When the little horn of Rome is represented in verses nine through twelve of Daniel chapter eight, it is a corrupted symbol for it is a symbol of transvestitism, a cross-dresser oscillating between male and female. It agrees with the Millerite understanding that Rome was represented by two phases, the first phase being the Roman statecraft and the second phase being the Roman churchcraft, but in the oscillation of genders in the verses, the little horn is out of the historical and prophetic sequence (corrupted). Yet each of the four verses represents history directly associated with either Roman statecraft or Roman churchcraft. Pagan Rome persecuted all who resisted its imperial authority, but the persecution of papal Rome (feminine) in verse ten, is specifically directed against heaven.
Yeroo gaanfa xinnaan Roomee Daani’el boqonnaa saddeet keessaa lakkoofsota sagal irraa kaasee hanga kudha lamaatti keessatti bakka buufamu, mallattoo badaa dha; sababiin isaas inni mallattoo saala-jijjiirraa, nama uffata saala biraa uffatu, dhiiraa fi dubartii gidduutti raafamanii deemu dha. Kun hubannaa Miilerootaa wajjin walii gala; innis Roomeen sadarkaa lamaaniin bakka buufamte jechuun, sadarkaan jalqabaa mootummaa Roomee, sadarkaan lammaffaan immoo mootummaa amantii waldaa Roomee taʼuu isaa dha; garuu raafama saalaa lakkoofsota sana keessatti mulʼatuun, gaanfi xinnaan sun tartiiba seenaa fi raajii keessaa baʼee jira (badaa dha). Taʼus lakkoofsi afran keessaa tokkoon tokkoon isaanii seenaa kallattiidhaan mootummaa Roomee yookaan mootummaa amantii waldaa Roomee keessaa isa tokko wajjin wal qabatu bakka buʼa. Roomeen waaqeffannaa ormaa kan taate aangoo mootummaa ishii didan hunda ariʼatte; garuu ariʼatni Roomee paappaasii (dubartummaa) lakkoofsa kudhan keessatti ibsamu addatti samii irratti xiyyeeffata.
In the Millerite understanding that Rome was the fourth and final kingdom, the oscillating from state to church to state to church again would not have been a concern. They had seen the mixture of iron and clay in the feet of Daniel chapter two, and simply understood it as two phases of Rome, with no concern to define a specific historical sequence of a fourth and fifth kingdom. They understood the same of chapter seven, where the horn that spake great things against the most High, had three horns plucked up from the original ten horns of the beast of Rome. Even if Miller did recognize the gender oscillation of verse nine through twelve, it would have been unimportant to his understanding of the fourth kingdom being Rome. In Millerite understanding the fourth kingdom ended in 1798, and the next prophetic event was the Second Coming of Christ.
Hubannoo Miilariit keessatti, Roomaan mootummaa afraffaa fi mootummaa dhumaa taʼuu ishee irratti, mootummaa irraa gara waldaaatti, waldaa irraa gara mootummaa, achii irra deebiʼanii gara waldaaatti ceʼuun dhimma isaan yaaddessu hin turre. Isaan Daniel boqonnaa lammaffaa keessatti miila keessaa walmakaa sibiilaa fi suphee arganii turan; kana immoo salphaatti akka sadarkaa lamaa Roomaa hubatanii, tartiiba seenaa addaa mootummaa afraffaa fi shanaffaa ibsuuf yaaddoo tokko illee hin qaban turan. Akkasuma boqonnaa torbaffaa ilaalchisees ni hubatan turan; achitti gaanfi Waaqayyo Isa Hundumaa Ol Jiru irratti waan guddaa dubbate, gaanfota kurnan jalqabaa bineensicha Roomaa keessaa gaanfota sadii buqqisee ture. Miilar yoo lakkoofsa sagal irraa hanga kudha lammaffaatti jijjiirama koorniyaa kana beekellee, hubannoo isaa keessatti mootummaa afraffaa Roomaa taʼuu isaatiif sun waan barbaachisu hin turre. Hubannoo Miilariit keessatti mootummaa afraffaan bara 1798 keessatti xumurame; taatee raajii itti aanu immoo Dhufaatii Lammaffaa Kiristoos ture.
The feminine horn identifies the woman who commits spiritual fornication with the masculine horn, and is represented in verses ten and twelve.
Gaanfi dubartii gaanfa dhiiraa wajjin ejja hafuuraa raawwattu adda baasa; isheenis lakkoofsa kudhanii fi kudha lamaan keessatti bakka buufamteetti.
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. Daniel 8:10.
ଏବଂ ସେ ଅତ୍ୟନ୍ତ ମହାନ୍ ହେଲା, ଆକାଶର ସେନା ପର୍ଯ୍ୟନ୍ତ; ଏବଂ ସେ ସେହି ସେନାର କିଛି ଅଂଶକୁ ଓ କିଛି ତାରାମାନଙ୍କୁ ଭୂମିକୁ ଫିଙ୍ଗିଦେଲା, ଏବଂ ସେମାନଙ୍କୁ ପାଦତଳେ ଦଳିଦେଲା। ଦାନିୟେଲ 8:10।
The persecution of the papal power was directed against Christianity (the host of heaven), and in verse twelve papal Rome (feminine), receives the power to accomplish her murderous work through the transgression of fornicating with the kings of Europe.
Ari’atamniin humna paappaasummaa Kiristaanummaa (maccaa waaqaa) irratti qajeelfame; akkasumas lakkoofsa kudha lamaan keessatti Roomaan paappaasummaa (dhalaa), hojii ishee ajjeechaa sana raawwachuuf humna ni argatti, kunis badii mootota Awurooppaa wajjin sagaagalummaa raawwachuudhaan ta’a.
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 8:12.
Waraanni cubbuudhaan kan ka’e aarsaa guyyaa guyyaatti dhihaatu sana irratti loltuu tokko isaaf kenname; innis dhugaa lafatti gate; hojjetes, milkoofte. Daani’el 8:12.
The “host” in the verse represents the military power that was given the papacy “against the daily.” The word “against” means “from”. From the pagan kings of Europe (pagan Rome), represented by “the daily,” military support (an host) was given to the papacy “by reason of transgression.” The combination of church and state, with the church in control of the relationship is the “transgression.” The wine of that transgression is Christian blood. Once the papacy had control of the armies of pagan Rome, papal Rome (“it”) “cast down the truth to the ground; and it practiced, and prospered.”
“Inni” jedhu lakkoofsa kana keessatti humna waraanaa isa paaphaasiif “aarsaa yeroo hundaa” irratti kenname bakka bu’a. Jechi “irratti” jedhu hiika “irraa” jedhu qaba. Mootota Waaqeffataa Awurooppaa irraa (Roomaa Waaqeffataa), kan “aarsaa yeroo hundaa”tiin bakka buufame irraa, deeggarsi waraanaa (inni) “yakki irra daddarbaa” sababeeffachuun paaphaasiif kenname. Walitti makamni mootummaa fi waldaa kiristaanaa, keessatti waldaan kiristaanaa hariiroo sana to’atu, “yakki irra daddarbaa”dha. Daadhiin yakka irra daddarbaa sanaa dhiiga Kiristaanaati. Yeroo paaphaasiin waraana Roomaa Waaqeffataa to’achuu qabate, Roomaan paaphaasummaa (“inni”) “dhugaa gara lafaatti darbite; innis hojii isaa hojjete, milkaa’es.”
In Daniel chapter eleven, verse thirty-one, the giving of the armies to papal Rome is also represented:
Daani’el boqonnaa kudha tokko, lakkoofsa soddomii tokko keessatti, humnoonni Roomaa paaphaasaaf kennamuun akkasumas bakka buufamee mul’ata:
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.
