The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.
Murtiin qorannaa warra jiraatanii Fulbaana 11, 2001 jalqabe; murtiin raawwachiisummaa immoo seera Dilbataa dhihoo dhufu irratti jalqaba. Yeroon murtii lameen kun hojii ergamaa karaa Ergamaa Kakuu isa sadaffaatiif qopheessu, akkasumas hojii Eliyaas isa sadaffaa bakka bu’u; kunis xumura ergamaa Eliyaas kan seenaa Miileroota keessatti jalqabeedha.
In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.
Kiristoos keessatti Ergamaa Kakuu sanaa raawwatamuu isaatiin, inni mana qulqullummaa lafa irraa, kan mul’ataan dhugaa ta’e, yeroo lama qulqulleesse; innis qaama isaa fi mana qulqullummaa isaa kan hafuuraa fakkeenya keessatti agarsiisa ture. Manni qulqullummaa isaa inni mul’ataa fi lafa irraa jalqaba irratti mana qulqullummaa dunkaanaa gammoojjii ture; itti aansee mana qulqullummaa Solomoon; itti aansee immoo mana qulqullummaa waggoota torbaatama booji’amummaa Baabilon booda deebi’ee ijaarame; achiis mana qulqullummaa isuma sana, hojii haaromsaa Heroodis geggeesse waggoota afurtamii jaha booda.
God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.
Argamuu Waaqayyoo isa mul’atu Godoo Qulqulluu fi mana qulqullummaa Solomooniin eebbise; garuu mana qulqullummaa booji’amuu sanaa booddee ijaarame hin eebbifne; ta’us, mana qulqullummaa haaromfame sun argamuu mul’ataa Kiristoosiin eebbifame. Seenaa mana qulqullummaa Heroodis haaromse keessatti, Kiristoos raawwii Miilkiyaas boqonnaa sadii keessatti mana qulqullummaa yeroo lama qulqulleesse. Qulqulleessuu isa jalqabaa keessatti, Kiristoos mana qulqullummaa sana akka mana Abbaa Isaa ta’e ibse; garuu qulqulleessuu mana qulqullummaa isa dhumaa keessatti Kiristoos akka mana Yihudootaa ta’e ibse.
In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.
Seenaa Millerota keessatti Kiristoos bara afurtamii jaʼa keessatti, bara 1798 irraa eegalee hamma 1844tti, mana qulqullummaa hafuuraa ijaare. Onkololeessa 22, 1844 irratti, akka guutamuu boqonnaa sadii kan Miilkiyaasiitti, Inni yeroo tokkotti gara mana qulqullummaa Isaa dhufe; kanaanis durboota gowwootaa qulqulleesse. Achiis qulqulleessuu lammaffaa fi isa dhumaa raawwachuuf akka ergamaa sadaffaatti dhufe; garuu akkuma jalqaba Israaʼel duriitti ture, Israaʼel ammayyaa hojii sana xumuruuf amantii barbaachisu hin qabne.
On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”
Fulbaana 11, 2001 irratti, Kiristoos qulqulleessuu mana qulqullummaa lammaffaa raawwachuuf deebiʼe; kunis yeroo durboonni gowwoonni seera Dilbataa dhiʼoo dhufutti qulqulleeffamanitti raawwatamuudha, yeroo isaan beekumsa dabalaa kan bara 1989 keessatti hiikame hin hubanne taʼuu isaa dhugaa taʼeetti dammaqan. Beekumsi dabalaa sun ergaa bokkaa boodaa agarsiisa; innis yeroo fakkeenya durboota kudhanii keessatti kaaʼamutti ergaa Iyya Halkan Giddugaleessaa ti. Ergaan keeyyata jaʼa dhumaa Daaniʼel boqonnaa kudha tokkoo, kan yeroo dhumaatti bara 1989 keessatti hiikame, keeyyatawwan sana keessaa lakkoofsa afurtamii afur keessatti akka “oduu baha irraa fi kaabaa irraa”tti bakka buʼameera.
The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).
