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# The Book of Daniel - Number Thirty-Six

Kitaaba Daaniʼel - Lakkoofsa Soddoma Jaha

Nebuchadnezzar’s Prophetic Symbolism: Unveiling the Millerite Movement’s Historic Waymarks and the Sealed Vision of the Ulai River

ସ୍ୱପ୍ନବାଣୀମୟ ପ୍ରତୀକତ୍ୱରେ ନେବୁଖଦ୍ନେଜର: ମିଲେରାଇଟ୍ ଆନ୍ଦୋଳନର ଐତିହାସିକ ଚିହ୍ନସୂଚକମାନଙ୍କୁ ଏବଂ ଉଲାଇ ନଦୀର ମୁଦ୍ରାଙ୍କିତ ଦର୍ଶନକୁ ଉଦ୍ଘାଟିତ କରିବା

Author

Jeff Pippenger

Published

December 31, 2023

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Daniel chapter one represents the history of the first and second angels from August 11, 1840, until October 22, 1844. Daniel chapter four also addresses the history of the first and second angels from 723 BC, until October 22, 1844. Of course, this is impossible to see without the latter rain methodology of “line upon line.”

Daani’el boqonnaan tokkoo seenaa ergamoota jalqabaa fi lammaffaa Hagayya 11, 1840 irraa jalqabee hamma Onkoloolessa 22, 1844tti ni bakka bu’a. Daani’el boqonnaan afur seenaa ergamoota jalqabaa fi lammaffaa bara 723 Dh.K.D. irraa jalqabee hamma Onkoloolessa 22, 1844tti illee ni ilaallata. Dhugumatti, mala bokkaa boodaa kan “sararaa irratti sararaa” jedhu malee kana arguun hin danda’amu.

Nebuchadnezzar, in chapter four, is a very complex prophetic symbol. It is important to remind ourselves of what he represents as we begin to consider the unsealing of the Ulai River vision in the history of William Miller. Nebuchadnezzar’s second dream, not unlike William Miller’s second dream, represented the “seven times,” of Leviticus twenty-six, which is the prophetic thread that weaves the entire book of Daniel together. When Daniel interpreted Nebuchadnezzar’s dream of chapter four, he warned him of a coming judgment, and in so doing typified the first angel’s message that arrived into history at the “time of the end” in 1798.

Nebukadnezaar boqonnaa afuraffaa keessatti mallattoo raajii baayʼee walxaxaa dha. Yommuu seenaa Wiiliyaam Miiler keessatti hiikni mulʼata Laga Ulaay hiikamu isaa irratti yaaduu jalqabnu, inni maal akka bakka buʼu of yaadachiisuun barbaachisaa dha. Abjuun lammaffaan Nebukadnezaar, akkuma abjuu lammaffaa Wiiliyaam Miiler irraa adda hin taaneen, “yeroo torba” kan Leewwota digdamii jahaa bakka buʼe; kunis hariiroo raajii isa guutummaa kitaaba Daaniʼeel walitti dhufu dha. Daaniʼeel abjuu Nebukadnezaar isa boqonnaa afuraffaa hiike yommuu turetti, murtii dhufu tokko irraa isa akeekkachiise; akkas gochuudhaanis ergaa ergamaa jalqabaa isa bara 1798tti “yeroo dhumaa” keessatti seenaatti dhufe fakkeesse.

When the judgment that Nebuchadnezzar was warned was to come arrived, the arrival typified October 22, 1844, when the investigative judgment began. In chapter four, both the warning message provided by Daniel, and the arrival of the judgment connected with the warning message were represented by the word “hour”. The “hour” of Nebuchadnezzar’s judgment represented the “hour” of God’s judgment in the first angel’s message. It also typified the “hour” of the Sunday law, when God’s executive judgment begins. The portion of Daniel chapter four that represents the arrival of the first angel’s message in 1798, and the arrival of the third angel on October 22, 1844, which is symbolized by the word “hour,” is then repeated and enlarged upon. The technique of repeat and enlarge is a prophetic technique that occurs repeatedly in prophecy, but especially in the book of Daniel.

Yommuu murtiin Nebukadnezaar akeekkachiifame sun gaʼuu qabu gaʼetti, dhufaatiin isaa Onkoloolessa 22, 1844, yeroo murtiin qorannoo jalqabe fakkeenyaan agarsiise. Boqonnaa afur keessatti, ergaan akeekkachiisaa Daaniʼeel kenne, akkasumas dhufaatiin murtii sanaa isa ergaa akeekkachiisaa wajjin walqabatu, jecha “saʼaatii” jedhuun bakka buufaman. “Saʼaatiin” murtii Nebukadnezaar “saʼaatii” murtii Waaqayyoo isa ergaa ergamaa isa jalqabaa keessatti argamu bakka buʼe. Akkasumas “saʼaatii” seera Dilbataa, yeroo murtiin raawwachiisaa Waaqayyoo jalqabu fakkeenyaan agarsiise. Kutaan boqonnaa afurffaa Daaniʼeel isa dhufaatii ergaa ergamaa isa jalqabaa bara 1798, fi dhufaatii ergamaa isa sadaffaa Onkoloolessa 22, 1844, kan jecha “saʼaatii” jedhuun mallatteeffame bakka buʼu, ergasii irra deebiʼamee balʼinaan ibsame. Tooftaan irra deebiʼanii balʼisuu kun tooftaa raajii keessatti irra deddeebiʼee mulʼatudha; garuu keessumaa kitaaba Daaniʼeel keessatti.

Once Nebuchadnezzar arrived at the “hour” of judgment, the “seven times,” that was his judgment, began, and as the king of the north, he then represented the judgment brought upon the northern kingdom of Israel in 723 BC. He was given the heart of a beast, and a beast is a kingdom in Bible prophecy, and from 723 BC, through to 1798, he represented the two forms of paganism that are so often the subject of the book of Daniel.

Yommuu Nebukadnezaar gara “sa’aatii” murtii, jechuunis gara “yeroo torbanii” sana gaʼetti, murtiin isaa jalqabame; achiis inni akka mootii kaabaa taʼee murtii bara 723 Dh.K.D. mootummicha kaabaa Israaʼel irratti buʼe bakka buʼe. Inni garaa bineensaa isaaf kenname; raajii Macaafa Qulqulluu keessatti bineensi mootummaa dha; kanaafis bara 723 Dh.K.D. irraa jalqabee hamma 1798tti inni bifa lamaan waaqeffannaa mootummaa waaqa-tolchee, isa yeroo baayʼee mata-duree kitaaba Daaniʼel taʼe, bakka buʼe.

