We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”
Mata-duree dhiheenyaa tokko kutaa tokko kitaaba Prophets and Kings irraa xumurreerra; achitti Obboleettii White akka ibsiteetti, Daani’el “hariiroo booji’amuu waggoota torbaatamaa, kan Ermiyaas dursee dubbate, fi waggoota kuma lamaa fi dhibba sadii sana, kan mul’ataan ergamaan samii qulqulleessi iddoo qulqulluu Waaqayyoo dura akka darbu labsu isa dhaga’e, hubachuuf” barbaadaa ture.
“Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.
“Mul’ata biraatiin raajii sanaatiin taateewwan gara fuulduraatti ta’an irratti ifni dabalataa ni kenname; xumura raajii kanaattis Daani’el, ‘qulqulluun tokko dubbachaa jiru, qulqulluun biraanis qulqulluu dubbachaa ture sanaan, Mul’anni kun hamma yoomiitti jiraata? jedhee gaafate’ jedhee dhaga’e.” Daani’el 8:13. Deebiin kennames, “Hamma guyyaa kuma lamaa fi dhibba sadii; ergasii iddoo qulqulluun ni qulqulleeffama” (lak. 14) jedhu, isa guddaa isa dinqisiise. Hiika mul’ataa sanaa argachuuf ciminaan barbaade. Boojuu waggoota torbaatama, akka Ermiyaasitti dursee dubbatame, waggoota kuma lamaa fi dhibba sadii, kan daawwannaan samiirraa dhufe sun qulqulleeffama iddoo qulqulluu Waaqayyoo dura akka darbuu qaban jedhee labsutti walitti dhufeenya isaanii hubachuu hin dandeenye. Ergamaan Gabri’el hiika keessaa isa muraasa isaaf kenne; garuu yeroo raajiin sun, “Mul’anni … guyyoota baay’eedhaaf ta’a” jedhu dhaga’etti, in ni kufe. “Ani Daani’el nan inaawe” jedhee waa’ee muuxannoo isaa galmeesse, “guyyoota muraasaafis nan dhukkubsadhe; ergasii ka’ee hojii mootichaa nan hojjedhe; mul’ata sanaanis baay’ee nan raafame, garuu namni tokko illee isa hin hubanne.” Lakkoofsota 26, 27.” Raajota fi Mootota, 553, 554.
The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.
Miilerootni ergaa guutummaatti dhaamsa bu’uuraa isaan labsan hubannoo guutuu irratti hin geenye. Yommuu yeroo Leenci gosa Yihudaa “yeroo torban” irratti odeeffannoo dabalataa kennuuf barbaade gahetti, isaan gara muuxannoo Laa’odiiqeyaa ce’an; waggaa torba booda immoo ifa “yeroo torban” sana guutummaatti didan. Isaan walitti dhufeenya guutuu waggoota torbaatamii fi waggoota kuma lamaa fi dhibba sadi’i, isa Daani’el cimsee hubachuuf barbaade, matumaa hin argine. Daani’el saba Waaqayyoo warra guyyoota dhumaa bakka bu’a.
The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.
Biyyichi sabbatoota isaa gammaduu jechuun kutaa kakuu Israa’el durii wajjin kenname keessaa isa boqonnaan biyyichaa waggaa torbaffaa hunda keessatti ta’u ifa godhudhaan of keessaa qabu dha. Kakuun sun marsaa waggaa torbaa yeroo torba irra deddeebi’amu of keessaa qaba ture. Akkasumas yeroo ayyaana jubilee jedhamuun kabajamutti, xumura marsaawwan torba torba waggaa torbaa (waggaa afurtamii sagal) irratti qabeenyaa fi garboota gad dhiisuu fi deebisanii dhaabuu of keessaa qaba ture. Yihudoonni seerota kakuu sanaatiif ajajamoo hin turre; 2 Seenaa Baraa immoo booji’amni waggaa torbaatamaa, raajichi Ermiyaas dubbate sun, duraan fincila waggaa dhibba afurii fi sagaltamaa bakka bu’uu isaa ibse. Waggoota dhibba afurii fi sagaltama keessatti, utuu Israa’el durii qajeelfamoota kakuu keessatti akka Leewwota boqonnaa digdamii shanitti kaa’aman sanaaf ajajamee ta’ee, walii gala waggoota torbaatama kanneen biyyichi itti boqotu ni ta’u ture. Waggaan macaafa qulqulluu tokko guyyoota dhibba sadii fi jaatama dha; guyyoonni dhibba sadii fi jaatamni torbaan (“yeroo torba”) yoo baay’ifaman immoo guyyoota kuma lama dhibba shanii fi digdama ta’u.
