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# The Book of Daniel - Number Fifty-One

Kitaaba Daaniʼel — Lakkoofsa Shantamii Tokko

Palmoni: Unveiling the Master of Time and Language in Daniel and Revelation

ፓልሞኒ፡ በዳንኤልና በራእይ መጽሐፍ ውስጥ የዘመንና የቋንቋ ጌታን መግለጥ

Author

Jeff Pippenger

Published

January 15, 2024

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That “certain saint which spake” in Daniel chapter eight, verses thirteen and fourteen is Christ as Palmoni. In the book of Revelation, Christ is identified as Alpha and Omega, which among other wonderful truths, identifies Christ as the Wonderful Linguist, and together the books of Daniel and Revelation represent Christ as the Master of time and language. It is beyond human ability to understand the significance and depth of what it means that Christ, as Palmoni (the Numberer of Secrets), introduces that attribute of His character in the two verses that establish the central pillar of Adventism, but the secrets which the Numberer of Secrets chooses to reveal are our responsibility to recognize and defend.

“Santoota dubbate sana” inni Daani’eel boqonnaa saddeet, lakkoofsa kudha sadii fi kudha afur keessatti ibsamu, Kiristoos akka Palmoonii dha. Kitaaba Mul’ataa keessatti Kiristoos Alfaa fi Oomeegaa ta’ee ni beekama; kunis, dhugaa dinqisiisaa biro keessaa tokkoon, Kiristoosiin Akaakuuwwan afaanii kan dinqisiisaa ta’e akka ta’e ni mul’isa; akkasumas walitti qabamni kitaabota Daani’eelii fi Mul’ataa Kiristoosiin Gooftaa yeroo fi afaanii akka ta’e ni bakka bu’a. Hiikkaa fi gadi fageenya waan Kiristoos akka Palmoonii (Lakkoofsaa Dhoksaa) ta’een, amaloota Isaa keessaa amala sana aayata lamaan utubaa giddugaleessa Adventizimii hundeessan keessatti beeksisuun maal akka jechu ta’e hubachuun dandeettii namaa ni caala; garuu dhoksawwan Lakkoofsaan Dhoksaa mul’isuuf filatu beekuu fi ittisuun itti gaafatamummaa keenya dha.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Waan dhokfaman kan Waaqayyo gooftaa keenyaati; wantoonni garuu mul’atan kun akka dubbii seera kanaa hundumaa hojii irra oolchinuuf bara baraan keenyaafii ijoollee keenyaaf in ta’u. Keessa Deebii Seeraa 29:29.

A secret that has been revealed is that the Numberer of Secrets (Palmoni), is that “certain saint which spake,” and in the two verses where He reveals Himself, the central pillar of Adventism is identified. In those two verses the Wonderful Numberer identifies the “increase of knowledge” that He, as the Lion of the tribe of Judah unsealed in 1798. In those two verses, the jewels of Miller’s dream, that represent the “increase of knowledge,” were, by the direction of Palmoni’s hand, published upon the two tables of Habakkuk.

Icciitiin mul’ifame tokko akka ta’eetti, Lakkooftuu Iccitii (Paalmoonii) sun “qulqulluu dubbate sana” ta’uu isaa fi lakkoofsota lamaan keessatti inni of mul’isu sana keessatti utubaan giddugaleessaa Adventizimii adda baafamee jira. Lakkoofsota lamaan sana keessatti Lakkooftuun Dinqisiisaan “dabalata beekumsaa” isa inni akka Leenca gosaa Yihuudaa ta’ee bara 1798 keessatti hiike sana adda baasa. Lakkoofsota lamaan sana keessatti, faayaawwan abjuu Miilerii kan “dabalata beekumsaa” bakka bu’an sun, qajeelfama harka Paalmoonii jalatti, gabateewwan lama Hab 2 irratti maxxanfamanii turan.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Sana keessa tokko qulqulluun dubbachaa akka jiru nan dhaga’e; qulqulluun biraas qulqulluu dubbachaa ture sanaan, “Mul’anni waa’ee aarsaa guyyaa guyyaatti dhihaatuu fi waa’ee yakka badiisaa sanaa, iddoo qulqulluu fi loltoota lamaan isaanii iyyuu akka miilaan dhidhiitaman kennuuf, hamma yoomiitti tura?” jedhe. Innis anaan, “Hamma guyyaa kuma lamaa fi dhibba sadii ga’utti; ergasii iddoon qulqulluun ni qulqulleeffama” jedhe. Daani’el 8:13, 14.

After Daniel received the prophetic vision of the kingdoms of Bible prophecy, and then heard the heavenly dialogue in verses thirteen and fourteen, he sought to understand the “vision.”

Erga Daani’el mootummoota raajii Macaafa Qulqulluu keessatti ibsaman argateen booddee, lakkoofsa kudha sadii fi kudha afur keessatti marii samii irraa dhaga’ee, “mul’ata” sana hubachuuf barbaade.

> 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. Daniel 8:15, 16.

> Anis taʼe yeroo ani, ani Daaniʼel, mulʼata sana argee hiika isaa barbaadetti, kunoo, tokko fakkaattii namaa qabu fuula koo dura dhaabate. Anis sagalee namaa tokko laga Ulaay gidduudhaa dhagaʼe; innis waamee, “Gabriʼel, namichi kun mulʼata kana akka hubatu godhi” jedhe. Daaniʼel 8:15, 16.

The “vision” which Daniel is seeking to understand is the “chazon” vision, but the “mareh” vision, is what Gabriel is told to make Daniel understand. Every fact has its bearing, and if this fact is missed, the structure and design of the passage is essentially destroyed. In verse fifteen, when Daniel seeks to understand the “chazon” vision, the “mareh” is hidden, but still represented, for with the “appearance of a man” (Gabriel), the Hebrew word “mareh” is translated as “appearance”. In verse fifteen both words which have been translated as “vision” are represented. Daniel, in verse fifteen, seeks to understand the “chazon,” but Palmoni commands Gabriel, in verse sixteen to make Daniel understand the “mareh.” The design of these two verses is purposeful, and emphasizes the connection and difference between the two words.

