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# The Book of Daniel - Number Forty-Two

Kitaaba Daani’el — Lakkoofsa Afurtamii Lama

Connecting Links

Hidhaa Wal-Qabsiisuu

Author

Jeff Pippenger

Published

January 6, 2024

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John the Baptist was a connecting link prophet.

Yohaannis Cuuphaan raajii walitti hidhu ture.

> “The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

> “Raajichi Yohaannis lamaan bulchiinsa gidduu walitti hidhuu ture. Inni akka bakka bu’aa Waaqayyootti seeraa fi raajota mootummaa kiristaanaa wajjin hariiroo qaban mul’isuuf ifatti dhaabate. Inni ifa xinnaa ture; isa kana booda immoo ifni guddaan dhufuuf ture. Yaadni Yohaannis Hafuura Qulqulluudhaan ibsame, akka inni saba isaatti ifa kennuuf; garuu ifni biraan kam iyyuu nama kufe irratti gonkumaa akkas ifatti hin ibsine, yookaan gara fuulduraattis hin ibsu; inni kunis barsiisa fi fakkeenya Yesus irraa kan ba’e dha. Kiristoosii fi ergamni Isaa aarsaa gaaddisa fakkaatan keessatti fakkeenyaan argisiifamanii turan, garuu ifatti guutummaatti hin hubatamne turan. Yohaannis mataan isaa illee karaa Fayyisaa jireenya gara fuulduraa, kan hin duune, guutummaatti hin hubanne.” The Desire of Ages, 220.

Jesus was also a connecting link prophet.

Yesusis akkasumas raajii walqabsiisaa ture.

> “Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.

> “Kiristoos karaa lafa irraa gara samii geesseera. Inni addunyaa lamaanii gidduutti hidha walqabsiisaa ta’a. Inni jaalala fi gad of deebisuu Waaqayyoo gara namaatti fida; nama immoo karaa hojii gaarii Isaaatiin ol kaasuun araara Waaqayyoo wajjin wal arguuf geessa. Kiristoos karaa dha, dhugaa dha, jireenya dhas. Karaan qulqullinaa fi qulummaa irra tarkaanfii tarkaanfiidhaan, rakkinaan fi suuta suuta, fuulduraa fi olitti itti fufanii duukaa bu’uun hojii ulfaataa dha. Garuu Kiristoos tarkaanfii guddinaa hundumaa keessatti jireenya hafuuraa keessatti humna haaraa fi jabina waaqummaa kennuuf qophii guutuu taasiseera. Kun beekumsa fi muuxannoo harkiwwan waajjira keessa jiran hundi baay’ee barbaadan, qabaachuus qaban dha; yoo akkas hin taane, isaan guyyaa guyyaadhaan dhimma Kiristoos irratti arrabsoo fidan.” Testimonies, volume 3, 193.

John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:

Hojiin raajii Yohaannis Cuuphaan kenname hojiiwwan isaa keessaa tokko bulchiinsa yeroo lafa irraa mana qulqullummaa samii wajjin wal qunnamsiisuu ture. Jechoonni jalqabaa Yohaannis yeroo inni Yesuusiin yeroo jalqabaaf arge dubbate kunoo turan:

> The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.

> Guyyaa itti aanutti Yohannis Yesus gara isaatti dhufaa jiru argee, “Ilaa Hoolaa Waaqayyoo, isa cubbuu addunyaa irraa fuudhu” jedhe. Yohannis 1:29.

But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.

Garuu Yohaannis ce'umsa Israa’el durii irraa gara Israa’el hafuuraatti ta’u addaan baasuuf kan ture ta’us, hubannoon isaa waa’ee ce’umsichaa daangeffamaa ture.

> “Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.

> Kiristoos, Yohaannisiin eeguuf, akkana jedhe: “Isin garuu maal arguuf baatan? Raajii? Eeyyee, isinittan jedhu, raajii caalaas.” Yohaannis taateewwan gara fuulduraatti dhufan dursee dubbachuuf qofa raajii hin turre; inni ijoollee abdachiifamaa ture, dhaloota isaatii jalqabee Hafuura Qulqulluudhaan guutamee, uummata Kiristoosin simachuuf qopheessuuf hojii addaa haaromsa fidee hojjechuu akka raawwachu Waaqayyo irraa muudame. Raajiin Yohaannis sirna mootummaa ayyaanaa lamaan gidduutti hidhaa walqunnamsiisu ture.

> “The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.

