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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Eighteen

Kitaaba Yo'elii fi Waldaa Adveentistii Guyyaa Torbaffaa Laa’odiiqeyaa - Lakkoofsa Kudha Saddeet

Number Eighteen

Lakkoofsa Kudha Saddeet

Author

Jeff Pippenger

Published

December 25, 2025

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We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.

Nuti waaʼee kakuu Abraam ilaalla jirra; ammas qaama raajii Abraam kan baninsa kutaa jalqabaa kitaaba Yooʼeel wajjin walitti dhufeenya kallattiin qabu hin ilaalle. Raajiin Abraam waggoota 400 garbummaa, akkasumas waggoota 430 kan Phaawulos wajjin, caasaa raajii kan waggoota 1290 kan Daaniʼel 12:11 wajjin wal simatu uuma. Raajiin waggoota 1290 kan lakkoofsa kudha tokko keessatti ibsame, yeroo raajii omegaa kan sarara waggoota 430 kan Abraamii fi Phaawulos ti. Dhugaan kun tokko keessaa waan guyyoota dhumaa keessatti banamu keessaa isa tokko yoo taʼu, warra ogeeyyii fi warra hamoota addaan baasa.

Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.

୪୩୦ ବର୍ଷର ଓମେଗା ଭବିଷ୍ୟଦ୍ବାଣୀ ସହିତ “ଚାରି ପିଢ଼ି”ର ପ୍ରତୀକ ସଂଯୁକ୍ତ ଥିଲା, ଯାହା ସେହି ଜାତି ପାଇଁ ଏକ ପରୀକ୍ଷାକାଳକୁ ସୂଚିତ କରୁଥିଲା, ଯେଉଁ ଜାତି ଈଶ୍ୱରଙ୍କ ଚୟିତ ଲୋକମାନଙ୍କୁ ଦାସ୍ୟତାରେ ବନ୍ଦୀ କରି ରଖିଥିଲା। ମୋଶାଙ୍କ ପାଇଁ ସେହି ଜାତି ମିଶର ଥିଲା; କିନ୍ତୁ ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କ ପାଇଁ, ଯେମାନେ ମୋଶାଙ୍କର ଗୀତ ଗାଆନ୍ତି, ସେହିଟା ୧୭୯୮ ଠାରୁ ସଣ୍ଡେ ଲ ପର୍ଯ୍ୟନ୍ତ ଯୁକ୍ତରାଷ୍ଟ୍ରର ଇତିହାସ ଅଟେ। ପ୍ରକାଶିତ ବାକ୍ୟ ତେରୋତିରେ “ପୃଥିବୀର ପଶୁ” ଭାବେ ଉପସ୍ଥାପିତ ଯୁକ୍ତରାଷ୍ଟ୍ର ଏକ ମେଷଶାବକରୂପେ ଆରମ୍ଭ କରେ ଏବଂ ଶେଷରେ ଅଜଗର ପରି କଥା କହେ। ମେଷଶାବକର ପ୍ରତୀକ ଯୋଷେଫ ମିଶରରେ ସାପେକ୍ଷ ଶାନ୍ତିର ସେହି ଅବଧିକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଯାଏପର୍ଯ୍ୟନ୍ତ ନୂତନ ଫାରାଓ ଆସିଲା ନାହିଁ ଏବଂ ଦାସ୍ୟତା ଆରମ୍ଭ ହେଲା। ଏହିପରି, ଚତୁର୍ଥ ପିଢ଼ିରେ ଯେଉଁ ଜାତିର ବିଚାର ହୁଏ—ଯାହା ମୋଶାଙ୍କ ପାଇଁ ମିଶର ଥିଲା—ସେହି ଜାତି ହେଉଛି ଯୁକ୍ତରାଷ୍ଟ୍ର। ଅବଶିଷ୍ଟମାନଙ୍କର ବିଚାର ସଣ୍ଡେ ଲ ସମୟରେ ହୁଏ, ଯାହା ସେହି ବିପତ୍ତିମାନଙ୍କ ଦ୍ୱାରା ପ୍ରତୀକୀକୃତ, ଯେଉଁମାନେ ହିବ୍ରୁମାନଙ୍କ ପାଇଁ ସେମାନଙ୍କର ଦ୍ୱାରଚୌଖଟରେ ରକ୍ତରେ ପରାକାଷ୍ଠାକୁ ପହଞ୍ଚିଲେ, ଏବଂ ତାହା ପରେ ମିଶର ଜାତି ପାଇଁ ଲାଲ ସାଗରରେ। ଯୋଷେଫ ଓ ମୋଶା ଏକ ଭଲ ଫାରାଓ ଏବଂ ଏକ ଦୁଷ୍ଟ ଫାରାଓଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଯାହା ଯୁକ୍ତରାଷ୍ଟ୍ର ପାଇଁ ପ୍ରଥମେ ମେଷଶାବକ, ଏବଂ ପରେ ଅଜଗର ଅଟେ।

Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.

ଚତୁର୍ଥ ପିଢ଼ୀ ସମ୍ବନ୍ଧୀୟ ଅବ୍ରାମଙ୍କ ବିଚାରର ଭବିଷ୍ୟଦ୍ବାଣୀରେ ଏହି ସତ୍ୟ ଅନ୍ତର୍ଭୁକ୍ତ ଥିଲା ଯେ, କୃପାକାଳର ସମାପ୍ତି ଏକ ପ୍ରଗତିଶୀଳ ପ୍ରକ୍ରିୟା; କାରଣ ମୋଶାଙ୍କ ମଧ୍ୟରେ ଅବ୍ରାମଙ୍କ ଭବିଷ୍ୟଦ୍ବାଣୀର ପୂରଣରେ କେବଳ ମିଶର ପାଇଁ କୃପାକାଳ ସମାପ୍ତ ହୋଇନଥିଲା, ବରଂ ମିଶର ନିଜମାନଙ୍କର କୃପାକାଳୀନ ପାତ୍ର ପୂରଣ କରିସାରିବା ପରେ ମଧ୍ୟ ଆମୋରୀୟମାନଙ୍କ ପାଇଁ ନିଜମାନଙ୍କର କୃପାକାଳର ପାତ୍ର ପୂରଣ କରିବାକୁ ଅଧିକ ସମୟ ଅବଶିଷ୍ଟ ରହିଥିଲା। ମିଶର ପାଇଁ ଲୋହିତ ସାଗର ଯେପରି ଥିଲା, ଯୁକ୍ତରାଷ୍ଟ୍ର ପାଇଁ ରବିବାର ଆଇନ ସେହିପରି ହେବ; ଏବଂ ତାହାପରେ “ପୃଥିବୀର ପ୍ରତ୍ୟେକ ଅନ୍ୟ ଦେଶ” ଯୁକ୍ତରାଷ୍ଟ୍ରଙ୍କ “ଉଦାହରଣକୁ ଅନୁସରଣ କରିବ,” ଯେପରିକି ମିଶରର କୃପାକାଳ ସମାପ୍ତ ହେବା ପରବର୍ତ୍ତୀ ଆମୋରୀୟମାନଙ୍କ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଛି।

The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.

አሞራውያን በአብራም ቃል ኪዳን ውስጥ ከግብፅ ወንዝ እስከ ባቢሎን ወንዝ ድረስ ዓለምን የሚለዩ ከአሥሩ ነገዶች አንዱ ናቸው፤ ስለዚህም አሞራውያን ከእሑድ ሕግ በኋላ በዩናይትድ ስቴትስ እንደ አሕዛብ የየራሳቸውን የምሕረት ጊዜ የሚዘጉ የዓለም አሕዛብን ይወክላሉ። አሞራውያን በዓለም ላይ የሚዘጋው የፍርድ መጽሐፍ ቅዱሳዊ ምልክት ናቸው፤ ይህም በሦስተኛውና በአራተኛው ትውልድ ይከናወናል። ቀይ ባሕር ለዩናይትድ ስቴትስ የምሕረት ጊዜ መዘጋት ምልክት ነው፤ አሞራውያንም የሰው ልጅ የምሕረት ጊዜ እስኪዘጋ ድረስ አሕዛብ በተከታታይ የምሕረት ጊዜያቸውን ሲዘጉ የሚያመለክቱ ናቸው። ስለዚህ አሞራውያን በቀይ ባሕር ያለው የእሑድ ሕግ ቀውስ ዘመን እስከ ምሥራቅ ነፋስ መዳን ድረስ ምልክት ናቸው፤ በዚያም ጊዜ የመዳን መንገድ ለእግዚአብሔር ሕዝብ ይከፈታል።

But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.

Garuu raajii Abiraam dhaloota afraffaa ilaalchisee Ameerikaa akka Gibxii, addunyaas akka Amoorotaa qofa hin ilaallatu; caalaatti immoo dhaloota saba Waaqayyoo isa Galaana Diimaa ce’u akka “dhaloota afraffaa”tti kaa’a. Hubannoo “dhaloota afurii” irraa, tarkaanfii jalqabaa Abiraam kan tarkaanfii sadii keessaa ta’e keessatti, waan baasuu dandeenyu hamma danda’ametti yommuu baafannu, tarkaanfii lammaffaa fi sadaffaa kakuu Abiraam ni ilaalla. Tarkaanfiin lammaffaan boqonnaa kudha torbaadha; tarkaanfiin sadaffaan immoo, akkuma beekamu—boqonnaa digdamii lama.

In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.