For twelve hundred and sixty days, representing twelve hundred and sixty years, he represented the pagan desolating power, and then for another twelve hundred and sixty days, symbolizing twelve hundred and sixty years, he represented the papal desolating power. The heart of both desolating powers was the same, for papalism is simply paganism wearing the profession of Christianity.

Guyyoota kudha lamaa fi jahaatamaaf, kan waggoota kuma tokkoo dhibba lamaa fi jahaatama bakka buʼu keessatti, inni humna balleessituu waaqeffannaa mootummaa agarsiise; achiis guyyoota kudha lamaa fi jahaatama kan biraa keessatti, kanis waggoota kuma tokkoo dhibba lamaa fi jahaatama agarsiisu, inni humna balleessituu paaphaasummaa agarsiise. Garaan humnoota balleessituu lamaanis tokkuma ture; paaphaasummaan jechuun salphaatti waaqeffannaa mootummaa jechuun qofa, bifa Kiristaanummaa uffate dha.

At the “end of the days,” which is a symbol identified in Daniel chapter twelve, that represents the “time of the end” in 1798, his kingdom was restored unto him. The testimony of Daniel four, and the Spirit of Prophecy, identifies that when his kingdom was restored at the “end of the days,” he was a converted man. He then becomes a prophetic symbol of four significant truths. He becomes the prophetic link between the dragon power of paganism, which he represented in the first half of his “seven times,” and of the beast power, which he represented in the last half of his “seven times.” As a symbol of those two powers, standing as a restored kingdom in 1798, he then represents the third desolating power (the false prophet), which was to reign for seventy symbolic years, while the whore of Tyre was forgotten. As the king of Babylon, Nebuchadnezzar represents the prophetic link between the three powers that would become modern Babylon in the last days, which then leads the world to Armageddon.

“Dhuma baraa”tti, kan mallattoo Daani’el boqonnaa kudha lammaffaa keessatti ibsame ta’ee, yeroo “dhumaatii” bara 1798 agarsiisu sanatti, mootummaa isaa isaaf deebifame. Dhugaan baatuu Daani’el 4 fi Hafuurri Raajii, yeroo mootummaa isaa “dhuma baraa”tti isaaf deebifametti inni nama jijjiirame akka ture adda baasa. Ergasii inni dhugaawwan gurguddoo afurii kan raajii ta’an keessaa mallattoo raajii ta’a. Inni humna jawwee kan warra mootummaa amantii waaqeffannaa tolfamaa bakka bu’e, isa inni walakkaa jalqabaa “yeroo torbaa” isaa keessatti bakka bu’e, fi humna bineensaa isa inni walakkaa boodaa “yeroo torbaa” isaa keessatti bakka bu’e gidduutti hidhaa raajii ta’a. Akka mallattoo humnoota lamaan sanaatti, akka mootummaa deebifamee bara 1798 dhaabatuutti, inni ergasii humna sadaffaa isa mancaasu (raajii sobaa) bakka bu’a; inni sun waggoota mallattoo torbaatamaaf mootummaa qabaachuuf ture, yeroo sagaagaltuun Xiiros irraanfatamte sanatti. Akka mootii Baabilonitti, Nebukadnezzar humnoota sadan isa guyyoota dhumaa keessatti Baabilon isa ammayyaa ta’an gidduutti hidhaa raajii bakka bu’a; kunis achiin booda addunyaa gara Armagedonitti geessa.

He also represented the birth of the United States as the earth beast, which began in 1798 as a lamb, symbolized by his converted experience. He would simultaneously represent the two horns on the earth beast, which as Republicanism and Protestantism representing the strength of the United States, which was what allowed it to become the most favored nation in the world. Yet at the end of the seventy symbolic years those two horns would then be represented as apostate Republicanism and apostate Protestantism, with both horns divided into two classes. Republicanism’s horn would consist of the Democratic party that openly disregarded the sacred principles of the Constitution, and the Republican party that professed to be the defenders and champions of the Constitution, but in actuality denying the sacred principles of the Constitution, while choosing traditions and customs to supersede the principles within that sacred document.

Innis dhaloota Ameerikaa akka bineensa lafaa taʼetti illee bakka buʼe; inni bara 1798tti akka hoolaa jalqabe, kunis muuxannoo isaa kan jijjiiramaa taʼeen mootummaa qaba ture. Akkasumas yeroo wal fakkaataatti gaanfa lamaan bineensa lafaa sanaa bakka buʼa ture; isaanis mootummaa paartii mootummaa ummataa (Republicanism) fi mootummaa amantii Pirootestaantummaa (Protestantism) taʼanii, humna Ameerikaa kan agarsiisan yoo taʼan, kunis waan isheen saba addunyaa keessatti caalaatti eebbifamte akka taatu ishee dandeessise ture. Haa taʼu malee, dhuma waggoota mallattoo torbaatamii sanatti gaanfi lamaan sun mootummaa paartii mootummaa ummataa irraa kufe fi mootummaa amantii Pirootestaantummaa irraa kufe taʼanii bakka buʼamu turan; gaanfi lamaanis garee lama-lamaan qoodamu turan. Gaanfi mootummaa paartii mootummaa ummataa keessaa, paartiin Dimookiraatii ifatti qajeeltoota qulqulluu Heera mootummaa tuffatu, fi paartiin Riphaabilikaan ofiin eegdota fi gootota Heera mootummaa jechuun himatu, garuu dhugumaan qajeeltoota qulqulluu Heera mootummaa sanaa ganuu isaa, yeroo sanattis aadaa fi duudhaa qajeeltoota galmee qulqulluu sana keessaa jiran caalchisanii filatan, of keessaa qaba ture.

The two parties were typified by the Sadducees and Pharisees in the time of Christ. The spirit of the Sadducees and Pharisees would also be manifested in the horn of apostate Protestantism, with one class upholding Sunday worship and the other Sabbath worship. Nebuchadnezzar’s converted condition at the “end of the days,” in 1798, fitly represents the United States, and both horns of the earth beast. All three symbols—the earth beast and its two horns, were destined to change from a lamb unto a dragon.

Gareen lamaan kunneen bara Kiristoositti Saaduuqotaa fi Fariisotaa tiin fakkeeffaman. Hafuuriin Saaduuqotaa fi Fariisotaa immoo gaanfa Pirotestaantummaa gantummaa keessatti ni mul’ata; gosti tokko waaqeffannaa Dilbataa yoo deeggare, inni kaan immoo waaqeffannaa Sanbataa ni deeggara. Haalli Nebukadnezaar “dhuma guyyootaatti,” bara 1798tti geeddaramuun isaa, Ameerikaa Yunaayitidii fi gaanfota bineensa lafaa lamaan sirriitti bakka bu’a. Mallattooleen sadan hundinuu—bineensi lafaa fi gaanfoti isaa lamaan—hoolaa irraa gara jawweetti jijjiiramuuf murtaa’anii turan.