Humni isa biraa isaa irra dhaabbatu; isaanis iddoo qulqulluu humnaa ni xureessu, aarsaa guyyyaa guyyyaa dhiifamus ni balleessu, wanta jibbisiisaa onnachiisu immoo ni dhaabu. Daani’el 11:31.
The verse is identifying the historical transition from pagan Rome to papal Rome. In the verse the “arms” are the European kings that began to stand up for the papacy beginning with Clovis, king of the Franks (France), in the year 496. The “arms” also polluted “the sanctuary of strength” (the city of Rome), through the continuous warfare from the fourth century onward to the year 538. The “arms” also removed the pagan resistance to the rise of the papacy, and by the year 508, the pagan resistance was finished.
Lakkoofsi kun ceʼumsa seenaa Roomii waaqeffannaa waaqolii irraa gara Roomii paaphaasummaatti taʼe agarsiisaa jira. Lakkoofsa kana keessatti “harki” jechuun mootota Awurooppaa warra bara 496 keessa Clovis mooticha Frankii (Faransaay) irraa jalqabanii paaphaasummaa deggeruuf kaʼan dha. “Harki” sunis lola itti fufiinsa qabu jaarraa afraffaa irraa eegalee hanga bara 538tti geggeeffameen “iddoo qulqulluu jabinaa” (magaalaa Roomii) xureesseera. “Harki” sunis mormii waaqeffannaa waaqolii kan paaphaasummaan ol-kaʼuu isaa dura dhaabbate irraa balleesse; akkasumas hanga bara 508tti mormiin waaqeffannaa waaqolii sun xumurameera.
The word translated as “take away,” is the Hebrew word “sur” and means “to remove”. The “arms” placed the “abomination that maketh desolate” (the papacy), on the throne of the earth in the year 538. When Daniel chapter eight, verse twelve identifies that “an host” was given to the feminine little horn, it is agreeing with the witness of verse thirty-one of chapter eleven. The book of Revelation also gives witness to the same truth in chapter thirteen.
Jechi “take away” jedhamee hiikame kun jecha Ibrootaa “sur” jedhu yoo ta’u, hiikni isaas “kaasuu” jechuudha. “Irreen” sun bara 538 keessatti “fokkina badiisa fidu” (paaphaasummaa) teessoo mootummaa lafaa irra kaa’e. Daani’el boqonnaa saddeet, lakkoofsa kudha lama keessatti “raayyaan” tokko gaanfa xinnaa dubartii ta’etti kenname jedhee yeroo ibsu, inni dhugaa lakkoofsa soddomii tokkoo boqonnaa kudha tokko keessaa mul’atu wajjin walii gala. Kitaabni Mul’ataa immoo boqonnaa kudha sadii keessatti dhugaa isuma sanaaf ragaa kenna.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Bineensi ani ani arge sun akka qeerensaa ture; miilli isaas akka miilla ursaa, afaan isaas akka afaan leencaa ture; ajajaan sun humna isaa, teessoo isaa, aangoo guddaa isatti kenne. Mul’ata Yohaannis 13:2.
Sister White directly identifies the beast of verse two as the papacy, and that the dragon in the verse is pagan Rome. Pagan Rome gave three things to the papacy; “his power, and his seat, and great authority.”
Obboleettiin Wiitii bineensa lakkoofsa lamaa keessa jirutti kallattiidhaan paaphaasummaa akka taʼe, akkasumas akka jawwi sun lakkoofsa sana keessatti Roomaa waaqeffannaa ormaa taʼe adda baasti. Roomaan waaqeffannaa ormaa paaphaasummaadhaaf waan sadii kenne; “humna isaa, fi teessoo isaa, fi aangoo guddaa.”
The military power was given by pagan Rome beginning with Clovis in the year 496. The “seat” to rule from, was given to the papacy in the year 330, when the emperor Constantine moved his capitol to Constantinople, leaving his former capitol city of Rome to the control of the papal church. In the year 533, the emperor Justinian decreed that the pope was the head of the church and the corrector of heretics, turning his “great authority” over to the pope of Rome. Verse twelve of Daniel chapter eight, identifies the time when a “host” was given, and that prophetic truth is testified to on many witnesses. From that point in time (beginning in the year 496), the papacy “prospered.”
Humni waraanaa Roomee heethaatiin waaqeffamu irraa, bara 496 keessa irraa eegalee, Kiloovisitti kenname. “Taa’umsi” itti irraa mootummaa bulchan, bara 330 keessa abbaa taayitaa pappaasotaatiif kenname; yeroo sana mootichi Qonistaantinoos magaalaa mootummaa isaa Qonistaantinoophiyaaatti yeroo geeddarutti, magaalaa mootummaa isaa duraanii taate Roomaa to’annoo waldaa pappaasotaatti dhiisee deeme. Bara 533 keessa mootichi Yuustiniyaan, pheenphaan mataa waldaa ta’uu fi sirreessaa warra amantii irraa maqaniis ta’uu labsuun, “aangoo isaa guddaa” Phaaphaasii Roomaatti dabarse. Lakkoofsi kudha lammaffaan boqonnaa saddeetffaa Daani’el keessatti yeroo “tuuti” tokko kenname adda baasa; dhugaan raajii sunis dhuga-baatota hedduudhaan mirkaneeffameera. Yeroo sana irraa eegalee (bara 496 keessa irraa jalqabee), abbaa taayitaa pappaasotaa “milkaa’e.”
It would continue to “practice” and “prosper” until the end of the indignation against the northern kingdom of Israel ended in 1798, and the papacy received its deadly wound.
Inni “hojjechuu” fi “milkaaʼuu” isaa itti fufa, hamma dheekkamsi mootummaa kaabaa Israaʼel irratti dhufe bara 1798tti xumuramutti, yeroo paaphaasummaan madee duʼaa isaa fudhatetti.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Mootichi akka fedhetti ni raawwata; of ol ofiin ol in qaba, waaqota hundumaa irraas of guddifata, Waaqayyo waaqota hundumaa irratti wantoota dinqisiisoo dubbata; dheekkamsi sun hamma raawwatamutti ni milkaa’a; waan murteeffame ni raawwatamaatii. Daani’el 11:36.
Verse nine of chapter eight, describes masculine Rome (pagan Rome), and represents the three-step conquering process that pagan Rome accomplished, and which typified the three geographical areas that would be conquered in order for papal Rome to be established upon the throne of the earth, as represented by the three horns that were plucked up in chapter seven. Those two three-step conquering’s of pagan and papal Rome, represented the three geographical obstacles of modern Rome, in verses forty through forty-three of Daniel eleven. Then in chapter eight, verse eleven, the masculine little horn (pagan Rome) is again represented. In the verse, the sanctified logic is so sound, that the scornful men that rule Jerusalem were forced to introduce several theological lies in order to erect their counterfeit foundation.
Lakkoofsi sagalffaa boqonnaa saddeet keessa jiru, Roomaa dhiiraa (Roomaa waaqeffannaa mootummaa durii) ibsa; akkasumas adeemsa injifannoo tarkaanfii sadiin Roomaan waaqeffannaa mootummaa durii raawwatte agarsiisa; kunis naannolee lafaa sadii kan Roomaan paaphaasummaa teessoo lafaa irratti hundeeffamuuf dura dirqamaan injifachuun irra ture fakkeenyaan bakka bu’a; akkuma gaangolii sadii boqonnaa torba keessatti buqqaatanitti. Injifannoowwan tarkaanfii sadiin lamaanii kan Roomaa waaqeffannaa mootummaa durii fi Roomaa paaphaasummaa, gufuuwwan lafa-qabeessa sadii kan Roomaa ammayyaa, Daani'el boqonnaa kudha tokko lakkoofsota afurtamaa hanga afurtama-sadiitti bakka bu’an. Ergasii boqonnaa saddeet, lakkoofsa kudha tokko keessatti, gaanfichi xixiqqaan dhiiraa (Roomaa waaqeffannaa mootummaa durii) irra deebi’ee bakka buufama. Lakkoofsa sana keessatti, loojikiin qulqulluun baay’ee jabaataa waan ta’eef, namoonni tuffatamoo Yerusaalem bulchan hundee isaanii sobaa ijaaruuf kijiboota ti’oolojii hedduu galchuu dirqaman.