Ergaan bokkaa isa boodaa, ergaa Iyya Giddugaleessaa ti; innis ergaa bahaa fi kaabaa ti. Bahaa fi kaabni wal duraa duubaan Islaamummaa fi paaphaasummaa bakka bu’u; akka ergaattis, isaan ergaa Adveentizimiin Laa’odiiqeyaa sobaan fakkeessu isa gidduu Fulbaana 11, 2001 fi seera Dilbataa dhihoo dhufuu jiruu jidduutti argamu bakka bu’u. Fulbaana 11, 2001, Islaamummaa (bahaa) bakka bu’a; seerri Dilbataas mallattoo bineensaa (kaabaa) bakka bu’a.
The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.
Siree duʼaa Laaʼodiiqeen Adevantiizimii mallattoo karaawwan lamaan sana gidduutti, akka fakkeenyaatti duʼa raajicha ajajamuu diddee harree fi leenca gidduutti duʼeetiin ni bakka buʼa. Sireen duʼaa warra mallattoo bineensaa fudhatan ammoo “oduu baha irraa fi kaabaa irraa dhufu” isa aangoo paaphaasummaa aarsaa itti godhuu fi ariʼatama mootummaa dhumaa saba Waaqayyoo irratti jalqabsiisuudhaan ni bakka buʼa. Ergaan sun seera Dilbataa yeroo dhihoo keessatti Ameerikaa keessatti dhufutti jalqaba; innis iddoo fi yeroo Islaamni Waraana sadaffaa keessaa taʼe tasaan rukutuudha. Weerari sun hin eegamne badiinsa biyyaalessaa fida; sabootas ni aarsa; akkasumas kaka’umsa dinagdee fi siyaasaa saboota hunda Islaam irratti walitti qabuuf barbaachisu kenna; kunis eegumsa gamtaa dachaa-sadii jechuunis kan jawwee, bineensaa fi raajii sobaa jalatti taʼa.
In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.
Seenaa Eliyaas isa sadaffaadhaan bakka bu’ame keessatti, ergaan Wayyoo isa sadaffaa adda baasu sun, Islaamni meeshaa firdii Waaqayyo namoota mallattoo aangoo paaphaasii waaqeffachuudhaan adabuuf itti fayyadamu taʼuu isaa bineensa guddaatti, bineensaatti, fi raajii sobaatti beeksisa. Akkuma Roomaa sadan, Baabilonota sadan, Eliyaasota sadan, fi ergamoota karaa qopheessan sadaniin, Wayyoon isa sadaffaan hojii irra oolmaa dachaa-sadii Wayyoolee sadaniitiin hundeeffama.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
ଏବଂ ମୁଁ ଦେଖିଲି, ଏବଂ ଶୁଣିଲି ଯେ ଏକ ଦୂତ ଆକାଶର ମଧ୍ୟଭାଗ ଦିଆଁରେ ଉଡ଼ୁଥିଲେ, ଏବଂ ଉଚ୍ଚ ସ୍ୱରରେ କହୁଥିଲେ, “ହାୟ, ହାୟ, ହାୟ, ପୃଥିବୀର ବାସିନ୍ଦାମାନଙ୍କୁ, କାରଣ ସେହି ଅନ୍ୟ ତିନି ଦୂତଙ୍କର ତୁରୀଧ୍ୱନିର ସ୍ୱରଗୁଡ଼ିକ ଏପର୍ଯ୍ୟନ୍ତ ଶୁଣିବାକୁ ଅଛି!” ପ୍ରକାଶିତ ବାକ୍ୟ 8:13।
Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.
Obboleettiin White kitaaba Smith, *Daniel and Revelation*, baay’ee gadi fageenyaan deeggertte; deeggarsa ishee keessatti dhugaan inni jiruis, akka Adveentistii Guyyaa Torbaffaa hundi kitaaba sana qabaachuu qabu adda baaftee agarsiifte, jechuunis ani amma akkuma barreesse sana sirriitti ifatti hin ibsine ta’us, dhugaan sun deeggarsa ishee keessatti ni jira.
“The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.
“Na U Blei sa kacivi ira na cakacaka me ra curu ki na cakacaka ni volivolitaki, me rawa ni vakatetei na ivola e tu kina na rarama ni dina ni gauna oqo. E dodonu me kila na tamata e vuravura ni sa vakayacori tiko na ivakatakilakila ni veigauna. Kauta vei ira na ivola era na vakararamataki ira. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, kei na The Desire of Ages e dodonu me sa lako yani oqo ki vuravura. Na ivakavuvuli cecere e tu ena Daniel and Revelation sa wiliki vakamatau sara e vuqa e Ositerelia. Na ivola oqo sa yaco me iwalewale ni kena tuberi e vuqa na yalo talei ki na kilai ni dina. Na ka kecega e rawa ni caka me caka tiko me vakatetei kina na Thoughts on Daniel and the Revelation. Au sega ni kila e dua tale na ivola e rawa ni sosomitaka na kena itutu na ivola oqo. Oqo na liga veivuke ni Kalou.”
“Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.
“Warri yeroo dheeraa dhugaa keessa turan rafanii jiru. Isaan Hafuura Qulqulluudhaan qulqullaa’uun isaan barbaachisa. Ergaan ergamaa sadaffaaffaa sagalee guddaadhaan labsamuu qaba. Dhimmoonni baay’ee guguddaan fuuldura keenya jiru. Yeroon nuuf bade hin jiru. Waaqayyo haa dhowwu akka nu dhimmoota xixinnoodhaan ifa addunyaadhaaf kennamuu qabu dukkaneessinu.” Manuscript Releases, volume 21, 444.
The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.
Kitaabni, isa warri ilaalcha Millerite kan “kan guyyaa guyyaa” kitaaba Daani’el keessatti jedhu didan illee didan, akka “harka gargaarsaa Waaqayyoo”tti adda baafamte. Yoo sabni Waaqayyoo itti gaafatamummaa kitaabota caqasaa darbe keessatti eeraman raabsuu isaanii kennameef, kunis sabni Waaqayyoo kitaabicha ofii isaanii qabaachuu akka barbaachisu agarsiisa. Kitaabichi wiirtuu haleellaa warra ilaalcha “haaraa” kan “kan guyyaa guyyaa” kitaaba Daani’el keessatti jedhu babal’isan sanaa ture; sababiin isaas kitaaba isaan irra deebi’anii barreessuu fi ilaalcha sirrii kan “kan guyyaa guyyaa” keessaa baasuu barbaadan isa ture.
When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.
ⴰⴽⵓⴷ ⵍⴰ ⵜⴻⵙⵙⵓⵎⵎⵔ ⵙⵉⵙⵜⴻⵔ ⵡⴰⵢⵜ ⵅⴼ ⵙⵉⵏ ⵉⵎⵏⴷⴰⵡⴻⵏ ⵉⵥⵍⵉⵢⴻⵏ ⵉ ⵉⵍⵍⴰⵏ ⴷⵉ ⵜⵓⵎⴰⵖⴰ ⵏ “the daily” ⴷⵉ ⵜⴻⴷⵍⵉⵙⵜ ⵏ ⴷⴰⵏⵢⴻⵍ, ⵜⴻⵏⵏⴰ ⴷⴰⵢⵎⴰ ⴱⴻⵍⵍⵉ ⵏⵉⵜⵏⵉ (Prescott ⴷ Daniells) ⵓⵔ ⵙⴰⵔⵙⴻⵏ ⴰⵣⵎⴻⵔ ⴰⴷ ⵙⵡⴻⵍⵍⴻⵏ ⵙⴻⴳ ⵜⵓⵖⴰⵍⵜ ⵖⴻⵔ ⵓⵎⵓⴳ. ⵉⵙⵎⵙⵏⴼⴰⵍⴻⵏ ⵏ ⵓⵙⴻⵏⵏⴼⴰⵍ ⴰⵎⴻⵣⵔⵓⵢ ⵏ ⵍⴰⵓⴷⵉⴽⴻⵢⴰⵏ ⴰⴷⵠⴻⵏⵜⵉⵙⵜⵙ ⵖⴰⵙ ⵣⵓⵏ ⵙⴰⵔⵙⴻⵏ ⵓⵍⴰ ⵏⵉⵜⵏⵉ ⵢⴰⵏ ⵓⴳⵓⴷⵉ ⴰⴷ.
