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# The Book of Daniel - Number Fifty-Three

Kitaaba Daani’el — Lakkofsa Shantama Sadii

Prophetic Visions Unveiled: Understanding the Last Days Through Daniel’s Experience

ଦାନିଏଲଙ୍କ ଅନୁଭବ ମାଧ୍ୟମରେ ଶେଷ ଦିନଗୁଡ଼ିକୁ ବୁଝିବା: ଭବିଷ୍ୟଦ୍ଦର୍ଶୀ ଦର୍ଶନମାନଙ୍କର ଉନ୍ମୋଚନ

Author

Jeff Pippenger

Published

January 17, 2024

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All the prophets are speaking more of the last days than the days in which they lived.

Raajonni hundi warri raajii dubbatan hundinuu caalaa waa’ee bara mootummaa isaanii keessa jiraatan sanaa osoo hin ta’in waa’ee guyyoota dhumaa tiin dubbachaa jiru.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12

> “Raajonni durii tokkoon tokkoon isaanii yeroo ofii isaaniitiif caalaa yeroo keenyaaf dubbatan; kanaafuu raajii isaanii nuuf hojii irra jira. ‘Wantoonni kun hundinuu fakkeenya isaanii taʼanii isaan irra gaʼan; akkasumas, akeekkachiisa keenyaaf, nu warra irratti dhumni addunyaa gaʼeef, barreeffamanii jiru.’ 1 Qorontos 10:11. ‘Isaan wantoota amma warra Wangeela Hafuura Qulqulluu isa samii irraa ergameen isinitti lallabanin isinitti himaman sana, ofii isaaniitiif utuu hin taʼin, nuuf akka tajaajilaa turan itti mulʼifame; wantoota kanneenis maleekonni keessa ilaaluuf hawwu.’ 1 Phexiros 1:12”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Kitaabni Qulqulluun dhaloota isa dhumaa kanaaf badhaadhina isaa walitti kuusee walitti hidheera. Taateewwan guguddoon hundinuu fi raawwiiwwan ulfaatoon seenaa Kakuu Moofaa keessa turan, bara dhumaa kana keessatti waldaa keessatti irra deebi’anii raawwatamaa turan, ammas raawwatamaa jiru.” Selected Messages, book 3, 338, 339.

Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.

Daaniʼeel Waaqayyoo saba isaa bakka buʼaa jira; isaanis guyyoota dhumaa keessatti Dubbii raajii irraa akka isaanii bittinnaaʼanii jiran argataniiru. Yeroo isaan dhugaa sana dammaqanii hubatanitti, kadhannaa Lewwoota boqonnaa digdamii jaha keessatti argamu fi akkasumas iccitii raajii isa dhumaa, yeroo qorannoon cufamu dura xiqqoo dura hiikamu sana hubachuuf kadhannaa dhiheessuun irraa eegama; kunis akka kadhannaa Daaniʼeel boqonnaa lama keessatti bakka buʼetti. Yoo fi yeroo isaan muuxannoo Daaniʼeel keessa seenan, ergamaan Gabriʼeel akka isaaniif “ogummaa fi hubannaa” kennuuf isaan tuqa, beeksisa, isaanittis ni dubbata. Warri ogeeyyiin immoo yeroo iccitiin raajii tokko hiikamu “dabalata beekumsaa” ni “hubatu.”

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> Innis natti hime; akkasumas naa dubbatees, “Yaa Daani'el, amma siif ogummaa fi hubannaa kennuuf ba'eera. Jalqaba kadhannaa kee irraa kaasee ajajni ba'eera; anis si argisiisuuf dhufeera; ati baay'ee jaalatamaa waan taateef, kanaaf dubbicha hubadhu, mul'atas qalbeeffadhu” jedhe. Daani'el 9:22, 23.

The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.

Mul’anni Daani’el akka xiyyeeffatee ilaaluuf itti himame, mul’ata “mareh” isa mul’achuu sanaati. Boqonnaa saddeet keessatti yeroo mul’ata “mareh” hubachiisuuf Daani’elitti himame sana, hojii itti ramadame Gabri’el hin xumurre ture. Boqonnaa sagal keessatti immoo hiika sana xumuruuf deebi’eera. Boqonnaa sagal keessatti Daani’el yeroo mootummaa Baabilon keessa jiraatu sana keessa hin jiru; garuu seenaa mootummaa Meedoo-Faarsi keessa jira.

When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.

Yommuu Gabri’eel Daani’elitti “dhimma sana hubadhu,” akkasumas “mul’ata sana qalbeeffadhu” jedhee ajaju, adeemsa yaadaa keessatti adda baasuu isa Daani’el akka hojii irra oolchu barbaadu ibsaa jira. Jechoonni “hubadhu” fi “qalbeeffadhu” jedhanii hiikaman jecha Ibrootaa tokkoo dha. Jechi sun “biyn” jedhu yoo ta’u, hiikni isaas yaadaan adda baasuu dha. Jechi Ibrootaa “dhimma” jedhamee hiikame immoo “dabar” dha; hiikni isaas “dubbicha” jechuu dha. Kanaafuu Gabri’eel Daani’elitti, akkasumas warra inni guyyoota dhumaatti bakka bu’u, Dubbii dhugaa sirriitti qooduuf beeksisaa jira.