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. Daniel 8:11.
Eeyyee, inni hamma Bulchaa loltootaattis of ol guddate; isaatiin aarsaan guyyuu dhiʼeeffamu irraa fudhatame, iddi qulqullina isaa immoo gad darbatame. Daaniʼel 8:11.
As we begin to address the counterfeit coins and jewels that have been introduced to Adventism since 1863, it should be noted that there are two primary fields of supposed theological expertise which Adventism boasts of, as their basis for upholding the doctrines of apostate Protestantism and Catholicism. The claim that the modern theologians of Adventism make is that they are either experts in biblical history, or experts in biblical languages. Their application of the verse, reveals the prophetic word has become as a sealed book unto them, and also reveals that their claim of being experts of the biblical languages is simply the modern manifestation of Pharisaism.
ᱟᱵᱚ 1863 ᱥᱟᱞ ᱥᱮᱫᱟᱭ ᱟᱫᱮᱱᱛᱤᱡᱟᱢ ᱨᱮ ᱟᱹᱪᱩᱨ ᱟᱠᱟᱱ ᱠᱩᱥᱤ ᱥᱤᱠᱠᱟ ᱟᱨ ᱨᱟᱱᱟᱜ ᱡᱮᱣᱮᱞ ᱠᱚ ᱵᱟᱵᱚᱛ ᱠᱟᱛᱮ ᱟᱞᱮ ᱮᱦᱚᱵ ᱠᱟᱱ ᱨᱮ, ᱱᱚᱣᱟ ᱠᱟᱛᱮ ᱧᱮᱞ ᱧᱟᱢᱚᱜ ᱡᱮ ᱫᱩᱭ ᱯᱨᱟᱭᱢᱟᱨᱤ ᱠᱷᱮᱛᱨᱚ ᱟᱠᱟᱱᱟ, ᱡᱟᱦᱟᱸ ᱨᱮ ᱟᱫᱮᱱᱛᱤᱡᱟᱢ ᱟᱯᱱᱟᱹᱨ ᱫᱟᱣᱟᱹ ᱨᱟᱠᱟᱵ ᱪᱟᱞᱟᱜᱼᱟ ᱡᱮ ᱩᱱᱠᱩ ᱠᱚᱣᱟᱜ ᱛᱮᱚᱞᱚᱡᱤᱠᱟᱞ ᱫᱟᱠᱷᱚᱞᱛᱟ ᱨᱮ ᱵᱮᱥ ᱵᱮᱞ ᱟᱠᱟᱱᱟ; ᱟᱨ ᱚᱱᱟ ᱮᱱᱟᱜ ᱯᱟᱭᱟ ᱛᱮ ᱩᱱᱠᱩ ᱵᱷᱨᱚᱥᱴ ᱯᱨᱚᱴᱮᱥᱴᱟᱱᱴᱤᱡᱢ ᱟᱨ ᱠᱮᱛᱷᱚᱞᱤᱠᱤᱡᱢ ᱨᱮᱭᱟᱜ ᱥᱤᱠᱷᱟᱹᱣᱱᱟ ᱠᱚ ᱛᱷᱟᱹᱨᱟᱣ ᱨᱮ ᱫᱷᱚᱨᱚᱱ ᱫᱚᱦᱚᱭᱟ। ᱟᱫᱮᱱᱛᱤᱡᱟᱢ ᱨᱮᱭᱟᱜ ᱟᱫᱷᱩᱱᱤᱠ ᱛᱮᱚᱞᱚᱡᱤᱭᱟᱹᱱ ᱠᱚ ᱡᱮ ᱫᱟᱣᱟᱹ ᱠᱟᱱᱟ, ᱚᱱᱟ ᱦᱚᱪᱚ ᱩᱱᱠᱩ ᱵᱟᱝᱠᱷᱟᱱ ᱵᱟᱭᱵᱮᱞ ᱨᱮᱭᱟᱜ ᱤᱛᱤᱦᱟᱥ ᱨᱮ ᱫᱟᱠᱷᱚᱞᱢᱟᱱᱮ, ᱟᱨᱵᱟᱝᱠᱷᱟᱱ ᱵᱟᱭᱵᱮᱞ ᱨᱮᱭᱟᱜ ᱯᱟᱹᱨᱥᱤ ᱠᱚ ᱨᱮ ᱫᱟᱠᱷᱚᱞᱢᱟᱱᱮ। ᱩᱱᱠᱩ ᱚᱱᱟ ᱯᱚᱫ ᱨᱮ ᱡᱮᱞ ᱯᱨᱚᱭᱚᱜ ᱮᱢᱚᱜᱼᱟ, ᱚᱱᱟ ᱯᱨᱠᱟᱥ ᱮᱢᱟᱭ ᱡᱮ ᱯᱨᱚᱯᱷᱮᱴᱤᱠ ᱥᱟᱵᱽᱫ ᱩᱱᱠᱩ ᱠᱚᱨᱮ ᱢᱚᱦᱚᱨ ᱢᱟᱨᱟᱭ ᱯᱚᱛᱷᱤ ᱞᱮᱠᱟ ᱦᱚᱭ ᱟᱠᱟᱱᱟ, ᱟᱨ ᱱᱚᱣᱟ ᱦᱚᱸ ᱯᱨᱠᱟᱥ ᱮᱢᱟᱭ ᱡᱮ ᱩᱱᱠᱩ ᱵᱟᱭᱵᱮᱞ ᱨᱮᱭᱟᱜ ᱯᱟᱹᱨᱥᱤ ᱠᱚ ᱨᱮ ᱫᱟᱠᱷᱚᱞ ᱢᱮᱱᱟᱜᱼᱟ ᱵᱚᱞᱚ ᱫᱟᱣᱟᱹ, ᱚᱱᱟ ᱫᱚ ᱥᱩᱢᱩᱝ ᱟᱫᱷᱩᱱᱤᱠ ᱯᱨᱠᱟᱥ ᱢᱟᱛᱨᱚ ᱯᱷᱟᱨᱤᱥᱤᱭᱟᱭᱤᱡᱢ ᱨᱮᱭᱟᱜ।
First is the disregard of the oscillation of the genders for the little horn in verse nine through twelve. If they were actually experts in the Hebrew language, they would not deny, or water down, the fact that Daniel purposely employed gender oscillation in the verses. The little horn is represented in both genders, and those genders go back and forth through the verses. The theologians try to cover this fact with rubbish and counterfeit coins, for it clearly identifies that verse eleven is identifying pagan, not papal Rome. They of course insist that the little horn of verse eleven is the pope, when it is actually pagan Rome.
Inni jalqabaa saalaa lakkoofsa sagal irraa hamma kudha lamaatti waaʼee gaanfa xinnaa ilaalchisee jijjiirama koorniyaa saalaa tuffachuun isa jalqabaati. Utuu isaan dhugumaan ogeeyyii afaan Ibrootaa taʼanii, Daaniʼel aayata sana keessatti kaayyoodhaan jijjiirama koorniyaa saalaa fayyadame jedhamu hin morman, yookaan hin laaffisan turan. Gaanfi xinnaan koorniyaa lamaan keessatti bakka buʼaa; koorniyaaleen sunis aayatota keessatti achi fi achi deddeebiʼu. Teoloojistonni dhugaa kana xurii fi saantima sobaatiin haguuguu yaalu; kun ifatti aayatiin kudha tokko Roomaa paaganummaa, Roomaa paappaasummaa miti, akka addaan baasu waan taʼeef. Isaan immoo, akka beekamu, gaanfi xinnaan aayata kudha tokko keessa jiru paappaasii dha jedhanii cimanii dubbatu; yeroo inni dhugumaan Roomaa paaganummaa taʼe.