The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”
୧୮୮୮ ଠାରୁ ଆରମ୍ଭ କରି ପରବର୍ତ୍ତୀ ସମସ୍ତ ବିଦ୍ରୋହର ଇତିହାସ ଜୁଗୁ ଯେମାନେ ପ୍ରମୁଖ ନେତୃବର୍ଗ ଥିଲେ, ସେମାନେ ନିଜ ବ୍ୟକ୍ତିଗତ ଅନୁଭବର କୌଣସି ଏକ ପର୍ଯ୍ୟାୟରେ “the daily” ବିଷୟରେ ଥିବା ଭ୍ରାନ୍ତ ଶିକ୍ଷାକୁ ଗ୍ରହଣ କରିଥିଲେ। ସେମାନଙ୍କର ବିଦ୍ରୋହ ଥିଲା “effect,” ଏବଂ “the daily” ବିଷୟରେ ଭୁଲ ବୁଝାମଣା ଥିଲା “cause।” ଲାଓଦିକୀୟ ଆଡଭେଣ୍ଟିଷ୍ଟ ପୁନର୍ବ୍ୟାଖ୍ୟାନବାଦୀମାନେ ଅଶିକ୍ଷିତମାନଙ୍କୁ ଏହି ବିଶ୍ୱାସ କରାଇବାକୁ ନେତୃତ୍ୱ ଦେଇଥାନ୍ତି ଯେ, ଆଡଭେଣ୍ଟ ଇତିହାସର ସେହି ଐତିହାସିକ ବିଦ୍ରୋହୀମାନେ ବାସ୍ତବରେ ବିଦ୍ରୋହରେ ନଥିଲେ, ଯଦ୍ୟପି ସେମାନଙ୍କର ସଂଶୋଧିତ ସାକ୍ଷ୍ୟ କେବେବି Bible and Spirit of Prophecy-ର ସାକ୍ଷ୍ୟ ଦ୍ୱାରା ସମର୍ଥିତ ହୁଏ ନାହିଁ। ସେମାନେ “effect”କୁ ବିଦ୍ରୋହ ବୋଲି ମନେ କରୁନଥିବାରୁ, “cause”କୁ ଖୋଜିବାର ସମ୍ଭାବନାକୁ ସେମାନେ ବନ୍ଦ କରିଦିଅନ୍ତି।
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.
ᱪᱮᱠᱟ ᱡᱮ ᱪᱮᱸᱰᱮ ᱦᱮᱸᱫᱮ ᱠᱟᱛᱮ, ᱟᱨ ᱥᱣᱟᱞᱳ ᱩᱲᱟᱹᱨ ᱠᱟᱛᱮ, ᱚᱱᱟᱜᱮ ᱠᱟᱨᱚᱱ ᱵᱮᱜᱚᱨ ᱥᱟᱨᱟᱯ ᱵᱟᱝ ᱦᱮᱡ ᱟ᱾ ᱦᱤᱛᱚᱯᱚᱫᱮᱥ 22:6।
God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.
Ummanni Waaqayyoo fincila beekuu qabu; yeroo isas beekan, sababicha barbaaduu qabu. Achiis sababicha sirreessuu qabu. Keeyyata itti aanu keessatti Obboleettii White seenaa Akaan irratti yaada kenniteetti.
“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.
“Akkasitti Waaqayyo asitti akka inni cubbuu warra saba isaa seera isaa eeggate jedhaniin of himan gidduutti akkamitti ilaalu na argisiifameera. Warri inni addumaan ulfeesse, akkuma Israa’el durii mul’ata humna isaa dinqisiisaa ta’e sana arguudhaan, ergasii illee qajeelfama isaa ifatti kenname tuffachuuf yoo ija jabaatan, dheekkamsa isaa jala ni galu. Inni saba isaa akka barsiisu barbaada; ajajamuu diduunii fi cubbuun isaaf baay’ee jibbisiisoo akka ta’anii fi salphaatti ilaalamuu akka hin qabne. Inni nutti argisiisa, yeroo sabni isaa cubbuu keessatti argamanitti, akka dheekkamsi isaa hunduma isaanii irratti hin boqonneef, cubbuu sana of keessaa baasuu irratti battalumatti tarkaanfii murteessaa fudhachuu akka qaban. Garuu yoo cubbuun saba sana warra itti gaafatamummaa qaban biratti darbamee ilaallame, dheekkamsi isaa isaan irratti ni bu’a; sabni Waaqayyoo immoo akka qaama tokkootti cubbuu sanaaf itti gaafatamoo ni ta’u. Gooftaan akkamitti saba isaa wajjin yeroo darbanitti hojjetaa ture keessatti dogoggora irraa waldaa qulqulleessuun akka barbaachisu ni argisiisa. Cubbu-qabeessi tokko dukkana guutummaa waldaa sana irraa ifa Waaqayyoo dhowwu babal’isu ni danda’a. Yeroo sabni sun dukkanni isaan irratti qubachaa jiraachuu hubatan, garuu sababni isaa maal akka ta’e hin beekne, hammeenyi Hafuura isaa gaddisiisu sun hanga qoramee keessaa baafamutti, gad of deebisuu guddaadhaanii fi of salphisuu keessatti cimanii Waaqayyoon barbaaduu qabu.”