> “Amantiin Yihuudotaa, sababii isaan Waaqayyo irraa fagaataniif, irra caalaa sirna qofa irratti hundaa’e ture. Yohaannis ifa xiqqaa ture; ifni guddaan isa boodaan dhufu isa duukaa bu’uu qaba ture. Inni amanamummaa uummatichaa aadaa isaanii irratti qaban raasuu, cubbuu isaanii akka yaadatan isaan waamuu, akkasumas gara qalbii jijjiirrannaatti isaan geessuu qaba ture; akka hojii Kiristoos dinqisiifachuuf qophaa’an. Waaqayyo karaa hafuura kaka’umsaatiin Yohaannisiif ibse; raajicha ifa godhee, akka inni amantii sobaa fi dukkana sammuu Yihuudota amanamoo keessaa balleessuuf danda’u, kan barsiisa sobaatiin dhaloota hedduu keessatti isaan irratti walitti qabamaa ture.”

> “The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.

> “Barataa isa xinnaan Yesuusin duukaa buʼe, kan dinqiiwwan isaa arge, barsiisa isaa waaqayyummaa qabu kan qajeelchaa dhagaʼe, akkasumas dubbiiwwan jajjabeessan afaan isaa irraa buʼan dhagaʼe, ifa caalaatti ifa taʼe waan qabuuf, Yohaannis Cuuphaa caalaa carraa guddaa qaba ture. Ifni kan biraa yaada nama cubbamaa, kufe irratti hin ibsine, yookaan matumaa hin ibsu; kan hin taane ifa isa Inni isa ifa addunyaa taʼe keessatti karaa Isaa darbee dabarfamee kenname qofa. Kiristoosii fi ergamni isaa aarsaa gaaddisa fakkaatan sanaan karaa dukkanaaʼaa qofa hubatamaa turan. Haa taʼu malee Yohaannis illee mootummaa Kiristoos Yerusaalem keessatti akka taʼu, mootummaa yeroo ammaa hundeessuufis akka jedhu, mootummaa mata-jireenyonni isaa qulqulloota taʼan sana akka dhaabu yaada ture.” Review and Herald, April 8, 1873.

The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.

Ergamichi Phaawulos raajii walqabsiisaa, kan hojiiwwan raajii jijjiirama kallattiidhaan mul’atu irraa gara isa hafuuraatti ce’an adda baasuuf ture, ni ta’e. Inni Yerusaalem isa lafaa Yerusaalemii raajii akka hin taane hubate; sababni isaa yeroo sanatti gara Yerusaalem samii ce’ee ture.

> For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.

> Kun Agari kun gaara Siinaa ti Arabiyyaa keessatti argamtu; innis Yerusaalem isa amma jiru wajjin wal qixxaatti; isheenis ijoollee ishee wajjin garbummaa keessa jirti. Yerusaalem inni ol jiru garuu bilisaadha; innis hunduma keenyaaf haadha dha. Galaatiyaa 4:25, 26.

In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.

Boqonnaa lammaffaa 2ffaa Tasalooniqe keessaa, isa nuti ilaalaa turre keessatti, Phaawulos akka Roomaan waaqeffannaa waaqota tolfamoo irraa ka’e, inni qabatamaa taʼe sun, hamma bara 538tti Roomaan hafuuraa papaasummaa taʼe teessoo mootummaa irra akka hin ol baaneef aangoo isa ittisu ture ni beeksise. Boqonnaa sana keessatti, inni “nama cubbuu” mana Waaqayyoo keessa taaʼe jedhu, “mooticha” Daaniʼel boqonnaa kudha tokko, lakkoofsa soddomii jaʼa keessatti ibse sanauma akka taʼe ni adda baase. Ragaan akka “mootiin kaabaa” lakkoofsota jahan dhumaa Daaniʼel boqonnaa kudha tokko keessatti ibsame papaasummaa taʼe, dhugaa buʼuuraa Future for America’n dabala beekumsaa bara 1989 irraa kaase itti fayyadame hundeessuuf furtuu taʼe.

In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.

Macaafa isa keessatti, Phaawulos hojii Roomaa warraaqsota waaqeffannaa sobaa hordofan, hanga yeroo Roomaan waaqeffannaa sobaa sun irraa kaafamututti, ka’umsa papaasummaa ukkaamsuu keessatti raawwate adda baase; akkasumas, akkaataa kanaan “kan guyyaa guyyaan” jedhamuun kitaaba Daaniʼel keessatti ibsame Roomaa waaqeffannaa sobaa akka taʼe adda baase. Dhugaan sun ijoon isa guddaa taʼee, caasaa dhugaa kan dabala beekumsaa bara 1798itti dhufe sana hundeessuuf tajaajile.