Once it is acknowledged that two of the four little horn verses are male and two are female, then it is simple to incorporate the biblical truth that a woman in Bible prophecy represents a church, and a man represents a state. Knowing this allows all who wish to see, that the little horn of verse eleven, is masculine Rome (pagan Rome), not feminine Rome (papal Rome).
Yoo erga yeroo aayatawwan gaanfa xiqqaa afran keessaa lama dhiira taʼuu fi lama dubartii taʼuun isaanii fudhatama argate, dhugaan macaafa qulqulluu keessatti dubartiin raajii macaafa qulqulluu keessatti waldaa kan bakka buutu, dhiirris mootummaa kan bakka buutu taʼuu isaa hammachiisuun salphaadha. Kana beekuun, warri arguuf fedhan hundi akka hubatan ni taasisa; gaanfi xiqqaan kan aayata kudha tokkoo keessatti ibsame mootummaa Roomaa dhiiraa (Roomaa waaqeffannaa mootummaa, pagan Rome) malee Roomaa dubartii (Roomaa paappasummaa, papal Rome) miti.
The verse then is understood as teaching that pagan Rome (he) magnified himself to the prince of the host, as did pagan Rome when it placed the prince of the host upon the cross of Calvary. Not only did pagan Rome magnify itself against Christ at the cross, the verse goes on to say that by him (pagan Rome) “the daily sacrifice was taken away.”
Aayatichi hi barreeffamni kana barsiisu akka ta’e hubatama: Roomiin waaqeffannaa ormaa (inni) of guddisuun hanga bulchaa raayyaa sanaatti ol ka’e; akkuma Roomiin waaqeffannaa ormaa yeroo bulchaa raayyaa sanaa irratti fannoo Qalaaqaariyyaa kaa’etti godhe sana. Roomiin waaqeffannaa ormaa fannoo irratti Kiristoosiin mormee of guddisuu qofa osoo hin ta’in, aayanni sun itti fufee akka jedhu, isaatiin (Roomii waaqeffannaa ormaa) “aarsaan yeroo hunda dhihaatu keessaa fudhatame.”
In the book of Daniel there are two Hebrew words that are both translated as “take away.” The words are “sur” and “rum”. Both words are used in the sanctuary service. Sur means to take away or remove, and when the ashes from the altar in the sanctuary were removed, the word used to describe the removal of the ashes is “sur”. The word “rum” means to lift up and exalt, and when the priest in the sanctuary was to lift up a wave offering, he was to “rum” (lift up) the offering. In verse eleven, pagan Rome (“the daily”) would “rum” (take away) paganism by lifting up and exalting the religion of paganism.
Kitaaba Daani’eel keessatti jechoonni Ibrootaa lama kan lamaan isaanii “kaasuu” jedhamee hiikaman jiru. Jechoonni kunis “sur” fi “rum” dha. Jechoonni lamaan isaanii tajaajila mootummaa qulqullummaa keessatti ni fayyadamu. “Sur” jechuun kaasuu yookaan irraa fuudhuu jechuu dha; yeroo daaraa iddoo aarsaa mootummaa qulqullummaa keessaa irraa fuudhan, jechi daaraa sana irraa fuudhamuu ibsuuf itti fayyadaman “sur” dha. Jechi “rum” immoo ol fuudhuu fi ol kaasu jechuu dha; yeroo lubni mootummaa qulqullummaa keessatti aarsaa sochooftuu ol kaasuu qabu, aarsaa sana “rum” (ol fuudhuu) qaba ture. Lakkoofsa kudha tokko keessatti, Roomaan Waaqeffannaa ormaa (“kan guyyaa guyyaa”) waaqeffannaa ormaa ol fuudhuu fi ol kaasuudhaan “rum” (kaasuu) ni godha ture.
Pagan Rome would lift up and exalt the religion of paganism. The Adventist theologians that profess an expertise of biblical languages choose to treat every occurrence of “take away” in the book of Daniel as “remove”. They fail to acknowledge the distinct and precise writing of Daniel, and thus place themselves above the prophet Daniel.
Roomiin waaqeffannaa ormaa ol fuudhee ol guddisuu ture. Theologoonni Adventistii warri afaanota macaafa qulqulluu irratti ogummaa qabu jechuun of labsan, kitaaba Daani’el keessatti yeroo hunda jechi “take away” itti mul’atu akka “remove” jechuun hiiku filatu. Isaan barreessuu addaa fi sirrii Daani’el beekuuf hin fudhatan; kanaanis of isaanii raajicha Daani’el irra kaa’u.
The theologians that profess to understand the biblical languages provide arguments to justify why Daniel intended to mean the same thing, when he employed two different words. They provide long and tedious word studies to uphold their false claims. The theologians that profess to understand biblical history, argue that the false application is based upon recognizing that in different periods of history the same word might mean something different, and therefore when Daniel employed two different words, only a historical expert can identify what Daniel actually meant. It is important to identify these two false methods for they are employed often by the theologians who seek to hide from the methodology of “line upon line.”
Dinqiqoonni afaanota Macaafa Qulqulluu hubachuudhaaf of dhiheessan, yeroo Daani’el jechoota garaagaraa lama fayyadameetti inni waanuma tokko jechuu akka yaade sababeessuuf falmiiwwan dhiyeessu. Itti aansuudhaanis himannaa isaanii sobaa deggeruuf qorannoowwan jechootaa dheeraa fi nuffisiisaa dhiyeessu. Dinqiqoonni seenaa Macaafa Qulqulluu hubachuudhaaf of dhiheessan immoo, hiikni sobaan itti fayyadaman kana irratti hundaa’a jechuun falmu; jechuunis, yeroo garaagaraa keessatti jechi tokko hiika adda addaa qabaachuu danda’a, kanaafuu yeroo Daani’el jechoota garaagaraa lama fayyadameetti, ogeessi seenaa qofa jechuun Daani’el dhugumaan maal jechuu isaa adda baafachuu danda’a. Maloota sobaa lamaan kana adda baasuudhaan beekuun baay’ee barbaachisaa dha; sababiin isaas, isaan yeroo baay’ee dinqiqoota mala “line upon line” jedhamu irraa of dhoksuuf yaalan biratti itti fayyadamanidha.
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. Daniel 8:11.
Eeyyee, inni mataa loltootaa sanaa hamma Angafa loltootaatti of guddisse; isaanaanis aarsaan yeroo hunda dhiʼeeffamu sun irraa fudhatame, iddoon mana qulqullummaa isaa immoo gadi buufame. Daani’el 8:11.
The word translated as “taken away” in the verse means to “lift up and exalt”. It does not mean to remove. This fact creates confusion and contradiction for the Adventist theologians, for their premises do not hold up under a simple evaluation of the verse, when the actual definition of the word Daniel used is applied to the verse. They argue the little horn of the verse is papal Rome, and therefore the verse would read that “by him” (papal Rome) “the daily was taken away.”
Jechi caqasa keessatti “fudhatame” jedhamee hiikame hiikni isaa “ol kaasuu fi ulfeessuu” dha. Hiikni isaa irraa buusuu miti. Dhugaan kun ogeessota amantii Adventistootaaf burjaajii fi wal-faallessaa uuma; sababni isaas, yaad-rimeewwan isaanii yeroo hiika sirrii jecha Daani’el itti fayyadame kana caqasa sanatti hojii irra oolchan, qormaata salphaa caqasa sana irratti godhamu jalaa hin dhaabbatan. Isaan xurree xiqqaan caqasa sana keessa jiru Roomaa paaphaasummaa akka ta’e falmu; kanaafuu caqasni sun akkana jedhee dubbifama: “isaatiin” (Roomaa paaphaasummaa) “waanti guyyaa guyyaa irraa fudhatame.”
