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# The Book of Daniel - Number Fifty-Two

Kitaaba Daani’el - Lakkoofsa Shantamii Lama

Unveiling the Prophetic Puzzle: Daniel’s Vision and the Rise of Kingdoms

Raajii Raajii Duraan-Darbaa Mul’isu: Mul’ata Daani’elii fi Ka’umsa Mootummootaa

Author

Jeff Pippenger

Published

January 16, 2024

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In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.

Barreeffama darbe keessatti, Gaabriʼeel guyyaa 1844 ragaa lama irratti hundaaʼuun mirkaneessuuf xumura “dheekkamsa isa dhumaa” dhiheesse akka taʼe agarsiifneerra. Miilar “yeroo torba” Leewwota digdama jaʼa keessaa, kan mootummaa Yihuudaa irratti raawwatame hubate ture; garuu kaayyoo fi walitti dhufeenya murtii “yeroo torbaa” kun mootummoota Israaʼel kan kaabaa fi kan kibbaa lamaan irratti jedhu arguuf hin geenye. Inni lakkoofsa kudha sagal keessatti adda baafamuu “dheekkamsa isa dhumaa” sana yeroo tokko iyyuu hubate taʼuu isaa shakkii qaba; haa taʼu malee, akka waliigalaatti “dheekkamsi” sun “yeroo torbaa” akka taʼe shakkii tokko malee hubata ture. Ifni dheekkamsa jalqabaa fi isa dhumaa Palmonii tiin bara 1856 keessatti hiikame; garuu bara 1863 keessatti didame. Taʼus ergaan Miilar waaʼee “yeroo torbaa” sirrii ture, garuu daangeffamaa ture.

Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.

Miller hiikkaan xinnaa Roomaa waaqeffataa, kan Daani’el boqonnaa saddeet keeyyata kudha tokko keessatti waaqeffannaa Roomaa ol kaasee ol guddise sana, hin hubanne ture; sababiin isaas, Miller biratti “fudhachuu” jechuun yeroo sadiitti Daani’el keessatti argamu hundatti salphaatti “kaasuu” qofa ture. Haa ta’u malee, ergaan isaa ammas sirrii ture, jechuun garuu daangeffamaa ture.

The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.

Milerotaan “iddoo qulqulluu” lakkoofsa kudha tokkoffaa keessatti waaqeffannaa ormaa magaalaa Roomaa keessa jiru (Paantiyoonii) akka taʼe ni hubatanii turan; garuu afaan Ibrootaa buʼuurri ergaa isaanii irratti hundaaʼe hin turre. Ergaan Miler yeroo raajii irratti xiyyeeffata ture. Seenaa keessatti iddoo ergaan isaanii itti banameen, Yunaayitid Isteetis mootummaa jaʼaffa raajii Macaafa Qulqulluu akka taʼe akka hin argine isaan dhowwe; kana caalaa immoo, paaphaasummaa mootummaa shanaffaa raajii Macaafa Qulqulluu akka taʼe akka hin argine isaan dhowwe.

Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.

Seenaa isaan keessa jiraataniin dirqamaniiru; deebiʼuu dhiʼoo taʼee Kiristoos ni dhufa jedhanii eegaa turan sanaan waliigaltee keessa raajiiwwan hojiirra oolchan, ni abdii kutatanis, garuu ergaan isaanii sirrii ture. Yommuu Gaabriʼeel lakkoofsota kudha shan keessaa hanga digdamii torbaatti mulʼata lamaan sana hiika kennu, hubannoon Miiler mulʼata balʼaa mootummaawwanii isa lakkoofsota sagal keessaa hanga kudha lamaatti geengoo xiqqaa sana keessatti jijjiirama saalaa isaatiin bakka buʼamee ture hubachuu isa dhoorke. Miilerootonni hiika Gaabriʼeel keessatti Roomaa qofa akka mootummaa lafaa afraffaa fi isa dhumaa taʼeetti argu.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.

> Yommuu ani, jechuunis ani Daani'el, mul’ata sana argee hiika isaa barbaadetti, kunoo, fuula koo dura akka nama tokkotti kan fakkaatu tokko dhaabate. Sagalee namaas gidduu qarqara Ulai keessaa dhaga’e; innis waamee akkana jedhe: Gabr’el, namni kun mul’ata sana akka hubatu godhi. Innis iddoo ani dhaabadhutti naannoo dhufe; yeroo inni dhufes ani sodaadheen fuula koo irratti kufe; inni garuu akkana naan jedhe: Yaa ilma namaa, hubadhu; mul’atichi yeroo dhumaa irratti ta’aatii. Yeroo inni natti dubbachaa turettis ani fuula koo lafa irratti gad ciisee hirriba cimaa keessa gale; inni garuu na tuqee ol na dhaabe. Akkanas jedhe: Kunoo, xumura dheekkamsaatti kan ta’u si beeksisa; dhumni isaa yeroo murteeffametti ta’aatii. Korbeessi hoolaa gaanfa lama qabu kan ati argite mootota Meedii fi Faares ti. Re’een dhiiraa rifeensa jabaadhaan haguugame sunis mootummaa Giriikii ti; gaanfi guddaan ija isaa gidduu jiru immoo mootii isa jalqabaa dha. Gaanfi sun erga cabee booddee, iddoo isaa afur ka’anii mul’atanitti, saba sana keessaa mootummaa afur ni ka’u; garuu humna isaa keessatti miti. Yeroo mootummaa isaanii isa boodaa keessa, yommuu irra-daddarboonni guutummaatti xumura ga’anitti, mootiin fuula jabaa qabu, dubbii dukkanaa hubatu, ni ka’a. Humni isaas guddaa ta’a; garuu humna ofii isaatiin miti; badiisa dinqisiisaa ni geessisa; ni milkaa’a, ni hojjetas; warra jaboo fi uummata qulqulluus ni balleessa. Ogummaa mala isaatiinis gowwoomsaan harka isaa keessatti ni milkaa’a; garaa isaatti of ol ni guddifata; nagaanis namoota baay’ee ni balleessa; Bulchaa bulchitootaattis ni ka’a; garuu harka malee ni caba. Mul’atichi galgalaa fi ganamaa kan dubbatame immoo dhugaa dha; kanaaf mul’ata sana cufi; inni guyyoota baay’eedhaaf ta’aatii. Anis Daani’el dadhabee guyyoota muraasaaf dhukkubsadhe; booddee garuu ka’ee hojii mootichaa hojjedhe; mul’atichaanis baay’ee dinqisiifadhe; garuu namni tokko iyyuu isa hin hubanne. Daani’el 8:15–27.

Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).

Yoo Daanyel mul’ata laga Ullaa’ii (amma raawwatamaa jiru sana) seenaa Baabilon keessatti argate iyyuu, mul’aticha keessaa mootummaa jalqabaa ni hafee jira. Inni boqonnaa lammaffaa fi torbaffaa keessatti mataa warqee fi leenca ta’ee dabalamee ture; garuu amala raajii kan Baabilon irraa fudhatamuu fi deebi’ee deebifamuu isaa boqonnaa saddeettaffaa keessatti ciminaan ibsame. Nebukadnezaar yeroo “yeroo torba”f namoota keessaa ari’ame, madaan du’aa kan phaaphaasummaa irratti dhufu fakkeessee ture; akkasumas kun waggoota torbaatama fakkeenya ta’an, kan sagaagaltuun Xiiros irraanfatamtu fakkeesse. Daanyel boqonnaa saddeettaffaa keessatti, Baabilon mootummaa raajii Macaafa Qulqulluu keessaa irraanfatamte; mul’atichis Meedotaa fi Faaresota (hoolaa korbeessa) irraa jalqaba, isaanis Giriikiin (ree’een) itti aanan.

The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.

Mootummaan Aleeksaandarii Guddichaa mootummaa afuritti diigame; isaanis humna Aleeksaandarii caalaa gadi-aanaa turan; kunis akkuma boqonnaa torba keessatti qeerransa baallee afurii fi mataa afur qabuun bakka buufamee ture. Lakkoofsi afur, kaabaa, bahaa, kibbaa fi dhihaa keessatti bakka buufamee akka addunyaa guutuu agarsiisutti, addunyaa mara bakka bu’a. Lakkoofsa saddeetiin boqonnaa saddeetaa keessatti, afur beekamoon gara bubbee afurii samii ka’an. Boqonnaa torba keessatti baalleen afur Giriikii bubbee afurii boqonnaa saddeetaa wajjin wal simata; matootiin afur Giriikiis afur beekamoo wajjin wal simatu. Matootiin afurii fi afur beekamoon mootummaa afur mootummaa jalqabaa Aleeksaandarii irraa diigamanii bahan bakka bu’u; baalleen afurii fi bubbeen afuris immoo naannolee afur qoodamuu bakka bu’u. Garaagarummaan yaadichaa kun argamuu qabaachuun isaa barbaachisaa dha; sababiin isaas inni mormii tokko kan Miilaarotaan hubannaa aadaa Pirootestaantotaa waa’ee mootummaa afraffaa Roomaa irratti qaban agarsiisa.

On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.

Gabatee Habaaqquuq irratti, kan kaartota jalqabaa bara 1843 fi 1850n bakka buufaman irra, fakkeenyi tokko qofa jira kan hojii raajii tokko hin ibsine; inni immoo garaagarummaa mataawwan afurii fi warra beekamoo, akkasumas qoochoowwan afurii fi qilleensota afurii wajjin wal qabata. Dhugaa Roomaan mootummaa afraffaa raajii Macaafa Qulqulluu taʼuu isaa dhoksuuf, Seexanni hiika dhugaa yookaan sobaa mataawwan afurii fi warra beekamoo, akkasumas qoochoowwan afurii fi qilleensota afurii irratti falmii tokko galche. Seexanni kana akkasitti godhe, sababni isaas kitaabni Daaniʼel ifatti akka ibsutti, kitaaba Daaniʼel keessatti mallattoon tokko adda taʼe mulʼata sana hundeesse jira. Ragaan mallattoo sana hundeessu keessaa kutaan tokko mataawwan afurii fi warra beekamoo, akkasumas qoochoowwan afurii fi qilleensota afurii keessa jira. Pirootestaantonni ilaalcha Seexana irraa madde falmii kana irratti cimsanii qabatan; falmiin kunis seenaa Milleraayitii keessatti baayʼee barbaachisaa waan tureef, isaan kaarticha irratti falmii sana eeran. Humni mulʼata “chazon” jedhu kitaaba Daaniʼel keessatti hundeessu “saamtota saba keetii” jedhamuun adda baafama; Pirootestaantonni humna sana akka mootota Sooriyaa baayʼee dheeraa keessaa tokko kan maqaan isaa Antiochus Epiphanes taʼeetti adda baasan; Millern immoo akka Roomaatti adda baase.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Yeroo sanattis namoonni baayʼeen mootii kibbaatiin ni kaʼu; akkasumas saamtotni saba keetii mulʼata sana dhaabuuf of ol in kaasuu; garuu ni kufu. Daaniʼel 11:14.

Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.

Antiokus mootota keessaa tokko ture; innis hidda mootota tokkoo keessaa dhufe; mootummaan isaanii keessaa immoo mootummaa afur keessaa tokko irraa bu’e; mootummaa afran kan mootummaan Aleksaandar itti diigamee qoodame keessaa tokko. Geeseen xiqqaan kan Daani’el boqonnaa saddeet, lakkoofsa sagalii keessatti ibsame, mootummaa Aleksaandar booddee ka’e; lakkoofsi sagaliis, “isaan keessaa tokko keessaa geesiin xiqqaan ba’e” jedha.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Isaan keessaa tokko irraa gaanfi xinnoon tokko baʼe; innis gara kibbaatti, gara bahaatti, fi gara biyya miidhagduu sanaatti guddaa baayʼee taʼe. Daaniʼel 8:9.

The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.

Falmiin ijoo, Roomiin mul’ata sana ni hundeessiti moo mootii Suuriyaa laafaa fi baay’ee xiqqaa ta’eetu mul’ata sana hundeessa, falmii kana illee of keessatti qabata; jechuunis humni gaanfa xinnoo sun gaanfoota afran keessaa tokko irraa dhufe moo qilleensota afran keessaa tokko irraa dhufe jedhu. Kun falmii guddaa miti; seenaa fi raajiin ifatti agarsiisu Roomiin sanyii mootummaa Giriikii irraa akka hin taane, garuu Roomiin humna haaraa akka taate. Yoo Roomiin mootummaa afraffaa taate, yeroo sana “isaan keessaa tokko” jedhu lakkoofsa sagal keessatti, qilleensota afran yookaan baallee afran keessaa tokko ta’uu qaba. Yoo inni Antiokas Epifaanes ture, inni gaanfa Suuriyaa irraa dhufe.

The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.

Warri Milleroota “saamtota saba kee” jedhamee bakka buufame sun Kiristoositti kaʼa jedhamuu isaa adda baasanii turan.

> And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.

> Akkasumasaaniinis, innillee harka isaa keessatti milkeessa; garaa isaa keessattis of guddisata, nagaadhaanis namoota baayʼee balleessa; bulchitoota hundumaa irratti illee ni kaʼa; garuu harka malee ni caccaba. Daaniʼel 8:25.

The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”

“Bulchaan Bulchaa” jechuun Kiristoos dha; Antiokuus Epifaanes immoo Kiristoos dhalachuu isaa irraa yeroo dheeraa dura jiraate; kanaafuu Milerota kun dhugaa kana chaartii bara 1843 irratti akeekkachiisan. Chaartii sana irratti guyyaa 164 jedhamu dabalaniiru; kun garuu dhugumaan wabii Macaafa Qulqulluu hin qabu; mallattoo qofa ture, isa Milerii fi barattoota amantii Pirootestaantii gidduutti mootummaa afraffaa irratti falmii ture sana hiika isaa agarsiisu. Chaartii irratti cinaatti waggaa “164” jedhuun, “Du’a Antiokuus Epifaanes, inni eeyyee Bulchaa bulchotaa irratti hin kaane; sababiin isaas inni Bulchaan bulchotaa dhalachuu isaa dura waggaa 164 du’ee ture” jechuun barreessan.

Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.

Har’a Adventizimi akka barsiisuutti, “saamtoonni saba keetii” jechuun Antiochus Epiphanes dha; akkuma Pirootestaantizimi gantuu barsiisutti; kun immoo, “chaartiin 1843 harki Gooftaa isa qajeelcheera, kanaafis jijjiiramuu hin qabu” jechuun waxyi galmeesse iyyuu. Millerootni mootichi fuula jabaa qabu Roomaa akka taʼe beeku turan; kanaaf barsiisa seexanaa isa dandeettii mul’ata “chazon” hundeessuu laamshessu sanaan hin raafamne. Macaafni Qulqulluun ifatti ni dubbata: mul’anni yoo hin jirre, sabni ni bada.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Bakka mul’anni hin jirretti, sabni ni badu; inni seera eegu garuu gammadaa dha. Fakkeenya 29:18.

The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.

Mul’anni Solomoon lakkoofsa kana keessatti adda baase mul’ata “chazon” ti; inni immoo Daani’el boqonnaa saddeet lakkoofsa kudha sadii keessatti mul’ata waaqeffannaa butaa fi paapalizimii iddoo qulqulluu fi loltoota miidhuun gadi dhiitanii agarsiisu dha. Miileerotaaf humnoonni balleessan lamaan sun mootummaa afraffaa raajii Macaafa Qulqulluu bakka bu’u turan; mootummaa afraffaa Roomaa (saamtoota saba keetii) yoo hin hubatin ta’e, mul’ata sana hundeessuu hin danda’an turan. “Saamtoonni saba keetii” jedhaman Daani’el boqonnaa kudha tokko lakkoofsa kudha afur keessatti, mootii kibbaatti ka’uuf, of ol kaasuuf, mul’ata sana hundeessuuf, achiis kufuuf turan. Roomaan amala sana hunda raawwatte.