ዳንኤል ምዕራፍ አስራ ሁለት ውስጥ ሦስት ትንቢታዊ ዘመናት ተለይተው ተገልጸዋል፤ እነርሱም ሁሉ በ1844 ያበቃ ትንቢታዊ ጊዜን ይወክላሉ። እነዚህ ሦስቱ ዘመናት በኋለኛው ዘመን ይከፈታሉ፤ እነዚህ ሦስቱም ዘመናት በኋለኛው ዘመን በእግዚአብሔር ሕዝብ ላይ የሚደርሰውን የእውቀት መጨመር ይወክላሉ። ክርስቶስ የበፍታ ልብስ እንደለበሰው ሰው ሆኖ በቁጥር ሰባት ከእነዚህ ሦስት ትንቢታዊ ዘመናት የመጀመሪያውን ያቀርባል፤ ይህንም በማድረጉ በውኃው ላይ ሳይቆም በምድርና በባሕር ላይ ከሚቆመው የራእይ አሥር መልአክ ጋር ራሱን ያስተሳስራል።

> 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.

> ߊ߬ ߡߍ߲ ߠߊ߫ ߒ ߞߊ߫ ߟߐ߲ ߞߍ߫ ߞߏ߫ ߓߊ߯ ߡߊ߬ ߞߋߟߋ߲ ߣߌ߫ ߘߎ߱ ߞߊ߲߬، ߏ ߟߋ߬ ߊ߬ ߓߐ߯ ߟߊ߫ ߊ߬ ߟߊ߫ ߞߊ߲ ߞߐ߫ ߞߋߟߋ߲ ߠߊ߫، ߊ߬ ߣߴ ߓߊ߬ ߞߊ߲ߘߊ߫ ߟߋ߬ ߡߍ߲ ߦߋ߫ ߟߎ߬ ߟߊ߫ ߟߊߓߊ߬ ߘߐ߫ ߟߊߓߊ߬، ߡߍ߲ ߞߊ߬ ߞߋߟߋ߲ ߣߌ߫ ߊ߬ ߞߣߐ߫ ߘߏ߫ ߟߎ߬ ߟߎ߬، ߣߌ߫ ߘߎ߱ ߣߌ߫ ߊ߬ ߞߣߐ߫ ߘߏ߫ ߟߎ߬ ߟߎ߬، ߣߌ߫ ߓߊ߯ ߣߌ߫ ߊ߬ ߞߣߐ߫ ߘߏ߫ ߟߎ߬ ߟߎ߬ ߟߐ߲ߕߊ߫ ߘߌ߫، ߞߏ߫ ߕߎ߬ߡߊ߬ ߕߍ߫ ߞߊ߲߬ ߡߍ߲߲ ߠߋ߬. ߞߊ߲߬ߞߍ߬ߟߌ 10:5, 6.

In verse seven of chapter twelve the man in linen also swears by Him that lives forever.

Boqonnaa kudha lammaffaa keessatti namichi uffata quncee irraa hojjetame uffate sunis Isa bara baraan jiraatuun ni kake.

> 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 forever 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 12:7.

> Ani uffata quncee talbaa sanaasii irra ture sana nan dhaga’e; innis yeroo harka isaa mirgaa fi harka isaa bitaa gara samii ol kaasee, Isa bara baraan jiraatuun kakatee akka yeroo tokko, yeroo lama, fi walakkaa yeroo tokkoof ta’u dubbate; yommuu humni saba qulqullootaa bittinnaa’ee fixamu, wantoonni kun hundinuu ni raawwatamu. Daani’el 12:7.

We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.

Nuti kaka'umsa hafuuraan akka beeknuuf, sararri raajii inni macaafa Daani'el keessatti argamu sunuma macaafa Mul'ataa keessatti illee itti fufee dhihaata; hubannoon Milleraawotaa immoo ibsawwan lamaan kun darba-darbee wal faallaa osoo hin ta'in, wal qixa deeman kan Kiristoos ta'uu isaanii dha. Kiristoos akka Ergamaa kitaaba xinnoo qabatee jiruutiin, macaafa Mul'ataa keessatti bara 1844tti hojii yeroo raajii irra ooluu isaa dhuma isaa adda baasa; akkasumas Kiristoos akka Nama uffata quncee talbaa uffateetti macaafa Daani'el keessatti, yeroo seerri Dilbataa Ameerikaa keessatti dhufu, dinqiiwwan hundinuu mul'ata dhumaa Daani'el keessa jiran akka xumuraman adda baasa. Seenaa qulqulluu sana keessatti, isa seera Dilbataa dura deemee achitti xumuru keessatti, sabni Waaqayyoo yeroo mallattoo 1260n agarsiifamu tokkoof bittinnaa'uu qabu turan. Yeroon bittinnaa'uu inni seera Dilbataa dura jiru, Mul'ata boqonnaa kudha tokko keessatti ibsameera; achittis Musee fi Eeliyaas ajjeefamanii guyyoota sadii fi walakkaadhaaf karaa irra du'anii jiru; kunis mallattoo 1260 ti.

In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.

Lakkoobsa torbaffaatti, uffata quncee talbaa uffate sun yeroo bittinneessuun humna saba qulqullootaa guyyoota isaanii sadii fi walakkaa xumuretti, “dinqiiwwan” saba Waaqayyoo bara dhumaa irra ga’an ni xumuramu jedhee ibsa. Barruu dhumaa keessatti ibsa Sister White boqonnaa Sakkariyaas sadii irratti kenniteen xumurreerra. Gaaleen jalqabaa, “Mul’anni Sakkariyaas waa’ee Iyyaasuu fi Ergamaa kan muuxannoo saba Waaqayyoo keessatti yeroo xumuraa guyyaa araaraa guddaa irratti haala addaa ta’een hojiirra oola” jedha. Boqonnaa sana keessatti, akkasumas ibsa hafuuraan geggeeffame Sister White boqonnaa sana irratti kennite keessatti, dhibba afurtamii afur kuma jechuun “namoota dinqisiifamoo” dha. “Dinqiiwwan” mul’ata dhumaa Daani’el keessaa, seera Dilbataatiin xumuraman, “dinqiiwwan” mallatteessuu saba Waaqayyoo wajjin walqabatan dha.

Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.

ଦାନିଏଲ ଅଧ୍ୟାୟ ବାରଟି ଶେଷ ଦିନମାନରେ ଏକ ଲକ୍ଷ ଚୁଆଳିଶ ହଜାରଙ୍କୁ ମୁଦ୍ରାଙ୍କିତ କରୁଥିବା ଆଲୋକକୁ ପ୍ରଦାନ କରେ। ସେହି ଆଲୋକ ତିନୋଟି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଅବଧି ଦ୍ୱାରା ପ୍ରତୀକୀକୃତ, ଯେଗୁଡ଼ିକୁ ମିଲରାଇଟ ଇତିହାସରେ ସମସ୍ତଙ୍କୁ ସତ୍ୟ ଭାବେ ଚିହ୍ନିତ ଏବଂ ସ୍ଥାପିତ କରାଯାଇଥିଲା। ସେହି ତିନୋଟି ଅବଧି ତିନୋଟି ପଦ୍ୟରେ ପ୍ରସ୍ତୁତ ହୋଇଛି ଏବଂ ସେମାନେ ସତ୍ୟର ଗଠନକୁ ଧାରଣ କରୁଥିବା ତିନୋଟି ସ୍ତମ୍ଭ। ସତ୍ୟର ଗଠନ ଏକ ତ୍ରି-ପଦକ୍ରମୀ ପ୍ରକ୍ରିୟା ଦ୍ୱାରା ଧାରିତ ହୁଏ। ସେହି ତିନି ପଦକ୍ରମର ପ୍ରକ୍ରିୟା, ନଅଟି ପଦ୍ୟର ଏହି ଅଂଶ (4–12) ମଧ୍ୟରେ, ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ସମୟକୁ ପ୍ରସ୍ତୁତ କରୁଥିବା ସେହି ତିନୋଟି ପଦ୍ୟ ଦ୍ୱାରା ପ୍ରତୀକୀକୃତ ହୋଇଛି। ସେହି ତିନୋଟି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଅବଧି, ଯେତେବେଳେ ମୂଳଭୂତ ମିଲରାଇଟ ବୁଝାମଣାର ଆଧାରରୁ ଅନୁଧ୍ୟାନ କରାଯାଏ, ସେତେବେଳେ ତିନୋଟି ପ୍ରତୀକାତ୍ମକ ଅବଧିକୁ ଉତ୍ପନ୍ନ କରେ, ଯେଗୁଡ଼ିକୁ ମିଲରାଇଟ ବୁଝାମଣା ସହିତ ସମନ୍ୱୟରେ ପରିଭାଷିତ କରାଯାଏ, କିନ୍ତୁ ସମୟର ଉପାଦାନକୁ ପ୍ରୟୋଗ କରେ ନାହିଁ।

The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.