They of course have no problem including the added word that Sister White states directly was added by human wisdom and does not apply to the text.
Isaaniin dabalamachuun, akka obboleettii White ifatti ibsiteetti, jechi dabalame sun ogummaa namaatiin akka itti dabalfameefi barruu sana irratti akka hin hojjenne ta’us, rakkoon isaanii homaa miti.
“Then I saw in relation to the ‘daily’ (Daniel 8:12) 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.” Early Writings, 74.
“Sana anis ‘guyyaa guyyaa’ (Daani’eel 8:12) wajjin walqabatee akka dubbii ‘aarsaa’ jedhu ogummaa namaatiin dabalamee, akka inni barruu sana keessaa hin taane, fi warra iyyata sa’aatii murtii kennan sanaaf Gooftaan ilaalcha sirrii isaa akka kenne nan arge.” Early Writings, 74.
They identify “the daily” as Christ’s sanctuary ministry, so the “daily sacrifice” upholds the concept that “the daily” is Christ sacrificial work in the heavenly sanctuary. But inspiration identifies that the word “sacrifice” “does not belong to the text”.
Isaan “guyyoo hundumaa” tajaajila qulqullummaa Kiristoositti jechuun ibsu; kanaafuu “aarsaan guyyoo hundumaa” yaad-rimee “guyyoo hundumaa” hojii aarsaa Kiristoos iddoo qulqulluu samii keessatti taʼe akka deeggaru godha. Garuu kakuu Waaqayyoon kennameen, jechi “aarsaa” “barreeffama sana keessa hin jiru” jedhamuun adda baafameera.
When the drunkards of Ephraim identify “the daily” as Christ’s sanctuary work, the verse would then read, “by him” (papal Rome) “the daily was taken away,” or it would read, “by the papal power, Christ’s sanctuary ministry was taken away.” They actually teach this falsehood. They insist that through the darkness of the papal rule the true understanding of Christ’s sanctuary ministry was removed from the minds of men.
Yommuu machaanonni Efreem “kan guyyaa guyyaa” akka hojii mana qulqullummaa Kiristoositti hiikan, lakkoofsi sun akkana jedhee dubbata: “isaatiin” (Roomaa papaa) “kan guyyaa guyyaa irraa fudhatame,” yookaan immoo, “humna papaaatiin, tajaajilli mana qulqullummaa Kiristoos irraa fudhatame” jedhee dubbata. Isaan dhugumaan soba kana barsiisu. Isaan jabinaan cimsanii akka barsiisanitti, dukkana mootummaa papaa sanaatiin hubannoon dhugaan tajaajila mana qulqullummaa Kiristoos yaada namootaa keessaa irraa haqame.
Yet the word translated as “take away,” does not mean to remove, it means to lift up and exalt. If the professed experts of biblical languages would correctly apply the meaning of the Hebrew word “rum,” to the passage, their rendition would need to say, “by the papal power, Christ’s sanctuary ministry was lifted up and exalted.” When did the papacy ever lift up and exalt Christ?
Garuu jechi “take away” jedhamee hiikamu hiikni isaa baasuu miti; ol fuudhuu fi ol ol guddisuu jechuudha. Ogeeyyiin afaanota Macaafa Qulqulluu jedhamanii of himan hiika jecha Ibrootaa “rum” kutaa sana irratti sirriitti yoo hojii irra oolchan, hiikni isaanii, “humna paaphaasiitiin tajaajilli iddoo qulqulluu Kiristoos ol fuudhamee ol ol guddifame” jechuu qaba ture. Paaphaasummaan yoom Kiristoosin ol fuudhee ol ol guddise ree?
They seek to impose the definition of the Hebrew word “sur” upon the Hebrew word “rum.” Daniel uses the word “sur,” which means to remove, in connection with “the daily” in two other verses, but in verse eleven, Daniel chose the word “rum” meaning to lift up and exalt. Not only is the dish of fables concerning this verse foolishness because of the wresting of the meaning of the word translated as “take away,” but there was never a time when Christ’s sanctuary ministry was in any way removed from men.
Isaan hiika jecha Ibrootaa “sur” jecha Ibrootaa “rum” irratti dirqisiisuuf yaalu. Daani’eel walitti dhufeenya “guyyuu-guyyuu” wajjin lakkoofsota biro lamaan keessatti jecha “sur,” jechuun kaasu ykn irraa fuudhu, fayyadameera; garuu lakkoofsa kudha tokko keessatti Daani’eel jecha “rum,” jechuun ol kaasuu fi ulfeessuu, filate. Hiikni sobaa waa’ee lakkoofsa kanaa qopheeffame kun, hiika jecha “take away” jedhamee hiikame micciiruun waan ta’eef, gowwummaadha qofa utuu hin ta’in, yeroo tokko illee tajaajilli iddoo qulqullummaa Kiristoos namoota irraa karaa kamiinuu irraa fuudhamee hin beekne.
But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Hebrews 7:24, 25.
Garuu namichi kun, inni bara baraan jiraatu waan taʼeef, lubummaa hin geeddaramne qaba. Kanaafis, warra karaa isaatiin gara Waaqayyootti dhufan guutummaatti fayyisuu danda’a; inni yeroo hundumaa jiraatee isaanii kadhataaf araara waan kadhatuuf. Ibroota 7:24, 25.
To claim, as the Adventist theologians do, in an attempt to prop up their false application of the verse, that there was a period of time when the papacy exercised some type of power to remove Christ’s sanctuary intercession is absurd!
Akkuma hayyoonni amantii Adventistii, hojii isaanii sobaa lakkoofsa kana irratti raawwatan deeggaruuf yaalanitti, yeroo tokko keessatti paaphaasonni mootummaa humna tokko tokko qabuun kadhannaa araarsaa Mana Qulqullummaa Kiristoos balleessuuf hojjete jedhaniin dubbachuun waan hin yaadamne dha!
But the theologians do not teach that the verse identifies that the papacy lifted up and exalted Christ’s sanctuary ministry. They avoid the meaning of Daniel’s words, and the inspired counsel of Ellen White, to teach what they choose to teach in spite of the testimony of Daniel’s words.
Garuu, warri teoolojii barsiisan akka lakkoofsi kun tajaajila iddoo qulqulluu Kiristoos kan ol kaasee fi ulfina kenne paaphaasummaa agarsiisu hin barsiisan. Isaan hiika dubbii Daani’elii fi gorsa hafuuraan geggeeffame kan Ellen White irraa kenname irraa maqanii, ragaa dubbii Daani’elii mormuudhaan waan ofii isaanii barsiisuu filatan barsiisu.
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. Daniel 8:11.
Dhugumaas inni hamma Bulchaa loltootaatti of guddisate; isaatiinis aarsaan guyyaa guyyaatti dhihaatu sun irraa fudhatame, iddoon iddoo qulqullummaa isaa immoo gad darbatame. Daani’el 8:11.
The theologians teach that the verse means “by the papal power, Christ’s sanctuary ministry was removed,” and the removal of Christ’s sanctuary ministry from the minds of men is supported by the fact that in association with the removal, the place of Christ’s “sanctuary was cast down.” There is not one verse in God’s Word that identifies the heavenly sanctuary, which is where Christ performs his intercession, has ever been cast down. Nor is there any biblical passage that identifies that heaven itself, which is the “place of his sanctuary”, is ever cast down. Once again, the theologians place themselves above the prophet Daniel, for they insist that “the place of his sanctuary” in the verse is referring to God’s sanctuary, in spite of the fact that Daniel teaches directly opposite of that idea.