In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.

Boqonnaa torbaffaa keessatti, mootummaa afraffaan addatti mootummaa isa dura turan irraa “garaagara” taʼuu isaatiin beekameera.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:7, 19, 20.

> Kana booddee sanaa ani mul’ata halkan keessa arge; kunoo, bineensi afraffaan tokko mul’ate; inni sodaachisaa, naasisaa, humna guddaadhaanis kan guutame ture; ilkaan sibiilaa gurguddaa qaba ture; ni nyaata ture, ni caccabsas ture, hafte immoo miilla isaatiin ni dhiita ture; bineensota isa dura turan hundumaa irraa adda ture; gaanfa kudhanis qaba ture…. Sana booddee dhugaa bineensa afraffaa sanaa beekuu nan barbaade; inni warra kaan hundumaa irraa adda ture, baay’ee sodaachisaa; ilkaan isaa sibiila, qeensa isaa immoo naasaa ture; inni ni nyaata ture, ni caccabsas ture, hafte immoo miilla isaatiin ni dhiita ture; akkasumas waa’ee gaanfa kudhan sanaa kan mataa isaa irra turan, fi waa’ee kan biraa isa keessaa ba’e, isa duratti sadiin kufan sanaa; jechuunis waa’ee gaanfa sanaa kan ija qabu, afaanis waan gurguddaa baay’ee dubbatu, ilaalchi isaas hiriyyoota isaa caalaa jabaa ta’e sanaa. Daani’el 7:7, 19, 20.

The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.

Mootummaan afraffaan Daani’el boqonnaa torbaa keessatti ibsame sun, mootummaa isa dura turan irraa “adda” taʼuu isaa yeroo lama ifatti ibsameera. Yoo “gaanfi xinnaan” lakkoofsa sagalii keessatti ibsame sun salphaatti dheerina gaanfa Suuriyaa (Antiokhus Epifaanes) qofa taʼe, inni adda hin taʼu ture. Boqonnaa torbaa keessatti bineensota Roomaa dura turan jechuun leenca, orsaa fi qamalee ture; isaan hundinuu bineensota dhugumaan uumama keessatti argaman turan. Garuu yeroo bineensa afraffaa ilkaan sibiilaa fi quboota sibiila diimaa qabu sana irratti gaʼetti, Daaniʼel bineensa uumamaa keessaa tokko illee bineensa sodaachisaa nyaatee balleessu sana bakka buʼu akka jiru hin beeku ture. Inni adda ture. “Gaanfi xinnaan” lakkoofsa sagalii keessatti ibsame sunis, keessaa tokko irraa jechuun naannoowwan bubbee afuriinii fi qoochoowwan afuriin bakka buʼaman keessaa tokko irraa baʼe malee, gaanfota keessaa tokko yookaan warra beekamoo keessaa tokko irraa hin baane.

Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.

Daani’el boqonnaa saddeet keessatti, “bara mootummaa isaanii isa boodaa keessatti, yeroo warri yakka hojjetan guutummaatti fixamanitti, mootichi fuula cimaa qabu, kan dubbii dukkanaa hubatu, ni ka’a” jedha. “Bara mootummaa isaanii isa boodaa” sana keessatti (Giriik, isa mootummaa afuritti bittinnaa’ee ture), yeroo “warri yakka hojjetan guutummaatti fixaman” sana keessatti, mootichi haaraan tokko ni ka’a.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.

> “Sabni tokko kan masaraa gochaatti dhufe hundi, akka inni kaayyoo Eegduu fi Qulqullichaa sana guutuuf taʼuu isaa mirkaneessuuf, bakka isaa lafa irratti akka qabatu eeyyamameera. Raajii jechuun kaʼumsaa fi guddina mootummaawwan gurguddoo addunyaa—Baabilon, Meedoo-Pheersiyaa, Giriikii, fi Roomaa—hordofee agarsiiseera. Isaan keessaa tokkoon tokkoon isaanii, akkuma saboota humna isaanii gadi aanaa taʼe wajjin taʼe, seenaa of irra deebiʼeera. Tokkoon tokkoon isaanii yeroo qorumsaa isaanii qabataniiru; hundinuu kufaniiru, ulfinni isaanii badeera, humni isaaniis irraa deemeera.” Prophets and Kings, 535.

At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.

Xumura mootummaa Giriikii (“yeroo dhumaa”) keessatti, yeroo koobbiin yeroo isaanii kan qorannoo jala itti tursiifaman guutame (“yeroo warri yakka hojjetan guutummaatti guutanitti”), “mootiin fuula hamaa” tokko ni ka’a. Mootiin sun “jecha dukkanaa” ni hubata; sababiin isaa inni afaan guutummaatti adda ta’e, afaan mootummaa isa dura ture kan Giriikii yookaan afaan Ibraayisxii Yihudootaa irraa adda ta’e ni dubbata; inni afaan Laatiin ni dubbata. Mootummaan sun Museedhaan akka saba goolii waggoota 66 hanga 70 A.D. fidu ta’etti adda baafamee ture; achitti, wantoota biroo gidduudhaan beelli akkas sodaachisaa turetti Yihudoonni of baraaruuf ijoollee ofii isaanii nyaatan.

> Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.