Yeroonni sadan keessaa yeroo raawwii raajii cufamee turee ergasii immoo banamu jedhu hiiku keessatti sirriitti argamu; akkasumas ibsa Macaafa Qulqulluu keessatti beekamaa ta’e, adeemsa qormaataa sadarkaa sadii qabu of keessatti hammata. Lakkoofsota sagal Daniel kitaaba isaa akka cufu itti himamuun jalqaban, isaanuma keessatti yeroo sadan sun ibsaman; lakkoofsota sagalan sana keessattis adeemsi qulqulleessamuu, yeroo dhugaan banametti raawwatamu, “qulqulleeffamanii, adii ta’anii, qoramanii” jechuun ibsama. Yeroon sadan lakkoofsota sadii keessatti ibsaman sun, yeroo dhumaa keessatti, bara dhumaa keessatti, dabala beekumsaa kan ta’e, adeemsa qormaataa fi mallatteessuu mootummaa kakuu Waaqayyoo isa xumuraa bakka bu’u. Seenaa sana keessatti “dinqiiwwan” fakkeenya ta’an kan bara dhumaa keessatti saba Waaqayyoo irra ga’an ibsamu. Maaloo keeyyata kana irra deebi’ii dubbisi.

The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.

Yeroo sadii sun, keeyyata sagal keessaa keeyyata sadii keessatti argaman, xumura macaafa Daani’eel ni bakka bu’u; xumuri achitti bakka bu’ames xumura sarara raajii keessaa ti; inni seenaa akkamitti dhagaan tokko, harka malee, gaara keessaa “muramee” baafamu ta’uu isaa ti; kunis seenaa haftee sanaa dha. Sararri keessaa sun boqonnaa kudhanii fi kudha-lama keessatti bakka bu’ameera; xumuri sarara raajii alaa immoo keeyyattoota xumuraa boqonnaa kudha-tokko keessatti, akkasumas keeyyattoota jalqabaa muraasa Daani’eel kudha-lama keessatti argama.

Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.

Yeroon sun sadan kunis xumura mulʼata ragaa laggeen Ulaayii fi Hiddeeqel lamaanitiis; akkasumas lakkoofsonni sadii sun yeroo raajii tokko of keessaa qabu; innis raawwii olaanaa raajii yeroo kakuu, isa Abraamii fi Phaawulos akka dhugaa-baatotaatti dhiheessu, bakka buʼa. Yesus, akka Namaa uffata quncee talbaa uffateetti, lakkoofsa torbaffaa keessatti bishaan irra deddeebiʼaa jira. Lakkoofsa kudha tokko keessatti sagaleewwan lama, kanneen akkasumas sagalee Kiristoos taʼan, Abraamii fi Phaawulos dhugaa baʼuuf dhaabatu. Lakkoofsa kudha lama keessatti seenaa mallattoo saba Waaqayyoo kaaʼuu agarsiifama; mootummaa afurtamii afur kuma dhibba tokkoon taʼan durboota waan taʼaniif, durboonnis fakkeenya durboota kudhanii keessa darbuu; eebbisni lakkoofsa kudha lama keessa jirus warra eeggatanii irra jira. Warri fakkeenya sana keessatti eegan, kanneen “eebbifamoo” taʼan, yeroo balballi cufamutti uffata isaan gara gaaʼelaatti seensisu fudhatan sana dha.

In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.

ଭଗ ୭ରେ, ଯୀଶୁ ଜଳ ଉପରେ ଚାଲୁଛନ୍ତି; ଏହା ଭୟ ସୃଷ୍ଟି କରେ, କିନ୍ତୁ ପିତର ବିଶ୍ୱାସ କରିବାକୁ ସଙ୍କଳ୍ପ କରି ଚାଲିବା ଆରମ୍ଭ କରେ ଏବଂ ଈଶ୍ୱରଙ୍କୁ ମହିମା ଦେଇଥାଏ। କିନ୍ତୁ ପିତର ପ୍ରାୟତଃ ଉଭୟ ଶ୍ରେଣୀଙ୍କର ଏକ ପ୍ରତୀକ, ଏବଂ ତାହାର ବିଚାରର ଘଣ୍ଟା ଆସି ପହଞ୍ଚିବା ସହିତ ସେହି ମହିମା ପୁନର୍ବାର ଭୟରେ ପରିଣତ ହୁଏ। ଭଗ ୭ରେ ଅବସ୍ଥିତ ପ୍ରଥମ କାଳଖଣ୍ଡ ପ୍ରଥମ ଦୂତର ସନ୍ଦେଶକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ଯୀଶୁ ଜଳମାନଙ୍କ ଉପରେ ଅଛନ୍ତି, ଯାହା ଭୟ ଏବଂ ପ୍ରଥମ ଦୂତର ଏକ ପ୍ରତୀକ। ପରେ ଯୀଶୁ ଏକ କାଳଖଣ୍ଡକୁ ଚିହ୍ନିତ କରନ୍ତି, ଯେଉଁଥିରେ ସେ ରବିବାର ଆଇନର ବିଚାର ପୂର୍ବରୁ ନିଜ ଜନଙ୍କୁ ମହିମାନ୍ୱିତ କରିବେ। ତିନି ଦୂତଙ୍କର ସମସ୍ତ ତିନୋଟି ଉପାଦାନ ଭଗ ୭ ମଧ୍ୟରେ ଅନ୍ତର୍ନିହିତ ଅଛି, କାରଣ ଭଗ ୭ ସେହି ତିନୋଟି ଭଗ ମଧ୍ୟରୁ ପ୍ରଥମ, ଯେଉଁଗୁଡ଼ିକ ତିନି ଦୂତଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରେ।

Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”

Lakkoofsi kudhaffaanii sagalee alfaa Abraamii fi Phaawulositti dhugaa-baatummaa oomeegaa isaatiin “lammaffachuu” ni kenna. Sagaleewwan isaanii “lammaffatan” walitti makamuudhaan raajii yeroo kakuu sana ni ibsu; lakkoofsi kudhaffaaniis oomeegaa taʼuudhaan raajicha ni raawwata; kunis yeroo raajii kufaatii Baabilon bara 1798tti xumuramu adda baasuun, akkasiinis guyyoota dhumaa keessatti yeroo Miikaa’el kaʼutti kufaatii Baabilonii fakkeenyaan ni agarsiisa. Lakkoofsa kudhaffaanii keessatti raajota lammaffachuu qabna; akkasumas yeroo kufaatii Baabilon lama bakka buʼu, kanaafis ergaa ergamaa lammaffaa isa, “Baabilon kufteerti, kufteerti” jedhee labses bakka buʼa.

Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.

Lakkoofsi torbaffaan ergaa ergamaa isa jalqabaa dha; lakkoofsi kudha tokkooffaan ergaa ergamaa isa lammaffaa dha; lakkoofsi kudha lamaffaan immoo, inni Daani’el 12*12 yookaan Daani’el 144 ta’e, garaagarummaa warra ogeeyyii fi warra gowwootaa gidduu jiru irratti kan dubbatu dha; garaagarummaan kunis adeemsa mootummaa firdii keessatti, kan xumura isaatti yeroo muddama firdiitti mul’achuu amalaatiin raawwatamu dha. Lakkoofsi kudha lamaffaan ergaa ergamaa isa sadaffaa ti; innis akka addunyaan garee lamaatti qoodamtu kan ibsu dha; fakkeenyi alaa ergamaa isa sadaffaa eegee qoodinsa sana agarsiisu sunis, qoodinsa keessaa ergamaa isa sadaffaa, kan lakkoofsa kudha lamaan bakka buufame, ta’a. Lakkoofsawwan torba, kudha tokko fi kudha lama ergaa ergamoota sadanii dha; lakkoofsawwan sunis ifa bara mootummaa boodaa keessatti hiikamee banamu dha. Lakkoofsawwan sadan kun bara mootummaa boodaa keessatti hiikamuun isaanii Mul’ata boqonnaa kudhaniin wal-sima.

Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.

Kiristos inni ergamaa cimaa sanaa Boqonnaa kudhan keessatti akka “leencaatti” iyye; aarii Isaas bakakkaa torba uume, isaanis akkuma Daaniʼel boqonnaa kudhanitti cufamanii turan. Isaan kutaalee walbira qixxaatti deemani dha. Kanaafuu, yeroon sadan Boqonnaa kudha lamaan keessa jiran, bakakkaa torba Mulʼata Yohaannis kudhan keessa jiran sana illee dha.

The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.

“The seven thunders” jechuun, Kiristoos akka Alfaa fi Omeegaa taʼe ibsuu qofaadha; sababiin isaa, mallattoon ijoo “thunders torban” jedhuu inni guddaan, seenaa waggoota 1798 irraa kaasee hamma 1844tti raawwatame tokko “tarreeffama taateewwanii” akka bakka buʼu, innis seenaa nama dhibba tokkoo fi afurtamii afur kuma keessatti “taateewwan gara fuulduraa” keessatti irra deebiʼamee, “tartiiba isaanii keessatti ni mulʼifamu” jedhuudha. Kanaafuu, “thunders torban” mallattoo Alfaa fi Omeegaati; innis jalqabaa fi xumura, isa duraa fi isa boodaa, hundee fi mana qulqullummaa, dhagaa golee hundeessuu fi dhagaa mataa—thunders torban.

The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.