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

> Akka ati tolfamtaa taʼiisaaf, nama hojjetaa hin qaanofne, dubbii dhugaa sirriitti qooduu dandaʼu taʼuudhaan, Waaqayyo duratti fudhatamaa akka taatuuf jabaadhu. 2 Ximotewos 2:15.

The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”

Jechi “matter” jedhu Daaniʼelis boqonnaa kudhan, lakkoofsa tokko keessatti ni fayyadame; achittis yeroo sadii “thing” jedhamee hiikameera.

> 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. Daniel 10:1.

> Waggaa Kiiros mootii Faares waggaa sadaffaatti, wanti tokko Daani’eelitti mul’ate; innis maqaan isaa Beltashaazaar jedhamee waamama ture; wantichis dhugaa ture, garuu yeroo murteeffame dheeraa ture; innis wanticha hubate, mul’atas ni beeke. Daani’eel 10:1.

In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.

Lakkoofsi keessatti, jechi “mul’ata” jedhu mul’ata “mareh” kan bifa mul’achuu ti; Daani’el immoo waanicha (dhimmicha) fi akkasumas mul’ata (“mareh”) lamaan isaanii iyyuu hubannaa qaba ture. Lakkoofsa digdamii sadiiffaa boqonnaa sagalaffaa keessatti, Gabri’el Daani’eliin dhimmicha fi mul’aticha sirriitti addaan akka qoodu isa barsiise; lakkoofsa tokkoffaa boqonnaa kudhanffaattis, inni dhimmicha (waanicha) fi mul’aticha (“mareh”) lamaan isaanii iyyuu hubannaa qaba. Gabri’el boqonnaa sagalaffaa keessatti Daani’elitti ibsaa jira; innis dhimmichaa fi mul’aticha gidduu garaagarummaa jiru akka beekuuf (sirriitti addaan qooduuf) isa akeekkachiisaa jira. Mul’atichi mul’ata “mareh” dha; “dhimmichi” yookaan “waanichi” immoo mul’ata “chazon” dha.

In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.

Boqonnaa saddeettaffaa keessatti mul’anni lamaan isaanii ibsamaniru, akkasumas garaagarummaan isaanii ni hubatama; sababiin isaas Daani’el mul’ata “chazon” hubachuu barbaade, Garbri’el garuu mul’ata “mareh” Daani’el akka hubatu barsiisuuf ajajame. Garbri’el hojii isaa, jechuunis Daani’el “dhimmicha” fi “mul’ata” akka hubatu gochuu, yeroo jalqabu, mul’ata lamaan sun mul’atawwan garaa garaa ta’uu isaanii Daani’el akka qalbeeffatu isa beeksisa.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:22–27.

> Inniis natti himee dubbatee, “Yaa Daani’el, ani amma hubannaa fi beekumsa siif kennuuf ba’eera. Jalqaba kadhannaa kee keessatti ajajni ba’e, anis siitti mul’isuuf dhufeera; ati baay’ee jaallatamaa waan taateef, kanaaf dubbicha hubadhu, mul’atichas xiyyeeffannaadhaan ilaali. Torban torbaatamni saba kee irratti fi magaalaa kee qulqulluu irratti murtaa’eera; kunis fincila xumuruuf, cubbuu dhaabuuf, jal’inaaf araara buusuuf, qajeelummaa bara baraa galchuuf, mul’ataa fi raajii cufuuf, iddoo Hundumaa Caalaa Qulqulluu ta’e dibuuf. Kanaafuu beekii hubadhus; yeroo ajajni Yerusaalem deebisanii ijaaruu fi haaromsuuf ba’u irraa jalqabee hamma Masiihii Bulchaa sanatti torban torbaa fi torban jaatamii lama ni ta’a; daandiinis deebisee ni ijaaramti, dallaanis ni ijaarama, yeroo rakkinaa keessatti illee. Torban jaatamii lama sana booddee Masiihiin ni murama, garuu ofii isaatiif miti; sabni bulchaa dhufu sanaas magaalaa fi mana qulqullummaa ni balleessa; dhumni isaas akka lolaa ni ta’a, hamma dhuma waraanaatti ongaroon murtaa’ee jira. Innis torban tokkoof namoota baay’eedhaaf kakuu ni jabeessa; torbanicha gidduutti immoo aarsaa fi kennaa ni dhaabsiisa; bal’ina wantoota jibbisiisoo irraa kan ka’e ongaroo ni fida, hamma xumuraatti; wanti murtaa’es isa ongarame irratti ni dhangala’a.” Daani’el 9:22–27.

Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.

Gaabriʼel hiikni Daniel hiikkaa isaa kennu keessatti qaamoleen mulʼata “chazon” fi mulʼata “mareh” lamaan isaanii iyyuu akka bakka buʼan akka Daniel hubatu barbaade. Hiikni sun mulʼata lamaan isaanii iyyuu ilaaluuf ture; mulʼata iddoo qulqulluu fi loltoota irra miidhamaa deemuu ilaalu irraa, mulʼata Kiristoos Onkoloolessa 22, 1844 keessa Iddoo Hundumaa Caalaa Qulqulluu keessatti mulʼachuuf geesse sirriitti addaan qooduufis itti gaafatamummaan Daniel ture.

Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.