Nebuchadnezzar, at the end of his “seven times,” represented the link which identified his literal kingdom of Babylon as the symbol of modern Babylon in the last days, which is made up of the dragon, the beast and the false prophet. He also represented the three prophetic entities represented by the earth beast with two horns, that changes from a lamb unto a dragon during the seventy symbolic years that the whore of Tyre is forgotten. It is profound that his literal kingdom is the very kingdom that typifies the kingdom that reigns for seventy symbolic years.

“ସାତ କାଳ”ର ଶେଷରେ ନେବୁଖଦ୍ନେଜର ସେହି ସଂଯୋଗ-ସୂତ୍ରକୁ ପ୍ରତିନିଧିତ୍ୱ କଲେ, ଯାହା ତାଙ୍କର ପ୍ରକୃତ ବାବିଲୋନ ରାଜ୍ୟକୁ ଶେଷ ଦିନଗୁଡ଼ିକର ଆଧୁନିକ ବାବିଲୋନର ପ୍ରତୀକ ଭାବେ ପରିଚିତ କରାଇଥିଲା; ଏବଂ ସେହି ଆଧୁନିକ ବାବିଲୋନ ନାଗ, ପଶୁ ଓ ମିଥ୍ୟା ଭବିଷ୍ୟଦ୍ଦକ୍ତାଙ୍କୁ ନେଇ ଗଠିତ। ସେ ଏହା ସହିତ ସେହି ତିନୋଟି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ସତ୍ତାଙ୍କୁ ମଧ୍ୟ ପ୍ରତିନିଧିତ୍ୱ କଲେ, ଯାହାଙ୍କୁ ଦୁଇଟି ଶିଙ୍ଗ ଥିବା ପୃଥିବୀର ପଶୁ ଦ୍ୱାରା ପ୍ରତୀକୀକୃତ କରାଯାଇଛି, ଏବଂ ଯାହା ତୀରର ବେଶ୍ୟା ଭୁଲିଯାଇଥିବା ସତରି ପ୍ରତୀକାତ୍ମକ ବର୍ଷ ଅବଧିରେ ମେଷଶାବକରୁ ନାଗରେ ପରିବର୍ତ୍ତିତ ହୁଏ। ଏହା ଗଭୀର ଅର୍ଥବାହୀ ଯେ ତାଙ୍କର ପ୍ରକୃତ ରାଜ୍ୟ ହିଁ ସେହି ରାଜ୍ୟର ଆଦର୍ଶ-ପ୍ରତୀକ, ଯାହା ସତରି ପ୍ରତୀକାତ୍ମକ ବର୍ଷ ପର୍ଯ୍ୟନ୍ତ ଶାସନ କରେ।

Nebuchadnezzar’s symbolism of chapter four, is to be laid over the top of chapter one. When that application is made, it brings together the waymarks of Millerite history, and confirms several truths of the Ulai River vision that were unsealed at that time. The foundation and central pillar of the Millerite movement was the question and answer of Daniel chapter eight, and verses thirteen and fourteen. The question was, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”

Mallattoon boqonnaa afur keessatti argamu, gubbaa boqonnaa tokkoo irra kaaʼamee hojii irra ooluu qaba. Yommuu hojii irra oolu kun godhamu, inni mallattoolee seenaa Millerite walitti fida; akkasumas dhugaawwan mulʼata laga Ulai keessaa yeroo sana hiikaman keessaa hedduu ni mirkaneessa. Buʼuuraa fi utubaan giddu-galeessaa sochii Millerite, gaaffii fi deebii Daaniʼel boqonnaa saddeet, lakkoobsa kudha sadii fi kudha afur keessatti argamudha. Gaaffiin sunis, “Mulʼanni waaʼee aarsaa yeroo hundaatiif, fi fincila onaa gochuu, qulqulloonnii fi loltoonni miilla jalatti dhidhiitaman akka kennamaniif, hamma yoomitti?” jedhu ture.

Of the hundreds, if not thousands of added words in the Bible, it is only the added word “sacrifice” that inspiration identifies as not belonging to the text. When the word is properly removed it clearly identifies that “the daily and the transgression” are two distinct desolating powers. Sister White specifically identifies the word “sacrifice” was added by human wisdom and does not apply to the text, and in the same passage she also identifies that the Millerites were correct in identifying “the daily” as paganism. The grammatical terms within the question of verse thirteen, were carefully identified by Christ through the writings of Sister White, and when governed by the texts and the added inspired instructions, the question is, “How long shall be the vision concerning the two desolating powers of paganism and papalism, that were to trample down both the sanctuary and God’s people?”

Dubbii dheeraadhaaf, yoo kumaatamaan ta’uu baate iyyuu, jechoota Macaafa Qulqulluu keessatti dabalamanii jiran keessaa, jecha dabalame “aarsaa” qofatu hafuura kaka’umsaatiin barruu sana kan hin taane ta’ee adda baafame. Yommuu jechi sun sirriitti keessaa baafamu, “guyyaa-guyyaa” fi “irreecha” humnoota lama kan gar-maleessan adda ta’an akka ta’an ifatti mul’isa. Obboleettii White ifatti akka ibsituutti, jechi “aarsaa” ogummaa namaatiin dabalfamee barruu sana irratti hin hojjetu; kutaa sanuma keessatti immoo, warri Miller “guyyaa-guyyaa” waaqeffannaa mootummaa waaqota sobaa akka ta’e adda baasuu isaanii keessatti sirrii turan jedhee ibsiti. Jechoonni naannawaa gaaffii lakkoofsa kudha sadii keessa jiran, barreessota Obboleettii White keessaa Kiristoosiin of eeggannoodhaan adda baafaman; yeroo barruulee sanaa fi qajeelfama dabalataa hafuura kaka’umsaatiin kennametti bulfamu, gaaffiin sun, “Mul’anni humnoota lama kan gar-maleessan, jechuunis waaqeffannaa mootummaa waaqota sobaa fi abbaa-phaaphaasummaa, warra mana qulqullummaa fi saba Waaqayyoo lamaan isaanii iyyuu miilla jalaan dhidhiitanii turan ilaallatu kun hamma yoomiitti?” jedhu.

