furtuu harka amantii keessa jiru waan taʼeef, isa kuusaa samii, iddoo qabeenyi humna Daangaa Hin Qabne sana keessatti kuufame, banuudhaaf. Kadhannaa addaan hin cinnee fi eeggannoo cimaa malee, of eeggannoo dhabnee karaa sirrii irraa goruu keenyaaf balaa keessa jirra. Diinni yeroo hundumaa karaa gara teessoo araaraa geessu gufachiisuuf yaala; akka nuti kadhannaa ciminaa fi amantiidhaan ayyaanaa fi humna qorumsa mormuuf nu dandeessisu hin arganneef.” Steps to Christ, 94.

With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.

Dammaqina qabiyyee abjuu halkan keessa Nebukadnezaar abjootee sanaatiin, Daani’el michoota isaa sadii wajjin walitti dhiyaatee kadhate.

> Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. Daniel 2:17–23.

> Achiis Daaniʼeeli gara mana isaa dhaqee, waan sana Hanaanaya, Mishaʼeelii fi Azaariyaas michoota isaa taʼanitti beeksise; akka isaan waaʼee iccitii kanaa ilaalchisee Waaqa samii irraa araara kadhatan; akka Daaniʼeeli fi michoonni isaa ogeeyyii Baabilon warra hafan wajjin hin badneef. Sana booddee iccitiin sun mulʼata halkan keessaa keessatti Daaniʼeelitti mulʼifame. Ergasii Daaniʼeeli Waaqa samii eebbise. Daaniʼeeli deebisee akkana jedhe, Maqaan Waaqayyoo bara baraa hamma bara baraatti haa eebbifamu; ogummaa fi humni kan isaa ti. Inni yeroootaa fi waqtiilee in geeddara; mootota in buusa, moototas in dhaaba; ogeeyyiif ogummaa, warra hubannaa beekaniifis beekumsa in kenna; inni waanota gad fagoo fi dhokataa taʼan in mulʼisa; inni waan dukkana keessa jiru in beeka, ifnis isaa wajjin in jiraata. Yaa Waaqa abbootii koo, ati ogummaa fi humna anaaf kenniteef, waan nuyi si kadhanne ammas anaaf beeksifteef, ani si galateeffadha, si jajadhes; ati amma dubbii mootichaa nuyiif beeksiftee jirta. Daaniʼeeli 2:17–23.

Daniel was then rewarded by Him that “knoweth what is in the darkness.” The movement for Sunday legislation is going on in darkness, and those who have made a profession of consuming the divine diet are required to recognize the formation of the image of the beast that prepares the religious and political platform for enforcing the mark of papal authority.

Achiis Daaniʼel Isa “kan dukkana keessa jiru beeku” jedhamuun badhaafame. Sochiin seera Dilbataa baasuu keessatti adeemsifamaa jiru dukkana keessatti adeemaa jira; warri nyaata waaqayyoo qofa nyaachaa jiraachuu isaanii labsan immoo bifa bineensichaa sanaa ijaaramaa jiru hubachuuf dirqama qabu; bifi sun immoo mallattoo aangoo paaphaasummaa dirqisiisuuf buʼuura amantii fi siyaasaa qopheessa.

Daniel chapter two is identifying not simply the history of the second angel in Millerite history, but more directly he is illustrating the history of the second angel in the movement of the third angel. In the testing of Nebuchadnezzar’s image dream, the test of the image of the beast is represented. The prophetic steps of God’s people awakening to the life and death circumstances of the approaching Sunday law is being very specifically identified in the books of Daniel and Revelation.