“The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.
“Miidhaan nutti irratti waan Waaqayyo akka jiru natti argisiiseef dogoggora sana ifatti komanne irraa kan ka’e, dabalataanis iyya jabinaa fi ciminaa jedhu nu irratti kaafame, sirrii miti. Waaqayyo akka dubbannu nu ajaja; nus callisnee hin teenyu. Yoo dogoggorri saba Isaa gidduutti ifa ta’e, hojjettoonni Waaqayyos isaaf loogii tokko malee bira darbanii ilaalan, isaanii iyyuu cubbamaa sana deggaru, qajeelchisus; akkasumas isaanii iyyuu walqixa yakka qabaatu, akkuma mirkanaa’eenis jibba Waaqayyoo ni argatu; sababiin isaas cubbuu warra yakka qabaniif itti gaafatamoo ni ta’u. Mul’ataan keessatti, fakkeenyota hedduutti akeekameera; isaanis tajaajiltoonni Isaa dogoggoraa fi cubbuu gidduu isaanii jiran irratti hin hojjenneef dheekkamsi Waaqayyoo isaan irra ga’e. Warri dogoggora kanaaf dhiifama kennan, sababni isaanii hojii ifa Qulqulluu Kitaaba keessaa ta’e tokko raawwachuu irraa of qusachuu isaanii qofa ta’us, saba duratti amalaan nama baay’ee gaarii fi jaallatamaa fakkaatanii yaadamaniiru. Hojiin sun miiraa isaanii wajjin hin walfakkaanne; kanaafuu isa irraa fagaatan.” Testimonies, volume 3, 265.
The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.
Seenaa geggeessitootaa warra Adveentizimii keessatti fincilan keessaa mul’atuun, tarkaanfiiwwan fincila isaanii keessatti yeroo baay’ee jechuun ni danda’ama keessaa tokko, yeroo tokko muuxannoo isaanii dhuunfaa keessatti ilaalcha sobaa “the daily” jedhu fudhachuu isaanii ta’uu isaa dhugaa ba’a. Kana jechuun garuu, kitaabni Smith kan waxyiidhaan kenname hin taane, akkasumas rakkoolee barsiisaa tokko tokko of keessaa qabu iyyuu, hubannoo abbootii durii boqonnaawwan Mul’ata 8 fi 9 irratti qaban ilaalchisee ibsa bal’aa baay’ee gaarii ni kenna; achittis seenaa raajii malakata ja’an jalqabaa ifatti dhihaatee argina. Yeroo hojiiwwan sadii “Woes” jedhamanitti hiika isaanii sadii ta’een itti fayyadama qaban ilaalu jalqabnu, kitaaba isaa Daniel and Revelation keessaa yaada Smith ibsu ni eerra.
Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.
Obboleettiin White akka nutti himtetti, William Miller macaafa Mul’ataa irratti ifa guddaa kennameef ture; garuu hubannaan isaa boqonnaa kudha sadii, fi kudha ja’a irraa kaasee hanga kudha saddeetitti sirrii hin turre; sababiin isaas inni seenaa keessatti iddoo ilaalchaa dogoggoraa irratti waan tureef humnoonni balleessan lama utuu hin ta’in sadii akka ta’an arguuf hin dandeenye. Ifni guddaan isaa boqonnaawwan Mul’ataa lama irraa hanga sagaliitti ture.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“Lallabdoonnii fi uummannis macaafa Mul’ataa akka waan dhokataa ta’ee fi kutaa Barsiisa Qulqulluu keessaa kanneen biroo caalaa barbaachisummaa xiqqaa qabuutti ilaalaniiru. Garuu ani macaafni kun dhugumaan mul’ata warra bara dhumaa keessa jiraachuu qaban fayyidaa isaanii addaa tiif kenname ta’uu isaa arge, akka isaan iddoo isaanii isa dhugaa fi dirqama isaanii beekuuf isaan qajeelchuuf. Waaqayyo sammuu William Miller gara raajiiwwaniitti qajeelchee, macaafa Mul’ataa irratti ifa guddaa isaaf kenne.” Early Writings, 231.