Therefore, when Nebuchadnezzar is located at the “time of the end,” in 1798, he is representing a converted man and therefore represents the “wise” that would understand the central pillar and foundation of Adventism. His conversion identifies the “wise” that understand the “increase of knowledge” which was unsealed at that time, but his own prophetic symbolism directly illustrates the history that is the subject of the question of, “how long would be the vision of the desolating power of paganism and papalism which would trample down God’s people (the host), and God’s sanctuary?” As a symbol of a “wise virgin” who understands the “increase of knowledge,” he represents William Miller, for Miller is the symbol of those who were “wise” in the history that began at the “time of the end,” in 1798.

Kanaafuu, yeroo dhumaatti, bara 1798 keessatti Nebukadnezar argamuun isaa, nama jijjiirame tokko akka bakka bu’u agarsiisa; kanaafis inni “warra ogeeyyii” utubaa giddugaleessaa fi hundee Adventizimii hubatan bakka bu’a. Jijjiiramni isaa “warra ogeeyyii” warra “dabalata beekumsaa” yeroo sana baname hubatan adda baasa; garuu fakkeenyi raajii isaa mataan isaa seenaa dhimma gaaffii kanaa ta’e ifatti ibsa: “humni balleessituu paganizimii fi paapalizimii kan saba Waaqayyoo (maccaa) fi qulqullina Waaqayyoo miilla jala dhidhiitu sanaa mul’anni kun hammam yeroo dheeraa turuu qaba?” Akka mallattoo “durba ogeettii” “dabalata beekumsaa” hubattuutti, inni William Miller bakka bu’a; sababiin isaas, seenaa yeroo “dhumaatti,” bara 1798tti jalqabame keessatti, Miller mallattoo warra “ogeeyyii” ta’eeti.

Nebuchadnezzar is a symbol of the waymark of the “time of the end,” and when laid over chapter one, he also represents the arrival of the first angel at that time, because in chapter four, the “hour” in which Daniel provides Nebuchadnezzar with the warning message, marks when the first angel arrived, and that was 1798. The “hour” when Nebuchadnezzar’s judgment arrived, represented the “hour” of the beginning of God’s investigative judgment on October 22, 1844. The waymarks produced by the symbolism of Nebuchadnezzar in chapter four, are 723 BC, 538, 1798 (the time of the end) and October 22, 1844.

Nebuukadnezaariin mallattoon daandii bara “dhuma yeroo” ti; yeroo inni boqonnaa tokko irra kaaʼamutti, innis yeroo sana ergamaa jalqabaa dhufu ni bakka buʼa; sababni isaas, boqonnaa afur keessatti “saʼaatiin” Daaniʼel ergaa akeekkachiisaa Nebuukadnezaariif kennu, yeroo ergamaan jalqabaa dhufe mallatteessa; kunis bara 1798 ture. “Saʼaatiin” murtiin Nebuukadnezaar itti dhufe, “saʼaatii” jalqaba murtii qorannoo Waaqayyoo kan Onkoloolessa 22, 1844tti jalqabe bakka buʼe. Mallattoolee daandii fakkeenya Nebuukadnezaarii boqonnaa afur keessatti uumamanis, 723 Dh.K.D., 538, 1798 (yeroo dhumaa) fi Onkoloolessa 22, 1844 dha.

The waymarks of Millerite history in Daniel chapter one, begin with Jehoiakim, who is a symbol of the empowerment of the first message which had arrived at the “time of the end,” in 1798. The empowerment of the first message, represented by Jehoiakim, marks August 11, 1840. The conquering of Jehoiakim begins the seventy years of Babylon’s reign, that ends with the decree of Cyrus. Chapter one of Daniel identifies a three-step testing process, represented as a dietary test, followed by a visual test that concludes with a litmus test. Those three tests represent August 11, 1840, when the mighty angel that was no less a personage than Jesus Christ, came down out of heaven with a little book that God’s people were then to “eat”, just as Daniel and the three worthies chose to eat the diet of pulse, rather than the diet of Babylon.

Mallattoon seenaa Miilaariitotaa keessatti, boqonnaa tokkoffaa Daani’eel keessatti, Yehoyaaqiim irraa jalqabu; inni humneeffamuu ergaa jalqabaa kan bara 1798tti “yeroo dhumaa”tti gahe keessaa fakkeenya dha. Humneeffamuun ergaa jalqabaa, kan Yehoyaaqiimiin bakka buufame, Hagayya 11, 1840 agarsiisa. Mo’amuun Yehoyaaqiim bulchiinsa Baabilon waggaa torbaatama jalqaba; kun immoo ajaja Qiiroosiin xumurama. Boqonnaan tokkoffaan Daani’eel adeemsa qorumsa sadarkaa sadiitti raawwatamu adda baasa; inni qorumsa nyaataa fakkeessuun ibsamee, itti aansuun qorumsa mul’ataa, kan dhuma irratti qorumsa litimusii xumuru dha. Qorumsi sadan sun Hagayya 11, 1840 bakka bu’u; yeroo ergamaan jabaan, kan nama biraa osoo hin ta’in Yesus Kiristoosuma ta’e, macaafa xinnaa tokkoo wajjin samii irraa gad bu’e, kan yeroo sana uummanni Waaqayyoo “nyaachuu” qabu ture; akkuma Daani’eelii fi namoonni sadan kabajamoon nyaata Baabilon irra, nyaata biqiltuu filatanitti.

The second test of that process represented the manifestation of the Protestant churches’ rejection of Miller’s message (the first angel’s message), when a distinction could then be seen between the Millerite movement, and the Protestant churches that then began their prophetic role as apostate Protestantism. The distinction between those two classes was as marked as was Daniel and the three worthies’ flesh appearing fairer and fatter for eating the heavenly food, instead of the Babylonian diet. That distinction was marked at the end of the biblical year of 1843 (April 19, 1844), when the tarrying time of the parable of the ten virgins arrived.

Qormaata sana keessatti qorumsi lammaffaan mul’achuu diduu waldoota Pirootestaantii ergaa Miilerii (ergamaa isa jalqabaa) bakka buʼe; yeroo sanatti sochiin Miilerootaa fi waldoonni Pirootestaantii, yeroo sana irraa eegalee gahee isaanii isa raajii akka Pirootestaantizimii gantummaa qabuutti jalqaban, gidduutti addaan baafamuun mul’achuu dandaʼe. Garaagarummaan gosa lamaan sanaa akkuma foon Daani’eelii fi hiriyoota isaa sadii nyaata samii nyaachuu isaaniitiin, nyaata Baabiloon irra, ifaa fi coomaa taʼee mulʼate sanaatti ifatti mulʼataa ture. Garaagarummaan sun dhuma bara Macaafa Qulqulluu 1843tti (Epril 19, 1844), yeroo yeroon turtii fakkeenya durboota kudhanii gaʼetti, ifatti mallatteeffame.