ଦାନିଏଲ ବାରତମ ଅଧ୍ୟାୟରେ ଉଲ୍ଲେଖିତ ତିନିଟି ପ୍ରତୀକାତ୍ମକ କାଳଖଣ୍ଡର ଆଲୋକ ସାତଟି ମେଘଗର୍ଜନର ଆଲୋକ ସହ ସମନ୍ୱିତ ହେବା ଆବଶ୍ୟକ, କାରଣ ସେମାନେ ଏକେ ଅଭିନ୍ନ ଭବିଷ୍ୟଦ୍ବାଣୀମୟ ରେଖା ଅଟନ୍ତି। ପ୍ରଥମ କାଳଖଣ୍ଡରେ ଖ୍ରୀଷ୍ଟ ଉଭୟ ହସ୍ତକୁ ସ୍ୱର୍ଗଦିଗରେ ଉଠାଇ ଧରିଛନ୍ତି, ଯେପରି ସେ ପ୍ରକାଶିତବାକ୍ୟ ଦଶମ ଅଧ୍ୟାୟରେ ଗୋଟିଏ ହସ୍ତ ସହ କରିଛନ୍ତି। ପ୍ରକାଶିତବାକ୍ୟ ଦଶମ ଅଧ୍ୟାୟରେ, ତାଙ୍କର ହସ୍ତ ଭବିଷ୍ୟଦ୍ବାଣୀମୟ ସମୟର ପ୍ରୟୋଗର ଶେଷର ପ୍ରତୀକ ହୋଇଯାଏ, ଏବଂ ଭବିଷ୍ୟଦ୍ବାଣୀମୟ ସମୟ-କାଳଖଣ୍ଡଠାରୁ କେବଳ ଭବିଷ୍ୟଦ୍ବାଣୀମୟ କାଳଖଣ୍ଡଗୁଡ଼ିକ ପର୍ଯ୍ୟନ୍ତ ଘଟୁଥିବା ପରିବର୍ତ୍ତନକୁ ଚିହ୍ନିତ କରେ। ମିଲେରୀୟମାନେ ପ୍ରୟୋଗ କରିଥିବା ପ୍ରମୁଖ ଭବିଷ୍ୟଦ୍ବାଣୀମୟ ନିୟମର ସେହି ପରିବର୍ତ୍ତନ, ଖ୍ରୀଷ୍ଟଙ୍କ ସମୟରେ ଆକ୍ଷରିକରୁ ଆତ୍ମିକକୁ ଘଟିଥିବା ପ୍ରମୁଖ ପରିବର୍ତ୍ତନରେ ପ୍ରତିରୂପିତ ହୋଇଥିଲା।

The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.

Phaawuloos ergamaan saba filatamoo tokkoo sarara raajii wajjin walqabatee seera raajii guddaa hundeessuuf kaafame. Jalqaba irratti Israa’el hafuuraa keessatti, seerri raajii guddaan tokko hundeeffama; innis kakuu sana mataa isaa illee hiika haaraa kenna. Sana irraa eegalee, ilma Abrahaam ta’uun dhiigaatiin utuu hin ta’in amantiidhaan ilma Abrahaam ta’uu ture. Qajeelfamni raajii sun irra caalaatti karaa qalamii Phaawuloosiin dhaabame; innis dhimma kana keessatti Kiristoosin Mul’ata boqonnaa kudhan keessatti argamu fakkeesse, hojii raajii yeroo 1844 keessatti jijjiiruu fi xumuruudhaan.

The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.

namoonni wajjin kakuu godhame halluu roobaa tiin bakka bu’a; Doonii Nohiis yeroo, lolaa duraa fi boodaa, yeroo itti ummanni filatamaan ifatti adda baafamee hin jirre, bakka bu’a. Waamichi Abrahaam immoo hariiroo raajii keessatti Waaqayyo namoota wajjin qabu keessatti jijjiirama guddaa fi barbaachisaa bakka bu’e. Kakuu Abrahaam wajjin godhame seenaa kakuu keessatti jijjiirama guddaa mul’isa; akkasumas, yeroo Phaawuloositti jijjiirama guddaa hiika jechaatti fudhatamurraa gara hiika hafuuraatti godhame fakkeesse; akkasumas bara 1844 keessatti hojii yeroo irratti hundaa’uurraa gara hojii yeroo hin qabneetti godhame fakkeesse.

The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”

Waaqayyo nama waliin kakuu Isaa keessatti jijjiiramni jalqabaa Ganama Eeden ture; jijjiiramni ifatti labsame immoo muka jireenyaa irratti daangeffamoota ture, akkasumas uffata keessatti jijjiirama uume, ifa hafuuraa irraa gara gogaa hoolaa dhugaaatti. Jijjiiramni guddaan itti aanu seenaa kakuu keessatti lolaa bishaanii dha; kana keessa Noh bakka bu’a, akkuma jijjiirama kakuu guddaa isa jalqabaa keessatti Addaam bakka bu’e sana. Itti aansuudhaan gara saba filatametti ce’uun Abraam waliin dhufa; kunis gara Museetti geessa, innis guyyaan tokko waggaa tokko bakka bu’a jedhu kan seera bu’uuraa raajii beeksisu seensisa. Seerri bu’uuraa sun hanga 1844tti hojii irra ture; yeroo sanas jijjiiramni kakuu guddaan biraa ture. Baraawwan gurguddoo seenaa kakuu keessatti yeroo hundumaa seera bu’uuraa dubbii raajii Waaqayyoo keessaa jijjiiramni guddaan ni jiraata. Jijjiiramni sun yeroo seenaa dhibba afurtamii afur kuma keessaa jiru immoo Alfaa Oomegaan Dhugaa ta’uu isaati. Alfaa fi Oomegaan seera bu’uuraa xumuri yeroo hundumaa jalqabaatiin akka fakkeeffamu Dubbii Waaqayyoo keessatti agarsiisu dha. Seera bu’uuraa alfaa fi oomegaa sanaan wal qabatee, caasaan dachaa sadii jecha Ibrootaa “dhugaa” jedhamuu ni jira.

The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.

ኣብ ታሪኽ ናይቶም ተረፍቲ ዝተፈጸመ እቲ ቀንዲ ናይ ትንቢት ለውጢ፡ ብቐጥታ ኣብ ነፍሲ ወከፍ ካብተን ዓበይቲ ታሪኻት ኪዳን ይውከል፤ ከምኡ ድማ ኣብ ካልኦት መስመራት ሓቂ እውን እዩ። እቲ “መፍትሕ” ኣብ ኢሳይያስ 22:22 ኣብ ኤልያቄም ዝተነብረ፡ እቲ ኣብ ማቴዎስ ሽዱሽተ ኣብ ፓንዩም ንጴጥሮስ ዝተዋህበ ተመሳሳሊ መፍትሕ እዩ። እቲ መፍትሕ ንቤተ ክርስቲያን ፊላዴልፍያ ይወሃብ፤ እቲ ንዊልያም ሚለር ዝተዋህበ መፍትሕ ድማ ነቲ ኣብ ታሪኽ ሙሴ ብሙሴ ዝተመዝገበ ናይ “መዓልቲ ንዓመት” መትከል ክሳብ ኣብቲ ብግቡእ መዓልቲ ዘለዎ ምትእስሳር ንኽረክብ ኣፍቀደሉ፣ እዚ ድማ ንታሪኽ ሚለራውያን ይምስል ነበረ። ናይ ሚለር ምትእስሳር ምስ ትንቢት ሙሴ፡ ብናይ ጳውሎስ ምትእስሳር ምስ ትንቢት ኣብራም ይውከል ነበረ። እሞ ሚለር ምስ ሙሴ ክተኣሳሰር ስለምንታይ ኣይግባእን? ምድሓን ሙሴ ኣብ ታቦት፡ ክልቲኦም ኪዳናት ንምትእስሳር ምስ ምድሓን ኖህ ኣብ ታቦት ተኣሳሲሩ ነበረ። እቶም ካብ ኤደን ዝጅምሩ ለውጥታት ኣብ ኣገባብ ናይ ትንቢት መተግበሪ ዝሕብሩ፡ ኣብ ታሪኽ ናይቶም ናይ መወዳእታ ህዝቢ ኪዳን—እቶም ሚእትን ኣርብዓን ኣርባዕተ ሽሕ—እቲ ዓብዪ ምግላጽ ናይ ትንቢታዊ ብርሃን ከም ዝልለ የርእዩ። ኣነ እሓስብ እቲ ቀንዲ ናይ ትንቢት ለውጢ ብሸውዓተ ነጐድጓድ እዩ ዝውከል፣ እዚኣቶም ድማ ብቐጥታ ምስቶም ኣብ ዳንኤል ምዕራፍ ዓሰርተ ክልተ ዘለዉ ሰለስተ ግዜያት ዝተኣሳሰሩ እዮም፤ እዚኣቶም ድማ ኣብ ልዕሊ እቲ ኣብ ሰለስተ-ደረጃ ኣወቃቕራ ሓቂ ዝተመስረተ መስመር ኣብ ልዕሊ መስመር መተግበሪ፡ መትከላት ኣልፋን ኦሜጋን ምስ ዝተግበሩ ጥራይ ይልለዩ።

In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.

