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# The Book of Daniel - Number Twenty

Macaafa Daaniʼel — Lakkoofsa Digdamii

Daniel and the Revelation: Unveiling the Prophetic Tapestry of Kingdoms Rise and Fall

Daani’elii fi Mul’ata: Uffata Raajii Kan Ka’uu fi Kufuu Mootummootaa Ibsuu

Author

Jeff Pippenger

Published

December 15, 2023

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Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.

Obboleettiin Waayit yeroo baayʼee barumsoota raajii hubatamuu qaban kaʼuu fi kufaatii mootummaawwaniin akka fakkeeffamanii dhiyaatan ni ibsiti.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “Akka sabootaa fi kufaatii saboota, akkuma kitaabota Daani’eelii fi Mul’ata keessatti ifatti ibsame keessaa, ulfinni alaa fi addunyaa qofa taʼe akkam akka gatii hin qabne barachuu qabna. Baabilon, humnaa fi ulfina isaa guutuu wajjin—kan addunyaan keenya erga sanaa fakkaataa isaa matumaa hin argin—humnaa fi ulfina yeroo sanaatti namootaaf baay’ee cimoo fi bara baraan turan fakkaatan sanaan—akkam guutummaatti darbee bade! Akkuma ‘daraaraa margaa’ taʼee badeera. Yaaqoob 1:10. Akkasuma mootummaa Meedoo-Faaresii, mootummaa Giriikii fi mootummaa Roomaas badan. Akkasumas wanti hundinuu kan Waaqayyo akka hundee isaatti hin qabne ni bada. Wanti kaayyoo Isaa wajjin walitti hidhamee fi amala Isaa ibsu qofa dhaabbachuu danda’a. Qajeelfamoonni Isaa qofa wantoota addunyaan keenya beeku keessaa kan hin sochoone dha.” Prophets and Kings, 548.

The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.

ᎠᏓᏓᏍᎪ ᎠᏰᎸᎢ “ᎤᎴᎯᏌᏅ ᎠᎴ ᎤᏲᎱᏒ” Ꮎ ᎠᏰᎸ ᎠᏥᏍᏆᏂᎪᏙᏗ ᎪᏪᎵ ᏕᏂᏯᎵ ᎠᎴ ᎠᏥᏄᏍᎬᎢ ᎾᏍᎩ ᎤᎵᏍᏓᏴᏗ ᎠᎴ ᎤᏙᎯᏳᎯ ᎢᎬᏱᏊ ᎠᏓᏅᏖᏗ ᏗᎦᎶᏄᎮᏓ ᎤᏬᎵᏱ ᎤᏬᏂᏍᎬ ᎤᏪᎵᏯᏛ ᎤᏬᎵᏍᏗ. ᏆᏇᎶᏂ ᎤᏲᎱᏒ ᎠᏥᏟᎶᏍᏔᏅ ᎾᏍᎩ ᏂᎻᎶᏗ ᏆᏇᎵ ᎤᏲᎱᏒ ᎤᏪᏓᎴ ᎤᏓᏅᏟ ᏗᎪᏪᎵ ᎠᏍᎪᎯ ᎠᏏᏴᏫ. ᎿᎭᏉ ᏕᏂᏯᎵ ᎤᏍᏗ ᎯᏍᎩᏁᎢ, ᏆᏇᎶᏂ ᏔᎵᏁ ᎤᏲᎱᏎᎰ. ᏆᏆᏏ ᎤᏓᏅᏙ ᎤᎴᎯᏌᏅ ᎤᎵᏂᎩᏛ ᏧᏩᏁᎸ 538 ᎠᏕᏘᏴᏛ, ᎠᎴ ᎣᏂ 1798 ᎤᏲᎱᏒ, ᎾᏍᏉ ᎠᏥᏟᎶᏍᏔᏅ ᏆᏇᎶᏂ ᎣᏂᏱ ᎤᏲᎱᏒ, ᏅᏓᏳᏍᏗ ᏆᏆᏏ ᎤᎵᏂᎩᏛ ᎢᎬᏱᏊ ᎤᏙᎯᏳᎯ ᎠᏓᏅᏙ ᏆᏇᎶᏂ ᎾᏍᎩ. ᏆᏆᏏ 1798 ᎤᏲᎱᏎ, ᎠᎴ ᎠᏥᏄᏍᎬᎢ ᎤᏍᏗ ᏁᎳᏚᎳᎪᎯ ᎤᏃᏴᎬ ᎤᏃᎮᎭ ᎣᏂᏱ ᎤᏲᎱᏒ. ᏕᏂᏯᎵ ᎤᏍᏗ ᏌᏚᎵ, ᎠᎴ ᎦᏚᎩ ᏅᎩᎦᎵᏍᎪᎯ ᎯᏍᎩᎯᏍᎩ, ᏆᏆᏏ, ᎾᎿ ᎠᏥᎪᎵᏰᏗ ᎢᏴᏛ ᎤᏴᏢ ᎤᎬᏫᏳᎯ ᎠᏰᎵ, ᎤᎵᏍᏆᏗᏍᎪ ᎠᏎ ᎾᎿ ᎪᎱᏍᏗ ᎤᏍᏕᎸᏗ ᏂᎨᏒᎾ. ᎯᎠ ᎠᎵᏰᎢᎵᏎᎭ ᎿᎭᏉ ᎤᏍᏆᏛ ᎨᏎ ᎤᏙᎯᏳᎯ ᎠᏓᏅᏖᏍᎬ ᎠᏥᏙᎢᏗ, ᏅᏓᏳᏍᏗ ᏌᏚᎵ ᎦᏚᎩ ᏅᎩᎦᎵᏍᎪᎯ ᎯᏍᎩᎯᏍᎩ, ᎠᎴ ᏔᎳᏚᎵ ᎤᏍᏗ ᎢᎬᏱᏊ ᎦᏚᎩ, ᎤᏠᏯᏍᏗ ᎤᏠᏱ ᏚᎾᏟᏃᎮᎭ ᎾᏍᎩ ᏧᏓᎴᎩ ᏗᏂᎪᏩᏛᎲ ᎤᏓᏅᏙ.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