The third test, which was the litmus test, represented October 22, 1844 when, after three years, the “hour” came when Nebuchadnezzar himself judged and pronounced Daniel and the three worthies “ten times” better than the Babylonian wise men. Placing Daniel chapter four, over chapter one, produces the waymarks of Millerite history beginning with the “time of the end” in 1798; the empowerment of the first angel’s message on August 11, 1840; the first disappointment on April 19, 1844; and the great disappointment of October 22, 1844.

ᱛᱮᱥᱨᱟ ᱯᱟᱨᱤᱠᱥᱟ, ᱚᱠᱚᱭ ᱞᱤᱴᱢᱟᱥ ᱯᱟᱨᱤᱠᱥᱟ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ, ᱚᱠᱴᱚᱵᱚᱨ 22, 1844 ᱨᱮᱭᱟᱜ ᱪᱤᱱᱦᱟᱹ ᱮᱢ ᱮᱫᱟ, ᱡᱟᱦᱟᱸ ᱛᱤᱱ ᱵᱚᱪᱷᱚᱨ ᱛᱟᱭᱚᱢ, “ᱚᱠᱛᱚ” ᱦᱮᱡ ᱮᱱᱟ ᱚᱠᱛᱮ ᱱᱮᱵᱩᱠᱟᱫᱱᱮᱡᱟᱨ ᱱᱤᱡᱮ ᱵᱤᱪᱟᱨ ᱠᱮᱫᱟ ᱟᱨ ᱫᱟᱱᱤᱭᱮᱞ ᱟᱨ ᱯᱮᱭᱟ ᱢᱟᱱᱭᱚᱜ ᱦᱚᱲᱠᱚ “ᱫᱚᱥ ᱜᱩᱱ” ᱵᱮᱥᱤ ᱵᱮᱥ ᱢᱮᱱᱛᱮ ᱵᱟᱵᱤᱞᱚᱱᱨᱮᱱ ᱜᱮᱭᱟᱱᱵᱟᱱ ᱦᱚᱲᱠᱚ ᱵᱤᱨᱩᱫᱽᱫᱷᱨᱮ ᱨᱟᱭ ᱮᱢᱟᱫᱟ। ᱫᱟᱱᱤᱭᱮᱞ ᱪᱟᱯᱴᱚᱨ ᱯᱩᱱ ᱠᱚ, ᱪᱟᱯᱴᱚᱨ ᱢᱤᱫ ᱪᱮᱛᱟᱱ ᱨᱮ ᱵᱚᱥᱚᱜ ᱠᱟᱛᱮ, 1798 ᱨᱮ “ᱢᱩᱪᱟᱹᱫ ᱚᱠᱛᱚ” ᱮᱛᱮ ᱮᱦᱚᱵ ᱟᱠᱟᱱ ᱢᱤᱞᱞᱮᱨᱟᱭᱤᱴ ᱤᱛᱤᱦᱟᱥᱨᱮᱭᱟᱜ ᱣᱮᱢᱟᱨᱠᱥ ᱚᱰᱚᱠ ᱮᱫᱟ; ᱟᱜᱚᱥᱴ 11, 1840 ᱨᱮ ᱯᱟᱹᱦᱤᱞ ᱫᱩᱛᱨᱮᱱ ᱥᱟᱱᱫᱮᱥᱨᱮᱭᱟᱜ ᱥᱟᱠᱛᱤᱯᱨᱟᱯᱛᱤ; ᱮᱯᱨᱤᱞ 19, 1844 ᱨᱮ ᱯᱟᱹᱦᱤᱞ ᱱᱤᱨᱟᱹᱥᱟ; ᱟᱨ ᱚᱠᱴᱚᱵᱚᱨ 22, 1844 ᱨᱮ ᱢᱟᱨᱟᱝ ᱱᱤᱨᱟᱹᱥᱟ।

Beyond identifying the specific waymarks of Millerite history, the two chapters, when brought together “line upon line,” illustrate the message of the first angel, identify the two desolating powers that are the subject of the foundational doctrine of the twenty-three hundred days, and also the three-step testing process of Daniel twelve which always occurs when the book of Daniel is unsealed.

Seenaa addaa seenaa Milleraa addatti adda baasuu qofa utuu hin taʼin, boqonnaawwan lamaan kun yeroo “sararaa irratti sararaa” walitti fidaman, ergaa ergamaa isa jalqabaa mulʼisu; akkasumas humnoota lama kan balleessan, warra barumsa hundee guyyoota kuma lamaa fi dhibba sadii san keessatti mata duree taʼan, akkasumas adeemsa qorumsa sadarkaa sadiʼii kan Daaniʼel boqonnaa kudha lamaan keessatti argamu, isa yeroo hundumaa yeroo macaafni Daaniʼel hiikamee banamu raawwatamu, ni adda baasu.

They also identify that Nebuchadnezzar, as the symbol of the wise in 1798, in conjunction with his second dream in chapter four, represents William Miller, whose movement was to become the true Protestant horn. The work of William Miller, that represents the foundational truths of Adventism, are represented upon Habakkuk’s two tables, and God directed in the production of both those sacred tables.

Isaanis hubatuu akka Nekadnesar, akka mallattoo ogeeyyii bara 1798tti, abjuu isaa lammaffaa kan boqonnaa afuriin walqabatee, Wiiliyaam Miilar kan sochii isaa gaanfa Pirootestaantii dhugaa ta’uuf ture bakka bu’u adda baasu. Hojii Wiiliyaam Miilar, kan dhugaa hundeeffamaa Adveentizimii bakka bu’u, gabatee lama Habaaqquuq irratti bakka bu’ameera; Waaqayyos qopheessuu gabateewwan qulqulluu lameenii sanaa keessatti qajeelcheera.

There were several prophetic truths that Miller did not see correctly because his vantage point of prophetic history disallowed him from recognizing that there are three desolating powers; not only paganism (the dragon), papalism (the beast), but also apostate Protestantism (the false prophet). In God’s providence those prophetic understandings of Miller, that were limited by his vantage point in history, were not represented upon the two sacred tables of Habakkuk.