“ସମୟ ଆଉ ରହିଲା ନାହିଁ” ବୋଲି ଘୋଷଣାର ତତ୍କ୍ଷଣାତ୍ ପୂର୍ବବର୍ତ୍ତୀ ପଦ୍ୟଗୁଡ଼ିକରେ, ଖ୍ରୀଷ୍ଟ ସାତଟି ବଜ୍ରଧ୍ୱନିକୁ ପରିଚୟ କରାଇଥିଲେ, ଯାହା ଦାନିଏଲ ବାରର ସତ୍ୟଗୁଡ଼ିକ ପରି—ମୁଦ୍ରାଙ୍କିତ ହୋଇଥିଲା। ବାରତମ ଅଧ୍ୟାୟରେ ସୁକ୍ଷ୍ମ ପଟବସ୍ତ୍ର ପରିଧାନ କରିଥିବା ପୁରୁଷଙ୍କ ଉଭୟ ହାତ ଉପରକୁ ଉଠାଇବାର ପ୍ରସଙ୍ଗ ହେଉଛି ଦାନିଏଲଙ୍କ ପୁସ୍ତକର ମୁଦ୍ରା ଖୋଲାଯିବା; ଏବଂ ପ୍ରକାଶିତ ବାକ୍ୟ ଦଶରେ ଖ୍ରୀଷ୍ଟ ସିଂହର ପ୍ରସଙ୍ଗ ହେଉଛି ସାତଟି ବଜ୍ରଧ୍ୱନିର ମୁଦ୍ରାଙ୍କନ। ସିଷ୍ଟର ହ୍ୱାଇଟ୍ ସାତଟି ବଜ୍ରଧ୍ୱନିର ମୁଦ୍ରାଙ୍କନକୁ ଦାନିଏଲଙ୍କ ପୁସ୍ତକର ମୁଦ୍ରାଙ୍କନ ସହ ସମଲଗ୍ନ କରିଛନ୍ତି।

> “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.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Eei booda qilleensoonni torban sun sagalee isaanii erga dhageessisanii, ajajni sun Yohaannisitti akkuma Daaniyaelitti waaʼee macaafa xinnaa sanaa dhufa: ‘Wanta qilleensoonni torban sun dubbatan sana chaappeessi.’ Isaan kun taateewwan gara fuulduraatti taʼan kan yeroo isaanii keessatti ifa taʼan wajjin wal qabatu.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “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. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.

Kodensota torban tokkon Ibsa Mul’ataa boqonnaa kudhanii fi Hafuura Raajii, akkasumas seenaa warra Millerites bara 1840 irraa jalqabee hamma 1844tti jiruuniin ibsamu; seenaan sunis seenaa dhibba afurtamii afur kuma keessaa irra deebi’amee mul’ata. Keeyyatauma sana keessatti akkana jedha: “Ifni addaa Yohaannisitti kenname, kan kodensota torban keessatti ibsame, ibsa taateewwanii kan ergaa ergamoota jalqabaa fi lammaffaa jala keessatti raawwataman ture. Uummatni wantoota kana beekuun isaanii gaarii hin turre; amantiin isaanii dirqamaan qoratamuu qaba ture. Tartiiba Waaqayyoo keessatti dhugaa baay’ee dinqisiisaa fi sadarkaa olaanaa qabu lallabama ture.” Warri Millerites akka abdii kutannaa lama isaan qunnamu hubachuu hin dandeenye; hanqinni hubannaa isaanii isaan qoruuf qophaa’ee ture. Warri Millerites “dhugaa sadarkaa olaanaa qabu” kamiyyuu hin shakkine; jechuunis, seenaa kakuu keessatti “jijjiiramoota raajii gurguddoo” kamiyyuu hin eegne.

Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.

Millerite “namoonni” wantoota kana beekuun “gaarii taʼuu baatus,” kumni dhibba afurtamii fi afur kun seenaa isuma kanaan qoratamu; garuu seenaa sana badii hin qabneen dogoggoraan hubachuudhaan miti, kana irraan kan kaʼe seenaa beekuun isin irraa barbaadamu tokko hubachuu dhabuu isaaniitiin qoratamu. Inni qormaata isuma sanaa dha, garuu garagalchamee. Yohaannis Mulʼata boqonnaa kudhan keessatti, dura dursee kumicha dhibba afurtamii fi afur bakka buʼa; itti aansuun qofa immoo sochii Millerite ergamoota tokkoffaa fi lammaffaa bakka buʼa. Kunis yeroo Yohaannis kitaaba xinnaa sana nyaachuu isaa dura dursee akka inni isaaf miʼaawaa taʼu, ergasii immoo hadhaaʼu itti himamu argitanitti hubatama. Milleritootaaf waan sun maal jechuu akka taʼe beekuun gaarii hin turre; Yohaannis garuu saba duraan dursee yeroo Milleritoonni kitaaba xinnaa sana nyaatanitti maaltu taʼe beekan bakka buʼa.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Ani ergamaa gara ergamaa sanaa dhaqee, Kitaaba xinnaa sana naaf kenni jedheen. Innis, Fudhadhuutii nyaadhu; innis garaa kee ni hadhaaʼiisa, afaan kee keessatti garuu akka dammaa ni miʼaawa jedheen. Anis harka ergamichaa keessaa kitaaba xinnaa sana fudhadhee nyaadhe; innis afaan koo keessatti akka dammaa miʼaawaa ture; akkuma ani isa nyaadheen immoo, garaan koo ni hadhaaʼe. Mulʼata 10:9, 10.

John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.

Yohannis muxanno qara 1840 irraa hamma 1844tti muuxannoo hadhaa-fi-mi’aawaa taʼe dursee itti himame; kunis seenaa boqonnaa kudhan keessatti mul’ate dha. Muuxannoon kun, kan lakkoofsa sagalii fi kudhan keessatti ifatti fakkeeffame, lakkoofsa lama irraa hamma afuritti illee ifatti adda baafamee ibsameera.

> And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.

> በእጁም የተከፈተ ትንሽ መጽሐፍ ነበረ፤ ቀኝ እግሩንም በባሕር ላይ፣ ግራውንም በምድር ላይ አኖረ፤ እንደ አንበሳም በሚጮኽበት ጊዜ እንዲሁ በታላቅ ድምፅ ጮኸ፤ በጮኸም ጊዜ ሰባቱ ነጎድጓዶች ድምፃቸውን አሰሙ። ሰባቱም ነጎድጓዶች ድምፃቸውን ባሰሙ ጊዜ ልጽፍ ተዘጋጅቼ ነበር፤ ከሰማይም እንዲህ የሚል ድምፅ ሰማሁ፦ “ሰባቱ ነጎድጓዶች የተናገሩትን ነገር አትም፣ አትጻፈውም።” ራእይ 10፥2–4።

The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.

“thunder” torban sun “ibsa taʼeewwan” jalqabaa fi ergamaa lammaffaa jalatti raawwataman bakka buʼu; akkasumas “taʼeewwan gara fuulduraatti tartiiba isaanii keessatti ibsamanis” bakka buʼu. “thunder” torban sun seenaa Milleroota seenaa dhibba afurtamii afur kuma sanaa keessatti irra deebiʼamee mulʼatu taʼuu isaa bakka buʼu; dhugaan yeroo dhumaatti bara 1798 fi achii boodaa hiikame, guyyoota dhumaa saba Waaqayyoo keessatti hiikamuun dhugaa akka jiru bakka buʼa. Yesus Mulʼata boqonnaa kudhan keessatti argamu, Yesus Daaniʼel boqonnaa kudha lama keessatti argamu wajjin walsima. Kutaa lamaan keessatti iyyuu, guyyoota dhumaa keessatti mallatteeffamuu fi hiikamuun dhugaa qorumsaa ifatti kaaʼameera.

Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.

Namoonni tokko tokko Yesuus lakkoofsa torbaffaa keessatti dubbachaa jira jechuun falmii kaasuu dandaʼu; Garuu Gebriʼeel lakkoofsa kudha tokkoo fi kudha lamaan keessatti Daaniʼeeliin dubbachaa jira jechuunis ni yaadamu dandaʼa; taʼus, Yesuus kutaawwan sadan isaanii keessatti dubbachaa jira jechuunis hubatamuu dandaʼa. Dhimma kana keessatti gama kamiyyuu yoo fudhatame, sagaleen dubbatu sagalee Kiristoos isa karaa Daaniʼeel dubbatu dha; yeroo raajii sadan boqonnaa kudha lamaan keessa jiranis dubbii Kiristoos ti; innis yeroo sadan sana caasaa dhugaa keessatti ni dhiyeessa. Yeroon sadan hundinuu cufamanii jiru; kanaafis mallattoo tokko isa sadarkaa sadiin ibsamu taʼu.

Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.

lakkoobsi torbaffaan “dinqisiisoota” xumuramuu isaanii irratti dubbata; kunis hojii Kiristoos isa dhumaa Iddoo Hundumaa Caalu keessatti yeroo Inni cubbuu nama dhibba afurtamii afur kuma irraa haquu fi isaan chaappeessutti raawwatamu agarsiisa. Lakkoobsi jalqabaa “dinqisiisoota” eenyu akka ta’an adda baasa; lakkoobsi dhumaa keessaa isa sadaffaas “dinqisiisoota” akka warra eeganii eebbifamanii fi abdii kutannaa isa jalqabaa keessa darbanitti adda baasa. Yeroon giddugaleessaa immoo yeroo mootummaa Yakkoobii Dilbataa keessatti fincila ilmaan namootaa adda baasa; akkasumas yeroo seera Dilbataatti geessu akka yeroo qophii warra dhibba afurtamii afur kumaatiitti ibsa. Lakkoobsota hundinuu kallattiidhaan “wanta dhuma irratti dhufu” saba Daani’eel “bara isa boodaa keessatti” irra ga’u adda baasaa jiru. Lakkoobsotni sadan hundinuu mata-duree qulqulleeffamuu warra dhibba afurtamii afur kumaa irratti dubbatu. Yeroon jalqabaa yeroo sadaffaa wajjin wal-simma; yeroo giddugaleessaa immoo addunyaan guutuun yeroo isaan gara Armaageedoon deemaa jiranitti fincila isaanii bakka bu’a.