In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.

Seenaa William Miller keessatti ergaan sun yeroo ce’umsi sochii Filadelfiyaa irraa gara sochii Laa’odiiqeyaa ta’uu qabuitti labsame. Seenaa Future for America keessatti immoo ce’umsi sochii Laa’odiiqeyaa irraa gara sochii Filadelfiyaa amma ta’aa jira.

The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.

Dhugaan Phaawulos 2 Tasalonqee keessatti ibse, inni ce’umsa Roomaa waaqeffannaa tolfamaa isa dhugaa irraa gara Roomaa hafuuraa paaphaasummaa ta’etti adda baase, bu’uura hubannoo raajii Miilleriif ta’e. Yohaannis Cuuphaanis ta’e Phaawulosis ce’umsa wanta dhugaa irraa gara hafuuraatti ibsuuf kaafaman. Wiiliyaam Miiller Yohaannis Cuuphaadhaan fakkeeffame; hojii isaa keessattis, hariiroo fi ce’umsa Roomaa waaqeffannaa tolfamaa fi Roomaa paaphaasummaa beekuun isaa barbaachisaa ture; ce’umsa Yohaannis ittiin adda baasuuf kaafame sana.

There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.

Kitaaba Daani’eel keessatti “kan yeroo hundumaa” jedhuuf wabiiwwan shan jiru; isaanis yeroo hunda mallattoo humna paaphaasummaa dura ni dhufu. Haala jijjiirama raajii isa nuti ilaalaa jirru keessatti, wabiiwwan shanan hundinuu Roomaa dhugaa irraa gara Roomaa hafuuraa geeddaramuu of keessaa qabu. Kitaaba Daani’eel keessatti “kan yeroo hundumaa” jedhu dhugaawwan gabateewwan lama Habaaquuq irratti bakka bu’anii keessaa tokko dha; kanaafuu inni dhugaa hundee ta’ee ittifamuu qabu ture; dhugaa dhuma irratti faayaawwan sobaa fi fakkeessitootaa, akkasumas saantimaawwan sobaa fi fakkeessitootaan haguugamuuf ture dha. Dhugaa kamiyyuu gabateewwan qulqulluu lama irratti bakka bu’e hundaaf, barreessitoota Ellen White keessatti deeggarsi kallattiin geggeeffame jiraachuun isaa tasumaa tasaa miti. Dhugaawwan hundee keessaa tokko illee (kan “yeroo hundumaa” dabalatee) yoo namni tokko didu, yeroo walfakkaataatti aangoo Hafuura Raajii ni dida.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Sanaanis ‘Guyyaa Guyyaa’ wajjin wal qabatee arge; jechi ‘aarsaa’ jedhu ogummaa namaatiin dabalamee galfame, barruucha sana keessas hin hammatamu; Gooftaanis ilaalcha isaa sirrii taʼe warra iyyuu sa’aatii murtii labsanitti kenne. Yeroo tokkummaan turetti, 1844 dura, jechuun ni dandaʼama hundi isaanii jechuun walakkaa caalaa ilaalcha sirrii waaʼee ‘Guyyaa Guyyaa’ irratti tokkummaa qabu turan; garuu erga 1844 jalqabee, jeequmsa keessatti, ilaalchota biroon fudhatamanii, dukkannii fi jeequmsi itti fufan.” Review and Herald, November 1, 1850.

Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.

Warri “firdii yeroo murtii labsan” jedhaman “kan yeroo hundaa” akka mallattoo waaqeffannaa mootummaa Roomaa durii, fi/ykn Roomaa waaqeffannaa durii taʼeetti hubatanii turan. Hubannoon isaanii keessatti immoo jechi “aarsaa” kutaa Daaniʼel keessa jiru keessatti akka hin taane, bakka sanatti hiiktoonni Macaafa Qulqulluu King James ogummaa namaatiin dabalan akka taʼe hubachuu ni dabalata ture. Hubannoon qajeeltotaa duraanii akkasumas “kan yeroo hundaa” yeroo hunda mallattoolee humna papaasummaa keessaa isa tokko wajjin walqabatee akka dhiyaatu, akkasumas waaqeffannaan durii (“kan yeroo hundaa”) yeroo hunda mallattoo papaasummaa dura akka dhufu of keessatti hammata ture. Isaan yeroo hunda tartiiba itti seenaa raajii keessatti mulʼatan sanaan beekamanii turan. Kitaaboleen Daaniʼelii fi Mulʼataa tartiiba seenaa keessatti waaqeffannaan durii papaasummaa dura dhufuu irraa gonkumaa hin goran; yeroo kitaabni Mulʼataa humna balleessaa sadaffaa, jechuun raajicha sobaa, beeksisuttis, tartiibni sun yeroo hunda eegamee jira.

Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).

Yoo barsiisa Phaawulos kan akka wantoonni raajii warra dhugumaan jiran yeroo fannoo keessatti gara wantoota hafuuraatti ceʼan ibsu malee, raajii Kiristoos waaʼee badiisa Yerusaalem dubbate kan wangeelota Yohaannis malee hunda keessatti argamu wajjin rakkoon furmaata hin qabne ni uumama. Mallattoon papaa lama kan kitaaba Daaniʼel keessatti “kan guyyaa guyyaa” wajjin walqabatan, jibbisiisa badiisaa fi irra-daddarbaa badiisaa ti. Mallattooleen lamaan kun mallattoo bineensichaa (jibbisiisa) fi fakkii bineensichaa (irra-daddarbaa) bakka buʼu.

The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.

Cubbuun kan paaphaasummaa namoota ofii isaatiin akka heretiksii taʼanitti murteesse ajjeesuuf dandeessisu walitti dhufeenya mootummaa fi waldaa amantii ti; waldaan amantii immoo hariiroo sana irratti toʼannaa qaba. Kanaafuu, Daaniʼel walitti makamu mootummaa fi waldaa amantii, isa fakkii bineensa paaphaasummaa taʼe, akka cubbuu diigamuu fidu sanatti bakka buusa. Macaafni Qulqulluun waaqeffannaa tolfamaa akka jibbisiisaa taʼetti adda baasa; waaqeffannaan tolfamaan hundinuu aangoo paaphaasummaa keessatti argamu immoo sanbata waaqeffannaa tolfamaa isheetiin bakka buʼa; Yohaannis isa mallattoo bineensaa jedha; Daaniʼel immoo isa jibbisiisaa diigamuu fidu jedha.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.

> Isaan keessaa tokko irraa gaanfi xinnoon tokko baʼe; innis gara kibbaatti, gara bahaatti, gara lafa bareedduuttis baayʼee guddate. Innis hamma waraana samii gaʼutti guddate; waraana sana keessaa fi urjoota keessaa muraasa gara lafaatti buusee irraas miidhe. Eeyyee, inni of isaa hamma mootummaa waraanaa sanaatti guddisate; isattiinis aarsaan guyyaa guyyaa ni irraa fudhatame, iddoon mana qulqullummaa isaatis ni gatame. Sababa yakkaatiifis waraanni aarsaa guyyaa guyyaa sana irratti isaaf ni kenname; innis dhugaa gara lafaatti ni gate; hojjetes, milkaaʼes. Daaniʼel 8:9–12.

We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.

Nuti barruu biraa keessatti caalaatti bal’inaan irratti ni dubbanna; garuu lakkoofsa kudha-tokko keessatti humni of guddissee Kiristoosiin morme Roomaa warraaqsa amantii waaqeffannaa tolfamaa ture; yeroo dhaloota Isaatti Isa ajjeesuuf yaalan, boodas xumura irratti fannoo irratti akkas godhan. Lakkoofsi sunis “isaatiin” (Roomaa waaqeffannaa tolfamaa), “guyyumaan” akka irraa fudhatame ni dubbata. Jechi Ibrootaa “irraa fudhatame” jedhamee hiikame “rum” dha; hiikni isaas “olkaasuu fi ol ol guddisuu” jechuu dha. Roomaan waaqeffannaa tolfamaa amantii waaqeffannaa tolfamaa ol kaasuu fi ol guddisuu ture; seenaa keessattis akkasuma godhe. Kanaafuu “Roomaa waaqeffannaa tolfamaa” jedhamee waamama.

The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.

Aayaanni itti aanu akka Roomiin paaphaasummaa “raayyaadhaan” (humna waraanaa) kennameef, innis “waaqeffannaa yeroo hundaa” (heethenummaa) irratti mormu yookaan isa injifatu akka ture ibsa. Kunis dhugaa seenaa ti; humni waraanaa paaphaasummaadhaan hojii irra ooleera, (isheen ofii ishee waraana mataa ishee qabaattee hin beektu taʼus), danqaa aangoo irratti ol-kaʼuu ishee irratti kaaʼame moʼuuf. Humni sun Roomii heethenummaa irraa dhufe. Humni waraanaa isheen fayyadamte sun “jalʼina”n isheef kenname; jalʼinni mootota bara 538 keessa teessoo irra ishee kaaʼan sanaan waraana isaanii toʼachuu ishee dandeessise sun, jalʼina walitti hidhama mootummaa fi waldaa amantii sana ture. Jalqaba Roomiin heethenummaa lakkoofsa kudha tokko keessatti ilaalama; achittis barataan akka Roomiin heethenummaa Kiristoos irratti kaʼu, akkasumas amantii heethenummaa ol qabdu ni beeksifama.