> Innis dunkaanaa mootummaa isaa galaanota gidduutti, gaara qulqulluu ulfina qabeessa sana irratti ni dhaaba; taʼus inni gara dhuma isaatti ni dhufa, namni isa gargaarus tokko iyyuu hin jiru. Yeroo sanattis Miikaaʼel, bulchaan guddaan inni ilmaan saba keetiif dhaabbatu, ni kaʼa; yeroo dhiphinaa akkasiitu taʼa, yeroo saba tokkoo jalqabee hamma yeroo sanaatti takkaa taʼee kan hin beekamne; yeroo sanattis sabni kee ni oolcha, jechuunis namni kam iyyuu inni maqaan isaa kitaaba keessatti barreeffamee argamu. Daaniʼel 11:45, 12:1.

The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.

Ergaan ergamaa lammaffaa irratti ijaarame akka Baabilon yeroo lama kufte irratti dha. Baabilon inni jechootaatti mul’atu, kan Nimroodii fi Belshaazaarin bakka buufame, yeroo lama kufe; akkasumas Baabilon hafuuraa bara 1798 kufte, yeroo qorumsi namaa cufamus deebi’ees akkasuma godha.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Malaan biraan kan biraan ni duukaa buʼee, “Baabilon, magaalaan guddoon sun kufteerti, kufteerti; isheen daadhii dheekkamsa ejja isheetiin saboota hundumaa akka dhugan gooteerti” jedhe. Mul’ata 14:8.

The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.

Badiin Baabilon kufuun ergamaa lammaffa keessatti irra deebiʼamee ibsamuu, jechootaa fi himota keessatti Macaafa Qulqulluu keessatti dachaa taʼuun isaanii akka mallattoo ergaa walitti makaman ergamaa lammaffaa fi Iyyata Halkan Walakkaa taʼetti adda baasuuf sababa raajii kenna. Akkasumas, seera Obboleettii Waayit adda baafte—qoʼannaan raajii kaʼuu fi kufaatii mootummaawwan kitaabota Daaniʼelii fi Mulʼata keessatti bakka buʼaman irratti hundaaʼuu akka qabu jedhu—ni jabeessa. Innis yaada kana ni ibsa: kufaatii Baabilon hubachuuf, barataan raajii kufaatiiwwan Baabilon hundumaa “sarara irratti sarara” walitti fiduun, ergaa raajii sirrii kufaatii isa dhumaa Baabilon dhaabuuf dirqama qaba.

Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.

Baabilon ergaan lama yeroo kufuun isaa ergaa ergamaa lammaffaa keessatti, seera raajii dhugaan ragaa dhugaa-baatota lamaatiin akka jabaattee hundeeffamtu ibsu irratti hundaa’a. Ergaan keessatti kufaatiin Baabilon lama ta’uun isaa, mala hojii raajii Macaafa Qulqulluu keessatti bokkaa boodaa jedhamuun beekamu agarsiisa. Malchi qulqulluun sun, inni bokkaa boodaa ta’e, sararoota raajii adda addaa walitti fiduun “sarararratti sarara” jechuun hojii irra oolchuudha. Yeroo barataan raajii mala kana fayyadamu, inni “ergaa” bokkaa boodaa sana hundeessa. Ergaan bokkaa boodaa inni hojii irra oolmaa mala qulqulluu sanaatiin hundeeffamu, achii booddee seenaawwan raajii walitti makaman keessatti, jechuunis kan ergamaa lammaffaa fi iyya halkanii keessaa labsama. Kun seenaa sochii ergamaa jalqabaa keessatti dhugaa ture; har’as, seenaa sochii ergamaa sadaffaa keessatti dhugaadha.

Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.

Boqonnaa afurii fi shan keessatti macaafa Daaniʼel seenaa sarara kan kaʼumsaa fi jalqabaa Baabilon kan hammatu ni agarsiisu; boqonnaa afur keessatti Nebukadnezaariin bakka buʼamee, boqonnaa shan keessatti immoo kufaatii fi xumura Baabilon Belshaazariin bakka buʼamee mulʼata. Isaan lamaan walitti dhufanii sarara raajii tokko uumu. Sararri raajii boqonnaawwan lamaan sanaan uumame ergaa bokkaa boodaa hundeessuuf, boqonnaawwan Daaniʼel tokko irraa hanga sadiitti jiran irratti irra kaaʼamuu qaba.

The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.

Boqonnaa fi kaʼuumsa deebitee Nebukadnezar, akkasumas kufaatii fi badinsa Belshaazaar cutaaleen lamaan sun ni dhiyeessu; kanaafis, jalqabaa fi xumura sanyii keessatti kufaatii Baabilon ni dhiyeessu. Sararri raajii cutaaleen lamaan sun ijaaran, Baabilon kufuu, kaʼuu, ergasii immoo deebiʼee kufuu irratti hundaaʼee sirreeffameera. Dhugaan sun qofaa iyyuu cutaaleen lamaan sun ergaa ergamaa lammaffaa akka bakka buʼan ni ibsa. Cutaaleen lamaan sun seenaa bineensa lafa keessaa kan Mulʼata keessaa boqonnaa kudha sadii bakka buʼu; seenaa sana keessattis ergaan ergamaa lammaffaa fi Iyya Gannaa Halkan-Waaree al lama lallabama.

Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.

ߤߍߛߌ߲߫ ߸ ߊ߲ ߞߊ߬ ߒ߬ ߓߍ߯ ߕߏ߫ ߘߊߣߌߡߍߊ߫ ߞߊ߬ߙߊ߬ ߜߍߘߍ ߣߌ߫ ߟߎ߬ ߞߊ߬ߙߊ߬ ߞߍ߫ ߡߍ߲߬ߞߍ߫ ߘߊ߲ߝߍ߲ ߣߊ߬ ߸ ߊ߲ ߘߌ߫ ߡߙߊ߬ߢߊ ߛߎߙߊ߲ ߡߍ߲ ߞߏ߫ ߟߊ߫ ߛߊ߬ߣߊ߬ߞߏ ߟߋ߬ ߞߎ߬ߡߊ߬߸ ߏ߬ ߘߐ߫ ߞߊ߬ ߡߙߊ߬ߢߊ ߏ߬ ߟߊߓߊ߬ ߊ߬ ߟߊ߫ ߸ ߊ߲ ߘߌ߫ ߛߊ߬ߣߊ߬ߞߏ ߟߊ߫ ߞߊ߲߬ߞߎ߲ ߕߎ߬ߡߊ ߘߎ߰ߡߊ ߟߐ߫.

A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.

Seenaa barumsa duraanii fi ergamaa lammaffaa keessatti mallattoon daandii guddaan tokko, mala hiika raajii kan seerota hiika raajii William Milleriin bakka buufame ture. Seerotni sun namootaan ergaa Iyyuu Halkan Gidduu addaan baasuuf itti fayyadaman; ergaan sunis seenaa sanaaf ergaa bokkaa boodaa ture. Seenaa ergamaa sadaffaa keessatti mallattoon daandii guddaan tokko, mala “Furtuuwwan Raajii” jedhamee bakka buufamu dha. Seerotni sun ergaa Iyyuu Halkan Gidduu seenaa keenya ammaa keessatti addaan baasuuf, seerota William Miller wajjin walqabsiifamanii fayyadamuun barbaachisaa dha; ergaan yeroo ammaa seerota sanaan hundeeffamaa jiru immoo ergaa bokkaa boodaa kan guyyoota dhumaa ti. Seerotni Miller seenaa raajii bineensa lafaa keessatti bokkaa duraa bakka bu’u; seerotni sun “Furtuuwwan Raajii” wajjin walitti makamanis seenaa raajii bineensa lafaa keessatti bokkaa boodaa bakka bu’u.

The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.

Roobni gara boodaa karaa ittiin ergaan sun oomifamu dha. Namoonni tokko tokko waan gowwoomfamaniif, utuu duraan dursee ergaa muuxannoo sana uumu hin barbaadin, muuxannoo roobni gara boodaa barbaadu. Waldoonni Kiristaanaa Pentekoostaa fakkeenya ifa taʼe kan gowwoomfannaa sanaati. Karaa dogoggoraa akkasii walfakkaataan sun warra ergaa roobni gara boodaa barbaadan, garuu mala hojii ergaa roobni gara boodaa adda baasu fi hundeessu barbaaduu didan biraattis ni argama. Mala sirrii malee, ergaan sirriin adda baafamuu hin dandaʼu. Ergaa sirrii malee, muuxannoon sirriin wanta hin dandaʼamne dha.