“mul’ata” Daany’eel hubachuuf barbaadu mul’ata “chazon” ti; garuu mul’anni “mareh” immoo Gabri’eel Daany’eel akka hubatu godhuuf itti himame dha. Dhugaan hundinuu iddoo ofii qaba; yoo dhugaan kun dhabe, caasaanii fi karoora kutaa kanaa bu’uuraan ni diigama. Lakkoofsa kudha shanaffaa keessatti, yeroo Daany’eel mul’ata “chazon” hubachuuf barbaadu, “mareh” dhokataa ta’ee jira; ta’us bakka buufamee ni mul’ata; jechuunis “fakkaataa namaa” (Gabri’eel) jedhuun, jedhuu Ibrootaa “mareh” “fakkaataa” jechuun hiikameera. Lakkoofsa kudha shanaffaa keessatti jechoonni lamaan “mul’ata” jedhanii hiikaman ni argamu. Daany’eel, lakkoofsa kudha shanaffaa keessatti, “chazon” hubachuuf barbaada; garuu Paalmooniin, lakkoofsa kudha jaha keessatti, Gabri’eelin Daany’eel “mareh” akka hubatu ni ajaja. Karoora lakkoofsota lamaan kanaa jechuun itti yaadamee dha; walitti hidhamiinsaa fi garaagarummaa jechoota lamaan kanaa jabeessee hubachiisa.

It is Palmoni that commands Gabriel to make Daniel understand the “mareh,” for the One that commands Gabriel is the One who stands upon the water, and Gabriel heard His voice, “a man’s voice between the banks of Ulai.” It is the Ulai river that runs between the banks, and it is Christ who stands upon the water in the Scriptures. Accompanied with that fact, is the fact that Christ, as the archangel, is the One who commands the angels. The voice between the banks, is the voice of “that certain saint” in verse thirteen, and it is His word that commands Gabriel to make Daniel understand the “mareh” vision. In chapter twelve of Daniel, Christ once again is between the banks of the river. In chapter twelve He is clothed in linen, and swares by Him that liveth forever.

ፓልሞኒ እዩ ገብርኤልን ዳንኤል “mareh” ንኽርዳእ ዝእዝዞ፤ ምኽንያቱ ገብርኤልን ዝእዝዞ እቲ ኣብ ልዕሊ ማይ ደው ዝበለ እዩ፣ ገብርኤል ከኣ ድምፁ፡ “ድምፂ ሰብ ኣብ መንጎ ወሰናት ኡላይ” ሰሚዑ። እቲ ኣብ መንጎ ወሰናት ዝፈስስ ፈለግ ኡላይ እዩ፣ ኣብ ቅዱሳት መጻሕፍቲ ከኣ ክርስቶስ እቲ ኣብ ልዕሊ ማይ ደው ዝበለ እዩ። ምስ እዚ ሓቂ ተደሚሩ፣ ክርስቶስ፣ ከም ሊቀ መላእኽቲ፣ ንመላእኽቲ ዝእዝዝ እቲ ሓደ እዩ። እቲ ኣብ መንጎ ወሰናት ዘሎ ድምፂ፣ ድምፂ ናይ “እቲ ሓደ ቅዱስ” ኣብ ዓሰርተ ሰለስተ ፍቕዲ ዘሎ እዩ፣ ገብርኤል ከኣ ዳንኤል “mareh” ራእይ ንኽርዳእ ዝእዝዝ ቃሉ እቲ ናቱ እዩ። ኣብ ምዕራፍ ዓሰርተ ክልተ ናይ ዳንኤል፣ ክርስቶስ ደጊሙ ኣብ መንጎ ወሰናት ናይቲ ፈለግ እዩ። ኣብ ምዕራፍ ዓሰርተ ክልተ ንሱ ብቀጭን በፍታ ተኸዲኑ እዩ፣ ብእቲ ንዘለኣለም ዝህይው ከኣ ይምሕል።

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:4–7.

> Ati garuu, yaa Daani’eel, dubbii kana cufi; macaafa kana immoo hamma yeroo dhumaatti chaappessi; namoonni baay’een asii fi achi deddeebi’u; beekumsi immoo ni baay’ata. Anis Daani’eel ergan ilaalee booddee, kunoo, namoonni lama kan biraa dhaabatanii turan; inni tokko qarqara lagichaa gama kanaan, inni kaan immoo qarqara lagichaa gama sanaan. Isaan keessaa tokko namicha uffata quncee talbaa uffate, isa bishaanota lagichaa irra tureen, “Dhuma dinqiiwwan kanaa ga’uuf yeroo hammamiitu jira?” jedhe. Anis namicha uffata quncee talbaa uffate, isa bishaanota lagichaa irra ture sana nan dhaga’e; inni harka isaa mirgaa fi harka isaa bitaa gara samii ol qabee, Isa bara baraan jiraatu sanaan kakatee, “Yeroon tokkoo, yeroo lamaan, fi walakkaa yeroo tokkoo” akka ta’u dubbate; yeroo inni humna saba qulqulloota sanaa bittinneessu xumurettis, wantoonni kun hundinuu ni raawwatamu. Daani’eel 12:4–7.

The Man who was “clothed in linen, which was upon the waters of the river,” “held up His right hand and His left hand unto heaven, and sware by Him that liveth forever,” and He is the same Man, who in chapter eight commanded Gabriel. In Revelation chapter ten, Christ also held up His hand and swore by Him who lives forever, but there He is standing upon both the water and the earth.

Namichi “uffata quncee quncee kan uffate, kan bishaan laga irra ture” sun, “harka isaa mirgaa fi harka isaa bitaa gara samii ol qabee, Isa bara baraan jiraatuun kakate,” innis Namicha isauma boqonnaa saddeettaffaa keessatti Gabri’el ajaje sana dha. Mul’ata boqonnaa kudhan keessattiis, Kiristoos harka Isaa ol qabee Isa bara baraan jiraatuun kakate; achitti garuu Inni bishaanii fi lafa lamaan isaanii irra dhaabatee jira.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Ergamaan ani ani ani ani aniifii lafaa irratti dhaabatee argu harka isaa gara samii ol kaase; innis isa bara baraan jiraatu, isa samii fi waan keessa jiru, lafaa fi waan keessa jiru, akkasumas galaanaa fi waan keessa jiru uumeen kakate; yeroo dabalataan akka hin jiraanne. Mul’ata 10:5, 6.

The mighty angel of chapter ten of Revelation, is Palmoni, who spake to Gabriel from between the banks of the river in chapter eight, and identified when the “end of” the “wonders” would occur in chapter twelve. In Revelation chapter ten, He is the one who roared as a “lion,” for He is there represented as the Lion of the tribe of Judah.

Mul’ata inni aangelak mandara Mul’ata Yohaannis boqonnaa kudhanii keessa jiru sun, Palmoonii dha; inni boqonnaa saddeet keessatti qarqara lagichaa gidduudhaa Gabreeliin dubbate, akkasumas boqonnaa kudha lamaan keessatti yeroo “dhumni” “dinqiiwwanii” itti dhufu adda baase. Mul’ata Yohaannis boqonnaa kudhan keessatti, inni isa akka “leencaatti” aaree dha; sababiin isaas achitti akka Leenca gosa Yihudaa ta’ee bakka bu’ee jira.