Daani'el boqonnaa lamaffaa keessatti seenaan ergamaa lammaffaa keessatti seenaa Millariitotaa qofa akka ibsamu osoo hin taʼin, caalaatti kallattiidhaan inni seenaa ergamaa lammaffaa keessatti sochii ergamaa sadaffaa ni mulʼisa. Qorannoo abjuu fakkii Nebukadnezaar keessatti, qormaanni fakkii bineensichaa ni bakka buʼama. Tarkaanfiileen raajii saba Waaqayyoo haala jireenyaa fi duʼaa seera Dilbataa dhihaachaa jiruuf dammaquu isaanii keessatti, kitaabota Daani'elii fi Mulʼata keessatti baayʼee ifatti addaan baafamanii jiru.

Daniel, represents the messenger of the history where the life-or-death message of the image dream goes forth. He stands upon the diet he has come to understand, and by faith states that God can make known the vision, but he requests time. The time is the tarrying time. At the conclusion of the tarrying time, he is given knowledge of what was in Nebuchadnezzar’s dark dream, but not simply that. He not only receives understanding of the image dream, which typifies the image of the beast and its associated test, but he is also praising God at the end of the tarrying time for God “giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.”

Daani’el, ergamaa seenaa sanaa bakka ergaan jireenyaa yookaan du’aa kan abjuu fakkeenyaa itti gad-lakkifamu bakka bu’a. Inni nyaata hubachuu isaatiin gahee irratti dhaabata; amantiidhaanis Waaqayyo mul’ata sana beeksisuu akka danda’u dubbata, garuu yeroo ni kadhata. Yeroon sunis yeroo turtii dha. Dhuma yeroo turtii sanaatti, waan abjuu dukkanaa’aa Nebukadnezaar keessa ture irratti beekumsi isaaf kennama; garuu sana qofa miti. Inni hubannaa abjuu fakkeenyaa qofa hin argatu; abjuun sunis fakkeenya bineensaa fi qormaata isaa wajjin walqabatu kan agarsiisu dha; kana malees, dhuma yeroo turtii irratti Waaqayyoon galateeffachaa jira, sababni isaas Waaqayyo “ogeessotaaf ogummaa ni kenna, warra hubannaas beekumsa ni kenna; inni wantoota gadi fagoo fi dhokataa ni mul’isa; inni waan dukkana keessa jiru ni beeka, ifnis isa bira in jiraata.”

Daniel is here placing his praise in the context that there has been an “increase of knowledge”, for he who identifies in chapter twelve that the “wise” will understand the “increase of knowledge”, and is also praising God that He had given “wisdom” and “knowledge” to “the wise.” He is directly referencing the wise virgins, and connecting his time with the tarrying time. He is placing the illustration found in chapter two directly into the perfect fulfillment of the tarrying time of Matthew twenty-five in the movement of the third angel. More significantly is the fact that the book of Revelation identifies that just before the close of probation, John was told to seal not the sayings of the prophecies of the books of Daniel and Revelation, for they are the same book.

Daaniʼel asitti galata isaa haala “beekumsi dabalame” keessatti kaaʼaa jira; inni boqonnaa kudha lammaffaa keessatti “ogeeyyiin” “dabalamuu beekumsaa” akka hubatan kan ibsu, akkasumas Waaqayyo “ogeeyyiif” “ogummaa” fi “beekumsa” akka kenneef Isa galateeffachaa jira. Inni kallattiidhaan durboota ogeeyyii wabii godhataa jira; yeroo isaa immoo yeroo turtii wajjin walqabsiisaa jira. Fakkeenya boqonnaa lammaffaa keessatti argamu, sochii ergamaa sadaffaa keessatti raawwii guutuu fi sirrii yeroo turtii kan Maatewos digdamii shanii wajjin kallattiidhaan kaaʼaa jira. Wanti caalaatti barbaachisaan immoo, kitaabni Mulʼataa yeroo cufamuu carraan mootummaa samii dura yeroo muraasa tokko qofa hafetti, Yohannis dubbii raajii kitaabota Daaniʼelii fi Mulʼataa hin cufin jedhamee ajajamuu isaa ti; sababiin isaas, isaan kitaaba tokkicha.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Innis akkana naan jedhe, “Dubbii raajii macaafa kanaa hin chaabsin; yeroo sun dhiʼaateeraatii. Inni jalʼaa taʼe ammallee jalʼaa haa taʼu; inni xuraaʼaa taʼe ammallee xuraaʼaa haa taʼu; inni qajeelaa taʼe ammallee qajeelaa haa taʼu; inni qulqulluu taʼe ammallee qulqulluu haa taʼu.” Mulʼata 22:10, 11.