The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.
Waggoonni torban sun lafti dachee isaa boqochuu wajjin guutummaatti walitti hidhata qaba; kunis immoo “yeroo torba” wajjin guutummaatti walitti hidhata qaba. Daani’el “utuu iddoo qulqulluun Waaqayyoo hin qulqulleeffamin dura” “booji’amuu waggoota torbaatamaa” fi “waggoota kuma lamaa fi dhibba sadii” gidduu jiru “hariiroo hubachuuf” barbaadaa ture. Kanaafuu inni mul’ata “chazon” fi mul’ata “mareh” gidduu jiru hubachuuf barbaadaa ture. Hariiroo sana hubachuun hin danda’amu, yoo boqochuun lafaa keessatti Lewwota digdamaa shanii fi digdamaa jaha keessatti ibsame booji’amuu waggoota torbaatamaa Ermiyaas dubbate wajjin hin beekamne ta’e. Yoo “yeroo torba” akka yeroo raajii waggoota kuma lamaa fi dhibba shanii fi digdamaatti hin amanne ta’e, ati warra guyyoota dhumaa keessatti Daani’el bakka bu’ee agarsiifametti keessaa of baasta. Millerootni “yeroo torba” raajii yeroo ta’uu amanu turan; garuu Adventizimiin amma kana amanuu dhiiseera.
Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.
Daaniʼel akkuma raajota hundaatti, saba Waaqayyoo yeroo dhuma addunyaa ni bakka buʼa; akkasumas yaadawwan Obboleettii White fedhii isaa hariiroo waggoota torbaatamanii (“yeroo torba”) fi waggoota kuma lamaa fi dhibba sadi gidduu jiru hubachuuf qabu irratti kennite, fedhii saba Waaqayyoo guyyoota dhumaa qabaachuu qaban ni agarsiisu. Akkuma barruulee duraanii keessatti ibsameetti, dhugaan chaartota 1843 fi 1850 irratti bakka buufame kam iyyuu hin jiru kan barreeffamoota Obboleettii White keessatti kallattiidhaan (deddeebiin) hin deeggaramne.
Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.
ጌጦታት ሚለር ብናይ መወዳእታ ዘመናት ናይ ፍርቂ ለይቲ ጭውያ ዓሰርተ ዕጽፊ ንላዕሊ ክበርሁ እዮም፣ እዚ እናተፈጸመ ኸሎ ድማ፣ እቶም ጌጦታት ንናይ ኣድቨንቲዝም ደናግል እቲ ናይ መወዳእታ ፈተና ይውክሉ። እቶም ጌጦታት፣ እቲ ኣብ ጣውላታት ኣብቁቕ ዝተወከለ መሰረታዊ ሓቅታት እዮም፣ ከምኡውን እቶም ኣብ ሳጹን ዝነበሩ ጌጦታት፣ ኣብ ማእከል ክፍሊ ሚለር ኣብ ልዕሊ ጠረጴዛ ዝተቐመጡ እዮም። እቲ መሰረታዊ ፈተና እቲ ናይ መወዳእታ ፈተና እዩ፣ ግና ከምኡውን ስልጣን ናይ መንፈስ ትንቢት እዩ። ነቲ ኣብ ሕልሚ ሚለር ከም ጌጦታት ዝተመሰለ መሰረታዊ ሓቅታት ምንጻግ፣ ብተመሳሳሊ ጊዜ ንመንፈስ ትንቢት ምንጻግ እዩ።
“The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.