The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.

Hiikni Wangeelaa Qulqulluu kanaa baayʼeen isaanii hin hubatamu; sababiin isaas, karaa sirrii tokko qofa itti Macaafni Qulqulluun qorannoon irratti gaggeeffamu akka jiru, akkasumas karaaleen dogoggoraa baayʼeen itti Macaafni Qulqulluun qorannoon irratti gaggeeffamu akka jiran, matumaa yaadanii hin beekan. Karaan dogoggoraan itti Macaafni Qulqulluun qorannoon irratti gaggeeffamu, kan hanga fagoo isa caalaa yeroo baayʼee filatamu, yaada namoota biroo waaʼee waan Macaafni Qulqulluun barsiisu amanuudha. Dhimmi akkasii namoota biratti baayʼee baramaa waan taʼeef, waldoonni kiristaanaa hundinuu fedhii sobaan isaanii tuuta isaanii keessatti akka jiru jedhee itti amanu furuu irratti sirna tokko qopheessu. Fedhiin sobaa sunis, hojii sobaa sirna hooggantoota hundeessuu uuma; isaanis akka ogeeyyii hafuuraa hubannaa Macaafa Qulqulluu keessatti beekamtii qabanitti adda baafamu, hubannaa tuuta leenjii hin qabnee sirriitti qajeelchuuf jedhamee. Macaafni Qulqulluun sirna baayʼee qindaaʼe ijaarsa waldaa tokkoof taʼu ifatti ni ibsa; kunis maanguddoota, raajotaa fi barsiistota ni dabalata; garuu Macaafni Qulqulluun matumaa malaammaltummaa qindoomina waldaa kan sirna hooggantoota uumu hin deeggaru; isaanis dhugaan maal akka taʼe yookaan maal akka hin taane adda baasuuf, achumaanis eenyutu heretika taʼe yookaan eenyutu heretika hin taane murteessuuf muudaman.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Waaqayyo duratti fudhatama qabu akka taatuuf jabaadhu; hojjetaa hin qaanofne, dubbii dhugaa sirriitti qoodu. 2 Ximotewos 2:15.

A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.

Hogganaan waldaa tokko barsiisota sobaa fi warra barsiisa sobaa babalʼisan irraa of eeguudhaan gorsuuf, ifachuuf, barsiisuuf, ni muudama; garuu nuyi hundinuu “dubbii dhugaa sirriitti qooduudhaan” mataa keenya “Waaqayyo duratti fudhatamoo” akka taanuuf “dammaqinaan qorachuu” qabna. Kana gochuudhaanis, dubbii dhugaa sirriitti qooduuf mala sirrii taʼuu isaa Macaafni Qulqulluun ofii isaatiin ibsu beekuu qabna. Kitaabni Isaayyaas dhimmoota kana rooba boodaa keessaa haala isaanii keessatti dhiyeessa; kanaaf, achumaan ni jalqabna.

> In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.

> Gaafas sanattiin, ulfaataa fi guddaa fi jabaan Waaqayyo Lewiiyaataan, bofa saffisaa sana, eeyyee, Lewiiyaataan, bofa qaxxaamuraa sana ni adaba; bineensa galaanaa keessa jiru illee ni ajjeesa. Gaafas isheedhaaf akkana jechuun faarfadhaa, “Iddoo wayinii diimaa. Ani Waaqayyo isa nan eega; yeroo hundumaas nan obaasa; akka namni tokko illee isa hin miineef, halkanii fi guyyaa nan eega. Dheekkamsi ana keessa hin jiru; eenyutu waraana keessatti qoraattii fi qoree na irratti kaasa? Ani isaan gidduu nan darba; walumaanis ibiddaan nan guba. Yookaan humna koo haa qabatu, akka inni anaan nagaa buusuuf; innis anaan nagaa ni buusa.” Inni warra Yaaqoob irraa dhufan hundee akka gad qabatan ni godha; Israa’el ni daraara, ni biqila, fuula biyya lafa guutuu immoo ijaatiin ni guuta. Inni akkuma warra isa rukutan rukuteetti isa rukutee? Yookaan akkuma qeerroon warra isaatiin ajjeefamanitti inni ajjeefamee? Hammaatiin, yeroo inni biqilee ba’utti, ati isa wajjin falmita; guyyaa bubbee bahaa keessa bubbee isaa hamaa ni dhaaba. Kanaaf cubbuun Yaaqoob kanaan ni qulqulleeffama; cubbuu isaa irraa fuudhuun ija hundumaa kana ta’a; yeroo inni dhagoota iddoo aarsaa hundumaa akka dhagoota boba’aa caccabfamanii godhetti, bosona waaqeffannaa fi fakkiiwwan waaqeffannaa ni hin dhaabatan. Ta’us magaalaan jabeeffamte ni onti, iddoo jireenyaas ni dhiifama, akka lafa onaa tokkootti ni gatama; achitti jabbileen ni dheedu, achittis ni ciisu, dameewwan ishee illee ni nyaata. Yeroo dameewwan ishee goganii xurreeffamanitti ni caccabu; dubartoonni dhufanii ibidda itti qabsiisu; sababiin isaas kun saba hubannaa hin qabne; kanaaf inni isaan uume isaaniif araara hin godhu; inni isaan tolches isaaniif tola hin agarsiisu. Gaafas Waaqayyo laga guddaa sanaa irraa hamma laga Gibxiiitti ni rukuta, isin immoo tokkoon tokkoon keessan walitti ni qabamtu, yaa ilmaan Israa’el. Gaafas malakaan guddaan ni afuufama, warri biyya Asoor keessatti baduuf qophaa’an, warri biyya Gibxii keessatti ari’atamanii turan ni dhufu; tulluu qulqulluu Yerusaalem irratti Waaqayyoon ni waaqeffatu. Isaayyaas 27:1–13.