The time when the prophecies of Daniel and Revelation are to be unsealed is in the tarrying time of the parable of the ten virgins, and that time is represented by Daniel’s request for time. His request for time was followed by prayer, which must take place in advance of the resurrection of the dead dry bones. In the time period that the increase of knowledge and the understanding of the dream image that is cloaked in darkness was revealed, God did something else for Daniel. “He revealeth the deep and secret things.” The secret thing of the history of the Midnight Cry is the prophecy in Revelation that is unsealed just before probation closes. That “deep and secret” thing is “truth.”

Yeroon raajii Daani’elii fi Mul’ataa hiikamuu qabu yeroo tursiisaa fakkeenya dubarran kudhanii keessatti ta’a; yeroon sunis kadhannaa Daani’el yeroo gaafateen bakka buufama. Gaaffiin isaa yeroo gaafachuun kadhannaan itti fufe; kunis ka’umsa lafeewwan goggogoo du’an keessaa dura ta’uun isaa dirqama. Yeroo beekumsi dabale sana keessatti, hubannoon fakkii abjuu dukkanaan haguugame sanaa mul’ifame, Waaqayyo Daani’elif waan biraas hojjete. “Inni wantoota gadi fagoo fi dhokataa ni mul’isa.” Wanti dhokataan seenaa Iyya Giddugaleessaa sanaa raajii Mul’ataa keessatti argamu kan yeroo qorumsi cufamuuf jedhu sanatti hiikamuudha. Wanti “gadi fagoo fi dhokataa” sunis “dhugaa” dha.

Truth becomes the prophetic key that is opened to the messenger represented by Daniel that allows the hidden history of the “seven thunders” to be recognized. The hidden history is the history of three waymarks. The first is a disappointment and the last is a disappointment as illustrated in Millerite history. The Hebrew word that is translated as “truth” was created by the “Wonderful Linguist”, through the combination of the first, thirteenth and last letter of the Hebrew alphabet. Jesus is the first and last, and He is the “truth.” The structure of the word that was created by the “Wonderful Linguist” identifies the three prophetic waymarks that are the hidden history of the “seven thunders,” that were to be sealed until Daniel asked for “time” and went to prayer.

Dhugaan furtuu raajii taʼee ergamaa Daaniʼeeliin bakka buʼameef banuu taʼa; kunis seenaa dhokataa “kakuuwwan torbaa” akka beekamutti ni taasisa. Seenaa dhokataan sun seenaa mallattoowwan raajii sadii dha. Isa jalqabaa abdii kutannaa dha; inni dhumaa immoo, akkuma seenaa Miileriitonni mulʼisanitti, abdii kutannaa dha. Jechi Ibrootaa “dhugaa” jedhamee hiikamu, “Afaan-beekaa Dinqisiisaa” sanaan qubee jalqabaa, kudha-sadaffaa, fi qubee dhumaa alifbeetii Ibrootaa walitti makuudhaan uumame. Yesus inni jalqabaa fi inni dhumaa dha; Innis “dhugaa” dha. Caasaan jechichaa isa “Afaan-beekaa Dinqisiisaa” sanaan uumame, mallattoowwan raajii sadii kanneen seenaa dhokataa “kakuuwwan torbaa” taʼan ni mulʼisa; isaanis hamma Daaniʼeel “yeroo” gaafatee gara kadhannaatti deemetti cufamanii turan.