Gaabriʼel akka mulʼata galgalaa fi ganamaa sanaa keessaa waggoota dhibba afurii fi sagaltama jechuunis waggoota 2300 irraa “muramanii baafaman” kan ture, labsii Arxerksees bara 457 Dh.K.D. keessatti kennamerraa jalqabee, addatti Yihudootaaf akka taʼan ibsa. Lakkoofsa yeroo ammaa caqasaman keessatti, jechi “murtaaʼe” jedhu yeroo sadii ibsameera; garuu lakkoofsota sana keessatti jechoota Ibrootaa garaagaraa lama, lamaan isaanii hiika “murtaaʼe” jedhuun hiikaman, fayyadaman. Yeroo jalqabaaf “murtaaʼe” jechuun ibsame lakkoofsa afur keessaa isa digdamaa afurffaadha; jechi Ibrootaa sunis “chathak” jedhama, hiiknis isaa “muruun irraa baasuu” dha.

It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.

Inni ni ibsa akka Israaʼel yeroo qormaataa isa labsii sadaffaa Artaaksiiksis irraa jalqabe, kan dhagaan tumamuu Istifaanositti waggaa 34 A.D. keessatti xumuramu, kennameef ture adda baasa. Waggaawwan dhibba afurii fi sagaltamni “muramanii” turan; yeroo raajii gabaabaa raajii dheeraa waggaa kuma lamaa fi dhibba sadiittiin keessa jiru bakka buʼu turan. Lakkoofsi “dhibba afurii fi sagaltama” akka Yesus dhugaa baʼetti mallattoo yeroo qormaataa ti.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.

> Achiis Pheexiros isa bira dhufee, “Yaa Gooftaa, obboleessi koo yoo na irratti cubbuu hojjete ani hamma si’a meeqaatti isaaf dhiisa? Hamma si’a torbaatti moo?” jedheen. Yesusis, “Ani sitti hin jedhu, Hamma si’a torbaatti; garuu hamma si’a torba dachaa torbaatamatti” isaan jedhe. Maatewos 18:22.

There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.

ይቅርታ ለመስጠት ፍጻሜ አለ፤ ያ ፍጻሜም “አራት መቶ ዘጠና” በሚለው ቁጥር ይወከላል። “አራት መቶ ዘጠናው” ዓመታት ከመዳናቸው ጀምሮ እስከ እስጢፋኖስ በድንጋይ ተወግሮ በተገደለበት ጊዜ የፈተናቸውን ዘመን ጽዋ እስከሞሉ ድረስ ለአይሁድ የተሰጠ የምሕረት ዘመን ይወክላል። “አራት መቶ ዘጠናው” ዓመታት ደግሞ በዘሌዋውያን ሃያ ስድስት ውስጥ ካለው የ“ሰባት ዘመን” እርግማን ጋር የተያያዘ ነው። መሬቲቱ ሰንበቶቿን እንደምታገኝ የሚጠቅሱ ሁለት ስፍራዎች ብቻ በመጽሐፍ ቅዱስ ውስጥ አሉ። የመጀመሪያው በዘሌዋውያን ሃያ ስድስት ውስጥ ይገኛል።

> And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:27–35.

> ܘܐܢ ܠܐ ܬܫܡܥܘܢ ܠܝ ܒܟܠ ܗܕܐ، ܐܠܐ ܬܗܠܟܘܢ ܒܩܘܒܠܝ؛ ܐܦ ܐܢܐ ܐܗܠܟ ܒܩܘܒܠܟܘܢ ܒܚܡܬܐ، ܘܐܢܐ، ܐܝܢ ܐܢܐ، ܐܪܕܝܟܘܢ ܫܒܥ ܙܒܢܝܢ ܥܠ ܚܛܗܝܟܘܢ. ܘܬܐܟܠܘܢ ܒܣܪܐ ܕܒܢܝܟܘܢ، ܘܒܣܪܐ ܕܒܢܬܝܟܘܢ ܬܐܟܠܘܢ. ܘܐܚܪܒ ܒܡܬܟܘܢ ܪ̈ܡܬܐ، ܘܐܦܣܩ ܨܠܡܝܟܘܢ، ܘܐܪܡܐ ܦܓܪ̈ܝܟܘܢ ܥܠ ܦܓܪ̈ܐ ܕܦܬܟܪ̈ܝܟܘܢ، ܘܢܦܫܝ ܬܬܥܒܪ ܒܟܘܢ. ܘܐܥܒܕ ܩܪ̈ܝܬܟܘܢ ܚܪ̈ܒܬܐ، ܘܐܝܬܝ ܡܩܕ̈ܫܝܟܘܢ ܠܫܡܡܐ، ܘܠܐ ܐܪܝܚ ܪܝܚܐ ܕܒܣ̈ܡܝܟܘܢ. ܘܐܝܬܝ ܐܪܥܐ ܠܫܡܡܐ، ܘܢܬܕܡܪܘܢ ܒܗ ܒܥܠܕܒܒ̈ܝܟܘܢ ܕܥܡܪܝܢ ܒܗ. ܘܐܒܕܪܟܘܢ ܒܝܬ ܥܡ̈ܡܐ، ܘܐܫܠܘܚ ܣܝܦܐ ܒܬܪܟܘܢ؛ ܘܬܗܘܐ ܐܪܥܟܘܢ ܫܡܡܐ، ܘܩܪ̈ܝܬܟܘܢ ܚܪ̈ܒܬܐ. ܗܝܕܝܢ ܬܬܒܣܡ ܐܪܥܐ ܒܫܒ̈ܬܝܗ̇، ܟܠ ܙܒܢܐ ܕܗܝ ܫܡܡܐ، ܘܐܢܬܘܢ ܒܐܪܥܐ ܕܒܥܠܕܒܒ̈ܝܟܘܢ؛ ܗܝܕܝܢ ܬܢܘܚ ܐܪܥܐ ܘܬܬܒܣܡ ܒܫܒ̈ܬܝܗ̇. ܟܠ ܙܒܢܐ ܕܗܝ ܫܡܡܐ ܬܢܘܚ؛ ܡܛܠ ܕܠܐ ܢܚܬ ܒܫܒ̈ܬܝܟܘܢ، ܟܕ ܥܡܪܝܢ ܗܘܝܬܘܢ ܥܠܝܗ̇. ܘܝܩܪܐ 26:27–35.