Wanbarriin amantii barsiisan, lakkoofsi kun hiikni isaa, “humna paaphaasaatiin tajaajilli iddoo qulqullummaa Kiristoos irraa kaafame” jedhuudha; tajaajilli iddoo qulqullummaa Kiristoos yaada namootaa keessaa kaafamuun isaas, dhugaa kanaan ni deeggarama; jechuunis, kaafamuu sanaa wajjin walqabatee iddoon “qulqullummaa isaa” gad buufameera. Dubbii Waaqayyoo keessaa lakkoofsi tokko illee iddoo qulqullummaa samii, iddoo Kiristoos araara isaa itti raawwatu, yeroo kam iyyuu gad buufameera jedhee hin ibsu. Akkasumas kutaan Macaafa Qulqulluu tokko illee samiin ofii isaa, kan “iddoo qulqullummaa isaa” ta’e, yeroo kam iyyuu gad buufameera jedhee hin agarsiisu. Ammas, wanbarriin amantii ofii isaanii raajicha Daani’el ol kaasu; sababiin isaas, isaan lakkoofsa sana keessatti “iddoo qulqullummaa isaa” jedhu iddoo qulqullummaa Waaqayyoo agarsiisa jechuun cimsanii dubbatu; kunis, Daani’el yaada sana irraa kallattiidhaan faallaa barsiisu illee ta’eera.
The professed experts of the Hebrew language insist that in the verse the Hebrew word “rum,” needs to be understood with the meaning of the Hebrew word “sur.” They also insist that the Hebrew word “miqdash” needs to be understood as the Hebrew word “qodesh.” “Miqdash” and “qodash” are both translated simply as “sanctuary” in the book of Daniel, yet they have different meanings. “Miqdash” represents any sanctuary, whether it is God’s sanctuary or a pagan sanctuary. It is the general word for sanctuary, but “qodesh” is only used in the Bible to represent God’s sanctuary.
Warriin afaan Ibrootaa ofiin jedhu keessaa ogeeyyii jechuun of dhiyeessan, keessaa jechi Ibrootaa “rum” jedhu hiika jechaa Ibrootaa “sur” jedhuun hubatamuu akka qabu cimsanii dubbatu. Akkasumas jechi Ibrootaa “miqdash” jedhu akka jechaa Ibrootaa “qodesh” taʼetti hubatamuu akka qabu cimsanii dubbatu. “Miqdash” fi “qodash” lamaan isaanii keessatti kitaaba Daaniʼel keessatti salphaatti “iddoo qulqulluu” jedhanii hiikamu; taʼus hiikni isaanii garaagara dha. “Miqdash” jechuun iddoo qulqulluu kamiyyuu bakka buʼa, jechuunis yoo mana qulqullummaa Waaqayyoo taʼe yookaan mana qulqullummaa waaqeffannaa ormootaa taʼe. Inni jecha waliigalaa iddoo qulqulluuf ooludha; garuu “qodesh” Macaafa Qulqulluu keessatti mana qulqullummaa Waaqayyoo qofa bakka buusuuf qofa tajaajilama.
Daniel knew the difference between a pagan sanctuary and God’s sanctuary. If Daniel was going to identify a pagan sanctuary, he would use the word “miqdash.” It is amazing to me that the supposed experts of the Hebrew language never address the fact that in four consecutive verses, Daniel uses both words three times. Daniel’s usage of the two Hebrew words, both translated as “sanctuary” defines the meaning Daniel intended to be understood.
Daaniʼel iddoo waaqeffannaa warra waaqa tolfamaa fi iddoo qulqullinaa Waaqayyoo gidduu garaagarummaa ni beeka ture. Yoo Daaniʼel iddoo waaqeffannaa warra waaqa tolfamaa ibsuuf jedhu taʼe, jecha “miqdash” jedhu ni fayyadama ture. Warri afaan Ibrootaa irratti ogeeyyii of fakkeessan sun, Daaniʼel aayata walitti aanan afur keessatti jechoota lamaan isaanii yeroo sadii fayyadamuu isaa matumaa akka hin ilaalle, na dinqisiisa. Fayyadama Daaniʼel jechoota afaan Ibrootaa lamaan kanaa—lamaan isaanii iyyuu “iddoo qulqullinaa” jedhamee hiikaman—hiika Daaniʼel akka hubatamu barbaade ni ibsa.
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. Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:11–14.
Eeyyee, inni hamma Raajicha maccaa sanaatti of guddifate; isaaniinis aarsaan guyyyaa irraa kaafame, iddoon mana qulqullummaa isaa immoo jigsame. Cubbuu irraan kan ka’e, aarsaa guyyyaa irratti macci isaaf kenname; inniis dhugaa lafatti gate; hojjetes, milkaa’es. Sana booddee qulqulluu tokko dubbachaa jiru nan dhaga’e; qulqulluu biraanis qulqulluu dubbachaa ture sanaan, “Mul’anni aarsaa guyyyaa ilaalchisee, fi cubbuu diigumsaa, mana qulqullummaa fi macca lamaan isaanii iyyuu miila jalatti dhidhiitamuu isaanii kennu sun hamma yoomiitti ta’a?” jedhe. Inniis naan, “Hamma guyyaa kuma lamaa fi dhibba sadii ga’utti; ergasii mana qulqullummaa ni qulqullaa’a” jedhe. Daani’el 8:11–14.
In the very passage that includes the foundation of Adventism, Daniel employs two different Hebrew words that are both translated as “sanctuary.” In verses thirteen and fourteen Daniel chose to use the Hebrew word for “sanctuary,” that is only used biblically to identify God’s sanctuary, but in verse eleven, Daniel used the general or generic Hebrew word that can be God’s sanctuary, or it can be a pagan sanctuary.
Kutaa bu’uuraa Adventizimii of keessaa of keessatti hammatu sana keessatti, Daani’el jechoota Ibrootaa lama garaagaraa kan lamaan isaanii iyyuu “iddoo qulqullaa’aa” jedhamee hiikaman fayyadame. Lakkoofsa kudha sadii fi kudha afur keessatti Daani’el jecha Ibrootaa “iddoo qulqullaa’aa” jedhuuf, kan akka Macaafa Qulqulluutti iddoo qulqullaa’aa Waaqayyoo qofa adda baasuuf tajaajilu, filatee fayyadame; garuu lakkoofsa kudha tokko keessatti, jecha Ibrootaa waliigalaa yookaan gosa waliigalaa ta’e fayyadame; kunis iddoo qulqullaa’aa Waaqayyoo ta’uu ni danda’a, yookaan iddoo qulqullaa’aa waaqeffannaa mootummaa ormaa ta’uu ni danda’a.
If Daniel had wanted to identify the “sanctuary” in verse eleven, as God’s sanctuary, he would have used the same Hebrew word that he used twice within the next three verses. It is absolutely clear that Daniel was making a distinction between a pagan sanctuary in verse eleven, and God’s sanctuary in verses thirteen and fourteen! But the drunkards of Ephraim argue that the “place of his sanctuary” that was “cast down,” in verse eleven, was the place of God’s sanctuary, though they avoid the word “place.”
Daaniʼel aayata kudha tokko keessatti “iddoo qulqulluu” sana iddoo qulqulluu Waaqayyoo taʼee adda baasuuf yaadee utuu taʼe, jecha Afaan Ibrootaa isa aayata sadii itti aanan keessatti yeroo lama fayyadame sanauma fayyada ture. Daaniʼel aayata kudha tokko keessatti iddoo qulqulluu waaqeffannaa sobaa tokkoo fi aayata kudha sadii fi kudha afur keessatti iddoo qulqulluu Waaqayyoo gidduutti garaagarummaa gochaa akka ture ifaadha! Garuu machoonni Efreem “bakka iddoo qulqullummaa isaa” kan “gatame” jedhamu, aayata kudha tokko keessatti, bakka iddoo qulqullummaa Waaqayyoo akka ture falmu; taʼus jecha “bakka” jedhu irraa of qusatu.