If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.

Yoo yeroon sunis torbanichi daddarbilaa taʼan taanaan, lakkoofsonni sadi sun “wantoota gara fuulduraatti taʼan, kanneen tartiiba isaanii keessatti [ibsaman]” adda baasuu qabu; akkasumas “wantoonni gara fuulduraatti taʼan” sun, “ibsa wantoota ergamoota jalqabaa fi lammaffaa jalatti bara 1840 irraa hamma 1844tti raawwatamanii” wajjin wal simuu qabu. Dhugaa hedduun sochiin kun fudhate ni jiru; isaanis hubannoo abbootii durii irraa ifatti adda taʼan; taʼus dhugaan sun hundinuu hubannoo abbootii durii wajjin wal gitu. Milleroota irraa kaasee hamma ammaatti jijjiiramni raajii guddaan tokko tureera. Qajeelfamni guyyaa tokko waggaa tokkoof jedhu fakkeenya beekamaa isa duraa ti; garuu kanneen biroonis jiru. Fakkeenyi jijjiirama raajii guddaa tokkoo, walitti dhufeenya yeroon sunis torbanichi daddarbilaa wajjin bakka buʼa.

After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.

Yohannis boqonnaa kudhan keessaa lakkoofsa dhumaa keessatti akka inni deebisee raajii dubbatu itti himame booddee, kanaanis seenaa boqonnaa kudhanii sochii Milleritootaas taʼe dhibba tokkoo fi afurtamii afur kuma sana lamaan isaanii akka bakka buʼu jabeessee ibsamee, inni mana qulqullummaa safaruuf ulee tokko kennameef; garuu dirree ala keessaa dhiisuudhaan akka isa irraa hafu itti himame.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Akkasumas narraa ulee bokkuttii ulee siinqee fakkaatu naa kenname; ergamaanis dhaabatee, “Ka’i, mana qulqullummaa Waaqayyoo, iddoo aarsaa, warra achi keessatti waaqeffatanis safari. Garuu oobdii mana qulqullummaa alaa dhiisi; hin safarin; inni saba Ormaaaf kennameeraatii; isaanis magaalattii qulqulluu ji’oota afurtamaa fi lama miilla jala ni dhidhiitu” jedhe. Mul’ata 11:1, 2.

When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.

Bara 1844 booddee mana qulqullummaa yeroo safaramu, Yohaannis warra Ormaa kan oobdii alaatiin fakkeeffaman keessaa dhiisuuf itti himame. Fakkeenyi kun bara 1844tti Waaqayyo misirroo kakuu haaraa tokko yeroo sana qofa filatee akka ture agarsiisaa ture; yeroo sanas misirroo Isaa fi oobdii alaatti gidduutti adda-bahiinsi taasifame. Obboleettiin White ifatti akka ibsitu, oobdiin alaa warra Ormaa bakka bu’a; manni qulqullummaa immoo saba Waaqayyo filate dha. Boqonnaa The Outer Court jedhu, macaafa The Desire of Ages keessaa qofa dubbisaa.

John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.

Yohaannis warra Miilerotaa, kanneen bara 1844 keessatti yeroo sana saba filatamaa Waaqayyoo ta’anii turan, agarsiisaa jira. Garaagarummaan tokko warra Miilerotaa, kanneen ergaa mi’aawaa-hadhaawaa sana yeroo sana muuxatan, fi hafuura addunyaa Kiristaanaa ofiin jedhu keessaa warra hafan, kanneen saboota Ormaa akka ta’aniitti bakka buufaman, gidduutti kaa’ame.

The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.

Bara bu’uuraa bara 1840 irraa jalqabee hamma abdii kutannaa jalqabaatti kaa’ame, mana qulqullummaas yeroo lallaba Iyyata Halkan Gidduutti xumurame. Sana booddee abdii kutannaa guddaan dhufe; Yohaannis immoo ka’ee safaruuf akka isaatti himame, garuu Ormaoota dhiisuu qaba. Yohaannis banuu murtiitti fakkeenya ta’a; kanaafis, hafuurni kaka’umsa qulqulluun lakkaa’uu Yohaannis isa lakkoofsota keessatti mul’atu akka mallattoo murtii qorannoo hojiirra oolcha. Wanti nuti amma dhiyeessine, Yohaannis akka mallattoo safaruutti ilaalchisee, hubannoo Adventistii aadaa wajjin wal simata; garuu sochii kana keessatti, mallattoo kana hubachuu irratti jijjiiramni guddaan ture.

In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.

Akka hubannaa Milleroota wajjin waliigaltee keessa, seenaa Millerootaa isa Yohaannis boqonnaa kudhan keessatti bakka bu’e keessaa sochiin wal fakkaataan tokko kan dhuma irratti dhibba tokko fi afurtamii afur ta’uuf jiru akka duraan raagame arguutti dhufne. Yoo safartuuwwan seenaa Millerootaa fudhattee, yeroo Ormootaa irraa adda baaste, mana qulqullummaa isa Yohaannis safaraa ture sana iyyuu arguu dandeessa jechuun hubanneerra.

We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”

Nuti bara 2520-bara waggaa raajii yeroo tokko 1798tti xumuramu, kan biraan immoo 1844tti xumuramu argine; kanaanis yeroo waggaa afurtamii jaha ta’e kan Kiristoos mana qulqullummaa Millerite ijaare mul’ise. Yohannis iddoo dallaa alaa akka saboota Ormaa ta’e adda baase, akkasumas “yeroo saboota Ormaa” jedhamee waamamu raajii tokko jira.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Isaanis qarqaraatti ni kufu; saboota hundumaatti boojiʼamanii ni geeffamu; yeroo sabootaa hamma guutamutti Yerusaalem miilla sabootaatiin ni dhidhiitamti. Luqaas 21:24.

The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.

ଅନ୍ୟଜାତିମାନଙ୍କର “ସମୟଗୁଡ଼ିକ” ବହୁବଚନ, ଏବଂ ଏହା ଦୁଇଟି ସେହି କାଳକୁ ସୂଚାଏ ଯେଉଁଥିରେ ଶାବ୍ଦିକ ଇସ୍ରାଏଲ ଓ ଆତ୍ମିକ ଇସ୍ରାଏଲ ଉଭୟେ ପଦଦଳିତ ହୋଇଥିଲେ। ପୌରାଣିକ ଧର୍ମପ୍ରଥା ପରେ ପାପତନ୍ତ୍ର ଦ୍ୱାରା ହୋଇଥିବା ଏହି ଦୁଇ ପଦଦଳନର ଶେଷଟି 1798 ମସିହାରେ ସମାପ୍ତ ହେଲା। କଣ ଦାବି କରାଯାଉନାହିଁ ବୋଲି ଧରାଯାଉ, “ଅନ୍ୟଜାତିମାନଙ୍କର ସମୟଗୁଡ଼ିକ” ପ୍ରଥମ ଦୂତଙ୍କ ଆଗମନ ସହ 1798 ମସିହାରେ ଶେଷ ହୋଇଗଲା। ଯୋହନଙ୍କୁ 1798 ମସିହାରେ ମାପ ଆରମ୍ଭ କରିବାକୁ ଥିଲା, ଏବଂ ତାହା ପୂର୍ବରୁ କିଛି ନୁହେଁ। ତାଙ୍କୁ 1844 ମସିହାର ଇତିହାସରେ ସ୍ଥାପିତ କରାଯାଇଥିଲା; ତେଣୁ 1798 ମସିହାରେ ଶେଷ ହୋଇଥିବା ସେହି ଅବଧିକୁ ଛାଡ଼ି ଦେବାର ଅର୍ଥ ହେଲା ପ୍ରାଙ୍ଗଣକୁ ଛାଡ଼ି ଦେବା, ଏବଂ ଏପରି କରିବା ଦ୍ୱାରା ତୁମେ ସେହି ଛଅଚାଳିଶ ବର୍ଷକୁ ପ୍ରକାଶ କର, ଯେତେବେଳେ ମିଲରୀୟ ମନ୍ଦିରଟି ଚୁକ୍ତିର ଦୂତଙ୍କ ଦ୍ୱାରା ଉତ୍ଥାପିତ ହୋଇଥିଲା। ଏହି ପ୍ରୟୋଗରୁ ଅନେକ ସମ୍ବଦ୍ଧ ସତ୍ୟ ଉତ୍ପନ୍ନ ହୁଏ, କିନ୍ତୁ ମୁଁ ଏହାକୁ କେବଳ ଏକ ଉଦାହରଣରୂପେ ବ୍ୟବହାର କରୁଛି—ଏମିତି ଏକ ଆଲୋକ ଭାବରେ ଯାହା ପ୍ରବର୍ତ୍ତକମାନଙ୍କର ବୁଝାମଣାରୁ ଭିନ୍ନ, କିନ୍ତୁ ଏହା ସେହି ଆଲୋକ ଯାହା ମୂଳ ସତ୍ୟଗୁଡ଼ିକୁ ବିରୋଧ କରେ ନାହିଁ, ଯଦ୍ୟପି ଏହା ଆଉ ସମୟକୁ ପ୍ରୟୋଗ କରେ ନାହିଁ।

That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.