“Gowwoonni Seexanaa isa dhumaa irraa hafe hundumaa caalaa guddaan, dhugaa ba’umsa Hafuura Waaqayyoo humna-dhabsiisuu ta’a. ‘Bakka mul’anni hin jirretti, sabni bada’ (Fakkeenya 29:18). Seexanni ogummaadhaan, karaa garaagaraatiin fi hojii raawwattoota adda addaatiin, amanamummaa sabni haftee Waaqayyoo dhugaa ba’umsa dhugaa irratti qabu raasuu irratti ni hojjeta. Mul’ata sobaa dogoggorsu ni fida; sobaa fi dhugaa walitti ni makaa, akkasumas namoota akka waan maqaa mul’ataa baatu hundumaa gosa fannina amantii akka ta’eetti ilaalan godhee ni jibbitsiisa; garuu lubbuun amanamaan, sobaa fi dhugaa wal bira qabuudhaan, isaan gidduu adda baasuu ni danda’u.” Selected Messages, volume 2, 78.
We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.
Amma yeroo ammaa dabala beekumsaa kan seenaa Milaraayitotaa keessatti bara 1798 irraa jalqabee hamma 1844tti taʼe ilaallachaa jirra; garuu yeroo walfakkaatu keessatti, Milaraayitoonni hojii raajii isaanii keessatti sirrii turanis, seenaa keessa itti kaafaman sanaan daangeffamanii akka turan adda baasaa jirra. Amma nuti bara dhumaa keessa jirra; akkasumas dhaloota xumuraa, jechuun dhaloota afraffaa, Adventizimii keessa jirra. Yeroo kana keessatti, Adventizimiin duudhaa fi aadaa (faaya sobaa) tiin hamma kana barsiifamee guutamee waan tureef, dhugaa hundee isaanii maal akka turan siʼachi hin beeku. Dhugaawwan sun maal akka taʼan beekuu dhabuun Adventizimii hiika dhugaawwan sanaa hubachuu irraa dhowwa; ajajawwan irra deddeebiʼamanii dhugaawwan sana eeguu fi tikfachuuf kennamanis hiika dhabeessa taasisa.
Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.
Utuu hiika Gabreel mul’ata laga Ulaayii irratti kenne keessatti caalaatti dura deemuu keenya dura, qabxiilee barbaachisoo muraasa dhugaa bu’uuraa fi aangoo Hafuura Raajii wajjin walqabatan ni ilaalla. Teologoonni ammayyaa kutaan armaan gadii raajii yeroo Macaafa Qulqulluu keessatti dheeraa ta’e waggoota kuma lamaa fi dhibba sadii ta’uu akka agarsiisu falmu.
“The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.
Muuxannoon barattoonni “wangeela mootummaa” dhufaatii Kiristoos isa jalqabaatti lallaban, muuxannoo isaanii keessatti fakkeenya isaa kan qabu muuxannoo warra ergaa dhufaatii isaa isa lammaffaa labsanii ture. Akkuma bartoonni sun bahanii, “Yeroon guutameera, mootummaa Waaqayyoo dhihaateera” jedhanii lallaban, akkasuma Miilerii fi hiriyoonni isaa yeroon raajii keessaa inni dheeraa fi isa dhumaa Macaafa Qulqulluu keessatti mul’ifame xumuramuuf jedhu, murtiin dhihaatee akka jiru, mootummaa bara baraas akka galfamu labsan. Lallabni bartootaa yeroo ilaalchisee kan hundaa’e torbanoota torbaatama Daniel 9 irratti ture. Ergaan Miilerii fi hiriyoonni isaa kennan immoo xumura guyyoota 2300 kan Daniel 8:14 keessatti ibsame, kan torbanoonni torbaatamni isaanii keessaa kutaa tokko ta’an, beeksise. Lallabni isaanii lamaanis guutamuu kutaa adda addaa yeroo raajii guddaa isa tokkichaa irratti hundaa’e ture.
“Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.
“Akkuma bartoota jalqabaa sana, Wiiliyaam Miillar fi hojii-waltoonni isaa hiika guutuu ergaa isaan baatan sanaa ofii isaaniitiin guutummaatti hin hubanne. Dogoggoroonni yeroo dheeraadhaaf waldaa keessatti hundeeffamanii turan, isaan akka qabxii murteessaa tokko raajii keessatti argamu hiika sirrii ta’e irratti hin geenye dhowwan. Kanaafuu, ergaa Waaqayyo akka addunyaatti kennamuuf isaanitti imaane san lallaban iyyuu, hiika isaa sirriitti hubachuu dhabuudhaan abdii kutannaa keessa darban.” The Great Controversy, 351.