They teach that the papacy took away Christ’s ministry of intercession and cast down the truth of the heavenly sanctuary. But Daniel was clear that the “sanctuary” in verse eleven, was not God’s sanctuary, but a pagan sanctuary. Daniel was just as clear that it was not the “sanctuary” that was cast down, but “the place” of his sanctuary.
Isaan barsiisonni mootummaa paaphaasummaa tajaajila araarsummaa Kiristoos irraa balleessitee, dhugaa mana qulqullummaa samii immoo gad buufte akka taʼe barsiisu. Garuu Daaniʼel keessatti “mana qulqullummaa” jedhu lakkoofsa kudha tokko keessa jiru mana qulqullummaa Waaqayyoo osoo hin taʼin, mana qulqullummaa waaqeffannaa ormootaa akka taʼe ifatti ibsameera. Akkuma kana Daaniʼel, gad buufame “mana qulqullummaa” osoo hin taʼin, “iddoo” mana qulqullummaa isaa akka taʼe illee ifatti ibseera.
Refusing to acknowledge the purposeful gender oscillation of verses nine through twelve, the modern theologians adopted the definition of “the daily” that originated within apostate Protestantism, and began to construct a foundation upon the sand of human conjecture, tradition and custom. When they arrive at verse eleven, they even reject the inspired counsel of Sister White that identified that Miller’s understanding of “the daily” as paganism was correct, and begin to employ the art of misdirection and conjecture to defend their love of Catholic and Protestant theology.
Kaayyoo koorniyaa aayata sagal irraa hamma kudha lamaatti jiru kan kaayyoo irratti hundaa’e beekamuu diduudhaan, tiyoolojiistoonni ammayyaa hiikkaa “kan guyyaa hundumaa” jedhamu isa keessaa Pirootestaantizimii gantummaa irraa madde fudhatanii, bu’uura yaada namaa, duudhaa fi aadaa irrattii cirracha irratti ijaaru jalqaban. Yommuu isaan aayata kudha tokko bira ga’an immoo, gorsa hafuuraan kenname kan Obboleettii White hubannaa Miller eegee “kan guyyaa hundumaa” waaqeffannaa mootummaa alagaa akka ta’e sirrii ta’uu isaa adda baase illee ni didu; akkasumas jaalala isaanii tiyooolojii Kaatolikii fi Pirootestaantii irratti qaban ittisuuf ogummaa kallattii dogoggorsuu fi yaada tilmaamaa fayyadamuu jalqabu.
They change pagan Rome into papal Rome in the verse, and they force the definition of “remove” upon the word that means “lift up and exalt”. They define the satanic symbol of “the daily”, as a godly symbol, and then insist that a pagan temple is God’s temple, while avoiding the direct reference to “the place” of the sanctuary. And the “unlearned” (as Isaiah identifies them), who will only understand if the “learned” tell them it is so, accept the dish of fables unto their own destruction.
Isaan keessatti Roomaa warraaqsaa gara Roomaa paaphaasummaaatti geeddaru; jecha hiikkaan isaa “ol kaasuudhaa fi ulfeessuu” taʼe irrattis hiika “buqqisuu” jedhu dirqisiisu. Mallattoo seexanaawaa “kan guyyaa guyyaa” taʼe akka mallattoo waaqeffannaatti ibsu; sana booda immoo, yeroo “bakka” qulqullina mana qulqullummaa jedhu ifatti eeruu irraa of qusatanitti, mana waaqeffannaa waaqota ormaa mana Waaqayyoo akka taʼe jabeessanii dubbatu. Warri “hin baranne” immoo (akkuma Isaayaas isaan adda baase), yoo warri “baratan” akkas jedhaniin malee kan hin hubanne, gabatee oduu sobaa sana badiisa ofii isaaniitiif fudhatu.
We will continue our consideration of the increase of the knowledge represented as the jewels in Miller’s dream in the next article.
Mata-duree, barruu itti aanu keessatti, dabala beekumsaa abjuu Miller keessatti akka faayaatti fakkeeffamee ibsame yaadannoo keenya itti fufna.
“The apostle Paul warns us that ‘some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.’ This is what we may expect. Our greatest trials will come because of that class who have once advocated the truth, but who turn from it to the world, and trample it under their feet in hate and derision. God has a work for his faithful servants to do. The attacks of the enemy must be met with the truth of his word. Falsehood must be unmasked, its true character must be revealed, and the light of the law of Jehovah must shine forth into the moral darkness of the world. We are to present the claims of his word. We shall not be held guiltless if we neglect this solemn duty. But while we stand in defense of the truth, let us not stand in defense of self, and make a great ado because we are called to bear reproach and misrepresentation. Let us not pity ourselves, but be very jealous for the law of the Most High.
“Ergamaan Phaawulos akkana jechuun nu akeekkachiisa: ‘Namoonni gariin amantii irraa goru; hafuurota nama gowwoomsanitti fi barsiisa hafuurota hamootaa dhaggeeffatu.’ Kana jechuun waan nuti eeguu dandeenyu dha. Qorumsi keenya inni guddaan sababa garee sanaatiin nutti dhufa; isaan yeroo tokko dhugaa deeggaranii turan, garuu achii irraa gara addunyaatti deebi’anii jibbaa fi qoosaadhaan miilla isaanii jala isa dhidhiitan. Waaqayyo hojjettoota isaa amanamoo ta’aniif hojii hojjetamu qaba. Weerara diinaa dhugaa dubbii isaa tiin deebisuun barbaachisaa dha. Soba ni saaxilamuu qaba; amala isaa inni dhugaan mul’ifamuu qaba; ifni seeraa Yihowaa immoo dukkana naamusaa addunyaa keessaatti ibsee mul’achuu qaba. Gaaffii dubbii isaa ni dhiheessuu qabna. Yoo dirqama ulfaataa kana daganne, cubbuu irraa bilisa hin taane jedhamee nu hin ilaalamu. Garuu yeroo nuti dhugaa ittisuuf dhaabannu, ofii keenya ittisuuf hin dhaabanninaa; sababii arrabsoo fi maqaa balleessii baachuu waamneefis jeequmsa guddaa hin uuminaa. Ofii keenyaaf gadduu hin qabnu; seera Waaqa Isa Hundaa Oliif garuu hinaaffaa guddaa haa qabaannu.”
“Says the apostle, ‘The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’ On every side we see men easily led captive by the delusive imaginations of those who make void the word of God; but when the truth is brought before them, they are filled with impatience and anger. But the exhortation of the apostle to the servant of God is, ‘Watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.’ In his day some left the cause of the Lord. He writes, ‘Demas hath forsaken me, having loved this present world;’ and again, he says, ‘Alexander the coppersmith did me much evil: the Lord reward him according to his works: of whom be thou ware also; for he hath greatly withstood our words.’