The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.

Lakkoofsi itti aanu yakka walitti makamuun waldaa fi mootummaa, isa papasummaan gufuu Roomaan heethenni ishee irratti hojjette injifatee irraa kaasuu dandeessise, ibsa. Seenaan raawwii lakkoofsoota lamaan sanaa deeggarti. “Kan guyyaa guyyaa” jechuun yookaan Roomaa heethennaa, humna Kiristoos irratti dhaabbatee ture, yookaan amantii heethenummaa isa Roomaan heethenni ol qabde dha bakka bu’a. Akeekni “kan guyyaa guyyaa” jedhamu sana booddee papasummaan ni dhufa; kunis yakka waldaa fi mootummaa walitti makuu, isa papasummaa akka hojii xuraa’aa ishee raawwachuuf waraana humna godhatu taasise, adda baasa. Fayyadamaan sadaffaan Daani’el “kan guyyaa guyyaa” jedhuun godhe, gaaffii deebii fidu sanaa dha; innis utubaa giddu galeessaa Adventizimii ti.

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

> Ergasii ani qulqulluun tokko dubbatu nan dhaga’e; qulqulluun biraas isa qulqulluu dubbachaa ture sanaan, “Mul’anni kun waa’ee aarsaa guyyuu dhiifamuu fi cubbuu badiisaa sanaa, akkasumas iddoo qulqulluu fi loltoota illee miilla jala dhidhiitamuu isaanii kennuu ilaalchisee hamma yoomii?” jedhe. Daani’el 8:13.

In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”

Keessattii kana keessatti gaafii, mul’anni sun hamma yoomitti akka turu gaafatameera; kanaafis deebii yeroo turtii agarsiisu barbaada malee yeroo tokkoo irratti xiyyeeffatu miti. Gaaffiin kun mul’anni sun guyyaa kami irratti raawwatama jechuu miti; garuu turtii mul’ataa maal akka ta’e gaafata. Keessatti kun “Yoom?” jedhee hin gaafatu; “Hamma yoomitti?” jedhee gaafata. Mul’atichi waa’ee humnoota badiisa fidanii kan hedonummaa ta’an, “kan yeroo hundumaa” jedhamee bakka bu’anii, akkasumas papalizimii, yakka papasummaa yeroo isheen mootota lafaa wajjin sagaagalummaa raawwattu xumuramuun bakka bu’ame, irratti dha. Humnoonni badiisa fidan lamaan kun, hedonummaa irraa eegaluun papalizimiin itti aansuun, qulqullina mana qulqullummaa fi loltoota yeroo “yeroo torba”f gadi dhiitanii turuuf turan.

It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.

Seenaa qabeessa taʼuun beekamuu qabu, miilla jalatti dhidhiitamuun mana qulqullummaa dhugaa kan yeroo Baabilon irraa jalqabee, hanga bara 70 A.D. keessatti Yerusaalem Roomaan waaqeffataa taʼeen barbadeeffamutti itti fufe, jalqabaa seenaa sanaa irraa kaasee hanga dhuma isaatti humnoota waaqeffataa taʼaniin raawwatame. Kanaafuu, waaqeffannaan dhugaa baayʼinaan jiru mana qulqullummaa dhugaa fi loltoota dhugaa (saba Waaqayyoo) miilla jala dhidhiite. Garuu Roomaan hafuuraa Yerusaalem hafuuraa fi Israa’el hafuuraa miilla jala dhidhiite.

> 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. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Garuu oobdiin mana qulqullummaa sanaa alatti jirtu sana gadi dhiisi; ishee hin safarin; sababiin isaas isheen Namoota Ormaatti kennameerti; isaanis magaalaa qulqullittii sana jiʼoota afurtamii lama miilla isaanii jalatti ni dhidhiitu. Anis dhugaa-baatota koo lamaan humna nan kennaaf; isaanis uffata gaddaa uffatanii guyyaa kuma tokkoo fi dhibba lamaa fi jaatama ni raajotu. Mul’ata Yohaannis 11:2, 3.

John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.