Miller set forth his understanding of the churches, seals, trumpets and vials as follows.
Miller hubannaa isaa waaʼee waldoota kiristaanaa, chaappoowwan, malakaa fi xoofoo akkana jechuun ibse.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Waldonni Aashiyaa torban sun seenaa Waldaa Kiristoos bifa ishee torban keessatti mul’atu, jal’inaafi garagalfannaa ishee hundumaa keessatti, badhaadhinaafi rakkina ishee hundumaa keessatti, bara ergamootaa irraa jalqabee hamma dhuma addunyaatti. Chaappaleen torban immoo seenaa hojiiwwan aangootaafi mootota lafaa Waldaa irratti raawwatan, akkasumas eegumsa Waaqayyo yeroo sana keessatti saba isaa irratti godhedha. Malakoonni torbanis seenaa murtiiwwan addaa fi ulfaatoo torban lafatti, yookaan mootummaa Roomaatti, ergameedha. Xoofoonni torban immoo dha’ichawwan dhumaa torban Roomaa Paaphaasii irratti ergameedha. Kana waliin taateewwan biroon baay’eenis walitti makamu; akka laggeen gargaaraa keessa galanii walitti hodhamanitti, laga guddaa raajii guutuudhaan, hamma guutuun isaa galaana bara baraatti nu geessutti.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Kun, akka kootti, karoorri raajii Yohannis inni kitaaba Mul’ata keessatti argamu kana. Namni immoo kitaaba kana hubachuu barbaadu, kutaa dubbii Waaqayyoo biroo sirriitti beekumsa guutuu qabaachuu qaba. Fakkeenyonni fi jechoonni fakkeenyaa raajii kana keessatti fayyadaman, hundi isaanii isauma keessatti hin ibsaman; garuu raajota biroo keessatti argamuu fi keessatti kutaawwan Caaffata Qulqullaa’oo biraa keessatti ibsamuu qabu. Kanaafuu, akka Waaqayyo kutaa kamiyyuu beekumsa ifaa argachuudhaaf illee qorannoo guutummaa isaa qopheessee jiru ifatti mul’ata.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.
Akkuma ergamaan sadaffaan, isa karaa Ergamaa Kakuu dursee qopheessu, seenaa keessaa murtii waldaa kiristaanaa bakka bu’u, Ergaa Eliyaas isa sadaffaa, isa murtii Baabilonii ammayyaa keessatti seenaa alaa bakka bu’uun faallaa ta’uun, hubannoon jalqabaa waa’ee waldootaa fi chaappaa kana dhugaa-ba’umsa keessaa–alaa isauma sana adda baase.
“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.
Chaappeewwan kun Mul’ata boqonnaa 4ffaa, 5ffaa, fi 6ffaa keessatti qalbii keenyaaf dhihaatu. Mul’attoonni chaappeewwan kana jalatti ibsaman Mul’ata 6 keessatti, akkasumas lakkoofsa jalqabaa Mul’ata 8 keessatti mul’ifamu. Ifatti, isaan taateewwan waldaa kiristaanaa wajjin walqabatan, jalqaba qoodama bara kanaa irraa kaasee hamma dhufaatii Kiristoositti jiran, of keessatti qabatu.
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
“যদিও সাতটা গির্জাই গির্জাৰ আভ্যন্তৰীণ ইতিহাস উপস্থাপন কৰে, তথাপিও সাতটা মোহৰে ইয়াৰ বাহ্যিক ইতিহাসৰ মহৎ ঘটনাবোৰ দৃষ্টিগোচৰ কৰে।” Uriah Smith, The Biblical Institute, 253.
Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.
Uriaa Smiit walitti dhufeenya keessaa fi alaa waldoota amantii kan Milleritootni hubatan ibsaa ture; akkasumas, Jeems Wiit seenaa wal fakkaataa wal bira qabee ilaaluu irratti ilaalcha walfakkaataa dhiheessa.
“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.