The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.
Kutaan sun, “Milerii fi michoonni isaa yeroon raajii inni dheeraa fi inni dhumaa Macaafa Qulqulluu keessatti mul’ifame xumura irra ga’uuf akka jedhu labsan,” jedha; ogeessonni amantii immoo yeroo raajii inni dheeraa fi inni dhumaa waggoota kuma lamaa fi dhibba sadii ta’uu isaa himu. Itti fufaniis, kun isa obboleettii White kutaa sana keessatti agarsiisaa jirtu akka ta’e dubbatu; jechuunis, akka isaan jedhanitti, isheen kallattiidhaan yeroo waggoota kuma lamaa fi dhibba sadii sana ilaallachaa jirti. Isaan hariiroo waggoota torbaatamii fi yeroo waggoota kuma lamaa fi dhibba sadii gidduu jiru kam iyyuu hin argan. Isaan ifa Daani’el hubachuuf barbaadaa ture hin argan.
Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.
ኤለን ዋይት ሚለራይት ነበረች፣ እርሷም በ1843 የፓይነር ቻርት ላይ እና በF. D. Nichols የታተመው በ1850 የፓይነር ቻርት ላይ የተቀመጡትን መልእክቶች ታውቅ ነበር። በNichols የተዘጋጀው የ1850 ቻርት፣ ጄምስ እና ኤለን ዋይት ከNichols ጋር በሚኖሩበት በዚያው ጊዜ በNichols ቤት ውስጥ ተዘጋጀ። በሁለቱም ቻርቶች ላይ የተወከለው በመጽሐፍ ቅዱስ ውስጥ ያለው ረጅሙ የትንቢት ዘመን ሁለት ሺህ ሦስት መቶ ዓመታት አይደለም፤ እርሱ የዘሌዋውያን ምዕራፍ ሃያ ስድስት “ሰባቱ ዘመናት” ነው።
To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”
Keewwatni duraan kana keessatti waggoota kuma lamaa fi dhibba sadii akka yeroo raajii dheeraa hundumaa caalaa fi isa dhumaa taʼeetti hafuuraan geggeeffamee adda baafame jechuun, barreeffamoonni Obboleettii Waayit ofumaan wal faallessan jechuu dha. Yoo isheen waaʼee keewwata kanaa akka warri teolojii dubbatan sana amanti qabdi taʼe, yeroo isheen chaartota “yeroo torbaa” deggeran raggaastu, kun maal jechuu dha?
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Ani chaartiin bara 1843 harka Gooftaaatiin akka qajeelfame argeera; innis akka hin jijjiiramne, lakkoofsonni sun akkuma Inni barbaadetti akka turan; harki Isaas isaan keessaa lakkoofsa muraasa keessatti dogoggora tokko irra turee isa dhoksee akka ture, akka harki Isaa irraa kaafamutti namni tokko illee isa arguu akka hin dandeenye.” Early Writings, 74.
Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”
Warri aadaa fi durdurii isaanii cimsanii dhaabuuf hawwan, kaartaa bara 1843 irratti Gooftaan dogoggora “yeroo torba” jedhamu irra harka Isaa akka kaa’ee ture, ergasii yeroo boodaa tokkootti harka Isaa akka irraa kaase falmuu ni danda’u. Rakkoon yaada duraa sanaa garuu, yeroo Gooftaan harka Isaa lakkoofsota irraa kaase Obboleettii White akka ibsitee dha; harki Isaa Onkoloolessa 22, 1844 dura, abdii kutannaa isa jalqabaa booddees battaluma sana irraa kaafame. Dhugaa-baatuu ishii waa’ee taatee sanaa keessatti, dogoggora sirreeffame eenyu akka ture ni ibsiti; innis dogoggorri sun “yeroo torba” akka hin taane ifaadha.
“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.
“Warri amanamoo, abdii kutatanii turan sun Gooftaan isaanii maaliif akka hin dhufne hubachuu hin dandeenye, dukkana keessatti hin dhiifamne. Ammas gara Macaafa Qulqulluu isaanii geeffamanii yeroo raajii qorachuuf qajeelfaman. Harki Gooftaa lakkoofsota sana irraa kaafame, dogoggorris ibsame. Isaanis yeroo raajii sun hanga 1844tti akka ga’u argan; akkasumas ragaan inni isaanii yeroo raajii 1843tti xumuramu jedhaniif dhiheessan sunuma, akka inni 1844tti xumuramu mirkaneesse.” Early Writings, 237.