The disappointment of July 18, 2020, was the first waymark, and it illustrates the disappointment associated with the last of three waymarks, which is the Sunday law. The middle letter, the thirteenth letter is a symbol of rebellion, and it is a symbol of the middle waymark of the hidden history of the seven thunders. The rebellion is represented by the foolish virgins at the Midnight Cry, for the Midnight Cry is the middle waymark of the three-step history of July 18, 2020, the Midnight Cry and the soon-coming Sunday law. As soon as it is midnight, time moves into the thirteenth hour, where the visible manifestation of the foolish virgins is demonstrated by their recognition that they do not have the golden oil.

Abdiin Guraandhala 18, 2020 mallattoo daandii isa jalqabaa ture; innis abdiin guraandhalaa mallattoo daandii keessaa isa dhumaa sadan keessaa isa dhumaa, jechuunis seera Dilbataa wajjin walqabatu ni agarsiisa. Qubee giddu galeessaa, qubee kudha sadaffaan mallattoo fincilaa ti; akkasumas inni mallattoo daandii giddu galeessaa seenaa dhokataa sagalee torbanii ti. Fincilli sun iyyuu dhageessisa Halkan Walakkaatti durboota gowwootaa keessatti ni bakka bu’a; jechuunis Dhageessisi Halkan Walakkaa seenaa tarkaanfii sadii kan Guraandhala 18, 2020, Dhageessisa Halkan Walakkaa, fi seera Dilbataa dhihoo dhufu keessaa mallattoo daandii giddu galeessaa waan ta’eef. Akkuma halkaniin walakkaa ta’een, yeroo gara sa’aatii kudha sadaffaatti ce’a; achittis mul’anni ifaan mul’atu kan durboota gowwootaa isaanii keessatti ibsame jechuun, isaan zayitii warqee hin qabne ta’uu isaanii hubachuudhaan ni mul’ata.

In the symbolic “wilderness” of the “three and a half days” of Revelation chapter eleven, God’s people are represented as being in the symbolic history of the curse of “seven times.” At the end of that period, they are to recognize that they have been scattered, that they have sinned, that their fathers have sinned, that they have been walking contrary to God and that God has been walking contrary to them. That recognition is to lead them to pray the Leviticus twenty-six prayer. That recognition that they must pray the prayer of Leviticus’s twenty-six prayer aligns prophetically with Daniel’s prayer of Daniel chapter two, and it is illustrated by Daniel’s prayer in chapter nine. The reason that Daniel prayed the Leviticus twenty-six prayer in chapter nine was based upon his recognition that he was at the end of the seventy years of Jeremiah’s prophecy of the captivity of God’s people.