> Ati baay’ina waan hundumaa gidduutti gammachuu fi qalbii gammachuun Waaqayyo Gooftaa kee tajaajiluu diddeef, kanaaf diina kee isa Waaqayyo sitti ergu beelaan, dheebuun, qullaa ta’uun, waan hundumaa dhabuu keessatti ni tajaajilta; innis hamma si balleessutti morma kee irratti waanjoo sibiilaa kaa’a. Waaqayyo saba fagoorraa, daarii lafaa irraa, akkuma ijaalli saffisaan barrisu tokko sitti fida; saba afaan isaa ati hin hubanne; saba fuula jabaa, isa maanguddoo hin kabajne yookiis dargaggootaaf tola hin oolle. Innis hamma ati badduttutti ija loon keetii fi ija lafa keetii ni nyaata; innis hamma si balleessutti midhaan, wayinii, zayitii, horii loon keetii irraa dabalata, yookiis bushaayee hoolota keetii siif hin hambisu. Innis hamma dallaan kee ol dheeraa fi jabaan, isa ati itti amanatte, biyya kee hundumaa keessatti diigamutti karra kee hundumaa keessatti si marsa; biyya kee hundumaa keessatti, isa Waaqayyo Gooftaan kee siif kenne hundumaa keessatti, karra kee hundumaa keessatti si marsa. Ati immoo yeroo marfamuu sanaa fi rakkina diinoonni kee ittiin si dhiphisan keessa, foon ilmaan keetii fi intaloota keetii, jechuunis ija qaama mataa keetii isa Waaqayyo Gooftaan kee siif kenne ni nyaatta. Keessa Deebii Seeraa 28:47–53.

In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”

Daaniʼel boqonnaa lama keessatti mootummaa afraffaan “sibiilaan” bakka buufame; Museenis “saba” tokko kan Yihudoota irratti “qodaa sibiilaa” kaaʼu beeksise. “Sabni” sun Yihudoota “ni balleessa” ture; innis akka risaa ariifataadha; risaanis mallattoo Roomaa dha. Innis “saba” “afaan isaa ati hin hubanne” taʼa; afaan isaas Yihudootaaf “jechoota dukkanaaʼoo” taʼa ture. Innis “saba fuula cimaa qabu” taʼa; kunis Daaniʼel boqonnaa saddeet keessatti “mootii fuula cimaa qabu” jedhamee ibsameera. “Marfamuu” Yerusaalem keessatti immoo Yihudoonni “ilmaan isaanii dhiiraa fi dubaraa” nyaatan.

Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”

Miller humna warraaqsa Museen dursee dubbate sana akka humna Roomii warraaqsaa taʼe ni beeke; akkasumas akka mootummaa afuraffaa “sibiilaa” kan Daaniʼel boqonnaa lama keessatti ibsamee fi akka “saba” afaan Laatiin dubbatu, afaan Ibrootaa yookaan afaan Giriikii miti, taʼetti ni hubate. Miller raajii Macaafa Qulqulluu keessatti mootummaa afuraffaa fi mootummaa shanaffaa gidduutti addaan baafannaa hin godhin; isaaf isaan lachanuu salphaatti Roomii qofa turan. Kanaaf, erga Roomiin warraaqsaa lakkoofsa digdamii sadii keessatti ol dhaabbatee booddee, addaan baafannaa lakkoofsa digdamii afur keessatti bakka buʼame arguuf hin dandeenye. Mulʼata keessatti gaanfi xinnaan lakkoofsota sagal irraa kaasee hanga kudha lamaatti dhiiraa irraa dubartii, dubartii irraa dhiiraatti, dhiiraa irraa dubartiitti deddeebiʼaa ture; lakkoofsi digdamii sadiis amala raajii Roomii warraaqsaa adda baasa; hiikni Gabriʼeel lakkoofsa digdamii afur keessatti kennus gara Roomii dubartiitti jijjiirama. Humni lakkoofsa digdamii afur keessa jiru “humna guddaa” qabaachuuf ture, “garuu humna ofii isaatiin miti; innis haala dinqisiisaatiin ni balleessa, ni milkaaʼa, ni hojjeta, namoota jajjaboo fi saba qulqulluus ni balleessa.”

Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.

Roomiin Phaaphaas humni waraana Roomii buttaa ta’e akka kennamuuf ture; innis bara kuma tokkoo dhibba lamaa fi jahaatama, jechuunis waggaa 538 irraa jalqabee hamma 1798tti, saba Waaqayyoo ni balleessa ture. Inni “dinqisiisaan” ni balleessa; sababni isaas inni bineensa guutuun addunyaa “booda dinqisiifatu” sana ta’ee, humna dheekkamsi jalqabaa kan “murtaa’ee” ture hamma bara 1798tti raawwatamutti “hojjechaa ni milkaa’a” ture.

Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.

Achiis keessatti digdamii shanaffaatti Gaabri’el sochii ol‑ka’insaa fi gadi‑bu’insaa isa aayatawwan inni Daani’eliif hiikaa ture keessatti hundeesse sana itti fufa; ammasis Roomaa waaqeffataa waaqolii baay’ee, kan gosa “tooftaa” garaa garaatiin mootummaa isaa walitti qabe, akkuma seenaa barreessitoonni hundi ragaa baasanitti, ni dubbata. “Malaan” Roomaa waaqeffataa waaqolii baay’ee sabaoota mootummaa isaa guddachaa turetti makaman akka ta’an kakaasuu ture; mootummaa sanas humna waraanaa qofaatiin kanneen duraan ijaaraman irraa adda ta’een, waadaa nagaa fi badhaadhinaatiin ijaare. Roomaan waaqeffataa waaqolii baay’eessis “Aangoo Bulchitoota hundaatiin mormuudhaaf dhaabachuu” ture; akkuma yeroo Kiristoosin fannoo Qolqaataa irratti kaa’etti godhe sana.

Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).

Ergasii kanaan, Gaabri’el mul’ata lama inni Daani’eeliif hiikaa ture ni ibsa; innis mul’ata “mareh” isa mul’achuu, jechuun guyyaa kuma lamaa fi dhibba sadii, dhugaa akka ta’e adda baasa; akkasumas mul’ata “chazon” isa mana qulqullummaa fi loltoota Roomaa waaqeffannaa tolfamaa fi Roomaa paaphaasaatiin miidhamanii gaditti ukkaamamanii ture “cufamuu (chaappeffamuu)” akka qabu, “guyyoota baay’eedhaaf” jedhee ibsa (hamma yeroo dhumaatti, bara 1798tti).

Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.

ତା’ପରେ ଦାନିଏଲ କିଛି ସମୟ ପର୍ଯ୍ୟନ୍ତ ଅସୁସ୍ଥ ରହିଲେ, ଏବଂ ପରେ ପୁନର୍ବାର କାମକୁ ଫେରିଲେ; କିନ୍ତୁ ସେ ଏପର୍ଯ୍ୟନ୍ତ “mareh” ଦର୍ଶନକୁ ବୁଝିପାରିନଥିଲେ, ଯେହେତୁ ସେହି ଦର୍ଶନକୁ ତାଙ୍କୁ ବୁଝାଇବା ପାଇଁ ଗବ୍ରିଏଲଙ୍କୁ ଆଜ୍ଞା ଦିଆଯାଇଥିଲା। ସେହି କାରଣରୁ ନବମ ଅଧ୍ୟାୟରେ ଗବ୍ରିଏଲ ପୁନର୍ବାର ଫେରିଆସିବେ, “mareh” ଦର୍ଶନକୁ ଦାନିଏଲଙ୍କୁ ବୁଝାଇବାରେ ନିଜ କାର୍ଯ୍ୟକୁ ସମାପ୍ତ କରିବା ପାଇଁ।

In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.

Daaniʼel boqonnaa sagalaffaa keessatti, Daaniʼel Dubbii raajii qorachaa ture; barreeffamoota Musee fi Ermiyaas keessaa hubannoo argate. Ermiyaas boojuu inni keessa ture sun waggaa torbaatama akka turu ifatti ibsee ture.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Lafti kun hundi biyya kanaa guutuun onaa fi waan nama dinqisiisu taʼa; saboonni kunis waggaa torbaatama mootii Baabilon tajaajilu. Yommuu waggoonni torbaatamni sun guutaman immoo, ani yakka isaanii irraa kan kaʼe mootii Baabilonii fi saba sana, jedha Waaqayyo, akkasumas biyya Kaldootaa adaba; onaa bara baraa ishee nan godha. Ermiyaas 25:11, 12.

According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.

Akka Museetti, booji’amni biyya diina keessaatti ta’u yeroo biyyattiin Sanbatoota ishee itti gammadditu wajjin wal sima.

> And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:32–35.

> Ani biyya sana onaa nan godha; diinonni keessan kan achi keessa jiraatanis isheetti ni dinqisiifatu. Isinis saboota ormaa gidduutti nan bittinneessa; billaa isin duukaa nan baasa; biyyin keessan onaa taati, magaalonni keessanis ni diigamu. Ergasii biyyattiin hamma onaa taatee isin biyya diinota keessanii keessa jirtanitti Sanbatoota ishee ni gammaddi; yeroo sanatti biyyattiin boqonnaa ni argatti, Sanbatoota ishees ni gammaddi. Hamma isheen onaa taatetti ni boqotti; sababni isaas isin yeroo ishee irra jiraattanitti Sanbatoota keessaniin isheen boqonnaa hin arganne ture. Lewwota 26:32–35.

Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.

Daaniʼel dubbii raajii Waaqayyoo keessaa, ragaa namoota lamaatiin, yeroo ummanni Isaa gara biyya diinaatti bittinnaaʼanii turanitti, lafti sanas Sanbatoota ishee akka itti gammadditu hubatee ture. Inni waaʼee waggoota torbaatamaa Ermiyaas ilaalchisee waan barreessaan Seenaa Baraa hubate sana hubatee ture.

> And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.

> Warra qilichaan baqatte hunduma inni Baabilonitti booji’ee geesse; isaanis hamma mootummaan Faares bulchuu jalqabetti isaafii ilmaan isaatiif hojjettoota ta’anii turan; kunis dubbiin Waaqayyo afaan Ermiyaasiin dubbate akka raawwatamuuf ture; laftis Sanbata ishee akka argattutti hamma turte. Yeroodhuma lafti onsamtee ciiste hunduma keessatti Sanbata eeggate; kunis waggoota torbaatama guutuuf ture. Amma waggaa jalqabaa mootummaa Qiiros mooticha Faares keessa, dubbiin Waaqayyo afaan Ermiyaasiin dubbate akka raawwatamuuf, Waaqayyo hafuura Qiiros mooticha Faares kakaase; kanaaf inni mootummaa isaa hunda keessatti labsii baase, akkasumas barreeffamaanis ni maxxanse; akkana jedhe: “Qiiros mootichi Faares akkana jedha, ‘Waaqayyo Gooftaan mootummaa samiiti, mootummaa biyya lafaa hundumaa anaaf kenneera; innis Yerusaalem, ishee Yihudaa keessa jirtu keessatti mana isaaf akka ijaaru na ajajeera. Egaa saba isaa hunda keessaa eenyutu isin keessaa jira? Waaqayyo Waaqni isaa isa wajjin haa ta’u; innis ol haa ba’u.’” 2 Seenaa Bara 36:20–23.

Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.

ଡାନିଏଲ ବୁଝିଥିଲେ ଯେ, ଯେତେବେଳେ ଦେଶ ତାହାର ସବ୍ବାଥଗୁଡ଼ିକ ଉପଭୋଗ କରୁଥିଲା, ସେତେବେଳେ ଶତୃଙ୍କ ଦେଶରେ ଯିରେମିୟାଙ୍କ ସତ୍ତରି ବର୍ଷର ଛିତରାହେବା, ଲେବୀୟ ପୁସ୍ତକ ଛବିଶର “ସାତ ଗୁଣ” ଶାପ ଉପରେ ଆଧାରିତ ଥିଲା; ଏବଂ ସେହି ବୁଝାମଣା ପ୍ରତି ଆଜ୍ଞାପାଳନରେ, ଯେମାନେ ଶେଷରେ ନିଜମାନଙ୍କର ଛିତରାଇଥିବା ଅବସ୍ଥା ପ୍ରତି ସଚେତନ ହୁଅନ୍ତି ସେମାନଙ୍କ ପାଇଁ ସେଠାରେ ଦିଆଯାଇଥିବା ଆଜ୍ଞାକ୍ରାନ୍ତ ପ୍ରତିକାରକୁ ସେ ପୂରଣ କଲେ।

> And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.

> Warra isin keessaa hafan immoo, ani biyya diinota isaanii keessatti garaa dadhabbii isaanitti nan erga; sagaleen baala sochoofame illee isaan ariʼa; isaan akka warra goraadeedhaa baqatanitti ni baqatu; namni isaanii ariʼu tokko illee utuu hin jirre ni kufu. Isaan, akka waan goraadee duraa jiranii, namni tokko illee isaan ariʼu utuu hin jirre, wal irratti ni kufu; isin immoo diinota keessan dura dhaabachuuf humna hin qabdan. Isin saboota gidduutti ni baddu; biyyi diinota keessanii immoo isin ni nyaatti. Isin keessaa warri hafan immoo biyya diinota keessan keessatti cubbuu isaanii keessatti ni mancaʼu; akkasumas cubbuu abbootii isaanii keessaas isaanii wajjin ni mancaʼu. Yoo isaan jalʼina isaanii, jalʼina abbootii isaanii, yakka isaan natti yakkan, akkasumas waan isaan ana wajjin faallaa adeeman sana himatan; ani illee isaan wajjin faallaa akka adeeme, biyya diinota isaanii keessattis akka isaan seensise yoo himatan; yoo sana booda garaan isaanii sun yeroo sana hin qabne sun gadi of deebise, adabbii jalʼina isaanii illee yoo fudhatan; yeroo sana ani kakuu koo Yaaqoob wajjin gale nan yaadadha; kakuu koo Yisihaaq wajjin gale illee nan yaadadha; kakuu koo Abrahaam wajjin gale illee nan yaadadha; biyya illee nan yaadadha. Biyyi immoo isaanii irraa dhiifamtee, yeroo isheen isaan malee onte jirtutti Sanbatoota ishee ni gammaddi; isaan immoo adabbii jalʼina isaanii ni fudhatu; sababii murtii koo tuffataniif, eeyyee, sababii lubbuun isaanii seera koo jibbitteef. Haa taʼu malee, kana hundumaa keessatti, yeroo isaan biyya diinota isaanii keessatti jiranitti, ani isaan guutumaan guutuutti balleessuuf, kakuu koo isaan wajjin gale cabsuuf, isaan hin gatadhu, yookaan isaan hin jibbu; ani Waaqayyo Waaqa isaanii ti. Garuu ani isaanii jedhee kakuu abbootii isaanii nan yaadadha; isaanis akka ani Waaqa isaanii taʼuuf, saboota fuulduratti biyya Gibxii keessaa baase. Ani Waaqayyo dha. Kun seerota, murtiiwwanii fi heerawwan Waaqayyo harka Museetiin Tulluu Siinaa irratti ofii isaa fi Israaʼeloota gidduutti godhe dha. Lewwota 26:36–46.

Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.

ኣብ ምዕራፍ ትሽዓተ ዝርከብ ጸሎት ዳንኤል፡ ንኹሉ እቲ ምኽሪ ናይቶም ኣብ ምድሪ ጸላኢ ተበቲኖም ዝረኽቡ ዘለዉ ይኣልይ እዩ። እቲ ጸሎት ምስ ጸሎቱ ኣብ ምዕራፍ ክልተ ክሰማማዕ ኣለዎ፣ ምኽንያቱ ብሓባር ጸሎት እቶም ኣብ ራእይ ምዕራፍ ዓሰርተ ሓደ ዝተገልጹ፣ ኣብ ኣደባባይ እታ ዓባይ ከተማ ሶዶምን ግብጽን ሞይቶም ዝነበሩ፣ ንሳቶም’ውን ከም ዝተበተኑ ዝረኽቡ እዮም። ዳንኤል ጸሎቱ ክውድእ ከሎ፣ ገብርኤል እቲ “mareh” ራእይ ንምብራህ ዝጀመሮ ስራሕ ክፍጽም ይምለስ፣ ከምቲ መንፈስ ቅዱስ ንኽልተ ምስክራት ናይ ራእይ ምዕራፍ ዓሰርተ ሓደ ክፍጽሞ ዝደሊ እዩ።