When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.
Yommuu harki Gooftaa “suuraalee irraa kaafamee, dogoggorri sunis ibsame,” yeroo sana isaan “ragaan isuma isaan yeroo raajii 1843 keessatti xumuramuu isaanii agarsiisuuf dhiheessan sun, isaan dhugumatti 1844 keessatti akka xumuraman mirkaneesse” jedhaniiru. Yeroon raajii jalqaba irratti 1843 keessatti xumuramu jedhamee yaadame, kaartaa 1843 irratti bakka buufameera; kaartaan kunis kaartaa lallabdoonni Millerite dhibba sadii hundinuu itti fayyadaman ture. Yeroon raajii kaartaa sana irratti bakka buufamee 1843 keessatti xumuramu jedhame, waggoota kuma lamaa fi dhibba sadii Daniel boqonnaa saddeet, lakkoofsa kudha afur keessaa jiran, waggoota kuma lamaa fi dhibba shan keessaa digdamii Leviticus digdama jaha fi waggoota kuma tokkoo fi dhibba sadii fi shantamii shan Daniel kudha lama keessaa jiran turan. Abdii kutannaa isa jalqabaa booda Gooftaan harka isaa dogoggora sana irraa kaase; sana booda Milleritonni ragaan inni xumura yeroo raajii 1843 keessatti adda baase sun, yeroo sana dhugumatti 1844 keessatti akka xumuraman mirkaneessu taʼuu isaanii hubatan.
The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”
Caartiin bara 1850 baafame bara 1850 keessa qophaa’ee, Amajjii bara 1851 keessatti gurgurtaaf dhiyaate. Ellen White akkuma waaʼee caartii bara 1843 ilaalchisee galmeessitee turte sana, caartiin kunis raawwii Hab. 2 taʼuu isaa galmeessiteetti. Caartiin sunis yeroo raajii dheeraa keessaa isa dheeraa taʼe akka Lewwota digdamii jaha keessatti ibsame “yeroo torba” bakka buʼe.
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
“Ani Waaqayyo obboleessa Nicholsiin maxxansiifamuu chaartii kanaa keessatti akka ture nan arge. Macaafa Qulqulluu keessatti chaartii kanaa ilaalchisee raajii akka jiru nan arge; yoo chaartiin kun saba Waaqayyootiif qophaa’e, tokkoof ga’aa taanaan kaaniifis akkasuma; yoo namni tokko chaartii haaraa safara guddaadhaan dibamee barbaade, hundumtuu akkuma sana isa barbaadu.” Manuscript Releases, volume 13, 359.
To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.
Akka White’n kan Milleritoonni “yeroon raajii inni dheeraa fi inni dhumaa Macaafa Qulqulluu keessatti mul’atu dhumachuuf akka jedhu labsan” jettee waaqeffachuun sirrii dha; isaanis akkasuma godhan. Garuu “yeroon raajii” “inni dheeraan” waggoota kuma lamaa fi dhibba sadii sana dha jechuun, dhugaa-baatuu Akka White ofuma isaa irratti, akkasumas seenaa galmaa’e irratti deebisee kaasa. Oduu sobaa sana amanuun soba amanuu dha; bara dhumaa keessattis warri soba amanuu filatan, dhugaa waan hin jaallanneef akkas godhu.
Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.
Yesuus gosa suuxinsa waaqummaa tokkoon dinqisiisaan of hin waraansifne, akka inni dhiphina fannoo sana keessa darbuuf. Yesuus dhiphina waaqeffamaa, kan uumamni Isaa kam iyyuu obsuu dandaʼu caalaa baayʼee ol taʼe, obsaan keessa darbe. Haa taʼu malee, ilmi namaa fakkii Isaa irratti uumame; waxyi immoo ilmi namaa akka Inni moʼe sanatti moʼuu akka qabu adda baasa. Wanti Kiristoosiin dhiphina fannoo sana obsuu dandeessise amaluma Inni qabu tokko ture; innis ilmi namaas qaba.
Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.
Varshaa Yesuusitti, amantii keenya kan jalqabee fi kan xumuru sanatti haa ilaallu; inni gammachuu isa dura kaa’ameef jecha fannifamuu obsaan danda’e, salphina tuffatee, mirga teessoo Waaqayyoo irra taa’eera. Ibroota 12:1.
Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.
Yesus dhiphina fannif muka fannoo obse, sababni isaas galma fuuldura isaa kaaʹame qaba ture; nus bifa isaatiin uumamneerra; kanaafuu, uumamota galmaan kakaafamanii dha. Kun kutaa bocamuu keenyaati. Yoo hundee Adventismii hubachuun waan barbaachisaa hin taane akka taʼe amansiifamneerra taʼe, waan sana san hojjechuuf kaka’umsa hin qabaannu. Kaka’umsi waaqeffannaa qofa kan Hafuura Qulqulluudhaan kakaafamuu danda’u, haala Laaʼodiiqeyaa sana moʼuuf, jaalala dhugaati. Jaalalli dhugaa, aadaa fi duudhaa salphaa gurra keenya qoqobbii qabu tasgabbeessuuf qophaaʼan argamuudhaan ni qorama. Yoo, mijataa Laaʼodiiqeyaa keenya keessatti, dhugaa ofii keenyaaf hubachuuf hawwii hin qabaanne, ni badna. Harʼa Adventismin bakka kanatti dhaabbateera.
Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.
Daaniʼel saba Waaqayyoo warra guyyaa dhumaa keessatti dubbii raajii keessatti barbaadanii hariiroo waggoota torbaatama boojiʼamuu fi raajii guyyaa kuma lamaa fi dhibba sadii gidduu jiru hubachuuf yaalan keessaa fakkeenya dha. Raajii guyyaa kuma lamaa fi dhibba sadii akka yeroo raajii isa dheeraa hundumaa caalu fi isa dhumaa taʼeetti adda baasu jechuun dhugaawwan buʼuuraa Adventizimii ganamaatti cimsan gananii dhiisuu dha; yeroo wal fakkaatuunis aangoo Hafuura Raajii mormuu dha. Yeroo Miilerootni yeroo raajii isa dheeraa hundumaa caalu fi isa dhumaa dhiheessan innis waggoota kuma lamaa fi dhibba sadii ture jechuun galmee seenaa mormuu dha.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Akka gara fuulduraatti sodaachuu kan qabnu tokkollee hin qabnu; garuu karaa Gooftaan nu qajeelchee nu fidee fi barsiisa Isaa keessatti seenaa keenya darbe keessatti nu barsiise yoo daganne qofa.” Life Sketches, 196.
Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.
Gabri’eel Daani’eeliif mul’atawwan “mareh” fi “chazon” lamaan isaanii hubannaa kennuuf dhufe; akkasumas, mul’atawwan lamaan sun walitti dhufeenya raajii ifa ta’e qabaatan iyyuu, Daani’eel garaagarummaa isaanii sammuu isaatiin adda baasee akka ilaalu isa barsiise. Mul’anni sun mootummaa raajii Macaafa Qulqulluu boqonnaawwan torbaa fi saddeet keessatti ibsaman of keessatti qabata; isaanis mootummaa walfakkaataa sana boqonnaa lama keessatti dhiyaatan irra deebi’anii bal’inaan ibsaman turan. Odeeffannoon sun marii samii kan mul’ata tokko akka mana qulqullummaa Waaqayyoo fi saba Isaa miidhamee gadi dhiitamuutti bakka bu’u, mul’ata kaan immoo hojii saba sanaa fi mana qulqullummaa sana deebisanii dhaabuutiin wal qabate of keessatti hammata.
As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”
Akkuma Gabri’el hiikaa dhiheesse, isa dhuma irratti onnee ergaa namoota Milleritesiin lallabamee ta’e keessatti, mul’ata lamaan gidduutti walitti dhufeenyi tokko ture; kunis warra ajaja hiikaa sammuu keessatti addaan baafachuu guutan biratti hubatamuu qaba. Garaagarummaan isaanii keessaa tokko jechoota lamaan lamaan isaanii iyyuu “murtaa’e” jedhamee hiikamanin bakka bu’a.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:24–27.