The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.

“ସାତ କାଳ”ର ଶାସ୍ତି, ଯାହା ଛବିଶତମ ଅଧ୍ୟାୟରେ ଚାରିଥର ଉଲ୍ଲେଖ ହୋଇଛି, ଏହା ସୂଚିତ କରେ ଯେ, ଯେତେବେଳେ ପରମେଶ୍ୱରଙ୍କ ଲୋକମାନେ ଛିତରାଇ ଦିଆଯିବେ, ସେତେବେଳେ ଦେଶ “ତାହାର ବିଶ୍ରାମବର୍ଷଗୁଡ଼ିକୁ ଉପଭୋଗ କରିବ।” ଦାନିଏଲ ଓ ସେହି ତିନିଜଣ ବୀରପୁରୁଷ ମୋଶାଙ୍କ ଶାପର ପୂରଣସ୍ୱରୂପ ଶତ୍ରୁମାନଙ୍କ ଦେଶକୁ ଛିତରାଇ ଦିଆଯାଇଥିଲେ, ଏବଂ ସେହି ସତ୍ତର ବର୍ଷର ଛିତରାହଟ, ଦୁଇ ହଜାର ପାଞ୍ଚଶେ କୁଡ଼ି ବର୍ଷର ଛିତରାହଟର ଏକ ପ୍ରତୀକାତ୍ମକ ଦୃଶ୍ୟ-ପାଠ ଥିଲା। ଏହା ଏକ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଦୃଶ୍ୟ-ପାଠ ଥିଲା, ଯେପରିକି ଇଜେବେଲଙ୍କ ନିର୍ଯାତନା ସମୟରେ ଏଲିୟାଙ୍କ ସାଢ଼େ ତିନି ବର୍ଷର ଖରା। ସେହି ସାଢ଼େ ତିନି ବର୍ଷ ସାଢ଼େ ତିନି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ବର୍ଷଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିଲା, ଯାହା 538 ଖ୍ରୀଷ୍ଟାବ୍ଦରୁ 1798 ପର୍ଯ୍ୟନ୍ତ ପାପାଳ ଶାସନର ବାରଶେ ଷାଷ୍ଠି ବର୍ଷ ସମାନ ଥିଲା। ସତ୍ତର ବର୍ଷ “ସାତ କାଳ”ର ଏକ ପ୍ରତୀକ ଥିଲା, ଯେପରିକି ସାଢ଼େ ତିନି ବର୍ଷ ବାରଶେ ଷାଷ୍ଠି ବର୍ଷର ଅରଣ୍ୟକାଳର ଏକ ପ୍ରତୀକ ଥିଲା। ଯିରିମିୟାଙ୍କ ଦ୍ୱାରା ଚିହ୍ନିତ ଦାନିଏଲଙ୍କ ବନ୍ଦୀତ୍ୱର ସତ୍ତର ବର୍ଷ, “ଚାରିଶେ ନବେ” ବର୍ଷକୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିଲା।

> And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:15–23.

> Waaqayyo Gooftaan abbootii isaanii karaa ergamoota isaatiin ergaa itti ergaa, ganamaan kaʼees isaanitti erge; sababni isaas inni saba isaatiifii iddoo jireenya isaatiif garaa laafe. Isaan garuu ergamoota Waaqayyoo irratti qoosaa turan, dubbii isaas tuffatan, raajota isaas arrabsan; kunis hamma dheekkamsi Waaqayyoo saba isaa irratti kaʼutti, hamma furmaatni tokko illee hin jiraannetti taʼe. Kanaafuu inni mootii Kaldootaa isaan irratti fide; innis mana qulqullummaa isaanii keessatti dargaggoota isaanii goraadeedhaan ajjeese; dargaggeessa irratti, durba irratti, nama dulloome irratti, nama umurii irraa kan kaʼe hollatu irrattis garaa hin laafne; isaanii hundumaas harka isaa keessa kenne. Meeshaalee mana Waaqayyoo hundumaa, xixinnaa fi gurguddaa, qabeenya mana Waaqayyoo, qabeenya mootichaatii fi kan mootummaa isaa hundumaa—kanneen hundumaa Baabilonitti geesse. Isaanis mana Waaqayyoo guban; dallaa Yerusaalem diigan; manneen mootummaa ishee hundumaa ibiddaan guban; meeshaalee ishee bareedoo hundumaas barbadeessan. Warra goraadee jalaa baqatan immoo gara Baabilonitti boojiʼanii geessan; achittis hamma mootummaa Faares bulchutti isaafii ilmaan isaatiif hojjettoota taʼan; kunis dubbiin Waaqayyoo karaa afaan Ermiyaas dubbatame akka raawwatamuuf ture; hamma biyyattiin Sanbatawwan ishee gammadeeffattutti. Yeroo isheen ontee ciifte hundatti Sanbata eeggatte; kunis waggoota torbaatama guutuuf. Amma bara jalqabaa mootummaa Qiiros mootii Faares keessa, dubbiin Waaqayyoo karaa afaan Ermiyaas dubbatame akka raawwatamuuf, Waaqayyo hafuura Qiiros mootii Faares kakaase; kanaaf inni mootummaa isaa guutuu keessatti labsii baasee, barreeffamaanis akkana jedhe: “Qiiros mootichi Faares akkana jedha: Mootummoota lafa hundumaa Waaqayyo Gooftaan samii naaf kenneera; innis Yihudaa keessa Yerusaalemitti mana isaaf akka ijaaru na ajajeera. Saba isaa keessaa isin keessaa eenyutu jira? Waaqayyo Gooftaan isaa isa wajjin haa taʼu; innis ol haa baʼu.” 2 Seenaa Baraa 36:15–23.