> And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. Revelation 5:5–7.

> Jaarsolii keessaa tokko anaan, “Hin boo’iin; kunoo, Leenci gosa Yihudaa, Hidda Daawit, macaafa sana banuufii chaappaa isaa torban hiikuuf moo’eera” naan jedhe. Ani yeroon ilaale, kunoo, gidduu teessoo mootummaa sanaa fi uumamoota afurii, akkasumas gidduu jaarsolii sanaa keessaa, Hoolaan akka qalame tokko dhaabatee ture; innis gaanfa torbanii fi ija torba qaba ture; isaan kun Hafuurota Waaqayyoo torban, warra gara lafa hundumaatti ergamanidha. Innis dhufee, isa teessoo mootummaa irra taa’e sanaa harka mirgaa keessaa macaafa sana fudhate. Mul’ata Yohaannis 5:5–7.

As the Lion of the tribe of Judah, Christ is the lamb that prevailed to unseal the book that was sealed with seven seals. Whether He is walking upon the water in the book of Daniel, or has one foot on the sea and the other on the earth in Revelation, each of the prophetic representations are associated with prophetic time. And as the Lion of the tribe of Judah, Christ both seals up and unseals His Word. As He sealed up the book of Daniel, He also sealed up the seven thunders in Revelation chapter ten.

Akka Leenca gosa Yihudaa taʼee, Kiristoos hoolaa chaappaa torbaatiin cufame san hiikuuf moʼe dha. Inni kitaaba Daaniʼel keessatti bishaan irra deemu taʼus, yookaan Mulʼata keessatti miilli isaa tokko galaana irra, inni kaan immoo lafa irra qabaatu taʼus, fakkeenyonni raajii kun hundinuu yeroo raajii wajjin wal qabatu. Akkasumas, akka Leenca gosa Yihudaa taʼetti, Kiristoos Dubbii Isaa ni cufa, ni hiikas. Akkuma inni kitaaba Daaniʼel cufe, akkasuma boqonnaa kudhanffaa Mulʼataa keessatti guungummii torba sanis ni cufe.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> “Ergamaanicha yohaannis barsiise sun Yesuus Kiristoos mataa Isaa male nama salphaa hin turre. Miilla mirgaa Isaa galaana irra, miilla bitaa Isaa immoo lafa gogaa irra dhaabuun, qooda Inni yeroo xumuraa lola guddaa Seexanaa wajjin jiru keessatti raawwataa jiru ni agarsiisa. Ejjennoon kun humna fi aangoo olaanaa Inni guutummaa lafaa irratti qabu ni mul’isa. Waldhabdeen sun dhaloota irraa gara dhalootaatti caalaatti jabaachaa fi murannoo cimaadhaan adeemaa ture; akkasumas hamma yeroo xumuraatti itti fufa, yeroo hojimaanni humnoota dukkanaa harka-qalleessummaa isaatiin ol’aantummaa isaa ga’u sanatti. Seexanni, namoota hamoo wajjin tokko ta’ee, addunyaa guutuu fi waldoota amantii jaalala dhugaa hin fudhanne ni soba. Garuu ergamaan jabaan sun xiyyeeffannoo gaafata. Sagalee guddaadhaan iyyita. Inni humnaa fi aangoo sagalee Isaa warra Seexana wajjin tokko ta’anii dhugaa mormuuf ka’anitti mul’isuuf jira.”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Booddee momichaa torban kun sagalee isaanii erga dubbatan booddee, akkaataa kitaaba xinnoo ilaalchisee Daani’eelitti kenname sanaan fakkaatu ajaji kun Yohannisitti dhufa: ‘Waan momichoonni torban dubbatan sana chaappi.’ Kunniin taateewwan gara fuulduraa tartiiba isaanii keessatti mul’ifaman waliin wal qabatu. Daani’eel dhuma guyyootaatti qooda isaa keessatti ni dhaabata. Yohannis immoo kitaaba xinnoo chaappaan irraa hiikame ni arga. Ergasii raajiiwwan Daani’eel ergaa ergamoota tokkoffaa, lammaffaa, fi sadaffaa addunyaadhaaf kennamu keessatti iddoo isaanii isa sirrii ni qabaatu. Chaappaan irraa hiikamuu kitaaba xinnoo sanaa ergaa yeroo wajjin wal qabatu ture.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> “Kitaabota Daaniʼelii fi Mulʼataa tokko dha. Tokkoon raajii dha, inni kaan mulʼata; tokkoon kitaaba cufame dha, inni kaan immoo kitaaba baname dha. Yohaannis icciitiiwwan guurroon dubbatan dhagaʼe, garuu isaan barreessuuf akka hin barreessine ajajame.”

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Ifti addaa Yohaannisif kennamee kan torban guutuutiin ibsame sun, ibsa taateewwan ergamoota tokkoffaa fi lammaffaa jala raawwataman ture.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

Christ, represented as Palmoni, the Man in chapters eight and twelve who is upon the water, is also the mighty angel with the little book in His hand. He is the Lion of the tribe of Judah that seals and unseals His Word, and He is the one who commands Gabriel, for He is Michael the archangel.

Kiristoos, boqonnaawwan saddeetii fi kudha lamaan keessatti Palmoonii, Namaa bishaan irra jiru taʼee bakka buufame, akkasumas ergamaa jabaa kitaaba xinnoo harka Isaa keessatti qabudha. Inni Leenca gosa Yihudaa, Dubbii Isaa chaapeessuu fi banuu dandaʼudha; akkasumas Inni Miikaaʼel, angafa ergamootaa waan taʼeef, Gabrieeliin ajaja.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.

> Garuu Miikaa’el ergamaan guddaan, yeroo qaama Musee irratti Seexana wajjin falmaa turetti, maqaa balleessuudhaan isa irratti himata arrabsaa kaasuuf iyyuu hin ijaammanne; garuu, “Gooftaan si haa ifatu” jedhe. Yihudaa 1:9.

Michael is Christ’s name, and that name represents that He is the commander of not only the angels, but He is also the one who has the power to resurrect. The name Michael means “who is like God”. When Nebuchadnezzar saw one like unto the son of God in the furnace with the three worthies, he saw Michael. And the archangel Michael, is also the prince of God’s people that the little horn of pagan Rome magnified themselves against at the cross in fulfillment of Daniel chapter eight, verse eleven.