Torbanatamni jechuun torban torbanii saba kee fi magaalaa kee qulqulluu irratti murteeffamaniiru; yakka xumuruuf, cubbuuwwan dhuma godhachuuf, jal’inaaf araara gochuuf, qajeelummaa bara baraa galchuuf, mul’ataa fi raajii chaappessuuf, isa Hundumaa caalaa Qulqulluu ta’e dibuuf. Kanaafuu beekii hubadhu; yeroo ajajni Yerusaalem deebisanii ijaaruu fi haaromsuuf ba’u jalqabee hamma Masiihii Bulchaa sanaatti torban torbanii torba fi torban torbanii jaatamii lama ni ta’a; daandiiwwanii fi dallaan ishee deebi’anii ni ijaaramu, yeroo rakkisaa keessatti iyyuu. Torban torbanii jaatamii lama sana booddee immoo Masiihiin ni murama, garuu ofii isaatiif miti; ummanni bulchaa dhufu sanaas magaalaa fi iddoo qulqulluu ni balleessu; dhumni isaas akka lolaa ni ta’a, hamma dhuma waraanaatti onaan sun murteeffameera. Inni torban tokkoof namoota baay’eedhaaf kakuu ni cimsaa; walakkaa torbanichaattis aarsaa fi kennaa ni dhaabsiisa; wantoota jibbisiisoo faca’aniin ishee onsa godha, hamma xumuraatti illee; wanti murteeffame sunis isa onfame irratti ni dhangala’a. Daani’el 9:24–27.
Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.
Torbanatamni torbaatamii fi sagal waggoota (waggaa dhibba afurii fi sagaltama) saba irratti fi magaalaa qulqulluu irratti murteeffamaniiru. Jechi “murteeffamaniiru” jedhamuun hiikamu “muramanii adda baafamaniiru” jechuudha; jechi sunis yeroo tokko yookaan yeroo qorumsaa Yihudootaafii Yerusaalemiif ramadame agarsiisa. Akkasumas inni yeroo fincila Yerusaalemii barbadeessuu fi booji’amuu waggoota torbaatamaa fide sana bakka bu’a. Ergasii waggootni dhibba afurii fi sagaltamni sun, labsii sadaffa irraa eegaluudhaan, “murteeffaman.” Waggootni fincila dhibba afurii fi sagaltaman jalqabaa haleellaa Nebukadnezaar sadii, barbadaa’ina dhumaa Yerusaalemii, akkasumas bittinnaa’uu fi booji’amuu waggoota torbaatamaa Israa’el isa dhugaa Baabilon isa dhugaa keessatti fide.
The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.
Murtiin jalqabaa boojiʼamummaa xumuraafi hojii Yerusaalem deebisanii ijaaruu jalqaba agarsiise. Murtiin sadaffaan jalqaba waggoota kuma lamaa fi dhibba sadii agarsiise. Dhufaatiin ergamaa jalqabaa xumura boojiʼamummaa Israaʼel hafuuraa Baabilon hafuuraa keessatti waggoota kuma tokkoo fi dhibba lamaa fi jahaatamaaf ture agarsiise; akkasumas yeroo waggoota afurtamii fi jaha taʼe tokkoo jalqaba agarsiise, yeroo Kiristoos warra Millerites fayyadamuudhaan boojiʼamummaa keessaa baʼanii mana qulqullummaa hafuuraa dhaaban.
The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.
Jechi lakkoofsa digdamii jaʼaa fi digdamii torba keessatti yeroo lama “murtaaʼe” jedhamee hiikame “charats” dha; hiikni isaas “madeessuu” fi “labsii” dha. Xiinraajii keessatti, dhuma dallansuu isa jalqabaatti paappaasummaan madaa “duʼaa nama geessisu” akka argatu “labsameera.” Inni jecha isauma Daaniʼel boqonnaa kudha tokko, lakkoofsa soddomii jaʼa keessatti itti fayyadame dha.
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.
Mootichichi akka fedhe ni godha; of ol ol jedhaman hundumaa ol of in guddisata, of ol jedhaman hundumaa irra ol of ol qabata; Waaqa waaqolii mormee dubbii dinqisiisaa ni dubbata; hamma dheekkamsi sun raawwatamutti ni milkaaʼa; waan murtaaʼe sun ni raawwatama. Daaniʼel 11:36.