“Ergamichi ni jedha ergamaan, ‘Yeroon namoonni barsiisa fayya qabeessa hin obsine ni dhufa; garuu akkuma hawwii isaanii ofii isaaniitti barsiisota ofitti kuufatu, gurri isaanii waan nama mi’eessu dhaga’uuf hawwii qabaatee; gurra isaanii dhugaa irraa ni garagalchu, gara durdurii immoo ni deebifamu.’ Gama hundaan namoonni yaada gowwoomsaa warra dubbii Waaqayyoo diiganitti salphaatti booji’amanii akka geeffaman ni argina; garuu yeroo dhugaan fuuldura isaanii kaa’amu, obsa dhabuu fi dheekkamsaan guutamu. Garuu gorsi ergamichaa garbicha Waaqayyootiif kenname, ‘Waan hundumaa keessatti dammaqaa ta’i, rakkina obsaan baasi, hojii lallabaa misiraachoo hojjedhu, tajaajila kee guutummaatti mirkaneessi.’ Bara isaa keessatti namoonni tokko tokko dhimma Gooftaa ni dhiisan. Inni akkana jedhee barreessa, ‘Demaas biyya lafaa kana yeroo ammaa jaallatee na dhiiseera;’ ammas akkana jedha, ‘Iskindir sibiila diimtuu hojjetu sun hamaa baay’ee natti hojjete: Gooftaan akka hojii isaatti isaaf haa deebisu: ati immoo isa irraas of eeggadhu; inni dubbii keenya baay’ee mormeera.’”
“Prophets and apostles experienced similar trials of opposition and reproach, and even the spotless Lamb of God was tempted in all points like as we are. He bore the contradiction of sinners against himself.
“Raajonnii fi ergamoonni qormaata mormii fi arrabsoo wal fakkaataa keessa darban; ilmi hoolaa Waaqayyoo mudaa hin qabne illee akkuma keenya waan hundumaan qorama keessa seene. Inni fincilaa cubbamootaa of irratti taasifame obse.”
“Every warning for this time must be faithfully delivered; but ‘the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient; in meekness instructing those that oppose themselves.’ We must cherish carefully the words of our God lest we be contaminated by the deceptive workings of those who have left the faith. We are to resist their spirit and influence with the same weapon our Master used when assailed by the prince of darkness,—‘It is written.’ We should learn to use the word of God skillfully. The exhortation is, ‘Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.’ There must be diligent work and earnest prayer and faith to meet the winding error of false teachers and seducers; for ‘in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away.’ These words portray the character of the men the servants of God will have to meet. ‘False accusers,’ ‘despisers of those that are good,’ will attack those who are faithful to their God in this degenerate age. But the embassador of Heaven must manifest the spirit that was displayed in the Master. In humility and love he must labor for the salvation of men.
“Akeekkachi yeroo kanaaf kennamu hundinuu amanamummaadhaan labsamuu qaba; garuu, ‘garbichi Gooftaa loluudhaan jiraachuu hin qabu; nama hundumaatti garraamummaa qabaachuu, barsiisuuf qophaa’aa taʼuu, obsa qabaachuu; warra of morman immoo gad of deebisuudhaan barsiisuu’ qaba. Jechoota Waaqa keenyaa of eeggannoodhaan akka gaariitti eeguu qabna, akka hojii gowwoomsaa warra amantii dhiisanii irraa xuroofnu hin dandeenyeef. Hafuuraa fi dhiibbaa isaanii meeshaa isa Gooftaan keenya yeroo mootummaa dukkanaa isa rukutetti itti fayyadameen mormuu qabna,—‘Barreeffameera.’ Dubbii Waaqayyoo akka gaariitti, ogummaadhaan itti fayyadamuu barachuu qabna. Gorsi kennamu, ‘Ofii kee Waaqayyo duratti fudhatamaa akka taatuuf jabaattee hojii hojjedhu; akka hojjetaan qaanii hin qabne tokkootti dubbii dhugaa sirriitti qooduu’ dha. Dogoggora marmaartuu barsiisota sobaa fi gowwoomsitoota qunnamuuf hojii ciminaa, kadhannaa jabaa, fi amantii barbaachisa; jechuunis, ‘bara mootummaa dhumaa keessatti yeroo sodaachisaan ni dhufa. Namoonni of jaallatoota, maallaqa hawwoota, of jajoota, of tuultota, arrabsitoota, warra abbaa fi haadhaaf hin ajajamne, warra galata hin qabne, warra qulqullummaa hin qabne, warra jaalala uumamaa hin qabne, warra kakuu cabsan, hamattota sobaa, of hin qabne, gara jabeeyyii, warra gaarii jibban, gantoota, ariifattota, of ol qaboota, Waaqayyo caalaa warra gammachuu jaallatan taʼu; fakkeenya waaqeffannaa qabaatanii humna isaa garuu ganu: akkasii irraa garagali.’ Jechoonni kun amala namoota tajaajiltoonni Waaqayyoo ittiin wal argu qaban ni ibsu. ‘Hamattota sobaa,’ ‘warra gaarii jibban,’ bara xuraaʼaa kana keessatti warra Waaqa isaaniif amanamoo taʼan ni weeraru. Garuu ergamaan Samii hafuura isa Gooftaan agarsiise mulʼisuu qaba. Gad of deebisuudhaanii fi jaalalaan fayyina namootaatiif hojii hojjechuu qaba.”
“Paul continues concerning those who oppose the work of God, comparing them to the men who made war against the faithful in the time of ancient Israel. He says: ‘Now as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.’ We know that the time is coming when the folly of warring against God will be revealed. We can afford to wait in calm patience and trust, no matter how much maligned and despised; for ‘nothing is secret, that shall not be made manifest,’ and those who honor God shall be honored by him in the presence of men and angels. We are to share in the sufferings of the reformers. It is written, ‘The reproaches of them that reproached thee fell on me.’ Christ understands our grief. Not one of us is called to bear the cross alone. The suffering Man of Calvary is touched with the feeling of our woes, and as he has suffered being tempted, he is able also to succor them that are in sorrow and trial for his sake. ‘Yea, and all that will live godly in Christ Jesus shall suffer persecution. But evil men and seducers shall wax worse and worse, deceiving, and being deceived. But continue thou in the things which thou hast learned.’” Review and Herald, January 10, 1888.
“Phaawulos warra hojii Waaqayyoo morman ilaalchisee itti fufa; isaanis namoota yeroo Israa’el durii keessatti warra amanamoo irratti waraana kaasan wajjin wal bira qabee ibsa. Innis akkana jedha: ‘Akkuma Yaaneesii fi Yaambreesis Musee dura dhaabbatan, isaanis akkasuma dhugaa ni mormu; namoota sammuu isaanii manca’e, amantii irratti fudhatama hin qabne. Garuu isaan kana caalaa hin tarkaanfatan; gowwummaan isaanii, akkuma kan isaanii sanas ture, nama hundumaatti ni mul’ata.’ Yeroon gowwummaa Waaqayyo irratti waraanuu itti mul’atu akka dhufu ni beekna. Hammam yoo maqaa xureeffamnee fi tuffatamnellee, obsa tasgabbaa’aa fi amanamummaa keessatti eeguun nuuf ni danda’ama; sababiin isaas, ‘wantin dhokataan tokko illee hin jiru kan ifatti hin baafamne,’ warri Waaqayyoon kabajanis namootaa fi ergamoota fuulduratti isa irraa ni kabajamu. Nuyi dhiphina warra haaromsaa keessatti hirmaachuu qabna. Barreeffameera, ‘Arrabsoon warra si arrabsan anatti bu’e.’ Kiristoos gadda keenya ni hubata. Tokkoon keenya keessaa tokko illee qofti fannoo baachuutti hin waamamne. Namichi Dhiphataa Qaraaniyoo keessaas rakkoo keenyaatti ni raafama; akkuma inni qorama keessa darbee dhiphate, warra maqaa isaatiif gaddaa fi qorama keessa jiran gargaaruufis ni danda’a. ‘Eeyyee, warri hundinuu Kiristoos Yesus keessatti jireenya Waaqeffannaa qabu jiraachuu barbaadan ari’atama ni dhandhamu. Namoonni hamaanis fi gowwoomsitoonni immoo hammina irraa gara hamminaatti ni deemu; ni sobu, ni sobamusu. Ati garuu wantoota baratte keessatti itti fufi.’” Review and Herald, January 10, 1888.