The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.

Wabii keessatti eeruun biyyaan Sanbata ishee itti gammadditu lama qofa jira; isaanis bittinnaa’uu saba Waaqayyoo fi waggoota torbaatama booji’amummaa wajjin walqabatu; yeroo kanaan biyyattiin Sanbatoota ishee itti gammadditu argachuuf yeroo gahaa argatti turte. Kunis lakkoofsa Sanbatoota Yihudoonni biyyattiin boqonnaa akka argattu hin eeyyamne wajjin walqixa ture. Biyyattiin waggoota torbaatamaaf boqochuun ishee, waggoota guutuu fincila ajaja biyyattiin akka boqottu jedhu cabsuun itti raawwatame agarsiisa ture. Herregni salphaan ni mul’isa: waggoota “dhibba afurii fi sagaltama” fincilaan keessatti, waliigalaan waggoota torbaatama biyyattiin hin boqonne turan.

Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.

Waggoota dhibba afurii fi sagaltamni waggoota kuma lamaa fi dhibba sadii keessaa akka yeroo qormaataa Yihudootaatiif murtaa’anii kutaman; “waggoota dhibba afurii fi sagaltama” sunis bittinaa’uu “yeroo torba” kan Lewwoota 26 keessatti ibsame waliin walitti hidhata kallattii qaba.

The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.

Mul’ata “chazon” kan waa’ee dhidhiitamuu fi mul’ata “mareh” kan waa’ee mul’achuu dhuma waggoota kuma lamaa fi dhibba sadii adda addaa dha; garuu walitti hidhata kallatti qabuu. Akkuma Daani’elitti, sabni Waaqayyoo mul’ata lamaan kana sirriitti addaan qooduu qabu; yeroo walfakkaataattis walitti hidhata isaanii walii wajjin jiru beekuu qabu. Waggoonni torbaatamni booji’amuu, kan ajajawwan sadan Yihuudoonni akka deebi’anii Yerusaalem ijaaranii haaromsan isaanii geessisan, waggoota “afur dhibbaa fi sagaltama” Yihuudoonni kakuu lafichi boqonnaa akka argatu eeyyamu sana irratti fincilaa turan bakka bu’u turan.

When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.

Yommuu labsiin sadaffaan carraa isaanii deebi’anii ijaaruu adda baase, yeroo qorannoo isaanii ta’e waggoota “afur dhibba fi sagaltamii” isaaniif kennaman; akkuma yeroo wal fakkaataa sana keessatti ajajamuu diduun isaanii Yerusaalem baduu fi isaan bittinnaa’anii faca’uudhaan qoratamanitti. Dhuma “waggoota afur dhibba fi sagaltamii” lammaffaatti, ajajamuu diduun isaanii ammas badinsa Yerusaalemii fi saba Waaqayyoo hin beekne gidduutti bittinnaa’anii faca’uu isaanii ni fida ture.

The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.

Bittaan waggoota torbattama sana dura waggoota “dhibba afurii sagaltamii” fincilaan dursame; achii booddees booji’amni waggoota torbattama sun xumuramee, fincila dabalataan waggoota “dhibba afurii sagaltamii” biraan itti fufe.

The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.

ⵉⵣⵡⵉⵔⵏ ⵏ “ⴽⴽⵓⵥⵜ ⵜⵉⵎⵉⴹⵉ ⴷ ⵜⵥⴰ” ⵏ ⵓⵙⴳⴰⵙ, ⵡⵉⵏ ⵉⵙⴱⴱⵉⴱⵏ ⵙⴱⵄⵉⵏ ⵏ ⵉⵙⴳⴰⵙⵏ ⵏ ⵓⵙⵔⴼⴼⵓ ⵏ ⵜⴰⵎⵓⵔⵜ, ⵏⵏⴰⵏ ⵉⵡⴹⵏ ⵖⵔ ⵜⴰⴳⴳⴰⵔⵜ ⵏⵏⵙ ⵙ ⵜⵓⵔⴰⵣⴰ ⵏ ⵢⴻⵔⵓⵙⴰⵍⴻⵎ. ⴳ ⵜⴳⴳⴰⵔⵜ ⵏ “ⴽⴽⵓⵥⵜ ⵜⵉⵎⵉⴹⵉ ⴷ ⵜⵥⴰ” ⵏ ⵓⵙⴳⴰⵙ, ⵏⵏⴰ ⵉⵜⵜⵓⵙⴽⴽⴰⵔⵏ ⵙⴳ ⵙⵏⴰⵜ ⵉⴼⴹ ⵜⵉⵎⵉⴹⵉ ⵏ ⵓⵙⴳⴰⵙ, ⵢⴻⵔⵓⵙⴰⵍⴻⵎ ⵜⵜⵓⵔⴰⵣⴰ ⵢⴰⴷⴷⴰⴷⵏ, ⵎⴰⵙⵙⴰ ⵢⴻⵙⵓⵙ ⵉⵜⵜⵓⵙⴽⵏ ⵢⴰⵍ ⵜⴰⴳⴳⴰⵔⵜ ⵏ ⴽⵔⴰ ⵏ ⵓⵎⵏⵉⴷ ⵙ ⵜⵣⵡⵉⵔⵜ ⵏⵏⵙ.