“Amma yeroo ammaa kanaa wajjin wal bira qabamee yommuu ilaallamu, waldoota, chaappaawwan, akkasumas bineensota yookaan uumamoota jiraatoo ta’an, hamma yeroo wal fakkaatu tokkicha uwwisanitti hordofnee ilaalleerra. Chaappaawwan torba lakkoofsaan jiru; bineensotni garuu afur qofa. Asirrattis hubachuun gaarii ta’a; yeroo chaappaa jalqabaa, lammaffaa, sadaffaa fi afraffaa banamanitti, bineensonni jalqabaa, lammaffaa, sadaffaa fi afraffaa ‘Kottu ilaali’ jedhuun dubbatan ni dhaga’amu; yeroo chaappaa shanaffaa, ja’affaa fi torbaffaan banaman garuu sagaleen akkasiitii hin dhaga’amu. Akkasumas waldoonni sadan dhumaa fi chaappaawwan sadan dhumaa, akka waldoonni afran jalqabaa fi chaappaawwan afran jalqabaa yeroo wal fakkaatu tokkicha uwwisanitti wal hin madaalan. Garuu, akkuma nuti argisiifne, waldoonni, chaappaawwanii fi bineensonni, bara kuma tokkoo fi dhibba saddeet jechuun waggaa 1800 jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun jechuun, jechuun waggoota 1800tti dhihaatan keessatti yeroo wal fakkaatu tokkicha uwwisuu irratti walii galu; kunis yeroo keenya keessaa walakkaa jaarraa tokkoo ol xiqqoo gaditti yeroo dhufnutti ta’a.” James White, Review and Herald, February 12, 1857.
We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.
Nuti seenaa Mileriit keessatti qajeelchitoota duraa keessaa sadii amma tuqne. Hundinuu ilaalcha sirrii waa’ee “kan guyyaa guyyaa” jedhamuu qabatanii turan; akkasumas hundinuu ilaalcha waliigalaa waa’ee waldoota amantii, chaappawwan, fi malakatawwanii keessatti caasaa dhugaa keessa, isa Miller akka hubatee fi dhiheessuuf geggeeffame sana, qabatanii turan.
“When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.
“Yommuu namoonni utubaa yookaan qajeelcha tokko illee hundee Waaqa hafuura Isaa Qulqulluudhaan dhaabe irraa sochoosuu barbaadanii dhufan, maanguddoonni hojii keenya keessatti warra dura bu’anii turan ifatti haa dubbatan; warri du’anis barruulee isaanii maxxansoota keenya keessatti irra deebi’amee maxxanfamuudhaan akka dubbatan haa ta’u. Ifa waaqayyoo kan Waaqa ummata Isaa karaa dhugaa keessatti tarkaanfii tarkaanfiidhaan geggeessaa tureen kenne walitti qabadhaa. Dhugaan kun yeroo fi qormaata ni danda’a.” Manuscript Release, 760, 10.
On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.
Fulbaana 11, 2001 irratti ergamaan jabaan kan Mul’ata boqonnaa kudha saddeetii keessaa bu’e, hojii warra Buddeena yeroo sana samii irraa bu’e sana fudhatanii nyaatan gara “daandiiwwan durii” kan Ermiyaas boqonnaa ja’aatti deebisuu jalqabe. Alfaa fi Oomeegaan warri kuma dhibba tokkoo fi afurtamii afur keessaa ta’uuf carraaqqii gochuuf fedhii qaban akka hubatan barbaade; akka inni Hagayya 11, 1840 irratti samii keessaa gad isa buuse raawwii raajii yeroo qofa utuu hin ta’in, raawwii raajii yeroo keessaa jechuunis kan Waaqayyoo lammaffaa ta’e hubatan. Inni saba Isaa seenaa keessatti daandiiwwan durii irra deebi’anii argatan barbaade; bakka sanatti waggoota afurtamii jaha kan 1798 irraa hanga 1844tti keessatti mana qulqullummaa warra Millar keessaa ijaare ture.
That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).