ᱯᱨᱚᱠᱟᱥ ᱯᱚᱛᱚᱵ ᱮᱞᱮᱵᱮᱱ ᱵᱷᱟᱜᱟᱞᱟᱠ ᱛᱮ “ᱛᱤᱱ ᱟᱨ ᱟᱫᱷᱟ ᱫᱤᱱ” ᱨᱮᱱ ᱯᱨᱚᱛᱤᱠᱟᱛᱢᱚᱠ “ᱵᱤᱨ-ᱫᱤᱥᱚᱢ” ᱨᱮ, ᱤᱥᱚᱨᱟᱹᱜ ᱞᱚᱠ ᱠᱚ “ᱥᱟᱛ ᱥᱟᱢᱟᱭ” ᱨᱮᱱ ᱥᱟᱹᱯ ᱨᱮᱱ ᱯᱨᱚᱛᱤᱠᱟᱛᱢᱚᱠ ᱤᱛᱤᱦᱟᱥ ᱨᱮ ᱛᱟᱭᱚᱢ ᱨᱮᱱᱟᱠ ᱩᱯᱩᱨ ᱠᱚᱣᱟᱜᱼᱟ। ᱚᱱᱟ ᱚᱠᱛᱚ ᱨᱮᱱ ᱢᱩᱪᱟᱹᱛ ᱨᱮ, ᱩᱱᱠᱩ ᱮᱛᱚᱵᱚᱱ ᱛᱟᱹᱭᱟᱨᱟ ᱠᱚᱣᱟᱜᱼᱟ ᱡᱮ ᱩᱱᱠᱩ ᱪᱷᱤᱱᱡᱽᱨᱟ ᱟᱠᱟᱱᱟ, ᱡᱮ ᱩᱱᱠᱩ ᱯᱟᱯ ᱠᱟᱫᱟ, ᱡᱮ ᱩᱱᱠᱩᱣᱟᱜ ᱦᱟᱯᱟᱨᱟᱢ ᱠᱚᱦᱚ ᱯᱟᱯ ᱠᱟᱫᱟ, ᱡᱮ ᱩᱱᱠᱩ ᱤᱥᱚᱨᱟᱹᱜ ᱵᱤᱨᱩᱫᱽᱫᱷ ᱨᱮ ᱪᱟᱞᱟᱜ ᱠᱟᱱᱟ, ᱟᱨ ᱡᱮ ᱤᱥᱚᱨᱦᱚ ᱩᱱᱠᱩᱣᱟᱜ ᱵᱤᱨᱩᱫᱽᱫᱷ ᱨᱮ ᱪᱟᱞᱟᱜ ᱠᱟᱱᱟ। ᱚᱱᱟ ᱩᱯᱞᱟᱵᱫᱷᱤ ᱩᱱᱠᱩᱠᱮ ᱞᱮᱵᱤᱭ ᱯᱩᱛᱷᱤ 26 ᱨᱮᱱ ᱯᱨᱟᱨᱛᱷᱚᱱᱟ ᱯᱨᱟᱨᱛᱷᱚᱱᱟ ᱨᱮᱭᱟᱜ ᱞᱟᱹᱜᱤᱫ ᱟᱹᱜᱩᱭᱟ। ᱚᱱᱟ ᱩᱯᱞᱟᱵᱫᱷᱤ, ᱡᱮ ᱩᱱᱠᱩᱠᱮ ᱞᱮᱵᱤᱭ ᱯᱩᱛᱷᱤ 26 ᱨᱮᱱ ᱯᱨᱟᱨᱛᱷᱚᱱᱟ ᱯᱨᱟᱨᱛᱷᱚᱱᱟ ᱠᱚ ᱯᱨᱟᱨᱛᱷᱚᱱᱟ ᱠᱚᱣᱟᱜᱼᱟ, ᱯᱨᱚᱛᱤᱠ ᱨᱮ ᱫᱟᱱᱤᱭᱮᱞ ᱯᱚᱛᱚᱵ 2 ᱨᱮᱱ ᱫᱟᱱᱤᱭᱮᱞ ᱯᱨᱟᱨᱛᱷᱚᱱᱟ ᱥᱟᱶ ᱢᱮᱞ ᱠᱟᱱᱟ, ᱟᱨ ᱚᱱᱟ ᱫᱟᱱᱤᱭᱮᱞ ᱯᱚᱛᱚᱵ 9 ᱨᱮᱱ ᱯᱨᱟᱨᱛᱷᱚᱱᱟ ᱫᱚ ᱚᱱᱟᱠᱮ ᱩᱫᱟᱦᱨᱚᱱ ᱠᱟᱱᱟ। ᱫᱟᱱᱤᱭᱮᱞ ᱡᱮ ᱯᱚᱛᱚᱵ 9 ᱨᱮ ᱞᱮᱵᱤᱭ ᱯᱩᱛᱷᱤ 26 ᱨᱮᱱ ᱯᱨᱟᱨᱛᱷᱚᱱᱟ ᱯᱨᱟᱨᱛᱷᱚᱱᱟ ᱠᱮᱫᱟ, ᱚᱱᱟᱨ ᱠᱟᱨᱚᱱ ᱫᱚ ᱚᱱᱟ ᱩᱱᱤᱭᱟᱜ ᱩᱯᱞᱟᱵᱫᱷᱤ ᱪᱮᱛᱟᱱ ᱛᱮ ᱵᱮᱥ ᱟᱠᱟᱱᱟ ᱡᱮ ᱩᱱᱤ ᱡᱮᱨᱮᱢᱤᱭᱟᱦ ᱨᱮᱱ ᱤᱥᱚᱨᱟᱹᱜ ᱞᱚᱠ ᱠᱚᱣᱟᱜ ᱵᱚᱱᱫᱤᱛᱣ ᱵᱟᱵᱚᱛ 70 ᱵᱚᱪᱷᱚᱨ ᱨᱮᱱ ᱵᱷᱟᱵᱵᱟᱱᱤ ᱚᱠᱛᱚ ᱨᱮᱱ ᱢᱩᱪᱟᱹᱛ ᱨᱮ ᱛᱟᱦᱮᱱᱟ।