Yohaannis Cuuphaan raajii walqabsiisaa taʼee, guutummaa hojii isaa utuu hin beekin, jijjiirama bulchiinsa waaqeffannaa mana qulqullummaa lafa irraa gara isa samii jiruutti taʼe adda baase. Phaawulosis raajii walqabsiisaa taʼee, jijjiirama bulchiinsa waaqeffannaa Israa’el isa mul’ataa (raayyicha) irraa gara Israa’el isa hafuuraatti ta’e adda baase. Yerusaalem inni ji’oota afurtamii lamaaf miidhamee sarbame sun Yerusaalem hafuuraa ture.

> “The periods here mentioned—forty and two months,” and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.” The Great Controversy, 266.

> “Yeroonni asitti eeraman—jiʼa afurtamii lama,” fi ‘guyyoota kuma tokkoo dhibba lamaa fi jahaatama’—tokko dha; lamaan isaanii wal fakkaatanii yeroo waldaan Kiristoos Roomaa irraa hacuuccaa jala turu agarsiisu. Waggoonni 1260 ol’aantummaa paapaawaa bara A.D. 538 keessatti jalqaban; kanaafis bara 1798 keessatti xumuramu turan. Yeroo sana loltoonni Faransaay gara Roomaa seenanii paaphaasa boojiʼamtoota keessaa tokko godhan; innis biyya alaa keessatti duʼe. Paaphaasni haaraan yeroo gabaabaa booddee filatame iyyuu, sirni aangoo paapaawaa mootummaa duraan qabu sana sana booda deebisee raawwachuu matumaa hin dandeenye.” The Great Controversy, 266.

Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.

Phaawuloos yeroo ce’umsi seenaa fannoo keessatti raawwatame sanatti, Yerusaalem hafuuraa kan “gubbaa jiruu” taate, magaalaa Waaqayyo maqaa isaa keessa kaa’uuf filate ta’uu ishee ni ibse; Yerusaalem jechuun isa dhugaa immoo Yerusaalem raajii Macaafa Qulqulluu ta’uu irraa dhaabde.

> For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.

> Agaari kun tulluu Siinaa isa Arabaa keessa jiru agarsiisti; Yerusaalem isa amma jiru wajjinis wal fakkaata; isheen ijoollee ishee wajjin garbummaa keessa jirti. Yerusaalem inni ol jiru garuu bilisa; innis haadha keenya hundumaa ti. Galaatiyaa 4:25, 26.

This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.

Dhugaan kun sirriitti hubatamuun baayʼee barbaachisaadha; hojii sobaa Yerusaalem isa lafa irraa jiru akka mallattoo raajii Macaafa Qulqulluu taʼetti itti fayyadamuun immoo gowwoomsaa warri Jezuwiitootaa dhugaa paappasiin Roomaa mormituu Kiristoos taʼuu isaa laaffisuuf uuman keessaa isa tokko dha. Barsiisni sobaa sun keessaa Pirootestaantizimii gantuu keessatti amantii tokko uuma; innis sabni Yihudootaa Israaʼel isa ammayyaa akka mallattoo raajii taʼetti dogoggoraan ilaaluu isaanii ni hayyama. Yerusaalem inni lafa irraa jiru yeroo fannoo irraa eegalee Yerusaalem Waaqayyoo taʼuu isaa ni dhaabe.

> “The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.

> “የኢየሩሳሌም ከተማ ከእንግዲህ ወዲህ ቅዱስ ስፍራ አይደለችም። ክርስቶስን በመከልከላቸውና በመስቀላቸው ምክንያት የእግዚአብሔር እርግማን በእርስዋ ላይ ነው። የጥፋተኝነት ጨለማ ነውር በእርስዋ ላይ ተቀምጦአል፤ በሰማይ የማንጻት እሳቶች እስኪነጻት ድረስም ዳግመኛ ቅዱስ ስፍራ ፈጽሞ አትሆንም። ይህ በኃጢአት የተረገመች ምድር ከኃጢአት ነውር ሁሉ በምትነጻበት ጊዜ፣ ክርስቶስ እንደገና በደብረ ዘይት ላይ ይቆማል። እግሮቹም በእርሱ ላይ ሲያርፉ፣ ይከፈላል፣ ለእግዚአብሔርም ከተማ የተዘጋጀ ታላቅ ሜዳ ይሆናል።” Review and Herald, July 30, 1901.

The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.

Barbaachisni garaagarummaa Yerusaalem isa dhugaa fi Yerusaalem hafuuraa gidduu jiru yeroo nuti raajii Kiristoos waa’ee dhuma addunyaa ilaallu keessatti ni ilaallama. Yeroo afraffaadhaaf Daani’el “kan guyyaa guyyaatti” jedhu boqonnaa kudha tokko keessatti adda baasa.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Irreen isa biraa isaa irratti ni kaʼu; isaan iddoo qulqulluu humnaa ni xureessu; aarsaa guyyuu dhiyaatu ni dhaabu; jibbisiisa onnachiisuus ni dhaabu. Daaniʼel 11:31.