The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.

Boojiʼamuu waggaa torbaatamaa kan Israaʼel dhugaa keessatti Baabilon dhugaa keessa ture, faffacaʼuu “yeroo torba” jedhuu kan argisiisu ture; obboleettii White immoo boojuu waggaa torbaatamaa kan Israaʼel dhugaa keessatti Baabilon dhugaa keessa ture, fakkeenya boojuu waggaa kuma tokkoo fi dhibba lamaa fi jahaatamaa kan Israaʼel hafuuraa keessatti Baabilon hafuuraa keessa ture taʼuu isaa adda baasti.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Mana Waaqayyoo biyya lafaa irra jirtu, yeroo dheeraa ari’atama hammaataa fi hin dhaabbanneen kana keessatti, akkuma ilmaan Israa’el yeroo booji’amuu isaanii keessatti Baabilon keessatti booji’amanii turan sana dhuguma booji’amtee turte.” Prophets and Kings, 714.

The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.

Waggootni dhibbaa fi jaatama sadii fi jaatamni ja’a bara 538 irraa jalqabee hamma 1798tti ture, “yeroo torbaa” sanaaf fakkeenya ture. Dhuma waggoota torbaatamaatti, Yihudoonni Yerusaalem deebisanii dhaabuu fi ijaaruuf deebi’an. Deebiin isaanii yeroo abboommiiwwan sadanii keessatti taasifame, mul’ata “mareh” isa waggoota kuma lamaa fi dhibbaa sadii, isa gara mul’achuu Kiristoos Bakka Hundumaa Irra Caalu keessatti Onkoloolessa 22, 1844tti geesse, jalqaba isaa (457 Dh.K.D.) mallatteesse. Abboommiiwwan sadan sun yeroo raajii sanaa jalqaba isaa mallatteessan; akkasumas yeroo raajii sanaa jalqabuuf abboommiiwwan sadan hundi barbaachisoo turan, jechuunis isaan abboommiin jalqabaa Qiirosiin kennameen deebi’anii ijaaruu jalqabanii turan iyyuu.

> “In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

> “ଏଜ୍ରାର ସପ୍ତମ ଅଧ୍ୟାୟରେ ସେହି ଆଦେଶ ମିଳେ। ପଦ 12−26। ଏହାର ସବୁଠାରୁ ସମ୍ପୂର୍ଣ୍ଣ ରୂପ ପର୍ଷିଆର ରାଜା ଆର୍ତ୍ତକ୍ଷସ୍ତଙ୍କ ଦ୍ୱାରା କ୍ରି.ପୂ. 457 ମସିହାରେ ଜାରି କରାଯାଇଥିଲା। କିନ୍ତୁ ଏଜ୍ରା 6:14ରେ କୁହାଯାଇଛି ଯେ, ଯେରୁଶାଲେମରେ ପ୍ରଭୁଙ୍କ ଗୃହ ‘କୋରେଶ, ଦାରିୟାବେଶ ଏବଂ ପର୍ଷିଆର ରାଜା ଆର୍ତ୍ତକ୍ଷସ୍ତଙ୍କ ଆଜ୍ଞା [‘ଡିକ୍ରି,’ ପାର୍ଶ୍ୱଟୀକା] ଅନୁସାରେ’ ନିର୍ମିତ ହୋଇଥିଲା। ଏହି ତିନି ରାଜା, ଏହି ଆଦେଶକୁ ପ୍ରାରମ୍ଭ କରିବା, ପୁନଃନିଶ୍ଚିତ କରିବା, ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ କରିବା ମାଧ୍ୟମରେ, 2300 ବର୍ଷର ଆରମ୍ଭକୁ ଚିହ୍ନିତ କରିବା ପାଇଁ ଭବିଷ୍ୟଦ୍ବାଣୀ ଯେପରି ପୂର୍ଣ୍ଣତା ଆବଶ୍ୟକ କରୁଥିଲା, ସେହି ପୂର୍ଣ୍ଣତାକୁ ଏହାରେ ଆଣିଥିଲେ। କ୍ରି.ପୂ. 457 ମସିହାକୁ—ଯେତେବେଳେ ଆଦେଶଟି ସମ୍ପୂର୍ଣ୍ଣ ହୋଇଥିଲା—ସେହି ଆଜ୍ଞାର ତାରିଖ ଭାବେ ଗ୍ରହଣ କଲେ, ସତ୍ତର ସପ୍ତାହ ସମ୍ବନ୍ଧୀୟ ଭବିଷ୍ୟଦ୍ବାଣୀର ପ୍ରତ୍ୟେକ ବିଶେଷ ନିର୍ଦ୍ଦେଶ ପୂରଣ ହୋଇଥିବା ଦେଖାଗଲା।” The Great Controversy, 326.