ମିଲର ଅନେକ ଭବିଷ୍ୟବାଣୀସମ୍ବନ୍ଧୀୟ ସତ୍ୟକୁ ଠିକ୍‌ଭାବେ ଦେଖିପାରିନଥିଲେ, କାରଣ ଭବିଷ୍ୟବାଣୀମୂଳକ ଇତିହାସରେ ତାଙ୍କର ଦୃଷ୍ଟିସ୍ଥାନ ତାଙ୍କୁ ଏହା ଚିହ୍ନିବାକୁ ଅନୁମତି ଦେଇନଥିଲା ଯେ ଉଜାଡ଼ କରୁଥିବା ତିନୋଟି ଶକ୍ତି ଅଛି; କେବଳ ପୌରାଣିକତା (ଡ୍ରାଗନ) ଓ ପାପତନ୍ତ୍ର (ପଶୁ) ନୁହେଁ, ବରଂ ପତିତ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟତ୍ୱ (ମିଥ୍ୟା ଭବିଷ୍ୟଦ୍ଦର୍ଶୀ) ମଧ୍ୟ ଅଛି। ଈଶ୍ୱରଙ୍କ ପ୍ରଭୁଦତ୍ତ ବ୍ୟବସ୍ଥାନୁସାରେ, ଇତିହାସରେ ତାଙ୍କର ଦୃଷ୍ଟିସ୍ଥାନ ଦ୍ୱାରା ସୀମିତ ଥିବା ମିଲରଙ୍କ ସେହି ଭବିଷ୍ୟବାଣୀସମ୍ବନ୍ଧୀୟ ବୁଝାମଣାଗୁଡ଼ିକ ହବକ୍କୂକଙ୍କ ଦୁଇଟି ପବିତ୍ର ତାଲିକା ଉପରେ ପ୍ରତିନିଧିତ ହୋଇନଥିଲା।

Nebuchadnezzar’s second dream in chapter four of Daniel, represents William Miller’s second dream. Both dreams address the “seven times,” and Miller’s dream identifies the rejection of his work that began in 1863, and escalates until the Midnight Cry. Both dreams end with a kingdom restored after a period of scattering. For this reason, we will consider Miller’s second dream, before we consider directly the vision of the Ulai River that was unsealed in 1798.

Abjuun lammaffaa Nebukadnezaar boqonnaa afurffaa keessatti argamu, abjuu lammaffaa William Miller bakka bu’a. Abjuun lamaan iyyuu “yeroo torba” irratti xiyyeeffatu; abjuun Miller immoo hojii isaa kan bara 1863 keessatti jalqabe didamuu adda baasee mul’isa, innis hamma Iyya Giddugaleessaaatti daran cimaa deema. Abjuun lamaan iyyuu yeroo bittinnaa’aa tokko booda mootummaa deebi’ee dhaabameen xumuramu. Kanaaf, utuu mul’ata laga Ulaay isa bara 1798 keessatti hiikni isaa baname sana kallattiin hin ilaaliin dura, abjuu lammaffaa Miller ilaalla.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

> “Ani akkan abjootaan arge; Waaqayyo harka hin mul’anneen naaf saanduqa dinqisiifamaan hojjetame, dheerinni isaa inchii kudhan, bal’inni isaas inchii jaha ta’u, muka eeboonii fi luulota miidhagaan wal keessa naqamaniin hojjetame tokko naa erge. Saanduqa sanaaf furtuun itti maxxanfame ture. Anis yeruma sana furtuu sana fuudhee saanduqa sana bane; yeroo sanatti, dinqisiifannaa fi ajaa’iba koo keessatti, inni gosa hundumaa fi hanga adda addaa kanneen ta’an faayaalee gatii guddaa qaban, daayimandiiwwan, dhagaawwan gatii guddaa qaban, akkasumas maallaqa warqee fi meetii safaraa fi gatii hundumaa qabanitti guutameera jechuun argadhe; isaanis iddoo isaanii garaa garaatti saanduqa keessatti bareedinaan qindaa’anii turan; akkas qindaa’aniis ifaa fi ulfina aduudhaan qofa madaalamuu danda’u calaqqisiisu turan.”

> “I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

> “Ani ani qofti koo argaa dinqisiisaa kana kophaa koo itti gammaduun dirqama koo miti jedheen yaade, garchi garaan koo ifa isaatiin, bareedina isaatiin, fi gatii qabiyyee isaaatiin guddaa gammadee ture. Kanaafis miiza giddu-galeessaa kutaa koo keessa jiru irra kaaʼee, namni fedhii qabu hundi dhufee mulʼata nama jireenya kana keessatti argu keessaa isa hundumaa caalaa ulfina qabeessaa fi ifa qabeessa taʼe akka argu dhaamsa dabarseera.

> “The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

> “Namoonni ol seenuu jalqaban; jalqabatti muraasa turan, garuu suuta suutaan baayʼatanii tuuta taʼan. Yeroo isaan jalqaba saanduqa sana keessa ilaalanitti, dinqisiifatanii gammachuun iyyu. Garuu yeroo warri daawwatan baayʼatanitti, hundinuu jawweelee sana jeequu jalqaban; saanduqa keessaa baasanii minjaala irra facaasan. Anis abbaan qabeenyaa sun saanduqichaa fi jawweelee sana deebiʼee harka koo irraa akka na gaafatu yaaduu jalqabe; yoo ani isaan akka facaʼan eyyame, akka duraanii iddoo isaanii keessa saanduqa keessatti deebisee kaaʼuu gonkumaa hin dandaʼu; itti gaafatamummaa sana fuuldura dhaabachuun koo illee garmalee guddaa waan taʼeef, matumaa dandaʼuu hin dandaʼu jedheen natti dhagaʼame. Kanaaf ani namoota sana akka isaan hin tuqne, yookaan saanduqa keessaa akka hin baafne kadhachuu jalqabe; garuu hamma ani caalaatti kadhadhetti, isaanii irra caalaatti facaasan; amma immoo kutaa sana guutuu keessa, lafa irratti fi meeshaa mana sana keessa jiru hundumaa irratti akka isaan hunda facaasan fakkaate.”

> “I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

> “Achiis keessa warraaqsa dhugaa fi saantima dhugaa gidduutti baayʼina lakkoobsi hin dandeenye kan dhagaa gatii sobaa fi saantima sobaa facaasanii akka turan ani sana booddee arge. Amala isaanii gadhee fi galata dhabu isaanii irratti baayʼee nan dheekkame; kanaafis isaan nan ifadhe, nan komadhe; garuu hamma ani isaan ifadhuu fi komadhuun dabalutti, isaanis hamma sana caalaa dhagaa gatii sobaa fi saantima sobaa warra dhugaa gidduutti facaasaa turan.”