This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.

Lakkoofsi kun hojii Roomaa warra waaqeffannaa tolfamaa hordofanii bara 538 keessa paaphaasummaa teessoo lafaa irra kaa’an adda baasa. “Irreen” humna waraanaa Roomaa warra waaqeffannaa tolfamaa hordofanii, isa bara 496 irraa eegalee Kloovis mootii Farankotaa jalqabe irraa kaasee paaphaasummaa deeggaruuf ka’e, bakka bu’u. Mootonni Awurooppaa adda addaa Kloovis booddee paaphaasummaa teessoo irra kaa’uuf hojjetan; garuu lakkoofsi kun wantoota afur mootonni Awurooppaa (irreen) paaphaasummaaf godhan adda baasa; isaanis erga xureeffatanii sagaaltuu Xiiroos wajjin mootummaa fi waldaa amantii walitti hidhuudhaan walii galtee uumanii booda.

Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.

Yommuu isaan paaphaasummaa deggeruuf ka’anitti, magaalaa Roomaa, ishii mallattoo humna Roomaa waaqeffannaa mootummaa durii fi Roomaa paaphaasummaa lamaan taate, “xureessan” yookaan barbadeessan. Xureessuun keessaa himicha keessatti ibsame kun waggoota dheeraaf irra deddeebi’amee raawwatame; sababiin isaas magaalaan Roomaa weerara waraanaa itti fufiinsaan geggeeffamu jala ooltee turte. Mootonni Awurooppaa sun (irreewwan) akkasumas “kan yeroo hundumaa” ni balleessu turan. Jechi Ibrootaa keessatti lakkoofsa kana keessatti “balleessuu” jedhamee hiikame, akkuma boqonnaa saddeeti keessatti turetti “rum” miti. Lakkoofsa kana keessatti jechi “balleessuu” jedhamee hiikame “sur” dha; hiikni isaas keessaa kaasuu dha. Irreewwan mootota Awurooppaa sun mormii waaqeffannaa mootummaa durii ka’umsa paaphaasummaa dura dhaabbatu bara 508 keessatti keessaa ni kaasuu turan. Ergasii bara 538 keessatti, irreewwan sun paaphaasummaa teessoo lafaa irra ni kaa’u turan. Achiis waggaa sana sanitti, Mana Maree Orleans keessatti, paaphaasummaan seera Dilbataa hojii irra oolche.

Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.

Waxabajjiin akka guyyaa waaqeffannaa taʼetti kan jettu Obboleettii White “sanbata waaqolii” dha; waaqeffannaan waaqolii immoo hiika guutuu macaafa qulqulluu jechaa “jibbisiisaa” ti. Bara 538 keessa, irreen Roomaa waaqeffannaa waaqolii san jibbisiisaa diiggaa fidu sana dhaabe.

> “All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.

> “Warri ayyaan sanbata fakkeenyaa, guyyaa Waaqayyo hin eebbisin, ol kaasuudhaan waaqeffatan hundinuu, humna dandeettii isaanii Waaqayyo kenne guutuu—kan isaan itti fayyadama dogoggoraatti jallisan—diyaabiloosii fi ergamoota isaa gargaaru. Hafuurri biraa, kan hubannaa isaanii jaamsu, isaan waan kakaasuuf, ol kaafamuun Dilbataa guutummaatti mootummaa Waldaa Kaatolikii taʼuu isaa arguu hin dandaʼan.” Selected Messages, book 3, 423.

Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.

Raajii fi seenaan hojii irra oolmaa lakkoofsa soddomii tokkoof amma nu adda baafanne ni jabeessu. Yommuu raajiin hojii irra oolmaa kana ni jabeessa jennee dubbannu, yeroo kana irratti gara mariitti osoo hin fidin, raajiiwwan biroon dhugaawwanuma kanneen irratti kan dubbatan akka jiran agarsiisuudhaaf jenna. Yeroon shanaffaa fi isa xumuraa Daaniʼeeliin “kan guyyaa guyyaatti” itti fayyadame boqonnaa kudha lama keessatti argama.

> 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. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

> Yeroo aarsaan yeroo hunda dhiyaatu irraa kaafamee, wanti jibbisiisaan ona godhu dhaabame san irraa jalqabee guyyoonni kuma tokkoo fi dhibba lamaa fi sagaltamii ta’u. Namni eeggatuu fi guyyoota kuma tokkoo fi dhibba sadii fi shantama shanitti ga’u eebbifamaadha. Daani’el 12:11, 12.

Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.

Raajii fi seenaan, akkuma Daani’el boqonnaa torbaa ibsutti, waggaa 508 keessatti gufuun teessuma lafaa sadii keessaa inni dhumaa (Goottonni) buqqaafamee, mormiin ka’uumsa paaphaasummaatti godhamaa ture bu’uuraan akka xumurame ni mirkaneessu.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Ani gaanfota sana ilaale; kunoo, isaan gidduudhaa gaanfichi xinnaan kaan tokko ol baʼe; isa durattis gaanfota jalqabaa keessaa sadii hundeedhaan buqqaafaman; kunoo, gaanficha kana keessaa ija akka ija namaa fi af waaʼee gurguddaa dubbatu turan. Daaniʼel 7:8.

The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.

Gaachonni sadan haqamanii lamaanii irrattis ni mulʼatu; yeroo danqaan jiʼaagraafii sadii keessaa sadaffaan sun waggaa 508 keessatti magaalaa Roomaa keessaa ariʼamee baʼetti, mormiin olkaʼinsa aangoo paaphaasii irratti ture ni kaafame. “Dhaabamuun” lakkoofsa kudha tokko keessatti eerame, waggoota soddoma 508 fi 538 gidduu jiran agarsiisa. Innis waggoota soddoma, qophiin nama cubbuu mana qulqullummaa Waaqayyoo keessatti dhaabuuf taasifame itti xumurame adda baasa.

The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.

Jechi “fudhatameera” jedhamee hiikame akkasumas “sur” dha; hiikni isaas balleessuu yookaan irraa kaasuudha; bara 508 keessattis mormiin ol-ka’iinsa papasummaa irratti ture irraa kaafame (fudhatameera). Guyyaa sanaa jalqabee waggoota kuma tokkoo fi dhibba lamaa fi sagaltamni si geessa 1798tti, achittis madaa du’aa papasummaa argita. Guyyoonni kuma tokkoo fi dhibba sadii fi soddomii shan immoo si geessu abdii kutannaa isa jalqabaatti, akkasumas yeroo tursiisaa jalqabaatti, isa dhuma bara 1843tti. Lakkoofsi kun eebba warra 1843tti “dhufu” jedhamaniif abdachiisa. Jechi “dhufu” jedhu hiikni isaa tuquudha. Guyyaan jalqabaa bara 1844 abdii kutannaa isa jalqabaa agarsiisa; garuu guyyaan dhumaa bara 1843 yeroo jalqabaa bara 1844 tuqa. Guyyaan dhumaa waggaa tokkoo guyyaa jalqabaa waggaa itti aanu tuqa. Eebbi guyyaa sanatti walqabate seenaa fi raajiin jabeeffamee dhaabbata.

We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.

Barreeffama itti aanu keessatti hiika “kan guyyaa guyyaan” akka dhugaa bu’uuraa ta’e irratti yaada keenya itti fufna.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Ergaan hundinuu kan bara 1840–1844 keessatti kenname ammas humnaan dhihaachuu qabu, sababiin isaas namoonni baayʼeen kallattii isaanii dhabaniiru. Ergaawwan sun waldoota kiristaanaa hundumaatti gaʼuu qabu.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kiristoos akkana jedhe, ‘Iji keessan waan arguuf, gurri keessanis waan dhaga’uuf eebbifamoo dha. Dhuguman isinittan jedhu, raajonni baayʼeenii fi namoonni qajeeloon waan isin argitan arguu hawwanii turan, garuu hin argine; waan isin dhageessan dhagaʼuus hawwanii turan, garuu hin dhageenye’ [Matthew 13:16, 17]. Iji wantoota bara 1843 fi 1844 keessatti mulʼatan arguudhaan isaanii eebbifamoo dha.”

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Ergaanichi kennameera. Ergaanis irra deebiʼamee dubbatamuu keessatti turtiin tokko illee jiraachuu hin qabu; mallattooleen yeroo isaanii raawwatamaa jiru; hojii xumuraa hojjetamuu qaba. Yeroo gabaabaa keessatti hojii guddaan ni hojjetama. Dhihootti ergaan muudama Waaqayyootiin ni kennama; innis iyyiisa guddaa taʼee ni babalʼata. Sana booddee Daaniʼel qooda isaa keessatti dhaabatee, dhugaa baʼumsa isaa ni kenna.” Manuscript Releases, volume 21, 437.

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