From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.

Bara 1798 irraa jalqabee hamma 1844tti, ergamoonni sadan kan Mul’ata keessatti ibsaman seenaa raajii keessatti mul’atan; akkuma ajajawwan sadan raajii waggoota kuma lamaa fi dhibba sadii jalqabuun mallatteessan, ergamoonni sadan sunis xumura raajichaa mallatteessan. Yeroon raajichaa dhufaatii ergamaa sadaffaatiin xumurame; akkuma inni dhufaatii ajaja sadaffaatiin jalqabame, sababni isaas Yesuus yeroo hunda dhuma waan tokkoo jalqaba waan sanaa wajjin walqabsiisee adda baasa.

The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.

Yihudoonni ajaja isa jalqabaatiin deebiʼuu jalqaban; seenaa ajaja isa lammaffaatiin immoo mana qulqullummaa sana xumuran. Ergamaan sadaffaan Onkololeessa 22, 1844 gaʼe; guyyaa sana dura immoo Miileroota jechuun namoonni sun Baabilon hafuuraa keessaa baʼanii mana qulqullummaa hafuuraa deebisanii ijaaruuf dhufan sana xumuranii turan. Innis xumuramuu qaba ture; sababni isaas Onkololeessa 22, 1844 ergamaan kakuu sun tasuma mana qulqullummaa isaatti dhufuu qaba ture. Manni qulqullummaa sun uummata Miileroota isa Onkololeessa 22, 1844 kakuu keessa seene sana ture; Pheexirosis isaan mana qulqullummaa akka taʼan ni ibsa.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Isinis immoo akka dhagaa lubbu qabeessaatti mana hafuuraa, luboota qulqulloota taʼuudhaaf ijaaramaa jirtu; aarsaa hafuuraa kan Yesuus Kiristoosiin Waaqayyo duratti fudhatama qabu dhiheessuuf. 1 Phexros 2:5.

The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.

Manni qulqulluun Millarii bara 1798 irraa kaasee hanga bara 1844tti ijaarame; kunis waggaa afurtamii jaha, yookaan raajii keessatti guyyoota sadii dha; Kristos immoo mana qulqullummaa tokko kaasuuf guyyoota sadii akka fudhatu adda baasee ibse.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.

> Ayyaanni Faasikaa Yihudootaa dhiʼaatee ture; Yesuusis Yerusaalemitti ol baʼe; mana qulqullummaa keessattis warra loonii, hoolotaa fi gugee gurguran, akkasumas warra maallaqa jijjiiran taaʼanii argate. Innis xaxaa xixiqqoo irraa qawwee tolchee, isaanii hundumaa, hoolotaa fi loonis dabalatee, mana qulqullummaa keessaa baase; maallaqa warra jijjiiraniis facaasee, minjaalota isaanii garagale. Warra gugee gurguranittis, “Kana asii fuudhaa; mana Abbaa koo mana daldalaa hin godhinaa” jedhe. Bartoonni isaas, “Hinaaffaan mana keetii ana nyaateera” jechuun barreeffamee akka jiru yaadatan. Yeroo sanatti Yihudoonni deebisanii, “Ati waan kana gootuuf mallattoo akkamii nu agarsiista?” jedhanii isa gaafatan. Yesuusis deebisee, “Mana qulqullummaa kana diigaa; anis guyyoota sadi keessatti isa nan kaasa” jedheen. Kana irratti Yihudoonni, “Manni qulqullummaa kun ijaaramaa waggaa afurtamii jaha ture; ati immoo guyyoota sadi keessatti isa ni kaastaa?” jedhan. Inni garuu waaʼee mana qulqullummaa qaama isaa dubbachaa ture. Yohaannis 2:13–21.

Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.

Obboleettiin Waayitii yeroo ergamaan kakuu sanaa akkuma kitaaba Miilkiyaas keessatti ibsameetti tasa gara mana qulqullummaa isaatti dhufe, raajiin sun yeroo Kiristoos mana qulqullummaa qulqulleesse, akkuma kutaa Yohaannis irraa amma ibsame keessatti ifatti mul’isutti, raawwatameera jechuun adda baasti.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:1–3.” The Desire of Ages, 161.

> “Yeroo Yesuus mana qulqullummaa keessaa bittootaa fi gurgurtoota addunyaa baase qulqulleessetti, inni hojii ergamummaa Isaa—garaa namaa xuraa’ummaa cubbuutii irraa qulqulleessuu, jechuunis hawwiiwwan lafa irraa, kajeellaa ofittummaa, amala hamaa lubbuu balleessu irraa qulqulleessuu—labshe. ‘Kunoo, ani ergamaa koo nan erga; innis karaa ana dura qopheessa; Gooftaan isin barbaaddan immoo akkuma tasaa mana qulqullummaa isaatti ni dhufa; jechuunis ergamaan kakuu, isa isin itti gammaddan; kunoo, inni ni dhufa, jedha Waaqayyo gooftaa maccaa. Garuu guyyaa dhufaatii isaa eenyutu dhaabachuu danda’a? yeroo inni mul’atutti eenyutu dhaabachuu danda’a? inni akka ibidda nama baqsuutti, akka saamuna nama uffata qulqulleessuuttis ni ta’a; innis akkuma nama meetii baqsee qulqulleessu tokkootti ni taa’a; ilmaan Leewwiis ni qulqulleessa, akka warqee fi meetiitti ni baqsa; isaanis qajeelummaadhaan aarsaa Waaqayyoof ni dhiyeessu.’ Miilkiyaas 3:1–3.” The Desire of Ages, 161.