> “I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

> “Sana booda lubbuun koo foonii keessatti baayʼee dallane; isaan mana keessaa baasuuf humna foonii fayyadamuu jalqabe. Garuu yeroo ani tokko tokko baasu, sadii dabalataan ni seenu; xurii fi caccabaa mukaa fi cirracha fi gosa hundumaa kosii ni galchu turan, hamma isaan luulluqaawwan dhugaa hundumaa, almasaawwanii fi saantimaawwan, kanneen hundinuu ija namaa irraa dhokfamanutti haguuganitti. Isaanis saanduqa koo ni tatanqarsan, caccabsaniis kosii sana keessatti facaasan. Ani gadduun koo yookiin dheekkamsi koo nama tokkoon illee akka hin hubatamne yaade. Ani guutummaatti abdii kutadhee fi garaan koo cabee taaʼee booʼe.”

> “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

> “Utuma ani akkanaatti badiisa koo guddaa fi itti gaafatamummaa koo irratti boo'aa fi gaddaa ture keessatti, Waaqa nan yaadadhe; innis na gargaaru akka natti ergu cimsinee kadhadhe. Battalumatti balballi baname; namni tokko kutaa sana keessa seene; yeroo sanatti namoonni hundinuu achii ba'an; inniis harka isaa keessatti burushii xurii qabatee, foddaawwan bane; xurii fi balfa kutaa sana keessaa qulqulleessuu jalqabe.”

> “I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

> “Ani innis akka inni dhiisuuf isa kadhadhe; sababiin isaas faayaawwan gatii guddaa qaban tokko tokko caccabsa sana gidduutti bittinnaa’anii turan.

> “He told me to ‘fear not,’ for he would ‘take care of them.’

> “ꯑꯗꯣꯝ ꯄꯥꯛꯅꯤ” ꯍꯥꯏꯅ ꯃꯍꯥꯛꯅꯥ ꯑꯩꯗ ꯍꯥꯏꯈꯤ, ꯃꯔꯝꯗꯤ ꯃꯍꯥꯛꯅꯥ “ꯃꯈꯣꯏꯒꯤ ꯊꯥꯋꯥꯏ ꯌꯦꯡꯁꯤꯟꯒꯅꯤ”꯫

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “Ergasii inni biyyoo fi xurii, faaya sobaa fi maallaqa sobaa haxaawaa turetti, isaan hundinuu akka duumessaatti kaʼanii karaa foddaa baʼan; qilleensinis isaan fuudhee deeme. Jeequmsa sana keessatti ani ija koo yeroo gabaabaaf cufe; yommuu ani deebisee bane, xuriin hundinuu badee ture. Faaya gatii guddaa qabu, almasaawwan, saantimiiwwan warqee fi meetii, baayʼina guddaadhaan kutaa sana guutuu irratti facaʼanii turan.

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> “Ergasii sana boolla irratti saanduqa, isa duraa irra baayʼee guddaa fi bareedaa taʼe kaaʼe; erga sana boodas warqee faayaawwan, almazoota, maallaqoota harka guutuun walitti qabee saanduqa sana keessatti darbachaa deeme hamma tokko illee hin hafnetti; almazoonni keessaa gariin garuu mataa qubeelaa caalaa hin guddatin iyyuu.”

> “He then called upon me to ‘come and see.’

> “Inni boodasuu fi ilaali” jedhee na waame.

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, everyone in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> “ମୁଁ ପେଟିକାଭିତରକୁ ଦେଖିଲି, କିନ୍ତୁ ସେହି ଦୃଶ୍ୟ ଦେଖି ମୋର ଚକ୍ଷୁ ଝଲସିଯାଇଲା। ସେଗୁଡ଼ିକ ପୂର୍ବତନ ମହିମାଠାରୁ ଦଶଗୁଣ ଅଧିକ ଦ୍ରୁତିମାନ ହୋଇ ଦିପ୍ତିତେଜରେ ଦୀପ୍ତ ହେଉଥିଲା। ମୁଁ ଭାବିଲି, ସେହି ଦୁଷ୍ଟ ବ୍ୟକ୍ତିମାନଙ୍କ ପାଦତଳେ, ଯେମାନେ ସେଗୁଡ଼ିକୁ ଛିଣ୍ଡି ଛିତରାଇ ଧୂଳିରେ ଦଳିଦେଇଥିଲେ, ବାଲିରେ ଘସାଯାଇ ସେଗୁଡ଼ିକ ଏପରି ଦୀପ୍ତିମାନ ହୋଇଯାଇଥିଲା। ସେଗୁଡ଼ିକ ପେଟିକାଭିତରେ ଅତ୍ୟନ୍ତ ସୁନ୍ଦର ଶୃଙ୍ଖଳାରେ, ପ୍ରତ୍ୟେକଟି ନିଜ ନିଜ ସ୍ଥାନରେ, ସେମାନଙ୍କୁ ସେଠାରେ ରଖିଥିବା ମନୁଷ୍ୟଙ୍କ ପରିଶ୍ରମର କୌଣସି ଚିହ୍ନ ଦୃଶ୍ୟମାନ ନ ହୋଇ, ବ୍ୟବସ୍ଥିତ ଥିଲା। ଆନନ୍ଦରେ ମୁଁ ଉଚ୍ଚ ସ୍ୱରରେ ଉଦ୍‌ଘୋଷ କରିଲି, ଏବଂ ସେହି ଉଦ୍‌ଘୋଷ ମୋତେ ଜାଗାଇଦେଲା।” Early Writings, 81–83.

We will address Miller’s dream in the next article.

Mata-duree itti aanu keessatti abjuu Miilar ni ilaalla.

The following is an introduction of William Miller’s second dream, written by James White when he published Miller’s dream in the Advent Herald.

Armaan gadii lamaffaa kan William Miller tiif seensa, yeroo James White abjuu Miller *Advent Herald* keessatti maxxanse, barreesse isa armaan gadii ti.

> “The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past Second Advent experience, and that God gave the dream for the benefit of the scattered flock.

> “Abjuun armaan gaditti ibsame kun waggaa lamaa ol dura Advent Herald keessatti maxxanfamee ture. Anis yeroo sana akka inni muuxannoo keenya darbanii Dhufaatii Lammaffaa irratti ifatti akeeku, akkasumas akka Waaqayyo hoolota bittinnaa’aniif faayidaa isaanii jechuun abjuu kana kenne nan arge.