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

> Ani an dubbachaa, kadhadhaa, cubbuu koo fi cubbuu saba koo Israa’el himachaa, gaara qulqulluu Waaqa kootiif kadhannaa koo fuula Waaqayyo Waaqa koo duratti dhiʼeessaa utuun jiruu; eeyyee, ani kadhannaa keessatti dubbachaa utuun jiruu, namichi Gabriʼel inni ani jalqaba mulʼata keessatti arge sun saffisaan balaliʼuuf ergamee yeroo aarsaa galgalaa na tuqe. Innis na beeksise, na wajjin dubbate, akkanas jedhe, Yaa Daaniʼel, ani amma siif hubannaa fi qalbeeffannaa kennuuf dhufeera. Daaniʼel 9:20–22.

We will continue this study in the next article.

Nutti aanee keessatti qorannaa kana itti fufna.

> “Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.

> “Bara Baabilon kufaatii dura yeroo gabaabaa keessatti, Daani’el raajiiwwan kana irratti xiinxalaa turee yeroo sanaaf hubannaa argachuuf Waaqa kadhachaa turetti, mul’atawwan walitti aanan mootummaawwan ka’uu fi kufuu isaanii ilaalchisee isaaf kennaman. Mul’ata isa jalqabaatiin, akkuma boqonnaa torbaffaa kitaaba Daani’el keessatti galmeeffametti, hiikni isaaf kenname; ta’us garuu wanti hundinuu raajichaaf ifa hin ta’in. ‘Yaadawwan koo baay’ee na dhiphisan,’ jedhee waa’ee muuxannoo isaa yeroo sanaa barreesse, ‘fuulli koos na keessatti jijjiirame; ani garuu dubbicha garaa koo keessatti nan tursiise.’ Daani’el 7:28.

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.

> “ከሌላ ራእይ በኩል በፊት የሚፈጸሙት ክስተቶች ላይ ተጨማሪ ብርሃን ተሰጠ፤ ይህም ራእይ በተፈጸመ መጨረሻ ዳንኤል ‘አንድ ቅዱስ ሲናገር ሰማ፥ ሌላም ቅዱስ ለዚያ የተናገረው ቅዱስ፦ ራእዩ እስከ መቼ ይሆናል? አለው’ ብሎ ሰማ። ዳንኤል 8፡13። የተሰጠው መልስ፥ ‘እስከ ሁለት ሺህ ሦስት መቶ ማታና ጥዋት፤ ከዚያም በኋላ መቅደሱ ይነጻል’ (ቁጥር 14) እጅግ አስጨነቀው። የራእዩን ትርጉም ለማወቅ በትጋት ፈለገ። በኤርምያስ በኩል እንደ ተነገረው የሰባ ዓመት ምርኮኝነት ከእነዚያ ሁለት ሺህ ሦስት መቶ ዓመታት ጋር ያለውን ግንኙነት፥ ይኸውም በራእይ የሰማይ ጎብኚ የእግዚአብሔር መቅደስ ከመንጻቱ በፊት እንዲያልፉ እንደሚገባ የገለጸውን፥ ሊያስተውል አልቻለም። መልአኩ ገብርኤል በከፊል ትርጓሜ ሰጠው፤ ነገር ግን ነቢዩ ‘ራእዩ … ለብዙ ቀኖች ይሆናል’ የሚለውን ቃል በሰማ ጊዜ ተደነገጠና ወደቀ። ‘እኔ ዳንኤል ደክሜ ለጥቂት ቀኖች ታመምሁ’ ሲል ስለ ልምዱ ይመዝግባል፤ ‘ከዚያም በኋላ ተነሥቼ የንጉሡን ሥራ አደረግሁ፤ በራእዩም ተደነቅሁ፥ ማንም ግን አላስተዋለውም።’ ቁጥሮች 26, 27።”

> “Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.

> “Daaniʼel amma Israaʼeliif baʼaa baatee utuu jiruu, raajiiwwan Ermiyaasin dubbifaman ammas haaraan qorate. Isaan baayʼee ifa turan—hamma inni dhugaa baʼumsa kana kitaabota keessatti galmeeffame irraa ‘lakkoofsa waggoota, isa dubbii Waaqayyoo gara Ermiyaas raajichaatti dhufe, akka Inni diigama Yerusaalem keessatti waggaa torbaatama guutuuf’ hubatutti.” Daaniʼel 9:2.

> “With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.

> “Amantii isa raajii mirkanaaʼaa irratti hundeeffameen, Daaniʼeeliin abdiiwwan kana saffisaan raawwatamuu isaanii akka taʼuuf Gooftaa kadhate. Ulfinni Waaqayyoo akka eegamuufis inni cimsee kadhate. Kadhannaa isaa keessatti, warra kaayyoo waaqayyummaa irraa hirʼatan wajjin of guutummaatti tokko godhee, cubbuu isaanii akka cubbuu mataa isaatti himate.” Prophets and Kings, 553, 554.

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