Maqaan Miikaa’el maqaa Kiristoosiiti, maqaan sunis akka Inni ajajaa maleekotaa qofa utuu hin ta’in, isa humna du’aa keessaa kaasu qabus ta’e agarsiisa. Maqaan Miikaa’el jechuun, “Eenyu Waaqayyo fakkaata?” jechuudha. Yeroo Nebukadnezaar ibidda keessaa namoota ulfina qabeeyyii sadii wajjin isa ilma Waaqayyoo fakkaatu tokko arge, Miikaa’elin arge. Akkasumas Miikaa’el, ergamaa guddaan, dura-bu’aa saba Waaqayyoo isa xurree xixiqqaan Roomaa waaqeffannaa durii kan irratti of guddiste fannoo irratti, akka raajii Daani’el boqonnaa saddeet lakkoofsa kudha tokkootti raawwatameetti, dha.

> But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:21.

> Ani garuu waan macaafa dhugaa keessatti barreeffame si argisiisa; wantoota kana keessatti immoo Miikaa’el bulchaa keessan malee, ana wajjin cimee dhaabatu tokko illee hin jiru. Daani’el 10:21.

It is Michael who commands the angels, who resurrects the dead and who decides when probation closes.

Mikaa’el ergamoota kan ajaju, warra du’an kan du’aa kaasu, akkasumas yeroo carraan kenname sun xumuramu murteessu isa dha.

> “‘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, everyone that shall be found written in the book.’ When this time of trouble comes, every case is decided; there is no longer probation, no longer mercy for the impenitent. The seal of the living God is upon His people. This small remnant, unable to defend themselves in the deadly conflict with the powers of earth that are marshaled by the dragon host, make God their defense. The decree has been passed by the highest earthly authority that they shall worship the beast and receive his mark under pain of persecution and death. May God help His people now, for what can they then do in such a fearful conflict without His assistance!” Testimonies, volume 5, 212.

> “‘Yeroo sanatti Miikaa’el, mooticha guddaan saba kee irraa dhaabatu ni ka’a; yeroo rakkinaa, yeroo sabni uumamee jalqabee hamma yeroo sanatti takkaa hin mul’anne, ni ta’a; yeroo sanattis saba kee keessaa namni maqaan isaa kitaaba keessatti barreeffamee argamu hundinuu ni oola.’ Yeroo rakkinaa kun yommuu dhufu, dhimma hundinuu murtaa’ee xumurama; yeroo qorannaa keessa turuu deebi’ee hin jiru, warra qalbii hin geddaranneef araarris hin hafu. Mallattoon Waaqa jiraataa saba Isaa irra jira. Haftee xinnoon kun, lola ajjeechaa humnoota lafaa warra loltoota jawwee sanaan hiriirsaman wajjin keessa of eeguuf dadhaban, Waaqa akka ittisa isaanii godhatu. Ajajni isaanii bineensicha waaqeffachuu fi mallattoo isaa fudhachuu akka qaban, ari’atamaa fi du’a sodaatanii, aangoo lafaa isa ol aanaa ta’een darbee jira. Amma Waaqni saba Isaa haa gargaaru; sababni isaas, yeroo sanatti gargaarsa Isaa malee isaan wal’aansa sodaachisaa akkasiitiin maal gochuu danda’u!” Testimonies, volume 5, 212.

The final secret which the Lion of the tribe of Judah unseals is the Revelation of Jesus Christ, and it includes that He is in control of the design and structure of every element of His prophetic Word. The Man in linen that stands upon the waters, who lifts up His hand and swares by Him that liveth forever, and who cries as a Lion, which causes seven thunders to utter their voices, is He who seals up the book of Daniel and seals up the seven thunders of Revelation. It is He who unseals the book that is sealed with seven seals, who has the power to resurrect, and who is the great Prince that stands up and announces the end of probation. When Palmoni commanded Gabriel to make Daniel to understand the “mareh” vision, He meant exactly that.

ᱡᱩᱫᱟ ᱜᱚᱛᱨᱚ ᱨᱮᱱ ᱥᱤᱝᱦ ᱡᱮ ᱢᱩᱪᱟᱹᱫᱽ ᱨᱮᱭᱟᱜ ᱢᱩᱪᱟᱹᱫᱽ ᱜᱩᱛᱩ ᱚᱰᱚᱜᱼᱟ, ᱥᱮᱛᱟᱜ ᱠᱷᱨᱤᱥᱛ ᱡᱤᱥᱩᱭᱟᱜ ᱯᱨᱚᱠᱟᱥ ᱠᱟᱱᱟ, ᱟᱨ ᱚᱱᱟ ᱨᱮ ᱱᱚᱣᱟ ᱦᱚᱸ ᱥᱟᱢᱤᱞ ᱟᱠᱟᱱᱟ ᱡᱮ ᱩᱱᱤ ᱱᱤᱡᱮᱨ ᱵᱷᱟᱵᱤᱫᱽᱵᱟᱱᱤᱢᱩᱞᱚᱠ ᱵᱟᱹᱡᱮᱭ ᱨᱮᱭᱟᱜ ᱯᱨᱚᱛᱤᱭᱮᱠ ᱩᱯᱟᱫᱟᱱᱟᱜ ᱨᱩᱯᱨᱮᱠᱷᱟ ᱚᱰᱚᱜ ᱠᱟᱛᱷᱟᱢᱚᱜ ᱩᱯᱚᱨ ᱥᱟᱨᱵᱷᱚᱣᱢ ᱱᱤᱭᱚᱱᱛᱨᱚᱱ ᱨᱮ ᱢᱮᱱᱟᱜᱼᱟ। ᱡᱚᱞ ᱪᱮᱛᱟᱱ ᱨᱮ ᱛᱮᱸᱜᱚᱱ ᱠᱟᱱ ᱥᱩᱛᱟᱢ ᱫᱚ ᱦᱚᱲᱢᱚ ᱫᱷᱟᱨᱟᱭ ᱢᱟᱱᱣᱟ, ᱡᱮ ᱱᱤᱡ ᱛᱤ ᱩᱪᱟᱹᱣ ᱠᱟᱫᱟ ᱟᱨ ᱡᱮ ᱥᱟᱨᱟᱡᱤᱣᱱ ᱡᱤᱭᱤᱫ ᱛᱟᱦᱮᱱᱟᱜ ᱩᱱᱤᱭᱟᱜ ᱧᱩᱛᱩᱢ ᱨᱮ ᱥᱟᱹᱠᱷᱤ ᱠᱟᱱᱟ, ᱟᱨ ᱡᱮ ᱥᱤᱝᱦ ᱞᱮᱠᱟ ᱠᱮᱭᱟ, ᱡᱟᱦᱟᱸ ᱥᱟᱛ ᱴᱷᱚ ᱛᱷᱟᱱᱟᱨ ᱱᱤᱡᱮᱨ ᱥᱣᱚᱨ ᱩᱫᱩᱜ ᱠᱚᱣᱟ, ᱩᱱᱤᱭᱮ ᱫᱟᱱᱤᱭᱮᱞᱟᱜ ᱯᱩᱛᱷᱤ ᱢᱩᱫᱽᱨᱟᱹᱜᱼᱟ ᱟᱨ ᱯᱨᱚᱠᱟᱥᱤᱛ ᱵᱟᱠᱷᱮᱲᱟᱣ ᱨᱮᱭᱟᱜ ᱥᱟᱛ ᱴᱷᱚ ᱛᱷᱟᱱᱟᱨᱟᱜ ᱠᱟᱛᱷᱟ ᱦᱚᱸ ᱢᱩᱫᱽᱨᱟᱹᱜᱼᱟ। ᱩᱱᱤᱭᱮ ᱥᱟᱛ ᱴᱷᱚ ᱢᱚᱦᱚᱨ ᱛᱮ ᱢᱩᱫᱽᱨᱟᱹᱠᱟᱱ ᱯᱩᱛᱷᱤ ᱢᱩᱪᱟᱹᱫᱽ ᱠᱟᱱᱟ, ᱡᱟᱹᱭ ᱛᱟᱲᱮ ᱡᱤᱭᱤᱫ ᱨᱩᱣᱟᱹᱲ ᱟᱨᱩ ᱡᱟᱜᱟᱣ ᱨᱮᱭᱟᱜ ᱥᱟᱹᱠᱛᱤ ᱢᱮᱱᱟᱜᱼᱟ, ᱟᱨ ᱡᱮ ᱢᱟᱦᱟᱱ ᱯᱨᱟᱱᱥ ᱛᱮᱸᱜᱚᱱ ᱠᱟᱱᱟ ᱟᱨ ᱯᱨᱚᱵᱷᱮᱥᱚᱱ ᱢᱩᱪᱟᱹᱫᱽ ᱨᱮᱭᱟᱜ ᱚᱠᱛᱚ ᱜᱷᱚᱥᱚᱱᱟ ᱠᱟᱱᱟ। ᱡᱚᱠᱷᱚᱱ Palmoni ᱜᱟᱵᱨᱤᱭᱮᱞ-ᱠᱮ “mareh” ᱫᱚᱨᱥᱚᱱ ᱫᱟᱱᱤᱭᱮᱞ-ᱠᱮ ᱵᱩᱡᱟᱹᱣ ᱞᱟᱹᱜᱤᱫ ᱟᱫᱮᱥ ᱮᱢᱟᱫᱟ, ᱩᱱᱤ ᱴᱷᱤᱠ ᱚᱱᱟᱜᱮ ᱢᱮᱱᱛᱮᱫ ᱛᱟᱦᱮᱱᱟ।