Those same seventy years represent the history of the sealing of God’s people. Those seventy years represent the cleansing of Malachi chapter three and Christ’s two temple cleansings. They represent the history of the test of the image of the beast. That history began on September 11, 2001, and ends at the soon-coming Sunday law. At the end of that symbolic seventy-year period, Daniel seeks a “tarrying time” so he can pray. His prayer was answered when the final secret of prophecy was revealed unto him. That revelation came while God’s true Protestant people were still in the “wilderness” scattering time after July 18, 2020. At that time the “truth” was revealed to the “voice crying in the wilderness”.

Waggoota torban sana sun seenaa chaappaa saba Waaqayyoo agarsiisu. Waggoota torban sana sun qulqulleessuu Maalaakii boqonnaa sadii fi qulqulleessuu mana qulqullummaa lama Kiristoos raawwate agarsiisu. Isaanis seenaa qormaata fakkii bineensaa agarsiisu. Seenaa sun Fulbaana 11, 2001 irraa jalqabee, seera Dilbataa yeroo dhihoo keessatti dhufu irratti xumurama. Dhuma yeroo fakkeenyaawaa waggoota torbanii sanaatti, Daani’el akka kadhachuu danda’uuf “yeroo turtii” barbaada. Kadhannaan isaa yeroo dhoksaan raajii inni dhumaa itti isaaf mul’ifametti deebii argate. Mul’ifamni sun yeroo sabni dhugaan Pirootestaantii Waaqayyoo amma iyyuu yeroo bittinnaa’ee “lafa onaa” keessa ture, jechuunis Waxabajjii 18, 2020 booddee, dhufe. Yeroo sanatti “dhugaan” “sagalee lafa onaa keessatti iyyu”tti mul’ifame.

We will continue Daniel chapter two in the next article.

ିଶୟକୁ ଆଗାମୀ ଲେଖାରେ ଆମେ ଦାନିଏଲ ଦ୍ୱିତୀୟ ଅଧ୍ୟାୟର ଅବଶିଷ୍ଟ ଅଂଶକୁ ଜାରି ରଖିବୁ।

> And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:27–29.

> Akkasumas dheekkamsi Waaqayyo biyya kana irratti ni bobe, abaarsa kitaaba kana keessatti barreeffaman hundumaa ishee irratti fiduuf; Waaqayyos dheekkamsa, aarii fi dallansuu guddaa keessatti biyya isaanii keessaa isaan buqqisee, akkuma harʼa jirutti gara biyya biraatti isaan darbate. Wanti dhokataan kan Waaqayyo Waaqa keenyaati; wanti garuu mulʼifame nuu fi ijoollee keenyaaf bara baraan kan taʼe, akka dubbii seera kanaa hundumaa hojjennuuf. Keessa Deebii Seeraa 29:27–29.

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