In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”

Barreeffamoota darban keessatti, “mallattoo” ol kaafamee ijoollee Waaqayyoo kanneen biroos Baabilon keessaa waamu irra deddeebiin ilaalleerra. Lakkoofsi dhumaa boqonnaa digdama fi torbaffaa Isaayaas hojii mallattoo sanaa ni ilaallata; akkanas jedha: “Xurumbaan guddaan ni afuufama; warri biyya Asoor keessatti baduuf qophaa’anis ni dhufu.” Asoor guyyoota dhumaa keessatti fakkeenya Baabilon ti; warri lakkoofsa sana keessatti ergaa akeekkachiisaa Baabilon keessaa akka ba’an dhaga’an immoo, warra dhibba afurtamii afur kuma jechuun bakka buufaman, kanneen raajii keessatti “gaara qulqulluu Yerusaalem” irra jiran wajjin dhufanii ni waaqeffatu.

The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.

Aayatiichi, “gaafas sanatti ni taʼa” jedha. “Guyyaan sun,” jechuunis guyyaa sagaleen lammaffaan Mulʼata boqonnaa kudha saddeet, ijoollee Waaqayyoo kaan Baabilon keessaa waamu, haala guutummaa boqonnaa kanaa ti. Sagaleen lammaffaan Mulʼata boqonnaa kudha saddeet, yeroo seerri Dilbataa labsamu, yeroo sagaagaltuun Xiiroos yaadatamtu, iyya.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Anis sagalee biraa waaqa keessaa, “Yaa saba koo, cubbuu ishii keessatti akka hin hirmaanneef, dhaʼicha ishiis akka hin fudhanneef, ishii keessaa baʼaa” jedhee dubbatu nan dhagaʼe. Cubbuu ishii samii gaʼeeraatii, Waaqayyois jalʼina ishii yaadateera. Mul’ata 18:4, 5.

Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”

Isaayaas boqonnaa digdamii torbaaffaan, guyyaa walfakkaataa isa boqonni kun itti xumuramu adda baasee jalqaba; yeroo akkana jedhu, “Guyyaa sanatti Waaqayyo goraadee isaa hamaa, guddaa, cimaadhaan Leviyaataan jechuunis bofa saffisaan socho’u sana, eeyyee Leviyaataan jechuunis bofa jal’ataa sana ni adaba; akkasumas bineensa guddaa bishaan keessa jiru ni ajjeesa.”

At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.

Yeroo seera Dilbataa irratti, murtiin raawwachiisaa fi adabbii deebii kennuuf ta’e kan Waaqayyoo mootummoota jawwee (Tokkummaa Mootummootaa), bineensaa (paaphaasummaa) fi raajii sobaa (Ameerikaa) irratti jalqaba. Yeroo seera Dilbataa irratti, raajiin sobaan akka mootummaa jahaffaa raajii Macaafa Qulqulluu keessaa ta’etti kufaatii isaatti geeffama; gantummaan biyyaalessaa immoo badiisa biyyaalessaa fida. Seerri Dilbataa iddoo murtiin raawwachiisaa Waaqayyoo jawwee irratti, inni Seexana ta’e (mootummaan isaa kan lafaas jawwee jedhamuun kan bakka bu’ame), bineensaa fi raajii sobaa irratti kufuu itti jalqabuudha. Inni adabbii tartiibaatiin adeemu dha; seera Dilbataa irratti jalqaba. Jalqabni fi xumurni boqonnaa digdamii torbaffaa Isaayaas seera Dilbataati; boqonnaan sunis dhimma addaa seenaa gara seera Dilbataatti geessu fi isa booddee dhufu wajjin kallattiidhaan walitti hidhata qaban bakka bu’a.