Dhugaan addaa sun 9/11 dura ni beekame; garuu dhugumaan erga 9/11 booddee gadi fageenyaan ni hundeeffame. Dhugaan Yohannis mana qulqullummaa safaruu irraa ilaallatu guutummaatti torban qaqawweessa irraa adda baafamuu hin danda’u; keessaa isa tokkoo qofa miti, kutaa wal fakkaataa sana irraayyi. Waa’ee hojii irra oolmaa torban qaqawweessaa ilaalchisee dhugaan tokko jira; innis hanga yeroo “dinqiiwwan” Daaniʼel boqonnaa kudha lamaan keessatti raawwatamanitti cufamee ture. Hojii irra oolmaan “torban qaqawweessaa” erga Adoolessa 2023 booddee baname, karaa gadi fagoo ta’een caqasa sadii Daaniʼel boqonnaa kudha lamaan waliin guutummaatti wal simata; yookaan jechuun, isaan ni guutisa.

Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.

Obboleettiin Wiit hariiroo kitaabota Daaniʼelii fi Mulʼataa ibsuuf jecha *complement* jedhu fayyadamti; jecha *compliment* jedhu miti. *Complement*, jechuun “gara guutummaatti fiixaan baasu” jechuudha; innis waan kitaabni raajii lamaan sun waliif raawwatanidha. Torban guurroon, yeroo boqonnaa kudha lamaan Daaniʼel keessatti erga Adoolessa 2023 booddee hiikamanitti, ergaa achi keessa jiru gara fiixee guutummaatti geessu. Wanti torban guurroo banus qajeelfama alfaa fi oomeegaa, caasaa dhugaatii wajjin walqabatee jirudha.

The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.

ଅନ୍ୟଜାତିମାନଙ୍କର “ସମୟଗୁଡ଼ିକ” 1798 ମସିହାରେ ପୂରଣ ହୋଇଥିଲା, ଏବଂ ଏହା 1260 ବର୍ଷର ଦୁଇଟି ଅବଧିକୁ ସୂଚାଏ, ଯେଉଁ ସମୟରେ ପ୍ରଥମେ ପୌରାଣିକ ଧର୍ମପଦ୍ଧତି ଏବଂ ପରେ ପାପତ୍ୱ ମନ୍ଦିର ଓ ସେନାକୁ ପଦଦଳିତ କରିଥିଲା। ମନ୍ଦିରକୁ ମାପିବାବେଳେ, ଆମେ ବାହ୍ୟ ପ୍ରାଙ୍ଗଣକୁ ଛାଡ଼ି ଦେବାକୁ ହେବ, ଏବଂ ସେହି ପ୍ରାଙ୍ଗଣ 1798 ପର୍ଯ୍ୟନ୍ତ ବ୍ୟାପ୍ତ; କିନ୍ତୁ 1844 ପରେ ସମୟ ଆଉ ରହିଲା ନାହିଁ। ଆଜି 1260 ବର୍ଷ କେବଳ ଏକ ସମୟାବଧିକୁ ସୂଚାଏ ଯାହା ମନ୍ଦିର ଓ ପ୍ରାଙ୍ଗଣ ମଧ୍ୟରେ ଥିବା ପାର୍ଥକ୍ୟକୁ ଚିହ୍ନିତ କରେ। ଏହି କାରଣରୁ, ଜୁଲାଇ 18, 2020 ରୁ 2023 ମସିହାର ଜୁଲାଇ ପର୍ଯ୍ୟନ୍ତ ପଦଦଳନ ସମ୍ପନ୍ନ ହୋଇଥିଲା। ଆଜି ମନ୍ଦିରକୁ ମାପିବା—ପ୍ରଥମ ଓ ଦ୍ୱିତୀୟ ଦୂତମାନଙ୍କର ସନ୍ଦେଶମାନଙ୍କ ଅଧୀନରେ ଘଟିଥିବା ଘଟଣାମାଳାର ଏକ ସୀମାରେଖାକୁ ସୂଚିତ କରୁଥିବା ସାତ ଘର୍ଜନ ସହିତ ସମ୍ବନ୍ଧରେ—ଯୋହନଙ୍କୁ ନିଯୁକ୍ତ କରାଯାଇଥିବା କାର୍ଯ୍ୟ ଅଟେ। “ଆମର ମହାନ କାମ” ହେଉଛି ତିନି ଦୂତଙ୍କର ସନ୍ଦେଶଗୁଡ଼ିକୁ “ଏକତ୍ର କରିବା”, ଏହାଦ୍ୱାରା ଏମିତି ଗୋଟିଏ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ କାର୍ଯ୍ୟକୁ ଚିହ୍ନିତ କରାଯାଏ ଯାହା ପୂର୍ବବର୍ତ୍ତୀ ଚୁକ୍ତିଇତିହାସରେ କରାଯାଇନଥିଲା, ଏବଂ ଏବେ ସୁଦ୍ଧା ମଧ୍ୟ ଅତ୍ୟନ୍ତ ଦୁର୍ଲଭ ଭାବରେ କରାଯାଏ। ଯେତେବେଳେ ଆମେ ଅନ୍ୟଜାତିମାନଙ୍କର ସମୟଗୁଡ଼ିକୁ ସୂଚାଉଥିବା ପ୍ରାଙ୍ଗଣକୁ ଛାଡ଼ି ଦେଉଛୁ, ସେତେବେଳେ ଆମେ 1798 ମସିହାରେ ଶେଷକାଳରେ ଶେଷ ହୋଇଥିବା ପାପତ୍ୱର 1260 ବର୍ଷର ନିର୍ଯାତନାକୁ ଛାଡ଼ି ଦେଉଛୁ।

The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”

Mana qulqullummaa waggaa afurtamii jaʼa keessatti seenaa Miilerota keessatti ijaarame, mana qulqullummaa isa jiʼa Adoolessa bara 2023 irraa eegalee hanga seerri Dilbataa dhufuuf yeroo muraasa duraatti ijaaramaa jiru adda baasa. Seenaa sana jechuun yeroo qaqawwan torban “dhimmoota gara fuulduraa” taʼan, kan “akka taʼan” — taʼuu dandaʼu osoo hin taʼin — “tartiiba isaanii keessatti ifatti mulʼifaman” ti.

When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.

Yeroo seenaa ergamaa isa jalqabaa, kan isa lammaffaatiin walitti maknu, seenaa alpha gaddisiisaa taʼeen jalqabamee, omega gaddisiisaa taʼeen xumuramu argina. Yeroo mallattoolee raajii seenaa ergamaa isa jalqabaa bara 1840 irraa jalqabee hamma Ebla 19, 1844tti, mallattoolee ergamaa isa lammaffaa yeroo sana dhufee itti fufee hanga dhufaatii isa sadaffaa Onkololeessa 22, 1844tti walitti hiriirsinu—yeroo lama arganna; lamaan isaanii iyyuu dhufaatii ergamaatiin jalqabanii dhufaatii ergamaatiin xumuramu. Seenaa isa jalqabaa irraa gara isa lammaffaatti jiru, seenaa isa lammaffaa irraa gara isa sadaffaatti jiru ni ibsa.

A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.

ትንቢታዊ ምስክርነት ይህ ትግበራ ትክክለኛ መሆኑን የሚያረጋግጥ በዚያ ትግበራ አልፋና ኦሜጋ ውስጥ ይገኛል። ሁለት ተመሳሳይ መስመሮች በአንድነት ሲተገበሩ፣ የሁለቱም መስመሮች መጀመሪያና መጨረሻ የመልአክ መምጣትን ያመለክታሉ። ከዚያም እነዚህ መስመሮች መስመር በመስመር በአንድነት ተዋህደው ወደ አንድ መስመር በሚቀላቀሉበት ጊዜ፣ መጀመሪያው የመጀመሪያውን ተስፋ መቁረጥ ያመለክታል፣ መጨረሻውም ታላቁን ተስፋ መቁረጥ ያመለክታል። ተጨማሪ ማስረጃ መጨረሻውን ከመጀመሪያው የሚበልጥ እንደሆነ በሚያመለክቱ የአልፋና ኦሜጋ መርሆች ውስጥ ይገኛል። በታላቁ የኦሜጋ ተስፋ መቁረጥ የሚያበቃ የአልፋ ተስፋ መቁረጥ የአልፋና ኦሜጋን ንኡስና ታላቅ ክፍል ያመለክታል።

When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.

Yeroo nuti Eebla 19, 1844 irraa jalqabnu, (dhufaatii ergamaa lammaffaa kan dhufaatii ergamaa sadaffaa Onkoloolessa 22, 1844tti geessu); ergasii immoo sarara lammaffaa Hagayya 11, 1840 irraa, kan Eebla 19, 1844tti xumuramu, jalqabna; yeroo kana ni argina jechuun abdii kutannaan Eebla 19, 1844 sarara raajii kan walitti makamuudhaan sarara raajii ergamaa tokkoffaa fi lammaffaa irraa uumamu keessatti alfaas omeegaas taʼuu isaa.

At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.