He did not command Gabriel to make Daniel understand the “chazon” vision. The “chazon” vision is the vision of the kingdoms of Bible prophecy in Daniel chapter eight, verses one through twelve, and it is also the “vision” that is referenced in verse thirteen, within a question of duration. “How long shall be the vision?” The “chazon” vision concerns the daily (paganism) and the transgression (papalism) desolating powers that trample down the sanctuary and host.

Inni Gaabriʼeelin mulʼata “chazon” sana akka Daaniʼel hubatu hin ajajne. Mulʼanni “chazon” jechuun mulʼata mootummaawwan raajii Macaafa Qulqulluu keessatti Daaniʼel boqonnaa saddeet, lakkoobsa tokko hanga kudha lamaan jiranii ti; akkasumas inni “mulʼata” jechuun lakkoobsa kudha sadii keessatti, gaaffii yeroo turtii keessaa eerame dha. “Mulʼanni kun hamma yoomiitti tura?” Mulʼanni “chazon” waaʼee humnoota balleessitoota guyyaa guyyaa (waaqeffannaa mootummaa alagaa) fi yakka darbuu seeraa (pappaasummaa) isa mana qulqullummaa fi waraana miilaan dhidhiitu sanaa ilaallata.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Achiis ani qulqullaan tokko dubbatu nan dhagaʼe; qulqullaan biraanis qulqullaa sana dubbachaa tureen akkana jedhe: Mulʼanni waaʼee aarsaa yeroo hundaa fi yakka badiisa geessisu sanaa, iddoo qulqulluu fi loltoota illee miilla jalatti dhidhiitamaniif kennu sanaa, hamma yoomiitti turu? Daaniʼel 8:13.

Christ, as Palmoni (the Wonderful Numberer), is asked “how long” shall be the “chazon” vision, and he answers, “unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Daniel then desires to understand the “chazon” vision which concerns “the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot.” But Gabriel is commanded to make Daniel understand the “mareh” vision. Every fact has its bearing in God’s Word. The “mareh” vision, is the vision of the evening and mornings identified in verse twenty-six.

କ୍ରୀଷ୍ଟ, ପାଲ୍ମୋନୀ (ଆଶ୍ଚର୍ଯ୍ୟଜନକ ସଂଖ୍ୟାଗଣକ) ଭାବରେ, “କେତେ ଦିନ” ପର୍ଯ୍ୟନ୍ତ ସେହି “chazon” ଦର୍ଶନ ରହିବ ବୋଲି ପଚାରାଯାଆନ୍ତି, ଏବଂ ସେ ଉତ୍ତର ଦିଅନ୍ତି, “ଦୁଇ ହଜାର ତିନି ଶତ ଦିନ ପର୍ଯ୍ୟନ୍ତ; ତାହା ପରେ ପବିତ୍ରସ୍ଥାନ ଶୁଦ୍ଧ କରାଯିବ।” ପରେ ଦାନିଏଲ “chazon” ଦର୍ଶନକୁ ବୁଝିବାକୁ ଇଚ୍ଛା କରନ୍ତି, ଯାହା “ନିତ୍ୟ ବଳିଦାନ, ଓ ଉଜାଡ଼ କରୁଥିବା ଅପରାଧ ସମ୍ବନ୍ଧରେ, ପବିତ୍ରସ୍ଥାନ ଓ ସେନାଦଳ ଉଭୟଙ୍କୁ ପାଦତଳେ ଦଳିତ ହେବା ପାଇଁ ଅପରଣ କରିଦେବା” ସହ ସମ୍ପର୍କିତ। କିନ୍ତୁ ଗାବ୍ରିଏଲଙ୍କୁ ଦାନିଏଲଙ୍କୁ “mareh” ଦର୍ଶନ ବୁଝାଇବାକୁ ଆଜ୍ଞା ଦିଆଯାଏ। ପ୍ରତ୍ୟେକ ତଥ୍ୟର ଈଶ୍ୱରଙ୍କ ବାକ୍ୟରେ ନିଜସ୍ୱ ଗୁରୁତ୍ୱ ଅଛି। “mareh” ଦର୍ଶନ ହେଉଛି ସନ୍ଧ୍ୟା ଓ ପ୍ରଭାତମାନଙ୍କର ସେହି ଦର୍ଶନ, ଯାହା ଛବିଶତମ ପଦରେ ପରିଚିହ୍ନିତ ହୋଇଛି।

> 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. Daniel 8:26.