We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?

Nuti boqonnaa digdamii-torbaffaa ilaallaa jirra; inni boqonnaawwan digdamii-saddeetii fi digdamii-sagaltiif haala raajii hundeessu waan taʼeef. Boqonnaawwan sana keessatti hiika bokkaa boodaa akka mala hojii tokkootti arganna; kunis, barbaachisummaa boqonnaawwan afurii fi shanii kan Daani’el, boqonnaawwan tokko hanga sadiitti kan Daani’el irratti kaaʼuu akka hubannu nu dandeessisa. Isaayyaas boqonnaa digdamii-torbaffaa keessatti jalqaba adabbii tartiibaatiin mootummaa jawwee irra geeffamu erga adda baasee booda, yeroo sana keessatti sabni Waaqayyoo “isheedhaaf faarfadhaa” jedhamee ajajamuu isaanii galmeessa. Eenyuudhaaf faarfadhaa?

The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.

Deebiin gaaffii eenyuuf faarfamuu akka qabu jedhu mata-duree faarfannaa sana keessatti argama; isaan “wayinii diimaa kan Waaqayyo eegu” faarfachuu qabu. Seenaan iddoo wayinii sun seenaa saba Waaqayyoo ti; innis yeroo jalqabaatiif Isaayaas boqonnaa shana keessatti ni kaafama.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.

> Amma ani isaaf jaallatamaa koo waaʼee iddoo wayinii isaa sirba jaalalaadhaan nan faarfadha. Isaaf jaallatamaan koo gaara baayʼee lalisaa taʼe irratti iddoo wayinii qaba ture; innis dallaa itti marsee, dhagoota isaa keessaa walitti guuree baasuun, muka wayinii filatamaa isa keessatti dhaabe; gidduu isaa keessatti gamoo ijaare, akkasumas isa keessatti iddoo cuunfaa wayinii qopheesse; inni wayiniin firii wayinii gaarii akka godhatu eegaa ture, inni garuu wayinii bosonaa godhate. Amma immoo, yaa jiraattota Yerusaalemii fi namoota Yihudaa, maaloo, ana fi iddoo wayinii koo gidduutti murteessaa. Iddoo wayinii kootiif waan ani isa keessatti hin goone, dabalataan maal gochuun dandaʼama ture? Maaliif, yeroo ani inni firii wayinii gaarii akka godhatu eegutti, inni wayinii bosonaa godhate? Amma immoo koottaa; waan ani iddoo wayinii koo irratti gochuuf jedhu isinitti nan hima: dallaa isaa irraa nan kaasa, innis ni nyaatama; dallaa dhagaa isaa ni diiga, innis ni miidhagama: Ani isa onaa nan godha; inni hin muramu, hin qotamu; qoree fi qoraattiinis ni biqilu; akkasumas duumessa irratti akka roobni isa irratti hin roobne nan ajaja. Iddoon wayinii Waaqayyoo maccaa humna hundumaa qabu mana Israaʼel dha, namoonni Yihudaas biqiltuu isaa itti gammadu dha; inni murtii eegaa ture, kunoo hacuuccaa; qajeelummaa eegaa ture, kunoo iyya. Isaayaas 5:1–5.

In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.