The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.

Mana qulqullummaa Yohaannis boqonnaa lammaffaa keessatti ibsame sun ijaaramuuf waggaa afurtamii fi jahatu fudhate; Yesus immoo mana qulqullummaa diigame sana guyyoota sadi keessatti akka dhaabu dubbate. Bara 1798 irraa hamma 1844tti waggaa afurtamii fi jahata; kunis mul’achuu ergamoota sadii (guyyoota), kan Mul’ata Yohaannis boqonnaa kudha afur keessatti ibsaman, agarsiisa; isaanis labsiiwwan sadii raajii waggaa kuma lamaa fi dhibba sadii jalqaban sanaan fakkeenyaaf dura ibsamanii turan. Waggaan afurtamii fi jahni sun yeroo keessaa Kiristoos mana qulqullummaa Millerite ol kaasee dha; yeroo sana dura garuu mana qulqullummaa hafuuraa fi Israa’el hafuuraa Baabilon hafuuraatiin miidhamee jalatti dhidhiitamaa ture.

When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.

Yommuu Kiristoos jalqaba hojii tajaajila Isaa keessatti Faasikaa irratti mana qulqullummaa qulqulleesse, akkuma Milkiyaas keessatti ibsame sanatti Raajii Ergamaa Kakuu kan tasa gara mana qulqullummaa Isaa dhufu sanaa raawwachaa ture. Onkoloolessa 22, 1844 irratti Kiristoos tasa gara mana qulqullummaa Isaa dhufe; mana qulqullummaa Isaa kan diigame ijaaruufis waggaa afurtamii jaha isa fudhateera.

> “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.

> “Dhufaatii Kiristoos akka luba keenya isa ol aanaa taʼee iddoo hundumaa caalaa qulqulluu sanaatti, qulqulleessuu mootummaa qulqulluu sanaatiif, akkuma Daaniʼel 8:14 keessatti mulʼifametti; dhufaatii Ilma namaa gara Isa Guyyoota Durii sanaatti, akkuma Daaniʼel 7:13 keessatti ibsametti; fi dhufaatii Gooftaan gara mana qulqullummaa Isaa, akkuma Miilkiyaas dursee dubbateetti, hundinuu ibsa taateuma tokkichaa dha; kunis immoo akkasuma dhufaatii misirrichaa gara fuudhaatti, fakkeenya durboota kudhanii keessatti Kiristoos Maatewos 25 keessatti ibseen, agarsiifama.” The Great Controversy, 426.

The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.

Dheekkamsi inni jalqabaa bara 1798tti xumurame; xumuri dheekkamsa isa dhumaa immoo bara 1844 ture. Jalqabni yeroo waggaa afurtamii ja’a sanaa, keessatti Kiristoos mana qulqullummaa Milleroota ol kaase, xumura sana agarsiise; sababiin isaas jalqabni fi xumuri lamaan isaanii iyyuu xumura dheekkamsa Waaqayyoo saba Isaa irratti qabuun mallatteeffamanii turan; mootummaa tokkoo xumura isaa Yesuus yeroo hundumaa jalqaba isaatiin walqabsiisee adda baasa.

We will continue our study of Gabriel’s instruction to Daniel in the next article.

Mata-duree itti aanu keessatti qajeelfama Gebri’eel Daani’eeliif kenne qorannoo keenya itti fufna.

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> “રેવેલેશનનું પુસ્તક લોકોને માટે ખુલ્લું કરવું જ જોઈએ. ઘણા લોકોને શીખવવામાં આવ્યું છે કે તે એક મુદ્રાંકિત પુસ્તક છે, પરંતુ તે માત્ર તેઓ માટે જ મુદ્રાંકિત છે જે સત્ય અને પ્રકાશને અસ્વીકાર કરે છે. તેમાં રહેલી સત્યતાઓની ઘોષણા કરવી જ જોઈએ, જેથી લોકોને તે ઘટનાઓ માટે તૈયાર થવાની તક મળી રહે, જે ખૂબ જલદી બનવાની છે. ત્રીજા દેવદૂતનો સંદેશ નાશ પામી રહેલા વિશ્વના ઉદ્ધાર માટેની એકમાત્ર આશા તરીકે રજૂ થવો જ જોઈએ.”

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> “Balaa guyyoota dhumaa nurra ga’eera; hojii keenya keessattis uummata balaa isaan keessa jiran sana irraa akeekkachiisuu qabna. Mul’anni raajii mul’ise kanneen ulfina guddaa qaban, yeroo dhihoo keessatti raawwatamuuf jiran, osoo hin tuqamin hin hafin. Nuyi ergamoota Waaqayyoo ti; yeroo dhabuufis nuuf hin jiru. Warri Gooftaa keenya Yesuus Kiristoos wajjin hojjettoota ta’uuf fedhan, dhugaa kitaaba kana keessatti argamu irratti fedhii gadi fagoo ni agarsiisu. Qalamaa fi sagalee isaanii fayyadamuudhaan, wantoota dinqisiisoo Kiristoos samii irraa mul’isuuf dhufe sana ifa gochuuf ni carraaqu.” Signs of the Times, July 4, 1906.

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