> Mul’anni fi ganamaa fi ganamaatiin sitti himame sun dhugaadha; kanaafuu mul’ata sana cufi; inni guyyoota hedduudhaaf ta’a. Daani’el 8:26.

The word “vision” is mentioned twice in the verse. The first reference is the “mareh” vision and the second is the “chazon” vision. The “mareh” vision is the vision of “the evening and mornings.” The Hebrew expression of “evening and mornings” is often found in the Bible, and it is always translated as “evening and mornings,” as it is in verse twenty-six. The only place in the Bible where it is translated differently than “evening and mornings,” is in verse fourteen, where it is translated as simply “days.” The actual Hebrew of verse fourteen would read, “Unto twenty-three hundred evenings and mornings.”

Jechi “mul’ata” jedhu lakkoofsa kana keessatti yeroo lama kaafameera. Kaayyoon jalqabaa mul’ata “mareh” ti; inni lammaffaan immoo mul’ata “chazon” dha. Mul’anni “mareh” mul’ata “galgalaa fi ganamaa” dha. Ibsi Ibraayisxii “galgalaa fi ganamaa” jedhu yeroo baay’ee Macaafa Qulqulluu keessatti argama; akkasumas yeroo hundumaa “galgalaa fi ganamaa” jechuun hiikama, akkuma lakkoofsa digdamii ja’a keessatti ta’e. Bakki inni “galgalaa fi ganamaa” jechuu irraa adda ta’ee hiikame tokko qofa Macaafa Qulqulluu keessatti jira; innis lakkoofsa kudha afur keessatti, bakka sanatti salphaatti “guyyoota” jedhamee hiikame. Ibraayisxiin dhugaan lakkoofsa kudha afurii akka kanaan dubbifama: “Hanga galgalaafi ganama kuma lamaa fi dhibba sadiitti.”

The verse that is the central pillar of Adventism, is the only verse in God’s Word where “evening and mornings” is expressed simply as “days.” Every fact has its bearing, and if nothing else, it is clear that Palmoni was purposely emphasizing the verse. He did so by directing the minds of those who translated the King James Bible to write the phrase differently than it is always written in His Word. The point that is to be derived from this fact, is that when Gabriel is told to make Daniel understand the “mareh” vision, he is being told to make Daniel understand the vision of the appearance of 1844, and not the “chazon” vision concerning the trampling down the sanctuary and the host.

Lakkoofsi inni utubaa giddu-galeessaa Adveentizimii ta’e, jecha Waaqayyoo keessatti bakka tokkicha irratti “galgalaa fi barii” jedhu salphaatti akka “guyyootaatti” ibsame dha. Dhugaan hundinuu hiika ofii qaba; yoo waan biraa homaa hin jirrellee, Palmooni lakkoofsa kana jechuun isaa akka inni kaayyoodhaan cimsaa ture ifaadha. Inni kana kan godhe, qalbii isaanii warra Macaafa Qulqulluu King James hiikan gara himicha jecha Waaqayyoo keessatti yeroo hundumaa akkuma barreeffamutti utuu hin taane, haala adda ta’een akka barreessaniitti qajeelchuudhaani. Qabxiin dhugaa kana irraa argamuu qabu immoo, yeroo Gabri’eel Daani’el “mul’ata mareh” akka hubatu godhi jedhamee ajajamutti, inni mul’ata mul’achuu bara 1844 akka Daani’el hubatu godhuuf ajajamaa jira jechuu dha; “mul’ata chazon” isa waa’ee iddoo qulqulluu fi loltoota miidhamee irra ejjetamuu dubbatu miti.

The vision of the “evening and mornings” is about an appearance that occurs when the cleansing of the sanctuary began on October 22, 1844. The vision of the appearance of October 22, 1844, is not about the trampling down of the sanctuary, but of the cleansing of the sanctuary. Was there a prophetic appearance on that date?

Mul’anni “galgalaa fi ganamaa” jedhu waa’ee mul’ata yeroo qulqullinni mana qulqullummaa Onkoloolessa 22, 1844 jalqabetti ta’e irratti kan xiyyeeffatedha. Mul’anni mul’ata Onkoloolessa 22, 1844 sanaa waa’ee mana qulqullummaa miidhamee gadi dhiitamuu miti, garuu waa’ee qulqullina mana qulqullummaa ti. Guyyaa sana irratti mul’anni raajii tokko turee?

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Kiristoos akka luba keenya isa guddaa taʼee iddoo hundumaa caalaa qulqulluutti, qulqulleessuu mootummaa qulqulluu sanaatiif dhufu, akkuma Daaniʼel 8:14 keessatti mulʼifametti; Ilmi namaa gara Isa Bara-bara Jiru sanaatti dhufu, akkuma Daaniʼel 7:13 keessatti dhiyaatetti; akkasumas dhufuun Gooftaan gara mana qulqullummaa Isaa dhufu, akkuma Milkiyaas dursee dubbateetti, hundinuu ibsa taatee tokkichaa ti; kunis immoo akkuma Kiristoos fakkeenya durboota kudhanii, Maatewos 25 keessatti ibse keessatti, misirrichi gara cidhaatti dhufuudhaan bakka buʼamee mulʼifameera.” The Great Controversy, 426.

Gabriel was instructed to make Daniel understand the prophetic appearance of Christ in His temple on October 22, 1844. For this reason, Gabriel gave Daniel a second witness to the date of October 22, 1844, for Gabriel led every Bible author that recorded some form of the biblical principle that identifies that truth is established upon the testimony of two. If Gabriel was to make Daniel understand October 22, 1844, he would need a second witness to establish “the vision of the appearance.”