In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”
Lakkoobsa soddomii ja’a keessatti, “mootichi” jechuun papasii dha. Papasiin hanga bara 1798tti, yeroo madaa isaa du’a geessisu argatutti, milkaa’uu qaba ture. Sana booda “dheekkamsi” jalqabaa sun “raawwatamuu” qaba ture; sababiin isaa “dheekkamsi” sun akka “raawwatamu” “murtaa’ee” (labsamee) ture. Dhuma “dheekkamsa” jalqabaa mootummaa kaabaa Israa’el irratti turetti, inni bara Dhaloota Kiristoos Dura 723 keessatti jalqabee bara 1798tti xumurame, papasiin “madaa du’a geessisu” argate. Jechi “murtaa’e” jedhu hiikni isaa “madaa” jechuu dha.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Mataa isaa keessaa tokko akka du’aan madaa’eetti nan arge; madaan isaa inni du’a geessisuus ni fayye; guutuun biyya lafaa bineensicha duukaa dinqisiifate. Mul’ata Yohaannis 13:3.
The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.
Sirna raajii Miilerayitootaa humnoota lama balleessitootaa—jalqaba warraaqsa amantii waaqeffannaa waaqolii sobaa, achii immoo papasummaa—irratti hundaaʼee ture. Isaan humnoonni lamaan kun akka mulʼata “chazon” jedhamu keessatti, Daaniʼel boqonnaa saddeet, lakkoofsa kudha sadii keessatti ibsameen, mana qulqullummaa fi loltoota gad dhiitanii balleessan hubatanii turan.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Ergasii ani qulqulluun tokko dubbachaa jiru nan dhagaʼe; qulqulluun biraan immoo qulqulluu sana dubbachaa tureen, “Mulʼanni waaʼee aarsaa yeroo hunda dhiʼaatuu fi yakka onnachiisaa, iddoo qulqulluu fi tuuta isaanii lamaan miilla jalatti dhidhiitamanitti kennuudhaan, hamma yoomiitti tura?” jedhe. Daniel 8:13.
The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.
Humni balleessituu Phaaphaasummaa qulqullina iddoo qulqulluu fi loltoota isaa waggaa kuma tokkoo fi dhibba lamaa fi jaatamaaf miidhaa jala oolchee ukkaamsuu qabu ture.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Nambikkai aalayaththin velippuraththil irukkira mutramai vittuvidu; athai alakkaadhe; yenendraal adhu jaathigalukku kodukkappattirukkiradhu. Avargal parisuththa nagaraththai naapathi irandu maadham kaaladiyil mithiththukkondiruppaargal. Naan en irandu saatchigalukku adhikaaram alippen; avargal saakkuththuni uduththavargalaai, aayiraththu irunooru arubadhu naatkal theerkadharisanam solvargal. Velippaduththina Visesham 11:2, 3.
At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.
Dheekkamsa jalqabaa isa jalqabaatti bara 1798 keessatti, raajiin mootummaa paaphaasii “madaasuuf” murteesse ture. Daani’el boqonnaa sagal keessatti, murtiin sun lakkoobsa lama dhumaa keessatti bakka buufamee argama; jechi lakkoobsota sana keessatti yeroo lama “murteeffame” jedhamee hiikame immoo mul’ata “chazon” wajjin walqabata; yeroo jechi lakkoobsa digdamii afur keessatti “murteeffame” jedhamee hiikame immoo jecha Ibrootaa adda ta’e dha, innis mul’ata “mareh” wajjin walqabata. Daani’el, kan saba Waaqayyoo bara mootummaa dhumaa bakka bu’u, hariiroo mul’ata lamaan sanaa hubachuuf barbaadaa ture; mul’ata lamaan sanas Gabri’eel akka yaada isa keessatti addaan baasu itti himee ture.
We will continue this subject in the next article.
Mata-duree kana barruu itti aanu keessatti itti fufna.
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
"Waaqayyo ergaa haaraa nuuf hin kennu. Nuti ergaa bara 1843 fi 1844 keessatti waldoota kiristaanaa kaan keessaa nu baase sana labsuu qabna." Review and Herald, January 19, 1905.