ନିୟମିତ ରବିବାର ଆଇନ ସଙ୍କଟର ଇତିହାସରେ, ଈଶ୍ୱରଙ୍କ ଜନମାନେ ଈଶ୍ୱରଙ୍କ ଜନମାନଙ୍କୁ ଦ୍ରାକ୍ଷାବାଟିକାର ଗୀତ ଗାଇବାକୁ ହେବ, କାରଣ ସେହି ଗୀତ କୁହେ, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” ଦ୍ରାକ୍ଷାବାଟିକାର ଗୀତ ହେଉଛି ସେହି ଗୀତ ଯାହା ପୂର୍ବତନ ଚୁକ୍ତିବଦ୍ଧ ଜନସମୁଦାୟଙ୍କୁ ଅତିକ୍ରମ କରି ଯିବାକୁ ଚିହ୍ନଟ କରେ, ଯେତେବେଳେ ଈଶ୍ୱର ସେମାନଙ୍କ ସହିତ ଚୁକ୍ତିରେ ପ୍ରବେଶ କରନ୍ତି ଯେମାନଙ୍କ ବିଷୟରେ ପେତ୍ର କହିଥାନ୍ତି, “in time past were not a people, but are now the people of God.” ଏହା ଏହିଥିରେ ମଧ୍ୟ ଚିହ୍ନଟ କରେ ଯେ ଦ୍ରାକ୍ଷାବାଟିକା ଉପରେ କୌଣସି ବର୍ଷା ପଡ଼ିନାହିଁ, ଏବଂ ଏହିପରିଭାବେ ସେହି ସମୟଖଣ୍ଡରେ ଆସୁଥିବା ଏଲିୟାଙ୍କ କାର୍ଯ୍ୟକୁ ଚିହ୍ନଟ କରେ, ଯିଏ ସେହି ସମୟରେ ଏକମାତ୍ର ବର୍ଷା ଉତ୍ପନ୍ନ କରିପାରନ୍ତି। ଆମେ ଜାଣୁଛୁ ଯେ ଏହି ଗୀତଟି ଏକ ଚୁକ୍ତିବଦ୍ଧ ଜନସମୁଦାୟଙ୍କୁ ଅତିକ୍ରମ କରି ଯିବା ବିଷୟରେ, କାରଣ ଦ୍ରାକ୍ଷାବାଟିକାର ଗୀତ ଖ୍ରୀଷ୍ଟଙ୍କ ଦ୍ୱାରା ପ୍ରାଚୀନ ଇସ୍ରାଏଲଙ୍କୁ ଗାଇ ଯାଇଥିଲା, ସେହି କାଳଖଣ୍ଡରେ ଯେତେବେଳେ ପ୍ରାଚୀନ ଇସ୍ରାଏଲଙ୍କୁ ଅତିକ୍ରମ କରି ଯାଇ ଦିଆଯାଉଥିଲା, ଏବଂ ସେହି ସମୟରେ ଈଶ୍ୱର ଏକାସାଥିରେ ଆତ୍ମିକ ଇସ୍ରାଏଲଙ୍କ ସହିତ ଚୁକ୍ତିରେ ପ୍ରବେଶ କରୁଥିଲେ।

> Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.

> Mammaaksa biraa dhaga’aa: Abbaan mana tokko iddoo wayinii dhaabe; dallaa itti marses, keessatti iddoo wayinii itti cuunfan qote, gamoo ijaare; qonnaan bultootaafis kireesse, gara biyya fagoo deeme. Yommuu yeroon ija sanaa dhihaate, hojiiwwan isaa irraa ija isaa akka fudhatan tajaajiltoota isaa gara qonnaan bultoota sanaatti erge. Qonnaan bultoonni sun garuu tajaajiltoota isaa qabanii, tokko tumanii, kan biraa ajjeesanii, kan biraas dhagaadhaan rukutanii ajjeesan. Ammas tajaajiltoota kan duraa caalaa baayʼatan erge; isaanittis akkuma sana godhan. Hunda isaanii booddee ilmi isaa nan ulfeessu jechuun ilma isaa gara isaanii erge. Qonnaan bultoonni sun garuu yommuu ilma sana argan, walii isaanii gidduutti, ‘Kun dhaaltuu dha; kottaa, isa haa ajjeefnu, dhaala isaas haa dhuunfannu’ jedhan. Isa qabanii, iddoo wayinii sana keessaa baafanii, ajjeesan. Egaa gooftaan iddoo wayinii sanaa yommuu dhufu, qonnaan bultoota sana maal irratti godha? Isaanis, Inni namoota hamaa sana badiisa hamaadhaan ni balleessa; iddoo wayinii isaas qonnaan bultoota biroo warra yeroo isaatti ija isaa isaaf kennaniif ni kireessa jedhan. Yesusis isaaniin, “Macaafota keessatti, ‘Dhagaan warri ijaartonni tuffatan sun mataa golee taʼe; kun hojii Gooftaa ti, ija keenya keessattis dinqisiisaa dha’ jedhu sana takkumaa hin dubbifnee ree? Kanaaf ani isinittin jedhu, mootummaa Waaqayyoo isin irraa ni fudhatama; saba ija isaa fiduufis ni kennama. Namni dhagaa kana irratti kufu hundinuu ni caccaba; inni dhagaan kun irratti kufus daakuu godhee isa ni bulluccha” jedhe. Luboonni hangafoonnii fi Fariisonni fakkeenya isaa yommuu dhagaʼan, waaʼee isaanii akka dubbatu hubatan. Maatewos 21:33–45.

When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”

Yommuu Yesuus faaruu iddoo wayinii Waaqayyoo Israa’el isa duriitti faarfate, isaan humnaa fi mantii ergaa sanaatiin akkasitti harkifamanii turan; kanaafis yeroo Yesuus Yihuudota wal-mormitoota sana gaafate, Gooftaan iddoo wayinii sun warra Ilma isaa ajjeesan irratti maal akka godhu, isaan deebii sirrii kennuu malee hin dandeenye; yommuu akkana jedhan, “Inni namoota hamaa sana badiisa hamaadhaan ni balleessa; iddoo wayinii isaas qonnaan bultoota birootti ni kenne, isaanis yeroo isaanii keessatti ija isaa isatti ni deebisu.”

Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.

Achi Yesu sana achumaan boohata biraa itti dabalatee, yeroo inni waaʼee dhagaa tuffatamee faarfate sanatti, deebii isaanii isa xumuraa walitti qabuudhaan akkana jedhe: “Kanaafuu ani isinitti nan jedhu, Mootummaan Waaqayyoo isin irraa in fudhatama, saba ija isaa fidanittis in kennama. Namni kam iyyuu dhagaa kana irratti kufu ni caccaba; namni kam irra illee inni kufu garuu buddeena godhee isa ni daakaa.” “Buddeena godhee isa daakuu” jechuun kun Isaayyaas digdamii-torba keessatti, “dhagaawwan iddoo aarsaa hundumaa akka dhagaa chaalkii tumamee caccabee keessaa qoodamuutti” taʼuu, akkasumas “bosona waaqeffannaa fi fakkiiwwan dhaabatan hin hafan” jedhamu sana ni aksa. Lamaan isaanii iyyuu hojii haaromsa Yoosiyaas raawwateef wabii dha; inni warra bara dhumaa keessatti “yeroo torba” irra deebiʼanii argatan kan bakka buʼu dha; kun immoo dhagaa gufachiisaa dha, isa warra akka inni isaanii duratti gatii guddaa qabuutti hin ilaalle caccabsu.

In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.

በቀንታ ሕጊ እሑድ ዘሎ መዓልቲ፣ ከም ብኢሳይያስ ምዕራፍ ሃያን ሸውዓተን ዝተወከለ፣ እቶም “ቀደም ህዝቢ ዘይነበሩ” ዝነበሩ መዝሙር ናይ ኣትክልቲ ወይኒ ቀይሕ ናይ እግዚኣብሔር ክዘምሩ እዮም። እዚ ጽሑፋት ደጋጊሞም፣ ብዘይ ቀዳማይን ካልኣይን መልእኽቲ፣ ሳልሳይ መልእኽቲ ከም ዘየሎ ኣለሊዮም እዮም። ሕጊ እሑድ እቲ ሳልሳይ መልእኽቲ እዩ፣ እታ መዓልቲ ሕጊ እሑድ ድማ ታሪኽ ናይ ቀዳማይን ካልኣይን መልእኽቲ ትሓቑፍ እያ። ኣብ ኢሳይያስ ምዕራፍ ሃያን ሸውዓተን፣ ሕጊ እሑድ ነቲ ብዳንኤል ምዕራፍ ሓደ ዝተወከለ ዘመን ይልልይ፣ ድሕሪኡ ከኣ እንደገና ኣብ ዳንኤል ምዕራፍ ሓደ ክሳዕ ሰለስተ ዘሎ ይልልይ። ብትንቢታዊ መገዲ፣ እታ መዓልቲ ሕጊ እሑድ ኣብ ምዕራፍ ሃያን ሸውዓተን ነቲ ካብ 11 መስከረም 2001 ዝጀመረ ታሪኽ ትልልይ፣ እዚ ድማ እቲ ቀዳማይ መልእኽቲ ክሳዕ እቲ ቀረባ ዝመጽእ ሕጊ እሑድ ዝነበረ ሓይሊ ዝተዋህቦ ዘመን እዩ።

We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.

Nuti ittuma aanu furamtoonni faarfannaa warri furaman yeroo haalli sun gara bakka sagaagaltuun Roomaa faarfannaa ishee jalqabuutti geessu dura labsuu qaban irratti qabnu itti fufna.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Anis ilaale, kunoo hoolichi Siʼoon tulluu irra dhaabatee ture; isa wajjinis kuma dhibba afurtamii afur turan; maqaan Abbaa isaa adda isaanii irratti barreeffamee ture. Ani sagalee samii irraa dhagaʼe; innis akka sagalee bishaanota baayʼee, akka sagalee qaqawwee guddaa ture; sagalee warra kiraara qabatanii kiraara isaanii irratti taphatanis dhagaʼe. Isaanis fuula teessoo mootummaa sanaa duratti, bineensota afran sanaa fi maanguddoota durattis akka faarfannaa haaraa tokkootti faarfatan; faarfannaa sana immoo namni tokko iyyuu barachuu hin dandeenye, warra kuma dhibba afurtamii afur, warra lafa irraa furaman sana malee. Isaan kun warra dubartootaan of hin xureessinidha; durboota taʼaniiru. Isaan kun iddoo hoolichi deemu hundatti isa duukaa buʼu. Isaan kun keessaa namoota irraa furamanii, Waaqayyoo fi hoolichaaf firii jalqabaa taʼaniiru. Afaan isaanii keessattis gowwoomsaan tokko iyyuu hin argamne; isaan teessoo mootummaa Waaqayyoo duratti mudaa hin qabani. Mulʼata 14:1–5.

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