ဂါဗြေလသည် ၁၈၄၄ ခုနှစ်၊ အောက်တိုဘာလ ၂၂ ရက်နေ့တွင် မိမိ၏ဗိမာန်တော်၌ ခရစ်တော် ပေါ်ထွန်းတော်မူခြင်းနှင့်ဆိုင်သော ပရောဖက်ပြုသဘောကို ဒံယေလ နားလည်စေရန် ညွှန်ကြားခြင်းခံရ하였다။ ထိုကြောင့် ဂါဗြေလသည် ၁၈၄၄ ခုနှစ်၊ အောက်တိုဘာလ ၂၂ ရက်နေ့နှင့်ပတ်သက်၍ ဒံယေလအား ဒုတိယသက်သေတစ်ရပ် ပေးခဲ့သည်။ အကြောင်းမူကား၊ သမ္မာကျမ်းစာ၌ ထိုအမှန်တရားသည် “သက်သေနှစ်ဦး၏ ထွက်ဆိုချက်ပေါ်၌ အတည်ပြုထားသည်” ဟူသော ကျမ်းစာဆိုင်ရာ မူကို တစ်စုံတစ်ရာပုံစံဖြင့် မှတ်တမ်းတင်ထားသော စာရေးသူတိုင်းကို ဂါဗြေလက ဦးဆောင်ခဲ့သောကြောင့် ဖြစ်သည်။ အကယ်၍ ဂါဗြေလသည် ဒံယေလအား ၁၈၄၄ ခုနှစ်၊ အောက်တိုဘာလ ၂၂ ရက်နေ့ကို နားလည်စေမည်ဆိုလျှင်၊ “ပေါ်ထွန်းခြင်းဆိုင်ရာ ရူပါရုံ” ကို အတည်ပြုရန် ဒုတိယသက်သေတစ်ရပ် လိုအပ်မည် ဖြစ်သည်။

Gabriel begins his work by first addressing Daniel’s desire to understand the “chazon” vision, and he does so by identifying that the “chazon” vision, is the vision that concludes at the “time of the end” in 1798.

Gaabri’el hojii isaa kan jalqabu, hawwii Daani’el mul’ata “chazon” hubachuuf qabu dura deebisuudhaan; akkasumas kana gochuudhaan mul’anni “chazon” sun mul’ata bara 1798tti “yeroo dhumaa”tti xumuramu ta’uu ibsuudhaan.

> 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. Daniel 8:16, 17.

> Anis sagalee nama tokkoo laga Ulaay gidduutti dhagaʼe; innis waamee, “Gaabriʼeel, mulʼata kana namni kun akka hubatu godhi” jedhe. Kanaaf inni iddoo ani dhaabachaa ture sanatti dhihaate; yeroo inni dhufe anis sodaadheen gad ifatti kufe; innis naan jedhe, “Yaa ilma namaa, hubadhu; mulʼatichi kun yeroo dhumaatti in taʼa.” Daaniʼel 8:16, 17.

The “vision” in the previous verse, that is “at the time of the end” is the “chazon” vision, and the “time of the end” in the book of Daniel is 1798. This is the “vision” which Daniel had sought to understand, but it was not the “vision” Gabriel was told to make Daniel to understand. For that Gabriel is going to provide a second witness.

“Inni” lakkoofsa darbee keessatti argamu, jechuunis “yeroo dhumaaatti” jedhu, inni mul’ata “chazon” dha; akkasumas “yeroon dhumaa” kitaaba Daani’eel keessatti bara 1798 dha. Kunis “inni” Daani’eel hubachuuf barbaade ture dha; garuu inni mul’ata yeroo Gabri’eel Daani’eelin akka hubachiisuuf itti himame miti. Kanaafis Gabri’eel ragaa lammaffaa dhiheessuuf jira.

> 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. Daniel 8:17–19.

> Kana inni dhaabbadhettitti dhiʼaate; inni yeroo dhufu anis nan sodaadhe, fuula koottis nan kufe; inni garuu, “Yaa ilma namaa, hubadhu; mulʼanni kun bara dhumaatti taʼa” naan jedhe. Inni anatti yeroo dubbachaa turetti, ani fuula koo lafa irratti gad jedhee hirriba cimaa keessa ture; inni garuu na tuqe, ol na dhaabes. Innis akkana jedhe, “Kunoo, dhuma dheekkamsaa keessatti wanti taʼu si beeksisa; yeroo murteeffametti dhumni ni dhufaatii.” Daaniʼel 8:17–19.

Gabriel takes up his job assignment by informing Daniel to, “behold,” which is informing Daniel to consider the next fact. The next fact is that the “last indignation,” of the two “seven times” of Leviticus twenty-six, ends in 1844. The “last indignation” is directly identified as a time prophecy, for it has a “time appointed” that it will “end.” The “indignation” must represent a period of time, for it has a “time appointed” for its ending. If the “indignation” was simply a point in time it would not have an end, it would simply be the point when it took place.

Gaabri’el hojii itti ramadame fudhatee, Daani’el “ilaali” jechuun isa beeksisa; jechuunis, dhugaa itti aanu akka xiyyeeffannoon ilaalu isa akeekkachiisa. Dhugaan itti aanu inni, “aarii dhumaa” kan “torban lama” keessaa kan Leewwota 26 keessatti ibsame bara 1844tti akka xumuramu dha. “Aariin dhumaa” kun yeroo raajii taʼuu isaatiin kallattiidhaan adda baafameera; sababiin isaas inni “yeroo murtaaʼe” itti “xumuramu” qaba. “Aariin” kun dirqama yeroo tokko bakka buʼuu qaba; sababiin isaas xumura isaatiif “yeroo murtaaʼe” qaba. Yoo “aariin” kun salphaatti yeroo keessatti qofa tuqaa tokko taʼe, xumura hin qabaatu ture; salphaatti yeroo inni itti raawwatame qofa taʼa ture.

The “indignation” had an ending point that is marked, so it represents the end of a period of time. The period of time is represented as “the last indignation.” If there is a last, then there must be a first. The “first indignation” is identified in Daniel chapter eleven, and there it is also a period of time, for the papacy was going to “practice and prosper” until the end of the “indignation”.

“Dheekkamsi” sun xumura qaba ture; xumurri isaas mallatteeffamee jira, kanaafis inni xumura yeroo tokkoo ni bakka bu’a. Yeroon sun “dheekkamsa isa dhumaa” jedhamee bakka buufama. Yoo inni isa dhumaa ta’e, isa jalqabaa illee jiraachuu qaba. “Dheekkamsi jalqabaa” boqonnaa kudha tokkoo Dani’el keessatti ifatti adda baafamee jira; achittis inni yeroo tokko dha, sababiin isaas abbootiin paappaasii hamma xumura “dheekkamsaa” ga’utti “ni hojjetu, ni milkaa’u” jedhamee ture.

> And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:35, 36.

> Warri hubannoo keessaa gariin isaanii ni kufu; isaan akka qoraman, akka qulqulleeffaman, akka adii taʼan illee hamma yeroo dhumaatti; sababni isaas, kun amma iyyuu yeroo murteeffameef dha. Mootichis akka fedhii isaatti ni godha; of ol in kaasas, waaqa hundumaa olittis of guddisas; Waaqa waaqolii irratti immoo dubbii dinqisiisaa ni dubbata; hamma dheekkamsi sun raawwatamutti ni milkaaʼa; waan murteeffame ni taʼaatii. Daaniʼel 11:35, 36.