Seenaa sana irratti xuraawwanii fi maallaqawwan akkasumas faayaawwan sobaa tuulaman turan. Seenaa sana ergaan bu’uuraa sobaa, kan cirracha irratti ijaarame malee Kattaa Bara-baraa irratti hin ijaaramne, dukkaneesse ture. Inni seenaa Miileroota keessatti ture; seenaa keessatti immoo, akkuma Pheexiroos ibsu, Miileroonni “dur yeroo tokko saba hin turre,” garuu sana booddee “saba Waaqayyoo” ta’anii, akka “mana hafuuraa, lubummaa qulqulluu” ta’aniif kaafamanii ijaaraman. Leenci gosa Yihudaa Fulbaana 11, 2001 irratti gad bu’ee, hojii “mana qulqullummaa” seenaa kaafamuu mana qulqullummaa Miilerootaa keessaa qulqulleessuu keessatti saba Isaa isa guyyoota dhumaa hooggane. Hojiin sun raajii tokkoon fakkeenyaan dursee agarsiifamee ture; raajiin sun Gooftaan nama maqaan isaa Yosiyaas jedhamu, (kan hiikni isaa hundee Waaqayyoo jechuudha), akka kaasu dursee dubbate ture.
When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.
Yeroo Yosiyaan akka raajii raajicha ajajamuu didee sanaa guutamuutti kaafame, hojii mana qulqullummaa kan diigamee fi sirna dhabee ture suphuu jalqabe. Hojii suphuu fi qulqulleessuu keessatti “abaarsa Musee” ni argame; innis yeroo fuula Yosiyaa duratti dubbifametti haaromsa Yosiyaa fide. Nuti raajii sana, deebi’anii argamuu “yeroo torba” wajjin walqabsiisuudhaan, erga Fulbaana 11, 2001 booddee ilaalla.
We will begin that study in the next article.
Maqaa sana itti aanu keessatti qorannoo sana ni jalqabna.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Warri hamma warri dhugaa amanuu isaanii himatan Seexana tajaajilaa jiranitti, gaaddisni isaa inni siʼoolii fakkaatu sun ilaalcha isaanii Waaqaafi samiitti qabaatan irraa ni kutaa. Isaan akka warra jaalala isaanii isa jalqabaa dhabanii ni taʼu. Dhugaawwan bara baraa ilaaluu hin dandaʼan. Wanti Waaqni nuuf qopheesse, Zakaariyaas boqonnaa 3 fi 4, akkasumas 4:12–14 keessatti ni fakkeeffama: ‘Anis deebisee isa gaafadhee, akkana jedheen, Dameewwan ejersaa lamaan kun maali, kanneen ujummoowwan warqee lamaan keessaa zayita warqee of keessaa dhangalaasan? Innis na deebisee akkana naan jedhe, Isaan kun maal akka taʼan hin beektuu? Anis, Lakkii, Gooftaa koo, jedheen. Innis akkana jedhe, Isaan kun lamaan dibamoo taʼan, kanneen Gooftaa lafaa hundumaa bira dhaabbatanidha.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Gooftaan qabeenya guutuu qaba. Inni meeshaalee fi carraaqqii irratti hanqina hin qabu. Sababiin gaaddisni dukkanaa’aa nu marsee walitti qabamu, hanqina amantii keenyaatiif, lafa-qabeessummaa keenyaatiif, dubbii keenya salphaatti dubbannuutii fi amantii-dhabuu keenya isa haasawa keenya keessatti mul’atuufi. Kiristoos akka Inni guutumaan guutuutti jaallatamaa ta’e, fi kuma kudhan keessaa inni caalu ta’eetti, dubbii fi amala keessatti hin mul’atu. Yommuu lubbuun of ol kaasuu gara faayidaa-dhabuummaatti quufte, Hafuurri Gooftaa isaaf waan xiqqoo qofa gochuu danda’a. Mul’anni keenya gabaabaan gaaddisa ni arga, garuu ulfina isa duuba jiru arguu hin danda’u. Ergamoonni qilleensota afur qabatanii jiru; isaan farda aarii guutuu ta’ee of hiikuuf cabuuf yaalu, fuula lafa guutuu irra fiiguudhaan badiisaa fi du’a daandii isaa irratti baatee deemuun bakka bu’amee jiru.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
“Nu garaa garaa addunyaa bara baraa irratti rafnaa? Nu dhibaa, qorraa fi du’aa taanee taanaa? Yaa, utuu waldoota keenya keessatti Hafuurri fi hafuuri Waaqayyoo saba Isaa keessa afuufamee argannee, isaan miilla isaanii irratti akka dhaabatanii fi akka jiraatan! Akka karaan dhiphaa ta’e, balballis dhiphaa ta’e arguun nu barbaachisa. Garuu yeroo balbala dhiphaa sana keessa ceenu, bal’inni isaa daangaa hin qabu.” Manuscript Releases, volume 20, 216, 217.