Yeroo sanatti sanaa xumurarratti ergamaan sadaffaan ergamaa lammaffaa wajjin dhufee jira; kanaanis 9/11 fi sagalee lama ergamaa jabaa Mul’ata boqonnaa kudha saddeet keessatti argamu fakkeessa. Sagaleen lamaan sun lamaan isaanii iyyuu ergaa ergamaa lammaffaa fi ergamaa sadaffaati; ergamoonni lamaan sun Onkoloolessa 22, 1844 irratti wal tuqan, akkasumas yeroo seenaaleen lamaan sarara irratti sararaan walitti fidanitti deebi’anii walitti dhufu. Akka kanaan walitti fidiinsaan isaanii seenaan abdii kutannaa jalqabaa irraa hamma abdii kutannaa guddaatti jiru ni bakka bu’a; mallattoon daandii gidduu seenaa sanaa keessa yeroo Milleroota keessatti ture immoo walga’ii qubannaa Exeter ture; achittis gosi waaqeffattootaa lama mul’atan; kunis fakkeenya keessatti fincilamuu durboota gowwootaa kan bakka bu’u yoo ta’u, mallattoo daandii giddu galeessaa sana akka fincilaatti adda baasa.

The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.

ቶቤ ሰባት ነጐድጓድ የመጀመሪያውንና የሁለተኛውን መልአክ መልእክቶች ተጣምረው መስመር በመስመር የተገለጸውን ታሪክ ይወክላሉ፤ ይህም በአንድ መቶ አርባ አራት ሺህ ታሪክ ውስጥ ከመጀመሪያው ተስፋ መቁረጥ እስከ ታላቁ ተስፋ መቁረጥ ድረስ ያለውን ታሪክ ያመለክታል። ያ ታሪክ በትንቢታዊ ሁኔታ ምንን እንደሚወክል የሚገኝ ማስተዋል በዳንኤል አሥራ ሁለት ውስጥ እስከ ፍጻሜው ዘመን ድረስ እንደታተመ ከተወከለው መልእክት ጋር ፈጽሞ ተመሳሳይ በሆነ ሁኔታ ይጣጣማል።

We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.

Nuti maqaa itti aanu keessatti qorannaa kana ni itti fufna; garuu kutaa mul’ata Daniel isa dhumaa kan fakkeenya saba Waaqayyoo guyyoota dhumaa keessatti argamu qofa ilaallatu nan dhiisa. Seera yeroo jalqabaatti dubbatame jedhu keessatti haala jiru hubadhaa; lakkoofsa tokko keessatti Daniel garee mul’ata sana hubatu keessaa jira. Wanti mul’ata keessatti jalqaba dubbatame, Daniel akka ogeeyyii hubatan keessaa tokkootti fakkeessuudha; lakkoofsonni saglan dhumaa immoo hundinuu ogeeyyii guyyaa digdama lammaffaa irratti hubatan irratti xiyyeeffatu.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

> Waggaa sadaffaatti Qiiros mootii Faares keessa, wanti tokko Daaniʼelitti mulʼate; innis maqaan isaa Beltashaazaar jedhamee waamama ture; wantichis dhugaa ture, garuu yeroo murteeffame dheeraa ture; innis wanticha hubate, mulʼatichaas qalbeeffate.

> In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold

> Bara sana keessa ani Daani’el torban guutuu sadii gaddaan ture. Ani buddeena mi’aawaa hin nyaanne; foonis daadhii wayiniis afaan koo keessa hin seenne; hamma torban guutuu sadii raawwatametti ani ofis hin dibanne. Guyyaa digdamii afraffaa ji’a jalqabaa keessattis, ani qarqara laga guddaa, isa Hiddeqel jedhamu bira utuun jiruu; yeroo sanattis ani ija koo ol kaasee ilaale; kunoo

> a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

> namni tokko wayyaa quncee irraa hojjetame uffate, mudhii isaas warqee qulqulluu Uufaazitiin hidhate ture; qaamni isaa immoo akka biirilii ture, fuulli isaas akka mul’ata balaqqeessaa, iji isaas akka ibsaa ibiddaa, irreen isaa fi miilli isaa halluu naasii qulqulleeffamee akka fakkaatan ture, sagaleen dubbii isaatis akka sagalee tuuta guddaa ture.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> Aneenis ani Daaniʼel qoficha mul’ata sana arge; namoonni na wajjin turan garuu mul’ata sana hin argine; raafamni guddaan garuu isaan irratti buʼe, kanaafis of dhoksuuf baqatanii deeman. Kanaaf ani kophaa koo hafeen, mul’ata guddaa kana arge; humni tokko illee keessatti naaf hin hafne; miidhaginni koos keessatti gara mancaʼinaatti geeddarame, humna tokkollee hin qabaanne.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me,

> Garuu ani sagalee dubbii isaa nan dhaga’e; yeroo ani sagalee dubbii isaa dhaga’ettis, ani fuula koo irratti rafuu gad fagoo keessa seene, fuulli koos gara lafaa ilaale. Kunoo immoo, harki tokko na tuqe; innis jilba koo irratti fi calaqqee harka koo irratti na dhaabe. Innis naan jedhe,

> O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.

> Yaa Daaniʼel, nama baayʼee jaallatamaa taate, dubbii ani sitti dubbadhu hubadhu, qajeelii dhaabadhu; ani amma gara kee ergameera.

> And when he had spoken this word unto me, I stood trembling. Then said he unto me,

> Yeroo inni dubbii kana anaaf dubbate, ani holladhee nan dhaabadhe. Innis naatiin jedhe,

> Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

> Hin sodaatin, Daani’el; guyyaa jalqabaa ati hubachuuf garaa kee erga qopheessitee fi fuula Waaqa kee duratti of gad deebifte jalqabee, dubbiin kee dhaga’ameera; anis dubbii keetiif dhufeera. Garuu mootummaa Faares bulchaan ana guyyoota digdamii tokko dura dhaabate; kunoo, Miikaa’el inni tokko bulchitoota ijoo keessaa na gargaaruuf dhufe; anis achitti mootota Faares wajjin hafeera.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.

> Amma ani dhufee, waan bara dhumaa keessatti saba kee irra ga'u si hubachiisuuf; mulʼanni sun amma iyyuu guyyoota baayʼeef waan taʼeef.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me,

> Yommuu inni dubbii akkasii anatti dubbate, ani fuula koo gara lafaatti gadi qabe; dubbiin na dhoowwame. Kunoo, inni akka fakkaattii ilmaan namootaa tokko hidhii koo tuqe; ergasii afaan koo nan bane, nan dubbadhe, isa fuula koo dura dhaabateenis akkan jedhe:

> O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord?

> Yaa gooftaa koo, mul’ataan kanaan gaddi koo natti deebiʼeera, humna tokkos of keessaa hin qabu. Garbichi gooftaa koo kanaa gooftaa koo kana waliin akkamitti dubbachuu dandaʼa ree?

> for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,

> ani ana hin taanaan humna na keessaa hin hafne; hafuurri illee ana keessaa hafe hin jiru. Ergasii nama fakkaatu tokko deebi’ee na tuqee, na jabeesse; akkanas naan jedhe,

> O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. …

> Yaa nama baayʼee jaallatamaa, hin sodaatin; nagaan siif haa taʼu; jabaadhu, eeyyee, jabaadhu. Inni natti dubbatee erga xumuree immoo ani jabaadhe; anis, “Gooftaan koo haa dubbatu; ati na jabeessiteertaatii,” jedhe. …

> 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.

> Garuu ati, yaa Daani’el, dubbiiwwan sana cufi, macaafa sanas hanga yeroo dhumaatti chaappi; namoonni baay’een asii fi achi ni deddeemu, beekumsi immoo ni baay’ata.

> 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?

> Akkasumas ani Daaniʼel laale; kunoo, namoonni biraa lama dhaabatanii turan, inni tokko qarqara laga sanaa gama kanaan, inni kaanis qarqara laga sanaa gama sanaan. Tokkoon isaa namicha wayyaa quncee uffate, isa bishaanota laga sanaa irratti ture sanaan akkana jedhe: “Dhuma dinqiiwwan kanaa gaʼuuf yeroo hammamiitu hafe?”

> 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.

> Ani nama uffata quncee uffatee, isa bishaan laga sanaa irra ture nan dhaga’e; yeroo inni harka isaa mirgaa fi harka isaa bitaa gara samii ol qabee, Isa baraa hamma bara baraatti jiraatuun kakate, akkana jedhe: Kun yeroo tokkoof, yeroo lamaaf, fi walakkaa yeroo tokkoof ta’a; yeroo inni humna saba qulqulloota bittimsuuf guutummaatti raawwate, wantoonni kun hundinuu ni xumuramu.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?

> Ani nan dhagaʼeera; garuu hin hubanne; kanaaf anis, Yaa Gooftaa koo, dhumni wantoota kanaa maal taʼa?

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.

> Innis akkana jedhe, Dhaqi yaa Daani’el; dubbiin kun hanga yeroo dhumaatti cufamee fi chaaphaa’eera. Namoonni baay’een ni qulqulleeffamu, ni addeeffamu, ni qorama; hamoonni garuu haminaan ni hojjetu; hamoota keessaa tokko illee hin hubatu; ogeeyyiin garuu ni hubatu.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.

> Akkasumas yeroo aarsaan guyyaa guyyaadhaan dhiʼeeffamu sun irraa fuudhamee, jibbisiisaan diigumsa fidu sunis dhaabamu jalqabee, guyyoonni kuma tokkoo fi dhibba lamaa fi sagaltamatu taʼa.

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

> Eebbifamtu inni eeggatu, kuma gara guyyaa kuma tokko dhibba sadii fi shantama shanii dhufutti ga'u.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.

> Garuu ati hamma dhumaatti karaa kee deemii: ati boqotta, guyyoota dhumaattis qooda kee keessatti ni dhaabata. Daaniʼel 10:1–18; 12:4–13.

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