In these two verses, the king that does according to his will and exalts himself is the subject. Verse thirty-six is the verse Paul paraphrases, as he identifies the “man of sin” who is seated in the temple of God showing himself that he is God. The persecution of the Dark Ages from the year 538 through to 1798 is identified in verse thirty-five, and it continues until “the time of the end” which was 1798, which was the “time appointed.” Verse thirty-six then identifies that the papacy would “prosper” “till the indignation be accomplished.” The verse identifies that the papacy prospered until 1798, at which point, the first “indignation,” had been “accomplished.” God’s prophetic Word had “determined” that the papacy would continue for twelve hundred and sixty years, until 1798, which was the “time of the end.”

Lakkoobsi kana lamaan keessatti, mootichi akka fedhii isaatti hojjetuu fi of ol ol qabu dhimma keessaa dha. Lakkoobsi soddomii jahaffaan lakkoobsa Phaawulos irra deebi’ee ibsuudha; inni “nama cubbuu” isa mana qulqullummaa Waaqayyoo keessatti taa’ee ofii isaa akka Waaqaa ta’e agarsiisu sana addaan baasa. Ari’atamni Bara Dukkanaa bara 538 irraa jalqabee hamma 1798tti ture lakkoobsa soddomii shanaffaa keessatti ibsameera; innis hamma “yeroo dhumaa”tti itti fufa; yeroo sunis 1798 ture, innis “yeroo murteeffame” ture. Achi irratti lakkoobsi soddomii jahaffaan abboomummaan papasummaa “hamma dheekkamsi sun raawwatamutti” akka “milkaa’u” adda baasa. Lakkoobsi sun papasummaan hamma 1798tti akka milkaa’e, yeroo sanattis “dheekkamsa” jalqabaa akka “raawwatame” ibsa. Dubbii raajii Waaqayyoo papasummaan waggoota kuma tokkoo fi dhibba lamaa fi jahaatamaaf akka itti fufu, jechuunis hamma 1798tti, yeroo “dhumaa” sanatti, akka ta’u “murteesse” ture.

The first “indignation” ended in 1798, and “the last indignation” ended in 1844. Both indignations are represented as periods of time, which had specific endings, thus identifying them both as time prophecies. Gabriel was commanded by Palmoni to make Daniel understand the appearance vision (“mareh”), of the “evening and mornings” (days) that identified October 22, 1844, and he did so by providing a second witness to that date.

Dheekkamsi inni jalqabaa bara 1798tti xumurame, “dheekkamsi inni dhumaa” immoo bara 1844tti xumurame. Dheekkamsiwwan lamaan isaanii yeroo murtaa’oo, kanneen xumura addaa qaban akka ta’anitti ibsamaniiru; kanaafuu, isaan lamaan iyyuu raajii yeroo akka ta’an adda baasu. Gabri’eel “galma galchaa fi ganama” (guyyoota) kan Onkololeessa 22, 1844 adda baasan ilaalcha mul’ataa (“mareh”) Daani’eel akka hubatuuf, Palmoniin ajajame; innis guyyaa sanaaf ragaa lammaffaa dhiyeessuudhaan akkas godhe.

The “chazon” vision of verse thirteen, which Daniel desired to understand, was the vision of the trampling down that ended at the “time of the end” in 1798. The “mareh” vision of verse fourteen, ended with the appearance of Christ in the Most Holy Place on October 22, 1844, in fulfillment of the time prophecy of twenty-three hundred years, and also the fulfillment of the time prophecy of the twenty-five hundred and twenty years. Both of those time prophecies are represented upon Habakkuk’s sacred tables, which Sister White identifies were directed by the hand of the Lord, and should not be altered.

Mul’anni “chazon” lakkoofsa kudha sadii keessatti argamu, isa Daani’el hubachuuf hawwaa ture, mul’ata ukkaamsuu sanaa isa bara 1798, “yeroo dhumaa” irratti xumurame ture. Mul’anni “mareh” lakkoofsa kudha afur keessatti argamu immoo, raawwatamuu raajii yeroo waggoota kuma lamaa fi dhibba sadii sanaatiin, akkasumas raawwatamuu raajii yeroo waggoota kuma lamaa fi dhibba shantamaa fi digdamaa sanaatiin, Kiristoos iddoo Hundumaa Caalaa Qulqulluu keessatti Onkoloolessa 22, 1844 mul’achuudhaan xumurame. Raajiileen yeroo lamaan sunis gabateewwan qulqulluu Habaaquuq irratti bakka bu’aniiru; isaanis Obboleettii Waayit akka harki Gooftaa qajeelcheetti ibsiteetti, jijjiiramuu hin qaban.

We will continue this study in the next article.

Mata-dureen kun barruu itti aanu keessatti qo’annoo kana itti fufna.

> “We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

> “ଆମେ ଶିଖିବାକୁ ବହୁତ ପାଠ ରଖିଛୁ, ଏବଂ ତାଠାରୁ ମଧ୍ୟ ଅନେକ, ଅନେକ କଥା ଭୁଲିଦେବାକୁ ରଖିଛୁ। କେବଳ ପରମେଶ୍ୱର ଓ ସ୍ୱର୍ଗ ହିଁ ଅଭ୍ରାନ୍ତ। ଯେମାନେ ଏହା ଭାବନ୍ତି ଯେ ସେମାନଙ୍କୁ କେବେ ମଧ୍ୟ ପ୍ରିୟ ଧାରଣାକୁ ତ୍ୟାଗ କରିବାକୁ ପଡ଼ିବ ନାହିଁ, କିମ୍ବା କେବେ ମଧ୍ୟ ନିଜ ମତ ପରିବର୍ତ୍ତନ କରିବାର ଅବସର ଆସିବ ନାହିଁ, ସେମାନେ ନିରାଶ ହେବେ। ଯେପର୍ଯ୍ୟନ୍ତ ଆମେ ଦୃଢ଼ ଅନୁରାଗ ସହିତ ନିଜ ଧାରଣା ଓ ମତାମତକୁ ଆଞ୍ଚଳିକ ଭାବେ ଧରି ରଖୁଛୁ, ସେପର୍ଯ୍ୟନ୍ତ ଆମେ ସେହି ଏକତା ପାଇପାରିବୁ ନାହିଁ, ଯାହା ପାଇଁ ଖ୍ରୀଷ୍ଟ ପ୍ରାର୍ଥନା କରିଥିଲେ।” Review and Herald, July 26, 1892.

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