> “Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastics 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

> “Gooftaa guyyaa guddaa fi sodaachisaa sanaa dhihoo dhufuu isaa keessaa mallattoowwan tokko tokko keessaatti, Waaqayyo abjuu kaa’eera. Ilaali Yo’el 2:28–31; Hojii Ergamootaa 2:17–20. Abjuun karaa sadiin dhufuu danda’a; inni jalqabaa, ‘baay’ina hojii’ irraa. Ilaali Lallaba 5:3. Inni lammaffaan, warri hafuura xuraa’aa fi gowwoomsaa Seexanaa jala jiran, dhiibbaa isaa irraa kan ka’e abjuu argachuu danda’u. Ilaali Keessa Deebii Seeraa 8:1–5; Ermiyaas 23:25–28; 27:9; 29:8; Zakaariyaas 10:2; Yihudaa 8. Inni sadaffaan immoo, Waaqayyo yeroo hundumaa sabni isaa karaa ergamootaatii fi Hafuura Qulqulluutiin abjuu dhufuun, hanga tokko barsiisaa ture, ammas ni barsiisa. Warri ifa qulqulluu dhugaa keessa dhaabatan yeroo Waaqayyo abjuu isaanii kennu ni beeku; warri akkasiis abjuu sobaatiin hin gowwoomfaman, karaa irraa fagaachifamanis hin ta’an.”

> “‘And he said, Hear now my words; if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.’ Numbers 12:6. Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, [Genesis 37:5–9], and then the interesting story of their fulfilment in Egypt. ‘In Gibeon the Lord appeared to Solomon in a dream by night.’ 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

> “‘Inni, Dubbi koo amma dhaga’aa; yoo isin keessaa raajiin jiraate, ani Waaqayyo mul’ataan isaaf of nan beeksisa, abjuudhaanis isa nan dubbisa.’ Lakkoobsa 12:6. Yaaqoobis, ‘Ergamaan Waaqayyoo abjuudhaan natti dubbate’ jedhe. Uumama 31:2. ‘Waaqnis halkan abjuudhaan Laabaan nama Sooriyaa sana bira dhufe.’ Uumama 31:24. Abjuuwwan Yoseef [Uumama 37:5–9] dubbisaa, achiis seenaa isaanii biyya Gibxii keessatti akka raawwataman sana nama hawwatu dubbisaa. ‘Gibe’oon keessatti Waaqayyo halkan abjuudhaan Solomoonitti mul’ate.’ 1 Moototaa 3:5. Fakkiin guddaan baay’ee barbaachisaan inni boqonnaa lammaffaa keessatti Daani’elitti mul’ate abjuudhaan kenname; akkasumas bineensonni afur, fi kkf. kan boqonnaa torbaffaa keessatti jiranis akkasuma. Yeroo Heroodes Fayyisaa daa’ima sana balleessuuf barbaadetti, Yoseef gara Gibxiitti baqachuuf abjuudhaan akeekkachiifame. Maatewos 2:13.”

> “‘And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Acts 2:17.

> “ ‘Bara dhuma dhumaa keessa akkana ta’a, jedha Waaqni, Hafuura koo keessaa foon hundumaa irratti nan dhangalaasa; ilmaan keessan warri dhiiraa fi ilmaan keessan warri dubartootaa raajii ni dubbatu, dargaggoonni keessan mul’ata ni argu, maanguddoonni keessan immoo abjuu ni abjootu.’ Hojii Ergamootaa 2:17.

> “The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

> “Kennaan raajii, karaa abjuu fi mul’ataatiin, asitti ija Hafuura Qulqulluu ti; guyyoota dhumaatti immoo mallattoo ta’uuf gahummaadhaan mul’ifamuu qaba. Inni kennaawwan waldaa wangeelaa keessaa isa tokko dha.”

> “‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11–12.

> “‘Inni tokko tokko ergamoota, tokko tokko immoo RAAJOTA, tokko tokko immoo lallabdoota wangeelaa, tokko tokko immoo tiksootaa fi barsiisota godhee kenne; qulqulloota guutuudhaaf, hojii tajaajilaatiif, ijaarsa qaama Kiristoosiif.’ Efesoon 4:11–12.

> “‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

> “‘Waaqayyo waldaa keessatti tokko tokko kaaʼeera; jalqabatti ergamoota, itti aansuudhaan RAAJOTA,’ kkf. 1 Qorontos 12:28. ‘RAAJIIWWAN hin tuffatinaa.’ 1 Tasalonqee 5:20. Akkasumas Hojii Ergamootaa 13:1; 21:9; Roomaa 7:6; 1 Qorontos 14:1, 24, 39 ilaalaa. Raajonni yookaan raajiiwwan ijaarsa waldaa Kiristoosiif dha; dubbiin Waaqayyoo irraa ragaan isaanii wangeelota, tiksootaa fi barsiisonni dura akka dhaabatan agarsiisu tokko illee dhihaachuu hin danda’u. Garuu mormituun ni jedhu, ‘Mul’ata sobaa fi abjuu sobaa baay’een waan jiruuf, waan akkasii kamittuu amanamummaa qabaachuu hin danda’u.’ Kun dhuguma; Seexanni fakkeessituu ofii isaa qaba. Inni yeroo hundumaa raajota sobaa qaba ture; dhugumattis amma sa’aatii isa kana isa dhumaa kan gowwoomsaa fi injifannoo keessatti isaan eeguun keenya sirrii dha. Warri fakkeessituun waan jirtuuf mul’ata addaa akkasii didan, haala walqixaa ta’een kana irraa xiqqoo fagaachuun Waaqayyo tasumaa abjuu yookaan mul’ataan namaaf of mul’iseera jechuunuu mormuu danda’u; mootummaa fakkeessituu sun yeroo hundumaa waan tureef.”

> “Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

> “Abjuu fi mulʼanni karaa Waaqayyo itti ofii isaa namaaf mulʼisedha. Karaa kanaan inni raajotaaf dubbate; kennaa raajii kennaawwan waldaa wangeelaa keessaa kaaʼeera, abjuu fi mulʼata illee mallattoowwan biroo ‘BARRUU DHUMAA’ wajjin ramadeera.” Ameen.

> “My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White.

> “ᱪᱮᱛᱟᱱ ᱨᱮ ᱟᱹᱧᱚᱡ ᱠᱟᱛᱷᱟᱠᱚ ᱨᱮ ᱤᱧᱟᱹᱜ ᱩᱫᱩᱜ ᱫᱚ ᱱᱚᱶᱟ ᱜᱮᱭᱟ ᱡᱮ, ᱫᱷᱚᱨᱚᱢᱯᱩᱛᱷᱤᱭᱟᱹ ᱨᱮᱭᱟᱜ ᱛᱮ ᱟᱯᱚᱫᱠᱚ ᱚᱪᱚᱜ ᱟᱨ ᱱᱚᱶᱟ ᱛᱟᱭᱚᱢᱟᱜ ᱥᱮᱱᱮᱫ ᱞᱟᱹᱜᱤᱫ ᱯᱟᱴᱷᱚᱜᱤᱭᱟᱹᱜ ᱢᱚᱱ ᱥᱮᱠᱟᱲ ᱛᱮᱭᱟᱨ ᱠᱟᱱᱟ।” James White.

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